TODAY, beloved, it is normal for the day to shine for us more brilliantly:

for heavenly light has shined forth upon the earth

 for true light has illuminated mortal darkness,

for the divine brilliance [lit flash of lightning] has manifested himself visibly  and corporeally to the human ages.

Hodie, dilectissimi, solito serenior nobis dies illuxit,

quando coeleste lumen in terris emicuit,

quando vera lux mortalium tenebras illustravit,

quando divinus fulgor humanis saeculis se visibilem etiam corporaliter demonstravit.

TODAY the eternal sun [normally] kept a little distant by the infirmity of flesh, now through a new and stupendous miracle astonishingly shines radiantly forth through a mortal body

Hodie aeternus Sol, carneae infirmitatis paululum remota caligine, per mortale adhuc corpus novo et stupendo miraculo mirabiliter radiando effulsit.

TODAY the Word-made-flesh, having deified flesh by uniting it to himself, reveals his shining face and garments

Hodie Verbum caro factum, carnis ejusdem sibi unitae deificationem, vultus et vestium clarificatione ostendit.

TODAY we have seen his glory, glory as of an only son from the Father (Jn 1 and the voice was borne to him by the Majestic Glory, ‘This is my beloved Son, with whom I am well pleased’ (2 Peter 1:17).

Hodie vidimus gloriam ejus, gloriam quasi Unigeniti a Patre (Joan. I) voce delapsa ad eum hujuscemodi a magnifica ^{[Col. 0953C]} gloria. Hic est Filius meus dilectus in quo mihi complacui, ipsum audite (II Petr. I).

This is the glory of the Father’s only-begotton:

With the Father the Only-begotton is recognized;

With Him revealed to those who did not know (cf 1 Jn 2:23)

With Him the Son is manifested through his divine acts

While He today uniquely shines

While perceiving that this is His own Son by adoption, the voice from heaven cries out,

Saying This is my beloved Son (Mt 3)

Haec est gloria Unigeniti a Patre,

cum Pater Unigenitum recognovit,

cum eum ignorantibus revelavit,

cum eum divinis operibus suum esse Filium demonstravit,

cum singulariter hodie clarificavit,

cum ab adoptivis eum discernens suum proprie esse filium, de coelis clamavit,

dicens: Hic est Filius meus dilectus (Matth. III).

This is, He says, is my Son.

Hic est, inquit, Filius meus.

Certainly there are many others who are my sons through grace:
but He is my Son by nature.

They are within time:
He is from before time’

These others are created:
He is begotten.

Being thus begotten
 that he may also be the Only-Begotten.

Sunt quidem mihi et alii multi filii per gratiam,
sed meus iste Filius est per naturam.

Sunt ex tempore,
est iste ante tempora.

Sunt alii facti,
est iste genitus.

Qui sic est genitus,
ut sit et unigenitus.

And therefore “Only Begotten”, because in regard to my nature, not many  but rather He alone is begotten.

Et idcirco unigenitus, quia de mea substantia, et non plures; sed ipse ^{[Col. 0953D]} unus est genitus.

John saw this glory as of an only-begotten from the Father

when he recognized  God from God

when he beheld [Him] transform Himself in glory,

and when he heard the Father instructing men about the Son.

Hanc gloriam quasi Unigeniti a Patre Joannes vidit,

 cum ex Deo Deum cognovit,

cum et ipsum in gloria transformatum conspexit, et Patrem de Filio homines instruentem audivit.

That is the reason he says We have seen His glory, glory as of an only son from the Father.

He himself saw it, and other also saw it.

He himself heard it, and other also heard it.

Ideo ait: Vidimus gloriam ejus, gloriam quasi Unigeniti a Patre.

Vidit ipse, viderunt et alii.

Audivit ipse, audierunt et alii.

And Peter, too, says, We have heard that voice, for we were with Him on the holy mountain (2 Pt 1)  What each saw and each heard, this too the Holy evangelists Matthew, Mark, and Luke attest, [for] it reads, Jesus took with him Peter and James and John and led them up a high mountian, apart, and he was transfigured before them (Mat. 17; Mk. 9; Lk. 9 ) :

Nam et Petrus dixit: Hanc ^{[Col. 0954B]} vocem nos audivimus, cum essemus cum illo in monte sancto (II Pet. I). Quae utrum viderint, utrum audierint, etiam sancti evangelistae Matthaeus, Marcus, et Lucas testantur: Assumpsit, inquiunt, Jesus Petrum, et Jacobum, et Joannem, et duxit illos in montem excelsum seorsum, et transfiguratus est ante eos (Matth. XVII; Marc. IX; Luc. IX)

To so great a vision a third winess, James, is added, for according to the Lord’s own saying, Let every word be confirmed by the mouth of two or three witnesses (Mt. 18:16 cf, Deut 17:6, 19:15). Thus the word, the vision, and the task were of such eminence that the testimony had to be confirmed by the three greatest apostles.

Tertius enim tantae visioni testis Jacobus additur, quia secundum ejusdem Domini sententiam: In ore duorum aut trium testium stabit omne verbum (Matth. XVIII). Tantum igitur verbum, tanta visio, tam excellens negotium trium et summorum apostolorum confirmandum erat testimonio.

Rightly, then , did the Savior take [with him] three disciples, so that the triune [nature]of divinity would be apparent, symbolized by the threefold number of the disciples: , to the three each number of the students

In this way there was clearly manifested:^{[ 0954 100]}

 The Father by means of the voice,

 The Son through the glorified flesh,

 The Spirit in the bright cloud:

Bene ergo Salvator tres assumit discipulos, ut deitatis Trinitas quae apparebat, ternario discipulorum numero signaretur.

Apparuit ^{[Col. 0954C]} quippe ibi
Pater in voce,
Filius in glorificata carne,
Spiritus sanctus in lucida nube:

Behold, the text continues, a bright cloud overshadowed them (Mt .17)
 Truly the Holy Spirit is, a “cloud”, for it is:

the cloud whose overshadowing cools the mind agitated by carnal pleasures,

the heavenly rain whose descent makes the arid [place] fertile;

the brilliance whose lightning illuminates the dakness.

Ecce, ait, nubes lucida obumbravit eos (Matth. XVII). Vere nubes Spiritus sanctus:

Nubes, quia ab aestu carnalium voluptatum mentes quas obumbrat refrigerat,

quia imbre superno quas aridas invenit fecundat;

lucida, quia suo fulgore obscura tenebrarum illustrat.

Concerning the overshadowing by this cloud it was said to the Virgin Mother:  The Holy Spirit will come upon you, and the power of the Most High will overshadow you. (Lk. 2)

De cujus nubis obumbratione et Virgini matri dicitur: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi (Luc. II).

Behold, brethren, [this] solemn glory,
Behold the work of the Trinity
Behold the mystery of resurrection.

And why do I speak of the resurrection?

The Father cries out,
The Son shines forth,
the Spirit overshadows.

Videte, fratres, gloriam solemnitatis,
videte opus Trinitatis,
videte mysterium resurrectionis.

Et quare dixi, resurrectionis?
Clamat Pater,
radiat Filius,
obumbrat Spiritus sanctus.

The apostles see this, but they may not speak of it until after eight days.

Vident hoc apostoli, sed non nisi post ^{[Col. 0954D]} octo fere dies.

And thus, says the evangelist Luke: After these words about eight days, Jesus took Peter, and James, and John (Luke 9). You who have applied your mind to the sacred Scriptures know that the number of seven represents the suffering of present evils, the number seven represents the rest of souls, and the number eight represents the resurrection of the flesh. For even on the sixth day man ^{[Col. 0955A]} is born prepared for work, and Christ suffers reproaches, scourges, the cross, and death, and God commanded that the seventh day should be spent free from labor, and he himself rests in the sepulchre, free from sufferings, in the assumed flesh. and the eighth rising brought us the hope of resurrection and immortal life.

Sic namque, ait Lucas evangelista: Post haec verba fere dies octo, et assumpsit Jesus Petrum, et Jacobum, et Joannem (Luc. IX). Nostis, qui Scripturis sacris animum applicastis, quod senarius numerus malorum praesentium passionem, septenarius animarum requiem, octonarius carnis designat resurrectionem. Nam et sexta die homo ^{[Col. 0955A]} conditus ad laborem nascitur, et Christus probra, flagella, crucem et mortem patitur, et septima a laboribus vacare Deus praecepit, ipseque in assumpta carne liber a passionibus in sepulcro quiescit; et octava resurgens spem nobis resurrectionis et immortalis vitae contulit.

Therefore, not fully after eight days, but almost after eight days: that is, after the eighth day has not yet passed, but while it is still in existence, he reveals to the disciples the heavenly vision of the Master; He informs us of the hope of an eternal resurrection, and exhorts us better by example than by words, to hope for himself in what they see in him. Because of this his face shone like the sun, and his clothes became white as snow. Matthew and Mark wrote thus: And after six days Jesus took Peter, and James, and ^{[Col. 0955B]} John (Matthew 17; Mark 9). Why did Luke say that after about eight days the Lord was transfigured after six days? As has already been said, six days were assigned to the creation of the world at the beginning, so that they designate all the time suitable for the operation of the present life. For just as in those six days only God worked all things, and thus rested from all, so in these six ages which extend from the beginning of the world to the end, this is the whole time during which one lives here, as if in one day, the works by which eternal rest is acquired must be continued

Hinc igitur non plene post octo dies, sed fere post octo dies, id est nondum transacto octavo die, sed adhuc existente, coelestem Magistri visionem discipulis manifestat; ad spem resurrectionis aeternae informat, sperare de se quod in ipso vident exemplis melius quam verbis suadet. Propter hoc facies refulsit ut sol, et vestimenta ejus facta sunt alba sicut nix. Matthaeus et Marcus ita scripserunt: Et post dies sex assumpsit Jesus Petrum, et Jacobum, et ^{[Col. 0955B]} Joannem (Matth. XVII; Marc. IX). Quare Lucas post octo fere dies, isti post sex dies transfiguratum Dominum dixerunt? Sicut jam dictum, creationi mundanae sex dies in initio deputati sunt, unde omne tempus praesentis vitae operationi aptum designant. Nam sicut illis tantum sex diebus Deus omnia operatus est, et sic ab omnibus requievit, ita istis sex aetatibus quae a mundi initio usque in finem extenduntur, hoc est toto quo hic vivitur tempore, quasi una die, operibus quibus aeterna acquiritur requies, insistendum est.

About which day the Lord himself said: I must work the works of him who sent me until the day. The night is coming in which no one can work (John 9). ^{[Col. 0955C]} After six days, therefore, the Lord's disciples contemplate his glory, because only those will be worthy of the eternal vision of God who did not neglect the Sabbath during these six preceding days, who insisted on divine works, who did not allow this day given to them to work to be darkened by calling it into the night. It is necessary, therefore, to pass those six days in toil intact, and to see the God of the gods in Zion, and the King in his splendor. So the two evangelists said well after six days. But Luke said after about eight days, because as it was foretold, after the previous six days of labor in this life, the subsequent rest on the Sabbath of the holy souls, coming in the eighth resurrection of the flesh, the saints will be caught up in the clouds to meet Christ in the air, and so they will always be with the Lord ( Thess. IV).

De quo die ait ipse Dominus: Me oportet operari opera ejus qui misit me, donec dies est. Venit nox in qua nemo potest operari (Joan. IX). ^{[Col. 0955C]} Post sex igitur dies discipuli Domini gloriam ejus contemplantur, quia illi aeterna tantum Dei visione digni erunt qui istis sex diebus illud Sabbatum praecedentibus non neglexerint, qui operibus divinis institerint, qui hanc diem sibi ad operandum datam vocando in noctem obscurari non sinerint. Oportet ergo illos sex dies laborando integros transire, et Deum deorum in Sion, et Regem in decore suo videre. Unde bene duo evangelistae post sex dies dixerunt. Lucas vero post octo fere dies dixit, quia sicut praemissum est, praecedente sex dierum in hac vita labore, subsequente in Sabbato sanctarum animarum requie, veniente in octava carnis resurrectione, rapientur sancti in nubibus obviam Christo in aera, et sic semper cum Domino erunt (Thess. IV).

