(c.1100 - 1172)
SERMON on the

Carolingian MS illlum.

Achard of Saint Victor, Works, tr. Hugh Feiss, OSB Cistercian Studies 165, (Cist. Publ., Kalamazoo, MI, 2001) pp. 191-200.  A chard De Saint Victor ,Sermons Inedits, ser. Texte Philosophique de Moyen Age 17, introd., ed. J. Chatillon. (Paris,Vrin, 1 



JESUS took Peter, James and John, his brother, and he led them up a high mountain and was transfigured before them’  (Mt 17:1-2).

Assumpsit Jesus Petrum, et Jacobum, et Johannem, fratrem ejus; et ducit illos in montem excelsum, et transfiguratus est ante eos. l




St. Katherine's


7th cent.

IN this, his transfiguration, the Lord is letting us know what we should hope, what we should desire, and to what we should direct our minds. This transfiguration of the Lord prefigured not only the glory he was to have after the resurrection but the future glory of all the saints as well. Hence, in order to indicate this twofold glory of the head and of his members ahead of time, ‘his face shone like the sun and his clothes became white as snow’. (Mt 17:2)

n hac sua transfiguratione Dominus, quid sperare, quid desiderare, quo animi intentionem dirigere debeamus, insinuat. Hec etenim Domini transfiguratio non solum gloriam quam ipse habiturus erat post resurrectionem suam, sed omnium sanctorum futuram gloriam prefiguravit. Unde, propter hanc geminam capitis et membrorum gloriam presignandam, facies ejus resplenduit ut sol  et vestimenta ejus facta sunt alba sicut nix.

   Some people have thought less than wisely about this transfiguration and said that the splendor appeared only in the air around his face, not that his face, laying aside its earlier form, changed into something different. If this had been so, it would be truer to say that the air was transfigured, rather than the Lord. For this reason, we say that by his divine power the Lord laid aside the form of mortality and took up at will the form of glory, and showed this to his disciples, yet without with all the greatness it was going to have. The eyes of the disciples, still weighed down by the weight of the flesh, could not yet bear it in all its glory.

De hac transfiguratione quidam minus sapienter arbitrantur, dicentes quod splendor ille tantum in aere circa faciem apparuit, non quod facies ejus, priore deposita forma, in aliam sit mutata. Sed, sit hoc esset, verius aer diceretur transfiguratus quam Dominus. Ideoque dicimus quod Dominus potentia divinitatis formam mortalitatis deposuit, et formam glorie, prout voluit, assumpsit, et eam suis discipulis ostendit, non tamen tantam quanta futura fuit. Oculi enim discipulorum, adhuc carnis pondere depressi, nondum illam talem et tantam sustinere poterant.





The Nine
of Christ





 2. The Lord was not transfigured just this one time: certain transfigurations preceded and followed this one.

2. Non tantum hac vice Dominus transfiguratus est, quoniam quedam hanc precesserunt, quedam secute sunt.



[1.1] He was first transfigured when he came into the world from the bosom of the Father. (Jn 1:18)Although he was in the form of God, he emptied himself and took the form of a slave’. (Ph 2:6-7)  The eternal became temporal; the immense became small; the Creator, a creature; God, man; the maker, what was made.

Quando enim de sinu Patris  venit in mundum, tunc primum transfiguratus est ; qui, cum in forma Dei esse, seipsum exinanivit, formam servi accepit, quando eternus factus est temporalis, immensus parvus, creator creatura, Deus homo, qui fecit hoc quod factum est.

This transfiguration is as great as the distance between God and man; it is immense and infinite.

Quanta distantia est inter Deum et hominem, tanta ista est transfiguratio; est igitur immensa et infinita.

We should note very carefully that the Lord is not said to be transfigured in such a way that he laid aside or emptied out his previous divine form, or in some way changed it, when he accepted the form of a slave. Rather, he is called ‘transfigured’ because he did not appear to us in the form of God but in the human form that he assumed for our sake.

Diligentius notandum est quod non ideo modo dicitur transfiguratus Dominus, quod quasi priorem formam deitatis deposuerit, vel evacuaverit, vel aliquo modo mutaverit, quando scilicet formam servi accepit. Sed ideo dicitur transfiguratus, quia in forma Dei nobis non apparuit, sed in forma hominis quam pro nobis assumpsit.



