Some would have 'diapsalma' to be a Hebrew word, by which is signified 'always'; that is, that those things among which it is interposed confirm that they are everlasting. But some think it a Greek word, by which is signified an interval in psalmody; so that 'psalma' is what is sung, but 'diapsalma' the silence interposed in the singing: so that, just as 'synpsalma' is called the joining of the voice in singing, so 'diapsalma' is the disjoining of them, where a certain rest, distinct from the continuation, is shown. Whence it is probable that the sentences are not to be joined in psalmody where a diapsalma has been interposed; because it is interposed for this reason, that a turning of the senses or of the persons may be recognized.
A hymn (hymnus) is a canticle of those who praise, which is rendered from Greek into Latin as 'praise,' for the reason that it is a song of gladness and praise. But properly hymns are those containing the praise of God. If then there be praise, and it be not of God, it is not a hymn: if there be both praise and praise of God, and it be not sung, it is not a hymn. If then it be both said in praise of God and sung, then it is a hymn. Contrary to it is the 'threnos,' which is a song of lament and mourning. 'Alleluia' is the interpretation of two words, that is, 'praise God,' and it is Hebrew. For 'Ia' is one of the ten names by which God is called among the Hebrews. 'Amen' signifies 'truly,' or 'faithfully,' which is itself also Hebrew.
These two words, Amen and Alleluia, it is permitted neither to Greeks nor Latins nor barbarians to translate at all into their own tongue or to announce in another language. For although they can be interpreted, yet on account of a more sacred authority the antiquity of their proper tongue has been preserved by the Apostles in them. For so sacred are these names that even John relates in the Apocalypse that, the Spirit revealing it, he saw and heard the voice of the heavenly host, as the voice of many waters and of mighty thunders, saying: Amen and Alleluia; and therefore both ought so to be said on earth as they resound in heaven. 'Hosanna' cannot pass over wholly into the interpretation of another tongue. For 'osi' is interpreted 'save';
'anna' is an interjection signifying a motion of the mind under the affection of one beseeching. But fully it is said 'osianna,' which we, the middle vowel letter being corrupted and elided, say 'osanna,' as happens in verses when we scan. For the first letter of the following word, coming upon the last of the prior word, excludes it, and it is said in Hebrew 'osanna,' which is interpreted 'save,' with either 'thy people' or 'the whole world' understood. The offertory (offertorium) took its name from such a cause. For an offering which is offered on the altar and sacrificed by the pontiffs is called 'fertum,' from which 'offertorium' is named, as it were on account of the 'fertum.' An 'oblation' (oblatio) is so called because it is offered. 'Gifts' (dona) are properly said to be divine, 'presents' (munera) those of men.
For 'presents' (munera) are called the services which the poor render to the rich in place of gifts. And so a 'present' (munus) is given to a man, a 'gift' (donum) to God. Whence too in the temples we speak of 'donaria' (votive offerings). And 'munera' are so called because by the hands (manibus) they are either received or given. Now there are two things which are offered: the gift and the sacrifice. A 'gift' is called whatever is wrought of gold and silver, or of any other kind. But a 'sacrifice' is a victim and whatever is burned or placed upon the altar. Now everything which is given to God is either dedicated or consecrated. What is dedicated is given by declaring (dicendo); whence too it is named. Whence they err who think that 'consecration' is signified by 'dedication.' 'Immolation' was so named by the ancients because the victim, placed upon the mass (mole) of the altar, was slain.
Whence too the 'slaying' (mactatio) comes after the immolation. But now the immolation belongs to the bread and the chalice, whereas the libation is the offering of the chalice only. Hence is that saying (Ecclus. 50:17): 'And he poured out (libavit) of the blood of the grape.' Just as also a certain one of the secular poets (Virgil, Aeneid 7:133) says: 'Now pour out (libate) the bowls to Jove.' 'To libate,' therefore, properly means 'to pour out,' and the name is taken from a certain Liber, who in Greece discovered the use of the vine. Among the ancients, 'hostiae' were called the sacrifices which were made before they went against the enemy (hostem). But 'victimae' were the sacrifices which they immolated after victory (victoriam), the enemies being conquered. And the 'victimae' were greater sacrifices than the 'hostiae.'
Others have thought the 'victima' to be so called because, struck by the blow (ictu), it fell, or because it was led bound (vincta) to the altars. A 'holocaust' is that in which the whole of what is offered is consumed by fire. For the ancients, when they administered the greatest sacrifices, were wont to consume whole victims in the flame of the sacred rites, and these were 'holocaustomata.' For OLON in Greek means 'whole,' KAUSIS 'burning,' and 'holocaust' means 'wholly burned.' Among the Latins, all sacred things are called 'ceremonies' (caerimoniae), which among the Greeks are called 'orgia.' But it seemed to the learned that 'ceremonies' are properly named from 'lacking' (carendo), as it were 'carimoniae'; because of those things which are offered in the divine rites, men would lack them in their own use; which name is also in use in the sacred letters.
