All Saints' Day

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XXXVI. Kalande Novembris. Natale Omnium Sanctorum
36. November 1: Nativity of All Saints
 Preface_Align_Text-Preface_Align 1. Halige lareowas ræddon þæt seo geleaffulle gelaðung þisne dæg Eallum Halgum to wurþmynte mærsige, and arwurðlice freolsige; for þan ðe hi ne mihton heora ælcum synderlice freolstide gesettan, ne nanum menn on andweardum life nis heora eallra nama cuð, swa swa Iohannes se Godspellere[1] on his gastlican gesihðe awrat, þus cweðende, “Ic geseah swa micele menigu, swa nan man geryman ne mæg, of eallum ðeodum and of ælcere mægðe, standende ætforan Godes þrymsetle, ealle mid hwitum gyrlum gescrydde, healdende palm-twigu on heora handum, and sungon mid hluddre stemne, ‘Sy hælu urum Gode þe sitt ofer his þrymsetle.’ And ealle englas stodon on ymbhwyrfte his þrymsetles, and aluton to Gode, þus cweðende, ‘Sy urum Gode bletsung and beorhtnys, wisdom and þancung, wurðmynt and strengð, on ealra worulda woruld.’ Amen.” 1. Holy teachers have taught that the believing church should reverently observe and celebrate this day in honor of all the saints, because they could not set a feast-day for each of them separately, nor are all their names known to any man in the present day. As John the Evangelist wrote, describing his spiritual vision: “I saw such a great gathering, so many that no one could number, of all people and from every nation, standing before the throneseat of God, clothed all in white garments, holding palmbranches in their hands, and singing with a loud voice, ‘Salvation is of our God Who sits on His throneseat.’ And all the angels stood in a circle around His throneseat and bowed before Him, saying, ‘Blessing and brightness, wisdom and thanksgiving and honor and strength be to our God, world without end.’ Amen.”[2] NativityAllSaintsOE-NativityAllSaintsME 2. Godes halgan sind englas and menn. Englas sind gastas butan lichaman. Þa gesceop se Ælmihtiga Wealdend on micelre fægernysse, him sylfum to lofe, and to wuldre and wurðmynte his mægenþrymme on ecnysse. Be þam we forhtiað fela to sprecenne, for þan ðe Gode anum is to gewitenne hu heora ungesewenlice gecynd, butan ælcere besmitennysse oþþe wanunge, on ecere hluttornysse þurhwunað. Þeahhwæðere we oncnawað on halgum gewritum, þæt nigon engla werod sind wunigende on heofonlicum þrymme, þe næfre nane synne ne gefremedon. Þæt teoðe werod þurh modignesse losode, and to awyrgedum gastum behwyrfede wurdon, and ascofene of heofonlicere myrhðe inn to hellicere susle. 2. God’s saints are angels and men. Angels are spirits without bodies, whom the Almighty Ruler shaped with great beauty, for His own honor and glory and praise of His majesty through eternity. Concerning this, we fear to say much, because God alone knows how their invisible nature continues in eternal purity without any blemish or impairment. Yet we know from the Holy Writ[3] that there are nine hosts of angels dwelling in heavenly majesty who never did any wrongdoing. The tenth host, through arrogance, strayed and were made to become cursed spirits, and were expelled from heavenly joy into hellish torment.[4] NativityAllSaintsOE-NativityAllSaintsME 3. Soðlice sume ðæra haligra gasta, þe mid heora Scyppende þurhwunodon, to us asende cumað, and towearde ðing cyðað. Sume hi wyrcað, be Godes dihte, tacna and gelomlice wundra on middangearde. Sume hi synd ealdras gesette þam oðrum englum, to gefyllenne þa godcundlican gerynu. Þurh sume gesett God and toscæt his domas. Sume hi sind swa micclum to Gode geðeodde, þæt nane oðre him betwynan ne synd, and hi ðonne on swa micclan maran lufe byrnende beoð, swa micclum swa hi Godes beorhtnysse scearplicor sceawiað. Nu is þes dæg þisum englum arwurðlice gehalgod, and eac þam halgum mannum, þe þurh miccle geðincða fram frymðe middangeardes Gode geþugon. 3. But some of those holy spirits who continued with their Creator come sent to us and make known things about the future. Some of them, at God’s command, work signs and frequent wonders on earth. Some of them are set as chiefs over other angels to oversee the divine mysteries. Through some, God sets and determines His judgment. Some of them are so greatly united with God that none stand between them, and therefore those angels burn with so much greater love inasmuch as they more keenly behold the brightness of God. Today is now reverently hallowed for these angels, and also for those holy people who, from the beginning of the world, have increased toward God with great honor. NativityAllSaintsOE-NativityAllSaintsME 4. Of þisum wæron ærest heahfæderas, eawfæste and wuldorfulle weras on heora life, witegena fæderas, þæra gemynd ne bið forgiten, and heora nama þurhwunað on ecnysse; for þan ðe hi wæron Gode gecweme þurh geleafan, and rihtwisnysse, and gehyrsumnysse. Þisum fyligð þæra witegena gecorennys: hi wæron Godes gesprecan, and þam he æteowde his digelnysse, and hi onlihte mid gife þæs Halgan Gastes, swa þæt hi wiston þa towerdan ðing, and mid witigendlicere gyddunge bododon. Witodlice þa gecorenan witegan mid manegum tacnum and forebicnungum on heora life scinende wæron. Hi gehældon manna untrumnysse, and deaddra manna lic to life arærdon. Hi eac for folces þwyrnysse heofonan scuras oftugon, and eft miltsigende getiþodon. Hi heofodon folces synna, and heora wrace on him sylfum forscytton. Cristes menniscnysse, and his ðrowunge, and ærist, and upstige, and ðone micclan dom, þurh ðone Halgan Gast gelærede, hi witegodon. 