THE FIRST WING

The first wing is not praise but confession. As the psalmist says, Confess to the Lord for the Lord is good, His mercy endures forever,’ and of the guilty the apostle James says, Confess your sins to each other.’“ By means of confession we stand accused, the nature of errors is clearly brought to light. By means of confession the conscience is encouraged to narrate, with sorrow, one^’s infirmity, ignorance, and malice. 

Prima ala est confessio, non laudis, unde: Confitemini Domino quoniam bonus, quoniam in saeculum misericordia ejus (Psal. CXVII), sed criminis, unde: Confitemini alterutrum peccata vestra (Jac. V). Haec confessio, peccati accusatoria manifestatio est. Haec propriae infirmitatis, et ignorantiae, et malitiae, compungente ^[0273B] conscientia, lugubris enarratio est.

Thus the first feather of this wing is truth, a truth that denies every mere pretext of truth. For truth is not fiction; no mere imita­tion of truth ought to be a part of confession.”

Hujus alae penna prima est veritas, quae omnem excludit simulationem; vera namque non ficta, non simulata debet esse confessio.

The Second Feather of the First Wing

Secunda penna primae alae.

The second feather is integrity, which prevents the disfigure­ment or division of truth. Confession ought to be integrated, not mutilated or divided. The disfigurement of truth hides something. Confession of such disfigured truth allows repentance of some por­tion of sin, but not of everything; it reserves something harmful for itself. In fact, it retains certain hidden things in which it secretly delights. Such is the impiety of faithlessness, the flight from the righteous and from justice. The faithlessness of partial, disfigured truth contains within it a diminishing hope of forgiveness. It is the one wound sufficient for death.

Secunda penna, integritas est, quae decurtationem excludit, et divisionem. Integra enim debet esse confessio, non decurtata, non divisa. Decurtatio aliquid occultat; reservat 176 enim sibi, quod poenitet peccasse, sed non omnino; aliud retinet, in quo delectetur. Sed infidelitatis impietas est, ab illo qui justus et justitia est, diminutam sperare veniam. Sed et vulnus unum sufficit ad mortem..

Every division of truth fails to reveal the unity of integrity. Blessed Augustine, who, having been led to do so by modesty, repented every fault, has said that there are certain people who divide confession into parts within themselves and then, thus divided, wish to confess to diverse priests In this way, rather than reveal an integrated truth regarding sin, they seek to conceal its unity by confessing partial truths to different priests. In this way, through a series of partial confessions, they find a way to praise parts of themselves and to hold onto their hypocrisy. But they are, in fact, always deprived of the mercy that they think they will find through deception.

Divisio autem omnia, sed non uni revelat. Quidam ^[0273C] enim sunt, ut ait B. Augustinus , quos omnino poenitet peccasse, sed verecundia ducti, dividunt apud se confessionem ut diversa diversis sacerdotibus velint confiteri, et quae uni celant, alii manifestanda conservant; quod est, quodammodo se laudare, et ad hypocrisim tendere, et semper venia carere, quam per frusta putant invenire.

All things, especially the defects that keep us from the unity of truth, ought to be revealed in confession. Not only ought improper actions to be revealed, but their circumstances ought also to be brought forth. That is, the circumstances of place, time, mode, number, persons, and all aspects of the action relating to these things ought to be made clear. These things ought not to be negligently kept quiet but ought rather to be explicated diligently and detailed in confession.

Omnia igitur, et uni, praesertim criminalia, confessione revelanda sunt, nec solum actiones pravae, sed et circumstantiae earum, id est locus, tempus, modus, numerus, persona, et si quae sunt similia, non negligenter reticenda, sed diligenter confessione explicanda sunt. Multa namque inter locum et locum, tempus et tempus, modum et modum, personam et personam, distantia est

For there can be great diversity in detail between this place and that place, between one time and another, between this mode of behavior and that, between one person and another.

^[0273D] Consuetudinis quoque perseverantia, quae ad tempus respicit, numerique multiplicatio Dei patientiam (quae ad poenitentiam vocat) exacerbat, divinamque in se provocat ultionem.

Perseverance in the habitual practice of confession, which looks time and again to the patience of God (who calls out to the penitent), calls forth that divine patience, nullifying divine wrath. In confession the whole person—sex, age, knowledge, conditions, necessities and order of life—ought to be given zealous considera­tion and expressly and habitually brought to light. Those who con­fess to each of these things will be, in a sense, dead to them.

In persona autem, sexus, aetas, scientia, conditio, necessitudo, et ordo, studiose pensanda et expresse manifestanda sunt. Qui ergo confitetur, in singulis his immoretur.

The Third Feather of the First Wing

Tertia penna alae primae.

The third feather is endurance, since confession ought to be steadfast and morally strong. This feather of endurance drives out ten things that hinder confession. What are these? They are shame, fear, contempt of priests, despair, obstinacy, perversity, ignorance, forgetfulness, negligence, and necessity, which alone is excusable.

Tertia penna est firmitas, quia fortis et firma debet esse confessio. Haec firmitas, decem quae confessionem impediunt, expellit. Quae sunt illa? Pudor, timor, contemptus presbyteri, desperatio, ^[0274A] praesumptio, perversitas, ignorantia, oblivio, negligentia et necessitas, quae sola excusabilis est.

Unless we endure and our sins are uncovered and revealed in confession, later, during periods of trial, shame will diminish our strongest virtues. Shame resists even the most ordinary virtues with great strength. Fear thrusts anxiety into the heart of patience, driving out every fruit of patience. Contempt of the priesthood empties the heart of its deepest well of reverence, veneration, and love for the atoning work of Christ. Despair darkens the goodness of divine com­passion. And obstinacy eviscerates the severe gravity of divine justice.

Pudori autem fortitudinis virtus, periculi quod imminet nisi revelentur peccata, necessitatem pensans, viriliter resistat. Timorem vero quem poena injungenda incutit, patientiae fructus expellat. Contemptum quoque presbyteri, reverentia, veneratio et dilectio Christi vicario debita, penitus evacuet. Desperationem etiam, divinae misericordiae benignitas excludat. Praesumptionem autem divinae justitiae districta severitas exstirpet.

The reasonableness of faith exterminates perversion, and divine providence leads away from ignorance. The manner and labor of zealous confessional examination, recollected later in the memory, illuminate the darkness of forgetfulness. A fervent spirit plucks out and destroys laziness and the weakness of negligence. Negligence however, is not the cause of every mistake; often because of fate, necessity leads us to blunder.

Perversitatem vero fidei ratio exterminet. Sed et ignorantiam providentia devitet. Oblivionis tenebras, morum et operum studiosa perscrutatio, et in memoriam revocatio illustret. Torporem autem ^[0274B] et negligentiae teporem, fervor spiritus evellat et destruat. Necessitatem vero nulla omnino praeveniat negligentia.

The Fourth Feather of the First Wing

Quarta penna primae alae.

