LETTER 1

PG 40 977-100

Three cakks/kinds of souls/renunciarions

Three Types

of Souls

1. Some were called by the law of promise  - that original good implanted within them in their first [natural] condition.

When the word of God came to them, they did not hesitate but eagerly prepared to follow it, like our ancestor Abraham,

who first offered himself to the God who [had] enveloped him with the law of promise and appeared [to him] saying:

Go forth from your country and from your kindred and from your father’s house, and come into a land that I will show you. (Gen. 12:1.)

He went forth without any hesitation, prepared for his calling.

He is the pattern of this first kind of life, which abides to this day among those who follow in his footsteps.

whence and whither if souls are thus held up and thus conduct, they are readily able to attain the virtues, because their hearts are ready to be filled with the Spirit of God.

 7 Unde et iterum si animae sic sustineant et ita egerint, facile easdem virtutes assument, eo quod parata sint corda earum repleri Spiritu Dei.

2. And the second kind consists of those who hear the written Law testifying

[1] of all the punishments prepared for the wicked, and

[2] of the promises prepared for those who walk worthily in the fear of God;

and by the testimony of the written Law their free will awakens and arises, seeking to enter into the calling to which they are called, as David testifies, saying:

The law of the Lord is immaculate, converting the soul: [the testimony of the Lord is certain, giving wisdom to the simple]. (Ps. 19:7.)

And in another place he declares [this], saying,

your words illuminate and give understanding to children (Ps. 119:130);

And he adds many other things of which is is not possible to speak now.

14 Sed et alia quam plurima, de quibus modo non possumus enarrare.

3. And finally the third kind [of calling] occurs in those whose hearts are hardened by frequent vice and persistence in sinful acts.

The merciful God regularly afflicts them with hardship [labor] until they return to their senses, wholly repent, and attain those virtues [achieved by] the others of whom we have spoken.

These, then, are the three beginnings by which souls enter into repentance until they obtain grace and the calling of the Son of God.

 17 Hae igitur sunt introductiones tres animabus quae ad poenitudinem veniunt, donec adipiscantur gratiam et vocationem Filii Dei.

that both may be sanctified and in the same way enter together into their inheritance.

ut utraque sanctificari queant, ut eodem modo haereditatem utraque sumant:

 And the Spirit is made his guide in [properly] repenting of these things, and tests him by means of them, lest the enemy should turn him back again.

25 Spiritus quoque poenitentiae deductor efficitur in istis, et tentat eum in his, ne qua sit inimicitia ad convertendum forte retrorsum.

The mind also starts to discriminate between the body and the soul, as it begins to learn from the Spirit how to purify both by repentance. And, taught by the Spirit, the mind becomes our guide to the labours of body and soul, showing us how to purify them. And it separates us from all the fruits of the flesh which have been mingled with all the members of the body since the first transgression, and brings back each of the members of the body to its original condition, having nothing in it from the spirit of satan. And the body is brought under the authority of the mind, being taught by the Spirit, as St. Paul says: ‘I keep under my body, and bring it into subjection’. (1 Cor. 9:17.) For the mind purifies it from food and from drink and from sleep, and in a word from all its motions, until through its own purity it frees the body even from the natural emission of seed.

districtionem intermediam praebet, 27 incipiens doceri a Spiritu sanctificare corporis et animae poenitentiam 28 sensu edocto per Spiritum deducentem nos ad illud animae corporisque agendum, qui sanctificans omnia 29 ac districtionem praebens ut et carnis misceatur fructus ad universa corporis naturalia, ex quibus transgressio fuit; 30 et adducit unumquodque corporum naturalium ad priorem conditionem, 31 non habens aliquid alienum aut hostile spiritus. 32 Corpus siquidem redigitur sub potestatem sensus doctum a spiritu secundum eloquium Pauli: Obculco corpus meum, et in servitutem redigo. 33 Quoniam vero sensus antea semetipsum sanctificat in escis et potationibus a sopore, semel ac simpliciter in cunctis motibus suis, 34 quique et naturalem copulam segregaverat sanctificationi propriae.

Three movements of the body

Three Movements of the

Body

 ³⁵ I believe that there are three movements in the body. ³⁶ There is a natural, inherent movement, which does not operate unless the soul consents, otherwise it remains still.

³⁷ Then there is another movement as a result of stuffing the body with a multitude of food and drink. The heat of the blood, caused by excessive eating, stirs up the body, which is now moved by gluttony. ³⁸ Because of this the apostle says: Be not drunk with wine, wherein is excess. (Eph 5:18)

³⁹ And the Lord enjoined his disciples in the Gospel saying: Take heed lest at anytime your hearts be overcharged with surfeiting and drunkenness (Luke 21:34) and pleasures.

⁴⁰ Especially since they seek the level of sanctity they should say: I castigate my body and bring it into subjection.(1Cor 9:27)

⁴¹The third movement comes from the evil spirits, tempting us out of envy and seeking to divert those who attempt to sanctify themselves.

And, as I think, there are three types of motion of the body. There is that which is implanted in the body by nature, compacted within it[s first creation]; but this is not operative if the soul does not will it, save only that it signifies its presence through a passionless movement in the body. And there is another motion, when a man stuffs his body with food and drink, and the heat of the blood from the abundance of nourishment rouses up warfare in the body, because of our greed. For this cause the Apostle said, ‘Be not drunk with wine, wherein is excess.’ (Eph. 5:18.)

35 Reor autem tres corporis motus exsistere. 36 In ipso enim est naturale corporis concretum illi; quod tamen non operatur aut efflicit aliquid sine animae voluntate, nisi quod judicat in corpore solum. 37 Nam et alius motus exsistit ex pastu corporis multorum ciborum ac potuum, ex quibus adinflatio sanguinis orta, per escas oppugnat totius animae corpus epularum sumptione permotum. 38 Ob hoc et Apostolus ait: Nolite inebriari vino, in quo est luxuria.

2. And again the Lord enjoined His disciples, ‘Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness’ (Luke 21:34) or pleasure. Especially those who seek the measure of purity ought to be saying, ‘I keep under my body, and bring it into subjection.’ (1 Cor. 9:27.) And there is a third motion, from the evil spirits which tempt us out of envy, and seek to defile those who are setting out on the way of purity.

39 Deinde Domino nuntiante discipulis suis in Evangelio, dicitur: Videte ne quando graventur corda vestra in esca et potu, sive deliciis. 40 Inquirentibus praesertim mensuram sanctificationis, debitum est istud efferre: Castigo corpus meum, et in servitutem redigo. 41 Tertius vero motum est spirituum malignorum tentantium per livorem, ac volentium flaccidiores efficere eos qui conantur sanctificare semetipsos.

