Hildegard

Expositiones Euangeliorum, ser. Corpus Christianorum Continuatio Medievalis, 226 (B.M. Kienzle, C.A. Muessig, 2007), pp. 187-333. Hildegard, "the only medieval woman known to have authored systematic works of exegesis" (p. 137), wrote these homilies on the gospels approximately between 1150 and 1179. English translation based on Hildegard of Bingen, Homilies on the Gospels, Cistercian Studies 241, tr. B. M. Kienzle (Liturgical Press, Collegeville, 2011). It will be seen that the word-order of Kienzle's translation here has been considerably modified in order to conform more closely to the original Latin.

HOMILY_6



HOMILY 6	CCCM 226: 204-205



THE EVE of THE LORD'S BIRTH

When Jesus’ mother Mary was betrothed to Joseph,	<6.> Cum esset desponsata mater Iesu Maria Ioseph.
Now this betrothal first occurs in the baptism of any faithful soul whatsoever, which by accomplishing good deeds, becomes the mother and a member of Jesus’ [body] through the salvation of illumination.’	Desponsatio autem haec primum in baptismo uniuscuiusque fidelis animae est, quae bona opera perficiendo mater et membrum \| Iesu per saluationem illuminationis efficitur.
For the faithful soul is betrothed through baptism to Joseph, that is, to Wisdom, which knows every good thing in earthly and heavenly realms.’	Nam fidelis anima per baptismum Ioseph, id est sapientiae quae et in terrenis et in celestibus quaeque bona sapit, desponsatur.
before they came to live together.	Et antequam conuenirent,
It is found in some people of the world, in a mind that, instructed by the inspiration of the Holy Spirit, meditates on every heavenly thing.	in quibusdam secularibus inuenitur in mente quaedam celestia meditari de inspiratione Spiritus Sancti edocta.
Her husband Joseph, clearly, Wisdom, in a bond of blessing, since Wisdom is righteous in all things, does not wish to hand over the soul to worldly things, because Wisdom meditates on the heavenly things above it.	Ioseph autem, uidelicet sapientia, uir eius, in federe benedictionis, cum sit iusta in omnibus, non uult animam illam traducere ad secularia, quia celestia super se meditatur.
But he wanted to divorce her secretly; in those things it desires, Wisdom wants to test for itself whether or not it will be able to complete what it began.	Sed uult occulte dimittere eam, in his quae desiderat, ut ipsa per se experiatur utrum hoc quod incepit perficere possit an non.
But when Wisdom handles these matters within itself, the admonition of heavenly inspiration appears in secret quiet’ as the angel of the Lord in a dream, saying: ‘Joseph, son of David,’ that is, the one whom no one can vanquish, ^‘Do not be afraid to take Mary as your wife’; “in other words, ‘take^’ without any hesitation the faithful soul. With trust, lead her with you to the things that you know in God, because she has been joined to you by holy baptism.”	Sed cum haec sapientia apud se tractat, ecce angelus Domini in somnis, id est admonitio supernae inspirationis in secreta quiete, apparet ei dicens: Ioseph, fili Dauid, illius scilicet quem nemo debellare potest, noli timere in ulla dubietate accipere Mariam coniugem tuam, id est fidelem animam; sed confide eam te cum ducere ad illa quae in Deo sapis, quoniam ipsa tibi in sancto baptismo coniuncta est.
‘For what has been conceived in her is from the Holy Spirit,’ namely, what the soul holds in her mind is from divine inspiration.’	Quod enim in ea natum est, scilicet quod in mente sua habet, de Spiritu Sancto est, id est de inspiratione diuina.
^‘She will give birth to a son,	Pariet autem filium,
Clearly, the soul will accomplish this with a full and perfect deed,	uidelicet hoc perficiet pleno et perfecto opere,
and you will call his name Jesus.’	et uocabis nomen eius Iesum,
because by this it will be saved before Jesus.	quia in ipso saluabitur ante Iesum.
‘He will save his people from their sins’ when he frees the thoughts, speech, and all members of his body from the snares of sins and leads them to God by a faithful and salutary transferring.	Ipse enim saluum faciet populum suum a peccatis eorum, cum cogitationes, locutiones et omnia membra corporis sui a nexibus peccatorum soluit et ad Deum fideli et salubri translatione ducit.
	Alio modo.
HOMILY_7