Not therefore after eight, ^{[Col. 0955D]} but he says after about eight [days]. He, therefore, who said after eight days, does not say that the eighth day is not yet finished. Therefore, having not yet finished, but still existing in the eighth, the Lord showed himself glorified to the disciples. For from the day of the promise, because he said: There are some of those standing here who will not taste death until they see the Son of Man coming in his kingdom (Luke 9), until the day of surrender that had been promised, numbered at the first of that promise and at the last of surrender, eight days are known. But with these two removed, it is proved that only six existed.

Non igitur post octo, ^{[Col. 0955D]} sed fere post octo dicit. Qui ergo fere post octo dies dixit, nondum finitum octavum diem dicit. Nondum igitur finito, sed adhuc existente octavo, seipsum glorificatum Dominus discipulis ostendit. A die namque promissionis, quia dixit: Sunt quidam de hic stantibus, qui non gustabunt mortem, donec videant Filium hominis venientem in regno suo (Luc. IX), usque ad diem redditionis quod promissum fuerat, annumerato primo illo promissionis et ultimo redditionis, octo dies cognoscuntur. Duobus autem illis remotis sex tantum exstitisse probantur.

The evangelists, therefore, have nothing discordant, but everything is in harmony, everything is consistent in the history and meaning of these days when they said: He took them up, he says, and led them up into the mountain by themselves (Matthew 17) . If the Lord's transfiguration of the saints is the future resurrection, what is a high mountain but a heavenly dwelling? Why are they being led apart, if it is not theirs for the ascension itself? Of what mountain and of what ascent does the Prophet say in the Psalms: Lord, who shall dwell in thy tabernacle, or who shall rest in thy holy mountain? (Psal. 14.) Likewise in another psalm: Who shall ascend the mountain of the Lord, or who shall stand in his holy place? (Ps. 23.)  

Nihil ergo dissonum evangelistae, sed omnia consona, omnia convenientia in horum dierum tam historia quam significatione dixerunt: Assumpsit eos, inquit, et duxit in montem seorsum (Matth. XVII).  Si Domini transfiguratio sanctorum est futura resurrectio, quid mons excelsus, nisi, superna habitatio? Quid quod seorsum ducuntur, nisi illorum est ad ipsam conscensio? De quo monte, et de qua ascensione ait Propheta in Psalmis: Domine, quis habitabit in tabernaculo tuo, aut quis requiescet in monte sancto tuo? (Psal. XIV.) Item in alio psalmo: Quis ascendet in montem Domini, aut quis stabit in loco sancto ejus? (Psal. XXIII.)

Therefore the disciples are rightly led by Christ to the mountain, because after the immortal bodies have already been taken up, from the lowest to the sublime, from the low to the high, from the earthly to the heavenly, the saints are lifted up by him, and they are associated with him never to be separated from him for eternity. Then they will truly be led apart, because the gathered wheat  will not hide beyond the weeds, but will be tied up in bundles to be burned by the reaping angels; and the wheat, by the command of the Lord, shall be kept apart in his barn. Then shall they be truly drawn apart, when, after the similitude of the sardines cast into the sea, and of every kind of fish gathered together, at the consummation of the age the good fish shall be chosen into the vessels, and the bad shall be cast out. Then they will be truly separated, when in that resurrection, in that final crisis, the Son of Man, to whom the Father has given all judgment, will separate the good from the bad, as a shepherd separates the sheep from the kids.

Recte ergo a Christo in montem discipuli ducuntur, quia post resumpta jam immortalia corpora, ab imis ad sublimia, ab humilibus ad excelsa, a terrenis ad coelestia sancti ab ipso sublevantur, et ei nunquam ab eo dissociandi in aeternum sociantur. Tunc vere ducentur seorsum, quia commista tritico ultra zizania  non latebunt, sed ab angelis messoribus ad comburendum in fasciculos alligabuntur; triticum autem Domini jussu seorsum in ejus horreum recondetur. Tunc vere ducentur seorsum, quando secundum similitudinem sagenae missae in mare, et ex omni genere piscium congregantis, eligentur in consummatione saeculi boni pisces in vasa, mali autem foras mittentur. Tunc vere ducentur seorsum, quando in illa resurrectione, in illo ultimo discrimine, Filius hominis, cui omne judicium dedit Pater, separabit bonos a malis, sicut segregat pastor oves ab haedis.

But who are they, brothers, who are said to be separated on a high mountain, Peter, James, and John?

Sed qui sunt, fratres, qui in montem excelsum seorsum dicuntur, Petrus, Jacobus, et Joannes?

Therefore no one was led, except Peter, James, and John. Why? Search the names themselves, and the reason will appear at once.

Nullus ergo ducitur, nisi Petrus, Jacobus et Joannes. Quare? Nomina ipsa perquirite, et causa protinus apparebit.

For Peter acknowledging, [cf. Gen 27.36; Peter acknowledges You are the Christ, Mt 16.16]

James supplanting [overcoming], [cf. Gen 27.36; Jacob/James supplants Essau]

John means the grace of God .

Petrus enim agnoscens,

Jacobus supplantator,

Joannes Dei gratia interpretatur.

But the names of the authors agree. For who knew Christ better than Peter? When he himself was asked who his disciples said he was, he answered: You are the Christ, the Son of the living God (Matthew 16) . And in another place: Lord, to whom shall we go? You have the words of eternal life, and we have believed and known that you are the Christ, the Son of God (John 6) .

Congruunt autem nomina auctoribus. Quis namque melius Christum agnovit quam Petrus? Qui ipsi interroganti quem discipuli sui eum esse dicerent, respondit: Tu es Christus Filius Dei vivi (Matth. XVI). Et alio in loco: Domine, ad quem ibimus? Verba vitae aeternae habes, et nos credidimus et cognovimus, quia tu es Christus Filius Dei (Joan. VI).

Therefore Peter recognized the Lord, whence he is called by right. But who more wisely overcame the world than James, who, bent on worldly gain by fishing with his father and brother, as soon as  he was called by Christ from the boat, changed the corporeal into spiritual, the transitory into eternal, the worldly into divine gain, and from a fisherman of fish deserved to become a fisherman of men.

Agnovit ergo Petrus Dominum, unde agnoscens jure vocatur. Quis vero sapientius mundum supplantavit quam Jacobus, qui mundano quaestui cum patre et fratre piscando intentus, mox ut a Christo  de navi vocatus est, corporalem in spiritalem, transitorium in aeternum, mundanum in divinum quaestum mutavit, et de piscatore piscium piscator hominum fieri meruit.

But who could be more justly called by the grace of God than John, who was given so much by his grace, that, among other signs of his grace, he deserves to become the son of the Virgin mother and his minister by his recommendation, who reclines on his breast, who is the secret deity, as far as man could be permitted. to reveal to the world; who was loved above all others by the Master, who was worthy to be called the disciple whom Jesus loved, as it were, by a proper term. It appears, then, that he who obtained the grace of God so excellently, was consequently called by the grace of God.  Hence, since these gifts shone forth in them singularly, they deserved to be taken up into the mountain specially to see the glory of God, and they did not teach that others, except those who had been such, should be taken up to contemplate such glory in the future resurrection.

Quis autem rectius Dei gratia vocabitur, quam Joannes, qui in tantum ejus gratia donatus est, ut inter alia ipsius gratiae insignia, Virginis matris filius et minister ipsius commendatione fieri meretur, qui supra pectus ejus recumbere, qui deitatis arcana, quantum homini licere potuit, mundo revelare; qui prae caeteris a Magistro diligi, qui quasi proprio quodam vocabulo discipulus quem diligebat Jesus vocari dignus fuit. Apparet ergo quod qui tam excellenter Dei gratiam consecutus est, Dei gratia consequenter vocatus est.  Unde quoniam ista dona in eis singulariter effulserunt, specialiter ad videndam Dei gloriam in montem assumi meruerunt, neque alios, nisi qui tales fuerint, ad talem gloriam contemplandam in futura resurrectione assumendos esse docuerunt.

For no one will be assumed except Peter, James, and John, that is, unless he acknowledges, supplants, and the grace of God. Whoever then wants to be assumed, let him be Peter, he must acknowledge his Lord, he must acknowledge himself; let him acknowledge him as the Creator, let him acknowledge himself as a creature; he recognizes the workman, he recognizes himself as the work; he acknowledges the Lord, he acknowledges himself as a servant; he recognizes the just, he recognizes himself as unjust; he acknowledges the sanctifier, he acknowledges himself a sinner; he acknowledges the Redeemer, he acknowledges that he is redeemed. Let him not say like  Pharaoh: I do not know the Lord (Exod. 5) , lest perhaps he and others say to himself at the end: Amen I say to you, I do not know you (Matthew 25) . But with all one's strength one must acknowledge all these things by faith, because without faith it is impossible to please God (Heb. 11) ; and because the just lives by faith (Heb. 10) , that he may be of the sheep of the good shepherd, of whom he says: My sheep hear my voice, and I the Lord recognize them (John 10) . And of whom elsewhere: And I know mine, and mine know me (ibid.) .

Nullus namque assumetur nisi Petrus, Jacobus et Joannes, hoc est nisi agnoscens, supplantator, et Dei gratia. Qui vult ergo tunc assumi, fiat Petrus, agnoscat necesse est Dominum suum, agnoscat necesse est seipsum; agnoscat eum Creatorem, agnoscat se creaturam; agnoscat opificem, agnoscat se opus; agnoscat Dominum, agnoscat se servum; agnoscat justum, agnoscat se iniquum; agnoscat sanctificatorem, agnoscat se peccatorem; agnoscat Redemptorem, agnoscat se redemptum. Ne dicat ut  Pharao: Nescio Dominum (Exod. V), ne forte et sibi cum aliis in fine dicatur: Amen dico vobis, nescio vos (Matth. XXV). Sed totis viribus annitatur haec omnia fide agnoscere, quia sine fide impossibile est placere Deo (Hebr. XI); et quia justus ex fide vivit (Hebr. X), ut sit de ovibus boni pastoris, de quibus ipse ait: Oves meae vocem meam audiunt, et ego Dominus agnosco eas (Joan. X). Et de quibus alibi: Et cognosco meas, et cognoscunt me meae (ibid.).

And of whom the Apostle says: Those who know God, even those who are known by God (Gal. 4) . And since the faith of recognition is not sufficient without the work of love, for faith is idle unless there is such a faith that works through love (Gal. 5) , let James supplant those who wish to supplant, deceive those who desire to deceive, the devil, the world, sin. For the devil tempts, the world makes unlawful, sin kills. Hence, since he wants to deceive by delighting, and to kill by deceiving, let us learn to be careful and avoid the deceitful, so that when the wickedness of the enemy who flatters us is caught, we can say with the Apostle: For we are not ignorant of his thoughts (2 Cor. 2) . Having acknowledged them and conquered them by the power of God, the soldier of God will triumph over the worst enemy, gloriously supplanting him, and will sing with the Prophet: We will blow our enemies against you with our horns, and in your name we will defeat those who rise up against us (Psal. 43) . To these two must be added the third John, as a diviner of heavenly visions, he notices that he could not have been or could do anything, he could not believe or work worthily without the grace of God, as God himself admits in the Gospel speaking to his disciples: Without me you can do nothing (John 15) .    

Et de quibus Apostolus: Cognoscentes Deum, imo cogniti a Deo (Gal. IV). Et quoniam non sufficit fides agnitionis, absque opere dilectionis, nam otiosa est fides, nisi adsit talis fides quae per dilectionem operatur (Gal. V), sit Jacobus ut supplantet supplantare volentem, decipiat decipere cupientem, diabolum,  mundum, peccatum. Diabolus quippe tentat, mundus illicit, peccatum occidit. Unde quia delectando vult fallere, fallendo necare, cauti dolosum discamus vitare, ut deprehensa prudenter blandi hostis nequitia, cum Apostolo possimus dicere: Non enim ignoramus cogitationes ejus (II Cor. II). Quibus agnitis et Dei virtute devictis, miles Dei de hoste pessimo gloriose supplantans eum triumphabit, et cum Propheta cantabit: In te inimicos nostros ventilabimus cornu, et in nomine tuo spernemus insurgentes in nobis (Psal. XLIII). Istis duobus adjungendus est et tertius Joannes, ut rimator coelestium visionum advertat nihil se potuisse aut posse, nihil se digne credere aut operari  absque Dei gratia, sicut ipse Deus fatetur in Evangelio loquens discipulis: Sine me nihil potestis facere (Joan. XV).

