講道集 第 157 章 第 4/4 段

For this is the grace, which believers, confessing Christ as God, obtain through baptism: the remission of all their sins. Whence it is also called regeneration, because a man is rendered more innocent and pure than when he is generated from his mother's womb. Consequently you believe also in the resurrection of your flesh, and in eternal life. For truly, if you do not believe this, you believe in God in vain. For the whole of what we believe, we believe for the sake of our resurrection. Otherwise, if in this life only we have hope in Christ, we are truly, as the Apostle says, more miserable than all men (1 Cor. 15:19); since indeed Christ took up human flesh precisely for this, that he might impart the communion of everlasting life to our mortal substance. 11.

Many indeed there are among the heretics who distort the faith of the resurrection, claiming the salvation of the soul alone, while denying the resurrection of the flesh. But you, who believe in Christ, profess the resurrection of your flesh. For to this end Christ both died and rose again, that he might have dominion over both the living and the dead (Rom. 14:9). Nor indeed do you believe this in vain, for you have fitting authorities. Take Isaiah the prophet, clearly proclaiming: 'The dead shall rise, and those who are in the tombs shall rise again, and those who are in the earth shall be raised up' (Isa. 26:19). You have the very Lord of the prophets promising in the Gospel: 'I am the resurrection and the life; he who believes in me, even though he shall have died, shall live' (John 11:25). And in another place:

'Amen, I say to you, the hour comes when those who are in the tombs shall hear the voice of the Son of God; and they shall come forth: those who have done good, unto the resurrection of life; but those who have done evil, unto the resurrection of judgment' (John 5:28-29). You have the apostle Paul affirming: 'This corruptible must put on incorruption, and this mortal must put on immortality' (1 Cor. 15:53). Know that we are of a twofold substance, that is, of body and soul. The body indeed is mortal, but the soul immortal. When a man departs from this life, the soul does not die, but, it withdrawing, the body alone dies; and while the body rots in the earth, the soul, according to its merit, is reserved either in a place of light or in a place of gloom:

so that on the day of the Lord's coming from heaven, when he shall come with his holy angels, all being raised up, both the souls may be recalled into their bodies, and there may be a just discrimination of the good and the evil. Then the just shall shine like the sun in the kingdom of their Father; but the impious and the wicked shall be cast into the darkness of hell, where there shall be weeping of eyes and gnashing of teeth, as it is written. 12. But that you may not doubt concerning the resurrection of the body, take even one example from worldly things, as the Apostle teaches (1 Cor. 15:36): Behold, a grain of wheat, dead and dry, is sown in the earth; and, moistened by the dew of heaven, when it has rotted, then at last it is quickened and rises up.

I think that he who raises up a grain of wheat for man's sake will be able to raise up man himself, sown in the earth; nay, he both can and wills. For as the grain by the rain, so the body is to be quickened by the dew of the Spirit, as Isaiah cries out to Christ: 'for the dew,' he says, 'which is from you, is health to them' (Isa. 26:19). Truly health, because the raised bodies of the saints no longer fear to die. For they shall live with Christ in heaven, who had lived according to the precepts of Christ and justice in this world: this is that eternal and blessed life which you believe; this is the fruit of the whole faith and of good consecration; this is the hope for the sake of which we are born, believe, and are reborn.

For the sake of this, the prophets and apostles and martyrs both bore inextricable labors and received death with joy. This life neither the gentile shall have, nor the unbelieving Jew shall possess; but neither shall the Christian who serves vices and crimes; because it is prepared only for the faithful and for those who live chastely. 13. Since this is so, most beloved, remain in the things which you have learned and which have been handed down to you. Always retain the pact which you have made with the Lord, that is, this creed, which you confess before angels and men. The words indeed are few, but they contain all the mysteries.

