Today’s Readings, in Latin

Liber Sapientiae
[13.1-9]

1 Vani autem sunt omnes homines
in quibus non subest scientia Dei;
et de his quae videntur bona,
non potuerunt intelligere eum qui est,
neque operibus attendentes agnoverunt quis esset artifex;
2 sed aut ignem, aut spiritum, aut citatum aerem,
aut gyrum stellarum, aut nimiam aquam, aut solem et lunam,
rectores orbis terrarum deos putaverunt.
3 Quorum si secie delectati, deos putaverunt,
sciant quanto his dominator eorum speciosior est;
speciei enim generator haec omnia constituit.
4 Aut si virtutem et opera eorum mirati sunt,
intelligant ab illis quoniam qui haec fecit fortior est illis;
5 a magnitudine enim speciei et creaturae
cognoscibiliter poterit creator horum videri.
6 Sed tamen adhuc in his minor est querela;
et hi enim fortasse errant,
Deum quaerentes, et volentes invenire.
7 Etenim cum in operibus ilius conversentur inquirunt,
et persuasum habent quoniam bona sunt quae videntur.
8 Itierum autem nec his debet ignosci.
9 Si enim tantum potuerunt scire
ut possent aestimare saeculum,
quomodo huius Dominum non facilius invenerunt?

Liber Psalmorum
[19.2-5]

2 Caeli enarrant gloriam Dei,
et opera manuum eius annuntiat firmamentum.
3 Dies diei eructat verbum,
et nox nocti indicat scientiam.
4 Non sunt loquelae, neque sermones,
quorum non audiantur voces eorum.
5 In omnem terram exivit sonus eorum,
et in fines orbis terrae verba eorum.

Secundam Lucam
[17.26-37]

26 Et sicut factum est in diebus Noe, ita erit et in diebus Filii hominis: 27 edebant, bibebant, uxores ducebant, dabantur ad nuptias, usque in diem, qua intravit Noe in arcam, et venit diluvium et perdidit omnes. 28 Similiter sicut factum est in diebus Lot: edebant, bibebant, emebant, vendebant, plantabant, aedificabant; 29 qua die autem exiit Lot a Sodomis, pluit ignem et sulphur de caelo et omnes perdidit. 30 Secundum haec erit, qua die Filius hominis revelabitur. 31 In illa die, qui fuerit in tecto et vasa eius in domo, ne descendat tollere illa, et qui in agro, similiter non redeat retro. 32 Memores estote uxoris Lot. 33 Quicumque quaesierit animam suam salvam facere, perdet illam; et, quicumque perdiderit illam, vivificabit eam. 34 Dico vobis: Illa nocte erunt duo in lecto uno: unus assumetur, et alter relinquetur; 35 duae erunt molentes in unum: una assumetur, et altera relinquetur. 37 Respondentes dicunt illi: Ubi, Domine? Qui dixit eis: Ubicumque fuerit corpus, illuc congregabuntur et aquilae.

Augustine, from the prologue of de doctrina christiana

5. Aut si haec quisque falsa esse arbitratur, non ago pugnaciter. Certe enim quoniam cum Christianis nobis res est, qui se Scripturas sanctas sine duce homine gaudent nosse, et si ita est, vero et non mediocri gaudent bono; concedant necesse est unumquemque nostrum et ab ineunte pueritia consuetudine audiendi linguam suam didicisse, et aliam aliquam vel graecam vel hebraeam vel quamlibet caeterarum, aut similiter audiendo, aut per hominem praeceptorem accepisse. Jam ergo si placet, moneamus omnes fratres, ne parvulos suos ista doceant, quia momento uno temporis adveniente Spiritu sancto, repleti Apostoli omnium gentium linguis locuti sunt; aut cui talia non provenerint, non se arbitretur esse christianum, aut Spiritum sanctum accepisse se dubitet. Imo vero et quod per hominem discendum est, sine superbia discat; et per quem docetur alius, sine superbia et sine invidia tradat quod accepit: neque tentemus eum cui credidimus, ne talibus inimici versutiis et perversitate decepti, ad ipsum quoque audiendum Evangelium atque discendum nolimus ire in ecclesias, aut codicem legere, aut legentem praedicantemque hominem audire; et exspectemus rapi usque in tertium coelum, sive in corpore, sive extra corpus, sicut dicit Apostolus, et ibi audire ineffabilia verba, quae non licet homini loqui, aut ibi videre Dominum Jesum Christum, et ab illo potius quam ab hominibus audire Evangelium.*