HOMILY 7	CCCM 226: 205-207



THE BIRTH of the LORD
A decree went out	<7.> Exiit edictum,
In other words, the ancient plan	id est antiquum consilium,
from Caesar Augustus	a Cesare Augusto,
that is, from the heavenly Father	scilicet a superno patre,
that a census be taken.	ut describeretur,
that is, as an undertaking,	id est ut procederet,
of the whole world	uniuersus orbis,
That is to say all creatures.	uidelicet omnis creatura.
This first enrollment was carried out by Quirinius, governor of Syria. Clearly, the creation was carried out through the Word of the Father, because the Word was the head of all creation and was also to be incarnated.	Haec descriptio prima, id est creatio, facta est a preside Siriae, Cirino, scilicet per uerbum patris, quod erat caput omnis formationis et quod etiam incarnandum erat.
And all went out, so that they would declare themselves in their own cities; in other words, each and every creature went out so that they might carry out their initial condition in accordance with their nature, as it had been appointed for them in their own capacity, that is, by walking, swimming, or flying.	Et ibant omnes, scilicet unaqueque creatura, ut profiterentur singuli in suam ciuitatem, uidelicet ut perficerent inicium suum secundum naturam suam, ut eis in officio suo constitutum erat, id est eundo, natando, uolando.
Joseph went up so that he would declare himself with Mary, who was betrothed to him, his pregnant wife.
But, he went up - Joseph	Ascendit \| autem in altitudinem illam et Ioseph,
that is, a human being,	id est homo,
from Galilee from the city of Nazareth	a Galilea de ciuitate Nazareth,
to that height away from other creatures,	scilicet ab aliis creaturis,
because he was placed over them.	quia super eas positus est,
to Judea, to the city of David,	in Iudeam ciuitatem Dauid,
The human understood all things,	quoniam omnia comprehendit;
which is called Bethlehem,	quae uocatur Bethlehem,
because he had rationality,	quia racionalitatem habebat,
because he was from the house and the family of David,	eo quod esset de domo et familia Dauid,
since God had created him in his image and likeness.	quoniam Deus illum ad imaginem et similitudinem suam creauerat;
The human declared himself to Cod, from whom he went away after being created and to whom he returned once he had been redeemed. Rationality was given to him, so that with it he might discern when he ought to listen to God’s command.	ut profiteretur, Deum, de quo creatus exiuit et ad quem redemptus iuit, cum Maria desponsata sibi, id est cum racionalitate sibi data, uxore pregnante, ita ut cum ea discerneret, ubi preceptum Dei audire deberet.
It happened that while they were there the time came that she should give birth. She gave birth to her first-born son and wrapped him with cloths. Clearly, since the human had discretion through rationality, he brought forth a good intention at the outset when he perceived the Lord’s command by hearing and when he heeded God’s command.	Factum est autem cum essent ibi, id est cum homo in racionalitate discretionem haberet, impleti sunt dies ut pareret, ubi cum auditu preceptum Domini perceperit, et peperit, cum preceptum Dei audiuit, filium suum primogenitum, id est bonam intentionem in prima inceptione.
And she laid him to rest in a manger, because there was no place for them at the inn. [God] placed the human in upright desires when the human humbled himself to good will, because he did not yet have the secret place for the evil that was begun.	Et pannis eum inuoluit, cum eum in recta desideria posuit, et reclinauit eum in presepio, ubi se humiliauit ad bonam uoluntatem, quia non erat eis locus in diuersorio, scilicet quoniam nondum habebat secretum locum incepti mali.
And shepherds, that is, solicitude for the mind, were in the same region, namely in God’s understanding, guarding and keeping watch by night over their flock, standing guard protectively over all human deeds, so that they would not sin through knowledge of evil.	Et pastores, scilicet sollicitudo animi, erant in regione eadem, uidelicet in comprehensione sui, uigilantes uidendo et custodientes defendendo uigilias noctis, id est ne peccarent in scientia mali super gregem suum, scilicet super omnia opera illius.
And behold, an angel of the Lord stood near them and the brightness of God shone around them, and they feared with great fear. The angels’ protection was present for them, and consequently they knew the angels; and the gifts of God shone around them, with the result that they knew good things, and they were very anxious over what they were going to do.	Et ecce angelus Domini stetit iuxta illos, id est angelica custodia aderat illis unde angelos cognouerunt, et claritas Dei, uidelicet dona Dei, circumfulsit illos, ita ut bona cognoscerent, et timuerunt timore magno, ita ut angustiam haberent quid facturi essent.
And the angel said to them: ‘Do not fear, for behold, t announce to you good news of great joy that will be for all people, for today in the city of David is born to you a Savior.’ The angel revealed in revelation: “There will be honor for all your deeds in thought and act. What is born in you is salvation, because you have been made in the image and likeness of God,in order that you perform good deeds with firm fortitude.”	Et dixit illis angelus ostendendo: Nolite timere in angustia; ecce enim euangelizo uobis in ostensione, gaudium magnum, id est honorem, quod erit omni populo, scilicet omnibus operibus uestris in opinione et actu; quia natus est uobis hodie saluator, ita quod nata sit in uobis salus, qui est Christus Dominus, quoniam ad imaginem et similitudinem Dei facti estis, in ciuitate Dauid, ita ut bona operemini in forti forti\|tudine.
‘This will be a sign for you,’ revealing true things: ‘You wí1 find the infant wrapped in cloths,’ evidently good intention in upright desires, ‘and placed in a manger,’ that is, in good will .	Et hoc uobis signum, id est uera ostendendo: Inuenietis infantem, scilicet bonam intentionem, pannis inuolutum, id est in rectis desideriis, et positum in presepio, uidelicet in bona uoluntate.
When the human was created and placed in Paradise under the angels’ protection [there was] a great miracle in the whole heavenly host, ‘praising God’ about’ the human; because divine works shone forth in him, since rationality was supposed to work in him.	Et subito facta est, scilicet cum homo creatus positus est in paradyso, cum angelo, uidelicet cum angelica custodia, multitudo militiae celestis, id est magnum miraculum in toto celesti exercitu, laudantium Deum super hominem, quia diuina opera in ipso claruerunt, ita quod racionalitas in ipso operari debuit;
For the angel is rational only ín praise, but the human in both praise and deed. Once they had seen the human, the angels knew God to a greater extent.	angelus enim tantum racionalis est in laude, homo uero in utroque, scilicet in laude et in opere, et dicentium quia angeli uiso homine Deum plus cognouerunt.
Glory to God in the highest	Gloria in altissimis Deo,
God is glorious on high with the angels,	quod Deus gloriosus sit in excelsis cum angelis,
‘and on earth peace	et in terra pax,
and in heaven [peace] was given,	in celo data,
to people of good will.’	hominibus bonae uoluntatis,
because Adam was in good will before the Fall.	quoniam Adam ante casum in bona uoluntate erat.