The Apostle Paul confirms: I am what I am by the grace of God, and his grace in me was not empty (1 Cor. 15) . And the Psalmist: My God, his mercy will precede me; and thy mercy shall follow me (Psal. 58) . If the mercy of God precedes and follows all the good of man, it is known that no good of man can exist without his grace. So Peter acknowledging God by faith, so James glorifying him by his holy works to a deceived world, so John, what he has in faith and works, not from himself, or from another, but his grace, from whom is every best gift, and every perfect gift (Jas. 1) , knowing that he has received, and giving thanks, the secrets of divine grace deserve to be contemplated by no one else.  

Quod apostolus Paulus confirmat: Gratia Dei sum id quod sum, et gratia ejus in me vacua non fuit (I Cor. XV). Et Psalmista: Deus meus, misericordia ejus praeveniet me; et misericordia tua subsequetur me (Psal. LVIII). Quod si misericordia Dei universa bona hominis praevenit et subsequitur, nullum bonum hominis absque gratia ejus esse posse cognoscitur. Sic Petrus fide Deum agnoscens, sic Jacobus sanctis eum operibus deluso mundo glorificans, sic Joannes, quod in fide et operibus habet, non a se, vel ab alio, sed ejus gratia, a quo est omne datum optimum, et omne donum perfectum (Jac. I), se accepisse cognoscens, et gratias  agens, nullo alio admisso divinae gratiae secreta soli contemplari merentur.

These will only be able to reach the glory of the eternal resurrection, these will ascend the high mountain, these will be able to see Christ transfigured in majesty, because he will reform the body of our humility configured to the body of his glory (Philipp. 3) , when we will all meet in the unity of faith and recognition of the Son of God as a man perfect in the measure of the age of the fullness of Christ (Ephesians 4 ) Then a much better and more perfect knowledge of the truth will come to Peter, because as God says through the prophet: A man will not teach his brother, and a man his neighbor, saying: Know the Lord; for all shall know me from the least to the greatest (Jer. 31) . Then James will appear as the supplanter and conqueror of vices, more glorious, because he will by no means sprout the thorns of our body and the tribulations of carnal pleasures beyond the earth; which will be possessed by the saints without any danger of eternal war, as it is said: Blessed are the meek, for they shall possess the earth (Matthew 5) . For then will come to pass the saying which is written: Death is snatched away in victory. Where is your victory, death? Where is your stimulus, death? (1 Cor. 15.)  

Hi tantum ad aeternae resurrectionis gloriam pervenire, hi in montem excelsum conscendere, hi transfiguratum in majestate Christum videre poterunt, quoniam reformabit corpus humilitatis nostrae configuratum corpori claritatis suae (Philipp. III), quando occurremus omnes in unitatem fidei, et agnitionis Filii Dei in virum perfectum in mensuram aetatis plenitudinis Christi (Ephes. IV). Tunc multo melior atque perfectior Petro aderit cognitio veritatis, quia sicut Deus per prophetam ait: Non docebit vir fratrem suum, et vir proximum suum, dicens: Cognosce Dominum; omnes enim cognoscent me a minimo usque ad maximum (Jer. XXXI). Tunc Jacobus supplantator, et  victor vitiorum gloriosior apparebit, quia nequaquam ultra terra corporis nostri spinas, et tribulos carnalium voluptatum germinabit; quae absque ullo in aeternum belli periculo a sanctis possidebitur, sicut dicitur: Beati mites, quoniam ipsi possidebunt terram (Matth. V). Tunc enim fiet sermo qui scriptus est: Ab sorpta est mors in victoria. Ubi est, mors, victoria tua. Ubi est, mors, stimulus tuus? (I Cor. XV.)

Then John will obtain the grace of God far more excellently, because as he wrote: Of his fullness we have all received, and grace for grace (John 1) , for grace of action, grace of retribution; for the grace of operation, the grace of glorification. But that also does not disagree with this intelligence, that the chief of the apostles, that the singular shepherd of Christ's sheep, that  Peter, the supreme teacher of the church after Christ, that Boanerges, that is, the sons of thunder, James and John, were chosen to see these things, as also Peter's authority to this would be seen more worthy to be witnessed by faith, and the whole Church would be sealed in their highest Shepherd, to be lifted up to see God, and James and John, hearing the Father thundering from heaven, would be appropriately called the sons of thunder.

Tunc Dei gratiam longe excellentius Joannes obtinebit, quia sicut ipse scripsit: De plenitudine ejus nos omnes accepimus, et gratiam pro gratia (Joan. I), pro gratia actionis, gratiam retributionis; pro gratia operationis gratiam glorificationis. Sed et illud ab hac intelligentia non dissentit, quod princeps apostolorum, quod pastor singularis ovium Christi, quod  summus post Christum magister Ecclesiae Petrus, quod Boanerges, id est filii tonitrui, Jacobus et Joannes, ut haec viderint electi sunt, ut et Petri auctoritas ad hoc testificandum dignior fide videretur, et tota Ecclesia in summo Pastore suo, ad videndum Deum sublevanda signaretur et intonantem de coelis Patrem audientes Jacobus et Joannes congruenter filii tonitrui vocarentur.

 What do you mean by these things, O man? Do you hear these things with deaf ears ? Are you looking at the benefits of your Founder unappreciated? Do you not marvel at the Divinity so concerned about you? He created you, when you were not, with gratuitous goodness, so that you could be eternally happy by clinging to him; for you the sky, the earth, the sea; For thee all that is in them, he made and subjected the whole mass of the world to you; for you, who was far superior to all these, subject to eternal death and failing among the innumerable evils of the world, was born in your flesh, suffered and died.  

Quid tu ad ista, o homo? An surdis haec auribus  audis? An tanta tui Conditoris beneficia ingratus prospectas? An non ita erga te sollicitam Divinitatem stupendo miraris? Te, cum non esses, gratuita bonitate, ut sempiterne illi adhaerendo beatus esse posses, creavit; tibi coelum, terram, mare; tibi omnia quae in eis sunt, tibi universam molem mundi fecit atque subjecit; tibi, quod his omnibus longe excellentius fuit, aeternae morti subdito et inter mundi mala innumera deficienti, natus in tua carne, passus et mortuus est.

[1] Hint of Future Vision of Divinity [?theosis of faithfull?]

Hence it is that today, as I said, being transformed into corruptible flesh, he showed that your corruptible also can put on incorruption, your mortal immortality. For just as his face shone like the sun, so he shows that you can shine, when he says: Then the righteous will shine like the sun in the kingdom of their Father (Matthew 13) .

Hinc est quod hodie, ut dixi, in carne corruptibili transformatus, tuum quoque corruptibile incorruptionem, tuum mortale immortalitatem induere posse monstravit. Nam sicut ipse facie refulsit ut sol, ita te posse fulgere ostendit, ubi ait: Tunc justi fulgebunt sicut sol in regno Patris sui (Matth. XIII).

What wonder if his face was made like the sun, since he himself is the sun? What wonder if the face of the sun became like the sun? The sun was there, but it was hidden under a cloud, and then, when the cloud was removed, it shone a little. What is  cloud remote? Not in the flesh, but removed for the moment by the weakness of the flesh. This is the cloud of which the prophet says: Behold, the Lord will ascend upon a light cloud (Isa. 19) . Clouds of flesh covering the divinity; light, bearing no iniquity. Clouds, concealing the divine radiance; light, for ever, and she lifted up her brightness. Clouds, because as it is read in the Canticles: I sat under the shadow of him whom I had longed for (Cant. 2) ; light, because it is the flesh of the Lamb that takes away the sins of the world. When these are lifted up, the world is lifted up into the heights of the heavens, no longer weighed down by the weight of sins. The sun covered by this cloud of flesh is not the sun that rises on the good and the bad, but the sun of justice that rises only on those who fear God.

Quid mirum si facta est facies ejus sicut sol, cum ipse sit sol? Quid mirum si Solis facies facta est ut sol? Sol erat, sed sub nube latens, et tunc nube remota ad modicum refulgens. Quid est  nube remota? Non carne, sed carnis infirmitate ad momentum sublata. Haec est nubes, de qua propheta ait: Ecce Dominus ascendet super nubem levem (Isa. XIX). Nubes caro tegens divinitatem; levis, nullam ferens iniquitatem. Nubes, celans divinum fulgorem; levis, in aeternum et ipsa levata splendorem. Nubes, quia ut in Canticis legitur: Sub umbra ejus quem desideraveram sedi (Cant. II); levis, quia caro est Agni qui tollit peccata mundi. Quibus sublatis levatur mundus in alta coelorum, nullo jam pressus pondere peccatorum. Hac carnis nube tectus Sol, non iste sol qui oritur super bonos et malos, sed Sol justitiae qui oritur tantum timentibus Deum.

The light which enlightens  every man, having been adopted by this cloud of flesh, has today shone forth, today glorifying the flesh itself, and showing it deified to the apostles through himself, and through the apostles he revealed it to the world. The contemplation of this sun, and you, the blessed city, will enjoy for eternity, when you descend from heaven, prepared by God, as a bride adorned for her husband. This sun will no longer kill you, but the same will always remain and give you peace in the morning. This Sun is no longer covered by any cloud, but it shines tirelessly and delights you with its constant light. This sun no longer resounds in your eyes, but, encouraging you to see it, delights you with its divine radiance. This Sun suffers no eclipse, because its brightness is interrupted by no pain of yours. For there will be no more death, nor mourning, nor pain, nor outcry, which can darken the splendor given to you by God  , because as it was said to John from heaven: These are the first to pass away (Apoc. 21) .

Hac certe carnis nube adoperta lux, quae illuminat  omnem hominem, hodie resplenduit, hodie ipsam carnem glorificans, et deificatam ostendens apostolis per seipsum, et per apostolos mundo revelavit. Hujus solis contemplatione, et tu beata Civitas, in aeternum perfrueris, quando descendens de coelo a Deo parata, sicut sponsa viro ornaberis. Iste Sol ultra tibi non occidet, sed idem semper manens perpetuum mane serenat. Iste Sol jam nulla nube tegitur, sed indefesse rutilans assidua te luce jucundat. Iste Sol non jam tuos oculos reverberat, sed ad se videndum confortans, divino fulgore delectat. Iste Sol nullam eclipsim patitur, quia fulgor ejus nullo tuo dolore interrumpitur. Nam non erit ultra, neque mors, neque luctus, neque dolor, neque clamor, quae obscurare possint a Deo tibi datum  splendorem, quia sicut Joanni de coelo dictum est: Haec prima abierunt (Apoc. XXI).

This is the Sun, of which it is said through the prophet: There shall be no sun to shine upon thee during the day, nor shall the brightness of the moon enlighten thee; but the Lord your God will be your everlasting light (Isa. 60) . This is the eternal light for you, which shines from the face of the Lord. You hear the Lord's voice, you hear the shining face of the Lord like the sun; in the face by which everyone is known, understand his recognition, in the brightness of those who recognize him, understand the illumination. For here it is believed by you by faith, there it will be known. Here it is grasped by the understanding, there it will be grasped. Here you see through a mirror and in a riddle, but there you will see face to face (1 Cor. 13) . Then when you truly recognize the eternal brightness of this Sun as it is, you will be eternally irradiated, you will be happily illuminated, you will be most excellently illuminated. Then it will be filled with the face of the Lord shining upon you, which the Prophet had wished before, saying: Let his face shine upon us (Psal. 66) .  

Iste est Sol, de quo per prophetam dicitur: Non erit tibi sol ad lucendum per diem, nec splendor lunae illuminabit te; sed Dominus Deus tuus erit tibi in lucem sempiternam (Isa. LX). Haec est tibi lux sempiterna, quae de Domini facie refulget. Audis Domini vocem, audis ut sol fulgentem Domini faciem; in facie per quam quisque cognoscitur, ejus agnitionem, in fulgore agnoscentium intelligite illuminationem. Hic enim fide a te creditur, ibi ipsa cognoscetur. Hic intellectu capitur, ibi comprehendetur. Hic vides per speculum et in aenigmate, ibi autem videbis facie ad faciem (I Cor. XIII). Tunc cum vere sicuti est agnoscens aeterno hujus Solis splendore sempiterne  irradiaberis, feliciter illuminaberis, excellentissime illustraberis. Tunc ita vultu Domini super te resplendente implebitur quod optaverat ante Propheta, dicens: Illuminet vultum suum super nos (Psal. LXVI).

