Dist. 9
Book II: On the Creation of Things · Distinction 9
Distinctio IX.
Cap. I.
De ordinum distinctione.
Post praedicta superest cognoscere, de ordinibus Angelorum quid Scriptura tradat, quae in pluribus locis novem esse ordines Angelorum promulgat, scilicet Angelos, Archangelos, Principatus, Potestates, Virtutes, Dominationes, Thronos, Cherubim et Seraphim. Et inveniuntur in istis ordinibus tria terna esse, et in singulis tres ordines, ut Trinitatis similitudo in eis insinuetur impressa. Unde Dionysius1 tres ordines Angelorum esse tradit, ternos in singulis ponens: «Sunt enim tres superiores, tres inferiores, tres medii; superiores: Seraphim, Cherubim, Throni; medii: Dominationes, Principatus, Potestates; inferiores: Virtutes, Archangeli, Angeli».
Cap. II.
Quid appelletur ordo, et quae sit ratio nominis cuiusque.
Hic considerandum est, quid appelletur ordo; deinde, utrum ab ipsa creatione fuerit distinctio illorum ordinum. — Ordo Angelorum dicitur multitudo caelestium spirituum, qui inter se in aliquo munere gratiae similantur, sicut et in naturalium datorum munere conveniunt. Ut verbi gratia, «Gregorius. Seraphim, ut beatus Gregorius2 ait, dicuntur qui prae aliis ardent caritate; Seraphim enim interpretatur ardens vel succendens. Cherubim, qui prae aliis in scientia eminent; Cherubim enim interpretatur plenitudo scientiae. Thronus dicitur sedes; Throni autem vocantur qui tanta divinitatis gratia replentur, ut in eis sedeat Deus et per eos iudicia decernat atque informet. Dominationes vocantur qui Principatus et Potestates transcendunt. Principatus dicuntur qui sibi subiectis3 quae sunt agenda disponunt eisque ad explenda divina mysteria principantur. Potestates nominantur hi qui hoc ceteris potentius in suo ordine acceperunt, ut virtutes adversae eis subiectae eorum refrenentur potestate, ne homines tantum tentare valeant, quantum desiderant. Virtutes vocantur illi, per quos signa et miracula frequenter fiunt; Archangeli, qui maiora nuntiant; Angeli, qui minora».
Cap. III.
Quod nomina illa sumta sunt a donis gratiae, non propter se, sed propter nos eis data.
Haec nomina illis non propter se, sed propter nos data sunt. Qui enim sibi noti sunt contemplatione nobis innotescunt cognominatione. Et nominantur singuli ordines a donis gratiarum, quae non singulariter, sed excellenter data sunt in participatione. In illa enim caelesti patria4, ubi plenitudo boni est, licet quaedam data sint excellenter, nihil tamen possidetur singulariter. Omnia enim in omnibus sunt, non quidem aequaliter, quia alii aliis sublimius possident, quae tamen omnes habent. Cumque omnia dona gratiarum superiores ordines sublimius et perfectius5 perceperint, tamen ex praecipuis sortiti sunt vocabula, inferioribus cetera relinquentes ordinibus ad cognominationem: ut Seraphim, qui ordo excellentissimus aestimatur, tam dilectionem quam cognitionem divinitatis et cetera virtutum dona ceteris omnibus sublimius percipit; et tamen ab excellentiori dono, id est a caritate, nomen accepit ille superior ordo. Maius enim donum est caritas quam scientia6. Item, maius est scire quam iudicare; scientia namque informat iudicium; ideoque secundus ordo a secundo dono, id est cognitione veritatis appellatus est, scilicet Cherubim. Ita et de aliis intelligendum est. Assignatur ergo excellentia ordinum secundum excellentiam donorum; et tamen, sicut Gregorius. Gregorius7 ait, «illa dona omnibus sunt communia. Omnes enim ardent caritate et scientia pleni sunt»; sic et de aliis, sed superiores aliis excellentius, ut iam dictum est, ipsa acceperunt, a quibus et nominantur. Unde Gregorius: «In illa summa civitate quisque ordo eius rei censetur nomine, quam plenius accepit in munere».
