Homily 6

(CPL 0198 3 (A)) p. 358

Concerning the clothing of the high priest and the priests.

De indumentis pontificis et sacerdotum.

The Apostle briefly indicates the reason that these words that were read to us can be understood or not understood when he says that “the veil of the Old Testament” can “be removed” from the eyes of the one “who has been converted to the Lord.”² From this, he wanted it understood that these things are less clear to us to the same degree as our conversion to the Lord is less complete. And for that reason, this must be worked at with all our strength so that, free from secular occupations and mundane deeds, and, if possible, leaving behind these unnecessary fables of friends, we may apply ourselves to the word of God and “meditate on his Law day and night,”³ so that, converted with the whole heart, we can see the face of Moses,⁴ opened and unveiled. It is particularly true in these things which were read now either about the priestly clothing or the consecration of the high priest in which certain things of this sort are said, that also exclude completely that carnal Israel from an historical interpretation. Because of this, we must strive to explain these things not by the power of human thinking but by prayers and supplications poured out to God. In this likewise we stand in need of your aid, that God, Father of the Word, may give us the word “in the opening of our mouth”⁵ that we can consider the wonders of his Law.

1. Causam, qua haec, quae nobis recitantur, intelligi possint aut non intelligi, breviter ostendit Apostolus dicens ab eius oculis posse 'veteris testamenti velamen auferri, qui conversus ad Dominum fuerit'; ex quo sciri voluit quod quanto minus haec nobis plana sunt, tanto minor est ad Deum nostra conversio.  Et ideo omni virtute nitendum est, ut ab occupationibus saeculi et a mundanis actibus liberi et ipsas etiam, si fieri potest, superfluas sodalium fabulas relinquentes verbo Dei operam demus et 'in lege eius meditemur die ac nocte', ut toto corde conversi revelatam et apertam Moysi faciem possimus adspicere et maxime in his, quae nunc recitata sunt vel de sacerdotalibus indumentis vel de consecratione pontificis, in quibus talia quaedam dicuntur, ut etiam illum ipsum carnalem Istrahel ab historica intelligentia penitus excludant; et ideo nobis ad haec exponenda non humani ingenii viribus nitendum est, sed orationibus et precibus ad Deum fusis.  In quo etiam vestri adiutorio indigemus, ut Deus, pater Verbi, det nobis verbum 'in apertionem oris' nostri, ut possimus considerare mirabilia de lege eius.

2. This, then, is the beginning of what was read today in these words: “This is the anointing of Aaron and the anointing  ^[p.117] of his sons by the offerings of the Lord, on the day when he brought them to sacrifice to the Lord, as the Lord commanded them, on the day when he anointed these from among the sons of Israel, to give them an eternal law for their descendants. This is the law of whole burnt offerings, the law of offerings for sin and transgression, of consummation and of salutary sacrifice as the Lord commanded Moses on Mount Sinai on the day when he commanded the sons of Israel to bring their offerings before the Lord in the desert of Sinai.”⁶

2. Est ergo initium eorum, quae hodie recitata sunt, in his verbi: "haec unctio Aaron et unctio filiorum eius ab hostiis Domini, qua die applicuit eos sacrificare Domino, sicut praecepit Dominus dare illis, qua die unxit eos a filiis Istrahel, legitimum aeternum in progenies eorum.  Haec lex holocaustorum et pro peccato et pro delicto, et consummationis et sacrificii salutaris, sicut mandavit Dominus Moysi in monte Sina, quae die praecepit filiis Istrahel offerre munera sua coram Domino in deserto Sina".

(2.2) When the Lawgiver set forth to say, “This is the anointing of Aaron and the anointing of his sons,”⁷ he did not add what the anointing would be nor did he explain how he would anoint. This he does certainly in what follows. But now after he said, “This is the anointing of Aaron and his sons,” and he did not add anything about the anointing. By all means this is to show that these things which he had mentioned before, i.e., “the breast of presentation and the limb of separation”⁸ should be the anointing of Aaron and his sons, that we not think these were to be understood physically but that this insertion might teach us about the mystery of anointing. In the end he repeats what he had said earlier and says, “This is the law of whole burnt offerings and of sacrifice and for sin.”⁹ This, that is, what was explained above, seems also to be an anakephalaiosis * that is, a ‘recapitulation’ of the mysteries which were explained more in detail in the preceding. But after these it adds, “And the Lord spoke to Moses, saying, ‘Take Aaron and his sons, and their robes, and the oil of anointing, and the calf which is for sin, and two rams and a basket of unleavened bread. Call together the entire congregation to the entrance of the Tent of Witness.’ Moses did as the Lord commanded him, and he called the congregation to the entrance of the Tent of Witness. And Moses said to the congregation, ‘This is the word that the Lord commanded us to do.’

Cum proposuerit dicere legislator: "haec unctio Aaron et unctio filiorum eius", non subiunxit, quae esset unctio, nec, qualiter unxisset, exposuit, sed hoc quidem in sequentibus facit, nunc vero posteaquam dixit: "haec unctio Aaron et filiorum eius", nihil de unctione subiunxit.  Profecto ut ostenderet quia haec, quae supra dixerat, id est 'pectusculum impositionis et bracchium separationis', ipsa essent unctio Aaron et filiorum eius, ne putaremus illa pro carnibus dicta, sed ut doceret etiam ipsa sub sacramento unctionis inserta.  Denique in sequentibus repetit ea, quae superius exposuerat, et dicit: "haec lex holocaustorum et sacrificii et pro peccato".  Haec, id est quae supra exposita est, et videtur esse ἀνακεφαλαίωσις, id est recapitulatio, sacramentorum, quae in superioribus latius fuerant enarrata.  Post haec vero subiungit: "et locutus est" inquit "Dominus ad Moysen dicens: sume Aaron et filios eius et stolas et oleum unctionis et vitulum qui est pro peccato, et duos arietes et canistrum azymorum; et omnem synagogam convoca ad ianuam tabernaculi testimonii.  Et fecit Moyses, sicut praecepit ei Dominus, et convocavit synagogam ad ianuam tabernaculi testimonii Et dixit Moyses ad synagogam: hoc est verbum, quod mandavit Dominus facere.  