But how will his face be illuminated, who never lacked light, who is the very light that enlightens every man? No, I say, the face of God will shine in itself, but it will shine on you, it will shine on you, because it will shine on you, it will shine on you, it will shine on you. Therefore the Prophet brought this out clearly, saying: Let it shine upon us. Of this light he says elsewhere: Lord, they shall walk in the light of your countenance (Ps. 88) .

Sed quomodo vultus ejus illuminabitur, qui nunquam lumine caruit, qui ipsum lumen est, quod illuminat omnem hominem? Non, inquam, illuminabitur vultus Dei in se, sed illuminabitur super te, super te illuminabitur, quia tibi lucebit, tibi fulgebit, tibi splendebit. Propterea distincte protulit hoc Propheta, dicens: Illuminet super nos. De hoc lumine et alibi ait: Domine, in lumine vultus tui ambulabunt (Psal. LXXXVIII).

This face, then, is the face of the Lord, which  shone like the sun on the mountain, which will shine like the sun in heaven. In the light of whose true recognition you will always rejoice, as has been said. In whose light you will walk tirelessly. In whose light you will see eternal light. Because of this the Gospel says: His face became like the sun, and his clothes became white as snow (Matthew 3) . Who are sealed with the garments of Christ, except those who adhere closely to him in faith and morals? Although they are not what he is, they are still where he is. Whence and elsewhere he says to the Father: Father, I will that where I am, they may be with me (John 17) . But the garments themselves are white as snow. For the brightness of the face does not receive anything dark around it. Faces shine, clothes shine.

Hic ergo vultus est facies Domini, quae ut sol in  monte resplenduit, quae ut sol in coelo fulgebit. In cujus verae agnitionis lumine perpetuo ut dictum est exsultabis. In cujus lumine infatigabiliter ambulabis. In cujus lumine perpetuum lumen videbis. Propter hoc ait Evangelium: Facta est facies ejus ut sol, et vestimenta ejus facta sunt alba sicut nix (Matth. III). Qui Christi vestimentis nisi proxime illi fide et moribus adhaerentes signantur? Qui licet non sint quod ipse, sunt tamen ubi et ipse. Unde et alibi Patri ait: Pater, volo ut ubi ego sum, et illi sint mecum (Joan. XVII). Sunt autem alba ipsa vestimenta sicut nix. Non enim tanta faciei claritas aliquid circa se obscurum recipit. Fulget facies, nitent vestimenta.

With what lustre? With so much  brilliance. And what luster matches so much brilliance? What but snow? For what is brighter than the sun, what is whiter than the snow? The clothes must shine with this brightness; but the whiteness of clothes is acquired by much study and labor. Clothes cannot attain the proper whiteness unless they are cooked with fire, washed with water, and impregnated with the juice of herbs. As these three things are necessary for the clothing of the flesh, so they are to be used for the clothing of Christ. I said that Christ's clothing is the faithful of Christ. What, then, is fire necessary to this garment, what is water, what are herbs? He is the fire that burns the noxious and illuminates the darkness. Who is he? About which John: I baptize you with water, but he will baptize you with the Holy Spirit and with fire (John 1) . But who this fire is that will ascend into heaven, the Lord indicates to the disciples, saying: For John indeed baptized with water, but I will baptize you with the Holy Spirit (Acts 1) . This fire, then, is the Holy Spirit.  

Quo nitore? Tanto  fulgori congruo. Et quis nitor tanto fulgori congruit? Quis nisi niveus? Quid namque sole fulgentius, quid nive candidius? Hoc candore niteant necesse est vestimenta; sed candor vestibus multo studio et labore acquiritur. Non possunt plane vestes ad candorem congruum pervenire, nisi igne coquantur, aqua abluantur, herbarum succo inficiantur. Haec tria sicut sunt necessaria carnis indumento, ita sunt adhibenda Christi vestimento. Dixi vestem Christi esse fideles Christi. Quis est ergo huic vesti necessarius ignis, quae est aqua, quae sunt herbae? Ignis est ille comburens noxia, illuminans tenebrosa. Quis ille? De quo Joannes: Ego baptizo vos aqua, ille autem baptizabit vos Spiritu sancto et igni (Joan. I). Quis vero iste sit  ignis ascensurus in coelum Dominus discipulis indicat, dicens: Quia Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu sancto (Act. I). Iste igitur ignis est Spiritus sanctus.

What water? Baptism and tears. The Lord speaks of baptism with water in the Gospel, unless one is born again of water and the Holy Spirit, etc. (John III) . The Psalmist on the water of tears: I will wash my bed every night, I will water my bed with my tears (Psal. 6) . About both, another prophet: I will pour clean water over you, and you will be cleansed from all your defilements (Ezek. 36) . Therefore, the hearts are kindled by the spirits of fire, the desires for God are stirred up, he runs first to baptism, the water boils to cleanse the clothes by the fire's heat, and these are sanctified to purify the soul by the power of the spirit. That water washes away all the filth of the soul, and the new man is restored, and he is clothed in white and new clothes, so that he himself may appear as a candidate in the spirit, and renewed, fit in the clothing of Christ's body.  

Quae aqua? Baptismatis et lacrymarum. De baptismatis aqua Dominus in Evangelio, Nisi quis renatus fuerit ex aqua et Spiritu sancto, etc. (Joan. III). De lacrymarum aqua Psalmista: Lavabo per singulas noctes lectum meum, lacrymis meis stratum meum rigabo (Psal. VI). De utraque alius propheta: Effundam super vos aquam mundam, et mundabimini ab omnibus inquinamentis vestris (Ezech. XXXVI). Igne ergo spiritus accenduntur corda, fervescunt in Deum desideria, curritur primo ad baptismum, fervet aqua ad vestem mundandam ignis ardore,  sanctificatur et ista ad animam purgandam spiritus virtute. Abluitur aqua illa quidquid sordium animae adhaeserat, redditur homo novus, albis novisque induitur vestibus, ut et ipse in spiritu candidatus, et renovatus, aptus appareat in Christi corporis vestimento.

If this garment, thus cleansed, should afterwards be defiled, it must be cleansed not by the water of baptism, which knows how to cleanse but once, but by the second fountain of tears, with which Peter also washed away the stains of denial, and Mary, by watering the Lord's feet, extinguished the flames of vice; and the Lord Himself raised up their dead brother Lazarus through the tears of the sisters. But just as the first source can do nothing without the spirit, so the second can't achieve anything without it. For that without  the spirit there is nothing, the Lord hints, when he said: Unless one is born again of water and spirit (John 3) : Afterwards, making no mention of water, he added: What is born of the spirit is spirit showing the spirit of that regeneration, and that without spirit water is nothing but a cold and moist element. But the apostle shows that the tears of penitence can only be shed from the same spirit, saying: The spirit himself makes intercession for us with inexpressible groans (Rom. 8) .

Haec vestis sic mundata, si postmodum inquinetur, non aqua baptismatis, quae non novit nisi semel mundare, sed secundo lacrymarum fonte purganda est, qua et Petrus negationis maculas abluit, et Maria Domini pedes rigando, vitiorum flammas exstinxit; et Dominus ipse sororum lacrymis Lazarum ipsarum fratrem mortuum suscitavit. Sed sicut primus fons sine spiritu nihil potest operari, ita nec secundus sine illo quidquam valet impetrare. Quod enim sine  spiritu nihil sit illud, innuit Dominus, qui cum dixisset: Nisi quis renatus ex aqua et spiritu (Joan. III): Postmodum nullam aquae faciens mentionem, adjunxit: Quod natum est ex spiritu, spiritus est (ibid.), auctorem illius regenerationis ostendens spiritum, et sine spiritu nihil esse aquam nisi frigidum et humidum elementum. Quod vero poenitentiae lacrymae non nisi ex eodem spiritu fundi possunt demonstrat Apostolus dicens: Ipse spiritus pro nobis postulat gemitibus inenarrabilibus (Rom. VIII).

We recognized the fire, we recognized the water, the garment of Christ purifying, and again cleansing the polluted. Let us also search for the herb necessary for this work.  What, then, can it be but that of which the Prophet says: Sprinkle me with hyssop, and I shall be clean? (Psal. 50.) And why did he choose her over the others? Because it is a lowly plant, it does not aspire to be high, it abhors highness, it embraces humiliation. Therefore, what she has by nature, she must have this sanctification by grace. For as the Spirit cleanses no one by water unless he repents, so no one repents except he who humbles himself. Humility is therefore the herb by which all iniquity is destroyed by water and spirit. With these it is necessary to cleanse the garment of Christ; for these it is expedient to cleanse the garment of the Lord. With these, that obscenity must be whitened, with which the Son of God, transformed into the majesty of divine glory, is to be adorned.

Agnovimus ignem, agnovimus aquam, vestem Christi purificantem, et rursus inquinatam mundantem. Perquiramus et herbam huic operi necessariam.  Quae ergo esse poterit, nisi illa de qua ait Propheta: Asperges me hyssopo, et mundabor? (Psal. L.) Et quare illam prae caeteris elegit? Quia est herba humilis, non petit alta, fastidit celsitudinem, amplectitur humiliationem. Quod igitur habet illa ex natura, hoc mundandum oportet habere ex gratia. Sicut enim nullum per aquam mundat Spiritus, nisi poeniteat, sic nullus poenitet nisi qui se humiliat. Est ergo herba humilitas, qua per aquam et spiritum omnis deletur iniquitas. Istis mundari necesse est vestem Christi; istis purgari expedit indumentum Domini. Istis candidari oportet vetamentum illud, quo Dei Filius in claritatis divinae majestatem transformatus ornandus est.

And you, therefore, who desire to be joined to Christ, labor, exercise yourself, chastise your body and subject it to slavery; wash away whatever is filthy, whatever is unclean, whatever is unworthy of the veil of the body of Christ, and having removed all the deformities of the vices, apply to yourself the snow of virtues, saying to God with the Prophet: You will wash me, and I will be white over the snow (ibid.) . And do not be surprised if the glory of this blessed whiteness is not yet manifested in you. Because we walk by faith, not by appearance, etc. (II Cor. 5) We know that it has not yet appeared what we will be; but when he appears, we shall be like him, since we shall see him as he is (1 John 3) . and: When Christ our life appears, then we too shall appear with him in glory (1 Colossians 3) . Alluding to this, Mark says: His clothes were made white, such as no fuller on earth could achieve (Mark 9) .  

Et tu igitur, qui Christo adjungi exoptas, labora, exerce  teipsum, castiga corpus tuum et servituti subjice; ablue quidquid foedum, quidquid immundum, quidquid tegumento corporis Christi indignum est, et remotis vitiorum omnibus informitatibus niveum tibi virtutum adhibeto candorem dicens Deo cum Propheta: Lavabis me, et super nivem dealbabor (ibid.). Nec mireris, si nondum gloria hujus beati candoris in te manifestatur. Quoniam per fidem ambulamus, non per speciem, etc. (II Cor. V.) Scimus quia nondum apparuit quid erimus; sed cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est (I Joan. III); et: Cum Christus apparuerit vita nostra, tunc et nos apparebimus cum ipso in gloria (I Coloss. III). Hoc innuens Marcus ait: facta sunt vestimenta ejus alba, qualia  fullo super terram non potest canaida facere (Marc. IX).

For this glory is acquired on earth, but it is not returned on earth. Therefore, in heaven, not on earth, these things are to be expected, in the resurrection, not in mortality, they are to be accepted, when those who have earned it will be like the angels of God in heaven, when Christ will fit his own as a garment for glory and beauty, when what was fulfilled through the Prophet it was said: You shall be clothed with all these things as an ornament (Isa. 49) . See, however, in this garment of Christ, whence the whiteness comes. As he says, he cannot do it with a duster. You know that whiteness is added to the clothes by the frequent beating of the washer, the constant trampling. Therefore the trampling of the proud is the contempt with which the saints are despised, of which the Prophet says in the Psalm: Our soul is filled with much, the reproach of the abundant, and the contempt of the proud (Psal. 122) .  

Super terram quippe haec gloria acquiritur, sed non super terram redditur. In coelo igitur, non in terra, exspectanda sunt ista, in resurrectione, non in mortalitate accipienda sunt ista, quando qui promeruerunt, erunt sicut angeli Dei in coelo, quando suos sibi ut vestimentum aptabit Christus ad gloriam et decorem, quando implebitur quod per Prophetam dictum est: His omnibus velut ornamento vestieris (Isa. XLIX). Huic tamen Christi indumento, unde candor accidit videte. Qualia inquit, fullo non potest facere. Nostis frequenti fullonis percussione, assidua conculcatione vestibus addi candorem. Fullonis ergo conculcatio est superborum qua sanctos contemnunt  despectio, de qua Propheta in Psalmo: Multum repleta est anima nostra, opprobrium abundantibus, et despectio superbis (Psal. CXXII).

