Bellarmine · De Controversiis · On the Church Triumphant, Book I: On the Beatitude and Canonization of the Saints
Chapter 13: The Catholic Opinion Is Established by Arguments
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).
It remains now that we prove that some cult, less than the divine and greater than the civil and merely human, is owed to sacred things, and to holy angels and men.
The first argument is taken from that of Psalm 98: “Adore his footstool, for it is holy”; where to the letter by the footstool of the Lord's feet the ark of the Testament is understood. For in 1 Paralipomenon 28 Solomon says: “I had it in my mind to build a house, in which the ark of the covenant of the Lord might rest, and the footstool of the feet of our God.” And not without cause was the ark called the footstool of the Lord's feet; for above the ark was the propitiatory, as it were the seat of God, which was held by the hands of two cherubim; of which it is said at the beginning of this psalm: “He that sitteth on the cherubims: let the earth be moved,” and so on. The same is had in Psalm 131, in those words: “We will go into his tabernacle: we will adore in the place where his feet stood”; for in the Hebrew it is, “We will adore the footstool of his feet.” And that it speaks of the ark is plain, because there goes before, “We will go into his tabernacle”; and there follows at once, “Arise, O Lord, into thy resting place: thou and the ark which thou hast sanctified.” And this same is gathered more clearly from book 2 of Kings, chapter 6: “The ark of God, upon which the name of the Lord of hosts is invoked, who sitteth over it upon the cherubims.”
Now that some cult is commanded in these places is plain from the word “adore,” which in Hebrew too is the proper word of adoration, hishtachavu. That the ark is a creature no one can doubt. And lastly that this cult is not civil but of religion is plain from David's reason: “For it is holy,” he says, namely this footstool. For civil cult is owed to things because of civil and human excellence; but the ark is said to be adored not because of civil excellence, but because it is sacred and holy, since it is the footstool of God's feet.
Bucer and Calvin on this place of the psalm answer that here by the name of footstool the temple is understood, and that it is commanded, not that the temple be adored, but that God be adored in the temple; and they prove it in two ways. First, from the Hebrew word lahadom, at the footstool. Second, from that, “for it is holy”; for the Hebrew qadosh is ambiguous, but the Greek expounded it, turning it hagios, holy he, not hagion, holy it.
I answer: by the name of footstool the ark is necessarily understood, as we showed above; and so the exposition of the heretics falls; for the ark is not a place into which the Jews could enter to adore God. Then, even if the footstool were the temple, still our argument would stand, because David does not say, “Adore in the footstool,” but, “Adore the footstool”; and it is proved. First, because the Chaldean turns it, “Bow yourselves to the temple.” Likewise the Seventy and Jerome turned it, “Adore the footstool.”
Second, because in Scripture almost wherever we have someone adored, the construction is made with le, as in Genesis 23: “Abraham adored the people of the land,” that is, the sons of Heth: vayyishtachu le'am ha'arets livnei cheth.
Third, because even if it were turned “to the temple,” the same would still be signified; for the Hebrew word signifies, “Bow yourselves to that thing.”
Fourth, because Jerome, in the letter to Marcella that she should move to Bethlehem, testifies that the ark itself used to be honoured: “The Jews once venerated,” he says, “the holy of holies, because there were the cherubim and the propitiatory, and the ark of the Testament,” and so on. And this same is plain from other Scriptures, Josue 3, 1 Kings 6, 2 Kings 6, Hebrews 9. For in Josue 3 they are ordered on the march never to come near the ark within the space of two thousand cubits. In 1 Kings 6 the Bethsamites, because they looked at the ark without due reverence, were slain by God, up to fifty thousand men. In 2 Kings 6 Oza likewise was killed by the Lord when he had touched the ark, which was not lawful for him, but for the priests alone. Lastly, because of the honour of the ark no one could enter the holy of holies, where it was, except the high priest once a year, as Paul teaches, Hebrews 9. But surely the ark was a creature, and this honour shown it proceeded not from civility but from some religion.
To that, “for it is holy,” I answer that it is not badly turned “for he is holy,” as the Seventy and Jerome turned it. But this is nothing to the matter. For whether the footstool is said to be adored because it is holy, or because it is of the holy God, a cause of religious adoration is always brought.