(2.3) With attentive ears and a watchful heart, listen to the consecration of the high priest or the priest, because, according to the promises of God, you also are priests of the Lord. “For you are a holy race and a priesthood.”¹¹ It says, Moses, according to the command of the Lord, took “Aaron and his sons” and first he washes them and then he clothes them. Consider more diligently the order of the words. First he washes, then he clothes. For you cannot be clothed unless first you were washed. Therefore, “wash and become pure; take away your iniquities from your souls.”¹² For unless you were washed in this way, you cannot put on the Lord Jesus Christ, as the Apostle says, “Put on the Lord Jesus Christ and do not be concerned for the flesh in concupiscences.”¹³ Let Moses wash you, therefore; let him wash you and let him clothe you.

Intentis auribus et vigilanti corde consecrationem pontificis vel sacerdotis audite, quia et vos secundum promissa Dei sacerdotes Domini estis: "gens enim sancta et sacerdotium estis".  Accepit, inquit, Moyses secundum praeceptum Domini 'Aaron et filios eius' et primo quidem lavat, postea vero induit eos.  Considerate diligentius ordinem dictorum: primo lavat, postea induit.  Non enim potes indui, nisi ante lotus fueris.  "Lavamini" ergo "et mundi estote, et auferte nequitias vestras ab animis vestris".   Nisi enim hoc modo lotus fueris, non poteris induere Dominum Iesum Christum, secundum quod dicit Apostolus: "induite Dominum Iesum Christum, et carnis curam ne feceritis in concupiscentiis".  Lavet te igitur Moyses, ipse te lavet et ipse te induat.

(2.4) You have heard many times how Moses can wash you. For we often have said that Moses in Holy Scripture stands for the Law, as it was said in the gospel, “They have Moses and the Prophets. Let them hear them.”¹⁴ Therefore, it is the Law of God which washes you. This cleanses your filthiness. This, if you hear it, removes the stains of your sins. This is Moses, that is, the Law, which consecrates priests. He cannot be a priest whom the Law has not appointed as a priest. For there are many priests but there are those whom the Law has not washed and the Word of God has not made pure and the divine Word has not cleansed from the filthiness of sins.

Quomodo te lavare potest Moyses, frequenter audisti.  Saepe enim diximus quod Moyses in scripturis sanctis pro lege ponatur, sicut in evangelio dictum est: "habent Moysen et prophetas; audiant illos".  Lex ergo Dei est, quae te lavat, ipsa sordes tuas diluit, ipsa, si audias eam, peccatorum tuorum maculas abstergit; ipse est Moyses, hoc est lex, quae sacerdotes consecrat, nec potest sacerdos esse, quem non lex constituerit sacerdotem.  Multi enim sunt sacerdotes, sed quos non lavit lex neque puros reddidit verbum Dei neque abluit a peccatorum sordibus sermo divinus.

(2.5) But you, too, who desire to receive holy baptism and to obtain the grace of the Spirit, first you ought to be cleansed by the Law. First, having heard the word of God, you ought ^[p.119] to restrain your natural vices and to set right your barbarous and wild habits that, having taken on gentleness and humility, you can receive also the grace of the Holy Spirit. For thus the Lord says through the prophet, “Upon whom do I rest except upon the humble, the peaceful, and those who tremble at my words?”¹⁵ If you are not “humble and peaceful,” the grace of the Holy Spirit cannot live within you, if you do not receive the divine words with fear. For the Holy Spirit departs from the proud and stubborn and false soul. Therefore, you ought first to meditate on the Law of God that, if perhaps your deeds are intemperate and your habits disordered, the Law of God may correct you and reform you.

Sed et vos, qui sacrum baptisma desideratis accipere et gratiam spiritus promereri, prius debetis ex lege purgari, prius debetis audito verbo Dei vitia genuina resecare et mores barbaros feros que componere, ut mansuetudine et humilitate suscepta possitis etiam gratiam sancti Spiritus capere.  Sic enim dicit Dominus per prophetam: "super quem requiescam, nisi super humilem et quietum et trementem sermones meos?"  Si 'humilis' non fueris 'et quietus', non potest habitare in te gratia Spiritus sancti, si non cum tremore susceperis verba divina.  Superbam namque et contumacem animam et fictam refugit Spiritus sanctus.  Debes ergo prius meditari legem Dei, ut, si forte actus tui intemperati sunt et mores inconditi, lex Dei te emendet et corrigat.

The Transfiguration

(2.6) Therefore, Moses first washes the priest of the Lord; and when he has washed him and made him clean from the filthiness of his vices, then he clothes him. But let us consider what these garments are with which Moses dresses “his brother” Aaron, the first high priest, whether perhaps it is possible for you also to be clothed with these same garments and to be a high priest. Of course, there is one great high priest, our Lord Jesus Christ. But he is not the high priest of the priests but the high priest of the high priests. He is not the prince of priests but the prince of the princes of priests, as he is said to be; not the king of the people but “the king of kings”; and Lord not of the servants, but “the Lord of Lords.”¹⁷ Therefore, it can happen, if you have been washed by Moses  ^[p.120] and thus have become pure, as if it were only that one and such a kind as him whom Moses washed, likewise you can come also to these garments which Moses brought forth and those robes with which he dressed “his brother Aaron and his sons.” But there is need, not only for the garments of the priestly offices, but also for the girdles.

