On the Governance of God 3.13–4.2
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 3
3.13CSEL 8:46
si ergo non solum odium sed etiam ira nos in dei iudicio reos faciet, euidenter agnoscimus, quod sicut nullus omnino est immunis ab iracundia, sic nullus omnino immunis esse poterit a reatu. persequitur autem dominus quasi fibras praecepti istius et omnes penitus frutices ac ramusculos secat dicens: qui autem dixerit, fatue, reus erit gehennae ignis: qui dixerit fratri suo, racha, reus erit concilio. racha quod genus sit contumeliae multi nesciunt: fatuitas autem quam iniuriose obiciatur optime norunt. et ideo scientia sua potius homines quam ignorantia utentes malunt reatus suos per id conuicium quod sciunt diuinis ignibus, quam per id quod nesciunt humanis conciliis expiari.
If, then, not only hatred but also anger will make us guilty in God’s judgment, we plainly recognize that, as no one at all is free from anger, so no one at all can be free from guilt. And the Lord pursues, as it were, the very fibers of this command and cuts away all the shoots and twigs, saying: “But whoever says, Fool, will be liable to the fire of Gehenna; whoever says to his brother, Raca, will be liable to the council.” Many do not know what kind of insult “raca” is; but they know very well how injurious it is to call someone a fool. And so men, using their knowledge rather than their ignorance, prefer to have their guilt expiated by divine fires through the insult they know rather than by human councils through the one they do not know.
Matt 5:22 (quotation, high confidence)
Notes and citation
Summary: Christ condemns even insults; men use the insult that brings Gehenna rather than the lesser one.
- Matt 5:22, in the order of Salvian’s Latin text. Ironic.
Notes on the original text
- Digital text corrected (stray mark): r.acha quod genus → racha quod genus.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.13 (CSEL 8:46; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/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 8:46–47
Quae cum ita sint et cum haec omnia, quae iubentur a domino, non modo a nobis omnino non fiant sed paene in diuersum omnia fiant, quando maiora illa faciemus? qui enim, inquit saluator, non renuntiauerit omnibus quae possidet, non potest meus esse discipulus. et qui non tulerit crucem suam et secutus me fuerit, non est me dignus. et qui se Christianum dicit, debet, quemadmodum Christus ambulauit, sic et ipse ambulare.
Since this is so, and since all these things commanded by the Lord are not only not done by us at all but almost everything is done the opposite way, when shall we do the greater things? “For whoever,” says the Savior, “does not renounce all that he possesses cannot be my disciple. And whoever does not take up his cross and follow me is not worthy of me.” And “whoever says he is a Christian ought himself to walk as Christ walked.”
Luke 14:33 (quotation, high confidence) · Matt 10:38 (quotation, high confidence) · 1 John 2:6 (quotation, high confidence)
Notes and citation
Summary: Christians do not keep even the lesser commands, let alone renouncing all and taking up the cross.
- Luke 14:33; Matt 10:38; 1 John 2:6. The chapter numeral “III” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): III. Quae cum ita sint et cum haec omnia → Quae cum ita sint et cum haec omnia.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.14 (CSEL 8:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/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 8:47
quae non modo illos, qui uoluptates et pompas saeculi sequuntur, sed ne illos quidem implere certum est, qui saeculares affectus derelinquunt. nam et qui renuntiare diuitiis uidentur non sic renuntiant, ut penitus renuntiasse uideantur, et qui putantur crucem portare sic portant, ut plus habeant in crucis nomine dignitatis quam in passione supplicii. et omnes tamen isti etiamsi aliquid horum bona fide adimplerent, illud absque dubio nullus efficeret, ut per uiam uitae istius sic incederet sicut saluator incessit. qui se enim, inquit apostolus, dicit in Christo manere, debet, quemadmodum Christus ambulauit, sic et ipse ambulare.
It is certain that not only those who follow the pleasures and pomps of the world do not fulfil these things, but not even those who abandon worldly attachments. For those who seem to renounce riches do not renounce them so as to seem to have renounced them wholly, and those who are thought to carry the cross carry it so that they have more dignity in the name of the cross than punishment in its suffering. And all of these, even if they fulfilled some of these things in good faith, none would without doubt manage to walk along the way of this life as the Savior walked. “For whoever says,” says the apostle, “that he abides in Christ ought himself to walk as Christ walked.”
1 John 2:6 (quotation, high confidence)
Notes and citation
Summary: Even those who leave the world do not truly renounce all or walk as Christ walked.
- 1 John 2:6, attributed to “the apostle”.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.15 (CSEL 8:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-15
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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.
3.16CSEL 8:47
Sed dura forsitan quidam putant apostolorum esse praecepta. dura plane existimanda sunt, si plus ab aliis officiorum exigunt quam sibi sumunt. porro autem, si multo minus ceteris imperarunt quam sibi, non modo non graues magistri sed parentes indulgentissimi iudicandi sunt, qui onera, quae ceruicibus filiorum per amoris indulgentiam detrahunt, sibi per affectum religionis imponunt. quid enim unus ex ipsis ad populos ecclesiasticos dicit? filioli, inquit, mei, quos iterum parturio, donec formetur Christus in uobis. et rursum: imitatores, inquit, mei estote, sicut et ego Christi.
But perhaps some think the apostles’ precepts harsh. They are plainly to be thought harsh if they demand more duties from others than they take on themselves. But if they commanded others much less than themselves, they must be judged not severe masters but most indulgent parents, who, out of the indulgence of love, take burdens off their children’s necks and lay them on themselves out of the devotion of religion. For what does one of them say to the church congregations? “My little children,” he says, “with whom I am again in labor until Christ be formed in you.” And again: “Be imitators of me,” he says, “as I also am of Christ.”
Gal 4:19 (quotation, high confidence) · 1 Cor 11:1 (quotation, high confidence)
Notes and citation
Summary: The apostles demanded more of themselves than of others, like loving parents.
- Gal 4:19; 1 Cor 11:1. The chapter numeral “IIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): IIII. Sed dura forsitan → Sed dura forsitan.
Cite (SBL): Salvian, Gub. 3.16 (CSEL 8:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-16
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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.
3.17CSEL 8:47–48
nobis hoc imperat, ut se imitemur, qui sibi hoc imperauerat, ut Christi esset imitator. et quidem, quod ipse Christum imitatus sit, nulli dubium est. Christus enim se pro nobis subdidit mundo, et se ipse pro Christo: Christus pro nobis taedia et labores grauissimos pertulit, et hoc ipse pro Christo: Christus pro nobis contumelias passus est, et hoc ipse pro Christo: Christus pro nobis passionem mortemque tolerauit, et hoc ipse pro Christo. et ideo non sine causa meritorum suorum conscius dicit: certamen bonum certaui, fidem seruaui: de reliquo reposita est mihi corona iustitiae.
He commands us to imitate him, who had commanded himself to be an imitator of Christ. And indeed no one doubts that he imitated Christ. For Christ submitted himself to the world for us, and he himself did so for Christ; Christ bore weariness and the heaviest labors for us, and he himself did so for Christ; Christ suffered insults for us, and he himself did so for Christ; Christ endured suffering and death for us, and he himself did so for Christ. And so not without cause, conscious of his merits, he says: “I have fought the good fight, I have kept the faith; for the rest there is laid up for me the crown of righteousness.”
2 Tim 4:7 (quotation, high confidence) · 2 Tim 4:8 (quotation, high confidence)
Notes and citation
Summary: Paul imitated Christ in all his sufferings.
- 2 Tim 4:7–8.
Cite (SBL): Salvian, Gub. 3.17 (CSEL 8:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-17
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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.
3.18CSEL 8:48
itaque cum ille Christum sic imitatus sit, uideamus quis nostrum apostoli imitator appareat. scribit enim ipse de se primum, quod nulli dederit umquam offensionem sed in omnibus exhibuerit se sicut dei ministrum in patientia multa in tribulationibus in necessitatibus in plagis in carceribus in lacerationibus.
Since, then, he imitated Christ thus, let us see which of us appears as an imitator of the apostle. For he writes of himself first that he never gave offense to anyone, but in all things showed himself as a minister of God in much patience, in tribulations, in necessities, in stripes, in prisons, in lacerations.
2 Cor 6:3 (allusion, high confidence) · 2 Cor 6:4 (quotation, high confidence) · 2 Cor 6:5 (quotation, high confidence)
Notes and citation
Summary: Paul describes his endurance as a minister of God.
- 2 Cor 6:3–5.
Cite (SBL): Salvian, Gub. 3.18 (CSEL 8:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-18
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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.
