Bellarmine · De Controversiis · On the Church Triumphant, Book III: On Churches, Vows, Pilgrimages and Feasts
Chapter 15: On the Other Feasts of the Lord; the Feasts of the Saints; Vigils
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).
Chapter 15. On the Other Feasts of the Lord
The Nativity of the Lord is mentioned by Clement, book 5, chapter 13; Chrysostom in the oration on St. Philogonius; Ambrose, book 3 On Virgins, at the beginning; likewise Basil, Nazianzen, Maximus, Augustine, Leo and others, whose sermons on the Nativity of the Lord are extant.
The feast of the Circumcision seems to be fairly recent. For not only do the old Fathers not mention this feast, but even Isidore, the Micrologus, Amalarius, Rabanus and Walafrid Strabo, who describe the offices of all the feasts, mention indeed the office of the octave day of the Nativity of the Lord, but not under the name of the Circumcision. Yet blessed Bernard, and before him blessed Ivo of Chartres, have sermons on the very feast of the Circumcision. [In the scan the first lines of this chapter are displaced across the columns of page 552; they are placed here by sense.]
The Epiphany is mentioned by Chrysostom in the oration on St. Philogonius, Nazianzen in the oration on the Holy Lights, Maximus, Augustine, Leo and later writers. And Cassian observes, Conference 10, chapter 2, that in Egypt the day of the Nativity and of the Epiphany are kept on one and the same day, while in the churches of the West they are different feasts.
Low Sunday is mentioned by Clement, book 5, chapter 20; Nazianzen in the oration on the New Sunday; and Augustine, sermon 1 on the octave of Easter; who also, book 22 of the City of God, chapter 8, mentions the three days of Easter.
The feast of the Ascension is most ancient, and instituted by the apostles, as Clement teaches, book 5, chapter 20, of the Apostolic Constitutions, and blessed Augustine, letter 118. On the same feast there are extant sermons of Nyssen, of Leo and of others.
The feast of the Trinity is recent. For in the chapter Quoniam, on feast days, Alexander III says that in his time it was indeed in use in some churches, yet not at Rome. The Micrologus too, in the book On Church Observances, chapter 60, finds fault with those who keep this feast; and lest anyone should object that this feast seems ancient, since the preface of the Trinity is one of the nine which Pelagius II ordered to be kept as most ancient, the Micrologus warns that that preface was wont to be sung on all Sundays, and was not proper to the feast of the Trinity. Afterwards, however, it was rightly received at Rome too, and indeed on the octave day of Pentecost, that thanks may be given to God especially for the mystery of the Trinity, made known to the whole world by the ministry of the apostles.
The feast of Corpus Christi, it is certain, was instituted by Urban IV after the year of the Lord 1200; which feast all the Lutherans and Calvinists hate, but wrongly. For even if Christ were not truly in the Eucharist (as the Calvinists say), or ought not to be adored (as the Lutherans say), yet it would still be just to have a fixed day on which we should recall the memory of the institution of that sacrament, which even the Lutherans and Calvinists grant is the greatest of the sacraments.
Lastly, the feast of the Transfiguration of the Lord seems to be ancient. For there are extant sermons on it by St. Leo, and also by Cyril of Alexandria and Andrew of Crete, in Surius.
Chapter 16. On the Feasts of the Saints
The adversaries hate the feasts of the saints not a little. First, because they seem to savour of idolatry; for to sanctify the sabbaths is a precept of the first table, and so belongs to the worship of God.
Second, because some rest on a false foundation, as is plain of the feast of the Conception of blessed Mary; which feast blessed Bernard by name finds fault with in letter [174] to the canons of Lyons, and adds the reason: because in the conception either sin is honoured, without which that conception was not, or a false holiness is brought in. And besides, among us too it is not certain whether the Blessed Virgin was conceived without original sin; for the Church permits both opinions; therefore at least it is doubtful whether we rightly keep this feast. [The top of page 553 is merged across columns in the scan; these objections are rendered from what reads.]
Third, because very many are new, especially the feasts dedicated to the Blessed Virgin; for none existed before Justinian.
Fourth, because many were instituted by the emperors of the world. For the feast of the Purification was instituted by Justinian, as Paul the Deacon writes, book 16 of the Roman History, and Nicephorus, book 17, chapter 28. The feast of the Assumption was instituted by Maurice, who was later than Justinian, as the same Nicephorus reports in the same place.
Fifth, because the abuse of feasts went so far that feast days were instituted even to emperors who were not saints, as Nicephorus reports of Justinian, book 17, chapter [34?]. These are the objections of Tilemann Heshusius, in the book On the Errors of the Pontificals, title 26, and of the Magdeburgers, Century 6, chapter 6, columns 342, [343?] and [344?].
Yet that it is godly and good to keep the feast days of the saints we will easily show, first by authority, then by reason. The authority is that of the whole Catholic Church, which has kept it at every time. And to look only at the first five ages: in the first age, that is, in the time of the apostles, we have Clement, book 8 of the Constitutions, chapter [33?], where he orders the feasts of the apostles and martyrs to be kept.
In the second age we have the testimony of the church of Smyrna, whose letter Eusebius reports, book 4 of the History, chapter 15; in which letter these words are had: “In which place too, the Lord granting it, we hold solemn and crowded gatherings, especially on the day of his passion, and also celebrate the memory of those who had suffered before, that the minds of those who follow may be stirred by notable examples to the way of those who went before.”
In the third age, Origen, homily 3 on various places of the Gospel, says that the feast of the Holy Innocents is rightly kept in the Church, because they were the first fruits of the martyrs. Likewise Tertullian, in the book On the Soldier's Crown, says that it is one of the ancient traditions to make yearly offerings for the birthdays. And more clearly blessed Cyprian, book 3, letter 6: “Note,” he says, “the days on which they depart, that we may keep their commemorations among the memorials of the martyrs.” And book 4, letter 5: “We always offer sacrifices for them, as you remember, as often as we celebrate the passions and days of the martyrs with a yearly commemoration.”
In the fourth age, Basil in the oration on Gordius the martyr; Nyssen in the oration on Theodore the martyr; Nazianzen, oration 1 against Julian, a little before the middle; Ambrose, sermons 66, 77 and 78; Jerome on chapter 4 to the Galatians and letter [27?] to Eustochium; and Prudentius in the hymn on Saints Peter and Paul, most openly mention feast days instituted in the memory of the saints.
In the fifth age, Cyril of Alexandria; Chrysostom, homily 65 to the people; Theodoret, book 8, On the Martyrs; Augustine on Psalms 63 and 88 and elsewhere; Paulinus, the second and third birthday poems of St. Felix; Leo, Gregory, Bede, and all the others after, whose books are fullest of the feasts of the saints.