 Lavat ergo primo Moyses sacerdotem Domini et, cum eum laverit et purgatum reddiderit a sordidus vitiorum, post haec induit eum.  Sed consideremus, quae sunt ista indumenta, quibus induit Moyses 'fratrem suum' Aaron pontificem primum; si forte possibile sit etiam tibi indui iisdem indumentis et esse pontificem.  Est quidem unus pontifex magnus Dominus noster Iesus Christus; sed ille non sacerdotum est pontifex, sed pontificum pontifex, nec sacerdotum princeps, sed princeps principum sacerdotum, sicut et rex non dicitur plebis, sed 'regnum rex', et Dominus non servorum, sed 'Dominus Dominorum'.  Potest ergo fieri, si et tu lotus fueris per Moysen et fueris ita mundus, quasi quem Moyses laverit tantus ille ac talis, possis etiam pervenire ad haec indumenta, quae profert Moyses, et stolas istas, quibus induit 'Aaron fratrem suum et filios eius'.  Sed non solum indumentis opus est ad sacerdotales infulas, verum et cingulis.

(2.7) But before we begin to say something about this kind of garment, I want to compare those miserable garments, with which the first man was clothed after he had sinned, with these holy and faithful garments. Indeed, it is said that God made those. “For God made skin tunics and clothed Adam and his wife.”¹⁸ Therefore, those were tunics of skins taken from animals. For with such as these, it was necessary for the sinner to be dressed. It says, “with skin tunics,” which are a symbol of the mortality which he received because of his skin and of his frailty which came from the corruption of the flesh. But if you have been already washed from these and purified through the Law of God, then Moses will dress you with a garment of incorruptibility so that “your shame may never appear”¹⁹ and “that this mortality may be absorbed by life.”²⁰

Sed priusquam de specie ipsa indumentorum dicere incipiamus, velim conferre illa infelicia indumenta, quibus primus homo, cum peccasset, indutus est, cum his sanctis et fidelibus indumentis.  Et quidem illa dicitur Deus fecisse: "fecit enim" inquit "Deus tunicas pellicias, et induit Adam et mulierem eius".  Illae ergo tunicae de pellibus erant ex animalibus sumptae.  Talibus enim oportebat indui peccatorem, 'pelliciis', inquit, 'tunicis', quae essent mortalitatis, quam pro peccato acceperat, et fragilitatis eius, quae ex carnis corruptione veniebat, indicium.  Si vero iam lotus ab his fueris et purificatus per legem Dei, induet te Moyses indumento incorruptionis, ita ut nusquam 'appareat turpitudo tua' et 'ut absorbeatur mortale hoc a vita'.  

3. Therefore, let us see by what order the high priest is appointed. It says, “Moses called together the congregation and says to them, ‘This is the word that the Lord commanded.’ “²¹ Although the Lord had given them commands about appointing the high priest and had made his choice, the congregation was still called together. For in ordaining a priest, the presence of the people is also required that all may know and be certain that from all the people one is chosen for the priesthood who is more excellent, who is more wise, who is more holy, who is more eminent in every virtue, lest afterwards, when he stands before the people, any hesitation or any doubt should remain.

3. Videamus ergo, quali ordine pontifex constituitur.  "Convocavit" inquit "Moyses synagogam, et dicit ad eos: hoc est verbum, quod praecepit Dominus".  Licet ergo Dominus de constituendo pontifice praecepisset et Dominus elegisset, tamen convocatur et synagoga.  Requiritur enim in ordinando sacerdote et praesentia populi, ut sciant omnes et certi sint quia qui praestantior est ex omni populo, qui doctior, qui sanctior, qui in omni virtute eminentior, ille eligitur ad sacerdotium et hoc adstante populo, ne qua postmodum retractatio cuiquam, ne quis scrupulus resideret.

(2) Yet I see something more in what it says, “Moses called together the entire congregation.”²³ I think that “to call together the congregation” is to assemble and to unite as one all the virtues of the soul that, when there is discussion concerning the priestly sacraments, all the virtues of the soul may be watchful and attentive that nothing be lacking in these of wisdom, knowledge, or zeal, but that the entire multitude of senses, the entire congregation of holy thoughts be present, so that when he brings them together he can discover within the inner sanctuary of his heart what the high priest is, what the anointment is, what his garments are.

 Ego tamen et amplius aliquid video in eo, quod dicit: quia "convocavit Moyses omnem synagogam" et puto quod 'convocare synagogam' hoc sit colligere omnes animi et in unum congregare virtutes, ut, cum sermo de sacerdotalibus sacramentis habetur, vigilent omnes animi virtutes et intentae sint, nihil in his sapientiae, nihil scientiae, nihil desit industriae, sed adsit omnis multitudo sensuum, adsit omnis congregatio sanctarum cogitationum, ut quid sit pontifex, quid unctio, quid indumenta eius, conferens intra sacrarium cordis sui possit advertere.

