To the Church (Against Avarice) 2.36–3.15
Latin text: CSEL 8 (Latin text: CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 2
2.36CSEL 8:256–257
nisi forte tibi, quaecumque illa es, reuelatus a deo modus sit largitatis et praescriptos a spiritu sancto donandi. terminos habeas, quos excedi piaculum putes, ac transgressionis quodammodo genus iudices, si religiosior fueris quam a deo esse iubearis. si ita est, non prohibeo quin utaris scientia a diuinitate concessa. quodsi tam falsum est hoc quam friuulum, quae insania est, ut non quanta potes omnino facias per cautam et timidam prouisionem, cum ignores penitus quid tibi conpetat ad salutem?
Unless perhaps, whoever you are, the measure of generosity has been revealed to you by God, and you have limits of giving prescribed by the Holy Spirit, which you think it a sin to exceed, and you would judge it a kind of transgression if you were more religious than God commands. If so, I do not forbid you to use the knowledge granted by God. But if this is as false as it is frivolous, what madness is it not to do all you can, out of cautious and timid foresight, when you are wholly ignorant of what is needed for your salvation?
Notes and citation
Summary: Since no one knows how much giving salvation requires, all should give as much as they can.
Notes on the original text
- Digital text corrected (OCR slip): renelatus → reuelatus.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.36 (CSEL 8:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-36
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.37CSEL 8:257
Superest de ministris et sacerdotibus quiddam dicere, licet superflue forte aliqua dicantur. quidquid enim de aliis omnibus dictum est, magis absque dubio ad eos pertinet, qui exemplo esse omnibus debent et quos utique tanto antistare ceteris oportet deuotione quanto antistant omnibus dignitate. quid est enim aliud principatus sine meritorum sublimitate nisi honoris titulus sine nomine, aut quid est dignitas in indigno nisi ornamentum in luto? et ideo cunctos, qui sacri altaris suggestu eminent, tantum excellere oportet merito quantum gradu.
It remains to say something of the ministers and the priests, though perhaps some things may be said superfluously. For whatever has been said of all the others belongs without doubt more to those who ought to be an example to all, and who should surpass the rest in devotion as much as they surpass all in dignity. For what is high rank without loftiness of merit but a title of honor without substance? Or what is dignity in the unworthy but an ornament in the mud? And so all who stand high on the platform of the sacred altar ought to excel as much in merit as in rank.
Notes and citation
Summary: Clergy must surpass others in devotion as they do in rank.
- “Ministers and priests”: ministri are the lower clergy (deacons and others); sacerdotes here are the higher clergy, bishops and presbyters. The chapter numeral “VIIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): VIllI. Superest → Superest.
Topics: Church office, Ethics
Cite (SBL): Salvian, Eccl. 2.37 (CSEL 8:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-37
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.38CSEL 8:257
si enim uiris in plebe positis et mulierculis ipso sexu infirmioribus talem ac tam perfectam deus uiuendi regulam dedit, quanto utique esse illos perfectiores iubet, a quibus omnes docendi sunt, ut possint esse perfecti, et quos tam magni esse exempli in omnibus deus uoluit, ut eos ad singularem uiuendi normam non nouae tantum sed etiam antiquae legis seueritate constringeret? nam licet decretum uetus largam cunctis ampliandarum opum dederit facultatem, omnes tamen leuitas et sacerdotes intra certum habendi limitem coartauit, quos scilicet neque segetem neque uineam neque ullum omnino fundum habere permisit.
For if God gave such and so perfect a rule of life to men placed among the people and to women weaker by their very sex, how much more perfect does he command those to be by whom all are to be taught so that they may be perfect, and whom God willed to be so great an example in all things that he bound them to a singular norm of life by the severity not only of the new law but also of the old? For although the ancient decree gave all a broad freedom to increase their wealth, it confined all the Levites and priests within a fixed limit of possession, permitting them to have neither field of grain nor vineyard nor any land at all.
Num 18:20 (allusion, high confidence) · Deut 18:1 (allusion, high confidence)
Notes and citation
Summary: Even under the old law the Levites and priests were forbidden to own land.
- Num 18:20–24; Deut 18:1–2. Here sacerdotes are the priests of the old law.
Topics: Church office, Ethics
Cite (SBL): Salvian, Eccl. 2.38 (CSEL 8:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-38
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.39CSEL 8:257–258
ex quo intellegi potest, an ea nunc deus noster uelit in euangelio uiuentes clericos suos mundanis post se heredibus derelinquere, quae adhuc in lege positos ne ipsos quidem uoluit possidere. unde est quod eis saluator ipse in euangelio non ut ceteris uoluntarium sed imperatiuum officium perfectionis indicit. quid enim cum laico illi adulescenti dixisse legimus? si uis esse perfectus, uende quae habes et da pauperibus: quid autem ministris suis? nolite, inquit, possidere aurum neque argentum neque pecuniam in zonis uestris: non peram in uia neque duas tunicas neque calciamenta neque uirgam.
From this it can be understood whether our God now wants his clergy, living under the gospel, to leave to worldly heirs after them what he did not want even those under the law to possess. Hence the Savior himself in the gospel imposes on them the duty of perfection, not as a voluntary one as for others, but as a command. For what do we read that he said to that young layman? “If you wish to be perfect, sell what you have and give to the poor.” But what to his ministers? “Do not possess,” he says, “gold or silver or money in your belts; no bag for the journey, nor two tunics, nor shoes, nor staff.”
Matt 19:21 (quotation, high confidence) · Matt 10:9 (quotation, high confidence) · Matt 10:10 (quotation, high confidence)
Notes and citation
Summary: Christ counseled perfection to the rich young man but commanded poverty to his ministers.
- Matt 19:21; Matt 10:9–10.
Notes on the original text
- Digital text corrected (OCR slip; split word; words run together): quid enim eum laico → quid enim cum laico; etda pauperibus → et da pauperibus; possidere a urum → possidere aurum.
Topics: Church office, Ethics
Cite (SBL): Salvian, Eccl. 2.39 (CSEL 8:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-39
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.40CSEL 8:258
uidete quanta sit in utroque hoc dei sermone diuersitas. laico dixit si uis, uende quae possides, ministro autem nolo possideas. sed et hoc parum existimauit, ut possessionem ei substantiae amplioris auferret, nisi etiam peram ipsam acturo iter longum apostolo sustulisset et unius eum tunicae singularitate multasset. et quid postea? nec hoc satis est. nudis quoque insuper seruos suos lustrare pedibus orbem terrarum iubet et calciamenta plantis gelu rigentibus tulit.
See how great the difference is between these two words of God. To the layman he said: “If you wish, sell what you possess”; but to the minister: “I do not want you to possess.” And he thought it too little to take from him the possession of larger means, unless he also took away the very bag from the apostle about to make a long journey and fined him down to a single tunic. And what then? Not even this is enough. He commands his servants to travel the world on bare feet besides, and took the shoes from soles stiff with frost.
Matt 10:10 (allusion, high confidence)
Notes and citation
Summary: Christ forbade his apostles even a bag, a second tunic, and shoes.
- Matt 19:21; Matt 10:10.
Notes on the original text
- Digital text corrected (words run together): inutroque → in utroque.
Topics: Church office, Ethics
Cite (SBL): Salvian, Eccl. 2.40 (CSEL 8:258; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-40
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.41CSEL 8:258
quid dici amplius potest? pedum de apostoli manu rapuit et peragrantibus uniuersum mundum ministris suis usum unius uirgulae non reliquit. et post haec parum est successoribus eorum, id est leuitis ac sacerdotibus, tanta diuinarum rerum administratione fungentibus, si ipsi tantum diuites fuerint, nisi etiam heredes diuites derelinquant. erubescamus, quaeso, hac infidelitate. sufficiat nobis quod uidemur usque ad uitae terminos deum spernere: cur id agimus, ut contemptum ipsius etiam post mortem extendamus?
What more can be said? He snatched the staff from the apostle’s hand and did not leave his ministers, as they travelled the whole world, the use of a single little rod. And after this it is too little for their successors, that is, the Levites and priests, who discharge so great a ministry of divine things, to be rich themselves, unless they also leave rich heirs. Let us blush, I beg, at this unbelief. Let it be enough for us that we seem to despise God to the end of life: why do we act so as to extend our contempt of him even after death?
Matt 10:10 (allusion, high confidence)
Notes and citation
Summary: Clergy, successors of the apostles, should not leave rich heirs.
