tag:blogger.com,1999:blog-347675042024-03-07T00:03:08.306-05:00Fides Quaerens Intellectum<i>While the right order requires that we should believe the deep things of the faith before we undertake<br>to discuss them by reason, it seems careless for us, once we are established in the faith, not to aim at<br>understanding what we believe.</i><br> -Anselm of Canterbury, <i>Cur Deus Homo</i>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.comBlogger180125tag:blogger.com,1999:blog-34767504.post-46426043266564399352023-09-17T08:00:00.000-04:002023-09-17T11:45:26.930-04:00O virgo visionibus fulgens: A Chronogram for the Feast of St. Hildegard of Bingen<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjshBxmk4Na1J-qQd9mTywLr2crISemAxNPLX7nql7njFPHwNWN6MzFsbAFi9l23bYvIRy8sUS7EDb-jUmIwqIuBUJykVU7sFhVVQuIS_MaWoXNcG26Xy8Q6_NeIH6LBnBZXFH6q4bRUO3H7Tcw0hhnRVtiW3oWH-ncRLLkqVbz3KY1Y589CgYC9Q/s488/Hildegard_of_Bingen_Scivias_III-8_Rupertsberg_MS_Fol_178r_Pillar_of_the_Saviours_Humanity_detail_Humility.jpg" style="clear: right; display: block; margin-left: auto; margin-right: auto; padding: 1em 0px; text-align: center;"><img alt="" border="0" data-original-height="488" data-original-width="268" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjshBxmk4Na1J-qQd9mTywLr2crISemAxNPLX7nql7njFPHwNWN6MzFsbAFi9l23bYvIRy8sUS7EDb-jUmIwqIuBUJykVU7sFhVVQuIS_MaWoXNcG26Xy8Q6_NeIH6LBnBZXFH6q4bRUO3H7Tcw0hhnRVtiW3oWH-ncRLLkqVbz3KY1Y589CgYC9Q/s320/Hildegard_of_Bingen_Scivias_III-8_Rupertsberg_MS_Fol_178r_Pillar_of_the_Saviours_Humanity_detail_Humility.jpg" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Humility; detail from the<br/>Pillar of the Savior's Humanity,<br/><i>Scivias</i> 3.8<br/>(<a href="https://abtei-st-hildegard.de/%e2%80%9cscivias%e2%80%9d-kodex-tafel-29-die-saule-der-menschheit-des-erlosers/">Rupertsberg MS, fol. 178r</a>)</td></tr></tbody></table><span style="font-size: large;">
o VIrgo VIsIonIbVs fVLgens,<br />
qVIbVs VIrgo DeI genetrIX<br />
et eCCLesIa sponsa eIVs<br />
VIae sanCtItatIs reVeLantVr:<br />
ora pro nobIs In ItInere nostra,<br />
Vt VIrtVtes CaeLestes<br />
qVasI tVrres CorVsCantes<br />
In nobIs aeDIfICentVr.
<br />
<br />
O virgin, gleaming with visions,<br />
in which the Virgin Mother of God<br />
and the Church, His spouse,<br />
are revealed as pathways of holiness:<br />
pray for us on our journey,<br />
that the heavenly virtues<br />
like sparkling towers<br />
might be built up within us.
</span>
<a name='more'></a>
<p>(O virgo visionibus fulgens, quibus Virgo Dei Genetrix et Ecclesia sponsa eius viae sanctitatis revelantur: ora pro nobis in itinere nostra, ut virtutes caelestes quasi turres coruscantes in nobis aedificentur.)</p>
<p>This year’s Chronogram for the Feast of St. Hildegard of Bingen was inspired by the connections between the Virgin Mary, the Church, and the Virtues in modeling and sustaining the religious life in Hildegard’s Scivias. I laid out these connections in a paper published earlier this year: <a href="https://www.mdpi.com/2077-1444/14/3/342">“‘O Jewel Resplendent’: The Virgin Mary and Her Analogues in Hildegard of Bingen’s <i>Scivias</i>.”</a> As I argued in that paper, the Virgin Mary’s presence beams like a light-filled gem across the whole of the work, as different elements within salvation history refract that light. In particular, the Virtues that dominate the third book of <i>Scivias</i> as they construct the Edifice of Salvation often echo the Virgin’s traits, becoming analogues and models of her sanctity. In this way, the Virgin Mary models the path of virtuous virginity that Hildegard holds up as the singular road to holy perfection for herself and the nuns under her care.</p>
<div style="text-align: center;"><i>About the Chronogram</i></div>
<p>
The chronogram is an epigrammatic form where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are commemorating. In this case, 2 D’s = 1000, + 7 C’s = 1700, + 4 L’s = 1900, + 1 X = 1910, + 18 V(U)’s = 2000, + 23 I’s = 2023. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in Festschriften for the Sibyl of the Rhine in 1979 and 1998.</p>
<p>Here are links to previous chronograms I have composed for St. Hildegard:</p>
<ul>
<li><a href="https://nathaniel-campbell.blogspot.com/2022/08/o-prophetissa-oecologica-chronogram-for-st-hildegard-of-bingen.html" title="O prophetissa oecologica">O prophetissa oecologica (2022)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2021/09/o-hortulana-sapiens-chronogram-for-st-hildegard-of-bingen.html" title="O hortulana sapiens">O hortulana sapiens (2021)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2020/09/o-luce-viventi-coronata-chronogram-for-st-hildegard-of-bingen.html" title="O luce viventi coronata">O luce viventi coronata (2020)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2019/09/spiritui-sancto-honor-sit-chronogram-for-st-hildegard-of-bingen.html" title="Spiritui Sancto honor sit">Spiritui Sancto honor sit (2019)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2018/09/o-vas-speculativum-chronogram-for-st-hildegard-of-bingen.html" title="O vas speculativum">O vas speculativum (2018)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2017/09/o-sibylla-vera-rhenensis-chronogram-for-st-hildegard-of-bingen-2017.html" title="O Sibylla vera Rhenensis">O Sibylla vera Rhenensis (2017)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2016/09/o-vox-nunc-in-caelo-chronogram-for-st-hildegard-of-bingen-2016.html" title="O voc nunc in caelo (2016)">O vox nunc in caelo (2016)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2015/09/o-vox-praeclara-chronogram-for-st-hildegard-of-bingen-2015.html" title="O vox praeclara (2015)">O vox praeclara (2015)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2014/09/o-prophetissa-teutonica-chronogram-for-st-hildegard-of-bingen-2014.html" title="O prophetissa teutonica (2014)">O prophetissa teutonica (2014)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li>
</ul>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com1tag:blogger.com,1999:blog-34767504.post-48623017191543859132023-03-29T21:27:00.006-04:002023-09-15T21:16:09.640-04:00New Article: “O Jewel Resplendent”: The Virgin Mary and Her Analogues in Hildegard of Bingen’s Scivias<div class="separator" style="clear: both;"><a href="https://www.mdpi.com/2077-1444/14/3/342" style="display: block; padding: 10px; text-align: center; clear: left; float: left;"><img alt="" border="0" data-original-height="140" data-original-width="140" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEijt3xOk7cUyWtePcEwNBPKdqyZWVdqnl0JW2eJLuL-uur7k2HDCHkSyXlBcPkF0_JcQEq4TDngmth0iPD8PSTmofErv9x-R9i31fG4ojHgp5cjoe1TybWvnAwKtgPWRM5XgzNPdq8Pf_zGGQL4QfvReGdt9kM1kusJrhpGR0yQZQJGEQ2sU6I/s80/Religions-logo.jpg"/></a></div><p>Now published in <a href="https://www.mdpi.com/2077-1444/14/3/342"><i>Religions</i> 14:3 (2023), 342 (21pp)</a>, as part of a <a href="https://www.mdpi.com/journal/religions/special_issues/4F1WM348P0">Special Issue</a> on “The Virgin Mary in the Middle Ages and the Renaissance: Devotion and Iconography.” DOI: <a href="https://doi.org/10.3390/rel14030342"> https://doi.org/10.3390/rel14030342</a>.</p>
<div style="text-align: center;"><b>Abstract</b></div>
<p>Despite the lush visual imagery of the twenty-six visions that form the foundation of Hildegard of Bingen’s first work, <i>Scivias</i>, the physical person of the Virgin Mary appears only once, as the Queen of the heavenly symphony in the book’s final vision. The images that coalesce in the musical compositions dedicated to the Virgin in that final symphony, however, resonate throughout the rest of the work, revealing Mary’s constant background presence. Moreover, analogues of traditional Marian imagery in both the text and the illustrations Hildegard designed for the work allow us to see how the Virgin exemplifies the life of the virtues from which Hildegard constructs the City of God. Finally, connections between <i>Scivias</i> and Hildegard’s third work, <i>Liber diuinorum operum</i>, demonstrate that the Virgin Mary models the path of virginity that Hildegard holds up as the singular road to holy perfection for herself and the nuns under her care.</p>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-40572145887623705532022-09-17T08:00:00.000-04:002022-09-17T11:29:46.557-04:00O prophetissa oecologica: A Chronogram for the Feast of St. Hildegard of Bingen<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlnL7Z9H-maMUmv97CtE_XqXyfBu6jhnwkq_T4Q1p8XjYtOqT09AtV3-FJ05M39kahGJmMy9iJpMsjfronMhWMDdmiBOipbpNOzr54g3lwNbNx_m1nt82Y-Xcbk2dYGvSw4r47Ot_1CIvt2xX74JhaRnSaf8lpXaEnMBfHL7JpfEa9qBMMyJ8/s2400/Hildegard-of-Bingen_Scivias_3-12_Last-Judgment_Rupertsberg-MS-Fol-225r.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2400" data-original-width="1893" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlnL7Z9H-maMUmv97CtE_XqXyfBu6jhnwkq_T4Q1p8XjYtOqT09AtV3-FJ05M39kahGJmMy9iJpMsjfronMhWMDdmiBOipbpNOzr54g3lwNbNx_m1nt82Y-Xcbk2dYGvSw4r47Ot_1CIvt2xX74JhaRnSaf8lpXaEnMBfHL7JpfEa9qBMMyJ8/s320/Hildegard-of-Bingen_Scivias_3-12_Last-Judgment_Rupertsberg-MS-Fol-225r.jpg" width="252" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><i>Scivias</i> 3.12: The Last Judgement<br /><a href="https://abtei-st-hildegard.de/%e2%80%9cscivias%e2%80%9d-kodex-tafel-33-der-tag-der-grosen-offenbarung/" target="_blank">Rupertsberg MS, fol. 225r</a></td></tr></tbody></table>
<span style="font-size: large;">
o prophetIssa oeCoLogICa,<br />
eLeMenta CVnCta,<br />
propter praVa opera nostra sVbVersa,<br />
qVereLas sVas<br />
qVasI aegrIs et strepItIs VoCIbVs<br />
In VIsIone tVa proferVnt:<br />
ora pro nobIs,<br />
Vt spIrItVs nostrI<br />
VIrtVtIbVs VIresCentes<br />
pro saLVte CreatVrae operentVr.<br />
<br />
O prophetess of ecology,<br />
all the elements,<br />
overturned by our perverse deeds,<br />
utter their complaints<br />
as with sick and strident voices<br />
in your sight:<br />
pray for us,<br />
that our spirits,<br />
growing green with the virtues,<br />
might act for the health of creation.<br />
</span>
<a name='more'></a>
<p>(O prophetissa oecologica, elementa cuncta, propter prava opera nostra subversa, querelas suas quasi aegris et strepitis vocibus in visione tua proferunt: ora pro nobis, ut spiritus nostri virtutibus virescentes pro salute creaturae operentur.)</p>
</p>
As I explained in <a href="https://churchlifejournal.nd.edu/articles/hildegard-of-bingens-lament-for-the-environmental-crisis-caused-by-human-sin/" target="_blank">an essay published earlier this year</a>, St. Hildegard of Bingen offered a stark vision of the damage our sinful corruption renders to the natural environment around us. So to honor the celebration of her feast day this year, I have composed this chronogram prayer to seek her prayers for us as we face the defining crisis of our age: climate change.</p>
<p>
The composition draws its inspiration in particular from the third vision of her second large work, the <i>Liber vitae meritorum</i> (<i>Book of Life’s Merits</i>). There, Hildegard imagines the elements themselves crying out in lament to God at the environmental crisis caused by human sin: “We cannot run and complete our course as we were put in place [to do] at your command. For humans overturn us like a mill wheel with their depraved works [<i>pravis operibus suis…subvertunt</i>]. So we stink with pestilence and the hunger for complete justice.” (<a href="https://archive.org/details/analectasanctae00hildgoog/page/104/mode/2up?q=%22Currere+et+iter+nostrum%22" target="_blank">LVM 3.1</a>) Hildegard explains their lament more fully later in the vision:</p>
<blockquote>
This is because the elements utter their complaints as with the loudest shouts to their Creator [<i>querelas uelut maximas uociferationes elementa ad creatorem suum proferunt</i>], not so that they might speak like humans do, but so that they might demonstrate what their oppression means. For because they are caught up by human sins, they transgress the proper mode that they received from their Creator, with movements and courses that are foreign to them. They demonstrate that they cannot keep to the paths and purposes to which they were enjoined by God, because they are subverted by human wickedness. So too they stink with the pestilence of depraved reputations and the hunger of miscarried justice, for humans do not tend them rightly. For they sometimes are contaminated by the fog of stinking human filth brought on as punishment, because the elements and humans share a common bond—humans exist with the elements and the elements exist with humans. (<a href="https://archive.org/details/analectasanctae00hildgoog/page/114/mode/2up?q=%22hoc+est+quod+querelas%22">LVM 3.23</a>)</blockquote>
<div style="text-align: center;"><i>About the Chronogram</i></div>
<p>
The chronogram is an epigrammatic form where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are commemorating. In this case, 1 M = 1000, + 7 C’s = 1700, + 4 L’s = 1900, + 21 V(U)’s = 2005, + 17 I’s = 2022. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in Festschriften for the Sibyl of the Rhine in 1979 and 1998.</p>
<p>Here are links to previous chronograms I have composed for St. Hildegard:</p>
<ul>
<li><a href="http://nathaniel-campbell.blogspot.com/2021/09/o-hortulana-sapiens-chronogram-for-st-hildegard-of-bingen.html" title="O hortulana sapiens">O hortulana sapiens (2021)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2020/09/o-luce-viventi-coronata-chronogram-for-st-hildegard-of-bingen.html" title="O luce viventi coronata">O luce viventi coronata (2020)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2019/09/spiritui-sancto-honor-sit-chronogram-for-st-hildegard-of-bingen.html" title="Spiritui Sancto honor sit">Spiritui Sancto honor sit (2019)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2018/09/o-vas-speculativum-chronogram-for-st-hildegard-of-bingen.html" title="O vas speculativum">O vas speculativum (2018)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2017/09/o-sibylla-vera-rhenensis-chronogram-for-st-hildegard-of-bingen-2017.html" title="O Sibylla vera Rhenensis">O Sibylla vera Rhenensis (2017)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2016/09/o-vox-nunc-in-caelo-chronogram-for-st-hildegard-of-bingen-2016.html" title="O voc nunc in caelo (2016)">O vox nunc in caelo (2016)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2015/09/o-vox-praeclara-chronogram-for-st-hildegard-of-bingen-2015.html" title="O vox praeclara (2015)">O vox praeclara (2015)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2014/09/o-prophetissa-teutonica-chronogram-for-st-hildegard-of-bingen-2014.html" title="O prophetissa teutonica (2014)">O prophetissa teutonica (2014)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li>
</ul>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-57250239177537584782022-08-19T12:32:00.000-04:002022-08-19T12:32:39.550-04:00"Sexual Abuse and the Shadows of the Fall"<a href="https://churchlifejournal.nd.edu/articles/sexual-abuse-and-the-shadows-of-the-fall/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="747" data-original-width="1051" height="227" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxqCGiMiXagi_LW7hf7oM7tPtBq9aNYf_tSzd1TSqqM0ScTGnowOvGbjL-N-o69teamnbAaV_hIsO58Q5gvodc2-jx5UQTx7clauhSmnHA9UhhiDucPoEftWN1hI4JZ_W1rT1Jy4QxO_iaek47pXRTMtGnIWj5ZdPDq_VhrTuYeT0qCcGHGpo/s320/clj-sexual-abuse-and-the-shadows-of-the-fall.png" width="320" /></a>In this <a href="https://churchlifejournal.nd.edu/articles/sexual-abuse-and-the-shadows-of-the-fall/" target="_blank">new essay published today at <i>The Church Life Journal</i></a>, I look at St. Hildegard of Bingen's views on the origins of sexual abuse and the universal #MeToo moment. She notices precisely the ways in which the abuse of power distorts our ability to know and understand reality, and thus distorts our relationships with each other and with God. Her solution lies in the redemption of human nature through Christ's humility.<br /><p></p>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com1tag:blogger.com,1999:blog-34767504.post-19508320661936010432022-04-22T08:00:00.004-04:002022-05-09T20:02:42.298-04:00“Hildegard of Bingen’s Lament for the Environmental Crisis Caused by Human Sin”<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://churchlifejournal.nd.edu/articles/hildegard-of-bingens-lament-for-the-environmental-crisis-caused-by-human-sin/" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="256" data-original-width="481" height="170" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7dJcZwtMdm1xTYS52ExzXKX7posUNe3t4qoQDMa87M1CkzhrXSHFS1EJlj4PylSfcFZVEn08PZhxqBtF5MUwRf3L3ZDlcsyRuWnUmRAxPFsRku1ed98ceuyrFUTxMfuYjnc5Ugzq8mpJrCFWUJhIruB8jupBViOOlimWCNPSp1ATYea9t_dE/s320/Church-Life-Journal.JPG" width="320" /></a></div><br />For Earth Day, I've got an extended look at the integrated ecological vision of St. Hildegard of Bingen up over at the <i>Church Life Journal</i> of the McGrath Institute for Church Life at the University of Notre Dame--<a href="https://churchlifejournal.nd.edu/articles/hildegard-of-bingens-lament-for-the-environmental-crisis-caused-by-human-sin/" target="_blank">check it out</a>!<br /><p></p>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-88036452056161820182021-12-25T21:51:00.003-05:002021-12-26T20:04:50.627-05:00“Let the heavens be glad and let the earth rejoice!” (Ps 95[96].11)<table cellpadding="1" cellspacing="0" class="tr-caption-container" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi4cwikDiNxFqzvR7eV_MTutKEisg4OLOudpOy3FRC4wo7ByPpUbAd_Q2DaRr4-wBZu9ZLYF1lcx95dnxhcF1XG5cNWaYzra7jeZNVHsPmL03jdeKvBSi12F6Yyr4gfULf8PTYQImB91fzZ6PDLCJkQMjbI9ZQJ1L1tsMNWFhb-yrXDKUOSUaI=s1345" style="clear: right; display: block; margin-left: auto; margin-right: auto; text-align: center;"><img alt="Nativity, with virgin and unicorn below, from Floreffe Bible, 12th century." border="0" data-original-height="1345" data-original-width="761" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEi4cwikDiNxFqzvR7eV_MTutKEisg4OLOudpOy3FRC4wo7ByPpUbAd_Q2DaRr4-wBZu9ZLYF1lcx95dnxhcF1XG5cNWaYzra7jeZNVHsPmL03jdeKvBSi12F6Yyr4gfULf8PTYQImB91fzZ6PDLCJkQMjbI9ZQJ1L1tsMNWFhb-yrXDKUOSUaI=w181-h320" width="181" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">The Nativity of Christ,</span><br />
<span style="font-size: x-small;">from the Floreffe Bible, British Library,<br />
<a href="http://www.bl.uk/manuscripts/Viewer.aspx?ref=add_ms_17738_f168r">Add MS 17738, fol. 168r</a></span><br />
<span style="font-size: x-small;">(ca. 1170, Belgium)</span></td></tr></tbody></table>
<span style="font-size: x-large;">A Sermon for the Nativity of the Lord</span></p><p>
<span style="font-size: large;">From the <i>Speculum Ecclesiae</i> of Honorius Augustodunensis (early 12th cen.)<sup><a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n1" name="start_n1" title="Footnote 1">[1]</a></sup></span></p>
<p>
<i>Let the heavens be glad and let the earth rejoice! Let the mountains break into songs of praise, for the Lord has comforted his people and will have mercy on his poor</i> (Ps 95[96].11 / Is 49.13).<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n2" name="start_n2" title="Footnote 2">[2]</a></sup> It is right that the heavens are bid to be glad today, for today they have gained the illumination of new light and new joy. Today indeed heavens’ King has willed to visit the earth with his presence and to restore through humans the loss incurred in heaven by the angels’ fall.<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n3" name="start_n3" title="Footnote 3">[3]</a></sup> So at once the heavens have shown their cheerful joy to the world by sending forth a shining star in honor for their King. It is also right to urge the earth to rejoice today, for the <i>Truth that sprung up from the earth</i> (Ps 84.12[85.11]) has come today to free her from the curse and to unite humankind, born from the earth, with the angels in heaven. The earth has made her great exultation known to the world today by pouring forth from her womb a spring of oil for her God, who is born from her bosom, and offering it to those who look in wonder <sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n4" name="start_n4" title="Footnote 4">[4]</a></sup> The mountains, too, are urged to break into song in praise of God.<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n5" name="start_n5" title="Footnote 5">[5]</a></sup> The mountains are the patriarchs and prophets, who transcended human merits by their holy way of life like mountains that rose high above the plains of the earth. Today they have broken into song in praise of God, for what the patriarchs once foretold in figures and the prophets in Scripture, they rejoice today to see fulfilled—that <i>the people</i> of the Gentiles <i>who walked in the darkness</i> of ignorance <i>have seen</i> today <i>the great light</i> of God’s eternal Wisdom (Is 9.2). <i>And on those who dwell in the land of the shadow of death</i>—that is, hell—<i>light has risen</i> (Is 9.2): Christ is born, the splendor of the everlasting Father;<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n6" name="start_n6" title="Footnote 6">[6]</a></sup> after coming down for them and snatching them from the darkness, he drew them towards eternal light.</p><a name='more'></a>
<p>The righteous, too, insofar as God will dwell within them, are called heavens, for the sun of wisdom, the moon of eloquence, and the stars of the virtues shine in them. These heavens have been glad today, for their desire—what they have for so long wished for with so many prayers—has been fulfilled in Christ’s birth today, and they have felt the approach of their reward. But by the earth one understands sinners, in whom have sprung up <i>the thorns and thistles</i> of sin (Gn 3.18). These are urged to rejoice today, for through Christ<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n7" name="start_n7" title="Footnote 7">[7]</a></sup> they deserve to be called to pardon. </i>I have not come</i>, he said, <i>to call the righteous, but sinners</i> (Mt 9.13). The mountains, meanwhile, are the angels who broke into sweet songs of praise to God<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n8" name="start_n8" title="Footnote 8">[8]</a></sup> this day, as to their King born on earth they sang with voices echoing above, <i>Glory in the highest</i> (Lk 2.14)!<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n9" name="start_n9" title="Footnote 9">[9]</a></sup> They also happily declared <i>peace to people of good will</i> (Lk 2.14), from whom they knew their diminished number would be made whole again. </p>
<p>The sun, too, has quite happily put on a new gleam today, because it has seen <i>the Sun of righteousness</i> (Mal 4.2) that gives it light arise upon the earth to which it gives light. Indeed, a scarlet ring gleaming far and wide shone today around the sun’s light, a sure sign that the Sun of life,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n10" name="start_n10" title="Footnote 10">[10]</a></sup> having risen up in death’s darkness, has resolved to adorn the world with the scarlet of his blood.<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n11" name="start_n11" title="Footnote 11">[11]</a></sup> It is also said that a wild animal spoke today with a human voice, indicating that the mouth of the Gentiles, silent until then, ought to be opened in praise of God.<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n12" name="start_n12" title="Footnote 12">[12]</a></sup> When the Gentiles saw the star, they were amazed and prepared themselves to offer gifts to the newborn King. </p>
<p>Today the whole of creation has raised itself to happiness, for the Son of heaven’s King has come today from the palace of heaven into the prison of the world on behalf of a lost servant and brought joy to the whole universe. Rightly indeed has the whole world put on today a new dance, <i>for the Lord has comforted his people</i> (Is 49.13). His people are the humble, the meek,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n13" name="start_n13" title="Footnote 13">[13]</a></sup> the chaste, the modest, the merciful, the patient, and those who love God<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n14" name="start_n14" title="Footnote 14">[14]</a></sup> and neighbor. Because these people had dwelt in sorrow, in that they had for so long been scattered from heavenly happiness, today they are consoled by the Lord, because today through Christ, not only the gates of paradise, which had been closed because of disobedience, but also the doors of heaven are unlocked for them. This is also promised them by the angel: <i>“For he shall save his people from their sins”</i> (Mt 1.21). </p>
<p><i>He will also have mercy on his poor</i> (Is 49.13). The poor are people like me, who have failed<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n15" name="start_n15" title="Footnote 15">[15]</a></sup> to do the Lord’s commands and insatiably clung their whole life to every sin. Because they bemoan that they are wretched and stripped of righteousness, they desire wholeheartedly to be freed by him from the wretchedness of their sins and punishments. They are <i>his</i><sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n16" name="start_n16" title="Footnote 16">[16]</a></sup> <i>poor</i> because they know that they cannot be saved except by God’s grace alone. Therefore, the Lord has mercy on them when he promises them the hope of pardon, saying, <i>“Repent, for the kingdom of Heaven is at hand</i> for you” (Mt 4.17).<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n17" name="start_n17" title="Footnote 17">[17]</a></sup> Therefore, the festive cheer of today’s light is shared by the righteous and the sinners, for a crown is promised to the righteous if they persevere in their righteousness, while pardon will be granted to the sinners if they fly from wickedness to repentance. </p>
<p>My friends, don’t let it seem a burden to you if this sermon continues a while longer and with greater detail. If someone were to come here from another people and dwell here as a pilgrim, and then someone else whom they knew were to come from their homeland, they would eagerly and effortlessly offer to listen to whatever that person had to report about their homeland and their friends or fellow citizens. All of you are here on pilgrimage; therefore, you ought to listen very intently to what is proclaimed to you about your homeland, the heavenly Jerusalem,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n18" name="start_n18" title="Footnote 18">[18]</a></sup> and what is told about God<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n19" name="start_n19" title="Footnote 19">[19]</a></sup> your Father, the Church your mother, and your fellow citizens, the angels and saints. Nevertheless, because you are tired today from the unusually long service and the harshness of the bitter cold squeezes at some of you, I want, as much as a I can,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n20" name="start_n20" title="Footnote 20">[20]</a></sup> to share with you briefly how the Son of God<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n21" name="start_n21" title="Footnote 21">[21]</a></sup> came into this world to free the human race from the devil’s power. </p>
<p>As the Gospel relates (cf. Lk 1.1-20), at that time Caesar Augustus ruled the Roman Empire. He had made subject to his authority all the kingdoms that the ocean’s edge girds and bounds on every side. He published an edict that the whole world should undergo a written census, and he had promulgated this decree such that every person should return to the homeland where his family originated, and that any<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n22" name="start_n22" title="Footnote 22">[22]</a></sup> should freely recoup the inheritance that he had unjustly lost.<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n23" name="start_n23" title="Footnote 23">[23]</a></sup> Once there, each person should recite his family genealogy to the provincial judge, and so the notary’s witness would mark him for the census. At that time, there was a certain man of Bethlehem named Joseph, who was betrothed to Mary,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n24" name="start_n24" title="Footnote 24">[24]</a></sup> a holy virgin of God,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n25" name="start_n25" title="Footnote 25">[25]</a></sup> who, although her parents were poor, was descended from royal stock. Because of poverty, he had moved from Judaea into Galilee and settled in the town of Nazareth to make a living. As the entire population throughout the world journeyed therefore to land of their birth at the bidding of the Emperor’s edict, Joseph too went to declare the census with Mary, his betrothed, to Bethlehem, the city of King David, because both he and the Virgin were descended from the noble stock of David’s family.<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n26" name="start_n26" title="Footnote 26">[26]</a></sup> And since, because of the crowd of gathered guests flowing in from everywhere, there was no dwelling place in the entire city that had room, and since they did not at that time have family wealth, when they could not find lodging, they stayed in the street. </p>
<p>Then <i>the fullness of time had come</i><sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n27" name="start_n27" title="Footnote 27">[27]</a></sup> (Gal 4.4) when God had determined to <i>look down from heaven onto earth</i> (Ps 101.20[102.19]), and that night the blessed Virgin gave birth with no pain or mess to him who holds the whole world in his hand.<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n28" name="start_n28" title="Footnote 28">[28]</a></sup> Wrapping him in swaddling clothes, she laid him for the time being in a manger, which perhaps Joseph or some other fellow travelers<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n29" name="start_n29" title="Footnote 29">[29]</a></sup> had prepared for the animals in the street. Soon the heavens proclaimed his birth with a new star to celebrate, and the earth with rejoicing, for immediately, springs of oil burst forth from the depths of the earth. The angels too appeared to people with an immense light and, singing a joyous hymn, declared that the King of heaven was born on earth. These are the solemnities of this sacred day, to be celebrated by both angels and humans. </p>
<p>Now, my dear friends, I want very briefly to unlock for you the mysteries of these things, of why the Only-Begotten of God wished to visit the world<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n30" name="start_n30" title="Footnote 30">[30]</a></sup> in such a way. When that powerful king imposed the bridles of his empire upon all the people, this signifies that the newborn King had determined to draw the entire world with the reins of faith<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n31" name="start_n31" title="Footnote 31">[31]</a></sup> beneath the yoke of the Gospel. When the world shone, meanwhile, with the greatest peace, this signifies that Christ, the true Peace, appeared on earth,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n32" name="start_n32" title="Footnote 32">[32]</a></sup> and he would loose the enmities between God and humans and by his blood return human nature to angelic dignity.<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n33" name="start_n33" title="Footnote 33">[33]</a></sup> When all traveled back to their native land, this signifies that all ought to be turned back through Christ to the homeland of paradise. Their lost inheritance is returned to them, for the lost possession of paradise is restored to the faithful through Christ. Individuals are recalled by their descendants and thus are enrolled in the written census, for the faithful who confess by faith and works that their roots are in paradise, deserve to be confirmed by Christ for the heavenly kingdom with the anointing of chrism. We also read that some were killed who did not know their line of generation, for of course those who do not believe in the Church’s practice of regeneration perish in an eternal death. To Caesar the people paid a denarius, which was supposed to carry his image and be the weight of ten coins, for all who desire to be reformed in the image of their Creator ought particularly to keep the Ten Commandments of the Law without delay. </p>
<p>That Christ willed to be born in the street signifies that, because for our sake he became an exile from the homeland of heaven, he came to a foreign place. Although all things were his own and <i>he came unto his own</i> (Jn 1.11), still this world, so full of troubles, was quite different from his glory. He is born at night because, though he would later <i>come openly</i> (Ps 49[50].3), he comes now in secret, unrecognized as God. He is wrapped in swaddling clothes and by his death looses our <i>loincloths stitched together from the leaves</i> of sin (Gn 3.7). He is laid in a manger—namely, in the animals’ food trough—because his body is given to the faithful for the food of life (cf. Jn 6.48-59). Over the manger are said to have stood an ass and an ox, for certainly the people of the Gentiles (which are understood by the ass) and the people of the Jews (which are understood by the ox) are brought together by faith to the feast of Christ’s body. A star shone brighter than the rest, for the Holy of Holies has today enlightened the world. A spring of oil burst forth from the earth in Rome and ran in a bountiful stream into the Tiber River, for the pure Virgin brought forth today a spring of mercy that flowed forth bountifully into the human race. The angels presented themselves to people with a great flash of light and singing hymns of praise, for they prefigured that they would be, through the King born today, for an eternal light and perpetual praise of the Creator. </p>
<p>These are the sacrosanct mysteries that Holy Church honors today by rejoicing in the Lord with the angels. And three masses are celebrated today, signifying that humans are saved by Christ’s birth throughout the three ages—the patriarchs before the Law, the prophets under the Law, and the faithful under grace. </p>