Quaestio incidens. Sed oritur hic quaestio talis. Si quisque ordo ab illo dono nominatur, quod plenius possidet, tunc Cherubim in scientia praeeminet8 omnibus, quia a scientia nominatur. — Responsio. Sed qui magis diligit plus cognoscit. Tan-
tum enim, ut tradit auctoritas9, cognoscit ibi quisque, quantum diligit. Itaque Seraphim non solum in caritate, sed etiam in scientia praeeminent. Ideoque auctoritas illa sic videtur intelligenda, ut comparatio non referatur ad omnes ordines, sed ad quosdam, scilicet inferiores. Ille enim ordo non plenius Seraphim accepit scientiam in munere, sed plenius aliis ordinibus, qui sunt inferiores. Nec nominatur quisque ordo ab omni re, quam plenius aliis accepit, sed ab aliqua Alia resp. rerum, quas accepit. — Vel potest comparatio referri non ad ipsos ordines, sed ad alia dona, nec ad omnia alia dona, sed ad quaedam. Sicut enim homines, cum plura habeant dona, quaedam aliis excellentius possident, ita forte et Angeli quibusdam muneribus magis pollent et aliis quibusdam minus.
Cap. IV.
Utrum hi ordines ab initio creationis distincti fuerint.
Iam nunc inquirere restat, utrum isti ordines a Solutio 1. creationis initio ita distincti fuerint. Quod ita fuerint distincti a primordio suae conditionis, videtur testimonio auctoritatis10 insinuari, quae tradit, de singulis ordinibus aliquos cecidisse. De ordine namque superiori lucifer ille fuit, quo nullus dignior conditus est. Apostolus etiam principatus et potestates tenebrarum nominat ostendens, de ordinibus illis cecidisse qui, cum in malis ministerium exerceant, non tamen peObiicitur. nitus nominibus ordinum suorum privati sunt. — Sed videtur illud non posse stare. Non enim tunc caritate ardebant nec sapientia pollebant, neque in eis Deus sedebat; si enim haec habuissent, non cecidissent. Non ergo tunc erant Seraphim, vel Cherubim, vel Throni. Solutio auctoris. — Ad quod dicimus, quia ante casum quorundam non erant isti ordines, quia nondum habebant dona, in quorum participationibus conveniunt; sed quibusdam cadentibus, aliis apposita sunt, eisque qui ceciderunt collata fuissent eadem dona, si perstitissent. Ideoque Scriptura dicit, de singulis ordinibus aliquos cecidisse, non quia fuissent11 in ordinibus et postea corruerint, sed quia, si perstitissent, eorum aliqui in singulis fuissent ordinibus, qui et in naturae tenuitate et in formae perspicacitate differentes gradus habebant, sicut illi qui perstiterunt. Alii enim, ut praediximus, superiores, alii inferiores conditi sunt: superiores, qui natura magis subtiles et sapientia amplius perspicaces; inferiores, qui natura minus subtiles et intelligentia minus perspicaces facti sunt. Has autem invisibiles differentias invisibilium solus ille ponderare potuit, qui omnia in numero et mensura et pondere disposuit, id est «Augustinus. in se ipso, qui est mensura omni rei modum praefigens, et numerus omni rei speciem praebens, et pondus omnem rem ad stabilitatem trahens, id est terminans et formans et ordinans omnia12».
Cap. V.
Utrum omnes Angeli eiusdem ordinis sint aequales.
Praeterea considerari oportet, utrum omnes Angeli eiusdem ordinis aequales sint. — Ita esse quibusdam placuit. Sed non est hoc probabile nec assertione dignum, quia lucifer, qui fuit de collegio superiorum, ipsis etiam dignior exstitit, qui aliis excellentiores creati fuerant. Ex quo percipitur, quod si perstitisset, in ordine superiori fuisset et aliis eiusdem ordinis dignior exstitisset. Sicut enim unus est ordo Apostolorum et alter Martyrum, et tamen in Apostolis alii aliis sunt digniores, similiter et in Martyribus alii aliis sunt superiores; ita et in ordinibus Angelorum recte creditur esse.
Cap. VI.
Quomodo dicat Scriptura, decimum ordinem compleri de hominibus.
