CatholicaAtkinson, The Passions and the Homilies from Leabhar Breac (1887) — English translation (the editor omits the homily’s long Latin passages)
1 And after the eight days were accomplished that the child should be circumcised, his name
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2 was called Jesus, which was called by the angel before he was conceived in the womb. Luke the evangelist, the man of this latter narrative, chief disciple of Paul
3 the apostle, chosen physician of body and soul of every faithful person in the
4 Church, it is he who relates the wondrous deed that came to pass on this
5 day — namely, that Jesus Christ, son of God the Father according to divinity and to humanity,
6 that son, namely, of holy Mary the virgin’s daughter according to humanity and divinity,
7 God and man in the unity of one person, submitted to the law of circumcision
8 like a true man, on the eighth day after his birth, to fulfil
9 the law of Moses. Now the side to which this narrative is akin in
10 Luke is where he said before in his Gospel: “And it happened,
11 while they were there, the days of her purification were fulfilled that she should bring forth, and she brought forth
12 her firstborn son”; and so it is on the track of those words and of that
13 testimony that the evangelist says: “And after the eight days were accomplished,
14 that the child should be circumcised.” It is asked here, why does
15 the evangelist say that it was after eight days the circumcision was performed? For
16 it was on the eighth day itself that the circumcision was done. As if he had said
17 plainly: it was at the end of seven days and at the beginning of the eighth day
18 that the time of the circumcision came. Jesus then submitted to the law of circumcision,
19 or it was at the end of the eighth day that it was done; it is a proper narrative without
20 figure afterwards therein; or again, there is a manner of speaking here
21 which is usual in the Scripture — namely, a narrative of the part
22 for the whole, or of the whole for the part; and that it was in such wise that
23 Luke the evangelist made this narrative when he said: “And after the eight days were accomplished,” etc., and after the circumcision of the child at the end of eight days.
24 The circumcision here spoken of is one of the kinds of baptism of the Old
25 Testament. For there are six kinds of baptism in the Old Testament,
26 by which the baptism of the New was prefigured: of which the first kind is when
27 the Spirit of the Lord was borne upon the waters, and divided the waters from the waters; the second
28 kind is the Flood in the time of Noah, which signifies the mortification
29 of all sins in the flood of baptism; the third kind is the sprinkling of the blood
30 of the lamb in Egypt, whereby the people of Israel was freed from the Egyptian
31 bondage, which signifies the body and blood of our Lord Jesus Christ,
32 through which the spiritual people is freed from the darkness of sins, whereof he himself
33 said: he who eats my body and drinks my blood, he remains in me
34 and I in him; the fourth kind is the passing of the Red Sea by the freed
35 people with Pharaoh drowned, which signifies the passage of everyone
36 through baptism, the devil being drowned in his temptations [i.e. snares];
37 the fifth kind is the blood of the three-year-old red heifer, which signifies
38 the bloody works mortified in the threefold man; the sixth kind is this very
39 circumcision now narrated.
40 Now the rite and religion of circumcision, at the command of God the Father, took
41 its beginning from the blessed patriarch Abraham; from whom also it arose that on the day of circumcision
42 a name should be fitted to little children, because he himself also, when he received from God the covenant
43 of circumcision, on the same day received an increase of name.
44 For even Abraham himself, when he accepted the covenant of circumcision
45 from God, received an addition of name — Abraham. For three
46 names went upon him, as Philisio relates in treating of the book of
47 Job — namely, Ram and Abram and Abraham: Ram was his name before the begetting of
48 children, that is, “high father”; Abram was his name after the begetting of children, that is,
49 “high father”; Abraham was his name when he submitted to the law
50 of circumcision, and believed God in the wondrous thing that was promised him
51 and to his wife — namely, that a son would be begotten of them in their old age — even
52 Isaac; and it is the same as “father of many”, that is, father of many nations, for
53 great was the number of the children and the nations that were born of Isaac; and moreover,
54 he is reckoned as father to all the faithful who would believe
55 in the perfect faith. It is asked, why was Abraham circumcised first? For this
56 reason: because it had been promised to him that of his seed a Saviour should be born
57 who would free us from every sin through baptism. But Abraham was
58 circumcised so that, since he had believed God perfectly in mind, he might receive in his body
59 the sign of circumcision, both as a mark of chastening from all
60 defilement of flesh and spirit, and for those who should belong to this seed and to this faith.