Second, it is proved from the adoration shown to angels by godly and prudent men. For in Genesis 18 Abraham, bowed to the earth, adored the angels; and Lot did likewise, Genesis 19. But because it could be answered that neither Abraham nor Lot at first knew them to be angels, but thought them men, since they adored them, and adored only civilly, we bring a clearer place, Numbers 22: “The Lord opened the eyes of Balaam, and he saw the angel standing in the way with a drawn sword, and he worshipped him falling flat on the ground.” Here surely he did not adore before he knew the angel. And it is ridiculous to say that civil honour is owed to angels. Likewise in Josue 5, when Josue saw a man standing with a drawn sword, he said: “Art thou one of ours, or of our adversaries?” And he answered: “No: but I am prince of the host of the Lord.” Josue fell on his face to the ground, and worshipping, and so on. Here we see openly that middle adoration which we seek; for that Josue did not think him whom he adored to be God is plain, because the angel had said that he was a minister of God. That he did not adore civilly but religiously is plain, because he did not adore before he understood that it was an angel of God. And that he did not do ill in adoring is plain, because the angel not only did not forbid him from adoration, but even ordered a greater honour to be shown him, saying: “Loose thy shoes from off thy feet: for the place whereon thou standest is holy.” And that place was not holy except because of the presence of the angel; for Josue was not then in a sacred place, but in the plains of Jericho.
Third, it is proved from the adoration of saints in the Scriptures. In 1 Kings 28 Saul adores the soul of Samuel appearing to him. And it is certain that civil honour does not befit the souls of the dead. Nor can it be said that Saul erred in this, since neither Samuel himself nor Scripture reproves Saul. Likewise in 3 Kings 18 Abdias, a holy man, adores Elias, bowed to the ground; and we cannot say that this was civil worship. For as regards human excellence Abdias was greater than Elias: for Elias was a private man, while Abdias was one of the chief men of the kingdom. He adored him, then, as a prophet and a man of God excelling in singular holiness. Likewise in 4 Kings 2 the sons of the prophets, when they had heard that the spirit of Elias rested on Eliseus, coming to meet him adored him, bowed to the ground.
Lastly, in Daniel 2 Nabuchodonosor adores Daniel. But who would say or believe that one of the captives, such as Daniel was, was adored civilly by the supreme king? He adored him, then, religiously, as a man full of God; nor did he adore him by error, thinking him God: for in adoring he says, “Verily your God is the God of gods, and Lord of kings, and a revealer of hidden things, seeing thou couldst discover this secret.” Which Alexander the Great too did to the high priest Jaddus, as Josephus relates, book 11 of the Antiquities, chapter 8.
Nor does it stand in the way that Nabuchodonosor ordered sacrifice to be offered to Daniel; for Scripture does not speak of the sacrifice which is owed to God alone. For sacrifice is properly the slaying of animals, which the Hebrew calls zevach, of which it is said in Exodus 22, “He that sacrificeth to gods, shall be put to death, save only to the Lord.” But here it is in the Hebrew, “And he commanded that they should offer to him minchah and nichochin,” that is, gifts and sweet odours, both of which are usually offered both to God and to man. For in 1 Kings 10 we read that some of the Israelites would not acknowledge Saul as king, nor brought him gifts, where for gifts it is minchah. Further, we offer sweet odours even in the Church itself to images and relics, though we assert that sacrifice is not owed except to God alone. Nay, Dionysius, chapter 3, part 2 of the Church Hierarchy, says that the bishop in the sacred mysteries, when he has begun to burn incense, goes round first the sanctuary, then the whole compass of the church; which we see done now too. If this does not please, we will say with Jerome and Theodoret that Nabuchodonosor offered sacrifice to Daniel, that is, to Daniel's God.
The fourth argument is taken from the confession of the Fathers who flourished from the times of the apostles up to our times. Justin, in Apology 2, speaking in the name of all Christians and setting out the faith of the whole Church: “But him (God the Father),” he says, “and his Son who came and taught us these things, and the host of the other good angels who follow and are made like him, and the prophetic Spirit, we worship and adore, venerating them in word and in truth, and handing this on fully to all who wish to learn, as we have been taught.” Origen, homily 3 on various places: “The memory of these,” he says, “is always, as is worthy, celebrated in the Church.”
Eusebius, book 13 of the Preparation for the Gospel, chapter 7: “We,” he says, “do this daily; for we honour the soldiers of true piety as the dearest friends of God.” The same Eusebius, book 4 of the History, chapter 15, relates from the letter of the Church of Smyrna on the martyrdom of St. Polycarp that when the Gentiles feared lest the Christians, leaving Christ, should adore Polycarp, those ancient Christians said that they could in no way worship the martyrs in place of Christ, but yet that they loved and venerated them because they kept faith whole to their Master and Lord.
Athanasius, in the book On Virginity, near the end: “If a just man,” he says, “enters your house, running to meet him with fear and trembling you will adore him, bowed to the ground at his feet.” And to show that he speaks of religious adoration: “For you will adore not him,” he says, “but God who sends him; for the Lord says, He that receiveth the just, receiveth me.” Where note that God is adored in the just, not because the adoration does not end at the just man, but because the reason why the just man is adored is God. As he who receives a just man as a guest and gives him alms is said to receive Christ and give alms to Christ, because it is done for Christ's sake, and Christ takes it as if it were done to himself.
Basil, in the oration on St. Mamas: “The Church,” he says, “by honouring those who went before, urges on those who are present.” And in the oration on the forty martyrs: “The honour which we show to good fellow servants,” he says, “offers of itself a sign of good will toward the common Lord.”