<p>Today, the daylight begins to get longer and the shadow of night to get shorter, for surely the splendor of eternal light<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n34" name="start_n34" title="Footnote 34">[34]</a></sup> that appears today has put to flight the darkness of vices or sins from the human race and enlightened the world with the radiance of the virtues and called it forth to the undying light. </p>
<p><b><span style="color: red;">Finish here if you wish; but if time permits, add this:</span></b></p>
<p>This singular Nativity,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n35" name="start_n35" title="Footnote 35">[35]</a></sup> my dear friends, was anticipated by the first Man, who came forth as an individual form from the pure earth. He then foretold this Nativity, saying: <i>A man shall leave his father and his mother and cleave to his wife</i> (Gn 2.24). For Christ left his Father in heaven and Synagogue, his mother on earth, and cleaved to his wife, the Church. This was also prefigured by the patriarchs, as Isaac was foretold by an angel and born from a barren old woman.<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n36" name="start_n36" title="Footnote 36">[36]</a></sup> Isaac, who is called “joy,”<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n37" name="start_n37" title="Footnote 37">[37]</a></sup> is Christ, who is the complete joy of the faithful. The prophets all foretold this in many ways. Even the very beasts portrayed in figures that it was to come. The unicorn is said to be the fiercest of beast with only a single horn. To capture it, place a virgin girl in a field, and when it comes to her and lays down in her lap, it is caught. By this beast Christ is portrayed, through its horn is grasped<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n38" name="start_n38" title="Footnote 38">[38]</a></sup> his unconquerable strength. When he laid down in the Virgin’s womb, he was caught by the hunters, that is, he was found in human form by those who love him. </p>
<p>Therefore,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n39" name="start_n39" title="Footnote 39">[39]</a></sup> dear friends, because the Son of God willed to come down from heaven to you<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n40" name="start_n40" title="Footnote 40">[40]</a></sup> in prison, and to redeem you from the tyrant’s captivity, turn away with all your strength from serving the wicked lord who gives to his serfs nothing except eternal suffering; and hand yourselves over whole-heartedly to the lordship<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n41" name="start_n41" title="Footnote 41">[41]</a></sup> of the best Lord, who offers his serfs eternal joys. God the Father had only one Son [and]<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n42" name="start_n42" title="Footnote 42">[42]</a></sup> did not want him to be the sole heir, [so] he sent him after the runaway serf into exile, so that when the serf returns with the Son, he could give him the King’s palace. Flee to him, all of you, with your whole effort, serve him with all your strength, that you might eventually celebrate this festive season with the angels forever. Amen. </p>
<p><span style="color: red;"><b>Of St. Anastasia:</b><sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n43" name="start_n43" title="Footnote 43">[43]</a></sup> </span></p>
<p>The blessed martyr Anastasia increases our votive joys this holy day. She was a noblewoman of the Romans—but she abandoned all her wealth out of love for Christ, stood by the Christians held in prison and gave to them whatever they needed. Then she was imprisoned by the pagans, afflicted with many tortures, and finally had her head cut off for Christ’s sake. <sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n44" name="start_n44" title="Footnote 44">[44]</a></sup></p>
<p><b><span style="color: red;">Of St. Eugenia:</span></b></p>
<p>To this is added today the holy virgin and martyr Eugenia. Her father, Philipp, was a senior imperial official<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n45" name="start_n45" title="Footnote 45">[45]</a></sup> sent from Rome to Alexandria, where he governed the whole of Egypt under his authority. But his daughter secretly left his palace with two of their servants, Protus and Hyacinth, and entered a men’s monastery wearing a man’s clothing. After she became abbot there, she gleamed through many miracles. Since no one recognized that she was a woman, she was solicited by some housewife to for illicit sex. When she rebuffed the advances, she was accused by that woman<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n46" name="start_n46" title="Footnote 46">[46]</a></sup> before a judge, who happened to be her father. When he threw all the Christians with her into jail, Eugenia was tortured for the illicit act. After a long discussion with her father, for Christ’s glory she tore off the clothing she was wearing and presented herself, the prince’s daughter. He was quickly converted with his whole household to God, <sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n47" name="start_n47" title="Footnote 47">[47]</a></sup> later became bishop, and not long after was beheaded for Christ upon the altar where he celebrated Mass. But fire from heaven devoured the woman who had accused [Eugenia], together with all of her household. After this, her mother, Claudia, came to Rome with her daughter Eugenia, and her two sons Sergius and Bachus,<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n48" name="start_n48" title="Footnote 48">[48]</a></sup> and the two eunuchs Protus and Hyacinth. Sergius and Bachus became proconsuls and counts<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n49" name="start_n49" title="Footnote 49">[49]</a></sup> and many were converted to the faith<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n50" name="start_n50" title="Footnote 50">[50]</a></sup> by them. Many married women also were converted by Claudia, and many virgins by Eugenia. Furthermore, when many soldiers were converted by Protus and Hyacinth, they were killed for Christ’s name. Eugenia, meanwhile, after many contests and various sufferings, was sacrificed this day, her blood outpoured, an offering for Christ. And because Christ willed to come down to earth, he gave to humans, but also to these young girls, the power to mount to heaven. Commend yourselves to these and to all the saints, that through their merits, after this pitiable life you might rejoice with them<sup><a href="https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#n51" name="start_n51" title="Footnote 51">[51]</a></sup> in the eternal solemnity. </p>
<div style="text-align: center;"><b>Notes</b></div><br />
<sup><a name="n1">[1]</a></sup> This sermon has been translated from the text in <a href=" http://mlat.uzh.ch/index.php?app=browser&text=11000:6"><i>Patrologia Latina</i> 172, cols. 815-820</a>, in consultation with several manuscripts, especially the following: <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n1" title="Jump back to note 1 in the text.">↩</a>
<ul><li><a href=" https://digital.bodleian.ox.ac.uk/objects/93247fe3-d012-405f-a31e-1e599e373d6a/surfaces/6bf1a20e-1d25-4718-a075-6570ada5ad94/">Oxford, Bodleian Library, MS Lyell 56, fols. 2v-5r</a></li>
<li><a href="https://manuscripta.at/diglit/AT1000-131/0004">Admont, Benediktinerstift, Cod. 131, fols. 1v-4r</a></li></ul>
<sup><a name="n2">[2]</a></sup> The amalgamation of Ps 95[96].11 with Is 49.13 owes to a Responsory for the First Sunday of Advent (<a href="http://cantusindex.org/id/007068">CAO 7068</a>), perhaps also under the influence of the use of Ps 95[96].11 as an Offertory Antiphon for Christmas (<a href="http://cantusindex.org/id/003567">CAO 3567</a>). <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n2" title="Jump back to note 2 in the text.">↩</a><br />
<sup><a name="n3">[3]</a></sup> Tradition holds that when Lucifer was cast out of heaven with his followers, an empty space among the choirs of angels was left, to be filled by humankind as the tenth choir of heaven; see <i>Elucidarium</i> 1.6 (<a href="http://mlat.uzh.ch/index.php?app=browser&text=10986:8">PL 172, col. 113</a>). <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n3" title="Jump back to note 3 in the text.">↩</a><br />
<sup><a name="n4">[4]</a></sup> The spring of oil is one of the seven signs of the Nativity at the end of Hrabanus Maurus, Homily 163 (<a href="http://mlat.uzh.ch/index.php?app=browser&text=8913:237">PL 110, col. 468A-B</a>). <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n4" title="Jump back to note 4 in the text.">↩</a><br />
<sup><a name="n5">[5]</a></sup> Dei: MSS; Domini, PL 172, col. 815B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n5" title="Jump back to note 5 in the text.">↩</a><br />
<sup><a name="n6">[6]</a></sup> Cf. St. Ambrose’s hymn, <i><a href="http://www.preces-latinae.org/thesaurus/Hymni/Splendor.html">Splendor paternae gloriae</a></i>. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n6" title="Jump back to note 6 in the text.">↩</a><br />
<sup><a name="n7">[7]</a></sup> per Christum: MSS; om. PL 172, col. 815C. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n7" title="Jump back to note 7 in the text.">↩</a><br />
<sup><a name="n8">[8]</a></sup> Dei: MSS; Domini, PL 172, col. 816A. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n8" title="Jump back to note 8 in the text.">↩</a><br />
<sup><a name="n9">[9]</a></sup> Gloria in excelsis: MSS; add Deo, PL 172, col. 816A. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n9" title="Jump back to note 9 in the text.">↩</a><br />
<sup><a name="n10">[10]</a></sup> vitae: MSS; justitiae, PL 172, col. 816A. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n10" title="Jump back to note 10 in the text.">↩</a><br />
<sup><a name="n11">[11]</a></sup> The scarlet ring and talking beasts also come from Hrabanus Maurus, Homily 163 (<a href="http://mlat.uzh.ch/index.php?app=browser&text=8913:237">PL 110, col. 468A-B</a>). <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n11" title="Jump back to note 11 in the text.">↩</a><br />
<sup><a name="n12">[12]</a></sup> Dei: MSS; Domini, PL 172, col. 816B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n12" title="Jump back to note 12 in the text.">↩</a><br />
<sup><a name="n13">[13]</a></sup> humiles mites: MSS; mites humiles, PL 172, col. 816B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n13" title="Jump back to note 13 in the text.">↩</a><br />
<sup><a name="n14">[14]</a></sup> Dei: MSS; Domini, PL 172, col. 816B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n14" title="Jump back to note 14 in the text.">↩</a><br />
<sup><a name="n15">[15]</a></sup> neglexerunt: PL, Lyell 56 et al.; contempserunt, Admont 131 et al. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n15" title="Jump back to note 15 in the text.">↩</a><br />
<sup><a name="n16">[16]</a></sup> eius: MSS; etiam, PL 172, col. 816C. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n16" title="Jump back to note 16 in the text.">↩</a><br />
<sup><a name="n17">[17]</a></sup> vobis: PL, Admont 131 et al.; om. Lyell 56 et al. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n17" title="Jump back to note 17 in the text.">↩</a><br />
<sup><a name="n18">[18]</a></sup> The foundational conceit of life in this world as a pilgrimage from one’s heavenly homeland was developed by St. Augustine of Hippo in <i>The City of God</i>. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n18" title="Jump back to note 18 in the text.">↩</a><br />
<sup><a name="n19">[19]</a></sup> Deo: MSS, om. PL 172 col. 817B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n19" title="Jump back to note 19 in the text.">↩</a><br />
<sup><a name="n20">[20]</a></sup> quia estis hodie fatigati de longioris officii insolentia et quosdam vestrum constringit etiam asperioris frigoris inclement, cum brevitate quanto potero brevitate volo: MSS; PL 172 col. 817B offers here a bowdlerized text. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n20" title="Jump back to note 20 in the text.">↩</a><br />
<sup><a name="n21">[21]</a></sup> filius Dei: MSS; om. PL 172, col. 817B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n21" title="Jump back to note 21 in the text.">↩</a><br />
<sup><a name="n22">[22]</a></sup> patrimonium quod quilbet: MSS; patrimonium quodlibet, PL 172, col. 817C. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n22" title="Jump back to note 22 in the text.">↩</a><br />
<sup><a name="n23">[23]</a></sup> These details of the census come from Hrabanus Maurus, Homily 163 (<a href="http://mlat.uzh.ch/index.php?app=browser&text=8913:237">PL 110, col. 467A-B</a>). They may be influenced by the concept of the Jubilee year from Lv 25. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n23" title="Jump back to note 23 in the text.">↩</a><br />
<sup><a name="n24">[24]</a></sup> Mariam: PL and Lyell 56; but most MSS omit the name here. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n24" title="Jump back to note 24 in the text.">↩</a><br />
<sup><a name="n25">[25]</a></sup> Dei: MSS; Domini, PL 172, col. 817C. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n25" title="Jump back to note 25 in the text.">↩</a><br />
<sup><a name="n26">[26]</a></sup> Joseph’s descent is given in the genealogy of Mt 1.1-17; Mary’s descent was understood to be implied by the genealogy of Lk 3.23-38. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n26" title="Jump back to note 26 in the text.">↩</a><br />
<sup><a name="n27">[27]</a></sup> advenerat: MSS; advenit, PL 172, col. 817D. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n27" title="Jump back to note 27 in the text.">↩</a><br />
<sup><a name="n28">[28]</a></sup> Cf. Is 40.12; and the third verse of Venantius Fortunatus’ hymn, <i><a href="https://www.preces-latinae.org/thesaurus/BVM/QuemTerra.html">Quem terra, pontus, aethera</a></i>. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n28" title="Jump back to note 28 in the text.">↩</a><br />
<sup><a name="n29">[29]</a></sup> conviantes: most MSS; convivantes, PL 172, col. 817D. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n29" title="Jump back to note 29 in the text.">↩</a><br />
<sup><a name="n30">[30]</a></sup> mundum: MSS; nos, PL 172, co. 818A. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n30" title="Jump back to note 30 in the text.">↩</a><br />
<sup><a name="n31">[31]</a></sup> Cf. Gregory the Great, <i>Moralia</i> 6.31.4 (<a href="http://mlat.uzh.ch/index.php?app=browser&text=8054:18">PL 76, col. 574A</a>). <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n31" title="Jump back to note 31 in the text.">↩</a><br />
<sup><a name="n32">[32]</a></sup> in terris: MSS; om. PL 172, col. 818A. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n32" title="Jump back to note 32 in the text.">↩</a><br />
<sup><a name="n33">[33]</a></sup> Cf. Eph 2.14-16; Honorius’s <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html">Sermon for Easter Day</a> (<a href="http://mlat.uzh.ch/index.php?app=browser&text=11000:21">PL 172, col. 933B</a>); and Hrabanus Maurus, Homily 127 (<a href="http://mlat.uzh.ch/index.php?app=browser&text=8913:201">PL 110, col. 390A</a>). <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n33" title="Jump back to note 33 in the text.">↩</a><br />
<sup><a name="n34">[34]</a></sup>“the splendor of eternal light”: from the Magnificat antiphon for December 21, <i>O oriens</i> (<a href="http://cantusindex.org/id/004050">CAO 4050</a>); cf. Wis 7.26. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n34" title="Jump back to note 34 in the text.">↩</a><br />
<sup><a name="n35">[35]</a></sup> nativitas: MSS; nativitatis festivitas, PL 172, col. 819A. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n35" title="Jump back to note 35 in the text.">↩</a><br />
<sup><a name="n36">[36]</a></sup> Cf. Gn 17.15-21. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n36" title="Jump back to note 36 in the text.">↩</a><br />
<sup><a name="n37">[37]</a></sup> The traditional etymology is that Isaac means “laughter”; cf. Gn 18.12-15 and 21.6. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n38" title="Jump back to note 38 in the text.">↩</a><br />
<sup><a name="n38">[38]</a></sup> accipitur: MSS; exprimitur, PL 172, col. 819B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n38" title="Jump back to note 38 in the text.">↩</a><br />
<sup><a name="n39">[39]</a></sup> Igitur: MSS; Legitur, PL 172, col. 819B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n39" title="Jump back to note 39 in the text.">↩</a><br />
<sup><a name="n40">[40]</a></sup> vos: MSS; nos, PL 172, col. 819B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n40" title="Jump back to note 40 in the text.">↩</a><br />
<sup><a name="n41">[41]</a></sup> dominio: most MSS; om. PL 172, col. 819B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n41" title="Jump back to note 41 in the text.">↩</a><br />
<sup><a name="n42">[42]</a></sup> PL adds <i>et quia</i>, which is not found in the MSS. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n41" title="Jump back to note 41 in the text.">↩</a><br />
<sup><a name="n43">[43]</a></sup> December 25 is also the feasts of the Sts. Anastasia and Eugenia. In Lyell 56, their stories have been added in a later interpolated leaf, whose text includes minority readings shared by PL. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n43" title="Jump back to note 43 in the text.">↩</a><br />
<sup><a name="n44">[44]</a></sup> capite pro Christo est caesa: most MSS; flammis pro Christo est iniecta: Lyell 56 and PL 172, col. 820A. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n44" title="Jump back to note 44 in the text.">↩</a><br />
<sup><a name="n45">[45]</a></sup> dux patricius: most MSS; patricius, PL 172, col. 820A. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n45" title="Jump back to note 45 in the text.">↩</a><br />
<sup><a name="n46">[46]</a></sup> ab eadem: MSS; om. PL 172, col. 820A. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n46" title="Jump back to note 46 in the text.">↩</a><br />
<sup><a name="n47">[47]</a></sup> ad Deum: MSS; om. PL 172, col. 820B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n47" title="Jump back to note 47 in the text.">↩</a><br />
<sup><a name="n48">[48]</a></sup> Most MSS give Sergius and Bachus as the names of Claudia’s sons; some (and PL) name them as Sergius and Avitus. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n48" title="Jump back to note 48 in the text.">↩</a><br />
<sup><a name="n49">[49]</a></sup> comites: most MSS; om. PL 172, col. 820B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n49" title="Jump back to note 49 in the text.">↩</a><br />
<sup><a name="n50">[50]</a></sup> ad fidem: MSS; om. PL 172, col. 820B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n50" title="Jump back to note 50 in the text.">↩</a><br />
<sup><a name="n51">[51]</a></sup> cum eis: MSS; om. PL 172, col. 820B. <a href=" https://nathaniel-campbell.blogspot.com/2021/12/sermon-for-christmas-honorius-augustodunensis-speculum-ecclesiae.html#start_n50" title="Jump back to note 50 in the text.">↩</a>
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com1tag:blogger.com,1999:blog-34767504.post-88480748482992432062021-11-01T19:40:00.005-04:002021-12-26T20:02:40.289-05:00Now published: “Picturing Hildegard of Bingen’s Sight” in The Cambridge Companion to Hildegard of Bingen<div class="separator" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><a href="https://www.cambridge.org/core/books/cambridge-companion-to-hildegard-of-bingen/60C953CC0C2B6E6CC80DB465F9D19E6B#fndtn-metrics"><a href="https://assets.cambridge.org/97811084/57811/cover/9781108457811.jpg" style="display: block; padding: 1em 0; text-align: center; clear: left; float: left;"><img alt="" border="0" height="320" data-original-height="272" data-original-width="180" src="https://assets.cambridge.org/97811084/57811/cover/9781108457811.jpg"/></a></a></div>
<p>Nathaniel M. Campbell, “Picturing Hildegard of Bingen’s Sight: Illuminating Her Visions.” Ch. 12 in <a href="https://www.cambridge.org/core/books/cambridge-companion-to-hildegard-of-bingen/60C953CC0C2B6E6CC80DB465F9D19E6B#fndtn-metrics"><i>The Cambridge Companion to Hildegard of Bingen</i></a>, ed. Jennifer Bain. Cambridge University Press, 2021, pp. 257-279; <a href="https://www.cambridge.org/core/books/abs/cambridge-companion-to-hildegard-of-bingen/picturing-hildegard-of-bingens-sight-illuminating-her-visions/5D9625583B52BB5C29ABE4FEE051C55F">access online here</a>.</p>
<div style="text-align: center;"><b>Summary</b></div>
<p>This chapter explores the development and purpose of the illustrations in two manuscripts of Hildegard of Bingen’s works: one designed by Hildegard (the Rupertsberg <i>Scivias</i>), the other designed by a later generation of her monastery’s nuns (the Lucca <i>Liber divinorum operum</i>). An overview of her visionary experiences demonstrates the prophetic mission of their detailed images to communicate theological truths. I argue that Hildegard designed the <i>Scivias</i> images to aid that communication and provide visual exegesis of her visions, serving as a teaching tool to guide the reader through the manuscript. The next generation of nuns followed Hildegard’s impulse to illustrate her visions with the later <i>Liber divinorum operum</i> manuscript, but its famous cosmological diagram diverges from the text because the designer did not understand its meaning. The chapter closes with an assessment of the very limited influence of Hildegard’s illustrations in the later Middle Ages, with one story from the preaching of Johannes Tauler demonstrating their liability to reinterpretation.</p>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-4338826721889651802021-09-17T08:00:00.000-04:002021-10-04T11:38:00.067-04:00O hortulana sapiens: A Chronogram for the Feast of St. Hildegard of Bingen<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0OZlP_YBU_Ld2m84T6l-Wt_LRb0iXGyy3ovACRBwPdSn1iFprv5Obj4jjV7wVhGLyNsXuc4sjTWt-H2Cggir4iFk5QgGgcaQZmaQSk9NleWDnyQVab1SXGUfUoBKseRyIJiXN9A/s480/Hildegard-of-Bingen-statue-nature-Abbey.jpg" style="clear: right; display: block; margin-left: auto; margin-right: auto; text-align: center;"><img alt="A statue of St. Hildegard in a garden" border="0" data-original-height="480" data-original-width="255" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0OZlP_YBU_Ld2m84T6l-Wt_LRb0iXGyy3ovACRBwPdSn1iFprv5Obj4jjV7wVhGLyNsXuc4sjTWt-H2Cggir4iFk5QgGgcaQZmaQSk9NleWDnyQVab1SXGUfUoBKseRyIJiXN9A/s480/Hildegard-of-Bingen-statue-nature-Abbey.jpg" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">A statue of St. Hildegard in a garden.<br />Source: <a href="https://www.abtei-st-hildegard.de/the-world-as-gods-work-of-art/">The Abbey of the St. Hildegard.</a></span></td></tr></tbody></table>
<span style="font-size: large;">
o hortVLana sapIens,<br />
VIsIones tVae Verba VtILIa<br />
sICVt herbas bonas<br />
nobIs proferVnt:<br />
ora pro frVCtVosItate nostra,<br />
Vt oDor VIrtVtVM<br />
a spIrItV sanCto qVasI a faVo pVro effVsVs<br />
In nobIs InVenIatVr.<br />
<br />
O gifted gardener,<br />
your visions bring forth<br />
helpful words for us<br />
like wholesome herbs:<br />
pray for our fruitfulness,<br />
that the aroma of the virtues,<br />
poured forth by the Holy Spirit as from a crystal honeycomb,<br />
might be found within us.<br />
</span>
<a name='more'></a>
<p>(O hortulana sapiens, visions tuae verba utilia sicut herbas bonas nobis proferunt: ora pro fructuositate nostra, ut odor virtutum a Spiritu Sancto quasi a favo puro effusus in nobis inveniatur.)</p>
<p>To commemorate the Feast of St. Hildegard of Bingen this year, I was inspired by one of the Visionary Doctor’s favorite pastimes: gardening. The fragrant plants and herbs that she tended for much of her life in the monastic garden (and which she learned to use for the health and well-being of her sisters) became one of her frequent go-to images for verdant growth in the spiritual life. In particular, I’ve drawn on a metaphor that the Visionary Doctor used in a “meditation” that she composed very near the end of her life. The following passage comes right at the end of the text as we have it, and describes Christ’s calling of the apostles:
<blockquote>
For just as an experienced gardener gathers herbs that are wholesome and perfect for everyone’s benefit, so the Son of God chose good and perfect persons who are like wholesome plants in fertile soil, for they listened to Him and willingly obeyed His precepts in faith and love.<br />
<span style="font-size: x-small;"> —Letter 389, trans. Baird and Ehrman, in <a href="https://www.google.com/books/edition/The_Letters_of_Hildegard_of_Bingen/W2nnBwAAQBAJ?hl=en&gbpv=1&dq=%22For+just+as+an+experienced+gardener+gathers+herbs+that+are+wholesome+and+perfect+for+everyone%E2%80%99s+benefit%22&pg=PT216&printsec=frontcover"><i>The Letters of Hildegard of Bingen</i></a>, Vol. 3, p. 191 (Oxford Univ. Press, 2004)</span>
<br />
<br />
Filius namque Dei sicut bonus et sapiens hortulanus bonas et ad cuiusque utilitatem perfectas colligit herbas, <elegit> bonos et perfectos homines, qui quasi bona herba in bona terra fuerunt, quoniam eum audierunt et sermons eius audientes preceptis ipsius libenter obtemperabant in fide et caritate.<br />
<span style="font-size: x-small;"> —Ep. 389, ed. Van Acker and Klaes-Hachmöller, in Hildegardis Bingensis, <i>Epistolarium</i> III, p. 163 (Brepols, 2001)</span>
</blockquote>
The spiritual garden of Hildegard’s writings also provides some of the other images in this prayer. When she is thinking about the spiritual life as a garden, meanwhile, Hildegard provides some of the other images in this prayer. When that life is in grace’s full bloom, the odor virtutum (the “aroma” or “fragrance” of the virtues) wafts forth, as in verse 2a of the sequence for the Holy Spirit, O ignis Spiritus Paracliti, or in <a href="https://www.google.com/books/edition/The_Book_of_Divine_Works/euF0DwAAQBAJ?hl=en&gbpv=1&dq=%22These+things+also+signify+that+when+the+soul+in+a+person+is+touched+by+God%27s+gift+and+with+the+discerning+intellect+of+a+good+scent+eagerly+tastes+of+the+examples+of+the+just%22&pg=PA168&printsec=frontcover"><i>The Book of Divine Works</i> 1.4.39</a>. The image of honey and the honeycomb, meanwhile, is one that Hildegard frequently uses to describe the virtuous action of the soul (the honey) within the body (the honeycomb), or the distilled drops of God’s grace inspiring such virtue, as in the responsory Favus distillans; or in The Book of Divine Works 3.4.11, where the Son of God “sprinkled heavenly grace upon his people with the dew of divinity like a drop of honey.”</p>
<div style="text-align: center;"><i>About the Chronogram</i></div>
<p>
The chronogram is an epigrammatic form where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are commemorating. In this case, 1 M = 1000, + 1 D = 1500, + 3 C’s = 1800, + 2 L’s = 1900, + 21 V(U)’s = 2005, + 16 I’s = 2021. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in Festschriften for the Sibyl of the Rhine in 1979 and 1998.</p>
<p>Here are links to previous chronograms I have composed for St. Hildegard:</p>
<ul>
<li><a href="https://nathaniel-campbell.blogspot.com/2020/09/o-luce-viventi-coronata-chronogram-for-st-hildegard-of-bingen.html" title="O luce viventi coronata">O luce viventi coronata (2020)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2019/09/spiritui-sancto-honor-sit-chronogram-for-st-hildegard-of-bingen.html" title="Spiritui Sancto honor sit">Spiritui Sancto honor sit (2019)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2018/09/o-vas-speculativum-chronogram-for-st-hildegard-of-bingen.html" title="O vas speculativum">O vas speculativum (2018)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2017/09/o-sibylla-vera-rhenensis-chronogram-for-st-hildegard-of-bingen-2017.html" title="O Sibylla vera Rhenensis">O Sibylla vera Rhenensis (2017)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2016/09/o-vox-nunc-in-caelo-chronogram-for-st-hildegard-of-bingen-2016.html" title="O voc nunc in caelo (2016)">O vox nunc in caelo (2016)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2015/09/o-vox-praeclara-chronogram-for-st-hildegard-of-bingen-2015.html" title="O vox praeclara (2015)">O vox praeclara (2015)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2014/09/o-prophetissa-teutonica-chronogram-for-st-hildegard-of-bingen-2014.html" title="O prophetissa teutonica (2014)">O prophetissa teutonica (2014)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li>
</ul>
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-43383952510375919262020-11-09T20:13:00.004-05:002021-03-19T21:22:01.471-04:00St. Hildegard of Bingen on the Interconnectedness of Creation<p>I gave the following talk as part of the 2020 <a href="https://sainthildegard.com/" target="_blank">“St. Hildegard Speaks”</a> virtual pilgrimage in September:</p>
<div style="text-align: center;"><iframe width="560" height="315" src="https://www.youtube.com/embed/xM3dAGBameA?rel=0" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen></iframe></div>
<p>You can find my translation of Hildegard’s <i>Book of Divine Works</i> from The Catholic University of America Press <a href="https://www.cuapress.org/9780813231297/the-book-of-divine-works/">here</a> or on Amazon <a href="https://www.amazon.com/Divine-Fathers-Church-Medieval-Continuations/dp/0813231299">here</a>.</p>
<p>You can find the 2020 Chronogram from the end of the talk <a href="http://nathaniel-campbell.blogspot.com/2020/09/o-luce-viventi-coronata-chronogram-for-st-hildegard-of-bingen.html">here</a>.</p>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-36531992958280643982020-09-17T00:00:00.002-04:002022-11-28T22:02:38.428-05:00O luce viventi coronata: A Chronogram for the Feast of St. Hildegard of Bingen<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhtfoI1NIFmTo-USH1OQkWOlAV-P_qrfuuCoBFexMBq_xb9kToYxFgxapKtfy_L7iNS0CaPaG1A1r0hE-DtEu5sK7ysGCQ24nfVIt2toigGd9cboAXx2IlzJbEsbB8UBUYh877ZzQ/s2048/Liber-Divinorum-Operum_I-4_Lucca_MS_1942_fol_38r.jpg" style="display: block; text-align: right;"><img alt="" border="0" height="320" data-original-height="2048" data-original-width="1714" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhtfoI1NIFmTo-USH1OQkWOlAV-P_qrfuuCoBFexMBq_xb9kToYxFgxapKtfy_L7iNS0CaPaG1A1r0hE-DtEu5sK7ysGCQ24nfVIt2toigGd9cboAXx2IlzJbEsbB8UBUYh877ZzQ/s320/Liber-Divinorum-Operum_I-4_Lucca_MS_1942_fol_38r.jpg"/></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Hildegard beholds the universe.<br><i>Liber Divinorum Operum</i> 1.4<br>(detail from <a href="https://www.wdl.org/en/item/21658/">Lucca, MS 1942, fol. 38r</a>)</td></tr>
</tbody></table>
<span style="font-size: large;">
o LVCe VIVentI Coronata,<br />
CVIVs VoX qVasI tonItrVI<br />
nos De LangVore nostro<br />
In saLVteM roborat:<br />
ora pro nobIs<br />
et pro aegra orbIs aetate nostrI.<br />
<br />
O one crowned with the Living Light,<br />
whose voice as of thunder<br />
strengthens us from our weakness<br />
into health:<br />
pray for us<br />
and for this ailing age of our world.<br />
</span>
<a name='more'></a>
<p>(O luce viventi coronata, cuius vox quasi tonitrui nos de languore nostro in salutem roborat: ora pro nobis et pro aegra orbis aetate nostri.)</p><p>
This year’s prayer for the Feast of St. Hildegard of Bingen focuses on the special need our world faces in this time: the COVID-19 pandemic. An important element of Hildegard’s visionary theology is the holistic view she took of physical and spiritual health: our bodies and our souls are meant to work together, to cooperate, as we enact God’s will in the world. But when things get out of balance on either side of that equation, then we end up suffering illnesses of both body and soul. <a href="https://www.catholicnewsagency.com/news/pope-francis-says-pandemic-is-a-wake-up-call-to-care-for-creation-92213">Pope Francis has repeatedly connected</a> the pandemic’s effects to our global climate crisis and the pressing need for ecological stewardship. Hildegard would have completely agreed with him; as she wrote in <a href="https://books.google.com/books?id=euF0DwAAQBAJ&pg=PA112&lpg=PA112&dq=book+of+divine+works+%22God+made+all+parts+of+creation+in+both+the+upper+and+lower+realms%22&source=bl&ots=8D9kfX0Eg0&sig=ACfU3U3JWMGeTVT96_yvgqcwzGUng8bwig&hl=en&sa=X&ved=2ahUKEwinrqWKgdbrAhUWU80KHQXjDKMQ6AEwAHoECAEQAQ#v=onepage&q=book%20of%20divine%20works%20%22God%20made%20all%20parts%20of%20creation%20in%20both%20the%20upper%20and%20lower%20realms%22&f=false"><i>The Book of Divine Works</i> 1.3.2 (pp. 112-13)</a>:
<blockquote>
God made all parts of creation in both the upper and lower realms and directed them to be useful for humankind—but if humankind perverts them with corrupt actions, the judgment of God brings creation down upon them with vengeance. Furthermore, though they aid humankind in the necessities of the body, they must be understood to attend no less to the health of the soul.</blockquote>
The solution to our world’s weakness will not come through medicine alone (though I’ll be first in line for a vaccine when I can get it). True health requires the restoration of the soul as much as of the body.</p>
<p>
So this prayer bids us to listen to Hildegard’s visionary voice calling out to remind us that we need to restore that balance. The opening addresses Hildegard with reference to the Living Light that illuminated her vision. In imagining her crowned with that light, I hearken to the famous crowns that she and her nuns wore on high feast days (and also nod to our current crisis). The phrase <i>vox quasi tonitrui</i>, meanwhile, draws from <a href="http://cantusindex.org/id/007921">a responsory commonly used at the second nocturn</a> for the Feast of St. John before the Latin Gate (May 6): “The voice of your thunder upon the wheel, O God, is John the Evangelist, preaching heavenly light throughout the world’s course.” St. John was Hildegard’s most important scriptural self-model, and it was the Prologue to his Gospel that inspired her greatest exploration of the interrelation between cosmos, body, and soul in <i>The Book of Divine Works</i>.