Notandum etiam, quod decimus ordo legitur de hominibus restaurandus. Sed cum non sint nisi novem ordines, nec plures fuissent, etiam si illi qui ceciderunt perstitissent, moventur lectores, quomodo Scriptura13 dicat, decimum ordinem compleri ex hominibus. Gregorius namque dicit, homines assumendos in ordine Angelorum, quorum alii assumuntur in ordine superiorum, qui scilicet magis ardent caritate, alii in ordine inferiorum, qui scilicet minus perfecti sunt. Ex quo apparet, non esse de hominibus formandum decimum ordinem, tanquam novem sint Angelorum et decimus hominum, sed homines pro qualitate meritorum statuendos in ordinibus Angelorum. Quod ergo legitur decimus ordo complendus de hominibus, ex tali sensu dictum fore accipi potest, quia de hominibus restaurabitur, quod in Angelis lapsum est, de quibus tot corruerunt, unde posset14 fieri decimus ordo. Propter quod Apostolus15 dicit, restaurari omnia in Christo, quae in caelis et quae in terris sunt, quia per Christum redemptum est genus humanum, de quo fit reparatio ruinae angelicae; tamen non minus salvaretur homo, etsi Angelus non cecidisset.
Cap. VII.
Utrum homines assumantur iuxta numerum stantium vel lapsorum spirituum.
Non enim iuxta numerum eorum qui ceciderunt, sed eorum qui permanserunt, homines ad beatitudinem admittuntur. Unde Gregorius. Gregorius16: «Superna illa civitas ex Angelis et hominibus constat, ad quam credimus tantos humani generis ascendere, quantos illic contingit Angelos remansisse, sicut scriptum est in Cantico Deuteronomii: Statuit terminos populorum iuxta numerum Angelorum Dei». — Alia opinio. A quibusdam tamen putatur, quod homines reparentur iuxta numerum angelorum, qui ceciderunt, ut illa caelestis civitas nec suorum civium numero privetur nec maiori copia regnet. Quod Favet Augustinus. Augustinus in Enchiridio17 sentire videtur, hoc asserens, de hominibus plus salvari, quam corruit de Angelis, sed non minus, ita dicens: «Superna Ierusalem, mater nostra, civitas Dei, nulla civium suorum numerositate fraudabitur, aut uberiore etiam copia fortasse regnabit. Neque enim numerum aut sanctorum hominum, aut immundorum daemonum novimus, in quorum locum succedentes filii catholicae matris, quae sterilis apparebat in terris, in ea pace, de qua illi ceciderunt, sine ullo temporis termino permanebunt. Sed illorum civium numerus, sive qui est, sive qui fuit, sive qui futurus est, in contemplatione eius artificis est, qui vocat ea quae non sunt, tanquam ea quae sunt18». — Ecce aperte dicit, non minus de hominibus salvari, quam corruit de Angelis, sed plus non asserit.
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Distinction IX.
Chapter I.
On the distinction of the orders.
After the things already said, it remains to know what Scripture hands down concerning the orders of the Angels — which in many places proclaims that there are nine orders of Angels, namely: Angels, Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubim, and Seraphim. And in these orders three threefolds are found, and in each there are three orders, so that the likeness of the Trinity may be intimated as impressed in them. Whence Dionysius1 hands down that there are three orders of Angels, placing three in each: «For there are three superior, three inferior, three intermediate; the superior: Seraphim, Cherubim, Thrones; the intermediate: Dominions, Principalities, Powers; the inferior: Virtues, Archangels, Angels».
Chapter II.
What is called an order, and what is the reason of each name.
Here it must be considered what is called an order; then, whether from creation itself there was a distinction of those orders. — An order of Angels is called a multitude of celestial spirits, who are made alike to one another in some endowment of grace, just as they likewise agree in the endowment of natural gifts. For example, «Gregory. the Seraphim, as blessed Gregory2 says, are so called who burn beyond others with charity; for Seraphim is interpreted burning or enkindling. The Cherubim, who eminently surpass others in knowledge; for Cherubim is interpreted fullness of knowledge. Throne means seat; and Thrones are called those who are filled with so great a grace of divinity that God sits in them and through them decrees and forms his judgments. Dominions are called those who transcend the Principalities and Powers. Principalities are called those who dispose for those subject to them3 what is to be done, and who exercise rule over them for the carrying out of divine mysteries. Powers are named those who in their order have received this more powerfully than the rest, so that the adverse powers, subject to them, may be restrained by their power, lest they be able to tempt men as much as they desire. Virtues are called those through whom signs and miracles frequently come to pass; Archangels, those who announce greater things; Angels, those who announce lesser».
Chapter III.
