Bellarmine · De Controversiis · On the Church Triumphant, Book I: On the Beatitude and Canonization of the Saints
Chapter 5: The Same Is Proved by the Testimonies of the Latins
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae Triumphat in Coelis, the fourth general controversy. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
Let us now add the consent of the Latin Fathers, that it may be understood that this faith was the faith of the whole Church. First, Cyprian, in the book On the Exhortation to Martyrdom, the last chapter: “Who,” he says, “would not strive with all his strength to rejoice at once with Christ? to come after the torments and earthly punishments to the divine rewards?” And below: “The eyes are shut in persecutions to the earth, but heaven lies open; Antichrist threatens, but Christ protects; death is brought in, but immortality follows; the world is snatched from the slain, but paradise restored is shown; temporal life is put out, but eternal life is restored. How great is the dignity, and how great the security, to go out from here glad, to go out glorious amid pressures and straits, to shut in a moment the eyes with which men and the world were seen, and to open the same at once that God and Christ may be seen! How great the happiness of passing so swiftly, that you are suddenly taken from the earth to be placed in the heavenly kingdoms!” He has like things in the sermon on mortality, in letter 2 of book 1, and often elsewhere.
Second, Hilary on Psalm 64: “Blessed indeed,” he says, “are they who have already been chosen by God to dwell in his tabernacles; but it is fitting for us to hasten into the fellowship of this beatitude, seeking it by works and by prayers,” and so on. And a little before he had said that those tabernacles are the heavenly mansions which Christ said are in his Father's house. Likewise on Psalm 66 he says that the saints are kings and dwell with God for ever. And on Psalm 124, speaking of the apostles and other saints: “How can we not understand,” he says, “that they are signified by the mountains, who, glorious above earthly nature, already exult in the things of God?” When, then, the same Hilary says on Psalm 138 that it is the law of human necessity that souls go down to the lower world, it is understood of that time at which heaven was shut: for after Christ, going up into heaven, unlocked the entrance to heaven, it is no longer necessary to go down to the lower world.
Third, Ambrose, book 7, letter 59, to the Thessalonians: “Acholius,” he says, “a dweller of the heights, a possessor of the eternal city, that Jerusalem which is in heaven, has seen there the immense measure of its city, the pure gold, the precious stone, the perpetual light without sun; and all these, long since known to him, but now face to face.” See also book 10, the last letter, and on chapter 1 of the letter to the Philippians. What, then, Ambrose says, book 2 On Cain, chapter 2, that souls are still held in suspense by the doubtfulness of the judgment to come, is to be referred to the knowledge of the time: for he means to say that even blessed souls do not know when the judgment will be. And in the book On the Good of Death, chapter 10, he speaks of the paying of the reward which is to be given publicly, to soul and body alike, before the whole world. For that is properly called the crown which is given to the victors publicly and with celebration; but it does not follow from this that a part of that reward is not given before through the particular judgment. Nor does it stand in the way that Ambrose seems to say that all souls go down to the lower world; for he does not himself say this, but only approves that the ancient philosophers said this, because at that time it was true.
Fourth is Prudentius, who in the song on blessed Agnes sang so:
O happy Virgin, O new glory,
noble dweller of the heavenly citadel.
And Prudentius repeats other things of this kind everywhere. When he says elsewhere that blessed souls are led to the bosom of Abraham, or to the paradise from which Adam was thrown out, he speaks figuratively, because both the bosom of Abraham and the earthly paradise are types of the kingdom of heaven; and this is plain from the very place of Prudentius: for he says that the souls are in the bosom of Abraham and at the same time in paradise, although it is established that the places were different according to their proper sense; but they are not different according to what they signify.
Fifth is blessed Paulinus, who in the third birthday poem of St. Felix says so:
Struck by the sword in body
he fell, and was born to Christ in the starry heights,
having won the heavenly honour, a martyr without blood.
Likewise:
The holy glory of the light on high surrounds him,
flourishing with the twofold crown of war and peace.
Sixth, blessed Jerome, in the letter to Marcella on the death of Lea: “Now,” he says, “for a short labour she enjoys eternal beatitude, is received by the choirs of angels, follows Christ, and says: As we have heard, so have we seen, in the city of the Lord of hosts.” He has like things in the epitaph of Nepotian, of Paula, of Blesilla, and of others.
Seventh, Augustine, book 12 on Genesis, chapter 34, says first that the souls of the saints are in paradise, or in the third heaven to which Paul was caught up: “Whether,” he says, “in the third heaven, or wherever else, to which after the third heaven the Apostle was caught up (if indeed it is not one thing called by different names), where the souls of the blessed are.” Then, having explained what this third heaven is, he speaks so: “The third heaven is that which is beheld by the mind so secret and remote and wholly withdrawn from the senses of the flesh, and cleansed, that it can see and hear ineffably the things which are in that heaven, and the very substance of God, and God the Word through whom all things were made, in the charity of the Holy Spirit.” Likewise Augustine, book 20 of the City of God, chapter 9: “The victorious souls of the glorious martyrs,” he says, “all pains and labours overcome and ended, after they laid down their mortal members, have surely reigned and reign with Christ, until the thousand years are ended, that afterwards, their bodies too received, now immortal, they may reign.” The same on Psalm 119, on that, “Woe is me, that my sojourning is prolonged”: “There,” he says, “are all the just and holy, who enjoy the word of God without reading, without letters: for what is written for us on the page, they behold through the face of God.” The same, in the book of Meditations, chapter 22: “Happy the soul,” he says, “which, loosed from the earthly body, seeks heaven free; it is secure and calm, fears neither enemy nor death: for it has present, and beholds unceasingly, the most beautiful Lord whom it served, whom it loved, and to whom at last it has come glad and glorious.” And chapter 24: “I ask you by him who chose you, who made you such, with whose beauty you are already filled, by whose immortality you have already been made immortal, in whose most blessed vision you always rejoice.” Lastly, St. Augustine, letter 112, thinks that Paul in that rapture of his saw the essence of God; how much more, then, is he to be believed to hold this of the souls of the blessed?