- “Levites and priests” here means the Christian clergy: deacons, and bishops and presbyters.
Topics: Church office, Ethics
Cite (SBL): Salvian, Eccl. 2.41 (CSEL 8:258; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-41
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.42CSEL 8:258
diximus de personis atque officiis singulorum et haec omnia ideo, quia, ut supra diximus, quidam religionem professi aut non debere se sicut ceteros mundiales substantiam suam domino aut certe minus debere arbitrarentur, cum utique hoc magis debeant, quia seruus, qui scit uoluntatem domini sui et non facit eam, uapulet multis, qui autem nescit, uapulet paucis.
We have spoken of the persons and offices of each, and all this because, as we said above, some who have professed religion thought that they did not owe their substance to the Lord as other worldly people do, or certainly owed less, when in fact they owe it the more, because “the servant who knows his master’s will and does not do it will be beaten with many stripes, but the one who does not know it will be beaten with few.”
Luke 12:47 (quotation, high confidence) · Luke 12:48 (quotation, high confidence)
Notes and citation
Summary: The religious owe more, not less, since they know God’s will.
- Luke 12:47–48.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.42 (CSEL 8:258; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-42
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.43CSEL 8:258–259
religio autem scientia est dei, ac per hoc omnis religiosus hoc ipso, quod religionem sequitur, dei se uoluntatem nosse testatur. professio itaque religionis non aufert debitum sed auget, quia adsumptio religiosi nominis sponsio est deuotionis, ac per hoc tanto plus quispiam debet opere quanto plus promiserit professione, secundum illud: melius est non uouere quam post uotum promissa non reddere.
Religion is the knowledge of God, and so every religious person, by the very fact that he follows religion, testifies that he knows God’s will. The profession of religion, therefore, does not remove the debt but increases it, because taking on the name of religious is a pledge of devotion; and so the more one has promised by profession, the more he owes in deed, according to the saying: “It is better not to vow than, after vowing, not to pay what was promised.”
Eccl 5:5 (5:4 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Religious profession is a vow that increases one’s debt to God.
- Eccl 5:5 (Vulgate 5:4).
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.43 (CSEL 8:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-43
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.44CSEL 8:259
Sed forsitan dicit aliquis: si haec ita sunt, tutior ergo est inreligiositas quam religio. minime. religiosus enim per hoc est debitor, quod profitetur religiosum, inreligiosus autem per id, quod neglexerit religionem; ac per hoc ambo habent pro diuersitate condicionis debitum suum. religiosus debet quidquid se professus est agnouisse, inreligiosus uero etiam quod non dignatur agnoscere, secundum illud, quod specialiter sermo diuinus de eo dicit: noluit intellegere ut bene ageret.
But perhaps someone says: “If this is so, then irreligion is safer than religion.” Not at all. For the religious man is a debtor by what he professes, the irreligious by what he has neglected; and so both have their debt according to the difference of their condition. The religious owes whatever he professed to have acknowledged; the irreligious owes even what he does not deign to acknowledge, according to what the divine word specially says of such a man: “He would not understand, that he might do well.”
Ps 36:3 (35:4 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The irreligious are also debtors, guilty of refusing to know God.
- Ps 36:3 (Vulgate 35:4). The chapter numeral “X” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): X. Sed forsitan dicit aliquis: si haec → Sed forsitan dicit aliquis: si haec.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.44 (CSEL 8:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-44
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.45CSEL 8:259
sed tamen quia onerasse religiosos hac re uidemur, quia professionem nominis sponsionem esse diximus religionis, remoueamus hanc sarcinam, putemus non ita esse quae dixi. consideremus non quid professione sed quid ratione, non quid uoto sed quid salubritate ipsa facere debeamus.
But since we seem to have burdened the religious in this matter by saying that the profession of the name is a pledge of religion, let us remove this burden; let us suppose that what I said is not so. Let us consider what we ought to do not by profession but by reason, not by vow but for our very well-being.
Notes and citation
Summary: Salvian sets aside the argument from profession and argues from self-interest.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.45 (CSEL 8:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-45
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.46CSEL 8:259
dicite mihi, quaeso, omnes religiosi, numquid est ullus hominum, qui non omnia quae facit uel salutis suae uel certe utilitatis gratia faciat? nemo, opinor; omnes enim ad affectum atque appetitum utilitatis suae naturae ipsius magisterio atque inpulsione ducuntur. ideoque et qui militant id sibi pulchrum, et qui negotiantur id sibi utile, et qui agricolantur id sibi fructuosum esse existimant. et quid plura? fures quoque ipsi et latrones et uenefici et sicarii et omne inprobae conuersationis genus id sibi quod agit congruum putat, non quod ulli praua conueniant, sed quod ille, qui prauis utitur, hoc sibi credat congruum esse quod prauum.
Tell me, I beg, all you religious: is there any man who does not do everything he does for the sake of his salvation or at least his advantage? No one, I think; for all are led to the desire and pursuit of their own advantage by the teaching and impulse of nature itself. So soldiers think their service honorable for them, traders think it profitable, farmers think it fruitful. What more? Even thieves and robbers and poisoners and assassins and every kind of wicked way of life think what they do suits them; not that evil suits anyone, but that he who practices evil believes what is evil suits him.
Notes and citation
Summary: Everyone acts for his own advantage, even the wicked.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.46 (CSEL 8:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-46
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.47CSEL 8:259–260
ergo et nos non alia, opinor, causa religionis philosophiam adpetiuimus quam quod nobis id conueniens arbitrati sumus, cogitantes scilicet et praesentium rerum breuitatem et futurarum aeternitatem, quam paruum istud quam grande illud; cogitantes quoque futurum iudicem et tremendi iudicii graues exitus, ardentem in medio populorum circumstantium uallem perennium lacrimarum, quam non solum introiri atque tolerari inaestimabile ac summum malum, sed etiam uideri ac timeri pars mali summi sit;
So we too, I think, sought the philosophy of religion for no other reason than that we judged it fitting for us, considering the brevity of present things and the eternity of future things, how small this is and how great that; considering also the coming Judge and the grave outcomes of the dreadful judgment, the burning valley of everlasting tears in the midst of the surrounding peoples, which it is an incalculable and supreme evil not only to enter and endure but even to see and fear is a part of the supreme evil;
Notes and citation
Summary: The religious chose their way of life in view of the judgment and hell.
- “Philosophy” is a common term for the ascetic life. The valley of tears echoes Gehenna and Ps 84:6 (Vulgate 83:7).
Notes on the original text
- Digital text corrected (page number and line-break hyphen leaked into the text): con- 30 ueniens → conueniens.
Topics: Eschatology
Cite (SBL): Salvian, Eccl. 2.47 (CSEL 8:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-47
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.48CSEL 8:260
cogitantes quoque, inter haec horrenda et poenalissima praeclara illa ac beatissima, nouos scilicet caelos et terram nouam, uultum rerum omnium pulchriorem, aeternum iustitiae habitaculum, recens aedificium creaturarum, aureas super rudes caelos sanctorum omnium domus, aulas gemmis intermicantibus expolitas et inmortalium metallorum fulgore pretiosas, lucem illic septuplo inlustriorem puniceo semper splendore radiantem, beatitudinem ineffabilibus bonis diuitem, laetam cum incolis suis perennitatem, patriarcharum consortium, prophetarum societatem, apostolorum germanitatem, martyrum dignitatem et in omnibus sanctis angelorum similitudinem, opum caelestium copiam, deliciarum inmortalium afluentiam, communem cum deo uitam.
considering also, in contrast to these horrors and torments, those splendid and most blessed things: the new heavens and the new earth, the more beautiful face of all things, the eternal dwelling of righteousness, the fresh building of creation, the golden houses of all the saints above the old heavens, halls polished with sparkling gems and precious with the gleam of immortal metals, light there sevenfold brighter, ever shining with crimson splendor, a blessedness rich in ineffable goods, an eternity glad with its inhabitants, the company of the patriarchs, the fellowship of the prophets, the brotherhood of the apostles, the dignity of the martyrs, and in all the saints a likeness to the angels, abundance of heavenly wealth, overflow of immortal delights, a life shared with God.
2 Pet 3:13 (allusion, high confidence) · Isa 30:26 (allusion, medium confidence) · Rev 21:18 (allusion, medium confidence) · Matt 22:30 (allusion, medium confidence)
Notes and citation
Summary: They also considered the glories of the new creation and life with God.