(3) Accordingly, he washes and clothes him. With what kind of garment? It says, “a tunic, and he girded him with a belt and again he dressed him in a long tunic,”²⁴ or as we read in another place, “an interior one.” The high priest, as I see it, is dressed by Moses with two tunics. But what do we do with the fact that Jesus prohibited his priests, our apostles, to use two tunics?²⁵ We have said that Moses and Jesus, that is, the Law and the Gospels, should agree with one another. Perhaps someone could say that when Jesus commanded the two tunics not be used it is not contrary to the Law but is more perfect than the Law, as when the Law forbids murder, but Jesus restrains even hatred,²⁶ and when the Law prohibits adultery, Jesus cuts off even lust of the heart. Thus it will seem that there he had clothed the high priest with two tunics, here the apostles with one. Certainly, this meaning may be likely, if it seems so. Yet, I do not restrict the high priestly sacraments within this narrow understanding.

Lavit ergo eum et induit.  Quali indumento? "Tunica" inquit "et praecinxit eum zona et iterum vestivit eum tunicam talarem" vel, ut alibi legimus, "interiorem".  Duabus, ut video, tunicis per Moysen induitur pontifex.  Sed quid facimus, quod Iesus sacerdotes suos, Apostolos nostros, prohibuit uti duabus tunicis?  Et dixeramus quod Moyses et Iesus, id est lex et evangelia sibi invicem consonarent.  Posset fortasse dicere aliquis quia, quod praecepit Iesus duas tunicas non habendas, non est contrarium legi, sed perfectius lege, sicut et cum lex homicidium vetat, Iesus autem etiam iracundiam resecat, et cum lex prohibet adulterium, Iesus etiam concupiscentiam cordis abscidit.  Sic ergo videbitur et duabus ibi tunicis pontificem, hic una Apostolos induisse.  Sit quidem etiam iste sensus probabilis, si videtur; ego tamen non intra huius intelligentiae angustiam pontificalia sacramenta concludo.

(4) Something fuller seems to me to be shown by this form. He is high priest who has knowledge of the Law and understands the reasons for each mystery and, in brief, who knew the Law both according to the spirit and according to the letter.

Amplius mihi aliquid ex ista forma videtur ostendi; pontifex est, qui scientiam legis tenet et uniuscuiusque mysterii intelligit rationes et, ut breviter explicem, qui legem et secundum spiritum et secundum litteram novit.

(5) ^[p.122] This high priest whom Moses ordained at that time knew that circumcision was spiritual, yet he also observed the circumcision of the flesh because the high priest could not be uncircumcised. Therefore, this one had two tunics: one of the ministry of the flesh; another of spiritual understanding. He knew also that spiritual sacrifices ought to be offered to God, yet he was offering carnal sacrifices nonetheless. For he could not be high priest of those who were living at that time, unless he immolated offerings. Therefore, it is rightly said that this high priest was clothed with two tunics. But the apostles, who were about to say, “If you are circumcised, Christ will profit you nothing,”²⁷ and who were also about to say, “Let no one judge you in food, or in drink, or in participation of a feast day, or in new moons, or sabbaths, which are shadows of what will be,”²⁸ these are prohibited from having two tunics so that they might inwardly repudiate completely observances of this kind according to the letter of the Law and not concern the disciples “with Jewish myths”²⁹ and “place a yoke on them which neither they nor their fathers would have been able to bear.”³⁰ But one is sufficient for them, and this one “inward.” For they do not want this tunic³¹ of the law that is external but that which comes from above. For Jesus permits them to have one and that one is “interior.”

Sciebat ergo pontifex ille, quem tunc ordinabat Moyses, quia esset circumcisio spiritalis, servabat tamen et circumcisionem carnis, quia incircumcisus pontifex esse non poterat.  Habebat ergo iste duas tunicas: unam ministerii carnalis et aliam intelligentiae spiritalis.  Sciebat quia et sacrificia spiritalia offerri debent Deo, offerebat tamen nihilominus et carnalia.  Non enim poterat esse pontifex eorum, qui tunc erant, nisi hostias immolaret.  Ita ergo convenienter ille pontifex duabus indutus tunicis dicitur.  Apostoli vero, qui dicturi erant quia: "si circumcidamini, Christus vobis nihil proderit", et qui dicturi erant quia: "nemo vos iudicet in cibo aut in potu, aut in parte diei festi aut neomenia aut sabbato; quae sunt umbra futurorum", isti ergo ut huiusmodi secundum litteram legis observantias penitus repudiarent nec occuparent discipulos 'Iudaicis fabulis' et 'imponerent his iugum, quod neque ipsi neque patres eorum portare potuerunt', merito duas tunicas habere prohibentur, sed sufficit iis una et haec 'interior'.  Nam istam, quae foris est et quae desuper apparet, legis tunicam nolunt; unam namque iis Iesus et ipsam 'interiorem' habere permittit.

(6) Nevertheless, Moses places also on the high priest “a cape,”³² which is a kind of ornate vestment put around the shoulders. But the shoulders signify works and labor. Therefore, he wants the high priest also to be adorned in works, and knowledge alone does not suffice since “he who does and teaches, this one will be called great in the kingdom of heaven.”³³

Imponit tamen Moyses pontifici et 'humeralem', qui est humerorum quidam ex circumductione vestis ornatus.  Humeri autem operum tenent ac laboris indicia.  Vult ergo pontificem esse etiam in operibus ornatum nec sufficit sola scientia, quia "qui fecerit et docuerit, hic magnus vocabitur in regno coelorum".  