4. Of these people, the earliest were the patriarchs, lawfast and glorious men during their lives, the fathers of prophets, whose memories will not be forgotten and whose names will continue throughout eternity; for they were pleasing to God in their faith and righteousness and obedience. The elect of the prophets followed these men—they were the speakers of God, and to them He revealed His mysteries, and He opened their eyes with the grace of the Holy Spirit, so that they had knowledge of things to come and proclaimed them with prophetic songs. Indeed, these chosen prophets were radiant with many signs and fortokens in their lives. They healed the people’s infirmities and raised dead bodies back to life. Because of the people’s wickedness, they also withheld showers from heaven and in pity allowed them again. They lamented the sin of the people and prevented their misery by taking it on themselves. Christ’s humanity and His passion and resurrection and ascension and the great judgement, which they learned through the Holy Ghost, they prophesied. NativityAllSaintsOE-NativityAllSaintsME 5. On ðære Nywan Gecyðnysse forðstop Iohannes se Fulluhtere, seðe mid witegunge Cristes tocyme bodode, and eac mid his fingre hine gebicnode. "Betwux wifa bearnum ne aras nan mærra mann þonne is Iohannes se Fulluhtere." Þisum Godes cempan geþwærlæcð þæt twelffealde getel Cristes apostola, þe he sylf geceas him to leorning-cnihtum, and hi mid rihtum geleafan and soðre lare geteah, and eallum ðeodum to lareowum gesette, swa þæt se sweg heora bodunge ferde geond ealle eorðan, and heora word becomon to gemærum ealles ymbhwyrftes. To ðisum twelf apostolum cwæð se Ælmihtiga Hælend, "Ge sind middangeardes leoht: scine eower leoht swa ætforan mannum, þæt hi geseon eowre godan weorc, and wuldrian eowerne Fæder þe on heofonum is. Ge sind mine frynd, and ic cyðe eow swa hwæt swa ic æt minum Fæder gehyrde." Eornostlice Drihten forgeaf þa mihte his twelf apostolum, þæt hi ða ylcan wundra worhton þe he sylf on middangearde gefremode. And swa hwæt swa hi bindað ofer eorðan, þæt bið on heofonum gebunden; and swa hwæt swa hi unbindað ofer eorðan, þæt bið unbunden on heofonum. Eac he him behet mid soðfæstum behate, þæt hi on ðam micclum dome ofer twelf domsetlum sittende beoð, to demenne eallum mannum þe æfre on lichaman lif underfengon.[9] 5. In the New Testament, John the Baptist stepped forward, who made known the coming of Christ with prophecy, and pointed Him out with his finger as well. “Among all the children of women there did not arise a better man than John the Baptist.”[5] The twelvefold number of Christ’s apostles are also accounted with God’s champions, whom He chose for Himself as disciples and instructed in right faith and true knowledge and sent as teachers to all tribes, so that the sound of their testimony went around all the earth and their words came to the furthest boundaries.[6] To these twelve apostles the Almighty Savior said, “You are the light of the world. Shine your light before men, so that they may see your good work and glorify your Father who is in heaven. You are my friends, and I make known to you whatever I have heard from my Father.”[7] Truly the Lord gave power to his twelve apostles, that they might work the same wonders that he himself performed on earth; and whatever they bind on earth will be bound in heaven, and whatever they unbind on earth will be unbound in heaven.[8] He also promised with a steadfast promise that in the Great Judgement they would be sitting in twelve judgementseats to judge all those who have ever had life in the body. NativityAllSaintsOE-NativityAllSaintsME 6. Æfter þam apostolican werode we wurðiað þone gefæstan heap Godes cyðera, þe ðurh mislice tintrega Cristes ðrowunge werlice geefenlæhton, and ðurh martyrdom þæt upplice rice geferdon. Sume hi wæron mid wæpnum ofslagene, sume on lige forswælede, oðre mid swipum ofbeatene, oþre mid stengum þurhðyde, sume on hengene gecwylmede, sume on widdre sæ besencte, oðre cuce behylde, oðre mid isenum clawum totorene, sume mid stanum ofhrorene, sume mid winterlicum cyle geswencte, sume mid hungre gecwylmede, sume handum and fotum forcorfene, folce to wæfersyne, for geleafan and halgum naman Hælendes Cristes. Þas sind þa sigefæstan Godes frynd, þe ðæra forscyldgodra ealdormanna hæsa forsawon, and nu hi sind gewuldorbeagode midsige heora þrowunga on ecere myrhðe. Hi mihton beon lichamlice acwealde, ac hi ne mihton fram Gode þurh nane tintregunga beon gebigede. Heora hiht wæs mid undeadlicnysse afylled, þeah ðe hi ætforan mannum getintregode wæron. Hi wæron sceortlice gedrehte, and langlice gefrefrode; for þan ðe God heora afandode swa swa gold on ofne, and he afunde hi him wyrðe, and swa swa halige offrunga, hi underfeng to his heofonlican rice. 6. After the apostolic host, we honor the victorious band of God’s martyrs, who through various torments courageously imitated the suffering of Christ, and through martyrdom ascended to the celestial kingdom. Some of them were slain by weapons; some burned up in flames; others beaten with scourges; others pierced through with spears; some tortured in crucifixion; some sunk in the wide sea; others flayed alive; others torn with iron claws; some overcome by stoning; some vexed by winter chill; some afflicted by hunger; some, with hands and feet cut off, made a spectacle to people for their faith and for the holy name of Jesus Christ. These are the victorious friends of God, who rejected the commands of wicked rulers and now are crowned in glory with the victories of their suffering in eternal joy. They might have been killed bodily, but they could not be turned from God by any torment. Their hope was satisfied by immortality, though they were tormented by men. They were vexed shortly and consoled longly, because God tried them as gold in a furnace and found them worthy, and as holy offerings He received them into His heavenly kingdom. NativityAllSaintsOE-NativityAllSaintsME 7. Æfter ablunnenre ehtnysse reðra cynega and ealdormanna, on siblicere drohtnunge Godes gelaðunge, wæron halige sacerdas Gode ðeonde, þa mid soðre lare and mid halgum gebysnungum folces menn to Gode symle gebigdon. Heora mod wæs hluttor, and mid clænnysse afylled, and hi mid clænum handum Gode Ælmihtigum æt his weofode ðenodon, mærsigende þa halgan gerynu Cristes lichaman and his blodes. Eac hi offrodon hi sylfe Gode liflice onsægednysse butan womme, oþþe gemencgednysse þwyrlices weorces. Hi befæston Godes lare heora underþeoddum, to unateorigendlicum gafele, and heora mod mid þreatunge, and bene, and micelre gymene to lifes wege gebigdon, and for nanum woruldlicum ege Godes riht ne forsuwodon; and ðeah ðe hi swurdes ecge ne gefreddon, þeah ðurh heora lifes geearnunga hi ne beoð martyrdomes bedælede, for þan þe martyrdom bið gefremmed na on blodes gyte anum, ac eac swylce on synna forhæfednysse, and on biggenge Godes beboda. 