Gregory Nazianzen, in the oration on the Maccabees, complains much that not all everywhere honour the holy Maccabees as their martyrdom deserves. And in oration 1 against Julian, not far from the beginning, speaking of a certain honour imposed by Julian the apostate on a certain martyr, which that martyr refused by a wonderful sign: “O the notable love of the martyrs among themselves,” he says; “they refused the honour of him who was going to hold many martyrs in contempt.” And a little before he had said that the honour of the martyrs is a clear mark of love toward Christ.
Gregory of Nyssa, in the oration on Theodore the martyr, where he said much of the cult shown by the Church to the holy martyrs, says: “To which of kings is such honour paid? Who of those who seemed to excel beyond measure among men is celebrated with such a memory? What emperor is so sung and so famed as this poor soldier, lately enrolled as a recruit, whom Paul armed, whom the angels anointed, whom Christ crowned?”
Epiphanius, heresy 79, where he refutes the error of those who offered sacrifice to Mary as to a goddess, fearing lest on this occasion no honour should be paid to blessed Mary, as the heretics now do, very often repeats those words: “Let Mary be in honour; let the Lord be adored.”
John Chrysostom, in the homily on Saints Juventinus and Maximus: “You do not honour the ancient saints in one way,” he says, “and the more recent in another, but all with the same eagerness.” And below, of the martyrs [a line damaged in the scan]. And below: “For this reason let us often visit them, let us adore their tombs,” and so on.
Cyril of Alexandria, book 6 against Julian, past the middle: “We,” he says, “have not said that the holy martyrs were made gods, but we are accustomed to honour them with every honour.”
Theodoret, book 8 to the Greeks: “The Lord our God,” he says, “has brought his dead into the temples in place of your gods, and has made those empty and void of glory, and has given their honour to his martyrs,” and so on. Where it is to be noted that the honour of the gods was given to the martyrs because where the gods were honoured the martyrs are now honoured, not that they are honoured in the same way. For Theodoret adds: “But we, O men of Greece, bring the martyrs neither victims nor any libations, but honour them as holy men and the dearest friends of God.”
Lastly, John Damascene, On the Orthodox Faith, book 4, chapter 16: “It is fitting,” he says, “to honour the saints as friends of Christ, as sons and heirs of God,” and so on.
Of the Latins, Tertullian, On the Soldier's Crown, mentions the celebration of feasts on the birthdays of the martyrs.
Cyprian, book 4, letter 5: “We celebrate the sufferings of the martyrs and their days with a yearly commemoration.”
Ambrose, sermon 6: “Whoever honours the martyrs honours Christ too; and he who spurns the saints spurns the Lord too.”
Maximus, in the sermon on the birthday of the Saints Octavius, Adventor and Solutor, martyrs: “All the martyrs,” he says, “are to be honoured most devoutly, but those are especially to be venerated whose relics we possess.”
Prudentius on St. Hippolytus:
Here, corrupted, and sick in soul and body,
I prayed, lying prostrate, and felt help.
Note that: “I prayed, lying prostrate.”
Paulinus, in the first birthday poem of St. Felix:
Rome, mighty with Peter and Paul, will grow warm with joy
at this one's honour, which is God's, and so on.
And in the eighth birthday poem:
In whose honour God rejoices, because the martyr
despised his own honour.
Jerome, in the letter to Riparius: “We honour the servants,” he says, “that the honour of the servants may redound to the Lord.” And in the Life of Paula: “Farewell, O Paula, and help by your prayers the old age of your worshipper.” And in the same place he says that Paula, when she visited the holy hermits, used to throw herself at the feet of each and venerate them as if she adored Christ in each. Where surely it is not a matter of civil cult; for a most noble woman would not have honoured rustic men civilly with so great a sign of subjection.
Augustine, sermon 1 on Saints Peter and Paul: “Now the multitude of the nations, on bended knees, adores most blessed Peter the fisherman.” And letter 44: “Let there be shown me at Rome the temple of Romulus in as great honour as I show there the memorial of Peter. In Peter who is honoured, if not he who died for us?” The same, book 20 against Faustus, chapter 21, to Faustus objecting that the Christians had turned the idols into martyrs, answers that the martyrs are honoured by the Christians, but not with latria. And on Psalm 96, to the heathens objecting that the Christians honoured angels, he answers likewise, and adds: “Would that you too would honour them; for you would easily learn from them not to honour them,” that is, not to honour them as gods, but as saints.
Gregory, book 3 of the Dialogues, chapter 24, says that blessed Peter appeared to a certain Theodore, who was preparing the lamps in the church dedicated to blessed Peter himself, to show that he approved the veneration which those serving him show him.