Now for the explanation of the contrary places two things are to be noted. The first is that Augustine was at one time in doubt, not indeed about the vision of God itself and beatitude, but about the place where the souls of the blessed are; and yet afterwards, having considered the matter carefully, he asserted what we assert. For on Psalm 36 he says that the souls before the day of judgment are not in the kingdom of heaven but in the bosom of Abraham, as if these places were distinct. In book 9 of the Confessions, chapter 3, he shows that he is in doubt, when he says: “Now Nebridius lives in the bosom of Abraham, whatever that is which is signified by that bosom: there my Nebridius lives, my sweet friend, and yours, Lord, an adopted son from a freedman: there he lives. For what other place is there for such a soul? There he lives, of which he used to ask me, a man without experience, many things. Now he does not put his ear to my mouth, but his spiritual mouth to your fountain, and drinks as much as he can of wisdom according to his thirst, happy without end,” and so on. See, here he asserts the vision and enjoyment, and yet is in doubt about the place.
But in book 2 of the Gospel Questions, chapter 38 (which books he wrote later, as is gathered from book 2 of the Retractations), he speaks so: “The bosom of Abraham is the rest of the blessed poor, whose is the kingdom of heaven, into which after this life they are received.” And below: “The bosom of Abraham is understood as the secret place of the Father, into which, rising after the passion, he was taken up; to which I think he is said to have been carried by angels for this reason, that the angels announced that very reception, by which he went away into the secret place of the Father, to the disciples as they looked on. For when they said, Why stand you looking up to heaven? what else did they say but that the eyes of men could in no way penetrate into that secret which was hidden from them, as the Lord was lifted into heaven before the eyes of the disciples? Now that secret place of the Father the fathers entered who went before in faith, of whom the secret of the Father is this bosom; there even before the resurrection the souls of the just live with God.” What is clearer?
Again, in book 20 of the City of God, chapter 15, he says clearly that the blessed are not in the lower world, where Lazarus was before; correcting what he had said on Psalm 85; for he says so: “If it is believed not absurdly that the ancient saints too, who awaited the coming of Christ, held places far removed from the torments of the wicked, but yet in the lower world, until the blood of Christ and his descent to those places should rescue them, surely from then on the good faithful, redeemed by that price once paid, do not know the lower world at all.” From these it is also deduced that for Augustine the hidden or secret receptacles are not the limbo of the Fathers in the lower world, but the secret place of the Father in heaven; and so the other places are explained, book of the Enchiridion, chapter 108, and book 12 of the City of God, chapter 9, and on Psalm 36.
Note second that Augustine thought that the souls of the saints see God indeed, but not so perfectly as they will see him after the resurrection; because the natural desire of taking back the body does not allow the souls to be carried with their whole effort into God; and that this is the difference between angels and men, that the angels, since they await nothing more, are carried wholly into God, while the souls of the saints look partly to God and partly to the body. This is plain from book 12 on Genesis, chapter 35, where, having put the question what need the soul has, for beatitude, of taking back the flesh, he answers: because the soul cannot without the flesh see God as the angels see him; and giving the reason, he says: because there is in it a certain natural appetite for governing the body, by which appetite it is held back in a way, so that it does not go on with its whole intention into that highest good, so long as the body is not there, in the governing of which that appetite may rest. And so Augustine does not say that the soul separated from the body cannot see the unchangeable substance, but that it cannot see it in that way, that is, so perfectly as the angels see it, for the cause already stated. By like reason, book 1 of the Retractations, chapter 14, where he says that it is rightly asked whether the souls of the saints are already in that possession of beatitude in which the angels are, he explains himself a little below, when he says: “But whether for contemplating with the eyes of the heart the truth, as it is said, face to face, they have nothing less from this (because namely they lack their body, which they naturally desire), this is not the place to inquire by disputing,” and so on. He does not doubt, then, whether the souls of the just are in that possession, but whether they are so in it that nothing is lacking to them.
In the same way the answer is to be made to that place from letter 111 to Fortunatianus: for he speaks of the most perfect vision, which we will not have except when we are equal to the angels, which will surely be in the resurrection of the dead. For now the saints are not equal to the angels, since the angels are wholly living and immortal, while the saints are partly living, partly dead.
And it is to be noted here that because of these places of blessed Augustine the Scholastics ask whether the glory of the soul will be greater after the resurrection than before; and they all indeed agree in two things. First, that the joy of the soul will be greater both extensively, because it will be in the soul and in the body, and intensively, because the soul itself will rejoice more when it receives its glorious body than now, when it sees it lying dead.
Second, that essential glory will be greater extensively, because now it is in the soul alone, but afterwards will overflow into the body and make the body itself glorious in its own way. But they do not agree about the increase of essential glory intensively. For the Master, on book 4 of the Sentences, distinction 49, and St. Thomas in the same place, question 1, article 4, St. Bonaventure in the same place, article 1, question 1, Richard in the same place, article 2, question 1, and Marsilius in the same place, question 13, article 1, say that essential glory will then be greater intensively too, and understand Augustine of this increase.
Their chief reasons are two. The first: because the soul has being more perfectly in the body than outside the body, therefore it will also work more perfectly. The second: because the separated soul, through its inclination to the body, is distracted and hindered from being carried with its whole intention into God; therefore, this hindrance being removed, it will work more intensely. But on the contrary St. Thomas, part 1 of the second part, question 4, article 5, and Cajetan in the same place, and Durandus on book 4, distinction 49, question 7, say that essential glory will not be greater intensively, but only extensively; and they expound Augustine of this extensive increase. And their reason is that if glory grew intensively, it would happen either by reason of the object, or of the light or habit of glory, or of the power; not by reason of the object or of the habit, because these do not grow unless grace grows, and grace does not grow on the day of judgment, because there is no place for new merits after this life; nor by reason of the power, because, since the soul in seeing God does not depend on a phantasm, it does not depend on the body in any way, and so this work of seeing God can be as perfect in the separated soul as in the soul joined to the body.
I say two things. First: the former opinion is more according to the mind of Augustine, and also of Haymo on chapter 6 of the Apocalypse, and of Bernard, of whom below; for Augustine clearly says that something is lacking to the separated soul for seeing God perfectly, while it lacks the body. I say second: the second opinion is simply truer, and therefore St. Thomas rightly changed his opinion. Hence to the first for the first opinion I say that the soul does not have better being in the body than outside the body except extensively, because it communicates its being to the body; for otherwise the being of the soul in itself is always the same, and does not admit of more and less.
To the second I say: the inclination to the body does not hinder the vision or love of God in any way, because it is ordered to the love of God as to its end; as the love of medicine does not hinder the love of health. Otherwise the angels, when they are sent to outward things and forced to think of them, would be distracted from the vision of God; and the soul itself, when it will have to be busy in governing the body, would be distracted even more than now in desiring the body. Add that this seems to have been defined by Benedict XII. For in the Extravagant Benedictus he says that the vision of God which the souls have from the death of the body continues up to the resurrection and from then to eternity; where he seems to say that it neither grows nor lessens. And John Villani, book 11 of the History, chapter 19, says that Benedict defined that the glory of souls is not to be increased after the resurrection except extensively; for so he testifies that he heard from the theologians who were present when that was defined by the pontiff. So much for Augustine.