If anyone believe that these accounts are false, I am not going to argue violently about it.  Certainly, since my case deals with Christians who rejoice that they understand Sacred Scripture without human instruction (and if this is so, they rejoice in a true and by no means insignificant blessing), they must concede that any one of us has learned his own language simply from hearing it habitually from childhood, and that we have acquired a knowledge of any other language — Greek, Hebrew, or any one of the others similarly — either by hearing them or by some person’s instruction.  Now then are we to admonish all our brethren not to train their children in these subjects, since in a single instant the Apostles, filled with grace by the coming of the Holy Ghost, spoke in the tongues of all peoples; or are we to admonish anyone who has not enjoyed such privileges to think that he is not a Christian or to doubt that he has received the Holy Ghost?  On the contrary, let whatever should be acquired through human means be acquired humbly, and let anyone who is instructing another pass on to him whatever he has received without haughtiness or grudging.  Let us not tempt Him whom we have believed, lest, deceived by such cunning of the Devil and by our own stubbornness, we may even decline to go to church to listen to the Gospel itself or to learn about it, or to refuse to read a book, or to pay attention to a reader or a preacher, but expect, as the Apostle says, to be caught ‘up to the third heaven … whether in the body or out of the body,’ and there hear ‘secret words that man may not repeat,’ or there see the Lord Jesus Christ and learn the Gospel from Him rather than from men.**

*Text taken from Migne’s Patrologia Latina (De Doctrina Christiana, Pr. 5)
**Trans. John J. Gavigan, O.S.A., Ph.D.

Today’s Readings, in Latin

LIBER SAPIENTIAE
[7.22b – 8.1]

22 Est enim in illa spiritus intellegens, sanctus,
unicus, multiplex, subtilis,
mobilis, perspicuus, incoinquinatus,
lucidus, innocens, amans bonum, acutus,
23 quem nihil vetat, benefaciens, humanus, benignus,
stabilis, certus, securus,
omnem habens virtutem, omnia prospiciens
et penetrans omnes spiritus
intellegibiles, mundos, subtilissimos.
24 Omni enim motu mobilior est sapientia;
pertransit autem et penetrat omnia propter munditiam.
25 Halitus est enim virtutis Dei
et emanatio claritatis Omnipotentis sincera;
ideo nihil inquinatum in eam incurrit:
26 candor est enim lucis aeternae
et speculum sine macula Dei potentiae
et imago bonitatis illius.
27 Et, cum sit una, omnia potest;
et in se permanens, omnia innovat
et per generationes in animas sanctas se transferens
amicos Dei et prophetas constituit.
28 Nihil enim diligit Deus,
nisi eum, qui cum sapientia inhabitat.
29 Est enim haec speciosior sole
et super omnem dispositionem stellarum;
luci comparata invenitur splendidior:
30 illi enim succedit nox,
sapientiam autem non vincit malitia.

8
1 Attingit ergo a fine usque ad finem fortiter.

LIBER PSALMORUM
[119.89-91, 130, 135, 175]

89 In aeternum, Domine,
verbum tuum constitutum est in caelo.
90 In generationem et generationem veritas tua;
firmasti terram, et permanet.
91 Secundum iudicia tua permanent hodie,
quoniam omnia serviunt tibi.

130 Declaratio sermonum tuorum illuminat
et intellectum dat parvulis.

135 Faciem tuam illumina super servum tuum
et doce me iustificationes tuas.

175 Vivet anima mea et laudabit te,
et iudicia tua adiuvabunt me.

SECUNDAM LUCAM
[17.20 – 25]

20 Interrogatus autem a pharisaeis: “ Quando venit regnum Dei? ”, respondit eis et dixit: “ Non venit regnum Dei cum observatione,
21 neque dicent: “Ecce hic” aut: “Illic”; ecce enim regnum Dei intra vos est ”.
22 Et ait ad discipulos: “ Venient dies, quando desideretis videre unum diem Filii hominis et non videbitis.
23 Et dicent vobis: “Ecce hic”, “Ecce illic”; nolite ire neque sectemini.
24 Nam sicut fulgur coruscans de sub caelo in ea, quae sub caelo sunt, fulget, ita erit Filius hominis in die sua.
25 Primum autem oportet illum multa pati et reprobari a generatione hac.