Bernard, in the sermon on that, “A great sign”: “Let us embrace the footsteps of Mary, and with most devout supplication throw ourselves at her most blessed feet.” And in the following sermon, which is on the aqueduct: “With the whole marrow of our hearts,” he says, “with the whole affections of our breasts, and with all our prayers, let us venerate Mary; for such is his will who willed us to have everything through Mary.”
The fifth argument can be taken from the invocation, the churches, the feasts, the vows, the pilgrimages, the fasts and the other things, of which below: for all these belong to the cult of the saints, not of God alone.
The sixth argument is from this, that the heathens, the Jews and the heretics always accused the Christians of idolatry because of the cult of the saints; which surely they would not have done unless the saints had everywhere been honoured religiously by the Christians. Of the heathens Eusebius testifies, book 8, chapter 6, of the History; of the Jews likewise Eusebius, book 4, chapter 15; of Julian the apostate, Cyril, books 6 and 10 against Julian; of the Manichees, Augustine, book 20, chapter 21, against Faustus; of Porphyry, Vigilantius and Eunomius, Jerome in the book against Vigilantius.
The seventh argument is from reason. For if civil honour is owed to civil virtue, wisdom, power and nobility, therefore a far greater honour than civil is owed to supernatural virtue, wisdom, power and nobility. But the saints, as regards the supernatural virtues, excel altogether, since they burn with divine charity and cannot sin: for nothing defiled can enter the kingdom of heaven, Apocalypse 21. As regards wisdom, they see Wisdom uncreated itself, and in it know the causes of all things, according to that of Matthew 5, “Blessed are the clean of heart: for they shall see God.” As regards power, they are kings of heaven and princes of the divine throne itself, as is said in Apocalypse 3, “To him that shall overcome, I will give to sit with me in my throne”; and Luke 22, “I dispose to you, as my Father hath disposed to me, a kingdom.” As regards nobility, they are sons of God, their adoption now in fact confirmed through glory. Rightly, then, and with the best right, they are to be followed with religious cult.
Lastly, God has promised honour and glory to the saints, 1 Kings 2: “Whosoever shall glorify me, him will I glorify.” John 12: “If any man minister to me, him will my Father honour.” Romans 2: “Glory and honour to every one that worketh good.” Therefore honour is owed to them; and surely by none others than by us, who are lower than they. But civil honour does not befit the dead; therefore religious honour is owed them.
Show the Latin (Vives edition, OCR)
CAPUT XIII.
Asserilur argmnenlis senlenlia
calholica.
Su[)erest jam, ut probcmus cultum aliquem nii-
norem divino, et niajorem civili et mere liumano,
sacris rcbus, sanclis angclis et bominibus deberi.
Primuin argumentum snmilur ex illo [)Siilm. 1)8.
Adorale scahellum peduni ejus, quoniam san-
ctum est; nbi ad literam per scabeltum pedum Do-
mini, inlelligilur arca Teslamenti. Niim 1. Parali-
poiiienon 2H. dicit .^iilomon: Paravi domum. nbi
ro.<iuiesceret arca Domini, et scabelium 'pedum
Deinoslri. IVec sine <;aussa diccbalur arca scabel-
lum pedum Domini; nam supra arcam erat propi-
liatorium qiiasi sedes Dei,quae tenebatiir manihus
diiorum clicrubin.de (pia dicitur iii priucipio hu-
jus psalm. (2)U secfcij swjier cherubin. moveatur
fen-a efc. Idem habetur psalm. 131. in illis ver-
bis: rnlroibimus in tabernaculum ejus, adorabi-
musin loco, ubi sleterunt pedes ejus; nam in he-
br;ieo est: Adorabimus scabellum pedum ejus.FA
quod loquatur de arca palct, quia praccedit: /71-
troibimus in tabernaculum ejtis. Et stiilim etiam
sequitur : Surge . Domine . in requiem tuam, tu
et arca sanctilicadonis tuae. El lioc idem clarius
colligilur ex lib. 2. Rcg. cap. G. Arcam , inquit ,
super quam invocatum est nomen Domini, se-
dentis in cherubin super eam.
Jam vero quod in his locis praccipiatur aliquis
cultus, palel ex verbo. adorate, qnod eliiim he-
briiice esl [iroprium verbuin adorationis TiniTviJH
Qiiod ;iiit(!m arca sitcreatura, nulli dubium esse
pol(!sl. Ouod deniipie isle cuUusnon sit civilis, sed
religioiiis, piitet cx riitione Davidis: Quonia^n. in-
quit, sanclum est, hoc videlicet scabelliim. Giil-
tus enim civilis debetur rebus propter civilem (!t
humiiiiam excellenliam, at arca dicilur adoraiid;i,
non [iropler civilem excelienliam, sed quia sacra
et sancla csl, cum sit seiibellum peduni Dei.