Let the eighth Latin Father be Prosper, who, book 1 On the Contemplative Life, chapter 1: “Because,” he says, “according to the word of sacred Scripture the whole life of man upon earth is a temptation, the temptation is to be ended when the fight too is ended; and the fight is to be ended when after this life secure victory succeeds the fight; so that all the soldiers of Christ who, helped by God to the end of the present life, resisted their enemies tirelessly, having now finished their laborious pilgrimage, may reign happy in the homeland; whose whole reward will be this: that, having once been made possessor of the contemplative life, it may behold insatiably the author of its beatitude, rejoice in him, obtain from him what it hoped for, and remain without end in that to which it came by living holily.”
Ninth, Maximus of Turin, in the homily on Eusebius of Vercelli: “Worthily,” he says, “is he turned over in the memory of men who has passed to the joy of the angels.” And in the homily on St. Agnes: “May he give us the pardon of sins who gave you the palm of all your labours.”
Tenth, Leo I, in the sermon on St. Lawrence: “You gain nothing,” he says, “you profit nothing, savage cruelty; the mortal matter is withdrawn from your torments, and with Lawrence going away into heaven, you fail with your flames.”
Eleventh, Fulgentius, in the sermon on St. Stephen: “Today,” he says, “the soldier, going out from the tabernacle of the body, passed as a conqueror to heaven; he went up to the palace of heaven to reign for ever.” Likewise: “Today Stephen has been clothed with the robe of immortality.”
Twelfth, Primasius on chapter 9 to the Hebrews: “The heavenly kingdom was inaccessible to mortals until Christ should come, who, his passion accomplished, would open to us the gate of the heavenly homeland, the veil, that is, heaven, being unlocked.”
Thirteenth, Pope Gregory on the fourth penitential psalm: “Beatitude is given to the souls of the saints too before the resurrection, and will nonetheless be conferred on their bodies after the judgment.” And in book 4 of the Dialogues, chapter 25, he proves it expressly.
Fourteenth, Bede on chapter 6 of the Apocalypse: “The souls,” he says, “now have each a single robe, rejoicing in their blessed immortality; but when the bodies rise, according to Isaiah, in their land they shall possess double things.”
Fifteenth, Haymo on the same place: “The first robe,” he says, “is the reward of Baptism, the prize of martyrdom, the wage of eternal things, the joy of heavenly beatitude,” and so on.
Sixteenth, Anselm on 2 Corinthians 5: “The preachers of the Church,” he says, “after they go out from their bodies, are by no means put off from receiving the heavenly homeland by stretches of delay, as the ancient Fathers were, but as soon as they go out from the bond of the flesh they rest in the heavenly seat.”
Seventeenth, Sulpicius, in the letter to Aurelius the deacon on the death of blessed Martin: “Although I know,” he says, “that that man is not to be mourned, to whom, after the world was overcome and triumphed over, the crown of justice has now at last been given.”
Eighteenth, Bernard, in the letter to the brethren of Ireland, which is had after the sermons on the feast of All Saints and the sermon on St. Malachy: “Far be it,” he says, “that your prayer now, O holy soul” (he is addressing the dead Malachy), “should be thought less effective, when you can plead more powerfully with the majesty present to you, and you no longer walk in faith, but reign in sight. Far be it that that so busy charity of yours should be reckoned lessened, much less brought to nothing, when you bend down at the very fountain of eternal charity, drinking with full mouth that of which before you thirsted even for the drops.” What is clearer? He says that Malachy does not walk in faith; but faith is not done away except through the vision of the Trinity; he says that he so enjoys the fountain of charity, that is, God, as one enjoys the waters who bends down to the fountain and drinks with full mouth. The same, in the sermon on St. Malachy which is had at the end of the life of the same Malachy: “With the angels,” he says, “he rejoices in glory and happiness.” But the angels always see the face of the Father who is in heaven, Matthew 18. The same, in letter 226 to Abbot Suger, who was near death: “What have you to do,” he says, “with earthly spoils, you who, about to go to heaven, are soon to be clothed with the robe of glory?” And below: “That peace awaits you which surpasses all understanding; the just await you until you are rewarded; the joy of your Lord awaits you.” And the same, in the fourth sermon on the feast of All Saints, says that the peace which surpasses all understanding consists in the vision of God as he is in himself.
Besides, in the sermon on the death of Humbert: “Behold,” he says, “before you, sweetest father (Humbert), is that fountain of purity for which you thirsted with such ardour of soul; behold, you are plunged into that abyss of divine goodness, the memory of whose abundant sweetness you used to pour forth so devoutly.” Likewise in the fifth sermon on the feast of All Saints, treating that, “Be converted to me in fasting, and in weeping, and in mourning,” he asks why God is found in fasting and weeping rather than in joy and exultation; and he answers by asking: “Or does the just man find him in gladness and exultation, while he who is not yet just will not find him except in fasting and weeping? So plainly, but the just who have already merited the sight, not who still live by faith,” and so on. Where he admits that some saints already do not live by faith, but enjoy the sight of God. See also what he writes in the second sermon on St. Victor.
To the places to the contrary, then, I say: Bernard is a disciple of Augustine, and when he says that the saints will see God through the resurrection and not before, he does not speak of the simple vision, but of that perfect one which the soul will have when it is carried with its whole impulse into God. And this is plain from the third sermon on the feast of All Saints. For after he had said that holy souls in this life are in the tabernacles, after this life until the resurrection will be in the courts, after the resurrection will be in the house of God, that is, in beatitude, he at once explains, and says: “They have already received each their robes, but they will not be clothed with double ones until we too are clothed. For the first robe is the happiness itself and rest of souls; the second the immortality and glory of bodies,” and so on. You see that here in the resurrection nothing is added to the souls of themselves except the glory of the body; and so that the glory of the souls, which is the vision of God, is given before the resurrection. And I said “of themselves,” because according to Bernard the glory of the soul too is added to, but not of itself. For a more perfect vision follows from this, that the soul, desiring nothing more, is carried wholly into God. Which Bernard explains in the following words: “Holy souls,” he says, “which the Lord has taken up whole (I mean in their desire; for without the flesh their joy cannot be full, their glory perfect, their beatitude consummated), are so far, while they are in the court, still weighed by this natural desire, that their whole affection cannot yet go into God, but is in a manner drawn back, and makes a fold, while they bend with desire toward it.” To these add St. Thomas in the opusculum against the Greeks, and the Scholastics on book 4 of the Sentences, distinction 49.