61 Now Abraham was ninety and nine years old when he
62 circumcised the flesh of his foreskin. And it is for this reason that he submitted to
63 the law of circumcision at that age: because it was then that the Lord
64 enjoined that commandment upon him; so that it is an example that it is not right
65 to delay or to postpone the divine commandments without fulfilling them at the time in
66 which they are commanded by God. It was fitting that on the same day on which God promised that
67 Isaac should be born contrary to nature, he should receive circumcision, which is the sign of faith.
68 Now Ishmael was circumcised in the thirteenth year of his age, which also
69 the Arabs who were instructed by him observed. Moreover, of many nations —
70 especially those bordering on Judea and Palestine — the peoples are circumcised to this day;
71 and especially the Egyptians, the Idumaeans, the Ammonites and the Moabites, and the whole region
72 of the Saracens who dwell in the wilderness. And on the same day Abraham was circumcised,
73 and Ishmael his son and all the men of his house, both those born in the house
74 and those bought, were circumcised together. Now Isaac was the first to be circumcised on the eighth day:
75 for Abraham was the first after circumcision to have a son born to him; and not undeservedly, since it was not according to nature but according to the commandment
76 of the Lord that he was born, he was the first to fulfil the precept of circumcision.
77 Now circumcision is commanded to be performed on the eighth day, for thus it is written in the law:
78 an infant of eight days shall be circumcised among you; every male
79 whose flesh of the foreskin shall not have been circumcised, that soul shall be blotted out from his
80 people, because he has made my covenant void. It is asked, what did circumcision
81 avail women in those days? — so that perhaps the golden ear-ring which was fastened
82 to the ear of daughters at once at their birth took the place of
83 circumcision for them; or again, that it was the offering of the menses(?) and the labour of
84 child-bearing; or again, because it is the complete human being that man and woman together make, and
85 circumcision in one of the pair — that of the man only — took the place of circumcision for both. Now in three
86 ways was circumcision practised: first, that the people of God might be recognised
87 among the nations — for when they were alone in the desert, they were not circumcised;
88 secondly, that their bodies might be recognised in war; thirdly, on account of the promise of grace
89 in which was to be appeased by chastity. The whole member is commanded
90 to be circumcised — first, that it might temper the heat of lust in coition
91 itself; secondly, because what ought to be veiled does not, by the cutting, detract from
92 the body’s decency. Editor omits corresponding Latin passage
93 But it is asked here concerning this commandment of circumcision, what moved
94 Moses — since it was he who most glorified that commandment, and wrote it in the books
95 of the written law — to circumcise himself, for it is not told that anyone else
96 circumcised children of his except only one son of his sons: his
97 mother circumcised him with a sharp stone, because the angel had appointed death for her, unless
98 she circumcised; but all who were born in the desert were left to be
99 circumcised under Joshua son of Nun. Editor omits corresponding Latin passage. It is certain that it was on account of a mystery that Moses neglected
100 the commandment during the forty years he was in the desert,
101 and fulfilled it for six hundred and eighty years before that time.
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Editor omits corresponding Latin passage 102 For that is fitting for the interpreter and for the mystery of the Scripture — that Moses should
103 exalt the circumcision and Joshua should fulfil it; for figures
104 and shadows were in the law, but truth and the fulfilment of
105 those figures are in the Gospel, as John testifies, saying:
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Editor omits corresponding Latin passage 106 “The law of the divine teaching was given through Moses son of Amram, but grace and
107 truth were fulfilled through Jesus Christ, Son of the living God”; Editor omits corresponding Latin passage
108 for it is little that the teaching of the law availed to sanctify anyone and to perfect him,
109 until the Holy Spirit came through Jesus Christ with the teaching of the Gospel. Editor omits corresponding Latin passage. Now with
110 knives and stones was the circumcision performed; and it may be
111 that it was of the rock from which the streams burst forth in the desert that they were made,
112 and that it was for that reason the apostle said, “the rock that followed them
113 while they were in the desert”; or that it was from the streams which burst
114 forth from the rock that accompanied them during the forty
115 years that the rock was said to follow them; or that it was because of Christ, who was
116 appointed through it to be their help and their rule,
117 that the rock was said to follow them; for it is through Christ alone that all the faithful
118 were healed, and are healed, and shall be healed. After
119 the people had passed over the river Jordan, then Joshua circumcised them in the land
120 that is called Gilgal, that is, “revelation”, that is, “manifestation”; for there was manifested to him
121 there the angel of God in armour, protecting and guarding the people
122 that were sanctified there through the circumcision. Now Jesus was circumcised for this reason,
123 lest he should seem to transgress the law; from which he says: I came not to destroy the law but
124 to fulfil it. Our Redeemer, therefore, who came into the world without sin
125 that he might take away the sins of the world, even as by his baptism he consecrated the washing-waters
126 of the waters, so also by the circumcision which he underwent he purged not his own sins — for
127 there were none — but taught that our old nature should be renewed in himself. Why, then, does not
128 the Church of Christ pass by and turn to the commandment of circumcision, as it does to baptism? This
129 is the reason: because the circumcision belonged to the figures and shadows of the Old
130 Testament, and these departed when the truth came into the new presence
131 to which they prophesied; but the baptism belongs to the truth of the new presence to
132 which they prophesy; and therefore it remains for ever
133 with the Church. Editor omits corresponding Latin passage
[lt ]3[gt ][For the remainder, which is almost entirely in Latin, see Appendix.]