Bucerus et Galvinus in hunc locum psalmi. re-
spondent, hic noiTiine scabelli intelligi tem|)Ium ,
el pniecipi, non ut ador(!lur templiim. sed ul ;ido-
rctur Deus in templo. ctprobant dupliciter. Primo
ex verbo hebriico D"]n*? ;idscabelIum.Secundo ex
illo. quoiiiam sanclus est,nam hebraeum t^J^lp est
ambiguum, sed graecus exposuit vcrtens d-^c.oq ,
non d-^iov.
Ues|)()ndeo: Nomine scabelli necessario intelli-
gi iir(;am.ul supra ostendimus; et proinde ruit cx-
positio hjicrelicorum ; non enim arca esllocus. in
(|ueiii [losseiit Judiic-i iiilr;iread adorandum Dcum,
DiMiide eliiim si sciibelluin csset tcmplum, adliuc
argumenlum noslruiu vigerct, quia non ail David ,
;idor;ile inscabello, sed adorate scabellum;et pro-
biilur. Priino, quia verlitchald. Incurvatevostem-
pio. llem LXX. et Hicronymus: Adorate scabel-
lum, verterunl.
Secundo. quia in Scrlplura fere ubicumque ha-
bemus, adorari aliquem. construclio iit cum *?, ut
Genes. 23, Adoravil Abraham populum terrae,
idest, filios Cheth.nn ^^D"? YT^'"» ^V^ "iHIiJTT.
Terlio, quia etiamsi vertereliir ad templum ,
adhuc ideni signiiicaretur; nam verbum hebraeum
signiricat: Iiicurvate vos adillam rem.
Quarlo, quia llieronymus in cpisl. ad Marccl-
lam, ul migret in Helhlehem . lestatur. ipsam ar-
ciim coli solilain: Yenerabantur. iiiquit. quondam
Judaei sancta sanctorum. qnia ibi erant cheru-
bin et propUiatorumi, et arca Testamenti etc. el
hoc idem cx iiliis Scripluris piii<n. Josue 3. I.Heg.
G. 2. Reg. 0. Ht!br. 9. iiam Josue 3. jubenlur in i-
finere numqtiani accedere prope arcam ad spatium
duorum milliiim cubitorum \. Hegum G. Bethsami-
tae quia arcain videriint sine debitareverentia, oc-
cisi sunt a Deo ad 30, 000. hominum 2. Reg. C.
Oza similitcr interfectus a Domino esl, cum arcam
letigisset, quod ei non licebat, sed solis sacerdoli-
bus. Denique propler honorera arcae nemo poterat
ingredi Sanctii Siinctorum, ubi illa erat, nisi sum^
miis pontilex semel in anno, ut Paulus docel. He-
br. !). Al certc arca crcalura eral, et iste honor illi
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impiil. .sc^/ /i/'/?ic('/)s s)f/)( ('.c(MT//(/.s' Ihtniini. (jin- ('ti;ini iiiinc llcri vidcmus. Si lioc non pliKM-i. (iicii-
//)/(/(> rrriiiil Jiisnr pvanns intrrnini, rl adi)r<i- mus ( um llicroiiyino ct 'rh(M)dornlo, .\;ihu(hudo-
r//. Iliiu' np(M"lo vidciiuis ndorntioncm illiuii inc- nosor sncrincmm cblulissc Daiiieli, idcst, Dco I)a-
(li;un. (]n;im (]n;icnimis; ninn (piod Josnc non pii- nielis.
l;ivcril illiim. (picni iidor;ihn(, cssc Dciim , piilcl , Arj;umoiiluin qunrlum siimiUir cx confossiono
(piia iuijiclus dixcriil, si^ ossi^ Doi miuislrum. Qiiod Palrnm, (pii ;i loiiiporihiis ;iposloIorum, usfjue nd
otinm noii ndoravoril civililcr. scd rcIi;^ioso. palcl, nostra lcmpora llonicriiiil. Justinus iii Apolo;,'.
rpiia non prius luiornvil. (pnun inlollcxit osso nnj^c- pn^. 2. Io(pions nomiuo oiiiiiium Christianoium.ol
liim Doi lciiiitum. Oiiod doni^ino non iiiiilo rcccril lidoin lolius Ecch\siae oxplicans: Sad, inquit^cii/-
;idorando. palcl, quia angelus iion solum noM pro- lum(l)PMm Palrem ), ef ejws Filium qui venit,
liihuil cnm ah adoraliono, sod oliiuii jussil adliii • nnf^fiue hao.c docuit, cl aliorum naquentiuin. si-
miijorcm iKmoiom sihi cxhihcri , dicons: Sulvc, ■iniliunKiue bonorum an<}eii)vuni exerciluni, cl
calccavK^nla i^cdum luorum : locus c.nim in quo spirilum propheticum colimus,atque adoramus,
stas. sanclus csl. INon oral aulcm sanclus locus il- ro.rboque et re seu veritale veneramur, idque o-
lo. nisi ob anjroli pracscniiiiin ; non onim eriil nmihus qui discere voliinl, ut doctiinsliluiique
tnnc Josuc in loco sacro, sod in campeslrihQS Hie- sumus, copiose Iradimus.
riclio. Origenes hom. 3. in divcrsos: Horum. inquil.