3.19CSEL 8:48
et alibi, dum se aliis comparat, sic ait: in quo quis audet, in insipientia dico, audeo et ego; ut minus sapiens dico, magis ego; in laboribus plurimis, in carceribus abundantius, in plagis supra modum, in mortibus frequenter. a Iudaeis quinquies quadragenas una minus accepi. ter uirgis caesus sum, semel lapidatus, ter naufragium feci. sane, etsi de ceteris quas dixit uirtutibus apostolicis nihil facimus, in hoc tamen uno, ubi apostolus ter naufragasse se dixit, etiam uincere possumus. non enim ter tantummodo naufragauimus, quorum paene omnis uita naufragium est: in tantum quippe uitiose ab omnibus uiuitur, ut prope nullus Christianorum sit qui non iugiter naufragare uideatur.
And elsewhere, comparing himself with others, he says: “In whatever anyone dares, I speak in foolishness, I dare also; I speak as less wise, I more so: in very many labors, in prisons more abundantly, in stripes beyond measure, in deaths often. From the Jews five times I received forty lashes less one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked.” Indeed, though we do nothing of the other apostolic virtues he mentioned, in this one point, where the apostle said he was shipwrecked three times, we can even surpass him. For we have not been shipwrecked only three times, whose whole life is almost a shipwreck: so viciously do all live that there is hardly a Christian who does not seem to be continually shipwrecked.
2 Cor 11:21 (quotation, high confidence) · 2 Cor 11:23 (quotation, high confidence) · 2 Cor 11:24 (quotation, high confidence) · 2 Cor 11:25 (quotation, high confidence)
Notes and citation
Summary: Christians match Paul only in shipwreck, since their whole life is a moral shipwreck.
- 2 Cor 11:21, 23–25.
Notes on the original text
- Digital text corrected (stray mark): quas dixit uirtutibus. apostolicis → quas dixit uirtutibus apostolicis.
Cite (SBL): Salvian, Gub. 3.19 (CSEL 8:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-19
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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.
3.20CSEL 8:48–49
Sed dicit fortasse aliquis, non id esse nunc temporis, ut pro Christo nos perferamus, quae tunc apostoli pertulerunt. uerum est; non enim sunt pagani principes non tyranni persecutores, non sanguis sanctorum funditur nec fides suppliciis comprobatur. contentus est deus noster, ut ei pax nostra seruiat, ut sola ei immaculatorum actuum puritate et uitae incontaminabilis sanctitate placeamus.
But perhaps someone says that this is not now the time for us to bear for Christ what the apostles then bore. That is true; for the rulers are not pagans nor the persecutors tyrants; the blood of the saints is not shed nor faith proved by tortures. Our God is content that our peace should serve him, that we should please him only by the purity of spotless deeds and the holiness of an undefiled life.
Notes and citation
Summary: In times of peace God asks only for purity and holiness of life.
- The chapter numeral “V” is removed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked into the text): V. Sed dicit fortasse aliquis, non id → Sed dicit fortasse aliquis, non id; pax nostra serniat → pax nostra seruiat; immaoulatorum → immaculatorum.
Topics: Persecution
Cite (SBL): Salvian, Gub. 3.20 (CSEL 8:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-20
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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.
3.21CSEL 8:49
quo plus ei fides et deuotio nostra debet, quia minora a nobis exigit et maiora concessit. et ideo cum et principes Christiani sint et persecutio nulla sit et religio non inquietetur, qui ad probandam fidem experimentis durioribus non compellimur inferioribus saltim officiis domino plus placere debemus. probat enim etiam in maioribus, si res exigat, exsecutorem se idoneum fore, a quo minora complentur.
So much the more do our faith and devotion owe him, because he demands less of us and has granted more. And so, since the rulers are Christian, there is no persecution, and religion is not disturbed, we who are not compelled to prove our faith by harder trials ought at least to please the Lord more by lesser services. For he proves that he would be a fit performer in greater things too, if the matter required, who fulfils the lesser.
Luke 16:10 (echo, medium confidence)
Notes and citation
Summary: With Christian rulers and no persecution, Christians should at least excel in lesser duties.
- Luke 16:10 is echoed.
Topics: Persecution
Cite (SBL): Salvian, Gub. 3.21 (CSEL 8:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-21
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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.
3.22CSEL 8:49
Omittamus ergo illa, quae beatissimus Paulus pertulit, immo quae in libris postea de religione conscriptis omnes admodum Christianos legimus pertulisse, qui ad caelestis regiae ianuam gradibus poenarum suarum ascendentes scalas sibi quodammodo de eculeis catastisque fecerunt. uideamus, si in illis saltim religiosae deuotionis obsequiis, quae minora atque communia in summa quiete et omni tempore omnes Christiani obire possumus, praeceptis dominicis respondere temptamus. iubet Christus ne litigemus. quis iubenti obtemperat? nec solum iubet sed in tantum hoc iubet, ut ea ipsa nos, de quibus lis est, relinquere iubeat, dummodo litibus exuamur. si quis enim, inquit, uoluerit tecum in iudicio contendere et tunicam tuam tollere, relinque ei et pallium.
Let us pass over, then, what the most blessed Paul endured, or rather what we read in books written later about religion that very many Christians endured, who, climbing to the gate of the heavenly palace by the steps of their punishments, made themselves ladders, as it were, of racks and scaffolds. Let us see whether we try to answer the Lord’s precepts at least in those services of religious devotion, lesser and common, which all of us Christians can perform in the greatest quiet and at all times. Christ commands that we not go to law. Who obeys the command? And not only does he command it, but he commands it so far as to bid us give up the very things in dispute, provided we free ourselves of lawsuits. “For if anyone,” he says, “wishes to contend with you in court and take your tunic, let him have your cloak also.”
Matt 5:40 (quotation, high confidence)
Notes and citation
Summary: Christ forbids lawsuits and commands giving up one’s cloak too; who obeys?
- Matt 5:40. “Books written later” are the acts of the martyrs. The chapter numeral “VI” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked; OCR slip): - VI. Omittamus ergo illa, quae beatissimns → Omittamus ergo illa, quae beatissimus.
Cite (SBL): Salvian, Gub. 3.22 (CSEL 8:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-22
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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.
3.23CSEL 8:49–50
interrogo qui sint, qui spoliantibus aduersariis cedant, immo qui sint, qui aduersarios suos non spoliare conentur? tam procul enim abest ut cum tunicis etiam alia relinquamus, ut, si quo modo possumus pallium simul aduersariis tunicasque tollamus. tam deuote enim mandatis dominicis oboedimus, ut non sufficiat nobis, quod aduersariis nostris etiam
I ask who they are who give way to adversaries who strip them; or rather, who they are who do not try to strip their adversaries. For we are so far from leaving other things along with our tunics that, if we can in any way, we take both cloak and tunics from our adversaries. So devoutly do we obey the Lord’s commands that it is not enough for us that we do not yield to our adversaries even
Notes and citation
Summary: Christians, far from yielding, try to strip their adversaries.
- Ironic. The sentence continues in 3.24.
Notes on the original text
- Digital text corrected (stray mark): tam deuote enim mandatis dominicis oboedimus. ut → tam deuote enim mandatis dominicis oboedimus, ut.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.23 (CSEL 8:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-23
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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.
3.24CSEL 8:50
minima uestimentorum nostrorum parte non cedimus, nisi eis, quantum in nobis est, si res sinat, cuncta rapiamus. iungitur autem praecepto huic par et consimile mandatum, quo ait dominus: qui percusserit te in dexteram maxillam, praebe ei et alteram. quantos putamus esse, qui dicto huic uel aures modeste praebeant, uel certe, etiamsi id facere uidentur, animis adquiescant? aut quotus quisque est, qui si unum ictum acceperit, non multos pro uno reddat? tantum ab illo abest ut caedenti maxillam praebeat, ut tum se uincere putet, non quando aduersarium uapulando sed quando caedendo superauerit.
the smallest part of our clothing, unless we also seize everything from them, as far as lies in us and circumstances allow. And to this precept is joined an equal and like command, in which the Lord says: “Whoever strikes you on the right cheek, offer him the other also.” How many do we think there are who even lend their ears modestly to this saying, or certainly, even if they seem to do so, assent in their minds? Or how few are there who, if they receive one blow, do not return many for one? So far is he from offering his cheek to the striker that he thinks he has won, not when he has overcome his adversary by being beaten, but by beating him.
Matt 5:39 (quotation, high confidence)
Notes and citation
Summary: Christians return many blows for one, rather than turning the other cheek.
