Virginis Filio Ipse Virgo Adhesit: Honorius on St. John the Belovèd

In his sermon on the feast of St. John the Evangelist (27 December) in the Speculum Ecclesiae, Honorius picks up the old tradition that John was the bridegroom at the wedding in Cana.

On the feast of Saint John the Evangelist, if the church is dedicated to St. John, let this be the word of the one who preaches about him:

Who are these, that fly as clouds, and as doves to their windows?[1] Clouds carry rain and water the dry earth. Doves, as they look out through the windows,[2] do not desire to tear other birds to pieces like the raptors. My dearly beloved, the holy apostles were clouds who drench dry hearts with the abundant rain of doctrine, rejoicing to see a fat harvest grow whence they hoped to reap a hundred fold in joy.[3] They look upon the things of this world through the windows of their eyes, because they looked upon women not with the lustful gaze of illicit love but with a simple and chaste regard, and they desired no things of this earth. St. John the Evangelist was one of them, a copiously flowing cloud, who showered the four-cleft regions of the globe all over with his honeyed teaching. He had no bile of avarice, like the simple dove, so he was placed by the Lord in his temple, which is the Church, as a steadfast column.[4] His life was radiant with a special purity of chastity. He lit up all the churches with his teachingand miracles.[5] Hence what the scriptures say about all the saints in general is specially spoken about him: The voice of thy thunder in a wheel. Thy lightnings enlightened the world.[6] The thunder stands for the Church’s loud preaching. The wheel is a figure that refers to this world which ever spins swiftly about like a wheel. In this wheel the voice of God’s thunder rings out when the majestic noise of John the Evangelist thunders out to the world. The lightnings of God enlightened the whole worldwhen Christ’s miracles were made known to the world by John.

It is written that a spring rises in paradise, and is divided into four heads.[7] Paradise which is called the Garden of delights stands for the Church, which contains the delights of the scriptures and has been invited to God’s house where there are glory and riches.[8] A spring rises in that Paradise when Christ, source of all good gifts,[9] is born of a chaste virgin. The four rivers that derive from it are the four evangelists, who watered the whole Garden of the Church with their copious flood of doctrine.These four spiritual rivers gives the Church these delicacies: One gives milk for nourishment, a second oil for soothing, a third wine for taste, a fourth honey for sweetness. Babies are fed milk. Milk is secreted from Matthew’s Gospel for the Church, when he proclaims that Christ became a child for us and was fed milk. Oil cures the infirm. Oil is poured from Luke’s Gospel when he relates to us how Christ’s blood healed our infirmities. Wine makes us merry. Mark’s Gospel plies the Church with wine when he tells how the apostles were made merry by Christ’s resurrection.[10] John’s Gospel drips with honey when it teaches the divinity, which is the sweetness of angels.

The Prophet foresaw all these significations in them, and so described them in the figures of four animals.[11] Matthew is figured as a man, because his pen wrote of Christ’s humanity. Luke is designated as a calf, because he proclaims Christ as the fattened calf who was slain for us. Mark is denoted by the figure of a lion, because he tells how Christ rose from the dead like the lion.[12]John is declared by analogy in the eagle, because he made manifest how Christ took flight up to the Father’s glory.

The four regions of the world intimate the same truth about the evangelists, when we consider them in a figurative manner. The north, where the sun lies under the earth, expresses Matthew, who describes how Christ’s divinity was concealed beneath his flesh. The west, where the sun goes down, stands for Luke, who says that Christ the Sun went down in death. The east, where the sun rises every day, is understood to be Mark, who teaches us that Christ the Sun of Justice has risen from the dead. The south, where the sun blazes in the middle of the sky, signifies John, who expounds how the Eternal Sun shines in the majesty of his divinity.[13]

They are the four gold rings used to carry the Ark of the Covenant.[14] The ark is holy Church, the rings the four Gospels used to carry it into everlasting dwellings.[15] They are Aminadab’s chariots, which carry the Ark of God back from foreign lands to the home of the fatherland.[16] The Ark of God was captured by foreigners, but brought back to Jerusalem in the chariots of the priest Aminadab. The Ark of God is the Church, which was captured by foreigners when it was a slave to idols. Jesus our true Priest drove it back from enemy territory to Jerusalem in chariots, when he bore it to the heavenly homeland through the doctrine of the four evangelists. John was the chief among them, he who soaked the whole world with his preaching.