Others believe 'ceremonies' to belong properly to the observances of the Jews, namely, abstinence from certain foods according to the old Law, because those who observe them lack (careant) those things from which they abstain. A 'sacrifice' (sacrificium) is so named as 'made sacred' (sacrum factum), because by mystical prayer it is consecrated in memory of the Lord's Passion for us; whence at his bidding we call it the body and blood of Christ. Which, since it is from the fruits of the earth, is sanctified and becomes a sacrament, the Spirit of God working invisibly; the sacrament of which bread and chalice the Greeks call 'Eucharist,' which is interpreted in Latin 'good grace.' And what is better than the blood and body of Christ?
A sacrament (sacramentum) is in some celebration, when a deed is so done that it is understood to signify something which is to be received in a holy manner. Now the sacraments are baptism and chrism, the body and blood [of the Lord]. Which are for this reason called sacraments, because under the covering of corporeal things the divine power more secretly works out the salvation of those same sacraments; whence too they are called 'sacraments' from their secret (secretis) powers or from sacred things (sacris). Which are therefore fruitfully performed within the Church, because the Holy Spirit, abiding in her, works latently that same effect of the sacraments.
Whence, whether they be dispensed within the Church of God by good ministers or by evil ones, yet because the Holy Spirit mystically gives them life—who once in the Apostolic time appeared in visible works—these gifts are neither amplified by the merits of good dispensers nor diminished by those of evil ones, because (1 Cor. 3:7): 'neither he that planteth is anything, nor he that watereth, but God that giveth the increase'; whence too in Greek it is called 'mystery,' because it has a secret and hidden disposition. 'Baptism' is Greek, in Latin rendered 'dipping' (tinctio); which is called 'dipping' for this reason, that there a man is changed for the better by the Spirit of grace, and is made far other than he was.
For before we were foul with the deformity of sins; in that very dipping we are made beautiful by the whitening of virtues; whence too it is written in the Song of Songs (8:5): 'Who is this that cometh up made white?' The mystery of which is not completed otherwise than under the designation of the Trinity, that is, by the naming of the Father and the Son and the Holy Spirit, the Lord saying to the Apostles (Matt. 28:19): 'Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.' For just as in three witnesses every word stands, so the ternary number of the divine names confirms this sacrament. But this is the reason that baptism is given by water.
For the Lord willed that that invisible thing should be dispensed by a fitting, but assuredly tangible and visible element, over which also in the beginning the Holy Spirit was borne. For just as the body is cleansed outwardly by water, so by its mystery, through the Holy Spirit, the soul too is latently purified. Its sanctification is thus. For God being invoked, the Holy Spirit descends from the heavens, and, the waters being made medicinal, sanctifies them from himself; and they receive the power of purgation, so that in them both flesh and soul, defiled by transgressions, may be cleansed. 'Chrism' is Greek, in Latin named 'anointing' (unctio); from whose name Christ too is named, and man is sanctified after the laver.
For just as in baptism the remission of sins is given, so through the anointing the sanctification of the Spirit is applied; and this from the ancient discipline by which they were wont to be anointed unto the priesthood and unto the kingdom, from which Aaron too was anointed by Moses. This, though it is done carnally, profits spiritually; just as also in the very grace of baptism the visible act is that we are immersed in water, but the spiritual effect that we are cleansed from transgressions. This is signified by that ointment which the sinful woman is written to have poured over the feet, and she who is said not to have been a sinner, over the head of Jesus. The laying on of hands is done for this reason, that by the blessing the Holy Spirit may be invited, as an advocate summoned.
For then that Paraclete, after the bodies are cleansed and blessed, willingly descends from the Father, and, as over the water of baptism, so as over his former seat, recognizing it, he rests. For it is read that in the beginning the Holy Spirit was borne over the waters. 'Exorcism' is Greek, in Latin an 'adjuration,' or a word of rebuke against the devil, that he may depart: such as is that in Zachariah (3:1): 'And he showed me Jesus the high priest standing before the angel of God, and Satan stood at his right hand to be his adversary; and the Lord said to Satan: The Lord rebuke thee, O Satan, and the Lord rebuke thee, who chose Jerusalem.' This is exorcism: to rebuke and adjure against the devil;
whence it should be known that it is not the creature of God in infants that is exorcized or breathed against, but he under whom are all who are born with sin. For he is the prince of sinners. 'Symbol' (symbolum), through the Greek tongue, is interpreted 'sign' or 'recognition.' For the Apostles, about to depart to evangelize among the Gentiles, set this for themselves as a sign or token of their preaching. Now it contains the confession of the Trinity and the unity of the Church and the whole mystery of Christian doctrine. This symbol of our faith and hope is not written on paper and with ink, but on the fleshy tables of the heart. 'Prayer' (oratio) is called 'petition.' For 'to pray' (orare) is 'to petition,' just as 'to entreat' (exorare) is 'to obtain by entreaty.' Now prayer depends on place and time.
As to place, because not everywhere—since we are forbidden by Christ to pray in public—but where opportunity has granted or necessity has brought it on. For it is not reckoned as against the precept, that it was done by the Apostles, because in prison, the guards hearing, they prayed and sang to God. But as to time it is said (1 Thess. 5:17): 'Pray without ceasing,' but this in private matters. For there is an observance of certain common hours which mark the intervals of the day—the third, the sixth, and the ninth; and likewise of the night. But these hours of praying are divided for this reason, that if perchance we should be detained by some work, the very time may admonish us to the office; which times are found in the Scriptures.