For from the whole of the Scriptures these things have been gathered, for the sake of brevity, like precious gems set together in one crown, so that, since many of the believers do not know letters, or those who do know cannot, because of the occupations of the world, read the Scriptures, they may have knowledge sufficient for their salvation. 14. So, most beloved, whether you sit or work, whether you sleep or wake, let this saving confession be turned over in your breasts. Let your mind be always in heaven, your hope in the resurrection, your desire in the promise. Let the cross of Christ and his glorious passion be set forth with confidence; and as often as the enemy tickles your mind with fear, or with avarice, or with anger, answer him threateningly, saying:

'I have renounced, and I do renounce you, and your works likewise, and your angels; for I have believed in the living God and in his Christ, by whose Spirit I have been sealed, and I have already learned no longer to fear death.' So shall the hand of God protect you; so shall the Spirit of Christ guard your holy going in, from now and even unto the age: when, meditating on Christ, you shall say to one another: brothers, whether we wake or sleep, let us live together with the Lord; to whom be glory unto the ages of ages. Amen. Nicetas, in the first book to the Competentes.

It is therefore necessary to search out the instructions requisite for the faith for those who are running toward it — instructions which even rustic souls may equally be able to grasp and to hold, not composed from one's own genius, but gathered from the preaching of the divine Scriptures — by which the elect are taught baptism, that they may know what they have dismissed, and may better understand what they desire, and may more certainly recognize what they are to receive, or what they ought to observe; because great is what they desire, grand is what they begin, whether God has inspired it, or man has admonished and persuaded. In the same place. The catechumen is like a guest and neighbor of the faithful, hearing the mysteries from without and not understanding, hearing the grace and not perceiving; but from this point he begins to be called faithful. In the same place.

For one does not come to the confession before renunciation has first been made of the devil. Just as the gold-gatherer does not put gold into his sack before he has first washed away all the earth or mud, so it behooves first to pronounce repudiation of diabolical vanity, and by renouncing to cast away its bitter pursuits. And it behooves to renounce not with bare speech nor with the lips alone, but with the strongest faith and with undoubting knowledge — that is, that a man commit himself to Christ with all the strength of his mind, trusting that, being made Christ's, he may cease to fear the devil.

Then he renounces also his malignant works, that is, the cults and idols, lots and auguries, pomps and theaters, thefts and frauds, homicides and fornications, pride and boasting, anger and avarice, revellings and drunkennesses, dances and lies, and evils like these. What shall we say of those who wish to boast in the superfluous adornment of the flesh and to be seen as marvelous? I keep silent about the uselessly exquisite subtleties of dress. I ask you, what do curled hair on men — curled with a needle, the locks covering the back of the neck but hiding the forehead entirely in front, so that not even a free place is left on the forehead for the sign of Christ —

and whence they think to have some glory or comeliness, thence they contract baseness and ignominy? Likewise also the women, binding up the head like a shield, so that the forehead like a valley is cleft between two hills; so that weights of little stones bound with gold hang from the ears, so that the arms are burdened with gold, or chains or stones press upon the neck, and blood-red little ribbons glitter on the feet with their footwear. What use is there in these things, what profit is found, except only empty pomp and a mind corrupted by childish desire? Likewise in book II.

Certainly no sin is committed without the operation of the demon, all of which works we understand to be of the devil or his pomps. Freeing himself, therefore, from these evils, casting these chains behind his back as into the face of the enemy, he now pronounces with sincere voice: I believe in God the Father almighty, and the rest. For concerning the faith, as it is contained in the same creed, everyone who fully desires to come to the faith and to baptism is to be equally instructed and taught, that he may hold the brevity of the creed by heart memorially, which he may say daily to himself before he sleeps and when he has risen from sleep, which he may have in mind at all hours; and likewise the Lord's Prayer and the seal of the cross, by which he may fortify himself against the devil. In the book

to the Competentes. The creed is the reminder of faith and the holy confession, which is commonly held and learned by all. In the first book. Why is he exorcized, unless he is being prepared for the obtaining of grace? For through the exorcisms they are purged as if by fire, because the words of the Lord are fiery, out of which the exorcisms are composed.