7. Once the persecution of savage kings came to an end, in the peaceful conversation of God’s assembly holy priests were growing toward God, men who with sound doctrine and holy examples always turned the minds of the people back to God. Their souls were pure and filled with cleanness, and with clean hands they served God Almighty at His alter, celebrating the holy mysteries of Christ’s body and blood. They also offered themselves to God as a living oblation, without blemish or works mixed with perversity. They fixed the teaching of God in their followers as an unfailing tribute, and with rebuke and prayer and great diligence turned their souls toward the way of life. For no fear of the world would they keep silent concerning God’s law. And though they did not feel the persecution of the sword, yet, for the merits of their lives they are not deprived martyrdom; for martyrdom is not achieved by the shedding of blood alone, but also by abstaining from sin and by observing God’s commands. NativityAllSaintsOE-NativityAllSaintsME 8. Þysum fyligð ancersetlena drohtnung, and synderlic ingehyd. Þa on westenum wunigende, woruldlice estas and gælsan mid strecum mode and stiðum life fortrædon. Hi forflugon woruldmanna gesihðe and herunge, and on waclicum screafum oððe hulcum lutigende, deorum geferlæhte, to engelicum spræcum gewunode, on micclum wundrum scinende wæron. Blindum hi forgeafon gesihðe, healtum færeld, deafum hlyst, dumbum spræce. Deoflu hi oferswyðdon and afligdon, and ða deadan þurh Godes mihte arærdon. Seo boc þe is gehaten Uitae Patrum sprecð menigfealdlice embe þyssera ancersetlena, and eac gemænelicra muneca drohtnunge, and cwyð, þæt heora wæs fela ðusenda gehwær on westenum and on mynstrum wundorlice drohtnigende, ac swa þeah swyðost on Egipta lande. Sume hi leofodon be ofete and wyrtum, sume be agenum geswince, sumum ðenodon englas, sumum fugelas, oðþæt englas eft on eaðelicum forðsiðe hi to Gode feredon. 8. The way of life and private knowledge of the anchorites and hermits follow. These men, dwelling in wastes, trod worldly favor and extravagance underfoot with strict souls and stern lifestyles. They fled from the sight and praise of worldly men, and, skulking in squalid caves or huts, keeping company with beasts, becoming accustomed to angelic speech, they shone with great splendor. They gave sight to the blind, movement to the lame, hearing to the deaf, speech to the mute. They overcame demons and put them to flight, and raised the dead through the power of God. The book Vitae Patrum speaks at length about these anchorites, and more generally about the community of monks, and tells us that there were several thousand of them dwelling wonderfully in both wastes and monasteries, and exceedingly so in the land of Egypt.[10] Some of them lived on fruits and herbs, some of them by their own labor; angels served some, and birds served others, until angels carried them to God in an easy death. NativityAllSaintsOE-NativityAllSaintsME 9. ✠ Eala ðu, eadige Godes cennestre, symle mæden Maria, tempel ðæs Halgan Gastes, mæden ær geeacnunge, mæden on geeacnunge, mæden æfter geeacnunge, micel is ðin mærð on ðisum freolsdæge betwux þam foresædum halgum; for þan ðe ðurh þine clænan cenninge[12] him eallum becom halignyss and ða heofonlican geðincðu. We sprecað be ðære heofonlican cwene endebyrdlice æfter wifhade, þeahhwæðere eal seo geleaffulle gelaðung getreowfullice be hire singð, þæt heo is geuferod and ahafen ofer engla werod to þam wuldorfullan heahsetle. Nis be nanum oðrum halgan gecweden, þæt heora ænig ofer engla werod ahafen sy, buton be Marian anre. Heo æteowde mid hire gebysnungum þæt heofonlice lif on eorðan, for þan þe mægðhad is ealra mægna cwen and gefera heofonlicra engla. Ðyses mædenes gebysnungum and fotswaðum fyligde ungerim heap mægðhades manna on clænnysse þurhwunigende, forlætenum giftum, to ðam heofonlicum brydguman Criste geþeodende mid anrædum mode, and haligre drohtnunge, and sidefullum gyrlan, to þan swiðe, þæt heora for wel menige for mæigðhade martyrdom geðrowodon, and swa mid twyfealdum sige to heofonlicum eardungstowum wuldorfulle becomon. 