“Truth is Sprung from the Earth”: A Candlemas Sermon by Honorius

Structure
I. Exordium
II. Allegories
a. Ezechiel’s Closed Gate
b. Aaron’s Rod
III. History: The Presentation
IV. Tropology: Our Turtle-dove sacrifice
V. Doxology: Invitation to Praise
VI. History: Origin in Pagan Practice
VII. Exemplum and Invitation to Prayer: The Jew of Bourges

Readers know by now what awaits them in the exordium of one of Honorius’ sermons. Departing from an apt psalm or liturgical proper, he unleashes the textual equivalent of a baroque fugue of symbolic exegesis that resumes the principal themes of the solemnity, teaching and delighting with its “wonderful” and “various” array of colorful interpretations.

Next, in this case, he embarks on an exegetical meditation on Mary, who is the “closed gate” of Ezekiel’s vision and the dry rod of Aaron that flowered in the tabernacle during Israel’s desert journey to the promised land. Leaning on the insights of Origen and Isidore, he works up the whole episode into a mini-drama of salvation history:

The people who pass out of Egypt through Moses are the Christian people who return from this world to the fatherland of paradise through Christ. The tabernacle in the desert is the Church in this age. Aaron’s rod, dry but full of fruit, is Holy Mary, dry in her virginity, but made fruitful by the Holy Spirit and heavy with child. This rod yielded a sweet nut when she bore Christ, who is God and man.

The imagery would be taken up later by Hugh of St. Victor in his glorious Christmas sequence Splendor Patris et figura:

Contemplemur adhuc nucem:
Nam prolata nux in lucem
Lucis est mysterium.

Nux est Christus; cortex nucis,
Circa carnem pæna crucis,
Testa, corpus osseum.

Carne tecta deitas,
Et Christi suavitas
Signatur per nucleum.

In the third section, Honorius reviews the story of the Presentation, pointing out the poverty and humility of the Holy Family who could only afford two turtle-doves. The pathetic image becomes a springboard for a moral reflection: “Now, since we are not able to offer God the lamb of innocence, let us offer turtle-doves of penitence.”

Next comes an impressive passage redolent with the vocabulary and atmosphere of Mass prefaces, inviting the attendees to join festively in the day’s celebration. His exhortation conjures up a very vivid portrait of Mary’s procession to the Temple, accompanied by a splendid retinue of angels and saints. The many grades of life taking part in the day’s festivities—widows, married, young, old, infants, and youth—are summoned to imitate that ancient procession and join in with loud shouts of joy, song, and even dancing:

O how innumerable the multitude of celestial citizens who flocked to this day’s feast, brethren, with festive fervor, when the Virgin mother brought the King of glory forth to mankind! How their cheerful retinue wended its way before in stately order, as the Queen of the Heaven and King of Angels processed to the Temple today!

The sermon closes with an idiosyncratic rendering of the tale of the Jew of Bourges, as an illustration of how the Blessed Virgin Mary comes to the aid of those who call upon her, and a final exhortation to prayer.

Mosaic, Santa Maria in Trastevere, Rome

Honorius Augustodunensis’ 
Sermon
for Candlemas

Truth is sprung out of the earth: and justice hath looked down from heaven.[1] Christ, dearly beloved, is called the truth because through him everything the Father promised is fulfilled. This Truth rose from the earth when he took up the beginnings of his humanity from Holy Mary. She is said to be like the earth, because just as Adam was formed from pure earth, so the second Adam, Christ, is begotten from a virgin.[2]  Justice hath looked down from heaven. Christ is the Father’s justice, because he will assign rewards to the just and impose just punishments on the unjust.[3] Heaven is Holy Mary, because she bore heavenly mysteries, and because coming from her the Sun of Justice shone upon the world, and the moon, the Church, began to gleam, and the multitude of stars, namely the host of saints, twinkled. Christ who is Justice looked down from this heaven when he came forthfrom the Virgin’s womb like a bridegroom from his chamber[4] to visit mankind.