This is proved also from the ancient councils of different churches. The Council of Laodicea, held in the East twelve hundred years ago, canon 51, forbids the feasts of the saints to be kept in Lent; from which it follows that outside Lent they were kept in that province. The third Council of Carthage, more than eleven hundred years ago, canon [47?]: “It is lawful,” it says, “to read also the passions of the martyrs when their anniversary days are celebrated.” The third Council of Toledo in Spain, canon 23, orders that on the feast days of the saints the peoples give no time to base dances. The Council of Lyons in Gaul, cited in the chapter Pronunciandum, On Consecration, distinction 3, counts among the feasts of the Church the feast of the holy apostles, the Assumption and the Nativity of blessed Mary, the feast of St. Sylvester, of St. Martin and of others. The same we have from Germany in the Council of Mainz, chapter 36.
Lastly it is proved by reason, which is founded on the divine letters. Feast days are rightly instituted to recall the divine benefits, as is plain of the feast of the sabbath and the feast of Lots among the Jews, and of the feasts of the Lord among Christians. Hence Augustine, book 10 of the City of God, chapter 4: “We dedicate and consecrate,” he says, “the memory of God's benefits with solemnities, feasts and fixed days, lest by the passing of time ungrateful forgetfulness creep in.” But it is no small benefit of God, the blessed consummation of some saint, and especially by martyrdom; for from it an example of fortitude is given to the whole Church militant, and there is a new joy in heaven at the addition of a citizen; and lastly then a new and perfect triumph over the devil is carried on.
It is confirmed. For all the causes for which even profane men keep feast days meet in the death of the saints. For men keep feasts for the birthday of princes; likewise for the raising of someone to some highest dignity; lastly for a victory won. But when the saints die, then they are truly born and are born heavenly princes, whence their deaths are called birthdays by the Church; likewise then they are raised to the highest dignity which can be given to men, that is, to everlasting beatitude; lastly then they win the perfect victory over the devil and hold their triumph.
Nor do the reasons of the adversaries achieve anything. To the first, about idolatry, I say, first, that the feasts of the saints are dedicated to God, but in memory of the saints, as churches are consecrated to God in memory of the saints. Second, I say that the honour of feast days belongs immediately and as its end also to the saints, as we said of basilicas, of vows and of invocation itself; but such honour we say is a cult of dulia, not of latria; and so a cult of religion indeed, but of religion not as it is the name of the special virtue which rightly disposes man toward the worship of God, but as it is a general name.
To the second, of the feast of the Conception, which seems to rest on a false foundation, I say, first, that in the greater part of the Church it is piously believed that the Blessed Virgin was conceived without original sin; which even among the adversaries Luther and Erasmus admit, the former in the sermon on the feast of the Conception, the latter in the apology to Alberto Pio of Carpi.
I say, second, that the chief foundation of this feast is not the immaculate conception, but simply the conception of her who was to be the Mother of God. For whatever that conception was, by the very fact that it was the conception of the Mother of God, its memory brings a singular joy to the world. For then first we had a sure pledge of redemption, especially since she was conceived not without a miracle from a barren mother. And so this feast is kept even by those who think the Virgin was conceived in sin.
You will say: In this way the conception of John the Baptist too could be kept. I answer: It could indeed, as the Greeks do. For in the calendar of the Greeks on the 23rd of September the feast of the Conception of John the Baptist is noted; but it has not seemed good to the Latin Church to multiply so many feasts. And besides there is a great difference between the Mother of God and his forerunner, and between the conception of each. For because the greater part of the Church piously believes in the immaculate conception, from this the same Church had occasion to institute this feast, which occasion it did not have to institute a feast of the conception of John the Baptist.
Further, the opinion of blessed Bernard favours us. For he finds fault with the canons of Lyons because they had instituted a new feast without the example or precept of the Roman Church. If then blessed Bernard now saw the feast kept by the authority of the Roman Church, he too would most gladly keep it.
And to Bernard's reason I say that we neither honour sin nor bring in a false holiness, even if the Virgin had been conceived in sin, but honour the office of Mother of God, to which she was marked out from her very conception. For the same Bernard in the same place says that the nativity of John the Baptist is rightly kept because it was holy; and yet in the same place he says that he does not dare to assert that the sanctification of John in the womb blotted out original sin, though it is godly to believe it. If then one argued thus against Bernard: You keep the feast of the nativity of John, whom you do not dare assert was born without sin; therefore either you honour sin or you bring in an uncertain holiness; Bernard would answer that he neither honours sin nor brings in an uncertain holiness, but honours the office of the forerunner, for which he was sanctified while still in his mother's womb. The same, then, I answer him about the conception of blessed Mary.
And if he asked whence we have it that blessed Mary was sanctified from her very conception, at least so far as to be marked out as Mother of God, I would answer that we have learned it from where he himself says that blessed Mary was holy from her very birth. For he asserts in the same place that from the fact that the Church was already then keeping the birth of the Blessed Virgin, he does not doubt at all that that birth was holy; and we then, from the fact that the Church keeps the feast of the Conception, do not doubt at all that that conception was in some way holy, at least by reason of the office to which she was taken.
To the third I say two things. First, that it is not absurd that some feasts are recent, since the benefits of God too, for which feasts are instituted, are often recent; or at least the occasion of instituting feasts can be recent. Hence too in the time of the Jews various feasts were instituted at various times besides those which God himself had instituted through Moses; as is plain of the feast of Lots for the deliverance in the time of Esther, and of another feast for the victory of Judith, and of the feasts of dedications in the time of Solomon, and afterwards in the time of Esdras, and lastly in the time of the Machabees; which feast, though most recent, Christ himself honoured, John 10.
I say, second, that the feasts of the saints are most ancient, as we have already shown. Yet we admit that the feasts of the martyrs began to be kept before those of the confessors; and that some feasts of blessed Mary are also recent. For the feast of the Conception began in the time of blessed Bernard, but was not publicly received by the whole Church until after the decree of Pope Sixtus IV, which is had in the Extravagant Cum praeexcelsa, on relics and the veneration of the saints. Likewise the feast of the Visitation is new in the Latin Church. For it was instituted by Pope Urban VI and first confirmed by Boniface IX; then also by the Council of Basel, session 43; although both feasts were already before in the calendar of the Greeks.
The feast of the Nativity of blessed Mary is far more ancient. For Peter Damian mentions it, who wrote three sermons on this feast; and before him blessed Gregory, who in the Antiphonary and the Sacramentary noted the office on the 8th of September for the birthday of blessed Mary.
The feast of the Annunciation is still more ancient. For there is an oration of St. Athanasius on the holy Mother of God, where he expressly mentions this feast.
The feast of the Purification is also most ancient. For of this solemnity there are orations of Amphilochius, Gregory of Nyssa, Chrysostom, Cyril of Alexandria and Andrew of Crete, in Luigi Lippomano and Lawrence Surius.
Lastly the feast of the Assumption is also most ancient. For Gregory mentions it in the Antiphonary and the Sacramentary, and before Gregory Andrew of Crete in the oration on this feast, which is in Lippomano and Surius. And before the times of Andrew there is among the works of blessed Jerome a notable sermon on the feast of the Assumption, which is attributed either to Jerome himself or to his contemporary Sophronius.