And now, my beloved children, in these three types of motion, if the soul exerts itself and perseveres in the testimony which the Spirit bears within the mind, both soul and body are purified from this kind of sick­ness. But if in regard to these three motions the mind spurns the testimony which the Spirit bears within it, evil spirits take authority over it, and sow in the body all the passions, and stir up and quicken strong war against it; till the soul grows weary and sick, and cries out and seeks from whence help may come to it, and repents, and obeys the commandments of the Spirit, and is healed. Then it is persuaded to make its rest in God, and that He is its peace.

42 Verumtamen si in iisdem tribus modis sustineat anima semetipsam testimoniis quibus spiritus docuerit sensum, sanctificabitur in utroque ab illo languore triformi. 43 Sin vero dimiserit semetipsum sensus a testimoniis quibus spiritus testificatur ei; tunc maligni spiritus supersederunt congregationi corporis, et oppugnant illo motu 44 usque deum anima fatigetur, et incipiat requirere unde auxilium veniat; conversaque reprehendat spiritus testimonia, ac sanetur 45 Tunc etiam ei dat quod unica sit requies postulanda a Deo, et quia sic fit pax ejus.

These things I have said to you, beloved, that you may know how it is required of a man to repent in body and soul, and to purify them both. And if the mind conquers in this contest, then it prays in the Spirit, and begins to expel from the body the passions of the soul which come to it from its own will. Then the Spirit has a loving partnership with the mind, because the mind keeps the commandments which the Spirit has delivered to it. And the Spirit teaches the mind how to heal all the wounds of the soul, and to rid itself of every one, those which are mingled in the members of the body, and other passions which are altogether outside the body, being mingled in the will. And for the eyes it sets a rule, that they may see rightly and purely, and that in them there may be no guile. After that it sets a rule also for the ears, how they may hear in peace, and no more thirst or desire to hear ill speaking, nor about the falls and humili­ations of men; but how they may rejoice to hear about good things, and about the way every man stands firm and about the mercy shown to the whole creation, which in these members once was sick.

46 Haec autem asserui ad poenitendum in corpore et anima, et qualiter oportet mundari eam; 47 cumque sumpserit tale certamen, tunc nuntia spiritus adsunt, et incipit discernere etiam aegritudines animales quae accedunt et per proprias voluptates. 48 Tunc siquidem erit participatio spiritus cum sensu, per custodiam mandatorum quae ei tradidit; 49 et docet eum curare omnem languorem propriae animae, unumquodque eorum discernens, et permistione accepta in corpore, naturalium ac reliquorum quae sunt peculiariter ei extra corpus a capite usque ad pedes, propriam voluntatem permistam habens in illis, 50 et oculis quidem terminum ut recte et confidenter conspiciatur, nihil ultra peregrinum gerentes. 51 Deinde ut aures audiant in pace, nec oblectentur amplius obtrectationem ac contumelias spirituales audire; 52 sed potius, ut omnium correctionem et miserationem incessuram prae omni desiderent possessione, quoniam in illis aegrotabat prius.

Then again the Spirit teaches the tongue its own purity, since the tongue was sick with a great sickness; for the sickness which afflicted the soul was expressed in speech through the tongue, which the soul used as its organ, and in this way a great sickness and wound was inflicted upon it, and especially through this member—the tongue—was the soul stricken. The Apostle James testifies to us and says, If any man thinketh himself to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.’ (Jas. 1:26.) And in another place he says, ‘The tongue is a little member, and defileth the whole body’ (Jas. 3:5)—and much besides, which I cannot all quote now. But if the mind is streng­thened with the strength that it receives from the Spirit, first it is purified and sanctified, and learns discrimination in the words that it delivers to the tongue, that they may be without partiality and without self-will, and so the saying of Solomon is fulfilled, ‘My words are spoken from God, there is nothing froward nor perverse in them.’ (Cf. Prov. 8:8.) And in another place he says, ‘The tongue of the wise is healing’ (Prov. 12:18); and much besides.

53 Deinde rursus ut linguam propriam doceat sanctitatem, quoniam hujusmodi languor insederat ei dudum, ut quibus aegrotabat, ex ipsis semper aliquid loqueretur, tradens linguae promenda organo, utpote exstanti sibi. Hic ergo languor abundantius magnificatus est illi in hoc membro quod est lingua. 54 Unde et Jacobus apostolus testificatur: Si quis videatur religiosus esse, non refrenans propriam linguam, semetipsum fallit, et hujus religio vana est. 55 Idemque ibi ait: Et lingua parva est, maculans totum corpus; et alia multa quae non possum adjicere cuncta. 56 Quod si praevaluerint sensus sumere ab spiritu, ipse prius sanctificabitur: et tandem perscrutans sermones, tradet quidem propriae linguae, sed nihil habentes pravum, aut animae voluntarium, 57 per quae verbum Salomonis implebitur dicentis: Mei sermones dicti sunt a Deo, nec est in illis aliquid pravum atque perplexum. 58 Idem rursus in alio loco ait: Lingua sapientium sanat; et alia quam plurima.

After this again the Spirit heals the motions of the hands, which once were moved in a disorderly way, following the will of the mind. But now the Spirit instructs the mind in their purification, that it may labour with them in almsgiving and in prayer; and the word is fulfilled concerning them which says, ‘Let the lifting up of my hands be an evening sacrifice’ (Ps. 141:2); and in another place, ‘The hands of the diligent make rich.’ (Prov. 10:4.)

59 Deinde iterum manuum motus intra me si erant aliquando motae, in quibus non oportebat animae voluptatibus; sed nunc ei spiritus unus terminat sensum, ut in sanctitate, in orationibus et misericordiis moveantur, hujusmodique opera perficiant. 60 Quin etiam in his illud eloquium compleatur orationum causa prolatum: Elevatio manuum mearum, sacrificium verspertinum. Idem alibi Salomon: Et quia manus fortium ditantur.

