1326:1
8. Angeli et Ecclesia, Dei decor et ornamentum iunt. — Subaudis, ut ego. Ipse enim sibi circumdat decorem, de quo scriptum est: Dominus regnavit, decorem induit (Psal. XCII, 1). Ipse apud nos in sublime erigitur, cum nostris mentibus in natura sua esse impenetrabilis demonstratur. Ipsevero gloriosus est, qui dum seipso perfruitur, accedentis laudis indigens non est. Ipse speciosis induitur vestibus, quia sanctorum angelorum choros, quos condidit, in usum sui decoris assumpsit, et velat quamdam vestem gloriosam sibi Ecclesiam exhibet non habentem rugam, aut maculam (Ephes. v, 27). Unde ei per prophetam dicitur: Confessionem et decorem induisti, amiclus lumine sicut vestimento (Psal. CII., 2).
The angels and the Church are the beauty and adornment of God. Understand: as I. For he clothes himself with comeliness, of which it is written: 'The Lord hath reigned, he is clothed with beauty' (Ps. 92:1). He himself is raised on high among us, when he is shown to be impenetrable to our minds in his own nature. He himself is glorious, who, while he delights in himself, is not in need of any added praise. He himself is clothed with beautiful garments, because he has taken up the choirs of holy angels, which he created, for the use of his own adornment, and he presents to himself as a certain glorious garment the Church, not having wrinkle or stain (Eph. 5:27). Whence it is said to him through the prophet: 'Thou hast put on confession and beauty, clothed with light as with a garment' (Ps. 103:1-2).
眾天使與教會乃是天主的華美與妝飾。要領會：如同我。因為祂以華美披戴自己，論到這華美，經上記著說：「上主為王，以華美披身」（詠九十二1）。祂在我們中間被高舉於崇高之處，就是當祂被顯明在祂自己的本性中為我們的心思所不能透入時。祂自己是榮耀的，祂在自身中得享喜樂，並不需要任何外加的稱讚。祂自己被華美的衣袍所披戴，因為祂取用了自己所造聖天使的班列，作祂自身妝飾之用，並且把那毫無皺紋、毫無瑕疵的教會作某榮耀的衣袍呈於自己（厄弗所五27）。因此藉先知對祂說：「你披戴了讚頌與華美，以光為衣袍披身」（詠一〇三1-2）。
1326:2
Hic quippe confessionem induit, illic decorem, qnia quos hic per poenitentiam confitentes fecerit, illic fulgentes per deccrem justitiae ostendet. Luce ergo sicut vestimento amictus est, quia sanctis omnibus, quibus dictum est: Vos estis lux mundi (Matth. v, 14), in illa aeterna gloria vestietur. Unde et per Evangelium dicitur, quia, transfigurato in monte Domino vestimenta ejus facta sunt candida sicut nix (Matth. XVII, 2). In qua transfiguratione quid aliud quam resurrectionis ultimæ gloria nuntiatur? In monte enim vestimenta ejus sicut nix facta sunt, quia in supernæ claritatis culmine sancti omnes ei luce justitiæ fulgentes adhærebunt. [Vet.
Here indeed he puts on confession, there beauty, because those whom here he has made confessing through penance, there he will show resplendent through the beauty of justice. With light therefore as with a garment is he clothed, because he will be clothed in that eternal glory with all the saints, to whom it was said: 'You are the light of the world' (Matt. 5:14). Whence also it is said through the Gospel that, when the Lord was transfigured on the mountain, his garments became white as snow (Matt. 17:2). In which transfiguration what else is announced than the glory of the final resurrection? For on the mountain his garments became as snow, because on the summit of supernal brightness all the saints, shining with the light of justice, will cleave to him.
祂在此披戴讚頌，在彼披戴華美，因為祂在此藉悔罪使人承認自己的罪，在彼卻要使他們藉正義的華美而顯為光耀。所以祂以光為衣袍披身，因為祂要在那永恆的榮耀中與眾聖人一同被披戴，論到眾聖人曾有話說：「你們是世界之光」（瑪竇五14）。因此藉福音也說，主在山上顯聖容時，祂的衣服潔白如雪（瑪竇十七2）。在這顯聖容中，所宣告的不正是末後復活的榮耀嗎？因為在山上祂的衣服變得如雪，因為在至高光明的頂峰，眾聖人要以正義之光閃耀而依附於祂。
1326:3
YI.] Sed quia speciosarum vestium nomine justos sibi quomodo adjungat insinuat, injustos etiam quomodo a se disjungat ostendit. Sequitur:
But because by the name of beautiful garments he intimates how he joins the just to himself, he also shows how he disjoins the unjust from himself. There follows:
但因祂藉「華美衣袍」之名暗示祂如何把義人聯於自己，祂也顯明祂如何把不義之人與自己分開。接下去說：