His continuous beating is therefore the persecution of the wicked, with which they are daily afflicted. But by this compression, by this persecution, although they are greatly afflicted at present, yet they are made white by the adornment of the Lord, and in the manifestation of the kingdom they are adapted to their King, so that they may adhere to the royal byssas. Hence it is said of them: Blessed are those who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven (Matthew 5) .

Ejus ergo continuata percussio est iniquorum, qua eos quotidie atterunt, persecutio. Sed hac compressione, hac persecutione, licet multum in praesenti affligantur, ad Domini tamen ornamentum eisdem suis proficientes, candificantur, et ut in regni manifestatione Regi suo, ut regia byssus adhaereant, adaptantur. Unde et de iis dicitur: Beati qui persecutionem patiuntur propter justitiam, quoniam ipsorum est regnum coelorum (Matth. V).

And behold, Moses and Elias appeared, talking with him (Matthew 3) . Moses and Elijah appear with  Christ, the law and the prophets are united with the Gospel. They address the one who was present, whom they had previously predicted as absent: And they told, says the evangelist, of his passing over that he was going to have in Jerusalem (Luke 9) .

Et ecce apparuerunt Moyses et Elias cum eo loquentes (Matth. III). Apparent Moyses et Elias cum  Christo, junguntur lex et prophetae Evangelio. Alloquuntur praesentem quem ante praedixerant absentem: Et narrabant, ait evangelista, excessum ejus quem habiturus erat in Jerusalem (Luc. IX).

Acknowledge that it was not for this reason that they told the Lord of their transgression, in order to teach him what he did not know, who could not be ignorant of anything ; (Luke 24 )

Agnosce quod non idcirco excessum suum Domino narrabant, ut eum docerent quod ignorabat, qui nihil ignorare poterat, sed ut illos esse adverteres, de quibus ipse Dominus post excessum et resurrectionem suam discipulis dixit: Oportebat impleri omnia quae scripta sunt in lege et prophetis de me (Luc. XXIV).

For what Moses wrote about him is testified by himself speaking to the Jews: If you believed Moses, you would perhaps believe me also; for he wrote about me (John 5) . But  it is certain that Elias pre-empted his first advent by prophesying sublimely.

Quod enim Moyses de eo scripserit, testatur ipse loquens ad Judaeos: Si crederetis Moysi, crederetis forsitan et mihi; de me enim ille scripsit (Joan. V). Quod vero Elias primum ejus adventum sublimiter prophetando praecucurrerit,  certum est.

But the voice of God, speaking through the prophet, indicates that he is about to proceed in a more sublime way: Behold, I will send you Elijah the prophet, before the great and terrible day of the Lord comes (Malachi 4) . And the Lord said to the disciples: Elijah is about to come, and he himself will restore all things (Matthew 17) .

Sed quod secundum sublimius praecursurus sit, vox Dei per prophetam loquens indicat: Ecce ego mittam vobis Eliam prophetam, antequam veniat dies Domini magnus et horribilis (Malac. IV). Et Dominus ad discipulos: Elias venturus est, et ipse restituet omnia (Matth. XVII).

Moses and Elias appear with him, he says. Attend, brethren, to the great nystery [sacramentum]. Pay attention and marvel at the new miracle. See why, before the rest of the Fathers and prophets, in this heavenly vision these are specially joined to the Lord.

                Apparent, inquit, Moyses et Elias cum eo. Attendite, fratres, magnum sacramentum. Attendite, et admiramini novum miraculum. Videte cur prae caeteris Patribus et prophetis, in hac coelesti visione hi specialiter Domino adjungantur.

It is written about Moses: Moses was the meekest man among all who dwelt on the earth (Num. 12) . Whose admirable meekness can be a better asserter than that Jewish people?  

Scriptum est de Moyse: Erat Moyses vir mitissimus inter omnes qui morabantur in terra (Num. XII). Cujus admirabilis mansuetudinis quis melior quam  ille Judaicus populus erit assertor?

Quem cum ipse jussu Dei per terrifica signa de Aegypto eductum pedestri itinere per mare transduxisset, cum super littus maris divina virtute exstinctos inimicos ostendisset, cum eum per tantum temporis in deserto manna coelesti pavisset, aqua saepe de petra producta potasset, carnibus vento famulante allatis saginasset, pro eis innumeris se mortibus objecisset; post ista, inquam, omnia, quid ab illis gratiae meruerit audistis.

They gathered together and rushed upon him, insulted him with many insults, pelted him with stones, and forced him to take refuge in the tabernacle of the Lord.

Congregati pariter in eum irruerunt, contumeliis plurimis eum affecerunt, lapidibus impetierunt, confugere ad tabernaculum Domini compulerunt.

Who, unless he had been powerfully rescued by God, would without doubt have perished, destroyed by the wicked.

Qui nisi potenter a Deo ereptus fuisset, absque dubio ab impiis peremptus interiisset.

And when such things were frequently  suffered by them, and God threatened the destruction of a perverted nation for their sake and for their innumerable evils, he opposed vengeance on their behalf, and did his utmost to prevent those who sought to destroy him from perishing.

Cumque frequenter ab illis  similia pateretur, et Deus interitum perversae gentis pro his et innumeris malis suis minaretur, pro eis ultioni se opponebat, et ne hi qui eum perdere quaerebant perirent, quantum poterat, satagebat.

For when he said to God: Let me go, that my fury may be kindled against them, and I may destroy them, and make you a great nation (Exod. 32) , he answered: If you forgive their sin, let me go, but if not, delete me from the book which you have written (ibid. )​

Nam dicente Deo: Dimitte me, ut irascatur furor meus contra eos, et deleam eos, faciamque te in gentem magnam (Exod. XXXII), respondit: Si dimittis eis peccatum, dimitte, sin autem, dele me de libro quem scripsisti (ibid.).

You have heard the meekness of Moses, hear also the severity of Elijah: Provoked by the excessive impieties of the idolatrous king and the people, the sky tied up the waters, and that the reprobate earth should not be fertilized, suspended the rain for three and a half years by the word, saying: As the Lord lives, let there be dew or rain, only at the word of my mouth (3 Ki.17) . 

Audistis Moysi mansuetudinem, audite et Eliae severitatem: Regis idololatrae et populi nimiis impietatibus provocatum coelo aquas religavit, et ne reproba tellus fecundaretur, tribus annis et dimidio pluviam verbo suspendit, dicens: Vivit Dominus, si erit  ros, aut pluvia nisi juxta oris mei verbum (III Reg. XVII).

He killed 400 prophets of Baal, along with 300 others, who were brought down to the river. He consumed two fifties with his fifty in heavenly fire, saying to both of them: If I am a man of God, let fire come down from heaven and devour you and your fifty (4 Kings 11) . So he was very gentle, he was very strict.

Quadringentos prophetas Baal cum trecentis aliis ad flumen deductos interfecit. Quinquagenarios duos cum quinquaginta suis igne coelesti consumpsit, ad utrosque dicens: Si homo Dei sum, descendat ignis de coelo, et devoret te, et quinquaginta tuos (IV Reg. XI). Multum ergo ille mansuetus, multum iste severus.

Therefore these Fathers appear to God, the one most meek, the other the most merciless, with the Lord.

Deo ergo isti Patres, alter mitissimus, alter immitissimus apparent cum Domino.

Why? because the Lord is merciful and merciful (Psal. 22) ; because the Lord is just, and he loves righteousness (Psal. 10) ; because all the ways of the Lord are mercy and truth (Psal. 24) ; because the Prophet sings of mercy and judgment to the Lord (Psal. 3) ; because mercy, which is Christ, and truth have come upon them; justice and peace are kissed (Psal. 84) .  

Quare? quia, misericors et miserator Dominus (Psal. CII); quia, justus Dominus, et justitias dilexit (Psal. X); quia universae viae Domini misericordia et veritas (Psal. XXIV); quia misericordiam et judicium cantat Domino Propheta (Psal. C); quia misericordia, quae Christus  est, et veritas obviaverunt sibi; justitia et pax osculatae sunt (Psal. LXXXIV).

Merciful, therefore, signifies the merciful, and the righteous just. Hence and accordingly the Scripture does not place Elijah first, and Moses afterward, but Moses before, and Elijah afterwards, not so much attending to the order of time in which the one preceded the other in being born, as to signify the mode of reason by which he preceded this.

Misericors ergo misericordem, justus justum designat. Unde et congrue Scriptura non prius Eliam, et postea Moysen, sed antea Moysen, et postmodum Eliam ponit, non tantum attendens ordinem temporis quo alter alterum praecessit nascendo, quantum modum rationis, quo ille istum praevenit significando.

For Moses the first, Elijah the second sign of the coming of the Lord. For he comes first with mercy, he comes with meekness, because the Savior comes, the Redeemer comes, the Deliverer comes, as he himself says to Nicodemus: For God did not send his Son into the world to judge the world, but that the world might be saved through him (John 3) .

Moyses enim primum, Elias secundum Domini signat adventum. Venit quippe primo cum misericordia, venit cum mansuetudine, quia venit Salvator, venit Redemptor, venit Liberator, sicut ipse Nicodemo ait: Non enim misit Deus Filium suum in mundum, ut judicet mundum, sed ut salvetur mundus per ipsum (Joan. III).

From here and to the disciples in another  place, who were indignant that a certain host would not receive him, and saying to him: "Allow us to command that the fire coming down from heaven may consume them" (Luke 9) .

Hinc et discipulis alio in  loco indignantibus quod eum quidam hospitio suscipere noluisset, et dicentibus ei: Vis dicamus ut ignis descendens de coelo consumat eos (Luc. IX).

He answered: You do not know whose spirit you are. The Son of Man did not come to destroy souls, but to save them (ibid.) . And Zacchaeus among the rest: For the Son of man came to seek and to save that which was lost (Luke 19) .

Respondit: Nescitis cujus spiritus estis. Filius hominis non venit animas perdere, sed salvare (ibid.). Et Zachaeo inter caetera: Venit enim Filius hominis quaerere et salvum facere quod perierat (Luc. XIX).

Whose salvation, when he showed himself the author of divine works, when he cared for the infirmities of all, raised the dead, brought as many other goods as possible to the unbelieving people, even temporally, and (which Moses could never do) promised eternal, and gave to those who believed in him, from the ungrateful and the lost, by the wickedness of aliens, possessed of a demon, a gluttonous man, a drinker of wine, called a friend of publicans and sinners,  stoned many times like Moses, finally crucified, praying to the Father for those who were crucified, he said: Father, forgive them, for they know not what they do (Luke 23) . Behold our meek Moses, behold the meek, behold the merciful, behold the one who grieves for all.

Cujus salutis cum se auctorem divinis operibus demonstraret, cum omnium languores curaret, mortuos suscitaret, quamplurima alia infideli populo etiam temporaliter bona conferret, et (quod nunquam Moyses potuit) aeterna promitteret, et in se credentibus daret, ab ingratis et perditis nefando ausu alienigena, daemonium habens, homo vorax, potator vini, amicus publicanorum et peccatorum vocatus,  lapidibus saepe ut Moyses impetitus, ad ultimum crucifixus, pro crucifixoribus orans Patrem dicebat: Pater ignosce illis, quia nesciunt quid faciunt (Luc. XXIII). Ecce Moysem nostrum mansuetum, ecce mitem, ecce misericordem, ecce omnibus in dulgentem.

Look now at Elijah, look at the righteous, look at the terrible, bringing the torments of sinners. Fear the fire, not a hundred men only, as then, but the whole world. This man of God Elijah, this is the Son of man, Jesus, coming in his majesty from the heavens to judge, if he will set down upon the wicked, when God shall come manifestly, our God, and shall not be silent (Psal. 49) ;  when a fire will burn in his sight, and a strong storm will be around him (ibid.) ; when will he call heaven down, and earth to discern his people (ibid.) ; when he shall come in strength, and his arm shall rule (Isa. 40) ; when he will cry out and cry out, and be strengthened over his enemies (Isa. 42) . About which he himself came in the Gospel; Then if someone says to you; Behold here is Christ, or behold there, do not believe; for as the lightning comes out of the east, and strikes as far as the west; so will be the coming of the Son of man (Matthew 24) .