To the objection, then, from Nicephorus and Paul the Deacon, I say that their words cannot be understood of the first institution of these feasts unless they lie most openly. For how did Justinian institute the feast of the Purification, and Maurice the feast of the Assumption, if both feasts had been instituted in the time of Jerome and Chrysostom, who were two hundred years older than Justinian? Besides, the same authors say in the same place that the feast of the Nativity of the Lord was instituted by the Emperor Justin. But it is certain from Ambrose, Augustine, Leo and others, who were before Justinian, that the feast of the Nativity is far more ancient. Those emperors, then, only added something to the solemnity, and perhaps forbade by civil laws that anyone work on those solemnities, while yet before those laws those days had been sanctified as feasts in the Church.
To the fourth the answer is plain. For the emperors did not institute feasts, but adorned feasts already instituted by the Church, helping them with their laws.
To the fifth I answer that Nicephorus does not say that a feast day was instituted to Justinian, but only that every year a certain bishop of Constantinople was wont to celebrate his memory. Which we are not forced to understand of any feast day, but only of the founding by Justinian, which that bishop put into his sermon because Justinian had done many godly works and very useful to the Church. Add besides that, whatever that was, whether a feast day or a simple praise, it was the deed of one private bishop, which cannot but be rightly found fault with, especially since his successors soon left off such a solemnity.
Chapter 17. On Vigils
On the eves of the greater feasts the Church was wont to keep vigil and fast. And in the first place the vigil of Easter, which is kept on the night before the Lord's day of the Resurrection, was always most famous; as is plain from Clement, book 5 of the Constitutions, chapter [19?]; from Tertullian, book 2 To His Wife; from Eusebius, book 6 of the History, chapter [9?]; and from very many others.
And of vigils in honour of the saints Basil makes mention on Psalm 114; Jerome in the book against Vigilantius; Burchard, book 13 of the Decrees, chapter [16?]; Bernard in the sermon on the vigil of St. Andrew and on the vigil of Saints Peter and Paul; and Pope Innocent III, chapters 1 and 2, On the Observance of Fasts. But because little by little, on the occasion of the night vigils, certain abuses crept in, or rather scandals, not rare ones, it pleased the Church to leave off the night gatherings and vigils properly so called, and only to keep the fasts on the same days.
The end of the four general controversies of the second volume. Praise to God and to the Virgin Mother Mary.
Show the Latin (Vives edition, OCR)
CAPUT XV.
De reliquis feslis Domini.
ejus fcsli, verum eliam Isidorus,MicroIagus, Ama-
larius, Rabanus Walfridus, Strabo , qui deseribunt
oHicia omnium fcslorum, meminerunt quidem oITi-
cii diei oclavae nahilis Domini, scd non sub nomi-
ne circumc sionis.B. Bernardus tamen.et anle eum
b. Ivo carnotensis, serraones habenl de ipso fosto
circumcisionis.
Epiphaniaememinit Chrysostomus oral. de s.
Philogonio, Nazianzcnus oral.in sancta Iumina,Ma-
ximus, Auguslinus , Leo. et alii recentiores. Ob-
sorvat autcm Cassianus collal. 10. c.2. apud Aegy-
ptum una et eadem dic celebrari natalis et epipha-
niae diein, cura in occidentis Ecclesiis sint fesla
divcrsa.
Dou) inica in albis meminil Clemcns lib. 5. c.20.
IVazianzonus oral. iu novam dominicara, el Augu-
stinus sorm. 1. de oolava paschatis ; qui eliam
lib. 22. de Civil. Dei, cap. 8. nieminit. triuin die-
rum paschatis
Asconsionis fcslum anliquissimum est, el ab a-
postolis institulum, ut doccl Clemens lib. 5. cap.
20. Aposlolic. conslitut. et b. Augustinus episi.
118. In eodera festo exstant sermones Nisseni ,
Leonis, et aliorum.
Feslun) Trmitalis reccns esl; Nam c. Quo-
niam, de fcriis, Alexandcr III. dicil, suo tempore
fuisse quidom in usu apud quasdam ecclcsias, non
tamon Uomao. Blicrologus ctiam lib. de ohscrva-
tiouib. coclesiaslicis, cap. 60. reprehendil eos,
qui hoc feslum celebrant; et ne quis objicerel,
vidori hoo feslum anliquum, quandoquidem prae-
fatio de Trinilate est una ex novem, quas Pelagius
II. lamquain anliquissin)as servari praecepil, ino-
net Micrologus, eara praefalionem in dominicis o-
ninibus canlari soIilam:neque esse propriam lcsti
Trinitalis.Posloa lamen eliam Komae meritorece-
pluni est,et quidem in die oclava pcnleoostes,ul Dco
speciaiiler agantur graliae pro myslerio Trinilatis,
orbi terrarum aposlolorum minislorio declarato.
Feslun) corporis Domini constat ab Urbano IV.
instilulum. post annum Domini 1200. quod festum
omnes Lulheraniet Calvinislae oderunt,sed irame-
rilo;Nam eliamsi non esset vere Chrislus in euoha-
rislia (ut Calvinislae dicunt) vel non doberet ado-
rari (ut dicunl Lulherani) tamen adhuc juslum es-
sct, habere certum diem, quo recoleremus memo-
riam mstitulionis ejus sacramenli, quod etiam Lii-
Iherani etCalvinistae maximum sacraraenlorum es-
so concedunt.
Feslum denique Iransfiguralionis Domini anli-
quuin esse videlur. Exstanl eniin de eo sermones
s. Leonis, necnon Cyrilli aloxandrini, cl Andreae
cretensis apud Surium.
CAPUT XVI.
I
Natalis Domini meminit Clemens lib. 5. cap. 13.
Chrysoslomus orat. in s. Philogonium, Ambrosius
lib. ;>. de virginibus, inilio; Ilem Basilius, Nazian-
zenus, Maximus, Auguslinus, Leo el alii, quorum
cxstant sermones dc natali Domini.
Circumcisionis feslum videlur esse satis recens;
.Nam non solum veteres Patres non nicininerunt
De festis sanctorum.
Festa sanclorum adversarii non parum oderunt.
Primo, quod idololalriam sapere videanlur, nam
sabbalha sanctificare,est praeceplum primae labu-
lae, etproindc ad cultum Dei perlinet.
Sccundo,quia aliaua falso fundaraento nitanlur.
IIULIl ll.iniLS 5»3
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Iiis Iliiiiiiirtius iioiiiiiiiiliin n'pri'lit'iiilil III ('pihl.ni. ihtiiiiI.