<div style="text-align: center;"><i>About the Chronogram</i></div>
<p>
The chronogram is an epigrammatic form where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are commemorating. In this case, 1 M = 1,000, + 1 D = 1500, + 3 C’s = 1800, + 3 L’s = 1950, + 1 X = 1960, + 10 V’s = 2010, + 10 I’s = 2020. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in Festschriften for the Sibyl of the Rhine in 1979 and 1998.</p>
Here are links to previous chronograms I have composed for St. Hildegard:</p>
<ul>
<li><a href="https://nathaniel-campbell.blogspot.com/2019/09/spiritui-sancto-honor-sit-chronogram-for-st-hildegard-of-bingen.html" title="Spiritui Sancto honor sit">Spiritui Sancto honor sit (2019)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2018/09/o-vas-speculativum-chronogram-for-st-hildegard-of-bingen.html" title="O vas speculativum">O vas speculativum (2018)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2017/09/o-sibylla-vera-rhenensis-chronogram-for-st-hildegard-of-bingen-2017.html" title="O Sibylla vera Rhenensis">O Sibylla vera Rhenensis (2017)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2016/09/o-vox-nunc-in-caelo-chronogram-for-st-hildegard-of-bingen-2016.html" title="O voc nunc in caelo (2016)">O vox nunc in caelo (2016)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2015/09/o-vox-praeclara-chronogram-for-st-hildegard-of-bingen-2015.html" title="O vox praeclara (2015)">O vox praeclara (2015)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2014/09/o-prophetissa-teutonica-chronogram-for-st-hildegard-of-bingen-2014.html" title="O prophetissa teutonica (2014)">O prophetissa teutonica (2014)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li>
</ul>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com2tag:blogger.com,1999:blog-34767504.post-75694052645765177092020-05-31T08:00:00.000-04:002020-05-31T08:17:26.375-04:00“By the word of the Lord the heavens were established, and all their power by the spirit of his mouth.” (Ps 32[33].6)<span style="font-size: x-large;">A Sermon for Pentecost</span>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUcvLUcLfI9tccKnUjX_BKnKBpudRtLkJQrzQ-loHe9VMKtldmQNNpQqPkRUnZ_4f-5pl3Hdi_3MYmSDpH-7VNczX0tcYQw5lOkxjUVj4c8UAmCAFR7To4p3R6-h0u0IJrN8__yQ/s1600/Pentecost_BL-Egerton-MS-809_fol_35v.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1553" data-original-width="1108" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUcvLUcLfI9tccKnUjX_BKnKBpudRtLkJQrzQ-loHe9VMKtldmQNNpQqPkRUnZ_4f-5pl3Hdi_3MYmSDpH-7VNczX0tcYQw5lOkxjUVj4c8UAmCAFR7To4p3R6-h0u0IJrN8__yQ/s320/Pentecost_BL-Egerton-MS-809_fol_35v.jpg" width="228" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;"><b>Pentecost</b></span><br /><span style="font-size: x-small;">
From British Library, <a href="http://www.bl.uk/manuscripts/Viewer.aspx?ref=egerton_ms_809_f035v">MS Egerton 809, fol. 35v</a><br />
(Gospel Lectionary, early 12th cen., Germany)</span>
</td></tr>
</tbody></table><p>
<span style="font-size: large;">From the <i>Speculum Ecclesiae</i> of Honorius Augustodunensis (early 12th-cen.)<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n1" name="start_n1" title="Footnote 1">[1]</a></sup></span></p>
<p>
<i>By the word of the Lord the heavens were established, and all their power by the spirit of his mouth</i> (Ps 32[33].6).<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n2" name="start_n2" title="Footnote 2">[2]</a></sup> Through the Son, who is the Word of God, not only the heavens but all things were created from nothing, and so that they would not be again melted into nothing, they were confirmed by that same Word and all their power furnished by the spirit of his mouth. The angels, too, are called “heavens” who, when the others fell, were confirmed in divine love through the Word and decked out by his spirit with all power.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n3" name="start_n3" title="Footnote 3">[3]</a></sup> So it is written, <i>The Spirit of God has adorned the heavens</i> (Job 26.13), for he graced both the heavens with the stars and the angels with the virtues.</p><a name='more'></a>
<p>
By the Son, indeed, the angelic spirits are created, but by the Holy Spirit they are given life. By the Son light’s substance shone (cf. Gn 1.3), but by the Holy Spirit its brilliance glittered. By the Son the firmament is formed (cf. Gn 1.6-7), but by the Holy Spirit it is spun with its swift rotation. By the Son the sun and moon and stars are set in charge of the seasons (cf. Gn 1.14-16), but by the Holy Spirit they are polished with light’s gleam. By the Son the rivers are poured forth, but by the Holy Spirit they receive their slipping course. By the Son the earth is formed (cf. Gn 1.9-10), but by the Holy Spirit it is graced with fruits and flowers (cf. Gn 1.11-12). By the Son the various animals are brought forth, but by the Holy Spirit they are imbued with vital breath, and by it they are supported—the birds in flight, the fish in swimming, the beasts, reptiles, and serpents in walking (cf. Gn 1.20-25). By the Son was <i>humankind</i> formed <i>in God’s image</i> (Gn 1.27), but by the Holy Spirit brought to life with a soul (cf. Gn 2.7). </p>
<p>
The Holy Spirit inspires diverse characters and also grants diverse talents. By the Holy Spirit were given the kinds of languages, by it the multivalent streams of the Scriptures were brought forth from the hidden <i>storehouses of wisdom</i> (Sir 1.26[25]). By the Holy Spirit the patriarchs signified with figures concerning Christ and the Church to come; speaking through it, the prophets foreshadowed the same things in the Scriptures; strengthened by it, the apostles preached to the world about those same things after they had happened; inspired by it, the teachers expounded the Scriptures. By the Son humankind is redeemed and freed from death; by the Holy Spirit they are reborn in baptism unto life. By the Holy Spirit sins are loosened; by it souls are revived from the death of their crimes. By the Holy Spirit many have led the religious life after scorning the world; by it many more have shone with signs and prodigies. By the Holy Spirit very many even today are converted to a better life; by it many, too, have their attention rapt to the things of heaven. </p>
<p>
By the Son the dead are raised; by the Holy Spirit they are changed (cf. 1 Cor 15.52).<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n4" name="start_n4" title="Footnote 4">[4]</a></sup> By the Son the world is judged; by the Holy Spirit each part rightly<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n5" name="start_n5" title="Footnote 5">[5]</a></sup> receives its reward. By the Son, God the Father will create <i>the new heaven and the new earth</i> (Rv 21.1), but the Holy Spirit will renew all things into a better state. By it, indeed, heaven will put on the splendor of the sun; by it <i>the sun</i> will be clothed with a <i>sevenfold</i> light; by it <i>the moon</i> will shine with <i>the sun’s radiance</i> (Is 30.26); by it the earth will grow green with the lushness of paradise. At that time, the Son will have those who have been taken away from their labor <i>recline at table, and he will come and serve them</i> (Lk 12.37), for when he returns from judgement, he will have the elect rest in different <i>mansions</i> (Jn 14.2), each for their different merits, and he will reveal the glory of his divinity to them <i>face-to-face</i> (1 Cor 13.2). The Holy Spirit, meanwhile, will grant<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n6" name="start_n6" title="Footnote 6">[6]</a></sup> them to gleam full of joy like the sunshine and to know perfectly the Trinity in unity. </p>
<p>
This festival is celebrated for seven days, because the Holy Spirit his honored with seven gifts, as foretold by the prophet: <i>the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, the spirit of the fear of the Lord</i> (Is 11.2-3). These are the <i>seven women</i> who <i>took hold of one man</i> (Is 4.1), for the seven gifts of the Holy Spirit possess Christ alone<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n7" name="start_n7" title="Footnote 7">[7]</a></sup> in his bodily presence.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n8" name="start_n8" title="Footnote 8">[8]</a></sup></p>
<p>
By the gift of this Spirit, all who fear God shall mount to the things of heaven. By it indeed is granted the fear that can be distinguished into two kinds, for there is servile fear and there is filial fear. The slave indeed fears his master lest he condemn him; the son fears his father lest he disown him. The adulteress fears her husband lest he should come; the chaste wife fears lest he should depart. When the Holy Spirit, which is <i>love</i>, takes possession of the mind, it <i>casts out</i> servile <i>fear</i> (1 Jn 4.18)—but <i>the fear of the Lord is holy, enduring for ever and ever</i> (Ps 18.10[19.9]). For now [that one] will not fear Gehenna like a servant of sin, for he seeks to commit no sin. But he will cling to God like a son through the delight of the virtues, and therefore will he possess his inheritance. </p>
<p>
In prayer, dear friends,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n9" name="start_n9" title="Footnote 9">[9]</a></sup> let us receive from his grace to fear the Lord our God as servants by turning away from evil, lest he punish us at some point because of our contempt for his commandments, or even punish us with eternal torments like enemies who have rebelled against him. Let us seek to fear him like children<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n10" name="start_n10" title="Footnote 10">[10]</a></sup> in doing good as does the Father (cf. Mt 5.45-48), that we might be <i>coheirs</i> of his Son in enjoying fully the Father’s face (cf. Rm 8.17). </p>
<p>
After fear, the Holy Spirit gives piety, that a person might devoutly serve his Maker and apportion to his neighbor whatever goods he is able. Then it inspires knowledge, that a person might know what he ought to do or what he ought to avoid. After this, it gives fortitude, that a person should not be bent to vice by either hardships or enticements. Then counsel aids the reason to choose what is useful, to reject what is harmful. After this, understanding allows the soul to understand the eternal through the visible (cf. Rm 1.20). Then [the Holy Spirit] inspires wisdom, so that the rational creature might scorn the mutability of creation,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n11" name="start_n11" title="Footnote 11">[11]</a></sup> love his Creator, who is the immutable good, and in the Holy Spirit savor of Christ, the only <i>source of wisdom</i> (Sir 1.5 Vg). </p>
<p>
Those who flourish in these virtues by the sevenfold Spirit will receive by it seven benefits for the body and seven gifts for the soul when <i>they possess double in their land</i> (Is 61.7), for in the body <i>they will shine like the sun</i> (Mt 13.43 and 17.2), and in the soul they will be <i>equal to the angels</i> (Lk 20.36). For by that [Spirit] at whose beauty the sun and moon wonder,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n12" name="start_n12" title="Footnote 12">[12]</a></sup> they will be illuminated in the body seven times brighter than the sun. Indeed, through the Holy Spirit, Christ <i>will reform our lowly body to be like his glorious body</i> (Phil 3.21). Although this body is spiritual, he <i>whose word runs swiftly</i> (Ps 147.4[15]) will vest it with such speed, that as quickly and nimbly as its sight now turns to the sky or its thought to the furthest reaches of the world, it is then borne as swiftly by its bodily movement to that place.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n13" name="start_n13" title="Footnote 13">[13]</a></sup> From that [Spirit], too, who is the strength of all things, it will be empowered with such strength that it can easily overturn whole mountains with its foot. From that [Spirit] who was <i>free among the dead</i> (Ps 87.6[88.5]), it will have so great a grace of freedom that it can pierce every solid part of creation. To see it, the angels will overflow with great sweetness, all the saints will abound with the greatest delights. From that [Spirit] they enjoy every overflowing pleasure as with joy in their Lord they are <i>placed over all his goods</i> (Mt 24.47). Then they will glimpse in his beauty the <i>King of glory</i> (Ps 23[24].7) <i>as he really is</i> (1 Jn 3.2), <i>on whom the angels desire to look</i> (1 Pt 1.12). Then they will see the glory of all the angels and saints and gaze<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n14" name="start_n14" title="Footnote 14">[14]</a></sup> both inwardly and outwardly upon all their own radiant limbs. Then they will hear the saints’ instruments and the angels’ singing unendingly resound. Then they will be revived with the sweetest <i>aroma of cinnamon and balsam</i> (Sir 24.20), and <i>rejoicing, they will feast in the sight of God and be delighted with gladness</i> (Ps 67.4[68.3]) and <i>sup on the abundance of the house of God and drink from the torrent of his pleasure</i> (Ps 35.9[36.8]). From that [Spirit] who is the well-being of all things, they will be strengthened with such health that, as now a sunbeam cannot undergo any division, so then they will undergo no bodily suffering. From that [Spirit] who is eternal life they will be so confirmed<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n15" name="start_n15" title="Footnote 15">[15]</a></sup> with longevity that they can never be dissolved in death. </p>
<p>
They will have these seven goods<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n16" name="start_n16" title="Footnote 16">[16]</a></sup> in the body through the seven gifts of the Holy Spirit. They will have just as many in the soul when they rejoice everlastingly at the good things of the Lord, for he, the <i>source of wisdom</i> (Sir 1.5 Vg), floods them so as to grant them recognition of all things. They are joined together with ineffable friendship, because they are loved by God as sons and by the angels as brothers. Incomparable harmony binds them<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n17" name="start_n17" title="Footnote 17">[17]</a></sup> together, because neither God nor any of the saints dissents from their will. They are lifted up with inestimable power, because they rule the new heaven and new earth. They are exalted with indescribable honor, because they are revered by God himself and by all the angels. They flourish free from all anxiety, because no person can ever take these things away from them. In these [goods] they will have complete joy without end and rejoice that the friends they love will forever enjoy these same goods. </p>
<p>
These are <i>the gifts</i> that Christ, <i>ascending on high, gave to the people</i> who were once held captive by the devil, for he, the glorious victor, <i>took them captive</i> away from death (Eph 4.8) and set them on starry thrones. To those still upon the earth he also bestowed gifts when he granted them through the charisms of the Holy Spirit to gleam with signs and new tongues. Meanwhile, those who are found to lack the Holy Spirit’s gifts will suffer as many punishments as these others enjoy goods. </p>
<p>
These gifts were once prefigured in the law and foretold by the prophets. Indeed, <i>seven lamps</i> issue from <i>the lampstand</i> prescribed in the law (Ex 25.37), because the seven gifts of the Holy Spirit issue from Christ for the Church. There are <i>the seven columns</i> that support <i>the house of wisdom</i> (Prv 9.1), because the Church, which is a house, is distinguished by the seven gifts of the Holy Spirit. There are <i>the seven eyes</i> that the prophet saw within the one <i>stone</i> (Zec 4.7-10), because Christ the Rock has given the seven gifts of the Holy Spirit to the faithful for the illumination of their souls. There are <i>the seven horns of the Lamb slain</i> for us (Rv 5.6), with which believers crush <i>the seven heads of the red dragon</i> (Rv 12.3). </p>
<p>
So too this same Holy Spirit is declared to have descended in the form of a dove upon the Lord when he was being baptized (Mt 3.16 / Mk 1.10 / Lk 3.22 / Jn 1.32), because of the seven behaviors<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n18" name="start_n18" title="Footnote 18">[18]</a></sup> we recall that the dove has.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n19" name="start_n19" title="Footnote 19">[19]</a></sup> The dove nests in the rocks, for the Holy Spirit dwells bodily with Christ. It nurtures a stranger’s chicks, while [the Spirit] leads back through penitence those who wander estranged from God’s kingdom. It picks out the pure grain, for [the Spirit] separates the good from the evil like grain from the chaff. It does not have gall, for [the Spirit] empties those whom it possesses from wickedness. It does no harm with its beak, for it is filled with the Holy Spirit and does not ambush its neighbor. It dwells next to streams, for the Holy Spirit abides with the wise. It flies in flocks, for the Holy Spirit grants its benefits to those gathered in the name of the Lord (cf. Mt 18.20). </p>
<p>
So the prophet says: <i>Behold, how good and how pleasant it is for brothers to dwell in unity. It is like the precious ointment on the head, which ran down upon the beard, upon the beard of Aaron, which ran down onto the hem of his garment. It is like dew of Hermon, which falls upon mount Sion</i> (Ps 132[133]). Brothers will dwell happily together, in unity and of one mind, when <i>the company of believers has one heart and one soul</i> (Acts 4.32). Therefore, the precious ointment ran down from Aaron’s head into his beard, for the Holy Spirit, which is a spiritual anointing, came upon the apostles from God, the head of all things. By Aaron, which means “mountain of strength,”<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n20" name="start_n20" title="Footnote 20">[20]</a></sup> is understood Christ, through whom the faithful are made strong against the vices and go up on high <i>from virtue unto virtue</i> (Ps 83[84].7). His beard was the apostles, as they clung to the one who is the Father’s mouth like the beard to the mouth. From the beard the ointment flowed onto the garment, as the Holy Spirit poured forth upon those who believed <i>through the laying on of the apostles’ hands</i> (Acts 8.18). The dew of Hermon, which declares “a curse,”<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n21" name="start_n21" title="Footnote 21">[21]</a></sup> falls upon mount Sion, which means “a look-out,”<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n22" name="start_n22" title="Footnote 22">[22]</a></sup> as heavenly grace comes from Synagogue into the Church. Mount Hermon is situated next to the Jordan, where the Lord was baptized. Therefore, the dew of Hermon is the Holy Spirit, which came upon the Lord at his baptism at that mountain, and which today falls upon believers on mount Sion, where Jerusalem is situated. </p>
<p>
Moreover, the Scripture has related to us today how this happened. The fifty days had passed since Christ’s resurrection,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n23" name="start_n23" title="Footnote 23">[23]</a></sup> and the disciples, following his instructions from when he ascended, had returned together to Jerusalem (cf. Acts 1.4,12). Suddenly, there <i>came</i> a great <i>sound as of a mighty wind</i> that <i>filled the whole house where they were sitting</i>, and <i>tongues of fire appeared to them</i>, and set alight by them, they began to speak of God’s great deeds in the tongues of all the peoples (Acts 2.2-4). Meanwhile,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n24" name="start_n24" title="Footnote 24">[24]</a></sup> because of the present festival, Jews from every nation of the whole world had gathered together in Jerusalem, for they celebrated Pentecost every year because the law had been received in that season.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n25" name="start_n25" title="Footnote 25">[25]</a></sup> When they had heard what was happening, they had all come together and were amazed, each one to hear their native tongue from their mouths (cf. Acts 2.5-6). Peter addressed them and said that what had been foretold by the prophets had truly been fulfilled by Jesus, whom they had crucified (cf. Acts 2.14-36). Led to repentance, <i>they were baptized, about three thousand people</i> (Acts 2.41), and like the others, they were filled with the Holy Spirit. Another Day, Peter and John healed a lame man through the Holy Spirit (cf. Acts 3.1-8), and <i>five thousand</i> were baptized (Acts 4.4), all of whom were enriched with the Holy Spirit (cf. Acts 4.31). As madmen they had once poured out Christ’s blood, but trembling now they drank it, and many of them poured out their own blood for his sake. </p>
<p>
After receiving the Holy Spirit, moreover, the apostles remained in Jerusalem for twelve years,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n26" name="start_n26" title="Footnote 26">[26]</a></sup> as Christ had commanded, conferring about what they would teach to the world. They taught both the Jews and the gentiles in their course and converted very many to the faith <i>with signs and wonders</i> (Acts 4.30). All of these received the Holy Spirit through the laying on of the apostles’ hands and declared God’s powers in new tongues. Through the Holy Spirit, the apostles themselves restored sight to the blind, reopened the ears of the deaf, loosed the tongues of the mute, roused the lame to walk, cleansed lepers, cast out demons from the possessed (cf. Acts 8.7), and revived the dead (cf. Acts 9.36-40 and 20.7-12); what’s more, they restored the weak to full health by their staffs or clothes, and some of them even by their own shadows (cf. Acts 5.15). </p>
<p>
Afterwards, the Twelve were spread out through the whole world, imbued with the sevenfold office of the Holy Spirit—the Twelve carried out their duty through the number seven as they guided the four parts of the world to faith in the Holy Trinity, for three and four add to seven and multiply to twelve. As good <i>fishermen</i> (cf. Mt 4.18-19), in the net of the faith they drew with signs and wonders fish predestined for life from of old, out of the sea of the world and onto the shore of life. Following Christ’s example, as leaders on the way, they <i>laid down their lives for the sheep</i> committed to them (Jn 10.11). </p>
<p>
After God created all things in the beginning in six days, <i>he hallowed the seventh day, because, resting upon it, he ceased from his work</i> (Gn 2.2-3).<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n27" name="start_n27" title="Footnote 27">[27]</a></sup> So those who were zealous to work with the Holy Spirit’s gifts in the six ages of the world will rest through that [Spirit] from all their labor in the seventh. So, too, we labor six days of the week and take the seventh day off, because we attend now to good works through the sevenfold Spirit, and in the future we will happily rest from every work when we are at leisure through the [Spirit] and <i>see God as he is</i> (1 Jn 3.2). </p>
<p>
During the Flood, <i>the dove, bringing back an olive branch</i>, announced peace to those shut up inside (Gn 8.11), because through the anointing of its chrism,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n28" name="start_n28" title="Footnote 28">[28]</a></sup> the Holy Spirit has granted again to souls shut up within the flesh the peace that had been lost. It is also called the finger of God’s right hand, because as a hand works through its fingers, so Christ, who is the right hand of the Father, works all things through the distribution of the Holy Spirit’s graces.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n29" name="start_n29" title="Footnote 29">[29]</a></sup> So it was that when the magicians could not oppose Moses, they said that it was <i>the finger of God</i> (Ex 8.19), because they saw quite plainly that the signs had been done by the Holy Spirit. By this finger the law was inscribed upon the two tablets (Ex 31.18), because by the Holy Spirit, it was laid down in the two commandments of love (cf. Mt 22.39 / Mk 12.31).<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n30" name="start_n30" title="Footnote 30">[30]</a></sup> With this finger, the Lord cast out demons (Lk 11.20), because the works of the Son and the Holy Spirit are inseparable. </p>
<p>
At one time, the human race made use of just a single language, but seventy-two giants built a tower against God, and because he took offense, he confused their languages, so that no one understood another’s language (cf. Gn 11.1-9).<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n31" name="start_n31" title="Footnote 31">[31]</a></sup> Thus he scattered throughout the world through the different kinds of language all whom the Holy Spirit today gathered together in the unity of faith. </p>
<p>
The Hebrew people, too, after they were delivered from slavery in Egypt on the night of Passover by the paschal lamb and borne through the Red Sea, came on the fiftieth day to Mt. Sinai, which was filled with smoke and fire (cf. Ex 19.1,18). From the midst of the fire, the Lord gave to them the law of fear inscribed upon tablets (Ex 24.12 etc.). Likewise, the Christian people, snatched from the devil’s oppression on the night of Easter<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n32" name="start_n32" title="Footnote 32">[32]</a></sup> by Christ the paschal Lamb and drawn as through the Red Sea by baptism, received with fire on the fiftieth day—that is, today—the law of love. This law the Lord commanded them to inscribe in their heart (cf. Jr 31.33; 2 Cor 3.2-3), so that afterwards they should do freely out of their love for God what once they had done coerced by fear. There was also a precept in the law that the fiftieth year should be called a jubilee, that is, a year of forgiveness, and the whole year should be kept free from enslaved work and lost inheritance should be returned to its rightful heirs (cf. Lv 25.10ff). Through this, the Holy Spirit wanted to prefigure the time when it taught its people to be free from enslaved work—that is, from sin—and restored to them the lost inheritance of paradise. </p>
<p>
Recall that the Holy Spirit is given twice,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n33" name="start_n33" title="Footnote 33">[33]</a></sup> once on earth, and once from heaven. The Spirit is given on earth so that the neighbor might be loved; the Spirit is given from heaven that God might be loved. For the one who <i>loves</i> God <i>keeps his word</i>; God <i>the Father will love him</i>, and the Trinity <i>will come to him and make their home with him</i> (Jn 14.23). Therefore, dear friends, let us love God by keeping his commandments, that he might love us by preparing a home for himself within us (cf. Jn 14.2-3,15). From the guest house of our hearts let us muck out the waste of sin with repentance and confession; let us wash out the filth with tears; let us eagerly decorate it with the flowers of good works, that the Holy Spirit might deign to draw near and prepare a worthy dwelling for itself. </p>
<p>
That [Spirit] descended upon the Lord in the form of a dove (Mt 3.16 / Mk 1.10 / Lk 3.22 / Jn 1.32), because it revealed him to be free from sin. It came upon the disciples, however, with fire (Acts 2.3), because, consuming the sins within them, it blotted out the signature of sin. So too the fire went before the children of Israel and furnished for them the path to their homeland, because the Holy Spirit’s fire goes before us<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n34" name="start_n34" title="Footnote 34">[34]</a></sup> and shows the path through the Scriptures to the homeland of paradise. This is why baptism is now done, because original sin is remitted through the Holy Spirit. This, too, is why in these days we keep the Lenten fast, so that we might be able to receive the Holy Spirit. <sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#n35" name="start_n35" title="Footnote 35">[35]</a></sup> <i>The one who blasphemes against the Holy Spirit will not be forgiven either in this world or in the one to come</i> (Lk 12.10, Mt 12.32). The forgiveness of sins is given through the Holy Spirit. The one who despairs of pardon blasphemes against the Holy Spirit and commits the unforgiveable sin. </p>
<p>
Just as the Lord’s Nativity is festive, dear friends, so too this feast is solemn for all the faithful, because as on the former, God came in the flesh and visited humans, so on this day, God came in fire, purging humans from their sins and granting them many charisms. These feasts are honored among both angels and humans, as they are solemn to our God himself. At last, at the Lord’s Nativity, the Lord of majesty rose up from the throne of his glory, put on the arms of war, and went into exile to fight for us. The day of preparation (cf. Mk 15.42, Jn 19.14), moreover, was a day of war and victory, since <i>the Lord, strong and mighty in battle</i> (Ps 23[24].8), conquered the devil, <i>the prince of this world</i> (Jn 12.31), with his accomplices, and mightily obtained the victory. But the day of the Lord’s Resurrection is the day when, after the war was finished, he destroyed the tyrant’s kingdom and gathered <i>captivity</i> from him as captive to himself (Eph 4.8). Ascension Day, meanwhile, is when <i>the Lord of hosts</i> (Ps 23[24].10, etc.) returned in triumph with a noble procession and, received with angelic song, exalted our flesh above the skies. </p>
<p>
But today is the day when he distributed the spoils to his soldiers as he conferred the various gifts of the Holy Spirit upon the faithful. So there now remains that one day when he will lead his Bride away from this Babylon, when on the Last Day he will settle the Church in the heavenly Jerusalem. Truly it is of these days that the Holy Spirit hymned the whole psalter in foretelling. What’s more, the Law and all the prophets declared these things with harmonious voice. Therefore, dear friends, let us now appear in his sight with righteousness, that when his glory should appear, we might be sated at his wedding banquet, <i>to see the good of his chosen ones, to be glad in the gladness of his nation</i> with the fullness of all good things (Ps 105[106].5). <i>This no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him</i> (1 Cor 2.9). </p>
<div style="text-align: center;"><b>Notes</b></div><br />
<sup><a name="n1">[1]</a></sup> This sermon has been translated from the text in <a href=" http://www.mlat.uzh.ch/MLS/xpl_line.php?tabelle=Honorius_Augustodunensis_cps2&rumpfid=Honorius_Augustodunensis_cps2,%20Speculum%20ecclesiae,%20%20%20%20p44&id=Honorius_Augustodunensis_cps2,%20Speculum%20ecclesiae,%20%20%20%20p44,%20%20%20%20%20%203&pl_jump=1&corpus=2&lang=0&pl_line=959B "><i>Patrologia Latina</i> 172, cols. 959-966</a>, in consultation with the following manuscripts: <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n1" title="Jump back to note 1 in the text.">↩</a>
<ul><li><a href="https://manuscripta.at/diglit/AT1000-131/0185">Admont, Benediktinerstift, Cod. 131, fols. 92r-96r</a></li>
<li><a href="http://143.50.26.142/digbib/handschriften/Ms.0001-0199/Ms.0173/index5.html">Graz, Univ. Bibl., Cod. 173, fols. 91v-96r</a></li>
<li><a href="http://e-codices.unifr.ch/en/csg/1075/149/0/Sequence-2385"> St. Gall, Stiftsbibl. 1075, pp. 149-156</a></li>
<li><a href="https://manuscripta.at/diglit/AT2000-104/0167">Göttweig, Benediktinerstift, Cod. 104 (rot) / 47 (schwarz), fols. 83v-87v</a></li>
<li><a href="http://www.manuscriptorium.com/apps/index.php?direct=record&pid=LILIEN-SLA___HS_140______3V5KPM4-en#search">Lilienfeld, Stiftsarchiv und Stiftsbibliothek, HS 140, fols. 72r-75v (=images 149-156)</a></li>
<li><a href="https://parker.stanford.edu/parker/catalog/mk506vd5013">Cambridge, Corpus Christi College, MS 263, fols. 69v-73r</a></li></ul>
<sup><a name="n2">[2]</a></sup> This verse was commonly used in responsories for both Pentecost and Trinity Sunday; see Cantus Index <a href="http://cantusindex.org/id/008237">008237</a> and <a href="http://cantusindex.org/id/007837">007837</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n2" title="Jump back to note 2 in the text.">↩</a><br />