HOMILY_15



HOMILY 15	CCCM 226: 228-230




15. The Sunday in the Octave of the Epiphany, 2
When Jesus had reached the age of twelve they went up to Jerusalem according to the custom of the feast day. In other words, when the time was accomplished that Rationality in the human reached the age of discernment such that a human knows good and evil, the admonition of the Holy Spirit and of Wisdom went up to faith according to the custom, which is just.’	<15.> Cum factus esset in transacto tempore, Iesus, id est racionalitas, annorum duodecim, scilicet cum peruenerit in homine ad intelligibilem etatem, ita ut homo bonum et malum sciat; ascendentibus illis, uidelicet per admonitionem Spiritus Sancti et sapientiae, in Ierosolimam, id est ad fidem, secundum consuetudinem, quod iustum est,
were ended, although they set out to return, the boy Jesus remained in Jerusalem, and his parents did not know.
And when the feast days
Clearly, when the good beginning of the brilliant deed that began there was finished,¹⁰ they ceased admonishing, saying: “See what you do now, because I led you to a good beginning.” Rationality remained in faith and lays up treasure within itself, determining inwardly what it is going to do.	diei festi, scilicet preclari operis, consummatis que diebus, uidelicet cum finitum esset bonum inicium quod illic incepit, cum redirent, id est cum cessarent admonendo, dicens: Vide quid modo facias, quia ad bonum inicium te perduxi, remansit puer Iesus, scilicet racionalitas, in Iherusalem, id est in fide, et thesaurizat in semetipsa, se cum tractans quid factura sit.
And they did not know the brilliance and perfection of its deeds, because it had not yet arrived at the end of its work	Et non cognouerunt parentes eius, claritatem et perfectionem operum, quia nondum operando ad finem peruenit.
But supposing him to be in the company, they went a day’s journey and began to search for him among their relatives and acquaintances. Not finding him, they returned to Jerusalem, seeking him.
[Rationality] reckoned along the usual path of self will, regarding whether it did good deeds and considering the vices and virtues, and whether it was between the vices or virtues.	Existimantes autem, computando, illum esse in comitatu, scilicet in communi uia propriae uoluntatis suae, uenerunt aspiciendo, iter diei, si bona opera fecerit, et requirebant eum, considerando, inter cognatos, uidelicet uitia, et notos, id est uirtutes, si inter uitia aut uirtutes sit.
They were not finding the human at work, but only reckoning with himself what he wished to do. They looked back to the faith to which they had led him, seeking him, because it is not good for a human to keep silent about his good works and to be useful only to himself. Let him do good things openly, offering examples also to others.	Et non inuenientes hominem operantem sed tantum apud se computantem quid facere uelit, regressi sunt, respiciendo in Ierusalem, ad fidem ad quam illum perduxerant, requirentes eum, quia non est bonum ut homo sub silentio in bonis sileat, sibimetipsi utilis tantum existens, sed ut bona palam operetur, aliis etiam exempla prebens.
And it happened after three days that they found him in the temple, seated in the midst of the teachers, listening to them and questioning them.
When this admonition was completed accordingly, because the human is rational and receives faith and also has the will for accomplishing the good, they found him seated in good deeds, as it is written: Lord, let my prayer be directed to you like the incense in your sight,” that is, beginning to do good to all, following the examples of other holy persons, inquiring after good things, and running after the saints.	Et factum est, id est cum admonitio ista sic completa fuerit, post triduum, quia homo racionalis est et fidem suscepit et etiam uoluntatem bonum operandi habet, inuenerunt illum in templo, uidelicet in bonis \| operibus, ut scriptum est: Dirigatur, Domine, ad te oratio mea sicut incensum in conspectu tuo; sedentem, id est incipientem, in medio, omnibus bene faciens, doctorum, id est secundum exempla aliorum sanctorum, audientem illos, bona perquirendo, et interrogantem eos, scilicet currendo post illos.
All who heard him were amazed by the good edification of holy deeds. When good report goes out about his understanding of new sanctification and his answers, they believe that it is as they hear in good report.	Stupebant autem omnes, in bona edificatione sanctorum operum, qui eum audiebant, ubi bonus rumor exurgit, super prudentia nouae sanctificationis et responsis eius: quod ita esse credunt ut in bono rumore audiunt.