Concerning this Virgin full of all grace, the prophet Ezechiel spoke of yore. The Spirit of the Lord led this prophet unto the mountain, where there was as the building of a city,[5] and there he glimpsed a gate that was forever locked. And thus the Lord spoke unto him: “This gate shall be forever claused, and only the King of kings shall pass through it.”[6] The city the prophet saw on the mountain is the Church, which is locked fast in her trust of Christ. The door never opened is the Blessed Mother of God, who never knew a man. Only Christ the King of kings passed through her at his birth into the world, and he left her closed in perpetual virginity. This very Virgin is called the gate of heaven,[7] who lies ever open to those who live pious lives. Through her the penitent have passage to life, as do all those who wish to approach Christ. Holy Writ too foretold that this Virgin would be undefiled, for when the people left Egypt for their fatherland under Moses’ command, and the anger of the Lord slew them in the desert on account of their murmuring against Moses and Aaron, the Lord ordered that rods from every tribe be placed in the tabernacle, and whoever’s rod would blossom the following day would be the one the Lord had chosen, and they should obey him forthwith. So they brought twelve rods and placed them in the tabernacle of the sanctuary, and the next day Aaron’s branch blossomed, bringing forth ripe walnuts.[8]

Aaron’s rod blossoms and produces nuts. Detail from a contemporary illustration by Daniel Mitsui.

The people who pass out of Egypt through Moses are the Christian people who return from this world to the fatherland of paradise through Christ. The tabernacle in the desert is the Church in this age. Aaron’s rod, dry but full of fruit, is Holy Mary, dry in her virginity, but made fruitful by the Holy Spirit and heavy with child. This rod yielded a sweet walnut when she bore Christ, who is God and man. For indeed the walnut’s husk symbolizes Christ’s flesh, its shell his bones, its kernel his soul; or the outer husk represents his humanity and the inner sweetness of the kernel his divinity. A walnut is cleft by a partition in the shape of a cross, and Christ’s soul is divided from his body by the cross. On this walnut all the souls of the elect make repast, on it feast all the ranks of angels[9].

“A walnut is cleft by a partition in the shape of a cross” (Image source).

The Blessed Virgin Mary brought this Only-Begotten Son of God, her Son, to the temple today, and made for him the offering required by the Law, namely two doves. Him the venerable old man Simeon met, took the boy joyfully in his hands, and bore him into the Temple giving thanks to God that he had merited to bear the one who bore him. He also foretold that he was set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradictedand that a sword would pierce his mother’s soul.[10] The sword was Christ’s Passion, by which the ancient enemy fell transfixed. It went through Mary’s soul when she saw him hanging on the Cross in great suffering, and hence she became greater than a martyr. Now Christ was the fall of the Jews and the resurrection of the pagans, since the Jews fell through perfidy, but the gentiles rose from their vices through faith in Christ. The Cross was a sign of contradiction that the Jews and gentiles everywhere contradicted.

Beloved, if we desire to receive Christ in the temple of heaven, we must make offerings in the temple of the Church today along with the Mother of God. It was laid down in the Law that wealthy mothers should give a lamb in sacrifice for their purification, and poor ones should offer two doves or a pair of turtle-doves.[11] The lamb denotes innocence of life, the turtle-doves the penitence of mourners, for instead of birdsong they groan and heave sorrowful sighs. Now, since we are not able to offer God the lamb of innocence, let us offer turtle-doves of penitence.[12] And let us offer two thereof, so ever to mourn that we have lost paradise’s joys by neglecting what we ought to have done or have merited the agonies of Tartarus through committing many things we ought not to have done.

It is noteworthy that our Lord did not choose to be born from the daughter of a king or some prince, but to the poorest of parents, so beset by such destitution that their hands could not find a lamb[13] for the sacrifice, and that is plainly because he came to call humble paupers to heavenly things, and to condemn proud rich men to Tartarus.