   [1.2] His second transfiguration occurred when ‘he was found human in appearance’. (Ph 2:7)  He not only came in human likeness by truth of nature and by participation in punishment, though not in guilt, but he was also found human in appearance; that is, he appeared like other people. He lived as if he were weak and sinful, eating and drinking with sinners so that he was called a drunkard. (Mt 11:19)

Secunda ejus transfiguratio fuit, quod habitu inventus est ut homo. Non solum enim in similitudinem hominum factus est veritate nature et participatione, non culpe, sed pene, sed et habitu inventus est ut homo, id est sicut ceteri hominum se habebat. Sic conversatus est ac si esset infirmus et peccator, cum peccatoribus manducans et bibens, unde potator vini appellatus est.

This is called the transfiguration of association; by it he had compassion on the weak, and adapted himself to them, so that he could draw them to himself and impress his form upon them. This second transfiguration is much less drastic than the first. The first was from the mountain of eternity into the vale of tears; the second occurs within that vale of misery.

Hec transfiguratio dicitur contemperationis, qua infirmis compatiens et condescendens ut eos ad se traheret et formam suam illis imprimeret, multo minor est prima. Unde illa de monte eternitatis in vallem plorationis facta est, ista in ipsa valle miserie.



   [1.3] The third transfiguration is that which occurred on the mountain; we dealt with it earlier.

Tertia autem transfiguratio illan in monte, de qua premisimus.



 3. [1.4] The fourth transfiguration is called sacramental. It first occurred when he revealed himself at the supper in the form of bread and wine and offered himself to his disciples to be eaten, saying: ‘This is my body, take it and eat’. (Mk 14:22) The same transfiguration occurs each day on the altar at the hands of the priest. So he added at that time: ‘Do this in memory of me’. (1Co 11:24) This transfiguration was prefigured when David changed his appearance before Achish, and pretending to be a stupid lunatic, and so transfigured himself. Scripture says that because of his fear he carried himself in his hands.’ Similarly, the Lord carried himself in his hands, veiled under the appearance of bread and wine.

3. Quarta vero dicitur sacramentalis, que tunc primum facta est quando in cena seipsum in specie panis et vinio ostendit, et se ad manducandum suis discipulis prebuit, dicens : Hoc est corpus meum, accipite et manducate. Et cotidie fit eadem transfiguratio in altari, inter manus sacerdotis. Unde ibidem subjunxit : Hoc facietis in meam commemorationem. Hec transfiguratio prefigurata est quando David coram Achis mutavit faciem suam, simulando se stutum et quasi arrepticium, et se transfiguravit, seipsum portans in manibus pre timore, ut Scriptura commemorat. Sic et Dominus seipsum portavit in manibus, sub specie panis et vini velatum.



   [1.5] His fifth transfiguration is that of his passion and death, by which he was transformed from having the capacity to suffer and die to actually suffering and dying; then there was ‘neither beauty nor comeliness in him’. (Is 53:2) This is more properly called a disfiguration; we read that ‘his soul was sorrowful even to death’. (Mt 26:38)  Doubt exists whether his sorrow was immediately laid aside at his death or stayed with him during the three days before his resurrection, not because of his passion but because of compassion for those whom he descended into the underworld to liberate. However, it does seem that his sorrow was swallowed up at death, since he said: ‘My soul is sorrowful even to death’, as though it would not be sorrowful after death.

Quinta ejus transfiguratio est passionis et mortis, qua de passibilitate in passionem, de mortalitate in mortem transfiguratus est, quando non erat ei species neque decor. Que magis proprie dicitur defiguratio : ipsius etiam anima, ut legitur, Tristis fuit usque ad mortem. De qua tristitia, utrum statim cum ipsa morte sit deposita aut illo triduo manserit ante resurrectionem, non ex passione, sed ex compassione eorum propter quos liberandos descendit ad inferos, dubium est. Tamen videtur quod cum ipsa morte absorta sit, ex hoc quod dicitur: Tristis est anima mea usque ad mortem, quasi non post.

Therefore, only the virtue of compassion, without passion, was in Christ during those three days, just as it always is in God.

Et ideo sola virtus compassionis sine passione fuit in Christo in illo triduo, sicut semper est in Deo.



4. [1.6] The sixth transfiguration of the Lord was that of the resurrection, when he was transfigured from passion to impassibility, from death to immortality, and put on beauty and strength. This was a vestige of what occurred on the mountain; that transfiguration was a foreshadowing of this one, as was noted above.