And seeing his conversion they were amazed, because joy arises from that.	Et uidentes conuersionem, ammirati sunt, quia gaudium inde oritur.
And his mother, clearly, Wisdom, said to him: ‘Son, why did you act this way to us?’; “that is, placing yourself in hiding.	Et dixit mater eius, uidelicet sapientia, ad illum: Fili, quid fecisti nobis sic, te in occultum ponendo?
I do not want you to conceal your treasure, but to proceed openly in good deeds.	Sed nolo ut thesaurum tuum abscondas, sed ut aperte in bonis operibus incedas.
‘Behold your father and I,^’ namely the Holy Spirit’s admonition, which inspired you to the good, clearly, Wisdom, who nourished you gently, ‘would be sorrowful’ if you dishonored us, that is, if you bore our work to no avail. ‘We were searching for you’ because we do not want you to dishonor us in this way, that we would not be recognized in you.”	Ecce pater tuus, scilicet admonitio Spiritus Sancti quae tibi bonum inspirauit, et ego, uidelicet sapientia quae te suauiter nutriuit, dolentes, si inhonorares nos, scilicet si opus nostrum sine utilitate portares, querebamus te, ita quod nolumus ut inhonores nos hoc modo, ne agnoscamur in te.
And Rationality in the human said to them: ‘Why is it that you were seeking me?’ “I fear that if I go about openly, vainglory will impede me.” ‘	Et ait ad illos racionalitas in homine: Quid est quod me querebatis, quia timeo, si aperte ambulauero, quod uana gloria me impediat?
Did you not know that it is necessary for me to be among the things of my Father?’ “In other words, the admonition of the Holy Spirit reveals that I will always be in humility. It is necessary for me to flee pride and boasting.^”	Nesciebatis quia in his quae patris mei sunt, id est quae admonitio Spiritus Sancti ostendit, ita quod semper ero in humilitate, oportet me esse, quoniam necessarium michi est ut superbiam et iactantiam fugiam.
And they did not understand the word that he spoke to them, because they did not want him to cast himself upon the ground and hide his good works, such that others would not be edified from them; but rather that he have humility and fear in them, but still allow them to shine forth discreetly. It is as if they said: “Our work has been revealed, and we have not fallen.	Et ipsi non intellexerunt uerbum quod locutus est illis, quia nolebant, ita ut se in terram deiceret et bona opera sua ita occultaret, ne alii inde edificarentur, sed ut humilitatem et timorem in eis haberet, sed tamen cum discretione ea lucere permitteret, quasi dicerent: Opus nostrum apertum est, et non cecidimus.
We desire that you also act in this way and do not doubt; because a person sometimes mistrusts God^’s grace, such that he conceals the gift of God within himself and hides it too much, and God does not want this.”	Sic etiam uolumus, ut tu facias et non dubites; quoniam homo aliquando supra modum de gratia Dei diffidit, ita ut donum Dei in se abscondat et nimis celat, et hoc Deus non uult.
And he went down with them and came to Nazareth and was subject to them.	Et descendit cum eis, ubi homo uoluntatem suam deserit, et uenit Nazareth,
In other words, when a human abandons his own will he enters into evident good deeds, and he is subject to them in great fear.	scilicet cum uadit in aperta bona opera; et erat subditus illis, in magno timore subiectus.
And his mother, that is, Wisdom, kept all these words in her heart, that is, she kept fear, anxiety, and obedience in her memory.	Et mater eius, id est sapientia, conseruabat omnia uerba haec, scilicet timorem, angus\|tiam, et obedientiam, in corde suo, scilicet in memoria sua.
And Jesus increased in wisdom and age and grace	Et Iesus proficiebat sapientia,
Clearly, he increased in a multitude of good deeds, because he was steadfast in righteous deeds, namely in their fullness;	uidelicet in multitudine bonorum operum, et etate, quia in iustis operibus stabilis erat, et gratia, scilicet in plentitudine eorum,
before God	apud Deum,
because in the secret place of the heart one is good in the presence of God	quia in secreto cordis sui bonus est coram Deo
and men.	et hominibus,
and men when one dwells openly with them in good deeds.	cum palam cum eis in bonis operibus conuersatur.
HOMILY_23