<sup><a name="n3">[3]</a></sup>“power”: <i>virtus</i>, translated as “virtues” in the next sentence. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n3" title="Jump back to note 3 in the text.">↩</a><br />
<sup><a name="n4">[4]</a></sup> <i>Per Filium sit resurrectio mortuorum; per Spiritum sanctum sit immutatio eorum</i>: most MSS; om. PL 172, col. 959D. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n4" title="Jump back to note 4 in the text.">↩</a><br />
<sup><a name="n5">[5]</a></sup> <i>iuste</i>, MSS; om. PL 172, col. 959D. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n5" title="Jump back to note 5 in the text.">↩</a><br />
<sup><a name="n6">[6]</a></sup> <i>tribuet</i>, MSS; tribuit, PL 172, col. 960A. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n6" title="Jump back to note 6 in the text.">↩</a><br />
<sup><a name="n7">[7]</a></sup> <i>solum</i>, MSS; om. PL 172, col. 960B. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n7" title="Jump back to note 7 in the text.">↩</a><br />
<sup><a name="n8">[8]</a></sup> <i>corporaliter</i>. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n8" title="Jump back to note 8 in the text.">↩</a><br />
<sup><a name="n9">[9]</a></sup> <i>karissimi</i>, MSS; om. PL 172, col. 960C. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n9" title="Jump back to note 9 in the text.">↩</a><br />
<sup><a name="n10">[10]</a></sup> MSS do not support the reading of <i>Israel</i> after <i>filiorum</i> in PL 172, col. 960C. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n10" title="Jump back to note 10 in the text.">↩</a><br />
<sup><a name="n11">[11]</a></sup> <i>mutabiliem</i>, MSS; <i>mirabilem</i>, PL 172, col. 960D. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n11" title="Jump back to note 11 in the text.">↩</a><br />
<sup><a name="n12">[12]</a></sup> <i>cuius pulchritudinem sol et luna mirantur</i>: a common antiphonal text for the Feast of St. Agnes and others, e.g. <a href=" http://cantusindex.org/id/001968">Cantus Index 001968</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n12" title="Jump back to note 12 in the text.">↩</a><br />
<sup><a name="n13">[13]</a></sup> MSS support the conjecture of <i>tam…illuc</i> in PL 172, col. 961A-B. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n13" title="Jump back to note 13 in the text.">↩</a><br />
<sup><a name="n14">[14]</a></sup> <i>inspicient</i>, MSS; <i>inspiciunt</i>, PL 172, col. 961B. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n14" title="Jump back to note 14 in the text.">↩</a><br />
<sup><a name="n15">[15]</a></sup> <i>confirmentur</i>, MSS; <i>confirmantur</i>, PL 172, col. 961C. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n15" title="Jump back to note 15 in the text.">↩</a><br />
<sup><a name="n16">[16]</a></sup> <i>bona</i>, MSS; <i>dona</i>, PL 172, col. 961C. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n16" title="Jump back to note 16 in the text.">↩</a><br />
<sup><a name="n17">[17]</a></sup> <i>eos</i>, MSS; <i>eorum</i>, PL 172, col. 961D. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n17" title="Jump back to note 17 in the text.">↩</a><br />
<sup><a name="n18">[18]</a></sup> <i>naturas</i>. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n18" title="Jump back to note 18 in the text.">↩</a><br />
<sup><a name="n19">[19]</a></sup> PL 172, col. 962B indicates a rubric here, <i>De VII naturis columbae</i>, that is not supported by the MSS I have consulted. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n19" title="Jump back to note 19 in the text.">↩</a><br />
<sup><a name="n20">[20]</a></sup> See Jerome, <i>Lib. de nom. heb.</i> 18 (PL 23, col. 786); and Isidore, <a href="https://books.google.com/books?id=igxC93_A-fIC&pg=PA38&lpg=PA38&dq=isidore+etymologies+aaron&source=bl&ots=k0X0TjL_Tt&sig=ACfU3U3WWEHZ-6kcVhZsSoOzhhHBJy9gVw&hl=en&sa=X&ved=2ahUKEwiH6-Ksu8XpAhXJX80KHWDZChgQ6AEwBHoECAsQAQ#v=onepage&q=isidore%20etymologies%20aaron&f=false"><i>Etymologies</i>, VII.vi.47.</a> <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n20" title="Jump back to note 20 in the text.">↩</a><br />
<sup><a name="n21">[21]</a></sup> <i>anathema</i>: see Jerome, <i>Lib. de nom. heb.</i> 34 (PL 23, col. 799). <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n21" title="Jump back to note 21 in the text.">↩</a><br />
<sup><a name="n22">[22]</a></sup> <i>specula</i>: see Jerome, <i>Lib. de nom. heb.</i> 59 (PL 23, col. 819). <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n22" title="Jump back to note 22 in the text.">↩</a><br />
<sup><a name="n23">[23]</a></sup> <i>Christi</i>, most MSS; <i>Domini</i>, PL 172, col. 963A. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n23" title="Jump back to note 23 in the text.">↩</a><br />
<sup><a name="n24">[24]</a></sup> <i>porro</i>, MSS; om. PL 172, col. 963A. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n24" title="Jump back to note 24 in the text.">↩</a><br />
<sup><a name="n25">[25]</a></sup> The Jewish festival of Pentecost commemorated the day when the Law (Torah) was given on Mt. Sinai. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n25" title="Jump back to note 25 in the text.">↩</a><br />
<sup><a name="n26">[26]</a></sup> <i>annos</i>: MSS; <i>diebus</i>, PL 172, col. 963B. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n26" title="Jump back to note 26 in the text.">↩</a><br />
<sup><a name="n27">[27]</a></sup> Note that here in particular, Honorius has slightly rewritten the biblical text in his signature rhyming prose. The Vulgate of Gn 2.2-3 reads, <i>Complevitque Deus die septimo opus suum quod fecerat : et requievit die septimo ab universo opere quod patrarat. Et benedixit diei septimo, et sanctificavit illum, quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret.</i> Honorius has written, <i>Postquam Deus in principio omnia VI diebus creavit, septimum sanctificavit, quia in ipso requiescens ab opere cessavit.</i> <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n27" title="Jump back to note 27 in the text.">↩</a><br />
<sup><a name="n28">[28]</a></sup> <i>crismatis</i>, MSS; <i>charismatis</i>, PL 172, col. 964A. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n28" title="Jump back to note 28 in the text.">↩</a><br />
<sup><a name="n29">[29]</a></sup> <i>ita Christus qui est dextera Patris cuncta per divisiones gratiarum Spiritus sancti operatur</i>: MSS; om. PL 172, col. 964A. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n29" title="Jump back to note 29 in the text.">↩</a><br />
<sup><a name="n30">[30]</a></sup> <i>caritatis</i>: MSS; <i>caritas</i>, PL 172, col. 964A. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n30" title="Jump back to note 30 in the text.">↩</a><br />
<sup><a name="n31">[31]</a></sup> For the origins of the idea that giants, via the figure of Nimrod, were the builders of the Tower of Babel, see James L. Kugel, <i>The Bible as It Was</i> (Belknap / Harvard University Press, 1997), pp. 127-28; J. J. Cohen has highlighted Ælfric’s use of this tradition as a counterpoint to Pentecost in a homily for the feast (Cohen, <a href=" https://books.google.com/books?id=7LlrQLbsHGYC&pg=PA22&lpg=PA22&dq=Of+Giants:+Sex,+Monsters,+and+the+Middle+Ages+nimrod+babel&source=bl&ots=cnv957RsTC&sig=ACfU3U3MIWyVRsl7CDc_VynZNz7JtH73lQ&hl=en&sa=X&ved=2ahUKEwjmpr24_tfpAhXNG80KHab0AZkQ6AEwAHoECAoQAQ#v=onepage&q=Of%20Giants%3A%20Sex%2C%20Monsters%2C%20and%20the%20Middle%20Ages%20nimrod%20babel&f=false"><i>Of Giants: Sex, Monsters, and the Middle Ages</i> [University of Minnesota Press, 1999], pp. 22-24</a>)—and since Honorius began his career in England and likely composed the <i>Speculum Ecclesiae</i> there, as well, it is just possible that he knew of the Anglo-Saxon abbot’s homilies. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n31" title="Jump back to note 31 in the text.">↩</a><br />
<sup><a name="n32">[32]</a></sup> <i>in paschali nocte</i>: In Latin, this same phrase means both “the night of Passover” and “the night of Easter”. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n32" title="Jump back to note 32 in the text.">↩</a><br />
<sup><a name="n33">[33]</a></sup> <i>bis</i>: most MSS; <i>his</i>, PL 172, col. 964C, and St. Gall 1075, p. 55. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n33" title="Jump back to note 33 in the text.">↩</a><br />
<sup><a name="n34">[34]</a></sup> <i>nos</i>: MSS; <i>eos</i>, PL 172, col. 964D. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n34" title="Jump back to note 34 in the text.">↩</a><br />
<sup><a name="n35">[35]</a></sup> <i>quatenus spiritum sanctum accipere valeamus</i>, most MSS (Graz 173, Göttweig 47/104, Lilienfeld 140, Corpus Christi College 263); <i>ut per spiritum sanctum remissionem peccatorum accipere valeamus</i>, Admont 131; <i>quia per Spiritum sanctum veniam accipere speramus</i>, PL 172, col. 965A. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-pentecost-honorius-augustodunensis-speculum-ecclesiae.html#start_n35" title="Jump back to note 35 in the text.">↩</a><br />
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-77493636134600121562020-05-21T00:00:00.000-04:002020-05-21T10:52:40.477-04:00“The sun was lifted up, and the moon stood fixed in its order.” (Hbk 3.11)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdfNWgqb9Gtq8HD22mMAcLwC4ykQasTTkRxJMvpzvVQWnQjHXwlYpaDFSCOkkjv8kA0VTXEUlYPgheYNnFNFKMKS1Blf4Jf00OD9Yne2hw-NVAG35lXR379tATDUbhTsDjoLbntQ/s1600/Ascension_from_Cath%25C3%25A9drale_Saint-Jean_de_Lyon_Apse_Lancet_Window_13th-cen.JPG" imageanchor="1" ><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdfNWgqb9Gtq8HD22mMAcLwC4ykQasTTkRxJMvpzvVQWnQjHXwlYpaDFSCOkkjv8kA0VTXEUlYPgheYNnFNFKMKS1Blf4Jf00OD9Yne2hw-NVAG35lXR379tATDUbhTsDjoLbntQ/s320/Ascension_from_Cath%25C3%25A9drale_Saint-Jean_de_Lyon_Apse_Lancet_Window_13th-cen.JPG" data-original-width="878" data-original-height="1453" /></a>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><b>The Ascension of Christ</b></span><br />
<span style="font-size: x-small;">13th-c. apse window, Lyons Cathedral<br />(Image: <a href="https://commons.wikimedia.org/wiki/File:Cath%C3%A9drale_Saint-Jean_de_Lyon_-_DSC05597.JPG">Wikipedia</a>)</span>
</td></tr>
</tbody></table>
<p>
<span style="font-size: x-large;">A Sermon for the Ascension of the Lord</span></p><p>
<span style="font-size: large;">From the <i>Speculum Ecclesiae</i> of Honorius Augustodunensis (early 12th cen.)<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n1" name="start_n1" title="Footnote 1">[1]</a></sup></span></p>
<p>
<i>The sun was lifted up, and the moon stood fixed in its order</i> (Hbk 3.11).<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n2" name="start_n2" title="Footnote 2">[2]</a></sup> Christ is the eternal sun, by which all the angels’ choirs are enlightened; he is <i>the true light</i>, by which all souls <i>are enlightened</i> (Jn 1.9). While hidden here beneath the cloud of the flesh, he is surrounded by the gloom of our fragility—but at last he surfaced from the darkness of hell and today is lifted gloriously up above the stars and exalted above all the angels’ dignities, the Lord of Majesty at the right hand of the Father. The moon or Church, enlightened by him, stood fixed in her order,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n3" name="start_n3" title="Footnote 3">[3]</a></sup> as with the apostles she watched him ascend the heavens. The apostles indeed formed the Church’s order as they established for her the order of living rightly and instructed her in how to direct her course according to <i>the Sun of righteousness</i> (Mal 4.6). O how splendid these horns the newborn moon has extended today, as the sun rising high poured into it the brilliance of eternal splendor! O how clear her visage, as she stood fixed in her order, watching with the apostolic choir—who formed her order—and with the Virgin Mother of God—who served as her type—as her flesh penetrated the outer heavens with her head, that is, with her Redeemer, with her Bridegroom, with her God! O what happiness mounts up today in heaven for the angels, as the Son of God, who was directed from the palace to the prison on behalf of a servant—indeed from his homeland into exile, an exile on behalf of an exile—as he returns today triumphantly to the Father’s kingdom! So too this is called the day of God’s triumph, when the singular Conqueror of death is glorified as the Author of life with hymns of praise by the Senate of the heavenly Court.<a name='more'></a></p>
<p>
The Romans kept a custom of presenting a triumph to victors in this way. After an emperor or consul has by arms made another nation subject to the Roman Empire and the victor has returned with the spoils, the Senate and entire people of Rome go out to meet him merrily,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n4" name="start_n4" title="Footnote 4">[4]</a></sup> receiving the victor with songs and praises. He is clothed with the purple, crowned with a diadem woven from laurel and gold, and borne into the city in a golden chariot, gleaming with gems and drawn by four white horses. Furthermore, the conquered nobles go before the chariot, bound in golden chains, while the common captives follow the chariot with their hands bound behind their backs. The spoils, too, are paraded at the same time as a symbol of the victory, and thus the laurel-crowned victor is lead in solemn ritual to the highest temple, and then the spoils are divided among the people. </p>
<p>
Back then, the Roman nobility conferred the honor of a triumph upon its supreme victors as a form of worldly glory—but God also wanted the glory of the of the supreme victor, Christ, to be prefigured by his enemies, though they would become friends. For the triumph of the Roman kings preceded as a figure today’s triumph. For Christ the monarch, <i>the King of glory</i> (Ps 23[24].7), has overthrown the tyrant’s kingdom, <i>taken captive the captivity</i> held by him (cf. Eph 3.8), made the rebellious world subject to the heavenly commonwealth. Today the Victor has returned to his native land with noble spoils, and the senate of the archangels, together with every cohort of the heavens, has come forth to meet him merrily, to receive their Victor King with the congratulatory melodies of singers. He is adorned with the purple, because for the suffering he endured, he has been <i>crowned</i> by the Father <i>with glory and honor</i> (Ps 8.6). He is crowned with a diadem woven of gold and laurel, as he is adorned all around with the multitude of angels and humans. For by the splendor of the gold is understood in faith the brilliance of the angels, while by the laurel’s green is understood viridity. It was with a crown woven, as it were, out of these that Christ was distinguished, when human fragility was united by him in glory to angelic dignity—as said by the prophet, with all these as with a crown you will be adorned (sc. Ps 8.6). Of this crown it is written: <i>You shall bless the crown of the year of your goodness</i> (Ps 64.12[65.11]). Christ is indeed the year of God’s goodness, as he became a partaker of our mortality. Its months are the twelve apostles; its days, the righteous; its hours, the faithful; but its nights are they who yet wander in the darkness of unfaithfulness or sin. The crown of this year is the multitude of angels and humans that surround it in perpetual glory. </p>
<p>
The chariot distinguished by gold and jewels, in which the victor celebrates his triumph, alludes to the Gospel, resplendent in wisdom and signs, through which the world rejoices to recognize Christ’s triumph. The wheels on which the chariot rolls are the evangelists, through whom Christ’s triumph is brought forth. This chariot is drawn by four white horses, for Christ is borne in the Gospel’s chariot throughout the four parts of the world by teachers<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n5" name="start_n5" title="Footnote 5">[5]</a></sup> who gleam white with virtue. This <i>chariot of God</i>, we recall, <i>is attended by ten thousand</i> (Ps 67.18[68.17]), for Christ’s triumph is foretold by all the writers of the Old and New Testament. <i>Thousands of those rejoicing</i> (ibid.) run before this chariot, as today many thousands of angels receive the Lord triumphant. Conquered nobles bound in golden chains go before the chariot, because those who have been redeemed by the Lord seek the things of heaven, constrained by the chains of love. The commons follow with their hands bound, because the people, binding themselves against evil deeds with the fear of the Lord, are conducted to joy. The spoils accompany the chariot on parade, because the multitude of saints that arose with Christ is today exalted with him to the stars. The victor is led into the highest temple with song, because Christ triumphant is led today into the temple of the heavenly Jerusalem with the angels’ chorus. Afterward, the spoils are divided among the people, because through the pouring out of the Holy Spirit, various charisms are granted to the faithful. So it is said, <i>Ascending on high, he took captivity captive, he gave gifts to people</i> (Eph 4.8 / Ps 67.19[68.18]). Indeed, the human nature, in which he endured here so many adversities on our behalf and because of us, today he has transferred from earth to heaven, above the angelic height and to the right hand of the Father. The captivity that had been so long detained in the prison of hell, the victor has taken captive and brought into his Father’s palace. He has given gifts to people as, pouring the Holy Spirit upon them, he conferred knowledge of all languages (cf. Acts 2.4). </p>
<p>
Today, dear friends, the Lord’s <i>magnificence is lifted up above the heavens</i> (Ps 8.2)—but his Bride, his Body, the Church, is yet sore oppressed among the Babylonians. But as Christ, after the prince of death was vanquished and the world made subject, ascends the heavens today as the Conqueror, so the Church, after the Antichrist is overcome and the world tread under foot, shall ascend triumphant to heaven. After Goliath is laid low and she is rescued from her enemies, she shall be raised up by her Bridegroom out of the vale of tears, the moon with her disc now full, and be gathered into the bedchamber of the eternal Sun (cf. Ps 18.6[19.5]), to be allied with the angels’ stars. So she applauds the one who jubilantly ascends, with exultation from the Song of Songs: <i>Behold,</i> she says, <i>he comes, leaping upon the mountains, skipping over the hills</i> (Sg 2.8). A figure of this is expressed in the prophet Jeduthun, because he is called “skipper.”<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n6" name="start_n6" title="Footnote 6">[6]</a></sup> Christ indeed came into the world like one leaping upon the mountains, and returns to heaven skipping—he made his leap from heaven when he came from his Father’s seat into the Virgin’s womb; then he leapt into the manger, then onto the gibbet of the cross, from the cross into the grave, then into the depths of hell, from hell into the world, and then he skipped into heaven. <i>His going out,</i> it says, <i>is from the height of heaven, and his circuit unto the height of it</i> (Ps 18.7[19.6]). </p>
<p>
Today he skips across all the mountains and hills, because the humanity he assumed from us he has taken up above every height of the angels and the saints. Moreover, how he ascended into heaven the Gospel tells us plainly. Appearing today to his disciples as they were reclining at table, as master he rebuked their disbelief, as Lord he bade them preach the Gospel in all the world, and as God he granted them the power to perform<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n7" name="start_n7" title="Footnote 7">[7]</a></sup> signs in his name (cf. Lk 24.30-51). Then, to prove the real nature of his flesh, he ate with them and instructed them to await the promised Holy Spirit in Jerusalem (cf. Acts 1.4). Afterwards, he took them to Bethany <i>and lifting up his hands, he blessed them</i> (Lk 24.50). <i>Then as they were looking, he was lifted up, received by a cloud</i> (Acts 1.9), and borne into heaven, and <i>as they gazed after him into heaven, behold, two angels stood there in white</i>, who foretold to them that he would return in judgment in the same way in which he had just departed (Acts 1.10-11). There were, moreover, one hundred and twenty who saw him ascend, and among them there was Mary, his mother, together with the apostles (Acts 1.13-15). All of them returned joyfully together to Jerusalem and continued daily with their prayer and praise to God, until they received the Holy Spirit on the day of Pentecost (cf. Acts 2.1-4). This was prefigured by the patriarchs and prophets—the patriarch Enoch, the seventh from Adam, was snatched away to paradise (Gn 5.24), and the prophet Elijah was taken to heaven by the chariot of fire (4[2] Kgs 2.11). </p>
<p>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh74rbeRSrjJvUTs4_9pOxWYrzxVJQoG1OROWSD5Cumg9w1w_pMQ2U36mNm14SpsYxozoffr1SkVESimt7ag-PcgIubWizmp_jHRRqh0FDxd0YVrJU-3J072muBz-_QBcEmboU7Bg/s1600/Eagle_Lyons_Cathedral_Lancet_Window_Ascension_Side_Panel_Male-Gothic-Image-Fig-15.png" imageanchor="1" ><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh74rbeRSrjJvUTs4_9pOxWYrzxVJQoG1OROWSD5Cumg9w1w_pMQ2U36mNm14SpsYxozoffr1SkVESimt7ag-PcgIubWizmp_jHRRqh0FDxd0YVrJU-3J072muBz-_QBcEmboU7Bg/s270/Eagle_Lyons_Cathedral_Lancet_Window_Ascension_Side_Panel_Male-Gothic-Image-Fig-15.png" data-original-width="287" data-original-height="447" /></a><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><b>Eagle</b><br />13th-c. window in Lyons Cathedral,</br />fig. 15 in <a href="https://www.google.com/books/edition/Religious_art_in_France_XIII_century/CcpJAQAAIAAJ?hl=en&gbpv=1&bsq=speculum%20ecclesiae">Mâle, <i>Religious Art in France</a></i></span>
</tbody></table>The festivities of this holy day are also expressed to us through birds.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n8" name="start_n8" title="Footnote 8">[8]</a></sup> The eagle flies higher than all the birds and flashes the pupil of is eye into the very beam of the sun. But when it calls its chicks forth to fly, it hovers over them and spreads out its wings, taking them up into the oar-beats of its wings and teaching them how to fly. Christ, likewise, has pierced into heaven’s height far above all the saints, as the Father has exalted him to his right hand before all the angels. He has spread the wings of the cross over us, defended us from demons, adopted us as children after taking on the difficult ministry, and carried us back upon his shoulders like the lost sheep to the flock (cf. Lk 15.4-5). Over us he hovered and called us forth to fly, when, scaling the skies, he showed us, his members, how to follow him, the head, with good works. Ezekiel expressed this through the four animals that John later saw, praising the Lamb day and night (Ezek 4 and Rv 1). Christ was indeed the man by being born, the calf by dying, the lion by rising again, and the eagle by ascending. </p>
<p>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEighYFcivt1n6eMuiWPMGQ4MgljK2E-nuQydVut24-pLTy3XxCLu4XUU4Ayo3-xOrigY24dUMSXWWPrq4vIX2rdpDpRXxB_n1MiBfo6gHRiX1_hBhV1t4Bhb4_59j_JH3hVkhaJPA/s1600/Caladrius_Lyons_Cathedral_Lancet_Window_Ascension_Side_Panel_Male-Gothic-Image-Fig-14.png" imageanchor="1" ><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEighYFcivt1n6eMuiWPMGQ4MgljK2E-nuQydVut24-pLTy3XxCLu4XUU4Ayo3-xOrigY24dUMSXWWPrq4vIX2rdpDpRXxB_n1MiBfo6gHRiX1_hBhV1t4Bhb4_59j_JH3hVkhaJPA/s270/Caladrius_Lyons_Cathedral_Lancet_Window_Ascension_Side_Panel_Male-Gothic-Image-Fig-14.png" data-original-width="301" data-original-height="453" /></a><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><b>Caladrius</b><br />13th-c. window in Lyons Cathedral,</br />fig. 16 in <a href="https://www.google.com/books/edition/Religious_art_in_France_XIII_century/CcpJAQAAIAAJ?hl=en&gbpv=1&bsq=speculum%20ecclesiae">Mâle, <i>Religious Art in France</a>.</i></span>
</tbody></table>There is a white-colored bird called a caladrius,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n9" name="start_n9" title="Footnote 9">[9]</a></sup> through which it can be shown whether a sick person can survive. For when the bird is brought to the sick person, it turns its face away from him if he will die. But if he will live, it directs and fixes its gaze powerfully upon him; with mouth wide open, it drinks the sickness out of him and flies up high opposite the sunshine, where the sickness, now drawn out, exudes from it, and the sick person rejoices at his welfare. The white caladrius is Christ, born of the Virgin. He is brought to the sick person when he is sent by Father unto the ailing human race. He turned his face away from the Jews and abandoned them to death—but turning his face to us, he called us back from death and, undergoing the cross, he himself bore our infirmity, and the bloody sweat poured forth from him. Then into the heights of heaven he flew with our flesh to the Father and granted to all everlasting salvation.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#n10" name="start_n10" title="Footnote 10">[10]</a></sup></p>
<p>
The place where he ascended cries out still to all, that for those who want to scale the heavens, no one can hinder their path. Indeed, the footprint that he pressed into the sand as he ascended remains still in that place, and even though pieces of the earth are taken away from there every day by the faithful, the footprint cannot be destroyed. What’s more, although there is a church over that place and it must be enclosed above by its dome, the airspace through which he ascended can in no way be enclosed and so remains open even today. Every year, a storm comes upon that church with a powerful downpour from the sky that knocks everyone there to the ground, showing with what terror Christ will come in judgment when he shakes heaven and earth mightily. At that time indeed <i>the heavens pass away with a great blow and the elements will be melted by the heat</i> (2 Ptr 3.10). </p>
<p>
Therefore, dear friends, since <i>there is no other name under heaven given among humans by which one is to be saved</i> except in Christ Jesus (Acts 4.12), who allowed himself to be lifted up for us on the cross as the serpent (Nm 21.9 and Jn 3.14); and since, after <i>he drank from the torrent</i> of death (Ps 109[110].7), the Father <i>exalted him</i> today as the head <i>over every name</i> in heaven (Phil 2.9) and incorporated us as <i>coheirs</i> gained for himself by his own blood (cf. Rm 8.17): let us <i>give glory to his praise</i> today (Ps 65.2) and shout out his commendations with the voice of exultation, that he might gather us, his members, to himself when he dances in the Father’s glory. <i>This no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him</i> (1 Cor 2.9). </p>
<p>
<div style="text-align: center;"><b>Notes</b></div><br />
<sup><a name="n1">[1]</a></sup> This sermon has been translated from the text in <a href=" http://www.mlat.uzh.ch/MLS/xfromcc.php?tabelle=Honorius_Augustodunensis_cps2&rumpfid=Honorius_Augustodunensis_cps2,%20Speculum%20ecclesiae,%20%20%20%20p43&id=Honorius_Augustodunensis_cps2,%20Speculum%20ecclesiae,%20%20%20%20p43,%20%20%20%20%20%201&level=99&level9798=&satz=1&hilite_id=Honorius_Augustodunensis_cps2,%20Speculum%20ecclesiae,%20%20%20%20p43,%20%20%20%20%20%201&string=HODIE&binary=&corpus=&target=&lang=0&home=&von=suchergebnis&hide_apparatus=1&inframe=1&jumpto=1#1"><i>Patrologia Latina</i> 172, cols. 955-958</a>, in consultation with the following manuscripts: <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n1" title="Jump back to note 1 in the text.">↩</a>
<ul><li><a href="https://manuscripta.at/diglit/AT1000-131/0179">Admont, Benediktinerstift, Cod. 131, fols. 89r-92r</a></li>
<li><a href="http://143.50.26.142/digbib/handschriften/Ms.0001-0199/Ms.0173/index6.html">Graz, Univ. Bibl., Cod. 173, fols. 84v-86v</a></li>
<li><a href="http://e-codices.unifr.ch/en/csg/1075/145/0/Sequence-2385">St. Gall, Stiftsbibl. 1075, pp. 145-149</a></li>
<li><a href="https://manuscripta.at/diglit/AT2000-104/0163">Göttweig, Benediktinerstift, Cod. 104 (rot) / 47 (schwarz), fols. 81v-83v</a></li>
<li><a href="http://www.manuscriptorium.com/apps/index.php?direct=record&pid=LILIEN-SLA___HS_140______3V5KPM4-en#search">Lilienfeld, Stiftsarchiv und Stiftsbibliothek, HS 140, fols. 70r-72r (=images 145-149)</a></li>
<li><a href="https://parker.stanford.edu/parker/catalog/mk506vd5013">Cambridge, Corpus Christi College, MS 263, fols. 67v-69v</a></li></ul>
<sup><a name="n2">[2]</a></sup> This Old Latin variant, based on the Septuagint, was embedded in the liturgy for the Feast of the Ascension. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n2" title="Jump back to note 2 in the text.">↩</a><br />
<sup><a name="n3">[3]</a></sup> See Gregory the Great, <a href="https://sites.google.com/site/aquinasstudybible/home/gospel-of-mark-commentary/gregory-the-great-homily-29-on-the-gospels"><i>Hom in Evang. 29.10</i></a>. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n3" title="Jump back to note 3 in the text.">↩</a><br />
<sup><a name="n4">[4]</a></sup> <i>festivius</i>, MSS; <i>festivas</i>, PL 172, col. 955C. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n4" title="Jump back to note 4 in the text.">↩</a><br />
<sup><a name="n5">[5]</a></sup> <i>doctoribus</i>: perhaps a reference to the four ancient Doctors of the western Church, Sts. Ambrose, Augustine, Jerome, and Gregory the Great, whom Honorius lists in the letter that prefaces the <i>Speculum Ecclesiae</i>. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n5" title="Jump back to note 5 in the text.">↩</a><br />
<sup><a name="n6">[6]</a></sup> Cf. 1 Chr 16.41-42 and 25.3; Jeduthun was one of the masters of music set up by King David; on the meaning of his name, see Isidore, <a href="https://books.google.com/books?id=3ep502syZv8C&pg=PA24&lpg=PA24&dq=isidore+etymologies+jeduthun&source=bl&ots=4LPxlgHinH&sig=ACfU3U3aY73ByaN6yQPcshseS6PB9Q1W-Q&hl=en&sa=X&ved=2ahUKEwizn5Kvo7LpAhXSGs0KHZusBPUQ6AEwBnoECA8QAQ#v=onepage&q=jeduthun&f=false"><i>Etymologies</i>, VII.viii.28</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n6" title="Jump back to note 6 in the text.">↩</a><br />
<sup><a name="n7">[7]</a></sup> <i>faciendi</i>, MSS; om. PL 172, col. 957C. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n7" title="Jump back to note 7 in the text.">↩</a><br />
<sup><a name="n8">[8]</a></sup> Émile Mâle has argued that sermons from the <i>Speculum Ecclesiae</i> inspired the typology found in <a href="https://commons.wikimedia.org/wiki/File:Cath%C3%A9drale_Saint-Jean_de_Lyon_-_DSC05597.JPG">the thirteenth-century central lancet window in the apse of Lyons Cathedral</a>, which depicts the main events in Christ’s life. In the Ascension panels (shown at the top of this page), the central images show two groups of disciples looking up to the ascending Christ in the apex. The two cartouches flanking the lower of the disciple groups, meanwhile, show the Eagle (to the right) and the Caladrius (to the left). See Mâle, <i>Religious Art in France, XIII Century. A Study in Mediaeval Iconography and Its Sources of Inspiration</i> (J. M. Dent & Sons, 1913), <a href="https://www.google.com/books/edition/Religious_art_in_France_XIII_century/CcpJAQAAIAAJ?hl=en&gbpv=1&bsq=speculum%20ecclesiae">pp. 37-43</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n8" title="Jump back to note 8 in the text.">↩</a><br />
<sup><a name="n9">[9]</a></sup> See the bestiary entry for <a href="http://bestiary.ca/beasts/beast143.htm">Caladrius</a>; and George C. Druce, “The Caladrius and its legend, sculptured upon the twelfth-century doorway of Alne Church, Yorkshire,” <i>Archaeological Journal</i> 69 (1912), 381-416, esp. 392-93. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n9" title="Jump back to note 9 in the text.">↩</a><br />
<sup><a name="n10">[10]</a></sup> “salvation”: <i>salutem</i>, a term which encompasses health of body and soul, thus weaving the allegory more closely. <a href="http://nathaniel-campbell.blogspot.com/2020/05/sermon-for-ascension-honorius-augustodunensis-speculum-ecclesiae.html#start_n10" title="Jump back to note 10 in the text.">↩</a>
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com1tag:blogger.com,1999:blog-34767504.post-85599703833807606762020-04-12T06:00:00.000-04:002020-04-12T07:47:48.986-04:00 “This is the day that the Lord has made!”<div style="text-align: left;">