4. It also says, “And he girded him according to the shape of the cape.”³⁴ He had already said that “he girded him with a belt” upon the tunic, and now again he is girded “according to the shape of the cape.”³⁵ What is this double belt with which ^[p.123] he wants the high priest to be bound in every part? He should be bound in word, in work, free of all things. He should have nothing negligent, nothing dissolute. He should be well girded with the virtues of the soul; he should be restrained from bodily vices. He should not fear any lapse of the soul or body. He should always use both belts “that he may be pure in body and spirit.”³⁶ But it is good for him that he is also bound “according to the shape of the cape.” For by his actions and his works he will use the belt of virtue.

4. "Et cinxit" inquit "eum secundum facturam humeralis".  Iam et superius dixerat quia 'cinxit eum zonam' super tunicam, et modo iterum cingitur 'secundum facturam humeralis'.  Quod est istud duplex cingulum, quo constrictum vult esse ex omni parte pontificem?  Constrictus sit in verbo, constrictus in opere, expeditus ad omnia, nihil remissum, nihil habeat dissolutum.  Accinctus sit animi virtutibus, constrictus sit a corporalibus vitiis, nullum animae lapsum, nullum corporis timeat, utroque cingulo semper utatur, 'ut sit castus corpore et spiritu'.  Bene autem quod et 'secundum facturam humeralis' cingitur. Secundum facta enim sua et secundum opera sua cingulo virtutis utetur.

(2) Next it says, “He placed on him the logium”—that is the breastplate of the high priest—”and he placed on the logium the communication and truth; and he placed the mitre upon his head.”³⁷ But let us see what “the logium,” that is, ‘the breastplate,’ signifies. After his nakedness was covered and his dishonor was veiled with garments, after he was defended by his works and he was secured with both belts, then “the logium,” that is, ‘the breastplate,’ was delivered to him. “The l”He places on the breastplate the communication and truth.”³⁸ For it is not sufficient for the high priest to have wisdom and to know the reason of all things unless he can communicate what he knows to the people. For this reason, therefore, the “communication” is placed on the “breastplate” that he may be logium” is a sign of wisdom because wisdom is founded on reason. And it shows what is the virtue of this wisdom and reason.

Et post haec inquit "imposuit super eum logium" - quod est rationale - "et imposuit super logium manifestationem et veritatem; et imposuit mitram super caput eius".  Sed videamus, quid 'logium', quod est rationale, significet.  Posteaquam nuditas tecta est et indumentis turpitudo velata, posteaquam munitus operibus et cingulo utroque firmatus est, 'logium' ei, id est rationale, tunc traditur.  'Logium' sapientiae indicium est, quia sapientia in ratione consistit.  Sed quae sit sapientiae huius et rationis virtus, ostendit.  'Imponit' enim 'super rationale manifestationem et veritatem'.  Non enim sufficit pontifici habere sapientiam et scire omnium rationem, nisi possit etiam populo manifestare quae novit.

(3) “He places on the breastplate the communication and truth.”³⁸ For it is not sufficient for the high priest to have wisdom and to know the reason of all things unless he can communicate what he knows to the people. For this reason, therefore, the “communication” is placed on the “breastplate” that he may be able to respond to everyone asking him for a reason concerning faith and truth. Upon that is placed also “truth” so that he not add that which he could invent by his own nature, but that which holds “truth” and never departs from the truth so that “truth” always remains in his every word. That, then, is “to have placed communication and truth upon the breastplate.” Unfortunate are those who, reading these things, pour out all their intelligence towards the under­ ^[p.124] standing of the bodily vestment. Let them tell us what is the vestment “of communication” or what is the garment “of truth.” If anyone ever saw, if anyone ever heard of the vestments called “communication and truth,” let them tell us who the women are who wove these, or in what shop they were woven. But if you want to hear the truth, it is wisdom that makes garments like this, It is she who weaves the communication of the occult things, the truth of all things. Therefore, let us pray that we may be worthy to receive this from the Lord and that she will wrap such garments around us.

Ideo ergo imponitur 'rationali' et 'manifestatio', ut possit respondere omni poscenti se rationem de fide et veritate. Ponitur autem super illud et 'veritas', ut non illa adstruat, quae proprio excogitare quivit ingenio, sed quae 'veritas' habet, nec umquam a veritate discedat, ut in omni sermone eius semper 'veritas' maneat.  Hoc est ergo 'superposuisse rationali manifestationem et veritatem'.  Infelices illos, qui haec legentes omnem intelligentiam suam erga sensum vestimenti corporalis effundunt; dicant nobis, quale est vestimentum 'manifestationis', aut indumentum quale est 'veritatis'.  Si qui umquam vidit, si quis audivit 'manifestationem et veritatem' vestimenta nominari, dicant nobis quae sint mulieres, quae ista texuerint, in quo haec umquam sint confecta textrino.  Sed si verum vultis audire, sapientia est, quae huiusmodi conficit indumenta.  Illa occultorum manifestationem, illa texit rerum omnium veritatem.  Hanc ergo oremus a Domino ut accipere mereamur, et ipsa nos talibus circumdabit indumentis.

(4) But observe also how holy and how marvelous is the sequence of things. “The logium” is not before “the cape,” for wisdom is not before works. Works ought to come first, and wisdom must be sought afterwards. Then “the communication” is not before “the breastplate,” because we ought not teach others before we are instructed and rational. After these things, however, “truth” is added because “truth” is the highest wisdom. Finally, the prophet also preserves this same order when he says, “Sow for yourselves righteousness and reap the fruit of life; illuminate yourselves with the light of knowledge.”³⁹ See how he does not first say, “illuminate yourselves with the light of knowledge;” but first, “sow for yourselves righteousness.” It is not sufficient just to sow, but he says, “reap the fruit of life” so that after these you can fulfill what follows, “illuminate yourselves with the light of knowledge.” Thus therefore, here the ornament “of the cape” is put on, and it is not enough, but it is also bound “with a belt.” But even that is not enough. He is bound a second time so that at last “the breastplate” can be placed on him and after these “the communication and truth”⁴⁰ follow. The high priest uses these garments; with such ornaments he who bears the priesthood ought to be clothed.