HOMILY 23	CCCM 226: 249-251




*Septuagesima Sunday, 2*
‘The kingdom of heaven is like a householder who went out early in the morning to hire laborers in his vineyard.’ The entire fastening in the human being is the rationality that is in the human; it ^‘went out’ in the knowledge of perception to lead the body’s five senses into faith in the salvation of souls.	<23.> Simile est regnum celorum, id est omnis compago in homine, homini patrifamilias, scilicet racionalitas quae in homine est, qui exiit primo mane, uidelicet in scientia sensibilitatis, conducere operarios, id est quinque sensus corporis, in uineam suam, scilicet in fidem saluationis animarum.
‘After agreeing with the laborers to a denarius per day he sent them into his vineyard.’ In other words, rationality promises hope for life to the five senses, which they will always have; it ‘sent them^’ to faith in the salvation of souls.	Conuentione autem facta cum operariis ex denario diurno, id est quod racionalitas quinque sensibus spem uitae, quam semper habituri sunt, promittit, misit eos in uineam suam, scilicet in fidem saluationis animarum.
‘He went out at about the third hour,’ that is, at work, ‘and saw others,^’ clearly at another variation of work greater than that of opinion, ‘standing idle in the marketplace,’ that is, in deliberating over choosing what they wanted to do, ‘and said to them^’ admonishing: “You go into my vineyard, too,” evidently into faith in the salvation of souls, and “I will give you whatever is just in remuneration.”	Et egressus circa horam tertiam, uidelicet in operatione, uidit alios, in alia uicissitudine maioris operationis quam opinionis, stantes in foro otiosos, id est in deliberatione eligentes quid facere uellent, et dixit illis in admonitione: Ite et uos in uineam meam, id est in fidem saluationis animarum, et quod iustum fuerit in remuneratione dabo uobis.
‘They also went’ to work.	Illi autem abierunt ad opus.
‘He went out again at about the sixth hour,’ namely when the work was completed, ^‘and the ninth hour,^’ when the human is already weary from work, ^‘and did the same,^’ calling them to work.	Iterum autem exiit circa sextam, scilicet in perfecto opere, et nonam horam, cum homo iam in tedio operationis est, et fecit similiter, uocans eos ad opus.
‘At about the eleventh hour he went out and found others standing, and said to them again: “Why do you stand here idle all day?”‘ Clearly, in the absence of work ^‘he found^’ them weary and deliberating, and admonished them ‘again’: “Why do you stand in deliberation, in knowledge of good and evil, but not occupied with work?”	Circa undecimam uero exiit, uidelicet in defectu operis, et inuenit alios in tedio stantes, deliberando, et dixit illis iterum in ad\|monitione: Quid hic statis in deliberatione tota die, id est in scientia boni et mali, ociosi, scilicet uacantes in operatione?
‘They said to him: “Because no one has hired us.”‘ They agreed with rationality: “We do not know the reward for work.^”	Dicunt ei, consentientes racionalitati: Quia nemo nos conduxit; uidelicet quia nesciuimus mercedem operis.
He said to them, again admonishing: “You go into the vinyard too,” in other words, by means of good deeds into faith in the salvation of souls.	Dicit illis iterum in admonitione: Ite per bona opera et uos in uineam, id est in fidem saluationis animarum.
‘Then when evening came, the owner of the vineyard said to his steward: “Call the workers and pay them wages beginning from the last up to the first.^”‘ When the end of whatever labors arrived, rationality of faith in the salvation of souls ‘said’ to the merit that will administer the reward for deeds: “Call the body’s five senses and other vicissitudes of work, and give them praise and honor according to what they have merited before God and human-kind: from those who repented from their evils, when knowing their sin they refused to sin, whereby they became innocent, up to those who, out of simplicity and innocence, did not know how to sin, or because they completed the righteous and upright deeds they began.”	Cum sero autem factum esset, scilicet cum finis quorumque operum aduenisset, dicit dominus uinae, uidelicet racionalitas fidei saluationis animarum, procuratori suo, id est dignitati quae mercedem operum subministrabit: Voca operarios, scilicet quinque sensus corporis et alias uicissitudines operum, et redde illis mercedem, id est dans eis laudem et honorem, secundum quod apud Deum et homines meruerunt, incipiens a nouissimis, scilicet ab his qui de malis suis penitentiam egerunt, cum ipsi peccatum scientes peccare recusauerunt, ubi et innocentes effecti sunt; usque ad primos, scilicet qui pre simplicitate et innocentia peccare nescierunt, uel quia iusta et recta opera incipientes, ea perfecerunt.