- Matt 5:39.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): minima nestimentorum nostrorum parte non eedimus → minima uestimentorum nostrorum parte non cedimus; animis adquieseant P aut → animis adquiescant? aut; maxillam praebeat, at tum se → maxillam praebeat, ut tum se.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.24 (CSEL 8:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-24
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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.
3.25CSEL 8:50
quae uultis, inquit saluator, ut faciant uobis homines, eadem et uos facite illis similiter. huius sententiae partem tam bene nouimus, ut numquam praetereamus, partem sic praetermittimus, quasi penitus nesciamus. nam quid ab aliis praestari nobis uelimus optime nouimus, quid autem ipsi aliis debeamus praestare nescimus. atque utinam nesciremus! minor esset ignorantiae reatus secundum illud: qui nescit uoluntatem domini sui, uapulabit paucis: qui autem scit et non facit eam, uapulabit multis. nunc autem hoc maior offensa est, quod partem sententiae sacrae pro commodorum nostrorum utilitate diligimus, partem pro dei iniuria praeterimus.
“Whatever you wish,” says the Savior, “that men should do to you, do the same to them likewise.” We know one part of this saying so well that we never pass it over; the other part we pass over as though we did not know it at all. For we know very well what we wish others to do for us, but we do not know what we ourselves owe others. And would that we did not know! The guilt of ignorance would be less, according to the saying: “He who does not know his master’s will will be beaten with few stripes; but he who knows and does not do it will be beaten with many.” But now the offense is greater because we love part of the sacred saying for the sake of our own advantage and pass over the other part to God’s injury.
Matt 7:12 (quotation, high confidence) · Luke 12:47 (quotation, high confidence) · Luke 12:48 (quotation, high confidence)
Notes and citation
Summary: Christians remember what others owe them under the Golden Rule but ignore what they owe others.
- Matt 7:12; Luke 12:47–48.
Notes on the original text
- Digital text corrected (stray mark): secundum. illud → secundum illud.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.25 (CSEL 8:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-25
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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.
3.26CSEL 8:50–51
exaggerat quoque hoc dei uerbum officio praedicationis suae apostolus Paulus dicens: nemo quod suum est quaerat sed quod alterius. et iterum: non quae sua sunt, inquit, singuli cogitantes sed ea quae aliorum. uides quam fideliter praeceptum Christi fuerit exsecutus: ubi, cum saluator sic nos pro aliis sicut pro nobis iusserit cogitare; ille plus aliorum nos commodis iussit consulere quam nostris, boni scilicet domini bonus famulus et singularis magistri praeclarus imitator, qui in uestigiis domini sui ambulans patentiora quodammodo et expressiora pedibus suis fecit domini sui esse uestigia. quid ergo horum facimus Christiani, quod Christus an quod apostolus iubet? puto omnino quod neutrum. nam tantum abest ut aliorum commodis aliquid cum propria incommoditate praestemus, ut omnes uel maxime nostris commodis cum aliorum incommodo consulamus.
The apostle Paul, too, by the service of his preaching, amplifies this word of God, saying: “Let no one seek his own but what is another’s.” And again: “Each of you thinking not of his own things but of those of others.” You see how faithfully Christ’s precept was carried out: whereas the Savior commanded us to think of others as of ourselves, he commanded us to consult others’ advantage more than our own, a good servant of a good Lord and a splendid imitator of a singular master, who, walking in his Lord’s footsteps, made his Lord’s footprints in a way plainer and more distinct with his own feet. Which of these, then, do we Christians do, what Christ commands or what the apostle commands? I think neither at all. For we are so far from providing anything for others’ advantage at our own disadvantage that all of us consult our own advantage above all, to others’ disadvantage.
1 Cor 10:24 (quotation, high confidence) · Phil 2:4 (quotation, high confidence)
Notes and citation
Summary: Paul went beyond Christ’s rule, but Christians keep neither.
- 1 Cor 10:24; Phil 2:4.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips and stray mark): fuerit exsecutu: ubi → fuerit exsecutus: ubi; pro aliis sicat pro nobis → pro aliis sicut pro nobis; patentiora quodammodo et expressiora. pedibus sais feeit → patentiora quodammodo et expressiora pedibus suis fecit.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.26 (CSEL 8:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-26
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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.
3.27CSEL 8:51
Sed eligere forsitan maiora quaeque uideamur, quae nullus impleat et, ut ipsi putant, impleri omnino non possint, et praeterire alia, quae et impleri queant et ab omnibus imperat. sed primum illud considerandum est, quia nulli seruorum licet ex his, quae dominus suus imperat, eligere pro arbitrio quid uelit facere quid nolit, et insolentissima abusione quod placuerit adsumere quod displicuerit repudiare, maxime cum et terrestres domini nequaquam aequo animo tolerandum putent, si iussiones suas serui ex parte audiant et ex parte contemnant, et pro libidine sua quae putauerint facienda faciant, quae putauerint conculcanda conculcent.
But perhaps we may seem to choose the greater precepts, which no one fulfils and, as they think, cannot be fulfilled at all, and to pass over others which both can be fulfilled and are commanded to all. But first it must be considered that no servant may choose at his discretion, from what his master commands, what he wishes to do and what not, and with most insolent abuse take up what pleases him and reject what displeases him; especially since even earthly masters think it in no way to be borne calmly if their slaves heed their orders in part and despise them in part, doing at their pleasure what they think should be done and trampling on what they think should be trampled.
Notes and citation
Summary: A servant may not choose which of his master’s commands to obey.
- “Ab omnibus imperat” is read as imperantur. The chapter numeral “VII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text; split word with stray mark): VII. Sed eligere forsitan → Sed eligere forsitan; nulli ser-* uorum → nulli seruorum.
Cite (SBL): Salvian, Gub. 3.27 (CSEL 8:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-27
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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.
3.28CSEL 8:51–52
si enim pro arbitrio suo serui dominis obtemperant, ne in his quidem, in quibus obtemperauerint, obsequuntur. quando enim seruus ex domini sui iussis ea facit tantummodo quae uult facere, iam non dominicam uoluntatem implet sed suam. si ergo nos, qui homunculi imbecilli sumus, contemni tamen a seruis nostris omnino nolumus, quos etsi nobis seruitutis condicio inferiores humana tamen sors reddit aequales, quam inique utique caelestem dominum contemnimus, qui cum homines ipsi simus, contemnendos tamen nos a nostrae condicionis hominibus non putamus. nisi tanti fortasse consilii ac tam profundae intellegentiae simus, ut qui pati seruorum iniurias nolumus subditum iniuriis nostris deum esse uelimus, et quae ipsi toleratu humano indigna credimus deum a nobis digne haec tolerare credamus.
For if slaves obey their masters at their own discretion, they are not obedient even in the things in which they obey. For when a slave does only those of his master’s orders that he wishes to do, he is no longer fulfilling his master’s will but his own. If, then, we, who are weak little men, do not at all want to be despised by our slaves, whom, though the condition of slavery makes them inferior to us, human lot makes equal, how unjustly do we despise the heavenly Lord, we who, being men ourselves, do not think we should be despised by men of our own condition! Unless perhaps we are of such counsel and such deep understanding that we who will not endure the insults of slaves want God to be subject to our insults, and believe that God bears worthily from us what we ourselves think unworthy of human endurance.
Notes and citation
Summary: We would not tolerate selective obedience from slaves, yet offer it to God.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): pro arbitro sue serui → pro arbitrio suo serui; ea faeit tantummodo → ea facit tantummodo.
Cite (SBL): Salvian, Gub. 3.28 (CSEL 8:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-28
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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.
3.29CSEL 8:52
ac per hoc, si qui sunt, ut ad superiora redeamus, qui de maioribus nos dei praeceptis dicere existiment et minora reticere, superflue queri intellegendi sunt; neque enim causatio est, cur proferantur aliqua, ubi facienda sunt omnia. sicut enim dominorum carnalium seruis eligere, ut iam dixi, omnino non licet, quae ex praeceptis erilibus faciant quae non faciant, sic nos, qui serui domini nostri sumus, inlicitum omnino existimare debemus, ut uel illa quae placent pro animi oblectatione sumamus, uel illa quae displicent pro superbiae abusione calcemus.
And so, to return to what we said above, if there are any who think we speak of God’s greater precepts and keep silent about the lesser, they must be understood to complain needlessly; for there is no reason to bring forward some things when all things are to be done. For as, I have said, the slaves of earthly masters may by no means choose which of their master’s orders they do and which they do not, so we, who are servants of our Lord, must think it wholly unlawful either to take up what pleases us for the delight of the mind or to trample what displeases us through the abuse of pride.
Notes and citation
Summary: All God’s commands must be kept, not only those we like.