9. ✠ O Blessed Theotokos,[11] Mary Ever-Virgin, temple of the Holy Ghost, maiden before conceiving, maiden in conceiving, maiden after conceiving, great is your glory on this feast-day among the aforementioned saints, because through your pure birth holiness and heavenly honor came to them all. We speak concerning the heavenly queen, as is custom, according to her womanhood; yet all the assembly of believers faithfully sing of her that she is exalted and lifted over the hosts of angels up to the glorious throne. It is not said of any other saint that they are lifted up over the hosts of angels, but only of Mary alone. Through her conduct, she modeled heavenly life on earth, for celibacy is queen of all virtues and the companion of heavenly angels. A countless number of celibate people followed the Virgin’s example and footsteps, continuing in chasteness, letting go of marriage, joining themselves to their heavenly bridegroom Christ with resolved minds and holy conduct and modest apparel, to the point that a good many of them suffered martyrdom for their chasteness, and so they came with a twofold reward to their wonderful heavenly dwellingplace. NativityAllSaintsOE-NativityAllSaintsME 10. Eallum ðisum foresædum halgum, þæt is, englum and Godes gecorenum mannum, is þyses dæges wurðmynt gemærsod on geleaffulre gelaðunge, him to wurðmynte and us to fultume, þæt we ðurh heora þingrædene him geferlæhte beon moton. Þæs us getiðige se mildheorta Drihten, þe hi ealle and us mid his deorwurðan blode fram deofles hæftnedum alysde. We sceolon on ðyssere mærlican freolstide mid halgum gebedum and lofsangum us geinnian, swa hwæt swa we on oðrum freolsdagum ealles geares ymbrynes, þurh mennisce tyddernysse hwonlicor gefyldon, and carfullice hogian þæt we to ðære ecan freolstide becumon. 10. The honor of this day is celebrated in the assembly of believers, for all these aforementioned saints (that is, the angels and God’s chosen people), as an honor for them and a help for us, that through their intercession we might be in fellowship with them. May the kindhearted Lord grant us this fellowship, He who freed us and all of them from the devil’s captivity with His dear-precious blood. On this splendid feast-day, we ought to make up for ourselves whatever we, through our human weakness, only did slightly on the other feast-days over the course of the year, with holy supplications and songs of praise, and we ought to carefully reflect on it so that we may come to the eternal feast-day. NativityAllSaintsOE-NativityAllSaintsME De Evvangelio Concerning the Gospel NativityAllSaintsOE-NativityAllSaintsME 11. Videns Iesus turbas ascendit in montem: et reliqua.[13] 11. Jesus, seeing the multitudes, ascended the mountain: and the rest. NativityAllSaintsOE-NativityAllSaintsME 12. Ðæt halige godspel, þe nu lytle ær ætforan eow gerædd wæs, micclum geþwærlæcð þyssere freols-tide, forðan ðe hit geendebyrt þa eahta eadignyssa ðe ða halgan to heofonlicum geðincðum gebrohton. 12. This holy Gospel, which was read to you a little earlier, very much aligns with this feast-day, because it outlines the eight beatitudes that have brought the saints to their heavenly ranks. NativityAllSaintsOE-NativityAllSaintsME 13. Matheus awrat on þysum dægþerlican godspelle, þæt se Hælend on sumere tide “gesawe micele menigu him fyligende; þa astah he uppon ane dune. Þa ða he gesæt, þa genealæhton his leorning-cnihtas him to, and he undyde his muð, and hi lærde, þus cweðende, ‘Eadige[14] beoð þa gastlican ðearfan: for þan ðe heora is heofonan rice. Eadige beoð þa liþan: for þan ðe hi geahniað þæt land. Eadige beoð þa ðe heofiað: for þan ðe hi beoð gefrefrode. Eadige beoð ða þe sind ofhingrode and ofþyrste æfter rihtwisnysse: for þan ðe hi beoð gefyllede. Eadige beoð þa mildheortan: for þan ðe hi begitað mildheortnysse. Eadige beoð þa clænheortan: for þan ðe hi geseoð God sylfne. Eadige beoð ða gesibsuman: for þan ðe hi beoð Godes bearn gecigede. Eadige beoð þa ðe þoliað ehtnysse for rihtwisnysse: for þan ðe heora is heofonan rice. Ge beoð eadige, þonne eow man wyrigð and eower eht and ælc yfel ongean eor sprecð leogende for me. Blissiað and fægniað, for þan ðe eower med is menigfeald on heofenum.’” 13. Matthew wrote in today’s Gospel that Jesus once “saw a great crowd following him, so he climbed up a mountain. And when he sat down, his disciples came near to him. He opened his mouth and taught them, saying: ‘Happy are the spiritual poor, for theirs is the kingdom of heaven. Happy are the gentle, for they will inherit the land. Happy are those who mourn, for they will be comforted. Happy are those who are hungry and thirsty for righteousness, for they will be filled. Happy are the kind-hearted, for they will receive kind-heartedness. Happy are the pure-hearted, for they will see God Himself. Happy are the peaceful, for they will be called the children of God. Happy are those who suffer persecution for righteousness, for theirs is the kingdom of heaven. Happy are you when people insult you and persecute you and speak all evil against you falsely because of me: Rejoice and be glad, for your rewards will be manifold in heaven.’”[15] NativityAllSaintsOE-NativityAllSaintsME 14. ✠ Se wisa Augustinus trahtnode þis godspel, and sæde, þæt seo dun þe se Hælend astah getacnað ða healican bebodu soðre Rihtwisnysse: þa læssan beboda wæron gesette ðam Iudeiscan folce. An God þeahhwæðere gesette, þurh his halgan witegan, þa læssan bebodu Iudeiscre ðeode, þe mid ogan ða gyt gebunden wæs; and he gesette, þurh his agenne Sunu, þa maran bebodu cristenum folce, þa ðe he mid soðre lufe to alysenne com. Sittende he tæhte: þæt belimpð to wurðscipe lareowdomes. Him to genealæhton his discipuli, þæt hi gehendran wæron lichamlice, þa ðe mid mode his bebodum genealæhton. Se Hælend geopenode his muð. Witodlice se geopenode his muð to þære godspellican lare, se ðe on ðære ealdan æ gewunelice openode þæra witegena muð. Þeahhwæðere his muðes geopenung getacnað þa deoplican spræce ðe he ða forðateah. 14. ✠ Wise Augustine[16] explained this Gospel and said that the mountain which Jesus climbed signifies the lofty commandments of true righteousness. The lesser commandments were set down for the Jewish people. Yet the One God Who set down these lesser commandments through His holy prophets for the Jewish people, who were bound to them by fear, also set down through His own Son the greater commandments for Christian people, whom he came to deliver with true love. Jesus taught sitting down, which is a dignity belonging to teacherdom. His disciples drew near to him, so they would   physically be closer to him, as their souls drew near to his commandments. Jesus opened his mouth; indeed, he opened his mouth to the teaching of the Gospel, he who in the Old Law customarily opened the mouths of the prophets.