Per Fidem Solam: Romans 3:24 in the Würzburg Glosses

Romans 3 in the Würzburg Codex (f2r)

I have already written on the Irish Würzburg glosses here. I'm working through Romans 3 for school at the moment and so I thought I would examine the Würzburg glosses to see how an early Irish theologian interpreted the same text in the 8th century.

I've reproduced both the biblical text and the glosses here together. The glosses are italicized and were originally written in Gaelic and Latin.

^"23For all have sinned and do need the glory of God. ²⁴Being justified freely by his grace [that is, by faith alone, i.e. the faith of belief in Jesus Christ], through the redemption that is in Christ Jesus, [that is, it is He that has redeemed and it is He also that is the ransom, i.e. by the blood] ²⁵Whom God had proposed to be a propitiation [that is, it has been set forth in the mysteries of the Godhead, to make atonement for those who believe his liberation would be in the blood], through faith in his blood, [that is, through the faith of every one who believes in his salvation through His blood] to the showing of his justice, for the remission of former sins."

The gloss 'Per Fidem Solam'
added in tiny a tiny hand over 'per gratiam ipsius'

What is interesting is the phrase 'by faith alone'. Our Irish scribe added this gloss in Latin (per fidem solam) over verse 24 'justified freely by his grace' (Iustificati gratis per gratiam ipsius) and then expanded it with a Gaelic gloss relating this justification by faith alone to faith in Christ.

Luther was famously criticized for adding 'alone' (allein) to his German translation of Romans 3.28, 'man is justified by faith [alone]', although it doesn't appear in the Greek (or Latin text). Of course Luther's 1522 translation wasn't the first vernacular translation to add 'alone' to Romans 3.28. Several earlier Roman Catholic editions did the same thing (e.g. the Nuremberg Bible of 1488, the Geneva Italian version of 1476). In a similar fashion our 8th century Irish theologian interpreted Romans 3.24 as teaching justification per fidem solam. Luther, it seems, wasn't alone.

... id est per fidem solam ...
... per gratiam ...

Judas the Trógán

Book of Armagh f. 38a.
Trógán is added to the second column half way
down the page in the center margin.

In the Book of Armagh at Matthew 10:4, next to Judas Iscariot's name the Irish scribe wrote trógán in the margin (i.e. miserable wretch). Irish commentators like Cummian regarded Judas as one the chief heretics of the world, along with Simon Magus and Arius, "whose memory is deadly." 

A far more elaborate scribal attack on the enemies of Christ can be seen in a 14th century Greek-Latin diglot manuscript of the Gospels (Greg. & Aland no. 54). In that particular manuscript, possibly written by an Armenian scribe, four different ink colours are used for the gospel content.

For the general narrative he used vermillion, for the words of Jesus he used red, (some bible's still employ this tradition today), for OT quotes of the followers of Jesus (e.g. Mary, John the Baptist, the disciples) he used blue. But for Judas, the Pharisees, the devil and (strangely) for the shepherds in the nativity account, he used black ink.

The Symbols of the Evangelists in the Irish Tradition

Book of Kells, f. 27v

A seventh century Irish commentary on the four Gospels (Expositio quattuor evangeliorum) explains the four symbols of the Evangelists; “There are four symbols which designate the four Evangelists: a man’s face for Matthew; a calf’s face for Luke; a lion’s face for Mark; and an Eagle’s face for John. All these our Lord Jesus Christ fulfilled in Himself. He was a man in his birth, a calf in his sacrifice, a lion in his resurrection, and an eagle in his ascension.”

Another Irish writer (Smaragdus, d.843) applies the symbols to the Christian's life. The Lion represents the strong in faith; the Calf, the merciful; the Man, humility; and the Eagle stands for the mystic.

The ultimate source for these widespread symbols of the four evangelists is in Ezekiel 1.10 and Revelation 4.7. Next time you're in an old church keep your eye out for these four symbols, you're bound to see them somewhere. 

(To my Corkonians, have you noticed them above the west front facade of St. Finbarr's Cathedral?)

The Magi Tradition in the Early Irish Church

Gentile da Fabriano's Adoration of the Magi (1423)

The Three Wise Men or Magi are an integral part to our conception of the traditional Christmas Nativity scene. The Magi’s cameo appearance in Scripture is confined to Matthew’s Gospel, where they are simply referred to as Magi (μάγοι), not kings and not three. Not surprisingly much of the traditional Christian nativity scene is taken from Patristic exegesis and apocryphal writings. For example, how many Christmas cards have we seen with Mary on a donkey en route to Bethlehem? This story of the donkey is not found in the Bible but is drawn from the apocryphal work known as the Protoevangelium of James (17.2). Also, why do we always see nativity scenes with an ox and a donkey peering into the crib? They are not mentioned in the Gospel accounts; rather this is the direct influence of Patristic exegesis, which applied the ox and donkey of Isaiah 1.3 to the birth of Jesus and the acceptance of Christ by the Gentiles (Greg. of Nazianzus, On the Birth of Christ: Oration 38.17). A reminder that Israel had rejected her Messiah but the Gentiles had believed.

The brief account of the Magi in Matthew’s Gospel was soon supplemented with plenty of legend and lore. The early Irish church was among the earliest parts of the western church to develop the Magi stories. The names of the Magi are given in two eighth century works associated with the Irish tradition (Collectanea et Flores, and Excerptions partum). The Magi are named as; Balthasar, Melchoir and Gaspar. These names were not invented by the Irish but were taken from earlier Greek Magi traditions.