About this John, we read that he was the son of our Lord’s maternal aunt. He invited Christ and his mother to his wedding, but when the wine ran out Christ changed water into wine and made the feasters merry.[17] At the sight, John left his bride and, still a virgin, he cleaved[18] to the son of the Virgin. Because John renounced a fleshly union for love of him, Christ loved him more than all the disciples. Hence during the Last Supper when he gave his body and blood to his disciples, John leaned on Jesus’ breast,[19] and at that moment he drank from the Fount of wisdom[20] what he later uttered[21] to the world, the unspeakable things of the Word who was hidden in the Father,[22] for in Jesus’ breast are hid all the treasures of wisdom and knowledge.[23]Later as he was offering himself on the altar of the Cross as a victim to God the Father for the sake of the world and making his triumph over the prince of death, seeing his mother standing beside the cross next to John, he thought it was best to commend the Virgin to a virgin. Then as Christ left behind the prison of this world, returned to the heavenly palace, and sent the Holy Spirit from the paternal see to his disciples, John, full of the Holy Spirit, entered the Lord’s Temple along with Peter and healed a lame man in the name of Jesus Christ, and thereafter baptized the many Jews were were converted to the faith through their words. When on this account the high priests had them and other apostles punished with heavy floggings, they rejoiced that they were accounted worthy to suffer such things for the name of the Lord.[24]

After the stoning of Stephen, when Samaria had received the Word of the Lord through the preaching of Stephen’s fellow deacon Philip, the apostles sent Peter and John to confirm those who had been baptized, as bishops in the Church still do today. But after the faithful received the Holy Spirit through their laying on of hands, they condemned Simon Magus, who wished to buy this grace, along with all his followers. Having accomplished these things, John passed into Asia and drew all of it to the Lord’s grace by his word and example, great wonders and signs.[25]

The reins of empire were held at that time by Domitian, who ordered the Apostle arrested and brought to Rome, where in the presence of the Senate he had him cast into a cauldron of boiling oil, but God’s grace intervened to protect him and he came out unharmed.[26] Then the emperor banished him to the isle of Patmos, where our Lord visited him often through an angel and revealed to him all the mysteries that were to come in the Church. Later, at the Senate’s decree, the emperor was butchered by gladiators, and the Apostle was honorably restored to God’s Church. He taught the churches all over the world by his writing and preaching, and crushed all heresies everywhere they had sprung. All the while he shone with many spectacular miracles, gleaming before the world like a sun in the darkness.[27] Indeed he changed forest sticks into gold and pebbles on the seashore into gems, and then restored the gold to its former nature as sticks and the gems into rocky matter. He raised a certain widow from the dead, and restored a dead young man to life. A glass vase that had shattered into a thousand pieces he restored to pristine wholeness. He not only drank poison in Christ’s name without being harmed, but also brought some who had died from it back to life.[28]

And so that no one of you lose heart on account of the magnitude of his offences, but rather are strengthened in God’s mercy and entrust yourselves to St. John’s prayer, I want to tell you one brief story about him that I hope will make your spirits merry.[29]

St. John gave a certain youth to a bishop for his upbringing. The bishop baptized him and took every care to educate him. Later on he began to govern him less strictly and, as old men will, ceased to correct him entirely. The boy, as he felt the reins of discipline slacken, straight away threw off our Lord’s yoke and rushed headlong into the crooked ways of vice. He was first tarnished by a voracious gluttony and drunkenness, then ensnared by the wiles of strumpets, and then he joins a band of thieves, and at last as a violent robber himself, he is made the head of a group of robbers. When some time had passed, and John had come invited to the same church and settled all the things he had come for, he asked the bishop to show him the boy he had entrusted to him to be brought up for the heavenly kingdom. With tears the bishop declared that he was dead, because he dwelt with thieves in the mountain passes as a prince of robbers. Hearing this, John groaned heavily, and poured forth abundant tears. Presently he ordered a horse and guide to be brought, and hastened with speed into the mountains. Suddenly a band of robbers surrounded him, but he, undaunted, asked for a conference with their leader. Advancing savage and armed, as soon as got close enough to recognize John, he began to flee. John pursued him, releasing his horse, shouting: “My son, why do you flee an unarmed old man! Why do you dread your own father? Stop, son, stop, and wait; I have to render an account to God for your soul. I would gladly meet death for your sake, as Christ bore it for the sake of the world. Only stop a moment, do not despair. I promise you, you will receive remission of your sins from God.” When he heard this, he suddenly toppled from his horse and John fell on his knees; he baptized himself again in a river of tears, hiding his right hand that was guilty of crime. John drew it forth, kissed it, and with many soothing words urged his fierce spirit to repentance. He convinced him to come to the church, he kept vigils and fasts with him, and gave him back to Mother Church a changed man, and giving an example of the divine mercy, he made the erstwhile cruel thief a noble pastor of that church.