O how innumerable the multitude of celestial citizens who flocked to this day’s feast, brethren, with festive fervor, when the Virgin mother brought the King of glory forth to mankind! How their cheerful retinue wended its way before in stately order, as the Queen of the Heaven and King of Angels processed to the Temple today! Ah how the daughters of Sion rejoiced today in the living God,[14] when they saw King Solomon in the diadem of the flesh be crowned by his mother.[15] And so they ran out to meet him with gladness and rejoicing and brought him into the temple of the king with joy.[16] Today let young men and maidens, the old with the younger, praise the name of the Lord[17] because he has come to exalt his people’s kingdom. Let virgins rejoice and leap about for joy before Christ with devout praises, because the Virgin Mary gave birth to the world’s Savior, who granted chaste virgins heavenly rewards. Let widows rejoice, and clap their hands in supplication to Christ, whom the widow Anna bore into the Temple today with Simeon, and who leads the continent into the temple of heaven. Let the married make merry and in harmonizing parts sing praises to Christ, at whose mother’s approach the married Elisabeth, filled with the Holy Spirit, prophesied him who in the heavenly bedchamber will bind to himself all those who live in a legitimate marriage. Let dear babyhood raise piercing cries voices to Christ, for he whom the heavens could not contain lay as a baby in the crib. Him as a baby in his mother’s womb John did greet. Him the thousands of babies slaughtered on his account by Herod praise by their death. The flush of boyhood raises triumphant shouts of joy to Christ, who as a boy sits in the midst of doctors and gives boys a model of learning. Let he bloom of youth cheer and whistle in joy for Christ, who as a youth lit up the world with marvelous feats. Let honorable old age sing gaily to Christ, for he who steers the world at his pleasure Simeon carried today with trembling arms. Let the whole earth erupt in his praise, and crying out in loud voices pay due thanks to him who paid Adam’s debt to God the Father. By Adam the whole world was cursed and slated for damnation; by Christ the entire world is blessed by God and enrolled in eternal glory.

Simeon and Anna Recognize the Lord in Jesus, Rembrandt, 1627

The Church took today’s custom of bearing candles in hand from gentile practice. For in this month the Romans lustrated their city with lights in order to honor their gods whose favor had allowed them to conquer the whole world. Now because Simeon bore the Light of all the angels in his hands today and declared him a light to the revelation of the Gentiles, and the glory of Israel,[18]the Church has ordered lights carried about today in honor of Almighty God, who has subdued the entire world to his sway and called it to light inaccessible.[19] For the candle represents Christ’s humanity, and its light his divinity.

How the Blessed Virgin Mary comes to the aid of those who call upon her, let your love now listen to me briefly tell:

A little Jewish boy went to church with some Christian children, where there was an image of Holy Mary and her Son written on the wall.[20] When Mass was over, and the priest was distributing communion to the people, it seemed to the Jewish boy that he was tearing asunder a child resembling the one in the image, and giving him to the people. Going up with the other boys, he received the raw flesh from the priest, took it home to his father, and told him exactly how he had gotten it. His father was kindled to great wrath, stoked his furnace high with wood, and threw the boy in to be burned. His mother screams, people come running from all sides, they break open the doors, and save the boy from the flames. Marvelling that he was in no way harmed, they asked him how he had not been touched by the blaze, and he responded: “The lady I saw above the altar in the church, I found sitting in the furnace. She took me in her arms, scattered the flames, put her garment over me, and didn’t let the flames get close to me.” When they heard this, they raised their hands and voices to the skies and joyfully gave thanks to Christ the Liberator of all, and to his Mother. They asked the boy’s father if he consented to be baptized. When he refused, they handed him over to the same flames for burning, and they baptized the boy and his mother and all the Jews present.

The tale of the Jew of Bourges, from a medieval breviary

Dearly beloved, imitate this queen in humility and chastity. Beg her with earnest prayers to intercede with her Son for your sufferings, that when he comes to be wonderful in his saints,[21] you shall receive in his temple a never fading crown of glory,[22] which eye hath not seen &c.

The Presentation of the Temple, Philippe de Champaigne, 1648

[1] Psalm 84:12.

[2] On the relation of Christ’s birth to Adam’s, see Honorius’ Hexaemeron (PL 172:260a).

[3] Cf. Elucidarium 2.19: “M. Christus est super eos misericors, qui se cognoscunt miseros; impii autem putant se iustos, ideo non vocat eos Dominus, ut dicitur: Non miserearis omnibus qui operantur iniquitatem (Psalm 58:6) . Et cum ipse sit ipsa iustitia, si super membra diaboli flecteretur misericordia, esset iniustus. Ergo iustis est misericordia, impiis vero iustitia.”