,„| niiumicos lii^^.liiiiciiM-s.ri.i .li.il.fin.i.iii n s.. (.(iilnlo mifriilo. CliryHOHloniiiH liom. W., lol j.o
l>i>r>lilioiii'in sii|iir.' Iioti (.".liiin. (|iii.i co m-I I" .- |.iiliini; riiro.loicln>» l.ji. M. i\r. iiii.rlirilni'»; Aumi-
(•aliiiii liononiliir, sino i|Uo (•(.ii(f(>lio Islii iioii fuil. .slimis iii |imiI. r»:i. .'l KH. ci nlihi; hiuliiiUH nolnll
V(«l r.lsH indnnliir .siiiicliliis. Kl priidlcrcii npiid iios 2. cl :J. >. I'(di. i^. Ili ' 'Hl l.<'". 'Jrc^forlim ,
rliain iion csl ccrliiin. nn l>. \\\\n> sinc pftdilo o llf.la, cl iilll oiniics | s,<piornni lilni lirsln
rii-iiu.li conccptii liicril ; KccIcmii imiIiii ulniiiKpic inoiniH plfiiishiiiil miiiI.
opiiiitincin p(MiiiiUil: or^o siilloiii diiliinin csl, i.ii Prol.i.lur lioc cliiim c\ .inli.i.iis c..ii.;ilii» divtir-
reclo lioc lcslmn .■fl.d.r.-nms. sarnni c( rlcsliirum. Coiiciliuiii l.iodn cuum iu o-
Tcrlio.ipiiHl pliiniiui miiI novii.iic. pracscrlim fc- rit;ulf rflclir.iluiii i.iiU; aiiiios I2«H». caii, r.l.vcliil .
sla 1). Virnmi dicala.iicc ciiim anlc Jusliniaiii Uuii- iii tpiadraijfsima citlcl.rJiii rcsla s.mcloruiii;fi (|iio
imra cxslahanl. sfquilnr, cMr.i (piiidraijf >iniiiiii foissf! iiifa proviii-
t»iuirlo. tpiod mnllii iil> impcriilorilnis siuciili iii- cia fc|.|ir..l...(:oncilium (•iirllia^-iiicnM- lll.anlc ari-
slilula siiil. Nam fcsliim pmillcalioiiis insliluil Jii- iios ilOO. raii. M. l.icont, impiit. U'iii yuMionot
sliniamis. ul scrilmiil 1'iinliis diacoiius lij). K'.. rc- iiiniliirmn, nim iiiniinTsnrii tlio^ mniin roh:-
riim rimKiniirum, cl .Nicpl.tinis lil>. n.ci.p.^S.K.-- /.nni/i/r.Concilmm lol.t..iiuni iii lli>piii.i.i lll.caii,
simii asMimpUonis inslituil .Miuirilius.ipii .liiNlinia- 2:i. jul.cl, ul in dichiis feslis sauciorum popiili iion
110 imslcrior fml, ul idcm Mcopliorus il»idcin n-- tlciii opcr.im iiirpilms siilliiUt.iiilms.Cdm ilmm lii^;-
ferl
diincnsf iii (iiillia.nl lialifiims faii.frouiii.ciiindum
Oulnlo, tpiia cou>(iU(i prola|)siis csi .nbusus fc • dc consccr. disl. :\. f iiuim;n.l iiilcr fe sla Keclcsia^;
slorum, ul eUam impfralorilms iioii sanvlis fcsli feslum simctoriim aposloloriim, assiimpioiiem cl
di(»s insUluli siiil, ut dc .hisliiu.mo rcfcrl .>iccplio- niitivitiilcm l». .M.iriac, fcstmii s. Silvcsin. s. .Mar-
plionis lil>. n. c. :M. lliic. smil olijcclioncs Til- liiii.cl iilKiniiii.ldcm c\ (icrm.mia lial)(;mus iii cou-
maimi Uoslmsii, lib. do (>rroril)US ponlillciorum cilio mo';imlin(;usi cap. .K..
lil. 2(). cl Miiy;dol)urgciis. Ceul. 0. cap. G.col. .342. Ullimo pnd.iiliir raUoiif. ipuK^ fiindaliir iii divi-
'MW. cl :UI. "i^ lilcris.Fcsti dies rcctc in.^tiluuntur ad icc^jlon-
Vorumliimou pium el Imuum osso oolerc fcslos da divina beiiclioia. ul palcl tle lcsto sabballii cl
dics sauclorum, facilo dcmouslnibimus ancloriliito fcslo .SoiUiim ii|)ud Jmli.cos. cl ffsUs Domiiii apiid
primum. doimle rationo. Aiicloriias esl lotius Ko- Clirisliamis. rml.; Aii-iusliims lib. 10. dc Civ. I).;j
clcsiac calliolicao, tpiao omni lomporc id sorvavil. cap. i. Ucnrliriurinn. impiit. I)ri aolcinnilalihun,
Ac ul soUiin iuspiciiiinus quintiuc prima saocula , frslis, el dicbus slaluiis diramus. sacramusqun
primo saoculo, idosl. apostolonim tomporc, liabc-' mcmoridni.ne volumino. Icmpnriim inrfrnta >nih
mus Clcmonlom lib. 8. oonsUtul. ciip. '.VJ. iibi ju- rrpal uhlivio. i>cd mm csl pi.rvmu |)ci bcm-licnmi
bcl servari fosla aposlolorum cl mnrtyrum. bcata consiimmalio alicujus sancli. cl praccipuc
Sccundo sac culo, babonms lcslimoiiium Eoclc- i)or miirtyrium; iiidi; ooim diiUir loli Kcclosiiic ini-
siac sniyrncusis, cujus opislolam rolorl Kuscbiu.-; litanli e.\eini)luiu forlitudinis, cl unus noviim };iiu-
lib. 4. bisl. cap. !.">. in oa episl. biiluMilur Iiaoc (lium de acccssiouc iiuius civis : dcnicpic tuiic
\CTbi\: Quoinloco cliamnunc, pracslanle Domi- ai,'itor novus cl pcrfeclus Iriumpbus dc dia-
710. solcmnos aiiimus cclchrcsquc conrcntus, ma- bolo.
xime quidcm in dic passiunis ojus scd cl cum Confirmalur; Nam omncs caussae, proplcr qu.is
eoritm mcmoriani, qui prius passi fuoranl, cc- liomlnes eliam profaui celebranl feslos tJics, con-
lobramus, nt scquontium animi ad praodecc.^so- curnio.l iii obitu sam lorom. Ilomiiios cnim fcsla
rum viam cxemplis insiqnihus cxcilcntur. cob^branl ob dicm niilalcni priiicipum: ilcm ob as-
Terlio saeculo, Orij?encs bom. 3. in diversos c- sumpUoncm alicujusad sumniam aliquam difrnila-
vangelli locos. dioil, fosluni Inuoccnliom puero- lcm dcnique ob parl.im vicioriiim. Al com sancli
runi rcolc In Eoolosia colobiarl . proiUoroa qiiod moiiunlur.loiic vcrc niis.MinUir, el nasrunlur prin-
fucrunl illl marlyrum prlmiliae. Itcm TtMlulllaiuis cipes ooolcsles.undc iib Ecclcsia corum (bitus n;i-
lib. do corona mililis dicil , uuam ex anliquis Ira- tiillila diouulur.llem luno assumunlur ad sumn;am
dilionlbos ossc, annuas oblaUonos faoere pro na- diiioilalom. qiiae bominibos c.infcrri qiioat, Idcsl.
