The last seven stanzas of this hymn are used in the Moz. Brev. at
Compline on Passion Sunday, and daily until Maundy Thursday.
56 Cf. Job. vii. 14: "Then Thou scarest me with dreams, and terrifiest
me through visions."
95 In the translation of this stanza the explanation of Nebrissensis
is adopted, an early editor of Prudentius (1512) and one of the
leaders of the Renaissance in Spain. He considers that "the few of
the impious who are condemned to eternal death" are the incurable
sinners, _immedicabiles_. Others attempt to reconcile these words
with the general belief of the early Church by maintaining that
_non pii_ is not equivalent to _impii_, but rather refers to the
class that is neither decidedly good nor definitely bad, and that
the mercy of God is extended to the majority of these. A third view
is that the poet is speaking relatively, and means that few are
condemned in proportion to the number that deserve condemnation.
In whatever way the words are explained, it is interesting to find
an advocate of "the larger hope" in the fourth century.
105 Cf. Rev. xvii. 8: "The beast that thou sawest was, and is not;
and is about to come up out of the abyss, and to go into perdition."
109 Cf. 2 Thess. ii. 4: "The son of perdition, who opposeth and
exalteth himself above all that is called God, or that is worshipped;
so that he as God sitteth in the temple of God, showing himself that
he is God."
127 The phrase _rorem subisse sacrum_ would suggest baptism by
sprinkling, except that Prudentius uses the word loosely elsewhere.
Immersion was undoubtedly the general practice of the early Church,
"clinical" baptism being allowed only in cases of necessity.
128 The anointing with oil showed that the catechumen was enrolled
among the spiritual priesthood, and with the unction was joined the
sign of the Cross on the forehead.