The fourth feather is humility, which excludes the character of pride. In confession one ought to maintain a mind of humility, a tongue of humility, and a face of humility. The Lord opposes pride, but gives grace to the humble.⁵³

Quarta penna est humilitas, quae typum superbiae excludit (Prov. III). Mens humilis, lingua humilis, vultus humilis, debet esse confitentis. Superbis enim Dominus resistit, humilibus autem dat gratiam (Jac. IV).

The Fifth Feather of the First Wing

Quinta penna primae alae.

The fifth feather is simplicity. Simplicity calls one to account for lack of endurance, ignorance, and evil while defending nothing, excusing nothing, and degrading nothing. Therefore, confession ought to be based on truth, integrity, endurance, humility, and simplicity.

Quinta penna est simplicitas. Haec propriam infirmitatem, propriam ignorantiam, propriam accusat malitiam, nihil defendens, nihil excusans, nihil attenuans. Vera igitur, integra, firma, humilis et ^[0274C] simplex, debet esse confessio.

It ought to be truth without disfigurement or division, without similitude; it ought to include integrity without diminution; it ought to accommodate endurance without wavering, hesitation, or despair; it must be done in humil­ity without boasting or presumption; it ought to be undertaken with simplicity—a virtue without rival—making no excuses and finding no defenses for our wrong actions.

Vera, sine simulatione; integra, sine diminutione; firma, sine titubatione, haesitatione et desperatione; humilis, sine jactantia, sine praesumptione; sine alterius comparatione simplex, sine excusatione et defensione.

This is the first wing with its five feathers.

Haec est prima ala cum pennis suis.

THE SECOND WING

Ala secunda.

Confession is followed by satisfaction.^S4 These first two wings together create and form compunction. Indeed, in every action of repentance, it is necessary that compunction, confession, and satis­faction be established together. Compunction pricks the conscience, confession accuses, and satisfaction comforts. Compunction investi­gates the occasion of death, confession manifests it, and satisfaction cures it. Compunction enumerates evils, confession condemns them, and satisfaction corrects them. Compunction lances a sore, confession articulates a path into health, satisfaction applies the poultice. Compunction finds the wound, confession opens the wound, and satisfaction restores the wound to health.

Confessionem sequitur satisfactio. Has duas primas alas creat et format compunctio. In omni enim actione poenitentiae, haec tria necessaria esse comprobantur, compunctio, 177 confessio, satisfactio. Compunctio autem turbat, confessio accusat, satisfactio confortat; compunctio morbi occasionem investigat, confessio manifestat, satisfactio curat. Compunctio mala enumerat, confessio condemnat, ^[0274D] satisfactio emendat. Compunctio apostema pungit, confessio saniem exprimit, satisfactio cataplasma apponit. Compunctio vulnus invenit, confessio aperit, satisfactio sanitatem restituit.

Compunction is contrition of the heart, yet if compunction obstructs heartfelt repentance, it results in a sadness of soul. Such division of the heart calls forth bitterness of soul. But true, unified compunction gives birth to a sweet wonder appealing to the senses. As scripture says, Tear your heart and not your garments,” and else-where, In your bed, search your heart.⁵¹

Compunctio autem est cordis contritio, seu, qui alligat contrita, animi dolor; quae recolligit divisa, animae amaritudo: et quae mirae dulcedinis suavitatem generat. Scriptum est: Scindite corda vestra, et non vestimenta vestra (Joel II). Et alibi: In cubilibus vestris compungimini (Psal. IV).

Two situations create compunction: fear of God,^S7 of course, and hope. Fear is the condition that begins compunction; hope is the motive of its consummation. Fear of God allows us to search our hearts, to acknowledge that humanity was indeed wondrously established by our Creator, to enumerate how we have been sus­tained by God without payment or profit, to accept how we have been made upright in essence and how we have been enriched in our human condition by reason. Compunction caused by fear also brings to mind other good things that the Creator will gather together and the evil that is redeemed by the Good itself.

Compunctionem duplex causa creat, timor scilicet, et spes. Timor causa inchoativa est, spes consummativa. Timor, quia quam mire homo a ^[0275A] Creatore suo sit conditus, quam gratuito nutritus, quam in substantia rectus, et ratione in sui conditione ditatus, caeteraque bona quae Conditor ei contulerit, et quae ipse mala bonis ipsius rependerit, subtiliter enumerat.

On the other hand, fear reveals the distribution of justice and the threats of punishment, it can bring horror to the soul of the penitent, it confounds the mind, it darkens our path with forbidden things, and it stirs up a storm of mischief within the quiet of our security.

Sed et districtum judicem, et suppliciorum minas ostendit, poenarum horrore animum ferit, pudore confundit, motus illicitos increpat, et quietem noxiae securitatis turbat.

Fear thus lays open the manner and number of our sins, the rigor of divine justice, and the intention of future judgment. Fear thus vexes the soul but by pricking the soul expels sin. The power of fear stands before hope and invigorates it; hope is thus greatly strengthened.

Timor igitur culparum modum et numerum examinans, justitiae quoque divinae rigorem, et judicii futuri districtionem attendens, animum pungit, et pungendo peccatum expellit. Unde haec timori virtus expulsiva? hanc praestat et corroborat spes confortativa.

Fear Is Empty When It Is Not Made Firm by Hope

Vanus enim timor est quem non fiducia firmat.^[0275B]

Without the fear of God, nothing exists; but if hope is absent, nothing good is present. Scripture says, How exceedingly great is your sweetness, Lord, which you have hidden for those who fear you.s" How-ever, nothing whatsoever will be present or sweet unless it is brought forth by hope. Therefore, from fear comes contrition of heart, while hope brings the fruit of contrition's labor. But how is virtue, the fruit of our contrition, strengthened by hope? From divine promise. Listen to scripture: Hope in the Lord, and you will pasture in the Lord's richness,``" and also, Hope in the Lord and the Lord will do this," and also, The Lord does not abandon those who hope," and also, Blessed are all who hope in the Lord.`'' If, therefore, you fear the Lord to the point of experiencing compunction, you hope in the Lord in such a way that you will be reconciled to the Lord. If you fear God because God is able to destroy you in hell, hope in God because God does not wish death by sins, but that you be converted and live.b' If you fear because Wisdom knows the hidden things of the heart,b4 hope in God because God will illuminate the hidden things ofdarkness.”‘ If you fear God because God leaves nothing unpunished, hope because God will redeem Israel from all its iniquities.” Therefore, as fear comes before and is followed by the virtue of compunc­tion, so hope promotes and leads toward the fruit of reconciliation; through fear compunction is aroused, while through hope the grace of reconciliation is acquired. At whatever hour he laments, he will be saved.”‘ Fear leads to tears; hope merits salvation.