My beloved, if St. John gave so much aid to sinners while living still in fragile flesh, how much more powerfully must he intercede for all who call upon him now that he is reigning with Christ? 

When he was an old man, our Lord appeared to him along with his disciples, and invited him to the heavenly feast. John, giving thanks that Christ invited him to the angelic banquet, ordered a ditch to open next to his altar, and calling together all the people he celebrated mass, and communicated them all in the Lord’s sacraments. Then he got into the ditch and immediately a great light from heaven shone over him. Ever since that time, the only thing found in that ditch is manna, which to this day gives salvation to any soul who asks for it in faith. Hence it is thought that St. John was rapt up into heaven by the angels in that light, and in that rapture he paid the debt of all flesh by his death, then was immediately restored to life. This is what the Church believes will happen on the last day to all the just who are still living in the flesh, namely that they will be rapt into the air to meet Christ and in that rapture shall die and be instantly restored to life.[30]

His dormition took place on the Nativity of St. John the Baptist, but the Church, enlightened by his teaching,[31] holds the solemn feast today because the noble office of the homonymous John the Baptist, who surpassed all other saints, falls on this day,[32] or because it was already honored as the day of his return from exile, and venerated as the day of the dedication of his church.

My beloved, invoke him to your aid, knock on his door with constant prayers,[33] that John whose name means “God’s grace”[34] may obtain the grace of almighty God for you and all Christians in the fatherland above, so that at this life’s end you may exult with him forever in that glory that eye hath not seen, etc.[35]

[1] Isaiah 60:8, text of a Vespers Responsory in the Common of Evangelists and a Matins responsory in the Common of Apostles (Cantus Index 007484).

[2] See Song of Songs 2:9. For a more extended meditation on the qualities of doves, see the Speculum’s Sermon for Pentecost.

[3] Psalm 125

[4] Apocalypse 3:12: “He that shall overcome, I will make him a pillar in the temple of my God.”

[5] Cf the Collect for the feast, Ecclesiam tuam, Domine, benignus illustra, which evokes the main theme announced in the Prologue of John’s Gospel: Erat lux vera quae illuminet omnem hominem.

[6] Psalm 76:19, used as a responsory text for John’s feast in some medieval uses (Cantus Index 7921).

[7] Genesis 2:10.

[8] See Psalm 111:3.

[9] fons omnium bonorum: A phrase frequent in Augustine. On the pleasures of heaven, see Elucidarium 19 (PL 172:1171c).

[10] In fact the apostles were accused of being drunk in Acts.

[11] See Ezekiel 1.

[12] For more on the lion, see Speculum, Sermon for Easter.

[13] Prologue.

[14] See Exodus 25:12.

[15] Luke 16:9.

[16] The episode as told in 2 Samuel 6 and 1 Chronicles 13 has Amindab use a ‘cart’ (plaustrum) to bring the Ark to the ‘home’ of Obed-edom, but Song of Songs 6:11 speaks, by way of poetic epithet, of ‘Aminadab’s chariots’ (quadrigas Aminadab).  

[17] See John 2 and Psalm 103:15: vinum laetificet cor hominis.

[18] Genesis 2:24. The Genesis passage tells how man will leave his family to “cleave” to his wife (Virago); but here John leaves his wife to “cleave” to Christ, the New Adam, and son of the Virgin (Virgo).

[19] John 21.

[20] See Ecclesiasticus 1:5.

[21] Psalm 44:2: Eructavit cor meum verbum bonum.

[22] See 2 Corinthians 12:4 and Ephesians 3:9, Colossians 1:26.

[23] Colossians 2:3.

[24] See Acts 5:41

[25] Acts 6:8.

[26] Both Jerome (In Jovianum 1)  and Tertullian (Proscriptions against heretics 36) report the story.