</div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjCiEC0fZn5PwpWe7FSAJEcHubyZHBSYQ16FaDIkx1CDhHAjr8ridgsk2p3iEsmKCvTMjT8WAPAvBfK2dw0427w_iipuDWW7g9OIhKGSf_HCsNkBtx1YT7s0WWBCAjj2WPUsXxHGA/s1600/Oxford%252C+Bodleian+Library%252C+Lyell+56%252C+fol+58v+-+Honorius%252C+Speculum+Ecclesiae%252C+De+Paschali+Die+-+detail.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="567" data-original-width="581" height="195" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjCiEC0fZn5PwpWe7FSAJEcHubyZHBSYQ16FaDIkx1CDhHAjr8ridgsk2p3iEsmKCvTMjT8WAPAvBfK2dw0427w_iipuDWW7g9OIhKGSf_HCsNkBtx1YT7s0WWBCAjj2WPUsXxHGA/s220/Oxford%252C+Bodleian+Library%252C+Lyell+56%252C+fol+58v+-+Honorius%252C+Speculum+Ecclesiae%252C+De+Paschali+Die+-+detail.jpg" width="220" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Opening of the sermon <i>De Paschali Die</i>,</span><br />
<span style="font-size: x-small;">from Oxford, Bodleian Library,</span><br />
<span style="font-size: x-small;"><a href="https://digital.bodleian.ox.ac.uk/inquire/Discover/Search/#/?p=c+0,t+,rsrs+0,rsps+10,fa+,so+ox%3Asort%5Easc,scids+,pid+21744c95-de71-48a5-a55d-ebdd5741f0c4,vi+8623c4d7-309e-4521-a233-4c1f73263d8f">MS Lyell 56, fol. 58v.</a></span></td></tr>
</tbody></table><p>
<span style="font-size: x-large;">A Sermon for Easter Day</span></p><p>
<span style="font-size: large;">From the <i>Speculum Ecclesiae</i> of Honorius Augustodunensis (early 12th cen.)<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n1" name="start_n1" title="Footnote 1">[1]</a></sup></span></p>
<p><i>This is the day that the Lord has made: let us rejoice and be glad in it!</i> (Ps 117[118].24) Dear friends, the Lord has made all days in his majesty, but this one he chose in his loving kindness before all of them, as a joy for both angels and humans. Indeed, the night of death and pain that began with Adam’s sin and keeps all things wrapped in its gloom—this holy night has brought it to an end. And today began the day of happiness and joy that will have no evening. The entire course of time from Adam until Christ was called the day of death, in which every person was led at death into hell. But this time is called the day of life and resurrection—it begins when Christ is declared to have risen again with many; and when it ends, there is no doubt that the whole human<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n2" name="start_n2" title="Footnote 2">[2]</a></sup> race will be raised again on that very same day. In that day indeed, that time of grace, the elect who have been withdrawn from the flesh soon <i>shall enter the joy of the Lord</i> (Mt 25.21); but when the last resurrection has been accomplished, <i>they shall possess double in their land</i> (Is 61.7), when they rejoice everlastingly in body together with the soul at the Lord’s good things. <a name='more'></a></p>
<p>
Therefore, we say now in the Divine Office, <i>Today the Lord has risen</i>, although<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n3" name="start_n3" title="Footnote 3">[3]</a></sup> we know that he rose many years ago. Because of the greatness of this day, moreover, this whole week is celebrated as a single day, so that <i>This day…</i> (Ps 117[118].24) is also sung every day. Therefore, too, the hour of vespers begins, not in the usual manner, but with the serving of Mass, because this sacred day is a figure of that great day that has no evening to end it. </p>
<p>
This is that single day that is better than a thousand, when unspeakable joys are gathered through Christ for both angels and humans. Today, with death conquered, <i>the Lord of hosts</i> (Ps 23[24].10)<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n4" name="start_n4" title="Footnote 4">[4]</a></sup> rose from the dead, and <i>the King of glory</i> (ibid.) brought the people, redeemed by his own blood and freed from death’s prison, into the court of the angels. Today the Good Shepherd has carried the lost sheep, found with great effort, back to the flock upon his own shoulders and given it fellowship with the joyous angels in the heavens (cf. Jn 10.11 and Lk 15.4-10). This day let us rejoice with God’s creation, which has today through Christ’s resurrection been restored to the rights of eternity. This day let us be glad with the ranks of angels, for today their number has been fulfilled by humans. This day indeed heaven’s height is delighted to be crystal clear, for today Jerusalem is rebuilt as a city in heaven. Today the citizens of heaven give thanks, for through Christ the elect are added to their number. The sun and moon and stars today express their joy by shining brighter, just as they showed their grief at Christ’s death by hiding their beams. And rightly so—for the sun’s brilliance is guaranteed to the moon,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n5" name="start_n5" title="Footnote 5">[5]</a></sup> while the cheerfulness of seven days’ light is guaranteed to the sun. The earth rejoices today more than all creation, because Christ was born, a Man from her material; when he died, he was buried in her bosom; and in his substance she is lifted up above all the angels’ dignities. The springs, the rivers, and the seas today delight in their calm, and by blessing God they make known upon their shores<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n6" name="start_n6" title="Footnote 6">[6]</a></sup> that Christ has washed away the faults of the world. The birds today dance with sweet joy, as they cheerfully sing a sweet<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n7" name="start_n7" title="Footnote 7">[7]</a></sup> melody as if in alternating chorus. Today all things created by God are flooded with joy through Christ’s resurrection, as one recognizes that the air is clear, the sea is calm, the forests are leafing, the meadows are blooming, the sown fields are growing, and various animals are happily bringing forth their broods. </p>
<p>
Hell alone groans in pain, for today the mighty Lord has <i>burst its gates of brass and iron bars</i> (Ps 106[107].16, Is 45.2). He has afflicted hell alone, I say, with bitter sorrow, for today <i>the Lion of the tribe of Judah</i>, mightier than the mighty lion, <i>has conquered</i> (Rv 5.5), and the prey that hell devoured insatiably, he has placed in the heavenly palace as he returned on high. </p>
<p>
This is the preeminent solemnity of solemnities—its beauty surpasses all other feasts like the Morning Star surpasses the stars or the topaz surpasses other gems. This feast is common to both angels and humans, for today humankind has been returned to their heavenly seats. This sacred feast is called <i>Pascha</i>, that is, Passover, for as the people of the Hebrews were delivered by the blood of slain lamb from the angel that passed through Egypt to strike, so the people of the faithful are defended against the Devil by the blood of Christ, the true Lamb. And as that people, delivered from Pharaoh’s yoke, entered into the Promised Land, so the Christian people, delivered from the Devil’s yoke by Christ, shall enter in their homeland of paradise. </p>
<p>
Therefore, you who have been redeemed by the Lord: <i>Sing unto him a new song—him whose praise is in the church of the saints</i> (Ps 149.1). The one resounds the new song who, with sins abandoned, begins a new life with good works. <i>Let</i> the true <i>Israel</i>, that is, the people of the faithful, today<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n8" name="start_n8" title="Footnote 8">[8]</a></sup> <i>rejoice in him who made them</i> (Ps 149.2). He snatched them with Leah and Rachel as they fled from their sojourn to their homeland, and restrained Laban with his company in their pursuit (cf. Gn 31)—that is, the Lord snatches<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n9" name="start_n9" title="Footnote 9">[9]</a></sup> the Christian people from the exile of this life as they reach out to their homeland of paradise with the active and contemplative life,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n10" name="start_n10" title="Footnote 10">[10]</a></sup> and restrains the devil as he gets in the way with temptations and persecutions.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n11" name="start_n11" title="Footnote 11">[11]</a></sup> <i>Let the daughters of Sion</i>,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n12" name="start_n12" title="Footnote 12">[12]</a></sup> that is, souls reborn in Christ, also <i>be joyful</i> today <i>in their King</i> (Ps 149.2), who shall <i>clothe</i> them <i>with the garment of salvation and the robe of justice</i> (Is 61.10). <i>Let my soul magnify the Lord</i> today (Lk 1.46), whom I beseech you, all my brothers, to <i>magnify with me, and</i> with a loud voice <i>let us extol his name therein</i> (Ps 33.4[34.3]), that is, in Christ. Let us today <i>declare his praises and his virtues and his wonders that he has done</i> (Ps 77[78].4), for the Lord, the only-begotten of the Father,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n13" name="start_n13" title="Footnote 13">[13]</a></sup> has redeemed the cast-off servant—he has lifted the one who was lost <i>out of the pit of misery and the mire of dregs</i> (Ps 39.3[40.2]), and placed him <i>with the princes</i> upon <i>the throne of glory</i> (1 Sm 2.8). My soul exults today<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n14" name="start_n14" title="Footnote 14">[14]</a></sup> in the Lord, whom every spirit today praises with shouts of joy. <i>My mouth declares the Lord’s praise</i> (Ps 50.17[51.15]), <i>whose holy name</i> I beg <i>all flesh to bless</i> (Ps 144[145].21). </p>
<p>
The servant is led away by the tyrant into exile from the homeland of paradise, and the King’s Son is sent from the palace into the prison to call him back. The hundredth sheep, wandering away from the flock, is carried off by a wolf—but the gentle Shepherd puts on flesh to rescue it (cf. Mt 18.12-14). Indeed, the one through whom all creation comes into being out of nothing, becomes a little human from the fragile sex. The one who encloses all things in his fist, is enclosed in a maiden’s womb. The one through whom the whole universe is created, is born of woman. Covered in swaddling clothes, he is laid in a manger (Lk 2.7); robed in glory, he is supported by the angels on the throne of majesty. The one in whose sight not even the heavens can be declared clean, is cleansed by circumcision and sacrifice (cf. Lk 2.21-24). He is subject to human parents (Lk 2.51), in whose service all the angels’ supreme dignity is cast down prostrate. The one by whose holiness is wickedness wiped away, is immersed in the waves by a servant (cf. Mt 3.11-15). Hungry, he is tempted by the enemy (cf. Mt 4.1-4, Lk 4.2-4)—by him the angels’ love is strengthened in glory; he fills them up with his unspeakable sweetness, as <i>they long to gaze</i> ever <i>upon him</i> (1 Pt 1.12). When the one who is the source of all good things, the solace of all labors (cf. Mt 11.28), is fatigued by his journey, he asks for water to quench his thirst (Jn 4.6-7). He falls asleep (cf. Mk 4.38), in whose praise the heavens’ choir is described as keeping watch. The one from whom is every blessing, is cursed (cf. Jn 9.28). The one at whom <i>demons tremble</i> (Jas 2.9), is said to be possessed by a demon (cf. Mt. 12.24, Mk 3.22, Lk 11.15). The one, at whose <i>name every knee bends, of those that are in heaven, on earth, and under the earth</i> (Phil 2.10), washes his disciples’ feet on bended knee (Jn 13.4-5). With sadness and grief is he moved (cf. Mt 26.37), by whom the crowd of the blessed is moved with joy and happiness. The one who led his life in such a way with humans, hidden beneath <i>the form of a slave</i> (Phil 2.7), shone, the true God, through his signs and wonders. For when he was born, <i>the morning stars praised</i> him (Jb 38.7), while the heavens cast forth at once a new star in his honor (cf. Mt 2.9). <i>All the children of God have sung joyfully</i> for him (Jb 38.7), while the angels leapt in his praise, singing with a loud voice, <i>Glory to God on high</i> (Lk 2.14, 19.38). Kings hasten to be there with gifts (Mt 2.11), and they bend their necks to adore <i>the King of glory</i> (Ps 23[24].10). </p>
<p>
The sky above him is unlocked, the Father’s voice declares the Son, the Holy Spirit descending physically<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n15" name="start_n15" title="Footnote 15">[15]</a></sup> upon him cooperates with him in all things (Mt 3.16-17, etc.). <i>Angels minister unto him</i> (Mt 4.11, Mk 1.13), <i>unclean spirits</i> fear his presence (Mk 3.11). He, the true Vine (Jn 15.5), changed water into wine (Jn 2.6-11); he, eternal Life, revived the dead at his word (cf. Lk 7.14-15, 8.49-55; Jn 11.43-44; etc.). He, <i>the Light of the world</i> (Jn 8.12), poured forth sight to the blind (Mk 8.25, Jn 9.6-7); he unstopped the blocked-up ears for the deaf (Mk 7.33-35). The Word<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n16" name="start_n16" title="Footnote 16">[16]</a></sup> of God loosens the chains from the tongue of the mute (ibid.); the band of paralytics, healed at his bidding, takes up their bed (cf. Mt 9.1-8). He stops the flow of blood (Lk 8.44); he, the source of life, subdues the fever’s heat (Mt 8:14-15 etc.). He granted walking to the lame (cf. Jn 5.5-9), cleanness to the lepers (cf. Mt 8.1-4 etc.); he expelled the flocks of demons from the possessed (cf. Mk 5.1-13 etc.). He, the living bread (Jn 6.35), filled up four thousand people with seven loaves (Mt 15.32-39 etc.); again he, the bread of angels, filled up five thousand with five loaves (Mt 14.13-21 etc.). On the waves of the sea he walks with dry feet, he calms the wild winds (Mt 14.25-32, Mk 6.48-51). He loosens the crimes for criminals (cf. Lk 23.42-43); his disciples in his name <i>tread underfoot all the power of the enemy</i> (Lk 10.19). And because the sun and moon wonder at his beauty, he is transfigured before his own as God (Mt 17.2). And because he is <i>beautiful in form beyond the sons of men</i> (Ps 44.3[45.2]), his face shines as the sun (Mt 17.3). And because he is confirmed as the judge of the living and the dead, Moses (who died) and Elijah (who lives) converse with him (Mt 17.3). </p>
<p>
Afterwards, with these and other such things, <i>the true Light shone in the darkness</i> (Jn 1.5,9) for more than thirty-three years. Gathering together into one faith the scattered children of God—no, indeed, the servants who deserted him—he prepared them richly to return to their homeland. The darkened hearts of the Jews could not bear the immense radiance of his flame-throwing light, so, forming a mob <i>with weapons and torches</i> (Jn 18.3), they wanted to snuff it out. Those who at first were knocked over by his word, at that time accomplished with his permission the salvation of the world. Therefore, <i>the Good Shepherd</i> (Jn 10.4) is surrounded by thieves and robbers (cf. Mt 27.38, Mk 15.22-28), but the tiny flock is scattered by the wolves. The Lamb is slain for the sheep, and Life is strangled by death. At that time, <i>the cornerstone</i> tested by God <i>is rejected by the builders</i> (1 Pt 2.6-7, Mt 21.42, etc.), where the framework of two walls, from east and west, is joined. Indeed, when he was born, he attracted gentiles with gifts from the east (cf. Mt 2.1-11); when he died, he attracted gentiles by confession from the west. Pilate, moreover, and the Roman centurion were from the west—they declared him just (cf. Mt 27.24) or <i>the Son of God</i> (Mt 27.54). Furthermore, the Jews—the cultivators of God’s vineyard—<i>have condemned</i> the heir, afflicted <i>with many insults and reproaches, to a most shameful death</i> (Wis 2.19-20 and Mt 21.38), as they lifted him up on the Cross as Moses did with the serpent in the desert (Nm 21.9 and Jn 3.14). Then <i>a sweet bundle of cypress</i> (Song 1.13[14]) was carried upon a pole, and the sweet cup of life was pressed from it in the winepress of the Cross. What’s more, the sky that is illumined with new light when he is born (cf. Mt 2.9), is darkened with terrible shadows when he dies upon the Cross (Mt 27.45 etc.). The sun, which is crowned with a golden circlet when he is born (cf. Mal 4.2), is hidden by a mournful gloom when he dies (cf. Lk 23.45). The ground, which brought forth <i>rivers of oil</i><sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n17" name="start_n17" title="Footnote 17">[17]</a></sup> (Jb 29.6) when he was born, spewed forth the dead when he died and shook what was to fall (Mt 27.51-53). </p>
<p>
Indeed, when the curse had been loosened (cf. Gal 3.13), he was taken down from the wood and slept, uneasy in the tomb (cf. Mk 15.46, Lk 23.53). The Jews, moreover, sealed the tomb by rolling a great stone to it, and added guards so that he would not be stolen away by the disciples (Mt 27.64-66). They imprisoned Joseph, the one who buried him (cf. Mt 27.59-60), under guard, fortifying it with seal and guards; while they removed Nicodemus, who had listened to him (Jn 3), from his rank.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n18" name="start_n18" title="Footnote 18">[18]</a></sup></p>
<p>
Meanwhile, <i>the King of glory</i> (Ps 23[24].10) arrives with a host of angels at the tyrant’s dark kingdom, seizes the spoils from him, returns today the victor<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n19" name="start_n19" title="Footnote 19">[19]</a></sup> with noble pomp, assembles in heaven those released from hell, restores with humans the fallen angelic rank, revives his body from the tomb—never more to die, he grants eternal life to all who love him. He therefore sends forth a heavenly messenger to<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n20" name="start_n20" title="Footnote 20">[20]</a></sup> report this to the grieving disciples, that their <i>sorrow might be turned into joy</i> (Jn 16.20). Removing <i>the stone</i> from the tomb, <i>he sat upon it, and his face</i> gleamed <i>as lightning, his raiment as snow</i> (Mt 28.2-3). At this sight, <i>the guards were terrified and became as dead men</i> (Mt 28.4). </p>
<p>
But Mary,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n21" name="start_n21" title="Footnote 21">[21]</a></sup> the sister of Lazarus, and Mary, the mother of James (who was later the bishop of Jerusalem), and Mary, the sister of the Lord’s mother and wife of Salomeus, came to the tomb with precious ointments, with which they wanted to anoint the Lord, lest he be decayed by worms (Mk 16.1). But when they see the angel, they are shaken by great fear—yet they are sweetly consoled by the angel. He tells them that death has been conquered and the Lord has risen, and he indicates that they will see him in Galilee (Mk 16.5-8). </p>
<p>
Meanwhile, the Lord of all consolation<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n22" name="start_n22" title="Footnote 22">[22]</a></sup> appeared, gleaming as the sun, to Joseph in prison—and the latter thought it was Elijah; but the former affirmed that he was Jesus, buried by him and now revived from the dead, and he bore him away from prison and set him in Arimathea. Furthermore, on that day, the Jews convene in council and send [a party] to the prison, to bid Joseph to be led in for judgment. When they return, they report that they found the prison closed and the seal unharmed, but when the prison was opened, they found no one there. While they hesitate about what to do, behold, <i>some of the guards</i> (Mt 28.11) come running up to report that Jesus truly has risen and they themselves have seen angelic visions there.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n23" name="start_n23" title="Footnote 23">[23]</a></sup> But when the Jews do not believe them and demand that the wicked body be handed over into custody, they<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n24" name="start_n24" title="Footnote 24">[24]</a></sup> respond with [words] such as these: “You hand over Joseph, whom you have in custody, and we’ll hand over Jesus, whom you entrusted to our custody. But as you couldn’t keep Joseph in custody without God overturning it, so we could do nothing to stop him—since he’s God—from rising again!” When they had heard this, <i>they gave the soldiers a large sum of money</i> and convinced them to say that <i>he was stolen by the disciples while they were asleep</i> (Mt 28.12-13). After they received the money, they reported to their own lord that Jesus had risen and that they had received money from the Jews. </p>
<p>
Therefore, as <i>the sun</i> has risen which <i>knows its setting</i> (Ps 103[104].19), and again has illumined the world with its splendor—a world plunged by its absence into the shadows of grief—presently our Peace,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n25" name="start_n25" title="Footnote 25">[25]</a></sup> loosing now by his death the enmities between God and humans, <i>has made peace for all things in heaven and on earth</i> (Col 1.20), and has now reconciled the world to God the Father by his blood (cf. 2 Cor 5.19, Eph 2.16). Appearing to his disciples, he declared peace and gladdened their hearts with great joy (Jn 20.19-20); he ate <i>broiled fish and a honeycomb</i> with them (Lk 24.42), indicating by this that through his suffering, he will grant the sweetness of eternal life to all who hope in him. What’s more, many of the saints who had been raised with Christ <i>came into the city and, appearing to many</i> (Mt 27.53), told them many things about the other life, and they were delighted in all the good<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n26" name="start_n26" title="Footnote 26">[26]</a></sup> things of the Lord. These are the sacred joys of this day, celebrated by both angels and humans, prefigured and foretold by the patriarchs and prophets. </p>
<p>
Joseph indeed is sent by his father into the wilderness after his brothers, but is sold by them into Egypt on Judah’s counsel (cf. Gn 37). He is assailed impudently by a lustful lady and, caught by the shouting of the household, is locked in prison (cf. Gn 39). Then freed therefrom, he is established as a prince by the king; the name, <i>savior of the world</i>, is given to him (Gn 41.45 [Vulg.]). He is adored by his brothers and by all the people, and Egypt is delivered by him from famine (cf. Gn 47). </p>
<p>
So is Christ sent by his Father after the fugitive servants, but is sold by Judah—the counsel of the Jews.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n27" name="start_n27" title="Footnote 27">[27]</a></sup> He is cruelly seized by Synagogue, lustful in things of the flesh;<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n28" name="start_n28" title="Footnote 28">[28]</a></sup> he is surrounded by the soldiers, like Joseph by the household; slain, he is locked in the tomb as in a prison. Rising again therefrom, he is established as a prince over all things by God the King of all things; his name, <i>Savior of the world</i> (Jn 4.42), is loved everywhere by all the people. <i>By the sun and moon and eleven stars he is adored</i> (Gn 37.9), for today he is worshiped devoutly by Joseph and Mary and the eleven apostles. And behold, he is adored by all peoples and tongues, and the whole world is saved by him. </p>
<p>
The people of God were once afflicted by their enemies, but it was foretold by an angel that Samson would be born to rescue them (Jgs 13.1-5). He was born and lived a Nazarite, that is, “a holy one,”<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n29" name="start_n29" title="Footnote 29">[29]</a></sup> and <i>the spirit of fortitude</i> (Is 11.2 [Vulg.]) guided all his works. After he had grown up, as he was travelling to the enemy nation, he subdued a lion on the way (Jgs 14.5-6). From its carcass he later gathered honey (Jgs 14.8-9); he took a foreign wife, proposed the riddle of the honey and the lion to the dinner guests, and pledged a reward to those who solved it (Jgs 14.8-14). When Samson discloses the answer to his wife and she tells it to them, they solve it and receive the promised reward (Jgs 14.15-20). Thereafter, when he returns to his homeland to his father and mother, his wife is corrupted by another man, and returning, he exacts vengeance with foxes and fire (Jgs 15.1-5). </p>
<p>
So the people of God were oppressed in this world by demons, but it was foretold by an angel to his virgin mother that the true Samson, which means “the sun”<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n30" name="start_n30" title="Footnote 30">[30]</a></sup>—namely, Christ—would come to save them.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n31" name="start_n31" title="Footnote 31">[31]</a></sup> He was born and lived a Nazarean, that is, “holy” in all things, and <i>the spirit of fortitude</i> (Is 11.2 [Vulg.]), remaining with him, guided all his works. He goes to the enemy nation as he makes his way into Judaea, where he will suffer. He shattered a lion on the way as he—the way to life (cf. Jn 14.6) upon the way of this mortality—conquered upon the Cross <i>the devil</i>, who <i>goes about as a roaring lion, seeking whom he may devour</i> (1 Pt 5.8). Gathering honey from his carcass, he ate it (cf. Lk 24.42-43), as he drew the sweet souls of the elect (whom that greedy predator devoured) out of hell’s belly and incorporated them into himself. He united a foreign woman to himself, because from the gentiles he joined the Church through faith to himself. He proposed a riddle to the dinner guests, because he wanted the faithful to be taught the sacred Scripture concerning his Incarnation, his victory, and the salvation of the righteous. These mysteries are daily disclosed by <i>the Key of David</i> (Is 22.22, Rv 3.7) to his wife, the Church; they are resolved by Catholic exegetes and thus understood by the faithful, each of whom shall be requited with the reward of eternal life (cf. Rm 2.7). But as he indeed returns to his heavenly homeland, to the right hand of his Father and to his mother, the heavenly Jerusalem—his wife, the Church, is corrupted by heretics, and he, returning in judgment, exacts vengeance with flame and demons. </p>
<p>
Now Samson, bound with many cords, is handed over by his kinsmen to the enemy (Jgs 15.13). But after the chains were burst, he laid low the enemy band with the jawbone of an ass and put others to flight (Jgs 15.14-16). The victory won, his labor makes him thirst, but a spring bursting from the jawbone refreshes the victor (Jgs 15.18-19 [Vulg.]). </p>
<p>
So Christ, bound by his Jewish neighbors, fettered by the gentiles, is handed over to be destroyed. But when the chains of death were loosed, he overcame the gangs of demons by his humanity, put them to flight from the human race, fought against them through their adversaries, the apostles. The Jewish people indeed was asinine in its foolishness.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n32" name="start_n32" title="Footnote 32">[32]</a></sup> From them is born Christ’s flesh, the jawbone crushing the hard food of the law, as it unlocks for us his profound mysteries. The spring bursting from the jawbone is the font of baptism, flowing from Christ. Our victor thirsts for the salvation of humans, and this is quenched by baptism and the faith of the faithful. </p>
<p>
Now Samson also goes into the city to a woman, but is beset by enemies (Jgs 16.1-2). In the middle of the night, however, he bore away the doors of the gates, and carrying them on his shoulders, climbed the mountain through the enemy troops (Jgs 16.3). </p>
<p>
So Christ goes into hell to his wife,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n33" name="start_n33" title="Footnote 33">[33]</a></sup> namely, the Church kept prisoner there, but is beset by enemies in the tomb. In the middle of the night, however, he bursts the doors of hell and empties out the roaring lions’ lairs and the dragons’ dens, the houses of punishments, the lurking shadows, of the captives he has taken away. Rising again from death, he frightens the guards and enters heaven’s heights. </p>
<p>
Now a harlot gets Samson drunk; he reclines in her lap to sleep (Jgs 16.19). As he is sleeping, she shaves off the hair of his head and delivers him, bound, into the hands of his enemies (Jgs 16.19). By them he is blinded and transferred to prison (Jgs 16.21). He is led out from there on the feasting day, but when the two columns are shaken, the feasting house<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n34" name="start_n34" title="Footnote 34">[34]</a></sup> is felled by him, and as he dies, a great multitude is crushed (Jgs 16.25-30). </p>
<p>
This harlot is Synagogue, which gave Christ to drink of bitterness and gathered him into her lap to sleep, when she laid him down in Jerusalem in the sleep of death through his punishments. She cut back his hair as she killed<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n35" name="start_n35" title="Footnote 35">[35]</a></sup> the disciples, who had clung to him like hair. She handed him over, bound, to the enemies, for she offered the Lord, bound, to the gentiles. He is blinded by the enemies, as he is deprived of the light of this life by the soldiers. He is shut up in prison as his burial in the tomb is bewailed. He is led out on the feasting day, as on Easter Day, which is a feasting day for the angels, he is raised from the tomb. Truly the two columns have been shaken, the house falls down, and the people are crushed, for after Christ’s Passion, the two kings were shocked, the temple—which was the feasting house for the Jews—is overthrown, and the people are destroyed in vengeance for Christ’s death.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n36" name="start_n36" title="Footnote 36">[36]</a></sup></p>
<p>
These things are also expressed in figure for us in the nature of animals.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n37" name="start_n37" title="Footnote 37">[37]</a></sup> For it is said that the lion sleeps with eyes open, and erases its tracks with its tail, so that it cannot be found by hunters.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n38" name="start_n38" title="Footnote 38">[38]</a></sup> So the Lord Jesus, <sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n39" name="start_n39" title="Footnote 39">[39]</a></sup> <i>the lion of the tribe of Judah</i> (Rv 5.5), fell asleep and took hold of the sleep of death in his humanity, but stayed awake in his divinity. He thus concealed the mystery of our flesh’s restoration, which could not be ferreted out by the demons or persecutors. </p>
<p>
It is also<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n40" name="start_n40" title="Footnote 40">[40]</a></sup> said that a lioness bears her cubs stillborn, and they arise on the third day at the voice of their roaring father. So in the Triduum, Christ, who lay dead in the tomb, arose on the third day, awakened by his Father’s voice, as once the patriarch Jacob foretold especially of him: <i>Judah sleeps as a lion’s whelp. Who shall rouse him? To the prey, my son, you have</i> descended. <i>He shall wash his robe in wine, and his garment in the blood of the</i> olive<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n41" name="start_n41" title="Footnote 41">[41]</a></sup> (Gn 49.9-11, with changes). </p>
<p>
The Lord <i>of the tribe of Judah</i> (Rv 5.5) <i>slept as a lion’s whelp</i>, when he was hidden for three days in death, and then the Father roused him on the third day. <i>He descended to the prey</i>, when, descending to hell with fortune bound, he snatched away his spoils. <i>He washes his robe in wine</i>, when he wetted his body with blood. <i>He washes his garment in the blood of the olive</i>, when he sanctified the Church with the oil of chrism. </p>
<p>