Timentibus Deum nihil deest; si spes defuerit, nihil boni adest. Scriptum est: Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te! (Psal. XXX). Nulla tamen erit, nisi a spe fuerit propinata. Est igitur contritio cordis ex timore, fructus autem laboris ex spe. Sed unde spei virtus confortativa? Ex promissione divina. Audi Scripturam: Spera in Domino, et pasceris in divitiis ejus (Psal. XXXVI). Item: Spera in eo, et ipse faciet (ibid.). Item: Non deserit Dominus sperantes in se (Judith. XIII). Item: Beati omnes qui confidunt in eo. (Psal. II). Si ergo times ut compungaris, spera in Domino ut ei reconcilieris. Si times Deum quia potest perdere in gehennam, spera in eo, quoniam ^[0275C] non vult mortem peccatoris, sed ut convertatur et vivat (Ezech. XXVIII). Si times quia sapiens novit abscondita cordis (Psal. XLIII); spera, quia illuminabit abscondita tenebrarum (I Cor. IV). Si times quia nihil impunitum relinquit; spera, quia redimet Israel ex omnibus iniquitatibus ejus (Psal. CXXIX). Quemadmodum igitur timor compunctionis praevenit et comitatur virtutem; ita spes provehit, et ad fructum reconciliationis perducit. Per timorem ergo compunctio suscitatur; per spem optatae reconciliationis gratia promeretur. Quacunque enim hora ingemuerit, salvus erit (Ezech. XXXIII). Gemitum tamen timor importat, salutem promeretur spes.

We have briefly declared what compunction of heart is, where and to what it leads. We will now discuss satisfaction, which is the second wing.

Quid sit ergo, et unde sit, et ad quid sit compunctio cordis breviter declaratum est; nunc de satisfactione, ^[0275D] quae ala secunda est, breviter disseramus.

Concerning Satisfaction. The Second Wing

De satisfactione. Ala secunda.

Satisfaction is the fulfilled execution of an effective repentance, or, if you will, the worthy reproach and correction of sins.

Satisfactio est, injunctae poenitentiae expletiva exsecutio, vel, peccatorum condigna correptio et correctio.

Now we ought to ponder our iniquity in our heart according to the quality or kind of the transgression, with an eye toward correc­tion and improvement. It is said, Go, produce fruit worthy of repen­tance.” Indeed, just as there is the tree and there is also the fruit, so there is one thing we may call repentance and another we may call the fruit of repentance, which is satisfaction. Repentance represents the sad recognition of having been lost, when you grieve because of the harm you have done.

Secundum namque qualitatem vel quantitatem delicti, mensura correptionis vel correctionis pensanda est; Agite, inquit, fructus dignos poenitentiae (Matth. III; Luc. III). Aliud est enim poenitentia, aliud fructus poenitentiae; sicut, aliud est arbor, et aliud fructus ejus, poenitentia est dolor praeteriti, quando doles te fecisse quod malum est.

Therefore, when you reject and condemn the malevolence you have caused, you participate in repentance. Subsequently, when by means of satisfaction you correct and set straight the harm you have done, you have the fruit of repentance. You do penitence if what you do displeases you, while you participate in the fruits of repentance if you no longer continue to chase after evil and thereby begin to purify the harm that you do. Repentance is acknowledging personal complicity; the fruit of repentance is choosing to accept correction. A person’s choosing freely to repent reflects the degree of correction; for that reason it is necessary to perform the fruits of repentance with dignity. However, if in even a very small correction the affliction itself becomes in any way an object of desire, then the worthy fruit of your repentance does not accrue to you.

Quando ergo improbas et damnas mala tua, poenitentiam habes; quando autem satisfactione subsequente, ^[0276A] punis et corrigis mala tua, fructus poenitentiae habes. Si displicet tibi quod fecisti, poenitentiam agis, sed si persequeris et punis quod fecisti, fructus poenitentiae agis. Poenitentia est facti improbatio, fructus poenitentiae est delicti correctio. Sed quia pro mensura delicti, correctionis mensura pensanda est, ideo fructus poenitentiae dignos facere oportet. Si in correctione minor est afflictio quam in culpa delectatio fuerit, non est dignus fructus poenitentiae tuae.

But you say to me, “How am I to know when my repentance might be worthy and complete?” And I must say that since this is something that you are never able to know, it becomes unavoidable that you must always repent. You are never able to do too much to sat­isfy the harm you have done, so it is better that you do more than enough rather than too little. For this reason satisfaction is restless, it is full of anxiety concerning works and zealous in prayer.

Sed dicis mihi: quomodo scire possum quando 178 condigna sit poenitentia mea? Quia hoc scire non potes, ideo, necesse habes semper poenitere. Satisfacere potes, nimis facere non potes, melius est ut plus facias quam minus. Idcirco sollicitus esto, satage, da operam, studium ^[0276B] impende, ut culpa sit cum fine, devotio sine fine.

But this is not all bad, for in this way a balanced sense of personal complicity is estab­lished whereby guilt ends but devotion goes on without end. How-ever, in the interest of consoling the sinner’s conscience during critical times of anxiety, the manner and degree of external repentance have been ordered in such a way that you begin to have full and perfect faith in the perfecting work of God. Through such faith one begins to have confidence, and under the assured expectation of healing, one resides in the hope of divine compassion concerning the indulgence and remission of sins. And thus with such a truth as the perfecting work of God, and with such great hope of divine compassion, you will be filled to the full with the blessed duties of repentance.

Tamen ut aliquando peccatrix conscientia consoletur, positus est modus et mensura poenitentiae exterioris, ut illa expleta vel perfecta fiduciam habere incipias, et sana quadam praesumptione, in spe misericordiae divinae, de indulgentia et remissione peccatorum confidere; et tanto verius, quanto utique sincerius injunctam poenitentiam expleveris.

The First Feather of the Second Wing

Alae secundae penna prima.

The first feather of this wing is the complete renunciation of sin, which has the effect of shutting the devil’s door. To renounce sin completely is to turn away from sickness. Turn from sickness,`’’ scrip­ture says. From what sickness? From the sickness of vanity, from the illness of injustice, from the injury of malice, from the evil of irrever­ence. I do not sit, said the psalmist, with the assembly of the vain, nor do I consort with the unjust; I hate the congregation of the malicious, and I will not sit with the impious. These four paths give birth to four affections or negative states of mind. These are love of self, love of the world, hatred toward brothers and sisters, and the loss of the love of God. The first affection generates vanity, the second injustice, the third malice, the fourth gives birth to irreverence. Vanity moves back and forth into and out of the self; injustice is reflected in the face of the neighbor; malice is turned back upon a brother or sister; irreverence is extended into God. Those who seek to find out who they are on their own are vain and empty and foolish. They are enemies of the people. Full of greed for the purse of their own neighbors and seek­ing to acquire it for themselves with a sword, they aspire thereby to be glorified by the magnificence of their own misbegotten wealth. Those who wish to do harm to a brother or sister are of a malicious nature. Irreverent are those who do not give credit to God, or if they do give credit, do so with disdain or contempt.