We have it, then, that the opinion of the Church was the opinion of all the Latin Fathers, except Tertullian, Lactantius and Victorinus; of whom Tertullian became a heresiarch; Lactantius fell into very many errors, especially about the world to come, since he was more skilled in the books of Cicero than in the holy Scriptures; Victorinus was indeed a martyr, but, as blessed Jerome testifies in the letter to Magnus, learning failed him, though the will to learning did not.
Show the Latin (Vives edition, OCR)
CAPCT V.
Idem prubalur lcsUiaoniis Lalinurwn.
Adjttngamns ntino F-atinoruin Palrum consen-
stim, til hiu'c. liilcs, lotitis Mcclosiac lidos fiiissi; in-
l<;IIigatiir. Priiuus. Cypriiiiius lih. do (;xIiorlalionc
inarlyrii (-ap. iill. Quis. inipiil. nan utnnihus viri-
hns elaburel, ul cum Christo slatini (jandeat ? nt
post tormonla. ot siijipliria terrcna ad jiracniia
dirina porveniai:* Et inlrii : Clandnntur oculi i)i
persequulionil)US lcn^ao.sed patot coolum:niina-
tur Anlichrislus , scd }>o)ni)nts Chi-istus luelur :
mors infortur. sod' itninorlalilas so^iuilur: occiso
miuidus oripitur.sod rosiilnio jKirudisns e.rhihc-
tur; vila tcinporalis exlinrjnitur, scd acterna re-
parafHr.Qiuwla esl dinnilas.el rjuantasecurilas,
cji-irc hinc laelum.cjcirc i)ilor prcssuras cl aiKjn-
sHas fjluriosum , claudore in momento oculos ,
qiiilms ho))ii)ies Tidoha)ilin\ ol )nundus . et apc-
rire cusdon slaliniAit Dous vidcalur.ct Christusy
Ta))i velocitcr migra)idi quaiita felicitas, ut tcr-
ris repcnte sublraliaris , ul in re<jnis coelestihua
repo)iaris ? Similia habet sermone de morlalitate
0|)ist. 2. lib. i. et alibi saepius.
Seoundus , Ililarius in psal. 64. Leati rjuidon,
inquil , sunt , qitijam a Deo ad habilandnm in
tabcr)iacidis ejus elecli sunt:sed feslinare nos iii
consortium hnjus bealiludinis conrjrumn csl ,
operalionibus id atque oi'alionibus eoapetenlcs
clc.El paulo anle dixerat illa tabernacula esse coe-
losles mansiones , qu;is in domo Palris sui esse
Christus dixit. Itcm in psal.()0. dicit. sanclos esse
roges , el pcrpeluo cum Deo habitare. Ft in psal.
124. loquens de apostolis aliisque sanctis : Quo-
7)iodo possnmus , inquil . monles non eos sifjni^
jlcalos esse intellirjcrc.qui super terrenam natu-
T(U)i rjlo)'iosijam iii Dei rebus exullanl? Quando
orgo idem Hilarius in psal. 138. dicil logcra esse
liumanao necessitalis.nl animaead inferosdcscen-
<lant, inlelligiliir pro oo lemporo. quo coeUim or;U
cl.iusum : A';im po.sleaqu;ini Chrisius in coolurTi -x-
432
DE SA.^CTOUUM UEATl rUDl.Mi;
seendens, atlituni ad coeluai rfiseravil,non estam-
plius neccssaritim ad inferos (icscetidcrc.
Terlius, Ainbrosius lil). 7. cpislol. oD. ad Thcs-
sal. Acolius. inquil, superiorumincola, jwssessor
civitatis aetcrnae, illius Hierusalem.quae in coe-
lo est . vidit itlic nrbis ejus mensuram immen-
sam, ■purum aurum, lapidem 2^1'etiosum , lumen
sinc sole perpetuum, et liaec omniajam dudum
sihi com'perla. sed nunc facic rtd /actem.Yidc et-
i;im lil). 10. epist. ult.et in cap.i.episl. ad 1'liilip-
penses. Quod ergo Ambrosius ail lib. 2. de Cain
cap. 2. animas adbuc ainbiguo fuluri judicii su-
spcndi, ad cognitioncm tcmporis rerercndum cst.
Vull eniin dicerc , animas etiam bealas non scire,
(luando judiciuin sit fulurum. In libro autem de
bono inortis cap. 10. loquilur dc relributione mer-
ccdis.quae lani animo quain corpori publice corain
toto mundo danda est.Illa enim pruprie dicilur co-
rona, quae datur victoribus publice , et cum cele-
brilutc: sed binc non sequitur.parlem ejus pracmii
non esse datam antea per judicium particulare.Ne-
qne obslal, quod videatur Ambrosius dicere omnes
auiniiis desccndere ad inferos; non enim ipse hoc
dicit. scd lanlum approbat , quod philosophi vele-
rcs hoc dixerint, quia illo tempore veruin erat.
Quartos est , Prudenlius , qui in carmine de b.
Agiietc sic cecinil:
0 Fir(jo feliXy 0 nova gloria,
Cocleslis arcis nobilis incola.
Atque alia ejusmodi passim Prndcnlius repelil.
Quan; cum dicit alibi, aniinas beatas dcduci ad si-
num Abrabae, vel ad paradisum , unde Adam eje-
clns fuit,loquitur Iigurale,quia lain sinus Abrahae,
quain paradisus lerrestris typi sunt rcgni coclo-
ruin , ct palel ex ipso loco Prudenlii : nam animas
dicit esse in siiiu Abrahae , el simul in paradiso ,
cum tainen conslet loca fuisse diversa secundum
|)roprietalem , sed diversa non sunl secundum si-
gnificationem.
Quintusest, b. Paulinus, qui natali 3.de s.Feli-
ce sic ail:
Corporc ferris.
Occidil, cl Chrinlo superis est 7ialas in aslria.
Codcslcm nactus sine samfuine martyr lionorem.
Ilem: Jsl illum siiperi sacra gloria luminis ambit,
Florenlcm gemina belli pacisqaa corona.