[4] Psalm 18:6

[5] Ezekiel 40:2.

[6] A free rendering of Ezekiel 44:2. The word “only” is added in a gloss to this passage, which many fathers interpreted as a description of the virgin birth.

[7] See Genesis 28:17. The title was ascribed to Mary in many liturgical pieces, such as the Ave maris stella.

[8] See Numbers 17, where the Vulgate text actually reads amygdalas (“almonds”). Authors like Jerome and Rabanus Maurus claim that amygdalum is equivalent to nux. As Isidore points out (Etymologies 7.21), the Latin nux (“nut”) can refer specifically to the walnut, and only this species fits his description below of a middle partition between the two parts of the kernel.

[9] Origen uses this image as an analogy for the three senses of Scripture in Homilia in Numeros IX, and was embraced and developed by sundry Latin authors (see Francisco Pejenaute Rubio, “La nuez y su simbolización en la Edad Media latina,” Estudios Humanísticos. Filología 22 [2000]: 303-320), among them Hildebert of Lavardin, Salve festa dies, AH 50, no 319, pg. 419: “Flos Christus, caro nux, nucleus est deitas.” Honorius himself repeats this analogy in his Expositio in Cantica Canticorum (PL 172, 466B), but notably his nut is “sweet,” where Origen’s is bitter (amara), an alteration perhaps suggested by Song of Songs 2:3: “His fruit was sweet to my palate.” Mary as a flowering tree that brings forth fruit is connected by other authors with the Garden, with Mary being the Tree of Life and Christ being the fruit, as in “Amadeus de Lausanne, De laudibus Beatae Mariae, Homilia I (SC 72, pg. 56).

[10] See Luke 2:34-35

[11] Leviticus 12

[12] Cf. Gregory the Great’s Moralia in Job 32.3 (PL 76:235A).

[13] Leviticus 12:8. The chapter deals with the churching of women.

[14] Psalm 83.3, a psalm in praise of the Temple.

[15] See Song of Songs 3:11.

[16] See Psalm 44:16 and the Invitatory antiphon Ecce venit ad templum (…gaude et laetare Sion, occurens deo tuo…), Cantus ID 001072.

[17] Psalm 148:12.

[18] Luke 2:32

[19] 1 Timothy 6:16. Cf. his more ample discussion in Gemma animae 3.24. While other commentators tended to focus on the candles’ light as a symbol of Christ Honorius here, as in the Christmas sermon, makes Candlemas a symbol of the translatio imperii. See also Gemma animae 1.139 for his views on the relation between pagan and Christian ritual practice.

[20] The following story is an idiosyncratic rendition of The Jew of Bourges, one of the most popular and widely-illustrated of the miracles of the Virgin Mary in the Middle Ages. First told by Evagrius Scholasticus (Historia Ecclesiastica 4.36) and conveyed to the West by Gregory of Tours (Liber miraculorum1.10, PL 71:714-715), it is told in a similar version by Paschasius Radbertus (Liber de corpore et sanguine Domini 9, PL 120:1299), and made its way into larger collections by Anselm of Bury and Dominic of Evesham in the 12th century. Honorius’ telling of the story makes it emblematic of the themes he has discussed so far: the boy Christ is offered on the altar, and Mary protects pious believers. See R.W. Southern, “The English Origins of the ‘Miracles of the Virgin,’” Mediaeval and Renaissance Studies 4 (1958), pp. 176-216 and Adrienne Williams Boyarin, Miracles of the Virgin in Medieval England: Law and Jewishness in Marian Legends (Cambridge: Brewer, 2010).