Prima penna hujus alae est peccati abrenuntiatio, quae januam claudit diabolo. Peccatis abrenuntiare, est a malo declinare. Declina, inquit, a malo (Psal. XXXVI), a quo malo? a malo vanitatis, a malo iniquitatis, a malo malignitatis, a malo impietatis. ^[0276C] Non sedi, inquit Psalmista cum consilio vanitatis, et cum iniqua gerentibus non introibo: odivi ecclesiam malignantium, et cum impiis non sedebo (Psal. XXV). Haec quatuor vitia, quatuor generant affectiones, scilicet amorem sui, amorem mundi, fraternum odium, et remissum amorem Dei. Prima affectio vanitatem, secunda iniquitatem, tertia malignitatem, quarta generat impietatem. Vanitas in se reciprocatur, iniquitas reflectitur in proximum, malignitas in fratrem retorquetur, impietas in Deum extenditur. Vanus et vecors est, qui quaerit quae sua sunt; iniquus, qui, ut in multitudine divitiarum suarum glorietur, et avaritiae saccum impleat, quae proximorum sunt, qui et dolo sibi acquirit; malignus, qui etiam cum non possit ^[0276D] nocere, cupit; impius, qui Deum vel non credit, vel si credit, contemnit.

The second feather of this wing is the streaming forth of tears. This washes and cleanses the wound of sins.

Secunda penna est lacrymarum effusio. Haec peccatorum vulnera lavat et mundificat.

The third feather is the mortification” of the flesh. This feather bathes, wipes, and dries the wound of sin.

Tertia penna est carnis maceratio. Haec vulnera lota tergit et siccat.

The fourth feather is the bestowing of alms. This feather binds the contrite, consoles the downhearted, and heals all things.

Quarta penna est eleemosynarum largitio. Haec alligat contrita, fracta consolidat, omnia sanat.

The fifth feather is prayerful devotion. This last feather maintains all healthy things in existence.

Quinta penna est orationis devotio. Haec sanata conservat.

THE THIRD WING

Ala tertia.

The third wing represents purification of the flesh. The flesh of the body has been cleansed when no extravagance contaminates it. Extravagance rips away the seed of every virtue.

Tertia ala est carnis munditia. Caro munda est, quam nulla coinquinat luxuria: luxuria omnium virtutum eradicat germina.

The first feather of this wing is the eye of virtue. This feather drives out wantonness. The feather circles the eye; it does not long for another; it does not see another’s wife or husband, for instance, as an object of desire. Indeed, though luxuriant and even provocative forms hover before the eyes, the eyes and the mind of this feather seek out a modest appearance.

Hujus alae penna prima est, visus pudicitia. Haec ^[0277A] petulantiam excludit. Haec circumcidit oculum, ne concupiscat alienum, ne videat ad concupiscendam mulierem. Cujus enim erga feminarum formas lascivus et curiosus oberrat aspectus, iste et mente est impudicus.

The second feather is purity of hearing. The pure of hearing are those who are not distracted by the voice of envy, who do not listen to words of slander or blasphemy, who do not assist false accusations, lies, irrationality, immodest song, or theatricality. They are enclosed, as it were, by virtue. They do not hear the opinions of the violent nor do they listen to the obscene; rather, they turn away from the mire of every corruption.

Secunda penna est auditus castimonia. Castae sunt aures quae vocem non recipiunt obtrectantis, maledici et blasphemi verba non audiunt, falsis criminationibus, mendacio, irritationi, impudicis cantilenis, et theatralibus non opitulantur, et clausae sunt, ne judicium sanguinis audiant, nil obscenum recipiunt, sed ab omni coeno corruptionis aversae sunt.

The third feather is the scent of modesty. If anyone receives this good and pleasant scent and seeks after the odor of sweet compassion by means of merciful works, the fragrance is modest. But, whoever marches along anointed with even the most distinguished perfumes and yet does not possess the scent of virtue, this person breathes the very filth of a putrid stench. The odor of this seemingly sweet per-fume is, in fact, the most horrible stench of life.

Tertia penna est olfactus modestia. Si quis odorem capit bonum, et operibus misericordiae odorem ^[0277B] suavitatis requirit, hujus modesta est odoratio. Qui vero primis unguentis delibutus incedit, hujus odoratus non virtutis, sed fetoris spirat odorem; hujus enim suavitatis odor, immanissimi vitii fetor est.

The fourth feather is temperate taste. This feather under-mines the immoderation of gluttony and drunkenness. As for them [the enemies of the cross of Christ], their god is their stomach, and they glory in confusion, their wisdom is of the world.⁷² Concerning this, Gregory the Great said, “Any virtue is destroyed by carnal desire when the stomach is not satisfied to be simply full.” Thus the virtues of the soul are put to trial when the stomach is over-indulged. Concerning drunkenness, anxiety, and debauchery the Lord has said, See that your heart is not weighed down in dissipation and the anxieties of life, for that day will come upon you suddenly.⁷⁴ Drunkenness is the parent of strife, the mother of anger, and the mistress of wantonness and disgrace. Those possessed by drunk­enness are not in possession of themselves; those possessed by drunkenness are less than fully human; those possessed by drunkenness do not sin, rather they are themselves sin. Drunkenness is an alluring demon, a sweet venom, a voluntary madness, a seduc­tive respectability, an injury to modesty. The Christian knows of but is not possessed by these.

Quarta penna est gustus temperantia. Haec gulae et ebrietatis subruit immoderantiam. Vae illis, quorum deus venter est, et gloria in confusione eorum qui terrena sapiunt (Philip. III). Unde Gregorius: «Dum venter a satietate non restringitur, per concupiscentiam carnis simul omnes virtutes obruuntur.» Unde legitur (IV Reg. XXV), quia princeps cocorum destruxit muros Jerusalem: muros Jerusalem princeps cocorum destruxit, quia virtutes 179 animae, dum ventri indulgetur, periclitantur. ^[0277C] De crapula et ebrietate Dominus ait: Videte ne forte graventur corda vestra in crapula et ebrietate, et superveniat in vos dies repentina (Luc. XXI). Ebrietas est parens litium, furoris mater, et petulantiae deformis est magistra. Hanc qui habet, se non habet; hanc qui habet, homo non est; hanc qui habet, peccatum non facit, sed ipse peccatum est. Ebrietas est daemon blandus, venenum dulce, rabies voluntaria, illecebrosa honestatis et pudoris injuria. Hanc nullus noverit Christianus.

The fifth feather is holy touch. The hand of a Christian does not come in contact with the sordid nature of sin; nothing unclean touches the flesh; if an unclean thing is touched it creates impurity. If members in the mandated offices of God serve devotedly, they ought to be called clean; and if any abound in excesses beyond the written or divine law, they ought to be called unclean and repudi­ated. Such actions are shameful. And this I believe to be what the apostle said, just as you used to deliver parts of your body in service to iniquity, so now deliver the members ofy our body to serve righteousness in the road of sanctification.”