Today’s Readings, in Latin

LIBER SAPIENTIAE
[6.1-11]

1 melior est sapientia quam vires,
et vir prudens quam fortis.
2 audite ergo, reges, et intelligite;
discite, iudices finium terrae.
3 praebete aures, vos qui continetis multitudines,
et placetis vobis in turbis nationum.

4 quoniam data est a Domino potestas vobis,
et virtus ab Altissimo, qui interrogabit opera vestra, et cogitationes scrutabitur;
5 quoniam cum essetis ministri regni illius,
non recte iudicastis, nec custodistis legem iustitiae,
neque secundum voluntatem Dei ambulastis.
6 horrende et cito apparebit vobis,
quoniam iudicium durissimum his qui praesunt fiet.
7 exiguo enim conceditur misericordia;
potentes autem potenter tormenta patientur.
8 non enim subtrahet personam cuiusquam Deus,
nec verebitur magnitudinem cuiusquam,
quoniam pusillum et magnum ipse fecit,
et aequaliter cura est illi de omnibus.

9 Fortioribus autem fortior instat cruciatio.
10 ad vos ergo, reges, sunt hi sermones mei,
ut discatis sapientiam, et non excidatis.
11 Qui enim custodierint iusta iuste, iustificabuntur;
et qui didicerint ista, invenient quid respondeant.
12 Concupiscite ergo sermones meos;
diligite illos, et habebitis disciplinam.

LIBER PSALMORUM
[82.3-4, 6-7]

Iudicate egeno et pupillo;
humilem et pauperem iustificate.
Eripite pauperem,
et egenum de manu peccatoris liberate.

Ergo dixi: Dii estis,
et filii Excelsi omnis.
Vos autem sicut homines moriemini,
et sicut unus de principibus cadetis.

Surge, Deus, iudica terram,
quoniam tu hereditabis in omnibus gentibus.

SECUNDAM LUCAM
[17.11-19]

11 et factum est dum iret in Ierusalem, et ipse transibat per mediam Samariam et Galilaeam. 12 et cum ingrederetur quoddam castellum, occurrerunt ei decem viri leprosi, qui steterunt a longe, 13 et levaverunt vocem dicentes: Iesu praeceptor, miserere nostri! 14 quos ut vidit, dixit: Ite, ostendite vos sacerdotibus.  et factum est dum irent, mundati sunt. 15 unus autem ex illis, ut vidit quia sanatus est, regressus est cum magna voce magnificans Deum 16 cecidit in faciem ante pedes eius gratias agens ei; et hic erat Samaritanus. 17 respondens autem Iesus dixit: Nonne decem mundati sunt?  et novem ubi sunt? 18 non sunt inventi qui redirent, ut darent gloriam Deo, nisi hic alienigena? 19 et ait illi: Surge, vade; fides tua te salvum.

Augustine, on Latin Verse and Pronunciation

[This selection is taken from the second book of Augustine’s De Musica, which he began before and completed in the years immediately following his baptism in 387 A.D.  It is written in dialogue form, as a discussion between master and pupil.  An English translation follows the Latin]

M. Atqui scias velim totam illam scientiam, quae grammatica graece, latine autem litteratura nominatur, historiae custodiam profiteri, vel solam, ut subtilior docet ratio; vel maxime, ut etiam pinguia corda concedunt. Itaque verbi gratia cum dixeris, cano, vel in versu forte posueris, ita ut vel tu pronuntians producas hujus verbi syllabam primam, vel in versu eo loco ponas, ubi esse productam oportebat; reprehendet grammaticus, custos ille videlicet historiae, nihil aliud asserens cur hunc corripi oporteat, nisi quod hi qui ante nos fuerunt, et quorum libri exstant tractanturque a grammaticis, ea correpta , non producta usi fuerint. Quare hic quidquid valet, auctoritas valet. At vero musicae ratio, ad quam dimensio ipsa vocum rationabilis et numerositas pertinet, non curat nisi ut corripiatur vel producatur syllaba, quae illo vel illo loco est secundum rationem mensurarum suarum. Nam si eo loco ubi duas longas syllabas poni decet, hoc verbum posueris, et primam quae brevis est, pronuntiatione longam feceris, nihil musica omnino succenset : tempora enim vocum ea pervenere ad aures, quae illi numero debita fuerunt. Grammaticus autem jubet emendari, et illud te verbum ponere cujus prima syllaba producenda sit, secundum majorum, ut dictum est, auctoritatem, quorum scripta custodit.*