[27] Cf. John 1:5

[28] The miracles recounted here are told in the Acta Iohannis and Pseudo-Abdias’s 6th century Virtutes apostolorum. Bede also retells some of these miracles in Homilies I.9 (PL 94:47b,c).

[29] Again, Honorius plays with John’s various associations with wine.

[30] See Honorius’ doctrine on the rapture of John, Mary, and all mankind on the last day in Elucidarium 3.11 (PL 172:1164C)

[31] From the feast’s Collect, Ecclesiam tuam.

[32] The idea that the dormition of St. John the Evangelist occurred on the same day as the nativity of St. John the Baptist seems first to appear in a later extension of St. Isidore’s De ortu et obitu patrum, originally , PL 83:1289.

[33] Cf. Matthew 7:7: Petite, et dabitur vobis: quaerite, et invenietis: pulsate, et aperietur vobis.

[34] See also Speculum, “On John the Baptist” (PL 172:968c).

[35] 1 Corinthians 2:9. Honorius invariably ends his sermons with this closing doxology evoking eternal glory.

Source manuscripts:


A: Admont, Benediktinerstift, cod. 131, ff. 9v
Gr: Graz, Univ. Bibl., Cod. 173, ff. 7v
SG: St. Gall, Stiftsbibl. 1075, pp. 207, pg 
Go: Göttweig, Benediktinerstift, Cod. 104 (rot) / 47 (schwarz), f. 20r
L: Lilienfeld, Stiftsarchiv und Stiftsbibliothek, HS 140,  p. 18

In festo sancti Iohannis euangelistę. Si ęcclesia est in honore sancti Iohannis, ista sit uox de eo predicantis.[1]

Qui sunt hii qui ut nubes uolant et quasi columbę ad fenestras suas? Nubes pluuiam portant et aridam terram irrigant. Columbę autem, cum per fenestras prospiciunt, alias aues non ut accipitres lacerare cupiunt.[2] Sancti apostoli, karissimi, nubes fuerunt, qui arida corda habundanti doctrinę pluuia largiter irrigauerunt, ubi gaudebant messem multam succrescere, unde sperabant se fructum centuplum in gaudio metere. Quasi columbę ad fenestras suorum oculorum mundana prospexerunt, quia mulieres, non ad concupiscendum ut adulteri, sed simplici et casto intuitu aspexerunt, et nichil de terrenis ut auari desiderauerunt. Ex quibus sanctus Iohannes euangelista erat nubes affluentissima, qui sua doctrina melliflua ubique perfudit orbis climata quadrifida. Erat[3]etiam felle carens inuidię, ut simplex columba, unde a Domino in templo suo, id est in Ęcclesia, locatus est ut firma columna.[4]Precipua[5] castitatis mundicia radiabat; uita, doctrina, miraculis cunctas Ęcclesias illustrabat. Vnde quamuis de omnibus apostolis generaliter, de eo pronunciat Scriptura specialiter: Vox tonitrui tui, Deus, in rota. Illuxerunt coruscationes tuę in terra tota.[6] Per tonitruum altisona Euangelii predicatio notatur. Per rotam hic mundus figuratur qui celeri circuitione[7] ut rota iugiter uolutatur. In hac rota uox tonitrui Dei personat, dum grandisonus Iohannis Euangelii clangor mundo intonat. Coruscationesquoque Dei orbi[8] terrę illuxerunt, dum per Iohannem miracula xpi mundo innotuerunt.

Legitur quod in paradyso fons oriatur, qui in quatuor capita diuidatur.[9] Per paradysum qui hortus deliciarum dicitur, Ęcclesia accipitur, in qua sunt Scripturarum delicię, et quę est uocata ad domum Dei[10] ubi sunt gloria et diuicię. In tali paradyso fons oritur, dum xpc fons omnium bonorum de casta Virgine nascitur. Quatuor flumina quę inde oriuntur, iiiior euangelistę intelliguntur, quia largifluo dogmate perfuderunt totum hortum Ęcclesię. Hii iiiior fluuii spiritales,[11] dant Ęcclesię sapores tales. Vnus quidem lactis[12] nutrimentum, alter autem prebet olei fomentum, tercius uini saporem, quartus exhibet mellis dulcorem.[13] Lacte infantes nutriuntur. De Mathei Euangelio lac Ęcclesię manat, dum xpm pro nobis[14] paruulum factum et lacte nutritum clamat. Oleo infirmi curantur. De Lucę Euangelio oleum Ęcclesię funditur, dum xpi cruore nostrę infirmitates curatę ab eo referuntur. Vino[15] bibentes letificantur. Marci Euangelium Ęcclesiam uino potat, dum xpi resurrectione apostolos letificatos memorat. De Iohannis Euangelio mel distillat, dum diuinitatem, quę est dulcedo angelorum, dulciter Ęcclesię insinuat. 