Thus the third wing is composed of a virtuous eye, purity of hearing, the scent of modesty, temperate taste, and holy touch.

 Sit ergo oculus pudicus, auris casta, odor modestus, gustus sobrius et tactus sanctus.

THE FOURTH WING

Ala quarta.

The fourth wing is purity of mind. The first feather of this wing is a sincere and upright disposition of mind. This disposition of mind ought to incorporate right and sincere desire. It will be right desire if the mind eagerly pursues what it ought to desire; it will be sincere desire if the mind exhorts one into the path of integrity. Amnon delighted in his sister.” The affective disposition of his delight was perhaps right desire, but since he delighted in his sister in a way that he ought not to have done, this same affective disposition was a wanton and completely insincere desire.

Ala quarta est puritas mentis. Hujus alae penna prima est affectus sinceri rectitudo. Affectus desiderii tui sit rectus et sincerus. Rectus erit, si id appetas quod appetere debes; sincerus vero, si eo modo quo honestatis virtus suadet. Amnon sororem ^[0278A] suam dilexit (II Reg. XIII); affectus amoris rectus fuit, sed quia non eo modo quo debuit sororem dilexit, ideo affectus iste sincerus non fuit.

The second feather is the delight of the mind in the Lord. Scripture says, Delight in the Lord, and the Lord will give you the requests of your heart.” This feather creates and forms the virtue of contemplation. Concerning this the Lord has said, Mary has chosen the better part, which will not be taken from her.”

Secunda penna est mentis in Domino delectatio. Scriptum est: Delectare in Domino, et dabit tibi petitiones cordis tui (Psal. XXXVI). Hanc pennam creat et format virtus contemplationis. De hac, Dominus dicit: Maria optimam partem elegit quae non auferetur ab ea (Luc. X).

The third feather is well-ordered and elegant thinking. Such thinking receives nothing that is inelegant and brings one to a pure conception of place and a discerning conception of time.

Tertia penna est, munda et ordinata cogitatio. Nihil immundum mens concipiat, sed et mundam conceptionem loco et tempori accommodet discretio.

The fourth feather is a holy will. Here, the peace of the angels from heaven is brought down to men and women of good will. There is no peace for the wicked, says the Lord.’“ Oh, how desirable is the name of peace! How it firms up the stable foundation of the Christian religion; how sweet are the words, Glory to God in the highest, and what is added, And on earth peace to men of good will.”° Angels from heaven hasten to be in the society of men and women they consider to be of pure mind and good will. After perfection of the flesh, the angels delight in conveying these men and women up into the contemplation of true peace. Then dying together in the flesh, they gaze upon everything that the angels do or say concern­ing peace and the revealed radiance of good will. For men and women such as these, even if an infirmity or ignorance must be kept at bay by the performance of a good work, before the eyes of the highest judge and by the integrity with which they cling to a pure heart of good will, the judge excuses them.

Quarta penna est voluntatis sanctitudo. Angeli ^[0278B] pacem de coelo detulerunt hominibus bonae voluntatis. Non est pax impiis, dicit Dominus (Isa. XLVIII). Pax multa diligentibus legem tuam, et non est illis scandalum (Psal. XI). O quam desiderabile est nomen pacis! Quam firmat religionis Christianae stabile fundamentum: bene autem cum diceretur: Gloria in excelsis Deo, adjunctum est: Et in terra pax hominibus bonae voluntatis (Luc. II). Quia cum illis angeli societatem habere festinant, quorum mentibus puritatem bonae voluntatis inesse considerant. Illos secum post absolutionem carnis, ad contemplationem verae pacis subvehere laetantur, quos in carne commorantes, omnia quae agunt aut loquuntur, de radice bonae voluntatis proferre conspiciunt. Tales namque, etsi infirmitas forte aliquando ^[0278C] vel ignorantia a perficienda bona operatione quam cupiunt, retardat, tamen ante summi arbitri oculos, integritas quam corde tenent bonae voluntatis, eos excusat.

The fifth feather is simple and pure intention. Concerning this the Lord has said, If your eyes are simple, your body will be filled with light.’ In this, an intention is symbolized by the eyes, action is signified by the body. Therefore, we ought to understand the evan­gelist as saying that we know our every work to be elegant and pleasing in the sight of God if done with a heart of simplicity. Such works are celestial by nature with regard to their intention; they reflect the eye of charity because the fullness of the law is love of char­ity.”^Z Therefore, we ought to receive this eye of intentionality our-selves. Then, if whatever we do we do with intention, and if we gaze upon those things which we ought to gaze upon, and if what we do is done with simplicity and purity, then all of our actions will, unavoidably, be good.

Quinta penna est simplex et pura intentio. De hac Dominus dicit: Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit (Matth. VI). Per oculum, intentionem, per corpus significat actionem; locus enim iste Evangelii sic intelligendus est, ut noverimus omnia opera nostra tunc esse munda, et placere in conspectu Dei, si fiant simplici corde, id est intentione superna, sive oculo charitatis; quia plenitudo legis dilectio charitas (Rom. XIII). Oculum igitur debemus hic accipere, ipsam intentionem, ^[0278D] qua facimus quidquid facimus, quae si simplex et pura fuerit, et illud aspiciens quod aspiciendum est, omnia opera nostra, quae secundum eam operamur, necesse est ut bona sint.

The whole body drives a person in every work. This is why the apostle calls men and women to avoid certain works of which he disapproves and why he advises mortification of the flesh: Put to death, therefore, the members of your body that are of the earth: sexual immorality, impurity, avarice,” and other such evil. It is not what any person does, but rather the contemplative reflection under which the soul carries out the act. Indeed, the fruit of every work consists in a simple integrity of intention. Withdrawing from every worry and weighing the balance of our iniquities in confession, we examine the intention of our thoughts and whatever our thoughts might give birth to in action. With fair and just freedom, we examine a thought’s birth in action and inquire as to whether the thought might be full of respectability for the public good, whether it is appropriately heavy with the fear of God, whether it results from an integrated perception, whether it reveals the nature of human affairs or whether it is overburdened with the presumptions of the will, whether the depth of its merit might not in fact be rooted in an empty abyss, and whether it has the pleasure of smiling upon God’s glory. So that we might understand the perfection of our intention by worthwhile consideration, the thought ought to be compared to the acts and witness of the prophets and apostles and weighed according to its value in the public sphere. And finally, so that imperfect or condemned thoughts and actions might not mistakenly be considered harmonious, we ought to weigh them with care against worthy models and by public examination and if necessary, diligently refute them.