After this again the Spirit purifies the belly in its eating and drinking; for, so long as the desires of the soul were active within it, it was never satisfied in its greedy longing for food and drink, and in this way demons made their onslaught on the soul. About this the Spirit speaks by David, ‘With him that hath a high look and a proud heart I would not eat.’ (Cf. Ps. 101:5.) And to those who seek purity in this, the Spirit assigns rules of purification, to eat in moderation sufficient for the strength of the body, but in so doing not to have the taste of concupiscence: and in this way the saying of Paul is fulfilled, ‘Whether ye eat or drink, or whatever ye do, do all to the glory of God.’ (1 Cor. 10:31.) ,

61 Sicque postmodum ut ipsam escam ventris et potum emundet, etiamsi ad satietatem eis utatur; aut si aliquando illis animae voluptas paululum in desideriis fuerit, considerans quod nonnulli in satietate escae vel potus 62 daemonibus obtemperarint, de quibus Spiritus per David ait: Superbo oculo et insatiabili corde, cum hoc non edebam. 63 Nam et isti si iterum Domini inquisierint sanctitatem, etiam spiritus rursum terminat eis eadem sanctimonia, ut moderate et sufficienter ad sustinendum corpus utantur, 64 et ultra non habebant in eo concupiscentiam aut voluptatem. 65 Sicque eloquium Pauli complebitur dicentis: Sive comeditis, sive bibitis, sive quid aliud facitis, omnia in gloriam Dei facite.

Then in regard to the sexual thoughts which are moved from below the belly, again the mind is taught by the Spirit, and makes discrimination between the three types of motion of which we spoke above, and perseveres in their purification, as the Spirit helps and strengthens it; and all the motions are quenched by the power of the Spirit, which makes peace in the whole body, and cuts off from it all passions. This is what St Paul says: ‘Mortify your members which are upon the earth, fornication, uncleanness, passion, evil concupiscence’, and so on. (Col. 3:5.)

66 Deinde et his quae per cogitationem coitus sub alvo metitur, rursus sensus ab spiritu doctus, discretionem tribuit motibus eorum in supradictis tribus modis, et innititur ad sanctificationem, 67 auxilatorem spiritum habens. Exstinguitur etiam motus ille per virtutem spiritus pacificantis totum corpus et perimentis totum illum motum. 68 Hoc est verum eloquium quod a Paulo praedictum est: Mortificantes membra vestra quae sunt super terram; fornicationem, immunditiam, concupiscentiam malam; et quae deinceps.

After all this, it gives to the feet also their purification. At one time they were not making their steps aright according to God; but now the mind, being unified under the authority of the Spirit, effects their purifi­cation, that they should walk according to its will, going and ministering in good works, so that the whole body may be changed and renewed and be under the authority of the Spirit. And I think that when the whole body is purified, and has received the fulness of the Spirit, it has received some portion of that spiritual body which it is to assume in the resurrection of the just.

69 Sic denuo pedes, qui licet aliquando non erant habentes incolumem gressum nec secundum Deum ambulabant: hos iterum sensus qui sub spiritus fuerit voluntate, ad pergendum ministrare operibus optimis cogit, 70 ut immutatum corpus fiat sub spiritus potestate. 71 Sed aestimo quod talis habitatio jam acceperit etiam in hoc partem quamdam spiritualis corporis, quam acceptura erat in resurrectione justorum.

and shows it those who rise up against it and seek to prevent it separating itself from them, contending with it greatly that it may not abide in repentance.

 76 Propter quae adversarii prohibent, eam tentantes usurpare sibi, nec sinunt poenitere.

in much fasting

in [keeping] vigils

in frequent meditation

in [reciting] the Word of God

in extensive prayers

and in renunciation of the world

in humility

in poverty of spirit

how it has patiently endured temptation –

LETTER 3
(Letter 6 in the Latin Versions)
Septem Epistolae quae sub Nomine Sancti Antonii Abbatis Circumferuntur, ed. Antonio Erdinger, (Libraria Academica Wagneriana, Innsbriuck, 1871)

Epistola Sexta
(Erdington, 1872), pp. 102-109)

THE rational man who has prepared himself to be set free through the advent of Jesus, knows himself in his intellectual substance. For he who knows himself knows the dispensations of the Creator and all that He does among His creatures. Dearly beloved in the Lord, our members and joint-heirs with the saints, I beseech you in the name of Jesus Christ, that God may give you the spirit of discernment, to perceive and know how great love I have towards you, that it is not a bodily love, but a spiritual, religious love. For concerning your bodily names there is no need to write to you at all, since they are transitory.

Debet rationabilis homo paratus esse, ut liberet semetipsum in adventu  Filii Dei, cognoscens, se esse secundum sensualem suam exstantiam, quia, quicunque cognoverit semetipsum, cognoscet et dispensationem proprii conditoris, vel quaecunque facit in propriis creatnris. Dilectissimi nobis in Domino, membra nostra et coheredes Sanctorum! Obsecro vos in nomine Jesu Christi fasere, ut praestet ipse vobis omnibus discretionis spiritum in addiscendum  et sciendum dilectionem, quam habeo in vobis, quia non est corporalis dilectio, sed est spiritualis charitas divinae culturae.

If a man knows his true name, he will see also the name of truth. For this cause also while Jacob was wrestling all night long with the angel, his name was still Jacob; but when morning came, his name was called Israel, which means ‘Mind that sees God’. (cf. Gen. 3 2:24-30.)

De nominibus vero corporum nostrorum non opus est nominari ea; pertransennt enim. Cognoscat autem homo id, quod verum est nomen; propter quod et Jacob, luctanti  per totam noctem cum Angelo , nomen erat illi Jacobi. Mane auteur facto vocavit nomen ipsius Israël , quod est mens videns Deum .

I think you are not ignorant that the enemies of virtue are always plotting against the truth.

Puto etenim, non ignorare vos, quod adversarii virtutis obsideant veritatem.

For this cause not at one time only did God visit His creatures, but from the beginning there were some who were prepared to come to their own Creator by the Law of His covenant implanted in them, being taught by it to worship their Creator as is right.

Unde nec in  uno tempore tantum Deus visitat proprios creaturas,sed ab exordio mundi. Nonnulli enim  paraverunt se venire ad proprium conditorem per testamentariam ipsius legem, edocti ab illo adorare opificem suum, sicut oportet.

But by reason of the spread of infirmity, and the heaviness of the body, and evil cares, the implanted law dried up and the senses of the soul grew weak, so that men could not find themselves as they truly are according to. their creation,) that is to say, an immortal substance, which is not to be dissolved with the body; therefore this substance could not be set free by its own righteousness. For this cause God dealt with them according to His bounty by the writing of the Law, to teach them to worship the Father as they ought (cf. Jn 4.20). God is One, that is to say, Unity of intellectual substance. You should understand this, beloved, that in all places where there is not harmony, men draw wars upon themselves, and raise up lawsuits among themselves.