‘Therefore, when they who had arrived at about the eleventh hour came for remuneration, they each received a single denarius.’	Cum uenissent ergo ad remunerandum qui circa undecimam horam uenerant,
Clearly, those who failed to work and fell away to sin ‘received’ only the hope of a heavenly reward.	uidelicet qui in defectu operis erant et peccare desierant, acceperunt singulos denarios, scilicet solam spem supernae mercedis.
‘But the first ones coming believed that they were going to receive more.^’	Venientes autem et primi,
They who, from the body’s innocence, did not know how to sin, ‘believed that they were going to receive more’ because they had not sinned since they did not have the appetite for sin.	qui ab innocentia corporis peccare nescierunt, arbitrati sunt quod plus essent accepturi, quia non peccauerant cum gustum peccati non haberent.
‘Yet they each received a single denarius also,’ that is, ‘they received’ only heavenly hope. ‘	Acceperunt autem et ipsi singulos denarios, id est solam spem supernam.
And receiving it, they grumbled against the householder,’ that is, against rationality in their hearts, saying: ^“These last labored one hour^”; in other words, in their opinion, after their sins they did good things with single steadfastness and vigor. ^“And you made them equal to us” in remuneration, “who have borne the burden of the day^” in oppression ^“and the heat^” in ardor of thoughts and body.	Et accipientes murmurabant in cordibus suis aduersus patremfamilias, scilicet racionalitatem, dicentes in opinione: Hi nouissimi unam horam fecerunt, uidelicet post peccata sua uno tenore et rigore bona fecerunt, et pares illos nobis fecisti in remuneracione, qui portauimus pondus diei in oppressione et estus in calore cogitatum et corporis.
‘And responding to one of them, he said: “Friend, I do no wrong to you.^”
^‘ Rationality said to Taste, which is the leader, as it were, of the other senses: ^“You know by tasting,²⁰ and I perceive; I do no wrong to you in remuneration.”	At ille respondens, scilicet racionalitas, uni eorum dixit, uidelicet gustui, qui quasi princeps aliorum sensuum est: Amice, quia tu sapis sicut et ego sentio, non facio tibi iniuriam in remuneratione.
“Did you not agree with me to a denarius?—in other words, that you would be rewarded through heavenly hope alone.”	Nonne ex denario, uidelicet de sola spe superna, conuenisti me cum ut per eam remunerareris? \|
“Take what is yours in heavenly hope, and go into the dwellings you have there.”	Tolle quod tuum est in superna spe, et uade in mansiones quas ibi habes.
“I wish, however, to give to this last as to you, that is, to give to the one who knows how to sin, and stops sinning, as to you, who do not know how to sin, due to the simplicity of innocence.”	Volo autem et huic nouissimo dare, id est illi qui peccare sciebat et peccare desiuit, sicut et tibi, qui pre simplicitate innocentiae peccare nesciebas.
“Am I not allowed to do what I want,” judging these things with upright judgment?	An non licet michi quod uolo facere, recto iudicio haec diiudicando?
“Or is your eye worthless, because 1 am good?” “Is your heart’s intention countering these things unjustly because I am a discerner, not wandering unstably?”	An oculus tuus, scilicet intentio cordis tui, nequam est, haec iniuste discutiendo, quia ego bonus sum, uidelicet discretor non uagans in instabilitate?
‘Thus the last will be first,’ that is, those who in appetite for sin stopped sinning, and those who became innocent through repentance, when they have persevered in good things. ‘And the first,’ evidently those who went along in the simplicity of innocence ^‘will be last,’ when, through the burden of anxieties and the heat of the body’s passion, they strive toward the good goal of perseverance.	Sic erunt nouissimi, id est qui in gustu peccati peccare desierunt, primi, scilicet innocentes per penitentiam effecti cum in bonis perseuerauerint, et primi, qui in simplicitate innocentiae incedebant, nouissimi, cum per pondus angustiarum et per estum caloris corporalium ad bonum finem perseuerantiae tendunt.
‘For many are called, but few indeed are chosen.’ Rationality leads the human being’s five senses to God^’s righteousness, ‘but^’ rarely are found any who do not grumble against ecclesiastical institutions and ordinances. Nevertheless, both the former and the latter will receive a denarius, clearly the hope of reward, albeit differently.	Multi enim sunt uocati, cum racionalitas quinque sensus hominis ad iustitiam Dei conducit: pauci uero electi, quia rari inueniuntur qui non murmurent contra institutiones et ordinationes ecclesiasticas, sed tamen et hi et illi denarium, uidelicet spem remunerationis, quamuis diuerso modo recipient.