Tortio: Pmbalur ox ndoraliono sanclonim in mcinoria semper, ul dignum esl, in Ecclesia ce-
Scripliiris. 1. Ucii. 2S. Saul ndornl niiimnm Sa- lcbratur.
muclis sibi nppnrontcm. Oerlum aulcm esl, non Enscbins lib. 1.3. praepar. evang. cap. 7. Nos,
convonirc civilem bonorcm animabus dcfunclo- \n(]u\l. quotidie id factilamus; nam verac piela-
vuin. Noquo dici polcsl. in lioc crrassc Siinlem . //,s mililes. ut Dei amicissimos honoramus. Idem
(piandoqnidem noc ipsoS;imucI,necScripluraSan- Kusebins lib. 4. bisl. cap. 15. refcrl ex epislola
lom rcpvobondit. llcm 3. Reg. 18. Abdias vir san- Ecdesiae Smyrnensium de marlyrio s. Polycarpi,
clns iuloral Heliam pronus in lerram : neque pos- qnod cum Gonliles mcUierciil, ne Cliristiani, reli-
sunius diccre buiu'. civilcm cuilum fuisse. Nam ctoCliristo.Polycarpum adorarenl,veleres illi Cbri-
quiinlum ad bnmanam cxccllentiam, major eral sliiini dicebant, se non posse uUo modo marlyres
Abdias,qnamllclias:islc cnim privalus borao erat, pro Christo colere, sed tamcn eos diligere et ve-
illo aulem unus ex principibus regni. Adoravit er- nerari quod lidem integre Magislro et Domino ser-
go eum ut propbelam , nc Dei bominem singulari vaverint.
sanctitntc excellenlcm. llcm 4. Reg. 2, lilii pro- Athanasius in lib. de virginilate. circa finem: Si
phelarum cum audisscnl spiritum Ileliae requie- homo juslus aedes tuas, inquit, intraveril. cum
vissc supcr Ileliscum , accedcnles adoraverunt timorc et tremore occurrens illi, adorabis humi
eum proni in terram. ad pedes illius. At ut oslendnl se loqui de religio-
Dcniquc Dan. 2. IVabucbodonosor adorat Danie- sa adoratione: iSon enim. inquit, eum. sed Deum
lom. Quis autcm diccrct, aul crcderet arege sum- adorabis, quiillum mittit, Dominus enim ait,
mo adoralum civilitcr unum excapUvis, qualis erat qui recipit justum, me recipit. Ubi nota, adorari
Daniel? Adoravit ergo eum rcligiose, ul hominem Deum in jusUs, non quod adoraUo non terminetur
Doo plenum, neque per crrorem adoravil, Deum ad boininem juslum, sed quia ralio, cur juslus
illum exislimnns: nam adorans ail : Yere Deusve- adoretur. esl Deus. Quemadmodum qui recipitju-
ster Deus Deorum est, elDominus regum, etrc- slum hospitio, eique eleemosynam facit, Chrislum
4U
DE SAi\CT01U;.U HKVTITUDINK
rccipere, ei Glirislo cieeinosyaum lacere dicitiir,
t|uiii lil proplt;!' ClirisUiin, ol ClirisUis ila accii)il,
ac si liercl sil)i.
Basilius oralioue iu sancliun Mamanlem: Eccle-
sia, inquil, per /loc, quod eos lioiiorat,qai prae-
ceaserunt. jiraesenlvs iiiipellil. El oral. in qua-
(Iragiula uiariyres: Jljnor, iiKjuit, quein bunis
comervis exliibemua. benevolenliae erna eoin-
inunom doininuin siuniiicalionen}, de se praebet.
Groi;urais iia/.ianzcuus oraliouc iu 3!acliabacos,
iiiiUo cuiuiuoriUir, quod sauclos Machabaeos noii
oiiiiios ubuiuo colaiil, sicul niarlyriuiu ipsorum
mcrolur. lill (jral. 1. iii Juliauuui, nou procul ab
iniUo, loqueus de quoilam lionorc, imponso a Ju-
liauo aposlala cuiilam marlyri, qiieni marlyr ille
mirabili sigiio rocusavil: 0 insiqneiiiy iiiquil.7uar-
iiiruin inter se ckaritalein, honoi^ein iilius, qui
muilos martijres conteinptui liabiturus cralre-
cusarunl. Va paulo aiUo dixoral, hoiioroui marly-
rum cssc porspicuaui uolaiu aiuoris iu ChrisUini.