That this is what would happen, God had once also expressed through birds. Indeed, the phoenix lives more than five hundred years, and then it gathers shoots from aromatic trees into its nest, and beating its wings, it is set alight by the sun’s heat, burned up in the nest, and on the third day restored in the form of its onetime hatchling.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n42" name="start_n42" title="Footnote 42">[42]</a></sup> It is said that the phoenix is red, and it is Christ of whom it is said, <i>Who is this that comes from Edom, with dyed garments from Bozrah?</i> (Is 63.1) Edom, which means “red,” is what Esau was called, because of the red pottage that he was given to eat by his brother Jacob (Gn 25.30).<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n43" name="start_n43" title="Footnote 43">[43]</a></sup> From this comes the name of the kingdom of Idumaea, where the capital of the kingdom is the city of Bozrah. This is where Job ruled,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n44" name="start_n44" title="Footnote 44">[44]</a></sup> who prefigured Christ’s suffering with his infirmity. Christ came from Edom, as he suffered at the hands of the gentiles, his flesh reddened by his blood. His garment is dyed in Bozrah, as his garment is sprinkled with his blood in Jerusalem, which was the capital of the kingdom. He, like the phoenix, gathered shoots of aromatic trees into a nest, as he fulfilled the writings of the prophets of Jerusalem. But he was burned up with those same shoots in the nest, as he was consumed in the fire of his Passion in Jerusalem, according to the sayings of the prophets. On the third day the bird is renewed, for Christ is roused on the third day by the Father. </p>
<p>
It is also said that the pelican loves its chicks so tightly that it kills them with its claws. But on the third day, in its grief it cuts itself, and as the blood drips from its side over the chicks, it rouses them from death.<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n45" name="start_n45" title="Footnote 45">[45]</a></sup> The pelican signifies the Lord, who <i>so loved the world that he gave his only-begotten Son for it</i> (Jn 3.16), whom he roused, the victor, on the third day and <i>exalted above every name</i> (Phil 2.9). </p>
<p>
<b><span style="color: red;">At this point, preach to them the faith [i.e the Creed] and confession;<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n46" name="start_n46" title="Footnote 46">[46]</a></sup> then add this:</span></b></p>
<p>
Dear friends, because Christ has risen today from the dead, we too ought to raise ourselves from the death of the soul—that is, from sins, so that, because <i>Christ dies no more</i> (Rm 6.9), we can live evermore with him. </p>
<p>
One reads from a certain special one of the Fathers something that is very profitable to the fraternal way of life, in both actions and speech. Pushed on by the devil, he fell into the ditch of fornication. But with an impulse from God, he is roused to repentance and afflicted for a whole year with fasts and vigils. But on the night of the Lord’s Resurrection, he sets out a lamp, prepares with oil and wick,<sup><a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#n47" name="start_n47" title="Footnote 47">[47]</a></sup> lays prostrate on the ground, pours forth a rain of tears, beseeches the Son of God that, if his sin has been forgiven, that lamp might be lit. And behold, he sees the lamp divinely set alight, flashing with red flame and with its light illuminating his breast with joy and happiness. With all his energy he gave immeasurable thanks for God’s loving kindness, and every day he pours oil into the lamp, and when he dies, it goes out. To this spring of mercy, dear friends, come near, all of you today with your prayers, and commend your soul and body to the bowels of his loving kindness, that when the kingdom is handed over to God and the Father, and <i>God will be all in all</i> (1 Cor 15.28), through Christ’s Resurrection you may be <i>coheirs</i> of God’s kingdom (Rm 8.17), when <i>the righteous shall shine like the sun</i> (Mt 13.43) and will be <i>equal to the angels</i> (Lk 20.36) in that glory that <i>no eye has seen</i> (1 Cor 2.9).</p><br />
<div style="text-align: center;"><b>Notes</b></div><br />
<sup><a name="n1">[1]</a></sup> This sermon has been translated from the text in <a href="https://books.google.com/books?id=tFoFSKKFGgQC&q=%22Hax+est+diet+quam+fecit+Dominus%2C+exsultemus+et+Dominus+in+sua+majoslale+fecit%22#v=snippet&q=%22Hax%20est%20diet%20quam%20fecit%20Dominus%2C%20exsultemus%20et%20Dominus%20in%20sua%20majoslale%20fecit%22&f=false"><i>Patrologia Latina</i> 172, cols. 927-936</a>, in consultation with the following manuscripts: <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n1" title="Jump back to note 1 in the text.">↩</a>
<ul><li><a href="https://manuscripta.at/diglit/AT1000-131/0139">Admont, Benediktinerstift, Cod. 131, fols. 69r-75r</a></li>
<li><a href="http://143.50.26.142/digbib/handschriften/Ms.0001-0199/Ms.0173/index5.html">Graz, Univ. Bibl., Cod. 173, fols. 71v-75v</a></li>
<li><a href="http://e-codices.unifr.ch/en/csg/1075/121/0/Sequence-2385"> St. Gall, Stiftsbibl. 1075, pp. 121-128</a></li>
<li><a href="https://manuscripta.at/diglit/AT2000-104/0137">Göttweig, Benediktinerstift, Cod. 104 (rot) / 47 (schwarz), fols. 68v-72v</a></li>
<li><a href="http://www.manuscriptorium.com/apps/index.php?direct=record&pid=LILIEN-SLA___HS_140______3V5KPM4-en#search">Lilienfeld, Stiftsarchiv und Stiftsbibliothek, HS 140, fols. 55v-60v (=images 114-124)</a></li>
<li><a href="https://parker.stanford.edu/parker/catalog/mk506vd5013">Cambridge, Corpus Christi College, MS 263, fols. 57v-62r</a></li></ul>
My thanks also to Tom Izbicki and Beverly Kienzle, for their help on several points.<br />
<sup><a name="n2">[2]</a></sup> <i>humanum</i>: most MSS; om. PL 172 col. 929A. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n2" title="Jump back to note 2 in the text.">↩</a><br />
<sup><a name="n3">[3]</a></sup> <i>dominus, cum</i>: most MSS; <i>dum</i>: PL 172 col. 929B, Admont 131, Graz 173. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n3" title="Jump back to note 3 in the text.">↩</a><br />
<sup><a name="n4">[4]</a></sup> <i>Dominus virtutum</i>, lit. “the Lord of virtues”. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n4" title="Jump back to note 4 in the text.">↩</a><br />
<sup><a name="n5">[5]</a></sup> <i>lune</i>: most MSS; <i>luna</i>: PL 172 col. 929C. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n5" title="Jump back to note 5 in the text.">↩</a><br />
<sup><a name="n6">[6]</a></sup> <i>in vadis suis</i>: PL col. 929D, Admont 131, Graz 173; <i>in undis suis</i>, other MSS. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n6" title="Jump back to note 6 in the text.">↩</a><br />
<sup><a name="n7">[7]</a></sup> <i>dulcem</i>: most MSS; om. PL col. 929D; some MSS (incl. PL) add the adverb <i>dulce</i> before <i>iubilant</i>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n7" title="Jump back to note 7 in the text.">↩</a><br />
<sup><a name="n8">[8]</a></sup> <i>hodie</i>: all MSS; om. PL 172, col. 930B. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n8" title="Jump back to note 8 in the text.">↩</a><br />
<sup><a name="n9">[9]</a></sup> <i>eripit</i>: most MSS; eripuit: PL 172 col. 930B, Admont 131, Graz 173. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n9" title="Jump back to note 9 in the text.">↩</a><br />
<sup><a name="n10">[10]</a></sup> Readers may be familiar with Dante’s use of the allegorical correspondence of Leah to the active life and Rachel to the contemplative life in <i>Paradiso</i> 27; Augustine developed the interpretation in Book 22 of his <i>Contra Faustum Manichaeum</i>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n10" title="Jump back to note 10 in the text.">↩</a><br />
<sup><a name="n11">[11]</a></sup> Honorius likely derives the typology of Laban and the devil from a common text often attributed to Augustine—see Sermon 12.4 in <a href="https://www.google.com/books/edition/Sancti_Aurelii_Augustini_Hipponensis_Epi/QEl8i-WISKkC?hl=en&gbpv=1&dq=%22Laban+typus+diaboli.+Revertente+autem+Jacob+ad+patriam+suam%22&pg=PA1763&printsec=frontcover">PL 39, cols. 1763-64</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n11" title="Jump back to note 11 in the text.">↩</a><br />
<sup><a name="n12">[12]</a></sup> <i>Filiae quoque Sion</i>: the standard psalm text reads <i>fili</i>, “sons,” but Honorius has changed the grammatical gender to align with the feminine <i>animae</i>, “souls”. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n12" title="Jump back to note 12 in the text.">↩</a><br />
<sup><a name="n13">[13]</a></sup> <i>patris</i>: most MSS; om. PL 172, col. 930C. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n13" title="Jump back to note 31 in the text.">↩</a><br />
<sup><a name="n14">[14]</a></sup> <i>hodie</i>: all MSS; om. PL 172, col. 930C. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n4" title="Jump back to note 14 in the text.">↩</a><br />
<sup><a name="n15">[15]</a></sup> <i>corporaliter</i>: all MSS; om. PL 172, col. 931B. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n15" title="Jump back to note 15 in the text.">↩</a><br />
<sup><a name="n16">[16]</a></sup> <i>verbum</i>: all MSS; <i>verbo</i>: PL 172, col. 931C. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n16" title="Jump back to note 16 in the text.">↩</a><br />
<sup><a name="n17">[17]</a></sup> <i>rivos olei</i>: most MSS; <i>favos olei</i>: PL 172 col. 932B, Admont 131, Graz 173. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n17" title="Jump back to note 17 in the text.">↩</a><br />
<sup><a name="n18">[18]</a></sup> The traditions here and later concerning the afterlives of Joseph of Arimathea and Nicodemus derive from the apocryphal late-antique text, “The Gospel of Nicodemus.” Most of the details of the harrowing of hell in the next section also come from there. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n18" title="Jump back to note 18 in the text.">↩</a><br />
<sup><a name="n19">[19]</a></sup> <i>victor</i>: all MSS, om. PL 172, col. 932B. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n19" title="Jump back to note 19 in the text.">↩</a><br />
<sup><a name="n20">[20]</a></sup> <i>ut</i>: all MSS; qui, PL 172, col. 932C. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n20" title="Jump back to note 20 in the text.">↩</a><br />
<sup><a name="n21">[21]</a></sup> At this point, St. Gall 1075 (p. 124) marks the beginning of a new sermon, <i>De eodem</i>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n21" title="Jump back to note 21 in the text.">↩</a><br />
<sup><a name="n22">[22]</a></sup> <i>totius consolationis</i>, most MSS; <i>consolationis</i>, Admont 131, Graz 173; <i>resurrectionis</i>, PL 172, col. 932D. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n22" title="Jump back to note 22 in the text.">↩</a><br />
<sup><a name="n23">[23]</a></sup> <i>ibi</i>: all MSS; <i>sibi</i>, PL 172, col. 933A. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n23" title="Jump back to note 23 in the text.">↩</a><br />
<sup><a name="n24">[24]</a></sup> <i>ipsi</i>: all MSS; <i>ibi</i>, PL 172, col. 933A. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n24" title="Jump back to note 24 in the text.">↩</a><br />
<sup><a name="n25">[25]</a></sup> <i>pax</i>: all MSS, om. PL 172, col. 933B. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n25" title="Jump back to note 25 in the text.">↩</a><br />
<sup><a name="n26">[26]</a></sup> <i>bonis</i>: all MSS, om. PL 172, col. 933B. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n26" title="Jump back to note 26 in the text.">↩</a><br />
<sup><a name="n27">[27]</a></sup> The outlines of this interpretation can be found in Isidore, <i>Quaestiones in Vet. Testam. – In Genesin</i> 30 (<a href="https://books.google.com/books?id=_FpkNlIY3LoC&q=Ioseph#v=snippet&q=%22De%20historia%20Joseph%22&f=false">PL 83, cols. 271B-276C</a>). <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n27" title="Jump back to note 27 in the text.">↩</a><br />
<sup><a name="n28">[28]</a></sup> <i>in carnalibus</i>, PL 172, col. 933C and most MSS; <i>carnalibus illecebris</i>, St. Gall 1075; <i>in criminalibus</i>, Göttweig 104 / 47. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n28" title="Jump back to note 28 in the text.">↩</a><br />
<sup><a name="n29">[29]</a></sup> <i>sanctus</i>; cf. Isidore, <a href="https://books.google.com/books?id=3ep502syZv8C&pg=PA225&lpg=PA225&dq=isidore+etymologiae+nazaraeus&source=bl&ots=4LPtnlLohH&sig=ACfU3U01WW4lx6eAn2uWrSo7V8LHaWLf0Q&hl=en&ppis=_e&sa=X&ved=2ahUKEwivu8y4osXoAhURbs0KHQV5DnMQ6AEwA3oECAoQAQ#v=onepage&q=isidore%20etymologiae%20nazaraeus&f=false"><i>Etymologies</i> X.190</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n29" title="Jump back to note 29 in the text.">↩</a><br />
<sup><a name="n30">[30]</a></sup> Cf. Isidore, <a href="https://books.google.com/books?id=3ep502syZv8C&pg=PA164&lpg=PA164&dq=isidore+etymologies+samson+sun&source=bl&ots=4LPtnmFnmL&sig=ACfU3U07-hDmluRhCDcdWt72sp5kvDLGiQ&hl=en&ppis=_e&sa=X&ved=2ahUKEwjH4_-VscXoAhUWX80KHZWZDPsQ6AEwAXoECAkQAQ#v=onepage&q=isidore%20etymologies%20samson%20sun&f=false"><i>Etymologies</i> VII.vi.56</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n30" title="Jump back to note 30 in the text.">↩</a><br />
<sup><a name="n31">[31]</a></sup> The allegory can be found in Isidore, <i>Quaestiones in Vet. Testam. – In librum Judicum</i> 8 (<a href="https://books.google.com/books?id=_FpkNlIY3LoC&q=%22Samson+autem%22#v=snippet&q=%22Samson%20autem%22&f=false">PL 83, cols. 389B-390C</a>). <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n31" title="Jump back to note 31 in the text.">↩</a><br />
<sup><a name="n32">[32]</a></sup> I feel morally compelled to condemn Honorius for tipping here and elsewhere into what we would today call gross anti-Semitism, and I exhort my readers never to take license for it because of him—NMC. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n32" title="Jump back to note 32 in the text.">↩</a><br />
<sup><a name="n33">[33]</a></sup> <i>in infernum ad uxorem suam</i>: MSS; <i>ad uxorem suam, ad infernum</i>: PL 172, col. 934D. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n33" title="Jump back to note 33 in the text.">↩</a><br />
<sup><a name="n34">[34]</a></sup> <i>domus convivii</i>: all MSS; om. PL 172, col. 935A. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n34" title="Jump back to note 34 in the text.">↩</a><br />
<sup><a name="n35">[35]</a></sup> <i>occidit</i>: most MSS; <i>abscidit</i>, PL 172, col. 935A. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n35" title="Jump back to note 35 in the text.">↩</a><br />
<sup><a name="n36">[36]</a></sup> Again, I abjure and deplore all violence committed against the Jews—NMC. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n36" title="Jump back to note 36 in the text.">↩</a><br />
<sup><a name="n37">[37]</a></sup> The entire section concerning the lion is printed verbatim as part of a sermon <i>De tribus diebus Passionis, Resurrectionis et Ascenionis</i> in the <i>Deflorationes Patrum</i> 1, attributed to Werner, the abbot of St. Blase (<a href="https://www.google.com/books/edition/Patrologiae_Latinae/RrygCDGX3fMC?hl=en&gbpv=1&dq=%22De+quo+leone+fertur+quod%22&pg=PA953&printsec=frontcover">PL 157, cols. 953C-954A</a>); as Johann Kelle demonstrated, the <i>Deflorationes Patrum</i> contain, in part, large extracts from the <i>Speculum Ecclesiae</i>—see Kelle, “Untersuchungen über das Speculum ecclesiae des Honorius und die Libri deflorationum des Abtes Werner.” <i>Sitzungsberichte des philosophisch-historischen Classe der kaiserlichen Akademie der Wissenschaften</i>, vol. 145, nr. 8 (Vienna, 1903); online <a href="https://books.google.com/books?hl=en&lr=&id=JhJLAQAAMAAJ&oi=fnd&pg=PR1&dq=kelle+Untersuchungen+%C3%BCber+das+Speculum+ecclesiae+des+Honorius&ots=E0zUVVKjuN&sig=rpUxJcwmfClSRCW7rtLh_RIuJV4#v=onepage&q=kelle%20Untersuchungen%20%C3%BCber%20das%20Speculum%20ecclesiae%20des%20Honorius&f=false">here</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n37" title="Jump back to note 37 in the text.">↩</a><br />
<sup><a name="n38">[38]</a></sup> Cf. Isidore, <i>Etymologies</i> 12.ii.5. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n38" title="Jump back to note 38 in the text.">↩</a><br />
<sup><a name="n39">[39]</a></sup> <i>Ihesus</i>: most MSS; <i>Christus</i>, PL 172, col. 935B. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n39" title="Jump back to note 39 in the text.">↩</a><br />
<sup><a name="n40">[40]</a></sup> <i>etiam</i>: most MSS; <i>enim</i>, PL 172, col. 935C. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n40" title="Jump back to note 40 in the text.">↩</a><br />
<sup><a name="n41">[41]</a></sup> <i>olivae</i>: this variant reading (the Vulgate has <i>uvae</i>, “grape”) can be found in the responsory, <a href="http://cantusindex.org/id/007921"><i>Vox tonitrui tui Deus</i></a>, used at second nocturn for the feast of St. John before the Latin Gate (May 6; see <a href="https://books.google.com/books?id=35eQlRMYESAC&pg=RA3-PA156&lpg=RA3-PA156&dq=%22et+in+sanguine+olivae+pallium+suum%22&source=bl&ots=cHT-EU_oxq&sig=ACfU3U02pXh-Nk6ZNB0Bz9Cb00jz-ZWd8A&hl=en&ppis=_e&sa=X&ved=2ahUKEwj2srqWq8joAhUQV80KHSMCA5QQ6AEwAnoECAsQNA#v=onepage&q=%22et%20in%20sanguine%20olivae%20pallium%20suum%22&f=false"><i>Analecta Hymnica</i></a> 26, p. 155). <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n41" title="Jump back to note 41 in the text.">↩</a><br />
<sup><a name="n42">[42]</a></sup> Cf. Isidore, <a href="https://books.google.com/books?id=3ep502syZv8C&printsec=frontcover&dq=isidore+etymologies+phoenix&hl=en&newbks=1&newbks_redir=0&sa=X&ved=2ahUKEwjO_cuo2s3oAhWVLc0KHTDOAB0Q6AEwAHoECAEQAg#v=onepage&q=phoenix&f=false"><i>Etymologies</i> XII.vii.22</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n42" title="Jump back to note 42 in the text.">↩</a><br />
<sup><a name="n43">[43]</a></sup> Cf. Isidore, <a href="https://www.google.com/books/edition/The_Etymologies_of_Isidore_of_Seville/3ep502syZv8C?hl=en&gbpv=1&dq=%22Esau,+that+is,+red+Edom+that+is+bloody%22&pg=PA163&printsec=frontcover"><i>Etymologies</i> VII.vi.33-34</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n43" title="Jump back to note 43 in the text.">↩</a><br />
<sup><a name="n44">[44]</a></sup> Jerome reports that some commentators identify Jobab, the son of Zara and a ruler of Bozrah (Gn 36.33) with Job; see his <i>Liber Hebraicarum Quaestionum in Genesim</i> 36.33 (<a href="https://www.google.com/books/edition/Sancti_Eusebii_Hieronymi_opera_omnia_stu/4fgUAAAAQAAJ?hl=en&gbpv=1&dq=%22Et+regitavi(+proeo+Jobab%22&pg=PA993&printsec=frontcover">PL 23, col. 994B</a>). <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n44" title="Jump back to note 44 in the text.">↩</a><br />
<sup><a name="n45">[45]</a></sup> Cf. Isidore, <a href="https://books.google.com/books?id=3ep502syZv8C&pg=PA265&lpg=PA265&dq=isidore+etymologies+pelican&source=bl&ots=4LPtqkKpgM&sig=ACfU3U2HMOs5IlADtSLHMowANcNsQdgbTw&hl=en&sa=X&ved=2ahUKEwi83YK0183oAhVJZ80KHeATDcYQ6AEwBnoECAwQKQ#v=onepage&q=isidore%20etymologies%20pelican&f=false"><i>Etymologies</i> XII.vii.26</a>. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n45" title="Jump back to note 45 in the text.">↩</a><br />
<sup><a name="n46">[46]</a></sup> This rubric likely points back to a paraphrase of the Creed and an extended confession and prayers that are included in the opening sermon of the <i>Speculum Ecclesiae</i>, for Christmas Day (PL 172, cols. 823C-830B). <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n46" title="Jump back to note 46 in the text.">↩</a><br />
<sup><a name="n47">[47]</a></sup> <i>cum oleo lichnoque instruit</i>: most MSS; <i>cum oleo et ligno instruxit</i>, PL 172, col 935D. <a href="http://nathaniel-campbell.blogspot.com/2020/04/sermon-for-easter-day-honorius-augustodunensis-speculum-ecclesiae.html#start_n47" title="Jump back to note 47 in the text.">↩</a>
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com1tag:blogger.com,1999:blog-34767504.post-73113231472023613232019-09-17T00:00:00.000-04:002019-09-17T22:06:53.676-04:00Spiritui Sancto honor sit: A Chronogram for the Feast of St. Hildegard<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisoAkekIpo8N7WrJ-QnnE6ZU0vftBHCzuA2Sl8Yf8HB0Bnutsmp8PRG33Nu-368KxW7GhJVv73G3nyD18zfEE8fcNvyD4rhnA5r3BQG3UW62f5nlXtg8u7_TZb09tsiXNvcACbTQ/s1600/Hildegard-of-Bingen_Liber-Divinorum-Operum_I-3_Lucca_MS_1942_fol_28v.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1421" data-original-width="1421" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisoAkekIpo8N7WrJ-QnnE6ZU0vftBHCzuA2Sl8Yf8HB0Bnutsmp8PRG33Nu-368KxW7GhJVv73G3nyD18zfEE8fcNvyD4rhnA5r3BQG3UW62f5nlXtg8u7_TZb09tsiXNvcACbTQ/s200/Hildegard-of-Bingen_Liber-Divinorum-Operum_I-3_Lucca_MS_1942_fol_28v.jpg" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Human microcosm enmeshed by clouds.<br><i>Liber Divinorum Operum</i> 1.3<br>(detail from <a href="https://www.wdl.org/en/item/21658/">Lucca, MS 1942, fol. 28v</a>)</td></tr>
</tbody></table>
<span style="font-size: large;">spIrItVI sanCto honor sIt,<br />
qVI In opere hILDegarDIs VIrgInIs<br />
stVDIa saLVtarIa<br />
VeLVt nVbes In aVrIs pVrIs nItentes<br />
nobIs CoLLegIt.<br />
<br />
Honor be to the Holy Spirit,<br />
who in the work of the virgin Hildegard<br />
has gathered for us<br />
studies in saving health<br />
like clouds gleaming in the clear sky.<br />
</span>
<a name='more'></a>
<p>(Spiritui sancto honor sit, qui in opere Hildegardis virginis studia salutaria velut nubes in auris puris nitentes nobis collegit.)</p>
<p>
For this year’s Feast of St. Hildegard of Bingen, Virgin and Doctor of the Church, I took inspiration for this chronogrammatic prayer from one of Hildegard’s own compositions, a <a href="http://www.hildegard-society.org/2018/08/spiritui-sancto-responsory.html" title="Spirituis sancto (responsory)">responsory for the feast of St. Ursula</a> and the 11,000 virgin-martyrs of Cologne. As I have <a href="http://www.hildegard-society.org/2018/08/spiritui-sancto-responsory.html" title="Spiritui Sancto (responsory)">noted elsewhere</a>, in the office that Hildegard composed for St. Ursula, she often drew parallels between the early medieval figure and her own mission as a prophetic virgin. In the original responsory, the Holy Spirit gathers round Ursula “a virginal brood like doves” (<i>virginalem turbam / velut columbas collegit</i>)—the simile draws on <a href="http://drbo.org/x/d?b=drl&bk=27&ch=60&l=8#x">Isaiah 60:8</a>, “Who are these, that fly as clouds, and as doves to their windows?” Hildegard frequently invoked this verse to describe those vowed to the monastic life (see e.g. Letters 77r, 149r. and 200r; and <a href="https://books.google.com/books?id=euF0DwAAQBAJ&printsec=frontcover#v=onepage&q&f=false"><i>The Book of Divine Works</i></a> 2.1.42), and in <a href="https://books.google.com/books?id=7SVDoDhCV3oC&pg=PA134&dq=%22Who+are+these+who+fly+like+clouds,+and+like+doves+to+their+windows?%22&hl=en&sa=X&ved=2ahUKEwiA5Knw6NHkAhVFAqwKHaMhDM0Q6AEwAHoECAMQAg#v=onepage&q=%22Who%20are%20these%20who%20fly%20like%20clouds%2C%20and%20like%20doves%20to%20their%20windows%3F%22&f=false"><i>Scivias</i></a> 1.5.3 it refers to the children of the Church.</p>
<p>
By switching from the doves of the second half of the verse to the clouds (<i>nubes</i>) of the first half in my chronogram, I have tried to maintain that link while also shifting the register to include a different set of symbolic resonances. For a cloud gleaming with sunlight in a bright sky is also one of the fundamental images Hildegard uses to describe her own visionary experiences in her famous <a href="https://books.google.com/books?id=uAgYpbdQuIMC&pg=PA23&dq=%22It+is+far+brighter+than+a+lucent+cloud+through+which+the+sun+shines%22&hl=en&sa=X&ved=2ahUKEwiMtYm_6dHkAhVCaq0KHZ2ODT8Q6AEwAnoECAUQAg#v=onepage&q=%22It%20is%20far%20brighter%20than%20a%20lucent%20cloud%20through%20which%20the%20sun%20shines%22&f=false">Letter 103r</a> to Guibert of Gembloux:</p>
<blockquote>
The light that I see is not local and confined. It is far brighter than a lucent cloud through which the sun shines. And I can discern neither its height nor its length nor its breadth. This light I have named “the shadow of the Living Light,” and just as the sun and moon and stars are reflected in water, so too are writings, words, virtues, and deeds of men reflected back to me from it … Moreover, the words I see and hear in the vision are not like the words of human speech, but are like a blazing flame and a cloud that moves through clear air (<i>ut nubes in aere puro mota</i>).</blockquote>
<p>Offering us insights into the health of both body and soul, Hildegard’s visions are such a profound spiritual gift to us that we owe the Holy Spirit our thanks for allowing us to glimpse their shining light!</p>
<div style="text-align: center;"><i>About the Chronogram</i></div>
<p>
The chronogram is an epigrammatic form where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are commemorating. In this case, 3 D’s = 1500, + 2 C’s = 1700, + 5 L’s = 1950, + 10 V’s = 2000, + 19 I’s = 2019. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in Festschriften for the Sibyl of the Rhine in 1979 and 1998.</p>
Here are links to previous chronograms I have composed for St. Hildegard:</p>
<ul>
<li><a href="https://nathaniel-campbell.blogspot.com/2018/09/o-vas-speculativum-chronogram-for-st-hildegard-of-bingen.html" title="O vas speculativum">O vas speculativum (2018)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2017/09/o-sibylla-vera-rhenensis-chronogram-for-st-hildegard-of-bingen-2017.html" title="O Sibylla vera Rhenensis">O Sibylla vera Rhenensis (2017)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2016/09/o-vox-nunc-in-caelo-chronogram-for-st-hildegard-of-bingen-2016.html" title="O voc nunc in caelo (2016)">O vox nunc in caelo (2016)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2015/09/o-vox-praeclara-chronogram-for-st-hildegard-of-bingen-2015.html" title="O vox praeclara (2015)">O vox praeclara (2015)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2014/09/o-prophetissa-teutonica-chronogram-for-st-hildegard-of-bingen-2014.html" title="O prophetissa teutonica (2014)">O prophetissa teutonica (2014)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li>
</ul>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com1tag:blogger.com,1999:blog-34767504.post-13648704664409764822019-04-10T14:37:00.001-04:002020-11-11T20:31:00.475-05:00New Article: “The prophetess and the pope: St. Hildegard of Bingen, Pope Benedict XVI, and prophetic visions of church reform”<div class="separator" style="clear: both; text-align: center;"><a href="https://static-content.springer.com/cover/journal/41280/10/1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://static-content.springer.com/cover/journal/41280/10/1.jpg" width="154" height="200" data-original-width="153" data-original-height="199" /></a></div><p>Nathaniel M. Campbell, “The prophetess and the pope: St. Hildegard of Bingen, Pope Benedict XVI, and prophetic visions of church reform,” <i><a href="https://link.springer.com/article/10.1057%2Fs41280-018-0111-5">postmedieval: a journal of medieval cultural studies</a></i> 10.1 (2019), 22-35; read online for free <a href="https://link.springer.com/epdf/10.1057/s41280-018-0111-5?author_access_token=7t4Bt8y7FYbb13igd4OwdlxOt48VBPO10Uv7D6sAgHsr3pa1bcXV9kPtsUY2T9IQvlhQEYJWEL8bHeg_mmLCzZrZhIw_JBCHt467ETpRDNAjyCSdt_lMLiETce23Hz8tAoC9wbPhArRL3eJO_L30Mg%3D%3D">here.</a></p>
<p>Just published in a special issue devoted to “Prophetic Futures,” this article explores the affinities between St. Hildegard of Bingen and Pope Benedict XVI that may have led him to canonize her and declare her a Doctor of the Church in 2012. It pays special attention to their views on the Church’s prophetic mission and prophecy’s role in reforming it.</p>
<div style="text-align: center;"><b>Abstract</b></div>
<a name='more'></a>
<p>Pope Benedict XVI seemed an unlikely fellow to declare Hildegard of Bingen a Doctor of the Church in 2012. Yet Joseph Ratzinger’s studies as a medievalist disposed him to the symbolist tendencies of Hildegard and her contemporaries in reflecting on the relationship among scripture, history, and the Church. Deeply affected by the abuse of political power and corruption within the Church, both Ratzinger and Hildegard developed prophetic outlooks on the nature of the Church and its mission in the world, centered on the singular light of Christ’s Incarnation. We find, across the centuries, a shared embrace of the enigmatic tension between the Church’s corrupted institutions and their prophetic renewal. Ironically, Hildegard came to distrust the authority of the papacy and prophesied its ending, even as Benedict would be, as pope, her greatest champion.</p>
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-90889462373577588482018-10-29T14:44:00.002-04:002021-03-19T21:27:44.609-04:00Now Published: St. Hildegard of Bingen’s The Book of Divine Works<div class="separator" style="clear: both; text-align: center;">
<a href="https://www.cuapress.org/9780813231297/the-book-of-divine-works/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="420" data-original-width="265" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWXcPJqsr8ykCxaNyJHRSO0C6QuV7AQ4HXOTEoz0GXNoclK4VlPdD7QMaHcShaC5RZAb7YBkOLDNkhzhVblNWbHgEk2zw7zpyt_ORlig8Y6ENyMP0_7l0zyp82O4gkFPor3SiVpg/s1600/Hildegard-of-Bingen_Liber-Divinorum-Operum_I-2_Lucca_MS_1942_fol_9r.jpg" width="201" /></a></div>
<p>I am pleased to announce that my translation of <i>The Book of Divine Works</i> by St. Hildegard of Bingen is now available from <a href="https://www.cuapress.org/9780813231297/the-book-of-divine-works/">The Catholic University of America Press</a>. This is the first time that the Visionary Doctor’s final and most important visionary work has been issued in a complete and scholarly English translation. The volume includes:</p>
<ul>
<li>a Select Bibliography, with editions and translations of Hildegard’s works and secondary scholarship;</li>
<li>a 22-page Introduction;</li>
<li>black-and-white reproductions of the ten famous illustrations for the work from the thirteenth-century Lucca manuscript (online color gallery <a href="http://www.hildegard-society.org/p/liber-divinorum-operum.html">here</a>);</li>
<li>extensive explanatory notes and references to Scripture, Hildegard’s corpus, and other works of the Christian tradition;</li>
<li>special indices of Scriptural citations (with exegetical passages marked in bold) and References to Hildegard’s Works.</li>
</ul>
<p>You can get it directly from CUA Press <a href="https://www.cuapress.org/9780813231297/the-book-of-divine-works/">here</a>; through through Amazon <a href="https://www.amazon.com/Divine-Fathers-Church-Medieval-Continuations/dp/0813231299/">here</a>; European distribution can be accessed <a href="https://www.eurospanbookstore.com/the-book-of-divine-works.html">here</a>, or email <a href="mailto:eurospan@turpin-distribution.com">here</a>.</p>
<p>I’ve been working on this project for nearly five years now. My oldest son was born at its beginnings, and my wife’s patience has been tested throughout. I owe my whole family the deepest debt of gratitude and reparations for its burden. Friends, too, have provided invaluable support, especially in accessing research materials unavailable to me. To all those who have helped: a big thank you!</p>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com1tag:blogger.com,1999:blog-34767504.post-74504229644395949222018-09-17T00:00:00.000-04:002018-09-17T08:33:02.755-04:00O vas speculativum: A Chronogram for the Feast of St. Hildegard<table class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;" cellspacing="0" cellpadding="0"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju1WUq1JvxvPKAca67R62DYITCQD_qE8KYb10TEBNCXkJbjllZ55JVj1dyoq4l8tK4FBh6FAFuPK5hGTaQQ8ug-5Pu-Kc5LyafD-cBARBRwObQM8VILfLmPKlwk2BsyjSWUH68kQ/s1600/Lucca_Liber_Divinorum_Operum_Part_I_Vision_1_detail_Hildegard_of_Bingen_writing.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju1WUq1JvxvPKAca67R62DYITCQD_qE8KYb10TEBNCXkJbjllZ55JVj1dyoq4l8tK4FBh6FAFuPK5hGTaQQ8ug-5Pu-Kc5LyafD-cBARBRwObQM8VILfLmPKlwk2BsyjSWUH68kQ/s250/Lucca_Liber_Divinorum_Operum_Part_I_Vision_1_detail_Hildegard_of_Bingen_writing.jpg" border="0"></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small;">St. Hildegard of Bingen recording her visions<br>in the <i>Liber Divinorum Operum</i> (I.1),<br>from <a href="https://www.wdl.org/en/item/21658/">Lucca, MS 1942, fol. 1</a>.</span></td></tr>
</tbody></table>
<span style="font-size: large;">o Vas speCVLatIVVM<br />
LVCIs VIVentIs:<br />
praesta nobIs opVs DeI<br />
In VerbIs et sIgnIs tVIs raCIonaLIbVs.<br />
<br />
O mirroring vessel<br />
of the Living Light:<br />
set before us the Work of God<br />
with your reasoned words and signs.