Notes on the original text
- Digital text corrected (OCR slip; stray word): neque enim sunt causatio est → neque enim causatio est; dominorum carnalium semis eligere → dominorum carnalium seruis eligere.
Cite (SBL): Salvian, Gub. 3.29 (CSEL 8:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-29
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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.
3.30CSEL 8:52
Sed adquiescamus tamen his, qui ex praeceptis dominicis idcirco forsitan nos nolunt maiora dicere, quia se putant minora complere, non quia sufficiat ad salutem, si maioribus spretis minora faciamus secundum illud: quicumque totam legem seruauerit, offendit autem in uno, factus est omnium reus. ac per hoc licet nobis non sufficiat parua ac minima quaeque facere, adquiesco tamen ego minora dicere, ut ostendam maximam Christianorum omnium partem nec exigua saltim ac minima fecisse.
But let us nevertheless go along with those who perhaps do not want us to speak of the greater precepts of the Lord because they think they fulfil the lesser; not because it is enough for salvation if we despise the greater and do the lesser, according to the saying: “Whoever keeps the whole law but offends in one point has become guilty of all.” And so, though it is not enough for us to do small and very small things, I consent nevertheless to speak of the lesser, to show that the greatest part of all Christians has not done even the small and very small.
Jas 2:10 (quotation, high confidence)
Notes and citation
Summary: Salvian will show that most Christians do not keep even the least commands.
- Jas 2:10. The chapter numeral “VIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked; OCR slip; words run together and stray mark): Yin. Sed adquiesoamus → Sed adquiescamus; offendit auteminuno, factus est omnium reus. - ac per hoc → offendit autem in uno, factus est omnium reus. ac per hoc.
Cite (SBL): Salvian, Gub. 3.30 (CSEL 8:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-30
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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.
3.31CSEL 8:52–53
iussit saluator noster, ut Christiani homines non iurarent. plures inuenias, qui saepissime periurent, quam qui omnino non iurent. iussit quoque, ut nemo malediceret. cuius non sermo maledictio est? prima enim semper irarum tela maledicta sunt, et quicquid non possumus imbecilli optamus irati ac sic in omni animorum indignantium motu uotis malis pro armis utimur. unde unusquisque hominum euidentissime probat, quicquid fieri aduersariis suis optat, totum se facere uelle si possit.
Our Savior commanded that Christian men should not swear. You would find more who very often perjure themselves than who do not swear at all. He commanded also that no one should curse. Whose speech is not a curse? For curses are always the first weapons of anger, and whatever we cannot do, being weak, we wish when angry; and so in every movement of indignant minds we use evil wishes for arms. Hence each man most plainly proves that whatever he wishes done to his adversaries he would wish to do himself if he could.
Matt 5:34 (allusion, high confidence) · Rom 12:14 (allusion, medium confidence)
Notes and citation
Summary: Christians swear and curse freely despite Christ’s commands.
- Matt 5:34; Rom 12:14.
Notes on the original text
- Digital text corrected (stray letters): iussit saluator noster, utss Christiani → iussit saluator noster, ut Christiani.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.31 (CSEL 8:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-31
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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.
3.32CSEL 8:53
sed uidelicet quia omnes hac improbitate linguarum facile utimur, qui iussis dominicis non obtemperamus, idcirco etiam apud deum facile hoc putamus esse, qui iussit: maledici, inquit sermo diuinus, regnum dei non possidebunt. hinc ergo intellegere possumus, quam grauis sit et perniciosa maledictio, quando, etiamsi alia bona fuerint, sola excludit a caelo.
But no doubt because all of us who do not obey the Lord’s commands easily use this wickedness of tongue, we think it a light matter also with God, who commanded: “Revilers,” says the divine word, “will not possess the kingdom of God.” From this we can understand how grave and ruinous cursing is, since even if there are other goods, it alone shuts one out of heaven.
1 Cor 6:10 (quotation, high confidence)
Notes and citation
Summary: Reviling alone excludes from the kingdom of God.
- 1 Cor 6:10.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.32 (CSEL 8:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-32
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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.
3.33CSEL 8:53
inuidiam procul esse iussit Christus a nobis. at nos e contra non extraneis tantum sed etiam proximis inuidemus, nec solum inimicos sed etiam amicos nostros liuore perfundimus. adeo prope in omnium sensu hoc malum regnat, adeo esuriendi libido terminum habet, detrahendi libido terminum non habet; nam semper admodum cibo, numquam detractione saturamur.
Christ commanded that envy be far from us. But we, on the contrary, envy not only strangers but even our neighbors, and steep not only our enemies but even our friends in spite. So much does this evil reign in almost everyone’s mind: the desire of eating has a limit; the desire of disparaging has no limit; for we are always quite filled with food, never with disparagement.
Notes and citation
Summary: Envy and slander are boundless among Christians.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.33 (CSEL 8:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-33
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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.
3.34CSEL 8:53–54
sed lenis forsitan poena istius labis est. detrahens, inquit scriptura sacra, eradicabitur. grauis profecto et tremenda animaduersio: sed tamen nulla correctio. dummodo enim unusquisque hominum alium lacerare non desinat, tanti putat, ut etiam sibi ipsi non parcat. sed digna plane mali istius retributio est, quae solum persequitur auctorem; illi enim nihil nocet penitus cui detrahit, tantummodo illum punit e cuius ore procedit.
But perhaps the punishment of this stain is light. “The slanderer,” says sacred Scripture, “will be rooted out.” A grave and dreadful punishment indeed; and yet no correction. For as long as each man does not stop tearing at another, he thinks it worth it even not to spare himself. But this is plainly a fitting repayment for this evil, that it pursues only its author; for it does no harm at all to the one slandered and punishes only the one from whose mouth it proceeds.
Prov 20:13 (quotation, medium confidence)
Notes and citation
Summary: Slander harms only the slanderer, who will be rooted out.
- Prov 20:13 in the Greek (LXX) form, “do not love to slander, lest you be removed”; the Vulgate verse differs.
Notes on the original text
- Digital text corrected (OCR slip): nihil noeet penitus → nihil nocet penitus.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.34 (CSEL 8:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-34
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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.
3.35CSEL 8:54
sed delirare, opinor, uidemur ista repetendo, et fero ut nos delirare uideamur. numquid delirauit dominus qui praecepit: omnis enim, inquit per apostolum suum, clamor auferatur a uobis cum omni malitia. utrumque quidem hoc in nobis iugiter perseuerat, sed magis tamen malitia quam clamor. clamor quippe non semper est in oribus nostris, malitia autem semper in cordibus; ac per hoc puto quod, etiamsi in nobis clamor desineret, tamen malitia permaneret.
But I think we seem to rave in repeating these things, and I bear it that we seem to rave. Did the Lord rave who commanded: “Let all clamor be put away from you,” he says through his apostle, “with all malice”? Both indeed persist in us continually, but malice more than clamor. For clamor is not always in our mouths, but malice always in our hearts; and so I think that, even if clamor ceased in us, malice would still remain.
Eph 4:31 (quotation, high confidence)
Notes and citation
Summary: Clamor and malice, forbidden by Paul, persist among Christians.
- Eph 4:31.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): delirare, opinor, nidemvr → delirare, opinor, uidemur; ac per hoc puto quod., etiamsi → ac per hoc puto quod, etiamsi.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.35 (CSEL 8:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-35
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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.
3.36CSEL 8:54
sine murmuratione quoque et querela nos deus noster esse praecepit. quando haec in humano genere non fuerunt? si aestus est, de ariditate causamur, si pluuia, de inundatione conquerimur: si infecundior annus est, accusamus sterilitatem, si fecundior, uilitatem. adipisci abundantiam cupimus et eandem adepti accusamus. quid dici hac re improbius quid contumeliosius potest? etiam in hoc de misericordia dei querimur, quia tribuat quod rogamus.
Our God also commanded us to be without murmuring and complaint. When have these not been in the human race? If there is heat, we complain of drought; if rain, we complain of floods; if the year is less fruitful, we accuse barrenness; if more fruitful, cheapness. We desire to obtain abundance, and when we have obtained it we accuse it. What can be said more wicked, more insulting than this? We complain even of God’s mercy in this, that he grants what we ask.
Phil 2:14 (allusion, high confidence)
Notes and citation
Summary: Christians complain about everything, even God’s answers to their prayers.
- Phil 2:14.
Notes on the original text
- Digital text corrected (OCR slip): miserioordia → misericordia.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.36 (CSEL 8:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-36
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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.