- 2 Pet 3:13; Isa 30:26 (sevenfold light); Rev 21; Matt 22:30.
Topics: Eschatology
Cite (SBL): Salvian, Eccl. 2.48 (CSEL 8:260; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-48
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.49CSEL 8:260
haec itaque cogitantes haec contemplantes ad cultum religionis sacrae officiumque confugimus eumque nobis ad obtinenda haec bona suffragatorem quodammodo et aduocatum efficacissimae intercessionis adsumpsimus atque in eius nos protectionem ac patrocinium ambitiosa humilitate contulimus.
Thinking of these things, then, and contemplating them, we took refuge in the worship and service of holy religion, adopted it as a supporter, as it were, for obtaining these goods and an advocate of most effective intercession, and committed ourselves with eager humility to its protection and patronage.
Notes and citation
Summary: The religious embraced religion to obtain these heavenly goods.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.49 (CSEL 8:260; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-49
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.50CSEL 8:260–261
Vnde cum haec tanta et cogitauerimus pariter et petierimus, uideamus nunc et expendamus diligentissime, si est uel in actibus nostris uel in substantiis, unde haec tanta a deo emere possimus. quod si non est, cur, rogo, non unus quisque nostrum totum pro se offerat quod habet, quia non potest totum offerre quod debet? maxime cum saluator ipse. ac deus noster nihil tutius ac salubrius omni homini esse dixerit quam rem suam atque substantiam in usu misericordiae conlocare idque praecipue et in uetere et in noua lege mandauerit dicens, quod qui diuidant propria ditiores fiant, et quod misericordia a morte liberet.
Since, then, we have both thought of and sought such great things, let us now see and weigh most carefully whether there is anything in our deeds or in our substance by which we can buy such great things from God. If there is not, why, I ask, should not each of us offer for himself all he has, since he cannot offer all he owes? Especially since our Savior and God himself has said that nothing is safer and more wholesome for every man than to place his property and substance in the use of mercy, and has specially commanded it in both the old and the new law, saying that those who share their own become richer, and that mercy frees from death.
Prov 11:24 (allusion, high confidence)
Notes and citation
Summary: Since nothing we own can buy heaven, we should at least give everything.
- Prov 11:24; Tob 4:10 and 12:9. The chapter numeral “XI” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XI. Vnde cum haec → Vnde cum haec.
Extrabiblical texts: Tob 4:10 (Tobit [in RC, EO, ETH canons]; allusion)
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.50 (CSEL 8:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-50
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.51CSEL 8:261
et alibi de sancto uiro: dispersit, dedit pauperibus, iustitia eius manet in aeternum. in euangelio quoque: nolite, inquit, thesaurizare uobis thesauros in terra. et iterum: non potestis deo seruire et mammonae. et iterum: uae uobis, diuites, qui habetis consolationes uestras. auaris quoque et inhumanitatis crimine reis: ite, inquit, in ignem aeternum, quem parauit pater meus diabolo et angelis eius.
And elsewhere, of the holy man: “He has scattered, he has given to the poor; his righteousness endures forever.” In the gospel too: “Do not lay up for yourselves treasures on earth,” he says. And again: “You cannot serve God and mammon.” And again: “Woe to you, rich, who have your consolation.” And to the greedy and those guilty of the crime of inhumanity: “Go,” he says, “into the eternal fire, which my Father prepared for the devil and his angels.”
Ps 112:9 (111:9 Vulg.) (quotation, high confidence) · Matt 6:19 (quotation, high confidence) · Matt 6:24 (quotation, high confidence) · Luke 6:24 (quotation, high confidence) · Matt 25:41 (quotation, high confidence)
Notes and citation
Summary: Scripture praises giving and threatens the greedy with eternal fire.
- Ps 112:9 (Vulgate 111:9); Matt 6:19; Matt 6:24; Luke 6:24; Matt 25:41 (in the Old Latin form “which my Father prepared”).
Topics: Ethics, Eschatology
Cite (SBL): Salvian, Eccl. 2.51 (CSEL 8:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-51
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.52CSEL 8:261
quorum quae poena semper futura sit, facile intellegitur, quibus sors cum diabolo deputatur. per quae tamen tormenta maxima non atrocissima illa in eis fornicationum aut homicidiorum aut sacrilegiorum crimina puniuntur, sed sola tantummodo auaritia et abdicatrix misericordiae inhumanitas.
It is easily understood what their punishment will always be, whose lot is assigned with the devil. Yet by these greatest torments it is not those most atrocious crimes of sexual immorality, murder, or sacrilege that are punished in them, but only greed and the inhumanity that renounces mercy.
Matt 25:41 (allusion, high confidence)
Notes and citation
Summary: The condemned of Matt 25 are punished for greed and lack of mercy alone.
- Matt 25:41–46.
Notes on the original text
- Digital text corrected (OCR slip and stray letter): sempef futura sit, I facile → semper futura sit, facile.
Topics: Ethics, Eschatology
Cite (SBL): Salvian, Eccl. 2.52 (CSEL 8:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-52
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.53CSEL 8:261
unde intellegere nos conuenit, quid passuri sint quos praeter alia peccata etiam auaritia reos fecerit, cum summo supplicio adficiendi sint quos expertes omnium peccatorum solum auaritiae crimen morte damnarit. quae utique si futura omnia credimus, absque dubio euitare debemus. si autem non deuitamus, profecto non credimus. si autem non credimus, Christiani nequaquam sumus; neque enim possumus quemquam dicere Christianum, qui non putat Christo esse credendum.
From this we ought to understand what those will suffer whom greed has made guilty besides other sins, when those whom the crime of greed alone, free of all other sins, has condemned to death are to suffer the highest punishment. If we believe all this will come, we must certainly avoid it. If we do not avoid it, we surely do not believe. And if we do not believe, we are not Christians at all; for we cannot call anyone a Christian who does not think Christ is to be believed.
Notes and citation
Summary: Not to avoid the punishment of greed is not to believe Christ, and so not to be a Christian.
Notes on the original text
- Digital text corrected (OCR slip): coDuenit → conuenit.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.53 (CSEL 8:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-53
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.54CSEL 8:261–262
Sed esto illas quas supra diximus poenas non timeamus rei: numquid etiam praemium sperare possumus non. merentes? et ideo si opes non damus ob peccatorum redemptionem, demus saltim ad emendam beatitudinem, si non damus ne damnemur, demus saltim ut muneremur, quia etiamsi praeterita mala non sint quae oporteat sanctos redimere, sunt tamen perennia bona, quae magno debeant conparare, etiamsi poena non sit quae timeatur, est tamen regnum quod ambiatur, ac per hoc, etiamsi non habent sancti quae redimant, habent tamen quae emant. nisi forte aliquis damnum in emptione uereatur, uidelicet ne plus commodet quam recipiat, ne grandia faeneranti parua reddantur, ne largitionem redhibitio non repenset, et data semel pretii magnitudine pecunia periclitetur emptoris, ac si magnum quid domino commendarit in terra, non habeat Christus forsitan unde ei soluat in caelo.
But suppose we, though guilty, do not fear the punishments we mentioned above: can we also hope for a reward without deserving it? So if we do not give our wealth to redeem our sins, let us at least give it to buy blessedness; if we do not give so as not to be condemned, let us at least give so as to be rewarded. For even if there are no past evils which the holy must redeem, there are still everlasting goods which they ought to buy at a great price; even if there is no punishment to fear, there is still a kingdom to strive for; and so, even if the holy have nothing to redeem, they still have something to buy. Unless perhaps someone fears loss in the purchase: that he may lend more than he receives back, that small returns may be made to one who lent much, that repayment may not match the gift, that once a great price is paid the buyer’s money may be at risk, and that if he entrusts something great to the Lord on earth, Christ may perhaps have nothing with which to repay him in heaven.
Notes and citation
Summary: Even if the holy have nothing to redeem, they should give to buy the kingdom, unless they doubt Christ can repay.
- The chapter numeral “XII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XII. Sed esto illas → Sed esto illas.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.54 (CSEL 8:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-54
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.55CSEL 8:262
plane, si ista dubitatio est, fieri nihil suadeo, quia nec prosunt omnino ulla dubitanti. cassa quippe est operatio, si fides certa non fuerit, frustra faenerat qui de receptione desperat. Christus enim, ut credimus, factorum omnium retributor est. si ergo aut inopem eum, qui retribuere non possit, aut infidelem putas esse, qui nolit, quomodo ab eo retributionem sperare poteris. quem et inpossibilitatis et infidelitatis ipse damnaueris?