Quae opera omnia, totum corpus appellavit; quomodo et Apostolus vocat membra, quaedam opera quae improbat, et mortificanda praecipit: Mortificate ergo membra vestra quae sunt super terram, fornicationem, immunditiam, avaritiam (Col. III), et caetera talia mala. Non ergo quid quisque faciat, sed quo animo faciat considerandum est; fructus 180 enim operis totus consistit in simplicitate intentionis. Quidquid igitur gerendum esse cogitatio nostra suggerit, omni scrupulo retractantes, atque in nostri pectoris trutina collocantes, aequa et justissima ^[0279A] libratione perpendamus, an plenum sit honestate communi, an Dei timore sit grave, an integrum sensu, an humana ostentatione, aut aliqua voluntatis praesumptione sit leve, an meriti ejus pondus inanis cenodoxia non imminuerit, vel arriserit gloria? et sic ad examen publicum trutinantes, id est ad prophetarum et apostolorum actus et testimonia conferentes, vel tanquam integra et perfecta, compensatione digna teneamus; vel tanquam imperfecta et damnosa, nec illorum ponderi consonantia, omni cautione atque diligentia refutemus.

THE FIFTH WING

Ala quinta.

The fifth wing is the love of neighbor.

In love of neighbor the first feather is to avoid injury to others either by word or by deed. Concerning this very thing scripture says, Do to others as you would have them do to you. ^“4 This feather forms the virtue of innocence. The innocent person is the one who, when it is possible, wishes to do no harm. Who will ascend, the psalmist asks, the mountain of the Lord? The one with innocent hands, etc. Who is the one with innocent hands? The one who does no evil to his neighbor. The one who leads no one into the view of evil things.”⁵ And who is the per­sonification of these evil things if not the devil? Whoever wishes to do no harm to neighbor, regardless of the time or circumstance, already feels the first stirrings of love.

Hujus penna prima est, nulli nocere verbo vel opere. De hac scriptum est: Quod tibi non vis fieri, alteri ne facias ^[0279B] (Matth. VII). Hanc pennam format virtus innocentiae. Innocens est, qui etiam cum possit, nulli vult nocere. Quis ascendet, inquit, in montem Domini? Innocens manibus, etc. (Psal. XXIII.) Quis innocens manibus? Qui non fecit proximo suo malum. Ad nihilum deductus est in conspectu ejus malignus (Ibid.) Quis est iste malignus, nisi diabolus? Qui nulli vult nocere, tempore excluso, motum primum jam sentit amoris.

The second feather is not to avoid injury but rather to do good in every word and deed. Brother helping brother is like a strong and for­tified city.” This feather elevates and carries the virtue of compas­sion forward to a culmination of perfection. Blessed are the merciful.” Those who are zealous to do good in all things breathe the living flame of true love.

Secunda penna est, omnibus prodesse, verbo et opere. Frater fratrem adjuvans, civitas munita et fortis (Prov. XVIII). Hanc pennam suscitat, et provehit in culmen perfectionis, virtus misericordiae. Beati, inquit, misericordes (Matth. V). Qui omnibus studet prodesse, vivum calorem veri spirat ^[0279C] amoris.

The third feather is not to become used up or to weep over much in reaching out to an injured friend, rather, by the courage of true courtesy, to avoid feeling so burdened that you are no longer of any value to them. Done from a sense of magnanimity, a series of kindnesses in support of a brother or sister always delights the heart. Those who understand this count up the sacrifices they make toward worthy ends; they do not waste them. Those who are not able to reach out to their friends with a refreshed and gladdened heart suffer sadness. Concerning this feather scripture says, He who overlooks personal loss on account of a friend is righteous, but the way of the wicked deceives even a friend.”

Tertia penna est, rerum propter amicum consumptarum detrimenta non tantum non deflere, sed verae liberalitatis fortitudine, non sentire; de beneficiorum in usus fratrum collatorum magnitudine semper gaudere in corde. Qui sentit, computator est, non largitor; qui non gaudet, dolet. De hac penna scriptum est: Qui negligit damnum propter amicum, justus est; iter autem avari decipiet eum (Prov. XII).

The one who understands these things is a friend of love.

^[0280A] In hoc intellige amicum amoris.

The fourth feather is to lay aside the soul for the sake of a brother or sister. What does this mean, to lay aside the soul for another? It means to abandon one’s own will for the salvation of a neighbor, for the eternal salvation of a brother or sister, and as an articulation of friendship to endure freely the partition of death. Concerning this scripture says, Greater love has no man than this, that he will lay aside his soul for the sake of a friend.” Nothing has a greater capacity to stoke the flames that boil up the fever of love.

Quarta penna est, animam pro fratre ponere. Quid est, animam pro fratre ponere? Pro temporali etiam proximi salute, propriam voluntatem deserere, et in articulo necessitatis, pro aeterna salute fratris, mortis discrimina libenter subire. De hac scriptum est: Majorem hac dilectionem nemo habet, quam ut animam suam ponat pro amicis suis (Joan. XV). Major non ebulliet fervor amoris.

The fifth feather is to persevere in all these forms of love. They, in turn, perfect the virtue of perseverance. The fighter is not crowned till the end; those who persevere do not know what it means to quit the battle.

Quinta penna est, in his perseverare. Hanc perficit virtus perseverantiae. Finis, non pugna coronat. Qui perseverat, cessare nescit.

THE SIXTH WING

Ala sexta.

The sixth wing is the love of God. This wing also has five feathers.

Ala sexta est dilectio Dei. Haec, ut aliae, quinque pennas habet.

Whoever longs for and strives after nothing other than God has the first of these feathers. Long­ing for and striving after God is the motion of this love.

^[0280B] Primam harum habet, qui aliud quam Deum non concupiscit. Hoc est mobile hujus amoris.

Whoever distributes this love actively among brothers, sisters, and the world for the sake of God has the second of these feathers. Those with this feather retain a part of this love for themselves and yet bestow a part of their love upon others for their God’s sake. Apportioning love to self and others for God’s sake is the flame of this love.

Secundam pennam habet, qui propter Deum sua distribuit, qui partem retinet, partem vero tribuit. Hoc est calidum hujus amoris.

Those who, for God’s sake, reserve nothing for themselves but relinquish all things in God’s name, these people have the third of these feathers. Giving over all things in the name of God is the act of this love.

Tertiam pennam habet, qui propter Deum nihil sibi reservat, sed omnia relinquit. Hoc est acutum hujus amoris.

Those who deny themselves for God alone, these people have the fourth feather. They deny themselves when they abandon themselves completely to accomplishing the will of God alone. Complete self-abandonment is the boiling passion of this love.

Quartam pennam habet, qui propter Deum se ipsum abnegat. Se ipsum abnegat, qui suam deserit, ut Domini solam faciat voluntatem. Hoc est fervidum hujus amoris.

Whoever perseveres in these things has the fifth feather. Because Whoever perseveres until the end will be saved.’“ Perseverance is the unceasing nature of this love.