For first the Holy Spirit was poured out upon the assembled disciples at the third hour. Peter, on the day when he experienced the vision of communication in that little vessel, had gone up at the sixth hour for the sake of praying. The same, together with John, went up to the temple at the ninth hour, when he restored the paralytic to health. But we read that Daniel too observed these times in prayer, and assuredly out of the discipline of Israel, that we should adore not less than thrice a day. For we are debtors to three: the Father, the Son, and the Holy Spirit; besides, of course, the other lawful prayers which are due without any admonition—the entrance of the light and of the night, or of the vigils; and also to take no food before prayer has been interposed.
For the refreshments of the spirit are to be held first, because heavenly things are prior to earthly. But he who wishes his prayer to fly to God, let him make for it two wings, fasting and almsgiving, and it will ascend swiftly and be heard. Fasting (ieiunium) is frugality of sustenance and abstinence from foods, to which the name was assigned from a certain part of the entrails, always thin and empty, which is commonly called the 'jejunum' (ieiunum). Whence the name of 'fasting' is believed to be derived, because through its want of eating the entrails stand empty and voided. Now fasting is also called a 'station' (statio). And 'station' received its name from the military example, for the reason that no joy coming upon the camp breaks off the station of the soldiers. For joy administers discipline more willingly, sadness more anxiously;
whence too the soldiers, never unmindful of their oath (sacramenti), attend the more to their stations. But some distinguish between fasting and station. For fasting is indifferently the abstinence of any day, not according to law but according to one's own will; whereas a station is the observance of appointed days or times. Of days, as the fasting of the fourth day and the sixth day, commanded by the old law: concerning which station that man said in the Gospel (Luke 18:12): 'I fast twice in the week (sabbato),' that is, on the fourth and sixth of the week. But of times, which are established by the legal and prophetic institutions at fixed times—as the fasting of the fourth, fifth, seventh, and tenth month; or, as in the Gospel (Matt. ...
9:15), those days in which the bridegroom was taken away; or as the observance of Lent (quadragesima), which throughout the whole world, by Apostolic institution, is observed around the confines of the Lord's Passion. To these some add a third kind which they call 'Xerophagy,' namely, abstinence from moist foods. Whence too this name was given, because certain persons use dry (siccis) foods. 'Penance' (poenitentia) is so called, as it were 'punishance' (punitentia), because a man himself, by repenting, punishes in himself what he has wrongly committed. For those who truly repent do nothing else than not suffer that which they have done ill to go unpunished. For in that manner, to those not sparing themselves, he spares whose lofty and just judgment no despiser escapes.
Now penance is perfect when one bewails the past and does not admit the future. This is the second in the likeness of a fountain, so that if perchance, the devil assailing, some sin should creep in, it may be purged by the satisfaction of this. Now satisfaction is to shut out the causes and suggestions of sins and not to repeat the sin further. But reconciliation is that which is applied after the completion of penance. For just as we are conciliated to God when we are first converted from heathenism, so we are reconciled when, after sin, we return by repenting. 'Exomologesis' is said by a Greek word, which is interpreted in Latin 'confession,' of which name there is a twofold signification. For either confession is understood in praise, as is:
'I will confess to thee, O Lord, Father of heaven and earth': or when anyone confesses his sins to be pardoned by him whose mercy is unfailing. From this Greek word, therefore, is expressed and frequently used 'exomologesis,' by which we confess our transgression to the Lord; not indeed as to one ignorant, to whose knowledge nothing is hidden; but confession is the professed acknowledgment of that thing, namely, which is ignored. For someone had reckoned it useful and pleasant to himself to plunder, to commit adultery, to steal; but when he has come to know that these things are liable to eternal damnation, having known these things, he confesses his error. Now confession of error is the profession of ceasing: one must therefore cease from sins, while there is confession. But confession precedes, remission follows.
Moreover, he is beyond pardon who acknowledges his sin yet does not confess what he has acknowledged. And so exomologesis is a discipline for prostrating and humbling a person, in his dress and manner of life: to lie upon sackcloth and ashes, to disfigure the body with filth, to cast down the spirit in mourning, and to change with sorrowful treatment the very things by which one has sinned. Litanies, however, are called by a Greek name, which in Latin are called 'rogations' (petitions). Between litanies and exomologesis there is this difference: that exomologesis is performed for the confession of sins alone, whereas litanies are those appointed for the sake of beseeching God and obtaining His mercy in some matter. But now both words are held under a single designation, and among the common people it makes no difference whether they are called litanies or exomologesis.
The name 'supplication,' however, is now in some way retained from paganism. For among the pagans festivals were either lawful (fixed) or appointed. They were 'appointed' because the ancient poverty of the Romans made sacrifice from a common contribution, or else from the goods of the condemned. Hence the supplications (supplicationes) that were made from the goods of those who had undergone punishment (supplicia) are called 'supplications.' For sacred things were made from the possessions of the accursed.