3.37CSEL 8:54
abesse a seruis suis omne omnino etiam oculorum scandalum deus praecepit, et ideo, si quis, inquit, uiderit mulierem ad concupiscendum, iam moechatus est eam in corde suo. hinc intellegere plene possumus quam castos nos esse saluator iusserit, qui etiam licentiam uisionis abscidit. sciens enim fenestras quodammodo esse nostrarum mentium lumen oculorum et omnes improbas cupiditates in cor per oculos quasi per naturales cuniculos introire, extinguere eas penitus foris uoluit, ne intus orirentur et letaliter crescentibus fibris conualescerent fortasse in anima, si germinassent in uisu.
God commanded that every stumbling-block, even of the eyes, be absent from his servants; and so: “If anyone,” he says, “has looked on a woman to lust after her, he has already committed adultery with her in his heart.” From this we can fully understand how chaste the Savior commanded us to be, who cut off even the license of looking. For knowing that the light of the eyes is in a way the windows of our minds, and that all wicked desires enter the heart through the eyes as through natural tunnels, he wanted to extinguish them entirely outside, so that they might not arise within and, with deadly growing fibers, grow strong perhaps in the soul if they had sprouted in sight.
Matt 5:28 (quotation, high confidence)
Notes and citation
Summary: Christ forbids even lustful looking, since desire enters through the eyes.
- Matt 5:28.
Cite (SBL): Salvian, Gub. 3.37 (CSEL 8:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-37
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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.
3.38CSEL 8:54–55
idcirco itaque ait dominus petulcos impudicorum hominum intuitus noxa adulterii non carere, scilicet ut qui bona fide fugeret adulterium custodiret aspectum. perfectae siquidem ac sincerissimae sanctitatis nolens cultores suos facere saluator iussit ab his cautissime etiam minima uitari, scilicet ut quam pura est pupilla oculi tam pura esset uita hominis Christiani et, sicut salua intuitus incolumitate pulueris labem in se oculus non reciperet, sic uita nostra labem in se penitus impudicitiae non haberet.
So the Lord says that the wanton looks of unchaste men are not free from the guilt of adultery, so that he who fled adultery in good faith might guard his gaze. For the Savior, wishing to make his worshippers practitioners of perfect and most sincere holiness, commanded that even the smallest of these things be avoided most carefully, so that the life of a Christian man might be as pure as the pupil of the eye, and, as the eye receives no speck of dust without harm to its sight, so our life might have no stain of unchastity at all.
Matt 5:28 (allusion, high confidence)
Notes and citation
Summary: Christian life should be as pure from unchastity as the eye from dust.
- Matt 5:28.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.38 (CSEL 8:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-38
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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.
3.39CSEL 8:55
unde est illud etiam, quod in sequentibus ait dominus: si scandalizat te oculus tuus, erue eum, et si scandalizat te manus tua, abscide eam: expedit tibi ut pereat unum membrorum tuorum, quam totum corpus tuum mittatur in gehennam. si igitur iuxta dei uerbum in gehennam scandalis trahimur, recte profecto, ut gehennam uitare possimus, etiam manibus nostris nos oculisque multamus, non quod membris suis quis priuare se debeat, sed, quia tam necessariae nobis sunt quaedam domesticorum obsequiorum necessitudines, ut his quasi oculis interdum aut manibus utamur, recte nobis praesentium ministeriorum officia subtrahimus, ne aeterni ignis tormenta patiamur: ubi enim de ministerio agitur et uita, rectius profecto Christiano est ministerio carere quam uita.
Hence also what the Lord says in what follows: “If your eye causes you to stumble, pluck it out; and if your hand causes you to stumble, cut it off: it is better for you that one of your members perish than that your whole body be cast into Gehenna.” If, then, according to the word of God, we are dragged into Gehenna by stumbling-blocks, we rightly, so that we may avoid Gehenna, deprive ourselves even of our hands and eyes; not that anyone ought to deprive himself of his members, but because certain bonds of domestic service are so necessary to us that we use them at times as eyes or hands, we rightly withdraw from ourselves the services of present ministries so as not to suffer the torments of eternal fire; for where it is a matter of a service or of life, it is surely more right for a Christian to lack the service than the life.
Matt 5:29 (quotation, high confidence) · Matt 5:30 (quotation, high confidence)
Notes and citation
Summary: Christ’s command to cut off a hand or eye means giving up even needed attendants who lead to sin.
- Matt 5:29–30; 18:8–9.
Notes on the original text
- Digital text corrected (OCR slip; split word): corpus tuum mi ttatur → corpus tuum mittatur; membris suis quia priuare → membris suis quis priuare; ministerio cor rere quam uita → ministerio carere quam uita.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.39 (CSEL 8:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-39
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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.
3.40CSEL 8:55–56
Itaque cum in omnibus his quae diximus oboedire nos sibi dominus noster iusserit, ubi sunt qui aut in uniuersis mandatis deo aut certe uel in paucissimis obsequantur? ubi sunt qui aut inimicos diligant aut persequentibus benefaciant aut malos in bono uincant, qui maxillas caedentibus praebeant, qui spoliantibus res suas sine lite concedant? quis est, apud quem detractioni penitus nihil liceat, qui conuicio suo neminem laedat, qui silentio os coherceat, ne in amaritudinem maledictionis erumpat? quis est, qui faciat haec minima? ut non dicam illa, de quibus diximus paulo ante, maiora.
Since, then, our Lord has commanded us to obey him in all these things we have mentioned, where are those who obey God in all his commands, or at least in a very few? Where are those who love their enemies, or do good to persecutors, or overcome evil with good, who offer their cheeks to those who strike them, who give up their goods without a lawsuit to those who strip them? Who is there with whom slander has no license at all, who hurts no one with his abuse, who restrains his mouth with silence so that it does not burst into the bitterness of cursing? Who is there that does these least things? Not to mention those greater ones of which we spoke a little before.
Matt 5:44 (allusion, high confidence) · Rom 12:21 (allusion, high confidence)
Notes and citation
Summary: Almost no one keeps even Christ’s least commands.
- Rom 12:21. The chapter numeral “IX” is removed.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; chapter numeral leaked into the text): IX. Itaque cum in omnibus → Itaque cum in omnibus; persequentibus benefaciant ant malos → persequentibus benefaciant aut malos; maledictionis erumpat P quia est → maledictionis erumpat? quis est.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.40 (CSEL 8:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-40
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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.
3.41CSEL 8:56
quae cum ita sint et cum a nobis nihil penitus dominicae iussionis fiat, quid est quod nos queramur de deo, cum queri magis deus de nobis omnibus possit? quae ratio est, ut doleamus nos non audiri a deo, cum ipsi deum non audiamus, ut susurremus non respici a deo terras, cum ipsi non respiciamus ad caelum, ut molestum sit despici a domino preces nostras, cum praecepta eius despiciantur a nobis? fac nos pares domino nostro esse:
Since this is so, and since nothing at all of the Lord’s command is done by us, why do we complain of God, when God could rather complain of all of us? What reason is there for us to grieve that we are not heard by God, when we ourselves do not hear God; to mutter that the earth is not regarded by God, when we ourselves do not regard heaven; to be annoyed that our prayers are despised by the Lord, when his precepts are despised by us? Make us equal to our Lord:
Notes and citation
Summary: We complain that God ignores us while we ignore him.
- The sentence continues in 3.42.
Topics: Prayer
Cite (SBL): Salvian, Gub. 3.41 (CSEL 8:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-41
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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.
3.42CSEL 8:56
quis iustae querimoniae locus est, hoc pati quemque quod fecerit? saluo eo quod probare facile possum, nequaquam nos pati illa quae facimus et mitius multo nobiscum deum agere quam nos cum deo: sed interim tamen hac agamus lege qua coepimus. sic enim etiam dominus ipse dicit: clamaui ad uos et non audistis me: et uos clamabitis ad me et non exaudiam uos. quid enim dignius aut quid iustius? non audiuimus non audimur: non respeximus non respicimur.
what room is there for just complaint, that each suffer what he has done? Saving the fact, which I can easily prove, that we by no means suffer what we do, and that God deals much more gently with us than we with God; but meanwhile let us proceed by the law with which we began. For so the Lord himself says: “I called to you and you did not hear me; and you will call to me and I will not hear you.” For what is more fitting or more just? We did not hear; we are not heard. We did not regard; we are not regarded.
Zech 7:13 (quotation, high confidence)
Notes and citation
Summary: God refuses to hear those who refused to hear him.
- Zech 7:13 (cf. Prov 1:24–28; Jer 11:11).
Notes on the original text
- Digital text corrected (OCR slips (n for u)): clamaui ad nos et non audistis me: et uos clamabitis ad me et non exaudiam nos → clamaui ad uos et non audistis me: et uos clamabitis ad me et non exaudiam uos.