Sed et ipse ordo rerum quam sanctus sit et quam mirabilis, intuere.  Non ante 'logium' et postea 'humerale', quia non ante sapientia quam opera, sed prius opera haberi debent et postea quaerenda sapientia est. Tum deinde non ante 'manifestatio' quam 'rationale', quia non ante alios docere quam nos instructi et rationabiles esse debemus.  Super haec autem additur 'veritas', quia 'veritas' est summa sapientia.  Denique et propheta hunc eundem ordinem servat, cum dicit: "seminate vobis ad iustitiam, et metite fructum vitae, illuminate vobis lumen scientiae".  Vides quomodo non dicit primo: "illuminate vobis lumen scientiae", sed primo: "seminate vobis ad iustitiam", et non sufficit seminare, sed "metite" inquit "fructum vitae", ut post haec possitis implere quod sequitur: "illuminate vobis lumen scientiae".  Sic ergo etiam hic imponitur 'humeralis' ornatus et non sufficit, sed et 'zona' constringitur.  Sed ne hoc quidem satis est; secundo adhuc cingitur, ut ita demum 'rationale' possit imponi, ut post haec 'manifestatio' subsequatur et 'veritas'.  His indumentis pontifex utitur; tali ornatu debet indui, qui sacerdotium gerit.

5. But he was not yet finished and he had to add yet another ornament. It is necessary for him also to receive a crown. Therefore, he first receives “a tiara” which is either some kind of covering or an ornament for the head. Next, this “mitre” is ^[p.125] placed on him. “Before his face,” that is, in front of the high priest is “a sanctified golden plate,”⁴¹ on which it is said, the name of God is engraved.⁴² But this ornament of the head, where the name of God is said to be imposed, is put on after all the things with which the lower members of the body had been adorned. In this it seems to me to be shown that the knowledge of God, the author of all, is more eminent than all things which can be thought or known either about the world or about other creatures. Because this one “is head of all things,”⁴³ for this reason, this ornament is also placed on the head over all things. For after this, nothing else is added to the head of the high priest. For this reason, they are miserable about whom the Apostle says that they do not hold to “the head, from which every joint, connected and joined, grows toward the increase of God in the Spirit.”⁴⁴

5. Sed nondum finivit et alius adhuc addendus ornatus est; necesse est, ut accipiat etiam coronam.  Propterea accipit primo 'cidarim', quod est vel operimentum quoddam capitis vel ornamentum. Et post haec superponitur ei 'mitra'.  'Ante faciem', id est a fronte pontificis, 'lamina aurea sanctificata', in qua sculptum dicitur vocabulum Dei.  Verum iste capitis ornatus, ubi nomen Dei impositum dicitur, post illa omnia, quibus inferiora corporis membra fuerant exornata, superponitur.  In quo mihi indicari videtur, quod super omnia, quae vel de mundo vel de ceteris creaturis sentiri aut intelligi possunt, eminentior tamquam auctoris omnium scientia Dei sit.  Et quia ipse 'caput est omnium', ideo et ornatus iste super omnia capiti superponitur; nihil enim post haec adicitur pontificis capiti.  Et ideo miseri sunt illi, de quibus dicit Apostolus quia non tenent "caput, ex quo omnis iunctura conexa et compaginata crescit in incrementum Dei in spiritu".  

(2) But it we understood well what is the ornament of the priest or, above all, the honor of his head, we would desire not only to know and to hear the depths of the divine mysteries but both to fulfill and to do them because “the hearers of the Law will not be justified before God, but the doers.”⁴⁵ As we have already said often, you too can function as a high priest before God within the temple of your spirit if you would prepare your garments with zeal and vigilance; if the word of the Law has washed you and made you clean, and the anointing and grace of your baptism remained uncontaminated; if you were to be clothed with two garments, of the letter and of the spirit; if you were also girded twice so that you may be pure in flesh and spirit; if you would adorn yourselves “with a cape” of works and “a breastplate” of wisdom; if also he would crown your head “with a turban” and “a golden plate,”⁴⁶ the fullness of the knowledge of God; although, I would have you know, you may be hidden and unknown before men. “For you are the temple of the living God” if “the Spirit of God lives in you.”⁴⁷ What is said after this about his consecration and anointing, we have frequently examined here and there.

Sed nos si bene intelleximus, qui sit sacerdotis ornatus, qui ve super omnia honor capitis eius, mysteriorum divinorum profunda mirantes non scire tantum haec et audire, sed et implere desideremus et facere, quia 'non auditores legis iustificabuntur apud Deum, sed factores'.  Potes enim et tu, ut saepe iam diximus, si studiis et vigiliis tuis huiuscemodi tibi praeparaveris indumenta, si te abluerit et mundum fecerit sermo legis et unctio chrismatis et gratia in te baptismi incontaminata duraverit, si indutus fueris indumentis duplicibus, litterae ac spiritus, si etiam dupliciter accingaris, ut carne et animo castus sis, si 'humerali' operum et sapientiae 'rationali' orneris, si etiam 'mitra' tibi et 'lamina aurea', plenitudo scientiae Dei, caput coronet, scito te, etiamsi apud homines lateas et ignoreris, apud Deum tamen agere pontificatum intra animae tuae templum.  "Vos enim estis templum Dei vivi", si "spiritus Dei habitat in vobis". Post haec quae de consecratione eius dicuntur et de unctione, sparsim a nobis et saepe disserta sunt.