laliUis. Kl cliirlus b. Cypriaiuis lib.S.opist. (..Dtes, ad aclcnuim boaUtudincm:doniquo luiic porfeclaiu
inquil, eoru«i (/ia'6us cj;cedi/-?j/.a?iJio/a/e.j(^ co?Ji- vicloriani referunl dc diabolo, el Iriumpbum a-
?uc/?iora/toucs eorum inler memorias martgrum gunl.
celobrare possimus. Et lib. 4. opisl. li.Sacrilicia, Neque ralloncs advorsarlorum aliquid cfliciunl.
inquil, pro eis semper. ut meministis, offerimus. Ad primum de Idolobilria dico Primo, fesla sanclo-
quolies martyrum passiones,et dies anniversaria rom Doo dicari.scd In sanctorum memoriam.qucm-
co?7i/>i(??nora/iO/ic colebramus. admodum teinpla sacranlur Doo In nicmoriaiu
Quarlo saoculo, Basillus orallone in Gordiiim sanclorum. Secundo dico: Honorom dierom feslo-
rnartyrem; Nyssonus oralionc in Tbeodorum mar- rum Imraedlalc et lerminalivc pcrlinere eliam a.l
tyrcm; Nazianzonus orat. l.ln Jullanum, paulo an- Siinclos.qucmadmodum dlximus debasilicis.de vo-
Vomedium; Ambrosius scrm. 6G. 77. et 78. Hie- tis et de ipsa invocatione, scd lalem honorem di-
ronymus in cap. 4. ad Galat. el cplsl. !9. ad Ku- cimus esse cultuin duliae. non lalrlae, el proind.^
slocbium: Prudcntlus in liynino de sanclis Pelro religionis qnidem cullum.scd rellgionis.non ui Cst
el Paulo, fesiorum dierum iu sanctorum menio- nomen siieclalis virlulis. qmie Lomiucm erga D. i
5j6
1)K CUl/rU SA.XCTOUUM
culliim benc disponil , sed iil ost Momcn ^enc- i
lalo
Aii sfoiindLim dc fcslo cnnccplioriis, qnod fidsn
lundanicnlo nili vidclur, dico I*rinio,in majori par-
lc Kcclc^iiic pic credi b.Yirgincni sinc pcocalu o-
riginali cunoo[)la!n, qnud cliam ox advcrsariis la-
lenlur Lnlhcrns cl Erasmus; illc in scrmonc dc l'c-
slo concoplionis, isle in apologia ad Alb(!rlLim Pi-
nni Car|)onsom.
Dico sooundo: Fundamenlum hujus fesli praeci-
puum uou cssc conccplionem immaoulalam, sed
simplioilor conceplioncm malris Dei fulurac. Oua-
li<cumquc cnini rucril iila conccplio, co ipso quod
conceplio fuil malris Dei, singulare gaudium airerl
mundo ojus mcmoria. Tnnc enim primum li!ibni-
nius pignus ccrluni rodomplionis.pracscrlim oum
non sinc miraculo cx malre slcrili conccpla fucrit.
lUHjuc boc fcslum cliam illi ccb^brant, qui pulanl
Virgincm iu pcccalo concopUim.
Dicos, lioc modo eliam Joarmis Baplislac conce-
plio celcbrari possel. llespondco: Possol sanc, nl
Gracci faoiunl. Nam in calcndario Gr.iooornm dio
2!i.seplcmbris annolalur foslum conooplionis Joan-
nis Baplislac: simI Ecclcsiae lalinac noii csl visum
lol fcsla mulliplicare. El praelcrca magnuin csl di-
scrimcn inlcr malrcin Dei, et praccursorcm cjus-
(icm, el imcr ulriusquc conceplioncm. Nara quia
major |)iirs Ecclesiae pic credit imniacuUilam con-
(•epliunem.indc liabuit cadcmEcclcsia occasioiiem
inslituendi lioc fcstum, quam occasionem non Iia'
i)uilad iusliluendum festum dc conceplicnc Joan-
nis B.iplislae.
Porro b. !5ernardi senlenlia nobis favet,ille enim
leprclicndil canonicos lugdunenses, quod sinc e-
xcinplo vel praeccplo rouianac Ecclesiae novum
fcslum iuslituissent. Si ergo nunc b. Bernardus vi-
(icret cx auclurilatc roinanae Ecclcsiae feslum ce-
Irbrari, eliain ipse libonlissime celebrarcl.
Ad ralionem aulom Bernardi dico: Nos ncc pcc-
caluiu bonorare, noc induccre falsam sanclilatcm,
ctiamsi Virgo in peccalo concepla essel, sed liono-
rarc orfioium malris Doi, ad quod ab ipsa conoe-
plionc dcsignala fuil. I\am idcm Bcriiardus ibidem
dicil,merilo cclcbrari nalivitatcm Joannis Baplislae
quia sanola fiiit, el lamen ibidcm dicil, sc uon au-
dcrc assererc sauclilicalionom Joannis iu ulcro de-
levissc origitialc pcccalum, licel boc pium sil cre-
dcrc. Si ergo ila advcrsus Bcrnnrdum argumcnto-
rel: Colis feslum nalivitalis Joannis, qucm non au-
dcs asscicrc iialum sine peocalo,ergo vel bonoras
pc(;calum,vcl inducisincertamsanctilalcm.Rcspon-
doiel Bcrnardus: IVec pcccatum se bonorare, nec
induccre inccrtaiu sanctitatem , scd bonorare ofTi-
oium praecursor-is,ad (piod sanclificalus fuit adliiic
in ulcru matris exislcns: Idcm crgo|respoudeo illi
dc cjnccptione b. Mariae.
Quod.si ipsc quaercrcl. undc babeamus b. 3Ia-
liam ab ipsa conceplione sanctificalam, sallcm ad
boc, ul cssclmalcr Dci designata, rcspondercm ,
indc nos lioc didicissc. undo, ipse dicil, b. 3Iaiiain
ab ipsa nalivilalc sanclam fuisse. Asseril cniin ibi-
dem, cx cu. quod Ecclcsiii jam lunc celcbrabal b.
Yirginis orlum, sc nibil dubilarc, quin orlus ilie
sanctus fucril: el nos ergo cx co quod Ecclcsia cc-
cbral fcsluni oonceptionis, nibil dubilaniiis, con-
ocplionom illain sanctam aliqno iiiodo fuissc, ac
sallcm ralionc oflioii, ad quod assumcbalur.
Ad lerlium dico duo:IM-!mo.non cssc absurdum,
(piod aliqua fcsla sinl rccciilia , quandoiiuidcm ct-
iiiiii Siiope sunl rcccnlia Dci bcnolioia.proplcr qiiac
fcslii insliluuiilur: vel Siillcm occiisio fcslorum in-
slilucndorum poicsl esse rccens. Unde etiam lem-
porc Judacorum vario lcmporc varia sunt fcsla in>
slula. pracicroa , qu;ic Dcus ipsc pcr Moysem in-
slilueral. ul piilet de fcsto Sorlium proptcr libera-
lioiicm lcmporc noslcr; el de alio fcslo ob viclo-
ri.im Judilh, ct dc fcslis dcdiciilionum lcnipore Sa-
lomonis, el poslca lcinpore Esdrac, ct ullinio lein-
porc Miioliiibacorum, qnod fcslum. liccl rcccntis-
siinuin, Cbrislus ijisc honoravit, Joan. 10.