The tradition of the Magi being three in number was derived from the three different gifts listed in Matthew’s Gospel (gold, frankincense and myrrh). The idea that they were kings was derived from Psalm 72.11, "And all kings of the earth shall adore him: all nations shall serve him." (Tertullian, Adversus Marcionem 3.13). In the east, however, there is an ancient tradition that the Magi were 12 in number. Several lists of the 12 Magi survive in Syriac and Armenian manuscripts.

Early Irish works (e.g. Expositio IV Evangeliorum, and In Matthaei Evangelium Expositio) interpreted the three Magi as representing descendants of the three sons of Noah, which encompassed all of humanity. Furthermore, since the three Magi had come to see the Word incarnate, they also represented the means of interpreting the written Word of God, namely the historical, theological and eschatological aspects!

The seventh century Irish writer, Augustinus Hibernicus, suggested various interpretations on the nature of the star that guided the Magi. He rejected the idea that it was a natural star on the basis that God had already fixed the stars in the firmament (Gen 1.7). He argued that the guiding star might have been an angel (cf. Rev 1.20 where stars are symbolically referred to as angels), or more likely the Holy Spirit.

The Story of the Arrival of the Magi in
an Leabhar Breac
fol. 137a.

Perhaps the most interesting development of the Magi tradition in Ireland is an extended account of their arrival in Bethlehem. The manuscript an Leabhar Breac preserves the story in Gaelic. The story begins with St. Joseph standing outside a house in Bethlehem chatting to Simeon. He sees the colorful Magi approach and wonders if they might be Druids because they seem to be arguing over astrology. Joseph is not impressed with the strange visitors and pointedly asks them, “Tell me, for God’s sake, who you are, and from where have you come to my house without my permission?” Unperturbed the Magi inform Joseph that they have come from India and Arabia and “various lands in the eastern world.” They even inform Joseph on the names of their horses; Dromann-Darii, Madian, and Effan (this is borrowed from Isaiah 60.6 dromedarii Madian et Epha (i.e. “camels of Madian and Epha”). They tell Joseph that they have come to worship the king of the world. Reluctantly Joseph lets them enter the house, but sends Simeon after them to keep an eye on things.

Simeon reports back to Joseph that these Druids are fine fellows for they all kissed the child’s feet in reverence and presented him with beautiful gifts, moreover, “they are not like the shepherds who gave him no gifts!”

The Magi bless Joseph informing him that he is truly blessed to be the foster father of the Son of God.

“O righteous and holy man, you have great good fortune, if you but know it, for the son of the King of heaven and earth is under your fosterage. For we, indeed, have more knowledge of the one who is in your care than you have. The boy who is with you is the God of gods, and Lord of lords, the creator of the elements, the angels and the archangels.”

Joseph’s initial suspicion of these strange men gives way to joy and he invites them to a meal. The Magi decline the invitation, “For we have already been satisfied with the heavenly banquet!” The whole visit is interpreted by the narrator as marking “the beginning of the Gentiles’ belief in Christ, and the gifts they offered were the first offerings of the Gentiles to God, their first-fruits.”

Charlemagne and the Irish

Coronation of Emperor Charlemagne

Emperor Charlemagne is well known for his political and cultural achievements in what is termed the Carolingian Renaissance. The court of Charlemagne was a meeting point of three cultural and scholarly traditions, the Irish, Italian and English. Many Irish scholars contributed to this European cultural revival. Among these wandering Irish scholars was the famous Clement of Ireland (c. 750 – 818) who was a teacher under the patronage of Charlemagne. His arrival to the continent was mentioned in the medieval ‘Life of Charlemagne’ by Notker Balbulus (c. 884).

“Now it happened, when Charlemagne had begun to reign alone in the western parts of the world, and the pursuit of learning had been almost forgotten throughout all his realm, and the worship of the true God was faint and weak, that two Irishmen came from Ireland to the coast of Gaul along with certain traders of Britain. These Irishmen were unrivalled for their skill in sacred and secular learning: and day by day, when the market crowds gathered round them for trade, they exhibited no goods for sale, but cried out and said, "Everyone that desires wisdom, let him draw near and take it at our hands; for it is wisdom that we have for sale."

Now they declared that they had wisdom for sale because they said that the people cared not for what was given freely but only for what was sold, hoping that this might incite them to purchase wisdom along with other goods; and also perhaps hoping that by this announcement they themselves might become a wonder and a marvel to everyone: which indeed turned out to be the case. They continued shouting their proclamation and in the end those who wondered at them, or perhaps thought them insane, brought the matter to the ears of King Charlemagne, who always loved and sought after wisdom. Charlemagne ordered them to come with all speed into his presence and asked them if it were true, as fame reported of them, that they had brought wisdom with them. They answered, "We both possess it and are ready to give it, in the name of God, to those who seek it worthily." Again he asked them what price they asked for it; and they answered, "We ask no price, O king; but we ask only for a fit place for teaching and quick minds to teach; and besides food to eat and clothing, for without these we cannot accomplish our pilgrimage." This answer filled the king with a great joy… he made one of them named Clement reside in Gaul, and to him he sent many boys both of noble, middle and humble birth…and he set aside for them buildings suitable for study. But he sent the second Irish scholar into Italy and gave him the monastery of Saint Augustine near Pavia, that all who wished might gather there to learn from him.”