Plainly, if there is this doubt, I urge that nothing be done, since nothing at all profits the one who doubts. For work is vain if faith is not certain; he lends in vain who despairs of repayment. For Christ, as we believe, is the rewarder of all deeds. If, then, you think him either too poor to be able to repay, or faithless and unwilling, how can you hope for repayment from one whom you yourself have condemned for both inability and faithlessness?
Notes and citation
Summary: Giving without faith in Christ’s repayment is useless.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.55 (CSEL 8:262; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-55
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.56CSEL 8:262
quod si non ita est nec ambigis facturum esse quae dixit, quae insipientia aut qui error est, ut non ei tantum des quantum potes, cum utique non dubites multo te plus recepturum esse quam dederis? quae denique miseria, ut malis nihil ex his recipere quae relinquis, cum totum possis penitus: possidere quod credis? sed, miserum me! puto non creditur deo. et quod dico puto, utinam ambigue putarem et non euidenter agnoscerem. laborarem fortasse intra me uincere opiniones meas et cogerem sensum dubia non credere ut mentem melioribus applicarem.
But if it is not so, and you do not doubt that he will do what he said, what folly or what error is it not to give him as much as you can, when you have no doubt that you will receive back much more than you gave? What misery, finally, to prefer to receive back nothing of what you leave behind, when you could possess wholly all that you believe? But, wretch that I am, I think God is not believed. And as to my saying “I think,” would that I thought it doubtfully and did not plainly recognize it! I would perhaps labor within myself to overcome my opinions, and force my mind not to believe doubtful things, so as to turn it to better ones.
Notes and citation
Summary: Not giving shows that God is not truly believed.
Notes on the original text
- Digital text corrected (OCR slip): neo ambigis → nec ambigis.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.56 (CSEL 8:262; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-56
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.57CSEL 8:262–263
sed quid agimus? non dubiis rebus uincimur et euidentibus coartamur. quis enim domino mente credit et facultate non credit? quis deo animam suam mancipat et pecuniam negat? quis promissis caelestibus fidem commodat et non agit ut esse possit particeps promissionum? et ideo cum uideamus homines haec non agere, cogimur non credentes palam et euidenter agnoscere. non licet ut eos nos deo fidem putemus adhibere, cum illi se rebus clament negare.
But what are we to do? We are overcome not by doubtful things, and we are pressed by evident ones. For who believes the Lord in mind and does not believe him with his means? Who hands over his soul to God and denies him his money? Who lends faith to the heavenly promises and does not act so as to be a sharer in the promises? So when we see men not doing these things, we are forced to recognize openly and plainly that they do not believe. We may not think they have faith in God when they proclaim by their deeds that they deny it.
Notes and citation
Summary: Refusal to give proves unbelief.
Notes on the original text
- Digital text corrected (stray marks): quis enim. domino mente, credit → quis enim domino mente credit.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.57 (CSEL 8:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-57
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.58CSEL 8:263
in quo necesse est infidelitatem paene omnium hominum plangi atque lugeri. o miseria, o peruersitas! homini ab homine creditur et non creditur deo: humanis promissionibus spes commodatur deo negatur. omnia denique in rebus humanis spes futurorum agunt: uita quoque ipsa haec temporaria nonnisi spe alitur ac sustinetur.
In this the unbelief of almost all men must be lamented and mourned. O misery, O perversity! Man is believed by man, and God is not believed; hope is lent to human promises and denied to God. In short, hope of the future drives everything in human affairs; this temporary life itself is fed and sustained only by hope.
Notes and citation
Summary: People trust human promises but not God’s.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.58 (CSEL 8:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-58
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.59CSEL 8:263
ideo enim terris frumenta credimus, ut cum usuris credita recipiamus: ideo in uineis labor maximus ponitur, quia homines spes uindemiae consolatur: ideo negotiatores thesauros suos emptionibus uacuant, dum uenditionibus sperant esse cumulandos: ideo nauigantes uitam uentis ac tempestatibus credunt, ut spebus uotisque potiantur. et quid plura? pax quoque inter feras ac barbaras gentes spe innititur et fide adstipulante firmatur. latrones quoque ipsi et sanguinarii fidem sibi inuicem non negant et quae promiserint mutuo seruaturos esse confidunt. totum denique, ut dixi, inter homines spebus agitur. solus deus est de quo desperatur: cumque elementa ipsa et naturam mundi dominus noster fidelem fecerit, illi tantum prope ab omnibus non creditur, qui solus fecit ut rebus omnibus crederetur.
For this reason we entrust grain to the earth, so that we may receive back with interest what we entrusted; for this reason the greatest labor is put into vineyards, because the hope of vintage consoles men; for this reason traders empty their treasures on purchases, while they hope to heap them up by sales; for this reason sailors trust their lives to winds and storms, so that they may gain their hopes and wishes. What more? Even peace among wild and barbarian nations rests on hope and is confirmed by pledged faith. Even robbers and bloodthirsty men do not deny each other faith, and trust that what they have promised one another will be kept. In short, as I said, everything among men is done by hope. God alone is the one about whom men despair; and though our Lord has made the elements themselves and the nature of the world trustworthy, he alone is not believed by almost all, who alone made it possible for all things to be trusted.
Notes and citation
Summary: All human life runs on trust, yet God alone is distrusted.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.59 (CSEL 8:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-59
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.60CSEL 8:263
Sed dici forte hoc loco possit, quod rebus suis utantur homines non esse infidelitatis interdum sed necessitatis, neque deo non credere religiosos sed uitae atque usui necessaria reseruare; multos enim sanctorum hominum a summa dispensandarum opum perfectione aut sexu nonnumquam aut aetate aut ipsa infirmioris corpusculi inbecillitate prohiberi.
But perhaps it may be said here that men’s use of their goods is sometimes a matter not of unbelief but of necessity, and that the religious do not disbelieve God but keep what is necessary for life and use; for many holy people are sometimes kept from the highest perfection of dispensing their wealth by sex, or age, or the very weakness of a frailer body.
Notes and citation
Summary: Objection: some keep wealth from necessity of sex, age, or illness, not unbelief.
- The chapter numeral “XIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XIII. Sed dici forte → Sed dici forte.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.60 (CSEL 8:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-60
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.61CSEL 8:263–264
esto hoc ferri possit, sed tamen, etiamsi fertur, ita ferendum est, ut pro qualitate necessitatum atque causarum sufficientia retineantur inmoderata resecentur. habentes enim, inquit apostolus, uictum et uestitum his contenti simus. nam qui uolunt diuites fieri, incidunt in temptationem et laqueum diaboli. ergo, ut uidemus, in rebus tantum necessariis salus est in superfluis laqueus, in mediocritate dei gratia in diuitiis diaboli catena. denique quid statim apostolus subdit? quae demergunt, inquit, hominem in interitum et perditionem.
Granted this may be tolerated; yet even if it is tolerated, it must be tolerated so that, according to the nature of the needs and reasons, what suffices is kept and what is excessive is cut off. “For having food and clothing,” says the apostle, “let us be content with these. For those who wish to become rich fall into temptation and the snare of the devil.” So, as we see, salvation lies in necessary things only, a snare in superfluous ones; God’s grace in moderation, the devil’s chain in riches. And what does the apostle add at once? “Which plunge a man into destruction and perdition.”
1 Tim 6:8 (quotation, high confidence) · 1 Tim 6:9 (quotation, high confidence)
Notes and citation
Summary: Only necessities may be kept; Paul warns that desire for riches leads to destruction.
- 1 Tim 6:8–9.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.61 (CSEL 8:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-61
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.62CSEL 8:264
ergo, si diuitiae interitum in se habent, euitemus opulentiam, ne in interitum conruamus. ampla ac locuples facultas perditionem inferre dicitur: refugienda est ampla possessio, ne consequatur profunda perditio. ac per hoc siue sexus siue aetas siue infirmitas necessaria requirant, sufficientibus debent esse contenta ita ut quidquid temporarium excedit usum religiosum absumat officium.