Dico secnndo:Fcsla sanctorum atiliquissima esse,
ul jam ostendimus. Falcinur lamcn prius coepisse
celcbrari fcslii marlyrum. qiiam conlcssorum ; et
noniiuilii cliiim fcsla b. Miiriiic roccnlia es.sc. Nam
fcsluinconceptionis lempore beali Bernardi coepit,
scd iion fiiit publicc rcccplum a lola Eccbisia, nisi
postdecrctum Sixli IV. ponlilicis, quod babelur
in Exlriivaganli; Cum praeexcclsa., de rcliquiis, et
vcncriilionc sanclorum. Simililcr foslum visita-
tionis in Eoclcsia latiua novum cst. Fuil enim in-
slilulum ab IJrbano papa VI. atquc a Bonifacio IX.
primum conlirinalum. Doindc ctiain a concilio ba-
silccnsi scss. 43.quamquam utrumque fcstunijani
antca crat in calenilario Graecorum.
Fcsluni niilivilatis b. Mariae longc anliquiusest,
Mcmiiiil eniin ejus i'cirus Damianus, qui tres scr-
*moncs dc eo festo scripsit, cl iuilc cuin b. Grcgo-
rius. qui in Antiphonario, cl Sacramcnlario anno-
tavil officium, 8. dic scptembris pro natali b. Ma-
riac.
Fcslum annuncialionis adhuc est anliquius. Ex-
stal cnim oralio s. Allianasii de sancta Dcipara,
nbi expressc mcminit bujus festi.
Fcslum puriricalionis csl eliam anliquissimum.
Siquidem hujus cclcbrilalis cxslanl oraliones Am-
philochii, Grcgorii nysseni, Chrysostomi, Cyrilli
alcxandrini, ct Andrcac crelcnsis apud Aloysiura
Lipomanum, ct Laui-finlium Surium.
Dcniquc feslum assumptionis cst cliam antiquis-
simuin. Nam cjus mcminil Gregorius in Anlipbo-
nario, et Sacramcnlario, el anle Gregorium An-
drcas crolensis in oratione dc hoc fcsto, quac ex-
slal apud Lipomanum cl Surium. Atquc ante An-
drcac lempora exstat inter opera b. liieronymi in-
signis sermo de festo assumplionis, qui quidcm
vel ipsi IIieronymo,vcl ejus aequali Sophronio tri-
buitur.
Ad objcclioncm ergo cx Nicepboro elPaulo dia-
cono, dico: Eorutn verba non posse intclligi dc
prima instilutione borum fcslorum, nisi illi aper-
lissime mcntiantur. Quomodo enim insliluil Jusli-
nianus fcsluin purificalionis, el Maurilius festum
assumplionis, si ulrumque fcsluni cral insUlulum
lomporc Ilicronyini et Chrysostomi, qui duccntis
annis Jusliniano anliquiores lucruiil? Praclcrea
iidcm auctores ibidem dicunt, a Justino imperatore
instilulum fcstum nalivilalis Domini. Al constat cx
Ambrosio. Auguslino, Leone, cl aliis, qui Jusli-
I
i,iiii:u Ti.iniis DK cim sanctoihm 337
iiiiiii prnocossoninl, fosiuiii iiiitivilalis loii^^d va- C A P II T XVII.
so aiili<|iiiiiH. Snliiiii cr^o iiiiprnilorcH illi iiddi-
(l(!riml .ilii|iii(l ail (•(•lclMiliiltiii. cl Idil.issc (iraccc. DnvifjHU^.
|)(iriiiil civiIiImis Ic^iIhis, iic iiiliis ()|icrarcliir iii il-
lis solciiinilalihiis, niin Iniiicii ctlaiii anloii tc^ibiis lii |irofcstis iiiat.Mioriiiii (jirroin rori»u>!vrr:il Ec«
Kcrlc.sino (lics illi fcsli saiicili cssciit. clcMa vi^'ilaro cl jcjiiii.ir»!. Ac iii priii ,ia-
Ail <|iiartiiii), palcl rcs|)<iiisi(i. ^oii eiiiiii iiiipcra- scliiic, iptac riocto i^nieccdciito (loin.; ;.. .> .ur-
torcs lcsla iiisliUicriiiit, sc<l iiisiiinia jarii foslii ali roctioiiis a^'cl)iiiiir, stiiipor cclfjberriiii.) fuil; ul j»a-
Kcclusiii, lo^ilnis utiuiii suis tuljuvcruiilul oriia- lct ox Clciiiciil^; lili. 5. coiihIiIiiI. cap. TJ. cx Tcr-
riiiit. tiilliano lil). 2. ad iixortMn; c\ Kuschio lil). (i. hj.
A(l (piinliim rcspoiidoo: Nicoplioniiii iion dico- slor.c.ip. 7. ot ox alns pcriiinltis.
ro, itistilnldin fitisso fcstuin <Ii<mii .liisliiiiaiu), soii I>i> vi^iliis iiiiliMii iii siinctoriini honororii iiicmi.
soliiiii (piotaiinis cpi.scopiiiii (piciiiliiin iiiiisl.inliiio- inl iS.isiliiis iii |is;il. 11{. Ilicronyniiis iii lih. ad-
poliliinuiii siiliUini cch-hraro cjiis iiKMiioniiiii. Id vcrsits Vinil;iiiliiiiii, Itiircli.inliis lil». \'.\. dccrelo-
(piod non co^iiniir inlclli;;cru du uli(|Uo fosio dio, nini, cap. ICt. Itcrnanliis soriii. dc vi^ilia s. An-
sod soluin i\v. liiiid.itionc Jiisliniiini , (piinn illo cpi- drciio, cl (|(> vi;;iliii siinctoritin Pclri cl l'.iuli, ol In-
scopiis iiilniiscchiil coiicioni su:ic, prMplcrc;i (piod iiociMiliits pnntifcx III. c;i(i. 1. cl 2, do ohsorvatio-
Jusliiiiaims imill.i piii ()pora,ci KcclosiiUMililissiniii ii<'. jcjiiiiionim. C;ict(M'inn (pioniiun paul.ilint oc-
fccissel. Adtlo pniel(M'Oii. (ptuhpiid illud litiMil , c;isiono noclurnaruin vipiliiinirn, abusns fpiidam ir-
sivo rcsliis dios. siv(> simplcv lauihilio, fiiiss<' n n^pcro o()i'p(M':inl.vc| poliiis Ihij^ltiii. non riro coiii-
nius priviili opisco|)i riKiniii, ipiod 11(111 iiiini(M'ilo iiiilli: pliicinl Kcclcsiiio nocturnos cunvcnlns , cl
roprohondi possct, praosorlini ciiin cjus succcs- viRilias profirio diclas intorniitlorc, ac soliim \n
sores mox omiserint cjusmodi cclchrilalcm. iisdem dichiis cclci^rarc jcjuni;i.