Videte nunc Eliam, aspicite justum, intuemini terribilem, tormenta peccatoribus inferentem. Pertimescite ignem, non centum solummodo homines, sicut tunc, sed totum mundum comburentem. Hunc homo Dei Elias, hoc est Filius hominis, Jesus, in majestate sua de coelis ad judicandum veniens, si super impios deponet, quando Deus manifeste veniet, Deus noster, et non silebit (Psal. XLIX);  quando ignis in conspectu ejus exardescet, et in circuitu ejus tempestas valida (ibid.); quando advocabit coelum desursum, et terram discernere populum suum (ibid.); quando in fortitudine veniet, et brachium ejus dominabitur (Isa. XL); quando vociferabitur et clamabit, et super inimicos suos confortabitur (Isa. XLII). De quo suo adventu ipse in Evangelio; Tunc si quis vobis dixerit; Ecce hic est Christus, aut ecce illic, nolite credere; sicut enim fulgur exit ab oriente, et paret usque in occidentem; ita erit adventus Filii hominis (Matth. XXIV).

And after a little while: And then the sign of the Son of man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of man coming in the clouds of heaven with great power and majesty (ibid.) . And John in the Apocalypse: And every eye shall see him, and all the tribes of the earth will mourn over him who cursed him (Apoc. 1) . He, therefore, as has been said, in the first was the meek Moses, in the second Elijah will appear; those in the first low, in the second high; who in the first is despised, in the second terrible; which is hidden in the first, manifest in the second; he who was gentle in the first, severe in the second; he who is judged in the first, is the judge in the second; who in the first is the Savior, in the second not only the Savior, but also the condemner.

Et post pauca: Et tunc apparebit signum Filii hominis in coelo, et tunc plangent omnes tribus terrae, et videbunt Filium hominis venientem in nubibus coeli cum virtute magna et majestate (ibid.). Et Joannes in Apocalypsi: Et videbit  eum omnis oculus, et qui eum pupugerunt et plangent se super eum omnes tribus terrae (Apoc. I). Qui igitur, ut dictum est, in primo fuit mitis Moyses, in secundo apparebit Elias; qui in primo humilis, in secundo sublimis; qui in primo despectus, in secundo tremendus; qui in primo occultus, in secundo manifestus; qui in primo mansuetus, in secundo severus; qui in primo judicatus, in secundo judex; qui in primo Salvator, in secundo non solum Salvator, sed etiam condemnator.

See what is before, and so you will see what is behind. For what is before God, but that by which all that is is subsequent? For what is before God himself? What that substance not later to which it is said: I begot thee from the womb before Lucifer (Psal. 90) ; and what he says: I gave birth before the hills: He had not yet made the earth, nor the rivers, nor the hinges of the world of the earth (Prov. 8) . And what was so in the beginning with God, that all things were made through him, and without him nothing was made? Of course, since the former itself has been made by itself, the latter must necessarily be the latter.

Videte quae sunt anteriora, et sic videbitis posteriora quae sunt. Quid enim Dei anterius est, nisi illud, quo omne quod est posterius est? Quid namque est anterius ipso Deo? quid non posterius illa substantia cui dicitur: Ex utero ante luciferum genui te (Psal. CIX); et quae loquitur: Ante colles ego parturiebar: Adhuc terram non fecerat, et flumina, et cardines orbis terrae (Prov. VIII). Et quae ita erat in principio apud Deum, ut omnia per ipsum facta sint, et sine ipso factum est nihil? Quibus utique rebus a se factis ipsam anteriorem, ipsas necesse est esse posteriores.

This, I say, is that singular creature. This, I say, is that singular humanity, which in the womb of the Virgin, without any corruption of sin, received by God Himself, and united to the Word of God, is no longer a creature, but is called the Creator for the union of one person with Him. Because according to the manner of the Creator, and according to the order of time, in which, according to the Apostle, at the consummation of the ages, he appeared for the destruction of sin, it is posterior to God, the posterior  promises of God to Moses have been shown today. For it is evident, as has been proved, that God's former existence and divinity were before all things, and that God's latter humanity was afterwards assumed. Moses, looking at the present glorification of this humanity, rejoiced that what had been promised had been restored to him, and not undeservedly. For he was acknowledged for what he had foretold before, and he rejoiced in the humility of the same humanity to save himself and the world.

Haec est, inquam, illa singularis creatura. Haec est, inquam, illa singularis humanitas, quae in utero Virginis, absque ulla peccati corruptione, ab ipso Deo suscepta, et Verbo Dei unita non jam creatura, sed Creator pro unius cum ipso unitione personae vocatur. Quae quia secundum modum Creatoris, et secundum ordinem temporis, quo, juxta Apostolum, in consummatione saeculorum, ad destructionem peccati apparuit, Deo posterior est, posteriora Dei  Moysi ante promissa hodie ostensa sunt. Nam sicut probatum constat, Dei anteriora ante omnia existens et divinitas, Dei posteriora postmodum assumpta humanitas. Hujus humanitatis hodiernam glorificationem Moyses intuens, quod promissum fuerat, sibi redditum gavisus est, nec immerito. Agnoscebatur enim quod ante praedixerat, et se mundumque salvandum ejusdem humanitatis humilitate gaudebat.

Whence he recalled what had once been said to him: When I pass over you will see my back. When I pass by, he said. For then what else did Christ do in the world, except that He was making a certain passage? For he had come not to stay here, but to pass from here. For he was passing from death to life, he was passing from corruption  to incorruption, he was passing from humility to glorification, he was passing from the world to the Father, as the evangelist says: Jesus knowing that his hour had come for him to pass from this world to the Father, when he had loved his own who were in world, he loved them to the end (John 13) . And after a little: I came forth from the Father, and came into the world; I leave the world again and go to the Father (John 16) .

Unde et sibi olim dictum recolebat: Cum pertransiero videbis posteriora mea. Cum pertransiero inquit. Quid namque tunc aliud Christus in mundo, nisi quemdam transitum faciebat? Non enim ut hic maneret, sed ut hinc transiret, advenerat. Transibat quippe de morte ad vitam, transibat de corruptione  ad incorruptionem, transibat de humilitate ad glorificationem, transibat de mundo ad Patrem, sicut evangelista ait: Sciens Jesus quia venit ejus hora ut transiret ex hoc mundo ad Patrem, cum dilexisset suos, qui erant in mundo, in finem dilexit eos (Joan. XIII). Et post pauca: Exivi a Patre, et veni in mundum; iterum relinquo mundum, et vado ad Patrem (Joan. XVI).

They were seen in the majesty of Christ as well as their own. Because when he was glorified, they themselves were also glorified: he as God, these as men; he as Lord, these as servants; he as unique, these as adopted. But see what Moses and Elijah still signify when they appear with Christ. For the Scripture speaks of Moses, as of others, that he died. Moses, the servant of the Lord, is dead, he says, the Lord buried him (Deut. 34) . Concerning Elijah, it is testified that he did not die, but was carried away by fiery horses (4 Kings 2) , and that he is still alive and will die in his time (Malach. 4) . Who, however, through the dead Moses, except the dead; and who are sealed by the living Elijah, if not the living? These two are therefore seen in the figure of the resurrection with the Lord, to show that the living and the dead will be judged by God in the resurrection itself.  

In majestate tam Christi quam sua visi sunt. Quia cum glorificato et ipsi glorificati sunt: Ille ut Deus, isti ut homines; ille ut Dominus, isti ut servi; ille ut unicus, isti ut adoptati. Sed quid adhuc Moyses et Elias cum Christo apparentes significent, videte. De Moyse namque sicut de aliis Scriptura loquitur quod mortuus sit. Mortuus est, inquit, Moyses servus Domini, sepelivit eum Dominus (Deut. XXXIV). De Elia vero quod non mortuus, sed equis igneis raptus sit (IV Reg. II), et quod adhuc vivat, et suo tempore moriturus sit testatur (Malach. IV). Qui vero per mortuum Moysem, nisi mortui; et qui per vivum Eliam, nisi vivi signantur? Videntur ergo hi duo in figura resurrectionis cum  Domino, ut ostendant vivos et mortuos in ipsa resurrectione judicandos a Deo.

 Although he seems to write only of the chosen living and the chosen dead, yet elsewhere of both the chosen and the reprobate, the living and the dead, he declares this clearly, saying: For in this Christ died and rose again, that he might rule over the living and the dead (Rom. 14) . He therefore judges the living and the dead by merit, because he died for our sins and rose again for our justification (Rom. 4) .  

Quod quamvis de electis tantum vivis et electis mortuis dicere videatur, alibi tamen tam de electis quam reprobis, vivis et mortuis, hoc aperte denuntiat dicens: In hoc enim Christus mortuus est et resurrexit, ut vivorum et mortuorum dominetur (Rom. XIV). Merito ergo de vivis et mortuis judicat, quia mortuus est propter  peccata nostra, et resurrexit propter justificationem nostram (Rom. IV).

What is it, Peter, that you are talking about? So what earthly tabernacle are you looking for? Why do you desire him to remain here when he comes to migrate? Why do you procure a temporary dwelling for him who dwells in the heavens? He did not come to take up a house on earth, because he did not want to have a place to lay his head. It does not come to this that you should build a dwelling for him on earth, but that he himself should prepare a place for you in the heavens.

Quid est, Petre, quod loqueris? Ut quid terrenum tabernaculum quaeris? Quid hic eum remanere exoptas, cum migraturus advenerit? Quid illi qui habitat in coelis habitaculum temporale procuras? Non ad hoc venit ut domum in terra susciperet, quia habere noluit ubi caput reclinaret. Non ad hoc venit ut tu ei in terris habitaculum construeres, sed ut ipse tibi in coelis locum praepararet.

where, pray, is death?

Where is the passion?

Where is the redemption of the world?

Where is the resurrection? Where is the ascension into the heavens?

Where is that which the Prophet says: From the top of heaven his going forth, and his meeting even to the top of it? (Ps. 18.) 

ubi, quaeso, mors?

Ubi passio?

Ubi mundi redemptio?

Ubi resurrectio?

Ubi in coelos ascensio?

Ubi est quod ait Propheta: A summo coeli egressio ejus, et occursus ejus usque ad summum ejus? (Psal. XVIII.)

For if he remains with you, as you wish, he will not fulfill all those things for which he came to be fulfilled, nor will he return to the place from which he came . It is good that we are here. If it is good, Peter, as you say, to be here, it is far better than what you enjoy in your country. If momentary pleasure is good,  eternal happiness is much better.

Si enim tecum, ut tu optas, remanserit, nec ista omnia propter quae implenda venerat, adimplebit, nec illuc, unde venerat, redibit Bonum est nos hic esse. Si bonum est, Petre, ut dicis, hic esse, longe melius est quo frueris in patria. Si bona est momentanea jucunditas, multo melior  aeterna felicitas.

[2] Hint of Future Vision of Divinity [?theosis of faithfull?]

For it is necessary that you first become his partner in suffering, so that you may be able to comfort him afterwards. There he himself will receive you and his own into eternal tabernacles. There truly, not as here, three tabernacles, for Christ, Moses, and Elijah, but one tabernacle for the Father, and the Son, and the Holy Spirit, you will prepare yourself, when God will be all in all (1 Cor. 15) ; when, according to the Apocalypse, the tabernacle of God will be with men, and he will dwell with them (Apoc. 21) ; when they themselves will be his people, and God himself will be their God with them (ibid.) .  

Oportet enim te primum ejus fieri socium passionis, ut sic postmodum ejus possis et consolationis. Ibi ipse te suosque in aeterna tabernacula suscipiet. Ibi vere non ut hic, tria tabernacula, Christo, Moysi, et Eliae, sed unum tabernaculum Patri, et Filio, et Spiritui sancto, teipsum praeparabis, quando erit Deus omnia in omnibus (I Cor. XV);  quando, secundum Apocalypsin, tabernaculum Dei erit cum hominibus, et habitabit cum illis (Apoc. XXI); quando ipsi populus ejus erunt, et ipse Deus cum eis erit eorum Deus (ibid.).

WORKING

 Come here, nations, meet here, peoples; come here, all of you; hasten hither, unbelievers, and be converted; be present here, faithful, and learn. You wanted to be confirmed about the Son of God, you no longer doubt the testimony received so much. The patriarchs were foretold to bear witness to this, the prophets were subject, who saw this coming by the Spirit, and announced it to the world before he was born.