[17] Yet the opening of his mouth signifies the profoundly deep speech which he then drew forth. NativityAllSaintsOE-NativityAllSaintsME 15. He cwæð, “Eadige beoð þa gastlican ðearfan, forðan þe heora is heofonan rice.” Hwæt sind ða gastlican ðearfan buton ða eadmodan, þe Godes ege habbað, and nane toðundennysse nabbað? Godes ege is wisdomes angynn, and modignyss is ælcere synne anginn. Fela sind ðearfan þurh hafenleaste, and na on heora gaste, forðan ðe hi gewilniað fela to hæbbenne. Sind eac oðre ðearfan, na ðurh hafenleaste ac on gaste, forðan þe hi synd, æfter þæs apostolican cwyde, “Swa swa naht hæbbende, and ealle ðing geagnigende.” On þas wisan wæs Abraham ðearfa, and Iacob, and Dauid, se ðe, on his cynesetle ahafen, hine sylfne geswutelode þearfan on gaste, þus cweðende, “Ic soðlice eom wædla and þearfa.” Þa modigan rican ne beoð þearfan ne þurh hafenleaste ne on gaste, forðan ðe hi synd gewelgode mid æhtum, and toðundene on mode. Þurh hafenleaste and on gaste synd þearfan ða fullfremedan munecas, þe for Gode ealle ðing forlætað to ðan swiðe, þæt hi nellað habban heora agenne lichaman on heora anwealde, ac lybbað be heora gastlican lareowas wissunge; and forði swa micclum swa hi her for Gode on hafenleaste wuniað, swa micclum hi beoð eft on ðam toweardan wuldre gewelgode. 15. He said, “Happy are the spiritual poor, for theirs is the kingdom of heaven.” Who are the spiritual poor but the humble, who have the fear of God and do not have any arrogance? The fear of God is the beginning of wisdom, and pride is the beginning of every sin.[18] Many are poor because they lack means, and not in their spirit, because they desire to have much. On the other hand, there are poor, not by lacking means, but the poor in spirit, because they are, according to the apostle’s saying, “as those having nothing, but possessing everything.”[19] In this way was Abraham poor, and Jacob, and David, he who—exalted on his royal throne—declared himself poor in spirit, saying, “I am truly needy and poor.”[20] The prideful rich are neither poor in spirit nor poor in means, because they are swollen with their possessions and enlarged in their minds. Those perfect monks are poor in both means and spirit, who have given up everything for God, to the point that they do not have power over their own bodies, but live by the direction of the spiritual teacher; and therefore, as greatly as they live here in poverty for God, just as greatly will they later be enriched in the coming splendor. NativityAllSaintsOE-NativityAllSaintsME 16. “Eadige beoð þa liðan, forðan þe hi þæt land geagniað.” Þa synd liðe and gedefe, þa ðe ne wiðstandað yfelum, ac oferswyðað mid heora goodnysse þone yfelan: hi habbað þæt land þe se sealm-sceop embe spræc, “Drihten, þu eart min hiht: beo min dæl on þæra lybbendra eorðan.” Þæra lybbendra eorðe is seo staðelfæstnyss þæs ecan eardes, on ðam gerest seo sawul swa swa se lichama on eorðan. Se eard is rest and lif gecorenra halgena. 16. “Happy are the gentle, for they will inherit the earth.” These are the gentle and meek: the ones who do not face evil with force, but overcome evil by their goodness. They have the land which the psalm-poet spoke of: “Lord, you are my hope. Be my portion in the land of the living.”[21] The land of the living is the steadfastness of the eternal country, in which the soul rests as the body does on earth. That country is the rest and life of the chosen saints. NativityAllSaintsOE-NativityAllSaintsME 17. “Eadige beoð ða þe heofiað, forðan ðe hi beoð gefrefrode.” Na beoð þa eadige, þe for hynðum oððe lirum hwilwendlicra hyðða heofiað; ac ða beoð eadige, ðe heora synna bewepað, forðan þe se Halga Gast hi gefrefrað, se ðe deð forgyfenysse ealra synna, se is gehaten Paraclitus, þæt is, Frefrigend, forðan ðe he frefrað þæra behreowsigendra heortan þurh his gife. 17. “Happy are those who mourn, for they will be comforted.” Those who mourn because of disgrace or the loss of temporary gain are not happy; but those who weep over their sins are happy, because the Holy Ghost will comfort them, the one who grants forgiveness for sins, who is called the Paraclete (that is, the Comforter), because he comforts the hearts of the contrite by his grace. NativityAllSaintsOE-NativityAllSaintsME 18. “Eadige beoð þa þe sind ofhingrode and ofþyrste æfter rihtwisnysse, forðan ðe hi beoð gefyllede.” Se bið ofhingrod and ofðyrst æfter rihtwisnysse, se ðe Godes beboda lustlice gehyrð, and lustlicor mid weorcum gefylð: se bið þonne mid þam mete gefylled ðe Drihten embe spræc, “Min mete is, þæt ic wyrce mines Fæder willan, þæt is rihtwisnys.” Þonne mæg he cweðan mid þam sealm-sceope, “Drihten, ic beo æteowed mid rihtwisnysse on ðinre gesihðe, and ic beo gefylled, þonne ðin wuldor geswutelod bið.” 18. “Happy are those who are hungry and thirsty for righteousness, because they will be filled.” He is hungry and thirsty for righteousness who gladly hears the commandments of God and even more gladly fulfills them by his works. He will then be filled with the meat which the Lord talked about: “My meat is that I work the will of my Father,”[22] that is, righteousness. Then he might say with the psalm-poet, “Lord, I will appear with righteousness in your sight, and I will be filled when your splendor is made known.”[23] NativityAllSaintsOE-NativityAllSaintsME 19. “Eadige beoð þa mildheortan, forðan þe hi begytað mildheortnysse.” Eadige beoð þa ðe earmra manna þurh mildheortnysse gehelpað, forðan ðe him bið swa geleanod, þæt hi sylfe beoð fram yrmðe alysede.