So if riches contain destruction in them, let us avoid opulence, so as not to fall into destruction. Ample and rich means are said to bring perdition: ample possession must be fled, so that deep perdition does not follow. And so whether sex or age or infirmity requires necessities, they ought to be content with what suffices, so that the religious duty may consume whatever exceeds temporary use.
Notes and citation
Summary: The weak may keep only what suffices; the rest belongs to religious duty.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.62 (CSEL 8:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-62
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.63CSEL 8:264
ceterum si tu, quicumque aut quaecumque illa es sanctae professionis, si tu aut conseruandis opibus aut cumulandis facultatibus inhies, superflue de infirmitate causaris. numquid enim infirmior sexus ducere aliter uitam non potest, nisi animi sui curas multa ingentis patrimonii administratione distenderit? numquid puella sacra aut uidua castitate deuota seruare inlaesam sanctae professionis perseuerantiam non ualent, nisi argenti et auri ponderibus incubarint ac tantas intra conscientiam opes possidere se nouerint, quantas usus possidentium non requirit?
But if you, man or woman of holy profession, gape after keeping wealth or heaping up means, you plead infirmity to no purpose. Can the weaker sex not live otherwise unless it stretches the cares of its mind across the management of a huge patrimony? Can a consecrated girl or a widow devoted to chastity not keep unharmed the perseverance of her holy profession unless she broods over weights of silver and gold and knows that she possesses within her conscience more wealth than the use of the possessor requires?
Notes and citation
Summary: A consecrated virgin or widow does not need great wealth to persevere.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.63 (CSEL 8:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-63
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.64CSEL 8:264–265
aut, quia huic et sexui pariter et pudori quies maxime necessaria est, numquid inpossibile sibi quaepiam forte aestimat inter pauca famulantium ministeria inuiolatam quietem posse seruare, nisi aures eius familiae ingentis strepitus uerberarit et turbarum circumsonantium tumultuosus clamor obtuderit? quae utique sanctae animae et quietem ueram desideranti non pati tantum nimis magna inquietudo, sed etiam uidere quodammodo pars est inquietudinis, quasque etiamsi subdere aliquis disciplinae ac silentio uelit, conprimere tamen earum inquietudinem cum sua quiete non possit: adeo etiam ipsa emendatio alienae inquietudinis perturbatio est nostrae quietis.
Or, since quiet is especially necessary to this sex and to modesty, does any woman perhaps think it impossible to keep an inviolate quiet among the few services of attendants, unless the din of a huge household beats on her ears and the tumultuous clamor of crowds resounding round her deafens her? Indeed, for a holy soul that desires true quiet, too great a disturbance is not only to be suffered but even in a way to be seen; and even if one wished to subject such crowds to discipline and silence, one could not suppress their disquiet while keeping one’s own quiet: so much is even the correction of another’s disquiet a disturbance of our own quiet.
Notes and citation
Summary: A large household disturbs rather than protects a holy woman’s quiet.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.64 (CSEL 8:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-64
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.65CSEL 8:265
haec autem, quae de hoc sexu locuti sumus, ad omnes pertinent omnique pariter aetati sexui infirmitatique conueniunt. non est itaque quod conpetere quisquam aut non obesse diuitias religioni putet: inpedimenta haec sunt non adiumenta, onera non subsidia. possessione enim et usu opum non suffulcitur religio sed euertitur secundum illud, quod dominus ipse dicit: sollicitudo saeculi istius et fallacia diuitiarum suffocant dei uerbum et sine fructu efficitur. proprie utique ac satis pulchre fallaces dixit esse diuitias: bona enim et putantur et appellantur ac per hoc fallunt homines nomine praesentium bonorum, cum sint causae malorum aeternorum.
What we have said of this sex applies to all and fits equally every age, sex, and infirmity. There is no reason, then, for anyone to think riches are suitable or harmless to religion: they are hindrances, not helps; burdens, not supports. For religion is not propped up by the possession and use of wealth but overthrown, according to what the Lord himself says: “The care of this age and the deceitfulness of riches choke the word of God, and it becomes unfruitful.” Fittingly and very beautifully he called riches deceitful: for they are thought and called goods, and so they deceive men with the name of present goods, when they are causes of eternal evils.
Matt 13:22 (quotation, high confidence)
Notes and citation
Summary: Riches hinder religion and deceive by the name of goods.
- Matt 13:22 (Mark 4:19).
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.65 (CSEL 8:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-65
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.66CSEL 8:265
Sed licet haec ita sint, ut deus ipse praedixit, adquiescamus tamen miseriis quorundam atque languoribus, qui putant se sine magnis omnino opibus uitam agere non posse. esto tu, quicumque aut quaecumque illa es sancti nominis ac professionis, esto diuitias esto copias tuas usque ad finem uitae istius habeas, dummodo saltim in fine tibi conferas: esto rebus ac facultatibus tuis in uita hac uti uelis, dummodo tui uel moriens non obliuiscaris et ad eius cultum atque honorem referendam tibi substantiam tuam memineris, cuius te munere accepisse cognoscis.
But though these things are as God himself foretold, let us nevertheless give way to the miseries and weaknesses of some who think they cannot live at all without great wealth. Granted, whoever you are, man or woman of holy name and profession: granted, have your riches, have your abundance to the end of this life, so long as at least at the end you bestow it on yourself; granted, be willing to use your goods and means in this life, so long as even when dying you do not forget yourself and remember to return your substance to the worship and honor of him by whose gift you know you received it.
Notes and citation
Summary: Salvian concedes that the weak may keep wealth during life if they give it to God at death.
- The chapter numeral “XIIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XIIII. Sed licet haec → Sed licet haec.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.66 (CSEL 8:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-66
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.67CSEL 8:265–266
humanum est quod ab omnibus nobis, o diuites mundi huius, petitur ac deliciosum. si inpetrari ab unoquoque uestrum non potest, ut esse in hoc saeculo pauper uelit, praestet sibi saltim ne in aeternitate mendicet. qui praesentem inopiam tantum fugitis cur in perpetuum non reformidatis? in breuibus meticulosi longa et interminabilia uitate. quid tantopere in uita ista paupertatem horretis, quid expauescitis? minus multo est quod hic timetis.
What is asked of all of you, O rich of this world, is humane and even pleasant. If it cannot be obtained from each of you that he be willing to be poor in this age, let him at least ensure that he does not beg in eternity. You who so flee present want, why do you not dread it forever? Fearful in short things, avoid things long and endless. Why do you so shudder at poverty in this life, why are you so terrified? What you fear here is much less.
Notes and citation
Summary: Those who fear poverty now should fear eternal poverty more.
Notes on the original text
- Digital text corrected (OCR slip; split word): ab omni-. bus → ab omnibus; ne ra aeternitate → ne in aeternitate.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.67 (CSEL 8:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-67
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.68CSEL 8:266
si tenuitatem temporariam grauem ducitis, qualis, quaeso, illa erit quae numquam desinet? quasi uestri apud uos animi rem agimus uestrique uoti. si usu uestrarum rerum penitus carere non uultis, id agite ne aliquando careatis. deliciosam a uobis rem et uoluptariam poscimus. qui sine diuitiis omnino esse non adquiescitis, id agite ut diuites semper esse possitis secundum illud: si ergo delectamini sedibus et stemmatibus, reges populi, diligite sapientiam, ut in perpetuo regnetis.
If you count temporary scarcity grievous, what, I ask, will that be like which will never end? We are pleading your own mind’s case, as it were, and your own wish. If you do not want to be wholly without the use of your goods, act so that you are never without them. We ask of you something pleasant and delightful. You who will not consent to be without riches at all, act so that you can always be rich, according to the saying: “If then you delight in thrones and sceptres, O kings of the people, love wisdom, that you may reign forever.”
Notes and citation
Summary: Those who love wealth should seek eternal riches.
- Wis 6:21 (Vulgate 6:22).
Extrabiblical texts: Wis 6:21 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.68 (CSEL 8:266; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-68
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.69CSEL 8:266
alioqui qui error aut quae insania est quemquam hominum esse posse, qui acta in amplis opibus, quod solum sufficit ad reatum, usque ad diem ultimum uita ne in supremo quidem exitu large ac salubriter sui memor sit, nec in ipsa iam de suo sibimet aegra extremitate succurrat (praesertim cum in diuitiis per se dominum accusantibus secundum illud uae uobis diuites, etiam alia ipsi domino peccatorum genera non desint, quae in ipso diuitiarum sinu atque matrice quasi in naturali quodam fomite pullularint), et non uel in ultimis suis id agat id elaboret id omni rerum suarum ambitu promereatur, ne reus exeat ne reus uadat ne cruciandum postea corpus crucianda etiam ad praesens anima derelinquat?