That those names are taken from gifts of grace, given to them not on their own account but on ours.
These names have been given to them not on their own account, but on ours. For those who are known to themselves by contemplation become known to us by the surname. And the several orders are named from gifts of graces, which have been given not singly, but excellently, in participation. For in that celestial fatherland4, where there is fullness of good, although certain things are given excellently, yet nothing is possessed singularly. For all things are in all, though not equally, since some possess more sublimely than others what nevertheless all have. And although the superior orders perceive all the gifts of graces more sublimely and more perfectly5, yet they have obtained their names from the chief gifts, leaving the others to the inferior orders for their surnaming: as the Seraphim, who are reckoned the most excellent order, perceive both the love and the knowledge of the Godhead and the other gifts of the virtues more sublimely than all the rest; and yet that superior order received its name from the more excellent gift, that is, from charity. For charity is a greater gift than knowledge6. Likewise, to know is greater than to judge, for knowledge informs judgment; and therefore the second order is named from the second gift, that is, from the cognition of truth, namely the Cherubim. So also is it to be understood of the others. Therefore the excellence of the orders is assigned according to the excellence of the gifts; and yet, as Gregory. Gregory7 says, «those gifts are common to all. For all burn with charity and are full of knowledge»; so too of the others, but the superior received them, as has already been said, more excellently than the others, and from these they are named. Whence Gregory: «In that highest city each order is reckoned by the name of that thing which it received more fully as its endowment».
Incidental question. But here such a question arises. If each order is named from the gift which it possesses more fully, then the Cherubim preeminate8 all in knowledge, since they are named from knowledge. — Reply. But he who loves more knows more. For so —
— much, as authority hands down9, does each one there know, as he loves. And therefore the Seraphim preeminate not only in charity, but also in knowledge. And therefore that authority seems to be understood thus, that the comparison is referred not to all orders, but to certain ones, namely the inferior. For that order [of Seraphim] did not receive knowledge as its endowment more fully than itself, but more fully than the other orders which are inferior. Nor is each order named from every thing which it received more fully than the others, but from some Another reply. of the things which it received. — Or the comparison can be referred not to the orders themselves, but to other gifts, and not to all other gifts, but to certain ones. For just as men, when they have many gifts, possess some more excellently than others, so perhaps the Angels too are stronger in certain endowments and less so in certain others.
Chapter IV.
Whether these orders were distinct from the beginning of creation.
Now it remains to inquire whether these orders were thus distinct from Solution 1. the beginning of creation. That they were thus distinct from the first founding of their condition, seems to be intimated by the testimony of authority10, which hands down that some of each of the orders fell. For of the superior order was that Lucifer, than whom none more dignified was created. The Apostle also names principalities and powers of darkness, showing that there fell from those orders [those] who, although they exercise their ministry in evil things, are nevertheless not utterly deprived of the names of their orders. — Objection. But this seems not to be able to stand. For they were not then burning with charity nor strong in wisdom, nor did God sit in them; for if they had had these things, they would not have fallen. Therefore they were not then Seraphim, or Cherubim, or Thrones. — Solution of the author. To this we say that before the fall of certain of them these orders did not exist, because they did not yet have the gifts in whose participations they agree; but when some had fallen, [these gifts] were applied to others, and the same gifts would have been conferred upon those who fell, had they persevered. And therefore Scripture says that some of each of the orders fell — not because they had been11 in the orders and afterwards collapsed, but because, had they persevered, some of them would have been in each of the orders — [orders] which, both in tenuity of nature and in clearness of form, had differing grades, just as those who persevered. For some, as we said above, were created superior, others inferior: the superior, who in nature are more subtle and in wisdom more clear-sighted; the inferior, who were made less subtle in nature and less clear-sighted in intelligence. But these invisible differences of invisible beings he alone was able to weigh, who disposed all things in number and measure and weight, that is, «Augustine. in himself, who is measure prescribing for each thing its mode, and number furnishing each thing its species, and weight drawing each thing to stability — that is, terminating and forming and ordering all things12».
Chapter V.
Whether all the Angels of the same order are equal.