Finis quatuor Controvcrs^iiirum gcncraliiim Tomi secundi.
LAUS DKO, VIRGIMQUK 5IATRI MAUIAK
Beihkmi.m. VoI. IT. 71
!■
I
LM)E\ SCrill^TinAUl M
LX Vi:ii:iU iKSmiKMO
NrMEUrS IMUM[ S CAPIFA lUliLlOIU M, SIXLNDUS VF.UO PACINAS I.NDICAT
Jlic
1.
1.
1.
i.
G.
9.
21.
23.
28.
38.
U.
47.
48.
3.
12.
12.
19.
r.EM-sis
libcvcst liL^iloria qnncdam palriarcharvm,
non libcr do()maluiii ."is:».
Faclum C!<t voipcrc cl niane dics iinus ai8.
Faciamus liomincni ad imaijincni ct simili-
tudincm nostraiii 17 'J.
CrcscHc ct niuUiplicamini 280.
Quacumquc dic comcdcris, morte morieris
31o.
ISon cst bomim homincm csse soliim 23r».
Posuit antc paradi^um jtammcum gladium
38(i. 387.
/pse cocpit invocarc nomcn Domini 221.
ISoii vir justus fuit. atque pcrfcclus 84.
Qui clfudcrit humanum sanguinem funde-
tur sanguis iUius 320.
Fjicc ancUla)n ct Idium cjus 193.
Surrcjcil Abraham ab o//Jcio funeris 385.
\otum vovit Jacob 247.
Producilc cam ut comburatur 320.
Ego hunc in lldcm mcam reccpi 20 1.
Sollicitudo palriarcharum qui cupieruntin
tcrra promissionis sepcliri 358.
Angclus qui cruil mc dc cunctis malis, be-
nedicat pueris istis 452.
EXODUS
Locus in quo stas terra sancta cst 487.
Est cnim Phase, idest, transitus Domini
o*
9.
Celebrabilis hunc diem solemnem in gene-
rationibus vestris. cultu scmpilcrno 274.
Mense tertio egrcssionis Israiil de tcrra Ae-
gypti, in die hac venerunt insolitudinem
Sinai. Et, Estote parali in diem tertium
179. 552. ad 554.
20.
20.
20.
20.
20.
20.
21.
22.
28.*
31.
32.
32.
33.
Non habclns Deos alicnos 470. 477.
.\'on f(Lcics tibi scutptilc, ncquc umncm $i-
mUitudincm 'i70. ;ul 478.
iYon adurabis
412. tt
3.
I\on assumes nomcn Dri tui in vanum 530.
537.
?)on concupisces rem alicnam, clc. 470.
477.
Dcos aurcos cl arqcnteos non facictis me-
cuni 470. ad 478. 480. 502.
Qui pcrcusscrit Ibominem, volens occidere,
morte moriatur 320.
Judices populi vocantur Dii 315.
Aaroni ct liliis praccipitur, ut focminali-
bus lineis a renibus usque ad focmora te-
cti essent cum ingrcderentur tabcrnacu-
lum 179.
Paclum esl sempiternum, signumque per-
petuum 541.
Hi sunt Dii lui. qui tc eduxerunt de teira
Acgijpti. Et. Cras solemnilas Domini cst
101. 102. 480. 490. ad 492.
Recordare Domine Abraham, Isaac et Israel
servorum tuorum 452.
Moijscs vidit postcriora Dei 479.
LEYITICUS
19 ?fon morabitur apud te opus mercenarii tui
usque manc 430.
21. i\'o?i radent caput neque barbam 301. 302.
23. Numcrabitis ergo ab allero die sabbathi
V» *« A *> *• ■
00.3. 00*.
27. Jussu Dei dantur Levitis decimae 195.
KUMERI
G. Yota Nazaraeorum.qui seipsos Domino con-
secrabant 221.
560
LNDEX
6 Fiazaraei in die consecralionis suae tondc-
banlur 303. 304.
12. MurmuratorespuniiLntur morbo leprae 373.
18. Jn lerra corum niliil possidebilis. nec lia-
bebitis partem inter eos, ego pars et hae-
reditas tua 200.
18. Jubentur decimae dari levilis 195.
20. Cur eduxisti Ecclesiam Domini in soliludi-
nem? 95.
21. De serpenle aeneo 472.
22. Apcruit Dominus oculos Balaam, et vidit
anijelum slantem in via, evaginato gla-
dio, adoraiilque eum 444.
30. Si quis Domino votum voverit, non faciet
irriium verbum suum 2G1.
35. Ego Dominus hacreditas levitarum sum
200.
21. Noluit Abimelech sacerdos dare Davidipa-
nes propositionis comedendos, nisi prius
i7itellexisset cum ab uxore aliquandiu se
coniinuisse 179.
31. Eabitatores Rabes Galaad, audita morte
Saul, jejunaverunt septem dies 337.
II. REGUM
1. David flevit ctjejunavil pro Saule 358.
3. David jejunavit pro Abner. ibid.
12. PeccaviDomino. Deus quoque translulit a
«e ctc. 37G. 377.
1 2 . Dav id jcj unav it pro filio suo infaniulo , dum
aegrotarct, ibid.
III. REGOI
DELTERONOMIUM
4. Non vidistis aliquam similitudinem etc.
478.
0. Diliges Dominum Deum tuum ex tolo cordc
tuo, ex tota anima tua, e/c.240.
C. Dominum Dcum tuum limebis, el illi soli
servies 440.
10. Nonhabuit Levipartem, nec possessionem
200.
15. Omnino indigeiis, etmendicus non erit in-
ter vos 310.
18. Non sit maleficus, nec incantator inter vos
536. 537.
20. Si quando accesseris ad expugnandam ci-
vilatem offeres ei ptrimum pacem 332.
32. Numquid non ipsc est Pater tuus, qui fecit
et creavit te 88.
33. Qui dixitjiatri suo et matri suae, nescio
vos, fralribus suis. ignoro illos, hi custo-
dieruni cioquium luum, elpaclum tuum
SQrvaverunl 178.
Deus ipse corpus Moysi honoravit 4GG.///Mci-
quc abscondil 47 \.
JOSIE
3t
5.
Noster es, an adversariorum? 444.
13. Tribui autem Lcvi non dedit possessionem
200.
JUDICES
3. Qui non noverant bella Chananaeonm. et
postea diacerenl fdii eorum certare cum
hoslibus, et habere consuetudinem 2^Tae-
liandi 327.
17. Sanciificavi el vovi Domino mille etcentum
argenleos, ut faciam sculptile atque con-
flatile 480. 492.
21. Noneralrex in Israiil, scd unusquisque
quod bonum sibi videbatur, hoc faciebat
M4.
I. REGUM
8. Convcrtitque rex faciem suam, el benedixit
Ecclesiae Israel. Omnis enim Ecclesia /s-
raet stabat 95.
8. Tu nosti solus omnia eorda filiorum homi-
num 458.
17. Adfer mihi, obsecro , bucellam in manu tua
310.