Gregorius nyssenus oraUone in Theodorum mar-
lyrein, ubi iiiuUa dixit de cullii, qui saucUs m irty-
ribus al) Ecclesia oxhibclur, ail: Cui regnumtalis
lionor liabetur:'* Quis ex iis.qui supra moduin in-
ier liomines excetierc visi sunt, tali ineinoria ce-
lcbratur? Quis imperator adeo deeantatus, et fa-
ma celebratus est, ut liic miies pauper, modo
conscriplus Tijro, quem Paulus armavit, quem
angeii unxerunt, quem Cliristus coronavii?
Epiphanius haeres. 7i). ubi refollit eoruin erro-
rein, qui 31ariae lamquam Doae sacrificium offore-
banl, mcluens, ne isla occasione luillus honor b.
Mariae defcrretur, ut nu:ic haeretici taciunt, sao-
pissime repelil illa verba: Sit in honor Maria, Do-
miuus adoretur.
Joannes chrysostomiis homil. de sanclis Juven-
lino el Maximo: I\on aliler priscos, inquit, aiiter
reccnliores colitis sanctos, scd cadem alacrilale
oinnes. Et iiifra: Et mariijres, inquil, quos hodie
aderant. Etiufra: Idcird) saepc eos invisamus,
luinuios adoreinus elc.
Cyrillus alexaiidrinus lib. G. in Julianum, ullra
medium : Nos, inquit, non Dcos factos ess(> dixi-
mus sanctos martijres, sed omni honore dijnari
consuevimus.
Theodoretus lib. 8. ad Graecos : Suos. inquit ,
morluos Doniinus Deus nosler in lcinpia pro Diis
veslris induxlt, ac illos quideni cassos gioria ;
vanosque reddidit, suis auteni martjiriitus liono-
rem iitoruni dedit elc. Ubi notanduin csl , hono-
rem Dcorum Iradilum marlyribus: quia ubi cole-
Ijaulur Dii, nunc coluntur martyres, non aulem
quod eodom modo colanlur. Subdit enini Tlieudo-
retus : Atqui nos, o Gracci homines, iicc hostias
marlyribus, nec libamina ulia dcferlmus, sed
ut sanclos homines, Deique amicissimos hono-
ramus.
Deniqae Joannes Damascenus de fide orllioilD-
xa, lib. 4. cap. IG. Honorare, iuquit. ti;!ce/. san-
clos, ui amicos Christi , ut fiiios et haeredes
Dei, elc.
Ex Lalinis Tortullianus do coroiia militis . ine-
ininit celebralionis lestoriim iii nalaliliis marty-
ruin.
Cypriauns lib. 4. opist. .S. Martyrnm , inquil ,
■imsfiiones, et dies annivcrsaria co ininemoralio-
ne cetetrraimis.
Ambrosius serm. G. iu nuo : Quisquis honorat
martijrcs, honorat et Christum , et qui spernit
sanclofi. spcrnitel Domiiiuin.
Maxuiius serm. do natali sauclonrn Octavii, ad-
voiiloris ol solutoris martyrura: Cuncli , inquil ,
martjires devolissime percolendi sunl , seci spe-
ci.aiiler ii venerandi, quorum reiiiiuias posside-
mas.
['rudonlius do s. Uyppolito :
Ilic corrupldis, aaiiniqae, c/ orporis aeger
Oraul qui)Ue^ sLrnlu^, o/xj/ii lucrui.
Nola illud: Oraoi slratus
Pauliiius nalali primo s. Fclicis :
Roina Pelro Pautoque potens rar'cscere fiaudd
Iliiju^ huiiore Dci elc.
Et nalali oclava :-
Cujii<i honore Deii^ gaudet, quia martgr honorem
Coiileinpsit }iropriuni.
Hierouymus in episl.ad Uipnrium: llonoramus.
iu((uil, servos. ut honor servorum redundet ad
Dominum. Et in vila Paulae; Vaie, o Pauia , el
cullorem tuum oralionibus juva. El ibidem dicit,
Paulam cum invisorel sanctos ercmitas. siugulis
ad pedos provolutam, ita eos veuerari solitam, ac
si iii singulis Christum adoraret. Ubi cerle non agi-
tur de cultu civili; non enim foemina nobilissiina
ruslicauos civiliter lionorasset lanta subjeclionis
signincaliono.
Auguslinus serm. 1. de sanctis Petro et Paulo :
Beaiissimum Pctrum piscatorem modo genibus
provolulis adorat gentium multitudo.FA episL
44. Oslendalur mihi Romae in tanto honore tem-
pium Romuii, in quanto ibi ostendo memoriam
Pelri. In Petro quis honoraiur. nisi ilie defun-
ctus pro noins? Idem lib. 20. coiitra Fauslum, cap.