Otherwise, what error or what madness is it that there can be any man who, having spent his life to the last day amid ample wealth, which alone suffices for guilt, is not mindful of himself generously and wholesomely even at the final departure, and does not help himself from his own goods even at that sick extremity (especially since in riches, which of themselves accuse their master according to the saying “Woe to you rich,” other kinds of sins are not lacking to the master, which have sprouted in the very bosom and womb of riches as in a natural tinder), and does not at least at his end do this, labor at this, earn this with all the eager use of his goods: that he may not go out guilty, not depart guilty, not leave his soul to be tortured now and his body to be tortured afterwards?
Luke 6:24 (quotation, high confidence)
Notes and citation
Summary: It is madness for the rich not even at death to give for their own salvation.
- Luke 6:24.
Notes on the original text
- Digital text corrected (repeated syllable; stray mark): illud uae ae uobis diuites → illud uae uobis diuites; derelinqua.t? → derelinquat?.
Topics: Ethics, Eschatology
Cite (SBL): Salvian, Eccl. 2.69 (CSEL 8:266; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-69
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.70CSEL 8:266–267
quis ergo est aut tam infidelis aut tam insanus, qui haec non cogitet haec non timeat, qui de substantia sua aliis magis quam sibi consulat, et cuncta penitus spe uitae huius cunctis subsidiis destitutus, unam tantummodo tabulam, cui inhaerere adhuc quasi in medio mari naufragus possit, amittat nec amittat tantummodo, sed abiciat atque a se penitus expellat, omnibus modis id elaborans, ne quid sibi omnino reliquum esse faciat, quo periturus euadat?
Who, then, is so unbelieving or so mad as not to think of these things, not to fear them, but to provide with his substance for others rather than himself, and, stripped of every support of the hope of this life, to lose the one plank to which, like a shipwrecked man in mid-sea, he could still cling; and not only to lose it, but to throw it away and push it wholly from himself, laboring in every way to leave himself nothing at all by which he might escape when about to perish?
Notes and citation
Summary: Leaving wealth to others at death is throwing away the last plank of salvation.
- The plank after shipwreck is a common image for penance.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.70 (CSEL 8:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-70
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.71CSEL 8:267
Quae cum ita sint, dicite mihi, quaeso, omnes Christum amantes, si esse ulli omnino homines tam saeui ac tam crudeles aduersum inimicos suos possunt quam sunt isti aduersum se? nulli quippe sunt tam feri tam inhumani, qui non uel desperatos iam atque morientes aduersarios suos persequi desinant: isti se ipsos etiam in morte positi persequuntur.
Since this is so, tell me, I beg, all who love Christ: can any men at all be so savage and cruel against their enemies as these are against themselves? There are none so fierce, so inhuman, as not to stop pursuing their adversaries when they are already desperate and dying; these men pursue themselves even when placed in death.
Notes and citation
Summary: Such people are crueler to themselves than any enemy.
- The chapter numeral “XV” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XV. Quae cum ita sint, dicite → Quae cum ita sint, dicite.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.71 (CSEL 8:267; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-71
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.72CSEL 8:267
annon est hoc persecutio aut esse alia maior potest, exheredari hominem a se ipso, extorrem bonorum omnium fieri et quasi in exilium a se ipso agi? atque hoc non communi more aut usitato sed nouo et crudelissimo, scilicet ubi in exilium anima ipsa mittitur ubi e facultatibus suis spiritus abdicatur. o quanto leuiores sunt extranei et carnales inimici! illi enim corporum tantum hostes sunt, uos et animarum.
Is this not persecution, or can there be any greater, for a man to be disinherited by himself, to be made an exile from all his goods, and to be driven, as it were, into exile by himself? And this not in a common or usual way, but in a new and most cruel one, where the soul itself is sent into exile and the spirit is cut off from its own means. O how much milder are outside and fleshly enemies! For they are enemies of bodies only; you are enemies of souls too.
Notes and citation
Summary: Self-disinheritance is a persecution worse than any enemy’s.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.72 (CSEL 8:267; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-72
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
2.73CSEL 8:267–268
leue est itaque in conparatione facinorum uestrorum illorum odium. facile est enim quidquid in praesenti saeculo nocet: illud graue illud perniciosum est, quod in aeternitate iugulabit. et ideo saluator ipse: nolite, inquit, eos timere, qui possunt corpus occidere, animam autem non possunt. facile est ergo odium, quod corpus laedit non laedit animam, quia laeso corpore anima extra damnum est et passionibus carnium beatitudo spirituum non interpolatur. illud itaque, illud inexpiabile malum est, illud aestimari omnino non potest, quod totum omnino hominem sine fine damnabit. et ideo leuiores uobis inimici uestri sunt quam uos ipsi. omnis siquidem inimicitia morte dissoluitur: uos contra uos ita agitis, ut inimicitias uestras nec post mortem euadatis.
Their hatred is slight, then, in comparison with your deeds. For whatever harms in the present age is light; that is grave, that is deadly, which will slay in eternity. And so the Savior himself says: “Do not fear those who can kill the body but cannot kill the soul.” Light, then, is the hatred that harms the body and does not harm the soul, because when the body is harmed the soul is beyond damage, and the blessedness of spirits is not interrupted by the sufferings of the flesh. That, then, is the inexpiable evil, that which cannot be estimated at all, which will condemn the whole man without end. And so your enemies are milder to you than you yourselves. For every enmity is dissolved by death; you act against yourselves so that you do not escape your enmities even after death.
Matt 10:28 (quotation, high confidence)
Notes and citation
Summary: Enemies can harm only the body, but the self-disinherited harm their own souls forever.
- Matt 10:28.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 2.73 (CSEL 8:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/2-73
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
Chapter 3
3.1CSEL 8:269
Duobus superioribus libris cum duabus filiorum tuorum. partibus, id est, una. mundi amatrice alia religionis imaginem praeferente, o domina mi ecclesia dei, quasi separatim locuti sumus. in hoc autem, si deus adnuit, ad utramque, prout causa ac ratio postulauerint, loqui cupimus, nunc diuisim alterutram nunc ambas pariter adloquentes. superest ut ab utraque earum agnoscente in lectionis serie partes suas quidquid pro affectu dei a nobis dicitur cum affectu dei recipiatur.
In the two preceding books, O my lady, church of God, we spoke, as it were separately, with two parts of your children: the one a lover of the world, the other bearing the appearance of religion. In this one, if God permits, we wish to speak to both, as the case and reason require, addressing now one or the other separately, now both together. It remains that each, recognizing its own part in the course of the reading, receive with love of God whatever is said by us for love of God.
Notes and citation
Summary: Book 3 addresses both worldly Christians and the professed religious.
- The chapter numeral “I” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): I. Duobus superioribus → Duobus superioribus.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.1 (CSEL 8:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-1
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.2CSEL 8:269
igitur quia in cunctis, quae iam locuti sumus, speciale Christianorum omnium bonum misericordiam ac largitatem esse memorauimus, praecipuaque in eis et merita sanctorum et peccatorum remedia contineri idoneis, ut reor, ac multis testibus adprobauimus, non opinor a quoquam plura expectari, maxime cum, si quis cupidus est plurium, ipsos adire debeat libros dei, qui ita multis ac magnis testibus pleni sunt, ut uniuersarum caelestium litterarum paene unum sit testimonium.
Since, then, in all that we have already said we have recalled that mercy and generosity are the special good of all Christians, and have proved by suitable and, I think, many witnesses that both the merits of the holy and the remedies of sinners are chiefly contained in them, I do not think anyone expects more, especially since, if anyone is eager for more, he should go to the books of God themselves, which are so full of many great witnesses that the testimony of almost all the heavenly writings is one.
Notes and citation
Summary: All Scripture testifies that mercy and generosity are the Christian’s chief good.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.2 (CSEL 8:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-2
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.3CSEL 8:269–270
superest aduersum eas responsionum infidelium causas, quae a quibusdam mortiferae excusationis gratia opponi solent quippiam dicere. loquens saluator in euangelio propterea commodari hominibus opes a domino ac pecuniam dicit, ut cum usuris multiplicibus commodata reddantur, dicens auarissimo debitori: serue male ac piger, sciebas quod ego meto, ubi non semino, et congrego, ubi non sparsi. oportuit ergo te pecuniam meam dare nummulariis, et ego ueniens cum usuris recepissem quod meum est. tollite itaque ab eo talentum et date ei qui habet decem talenta. ac paulo post: et seruum nequam proicite in tenebras exteriores, ibi erit fletus et stridor dentium.