Magister:  But first I want you to know that the whole of that science called grammatica Greek-wise, but Latin-wise litteratura, professes the conservation of historical precedent — either that alone, as reason in its subtler moments teaches, or for the most part, even as stupid minds concede.  And so, for example, when you say cano, or put it in verse, in such a way as to prolong its first syllable when you pronounce it or in such a place as to make it necessarily long, the grammarian will censure you; he, of course, the guardian of history, giving no other reason why this syllable should be contracted than that those who lived before us and whose books survive and are discussed by grammarians used it as a short syllable, not as a long one.  And so, whatever prevails here, prevails as authority.  On the contrary, the reason of music, whose province is the rational and numerical measure of sounds, takes care only the syllable in this or that place be contracted or prolonged according to the rationale of its measures.  For, if you should put this word where two long syllables ought to be, and should make the first syllable, which is short, long by pronunciation, the science of music will not for that be outraged in the least.  For those sound-rhythms have been heard which were necessary to that number.  But the grammarian orders its emendation and bids you put in a word whose first syllable must be long according to the authority, he says, of our ancestors of whose writings he is the watchdog.**

*Migne PL vol. 32
**Trans. Robert Catesby Taliaferro in Writings of Saint Augustine (vol. 2) New York: CIMA, 1947.

Today’s Mass Readings, in Latin

LIBER SAPIENTIAE
[2.23 – 3.9]

23 quoniam Deus creavit hominem inexterminabilem,
et ad imaginem suae similitudinis fecit illum.
24 invidia autem diaboli mors introivit in orbem terrarum:
25 imitantur autem illum qui sunt ex parte illius.

3.1 iustorum autem animae in manu Dei sunt,
et non tanget illos tormentum mortis.
2 visi sunt in oculis insipientium mori,
et aestimata est adflictio exitus illorum.
3 et quod a nobis est iter exterminium;
illi autem sunt in pace;
4 et si coram hominibus tormenta passi sunt,
spes illorum inmortalitate plena est.
5 in paucis vexati, in multis bene disponentur,
quoniam Deus tentavit illos et invenit illos dignos se.
6 tamquam aurum in fornace probavit illos,
et quasi holocausti hostiam accepit illos,
et in tempore erit respectus illorum.
7 fulgebunt
et tamquam scintillae in harundineto discurrent.
8 iudicabunt nationes, et dominabuntur populis,
et regnabit Dominus illorum in perpetuum.
9 qui confidunt in illum intellegent veritatem,
et fideles in dilectione adquiescent illi,
quoniam donum et pax est electis illius.

LIBER PSALMORUM
[34.2-3, 16-19]

2 benedicam Dominum in omni tempore;
semper laus eius in ore meo.
3 in Domino laudabitur anima mea:
audiant mansueti et laetentur.

16 oculi Domini super iustos,
et aures eius in precem eorum.
17 facies Domini super facientes mala,
ut perdat de terra memoriam eorum.
18 clamaverunt iusti et Dominus exaudivit,
et ex omnibus tribulationibus eorum liberavit eos.
19 iuxta est Dominus his qui tribulato sunt corde,
et humiles spiritu salvabit.

EVANGELIUM SECUNDUM LUCAM
[17.7-10]: Parabola de servo inutili

7 quis autem vestrum habens servum arantem aut pascentem, qui regresso de agro dicet illi: Statim transi, recumbe, 8 et non dicet ei: Para, quod cenem, et praecinge te et ministra mihi, donec manducem et bibam, et post haec tu manducabis et bibes? 9 numquid gratiam habet servo illi, quia fecit, quae praecepta sunt? 10 sic et vos, cum feceritis omnia, quae praecepta sunt vobis, dicite: Servi inutiles sumus; quod debuimus facere, fecimus.