[21] Psalm 67:36

[22] 1 Peter 5:4


Honorii Augustodunensis
Sermo
in Purificatione Sanctę Marię
ex eius Speculo Ecclesię 

Edition prepared from PL 172:849-852 and the following MSS:
A: Admont, Benediktinerstift, cod. 131, ff. 18v
Gr: Graz, Univ. Bibl., Cod. 173, ff. 19v
SG: St. Gall, Stiftsbibl. 1075, pp. 37
Go: Göttweig, Benediktinerstift, Cod. 104 (rot) / 47 (schwarz), f. 31v
L: Lilienfeld, Stiftsarchiv und Stiftsbibliothek, HS 140,  p. 31

Veritas de terra orta est, et iusticia de cęlo prospexit. Xpc, karissimi, ideo ueritas dicitur, quia per eum completur quicquid a Patre promittitur. Quę ueritas de terra orta est, cum de sancta MARIA humanitatis sumpsit exordia. Hęc idcirco terrę comparatur, quia sicut prius Adam de munda terra formatur,[1] ita secundus Adam xpc de munda uirgine procreatur.[2] Iusticia quoque de celo prospexit. Xpc est Patris iusticia, quia per eum iustis premia, iniustis iusta irrogabit supplicia. Cęlum autem extitit sancta MARIA, quia portauit secreta celestia, atque ex ea Sol iusticię mundo fulsit, et luna[3] Ęcclesia resplenduit, et numerositas stellarum id est multiplicitas sanctorum micuit. De hoc cęlo iusticia xpc prospexit, cum ad uisitandum genus humanum de utero Virginis tanquam sponsus de thalamo[4] processit.

De hac Virgine omni gratia plena, predixit Ezechiel propheta. Hunc prophetam Spiritus Domini in montem duxit, ubi quasi edificium ciuitatis fuit, et ibi portam perenni clausura obseratam conspexit. Et Dominus sic ad eum dixit: “Porta hęc in perpetuum clausa erit, et solus Rex regum per eam transibit.”[5] Ciuitas quam propheta in monte uidit est Ęcclesia quę in xpo firmata confidit. Porta nunquam aperta est sancta Dei Genitrix, nunquam uirile consortium experta, per quam solus Rex regum xpc[6]nascendo in mundum transiuit,[7] et perpetua uirginitate clausam reliquit. Hęc eadem Virgo scribitur cęli porta, omnibus pie uiuentibus semper aperta. Per hanc habent transitum ad uitam penitentes, et cuncti xpm adire cupientes. Hęc quoque Virgo intemerata prenotatur in sacra[8] hystoria. Cum populus de Egypto ducatu[9] Moysi repatriaret, et ob murmurationem contra Moysen et Aaron eos furor Domini in heremo exterminaret, iussit Dominus ut de singulis tribubus uirgas in tabernaculo reponerent,[10] et cuius uirga in crastino flores produceret, hunc Dominum[11] elegisse et huic obedire non dubitarent. Allatis itaque xii. uirgis, et in tabernaculo sanctuarii positis, in crastino uirga Aaron floruit, et nuces iam maturas[12] protulit.

Populus qui per Moysen de Egypto regreditur,[13] est populus xpianus qui per xpm ad patriam paradysi de hoc mundo reuertitur. Tabernaculum in heremo est Ęcclesia in hoc seculo[14]. Virga Aaron arida, sed fructu florida, est sancta MARIA, uirginitate quidem arida, et Spiritu sancto fecundata et partu grauida. Hęc uirga dulcem nucem edidit, dum Virgo xpm[15] Deum et hominem genuit. In cortice quippe nucis caro xpi, in testa eius ossa, in nucleari ipsius anima notatur; uel per[16] exteriorem[17]corticem[18] humanitas,[19] per interiorem[20] nuclearis[21] dulcedinem[22] eius diuinitas declaratur. Nux quodam interliminio in modum crucis finditur,[23] et anima xpi a corpore eius cruce diuiditur. De hac nuce recreantur omnes animę electorum,[24] de hac epulantur cuncta agmina angelorum.

Hunc Dei Vnigenitum beata uirgo MARIA, Filium suum hodierna die ad templum detulit, et legalem hostiam scilicet duas columbas pro eo[25] obtulit. Cui uenerandus senex Symeon occurrit, puerum gratulabundus accepit manibus, in templum portans Deo gratias retulit, quod portantem se portare meruit. Qui etiam xpm in ruinam et resurrectionem multorum et in signum contradictionis predixit constitutum, et gladium ipsius matris animam pertransiturum.[26] Gladius xpi passio eius fuit, qua hostis antiquus transfixus succubuit.[27] Qui animam MARIĘ transiuit, cum eum[28] magno dolore in cruce pendentem uidit, unde etiam magis quam martyr extitit. Xpc autem fuit ruina Iudeorum et resurrectio paganorum,[29] cum Iudei in perfidiam[30]corruerunt, gentiles uero[31] a uiciis per fidem xpi surrexerunt.[32] Signum contradictionis crux erat, cui Iudei et gentes ubique[33] contradicebant.

