fervent with love. Princes abandoned
their pomp; maidens suffered martyrdom. Whence came this influence? The
Messiah was come. These were the effect and sign of His coming.
773. Destruction of the Jews and heathen by Jesus Christ: Omnes gentes
venient et adorabunt eum.156 Parum est ut,157 etc. Postula a me.158
Adorabunt eum omnes reges.159 Testes iniqui.160 Dabit maxillam
percutienti.161 Dederunt fel in escam.162
774. Jesus Christ for all, Moses for a nation.
The Jews blessed in Abraham: "I will bless those that bless thee." But: "All
nations blessed in his seed." Parum est ut,163 etc.
Lumen ad revelationem gentium.164
Non fecit taliter omni nationi, said David, in speaking of the Law. But, in
speaking of Jesus Christ, we must say: Fecit taliter omni nationi.165 Parum
est ut, etc., Isaiah. So it belongs to Jesus Christ to be universal. Even
the Church offers sacrifice only for the faithful. Jesus Christ offered that
of the cross for all.
775. There is heresy in always explaining omnes by all, and heresy is not
explaining it sometimes by all. Bibite ex hoc omnes;166 The Huguenots are
heretics in explaining it by all. In quo omnes peccaverunt,167 the Huguenots
are heretics in excepting the children of true believers. We must, then,
follow the Fathers and tradition in order to know when to do so, since there
is heresy to be feared on both sides.
776. Ne timeas pusillus grex.168 Timore et tremore.169--Quid ergo? Ne timeas
modo timeas. Fear not, provided you fear; but if you fear not, then fear.
Qui me recipit, non me recipit, sed eum qui me misit.170
Nemo scit, neque Filius.171
Nubes lucida obumbravit.172
Saint John was to turn the hearts of the fathers to the children, and Jesus
Christ to plant division. There is not contradiction.
777. The effects in communi and in particulari. The semi-Pelagians err in
saying of in communi what is true only in particulari; and the Calvinists in
saying in particulari what is true in communi. (Such is my o
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