Quoniam vero per passionem infirmitatis et gravedinem corporis, ac distinotionem malignam refriguit testamentarium illud, et officia sensus animae lassaverunt, idcirco non potuerunt exquirere proprie secundum suam creationem, quod esset substantia immortalis, non corresolvenda  corporibus. Un de nec praevaluit semetipsam liberare in  justitia. Hujus rei gratis aggressus est eos Deus per scriptam  legem, ut doceret eos, adorare Patrem, sicut oportet. Sed quoniam Deus unus existit, et secundum sensualem essentiam in idipsum est unitas. Sit iste vobis sermo manifestus, quod omnis locus, in quocunque non fuerit consonantia, illic bella congerunt sibi, et judicia faciunt oriri apud semetipsos.

And the Creator saw that their wound was grown great, and needed the care of a physician—and Jesus Himself is their Creator, and Himself heals them—and He sent forerunners before His face.

Videns autem conditor, quod plaga eorum magnificata fuerit vehementer, et opus haberet remedium Jesu, medici veri, (ipse enim Unigenitus creator illorum existit, et ipse curat eos) misit ante se  instructorem domus;

And we are not afraid to say of Moses the Lawgiver that he is one of His forerunners, and that the same Spirit which was with Moses worked also in the choir of the saints; and they all prayed for the Only-begotten Son of God.

[Ep 4]  Et quia Moyses quidem aedificavit ut praecedens, idcirco’non timebimus asserere, eundem latorem legis unum esse ex praecursoribus, et, quia spiritus, qui fuerit cum Moyse, idem sit operatus et in choro sanctorum. omnesque petierunt de Unigenito Dei.

John again is one of His forerunners: and for this cause the Law and the Prophets were until John, and ‘the kingdom of God suffers violence, and the violent take it by force.’ (Matt. 11:12-13; Lk 16:16.)

[Ep 4]   Item Joannes unus de praecursoribus exstat, et ideo lex atque prophetae usque ad Joannem : „Regnum coelorum vim patitur, et violenti diripiunt illud”

And being clothed with the Spirit, they saw that none among the creatures was able to heal that great wound, but only the bounty of God, that is to say His Only-begotten,

[Ep 4] Praevidentes autem ii, qui spiritu ferebantur, quod nulla creatura possit curare illam grandissimam plagam, nisi sola beatitudo Dei, qui est Unigenitus ejus,

whom He sent to be the Saviour of all the world; for He is the great physician, who is able to heal the great wound.

[Ep 4]  quemque et destinavit salutem totius orbis, qui et est medicus magnus, potens curare ingentem plagam,

And they asked God, and of His bounty the Father of creatures spared not His Only-begotten for our salvation, but delivered Him up for us all and for our iniquities. (Rom. 8:32.) And He humbled Himself, and by his stripes we all were healed. (Phil. 2:8; Isa. 53:5.)

quod benignitas „Patris non pepercit Ilnigenito propter nos, sed tradidit eum propter nostram omnium salutem” , tradens ipse semetipsum propter peccata nostra. Et iniquitates quidem nostrae humiliaverunt eum, sed „livore ejus nos sanati sumus” ³

And by the word of His power He gathered us out of all lands, from one end of the world to the other end of the world, and raised up our hearts from the earth, and taught us that we are members one of another.

quoque verbo virtutis suae congregavit nos ex omnibus regionibus ab extremo terrae usque ad ultimum orbis, faciens resurrectionem sensuum nostrorum, et remissionem peccatorum, docens, nos alterutrum existere membra.

I beseech you, dearly beloved in the Lord: understand that this Scripture is the command of God. For it is a great thing for us to understand the form that Jesus accepted for us: for He became in all things like unto us, apart from sin. (Heb. 4:15.)

[Ep.4] Obsecro ergo vos, carissimi in Domino, ut intelligatis scripta, quia Dei mandata sunt. Magnum quippe nobis est hoc, ut advertamus mentem ad formam, quam assumsit Jesus propter nos, eo quod per omnia nobis fuerit similis excepto peccato .

Now therefore it is right that we also should set ourselves free by His advent, that by His foolishness He may make us wise, and by His poverty may enrich us, and by His weakness strengthen us, and confer resurrection upon us all, destroying him that had the power of death. (Heb. 2:14.) Then we shall also cease to call upon Jesus for bodily needs.

[Ep.4] Decet etiam, ut et nos ipsi liberemus ipsos nos in ejus adventum, et illins stultitia nos sapientes efficiat, paupertas ipsius ditet, et infirmitas robustos ostendat, et ipse omnium resurrectio fiat, „destruens eum, qui mortis habet imperium” . Tunc enim cessabimus opus habere secundum carnem in Jesu adventu.

The advent of Jesus helps us to do what is good, until we have destroyed all our vices. Then Jesus will say to us, ‘Henceforth I call you not servants, but brethren.’ (Cf. John 15:15.)

[Ep.4] Namque Jesus cooperatur nobis in bono servitio, usquequo destruamus malitiam omnem. Tune quoque dicet nobis Jesus : „Jam non vocabo vos servos, sed fratres”

When therefore the Apostles called to God, that they might receive the Spirit of Filial Adoption (Rom 8.15), then the Holy Spirit taught them to worship the Father as they ought.

[Ep.4] Quando igitur sic eos vocavit Deus , ut „acciperent spiritum filiorum adoptions “, tunc et Spiritus sanctus docuit eos, adorare Patrem, sicut oportebat.

And to me, this poor prisoner of Jesus, this time to which we have come has brought joy and lamentation and weeping. For many of our generation have put on the robe of religion but denied its power. As for those who have prepared themselves to be set free through the advent of Jesus, over them I rejoice. But those who do business in the name of Jesus, and do the will of their heart and their flesh (Eph 2.3) — over such I lament. Those who have looked at the length of the time, and their heart has failed them, and they have put off the robe of religion, and are become beasts—for them I weep.

[Ep 2] Unde et mihi quoque deterrimo, juncto Jesu, tempus istud, in quo advenimus, factum est laetificatio, et luctus et fletus, quoniam et multi de genere nostro induerunt indumenta pietatis, virtutem vero negaverunt. Quamobrem et ego in his quidem laetificor, qui praeparaverunt semetipsos liberare in adventu Jesu; in illis vero lugeo, qui interpellant nomen Jesu et „faciunt voluntatem cordis et carnis” . Nec non et eos defleo, intuentes longitudinem temporis, pusillanimes effecti sunt, et spoliaverunt se pietatis amictu, facti sicnt bestiae

Know therefore that for such men the advent of Jesus becomes a great judgment. But do you, my beloved in the Lord, know yourselves, that you may also know this time, and prepare to offer yourselves as a sacrifice acceptable to God.

Agnoscant vero [...] quod adventus Jesu factus sit hominibus judicium. Unde et vos , charissimi in Domino, cognoscite vosmetipsos , ut ad haec et tempus possitis cognoscere, et parati sitis, offerre ipso suos  sacrificium Deo.