</span>
<a name='more'></a>
<p>(O vas speculativum lucis viventis: praesta nobis opus Dei in verbis et signis tuis racionalibus.)</p>
<p>
For today’s Feast of St. Hildegard of Bingen, Doctor of the Church, I have composed this chronogram and prayer. The opening calls upon Hildegard to reflect to us the Living Light of God that shone upon and spoke to her in her lifetime, and upon which she gazes now eternally. Its image also recalls her description of Eve in her third great visionary work, the <a href="https://www.hfsbooks.com/books/the-book-of-divine-works-st-hildegard-of-bingen/"><i>Liber divinorum operum</i> (<i>Book of Divine Works</i>)</a>, 1.4.100: “the mirroring form of woman (<i>speculativa forma mulieris</i>), [in whom] lay hid the entire human race, to be brought forth with the force of God’s might” (p. 238).</p>
<p>
And what do we want to see in that mirrored light? The Work of God, which for Hildegard was preeminently humankind itself. We are God’s work, made in his image and likeness—the garment of his Incarnate Son, on the one hand; and the Word’s creative rationality, on the other. Thus, the hallmark not of only Hildegard’s work but of God’s and of ours, is that is <i>rational</i>. As I explain in the “Introduction” to my forthcoming translation of <a href="https://www.hfsbooks.com/books/the-book-of-divine-works-st-hildegard-of-bingen/"><i>The Book of Divine Works</i></a> (p. 8):</p>
<blockquote>
The human likeness to God is the rationality that spurs his creative activity (1.1.2), the reason wherefore he enacts creation by his Word. It is therefore also the foundation and impulse for human activity, for God “established humankind to be able to think, to compose first all their works in their hearts before doing them, because they are the enclosure of God’s wonders” (3.4.14); and “only with full rationality in the Word does the soul discern creation’s powers” (1.4.103).
</blockquote><p>
Finally, it is with great joy that I can announce that that translation will be available next month (October 26) from the Catholic University of America Press—and today’s chronogram appears also as the dedication to that volume. It can be ordered from their supplier <a href="https://www.hfsbooks.com/books/the-book-of-divine-works-st-hildegard-of-bingen/">here</a>; through Amazon <a href="https://www.amazon.com/Divine-Fathers-Church-Medieval-Continuations/dp/0813231299">here</a>; or through Cokesbury <a href="https://www.cokesbury.com/product/9780813231297/the-book-of-divine-works/">here</a>.</p>
<div style="text-align: center;"><i>About the Chronogram</i></div>
<p>
The chronogram is an epigrammatic form where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are commemorating. In this case, 1 M = 1000, + 1 D = 1500, + 3 C’s = 1800, + 3 L’s = 1950, + 11 V’s = 2005, + 13 I’s = 2018. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in Festschriften for the Sibyl of the Rhine in 1979 and 1998.</p>
<p>
Here are links to previous chronograms I have composed for St. Hildegard:</p>
<ul>
<li><a href="http://nathaniel-campbell.blogspot.com/2017/09/o-sibylla-vera-rhenensis-chronogram-for-st-hildegard-of-bingen-2017.html" title="O Sibylla vera Rhenensis">O Sibylla vera Rhenensis (2017)</a></li>
<li><a href="https://nathaniel-campbell.blogspot.com/2016/09/o-vox-nunc-in-caelo-chronogram-for-st-hildegard-of-bingen-2016.html" title="O voc nunc in caelo (2016)">O vox nunc in caelo (2016)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2015/09/o-vox-praeclara-chronogram-for-st-hildegard-of-bingen-2015.html" title="O vox praeclara (2015)">O vox praeclara (2015)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2014/09/o-prophetissa-teutonica-chronogram-for-st-hildegard-of-bingen-2014.html" title="O prophetissa teutonica (2014)">O prophetissa teutonica (2014)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li>
</ul>
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com1tag:blogger.com,1999:blog-34767504.post-53695677901882233582017-12-15T08:00:00.000-05:002018-04-29T22:13:08.829-04:00Article Published: The Authorship and Function of the Chapter Summaries to Hildegard of Bingen’s Liber diuinorum operum (JMLat 27)<div class="separator" style="clear: both; text-align: center;"><a href="https://www.brepolsonline.net/doi/10.1484/J.JML.5.114589" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqBLP19dvb9dk4tlK7_7tVUcPWrIrtMeylvTdA9cPMjvOmLPpaGfZEpX5_6gbDf_60PQpy0ilB1OEidxhqw7PjQvcsvgh0XIjRywqRHV2trH4igC-XuDSNO1LN0Gsxj2aAsMGXWw/s200/JMLat27-2017.PNG" width="200" height="152" data-original-width="591" data-original-height="448" /></a></div>
<p>Campbell, Nathaniel M. “The Authorship and Function of the Chapter Summaries to Hildegard of Bingen’s <i>Liber diuinorum operum</i>.” <i>The Journal of Medieval Latin</i> 27 (2017), pp. 69-106.</p>
<p>
DOI: <a href="https://doi.org/10.1484/J.JML.5.114589">https://doi.org/10.1484/J.JML.5.114589</a></p>
<p>
<i>Also accessible online through academia.edu <a href="https://www.academia.edu/35334148/The_Authorship_and_Function_of_the_Chapter_Summaries_to_Hildegard_of_Bingen_s_Liber_diuinorum_operum">here</a>.</i>
</p>
<p>
<b>Abstract</b></p><a name='more'></a>
<p>
As with the first two works in her visionary trilogy, St. Hildegard of Bingen’s masterpiece, the <i>Liber diuinorum operum</i> (written 1165–1173/74), includes as a “Table of Contents” summaries for each of its 316 chapters, originally composed separately from the main text but later distributed throughout, either before each of its three parts or, in one recension, before each chapter. It has been generally, if silently, assumed that Hildegard herself composed these summaries. However, a detailed study of the <i>Capitula</i> reveals significant divergences from the Visionary Doctor in terms of vocabulary and expression, interpretation, and style. Further technical aspects of the compositional process indicate that she was likely not their author. The second half of this study considers who among the circle of men who helped her in her final years might have been responsible for writing these summaries. After examining the roles of the three provosts or her abbey – Volmar of Disibodenberg, Godfrey of Disibodenberg, and Guibert of Gembloux – I turn to the <i>adiutores</i> whom Hildegard specifically mentioned in the “Epilogue” to the <i>Liber diuinorum operum</i>: Ludwig, abbot of St. Eucharius and Matthias in Trier; Godfrey of Kahler, a monk of St. Eucharius among the <i>sapientes</i> whom Ludwig sent to Hildegard’s aid; and Wezelin, her nephew and provost of St. Andreas in Cologne. The final two men – Godfrey of St. Eucharius and Wezelin – prove to be the only two probable candidates. In composing these <i>Capitula</i>, their author helped Hildegard to make her challenging visionary text more accessible by schematizing the work and orienting the reader.</p>
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-57070774212638953442017-09-17T08:00:00.000-04:002017-09-17T08:06:50.934-04:00O Sibylla vera Rhenensis: A Chronogram for the Feast of St. Hildegard of Bingen<table class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;" cellspacing="0" cellpadding="0"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju1WUq1JvxvPKAca67R62DYITCQD_qE8KYb10TEBNCXkJbjllZ55JVj1dyoq4l8tK4FBh6FAFuPK5hGTaQQ8ug-5Pu-Kc5LyafD-cBARBRwObQM8VILfLmPKlwk2BsyjSWUH68kQ/s1600/Lucca_Liber_Divinorum_Operum_Part_I_Vision_1_detail_Hildegard_of_Bingen_writing.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju1WUq1JvxvPKAca67R62DYITCQD_qE8KYb10TEBNCXkJbjllZ55JVj1dyoq4l8tK4FBh6FAFuPK5hGTaQQ8ug-5Pu-Kc5LyafD-cBARBRwObQM8VILfLmPKlwk2BsyjSWUH68kQ/s250/Lucca_Liber_Divinorum_Operum_Part_I_Vision_1_detail_Hildegard_of_Bingen_writing.jpg" border="0"></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small;">St. Hildegard of Bingen recording her visions<br>in the <i>Liber Divinorum Operum</i> (I.1),<br>from Lucca, MS 1942, fol. 1.</span></td></tr>
</tbody></table>
<span style="font-size: large;">
o sIbyLLa Vera rhenensIs<br />
VerbIs LVCIs VIVentIs CorVsCans,<br />
VIrtVte tVa eXpLICa<br />
qVare nos CarItate<br />
qVasI tVnICa DIVInItatIs InDVtos<br />
opVs IpsIVs<br />
In ItInere aeqVo<br />
perfICere oportet.<br />
<br />
O true Sibyl of the Rhine,<br />
shimmering with the words of the Living Light,<br />
by your virtue set forth<br />
how we, clothed with love<br />
as with the tunic of Divinity,<br />
are to achieve<br />
its work<br />
upon the even way.
</span>
<a name='more'></a>
<p>(O Sibylla vera Rhenensis, verbis lucis viventis coruscans, virtute tua explica quare nos caritate quasi tunica divinitatis indutos opus ipsius in itinere aequo perficere oportet.)</p>
<p>For today’s Feast of St. Hildegard of Bingen, Doctor of the Church (d. September 17, 1179), I have composed this chronogram and prayer. It reflects several images and themes from Hildegard’s last major work, the <i>Liber Divinorum Operum</i> (<i>Book of Divine Works</i>, LDO). The central one is Hildegard’s interpretation of what it means to be made in the image of God (Gen. 1:27). For her, this image is the eternally predestined “tunic” (<i>tunica</i>) or “garment” (<i>indumentum</i>) of the Incarnate Christ—that is, when God created humankind, he did so with his eye fixed squarely on the fact that the Son would one day be clothed in human flesh.</p>
<p>
We can also visually connect this garment to the gleaming robes of Divine Love, who appears to Hildegard three separate times in the LDO’s ten visions. In I.1, “she is clothed with a robe like the brilliance of the sun, and in her hands she holds a lamb, shining like the light of day.” In III.3, she is dressed in royal purple, “gleaming so brightly” that Hildegard could not completely look upon her. Finally, in III.5, she sits enthroned upon the wheel of eternity as it moves into time: “her face shines like the sun, while her tunic gleams like purple; she has a golden necklace set with precious stones around her neck, and she wears shoes that reflect her brightness like lightning.” (For illustrations of these visions from the thirteenth-century Lucca manuscript of the work, see <a href="http://www.hildegard-society.org/p/liber-divinorum-operum.html" title="ISHBS">this page at the International Society of Hildegard von Bingen Studies</a>.)</p>
<p>
Third, this prayer invokes Hildegard’s idea that humankind is itself the Work of God (<i>opus Dei</i>). In being made in his image and likeness, we are granted his own rational capacity to create, and thus also his own rational mission to create and to love. When God rested on the seventh day of creation, it was because the potential for dynamic activity had shifted from God to his Work, from creating Word to incarnate Word: “as on the seventh day God rested from his every work and then established humankind to take up the work, so in the Virgin’s womb he made his Son to rest, and to him he committed his every work” (LDO III.4.3).</p>
<p>
Finally, Hildegard perceives an inherent balance to all aspects of existence, stretching from the evenly matched spheres of black and bright fire that encircle the cosmos, down through the balance of the humors in the human body that keep it in health, to the essential virtue of discretion that keeps the moral life in equilibrium. For any part of existence—physical or spiritual—to get out of whack is for it to deviate from its created purpose, and thus also to deviate from its Creator. So, as we carry out the divine work entrusted to us by the God-who-became-Man, we must strive to keep it right, straight, and in balance.</p>
<p>
<i>Note</i>: All quotes from the LDO come from my forthcoming translation of the book, which will appear from the Catholic University of America Press's <a href="https://www.cuapress.org/books/series/">“Fathers of the Church: Medieval Continuation”</a> series next summer.</p>
<div style="text-align: center;"><i>About the Chronogram</i></div>
<p>
The chronogram is an epigrammatic form where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are commemorating. In this case, 2 D’s = 1000, + 7 C’s = 1700, + 4 L’s = 1900, + 1 X = 1910, + 17 V’s = 1995, + 22 I’s = 2017. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in Festschriften for the Sibyl of the Rhine in 1979 and 1998.</p>
<p>
Here are links to previous chronograms I have composed for St. Hildegard:</p>
<ul>
<li><a href="https://nathaniel-campbell.blogspot.com/2016/09/o-vox-nunc-in-caelo-chronogram-for-st-hildegard-of-bingen-2016.html" title="O voc nunc in caelo (2016)">O vox nunc in caelo (2016)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2015/09/o-vox-praeclara-chronogram-for-st-hildegard-of-bingen-2015.html" title="O vox praeclara (2015)">O vox praeclara (2015)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2014/09/o-prophetissa-teutonica-chronogram-for-st-hildegard-of-bingen-2014.html" title="O prophetissa teutonica (2014)">O prophetissa teutonica (2014)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li>
</ul>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-81695638374198476512016-09-17T08:00:00.000-04:002019-09-15T20:15:41.647-04:00O vox nunc in caelo: A Chronogram for the Feast of St. Hildegard of Bingen<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEUZyWO_QPYdAJXRrdu7QUMJBsWaYSSO_79JlEQO_Iz7xLXnN-vCrXoaNJJaFN2J717ZxD5x1ortJjxOP4d5S13GyGlB4-Y1VfT_0bSst4erpfpS7fZA_js6b3CnIgaSodtDbUvw/s1600/Hildegard-of-Bingen-painting-by-Cynthia-Large.jpg" imageanchor="1" ><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEUZyWO_QPYdAJXRrdu7QUMJBsWaYSSO_79JlEQO_Iz7xLXnN-vCrXoaNJJaFN2J717ZxD5x1ortJjxOP4d5S13GyGlB4-Y1VfT_0bSst4erpfpS7fZA_js6b3CnIgaSodtDbUvw/s320/Hildegard-of-Bingen-painting-by-Cynthia-Large.jpg" width="320" height="313" data-original-width="750" data-original-height="734" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">St. Hildegard of Bingen (1098-1179).<br />
Detail from painting by Cynthia Large.</td></tr>
</tbody></table>
<span style="font-size: large;">o VoX nVnC In CaeLo<br />CantICa sonans sVperna,<br />sVper qVae anIMae nostrae<br />VeLVt pennae VoLant:<br />ora In obtVtV tVo pro nobIs,<br />Vt VIrtVs ChrIstI<br />qVasI CantICI noVI<br />In VIrga fLorentIs<br />nos VIrentes roboret.<br />
<br />
O voice that echoes now<br />
celestial songs in heaven,<br />
on which our souls<br />
as feathers fly,<br />
in your beholding pray for us,<br />
that the power of Christ<br />
as of the New Song<br />
that blooms upon the branch<br />
might strengthen us as we flourish.<br />
</span>
<a name='more'></a><p>
(O vox nunc in caelo cantica sonans superna, super quae animae nostrae
velut pennae volant: ora in obtutu tuo pro nobis, ut virtus Christi
quasi cantici novi in virga florentis nos virentes roboret.)</p>
<p>
For today’s Feast of St. Hildegard of Bingen, Doctor of the Church (d. September 17, 1179), I have composed this chronogram and prayer. In it, I reflect upon the power of her music to lift up the soul like “a feather on the breath of God” (one of her famous descriptions of her own delicate yet divine mission). Music holds a peculiar redeeming power for Hildegard because it reflects the eternal harmony of the resounding Word that entered into the world as the New Song of Psalm 96(95 in the Vulgate). Drawing on the Symphonic Doctor’s synaesthetic descriptions of that harmony’s illuminating irruption through the Virgin’s fertile womb—imagined as Aaron’s flowering rod (Numbers 17:8) and Jesse’s budding branch (Isaiah 11:1)—this prayer bids the power of that Song to strengthen us as we, too, are called by it to bloom and flourish in virtue.</p>
<p>
The chronogram is an epigrammatic prayer (in this case) where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are trying to commemorate. In this case, 1 M = 1000, + 7 C’s = 1700, + 4 L’s = 1900, + 1 X = 1920, + 18 V’s = 2000, + 16 I’s = 2016. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in Festschriften for the Sibyl of the Rhine in 1979 and 1998.</p>
<p>
Here are links to previous chronograms I have composed for St. Hildegard:</p>
<ul>
<li><a href="http://nathaniel-campbell.blogspot.com/2015/09/o-vox-praeclara-chronogram-for-st-hildegard-of-bingen-2015.html" title="O vox praeclara (2015)">O vox praeclara (2015)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2014/09/o-prophetissa-teutonica-chronogram-for-st-hildegard-of-bingen-2014.html" title="O prophetissa teutonica (2014)">O prophetissa teutonica (2014)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li>
</ul>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com6tag:blogger.com,1999:blog-34767504.post-74390858269836480232015-09-17T06:00:00.000-04:002015-09-17T06:00:08.033-04:00O vox praeclara: A Chronogram for the Feast of St. Hildegard of Bingen<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhxZInYs3ruz2YMJKfLge9PqMictqRios7LE3jbloiI6MMoYzuA9itAVUdxA3scV58dcmhL_8VW9SoA2_m2W9MTE58Cmy6wBgRTbz9kJZGok8ABwSbM_zLW9xzz6qQ3ttRVpOfmCg/s1600/Hildegard-of-Bingen-Rochuskapelle-stained-glass-window.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhxZInYs3ruz2YMJKfLge9PqMictqRios7LE3jbloiI6MMoYzuA9itAVUdxA3scV58dcmhL_8VW9SoA2_m2W9MTE58Cmy6wBgRTbz9kJZGok8ABwSbM_zLW9xzz6qQ3ttRVpOfmCg/s245/Hildegard-of-Bingen-Rochuskapelle-stained-glass-window.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">St. Hildegard of Bingen (1098-1179)<br />Stained-glass window (restored),<br /><a href="http://www.landderhildegard.de/sites/bingen/rochuskapelle/">Rochuskapelle</a> / <a href="http://www.bingen.de/tourismus/kulturelle-einrichtungen-und-museen/museum-am-strom">Museum am Strom</a>.</span></td></tr>
</tbody></table>
<span style="font-size: large;">o VoX praeCLara,<br />
VIDens In LVCe VIVente:<br />
praeCepta DeI<br />
nobIs persones,<br />
Vt opera eIVs VIrIDa<br />
In nobIs fLoreantVr.<br />
</span>
<p>
(O vox praeclara, videns in luce vivente: praecepta Dei nobis persones, ut opera eius virida in nobis floreantur.)</p>
<p>(O illustrious voice, seeing within the Living Light: ring out for us the precepts of God, so that his verdant works might flourish within us.)</p>
<a name='more'></a>
<p>For today’s Feast of St. Hildegard of Bingen, Doctor of the Church (d. September 17, 1179), I have composed this chronogram and prayer. It reflects two particularly characteristic aspects of her thought and teaching: the synaesthetic experience of her prophetic mission from a God who met her in both light and sound; and the nature of God’s commandments to humankind to enact his verdant, flourishing works.</p>
<p>
The chronogram is an epigrammatic prayer (in this case) where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are trying to commemorate. In this case, 3 D’s = 1500, + 3 C’s = 1800, + 3 L’s = 1950, + 1 X = 1960, + 9 V’s = 2005, + 10 I’s = 2015. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in Festschriften for the Sibyl of the Rhine in 1979 and 1998.</p>
<p>Here is a list of the previous chronograms I have composed for St. Hildegard:</p>
<ul>
<li><a href="http://nathaniel-campbell.blogspot.com/2014/09/o-prophetissa-teutonica-chronogram-for-st-hildegard-of-bingen-2014.html" title="O prophetissa teutonica (Chronogram, 2014)">O prophetissa teutonica (2014)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (Chronogram, 2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (Chronogram, 2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li>
</ul>
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-29192865045076322732014-09-29T08:00:00.000-04:002015-08-07T20:39:47.047-04:00Hildegard of Bingen Studies and this Blog<table class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;" cellpadding="0" cellspacing="0"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju1WUq1JvxvPKAca67R62DYITCQD_qE8KYb10TEBNCXkJbjllZ55JVj1dyoq4l8tK4FBh6FAFuPK5hGTaQQ8ug-5Pu-Kc5LyafD-cBARBRwObQM8VILfLmPKlwk2BsyjSWUH68kQ/s1600/Lucca_Liber_Divinorum_Operum_Part_I_Vision_1_detail_Hildegard_of_Bingen_writing.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju1WUq1JvxvPKAca67R62DYITCQD_qE8KYb10TEBNCXkJbjllZ55JVj1dyoq4l8tK4FBh6FAFuPK5hGTaQQ8ug-5Pu-Kc5LyafD-cBARBRwObQM8VILfLmPKlwk2BsyjSWUH68kQ/s200/Lucca_Liber_Divinorum_Operum_Part_I_Vision_1_detail_Hildegard_of_Bingen_writing.jpg" border="0"></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small;">St. Hildegard of Bingen recording her<br />visions in the <i>Liber Divinorum Operum</i><br />(I.1), from Lucca, MS 1942, fol. 1.</span></td></tr>
</tbody></table>Over the last year or two, this blog has served as an outlet for my ongoing work with the Visionary Doctor, St. Hildegard of Bingen, with a focus on two particular areas: her musical compositions in the <a href="http://nathaniel-campbell.blogspot.com/search/label/Symphonia"><i>Symphonia</i></a>; and the last and greatest volume of her visionary trilogy, the <a href="http://nathaniel-campbell.blogspot.com/search/label/Liber%20Divinorum%20Operum"><i>Liber Divinorum Operum</i></a>. I am pleased to announce that both of these areas have made the transition from personal blog to professional editions:
<ul>
<li>I have collaborated with two musicologists to begin publishing <a href="http://www.hildegard-society.org/p/music.html" title="ISHBS: Hildegard's Music">a complete online edition of Hildegard’s <i>Symphonia</i></a> under the auspices of the International Society of Hildegard von Bingen Studies. So far, we have made 18 of Hildegard’s compositions available, with Latin text, my new translations, musical transcriptions by Beverly Lomer, extensive commentary, and additional resources; and we are looking to add at least one new entry a week until we have completed the entire span of the <i>Symphonia</i>.</li>
<li>The Catholic University of America Press has agreed to publish my new translation of Hildegard’s <i>Liber Divinorum Operum</i> (“Book of Divine Works”) in their <a href="http://cuapress.cua.edu/books/series.cfm" title="CUA Press: Fathers of the Church Series">Fathers of the Church, Medieval Continuation Series.</a> This will be the first time that Hildegard’s magnum opus will be published in a complete, scholarly English edition; the volume should appear in 2016.</li></ul>
<p>Unfortunately, as a result of the time commitment required to complete these two projects, in addition to my part-time teaching responsibilities and caring for my infant son while my wife teaches full-time, I will have to step back from making regular posts to this blog. Those of you who have been following <a href="http://nathaniel-campbell.blogspot.com/search/label/Symphonia">my <i>Symphonia</i> series</a> will, however, be able to see its completion through <a href="http://www.hildegard-society.org/p/music.html#Symphonia" title="Hildegard’s Symphonia">the ISHBS’s project</a> (and I may cross-post occasional updates to that project here); and those who have enjoyed my translations of the LDO can look forward to its complete appearance in a few years.</p>
<p>
<b><i>Update, April 15, 2015:</b></i></p><p>
My article, “‘Lest He Should Come Unforeseen’: The Antichrist Cycle in the <i>Hortus Deliciarum</i>,” has just been published in <i>Gesta</i>, Vol. 54, No. 1 (2015), pp. 85-118, and can be accessed online <a href="https://www.academia.edu/11857395/_Lest_He_Should_Come_Unforeseen_The_Antichrist_Cycle_in_the_Hortus_Deliciarum">here</a>. <i>Gesta</i> is the journal of the International Center of Medieval Art.</p>
Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com2tag:blogger.com,1999:blog-34767504.post-47468327916145455532014-09-17T06:00:00.000-04:002014-11-07T16:12:13.170-05:00O prophetissa teutonica: A Chronogram in Honor of St. Hildegard of Bingen<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5dT4jAGCsDyFCC0s-r2A3NC2AWdY3oCEEoMUlrEpFKICJTrabUx-qOl9-M7b6fvf8xxvNgHORtbcMPBghRjjAKDLDNr7vX5-BBCAaRnhpItd_Bc7dzcwNa99NdNcBW-6gzssy7A/s1600/Hildegard+Portrait+%2528Scivias%2529.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5dT4jAGCsDyFCC0s-r2A3NC2AWdY3oCEEoMUlrEpFKICJTrabUx-qOl9-M7b6fvf8xxvNgHORtbcMPBghRjjAKDLDNr7vX5-BBCAaRnhpItd_Bc7dzcwNa99NdNcBW-6gzssy7A/s200/Hildegard+Portrait+%2528Scivias%2529.jpg" width="145" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">
<span style="font-size: x-small;">Portrait of St. Hildegard.</span><br />
<span style="font-size: x-small;"><a href="http://www.abtei-st-hildegard.de/?portfolio=der-rupertsberger-%E2%80%9Escivias-kodex">Rupertsberg <i>Scivias</i></a>, fol. 1r</span><br />
<span style="font-size: x-small;">(Protestificatio)</span></td></tr>
</tbody></table>
<span style="font-size: large;">o prophetIssa teVtonICa<br />
et DoCtrIX beata eCCLesIae,<br />
VIsIones tVae nobIs<br />
VIrtVtes VIrIDItatIs<br />
In VIa Vera ostenDant.</span><br />
<p>(O prophetissa teutonica et Doctrix beata Ecclesiae, visiones tuae nobis virtutes viriditatis in via vera ostendant.)</p><p>(O German prophetess and blessed Teacher of the Church, may your visions reveal to us the virtues of viridity upon the true way.)</p>
<a name='more'></a>
<p>In honor of today’s Feast of St. Hildegard of Bingen, Doctor of the Church (d. September 17, 1179), I have composed this chronogram and prayer. It reflects the ways in which her <a href="http://nathaniel-campbell.blogspot.com/2012/09/DoctorViriditatisHildegardofBingenDoctoroftheChurchName.html#DoctorVisionis" title="St. Hildegard: Doctor Visionis">visions</a> teach us according to the title imperative of her first major work, <i>Scivias</i> (“Know the Ways”), to be guided by and enact the <i>virtutes</i>—not just “virtues,” but for Hildegard emanations and instantiations of divine power in the world, by which we synthetically cooperate in the act of creating, recreating, sustaining, and perfecting the divine order. Moreover, the hallmark of that divine interaction with the world is Hildegard’s concept of <i><a href="http://nathaniel-campbell.blogspot.com/2012/09/DoctorViriditatisHildegardofBingenDoctoroftheChurchName.html#DoctorViriditatis" title="St. Hildegard: Doctor Viriditatis">viriditas</a></i>—the green, verdant fecundity of fresh, vibrant life that exudes from the earth as the vivifying wings of the Holy Spirit sweep across the arc of creation (cf. her antiphon, <i><a href="http://www.hildegard-society.org/2014/07/o-virtus-sapientie-antiphon.html" title="O virtus Sapientie (at ISHBS)">O virtus Sapientie</a></i> [at ISHBS], and her sequence, <i><a href="http://nathaniel-campbell.blogspot.com/2014/06/o-ignis-spiritus-paracliti-hildegard-of-bingen-symphonia-28.html" title="O ignis Spiritus Paracliti">O ignis Spiritus Paracliti</a></i>).</p>
<p>
The chronogram is an epigrammatic prayer (in this case) where, if you take all of the letters that are also Roman numerals (I, V[U], X, L, C, D, and M, which are capitalized in the prayer above) and add their values together, the result is the year you are trying to commemorate. In this case, 3 D’s = 1500, + 4 C’s = 1900, + 1 L = 1950, + 1 X = 1960, + 8 V’s = 2000, + 14 I’s = 2014. I was inspired to write chronograms to honor Hildegard by those composed by Sr. Walburga Storch, O.S.B., a nun of the Abbey of St. Hildegard in Eibingen, Germany, which appeared in <i>Festschriften</i> for the Sibyl of the Rhine in 1979 and 1998.</p>
<p>
Here is a list of the previous chronograms I have composed for St. Hildegard:</p>
<ul><li><a href="http://nathaniel-campbell.blogspot.com/2013/09/o-sancta-hildegardis-chronogram-for-Hildegard-of-Bingen-2013.html" title="O sancta Hildegardis (Chronogram, 2013)">O sancta Hildegardis (2013)</a></li>
<li><a href="http://nathaniel-campbell.blogspot.com/2012/10/chronogram-st-hildegard-of-bingen-doctor-of-the-church.html" title="O Hildegardis prophetissa, Doctor Ecclesiae (Chronogram, 2012)">O Hildegardis prophetissa, Doctor Ecclesiae (2012)</a></li></ul>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0tag:blogger.com,1999:blog-34767504.post-61350044737399363942014-09-08T08:00:00.000-04:002014-09-08T09:28:01.197-04:00Quia ergo femina (Symphonia 12)<span style="font-size: large;">For the Feast of the Nativity of the Blessed Virgin Mary,<br />
An Antiphon by St. Hildegard of Bingen<sup><a href="http://nathaniel-campbell.blogspot.com/2014/09/quia-ergo-femina-hildegard-of-bingen-symphonia-12.html#n1" name="start_n1" title="Footnote 1">[1]</a></sup></span><br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFC98Rj3d7OUEx9cwN9iH55vt9yj1D9EHiFHcc9PsStGaeifbZ4MtI6ABmwk8oi6urLCI-N7DauOYPlkshe3QTzwZUP7bwTd3g_NX6OuY5E553j6cA25_6LQhzxfZrqR1Pxz-dNA/s1600/Hildegard_of_Bingen_Scivias_III-3_Rupertsberg_MS_Fol_139r_Amor_Caelestis_Celestial_Love.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFC98Rj3d7OUEx9cwN9iH55vt9yj1D9EHiFHcc9PsStGaeifbZ4MtI6ABmwk8oi6urLCI-N7DauOYPlkshe3QTzwZUP7bwTd3g_NX6OuY5E553j6cA25_6LQhzxfZrqR1Pxz-dNA/s200/Hildegard_of_Bingen_Scivias_III-3_Rupertsberg_MS_Fol_139r_Amor_Caelestis_Celestial_Love.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small;"><i>Scivias</i> III.3:<br />Amor Caelestis.<br /><a href="http://www.abtei-st-hildegard.de/?page_id=4721" title="Rupertsberg MS (Abtei St. Hildegard)">Rupertsberg MS</a>, fol. 139r.</span></td></tr>
</tbody></table>
<table>
<tbody>
<tr><td>Quia ergo femina mortem instruxit, <br />
clara virgo illam interemit,<br />
et ideo est summa<br />
benedictio<br />
in feminea forma<br />
pre omni creatura,<br />
quia Deus factus est homo<br />
in dulcissima et beata virgine.