Further, it must be considered whether all the Angels of the same order are equal. — That they are so has been pleasing to some. But this is neither probable nor worthy of assertion, since Lucifer, who was of the college of the superior ones, was even more dignified than they themselves, who had been created more excellent than the rest. From which it is perceived that, had he persevered, he would have been in the superior order and more dignified than the others of the same order. For just as there is one order of Apostles and another of Martyrs, and yet among the Apostles some are more dignified than others, similarly also among the Martyrs some are superior to others; so too it is rightly believed to be in the orders of the Angels.
Chapter VI.
How Scripture says that the tenth order is to be filled from men.
It is also to be noted that a tenth order is read of as to be restored from men. But since there are only nine orders, nor would there have been more even if those who fell had persevered, readers are moved [to ask] how Scripture13 says that the tenth order is to be filled from men. For Gregory says that men are to be assumed into the order of the Angels, of whom some are assumed into the order of the superior — namely those who burn more with charity — others into the order of the inferior, namely those who are less perfect. From which it appears that a tenth order is not to be formed from men, as though there were nine of Angels and the tenth of men, but that men are to be placed in the orders of the Angels according to the quality of their merits. Therefore what is read — that the tenth order is to be filled up from men — can be understood as said in this sense: that from men there will be restored what fell in the Angels, of whom so many fell that from them a tenth order could14 have been made. On account of which the Apostle15 says, all things are restored in Christ, both those which are in the heavens and those which are on earth, since through Christ the human race has been redeemed, from which is made the repair of the angelic ruin; yet man would no less be saved, even if no Angel had fallen.
Chapter VII.
Whether men are assumed according to the number of the standing or of the fallen spirits.
For it is not according to the number of those who fell, but of those who remained, that men are admitted to beatitude. Whence Gregory. Gregory16: «That heavenly city consists of Angels and of men, to which we believe that as many of the human race ascend as it happens that Angels there remained, as it is written in the Canticle of Deuteronomy: He fixed the bounds of the peoples according to the number of the Angels of God». — Another opinion. But by some it is thought that men are restored according to the number of the angels who fell, so that that celestial city is neither deprived of the number of its citizens nor reigns with a more abundant supply. Which Augustine favors. Augustine in the Enchiridion17 seems to think, asserting this — that more of men are saved than fell of Angels, but not less — speaking thus: «The supernal Jerusalem, our mother, the city of God, will be cheated of none of the multitude of her citizens, or perhaps will reign with an even more abundant supply. For we know neither the number of the holy men, nor that of the unclean demons, into whose place the sons of catholic mother — succeeding her who appeared barren on earth — will remain without any end of time in that peace from which those fell. But the number of those citizens, whether what is, or what was, or what shall be, is in the contemplation of that artisan, who calls the things that are not, as though they were18». — Behold, he openly says that no less are saved of men than fell of Angels, but he does not assert that more are saved.
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- De Caelest. Hierarch. c. 6. § 2. — Quoad hanc dist. cfr. Hugo, Sum. Sent. tr. 2. c. 5, et I. de Sacram. p. V. c. 30.Dionysius, On the Celestial Hierarchy c. 6, § 2. — On this distinction cf. Hugh [of St. Victor], Summa Sententiarum tr. 2, c. 5, and de Sacramentis book I, part V, c. 30.
- Hom. 34. in Evang. n. 10, sed alio ordine et ampliore expositione. — Verba ut beatus Gregorius ait sola Vat. hoc loco ponit, ceterae edd. cum omnibus codd. post verba Throni autem vocantur ea interserunt, at minus convenienter. — Paulo superius pro datorum munere codd. datorum participatione.Gregory, Homily 34 on the Gospels, n. 10, but in a different order and with a fuller exposition. — The words as blessed Gregory says are placed in this position only by the Vatican edition; the other editions, with all the codices, interpose them after the words Thrones are called those, but less suitably. — A little above, in place of endowment of gifts the codices have participation of gifts.
- Edd. 1, 8 subditis. — Ad verbum mox sequens mysteria cod. Erf. annotat: alias ministeria; Gregorius habet mysteria, similiter Hugo.Editions 1 and 8 read subditis (subordinates) [for subiectis]. — On the word that immediately follows, mysteria, codex Erf. notes: otherwise ministeria; Gregory has mysteria, and similarly Hugh.
- Vat. cum edd. 2, 3, 4, 5, 6, 7, 9 curia.The Vatican edition with editions 2, 3, 4, 5, 6, 7, 9 reads curia (court) [for patria].