Topics: Prayer
Cite (SBL): Salvian, Gub. 3.42 (CSEL 8:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-42
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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.
3.43CSEL 8:56–57
quis, rogo, ex carnalibus dominis hac cum suis lege agere contentus est, ut contemnat tantummodo seruos suos, quia fuerit ab eis ipse contemptus? quamquam nos non hac solum iniuria contemnamus deum, qua contemni a seruis suis domini carnales solent, quia seruorum hic contemptus est maximus, si non faciant quod iubentur. porro autem nos omni studio omni nisu non solum iussa non facimus, sed contra id facimus quod iubemur. iubet enim deus ut omnes nobis inuicem cari simus, omnes autem nos mutua infestatione laceramus. iubet deus ut cuncti egentibus sua tribuant: cuncti admodum aliena peruadunt. iubet deus ut omnis qui Christianus est etiam oculos castos habeat: quotus quisque est, qui non se luto fornicationis inuoluat? et quid plura?
Which of earthly masters, I ask, is content to deal with his own by this law, that he only despises his slaves because he has been despised by them? Though we despise God not only with the injury with which earthly masters are usually despised by their slaves, since the greatest contempt of slaves is not to do what they are commanded. But we, with every zeal and effort, not only do not do what is commanded but do the opposite of what we are commanded. For God commands that we all be dear to one another, but we all tear one another with mutual hostility. God commands that all give their own to the needy: absolutely all seize what belongs to others. God commands that every Christian have chaste eyes: how few are there who do not wallow in the mud of sexual immorality? And what more?
Notes and citation
Summary: Christians not only disobey but do the opposite of God’s commands.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.43 (CSEL 8:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-43
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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.
3.44CSEL 8:57
graue et luctuosum est quod dicturus sum: ipsa ecclesia, quae in omnibus esse debet placatrix dei, quid est aliud quam exacerbatrix dei? aut praeter paucissimos quosdam, qui mala fugiunt, quid est aliud paene omnis coetus Christianorum quam sentina uitiorum? quotum enim quemque inuenias in ecclesia non aut ebriosum aut helluonem aut adulterum aut fornicatorem aut raptorem aut ganeonem aut latronem aut homicidam? et quod his omnibus peius est, prope haec cuncta sine fine.
What I am about to say is grave and lamentable: the church itself, which in all things ought to be the appeaser of God, what is it but the provoker of God? Or, apart from a very few who flee evil, what is almost the whole assembly of Christians but a sewer of vices? For how few would you find in the church who are not drunkards or gluttons or adulterers or fornicators or robbers or debauchees or brigands or murderers? And what is worse than all these, almost all of them without end.
1 Cor 6:9 (allusion, medium confidence)
Notes and citation
Summary: The church itself, apart from a few, is a sewer of vices.
- Polemical; Salvian’s own indictment of the church of his day.
Notes on the original text
- Digital text corrected (OCR slip): aut belluonem → aut helluonem.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.44 (CSEL 8:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-44
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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.
3.45CSEL 8:57
interrogo enim Christianorum omnium conscientiam: ex his uel flagitiis uel sceleribus, quae nunc diximus, quotusquisque hominum non aliquid est horum aut quotusquisque non totum? facilius quippe inuenias qui totum sit quam qui nihil. et quod diximus nihil nimis forsitan grauis uideatur esse censurae: plus multo dicam: facilius inuenias reos malorum omnium quam non omnium, facilius maiorum criminum quam minorum, id est, facilius qui et maiora crimina cum minoribus quam qui minora tantum sine maioribus perpetrarint.
For I ask the conscience of all Christians: of these shameful deeds and crimes we have just named, how few men are not some one of them, or how few are not all? You would more easily find one who is all than one who is none. And lest what we said, “none,” seem perhaps too severe a judgment, I will say much more: you would more easily find men guilty of all evils than of not all; more easily of greater crimes than of lesser; that is, more easily those who have committed greater crimes along with lesser than those who have committed only lesser without greater.
Notes and citation
Summary: Nearly every Christian is guilty of many sins, the greater along with the lesser.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.45 (CSEL 8:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-45
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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.
3.46CSEL 8:57–58
in hanc enim morum probrositatem prope omnis ecclesiastica plebs redacta est, ut in cuncto populo Christiano genus quodammodo sanctitatis sit minus esse uitiosum. itaque ecclesias uel potius templa atque altaria dei minoris reuerentiae quidam habent quam cuiuslibet minimi ac municipalis iudicis domum. siquidem intra ianuas non modo inlustrium potestatum sed etiam praesidum aut praepositorum non omnes passim intrare praesumunt, nisi quos aut iudex uocarit aut negotium traxerit aut ipsa honoris proprii dignitas introire permiserit, ita ut, si quispiam fuerit insolenter ingressus, aut caedatur aut propellatur aut aliqua uerecundiae atque existimationis suae labe multetur.
For almost the whole people of the church has been reduced to such shamefulness of morals that among the whole Christian people it is a kind of holiness to be less vicious. So some hold the churches, or rather the temples and altars of God, in less reverence than the house of any petty municipal magistrate. For not all presume to enter at will within the doors not only of illustrious officials but even of governors or prefects, except those whom the judge has summoned or business has brought or the dignity of their own rank has allowed to enter; so that, if anyone has entered insolently, he is either beaten or driven out or punished with some stain on his modesty and reputation.
Notes and citation
Summary: Christians show less reverence to God’s house than to a magistrate’s.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.46 (CSEL 8:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-46
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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.
3.47CSEL 8:58
in templa autem uel potius in altaria atque in sacraria dei passim omnes sordidi ac flagitiosi sine ulla penitus reuerentia sacri honoris inrumpunt, non quia non omnes ad exorandum deum currere debeant, sed quia qui ingreditur ad placandum, non debet egredi ad exacerbandum: neque enim eiusdem officii est indulgentiam poscere et iracundiam prouocare.
But into the temples, or rather into the altars and sanctuaries of God, all the filthy and shameful burst in at will, without any reverence at all for sacred honor; not that all ought not to run to entreat God, but because he who enters to appease ought not to go out to provoke; for it is not the work of the same service to ask for pardon and to provoke anger.
Notes and citation
Summary: Sinners enter church to appease God and leave to provoke him.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.47 (CSEL 8:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-47
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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.
3.48CSEL 8:58
nouum siquidem monstri genus est: eadem paene omnes iugiter faciunt, quae fecisse se plangunt, et qui intrant ecclesiasticam domum, ut mala antiqua defleant, ** exeunt. et quid dico, exeunt? in ipsis paene hoc orationibus suis ac supplicationibus moliuntur. aliud quippe ora hominum aliud corda agunt, et dum uerbis praeterita mala plangunt, sensu futura meditantur, ac sic oratio eorum auctrix est magis criminum quam exoratrix. ut uere illa in eis scripturae maledictio denique, ut de oratione ipsa exeant condemnati et oratio eorum fiat in peccatum.
For it is a new kind of monster: almost all continually do the same things they lament having done, and those who enter the house of the church to bewail old evils go out to … And why do I say “go out”? They plot it almost in their very prayers and supplications. For men’s mouths do one thing and their hearts another; and while in words they lament past evils, in mind they meditate future ones; and so their prayer is the author of crimes rather than their entreaty for pardon. So that truly that curse of Scripture comes upon them, that they go out condemned from prayer itself and their prayer becomes sin.
Textual problem in this passage: see the notes.
Ps 109:7 (108:7 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Many plot new sins even while praying for pardon for old ones.
- The digital text has a gap before “go out” (probably “to new ones”). Ps 109:7 (Vulgate 108:7).
Notes on the original text
- Digital text corrected (OCR slip): nonum siquidem monstri → nouum siquidem monstri.
Cite (SBL): Salvian, Gub. 3.48 (CSEL 8:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-48
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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.
3.49CSEL 8:58–59
denique si uult quispiam scire, quid in templo huiusmodi homines cogitarint, uideat quid sequatur. siquidem consummatis sollemnibus statim ad consuetudinaria omnes studia discurrunt, alii scilicet ut furentur alii ut inebrientur alii ut fornicentur alii ut latrocinentur: ut euidenter appareat hoc eos esse meditatos, dum intra templum sunt, quod postquam egressi fuerint exsequuntur.
In short, if anyone wishes to know what men of this kind thought about in the temple, let him see what follows. For as soon as the solemnities are finished, all at once run off to their customary pursuits: some to steal, some to get drunk, some to commit sexual immorality, some to rob; so that it plainly appears that what they carry out after they have gone out is what they were meditating while they were inside the temple.