134 The only further Irish passage occurs at the very end of the homily in; the text in the transcript runs as follows:
135 There shall be found that honour — namely, the unity of the noble, venerable, almighty Holy Trinity, Father and Son and Holy Spirit. O loving mercy of almighty God, may we all attain to that unity; may we merit it, may we dwell in it, for ever and ever, amen.
136 XIV
137 ‘All things therefore whatever you would that men should do to you, so also do
138 you to them.’ Every good, then, that you desire men to do to you,
139 even so do to them; Editor omits corresponding Latin passage. for that is the law and
140 the prophecy.
141 O forbidding of every falsehood, O proclaimer and teacher of every truth,
142 O peace-maker between God and men, Jesus Christ, Son of the living God, Saviour of the whole world,
143 it is he who spoke these words to instruct his apostles and his disciples, and all
144 his Church, concerning the ordinance of almsgiving — namely, that men should do good
145 and give alms to their neighbour, as they would wish all good things to be done to themselves; it is to them
146 that Jesus says, “all things, Editor omits corresponding Latin passage”.
147 Now Matthew son of Alphaeus, the prudent elder of the Hebrews, the
148 fourth man who wrote and recounted the divine Gospel, it is he who wrote
149 these words in the body of the Gospel, saying on the track of his teacher
150 Jesus, “all things whatever you will”. The connection of this counsel: it is the side near to
151 Matthew where he said before this: Editor omits corresponding Latin passage. ‘If you, being men, know how to give
152 good things to your children, how much more shall your heavenly Father
153 give good things to those who ask him’; so that it is on the track of those words
154 that Jesus gave this counsel: “all things, Editor omits corresponding Latin passage.” For the law and
155 prophecy enjoin the giving of love to one’s neighbour; Editor omits corresponding Latin passage. for it is the pillar and summit
156 of divine teaching — almsgiving; Editor omits corresponding Latin passage. for almsgiving is the proper virtue of
157 Christians: Editor omits corresponding Latin passage. for the other virtues, they are with good men and with evil men;
158 Editor omits corresponding Latin passage. but almsgiving belongs only to good men; Editor omits corresponding Latin passage. and therefore
159 Jesus says: Editor omits corresponding Latin passage. ‘All men shall know that you are of my
160 company, if you have love one for another’; Editor omits corresponding Latin passage. and Jesus says again:
161 Editor omits corresponding Latin passage. ‘This is my commandment to you, that you love one another, as I have loved
162 you.’ Editor omits corresponding Latin passage. Now how love ought to be given, Jesus himself declares:
163 Editor omits corresponding Latin passage. he it is who teaches many times in the Scripture that friends should be loved
164 in it, and enemies loved for its sake; Editor omits corresponding Latin passage. for this is the due
165 of almsgiving in truth — to love one’s friend in God and one’s enemy for God’s sake.
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Editor omits corresponding Latin passage 166 For many men love their neighbours, and not for almsgiving’s sake, but for
167 fleshly kinship; Editor omits corresponding Latin passage. those, then, love their neighbour, and not for
168 almsgiving’s sake, and there is no reward for it; Editor omits corresponding Latin passage. for it is not to perfection that they love,
169 but to flesh; Editor omits corresponding Latin passage. and therefore, when the Lord said,
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Editor omits corresponding Latin passage 170 “This is my commandment to you, that you love one another,” and he deserved it at once,
171 “as I have loved you”; Editor omits corresponding Latin passage. as if he had said plainly:
172 “love you one another, for this cause — because I have loved you.”