</td>
<td>For since a woman drew up death,<br />
a virgin gleaming dashed it down,<br />
and therefore is the highest<br />
blessing found<br />
in woman’s form<br />
before all other creatures.<br />
For God was made a human<br />
in the sweet and blessed Virgin.
</td></tr>
</tbody></table>
<br />
<a name='more'></a>
<object width="250" height="40" classid="clsid:D27CDB6E-AE6D-11cf-96B8-444553540000" id="gsSong3505155317" name="gsSong3505155317"><param name="movie" value="http://grooveshark.com/songWidget.swf" /><param name="wmode" value="window" /><param name="allowScriptAccess" value="always" /><param name="flashvars" value="hostname=grooveshark.com&songID=35051553&style=metal&p=0" /><object type="application/x-shockwave-flash" data="http://grooveshark.com/songWidget.swf" width="250" height="40"><param name="wmode" value="window" /><param name="allowScriptAccess" value="always" /><param name="flashvars" value="hostname=grooveshark.com&songID=35051553&style=metal&p=0" /><span><a href="http://grooveshark.com/search/song?q=Ensemble%20Mediatrix%20Quia%20ergo%20femina" title="Quia ergo femina by Ensemble Mediatrix on Grooveshark">Quia ergo femina by Ensemble Mediatrix on Grooveshark</a></span></object></object><br />
<p>This antiphon continues the narrative description of the Virgin’s place within salvation history begun in <a href="http://nathaniel-campbell.blogspot.com/2013/12/hodie-aperuit-nobis-hildegard-of-bingen-symphonia-11.html" title="Hodie aperuit nobis (Symphonia 11)"><i>Hodie aperuit nobis</i></a>; in this way, the pair are set apart from the responsories that precede them and the antiphons that follow, which directly address the Virgin in praise and intercession. With its opening, Hildegard provides a striking complement to 1 Corinthians 15:21-22, in which the two women (Eve and Mary) act in place of the two men (Adam and Christ): “For since by a human came death, by a human came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.”<sup><a href="http://nathaniel-campbell.blogspot.com/2014/09/quia-ergo-femina-hildegard-of-bingen-symphonia-12.html#n2" name="start_n2" title="Footnote 2">[2]</a></sup> The choice of verbs to describe the contrastive actions of the two women—<i>instruxit</i> and <i>interemit</i>—continues the imagery that Hildegard used in the responsories, <a href="http://nathaniel-campbell.blogspot.com/2013/12/ave-maria-o-auctrix-vite-hildegard-of-bingen-symphonia-8.html" title="Ave Maria, o auctrix vite (Symphonia 8)"><i>Ave Maria, o auctrix vite</i></a> and <a href="http://nathaniel-campbell.blogspot.com/2014/02/o-clarissima-mater-hildegard-of-bingen-symphonia-9.html" title="O clarissima mater (Symphonia 9)"><i>O clarissima mater</i></a>, in which Eve “constructs” the hollow walls of death and the Virgin tears them down, the “authoress of life...rebuilding up” hale salvation in their place.</p>
<p>
That shift in perspective from the Adam/Christ pair to the Eve/Mary one allows Hildegard to move into one of her more elegant expressions of the “highest blessing found / in woman’s form,” precisely because of the Virgin’s victory over death in the purity of her sweet, life-giving womb. Barbara Newman notes that this piece joins the antiphon, <a href="http://nathaniel-campbell.blogspot.com/2014/08/o-quam-magnum-miraculum-hildegard-of-bingen-symphonia-16.html" title="O quam magnum miraculum (Symphonia 16)"><i>O quam magnum miraculum</i></a>, and the sequence, <a href="http://nathaniel-campbell.blogspot.com/2014/02/o-virga-ac-diadema-hildegard-of-bingen-symphonia-20.html" title="O virga ac diadema (Symphonia 20)"><i>O virga ac diadema</i></a>, in expanding this exaltation in the person of the Virgin to “woman per se,” whose form “denotes both the Platonic idea and the physical beauty of woman.”<sup><a href="http://nathaniel-campbell.blogspot.com/2014/09/quia-ergo-femina-hildegard-of-bingen-symphonia-12.html#n3" name="start_n3" title="Footnote 3">[3]</a></sup> Because of Hildegard’s Platonic metaphysics, in which humanity stands astride the ladder of being, stretching from the heart of divinity itself down to the vilest, mortal materiality, God’s choice to become a human through a <i>feminea forma</i> raises her weakness into a blessing that surpasses all other creatures. Moreover, although the text itself contrasts the <i>femina</i> (Eve) of the first line with the <i>virgo</i> (Mary) of the second, the <i>benedictio</i> of the third is shared by the Virgin with her fallen ancestor, as Hildegard repeats the musical phrase of line 1’s <i>femina</i> on line 3’s <i>benedictio</i>.</p>
<p>
This sweet blessing of vibrant life, virginal in the sense of being unsullied by death or sin, recalls one of the Marian analogues that appear among the five virtues that adorn the Tower of Anticipation of God’s Will in <i>Scivias</i> III.3—we’ve already looked at another, the figure of Mercy, in relation to the responsory, <a href="http://nathaniel-campbell.blogspot.com/2013/12/ave-maria-o-auctrix-vite-hildegard-of-bingen-symphonia-8.html" title="Ave Maria, o auctrix vite (Symphonia 8)"><i>Ave Maria, o auctrix vite</i></a>. The first virtue to appear upon that tower is Celestial Love (<i>amor caelestis</i>), who declares in the vision (as inscribed upon her scroll in the Rupertsberg illustration above): “O sweet life, O sweet embrace of eternal life, O blessed happiness, in which consist eternal rewards! For You are always in true delight, and so I can never be filled or sated with the inner joy that is my God.”<sup><a href="http://nathaniel-campbell.blogspot.com/2014/09/quia-ergo-femina-hildegard-of-bingen-symphonia-12.html#n4" name="start_n4" title="Footnote 4">[4]</a></sup> In her left hand, she carries a palm branch, “which has grown out of the secret place of blessed virtue in remembrance of death; and with it she can stop death as if by rolling stones in its path” (<i>Scivias</i> III.3.6).</p>
<p>
In this vision, the five virtues form a prefigurative progression in salvation history—and crucially, the first step after the Fall on that journey to salvation in the Incarnation is in this figure of Celestial Love. Only after her come Discipline and Modesty, who come together in Mercy; and as a quartet these lead ultimately to Victory. As these virtues acted before the coming of Christ to foreshadow God’s will, so now they act along the same path from Fall to Redemption in the life of each penitent:</p>
<blockquote class="tr_bq" style="background-color: #fff2cc; color: black; padding: 8px">
Among the five virtues the first is celestial love, which consists in a person knowing and loving God above all things. Then the person, because of their faith, is bound by the law of discipline; and from there they go on to repress their tendency to sin through good and righteous modesty. And so by these three powers the person will attain a just heart, and be able to see the next thing, the suffering of their neighbor; and then they will provide all necessities for their neighbor as for themselves.<br />
<br />
And with these three powers the person soon becomes a strong soldier, perfected in mind by imitating My Son, the true Samaritan, in mercy. And then they win victory over the power of the Devil with the arms of virtue; they conquer themselves and govern their neighbor, and by these virtues slay all evil, rejecting the pride that drove Adam from Paradise.<br />
—<i>Scivias</i> III.3.9
</blockquote>
<p>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_WV3MIofPjpbXdKiuiGyzHiLLA4xkZ3kroivQnCJoxx_6yo4hWcp5mzY9QICzQHAxLjhJP54A1D98FpABQ4ZvaPlsQ3tC-JU16p2GoKtIYPkHg1HJRqIhUuJcI_plLJHQvKoXJw/s1600/Hildegard_of_Bingen_Scivias_III-3_Rupertsberg_MS_Fol_139r_Victoria-Victory.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_WV3MIofPjpbXdKiuiGyzHiLLA4xkZ3kroivQnCJoxx_6yo4hWcp5mzY9QICzQHAxLjhJP54A1D98FpABQ4ZvaPlsQ3tC-JU16p2GoKtIYPkHg1HJRqIhUuJcI_plLJHQvKoXJw/s230/Hildegard_of_Bingen_Scivias_III-3_Rupertsberg_MS_Fol_139r_Victoria-Victory.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small;"><i>Scivias</i> III.3: Victoria.<br /><a href="http://www.abtei-st-hildegard.de/?page_id=4721" title="Rupertsberg MS (Abtei St. Hildegard)">Rupertsberg MS</a>, fol. 139r.</span></td></tr>
</tbody></table>
And thus we come to Victory (italicized text is from Hildegard’s initial vision; the remainder its explication):</p>
<blockquote class="tr_bq" style="background-color: #fff2cc; color: black; padding: 8px">
<i>Armed and arrayed with a helmet on her head, and a breastplate and greaves, and iron gloves, a shield hangs from her left shoulder; she is girded with a sword and holds a spear in her right hand. And under her feet a lion lies, its mouth open</i>; this is the Devil, laid low by Victory at the foot of the righteous path of life and truth as he was gaping with bitter cruelty to swallow the human race. <i>Its tongue is hanging out</i>, which represents his plan wickedly to devour the whole race of people descended from Adam.<br />
—<i>Scivias</i> III.3.9
</blockquote>
<p>Had Hildegard written to the Corinthians, she might have concluded: “O death, where is thy sting? O grave, where is thy victory? But thanks be to God, who hath given us the victory through the womb of a gleaming Virgin, in which God became a human!”</p>
<u>Notes</u><br />
<a name="n1">[1]</a> Latin text from Barbara Newman’s edition of Hildegard of Bingen’s <i>Symphonia</i> (Cornell University Press, 1988, 2nd ed. 1998), p. 116; translation by Nathaniel Campbell. <a href="http://nathaniel-campbell.blogspot.com/2014/09/quia-ergo-femina-hildegard-of-bingen-symphonia-12.html#start_n1" title="Jump back to footnote 1 in the text.">↩</a><br />
<a name="n2">[2]</a> 1 Corinthians 15:21-22 in the Latin Vulgate: “Quoniam quidem per hominem mors, et per hominem resurrectio mortuorum. Et sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.” <a href="http://nathaniel-campbell.blogspot.com/2014/09/quia-ergo-femina-hildegard-of-bingen-symphonia-12.html#start_n2" title="Jump back to footnote 2 in the text.">↩</a><br />
<a name="n3">[3]</a> <i>Symphonia</i>, ed. Newman, p. 273. <a href="http://nathaniel-campbell.blogspot.com/2014/09/quia-ergo-femina-hildegard-of-bingen-symphonia-12.html#start_n3" title="Jump back to footnote 3 in the text.">↩</a><br />
<a name="n4">[4]</a> All quotes from <i>Scivias</i> adapted from the trans. of Mother Columba Hart and Jane Bishop (New York: Paulist Press, 1990); Latin text ed. Führkötter and Carlevaris, CCCM 43 (Turnhout: Brepols, 1978). <a href="http://nathaniel-campbell.blogspot.com/2014/09/quia-ergo-femina-hildegard-of-bingen-symphonia-12.html#start_n4" title="Jump back to footnote 4 in the text.">↩</a>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com1tag:blogger.com,1999:blog-34767504.post-19024652980367274992014-08-22T08:00:00.000-04:002014-08-22T08:00:07.130-04:00Cum processit factura (Symphonia 13)<span style="font-size: large;">For the Octave of the Feast of the Assumption of the Blessed Virgin Mary,<br />
An Antiphon by St. Hildegard of Bingen
<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n1" name="start_n1" title="Footnote 1">[1]</a></sup></span><br />
<br /><table class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;" cellpadding="0" cellspacing="0"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEit82FFPYQkOagncunfTn0_6ySQKEGnPQZp0vI2vy_o1PE8Q5Q6bjkMt-SAP5g_X1Fz1vChnWzAC_ArYKOknFrCSoPQtMvq7oMZI1vkFCarg91waQzDYhC7a1JU08nk7NAkWG71GQ/s1600/Hildegard_of_Bingen_Rupertsberg_Scivias_Fol_4r_I_2_The_Fall_Adam_Eve.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEit82FFPYQkOagncunfTn0_6ySQKEGnPQZp0vI2vy_o1PE8Q5Q6bjkMt-SAP5g_X1Fz1vChnWzAC_ArYKOknFrCSoPQtMvq7oMZI1vkFCarg91waQzDYhC7a1JU08nk7NAkWG71GQ/s230/Hildegard_of_Bingen_Rupertsberg_Scivias_Fol_4r_I_2_The_Fall_Adam_Eve.jpg" border="0"></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small;"><i>Scivias</i> I.2: The Fall.<br><a href="http://www.abtei-st-hildegard.de/?page_id=4721" title="Rupertsberg MS (Abtei St. Hildegard)">Rupertsberg MS</a>,<br />fol. 4r.</span>
</td></tr>
</tbody></table>
<table>
<tbody>
<tr><td>Cum processit factura<br />
digiti Dei,<br />
formata<br />
ad imaginem Dei<br />
in ortu mixti sanguinis<br />
per peregrinationem<br />
casus Ade,<br />
elementa susceperunt gaudia in te, <br />
o laudabilis Maria,<br />
celo rutilante<br />
et in laudibus sonante.
</td>
<td>Although the craft<br />
of God’s extended finger,<br />
created in<br />
God’s image,<br />
came forth in birth of blood commingled,<br />
in pilgrimage exiled<br />
by Adam’s fall;<br />
the elements received their joys in you,<br />
O Mary, worthy of our praise,<br />
as heaven gleams with rubied light<br />
and echoes gladsome shouts of praise.
</tr>
</tbody></table>
<br />
<a name='more'></a>
<iframe width="420" height="315" src="//www.youtube.com/embed/HKpk-oNla84?rel=0" frameborder="0" allowfullscreen></iframe><br /><p>
This antiphon is a companion piece to <a href="http://nathaniel-campbell.blogspot.com/2014/03/cum-erubuerint-infelices-hildegard-of-bingen-symphonia-14.html" title="Cum erubuerint infelices (Symphonia 14)"><i>Cum erubuerint infelices</i></a>, as both draw the contrast between the “pilgrimage exiled” (<i>peregrinatio</i>) of fallen humanity and the grace of the Virgin as she restores that fallenness and leads it back to its paradisical, celestial home. The breadth of that restorative and re-creative agency is celebrated in the last four lines, which Barbara Newman has described as a “sonnet-like volta,”<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n2" name="start_n2" title="Footnote 2">[2]</a></sup> as the elemental fibers of the universe regain the harmonious joy that they had lost when, after the Fall and the expulsion from paradise, they had been cast into noisome confusion:</p>
<blockquote class="tr_bq" style="background-color: #fff2cc; color: black; padding: 8px">
And so all the elements of the world, which before had existed in great calm, were turned to the greatest agitation and displayed horrible terrors, because when humankind chose disobedience, rebelling against God and forsaking tranquility for disquiet, that Creation, which had been created for the service of humanity, turned against humans in great and various ways so that humankind, having lowered themselves, might be held in check by it. What does this mean? That humankind showed themselves rebels against God in the place of delights, and therefore that Creation, which had been subjected to them in service, now opposed itself to them.<br />
—<i>Scivias</i> I.2.27<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n3" name="start_n3" title="Footnote 3">[3]</a></sup>
</blockquote>
<p><table class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;" cellpadding="0" cellspacing="0"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikxmHjy8H7TKQdXNwCIv_mg3oD9KBw6fmPULqWHdFwR84kD9sPo35jeT0ZWeoPAWlN1BjumCJWGHr10iFvJPitUlfzGjPqMCOl4n5GC_PiUBgb-p84EovQoa5r4HiHhMoPje8kRQ/s1600/Hildegard_of_Bingen_Scivias_III-13_Rupertsberg_MS_Fol_229r_Symphonia_detail_Mary_Virgin_Queen_of_Heaven.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikxmHjy8H7TKQdXNwCIv_mg3oD9KBw6fmPULqWHdFwR84kD9sPo35jeT0ZWeoPAWlN1BjumCJWGHr10iFvJPitUlfzGjPqMCOl4n5GC_PiUBgb-p84EovQoa5r4HiHhMoPje8kRQ/s180/Hildegard_of_Bingen_Scivias_III-13_Rupertsberg_MS_Fol_229r_Symphonia_detail_Mary_Virgin_Queen_of_Heaven.jpg" border="0"></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Virgin Mary, Queen of Heavens'<br>Symphony, <i>Scivias</i> III.13<br><a href="http://www.abtei-st-hildegard.de/?page_id=4721" title="Rupertsberg MS (Abtei St. Hildegard)">Rupertsberg MS</a>, fol. 229r</span></td></tr>
</tbody></table>
The hallmark of this harmony is the very music with which Hildegard has set this praise of the Virgin, which echoes the praises that ring presently and eternally in the heavens where she reigns as Queen—as Newman notes, the ablative absolute with present participles of the last two lines shifts the piece out of the past tenses of its finite verbs into the heavenly state of the eternal present.<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n4" name="start_n4" title="Footnote 4">[4]</a></sup> Music exemplifies the intended order of the <i>opus Dei</i>, the “work of God,” which is both the liturgical life of the Benedictine monastery and the entire expanse of creation upon which Hildegard constantly reflects, held in eternal order in the heart of God (cf. <a href="http://nathaniel-campbell.blogspot.com/2013/04/o-quam-mirabilis-hildegard-of-bingen-symphonia-3.html" title="O quam mirabilis (Symphonia 3)"><i>O quam mirabilis</i></a>). The celestial symphony that closes today’s antiphon with a lengthy melisma on <i>sonante</i> is also intimately bound up with the celestial light, in this case the ruby-red glow (<i>rutilante</i>) that in Hildegard’s symbolic lexicon refers to the dawn light, her favorite image for the Virgin’s womb as it mediates the irruption of divine light into the world. This synaesthetic complex of light and sound was the hallmark of her visionary experiences, in which light resounds and music sparkles.</p>
<p>
Two particular images in the first part of the antiphon elaborate the contrast between God’s craft and handiwork—humankind as <i>factura digiti Dei</i>—and its fallen exile, whose originally ordered procreation was corrupted into “birth of blood commingled” (<i>in ortu mixti sanguinis</i>). The first image, of humankind as a “handiwork” (<i>factura</i>) “formed” (<i>formata</i>) by God, is grammatically striking: the terms are gendered female. This is also not the only verse in which Hildegard uses this feminine <i>factura</i> for humankind; although its musical notation does not survive, the verse <a href="http://nathaniel-campbell.blogspot.com/2013/12/o-factura-dei-hildegard-of-bingen-symphonia-r-405rb.html" title="O factura Dei (R 405rb)"><i>O factura Dei</i></a> explicitly celebrates this grammatically feminine handiwork as it is transformed by the Incarnation itself. In part, this simply reflects the fact that the term, <i>factura</i>, is a feminine noun in Latin; but Hildegard could just as easily have reached for her more usual term for humankind as the work of God, <i>opus</i> (which is grammatically neuter). The word choice here is a conscious decision to cast the humankind whose chaotic exile is reordered by the Virgin with a feminine face. The same word is used in the verse in praise of the Incarnation because, as Hildegard famously put it, “Man signifies the divinity of the Son of God, but woman signifies his humanity.”<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n5" name="start_n5" title="Footnote 5">[5]</a></sup> The feminine is the place where God meets humankind, stooping down to us as we open ourselves to receive him through the virginal fecundity of Mary and her continuation, the Church. As a result, for Hildegard, “humankind in its totality—women and men in history, community, in relation with God—had a feminine face.”<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n6" name="start_n6" title="Footnote 6">[6]</a></sup></p>
<p>
By casting unfallen humankind as God’s feminine handiwork, this antiphon is one of the few places in Hildegard’s Marian corpus where she makes Adam the representative of fallen sexual intercourse—the “birth of blood commingled.”<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n7" name="start_n7" title="Footnote 7">[7]</a></sup> (Hildegard understood sexual procreation to be a mingling of the man’s blood—in the form of cool, foamy semen—with the woman’s blood—the warmer environment of the uterus.<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n8" name="start_n8" title="Footnote 8">[8]</a></sup>) This leaves the unnamed Eve free to represent the original <i>factura digiti Dei</i>, to be renewed and restored by the Virgin. Edenic procreation, according to one of Hildegard’s descriptions of it, would not have been by vaginal intercourse, though it would have been sweetly sensual. As Adam and Eve, husband and wife, lay side-by-side in their paradise:</p>
<blockquote class="tr_bq" style="background-color: #fff2cc; color: black; padding: 8px">
They would gently perspire as if sleeping. Then the woman would become pregnant from the man’s perspiration (<i>sudor</i>), and, while they lay thus sweetly asleep, she would give birth to a child painlessly from her side … in the same way that God brought Eve forth from Adam, and that the Church was born from the side of Christ.<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n9" name="start_n9" title="Footnote 9">[9]</a></sup>
</blockquote>
<p>
This painless birth was commonly understood to have been part of the grace of the Virgin Birth of Christ, as Mary would bear the Christ child absent the birthing pangs that were given in punishment of the Fall. Moreover, as we’ve seen with the third wing in <a href="http://nathaniel-campbell.blogspot.com/2013/04/o-virtus-sapientie-hildegard-of-bingen-symphonia-2.html" title="O virtus Sapientie (Symphonia 2)"><i>O virtus Sapientie</i></a> and verse 4b of Hildegard’s hymn to the Holy Spirit, <a href="http://nathaniel-campbell.blogspot.com/2014/06/o-ignis-spiritus-paracliti-hildegard-of-bingen-symphonia-28.html" title="O ignis Spiritus Paracliti (Symphonia 28)"><i>O ignis Spiritus Paracliti</i></a>, the concept of <i>sudor</i> (and its verb, <i>sudare</i>) represented for Hildegard’s the Holy Spirit’s active, life-giving (<i>vivificans</i>) presence in the world as the sweet, aromatic distillation of fecundity. When the Holy Spirit overshadowed the Virgin at the Annunciation, it was this procreative <i>sudor</i> by which she would have conceived the Christ child. Thus, as Newman points out, “To this way of thinking, only the Virgin’s conception and childbearing reveal true ‘nature’ as God ordained it from the beginning; it is the motherhood of fallen Eve and her daughters that is ‘unnatural.’”<sup><a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#n10" name="start_n10" title="Footnote 10">[10]</a></sup></p>
<p>
The connection between the macrocosmic elements and the microcosmic human body was central to Hildegard’s understanding of human biology, including sexual intercourse and postlapsarian procreation. Thus, the chaos and disorder of sexual intercourse—the uncontrollable urges of lust seething in the loins—are the human experience of the discord of all of creation and its elements after the Fall. As Hildegard described it in <i>Scivias</i> I.2.15:</p>
<blockquote class="tr_bq" style="background-color: #fff2cc; color: black; padding: 8px">
But after Adam and Eve were driven out of the place of delight, they knew in themselves the work of conceiving and bearing children. And falling thus from disobedience into death, when they knew they could sin, they discovered sin’s sweetness. And in this way, turning My rightful institution into sinful lust, although they should have known that the commotion in their veins was not for the sweetness of sin but for the love of children, by the Devil’s suggestion they changed it to lechery; and, losing the innocence of the act of begetting, they yielded it to sin.
</blockquote>
<p>
In today’s antiphon, the elements themselves rejoice to be put back into balance with the restoration of the virginal nature to the <i>factura Dei</i>, the sinless God-made-human in the sinless Virgin’s womb. The lecherous, shame-faced blush with which its companion piece, <a href="http://nathaniel-campbell.blogspot.com/2014/03/cum-erubuerint-infelices-hildegard-of-bingen-symphonia-14.html" title="Cum erubuerint infelices (Symphonia 14)"><i>Cum erubuerint infelices</i></a>, begins, is transformed into the glowing red light of the dawn that burst forth in heaven as the Son of God entered upon earth—or, as Hildegard put it in <a href="http://nathaniel-campbell.blogspot.com/2014/08/o-quam-magnum-miraculum-hildegard-of-bingen-symphonia-16.html" title="O quam magnum miraculum (Symphonia 16)">the antiphon with which we celebrated the Assumption</a> a week ago, when the Virgin “the heavens graced / far more than e’er the earth in chaos cast.”</p>
<br />
<u>Notes</u><br />
<a name="n1">[1]</a> Latin text adapted from Barbara Newman’s edition of Hildegard of Bingen’s <i>Symphonia</i> (Cornell University Press, 1988, 2nd ed. 1998), p. 118, in consultation with the musical transcription of Beverly Lomer; translation by Nathaniel Campbell. <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n1" title="Jump back to footnote 1 in the text.">↩</a><br />
<a name="n2">[2]</a> <i>Symphonia</i>, ed. Newman, p. 274. <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n2" title="Jump back to footnote 2 in the text.">↩</a><br />
<a name="n3">[3]</a> All quotes from <i>Scivias</i> adapted from the trans. of Mother Columba Hart and Jane Bishop (New York: Paulist Press, 1990); Latin text ed. Führkötter and Carlevaris, CCCM 43 (Turnhout: Brepols, 1978). <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n3" title="Jump back to footnote 3 in the text.">↩</a><br />
<a name="n4">[4]</a> <i>Symphonia</i>, ed. Newman, p. 274. <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n4" title="Jump back to footnote 4 in the text.">↩</a><br />
<a name="n5">[5]</a> <i>Liber Divinorum Operum</i> I.4.100, in CCCM 92, ed. A. Derolez and P. Dronke (Turnhout: Brepols, 1996), p. 243: “Et uir diuinitatem, femina uero humanitatem filii Deo significat.” <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n5" title="Jump back to footnote 5 in the text.">↩</a><br />
<a name="n6">[6]</a> Barbara Newman, <i>Sister of Wisdom: St. Hildegard’s Theology of the Feminine</i> (Univ. of California Press, 1987 / 1997), p. 249. <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n6" title="Jump back to footnote 6 in the text.">↩</a><br />
<a name="n7">[7]</a> Adam also appears in verses 1b-2a of the sequence <a href="http://nathaniel-campbell.blogspot.com/2014/02/o-virga-ac-diadema-hildegard-of-bingen-symphonia-20.html" title="O virga ac diadema (Symphonia 20)"><i>O virga ac diadema</i></a>, but his appearance there is mirrored by Eve’s in verses 5a-6a. <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n7" title="Jump back to footnote 7 in the text.">↩</a><br />
<a name="n8">[8]</a> For Hildegard’s biology of sexual procreation, see Book II, chs. 129 and 137 of <i>Cause et Cure</i> [<i>Causae et Curae</i>], ed. Laurence Moulinier and Rainer Berndt (Berlin: Akademie Verlag, 2003), pp. and 94-97 and 103. <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n8" title="Jump back to footnote 8 in the text.">↩</a><br />
<a name="n9">[9]</a> Fragment IV.29, as quoted in Newman, <i>Sister of Wisdom</i>, p. 111. <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n9" title="Jump back to footnote 9 in the text.">↩</a><br />
<a name="n10">[10]</a> Ibid., pp. 111-12. <a href="http://nathaniel-campbell.blogspot.com/2014/08/cum-processit-factura-hildegard-of-bingen-symphonia-13.html#start_n10" title="Jump back to footnote 10 in the text.">↩</a>Nathaniel M. Campbellhttp://www.blogger.com/profile/01835009706332559978noreply@blogger.com0