Quod quia propheta in eis significari preuidit, eos in iiiior animalium figuris describit.[16] Per formam hominis Matheus figuratur, per quem humanitas xpi stilo exaratur. Per uituli speciem Lucas notatur, per quem xpc uitulus saginatus pro nobis mactatus predicatur.[17] Per leonis figuram Marcus monstratur,[18] a quo xpc a mortuis[19] ut leo resuscitatus memoratur. Per aquilę similitudinem Iohannes declaratur, a quo xpc in gloriam Patris conuolasse manifestatur.

Hoc etiam iiiior mundi plagę de eis intimant, dum considerantibus hoc[20] figuraliter insinuant. Per aquilonem, ubi sol sub terra latet, Matheus exprimitur, a quo diuinitas xpi sub carne latuisse describitur. Per occidentem, ubi sol occumbit, Lucas accipitur,[21]a quo sol xpc in morte[22] occubuisse dicitur. Per orientem, ubi[23] sol cottidie surgit,[24] Marcus intelligitur, a quo xpc Sol iusticię a mortuis resurrexisse traditur. Per meridiem ubi sol in centro cęli feruet, Iohannes innuitur, a quo sol ęternus in maiestate diuinitatis clarescere exponitur.

Hii sunt iiiior circuli[25] aurei, quibus portabatur[26] arca testamenti. Arca est sancta Ęcclesia, circuli[27] iiiior Euangelia, quibus portatur ad ęterna tabernacula. Hii sunt quadrigę Aminadab, quibus arca Dei de alienigenis reuecta est ad domum patrię. Arca Dei capta est ab allophilis, sed reducta[28] est Ierusalem in sacerdotis[29] Aminadab quadrigis. Arca Dei est Ęcclesia quę capta est ab allophilis, dum[30] subdita fuit idolis. Quam uerus sacerdos ihc de hostibus ad Ierusalem in quadrigis reuexit, dum eam doctrina iiiior[31] euangelistarum ad cęlestem patriam subuexit. Ex quibus hic Iohannes precipuus fuit, qui totum mundum sua predicatione perfudit.

De hoc legitur Iohanne, quod fuerit filius domini materterę. Qui nuptias celebrans xpm cum matre sua inuitauit, sed deficiente uino xpc aquam in uinum commutans conuiuas letificauit. Hoc uiso Iohannes sponsam suam deseruit, Virginis filio ipse uirgo adhesit. Et quia carnis copulam eius amore despexit, xpc eum pre omnibus apostolis dilexit. Cum enim in ultima cena[32] corpus et sanguinem suum discipulis suis tradidit, Iohannes supra pectus ihu[33] recubuit, et de hoc fonte sapientię tunc potauit, quod postmodum mundo eructauit archana[34] uerbi[35] in Patre[36] reconditi, quia in pectore ihu sunt omnes thesauri sapientię et scientię absconditi. Denique in ara crucis cum se xpc hostiam Deo Patri pro mundo[37] ymmolaret, et de principe mortis triumpharet, cernens comminus matrem suam cum Iohanne cruci astare, optimum duxit Virginem uirgini commendare.[38]Postquam vero xpc, carcerem huius mundi deserens, cęleste palacium reuisit et Spiritum sanctum de paterna sede discipulis misit, Iohannes cum Petro Spiritu sancto plenus templum Domini intrauit, et claudum in nomine ihu xpi sanauit, ac multos Iudeos proinde per uerba eorum ad fidem conuersos baptizavit.[39] Cumque summi pontifices eum et alios apostolos ob hoc plurimis flagris affecissent, gaudebant quod talia pro nomine Domini pertulissent.

Cum uero post lapidationem Stephani, Samaria recepisset uerbum Domini per predicationem Phylippi, Stephani condiaconi, miserunt apostoli Petrum et Iohannem ut baptizatos confirmarent, sicut adhuc episcopi in Ęcclesia facere solent. Postquam fideles per impositionem manuum eorum Spiritum sanctum acceperunt, Symonem Magum, qui hanc gratiam emere uoluit, cum omnibus suis sequacibus dampnauerunt. His transactis migrauit Iohannes in Asyam, et uerbo atque exemplo, signis et prodigiis totam traxit ad Domini[40] gratiam. 