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Editor omits corresponding Latin passage 173 It was for no other cause that Jesus loved his apostles, but for kindling-love and for alms;
174 Editor omits corresponding Latin passage. as it was not for any other cause, then, that Jesus loved
175 his disciples but for kindling-love and for alms, even so let each of
176 us love the other, and not for fleshly kinship or for worldly
177 advantage, but for charity and for alms; Editor omits corresponding Latin passage. and all that we wish
178 to be done to us by our neighbours, even so let us do to them,
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Editor omits corresponding Latin passage 179 and therefore Jesus says here, “all things, Editor omits corresponding Latin passage”. Now as we desire
180 help from our neighbours in everything we need — if we were
181 hungry, that they would give us food; if we were thirsty, that they would give us drink;
182 if we needed a guest-house, that they would give us hospitality;
183 if we were naked, that they would give us clothing; if we were
184 sick, that they would come to visit us; if we were in prison, that they would come
185 to loose us — even so let us give eagerly our help
186 to our neighbours in everything they need. Editor omits corresponding Latin passage. And as we do not wish
187 to be hurt by anyone else on earth, even so let us not hurt
188 anyone; Editor omits corresponding Latin passage. and as we desire pardon from the folk who have hurt us,
189 even so let us give pardon to the folk who have hurt us. Editor omits corresponding Latin passage. And
190 let each of us give help to another, as far as he can: Editor omits corresponding Latin passage. he who is strong,
191 let him strengthen the weak; Editor omits corresponding Latin passage. he who is quick and agile, let him urge on the slothful; Editor omits corresponding Latin passage. he who is
192 watchful, let him waken the sleepy; Editor omits corresponding Latin passage. he who is abstinent, let him rebuke the gluttonous;
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Editor omits corresponding Latin passage 193 he who is chaste, let him warn the adulterous; Editor omits corresponding Latin passage. he who is earnest
194 and charitable, let him enjoin charity upon another; Editor omits corresponding Latin passage. he who is gentle and
195 patient, let him summon the wrathful man mildly and gently and lovingly and
196 charitably; Editor omits corresponding Latin passage. he who is fervent and joyful in spiritual joy, let him drive
197 worldly sadness from his neighbour; Editor omits corresponding Latin passage. he who is wise and steadfast, let him teach
198 wisdom to another; Editor omits corresponding Latin passage. he who subdues in himself the passion of vainglory,
199 let him subdue the vainglory of another; Editor omits corresponding Latin passage. he who is humble and lowly, let him bring
200 the proud man down to lowliness.
201 Editor omits corresponding Latin passage. Now when we do all these things out of pious affection
202 towards our neighbours, then we fulfil the commandment that is preached here,
203 “all things, Editor omits corresponding Latin passage”. And here also we fulfil this commandment:
204 “love your neighbour as you love yourself.” Editor omits corresponding Latin passage. And though this commandment is
205 narrow in words, yet it is broad in meaning and in interpretation and in equity; Editor omits corresponding Latin passage. for
206 of all the things that are commanded in the divine law and are not fulfilled in this commandment
207 of almsgiving — what is there? as the apostle testifies, saying: Editor omits corresponding Latin passage. ‘it is almsgiving(charity)
208 in truth that fulfils the divine law’; Editor omits corresponding Latin passage. and therefore it is confirmed
209 here: “for this is the law and the prophets” — Editor omits corresponding Latin passage. as if he had said, it is
210 alms in true speech that fulfils and crowns the divine law and the
211 prophecy. Editor omits corresponding Latin passage. For this commandment of alms is enjoined in the law when
212 it is said: Editor omits corresponding Latin passage. ‘if you find your friend’s ox wandering on the mountain,
213 pass it not by, but take it up along with it’; Editor omits corresponding Latin passage. and the same commandment of alms is enjoined in
214 the prophecy when it is said: Editor omits corresponding Latin passage. ‘divide and break your bread
215 to the hungry, and give welcome and hospitality to the folk that need
216 it’; Editor omits corresponding Latin passage. ‘if you find anyone without clothing, give him clothing, and
217 despise him not nor neglect him, but as your own body.’ Editor omits corresponding Latin passage. Now that which
218 was enjoined there in the commandments of the Old Testament, the same thing Jesus teaches
219 here in the New, saying, “all things”, Editor omits corresponding Latin passage.