HOMILY_35



HOMILY 35	CCCM 226: 283-285






35. The Finding of the Holy Cross
There was a man of the Pharisees by the name of Nicodemus.
Evil was known from what is upright, because evil is known from the good; Nicodemus means nothing, because through it the things which are good and righteous are known and proven.	<35.> Erat, id est cognitum est, homo, scilicet malum, ex Phariseis, scilicet de recto, quia malum de bono cognoscitur, Nichodemus nomine, quod est nichil, quia per illud ea quae sunt bona et iusta cognoscuntur et probantur.
This man came to Jesus by night, and said to him: ‘Rabbi, we know that you came as a teacher from God.’ Nothingness came in hatred and envy to the highest good and said, tempting: “Because you place all things in order, ‘we know’ by observing that there is no power except you.	Hic uenit ad Iesum, uidelicet ad summum bonum, nocte, scilicet in odio et in inuidia, et dixit ei, temptando: Rabbi, quia omnia disponis, scimus uidendo quia a Deo uenisti magister, ita ut nulla potestas sit preter te.
‘For no one can do these signs which you perform unless God is with him.’ Clearly, power, victory, and deeds serve no one except you alone, who are God.”	Nemo enim potest haec signa facere quae tu facis, id est nulli potestas, uictoria, et opera famulantur, nisi fuerit Deus cum eo, nisi tibi soli qui Deus es.
Jesus answered, saying to him through revelation: ^‘Amen, amen, I say to you’ by true demonstration, ‘unless one is born anew one cannot see the kingdom of God.’ In other words, “If creation does not carry out its work by that life-giving, which ought not to be empty, and which you do not do because you are nothing, creation does not awaken to the life-giving that fills all things, since any earthly and fallen creature rises again by being reborn at the birth of its beginning.”	Respondit \| Iesus, et dixit ei per ostensionem: Amen, amen dico tibi, in uera demonstratione: Nisi quis natus fuerit denuo, id est nisi creatura exerceat opus suum in uiuificatione illa, quae uacua esse non debet, quod tu non facis, quia nichil es, non potest uidere regnum Dei, quoniam ad uiuificationem illam non exurget, quae omnia implet, quia quaeque terrena et caduca creatura in ortu inicii sui renascendo resurgit.