“Eadige beoð þa clænheortan, forðan ðe hi geseoð God sylfne.” Stunte synd þa ðe gewilniað God to geseonne mid flæsclicum eagum, þonne he bið mid þære heortan gesewen; ac heo is to clænsigenne fram leahtrum, þæt heo God geseon mage. Swa swa eorðlic leoht ne mæg beon gesewen buton mid clænum eagum, swa eac ne bið God gesewen buton mid clænre heortan.

“Eadige beoð þa gesibsuman, forðan ðe hi beoð Godes bearn gecigede.” On sibbe is fulfremednyss þær ðær nan ðing ne þwyrað: forði synd þa gesibsuman Godes bearn, forðan ðe nan ðing on him ne wiðerað ongean God. Gesibsume sind þa on him sylfum, ðe ealle heora modes styrunga mid gesceade gelogiað, and heora flæsclican gewilnunga gewyldað swa þæt hi sylfe beoð Godes rice. Ðeos is seo sib ðe is forgyfen on eorðan þam mannum þe beoð godes willan. God ure Fæder is gesibsum; witodlice forði gedafenað þam bearnum þæt hi heora Fæder geefenlæcon. 19. “Happy are the kind-hearted, for they will receive kind-heartedness.” Happy are those who help destitute people through their kind-heartedness, because they will be likewise rewarded, that they themselves will be freed from distress.