Sextus, b.Hieronymus in cpist. ad Marcellam de
obilu Leae: Nunc. inquil. pro brevi lubore aeter-
na beaiitudine fruilur ,excipitur angelorum clio-
ris, Christum sequitur, et dicit, quaecumque au-
divimus , vidimus in civilate Domini viriutum.
Similia babct in cpitaphio Kcpoliani, Paulae,I]lac-
sillae, ct aliorum.
Septimus , Augtistinus lib. 12. in Gencsin cap.
34. primum dicil aniiuiis sauctorum esse in para-
diso , sive in tertio coclo , quo raplus fuil Paulus:
Sive, inquit, in terlio coelo,sive ubicumquc alibi
quo posl lertium coeium est raptus apostolus : si
tamen non aliquid unum est diversis nominibus
aj)peUaium . ubisunt animae bealorum. Deinde
explicaiis quid sil hoc tertium cocluin, sic ait:7'er-
tLum cst coelum quod menle covspicilur ita se-
creta , ct reniola . ct omnino abrepla a sensibus
carnis, alque mundata, ut ea quae in illo coclo
sunl.ei ipsam Dei subslantiam,verbumquc Deum
pcr quod facla sunt onvnia.in cliarilate Spirilus
sancli. ineffabililer valcal videre el audire.\i\cm
Augusiituis lib. 20. de Civitale Dei cap. 13. Ani-
mae victrices. \nqn\[, gloriosorummarlyrum , 0-
innibus doloribus ac laboribus superatis , atque
jinitis.posteaqjiam mortalia membra posuerunt,
cum Cliristo ulique rcfjnaverunt etrcgnanl, do-
nec jinianiur miile anni,ut poslea recepiis etiam
corporibus jam immortalibus regnent. Idcm in
psal. llG.in illud; IIeumilii,quiaincolalusmeus
prolungaius est clc. Inquit : Ibi ^mncs jusli et
sancii, qui fruuntur verbo Dei sme l^tione, sine
lileris : quod enim nobis per paginam scriptuni
est , per facicm Dei illi cernunt? Idem lib. inedi-
lalionum cap. 22. Felix anima, inquit, quae ter-
reno resolula corpore. libera coelum pclit,secura
est et Iranquilla, non iimel liostem , neque mor-
tem : liahet enim praesenlcm , cernilquc indesi-
nentcr pulclierrimum Dominum , cui servivit ,
quem dilexit , et ad quem tandem laela et glo-
riosa pervenil. Et cap. 24. Per ipsum vos rogo ,
qui vos elegit , qui vos lales fecit , de cujus pul-
cliriludinc jam satianiini.de cujus immortalitate
jam imniorlales facli estis , de cvjus beatissima
visione scmper gaudelis. Denique s. Auguslinus
episl. IH. existimat Paulum in illo suo raptu vi-
disse Dei essenliani ; quanlo ergo magis credeii-
dum, eum hoc sentire de animabus bealorum?
Jam pro explicatione locorum conlrariorum duo
notanda sunt. Primum cst, Auguslinum aliquando
dubitasse, non quidem de ipsa visione Dei el bea-
tittidine , sed de looo . ubi siiil animae bcatorum,
et tamen postea re diligenter considcrata id asse-
ruisse, quod nos asserimus : Nam in psal. 3G. ait,
aniinas anle diem judicii non esse in regno coelo-
riiin. sed in sinu Abrahae , quasi haec loca distin-
cta sint. In lib. 0. Confessionum.cap. 3. indicalse
dubitare , (;uin ail: Nimc , inqiiit , vivit ISebridius
in sinu Abraliae : quidquid illnd est , quod ilio
signi[icalur sinu : Ibi Nebridius meus vivil, dul-
cis amicus meus , tuus aulem Domine adoptivus
ex liberto liiius,ibi vivit:Nam quis alius taliani-
mae locus? ibi vivil:unde me mulla inlerrogabat
homuncionem inexpertum : Jam non ponit au-
rem ad os meum , sed spiriluale os ad fonlem
tuum , et bibit quantum potest sapienliam pro
aviditale sua, sine fine felix etc. Ecce hic asse-
ril visionem el Iruilionem , et tamen ambigit de
loco.
Al lib. 2. quaesl. evangelicarum cap. 38. ( quos
libros posterius scripsit, ut ex IJetraclationuin lib.
2. colligitur ) sic ail : Sinus Abrahae requies est
bealorum pauperum, quorum esl regnum coelo-
Tum, in quo post hanc vilam recipiuntur. El iii-
fra: Sinus Abrahae intelligilur secretum Patris,
quo post passionem resurgens assujnplus esl:quo
eum porlatum ab angelis ideo dicium pulo,quia
ipsam receptionem , qua in secretum Pairis ab-
scessil.angcli annunciaverunt discijmlis intucn-
tibus. Dicentes enim:Quid statis intuentes in coe-
luni? quid aliud dixerunl,nisi nullo modo possQ
oculos hominum usque in illud pcnelrare secrc-
?
l.lllKit IMtlMI S
43i
ItiiUs r/ia» ihdl Pinniinis, ciiin in rnnniwvlu tlinvi
puloruin. Icnrlnr in rorhiin. Jdin vin-irru hvvuh-
iluiii nni>viii>rviii v.vinisilinnviii iiviii>i ixishiiiiI ,
«/Ht(t nvvrvinin l'iilriti hviiv (/i/<'//i(///i/c. /(/<i vlinin
iinlv. rv.^iurrvilionvni luslniuin (iniinuv vivunl
I iiiii hvi). (Jiiitl i'liiriiis?
Kiirsiiiii lili. 20. (1(1 C.iv. \)v' v;\\\. \'.i. (■Iiirhsiiin^
ilicil: Kc.ilds iioti ('ssi> ii|iiiil iiiicros. iilii priiis cnil
J.iiKarii>; iiniiiido (-(iricsii, (|ii(i(l liixcriil iii ps. 'M\.
sic iiiilciii iiil: N/ ('/////( //()// (ihsiirilv vivdi viiivliir,
(inlinnos vtinin sunvhis , (//t/ wnlnri l!lirisli Iv-
nuvrunl liilvin , lovis /////(/c;// (/ lorinvnlis iniino-
rum rvinolissiinis, svd (//»//.(/ infvros l'iiissv,il(uivv.
vos iiutv snniiuis Chrisii, vl (nl vn lova (Ivswnsiis
vruvrvl. /'/'o/cc/o ilvinvvi)s htmi liilvlvs vHuso illii
pro.liojdin rvdvmpU prorsus infvros iivsvinnl.