4. Sexta vero transfiguratio Domini fuit resurrectionis, quando de passione in impassibilitatem, de morte in immortalitatem transfiguratus est, induens decorem et fortitudinem. Que vestigium fuit illius que facta est in monte; illa enim istam presignavit, ut jam dictum est.



   [1.7] The seventh transfiguration was that of the appearance in which he showed himself to his disciples after his resurrection. This appearance is called a transfiguration because he did not then show them the form of immortality, majesty, and glory which he then in fact had, but rather he appeared in the state, form, and shape he had when he was still mortal. He did this so that they would recognize him, and believe that he had truly risen. If he had appeared in that glorious form they would not have recognized him, but would have thought he was someone else.

Septima fuit apparitionis qua post resurrectionem se suis discipulis ostendit. Que apparitio ideo dicitur transfiguratio, quod illam formam, quam tunc habuit, immortalitatis, majestatis et glorie minime tunc ostendit, sed in illo statu, forma et figura quem adhuc mortalis habuit. Et hoc ut eum agnoscerent, et vere resurrexisse crederent. Si enim in illa gloriosa forma appareret, non eum agnoscerent, sed alium esse estimarent.



   [1.8] The eighth transfiguration is that of the ascension. Although it is not set down explicitly in writing, we should believe that in the ascension when, as the apostles were watching, ‘he was raised into heaven and a cloud received him’, (Ac 1:9-10) he revealed the form of his glory and majesty so that by doing so he could rouse the hearts of the disciples to follow him. Hence it is also written: ‘As you have seen him going, so will he come’. (Ac 1:11) Since he is to come in the form of majesty; (Mt 25:31) we can conclude that he was seen to ascend in it as well.

Octava est ascensionis, nam etsi scriptum non sit, tamen credendum quod in ipsa ascensione, quando, videntibus apostolis, in celum elevalus est et nubes suscepit eum, formam ostendisse glorie et majestatis, ut ex hoc ipso corda discipulorum ad se sequendum provocaret. Unde etiam scriptum est: Quemadmodum vidistis eum euntem,sic veniet. Sed in forma majestatis venturus est. Ex quo potest intelligi quod in ea ascendisse visus sit.



  [1.9] His ninth transfiguration occurred on Pentecost day, in the spirit and hearts of his disciples, when the Holy Spirit descended upon them in tongues of fire and filled them with charity and love. When they had received these endowments they no longer thought of Christ in the usual, fleshly way, but spiritually, even when they thought of his body. They no longer thought about him as someone who worked miracles on earth in a mortal way, but as one seated in heaven at the right hand of Majesty. We should describe this as a transfiguration of the apostles rather than of the Lord.

Nona ejus transfiguratio facta est in die Pentecoste, in spiritibus et cordibus discipulorum, quando Spiritus sanctus in linguis igneis super eos descendit, replens eos caritate et dilectione. Quibus acceptis, non amplius solito more de Christo carnaliter, sed spiritualiter, etiam de carne ejus, cogitarent. Non tamquam de mortali in terris miracula facientem, sed tamquam in celis in dextera majestatis sedentem. Et hec potius dicenda est transfiguratio apostolorum, quam ipsius Domini.





Our Fifteen





 5. In order to be able to reach this glorious transfiguration, we must start with little things so that we can proceed step by step to greater ones.

5. Ut autem ad hanc tam gloriosam transfigurationem pervenire valeamus, a minoribus est nobis incipiendum, ut gradatim ad majora progrediamur.



[2.1] The first transfiguration of a human being is that of penance, which is similar to the transfiguration of the Lord’s passion. By this transfiguration we die to sin, the world, and our own will: to sin by contrition of heart and oral confession; to the world, through disdain for it and by setting aside its appearance, which happens when those who were clothed in silken clothes, precious stones, and gold, and ornamented like some kind of statue, now barely cover their limbs with sackcloth or some other poor and rough penitential garment; to our own will, when those who used to pay attention to the desire of the flesh now crucify it with its vices and desires, deny themselves, and take up their cross. (Gal 5:24; Mt 16:24)

Est igitur prima hominis transfiguratio penitentie, que similis est transfigurationi dominice passionis. Hac enim moritur quis peccato, mundo, proprie voluntati: peccato per cordis contritionem et oris confessionem; mundo per ipsius contemptum formeque depositionem, cum quis sericis vestibus, lapidibus pretiosis et auro prius circumdatus, et velut imago quedam ornatus fuerat, nunc cilicio et quolibet alio penitentie indumento vili et aspero vix tegit membra sua; proprie voluntati moritur, qui prius carnis curam egit in desideriis, nunc crucifigit cum vitiis et concupiscentiis, et abnegat seipsumr sibi et tollit crucem suam.