“Happy are the pure-hearted, for they will see God Himself.” Foolish are they who wish to see God with their fleshly eyes, when He will be seen with the heart. But it must be cleansed from its faults, that it might see God. Just as earthy light cannot be seen without clean eyes, so also God cannot be seen without a clean heart.

“Happy are the peaceful, for they will be called the children of God.” In peace there is perfection, which nothing can oppose. Therefore, the peaceful are the children of God, because nothing in them strives against God. They are peaceful in themselves, those who arrange all the stirrings of their mind with reason and control the desires of their flesh, so that they themselves are the kingdom of God. This is the peace which is given on earth to people of good will.[24] God our Father is peace: truly, it behooves the children to imitate their father. NativityAllSaintsOE-NativityAllSaintsME 20. “Eadige beoð ða ðe þoliað ehtnysse for rihtwisnysse, forðan ðe heora is heofonan rice.” Fela sind ða ðe ehtnysse ðoliað for mislicum intingum, swa swa doð mannslagan, and sceaðan, and gehwilce fyrnfulle; ac seo ehtnys him ne becymð to nanre eadignysse; ac seo ehtnys ana þe bið for rihtwisnysse geðolod becymð to ecere eadignysse. Nis to ondrædenne ðwyrra manna ehtnys, ac ma to forðyldigenne, swa swa Drihten to his leorning-cnihtum cwæð, “Ne ondræde ge eow ða ðe eowerne lichaman ofsleað, forðan ðe hi ne magon eowre sawle ofslean, ac ondrædað God, ðe mæg ægðer ge sawle ge lichaman on helle-susle fordon.” Ne sceole we ðeah þa ðwyran to ure ehtnysse gremian, ac swiðor, gif hi astyrede beoð, mid rihtwisnysse gestillan. Gif hi ðonne þære ehtnysse geswycan nellað, selre us bið þæt we ehtnysse ðolion þonne we riht forlæton. 20. “Happy are those who suffer persecution for righteousness, for theirs is the kingdom of heaven.” There are many who suffer persecution for various faults, such as manslaughterers, criminals, and all sinners; but that persecution does not count as happiness for them. Only that persecution which is suffered because of righteousness counts as eternal happiness. The persecution of wicked men is not to be feared, but rather to be endured. Just as the Lord said to his disciples: “Fear not those who slay your bodies, because they cannot slay your souls. But fear God, who can destroy both soul and body in hell-torment.”[25] However, we should not provoke the wicked to our persecution, but instead, if they are stirred up, we ought to still them with righteousness. If they will not then leave off their persecution, it will be better for us to suffer that torment than to forsake that which is right. NativityAllSaintsOE-NativityAllSaintsME 21. Eahta eadignyssa synd on þisum godspelle geendebyrde; is ðeah gyt an cwyde bæftan, ðe is geðuht swilce he sy se nygoða stæpe, ac he soðlice belimpð to ðære eahteoðan eadignysse, forðan ðe hi butu sprecað be ehtnysse for rihtwisnysse and for Criste. Þa eahta eadignyssa belimpað to eallum geleaffullum mannum, and se æftemysta cwyde, þeah ðe he synderlice to þam apostolum gecweden wære, belimpð eac to eallum Cristes limum, forðan ðe he nis se nygoða, ac fyligð þære eahteoðan eadignysse, swa swa we ær sædon. 21. There are eight beatitudes that are outlined in this Gospel. However, there is yet another sentence which follows, which seems to be the ninth step in the list, but certainly belongs to the eighth beatitude, because they both speak of persecution for one’s righteousness and for Christ. The eight beatitudes belong to all faithful people, as does this concluding sentence. Even though it was said separately to the apostles, it also pertains to all of Christ’s members, because it is not a ninth item, but follows the eighth beatitude, as we’ve just said. NativityAllSaintsOE-NativityAllSaintsME 22. Se Hælend cwæð, “Eadige ge beoð þonne man eow wyrigð, and eower eht, and ælc yfel ongean eow sprecð leogende for me.” Se bið eadig and gesælig þe for Criste ðolað wyriunge and hospas fram leasum licceterum, forðan ðe seo lease wyriung becymð þam rihtwisum to eadigre bletsunge. 22. Jesus said, “Happy are you when people insult you and persecute you and speak all evil against you falsely because of me.” He will be happy and blessed, who suffers cursing and reproach from false, feigning hypocrites for Christ, because false cursing will turn into a happier blessing for the righteous. NativityAllSaintsOE-NativityAllSaintsME 23. “Blissiað and fægniað, forðan ðe eower med is menigfeald on heofonum.” Geleaffullum gedafenað þæt hi wuldrion on gedrefednyssum, forðan ðe seo gedrefednys wyrcð geðyld, and þæt geðyld afandunge, and seo afandung hiht. Se hiht soðlice ne bið næfre gescynd, forðan þe Godes lufu is agoten on urum heortum þurh ðone Halgan Gast, se ðe us is forgifen. Be þisum cwæð se apostol Iacobus, “Eala ge mine gebroðra, wenað eow ælcere blisse, þonne ge beoð on mislicum costnungum, forðan þe seo afandung eowres geleafan is miccle deorwurðre þonne gold þe bið ðurh fyr afandod.” Eft cwyð þæt halige gewrit, “Læmene fatu beoð on ofne afandode, and rihtwise menn on gedrefednysse heora costnunge.” 23. “Rejoice and be glad, for your rewards will be manifold in heaven.” It behooves the faithful to glory in their tribulation, because tribulation works patience, and patience experience, and experience hope. Now hope will never be put to shame, because the love of God has been poured out into our hearts through the Holy Ghost, who is given to us.[26] Concerning this the Apostle James said, “Hail, you my brothers. Think of it as all joy when you are in various trials,”[27] for the proving of your faith is of much dearer worth than gold which is tried by fire.[28] Again, the Holy Writ says, “Earthen vessels are tried in a furnace, and righteous people in the tribulation of temptation.”[29] NativityAllSaintsOE-NativityAllSaintsME 24. Be þisum cwæð eac se Hælend on oðre stowe to his leorning-cnihtum, “Gif ðes middangeard eow hatað, wite ge þæt he me hatode ær eow; and gif hi min ehton, þonne ehtað hi eac eower.” Crist sylf wæs fram arleasum mannum acweald, and swa eac his leorning-cnihtas and martyras; and ealle ða ðe gewilniað arfæstlice to drohtnigenne on geleaffulre gelaðunge, hi sceolon ehtnysse ðolian, oððe fram ungesewenlicum deofle oððe fram gesewenlicum arleasum deofles limum: ac þas hwilwendlican ehtnyssa oþþe gedrefednyssa we sceolon mid gefean for Cristes naman geðafian, forðan ðe he þus behet eallum geðyldigum, “Blissiað and fægniað, efne eower med is menigfeald on heofonum.” 24. Jesus also spoke of this to his disciples in another place: “If the world hates you, know that it hated me before you, and if they persecuted me, they will also persecute you.”[30] Christ himself was killed by honorless men, and so also his disciples and martyrs and all those who wish to live piously in the faithful assembly will suffer persecution, either from the invisible devil or from the visible, honorless limbs of the devil. But we should submit to these temporary persecutions or tribulations with gladness, for the name of Christ; because he thus promised to all the patient, “Rejoice and be glad. Behold, your rewards will be manifold in heaven.” NativityAllSaintsOE-NativityAllSaintsME 25. We mihton ðas halgan rædinge menigfealdlicor trahtnian, æfter Augustines smeagunge, ac us twynað hwæðer ge magon maran deopnysse ðæron þearflice tocnawan; ac uton biddan mid inweardre heortan þone Ælmihtigan Wealdend, se ðe us mid menigfealdre mærsunge ealra his halgena nu todæg geblissode, þæt he us getiðige genihtsumnysse his miltsunge þurh heora menigfealdan þingrædena, þæt we on ecere gesihðe mid him blission, swa swa we nu mid hwilwendlicere þenunge hi wurðiað. 25. We might more fully explain this holy reading according to Augustine’s analysis, but it seems doubtful to us whether you may profitably understand the greater depth therein. But let us with our inward hearts pray to the Almighty Ruler, Who has now gladdened us today with the manifold celebration of all the saints, that He grant us the abundance of His mercy through their manifold intercessions, that we may ever rejoice in their sight with them, just as we now with temporary service honor them. NativityAllSaintsOE-NativityAllSaintsME 26. Sy wuldor and lof Hælendum Criste, se ðe is anginn and ende, Scyppend and Alysend ealra halgena, mid Fæder and mid Halgum Gaste, a on ecnysse. Amen. 26. Glory and praise be to Jesus Christ, who is the beginning and the end, Creator and Redeemer of all the saints, with the Father and with the Holy Ghost, forever into eternity. Amen.