Fastidius the Britain, Let us not be Flattered to be Called Christians

[This selection, taken from a work entitled De vita christiana, was originally ascribed to Augustine, for its inclusion in the oldest of that author’s manuscripts; it is now, for various convincing reasons, generally thought to be the work of Fastidius Britannorum; an English translation follows the Latin]

Nec in hoc nobis nomine tantum, quod Christiani dicimur, blandiamur, sed propter hoc etiam nos judicandos credamus, si nomen nobis frustra vindicemus alienum. Aut si aliquis tam incredulus est, tam infidelis, tam pertinax, tam obstinatus, tam audax, ut quae quandoque ventura est, Dei judicis iram indignationemque non metuat, vel humanam consuetudinem erubescat; et videat quam brutus, quam insipiens ille, quam stultus ab ipsis etiam gentibus judicetur, cujus tanta est vanitas tantaque dementia, ut sibi nomen adipiscatur alienum. Quis enim tam vanus et miser est, qui advocatum, cum litteras nescit, audeat profiteri? Quis tam insanus et excors, ut profiteatur militem, qui nesciat arma gestare? Nemo enim quodcumque nomen sine causa sortitur. Sutor ut dicatur, necesse est ut calceamenta conficiat; ut vocetur quis faber aut artifex, artis peritia facit; ut negotians nuncupetur quis, charius quod vilius emerat distrahit. Hujusmodi enim exemplis agnoscimus nullum sine actu nomen, sed omne ex actu nomen. Tu ergo quomodo Christianus diceris, in quo nullus Christiani actus, Christianus justitiae, bonitatis, integritatis, patientiae, castitatis, prudentiae, humilitatis, humanitatis, innocentiae, pietatis est nomen: et tu illud tibi quomodo defendis et vindicas, cui de tam plurimis rebus nec pauca subsistunt? Christianus ille est, qui non nomine tantum, sed opere est; ille qui Christum in omnibus imitatur et sequitur; qui sanctus, innocens, incontaminatus, intactus est; cujus in pectore malitia non habet locum, cujus in pectore sola pietas consistit et bonitas; qui neminem novit nocere vel laedere, sed omnibus opem ferre. Christianus ille est, qui exemplo Christi nec inimicos novit odire, sed magis adversantibus sibi benefacere, et pro persecutoribus suis et hostibus exorare: nam et quisquis aliquem laedere aut nocere paratus est, ille mentitur se esse Christianum. Christianus est, qui potest justa voce dicere: Neminem nocui hominum, juste vixi cum omnibus*

Let us not flatter ourselves in the mere fact that we are called Christians; rather, let us believe that we deserve to be judged if we assume a name to which we have no claim. Or, if anyone is so unbelieving, so unfaithful, so persistent, so obstinate, so bold, that he does not fear the imminent anger and indignation of God the judge, let him at least feel abashed before human judgments. Let him realize how dull, how foolish, and how senseless he is considered even by other people, since his vanity and madness are so great that he takes upon himself a name to which he is not entitled. For, who is so conceited and so pitiable that he would dare to establish himself as a lawyer if he is uneducated? Who is so mad and bereft of reason that he would proclaim himself a soldier if he does not know how to use arms? One does not choose such a name without reason. To be called a cobbler, one must repair shoes; to be looked upon as an artisan or workman, one must produce proof of his art; to be recognized as a trader, one exhibits costly objects originally purchased at a smaller price. From examples of this sort we realize that there is no name without the corresponding act and, furthermore, that every name is derived from the antecedent act. Now, then, are you called a Christian when you perform no distinctively Christian acts? The name Christian connotes justice, goodness, integrity, patience, chastity, prudence, humility, kindliness, innocence, and piety; how do you defend your assumption of that name when your conduct manifests so few out of so many virtues? He is truly a Christian who is one not in name only but also in deed; who imitates and follows Christ in all respects; who is holy, innocent, undefiled, chaste; in whose heart evil finds no room, since this heart is dominated by piety and by a goodness which, knowing only how to bring help to all, knows not how to harm or injure anybody. He is a Christian who, according to the example of Christ, is accustomed to do good to those who oppose him and to pray for his persecutors and his enemies rather than to hate them. Whoever is quick to hurt or harm another person lies when he calls himself a Christian; he is truly a Christian who can say in all honesty: ‘I have harmed nobody; I have lived in justice with all men.’**