Huc venite, gentes, huc occurrite, populi; huc accedite, universi; huc properate, infideles, et convertimini, hic adestote, fideles, et erudimini. Voluistis certificari de Dei Filio, jam non dubitetis tanto accepto testimonio. Praemissi sunt ad hoc testificandum patriarchae, subjecti sunt prophetae, qui hunc per Spiritum venturum viderunt, et antequam nasceretur mundo annuntiaverunt.

However, Christ has, as Christ himself says, a greater witness than John (John 5) . And because John is greater, no longer human, but divine; not from man, but from God; not of the earth, but of the heavens. This is what sounded today from the cloud: This is my beloved Son. And what else do you demand? Behold  the patriarchs, behold the prophets, behold the apostles, behold the living, behold the dead, behold the world and the underworld, behold the one who is above all, God himself, the author of light himself, the source of divinity himself, the Father of the glorified Son cries from heaven: This is my Son.

Habet tamen Christus, ut ait ipse Christus, testimonium majus Joanne (Joan. V). Et quia majus Joanne, non jam humanum, sed divinum; non ab homine, sed a Deo; non de terris, sed de coelis. Hoc est illud quod hodie de nube insonuit: Hic est Filius meus dilectus. Et quid ultra exigetis? Ecce  patriarchae, ecce prophetae, ecce apostoli, ecce viventes, ecce defuncti, ecce mundus et inferus, ecce qui super omnia est, ipse Deus, ipse auctor luminis, ipse fons deitatis, ipse glorificati Filii Pater de coelis clamat: Hic est Filius meus.

You have heard the testimony of the prophets about him,

Audistis de illo testimonium prophetarum,

you have heard the testimony of the apostles about him

audistis de illo testimonium apostolorum,

You have heard the testimony of John about him:
hear also my testimony about him: This is my Son.

audistis de illo testimonium Joannis:
audite et meum de illo testimonium: Hic est Filius meus.

If you believed men,
 much more must you believe God who said: This is my Son.

Si credidistis hominibus,
 multo magis credendum est vobis Deo dicenti: Hic est Filius meus.

If you have believed others about my Son,
much more should you believe his Father, from whom you have heard: This is my Son.

Si credidistis aliis de Filio meo,
multo magis mihi ejus Patri credere debetis, a quo audistis: Hic est Filius meus.

For I know him whom I have begotten, because no one knows the Son except the Father (Matthew 11) , I know him whom I have begotten, I know him whom I have brought forth from myself, I know him  whom I have not produced from nothing, whom I have not produced from elsewhere, but from my own substance

Novi enim quem genui, quia, nemo novit Filium nisi Pater (Matth. XI), novi quem generavi, novi quem de meipso protuli, novi  quem non de nihilo, quem non aliunde, sed de mea substantia produxi

God God,
Creator Creator,
omnipotent omnipotent,
invisible invisible,
incomprehensible incomprehensible,
immortal immortal,
eternal eternal,
all-knowing all-knowing,
all-containing all-containing.

Deus Deum,
Creator Creatorem,
omnipotens omnipotentem,
invisibilis invisibilem,
incomprehensibilis incomprehensibilem,
immortalis immortalem,
aeternus aeternum,
omnia sciens omnia scientem,
omnia continens omnia continentem.

For there could be no other begotten of me than I am, from whom he was begotten, and therefore: This is my Son.

Neque enim aliud esse potuit a me genitus quam ego sum, a quo est genitus, et ideo: Hic est Filius meus.

I am not deceived by what the flesh receives, as those who see only outside are deceived.

Non me fallit caro suscepta, sicut falluntur qui non vident nisi extra.

Nothing deceives me as you see the humanity which created mine, which creates all things, the divinity which the obedient humility of this son of mine accepted, by which the eternity once lost to mortals is restored.

Non me fallit quam cernitis humanitas, quam creavit mea, quae omnia creat, divinitas, quam suscepit hujus Filii mei obediens humilitas, qua redditur mortalibus olim amissa aeternitas.

I did this, I did not kneel.

Hanc feci, non genui.

But since  she is eternally united to him whom I have begotten, dividing nothing, distinguishing nothing, but showing the man assumed by God, deified by the assumption itself, I say indifferently that this is my Son.

Quia  tamen illi sempiterne unita est quem genui, nihil dividens, nihil discernens, sed hominem assumptum a Deo assumptione ipsa deificatum ostendens, indifferenter dico, quod hic est Filius meus.

Not Moses my son,
not Elias my son,
not Peter, James, or John my son,

Non Moyses Filius meus,
non Elias Filius meus,
non Petrus, Jacobus, aut Joannes Filius meus,

but here is my Son.

sed hic est Filius meus.

And that you may know that not he, but this is my Son, Peter and James and John, hearing this voice, cut off; Moses and Elijah go away, because they know that this voice does not belong to them. Jesus alone neither collapses nor departs, because my Son has shown himself to be the only true one. Do not, I say, doubt any of the testimony of those who preceded him and said that he was my Son, because behold, I testify to them that this is  my Son.

Et ut sciatis quod non illi, sed iste est Filius meus, hanc vocem Petrus et Jacobus et Joannes audientes concidunt; Moyses et Elias abscedunt, quia hanc vocem ad se non pertinere cognoscunt. Jesus solus nec concidit, nec abscedit, quia Filium meum se solum verum esse ostendit. Nolite, inquam, in aliquo de illorum testimonio qui hunc praecesserunt, et hunc Filium meum esse dixerunt, dubitare, quia ecce ego illis attestor, quod hic est  Filius meus.

Believe also those who bear witness about themselves and say: If I bear witness about myself, my testimony is true, because I know where I come from and where I am going (John 8) .

Credite et ipsi de se testimonium danti et dicenti: Si ego testimonium perhibeo de meipso, verum est testimonium meum, quia scio unde venio, et quo vado (Joan. VIII).

Believe also in the Holy Spirit, of whom the Son himself said to the disciples:

Credite et Spiritui sancto, de quo et ipse Filius discipulis ait:

When the Paraclete comes, whom I will send to you from the Father, the Spirit of truth, he will testify about me (John 15) , so that in our Trinity nothing is different, nothing is felt to be discrete; but what the individual properties of one person do, in this the whole is understood to cooperate in common with the Trinity. For all these things, know that this is my Son. And if by chance you hear some contradicting this truth, do not be offended, do not be moved, do not be carried around by any wind of false doctrine, because in order to test you, they are aroused, in order to purify you, they are set on fire. But when you cleanse them they are extinguished, when you shine they are darkened, when you give life to them they die, when you crown them they are eternally punished. Do not therefore believe them, do not acquiesce in falsehood; but believe in my unchangeable truth, and acknowledge without doubt that this is my Son. The unbeliever denies and says: He is not the Son of God. I, God, his Father, say: This is my Son.  

Cum venerit Paracletus, quem ego mittam vobis a Patre, Spiritum veritatis, ille testimonium perhibebit de me (Joan. XV), ut in nostra Trinitate nihil diversum, nihil sentiatur esse discretum; sed quod unius personae facit singula proprietas, in hoc tota communiter cooperari intelligatur Trinitas. Propter ista omnia, scitote quia hic est Filius meus. Et si forte aliquos huic veritati contradicere audieritis, ne scandalizemini, ne moveamini, ne quolibet falsae doctrinae vento circumferamini, quia ut vos probemini, illi excitantur,  ut vos purgemini, illi accenduntur. Sed vobis purgatis illi exstinguuntur, vobis splendentibus illi obscurantur, vobis vivificatis illi moriuntur, vobis coronatis illi perpetuo puniuntur. Nolite ergo illis credere, nolite falsitati acquiescere; sed meae incommutabili veritati credite, et absque dubio agnoscite quod hic est Filius meus. Neget infidelis et dicat: Non est Filius Dei. Ego Deus Pater ejus dico: Hic est Filius meus.

Therefore, denying falsity, confessing the truth, you will hear and believe that this is my Son. And he added, beloved. He is beloved to me, because I gave birth to the beloved, because I could not beget, except the beloved, nor can I love anything like the begotten.

Merito igitur negantes falsitatem, confitentes veritatem, audietis et credetis quod hic est Filius meus. Et addidit, dilectus. Dilectus est mihi, quia dilectum genui, quia nec gignere potui, nisi dilectum, nec sic aliquid diligere sicut genitum.

For  as our nature is singular,
so is the singularity of our love.

Nam  sicut nobis est natura singularis,
sic est ejusdem naturae singularitas dilectionis.

As the generation of my Son is unique from me,
so is my love for him unique.

Sicut est Filii mei de me singularis generatio,
ita est et mea ad ipsum singularis dilectio.

And therefore, though I love in his own way what I have created, yet above all things I love him whom I have begotten. Whence this is my beloved Son, he is still specially beloved for this reason, because through him my anger towards poor mortals is restrained, my indignation is appeased, my sentence condemning them is changed.

Et idcirco licet suo modo diligam quod creavi, tamen hunc super omnia diligo, quem genui. Unde hic est Filius meus dilectus, est adhuc propter hoc specialiter dilectus, quia per ipsum erga miseros mortales mea ira compescitur, mea indignatio sedatur, mea illos condemnans sententia commutatur.

And therefore their love in us, which had cooled, is rekindled, their love is awakened, their affections are provoked, so that they may be ashamed of their old life, and turn from the way of error, and through the way of man my Son may reach life, that is, to God himself, my Son. And since he thus  draws adverse men after him from the love of the world, to the love of me, without which my Son never is, nor can he ever be my servant. That is why my Son is beloved, that is why what he said when he prayed to the Father is fulfilled: That the love with which you loved me may be in them, and I in them (John 17) . Thus clearly the love with which I loved the Son was in men, because for this I loved him, that he might call others. I loved him for this, that he might justify those who were called. For this I loved him, that he might magnify the justified.

Et ideo eorum in nos, quae friguerat, dilectio reaccenditur, amor excitatur, affectus provocatur, ita ut eos pudeat vitae veteris, et convertantur a via erroris, et per viam hominem Filium meum perveniant ad vitam, hoc est ad ipsum Deum, Filium meum. Et quoniam sic adversos homines a  dilectione mundi trahit post se, ad dilectionem mei, sine qua nunquam est Filius meus, nec esse unquam potest servus meus. Ideo est Filius meus dilectus, ideo impletur illud quod ipse me Patrem orans dixit: Ut dilectio qua dilexisti me in ipsis sit, et ego in ipsis (Joan. XVII). Sic plane dilectio, qua Filium dilexi, in hominibus fuit, quia ad hoc eum dilexi, ut alios vocaret. Ad hoc eum dilexi, ut vocatos justificaret. Ad hoc eum dilexi, ut justificatos magnifaceret.

And because thus by this love others are also saved through him, since having first loved them, he is also loved by them. This is my beloved Son, in whom I am well pleased. What I am now saying about this, I could not say about anyone, since I was well pleased with nothing but this. Not in that father  of all Adam, whom I had created best; whom, because I was not pleased with him, I cast out of the garden (Gen. 3) . Not in them, as in nature, so also in those who contract vice from it, about whom because I was not pleased with them, I said: Repent that I have made man. I will wipe out man whom I have created from the face of the earth (Gen. 6) . I was pleased with none of them, and therefore I destroyed them all with a flood. But I did not take pleasure in any of the subsequent ones, because all resisting my good pleasure I sank into the hells.

Et quia taliter hac dilectione per ipsum et alii salvantur, quoniam prior eos diligens, ipse quoque ab eis diligitur. Est hic Filius meus dilectus, in quo mihi bene complacui. Quod de isto nunc dico, de nullo dicere potui, quoniam in nullo praeter istum mihi bene complacui. Non in illo patre  omnium Adam, quem optimum creaveram; quem quia in illo mihi non complacui, de paradiso ejeci (Gen. III). Non in illis, sicut naturam, ita et vitium de eo contrahentibus, de quibus quia mihi in eis non complacui, dixi: Poenitet me fecisse hominem. Delebo hominem quem creavi a facie terrae (Gen. VI). In nullo certe eorum mihi complacui, et ideo universos diluvio delevi. Sed nec in aliquo subsequentium mihi complacui, quia omnes beneplacito meo resistentes in inferna demersi.