[']\ liis cliiiin (lcdiicitiir iipiid Aii^iistiiiiiiii iilxlila
V(!l s(M'rcta rccc|»laciil;i iioii csst' lyiiihiiiii I'alniiii
in inUMno, .sod scorclmn Palris iii coclo, ol sic cx-
plicala nMiKiTlrml tna loca. lih. (Micliirid. cap. lOK.
vl lil). \i. dc (iivil. Uci cap. \). vl iii psal. 'M'>.
Nola Sociindo, Aii^iisliiinm cxistimassn sanclo-
nini animas vidcrc (|nidcm Dciim, scd non ila per-
fcclc, ul vidchiinl post rcsiirrcctioiiciii : proptcrca
ipiod iiatiiralc dcsidcriiim rccipicndi corpiis iion si-
iialnnimas lolo conalii lerri iii Dciim, cl hoc cssn
discriin(>!i inlcr anj^Mdos ct homiiics, (piod aiijjiMi ,
cum nihil ampliiis c\i)(M'l(Mil,loti IVrantiir in Dciiin;
animae sanclonim parlim ad Dciim. jiarliiii ad cor-
l>us rcspiciant. Id patct c\ lihro I2.dc Cicncs.cap.
'Xi. uhi posila (iua(\slione:Qiiid opus sil aniiuao ad
bcalitudiucm icsuiiiplioue cariiis? IJcsiHmdct: Qiiia
iion potcsl anima siue carnc sic viticrc Dcum, ul
vid(MU anjjoli: cl ralioiicm reddeus. ail: (iiiia iiicst
oi ualuralis (luidam appctilus corpus adminislraiidi
quo appetilu relardatur quodam modo , ne lota in-
lcutione pcrgal iu illud siimmum boiuim.quam diu
nou subesl curpus.cujus admiuistratione appetilus
ille conquicscat. Itaque nou dicil Augustiiius. aui-
mam a corpore separalam,non posse vidcre incom-
nuilabilcm suhstautiam. scd nou posse vidcre co
modo, idcsl, laiu pcrrecte, ul augeli vident, pro-
pler caussam jam dictam. Pari raliouc lib. 1. He-
Iract. cap. li. ubi merito quaeri dicit, num san-
ctorum auimae siul adhuc in illa possessione bea-
litudinis, in qua sunl angcli.cxplical scipsum pau-
lo iufra, cum ail : Sod utriini ad conicmplandam
cordU ocutis veritateni. sicut dictum est. facie ad
facieni. nihil cx lioc minus haliva.nt (quia vide-
licet carenl corpore suo. quod naturaliter appe-
tunt) non hic hmis cst disputando inquirere etc.
INou crgo dubilat, au animae juslorum siul iu illa
possessione. sed au sinl ita, ul nihil eis desit.
Eodem modo rcspondendum esl ad locum illum
cx epist. Ul.ad Forlunaliauum: Joquilur enim de
perfectissima visioue. (]uani nou habebimus. nisi
cmn aequales angclis fuerimus , quod eril ulique
iu resurreclioiie mortuorum.Aunc cuim sancli non
sunl angelis aequales. cum angeli loti sint vivi el
immortales, sancti autem parliin vivi, parlim mor-
lui sinl.
Esl aulcm hic notanduni , proplcr hacc loca b.
Augustiui. Scholaslicos quaerere; an gloria animae
majorerit posl resurreclionem.quamanlea, elqui-
dcm convcniuiil omncs iii duobii-^.l^iim". K«u«Jiiim
luiimno iircjdriiliilc fiiliirum iniijii» l«in «•xlciiftino ,
(|iiia cril In niilmii ri |u corpon'; (piniii Milciishr,
(jiiia Ipsii iiuiiiiii miii/is j.'iiiidcl(il . «piiiiidii *ulc|»il
siiiim corpiis glori()"«iiiii. (piiim iiiiiic. ciiiii illud vl-
dcl iiiortiiiiin jiiccri'.
Scciindo. ^Miiiliiiiii csstMiliidf! forc fiiiijiin cxliMi-
sivc. (|iiiii iiiiiir csi in solii iiiiiiim , posicii iiulcin
rcihindahil iii (•(upiis. cl cnicicl ipMiiii corpuH «iio
modo t.'l()rioMiiii. i>oii iiiitcm (•oiincdiiiiiI dc iiicrc-
mciilo csscnii.ilis gloiiiic iiiicii>ivc . ii.iii) M.inislcr
III V. siMiliMil. thsl. {*.).vA li.TlKimas ihidciii ipiacHl.
1. art.i.diviis lloiiavciiliirii ibidcm iirt. I .ipnicsl. 1.
Hichardiis ihidcni iirl. 2. (piiicsl. l.cl .Marsiliiis ibi-
dciii (jiiiicsl. i:i. iirl. l.diciinl gloriiim csstMilialrm
f(U'c liiiic inii)()rciu ctiHiu inlcMsivc, cl dc lioc iiui?-
mciito iiilclligiiiil Aiigiisliiium.
Hiilioiics pr.iccipiiiK! siiiil diiiic. I'rimii: (Jiiiii .•lui-
ma pcrfcclius pssc liiilicl in cor[)orc, quaiii cxlra
corpus, crgo ct pcrrcclius opcriihiliir. Scciiiidii :
Ouiii animii scpiiralii projtlcr iucliuidioiicm iid cor-
pus dislriihiliir cl impcdilur, nc lola inUMitionc
fcraliir in Dciim. crgo nMiioto lioc iiiquMlimcuto .
iiitiMisiiis opcriihiliir. At iii coutrarium d. Thoiii;i->
prim. 2. (piiicst. i. art. ."i.cl Ca;ctiiiiiis ihid. cl Dii-
raiidus iii 4. dist. 'i!>. (piii('sl. 7. diciiiil , gloriam
csscnliahMU noii lorc iniijorcm inlcnsac , scd c.\-
teusive soliim: cl dc isto iiugnuMito cxtcnsivo c\-
poiiiint Augustinum ; cl nitio corum csl , quui si
gloria ('rcs('(M-cl iutensive, vd id accidcrcl ratioiiu
id)j(M'ti. v(d Iiiminis. sivc hahiliis gloriiic , vcl yo-
lciiliac: non r;ilioii(! ohjccli, vcl hiibitus. quiii isl;i
iion crescunt, nisi crcsciit gniliii: griilia autiMii noii
crcscil in dic jmiicii. (|iii;i iion csl locus novis mc-
ritis posl liaiic viliiiu:non ctiam e\ |>iirl(; polciitiac,
(piia cmn anima in vidcndo Dcum, non pendeal a
phantasmale, nou pcudcl ullo modo ii corpore , ci
pn)in(le lam pcrrecte csse polesl opcralio ista vi-
dcmli Dcum. in auima scparata, quani in auima
corpori adjuncta.