Quintam pennam habet, qui in his perseverat. Quia, qui perseveraverit usque in finem, hic salvus erit (Matth. X). Hoc est incessabile hujus amoris.

These are the wings of which the psalmist said, Hide me under the shadow of your wings, from the face of the wicked who assail me.’ And who said, I will take hope in the shadow of your wings until the injustice has passed.`’ These are the feathers of which the psalmist also said, Who will give me feathers like the dove, that I might fly away and be at rest?” “That I might fly away,” the psalmist said, abandoning the earth, striving passionately after heaven, and delighting in the eternal blessing, the true freedom of peace. Amen.

^[0280C] Hae sunt alae de quibus Psalmista ait: Sub umbra alarum tuarum protege me, a facie impiorum qui me afflixerunt (Psal. XVI). Item: In umbra alarum tuarum sperabo, donec transeat iniquitas (Psal. LVI). Hae sunt pennae de quibus idem Psalmista ait: Quis dabit mihi pennas sicut columbae, et volabo, et requiescam! (Psal. LIV). Volabo, inquit, terrena deserens, coelestia appetens, et requiescam vera libertate, aeterna fruens beatitudine. Amen.

DE SEX ALIS CHERUBIM. ^[0269]

^[0269A] 172-173 Ad explanationem hujus figurae, necessaria videtur esse discussio hujus auctoritatis: Vidi Dominum sedentem super solium excelsum et elevatum (Isa. VI). Excelsum est quod situm est in sublimi; elevatum, quod de inferioribus ad superiora translatum est. Solium ergo excelsum, sunt angelici spiritus; solium elevatum, sunt animae sanctorum, de hujus mundi voragine translatae ad gaudia supernae pacis. Et quia utrisque praesidet Deus, ideo sedere dicitur super solium excelsum et elevatum.

Quod vero in sequentibus dicitur: Plena est omnis terra majestate ejus (ibid.); per terram, omnis corporea creatura significatur, quae plena est majestate Dei, quia divina essentia sicut spirituali creaturae ^[0269B] per cogitationem praesidet, ita corpoream creaturam regendo atque disponendo, implet. Quod ergo alibi dicitur: Coelum et terram ego impleo (Jer. XXIII); et rursus: Coelum mihi sedes est, et terra scabellum pedum meorum (Isa. LXVI), hoc ibi dicitur: Vidi Dominum sedentem, etc. Quae sub ipso erant replebant templum (Isa. VI). Templum est capacitas intellectus spiritus angelici, et hominum; quod templum impletur ab iis qui sub ipso Deo sunt, quia tanta est operum divinorum immensitas ut ad ea perfecte comprehendenda, nullius intelligentia sufficiat. Implet cor meum consideratio eorum, non comprehenditur a corde meo immensitas eorum. Quomodo ergo factorem operis comprehendere valebimus, ^[0269C] qui ipsum factoris opus ad plenum capere non valemus. Possumus etiam dicere, quod solium hoc excelsum et elevatum, in quo sedet Dominus, aeternitas est deitatis, quod de ipso solo dicitur: Qui habitat aeternitatem (Isa. LVII). Non quod aliud sit Deus, aliud aeternitas ejus, sed quod solium regnantium est, et ideo, recte in solio aeternitatis sedere dicitur: quod sicut essentiae ejus, ita etiam omnipotentiae ejus nec principium nec finis invenitur. Semper fuit, et semper omnipotens, semper in se, et semper a se plenus et perfectus fuit, nec redundavit. Dicit ergo: Vidi Dominum sedentem super solium excelsum et elevatum. Virtute divinitatis omnem creaturam et aeternitate praecedit, et dignitate transcendit, potestate disponit. Sequitur: ^[0269D] Ea quae sub ipso erant replebant templum. In hoc loco potest intelligi circuitus temporum, et ambitus saeculorum: tempora namque dum in cursu suo in se ipsa revertuntur, quemdam templi ambitum generando circumscribunt. Quod ergo dicitur: Quae sub ipso erant, recte sic intelligendum est, quod omnia saeculorum tempora plena sunt operibus Dei et omnis generatio horreat mirabilia Dei. Vel sic ^[0270A] legi potes: Ea quae sub ipso erant, templum replebant, hoc est ea quae templum replebant sub ipso erant, quia quidquid temporaliter volvitur, invenitur infra aeternitatem. Immensitas enim aeternitatis, temporales angustias infra se claudit; quia et prior tempore est qui nunquam coepit, et posterior tempore qui finem nescit; et supra tempus est, qui mutabilitatem non recipit. Seraphim stabant super illud (Isa. VI). Duo seraphin, duo testamenta sunt. Et pulchre seraphim (quod interpretatur ardens) divinam Scripturam significat, quae eos quos per cognitionem prius illuminat, per amorem postmodum fortiter ardere facit; etenim, qui non ardet, non incendit. Dum enim menti nostrae quod debeat desiderare ostendit, prius eam illuminat, ac deinde ardentem ^[0270B] reddit.

Ardet ergo quia ardentes facit, sicut alibi lucere dicitur, qui illuminat. De hac Scriptura, Petrus dicit apostolus: Habemus firmiorem propheticum sermonem, cui bene facitis attendentes tanquam lucernae lucenti in caliginoso loco, donec dies illucescat et lucifer lux oriatur in cordibus vestris (II Petr. I). Et fortassis, secundum similitudinem quae ibi Scripturae attribuitur ad significandum effectum quem ipsa in cordibus audientium efficit, dictum est: Seraphim stabant super illud; surgit enim cum nos erigit; ambulat, cum nos proficere facit; stat, cum nos in beato proposito figit. Sed inquirendum est, quare Deus super solium sedere dicitur; et super ^[0270C] solium non sedere, sed stare seraphin perhibetur? Et quia superius, hoc solium tribus modis interpretati 174 sumus; secundum utrumque modum expositionem adaptare debemus. Si ergo solium Dei, spirituales creaturas accipimus, recte super solium sedens Deus describitur, quia divinitas deitatis cum sit super omnia, nec virtute proficit, nec sapientia crescit; cum nec plenitudo augeri possit, nec aeternitas variari. Mens vero humana, quoties per cognitionem Scripturae fuerit illuminata, ad coelestia contemplanda sublevatur; si ipsos quoque angelorum choros transcendens, usque ad praesentiam sui Conditoris profecerit, super solium quidem ascendit, sed stat et non sedet: quia illuc proficiendo per laborem venit, ubi per naturam manere non ^[0270D] habuit; stare namque laborantis est, sedere animi quiescentis.