   [2.2] The second transfiguration of a human being is that of righteousness, when someone does good not out of fear of punishment but out of love of righteousness. One formerly afraid of hell, who offered as a sacrifice for sin a broken spirit and a contrite and humble heart, (Ps 51:17) is now sure of forgiveness and offers a sacrifice of righteousness out of a desire for a heavenly home. This is similar to the transfiguration of the Lord’s resurrection.

Secunda transfiguratio hominis est justitie, cum quis bonum agit, non timore pene, sed amore justitie. Qui prius timens gehennam, obtulit sacrificium pro peccato, spiritum contribulatum et cor contritum et humiliatum, nunc securus de indulgentia offert sacrificium justitie ex desiderio patrie. Hec similis est transfigurationi dominice resurrectionis.



   [2.3] The third transfiguration happens through hidden renewal. It is not helpful, indeed it is dangerous if, as soon as someone is renewed interiorly through the grace of God, this renewal is retailed outwardly and in public, in the midst of the demons’ plots. This is like carrying an open treasure chest in the sight of robbers. Especially is this the case in the first flowering of virtues, before one is rooted and grounded in love (Ep. 3:17) and protected and walled all around by an army of the other virtues. Even then one should not go outside except for the praise of God and the advantage of one’s neighbor. This transfiguration imitates that of the Lord’s appearing.

Tertia fit per innovationis occultationem. Non enim expedit, immo periculosum est statim ex quo aliquis innovatus est interius per gratiam Dei, ipsam innovationem exterius in publico propalare, et inter insidias demonum velut ante conspectum latronum thesaurum apertum portare, precipue in primo virtutum flore, donec sit in caritate radicatus et fundatus, et exercitu aliarum virtutum munitus et undique vallatus. Nec tunc etiam unquam foras exeat, nisi vel ad laudem Dei, vel ad utilitatem proximi. Hec transfigurationem dominice apparitionis imitatur.



   [2.4] The fourth transfiguration of a human being occurs through meditation, when someone whose mind has been renewed begins to meditate on the works of God, not just those of the first creation, but especially those of our restoration, on the sacraments of both testaments, the precepts and promises, the glory of the saints, and the punishment of the wicked. Advancing in this way more and more and from day to day—from glory to glory, from knowledge to knowledge—and walking from strength to strength, one is renewed ‘as if by the Spirit of the Lord’. (2Cor 3:18; Ps 84:7) This transfiguration, by its sequence of stages, emulates the transfiguration of the Lord’s ascension.

Quarta hominis transfiguratio fit per meditationem, cum quis, mente innovatus, incipit in operibus Dei meditari, nec solum prime creationis sed maxime nostre restaurationis, in sacramentis utriusque testamenti, preceptis, promissis, de gloria sanctorum, de pena malorum. Et sic de die in diem, de claritate in claritatem, de cognitione in cognitionem magis magisque proficiendo et de virtute in virtutem ambulando, renovatur tamquam a Domini Spiritu. Hec autem transfiguratio, pro modulo suo, transfigur tionem dominice ascensionis emulatur.



 6. [2.5] The fifth transfiguration occurs through contemplation, when someone advances so far through meditation as no longer to contemplate the works of God, or God in his works, but in so far as possible with the eye of the mind, to see God within, and in some way to abide with Christ in the bosom of the Father. (Jn 1:18)  This resembles the transfiguration of Pentecost which occurred in the hearts and spirits of the apostles.

Quinta fit per contemplationem, cum quis per meditationem tantum profecerit, ut jam non opera Dei vel Deum in operibus suis contemplatur, sed ipsum in seipso, quantum possibile est, oculo mentis intuetur, et quodammodo cum Christo in sinu Patris commoratur. Hec similis est illi que in die Pentecoste e in cordibus et spiritibus apostolorum facta est.



   [2.6] The sixth occurs through a descent. Someone descending from the heights of contemplation to humble action in some way comes with Christ from the bosom of the Father (Jn 1:18) into the world (Jn 16:28). One who was Israel becomes Jacob, passing from Rachel to Leah, from Mary to Martha. This transfiguration is similar to the Lord’s descent through all things.