220 Now it is in praise of alms that Solomon says: Editor omits corresponding Latin passage. ‘alms is strong and
221 powerful as death’; Editor omits corresponding Latin passage. for as death parts the soul
222 from the body, so alms separates the perfect mind from
223 earthly joys to heavenly joys. Editor omits corresponding Latin passage. And Solomon says again
224 in praise of alms: Editor omits corresponding Latin passage. “the lamp of alms is a lamp of fire and flame.”
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Editor omits corresponding Latin passage 225 The lamps spoken of here are the souls of the saints and of the righteous,
226 full of love of the Lord; Editor omits corresponding Latin passage. they love their neighbours as
227 they love themselves; Editor omits corresponding Latin passage. those lamps are of fire and flame: Editor omits corresponding Latin passage. the lamp of fire first
228 in almsgiving, when they burn within; Editor omits corresponding Latin passage. the lamp of flame moreover in
229 works of righteousness, when they shine outwardly to all; Editor omits corresponding Latin passage. and therefore
230 Solomon says: “the many waters could not quench
231 alms(charity).” Editor omits corresponding Latin passage. The waters and rivers Solomon speaks of here are
232 the assaults of the temptations, whereby the righteous are tried, whether willingly or unwillingly;
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Editor omits corresponding Latin passage 233 for the righteous are tried in these three ways — through
234 false persecutions, through flattering words, through the crafty
235 snares of the ancient enemy, the devil; Editor omits corresponding Latin passage. yet they are not overcome by
236 any of these means — and rightly, for they are full of charity and mercy,
237 of love and fear of the Lord; Editor omits corresponding Latin passage. and therefore they say
238 boldly with the apostle: Editor omits corresponding Latin passage. “What thing,” says the apostle, “shall separate
239 us from the love of Christ? shall tribulation, or distress, or persecution,
240 or hunger, or misery, or nakedness, or peril, or the sword?” Editor omits corresponding Latin passage. ‘Though
241 a man gives his alms, all his treasure to the poor of the Lord,
242 it is nothing at all before God for the greatness of the alms.’ Editor omits corresponding Latin passage. For wonderful,
243 “man gives his alms, all his treasure to the poor of the Lord;
244 it is nothing at all before God for the greatness of the alms.” Editor omits corresponding Latin passage. For wonderful,
245 great and wonderful is the alms — a true witness of the earthly
246 treasures: Editor omits corresponding Latin passage. for fitting it is to despise the earthly treasures
247 for the sake of the heavenly treasures. Editor omits corresponding Latin passage. It is fitting, moreover, that many should be in the portico and in the new presence
248 when almsgiving takes hold; Editor omits corresponding Latin passage. for it is for his alms
249 and for his gentleness and for his offerings that God was pleased with Abel,
250 son of Adam; Editor omits corresponding Latin passage. it is for his alms moreover that Noah was saved upon the waves of the
251 Flood; Editor omits corresponding Latin passage. it is for his alms and for his perfect humility that Abraham was saved
252 from the dangers he met in his pilgrimage; Editor omits corresponding Latin passage. it is for his alms and for his gentleness
253 that Moses son of Amram was saved from the trials in which he was; Editor omits corresponding Latin passage. it is for his
254 alms and for the strength of his faith that David was saved from the persecutions
255 he suffered in his exile: Editor omits corresponding Latin passage. it is for their alms that the three boys were saved from the
256 fiery furnace into which they were cast; Editor omits corresponding Latin passage. it is for her alms that
257 Mary’s virginity was preserved and she was saved from the bed of men; Editor omits corresponding Latin passage. it is for his alms that
258 Paul the apostle rebuked Peter the apostle; Editor omits corresponding Latin passage. it is for his alms that
259 Peter accepted his rebuke from him; Editor omits corresponding Latin passage. it is for alms that Christians confess
260 their sins to the Lord of the elements; it is for alms moreover that their sins are
261 loosed and forgiven them by Jesus Christ, Son of the living God. Editor omits corresponding Latin passage. Now this treasure of alms is not found
262 by any other means, but by the bestowal of the
263 Holy Spirit, as the apostle testifies, saying: Editor omits corresponding Latin passage. ’the love of God is poured out
264 in our hearts," says the apostle, “and it is through the Holy Spirit
265 given to us that this treasure comes.’ Editor omits corresponding Latin passage. This is the treasure through which
266 all sins are loosed and forgiven to men, as
267 Jesus himself said of Mary Magdalene on account of the greatness of her alms: Editor omits corresponding Latin passage. “her many sins are
268 forgiven and loosed,” said Jesus, “to Mary Magdalene, for the greatness of her
269 mercy and her alms”; Editor omits corresponding Latin passage. and the apostle says again in praise of alms:
270 “alms cover a multitude of sins.”