It remains to say something against the reasons for unbelieving answers that some are accustomed to put forward for the sake of a deadly excuse. The Savior, speaking in the gospel, says that wealth and money are lent to men by the Lord so that what is lent may be returned with manifold interest, saying to the most grasping debtor: “Wicked and slothful servant, you knew that I reap where I do not sow and gather where I have not scattered. You ought therefore to have given my money to the bankers, and at my coming I would have received what is mine with interest. Take the talent from him, then, and give it to him who has ten talents.” And a little later: “And cast the worthless servant into the outer darkness; there will be weeping and gnashing of teeth.”
Matt 25:26 (quotation, high confidence) · Matt 25:27 (quotation, high confidence) · Matt 25:28 (quotation, high confidence) · Matt 25:30 (quotation, high confidence)
Notes and citation
Summary: The parable of the talents shows that wealth is lent by God to be returned with interest.
- Matt 25:26–30.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.3 (CSEL 8:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-3
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.4CSEL 8:270
quod tamenetsi etiam ad aliud referri potest, tamen loco quoque et causae huic non insalubriter coaptatur. cum enim nummularii saluatoris pauperes et egeni recte intellegantur, quia pecunia, quae talibus dispensatur, augetur, cum usuris absque dubio a deo redditur quidquid egentibus erogatur. unde et alibi apertius ipse dominus. distribuere diuites opes mundi et facere sibi sacculos, qui non ueterescant, iubet. sed et in uase electionis suae idcirco locupletibus diuitias a domino dari indicat, ut bono opere ditescant.
Although this can also be referred to something else, it fits this place and case not unprofitably. For since the Savior’s bankers are rightly understood as the poor and needy, because money given out to such is increased, without doubt whatever is paid out to the needy is returned by God with interest. Hence elsewhere the Lord himself more plainly commands the rich to distribute the wealth of the world and make themselves purses that do not grow old. And through his chosen vessel too he shows that riches are given by the Lord to the wealthy so that they may grow rich in good work.
Luke 12:33 (allusion, high confidence) · Acts 9:15 (allusion, medium confidence) · 1 Tim 6:18 (allusion, high confidence)
Notes and citation
Summary: The bankers of the parable are the poor; giving to them is lending to God.
- Luke 12:33; “chosen vessel” is Paul (Acts 9:15), 1 Tim 6:17–18.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.4 (CSEL 8:270; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-4
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.5CSEL 8:270
et ideo etiam ego minimus et indignissimus famulorum dei primum ac saluberrimum religionis officium esse dico, ut Christianus diues, dum in hac uita est, diuitias mundi huius pro dei nomine atque honore consumat; secundum autem, ut si id uel metu uel infirmitate uel necessitate aliqua praepeditus forte non fecerit, saltim moriens uniuersa dispenset.
And so I too, least and most unworthy of the servants of God, say that the first and most wholesome duty of religion is that a rich Christian, while he is in this life, spend the riches of this world for the name and honor of God; and the second, that if, hindered by fear or weakness or some necessity, he has perhaps not done so, he at least dispose of everything when dying.
Notes and citation
Summary: The rich should give during life, or at least at death.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.5 (CSEL 8:270; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-5
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.6CSEL 8:270–271
Sed dicit fortasse: filios habeo. iam de hoc quidem principalis libelli pagina et conuenientia, ut arbitror, et non pauca memorauit, satisque ad hanc rem domini sermo sufficit dicens: qui amat filium aut filiam super me, non est me dignus: sed et propheticum illud, quod ait, neque patres pro filiis neque filios pro parentibus iudicandos, sed unum quemque hominum aut sua iustificatione saluandum aut sua iniquitate periturum: ac per hoc, quaslibet diuitias homo filiis suis congerat, nequaquam hoc ei proderit in iudicio, quod diuitem reliquit heredem.
But perhaps he says: “I have children.” The page of the first book has already said fitting, I think, and not a few things on this; and the Lord’s word is quite enough on this matter, saying: “He who loves son or daughter more than me is not worthy of me”; and also that prophetic word which says that neither fathers are to be judged for sons nor sons for parents, but each man either saved by his own righteousness or perishing by his own iniquity. And so, whatever riches a man heaps up for his children, it will in no way help him at the judgment that he left a rich heir.
Matt 10:37 (quotation, high confidence) · Ezek 18:20 (allusion, high confidence)
Notes and citation
Summary: Love of children cannot excuse failure to give; each is judged for himself.
- Matt 10:37; Ezek 18:20. The chapter numeral “II” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): II. Sed dicit fortasse: filios → Sed dicit fortasse: filios.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.6 (CSEL 8:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-6
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.7CSEL 8:271
sed esto ignosci parentibus possit, si ex parte aliqua hereditarias facultates filiis derelinquant, si tamen id ipsum bonis si tamen sanctis: esto quoque ignosci possit, si etiam malis quiddam atque uitiosis. habere aliquam excusationis speciem uidentur dicentes: pietas uicit uis sanguinis conpulit natura ipsa quasi amoris manu in ius suum traxit. sciuimus quid iustitia dei posceret quid sacra ueritas postularet, sed subacti, fatemur, sumus iugo incarnatae necessitudinis et dedimus captiuas manus uinculis caritatis; cessit sanguini fides et uicerunt deuotionem religionis iura pietatis.
But suppose parents can be pardoned if they leave part of their hereditary means to their children, provided, however, that they are good, that they are holy; suppose also they can be pardoned if they leave something even to bad and vicious ones. They seem to have some appearance of excuse, saying: “Affection conquered, the force of blood compelled, nature itself drew us into its right as if by the hand of love. We knew what God’s justice required, what sacred truth demanded; but we were subdued, we confess, by the yoke of fleshly kinship and gave our captive hands to the bonds of love; faith yielded to blood, and the rights of family affection overcame the devotion of religion.”
Notes and citation
Summary: Parents plead that natural affection overcame their duty to God.
Notes on the original text
- Digital text corrected (stray mark): ignosci possit,. si etiam → ignosci possit, si etiam.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.7 (CSEL 8:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-7
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.8CSEL 8:271
dici aliquid potest, tametsi salubriter dici non potest: est umbra excusatiunculae non excusans, dans reo deprecatiunculae speciem non reatus securitatem. nequaquam enim id ulli spondeo, quod possit cuiuslibet rei firmum habere subsidium qui aliquid plus amauerit quam deum, secundum illud, quod scriptum est, in hoc futurum esse iudicium, quod uenerit lux in hunc mundum et dilexerint homines magis tenebras quam lucem. nemini enim dubium est totum id tenebras futurum homini, quidquid diuinae praetulerit caritati. haec ergo ita sunt.
Something can be said, though it cannot be said wholesomely: it is the shadow of a little excuse that does not excuse, giving the accused the appearance of a little plea, not security from guilt. For I in no way promise anyone that he can have a firm support in any matter who has loved anything more than God, according to what is written, that the judgment will be in this, that light has come into this world and men loved darkness rather than light. For no one doubts that whatever a man prefers to divine love will be darkness to him. These things, then, are so.
John 3:19 (quotation, high confidence)
Notes and citation
Summary: Whoever loves anything more than God has no secure excuse.
- John 3:19.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.8 (CSEL 8:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-8
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.9CSEL 8:271
sed esto, ut dixi, indulgeri parentibus possit naturae insalubriter indulgentibus. quid quod nonnulli, filios non habentes, a respectu se tamen salutis suae et remedio peccatorum penitus auertunt, ac licet semine sanguinis sui careant, quaerunt tamen quoscumque alios, quibus substantiam propriae facultatis addicant, id est, quibus umbratile aliquod propinquitatis nomen inscribant, quos sibi quasi adoptiuos imaginarii parentes filios faciant, ut in locum eorum quae non sunt pignorum perfidia generante succedant.