18. Vsquequo claudicatis in duas partes?si Do-
minus est Dcus sequimini eum, si Baal
est Dcus sequimini illum 492.
19. Belictus sum ego solus. Et, ReliquimihisQ'
ptcm millia virorum 101. 102.
22. 400. Prophotae erraverunt,ipso Dominopro-
teslante 375.
IV. REGU)!
22. Colligam te ad Patres tuos, ut non vidcant
oculi tui omnia mala, quae introductu-
rus sum in locum istum 458.
23
1. PARALIPOMENON
ij.
Yade et percute Amalech 327.
Sacerdotes a domo et uxore abfuisse duiun-
tur tempore quo erant celcbraturi 179.
28. Paravi domum ubi requiescat arca Domini
442. 443.
II. PARALIPOMENON
15. Transibunt clies mulli in Israel sine Deo ve-
ro. sinc sacerdote et doctore et sine lege
101. 102.
TOBIAS
Vide auctoritatcm libri hujus 53.
4. Panem luum et vinum super sepuUuram
justi constitue, et noli ex eo ^manducare
et bibere cum peccatoribus 357.
12. Bona esl oralio cumjejunio 29d.
12. Ego obtuli orationem tuam Domino 448.
449.
JUDITII
De tempore quo contigil haec historia 53.
iiM)i:x
m
ckniitin oruiv.runl IJII.
IIKSTIIKII
[). !\nlli lifrnl lnts ilniis Uioa absiinc snlnnnilulo.
Irunsiiivrr ."H."».
i;{. Tinmi nr lnniurvni hvimvi Irdnsfvrrrni nd
hnminvin hW). K\{\.
11. Ac Irada^ novplruni luuni iis nui iiun aunl
ni.
joi;
li. Yoca si quiii cal (jui lihi rc.^ipondcal, cl ad
aliiiurin sanvtdrnin vinnvrlvrc ili2.
\}. \rrvhar Diiinia ofirra inca 2i2.
11. Sivr nahilrs furrinl lilii rjus, i^im iynohilr.s,
non inlrllitjcl \^iH. i'i\).
10. Itu<iac mrar Irstimoniuni dirunl conlra nic
\\). .Viscrcnuni niri, amici mci i.'»2.
M. Qui rriinorr facil hominvin liypocriUun
proplrr pcccalapopuli Ml.
2.
5.
6.
6.
G.
17.
18.
2i.
2j.
31.
36.
27.
3U.
I
47.
53.
Cj.
75.
76.
77.
' 81.
88.
1'>ALM1
Poslula a mc, cl dabo lihi ijcnles, haercdi-
lalcni Utam clc.\ \'i.
Scpulchruin palcns rsl ijultur curuin Xi^.
Mir^rrcrc inci Domine, quoniain infirnius
sum 395.
Sana aniniain mcaui. quoniani conlurhala
sunl ossa mea. ibid.
.\niina inra lurhata csl valde. ibiii.
Lavabo pcr sinijulas noclcs lecluni mcujn.
ibiil.
Kt cro immaculalus cum co 81.
In solc posuil tahcrnacuiuin smun 96.
iiiicus ct paujicr suin cijo 'l'ii.
Ecclcsia maliiinantiuin 73. 74.
Tu rcinisisti impiclatrm peccali mei , pro
liac orahit ad le omnis sanclus in leinpo-
re opportuno 8i.
iVo/i vidi jusluin dcreUcluin 310.
Doinine, nc in furore luo argaas me 358.
Ego aulem mendicus sum et pauper 307.
308.
Deus fundavit eam in aelcrnum 97.
Yolunlarie sacrilicaho lihi 208. ad 270.
Transivimus pcr aquam ct ignem, cduxisH
nos in rcfrigcriuni 358.
\ovete et reddite Domino Deo veslro 247.
248.
Piumqiiid obliviscelur misereri Deus 388.
Cuin occidercl eos, quaerehant eum, et re-
verlchantur 357.
Deus stelit insynagoga Deorum. in medio
autcm Deos dijudical 73. 74. 315.
Ecclesia sanclorum 73. 74.
HH.
9H
HH. /■;/ pnnam in Bnetnulnm napcnli nrinnx rjntx
1>7.
HH. \ihitnhi} invirgnimquilalnn ratHm, vi in
rrrhvrihiiH iivviittu vitrnin > • uriliani
aulvin mrtiiii ni»n ilijij», ■ '/ i n. ibnl.
Tlinmnn rjuH Hivjit nitl in • 'u vwit. vl
nicnl luna jtvrfrcln in nHrrnum, cl ICHliH
in citvlit lidvUh.\\ni\.
Aditralait ticalivlluni jivdum cjnn KM. \V.\.
lOH. ,\ntanlvH IranHfcranlnr jilii cjun, ri mvndi-
vvnl 310.
lOH. Qnia pi rsriinuluH csl huminvni innponi, cl
mcndicmn 309.
\^)\). Svdc n dc.rlris mvis. ilnnvv pnnnin ininii-
ciiH InitH scubcUuin pnlum luitrum ;I09.
370.
101». Jnruril Ihiminus, ct nun pocnilchit cum, lu
c.s saccrdits in arlcrnuinsrcuniluin nrdi-
ncm Milvhiscdcvh I IH.
115. Circunulcdcrnnl mc lUiUircs mortiH,clc.',\\i'.i.
\\'i. I*lacvltit Uiimimt iiivvgiunv rivoruin.Wiu^.
12(». l.rvavi uriilns mcos ui inDntcs, nnde veiiict
(ULrAlium mihi 44H. U9.
12('>. (,'///// drdrrit ililrrtissnis sommnn 37H,
V.W. Intritihimus iii tiihrrnncidum cjus. adnra-
hiinus in liico uhi slclcrunl pcdcsciusM'*.
132. Kccr ijiiinn honnm cl qunm jucundum, ka-
hitarr fratrrs in unum 210.
142. A'c inlrcs injudicium cum servo luo bomi-
ne, (juia nuii juslilicabitur in conspectu
luo clc. 212.
PUOVLMiDI.V
8.
II.
Per me regcs rcgnant 315.
Ihi non esl gubcrnator, corruet populus
310.
12. Kon coutrislahiljustum quidquid ei acci-
dcrit 394. 395.
Sortcs niittunlur iii sinum,a Domino aulevi
icini)cranlur 153.
Mendicilalem ct divilias ne dederis mihi
310.
10.
30.
7.
9.
9.
ECCLESIASTES
lliUor csl sapiciitia cum divitiis, el magis
prodest videntihus solem 310.
Yiventes sciunt se morituros, mortui niliil
noverunl amj^Uus. ncc hahent ultra mer-
cedem 389. 458. 400. 401.
Quodcumque facerepotcsi manus tua. in-
stanlcr operarc, quia nec opus, nec ratio
nec sapientia, nec scicntia crunt apud
inferos 378. 389.
U. Si ccciderit Ugnuni ad Austrum, vel ad A-
quilonem. in quocumque loco cecident,
ibi eril. ibid.
CANTICA
2. SicxU UUuni inter spinas, sic amica mea in-
ter litias 82. 88.
L