We: Liuprandus, dean of the Church of Aquileia; Oto, deacon; Joannes, deacon; Hermannus, deacon and treasurer; Gompertus, deacon; Joannes, deacon; Rambaldus, deacon; Otacus, deacon; Mainardus, subdeacon; Artuicus, subdeacon; Hempotus, presbyter; Petrus, subdeacon; Hermeinardus, subdeacon; Wernerius, presbyter; Rodulfus, deacon; Megenardus, presbyter; Eliseus, presbyter; Leonardus, deacon; Master Aldigerius, acolyte; Thomas, acolyte.

Petrus, presbyter of Udine, and Vodescalcus, subdeacon, all canons of the same Church of Aquileia; Bertoldus, vicar of the Lord patriarch; Natalis, presbyter and vicar of the Lord patriarch; Natalis, presbyter and vicar of the count — as we have long since proposed, so before the Lord Pope we promise to uphold the justice of the Church of Aquileia, and to prosecute it before God and the saints against Gabriel the provost, who came against the privilege of the institution of the common life drawn up under Vodalricus the patriarch, legate of the Apostolic See, with the whole chapter consenting, and against the privilege of our blessed father Pope Lucius concerning the confirmation of that same common life, sent to us through our envoys.

He took away the administration of the entire common life through the threatening of his kinsmen — we consenting out of fear for our persons — and he unjustly detains it; and whatever it shall please the Lord Pope to decide concerning this controversy, we with all obedience and devotion wish to receive. And I, Liuprandus, presbyter and dean of Aquileia, say, etc. I, Dominicus, presbyter and vicar of Wernardus, bishop of Trieste, say, etc. I, Natalis, presbyter and vicar of the bishop of Concordia, say, etc.

We, all the aforenamed canons, add to these things and with one mouth testify that, through our mediators, we offered the provost a revenue of twelve marks annually, if he would be willing to desist and not take away from us the administration. But he, by the counsel of his brothers and of others who now lord it over our peasants and have plundered their goods, answered us that he would receive nothing unless we handed over the administration to him. And the provost himself, beyond what was due, despoiled the peasants by an undue exaction, and did the same to the priests after he received the administration; whence many of our peasants, as they themselves said, would already have fled from our manses, had they not hoped ever to return to our hands and power.

And we give license to the envoys thus to swear upon our souls. The sign of the above-written canons who requested this to be done. I, Petrus, venerable presbyter and canon of the Church of Caorle and notary of the Venetian palace, being requested by the dean and by the other above-written brothers, just as I heard from their mouth one by one, so have I written, completed, and confirmed it, in the year of the Lord 1183, on the eighth day before the end of the month of October, in the second indiction, at Caorle. We, Asquinus, dean, with the chapter of Aquileia, namely with the venerable bishops Bonacursius of Cittanova and Conradus of Capodistria, Articus de Castelerio, Vuodolricus dean of the city, Vuaroerius de Cucanea.

To Master Henry of Pulcinicum, Master Walter, Alberic the precentor, Rosius of Osoppo, Bonafides, Rudolf of Moruzzo, Master William the schoolmaster, Conrad of Brazzacco, Ricoldus provost of Concordia, Wodalric of Cucagna, Ferrarinus, Leonard of Feugnacum, Berard provost of St Felix, and Herman of Udine, canons of Aquileia: we ordain, and with an oath interposed we firmly promise to observe, the concession of the reduction of the number of the canons to twenty-four, made in the Church of Aquileia by the venerable father the lord G., patriarch of Aquileia, by the authority of the Apostolic See; and we promise not to act against it or contravene it in any way or by any device, by electing or receiving anyone as canon and as brother.

whether jointly or severally, nor by assigning to anyone any prebend, or a place in the choir and chapter, or a stall, to the prejudice of the aforesaid number of canons. Rather, we shall defend the aforesaid concession of the reduction of the number of the canons to twenty-four, to the best of our ability in good faith, so far as we lawfully may. And if any of the canons shall act against this, or presume to attempt it, let him be suspended for a year from his Aquileian prebend. For the certainty and lasting firmness of this matter we have caused the present statute to be strengthened with the protection of our pendent seal. Done in the chapter of Aquileia, in the current year of the Lord 1260, on the sixth day at the beginning of March, in the sixth indiction.