*Text taken from Migne’s Patrologia Latina Vol. 50
**Trans. Sister Mary Sarah Muldowney, R.S.M.,Ph.D. The Fathers of the Church (vol. 16), Catholic University of America Press (1952)

Cyprian, from a Letter to Donatus, on Mental Health and the Spirit

Inde jam facultas datur, castitate sobria, mente integra, voce pura, virtute sincera , in medelam dolentium posse venenorum virus extinguere ; animorum desipientium labes, reddita sanitate, purgare; infestis jubere pacem, violentis quietem, ferocientibus lenitatem; immundos et erraticos spiritus, qui se expugnandis hominibus immerserint , ad confessionem minis increpantibus cogere ut recedant, duris verberibus urgere; conflictantes, ejulantes, gementes incremento poenae propagantis extendere, flagris caedere, igne torrere. Res illic geritur, nec videtur; occulta plaga, et poena manifesta. Ita quod esse jam coepimus acceptus spiritus licentia sua potitur; quod necdum corpus ac membra mutavimus, adhuc carnalis aspectus saeculi nube caecatur. Quantus hic animi potentatus, quanta vis est, non tantum ipsum esse subtractum perniciosis contactibus mundi, ut quis expiatus et purus nulla incursantis inimici labe capiatur, sed adhuc majorem et fortiorem viribus fieri, ut in omnem adversarii grassantis exercitum imperioso jure dominetur!*

From the Spirit, in sober chastity, in purity of speech, and integrity of mind, we derive power for the healing of the sick to counteract the venom of poisons, to restore health of mind, and purge away the stains of madness, to bid peace to those who are at enmity, repose to the violent and gentleness to the unruly. By the spirit’s help we can deal with the foul vagrant demons who have taken refuge in the bodies of men whom they purpose to destroy; forcing them by stern threats to avow themselves, compelling them with heavy blows to come out, stretching them on the rack while they struggle, howl, and grown beneath the severity of their punishment, beating them with whips, and burning them with fire. Though the eye cannot see the work is done within: the strokes are hidden, but the punishment is plain. So true is it that inasmuch as we have made a beginning the gift of the Spirit avails itself of its opportunity, but inasmuch as we have not changed our corporeal members our fleshly vision is blinded by the world’s darkness. How great is the empire of the mind, how wonderful its strength that not only is it itself saved from the world’s dangerous contact and kept pure and clean, undefiled by the attacks of the Enemy, but even grows firmer and more powerful every day, so that it can crush beneath its masterful dominion all the hosts of our aggressive Adversary!**

*The text is taken from Migne’s Patrologia Latina
**Trans. F. A. Wright Fathers of the Church (1929)

Today’s Readings, in Latin (Feast of the Dedication of the Lateran Basilica in Rome)

PROPHETA EZECHIELIS
[47.1-2, 8-9, 12]
1 et introduxit me in templum et mensus est frontes sex cubitos latitudinis hinc et sex cubitos latitudinis inde latitudinem tabernaculi 2 et latitudo portae decem cubitorum erat et latera portae quinque cubitis hinc et quinque cubitis inde et mensus est longitudinem eius quadraginta cubitorum et latitudinem viginti cubitorum

8 et vidi in domo altitudinem per circuitum fundata latera ad mensuram calami sex cubitorum spatio 9 et latitudinem per parietem lateris forinsecus quinque cubitorum et interior domus in lateribus domus

12 et aedificium quod erat separatum versumque ad viam respicientem ad mare latitudinis septuaginta cubitorum paries autem aedificii quinque cubitorum latitudinis per circuitum et longitudo eius nonaginta cubitorum

LIBER PSALMORUM
[46.2-3, 5-6, 8-9]

Deus noster refugium et virtus;
adiutor in tribulationibus quae invenerunt nos nimis.
Propterea non timebimus dum turbabitur terra,
et transferentur montes in cor maris.