Eo tempore tenuit Domicianus monarchiam, qui Apostolum comprehendi et duci iussit Romam, ubi presente senatu eum in dolium feruentis olei misit, sed Dei[41] gratia eum[42] protegente illesus exiuit. Deinde in Pathmos insulam eum exilio relegauit, ubi eum Dominus per angelum suum crebro uisitauit, et ei omnia Ęcclesię mysteria futura reuelauit. Postea imperator a gladiatoribus consultu senatus trucidatur, et Apostolus Ęcclesię Dei cum honore redonatur. Qui scripto et predicatione ubique Ęcclesias instruxit, omnes hereses undique destruxit. Interea multis preclaris miraculis fulsit, quibus mundo ut sol in tenebris luxit.Virgas namque siluestres in aurum et litorea saxa in gemmas commutauit, et rursum aurum in uirgarum naturam et gemmas in saxorum substantiam restaurauit. Viduam quandam de morte resuscitauit, iuuenem nihilominus defunctum ad uitam reparauit. Vas uitreum quod in multas particulas dissiluit pristinę sanitati restituit. Venenum in xpi nomine non solum illesus ebibit, sed etiam inde extinctos rursum uitę reddidit.

Et[43] ut[44] nullus uestrum de magnitudine facinorum suorum diffidat, sed firmetur in misericordia Dei et orationem[45] sancti Iohannis confidat, uobis uolo unum de eo breuiter narrare, quod spero[46] animas uestras letificare.

Quendam iuuenem sanctus Iohannes cuidam episcopo nutriendum commendauit, quem episcopus baptizatum[47] cum omni diligentia educauit. Deinde paulatim cepit eum remissius habere et, ut senes solent, in nullo adolescentem corrigere. Ille ut sensit sibi frena disciplinę abstracta,[48] iugo Domini mox excusso, totus preceps fertur per uiciorum anfracta.[49] Et primo quidem uoracitate et ebrietate delinitur, deinde meretricum illecebris irretitur,[50] exin furibus associatur, ad extremum latronibus ipse uiolentus latro principatur. Euoluto tempore, cum Iohannes ad eandem ęcclesiam uocatus uenisset et omnia propter quę uenerat oportune dispossuisset,[51] ab episcopo poscit sibi iuuenem representari[52] quem commendasset ad cęleste regnum educari. Episcopus cum lacrimis[53] eum mortuum protestatur, quia in faucibus montium cum latronibus princeps latronum moratur. Iohannes hoc audiens[54] grauiter ingemuit, lacrimas uberrimas fudit. Mox sibi equum et uię ducem dari postulat,[55] ad montana festinus properat.[56] Quem protinus caterua latronum circumdedit, sed ipse intrepidus colloquium principis eorum petiit. Ipse truculentus et armatus ueniens, ut eminus Iohannem recognouit, fugam iniit. Quem Iohannes insequitur emisso equo, talia uociferando: «Cur, fili, fugis inermem senem? Cur exhorres tuum patrem? Sta, fili, sta, et expecta; racionem Deo redditurus sum pro anima tua. Certe libenter pro te mortem excipio,[57] sicut xpc eam pertulit pro mundo. Sta tantum,[58] ne desperes; promitto tibi, remissionem peccatorum a Deo recipies.» Hoc audito confestim de equo decidit,[59] Iohannis ad genua procidit, denuo se baptizat[60] lacrimarum flumine, occultans dextram consciam de crimine. Quam Iohannes protrahit,[61] osculatur, multis blandiciis ferocem eius animum ad penitentiam cohortatur. Secum ad ęcclesiam prouocat,[62] uigilias et ieiunia cum eo[63]continuat, et bene emendatum reddidit matri Ęcclesię, atque adiungens exemplum diuinę clementię, prius crudelem latronem eidem ęcclesię prefecit nobilem pastorem.

Si beatus Iohannes karissimi adhuc in fragili carne manens in tantum potuit peccatoribus subuenire, quanto magis nunc cum xpo regnans cunctis eum inuocantibus preualet[64] interuenire? 