21. obiicieuti Fauslo, quod Ciiristiani idcda vertis-
seiil in marlyres, respuiidit a Christianis coli mar-
lyres, sed non lalria. Et in psal. 96. objicienti-
biis. Ethnicis. quod Cliristiani colcrent angelos .
i-espondit similiter, (!t addit : Vtinam etvos iilos
colere velietis ; faciie enim ab ipsis disceretis.
non ilios coiere, idest, noa colere ut Deos, sed ut
sanctos.
Gregorius lib. 3. dialog. cap. 24. dicil, b. Pe-
trum apparuisso cuidam Thoodoro lampados in-
slruimti in Ecclesia ipsi b. Petro dicala, ut osten-
dercl probare vencrationcm , quain scrvientes sibi
exhibent.
Beruardus serm. in illud: Signum magnum etc.
Ainpleclamar Mariae vestigia. et devotissima
supplicatione beatisiiiius pedibus provolvamur.
Et sorm. sequeiili, (jui est de aijuaeduclu : Totis ,
inquit, mcdviiis cordium, totis praecordiorunt
afjectibus. etvotis omnibiis Mariam veneremuri
I iiii.ii riii.iii i
(/UMt tic enl volunlan i'jus, r/ui Inimn nnH Uuhovn
ruluil /)»'»• Hlariuni.
Ar;',tliiii'iillilii i|iiiiililiii siiiiii |i(ili'sl i'\ iii\it( iiliit
111', tciliplis , ln,-.lis. volis, |ii| i'ni iiialloiiiliiis iliiii-
^'iiiihiis i3l iiliis , ili; i|iiiliiis |>uhli'ii : ('iiiii Iiuim: o-
niiiiii iiil ('ulliiiii s.iii(U(iniiii 11(111 (liiiiiiiiii Ml |M'iii-
iicn!.
Ar^,'iiiiiiMiluiii scxlimi (i\ cd, i|ii()>l si'iii|)"r 1'iiliiii
ci, Jiidiiiji, lliMMclici aciuisiiviiniiil (^lirisliiiiiiiN iilu-
loliitriac, proptcr culluiii siiiicliiniiii. i|ii()il ccrlc
iiD.i rcnssciil, iii>i Milisscnl ii ('.linstiiiiiiK siniclos
piissim rcli-f^iosi' culi. Dn Kllinicis lcsliilur Kiisi!-
iiiiis. lil). S. 1'iip. 0. hisl. ilc .liiiliicis lilc;ii Kiiscli,
lil). I. c.ip. l.'i. Oc .luli.iiiii aposl.ila Cyriilus lil>.
(i. (U 10. III Jiilitin. (Ii! Miiniiiiiicis .^u^tn-^tin. Iili.
20. (!ap. 21. coiiHm raustuin; ilu Porpliyrio, \i'^\-
l.iiiliii cl Kuuuiuio llicroUNiuiis lil). coiilra Vi^i-
liinliuiu.
Ar^Miuiculnin si^pliinuin o\ iMlionc ; niiin si lin-
nor civilis ilcluMiir civili virtiili^ sDpiculiiic, polcii-
liiK! ol iiuhililiili : Kr^jo lioiioi plnMpi.iin civilis dc-
licUtr supornalurali virltili . siipicnliae, polcslnii ,
noliililati: scd siiiKii (pioad virliitcs supi'riiiitiirii-
lcs, oxcoHiml onmiiio, cuin s(M'vciint divinii cluiri-
lalo, (U peccaro nun possiiil: niliil (Miini iiKiuiiia-
Inin iiUrarc pulosl iii ro^iiiiim cuelonim, Apocal.
21. Qco.ul sapioiiliaui. viilcul ipsain siipiciUiiiin iii-
croiUiiin, ol in o.i co^mioscuiU rciiiiu uiuiiium caiis-
sas, jnxla illnd, 3Ialtli. ,">. //ea// nunido corde ,
quoniani iftsi Dftini vidobniit. Ouoiid potostalom,
suiil roj;os coclonim, ol piuiicipos ipsius llironi di-
vini, nl diciUir in Apuc. cap. .'{. Qni viceril, daho
ei scdcvc nwcuin inlhrono mco. VA \,uc. 22. /w/o
dispono vohis. ^icut dispo^nit inihi Pater mcuii
rcynuin. Qiiuad iiobililalom, suiil lilii Dci . roipsa
jaui adopUune cuiUirmiUa por gluriam. If^ilnr me
rilo. jureipu! oplimo rolii:;iuso oulla prosocpiondi
sunl.
I)cni(]iio, Dons sanclis honorom cl gloriain pro-
misit, I. Hoti. 2. Qui honorilicavcril mc, (jlorili-
cabo cuni. Joan. 12. Si quis niihi minislravcril .
Iionorilicahil ew.n Patcr nions. J-UUom. 2. Gloria
ct honor onini opcranli bonum: crgo debclur cis
honor : el corlc non ah aliis . (luain a nobis . qoi
illis interiores sumus. IVon convenil autom mor-
luis honor civilis, ergo religiosus illis debelur.