Fluminis impetus laetificat civitatem Dei
sanctificavit tabernaculum suum Altissimus.
Deus in medio eius, non commovebitur;
adiuvabit eam Deus mane diluculo.
Conturbatae sunt gentes, et inclinata sunt regna:
dedit vocem suam, mota est terra.

Dominus virtutum nobiscum;
Susceptor noster Deus Iacob.
Venite, et videte opera Domini
quae posuit prodigia super terram,
auferens bella usque ad finem terrae.
Arcum conteret, et confringet arma,
et scuta comburet igni.

EVANGELIUM SECUNDUM IOANNEM
[2.13-22]: Mercatoribus expulsis Iesus templum purificat

13 et prope erat Pascha Iudaeorum, et ascendit Hierosolymam Iesus. 14 Et invenit in templo vendentes boves et oves et columbas, et nummularios sedentes; 15 et cum fecisset flagellum de funiculis, omnes eiecit de templo, oves quoque et boves, et nummulariorum effudit aes et mensas subvertit; 16 et his, qui columbas vendebant, dixit: Auferte ista hinc!  Nolite facere domum Patris mei domum negotiationis. 17 Recordati sunt discipuli eius quia scriptum est: Zelus domus tuae comedit me. 18 Responderunt ergo Iudaei et dixerunt ei: Quod signum ostendis nobis, quia haec facis? 19 Respondit Iesus et dixit eis: Solvite templum hoc et in tribus diebus excitabo illud. 20 Dixerunt ergo Iudaei: Quadraginta et sex annis aedificatum est templum hoc, et tu tribus diebus excitabis illud? 21 Ille autem dicebat de templo corporis sui. 22 Cum ergo resurrexisset a mortuis, recordati sunt discipuli eius quia hoc dicebat, et crediderunt Scripturae et sermoni, quem dixit Iesus.

S. Augustine, on the Nature of the Soul and the Lunacy of Manichaeans

Nec sane multum mirandum est, quod hi qui nonnullam malam putant esse naturam suo quodam contrario exortam propagatamque principio, nolunt accipere istam causam creationis rerum, ut bonus Deus conderet bona; credentes eum potius ad haec mundana molimina rebellantis adversum se mali repellendi extrema necessitate perductum, suamque naturam bonam malo coercendo superandoque miscuisse, quam turpissime pollutam et crudelissime captivatam et oppressam labore magno vix mundet ac liberet, non totam tamen; sed quod ejus non potuerit ab illa inquinatione purgari, tegmen ac vinculum futurum hostis victi et inclusi. Sic autem Manichaei non desiperent vel potius insanirent, si Dei naturam, sicuti est, incommutabilem atque omnino incorruptibilem crederent, cui nocere nulla res possit: animam vero quae voluntate mutari in deterius et peccato corrumpi potuit, atque ita incommutabilis veritatis luce privari, non Dei partem, nec ejus naturae quae Dei est , sed ab illo conditam longe imparem Conditori christiana sanitate sentirent.*

It is not, however, very surprising that people, who think that some evil nature has been produced and propagated by its own opposing principle, refuse to admit that the true cause of creation is that the good God created good things.  They prefer to believe that He was forced into the great task of world-building by the urgent necessity of driving back the evil that rebelled against Him, and that with the idea of restraining and conquering that evil He mixed His good nature with it, which now, shamefully polluted and cruelly imprisoned and enchained, He now for all His labour can scarcely cleanse and deliver.  Indeed, He does not seek to clean it all: that part of it which cannot be purified from defilement is to serve as a chain for the conquered enemy and to be the prison of his confinement.  The Manichaeans would not drivel, or rather, rave in this fashion, if they believed the nature of God to be, as it is, unchangeable and altogether incorruptible, so that nothing can injure it.  Nor, again, would they do so, if with proper Christian orthodoxy they held that the soul, which by its own will can be changed for the worse and corrupted by sin and so deprived of the light of immutable truth, is not a part of God, nor of the same nature as God, but was created by Him, and is very different from its Creator.**

*The text is taken from Migne’s Patrologia Latina
**Trans. F. A. Wright Fathers of the Church (1929)