Huic[65] Dominus iam grandeuo cum discipulis suis apparuit, et eum ad cęleste conuiuium inuitauit. Ille gratias agens xpm se ad angelicas epulas inuitare,[66] fossam sibi aperiri iubet iuxta[67] altare, conuocatoque uniuerso populo missas celebrauit, omnes dominicis sacramentis communicauit, deinde fossam descendit, et subito lux inmensa de cęlo super eum resplenduit. Post hęc[68]in fossa illa non nisi manna inueniebatur, de quo usque hodie cunctis fideliter petentibus salus prestatur. Vnde creditur sanctus Iohannes in illo lumine ab angelis ad cęlestia raptus fuisse, et in ipso raptu carnis debita per mortem soluisse, moxque uitę restitutum, quod Ęcclesia de omnibus iustis in ultimo die in carne uiuentibus credit futurum, quod scilicet obuiam xpo in aera rapiantur, et in ipso raptu moriantur ac protinus uitę restituantur.

Huius[69] dormitio in natiuitate[70] sancti Iohannis Baptistę contigit, sed eam Ęcclesia, eius doctrina illustrata, hodie sollempniter recolit ob excellens equiuoci sui Iohannis Baptistę officium, qui aliis sanctis fuit incomparabilis, seu quod ob reuersionem eius ab exilio hic dies fuit honorabilis, seu ob dedicationem ipsius ęcclesię uenerabilis.

Hunc,[71] karissimi, in auxilium uestrum inuocate, hunc assiduis precibus pulsate, ut quia Iohannes sonat «Dei gratia», uobis et omnibus xpianis obtineat omnipotentis Dei gratiam in superna patria, quatinus post huius uitę terminum exultetis cum eo in perpetuum in illa gloria quam oculus non uidit &c.

[1] Sic A

[2] non permittunt SG

[3] omit. PL

[4] columba PL

[5] Praecipue PL

[6] in terra tota] SG orbi terre.

[7] circuitu SG

[8] omit. PL

[9] diuiditur SG

[10] ad domum Dei] SG domus dei.

[11] spirituales SG, PL

[12] lacus PL

[13] dulcedinem PL

[14] bonis PL

[15] Vinum SG, PL

[16] preuidit Gr

[17] describitur PL

[18] demonstratur SG

[19] a mortuis] SG mortuus

[20] hec SG, PL

[21] exprimitur PL

[22] omit. L; moriendo PL

[23] vero PL

[24] oritur SG, Go; per hunc add. PL

[25] anuli SG, Go, PL. Gr habet anuli in marg.

[26] gestabatur SG

[27] anuli SG, Go, PL

[28] reuecta SG

[29] sacerdotibus SG

[30] cum A

[31] omit. SG

[32] in ultima cenaRegina austri PL

[33] domini SG, suum L

[34] archanum SG, Go, L, PL

[35] scilicet add. PL. The expression archana uerbi, appears in the episcopal blessing on the feast of St. John in Grimald of St. Gall’s Benedictionale (PL 121:0860D), in Eriugena’s commentary on the prologue of St. John’s Gospel, and a collect for the feast of John’s nativity in the Gelasian sacramentary: Deus, qui per os beati apostoli tui Ioannis evangelistae, Verbi tui nobis arcana reserasti, praesta, quaesumus, ut quod ille nostris auribus excellenter infudit, intelligentiae competentis eruditione capiamus (PL 74:1060a).

[36] in Patre omit. SG

[37] pro mundo omit. A

[38] John 19

[39] Acts 3

[40] Dei SG

[41] Domini Gr

[42] omit. A, PL

[43] omit. PL

[44] omit. SG

[45] in oratione PL

[46] possit SG

[47] baptizauit SG

[48] relaxari SG

[49] amfractus SG

[50] utitur SG

[51] disponeret PL

[52] presentari SG

[53] cum lacrimis omit. PL

[54] audito SG

[55] postulauit SG

[56] properauit SG

[57] suscipio SG

[58] omit. SG

[59] cecidit A; descendit SG

[60] baptizando SG

[61] erigens SG

[62] reuocat SG

[63] cum eo] SG secum

[64] potuit SG

[65] Apocrifum notat Go in margine

[66] gaudebat add. A, Gr. SG, Go, PL

[67] ante PL

[68] hoc A, Gr

[69] Cuius A, Gr

[70] natali PL

[71] Nunc PL

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