But in him who kept all the commandments, who in no way deviated from justice, who, as he himself said, always does what pleases me, I was not only pleased, but well pleased. For in those who have always worked contrary to justice, I have never been pleased with anything; But in those things which they kept for the most part, but still in some part exceeded its limit, not well indeed because of negligence, but still I was pleased with them because of the justice which was kept. and in this I was pleased, and well pleased, because of the integrity preserved innocence, and because of the supremely preserved justice. For this is he of whom  I said before through the prophet: Behold the child whom I have chosen, my chosen one, my soul is pleased with him in him (Isa. 42) .

At in isto qui omnia mandata servavit, qui in nullo a justitia deviavit, qui, ut ipse dixit, ea quae mihi placita sunt, semper facit, non tantum complacui, sed et bene complacui. In illis quippe, quae semper contraria justitiae operati sunt, in nullo unquam mihi complacui; in illis vero quae ex maxima parte servaverunt, sed tamen in aliquo limitem ejus excesserunt, non bene quidem propter negligentiam, sed tamen in illis complacui propter servatam justitiam; in isto autem et complacui, et bene complacui, propter integre servatam innocentiam, et propter summe conservatam justitiam. Iste namque est, de quo  ante per prophetam dixi: Ecce puer quem elegi, electus meus, complacuit sibi in illo anima mea (Isa. XLII).

For this is my Son, not adopted, but my own; not temporal, but eternal; not inferior, but equal; not from elsewhere, but consubstantial. Because he is eternally beloved, because he is my only singularly beloved, because he gathers together many children, he is my beloved in general, because he is mine in whom I was well pleased in innocence, well pleased with justice, well pleased with superabundant grace. Wherefore, O men,  whom I have hitherto despised on account of your evils, whom I have exasperated on account of excessive crimes, whom I have not yet deigned to speak with, as now, listen to him, believe yourselves, be at ease in all that he has said to you.

Quoniam hic est Filius meus, non adoptivus, sed proprius; non temporalis, sed aeternus; non inferior, sed aequalis; non aliunde, sed consubstantialis. Quoniam hic est dilectus aeternaliter, quia mihi dilectus unicus singulariter, quia mihi multos filios congregat dilectus generaliter, quia hic est mihi in quo bene complacui in innocentia, bene complacui justitia, bene complacui superabundanti gratia. Idcirco, o homines,  quos huc usque propter mala vestra contempsi, quos propter scelera nimia exosos habui, quos ita ut nunc, meo colloquio huc usque dignatus non fui, ipsum audite, ipsi credite, ipsi in cunctis quae vobis dixerit, acquiescite.

Thanks be to you, supreme Trinity, thanks be to you, true unity, thanks be to you, only goodness, thanks be to you, benevolent deity, thanks be to you: man is humbled by your creation, your sublime image, thanks you that you do not suffer him to perish, that he is removed from the mass you rescue him from destruction, because you pour out the bowels of your mercy on him generously. He sacrifices the sacrifice of praise to you for his power, he offers the incense of devotion, he drinks the holocausts of jubilation.

Gratias tibi, summa Trinitas, gratias tibi, vera unitas, gratias tibi, sola bonitas, gratias tibi, benigna deitas, gratias tibi agit homo humilis factura tua, sublimis imago tua, gratias tibi agit, quod eum perire non pateris, quod eum de massa perditionis eripis, quod viscera misericordiae tuae super eum largiter fundis. Immolat tibi pro posse suo hostiam laudis, offert incensum devotionis, libat holocausta jubilationis.

You, the Father, send the Son;

You came, Son, through the flesh into the world;

You also come, Holy Spirit, in  the Virgin who conceived, you come by the dove in the Jordan, you come in the cloud on the mountain.

Mittis, tu Pater, Filium;

venis, tu Fili, per carnem in mundum

ades et tu, sancte Spiritus, in  concipiente Virgine, ades per columbam in Jordane, ades in nube in monte.

For you see him falling from heaven like lightning with his companions, and you do not care; you see a man cast out of paradise, and you recall. They say to your Son: You came before the time to torture us (Matthew 8 ) Your Son says the same about man: The Son of man came to seek and to save that which was lost (Luke 19) . The heavenly angels are twisted, and you are silent; lest men should be tormented with them, cry from heaven: This is my Son, in whom I am well pleased; listen to him.  

Nam vides eum ut fulgur cum sociis de coelo cadentem, nec curas; vides hominem de paradiso ejectum, et revocas. Dicunt illi Filio tuo: Venisti ante tempus torquere nos (Matth. VIII); dicit de homine idem Filius tuus: Venit Filius hominis quaerere et salvum facere quod perierat (Luc. XIX). Torquentur coelestes angeli, et taces; ne cum eis torqueantur  homines de coelo clamas: Hic est Filius meus in quo mihi bene complacui; ipsum audite.

Thank you again and again for sending your beloved Son to us and giving him to us as a teacher.

Iterum atque iterum gratias tibi, quod ad nos dilectum Filium tuum misisti, et eum nobis magistrum dedisti.

Today, I say, you have completed him for us.

Hodie, inquam, nobis eum perfecisti,

today you crowned him with glory and honor

hodie eum gloria et honore coronasti,

today you have set him over the work of your hands

hodie eum super opera manuum tuarum constituisti,

Today you have put everything under his feet (Psal. 8) .

hodie omnia sub pedibus ejus subjecisti (Psal. VIII).

For by the sheep, and the oxen, and the cattle of the field, you have shown the earth and what is in it, by the fish of the sea, the sea and what is in it, namely, all things corporeal and incorporeal subject to it. Or by the cattle, infiltrating the earthly ones; by fishes, now seeking the highest, now sinking to the bottom; by the birds, conversing in the heavenly places, you signified. Rejoice,  precious part of the creation of heaven, rejoice, because you are not worthless in the sight of God, since the Son of God has been given to you as a teacher. Follow no more the path of error, from which the commandment of the teacher calls you back. Be a docile listener, because you have been given a perfect teacher. Do not despise the teacher so much, that you do not experience the revenge of your own contempt. Acquiesce to the teacher on earth, so that you may pray to him who sits in heaven.

Nam per oves, et boves, et pecora campi, terram et quae in ea sunt, per pisces maris, mare et quae in eo sunt, omnia scilicet corporea et incorporea ei subdita ostendisti. Vel per pecora, terrenos terrenis inhiantes; per pisces, nunc summa petentes, nunc ad ima corruentes; per volucres, in coelestibus conversantes signasti. Gaude,  pretiosa portio creaturae coeli, laetare, quia non viluisti in conspectu Dei, quoniam tibi datus est magister Filius Dei. Noli ultra sequi viam erroris, a qua te revocat praeceptum doctoris. Esto docilis auditor, quia perfectus est tibi datus praeceptor. Ne contemnas tantum doctorem, ne experiaris sui contemptus ultorem. Acquiesce in terra docenti, ut conregnare possis in coelo sedenti.

For you will not be able to obtain the glory of another king there, unless you hear the teaching of the Master here. For he who will appear there as a high King, here first appeared as a kind Master. The teacher appeared, just as the heavenly teacher himself said to the disciples: Do not call me teachers, because your teacher is one Christ (Matthew 23) . The Father gave you this Master today, when  he cried from the heavens: Hear Him.

Neque enim alter ibi Regis obtinere poteris gloriam, nisi hic audias Magistri doctrinam. Nam qui ibi Rex apparebit excelsus, hic primum apparuit Magister benignus. Magister apparuit, sicut ipse coelestis magister discipulis ait: Non vocemini magistri, quia magister vester unus est Christus (Matth. XXIII). Hunc tibi hodierna die Magistrum dedit Pater, quando de  coelis clamavit: Ipsum audite.

Hear him, he said, as my Son.

Audite, inquit, eum, ut Filium meum,

hear him as truly God

audite eum ut vere Deum,

listen as the supreme teacher

audite ut summum doctorem,

hear him as the giver of life.

audite eum ut vitae largitorem.

You once heard of the serpent, and you lost paradise;

Audistis olim serpentem, et amisistis paradisum;

hear now the Saviour, and possess heaven.

audite nunc Salvatorem, et possidete coelum.

You have heard the enemy, and you have charged death;

Audistis hostem, et incurristis mortem;

listen to life, and return to life.

audite vitam, et redite ad vitam.

For this is true life, my Son.

Est enim vera vita iste Filius meus,

because he is like me and the true God himself.

quia est ut ego et ipse verus Deus.

Then you believed in him the false divinity of the promise

Credidistis tunc illi falsam promittenti divinitatem,

believe now that these are the true happiness of the giver.

credite nunc isti veram danti felicitatem.

You have heard the clever deceiver

Audistis callidum deceptorem,

listen to the kind teacher.

audite benignum praeceptorem.

You have heard the worst traitor

Audistis pessimum proditorem,

listen to the most pious Redeemer.

audite piissimum Redemptorem.

You have heard of the wicked killer

Audistis nequam peremptorem,

hear the eternal Saviour.

audite aeternum Salvatorem.

Then you closed your ears to truth and opened your ears to falsehood. You have closed it to the highest  kindness, and you have opened it to impious malice. You are still given a place to repent, a way of obedience is still proposed, so that through it the access to return to life is open.

Obturastis tunc aurem veritati, et reserastis falsitati. Occlusistis eam summae  benignitati, et aperuistis impiae malignitati. Datur vobis adhuc locus resipiscendi, proponitur adhuc via obediendi, ut per eam pateat aditus ad vitam revertendi.

The tree of the knowledge of good and evil was forbidden to you in Paradise, but you did not consent, and you were made of good and evil. You certainly wanted to experience what was wrong. Behold, you have experienced how bad it is not to obey. It would have been better, I say, to know only the good, so that there was no need to fear the evil.

Interdicta vobis est in paradiso arbor scientiae boni et mali, sed non acquievistis, et effecti estis de bonis mali. Voluistis certe experiri quid esset malum. Ecce experti estis quantum sit malum non obedire. Melius, inquam, fuerat solum nosse bonum, ut non esset quod timeretur malum.

But since you have experienced by feeling what evil is, at least recognize by the unhappy experience how evil disobedience is, and how justly such misery follows. Surely the misery of lost incorruption, lost immortality, lost eternity. If you want to  avoid it, if you want to recover so many goods, take care to obey him, whom I appoint as your Master today.

At quia quid sit malum sentiendo experti estis, agnoscite saltem infelici experientia quantum sit malum inobedientia, quam juste sequatur tanta miseria. Miseria certe amissae incorruptionis, amissae immortalitatis, amissae aeternitatis. Quam si vultis  vitare, tanta bona si vultis recuperare, huic, quem hodie vobis Magistrum constituo, obedire curate.

Acquiesce to this without contradiction, hear this in all things as my beloved Son. Listen to this, because whoever does not listen to him, as Moses said, will be exterminated from among his people (Deut. 18) . Whoever, as David says, obeys him with the hearing of the ear, will be in eternal memory, and will not fear evil from hearing (Ps. 111) , when it will be said to them: Go, you cursed, into eternal fire (Matt. 25) . But rather when the holy saint will hear with joy: Come, blessed of my Father, perceive the kingdom (ibid.) , in which he will be united to his Lord for eternity and will rejoice and glory, for all ages of ages. Amen.

Huic absque contradictione acquiescite, hunc in omnibus, ut Filium meum dilectum, audite. Hunc audite, quia qui non audierit illum, ut ait Moyses, exterminabitur de populo suo (Deut. XVIII). Qui vero, ut ait David, obauditu auris obaudierit ei, in memoria aeterna erit, et ab auditione mala non timebit (Psal. CXI), quando eis dicetur: Ite, maledicti, in ignem aeternum (Matth. XXV). Sed potius cum sanctus laetus audiet: Venite, benedicti Patris mei, percipite regnum (ibid.), in quo suo Domino in aeternum conjunctus exsultabit et gloriabitur, per omnia saecula saeculorum. Amen.

[1] Hint of Future Vision of Divinity [?theosis of faithfull?]

THE LIFE of ANTONY

 TABLE of CONTENTS

INDICE

THE LIFE of ANTONY

THE LIFE of ANTONY

THE LIFE of ANTONY

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

Youth and

Family

 The Mystical Meaning of

Baptismal Vows

 
ANTIRRHETIKOS: PROLOGUE
 

 
ANTIRRHETIKOS: PROLOGUE
 

 
ANTIRRHETIKOS: PROLOGUE
 

 
ANTIRRHETIKOS: PROLOGUE
 

THE LIFE of ANTONY

THE LIFE of ANTONY

THE LIFE of ANTONY

THE LIFE of ANTONY