Notes and citation
Summary: After the liturgy, people go straight back to their sins.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.49 (CSEL 8:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-49
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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.
3.50CSEL 8:59
Sed uidelicet cuncta haec mala et omnem uitiorum probrositatem, quam supra dixi, ad seruos fortasse quidam aut abiectissimos quosque homines referendam putant, ceterum nomen ingenuum hac flagitiorum labe non pollui. quid autem aliud est cunctorum negotiantium uita quam fraus atque periurium, quid aliud curialium quam iniquitas, quid aliud officialium quam calumnia, quid aliud omnium militantium quam rapina? sed putas forsitan, quod hoc etiam de personis istiusmodi ferri possit.
But no doubt some think that all these evils and all the shamefulness of vices I have described should perhaps be referred to slaves or the most abject men, but that the freeborn name is not polluted by this stain of shameful deeds. Yet what else is the life of all traders but fraud and perjury, what else that of the curials but injustice, what else that of officials but false accusation, what else that of all soldiers but plunder? But perhaps you think this can be tolerated even of persons of this kind.
Notes and citation
Summary: Vice is not limited to slaves; traders, curials, officials, and soldiers are corrupt too.
- Curials were members of the town councils responsible for collecting taxes. The chapter numeral “X” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text; question mark read as P; stray mark): X. Sed uidelicet cuncta → Sed uidelicet cuncta; labe non pollui., quid → labe non pollui. quid; omnium militantium quam rapina P sed → omnium militantium quam rapina? sed.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.50 (CSEL 8:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-50
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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.
3.51CSEL 8:59
hic est enim, inquis, eorum actus, quae et professio, ac per hoc nihil mirum est, si agunt quod profitentur: quasi uero aut agere ullum deus res malas uelit aut profiteri, aut nulla sit penitus sacrae maiestatis offensa, si maximum scelus minores uideantur agere personae, praesertim cum in hac hominum multitudine maior multo sit pars generis humani: et absque dubio, ubi maior est peccantium turba, maior est diuinitatis iniuria. sed omnis, inquis, nobilitas ab his sceleribus immunis est.
“For their practice,” you say, “is the same as their profession, and so it is no wonder if they do what they profess”: as though God wanted anyone either to do evil or to profess it, or as though there were no offense at all against the sacred majesty if lesser persons seem to commit the greatest crime, especially since in this multitude of men lies by far the greater part of the human race; and without doubt, where the crowd of sinners is greater, the injury to the Godhead is greater. “But all the nobility,” you say, “is free from these crimes.”
Notes and citation
Summary: The sins of the lower classes still offend God; objection: the nobles are innocent.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.51 (CSEL 8:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-51
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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.
3.52CSEL 8:59–60
parum est id quidem, quia non aliud uidetur nobilitas in omni mundo quam unus homo in grandi populo. sed uideamus tamen, si uel id ipsum parum sit carens crimine. ac primum consideremus, quid de huiusmodi hominibus dicat sermo diuinus. arguens quippe apostolus dei populum sic ait: audite, fratres mei dilectissimi. nonne deus elegit pauperes in hoc mundo, diuites in fide et heredes regni, quod repromisit deus diligentibus se? uos autem exhonorastis pauperem. nonne diuites per potentiam opprimunt uos? nonne ipsi blasphemant bonum nomen, quod inuocatum est super uos?
That indeed is little, since the nobility in the whole world seems no more than one man in a great people. But let us see whether even this little is without crime. And first let us consider what the divine word says of men of this kind. For the apostle, rebuking the people of God, says: “Hear, my dearest brothers. Has not God chosen the poor in this world, rich in faith and heirs of the kingdom which God promised to those who love him? But you have dishonored the poor man. Do not the rich oppress you by their power? Do they not blaspheme the good name which was invoked over you?”
Jas 2:5 (quotation, high confidence) · Jas 2:6 (quotation, high confidence) · Jas 2:7 (quotation, high confidence)
Notes and citation
Summary: James rebukes the rich for oppressing the poor and blaspheming Christ’s name.
- Jas 2:5–7.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.52 (CSEL 8:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-52
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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.
3.53CSEL 8:60
graue hoc apostoli testimonium est, nisi forte immunes se ab eo nobiles putent, quia sunt soli diuites nominati. sed aut idem sunt nobiles qui et diuites, aut si sunt diuites praeter nobiles, et ipsi tamen iam quasi nobiles, quia tanta est miseria huius temporis, ut nullus habeatur magis nobilis quam qui est plurimum diues. sed siue de alterutris siue de utrisque apostolus dixerit, facile de hoc componi potest; non enim interest, de qua hoc potissimum parte dictum sit, quod utrique certum est conuenire.
This testimony of the apostle is grave, unless perhaps the nobles think themselves exempt from it because only the rich are named. But either the nobles are the same as the rich, or if there are rich men besides the nobles, they too are already, as it were, nobles, since so great is the misery of this time that no one is held more noble than he who is most rich. But whether the apostle spoke of one or the other or both, it is easily settled; for it does not matter of which group this was chiefly said, since it certainly fits both.
Notes and citation
Summary: Nobility and wealth now coincide, so James’s words apply to both.
Notes on the original text
- Digital text corrected (OCR slip): grane hoc apostoli → graue hoc apostoli.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.53 (CSEL 8:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-53
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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.
3.54CSEL 8:60
quis enim uel nobilium omnino uel diuitum horret crimina? quamuis in hoc fefellerim; multi enim horrent sed paucissimi euitant. in aliis quippe horrent quod in se semper admittunt, mirum in modum et accusatores eorundem criminum et exsecutores. execrantur publice quod occulte agunt, ac per hoc, dum damnare se ceteros putant, ipsos se magis propria animaduersione condemnant.
For who at all, of nobles or of the rich, shudders at crimes? Though in this I have erred; for many shudder, but very few avoid them. For in others they shudder at what they always commit themselves, accusers and perpetrators of the same crimes in a wonderful way. They curse publicly what they do secretly; and so, while they think they condemn others, they condemn themselves the more by their own judgment.
Rom 2:1 (echo, medium confidence)
Notes and citation
Summary: The rich condemn in others the crimes they themselves commit.
- Rom 2:1 is echoed.
Notes on the original text
- Digital text corrected (OCR slip; split word with stray letter): quis enim uel nobilium omnino uel diuitum horrens crimina? → quis enim uel nobilium omnino uel diuitum horret crimina?; con- I demnant → condemnant.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.54 (CSEL 8:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-54
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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.
3.55CSEL 8:60
sed relinquamus istos, qui magis rei sunt. quis est uel diues omnino uel nobilis aut innocentiam seruans aut a cunctis sceleribus manus abstinens? quamquam superflue a cunctis dixerim: utinam uel a maximis, quia uolunt sibi id forte maiores quasi priuilegii uindicare, ut iure suo crimina uel minora committant. itaque de peccatis facilioribus nihil dico. uideamus si uel a duobus illis quasi capitalibus malis ullus immunis est, id est uel ab homicidio uel a stupro. quis enim est aut humano sanguine non cruentus aut caenosa impuritate non sordidus? unum quidem ex his ad poenam aeternam sufficit, sed prope nullus diuitum non utrumque commisit.
But let us leave these, who are the more guilty. Who at all, rich or noble, keeps innocence or holds his hands back from all crimes? Though “from all” I may have said needlessly: would that it were even from the greatest, since the great perhaps want to claim this for themselves as a privilege, to commit at least lesser crimes by their own right. So I say nothing of lighter sins. Let us see whether anyone is free even from those two capital evils, murder and debauchery. For who is not either bloody with human blood or filthy with muddy impurity? One of these indeed is enough for eternal punishment, but almost none of the rich has not committed both.
Notes and citation
Summary: Almost every rich man is guilty of both murder and debauchery.
- Stuprum: illicit sexual intercourse, rendered here “debauchery”.
Notes on the original text
- Digital text corrected (OCR slip): quis est uel dines omnino → quis est uel diues omnino.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.55 (CSEL 8:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-55
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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.
3.56CSEL 8:60–61
Sed cogitat forte aliquis de hoc numero: ego iam ista non facio. laudo, si non facis, sed tamen forte ante fecisti, et non est numquam omnino fecisse facere cessasse. quod si ita esset, quid proderat tamen, unum a scelere desistere et multos in sceleribus permanere?
But perhaps someone of this number thinks: “I no longer do these things.” I praise you, if you do not; but perhaps you did before, and to have stopped doing is not the same as never to have done at all. And even if it were, what would it profit for one to desist from crime and many to remain in crimes?
Notes and citation
Summary: Ceasing to sin is not the same as never having sinned, and one man’s reform does not help the many.