Kgo dico diio: Primo: Opinionem priorem csse
magisad imMilem Augusiini . ncciioii lliiymonis in
c. (>. Apocalypsis, et Bcrnardi, de quo inlra; nain
Aiigustinus (^lare dicit . animae separalac deesse
aliquid ad videmlum Deum pcrfcctcdum caretcor-
pore. Dico Secundo: Opinionem secnndam csse
simplicitcr veriorem, ct propterea b. Thomam re-
ctc mutassc opinionem. Unde ad Primum pro pri-
lUii opinione dico,auiin;im non hab(;re uielius esse
in corpore, quam extra corpus, nisi exlcnsive.quia
suum esse communicat corpori: nam alioqui in se
esse animae senipcr esl idcm: nec suscipil raagis
el rainus.
Ad Secundum dico: Inclinationem ad corpus ,
non impedire visionem. vcl amorcra Dei ullo mo-
do. quia ordinatnr ad amorem Dei . tamquam ad
finem: sicul amor medicinae non impedil amorem
sanilatis: alioqui angeli quando niitlunlur ad e.xte-
riora, et de illis cogitare coguntur. dislraherenlur
a visione Dei: et ipsa anima quando debebit occu-
pari in administrando corpore.dislraheretur etiiim
magis. quam nunc in appetendo corpus. Adde ,
qiiod videlur hoc deDnitura a Benedicto .\II. noin
iii Exlravaganli, Benediclus dicit conlinuari visio-
DE SA.NCTOHUM Bl- ATITl UIiNE
nein Dei, quani li;ibenl iininuie ;i morle corporis
usque atl resurreclioiieni. el inde usque iu aeler-
nuni: u!)i \idelur (lictM-o, eani non crescerc, neque
ininui: el Joannos Villanus libr. H. hislor. caj).
19. dicit: Henedicluni dclinivisse aniniarum gio-
riain non augendani pusl rcv^^urrecliouem. nisi c.\-
lensive: ila enim leslaliir se audivisse a thcologis,
qiii inleiTuerunl, cum illud a poulifice delinirelur.
Haec de Auguslino.
Oclavus Palcr Lalinus, sil Prospcr, qui lib. l.de
vjla conlem[)laliva cap. 1. Quia secunduin Scri-
piurac . inquil . sacrae scrmonem, tota liuniana
vila tcnlalio est super tcrrain , tunc est lentatio
jinienda , quando Jinitur et pugna : et lunc est
liniendapugna.quando post hanc vitani pugnae
succedet sccura victoria , ul onines mililes Ciiri-
sli. qni usque in finem vitae praesentis divinilus
adjuti suis hostibus infatigabiliter restilerunt ,
laboriosaja7n peregrinatione transacta regnent
felices in patria;cujus hoc eril totumpraemium,
ut vitae conlemplalivae semel compos effecla
inexplebiiiter auctoreni beatiludinis suae con-
si)iciat, de illo gaudeat, d.e illo quod speravit ob-
tineat , et in eo , ad quod sancte vivendo perve-
nerit. sine finc permaneat.
Nonus, Maximus lanrinensis , homilia in Euse-
bium vercellcnsem. Digne , inquil , in memoria
vertilur hominum, qui ad gaudium, transiit an-
gelorum. Kl hom. de s. .\gnele:/i/e nobis, inquil,
t ribuat indulgenliampeccatorum,qui tibi tuorum
omnium laborum tradidit palniani.
Decimus, Leo I. in serm. de s. Laurenlio:A'i7ui,
inquit , obtines , nihil proficis saeva crudelitas ,
subtrahitur tormentis tuis maleria morlalis , ct
Laurentio in coelos abeunte . tu deficis flammis
tuis.
Undecimus , Fulgcnlius serm. de s. Slephano :
Ilodie, inquil, miles de tabernaculo corporis ex-
iens , triumphator migravil ad coelum,idem ad
eoeli palatium perenniier regnaturus ascendit.
Ilem : Hodie Slephanus stola est immortalitatis
indutus.
Duodecimus,Primasius in cap.9. Hebr. Coeleste
regnum inaccessibile erat mortaltbus, quoadus-
que venirel Christus , qui explelapassione ape-
rirel notyis januam patriae coelestis , reseralo
velo, idest, coelo.
Decimuslerlius, Gregorius papa in psalm.4.poe-
nitenl. Bealitudo el animabus sanctonim ante
resurreclionem tribuitur , el cnrporibus nihilo-
minus posl j udicimn conferetur.Ei lib. 4. dialog.
cap. 25. e.x professo id probal.
Decirausquarlus,Beda in cap. 6. Apocal. Singu-
las , inquil . modo slolas habent aniniae de sua
l)eata immorlalitate gaudenles:resurgentibus au-
lem corporibusjuxta Isaiam,in terra sua dupli-
cia possidebunt.
Decimusquintus, Ilaymo in eundem locum: Pri-
ma, inquil, stola esl merces baptismi, praemium
marfgrii. merces aclernorum, gaudium coelestis
bealitudinis sJtc.
Decimusse.xlus, Anselmus in 2. Corinlh. o.Prae-
dicatores, inquil, Ecclesiae , poslquam de corpo-
ribus exeunt, nequaquam per moraru7n spatia,
sicut antiqui Palres,CQelestis patriae perceptione
dilferuntur.sed 7nox ui a carnis coliigalio7ie cxc-
7int. in coelesti sede 7'equiescunl.
Dccimusseplimus , Siilpilius in episl. ad Aure-
lium diaconum , de obitu b. Marlini : Quamquam
sciain . inquii , virum illum 7io?i esse lugendim,
cui post devictum , iriumptiatumque saecuium
7iunc demum reddita esl corona justitiae.