Truly, my beloved in the Lord—for I write to you as men of understanding, who are able to know yourselves—you know that he who knows himself knows God: and he who knows God, knows also the dispensations which He makes for His creatures.

Vere, charissimi in Domino, quod tamquam rationabilibus vobis scribo , et qui potuistis cognoscere vosmetipsos. Scio enim, quod , quicunque cognoverit Deum, agnoscet et Deum; qui vero cognoverit Deum, agnoscet et dispensationes ilius , quas effecit in proprüs creaturis.

Let this word be manifest to you, that it is no bodily love that I have towards you, but a spiritual, religious love: for God is glorified in the council of His saints. (Ps. 88 [89] :8—Lxx.)

Manifestus quoque sit vobis iste sermo, quod non corpoream dilectionem habeo in vobis, sed charitatem spiritus culiturae Dei, ejus videlicet Dei, qui gloriatur in consilio justorum.

Prepare yourselves while you have intercessors to pray to God for your salvation, that He may pour into your hearts that fire which Jesus came to send upon the earth (Luke 12:49), that you may be able to exercise your hearts and senses, to know how to discern the good from the bad, the right from the left, reality from unreality. Jesus knew that the devil derives his power from the material things of this world, and He called His disciples and said to them, ‘Do not store up for yourselves treasure upon earth’, and ‘Take no thought for tomorrow; for tomorrow will take thought for itself.’ (Matt. 6:19, 34.) Truly, my beloved, you know that when there is a fair wind, the captain of the ship boasts; but it is in the time of violent adverse winds that every skilled captain is revealed. Know now of what kind is this time to which we have come.

Parate ergo vos ipsos, dum habetis, qui pro vobis exorent et postulantes pro vests, salute, ut „ignem, quem vent ipae mittere super terrain”, immittat cordibus vestris, ut possitis exercere habitudines vestras, et det sensaum officia ad cognoscendum discernere malignum a bono, a sinistra dexteram, a substantia insubstantiam. Sciens enim Jesus, quod imperium diaboli materia facit, advocans discipulos dixit eis : „Nolite thesaurirare vobis super terram, nee solliciti sitis de erastino. Crastinue enim dies sollicitas erit de se ”. Vere fratres, scitis, quod tempore ventorum prosperitatis omnis gubernator plaudet sibi; in contraria vero quaeque ventorum  omnis gubernator manifestatur. Intelligite ergo tempus , in quod advenimus, quale sit.

Of the details of the word of freedom there were many things to say to you. But ‘give occasion to the wise man, and he will be yet wiser.’ (Prov. 9:9.)

De minutia autem verbi libertatis erant plurima, quae dicerentur vobis; sed „si dedero occasionem sapienti sapientior erit ”

I salute you, from the least to the greatest, in the Lord. Amen.

Saluto vos a minimo usqne ad maximum.

LETTER 7
(Letter 3 in the Latin Versions)
Septem Epistolae quae sub Nomine Sancti Antonii Abbatis Circumferuntur, ed. Antonio Erdinger, (Libraria Academica Wagneriana, Innsbruck, 1871)

Epistola Tertia
(Erdington, 1871), pp. 75-88)

YOU know the grace of Our Lord Jesus Christ, Who, though He was rich, yet for our sakes He became poor, that we through His poverty might become rich.’ (2 Cor. 8:9.) Behold, His bondage has made us free, and His weakness has strengthened us. His foolishness has made us wise, if again by His death He effects our resurrection, so we may be able to lift up our voice greatly saying, ‘Though we have known Him according to the flesh, yet now in Christ each is a new creature.’ (2 Cor. 5:16-17.)

Scitis gratiam Domini nostri Jesu Christi, quod propter nos pauper factus est, cum dives esset, ut nos paupertate illius ditaremur. Servitus autem illius liberavit nos, et infirmitas ejus constituit validos. Stultitia illius nos sapientes effecit, si tarnen iterum per mortem propriam resurrectionem faciat nostram, ut in hac possimus vocem magnam elevare, dicentes : „Tametsi novimus secundum carnem, sed creatura est in Christo nova”

Truly, my beloved in the Lord, I tell you that as to the details of the word of liberty whereby we have been set free, I have still many other things to say to you, but there is not time now to tell you them. Now I greet you all, my dear children in the Lord, holy Israelite children in your intellectual substance. Truly it befitted you, who have drawn near to your Creator, to seek the salvation of your souls by the implanted law of the covenant. But by the abundance of wickedness and stirring up of evil and the cupidity of the passions, the implanted law of the covenant dried up, and the senses of our soul perished, and therefore we could not perceive the glorious intellectual substance, because of the death into which we had fallen. Therefore it is written in the divine Scriptures, ‘As in Adam all die, even so in Christ shall all be made alive.’ (1 Cor. 15:2’2.)

Vere, charissimi in Domino, dico vobis, quod juxta minutias verbi libertatis , in qua cuncti liberi sumus effecti, alia habeo multa, quae dicam vobis; sed non est horum tempus dicendi modo. Saluto interim vos omnes, charissimi mei nati in Domino, filii Israelitae sancti secundum vestram sensualem exstantiam! Vere, inquam, decebat vobis quasi propinquantibus proprio conditori ad inquirendam salutem animarum vestrarum per testamentariam legem, licet propter multitudinem malitiae et malignitatis distinctionem, ac libidinum voluntates refrixerit testamentaria illa lex, animaeque vestrae sensus officio obierint. Et idcirco nequaquam potueritis animadvertere sensualem et gloriosam essentiam propter mortem, qua corruerunt. Ideoque scriptum est in scriptura divina, quod, Sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.

Now therefore He is the life of every rational nature created by Him after the likeness of His own image; who Himself is the true Mind of the Father, and unaltered Image of the Father. (Heb. 1:3.) But the creatures made in His image are of changeable substance; for evil is come about in us, wherein we have all died, since it is alien to the nature of our intellectual substance. Therefore through all that is foreign to nature, we have made for ourselves a home dark and full of war. And this I testify to you, that we had lost all knowledge of virtue. Therefore our Father God saw our infirmity, that we were become incapable of clothing ourselves aright in the truth; therefore in His goodness He came to visit His creatures by the ministry of the saints.