- Vat. cum plurimis edd. adiungit et perfectius, codd. refragantibus.The Vatican edition with very many editions adds et perfectius (and more perfectly), the codices resisting.
- Epist. I. Cor. 13, 13.1 Corinthians 13:13.
- Loc. cit. n. 14, ubi etiam sequens textus habetur.Loc. cit. n. 14, where the following text is also found.
- Sola Vat. praeeminent. In nostra ed. supple ordo ad vocem Cherubim.Only the Vatican edition reads praeeminent (plural). In our edition supply ordo with the word Cherubim.
- Scil. Gregorius, loc. cit. n. 10. in fine: tanto magis ardent, quanto hunc (Deum) vicinius vident etc.Namely Gregory, loc. cit. n. 10, at the end: they burn the more, the more nearly they see him (God), etc.
- Ezech. 28, 12. seqq. Cfr. Gregor., loc. cit. n. 7. in fine. Locus Apostoli est Eph. 6, 12.Ezekiel 28:12ff. Cf. Gregory, loc. cit. n. 7, at the end. The Apostle's passage is Ephesians 6:12.
- Sola Vat. quod fuerint. Paulo superius pro quia ante codd. D E quod ante. Aliquanto inferius pro amplius perspicaces Vat. cum nonnullis aliis edd. magis perspicaces.Only the Vatican edition reads quod fuerint. A little above, in place of quia ante codices D and E read quod ante. Somewhat further below, in place of amplius perspicaces the Vatican edition with some other editions reads magis perspicaces.
- August., IV. de Gen. ad lit. c. 3. n. 7. Locus s. Scripturae praecedens est Sap. 11, 21.Augustine, On Genesis according to the Letter book IV, c. 3, n. 7. The preceding passage of Sacred Scripture is Wisdom 11:21.
- Luc. 15, 8-10, quem locum Gregorius (loc. cit. n. 6.) exponens intelligit decimam drachmam perditam hominem lapsum, asserens: ut compleretur electorum numerus, homo decimus est creatus, qui a Conditore suo nec post culpam periit, quia hunc aeterna Sapientia, per carnem miraculis coruscans ex lumine testae, reparavit. Cfr. ibid. n. 11.Luke 15:8–10, which passage Gregory (loc. cit. n. 6), in expounding, understands the lost tenth drachma to be fallen man, asserting: that the number of the elect might be filled up, a tenth man was created, who did not perish from his Maker even after his fault, because the eternal Wisdom, shining with miracles through the flesh from the light of the potsherd, restored him. Cf. ibid. n. 11.
- Vat. cum edd., exc. 1, ut possit, contradicentibus omnibus codd., etiam cod. Erf., qui hic annotat: haec est sententia Gandolphi, lib. II. c. 35.The Vatican edition with the editions, except edition 1, reads ut possit; all the codices contradict, including codex Erf., which here notes: this is the opinion of Gandulphus, book II, c. 35.
- Eph. 1, 10. (Vulg. instaurare). Deinde respicitur I. Petr. 1, 18.Ephesians 1:10 (the Vulgate has instaurare). Then 1 Peter 1:18 is referred to.
- Loc. cit. n. 11. In textu cit. ed. 4 tantum humani generis ascendere, quantos; originale tantum credimus humanum genus ascendere, quantos. Locus Deut. est 32, 8. Vulgata: Constituit terminos populorum iuxta numerum filiorum Israel. Lectio Gregorii est iuxta Septuag.Loc. cit. n. 11. In the cited text, edition 4 reads tantum humani generis ascendere, quantos; the original reads tantum credimus humanum genus ascendere, quantos. The Deuteronomy passage is 32:8. The Vulgate has: He fixed the bounds of the peoples according to the number of the sons of Israel. Gregory's reading is according to the Septuagint.
- Cap. 29. n. 9, et XXII. de Civ. Dei, c. 1. Verba quae sterilis apparebat alludunt ad Isai. 54, 1: Lauda sterilis, quae non paris; decanta laudem et hinni, quae non pariebas: quoniam multi filii desertae etc.Augustine, Enchiridion c. 29, n. 9, and de Civitate Dei book XXII, c. 1. The words who appeared barren allude to Isaiah 54:1: Praise, O barren one, who do not bear; break forth into praise and neigh, you who did not bring forth: for many are the children of the forsaken one, etc.
- Rom. 4, 17.Romans 4:17. ---