Sexta fit per descensionem, cum quis de altitudine contemplationis descendit ad humilitatis actionem, quodammodo et ipse de sinu Patris cum Christo veniens in mundum. Qui prius erat Israel efficitur Jacob, transiens de Rachel in iam, de Maria ad Martham. Hec transfiguratio dominice descensioni per omnia est consimilis.



   [2.7] The seventh occurs through association, when someone moved by the Lord’s example feels compassion for the poor and associates with them, saying with Paul: ‘Who is weak and I am not weak? I have become all things to all people, so that,’ as far as possible for them, ‘all may be saved’. (2Cor 11:29; 1Cor 11:22) This resembles the transfiguration by which the Lord, associating himself with others, ‘was found human in appearance’. (Ph 2:7)

Septima fit per contemperationem, cum quis, exemplo Domini infirmis compatiens, se illis contemperat, cum Paulo dicens : Quis infirmatur, et ego non infirmoras? Omnia omnibus factus sum, ut, quantum in se est, omnes salvos faciat. Hec illi congruit qua Dominus, aliis contemperans, habitu inventus est ut homo.



   [2.8] The eighth occurs through resumption of contemplation. We should not always linger in the valley through action, but should ascend with the Lord up the mountain, taking along Peter, James, and John. Peter means ‘recognizing’, James ‘wrestler’, or ‘supplantor’, John ‘the grace of God’ or ‘the one in whom is God’s grace’. Hence, those who want to climb the mountain of contemplation should have Peter in their company through recognition of the truth, James through the supplanting of vices, and John through removal of all presumption and trust in God’s grace alone; that is, they should not presume on themselves in anything, but confidently take refuge in the grace of God. This transfiguration is like the one that occurred on the mountain.

8. Octava fit per contemplationis iterationem. Non enim semper morandum est in valle per actionem, sed ascendendum est cum Domino in monte, sed assumpto Petro, Jacobo et Johanne. Petrus interpretatur agnoscens, Jacobus luctator vel supplantator, Johannes Dei gratia, vel in quo est Dei gratia. Qui igitur vult ascendere montem contemplationis, habeat Petrum in comitatu suo per veritatis agnitionem, Jacobum per vitiorum supplantationem, Johannem per totius presumptionis remotionem et in solius Dei gratia confidentiam, hoc est de se in nulla re presumat, sed ad Dei gratiam confidens confugiat. Hec transfiguratio est similis que facta est in monte.



   [2.9] The ninth take place through the example of a good way of life, when those of such perfection that their whole way of life is a re-creation for the weak offer themselves as bread and sweet food for the nourishment of the less perfect, ‘lest they faint on the way(Mt 15:32) or succumb in the struggle. This transfiguration corresponds to that which is called ‘sacramental’.

Nona fit per bone conversationis exemplum, cum quis tante perfectionis est quod tota ejus conversatio infirmorum est recreatio, et se panem et cibum suavissimuin ad refectionem minus perfectorum prebet, ne deficiant in uia vel succumbant in lucta. Hec transfiguratio illi que dicitur sacramentalis congruit.



 7. [2.10] The tenth occurs in the body of each person who dies. How miserable this can be we know from experience. Notice how a dying person’s facial expression is obliterated, the face grows pale, the eyes roll, all the members grow rigid, the whole outward form is changed, so that such persons can hardly be recognized even by those who have known them.

Decima fit in corpore cujuslibet morientis, que, quam sit miserabilis, sepius probavimus. Videte quomodo facies tunc exterminetur, vultus pallescat, oculi in modum vertantur rotarum, omnia membra rigescant, tota superficies adeo mutetur, quod ipsa persona vix etiam a notis agnoscatur.



  [2.11] The eleventh occurs in the separation of the soul from the body. Our very spirit, as it passes from this sensible and visible world into some other spiritual region where everything it sees is new and initially unfamiliar, is struck with wonder at the novelty; in some way it is changed into another man" by the extreme shock of wonderment; from the kind of plurality of ideas and duties into which it had been divided while still dwelling in the flesh, it returns to a kind of simplicity of its essence, being wondrously changed.

Undecima est in anime ipsius a corpore separatione. Ipse etenim spiritus noster de hoc mundo sensibili et visibili transiens in quamdam aliam spiritualem regionem, ubi omnia nova et prius incognita videt, et ex ipsius novitatis admirationen stupet, et pre nimio stupore admirationis quodammodo mutatur in alterum virum, et ex quadam pluralitate sensuum et officiorum, per que divisus adhuc in carne degens fuerat, ad quamdam essentie sue simplicitatem rediens, miro modo variatur.