271 Editor omits corresponding Latin passage. This is the royal treasure by which the just attain the heavenly kingdom,
272 as the apostle said: Editor omits corresponding Latin passage. ‘I show to you now a way which is nobler
273 still’ — namely, the way of almsgiving. Editor omits corresponding Latin passage. Now the Lord loves him who loves alms;
274 Editor omits corresponding Latin passage. almsgiving loves him who loves his neighbour; Editor omits corresponding Latin passage. but he who is not in
275 almsgiving is not in God, for alms is a name of God. Editor omits corresponding Latin passage. It is in praise of
276 alms that the apostle said: Editor omits corresponding Latin passage. ’though I speak with the tongues of men and of
277 angels, if I have not alms(charity), I am become as sounding brass or
278 a tinkling cymbal’; Editor omits corresponding Latin passage. or though I have prophecy, or though I know all
279 mysteries and hidden things of the future, and though I have all faith so that I
280 could remove mountains, if I have not alms(charity), it profits me
281 nothing; Editor omits corresponding Latin passage. and though I distribute all my goods to the poor of the Lord, and though
282 I give my body to the fire to be burned, if I have not alms(charity),
283 it profits me nothing at all. Editor omits corresponding Latin passage. Alms(charity) is patient and kind:
284 it envies not, it does nothing in vain; Editor omits corresponding Latin passage. it is not puffed up,
285 it is not covetous — alms; Editor omits corresponding Latin passage. it seeks not its own; Editor omits corresponding Latin passage. it is not
286 provoked with another; it does no evil, thinks no ill of
287 the world; Editor omits corresponding Latin passage. it is grieved by unrighteousness, but rejoices in the presence
288 of the truth; Editor omits corresponding Latin passage. it bears all persecutions, believes all
289 promises, hopes for all rewards. Editor omits corresponding Latin passage. Alms endures for ever;
290 Editor omits corresponding Latin passage. alms is not hasty amid reproaches and blushes and evils, but gentle,
291 fair, mild amid hatreds; Editor omits corresponding Latin passage. gentle amid wraths,
292 innocent amid deceits; Editor omits corresponding Latin passage. it sorrows [and sighs and mourns] over
293 the unrighteousness done in its presence, but rejoices in the truth. Editor omits corresponding Latin passage. O
294 beloved brethren, then, says the wise man, desire alms to
295 do it!
[gap: extent: 5 lines]
296 Now the folk who love not this treasure of alms here,
297 they shall be left after death in the abyss of hell, to be tormented and to be damned
298 for ever and ever; Editor omits corresponding Latin passage. there shall vengeance without mercy befall the folk who
299 showed no mercy; Editor omits corresponding Latin passage. there shall all the unmerciful be condemned to
300 crosses and pains and manifold tortures; Editor omits corresponding Latin passage. there shall they have
301 no rest nor refuge, but everlasting, eternal
302 pain shall be theirs.
303 But they who have followed this high virtue of charity shall be called into the heavenly
304 kingdom, where unfailing charity remains; where there shall be no
305 infirmity, for all shall be in perpetual health; where no death, for
306 all shall enjoy everlasting life; where no discord, for all shall rest in
307 the highest peace; where no hunger, for all shall be filled with the heavenly bread;
308 where is the fellowship of the nine ranks of heaven that sin not;
309 where is the unity of the divinity of Jesus Christ; where is the highest unity of the holy
310 Trinity, Father and Son and Holy Spirit.
311 O loving mercy of almighty God, may we all attain to that unity:
312 may we merit it, may we dwell in it, for ever and ever, amen.
313 Here begins “ON ALMSGIVING” (DON ALMSAIN).