- The chapter numeral “XI” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text; stray mark): XI. Sed cogitat forte → Sed cogitat forte; desistere et: multos → desistere et multos.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.56 (CSEL 8:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-56
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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.
3.57CSEL 8:61
non sanat conuersio unius crimina plurimorum, nec sufficit ad placandum deum quod unus peccata deserit, quem uniuersitas totius humani generis offendit, praesertim cum is, qui conuertitur, ut mortem aeternam possit euadere, magnos profecto conuersionis suae fructus capiat, si euadat, nedum contingere ei possit, ut ab aliis poenam damnationis auertat, quia et hoc intolerabilis superbiae atque immanis piaculi crimen est, si tam bonum se aliquis esse credat, ut etiam malos existimet per se posse saluari.
The conversion of one does not heal the crimes of many, nor is it enough to appease God that one man abandons his sins, when the whole of the human race offends him; especially since he who is converted reaps great fruits of his conversion if he himself escapes eternal death, much less can it befall him to turn the punishment of damnation from others; for this too is a crime of intolerable pride and enormous sin, if anyone believes himself so good that he thinks even the wicked can be saved through him.
Notes and citation
Summary: One man’s conversion cannot save others.
Notes on the original text
- Digital text corrected (OCR slip): non sanat connersio → non sanat conuersio.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.57 (CSEL 8:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-57
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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.
3.58CSEL 8:61
loquens deus de terra quadam uel de populo peccatore sic dicit: si fuerint tres uiri in medio eius, Noe et Daniel et Iob, non liberabunt filios neque filias: ipsi soli salui erunt. neminem reor tam impudentem fore, qui se his talibus uiris audeat comparare, quia, quamuis placere nunc aliquis deo studeat, hoc ipsum tamen genus maximae iniustitiae est, si se iustum praesumat; ac per hoc sublata est omnis spes falsae opinionis, qua credamus innumeram perditorum hominum multitudinem suffragio paucorum bonorum a praesentibus malis posse defendi.
God, speaking of a certain land or sinful people, says thus: “If these three men were in its midst, Noah and Daniel and Job, they would not deliver sons or daughters: they alone would be saved.” I think no one will be so shameless as to dare compare himself with such men, because, though someone may now strive to please God, it is itself a kind of the greatest injustice to presume oneself righteous; and so every hope of the false opinion is removed by which we believe that an innumerable multitude of lost men can be defended from present evils by the support of a few good men.
Ezek 14:14 (quotation, high confidence) · Ezek 14:16 (quotation, high confidence)
Notes and citation
Summary: Even Noah, Daniel, and Job could save only themselves.
- Ezek 14:14–16.
Cite (SBL): Salvian, Gub. 3.58 (CSEL 8:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-58
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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.
3.59CSEL 8:61–62
cum enim nullus illis quos supra diximus par sit, quae esse spes ullis potest, quod liberari [et] extranei et innumeri et mali a paucissimis bonis possint, cum illi familiarissimi deo sancti ne hoc quidem a domino promeruerint, ut in filiis suis uel sua membra saluarent? et recte. nam licet omnes admodum filii membra parentum esse uideantur, non putandi sunt tamen membra eorum esse, a quibus affectu coeperint discrepare, quia morum degenerantium prauitate pereunt in talibus beneficia naturae. quo fit ut etiam nos, qui Christiani esse dicimur, perdamus uim tanti nominis uitio prauitatis.
For since no one is equal to those we mentioned above, what hope can there be for anyone that strangers, innumerable and wicked, can be freed by very few good men, when those saints most intimate with God did not merit from the Lord even to save their own members in their children? And rightly. For though all children seem to be members of their parents, they must not be thought to be members of those from whom they have begun to differ in disposition, because by the depravity of degenerate morals the benefits of nature perish in such. So it comes about that we too, who are called Christians, lose the force of so great a name by the vice of depravity.
Notes and citation
Summary: Children who depart from their parents’ virtue lose the benefit of kinship; so Christians lose the benefit of their name.
- The editor’s square brackets around “et” mark it for deletion; left out.
Cite (SBL): Salvian, Gub. 3.59 (CSEL 8:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-59
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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.
3.60CSEL 8:62–63
nihil enim omnino prodest nomen sanctum habere sine moribus, quia uita a professione discordans abrogat inlustris tituli honorem per indignorum actuum ecoclesiarum. unde cum paene nullam Christianorum omnium partem, paene nullum ecclesiarum omnium angulum non plenum omni offensione et omni letalium peccatorum labe uideamus, quid est, in quo nobis de Christiano nomine blandiamur, cum utique hoc ipso magis per nomen sacratissimum rei simus, quia a sancto nomine discrepamus; nam ideo plus sub religionis titulo deum laedimus, quia positi in religione peccamus.
For it profits nothing at all to have a holy name without morals, because a life at odds with its profession abolishes the honor of an illustrious title through the baseness of unworthy deeds. Hence, since we see almost no part of all Christians, almost no corner of all the churches, not full of every offense and every stain of deadly sins, in what are we to flatter ourselves about the Christian name, when we are the more guilty through the most sacred name precisely because we are at odds with the holy name? For we offend God more under the title of religion because we sin while placed in religion.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Christian name without Christian life only increases guilt.
- “Ecoclesiarum” in the digital text is a corruption (probably “ignobilitatem” or similar); translated by sense as “baseness”.
Notes on the original text
- Digital text corrected (OCR slip): nullum eoclesiarum omnium angulum → nullum ecclesiarum omnium angulum.
Topics: Ethics
Cite (SBL): Salvian, Gub. 3.60 (CSEL 8:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/3-60
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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.
Chapter 4
4.1CSEL 8:63
Discedatur itaque ab illa, quam supra diximus, Christiani nominis praerogatiua, ut putemus, quia simus cunctis gentibus religiosiores, debere nos esse etiam fortiores. nam cum, ut diximus, hoc sit hominis Christiani fides, fideliter Christum credere, et hoc sit Christum fideliter credere, Christi mandata seruare, fit absque dubio ut nec fidem habeat qui infidelis est nec Christum credat qui Christi mandata conculcat, ac per hoc totum in id reuoluitur, ut qui Christiani hominis opus non agit, Christianus non esse uideatur; nomen enim sine actu atque officio suo nihil est. nam, sicut ait quidam in scriptis suis, quid est aliud principatus sine meritorum sublimitate nisi honoris titulus sine homine, aut quid est dignitas in indigno nisi ornamentum in luto?
Let us depart, then, from that privilege of the Christian name of which we spoke above, by which we think that, because we are more religious than all nations, we ought also to be stronger. For since, as we said, the faith of a Christian man is to believe Christ faithfully, and to believe Christ faithfully is to keep Christ’s commands, it follows without doubt that he who is unfaithful does not have faith, and he who tramples on Christ’s commands does not believe Christ; and so everything comes back to this, that he who does not do the work of a Christian man seems not to be a Christian; for a name without its act and duty is nothing. For, as someone says in his writings: “What is high rank without loftiness of merit but a title of honor without a man; or what is dignity in the unworthy but an ornament in the mud?”
Notes and citation
Summary: Book 4: a Christian who does not do a Christian’s work is not a Christian; a name without deeds is nothing.
- The quotation is from Salvian’s own To the Church 2.37 (where it reads “without substance”, sine nomine). The chapter numeral “I” is removed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked; OCR slip): I. Discedatur itaque ab illa, quam supra diiimus → Discedatur itaque ab illa, quam supra diximus; in soriptis suis → in scriptis suis.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.1 (CSEL 8:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-1
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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.
4.2CSEL 8:63
itaque, ut isdem uerbis etiam nos utamur, quid est aliud sanctum uocabulum sine merito nisi ornamentum in luto? sicut etiam per diuinas litteras sacer sermo testatus est dicens: circulus aureus in naribus suis, mulier pulchra et fatua. et in nobis itaque Christianum uocabulum quasi aureum decus est: quo si indigne utimur, fit ut sues cum ornamento esse uideamur.
So, to use the same words ourselves, what is a holy name without merit but an ornament in the mud? As the sacred word has also testified through the divine writings, saying: “A golden ring in a swine’s nostrils, a beautiful and foolish woman.” And so in us too the Christian name is like a golden adornment; if we use it unworthily, we come to look like swine with an ornament.
Prov 11:22 (quotation, high confidence)
Notes and citation
Summary: The Christian name worn unworthily is like a gold ring in a pig’s snout.
- Prov 11:22.
Notes on the original text
- Digital text corrected (OCR slip): ornamentum in Into? → ornamentum in luto?.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.2 (CSEL 8:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-2
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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.