Karissimi, si nos cupimus in cęlesti templo xpm suscipere, oportet nos in templo Ęcclesię nunc hostias cum Dei Genitrice offerre. In lege erat statutum[34] ut diuites mulieres purgandę agnum in sacrificio darent, pauperes uero duas columbas uel[35] par turturum ymmolarent.[36] Per agnum uitę innocentia,[37] per turtures uero merentium designatur penitentia. Pro cantu namque gemunt et mesta suspiria edunt. Quia ergo[38] non possumus Deo offerre agnum innocentię, offeramus turtures penitentię. Et duos[39] offeramus, ut uidelicet iugiter defleamus, quod uel[40] paradysi gaudia amisimus, ob hoc quod ea quę facere debuimus omisimus, uel quod supplicia tartari promeruimus, ob hoc quod multa quę non debuimus commisimus.

Et notandum quod Dominus non de regis aut alicuius principis filia, sed de pauperrimis parentibus nasci uoluit, quibus tanta rerum inopia incubuit, quod agnum in sacrificium manus eorum invenire non potuit, quia nimirum uenit humiles pauperes ad cęlestia exaltare,[41] et superbos[42] diuites in[43] tartara dampnare. 

O quam innumerabilis multitudo[44] supernorum ciuium ad hodiernam festiuitatem, fratres, celebri cultu[45] confluxit,[46] dum mater Virgo regem glorię humano generi produxit! Quam leto commitatu ordinatim praecessit,[47] dum Regina cęlorum cum Rege angelorum hodie ad templum processit! O in quantum filię Syon in Deum[48] uiuum hodie exultauerunt, dum regemSalomonem in dyademate carnis a matre coronatum uiderunt! Ideo in leticia et exultatione occurrerunt et eum in templum regiscum gaudio duxerunt. Hodie iuuenes et virgines, senes cum iunioribus laudent nomen Domini, quia uenit exaltare regnum populi sui. Virgines exultent et xpo deuotis laudibus persultent, quia virgo MARIA mundo Saluatorem edidit, qui castis uirginibus cęlestia munera tribuit. Viduę gaudeant, et xpo uotiue plaudant, quem uidua Anna hodie cum Symeone[49] templo intulit, qui continentes cęli templo inducit. Coniugatę iocundentur, et xpo laudes consono ore modulentur, ad cuius matris ingressum Elysabeth maritata, Spiritu sancto repleta, prophetauit,[50] qui in legitimo coniugio uiuentes in cęlesti thalamo sibi copulabit.[51]Grata infantilis ętas laudes Christo concrepando uoces extollat, quia quem cęli capere non poterant, in cunis infans iacebat. Hunc Iohannes infans in matris utero salutabat.[52] Hunc milia infantium eius causa ab Herode occisa[53] sua morte laudabant.[54]Florens puerilis ętas xpo ouando iubilet, qui puer in medio doctorum residet et formam discendi pueris prebet.[55] Feruens iuuenilis ętas gratulando xpo plaudat, qui iuuenis factus mundum miraculis illustrat. Honorabilis[56] senilis ętas xpo letabunda psallat, quia qui omnia nutu gubernat, hunc hodie senex Symeon tremulis[57] ulnis portat. Totus orbis[58] in laude eius erumpat, et debitas grates ei altis uocibus resonando persoluat, qui pro uniuerso mundo Deo Patri Adę debitum soluebat. Propter Adam erat totus mundus maledictus et dampnationi addictus; propter xpm uniuersus mundus est a Deo[59] benedictus et perenni glorię asscriptus.