Ergo iste est vita totius rationabilis naturae creatae in ipso secundum effigiem imaginis ejus , ipse etiam existit sensus verus Patris. Sed imago quidem genitoris inversabilis est, quae assumta est. Praeter illam vobis accidit malitia, in qua et universi mortui sumus. Extra naturam si quidem est substantiae sensualis in Deo, ergo omnibus, inquit, extra naturam est^. Acquisivimus domum tenebrosam ac proelüs plenam, et in hoc testificamur vobis, quod totius vigoris scientia deficit a nobis. Ob quam etiam causam aspiciens genitor noster Deus infirmitatem nostram, quod impossibiles simus effecti gestare veritatem, ex quo hujus rei gratia bonitate propria vepit, visitationem facere creaturarum suarum per ministerium sanctorum.

I pray you all in the Lord, beloved, to understand what I write to you; for it is no bodily love that I have towards you, but a spiritual, religious love. Prepare yourselves therefore to go to your Creator, and ‘rend your hearts and not your garments’ (Joel 2:13); and ask yourselves what we can ‘render unto the Lord for all the benefits that He has done unto us’ (Ps. 116:11), who even in our dwelling here and our humiliation, remembered us in His great goodness and His infinite love, and ‘hath not dealt with us after our sins’ (Ps. 103:10); who even made the sun to minister to us in this our dark home, and appointed the moon and all the stars for our ministers, commanding them to be subject unto vanity that will pass away (cf. Rom. 8:20), for the strengthening of our bodies. And there are other powers also, hidden powers, which He made ministers unto us, powers which we see not with the bodily eye.

Obsecro vos universos, in Domino charissimi, ut intelligatis, quae scribo vobis, quia non dilectionem corporalem habeo in vos, sed charitatem spiritus culturae Dei. Praeparate vosmetipsos ad conditorem vestrum ire, „scindite corda vestra, et non vestimenta vestra” , et scitote, quod possimus restituere Domino pro cunctis donationibus, quae dedit nobis , cuique et usque et hic in ista habitatione memoriam nostri facit propter immensam bonitatem suam et iufinitam dilectionem, „non faciens nobis secundum peccata nostra” ; qui et solem usque fecit ministrare nobis in tenebrosa domo, lunam quoque et aidera cuncta, jubens deservire vanitati periturae propter corp orum constabilitionem, aliasque virtutes multas nobis ministrare praefecit , quas neque vidimus corporis ocnlo.

Now, therefore, what shall we answer Him in the day of judgment, or what good is lacking from Him to us, that He has not done for us? Did the patriarchs not suffer for us, or the priests not teach us, or judges and kings not fight for us? Did not the prophets die for us? Or were not the apostles persecuted for us? Or did not His beloved Son die for us all? And now we ought to prepare ourselves to go to our Creator in holiness. For the Creator saw that His creatures, even the saints, were not able to heal the great wound of their own members. Therefore, being the Father of the creatures, He knew the infirmity of all their minds, and showed mercy towards them according to His great love, and spared not His only-begotten Son for the salvation of us all, but delivered Him up for our sins. (Rom. 8:32.) And our iniquities humbled Him, and with His stripes we all are healed. (Isa. 53:5.) And He gathered us from all regions by the word of His power, till He should make the resurrection of our minds from the earth, teaching us that we are members one of another. (Eph. 4:25.)

Quid ergo dicemus? Quasi in aliquo boni fraudemur ab eo, quod ipse non fecerit nobis? Numquid Patriarchae non passi slat pro nobis, ant sacerdotes non docuerunt nos? Numquid Filius Dei dilectus non pro nobis omnibus mortuus est? Ob quae universa debemns et ipsi properare ad pergendum in omni sanctitate ad proprium conditorem, qui cernens, creatnram non posse curare plagam, quae facta fuerat Judaeis, propriis videlicet membris, Pater ipse creaturarum, sciens infirmitatem sensus eorum, motus est visceribus circa eos, et secundum multam dilectionem suam non pepercit Unigenito Filio suo , sed ob nostram omnium salutem tradidit eum, et propter nostra peccata. Et iniquitates quidem nostrae humiliaverunt eum, „livore autem ejus nos omnes sanati sumus”. Hic congregavit nos ex omnibus regionibus verbo virtutis suae, donec illam sensus nostri resnrrectionem effecerit, docens, nos alterutrum existere membra.

Therefore it behoves us all, approaching our Creator, to exercise our minds and senses to understand the distinction between good and evil, and to know the whole dispensation of Jesus which He made in His advent; how He was made in all things like unto us, apart from sin only. (Heb. 4: 15.) But by reason of our great wickedness and stirring up of evil, and the grievousness of our inconstancy, the advent of Jesus was to some foolishness, and to some a stumbling-block; but for others, gain; and for some, wisdom and power; and for some, resurrection and life. (1 Cor. 1:23-24.)

Docet idcirco universis nobis properantibus ad proprium conditorem exercere habitudines nostras, ac sensus officia ad agnoscendam dignitatem, boni malique discrimen, nt sciatis omnes illas Jesu dispensationes, quas in proprio dedit affectu, similis nobis factus per omnia excepto peecato. Propter ‘vero multam malitiam nostram districtionemque malitiae et gravedinem inconstantiae nostrae factus est adventus ejus „quibusdam quidem stultitia, aliis vero ecandalum , „alteri parti emolumentum, itemque alii sapientia et virtus“, „porro alti resurrectio et vita “.

And let this be clear to you, that His advent is made a judgment for all the world. For it says, ‘Behold the days come, saith the Lord, and they shall all know me, from the least of them unto the greatest of them; and they shall teach no more every man his neighbour and every man his brother, saying, Know the Lord; and I will make my name heard unto the ends of the earth: that every mouth may be stopped, and all the world may be brought under the judgment of God; because that when they knew God, they glorified Him not as their Creator’ (Jer. 31:34; Rom. 3:19, 1:21), through their unintelligence, whereby they were unable to apprehend His wisdom, but each one of us sold himself to his own will for evil, and became slave to it.

Hoc quoque manifestum sit vobis , quod adventus illius factus sit „omni mundo judicium”. Ecce enim ait: Veniunt dies, dicit Dominus, et „owns sciant  me a minima usque ad maximum eorum” et auditum faciam usque ad extremum terrae, „ut omne os obstruatur, et subditus fiat omnia mundus Deo” quia, „cum cognovissent Deum, non ut creatorem proprium glorificaverunt” , et id propter vecordiam suam, per quam nec potuerunt capere sapientiam ej us. Sed unusquisque nostrum vendidit semetipsum proprüs voluptatibus in mala, et ipsis servus addictus  est.