Notes

  1. This is literally ‘Gospell-er’ or ‘one who does Gospels.’ It seems a shame to lose a lovely little word like ‘Gospeller.’ ^

  2. Revelation 7:9–10. ^

  3. Cf. the writings of Pseudo-Dionysius, for example. ^

  4. Ælfric describes the nature of angels at greater length in the first homily in this collection, De Initio Creaturae ‘Of the Beginning of Creation.’ ^

  5. Matthew 11:11. ^

  6. Cf. Psalm 19:4. ^

  7. Matthew 5:16 and John 15:15. ^

  8. Cf. Matthew 18:18. ^

  9. Here Ælfric draws a distinction between men, who have life in the body, and angels, who were described above as “spirits without bodies.” ^

  10. The first encyclopedic collection of the Vitae Patrum dates to 1615, though most of the original texts date from before the 5th century. ^

  11. OE cennestre is a particularly profound word. Generally speaking, it means ‘one who has borne a child; mother,’ but it also carries a sense of ‘one who produces; one who brings forth.’ The term seems to unite carrying a child and then delivering. The importance of ‘carrying’ leads me to translate the word as Theotokos, from the Greek meaning ‘God-bearer.’ (See also note 2 in the homily on the Feast of the Assumption.) ^

  12. These two words gave me perhaps the greatest trouble in all this translation. The OE clænan cenninge literally means ‘clean birth(?),’ but it’s unclear what the reference precisely is. It most probably refers to the Virgin Birth, Mary’s chaste childbirth of Christ. However, Ælfric also uses cenninge synonymously with ‘conception’ and combined with the possessive pronoun þine ‘your,’ the meaning is muddied further. What does ‘your conception’ mean? Is it ‘your conception’ of your child, or is it your mother’s ‘conception of you’? The first, the subjective genitive, would refer to Mary’s conception of Christ, while the second, the objective genitive, may be the earliest reference in Britain to the Immaculate Conception of Mary. I argued with myself over whether I could reasonably translate þine clænan cenninge as ‘your Immaculate Conception,’ but ultimately I decided against this until I can do suitable linguistic and historical research regarding the development of this doctrine in the early English Church. ^

  13. The Gospel reading for this feast day, the Latin reads:  “Jesus saw the crowds and went up onto a mountain: and the rest..." (Matthew 5:1). ^

  14. The Old English eadige can be glossed as ‘fortunate,’ ‘happy,’ or ‘blessed’ (which I use to refer to the Blessed Virgin Mary [cf. the homily for the Feast of the Assumption of Mary]). However, here ‘happy’ seems to capture the nature of eadige, even if most modern translations of this Bible passage do use ‘blessed.’ I considered using ‘fortunate,’ but ultimately discarded that option because I’d like to translate Old English words with the same English word where possible. ^

  15. Matthew 5:1–12. ^

  16. Saint Augustine of Hippo. His commentary may be found here. ^

  17. The grammar in the Old English is vague. I’m uncertain whether he here refers to Jesus as the one opening mouths in the Old Testament, and Ælfric is uniting Jesus and God, or if he refers to God who is now opening Jesus’ mouth. ^

  18. Cf. Proverbs 9:10 and Sirach 10:13. ^

  19. 2 Corinthians 6:10. ^

  20. Psalm 40:17. ^

  21. Psalm 142:5. ^

  22. John 4:34. ^

  23. Psalm 17:15. Modern Bible translations hardly agree on how to interpret this verse. ^

  24. Cf. Luke 2:14. ^

  25. Matthew 10:28. ^

  26. Cf. Romans 5:3–5. ^

  27. James 1:2. ^

  28. 1 Peter 1:7. It seems that Ælfric is citing James as the source for the whole sentence, but James 1:2 continues, “the trial [or proving] of your faith works patience.” The references to Romans, James, and 1 Peter are fluid and discuss similar topics, and Ælfric deftly weaves them together.^

  29. Here, Ælfric quotes St. Augustine’s exposition of the Lord's Prayer in Matthew 6. ^

  30. John 15:18, 20. ^

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