Quod hodie Ęcclesia lumina in manibus portare consueuit, hoc de more gentili accepit. In hoc quippe mense Romani ad honorem deorum suorum cum luminibus ciuitatem lustrabant, quod quasi illorum fauore totum mundum sibi subiugabant. Quia uero Symeon Lumen omnium angelorum hodie in manibus portauit, quem[60] lumen gentium et gloriam Israel predicauit, Ęcclesia ad honorem summi Dei hodie lumina gestanda instituit, qui imperio suo uniuersum orbem subiugauit, et eum ad lucem inaccessabilem uocauit. In candela enim xpi humanitas, in lumine intelligitur eius diuinitas. 

Qualiter beata virgo MARIA se inuocantibus subuenire soleat, dilectionem uestram breuiter nunc audire libeat.

Quidam puerulus Iudeus inter xpianos pueros ad ęcclesiam ibat, in qua super altare imago sanctę MARIĘ cum filio inscripta muro erat. Missa percelebrata,[61] cum sacerdos populo communionem distribueret, uidebatur Iudeo puerulo quod puerum illi picto similem populo diuideret. Qui cum aliis accedens crudam carnem a sacerdote accepit, quam patri domum detulit, qualiter acceperit ex ordine retulit. Pater nimia indignatione succensus fornacem[62] multa silua[63] incendit, puerum intus cremandum iniecit.[64] Mater exclamat, populus undique aduolat,[65] fores infringunt, puerum de flammis eripiunt. Quem cum in nullo lesum admirarentur, et interrogarent quomodo ab incendio non tangeretur, ille respondit: «Dominam quam super altare in ecclesia uidi, in fornace sedentem inueni,[66] quę me in gremio suo accepit, flammas a me disiecit, uestem super me misit, ignem michi[67]appropinquare non permisit.» Quo audito uoces et manus ad sydera sustulerunt, et xpo omnium liberatori et eius Genitrici gratias gaudentes retulerunt. Inquirunt a patre pueri, si consentiat se baptismo ablui. Quo renuente hisdem flammis exurendum tradiderunt, puerum uero et matrem et omnes qui aderant Iudeos baptizauerunt.

Hanc reginam angelorum, karissimi, imitamini humilitate et castitate. Hanc pro uestris miseriis apud Filium suum deuotis precibus interuenire exorate, ut cum uenerit in sanctis suis fieri[68] admirabilisimmarcescibilis glorię in templo eius coronampercipiatisquam oculus non uidit, &c.


[1] formabatur SG

[2] procreabatur SG

[3] id est add. SG

[4] suo add. PL

[5] transiverit PL

[6] xpo A

[7] intrauit SG, transibit Go

[8] sancta PL

[9] ductu A, L

[10] ponerent SG

[11] Deum PL

[12] mature A

[13] egreditur SG, transgreditur PL

[14] mundo Gr

[15] omit. SG, PL

[16] omit. L, PL

[17] exteriora SG

[18] omit. SG

[19] ipsius add. A

[20] interiora SG, omit. PL

[21] omit. SG

[22] dulcedo SG

[23] funditur SG, Go; PL amends funditur, noting that the MS reads finditur.

[24] iustorum L

[25] pro eo omit. SG

[26] transiturum SG

[27] occubuit SG, L

[28] filium SG

[29] gentilium SG

[30] in perfidiamper infidiam PL

[31] omit. SG

[32] resurrexerunt PL

[33] et gentes ubique omit. SG

[34] constitutum PL

[35] aut A

[36] (Levit. XII)

[37] innocentiam PL

[38] igitur PL

[39] ita SG

[40] omit. PL

[41] revocare PL

[42] et add. SG

[43] ad Go

[44] omit. Go

[45] fratres celebri cultu omit. SG

[46] influxit Go

[47] processit A, SG

[48] Dominum PL

[49] xpm add. SG

[50] eum prophetizat SG

[51] copulat SG

[52]  (Luc. I)

[53] omit. PL

[54]  (Matth. II)

[55] (Luc. II)

[56] dies add. PL

[57] trementibus Gr, Go

[58] pariter add. SG

[59] xpo SG, omit. Go

[60] quod SG

[61] celebrata PL

[62] per add. SG

[63] ligna SG

[64] iecit SG

[65] conuolat SG

[66] vidi PL

[67] me PL, omit.SG

[68] omit. SG