Therefore, also, Jesus emptied himself of His glory, and took upon himself the form of a slave (Phil. 2:7-8), that His bondage might make us free. And we were become foolish, and in our foolishness committed every kind of evil; and again He took the form of foolishness, that by His foolishness we might be made wise. And we were become poor, and in our poverty lacked all virtue; therefore again He took the form of poverty, that by His poverty He might make us rich in all wisdom and understanding. (2 Cor. 8:9.) Not only this, but He even took upon himself the form of our weak­ness, that by His weakness He might make us strong. And He became obedient to the Father in everything unto death, even the death of the cross (Phil. 2:8), that by His death He might work the resurrection of us all, that He might destroy him that had the power of death, that is, the devil. (Heb. 2:14.) And if indeed we set ourselves free through His advent, we shall be found disciples of Jesus, and receive in Him the divine inheritance.

Ob quae ipse Jesus „exinanivit semetipsum a gloria, formam servi accipiens , ut illius servitus nos liberaret. Stulti fuimus, et in stultitia nostra facinus gessimus.Assumsit ille habitus stultitiae, ut no faceret sapientes. Item ille ob haec assumsit inopiaP formam, ut paupertate sua nos in omni sapieutia et intellectu ditaret. Non solum autem haec, sed insuper et infirmitatis nostrae figuram assumsit , ut propria infirmitate nos robustos efficeret, „obediens factus Patri in omnibus usque ad mortem, mortem autem crucis ”, ut in sua morte et humilitate illam cunctorum resurrectionem efficeret, „eumque destrueret, qui mortis habebat imperium, hoc eat, diabolum^. Igitur, si pro certo liberabimus nosmetipsos in adventum ejus , profecto inveniemur discipuli Jesu, et divinae hereditatis.instituemur heredes.

Truly, my beloved in the Lord, I am greatly troubled and vexed in my spirit: for we wear the habit and have the name of saints, and boast of this before unbelievers. And I fear lest the word of Paul be fulfilled in us, which says, ‘having the form of godliness, but denying the power thereof’. (2 Tim. 3:5.) And out of the love which I have towards you, I pray to God for you, that you may consider your own life, and inherit things unseen. Truly, my children, though we should give ourselves with all our power to seek the Lord, what thanks do we deserve? For we are only seeking our own reward; we are only seeking what is natural to our substance. For every man who seeks God or serves Him, does what is natural to his substance. But every sin of which we are guilty, is foreign and unnatural to our substance.

Charissimi in Domino ! Turbor vehementer et moveor in spiritu meo , quod nominibus amicti sumus, et cunctorum schema bajulamus in conspectu infidelium gloriantes. Sed metuo, ne illud Pauli oraculum impleatur in nobis, quo ait: „habentes formam pietatis, virtutem autem ejus negantes”. De charitate vero, quam habeo in vos, oro pro vobis ad Deum, ut consideretis vitam vestram, et hereditate capiatis ea, quae non videntur. Nam verum, filioli, est, quod, etiamsi demus nosmetipsos ex tota virtute, inquirere Deum, nec sic quidem condigna gratia erit. Id enim inquirimus, quod nostrum existit, et quod naturale est substantiae nostrae.

Truly, my dear children in the Lord, who have prepared to offer yourselves a sacrifice to God in holiness, we have hid from you nothing needful, but testify unto you what we have seen, that the enemies of virtue are always meditating evil against the truth. Of this also be advised, that he who is after the flesh always persecutes him who is after the spirit (Gal. 4:29), and all who will live godly in Christ shall suffer persecution. (2 Tim. 3:12.)

Vere etiam, charissimi in Domino , qui in omni sanctitate parastis, vosmetipsos offerre hostiam Deo, quia  nihil de iis, quae expediebant, celabimus vobis, sed perspicua facientes testificabimus ea, quae adversarii virtutis subripiunt veritati. Hoc quoque cognoscite, scientes, quod hic, „qui secundum carnem est, semper insectetur eum, qui secundum spiritum” , et quod „omnis, qui voluerit pie vivere in Christo, persecutionem patitur”.

Therefore Jesus, knowing all the tribulations and temptations that were coming in the world upon the apostles, and that by their patience they would destroy all the power of the enemy, that is, idolatry, com­forted them and said, ‘In the world ye shall have tribulation: but be of good cheer: I have overcome the world.’ (John 16:33.) And He taught them saying, ‘Fear not the world: for all the evils of the world are not worthy to be compared with the glory that is to be revealed. If they persecuted the prophets which were before you, they will also persecute you: if they hate me, they will hate you also. But fear not: for by your patience you will destroy all the power of the enemy.’ (Rom. 8:18; Matt. 5:12; John 15:20; Luke 21:19.)

Propter quod Jesus, cognoscens tribulationes omnes et tentamenta , veniens in mundo ad Apostolos , et sciens , quod per patientiam suam resolveret universam inimici virtutem, id est: idololatriaiu, consolabatur dicens : „Vos tribulationem habebitis in mundo; sed constantes estote, quia ego vici mundum” ; docebatque eos, dicens : Nolite timere mundum, „quia omnes afflictiones mundi condignae non sunt ,id eam, quae exspectatur, gloriam”. Nam, si eos, qui ante vos fuerunt, prophetas insecuti sunt, et vos persequentur, et si me oderunt,, et vos oderint ; sed confidentes estote, quia vestra sapientia solvetis omnem inimici virtutem.

Of the details of the word of liberty wherewith we are set free, I have much to tell you. But give occasion of wisdom to a wise man, and he will be yet wiser. (Prov. 9:9.) Yet we have need of mutual consolation in our paltry words. But if the mind has attained true perception, it needs no more the falsehood of bodily speech.

De minutia vero verbi libertatis, in qua liberati sumus, habeo alia multa dicere vobis ; sed „si dedero occasionein sapienti, sapientior erit”. Opus tarnen habemus consolari invicem exiguis quibusque sermonibus, quod, si vere perspexerit mens, jam nequaquam egebit loquelae corporalis mendacio.

to know himself,

and then to know the things of God,

and all the bounties which His grace is ever showing towards him;

and then to know that all sin and guilt is foreign to the nature of his intellectual substance. For at last our Creator seeing that by our own free choice we possess these unnatural things in which here we were dying, and being for this reason moved with compassion towards us, of His goodness wanted to bring us back to that beginning without end, and visited His creatures, not sparing Himself for the salvation of us all. He gave Himself up for our sins (Gal. 1:4); and our iniquities humbled Him, but with His stripes we were healed. (Isa. 53:5.) And by the word of His power He gathered us out of all lands, from one end of the earth to the other end of the world, and taught us that we are members one of another. (Eph. 4:25.)