6. “And Moses approached the sons of Aaron and clothed them in tunics and girded them with belts and placed tiaras on them as the Lord commanded him.”⁴⁸ We must notice what is the difference between minor priests and major priests. Neither two garments nor “a cape” nor “a breastplate” nor “an ornament of the head” are given to minor priests. They are only given “a tiara” and “belts” which bind the tunic.⁴⁹ These therefore receive the grace of the priesthood and they perform the office but they are not that one who is adorned “with a cape” and “a breastplate,” which shines “with the communication and truth,” who are decorated with the ornament “of golden plate.” From this I think it is one thing for the priests to perform their office, another thing to be instructed and prepared in all things. For anyone can perform the religious ministry, but few there are who are adorned with morals, instructed in doctrine, educated in wisdom, very well adapted to communicate the truth of things and who expound the wisdom of the faith, not omitting the ornament of understandings and the splendor of assertions which is represented by the ornament “of gold plate” placed on his head. One then is the name of a priest, but there is not one dignity either by the worth of his life or by the virtues of his soul. For this reason, in the things which the divine law describes, even as in a mirror any priest ought to inspect himself and to gather from that place the degrees of his merit, if he sees himself placed in all these high priestly ornaments, which we explained above. If he is aware that he is one of these either in wisdom or deeds or doctrine, he will know that he has obtained the highest priesthood not only in name but in merit. Otherwise, he would know that he is placed in an inferior degree although he receives the name of the first.

6. Quod autem dicit: "et applicuit Moyses filios Aaron, et induit eos tunicas et praecinxit eos zonas et imposuit iis cidaras, sicut praecepit Dominus Moysi", attendendum est, quae sit differentia minorum sacerdotum ad maiora sacerdotia.  Istis neque bina indumenta traduntur neque 'humeralis' neque 'rationalis', neque 'capitis ornatus', nisi tantum 'cidaris' et 'zonae', quae tunicam stringant.  Et isti ergo accipiunt sacerdotii gratiam, et isti funguntur officio, sed non ut ille, qui et 'humerali' et 'rationali' ornatus est, qui 'manifestatione et veritate' resplendet, qui 'aureae laminae' ornamento decoratur.  Unde arbitror aliud esse in sacerdotibus officio fungi, aliud instructum esse in omnibus et ornatum.  Quivis enim potest sollemni ministerio fungi ad populum; pauci autem sunt [qui] ornati moribus, instructi doctrina, sapientia eruditi, ad manifestandam veritatem rerum peridonei et qui scientiam fidei non sine ornamento sensuum et adsertionum fulgore depromant, quid 'aureae laminae' capiti impositus designat ornatus.  Unum igitur est sacerdotii nomen, sed non una vel pro vitae merito vel pro animi virtutibus dignitas.  Et ideo in his, quae lex divina describit, veluti in speculo inspicere se debet unusquisque sacerdotum et gradus meriti sui inde colligere, si se videat in his omnibus, quae supra exposuimus, positum pontificalibus ornamentis; si conscius sibi sit, quod vel in scientia vel in actibus vel in doctrina tantus ac talis sit, sciat se summum sacerdotium non solum nomine, sed et meritis obtinere.  Alioquin inferiorem sibi gradum positum noverit, etiamsi primi nomen acceperit.

(2) Without a doubt, we ought not to pass by that which can be brought forth by the studious reader, in which I myself have often hesitated also. For reading in Exodus, where com­ ^[p.127] mands are given concerning the priestly garments,⁵⁰ I find there are eight kinds with which the priests are prepared. But here, only seven are enumerated. Thus, I ask what was omitted. There an eighth kind is set forth, a leather apron; or, as we read in another place, a linen covering the thigh,⁵¹ which was not spoken of here among the other garments. What then shall we say? Shall we concede an oversight in the words of the Holy Spirit that, when it named a second time all the others, one kind which was indicated earlier would have escaped his notice? I am not bold enough to think these things about the sacred words. But let us see, perhaps, since we said in the preceding this kind of clothing was seen as a sign of chastity, where they seem either to cover the thighs or to restrain the kidneys and loins, I say, perhaps, not always in those, who then were priests, does it say these parts are restrained. For sometimes concessions were granted concerning the posterity of the race and the succession of offspring. But I would not introduce such an understanding for the priests of the Church, for I see something else suggested in the mystery.

Non nos sane debet praeterire etiam hoc, quod potest ab studioso lectore proferri, in quo et ego saepe me cum ipse haesitavi.  In Exodo enim legens, ubi de sacerdotalibus mandatur indumentis, invenio octo esse species, quae pontifici praeparantur; hic vero septem tantummodo numerantur.  Requiro ergo quid sit, quod omissum est.  Octava species ibi ponitur campestre, sive, ut alibi legimus, femoralia linea, de quo hic inter cetera siluit indumenta.  Quid ergo dicemus? Oblivionem dabimus in verbis Spiritus sancti, ut, cum cetera omnia secundo enarraverit, una eum species superius dicta latuerit?  Non audeo haec de sacris sentire sermonibus.  Sed videamus, ne forte, quoniam in superioribus diximus hoc genus indumenti indicium castitatis videri, quo vel femora operiri vel constringi renes videntur ac lumbi, ne forte, inquam, non semper in illis, qui tunc erant sacerdotes, has partes dicat esse constrictas; aliquando enim et de posteritate generis et successu subolis indulgetur.  Sed ego in sacerdotibus ecclesiae huiusmodi intelligentiam non introduxerim; aliam namque rem video occurrere sacramento.  