  [2.12] The twelfth will occur in the common resurrection of all, both the good and the bad, when our bodies will be reformed from a show of its elements to the likeness and features of the human form. The wicked will arise in this way to be immortal and capable of suffering. They will live always, suffer always, and for them time will exist forever.

Duodecima erit in communi omnium resurrectione, tam bonorum quam malorum, quando corpora nostra de specie elementorum in effigiem et liniamentao humane forme reformabuntur. Mali vero sic resurgent, ut sint immortales et passibiles. Semper enim vivent, ut semper patiantur, eritque tempus eorum in secula.



 8. [2.13] The thirteenth will be something spiritual and glorious occurring in the bodies of the saints, when not only will this corruptible body put on incorruptibility, but also Christ himself ‘will reform the body of our humility, that it may be conformed to the body of his glory’; (1Cor 15:53; Phil 3:21) when even in their bodies ‘the just will shine like the sun in the kingdom of their Father’; (Mt 13:43) when they are going to hear that most pleasant and desirable sentence, full of every joy: ‘Come, blessed of my Father, receive the kingdom prepared for you from the beginning of the world’. (Mt 25:34)

Tertia decima erit quedam spiritualis et gloriosa in corporibus sanctorum, quando non solum hoc corruptibile induet incorruptionem, sed etiam ipse Christus reformabit corpus humilitatis nostre, configuratum corpori claritatis sue; quando etiam in corporibus suis justi sicul sol in regno fulgebunt Patris sui; quando audituri sunt illam vocem tam jocundam, tam desiderabilem, omni gaudio plenam: Venite benedicti Patris mei, percipite regnum quod vobis paratum ab origine mundi.



   [2.14] The fourteenth will be in the spirits of the saints. Although the souls of the saints are already rejoicing with Christ in heaven, they will rejoice incomparably more when they have received back their bodies, which have been glorified and conformed to the body of Christ’s glory.’ Then, finally, they will have the fullness of joy, perfect and complete.

Quarta decima erit in spiritibus sanctorum. Licet enimr jam anime sanctorum cum Christo in celis gaudeant, tamen, resump tis corporibus tam gloriosis et corpori claritatis Christi configuratis", multo incompara‑ bilius gaudebunt. Tunc enim erit tandem eorum plenum gaudium, per‑ fectum et. consummatum.



   [2.15] The fifteenth will be the transfiguration of the whole universe, for ‘creation itself will be freed from its bondage to decay for the revelation of the children of God’. (Rom 8:21, 19) Who can imagine how great will be the attractiveness of that land, how calm the air, how beautiful that sky which has no like! We are awaiting a new heaven and a new earth. Then will the saints see all things, not only in themselves, as they see them now in part, but much more surpassingly and sublimely in God, in his eternal reasons, which constitute the archetypal world that existed in the mind of God before it appeared in this sensible and visible world.

Quinta decima erit totius universitatis, nam et ipsa creatura liberabitur a servitate corruptionis, in reuelationem filiorum Dei. Quis potest excogitare quanta ipsius terre erit amenitas, aeris serenitas, quam incomparabilis celi pulchritudo? Novos enim celos et novam terram expectamus. Tunc videbunt sancti omnia non solum in semetipsis, prout modo ex parte vident, sed multo excellentius et multo sublimius in Deo, in suis rationibus eternis, videlicet mundum archetipum qui in mente Dei erat antequam in hunc mundum sensibilem et visibilem prodiret.

Then, just as ‘God will be all in all’, (1Cor 15:28) so in a way will all things be God in God.

Tunc sicut Deus erit omnia in omnibus, sic quodammodo omnia in Deo Deus.







   See, then, twenty-three transfigurations.

Ecce viginti tres transfigurationes,

Eight of them are the Lord’s, who could be transfigured only in the body, which is signified by the number eight He himself is the primary number in solid things.

quarum octo sunt Domini, qui secundum corpus tantum transfigurari potuit, quod octonario designatur. Ipse enim est in solidis numerus primus.

Fifteen of them pertain to us, who can be transfigured in mind and body. May he who deigned to be transfigured for us deign to lead us to that most blessed transfiguration of the children of God (cf Gal 3:26). Amen.

Quindecim sunt nostre, qui mente et corpore possumus transfigurari, quos ad beatissimam transfigurationem filiorum Dei perducere dignetur qui pro nobis transfigurari dignatus est. Amen.








This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 1986....x....  .