Ac deinceps noverit, quod omne peccatum et totum, quidquid querulosum existit, extra naturam est sensualis exstantiae. Denique videus conditor noster, nos haec extra naturam possidere arbitrio liberali, in quo hic moriebamur, horum causa, visceribus pro nobis motus, propria bonitate voluit convertere nos ad illud sine fine principium, visitationem fecit creaturarum, non parcens sibimetipsi ob nostram universorum salutem. Tradidit quippe se pro peccatis nostris, et iniquitâtes quidem nostrae humiliaverunt eum, sed, „Livore ejus nos omnes sanati sumus”. Verbo etiam virtutis suae congregavit nos ex omnibus regionibus ad extremum terrae usque ad ultimum orbis, docens, quod essemus alterutrum membra.

Therefore, if indeed we have prepared to set ourselves free through His advent, let us examine ourselves to see what as rational men we can ‘render unto the Lord for all the benefits that He hath done unto us.’ (Ps. 116:11.) And so I also, the poor wretch who writes this letter, being roused from the sleep of death, have spent most of the time that I have been upon earth mourning and weeping, saying ‘What can I render unto the Lord for all the benefits that He hath done unto me?’ (cf. Ps 115) For nothing is lacking to us, which He has not done for us in our humiliation. He made His angels minister to us. He bade His prophets to prophesy, and His apostles to preach the Gospel to us. And as the greatest of all His ordinances, He made His Only-begotten Son to take upon Himself the form of a slave for us.

Quamombrem si pro certo paravimus, nosmetipsos liberos facere in ejns adventu, scrutetur semetipsum rationabifis homo, quidnam possit retribuere Deo pro cunctis donis, quae fecit in nobis. Unde et ego quoque deterrimus, qui banc descripsi epistolam, expergefactus a dormitione mortis plunmum illud temporis, quod mihi fuit supra terram factum, existimo luctum et fletum. Lugens quidnam possum retribuere Domino pro omnibus, quae fecit mihi? In nullo enim frustrati sumus eorum, qua& non perfecerit nobis in humilitate nostra. Augelos etenim suos nobis ministrare fecit, Prophetasque proprios vaticinari praecepit , Apostolos etiam suos nobis evangelizare jussit. Insuper vero illud omnium insigne est perceptorum , quod Unigenitum suum formam servi fecit assumerè pro nobis.

I beseech you therefore, my beloved in the Lord, you who are joint-heirs with the saints, to rouse up your minds in the fear of God. For let this word be clear to you, that John the Forerunner of Jesus baptized unto remission of sins for our sake, but by the Spirit we were sanctified in Christ. Let us now prepare in all holiness to cleanse the senses of our mind, that we may be clean by the baptism of Jesus, so as to offer ourselves a sacrifice to God.

Obsecro itaque, charissimi in Domino, vos, qui sanctorum existitis coheredes, ut excitare ventis proprias mentes in timore Dei. Sermo enim vobis iste sit manifestos, quod Joannes guident, praecursor Jesu, baptizaverit in remissionem peccatormn propter nos, spiritu autem sanctificati fuerimus in Christo. Praeparemus nos ipsos nunc in omni sanctitate ad purgandam sensualem mentem nostram, ut simus mundi in baptismate Jesu ad offerendum nosmetipsos hostiam Deo.

And this Paraclete Spirit comforts us and brings us back to our beginning, to recover our inheritance and the dominion of that same comforting Spirit. Therefore, ‘as many as have been baptized into Christ, have put on Christ: there is neither male nor female, there is neither bond nor free.’ (Gal. 3:27-28.) And every bodily tongue fails them, when they receive the doctrine of the Holy Spirit, at the time when they take up the holy inheritance, and worship the Father as is right, in spirit and in truth. (John 4:24.)

Hic vero Paraclitus Spiritus, qui consolatur nos, convertit  rursus ad principium nostrum ad recuperandas hereditates proprias et magisteria ejusdem spiritus consolantis. Hujus rei gratia „quo tquot in Christo baptizati suant, Christum induti sunt^. Nec est masculus aut ,femina, non est servos aut liber”^. Omnis etiam linqua corporum destruitur apud illos, accipientibus eis doctrinam sancti Spiritus in tempore, quo sument hereditatem sanctam, et adorabunt Patrem, sicut oportet, „in spiritu et veritate”^.

And let this word be clear to you; and do not wait for a future judgment in that coming of Jesus. For already His advent is judgment to all of us.

Manifestos siquidem sit vobis sermo iste, ne exspectare velitis judicium futurum in illa praesentia Jesu. Jam etenim adventus illius omnibus nobis in judicium existit.

Now therefore know that the saints and the righteous, clothed in the Spirit, pray for us always that we may be humbled before God, and put on again the garment that we had put off, in our intellectual substance. For often also has that voice come from God the Father to all who are clothed in the Spirit, saying to them, ‘Comfort ye, comfort ye my people, saith the Lord: priests, speak to the heart of Jerusalem.’ (Isa. 40:1-2.) For God always visits His creatures, and bestows His goodness upon them.

Scitote etiam, quod omnes in se gestantes spiritum, recipiantur et vestiantur vestimento illo, quo sumus exuti juxta sensuaiem nostram exstantiam. Nam et saepe fit vox, veniens semper a Deo Patre ad omnes illos, qui in se ipsum gerunt, dicens eis: „Consolamini, consolamini populum meum, dicit Dominus, et sacerdotes loquimini in corde Jerusalem”. Deus quippe visitationem continuo fecit creaturarum suarum, manifestans propriam bonitatem.

Truly, my beloved, of the details of the word of liberty with which we are set free, there are very many other things to tell you. But it says, ‘Give occasion of wisdom to a wise man, and he will be yet wiser.’ (Prov. 9:9.) But may the God of peace give you grace and the spirit of discernment, to know that what I write to you is the commandment of the Lord. May the God of all grace keep you holy in the Lord to your last breath. I pray God always for the salvation of you all, my beloved in the Lord.

Et vere, charissimi, secundum minutias verbi libertatis , in qua liberati sumus , sunt et alia quam plurima, quae dicautur vobis. Sed si „dedero occasionem sapienti, sapientior erit”^. Deus autem pacis det vobis gratiam discretionis, ut cognoscatis, quaecunque scribo vobis, quod mandatum sit Domini. Custodiat vos idem totius gratiae Deus sanctos in Domino usque ad novissimum flamen. Oro autem Deum semper pro omnium vestrum salute, in Domino dilectissimi.

The grace of our Lord Jesus Christ be with you all. Amen. (Rom 16.24)

„Gratia Domini nostri Jesu Christi cum omnibus vobis. Amen”

to know himself,

and then to know the things of God,

and all the bounties which His grace is ever showing towards him;