(3) For in the Church, the priests and teachers can begat sons, just as that one who said, “My little children, for whom I am again in travail until Christ is formed in you.”⁵² And again in another place he says, “Although you have myriad teachers in Christ, but not many fathers. For I begat you in Christ Jesus for the gospel.”⁵³ Therefore, these teachers of the Church, in procreating such generations, sometimes use the binding of the thighs and abstain from begetting, since they find such hearers in whom they know they could not have fruit. Finally, also in the Acts of the Apostles, it is related concerning some of these that “we could not speak the word of God in Asia.”⁵⁴ That is, they had put on the thigh covering and preserved themselves that they not beget sons, for certainly these were such hearers in whom both the seed would die and could not have offspring. Thus therefore, the priests of the Church, when they see incapable ears or when they ^[p.128] encounter counterfeit and hypocritical hearers, let them put on “the apron,” let them use “the thigh covering,”⁵⁵ Let not the seed of the word of the Lord perish because the Lord commands and says the same things. “Do not give what is holy to the dogs or cast your pearls before swine lest they trample them under foot and turning they break you to pieces.”⁵⁶

Possunt enim et in ecclesia sacerdotes et doctores filios generare, sicut et ille, qui dicebat: "filioli mei, quos iterum parturio, donec formetur Christus in vobis". Et iterum alibi dicit: "tametsi multa milia paedagogorum habeatis in Christo, sed non multos patres.  Nam in Christo Iesu per evangelium ego vos genui".  Isti ergo doctores ecclesiae in huiusmodi generationibus procreandis aliquando constrictis femoralibus utuntur et abstinent a generando, cum tales invenerint auditores, in quibus sciant se fructum habere non posse.  Denique et in Actibus Apostolorum refertur de quibusdam quod "non potuimus" inquit "in Asia verbum Dei loqui", hoc est imposita habuisse femoralia et continuisse se, ne filios generarent, quia scilicet tales erant auditores, in quibus et semen periret et non posset haberi successio.  Sic ergo ecclesiae sacerdotes, cum incapaces aures viderint aut cum simulatos inspexerint et hypocritas auditores, imponant 'campestre', utantur 'femoralibus', non pereat semen verbi Dei, quia et Dominus eadem mandat et dicit: "nolite mittere sanctum canibus neque margaritas vestras ante porcos, ne forte conculcent eas pedibus et conversi dirumpant vos".  

(4) For that reason, if anyone wants to be a high priest not just in name but in worthiness, let him imitate Moses; let him imitate Aaron. What is said about them? “They did not leave the Tent of the Lord.”⁵⁷ Moses was constantly in “the Tent of the Lord.” What was his work? That he should either learn something from God or teach the people. These are the two works of the high priest: that he either learn from God by reading the divine Scriptures and by meditating often on them, or teach the people. But let him teach those things that he has learned from the Lord, not “from his own heart,”⁵⁸ or from human understanding, but what the Spirit teaches.

Propterea ergo si qui vult pontifex non tam vocabulo esse quam merito, imitetur Moysen, imitetur Aaron.  Quid enim dicitur de iis? Quia 'non discedunt de tabernaculo Domini'.  Erat ergo Moyses indesinenter in 'tabernaculo Domini'.  Quod autem opus eius erat? Ut aut a Deo aliquit disceret aut ipse populum doceret. Haec duo sunt pontificis opera, ut aut a Deo discat legendo scripturas divinas et saepius meditando aut populum doceat.  Sed illa doceat, quae ipse a Deo didicerit, non 'ex proprio corde', vel ex humano sensu, sed quae Spiritus docet.

(5) There is another work which Moses does. He does not rush to battle; he does not fight against enemies. But what does he do? He prays and as long as he prays his people prevail. If “he should relax and lower his hands,” his people are defeated and are put to flight.⁵⁹ Thus let the priest of the Church also pray unceasingly that the people who are under him may defeat the invisible Amalachite hosts who are the demons that assail those “who want to live piously in Christ.”⁶⁰

Est et aliud opus, quod facit Moyses.  Ad bella non vadit, non pugnat contra inimicos.  Sed quid facit? Orat et, donec ille orat, vincit populus eius.  Si 'relaxaverit et dimiserit manus', populus eius vincitur et fugatur.  Oret ergo et sacerdos ecclesiae indesinenter, ut vincat populus, qui sub ipso est, hostes invisibiles Amalechitas, qui sunt daemones, impugnantes eos, 'qui volunt pie vivere in Christo'.  

(6) For this reason, let us meditate on these things; and recalling them to our memory “day and night”⁶¹ and being diligent in prayer and vigilant, let us entreat the Lord that in these things which we read the Lord may see fit to reveal wisdom in us and to show us how we may observe the spiritual law not only in understanding but in our deeds that, illuminated by the law of the Holy Spirit, we may be worthy to obtain the spiritual grace in Christ Jesus our Lord,’ to whom is glory and power forever and ever. Amen.”⁶²

Et ideo nos in his meditantes et haec 'die ac nocte' ad memoriam revocantes et orationi instantes ac vigilantes in ea deprecemur Dominum, ut nobis ipse horum, quae legimus, scientiam revelare dignetur et ostendere, quomodo spiritalem legem non solum in intelligentia, sed et in actibus observemus, ut et spiritalem gratiam consequi mereamur illuminati per legem Spiritus sancti, in Christo Iesu Domino nostro, 'cui est gloria et imperium in saecula saeculorum'. Amen.  .