Nicodemus said to him:	Dicit ad eum Nichodemus,
The evil that is nothing said: “In what way is creation able to exert itself in its work, when it is disobedient to you? ^‘Can^’ it hear again that first Let there be,¹⁵ and assume another circle, when you said: ‘and they were made?^”‘16	scilicet malum quod nichil est: Quomodo potest homo nasci, id est quali modo ualet creatura se in opere suo exercere, cum sit senex, scilicet cum tibi sit inobediens?
‘How can a man be born when he is old? Can he enter into his mother’s womb a second time and be reborn?’	Numquid potest in uentrem matris suae iterum introire, ita ut iterum audiat illud primum Fiat et aliam speram assumat, et nasci, ubi dixisti, et facta sunt?
Jesus answered: ‘Amen, amen, I say, to you, unless one is reborn of water and the Spirit one cannot enter the kingdom of God.^’ The highest good answered: “‘I say^’ the things you do not want to know; no form of creatures walks or stands or is able to be seen unless it has been created and quickened by the ‘water’ of growth ‘and’ the life-giving ‘Spirit’. Unless it turns around the wheel that is life, it does not live. When both animals and other creatures are formed in secret they can be said to be born, but when they have touched the air or the growth of greenness or the vigor of fortitude they are said to be reborn.”	Respondit Iesus, summum bonum: Amen, amen dico tibi, quae scire non uis: Nisi quis renatus fuerit, id est nulla forma creaturarum ambulat, nec stat, nec uideri potest, nisi creata et uiuificata ex aqua incrementi et Spiritu uiuificationis, non potest introire in regnum Dei, id est nisi rota quae uita est eam circumducat, non uiuit, quia et animalia et aliae creaturae, cum formantur in abdito, nata dici possunt, cum uero aerem tetigerint uel incrementum uiriditatis aut uim fortitudinis, renata dicuntur.
‘What is born,’ that is, brought forth ‘from flesh is flesh,^’ knowing nothing, because it lacks form—the wheel, namely life; ‘and what is born from the Spirit,’ either by air or by growth, ‘is spirit,’ because the wheel that is life is complete power. “	Quod natum est, productum est de carne, caro est, nichil sciens, quia forma indiget, rota scilicet uita, et quod natum est de Spiritu, spiritus est, uel aere uel incremento uiuificatum, quoniam rota quae uita est, tota potestas est.
‘Do not marvel’ that you are alone and do not desire life, ‘because I told you that you must be born anew,’ that is, praise life, because I am life, and all creatures live through me.”	Non mireris quod tu solum es nec uitam desideras, quia dixi tibi: Oportet uos nasci denuo, id est uitam confiteri, quoniam ego uita sum et omnes creaturae per me uiuunt.
“‘The spirit blows,’ giving life because the wheel of life that I touch neither stands nor moves nor flies without me, ‘where it will,’ when it knows it ought to be so. ‘And you hear its voice, and you do not know from whence it comes, or where it goes.’ You perceive its life-giving, giving life to anything whatsoever, or transforming the things given life, because it contains all things invisibly.	Spiritus ubi uult, id est ubi nouit sic esse debere, spirat, uiuificando, quia rota uitae quam tango nec stat, nec uadit, nec uolat sine me; et uocem eius, scilicet uiuificationem, audis, sentiendo, et non scis unde ueniat, quaeque uiuificans, aut quo uadat, uiuificata immutans, quia omnia inuisibiliter continet.
‘So it is with everyone who is born of the Spirit,’ because such is my power, which you do not know and do not wish to know in life.^”	Sic est omnis qui natus est ex Spiritu, quia talis est mea potestas quam tu nescis nec scire uis in uita.
Nicodemus said to him: ‘How can these things be?’ Nothingness introduced doubt: “How ‘can’ this ‘be,’ because it is not touched and not seen, unless this is a falsehood?”	Respondit Nichodemus, \| scilicet nichilum, et ait illi, dubietatem inferendo: Quomodo possunt haec fieri, ita quod non palpetur, nec uideatur, nisi mendacium sit?
Jesus answered: ‘You are a teacher in Israel, and you do not know these things?’ [In other words], it countered: “‘You are^’ an artisan who polishes all things that must be polished. What is it that you polish, if not what you ‘do not know’?	Respondit Iesus et dixit ei resistendo: Tu es magister, id est faber, qui omnia limas, in Israel, quae limanda sunt, et haec ignoras, quia quid est quod limas nisi quod nescis?
However, what ‘you do know’, you do not desire to ‘know’, and you seek out the things you ‘do not know’, which you will not be able to know.”¹⁷	Quod autem scis, scire non cupis, et illa queris quae ignoras, quae scire non poteris.
‘Amen, amen, I say to you, we speak about that which we know and we testify to what we have seen, yet you do not accept our testimony.’ “Therefore all the things you do not see, I ‘know’ and bring forth to life, revealing in [their] form, because what is invisible is present to me.” ‘If I have told you about earthly things and you did not believe,’ “that is, if you ‘do not know’ the earthly form that is able to be seen,”	Amen, amen dico tibi, quia quod scimus, loquimur; quae ergo scio et profero ad uitam, et quod uidimus, testamur, in forma ostendendo, et testimonium nostrum non accipitis, quia quod inuisible est, adest michi, quae omnia tu non uides.
‘how will you believe if I tell you about heavenly things’ “since you do not understand what is invisible, that when you wish to go up you do not have a head; when you wish to sit down you do not have feet.	Si terrena dixi uobis, et non creditis, id est si terrenam formam quae uideri non potest, nescis, quomodo si dixero uobis celestia, credetis, quia quod inuisible est non intelligis; quoniam cum ascendere uis, caput non habes; cum autem sedere uis, pedes non habes?
For you ‘do not know’ the face of creation, nor do you ‘know’ the journey of the Spirit.”	Vultum enim creaturae nescis, nec iter spiritus cognoscis.
‘No one has ascended into heaven except he who descended from heaven, the Son of Man who is in heaven.^’ “No creature among growing creatures grows unless its greenness binds it together; ‘except one who descended^’ unformed into form, because no form is able to exist unless it is from me, because creatures first begin to be formed invisibly, and take life from me, [the life] which I am, their verdure.”	Et nemo ascendit in celum, id est nulla creatura crescentium creaturarum crescit, nisi uiriditas eius eam contineat, nisi qui de celo descendit, ad formam informata, quia etiam nulla forma esse potest, nisi de me sit, filius hominis qui est in celo, quoniam creaturae primum inuisibiliter formari incipiunt et de me uitam sumunt, quae uiror earum sum.
‘And as Moses lifted up the serpent in the wilderness, so must the Son of Man be exalted, so that everyone who believes in him will not perish but will have eternal life.’¹⁹	Et sicut Moyses exaltauit serpentem in deserto,
“As water sends its vapor upwards from below, because when water^’s moving vapor goes up the water that is seen is in a form, so also do vigor and greenness rise up from me for the strengthening of other creatures, so that every creature that stands firm in its vigor and greenness will not dissolve,	id est sicut aqua fumum suum sursum mittit de imo, quia cum mobilis fumus aquae ascendit, aqua quae uidetur forma est, ita exaltari oportet filium hominis, scilicet ita etiam ascendit de me uigor et uiriditas ad confortationem ceterarum creaturam, ut omnis qui credit in ipso, uidelicet ut cuncta creatura quae in uigore et in uiriditate sua constat, non pereat,
because the life from whence creatures live is invisible, and must be believed to be so because any rottenness whatsoever must be cast out, and what remains must be held.	id est ne diffluat, quia uita unde creaturae uiuunt inuisibilis est, quae ita credenda est, sed habeat uitam eternam, quia unaquaeque putredo abicienda est, et quod manet, tenendum.
You are evil alone and do not desire life but deny life.	Tu malum solum es nec uitam uis, sed uitam negas.
But whoever praises life is in life.^”	Qui autem \| uitam confitetur in uita est.

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