Decimusoclavus.lJcrnardus in epislola ad fralres
de llil)(!rnia, quae habelur posl sermones de reslo
omnium sanclorum . el sermonem de s. Malachia:
.46si^ inquit, ut tua nimc. o a7iima sancta ( Ma-
lacliiam defunclum MoquUm) ,minus eljicax aesti-
melur oralio, quando praescnti vividius suppli-
care est 7na.jestati. 7iecjam m fide ambulas. scd
in sjiecie reg7ins. Absil ut imminuta,7iedum exi-
7ianila tua illa lam operosa cliarilas repuletur ,
cum ad fonlem ipsum charitalis aeternae pro-
cumbis pleno liaui-iens ore , cujus et ipsa prius
sliHicidiasitiebas. Quid clarius? dieit 31alachiam
non ainbulare in fide. al fides non evacualur . nisi
per visionem Trinitalis : dicit eum sic frui fonle
charitalis, idest. Deo , quomodo fruilur aquis, qui
procumbil ad fontem. el pleno hauritore. Idem in
sermone de s. Malachia.qui habelur ad finem vilae
ejiisdein Mahichiae: Pn^n. \nqu\[,cum a7igeiis glo-
ria et felicilate laelatur. Alqui angeli semper
vidnit faciem Patris, qui in coelis est. Mallh. 18.
Idem in epist. 226. ad Sugarium abbalem , qui
agebal imimaiu: Quid tibi, inquil.et te^renis exu-
viis , qui ad coelnm itu7'us stola gloriae mox
indui habes? Et infra: Te expeclat pax illa, quae
exnperat o^nnem sensum. te cxpectanl justi, do-
wec relribualur tibi, te expectat gaudium Domi-
7ii tii.i. Ipse vero idcm sermone quarlo de festo o-
mnium sanclorum dicit, pacem . quae exuperal o-
mnem sensum, consistere in visione Dei,ut est in
seipso.
Praelerea in sermone de obitu Umberli : Ecce .
inqnit, coram te est, paler dulcissime ( Umberle)
fons iile p^irilatis , quem ta7ilo ardo7'e a7iimi si-
tiebas : ecce immersus es in illam divinae piela-
tis abyssum, cujus memoriam. abundaniiae sua-
vitalis tam devole eruclare solebas.Mem sermone
quinlo de feslo omnium sanc<orum, tractans illud:
Convertimini ad me injejunio, fletu et planclu;
Quaerit, cur Deus in jejunio el fletu invenialur po-
tius , quam in gaudio el exuUalione ; et respondel
inlerrogando : An vero juslus eum in laelilia et
exultalione: qui vero nondum juslus est.7ion7iisi
m jeju7iio et fletu reperiel? Ita plancsedjuslus,
quijam co7ispectum 7nerueint.7ion quiadlmcvi-
vat ex fide etc. Ubi admillil , aliquos jam sanclos
non vivere ex fide , sed conspeclu Dei frui. Vide
eliam quae scribit in secundo sermone de s. Vi-
clore.
Ad loca igilur in contrarium dico : Bernardum
Augustini esse discipulum , et cum dicit , sanclos
pei- resurreclionem visuros Deum , el non anlea ,
non loqui de simplici visione,sed dc illa perfecla,
quain habcbit anima , quando tolo impetu feretur
in Deum. El hoc palet ex sermone lerlio de feslo
omniumsanctorum. Nam poslcaqnam dixerat, ani-
mas sanctas in hac vita essc in tabernaculis , post
I.llll l: l'IIIMI;S
4sn
llilUC. Vlllllll US(|IU! iul ICSUITIM-IUUICIII luluriiS III
iilriis , |Misl rcHiirroclioiuMii rutuiiis iii (louin \)v\ ,
itlos!. III iHMililiuliuc, lUTnil «•\|iliciiiis, cl dicil:.!''-
vri>i'riinl jiiin «//i';i//((.s,.sc(/ j/o/j, rcHtirnliir iliii>li-
rihuH, tloiirr vrsliinintr 1 1 nim. Slnln rniiii i>riiiiit
ipm ci^l Irlinltis ri rrquirH nniiiuiniin : Hrcnn-
(/(/ i'('/'(» iiiiiiinrliililiiH rl iiloria ri>ri>i>riiiii rlr.
\ ulivs liic 111 rcMirrccluuic iiiliil .mIiIi iiuiiiiiiluis
por so iiisi v^litriaii) coriioris , ot proimlti Kloriiiin
iiiiiuiiu^ (luiu- csl visio l>ci,(liiliiiu csso iiiil(! rc>iur-
rccliiuiciii. I)i\i luilciii pcr sc,i|uiii sccuuiliuii Hcr-
iiardiiiii, iulilclur cliiiiu ^loriii iiiiiiuiic.scil iioii pcr
80. Coiisc(]ucUir ciiiiii pcrlcclior visio ox oo, <|uiul
iuiiiuii iiiliil iimplius (lcsiilcriuis lotii rcrciiir iii Hc-
uiii.lil (|Uii(l c\pli(Ml llcru.irdiis III sc(|iicuIiImis vcr-
bis: /t/i///i<r(' sanrlar , iiu|iiil . qiiaH prnpria Hrns
?/isf(////i // ////(/(///ic./c ( ciiro 1 (/c.s/(/('/'///i/://is(///////
sinr /(' C()//i/)/ci/ l(/c////(/, /)c;'/i('/' j//(»/'/(t , (•o/i.s//u/-
inarihoalilinlo noii polrst. Adro .s/(/i//(/('//^ riiirt
iti ria (iraiilrriiiiii hor nahiralr . ul nmlum tnta
ravihm alfrrlio IH>rrr prriial iii />(■/////, sc^/ ronlra-
hiiliir (//i'>(/(///////0(/(», ('/ /'//(/(/»/1 fariat.dum inrli-
nanlur lirfiiilrrio ////. Ilis iulilc s. Tlioiuam opii-
sculo ciuilrii (iriiecos cl Scholaslicos , iid llnom i.
scut. (iisliucl. \\).
llalicimis i^ilur sculcnliam Kcclosiacfuisso son-
louiiam omuiuiu 1'alrum laliuoruin , cxcoplo Tcr-
luiliiiuo, l.acliuilio cl Viclm-iiio , c\ (piihus 'rcrtul-
liaiius hacrcsiarcha hiit, Liu-.taulius iu piurimos or-
roros lapsus csl, praosorlim circa lulurum saecii-
lum . cum ossct nuifjis lihrmMim Cicorouis , (]uam
Scn|ili!iiiriim saucliinim pcrilus. Victorinus luar-
lyriiuidom riiit, sed h.Hicronymo toslo in opistola
iid )laj:;uum. oi orudilio dcfuii,liccl orudilionis vo-
luiiliis non defucrit.