But suppose, as I said, parents can be indulged when they indulge nature unwholesomely. What of the fact that some who have no children nevertheless turn wholly away from regard for their own salvation and the remedy of their sins, and, though they lack offspring of their own blood, still seek any others at all to whom they may assign the substance of their own means, that is, on whom they may inscribe some shadowy name of kinship, whom as imaginary parents they make, as it were, their adopted children, so that these may succeed, by the begetting of faithlessness, into the place of dear ones who do not exist?
Notes and citation
Summary: Some childless people adopt heirs rather than provide for their souls.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.9 (CSEL 8:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-9
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.10CSEL 8:271–272
ac sic miserrimi quique et inpiissimi, cum uinculis filiorum non constringantur, ipsi tamen sibi uincula parant, quibus infelicia animarum suarum colla constringant: cum uis domesticorum discriminum nulla sit, foris discrimen arcessunt, et licet causae desint periculorum, ruunt tamen quasi in interitum uoluntarium: quorum errores infelicissimi quo affectu animi accipiendi sint prope incertum apud quosdam uideri potest, irascendumne his an dolendum sit.
And so all the most wretched and impious, though not bound by the bonds of children, prepare bonds for themselves with which to bind the unhappy necks of their souls; though there is no force of domestic danger, they summon danger from outside; and though causes of peril are lacking, they rush, as it were, into voluntary destruction. With what feeling their most unhappy errors are to be received may seem almost uncertain to some: whether one should be angry with them or grieve.
Notes and citation
Summary: The childless who adopt heirs bind themselves needlessly to ruin.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.10 (CSEL 8:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-10
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.11CSEL 8:272
error enim dolore dignus est inpietas execratione: ad fletum trahimur infelicitate ad iracundiam infidelitate. in una re est quo pro hominum insipientia lugeamus in alia quo pro dei amore moueamur, ullum omnino hominum inueniri aut esse posse, qui decurso infelicis uitae istius breui spatio, in ipsa extremitate iam pendens, iturus ilico ad tribunal dei, quicquam aliud cogitet praeter finem suum, quicquam aliud praeter exitum suum, quicquam aliud praeter periculum suum, et neglecta spe sua atque anima, cui opitulari aliquatenus uel in ultimis suis omni studio omni nisu omni re ac substantia sua debeat, hoc solum cogitet hoc solum animo suo uoluat, quam laute heres suus res suas comedat!
For error deserves grief, impiety execration: we are drawn to weeping by unhappiness, to anger by unbelief. In one respect we have reason to mourn for men’s folly; in another, to be moved for the love of God: that any man at all can be found or exist who, having run through the brief span of this unhappy life, hanging now at its very end, about to go at once to the judgment seat of God, should think of anything other than his end, anything other than his departure, anything other than his peril, and, neglecting his hope and his soul, which he ought to help to some extent even at his last with all zeal, all effort, all his goods and substance, should think of this alone, turn this alone over in his mind: how lavishly his heir will eat up his goods!
Notes and citation
Summary: It is grievous that a dying man thinks only of his heir’s feasting, not of his own soul.
Topics: Ethics, Eschatology
Cite (SBL): Salvian, Eccl. 3.11 (CSEL 8:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-11
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.12CSEL 8:272
Miserrime omnium, quid sollicitus es quid aestuas quid auctorem te ipse rerum periturarum facis? an times forte ne desint qui te mortuo quod reliqueris uorent? nolo metuas nolo uerearis. utinam tam facile tu saluus esses quam tua omnia deperibunt! o infidelitas o peruersitas! etiam uulgo dictum est, omnes sibi melius uelle quam alteri. nouum hoc monstri genus est cuilibet quemquam uelle consulere tantum ne sibi.
Most wretched of all, why are you anxious, why do you seethe, why do you make yourself the provider of perishing things? Are you perhaps afraid that there will be none to devour what you leave when you are dead? I do not want you to fear, I do not want you to be anxious. Would that you were saved as easily as all your things will perish! O unbelief, O perversity! It is even a common saying that all wish better for themselves than for another. This is a new kind of monster: for someone to want to provide for anyone at all, only not for himself.
Notes and citation
Summary: It is monstrous to provide for everyone except oneself.
- The chapter numeral “III” is removed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked into the text; stray letter): III. Miserrime omnium → Miserrime omnium; deperibunt!s o → deperibunt! o; nonum hoc monstri → nouum hoc monstri.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.12 (CSEL 8:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-12
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.13CSEL 8:272–273
ecce iturus es, infelicissime omnium, ad examen sacrum ad tremendum illud intolerandumque iudicium, ubi peregrinanti animae atque anxiae nullum potest omnino esse solacium nisi sola tantummodo bona conscientia nisi sola tantum innocens uita aut, quod proximum est bonae uitae, misericordia, ubi reo homini nullum est adiutorium nisi sola mens larga nisi paenitentia fructuosa et eleemosynae copiosae quasi manus ualidae, ubi denique pro diuersitate meritorum aut summum bonum inuenies aut summum malum, aut inmortale praemium aut sine fine tormentum.
Behold, most unhappy of all, you are about to go to the sacred examination, to that dreadful and unbearable judgment, where for the soul on its journey and in anguish there can be no comfort at all except only a good conscience, except only an innocent life, or, what is next to a good life, mercy; where for guilty man there is no help except only a generous mind, a fruitful repentance, and abundant alms like strong hands; where, finally, according to the difference of merits, you will find either the highest good or the highest evil, either an immortal reward or torment without end.
Notes and citation
Summary: At the judgment only a good conscience, repentance, and abundant alms will help.
Notes on the original text
- Digital text corrected (OCR slip): peregriuanti → peregrinanti.
Topics: Ethics, Eschatology
Cite (SBL): Salvian, Eccl. 3.13 (CSEL 8:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-13
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.14CSEL 8:273
et tu de locupletandis quibuscumque heredibus tuis cogitas, de opibus agnatorum cognatorumque suspiras, quem potissimum ditiorem patrimonio tuo facias, cui supellectilis uariae ornamenta transcribas, cuius apothecas copiis tuis repleas, cui maiorem seruorum numerum derelinquas. infelicissime omnium, cogitas quam bene alii post te uiuant, non cogitas quam male ipse moriaris. dic mihi, quaeso, o miser o infidelis!
And you think of enriching any heirs at all, you sigh over the wealth of relatives on your father’s and mother’s side: whom above all you should make richer by your patrimony, to whom you should transfer the ornaments of varied furniture, whose storerooms you should fill with your supplies, to whom you should leave the larger number of slaves. Most unhappy of all, you think how well others will live after you; you do not think how badly you yourself will die. Tell me, I beg, O wretched, O unbelieving man!
Notes and citation
Summary: The dying man plans his heirs’ comfort but ignores his own ruin.
- Agnati and cognati are relatives through the father and through the mother respectively.
Notes on the original text
- Digital text corrected (repeated fragment with stray mark; split word with stray mark): de locuple* locupletandis → de locupletandis; maiorem ser* uorum → maiorem seruorum.
Topics: Ethics
Cite (SBL): Salvian, Eccl. 3.14 (CSEL 8:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-14
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
3.15CSEL 8:273
cum multis: patrimonium tuum diuidas, cum multos facultatibus tuis dites, numquid de solo te es tam male meritus, ut tibi nec inter extraneos locum facias heredis? ecce expectat te iam egressurum de uita ista officium tribunalis sacri, expectant tortores angeli et inmortalium tormentorum terribiles ministri, et tu futuras post te heredum mundialium uoluptates animo uolutas, tu delicias aliorum mente pertractas: quam bene scilicet post te heres tuus de tuo prandeat, quibus copiis uentrem expleat, quomodo usque ad nauseam redundantem uiscera exsaturata distendat.
When you divide your patrimony among many, when you enrich many with your means, have you deserved so ill of yourself alone that you do not make a place for yourself as heir even among strangers? Behold, the officers of the sacred tribunal await you as you are about to leave this life; the torturing angels await, the terrible ministers of immortal torments; and you turn over in your mind the future pleasures of worldly heirs after you, you dwell on the delights of others: how well, no doubt, your heir will dine on what is yours after you, with what supplies he will fill his belly, how he will stretch his sated innards overflowing to the point of nausea.
Notes and citation
Summary: While judgment awaits, the dying man dwells on his heir’s feasting.
Topics: Ethics, Eschatology
Cite (SBL): Salvian, Eccl. 3.15 (CSEL 8:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-ad-ecclesiam/3-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-salvian-ad-ecclesiam-3-15) · Report an error
Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.