Super solium autem aeternitatis, non nisi Deus sedet, nos vero stamus, quia incipimus esse per gratiam, ubi ipse est per naturam; nec ad illud solium, nisi per mortis laborem, pervenire possumus. Attamen, licet ex conditione, servi obnoxii simus; ex adoptione, aeternitatis haeredes efficimur. Sex ^[0271A] alae uni, et sex alae alteri (Isa. VI). Id est uterque sex alas habebat. Uterque duabus alis corpus suum tegebat, non Domini; hoc est primum: par uterque duas alas extendebat: alteram ad tegendum caput, non suum sed Domini; alteram ad tegendum pedes, non suos sed Domini; hoc est secundum par: uterque duabus volabat alis, alter ad alterum; hoc est tertium par. Si ergo seraphim sacram Scripturam significat, tria paria alarum, tres sunt intellectus ejusdem Scripturae, historia, allegoria, tropologia, quae singula idcirco bina sunt, quia singula ad dilectionem Dei et proximi, legentium animos accendunt. Duae alae quae corpus seraphin tegunt, historia est quae per velamen litterae mysticos tegit intellectus. Duae alae quae a capite ^[0271B] Domini usque ad pedes extenduntur, allegoria est, quia cum mysteria divinae Scripturae discimus, usque ad ipsius divinitatis cognitionem, quae ante omnia est, per illuminationem mentis penetramus. Sed sciendum est quod alae extensae usque ad caput, etiam pedes attingunt, et utrumque tangentes tegunt; quia quoties ad ejus aeternitatem cogitandam, per excessum mentis rapimur, nullum in eo principium aut finem invenimus. Alas ad corpus extendimus, dum eum ante omnia fuisse cogitamus; sed his eisdem alis nobis caput ejus velamus, in quantum in eo finem non invenimus. Tangimus etiam caput ejus, dum eum post omnia esse, non tempore sed aeternitate, consideramus; sed pedes ejus tangimus, quia quanto magis aeternitatem ^[0271C] mens humana investigare nititur, tanto magis incomprehensibilem eum esse miramur.

Thuribula hinc inde dependentia, orationes contemplativorum et aliorum activorum, conspectui divino oblatae, officio sanctorum angelorum, habent significare. Quod autem in Isaia scriptum est: Velabant faciem ejus (ibid.), et non caput, eodem modo intelligendum est, quod dictum est ad Moysem: Non poteris faciem meam videre, non enim videbit me homo et vivet (Exod. XXXI), quia plena haec est cognitio divinitatis, quae sanctis in aeterna promittitur vita, de qua Apostolus: Videbimus eum facie ad faciem (I Cor. XIII). Et rursum: Tunc cognoscam sicut cognitus sum (ibid.). In hac enim mortalitate ^[0271D] adhuc degentibus velata est et abscondita; in illa autem aeternitate non velata, sed revelata et manifesta, sicut in Evangelio Dominus ait de bonis angelis: Angeli eorum semper vident faciem Patris mei, qui in coelis est (Matth. XVIII). Quia ergo ad praesentem tractatum pertinet, ut facies nuda remaneat, verba prophetiae non immutantes, sed praetermittentes, ut cum verum sit, quod in Deo nullum principium comprehendetur, ut stare possit quod dicitur: Angeli eorum semper vident faciem Patris mei, faciem apertam relinquimus. Caetera quoque quae haberi aliter dicuntur, non ad prophetiam, sed ad picturam referenda sunt. Duabus alis volabant (Isa. VI). Istae duae alae quibus volabant seraphim, tropologiam significant; quia dum lectione divinae Scripturae ^[0272A] ad bona opera instruimur, quasi quibusdam alis ad alta sublevamur, quibus etiam volamus, Alter ad alterum (ibid.), dum ad studium bonae operationis nos invicem exhortamur: volantes autem, Sanctus, 175 sanctus, clamamus, si per bona opera nostra, non nostram sed Patris nostri qui in coelis est, gloriam amplificare satagimus. Quid enim est, Sanctus, sanctus clamare, nisi creationis nostrae gloriam quam agnovimus intus, in aperto praedicare? Restat nunc, ut postquam ostendimus quid sibi velit, quod caput Domini et pedes ejus absconditi esse leguntur, etiam quid de reliquo corpore cogitandum sit demonstremus. Si ergo caput Dei esse dicimus quod fuit ante mundi constitutionem, et pedes ejus, quod futurum est post constitutionem ^[0272B] hujus saeculi; recte per longitudinem corporis ejus accipimus, quod inter principium et finem medium est spatium temporis. Caput ergo et pedes teguntur, quia prima et novissima investigare non possumus; corpus apparet, quia ea quae medio in hoc praesenti saeculo geruntur, videmus. Hoc corpus est Ecclesia, quae incepit a primordio mundi, et usque ad finem saeculi durabit. Haec est arca quae a capite usque ad pedes pertingit, quia a principio usque ad finem, per successionem generationis sancta Ecclesia se extendit, ut corpus Dominicum perfectum, non diminutum generet: etenim si jam perfectum esset, ut ait Apostolus, jam finis mundi adesset. Sed sciendum est, quod sicut in persona hominis, alia sunt circa pedes ejus, et nec in corpore, neque de corpore ^[0272C] sunt; alia sunt in corpore, nec tamen sunt de corpore; ita etiam est in corpore Christi, id est Ecclesia, quae habitat in medio pravae nationis, et dum assultus infidelium excipit, quasi quibusdam fluctibus procellarum a foris arca contunditur; dum vero a falsis fratribus tribulationem sustinet, quasi quibusdam noxiis humoribus intus corpus torquetur. Quaecunque ergo corpori contraria sunt, sive intus sive foris sint, non de corpore sunt. Quod autem brachia Domini hinc inde complectuntur omnia, hoc significat, quod sub ejus potestate sunt universa, et quia nemo manum ejus, vel dexteram ad praemium, vel sinistram ad damnationem effugere potest. Cur ergo amplius membra de salute ^[0272D] corporis sunt sollicita, quae talem capitis potestatem agnoverunt! Ipse novit quid corpori suo expediat, qui per compassionem sentit periculum, et per potestatem parat remedium. Ipse qui in mari viam ponit, et corpus suum, id est Ecclesiam, quasi arcam in diluvio multis modis novit regere. Hic est Christus gubernator et idem portus, inter procellas hujus vitae regens arcam, seu Ecclesiam, quae est corpus suum, medium per se ducit ad se.

Ut autem exemplar hoc evidentius tibi fiat, totam personam Christi, id est caput cum membris, in forma visibili depinxi, ut cum totum videris, quae de invisibili parte dicuntur, facilius intelligere possis; talem vero personam hic tibi exprimere cupio, qualem se Isaias vidisse testabatur (Ibid.) ut persona ^[0273A] prae oculis supposita, cum expositione auctoritatis concordet. Et ne tantae materiae metam excedamus, haec de pedibus sedentis super solium excelsum, quos seraphim duabus velabant alis, scriptori, et si non auditori, commemorasse sufficit; qui a facie exorsus sedentis, per medium usque ad pedes, via duce, secundum Isaiae et Ezechielis visionem perveni.

THE LIFE of ANTONY
(Chapters 1-7: Antony the young ascetic)

Youth and

Family