# On the Governance of God - Author: [Salvian of Marseilles](https://sophiascriptura.com/fathers/authors/salvian-of-marseilles/) - Latin title: *De gubernatione Dei* - Date: ca. 439-451 (approximate) - Source: Franz Pauly, ed., Salviani presbyteri Massiliensis opera omnia, CSEL 8 (Vienna: Gerold, 1883) (Latin text: CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Georges Lagarrigue, ed., Salvien de Marseille: Oeuvres, SC 176, 220 (Paris: Cerf, 1971-1975) (cited only) - Work page: https://sophiascriptura.com/fathers/salvian-gubernatione/ - Passages: 540 ## On the Governance of God 0.1 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-0-1 - Source: CSEL 8:1–2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Preface: worldly writers have cared for elegance of style more than worth of subject. ### Latin text Omnes admodum homines, qui pertinere ad humani officii culturam existimarunt, ut aliquod linguarum opus studio ingeniorum excuderent, id speciali cura elaborarunt ut, siue utiles res ac probas siue inutiles atque probas stilo tegerent, seriem tantum rerum nitore uerborum inlustrarent causisque ipsis quas loqui uellent loquendo lucem accenderent. itaque ad hanc se partem ex utroque genere litterarum scriptores mundialium negotiorum plurimi contulerunt, non satis considerantes, quam probabilibus materiis se impenderent, dummodo ea quaecumque dicerent aut compto et blando carmine canerent aut luculenta oratione narrarent. ### English translation (Claude) Almost all men who have thought it part of the cultivation of human duty to hammer out some literary work by the zeal of their talents have labored with special care, whether they were treating with the pen things useful and honorable or useless and honorable, only to brighten the sequence of their matter with the polish of words, and by speaking to kindle light on the very subjects they wished to speak of. So most writers on worldly affairs in both kinds of literature have devoted themselves to this part, not considering enough how worthy the material was on which they spent themselves, provided that whatever they said they either sang in elegant and charming verse or told in brilliant prose. ### Translation notes - “Both kinds of literature”: poetry and prose. The second “probas” is probably a slip for improbas (“dishonorable”); translated as printed. ### Citation (SBL) Salvian, Gub. 0.1 (CSEL 8:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/0-1). ## On the Governance of God 0.2 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-0-2 - Source: CSEL 8:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such writers sought praise, and their works are vain, false, or obscene. ### Latin text omnes enim in scriptis suis causas tantum egerunt suas et propriis magis laudibus quam aliorum utilitatibus consulentes non id facere adnisi sunt, ut salubres ac salutiferi sed ut scholastici ac diserti haberentur. itaque scripta eorum aut uanitate sunt tumida aut falsitate infamia aut uerborum foeditatibus sordida aut rerum obscenitate uitiosa, ut uere, cum ingeniorum tantum laudem aucupantes tam indignis rebus curam impenderent, non tam inlustrasse mihi ipsa ingenia quam damnasse uideantur. ### English translation (Claude) For all of them in their writings pleaded only their own cause, and, consulting their own praise rather than others’ benefit, strove not to be thought wholesome and saving but learned and eloquent. So their writings are swollen with vanity, or notorious for falsehood, or filthy with foul words, or vicious with obscenity of matter; so that truly, since they spent their care on such unworthy things while hunting only for praise of their talents, they seem to me not so much to have brought their talents to light as to have condemned them. ### Translation notes - “Infamia” is read as infamia (“notorious”). ### Citation (SBL) Salvian, Gub. 0.2 (CSEL 8:2; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/0-2). ## On the Governance of God 0.3 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-0-3 - Source: CSEL 8:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian writes to heal, not to please. ### Latin text nos autem, qui rerum magis quam uerborum amatores utilia potius quam plausibilia sectamur neque id quaerimus, ut in nobis inania saeculorum ornamenta sed ut salubria rerum emolumenta laudentur, in scriptiunculis nostris non lenocinia esse uolumus sed remedia, quae scilicet non tam otiosorum auribus placeant quam aegrotorum mentibus prosint, magnum ex utraque re caelestibus donis fructum reportaturi. ### English translation (Claude) But we, lovers of things rather than words, pursue what is useful rather than what is applauded, and do not seek that the empty ornaments of the age be praised in us but the wholesome profit of the matter; in our little writings we want not allurements but remedies, which may not so much please the ears of the idle as benefit the minds of the sick, and from either outcome we shall bring back a great fruit by heavenly gifts. ### Citation (SBL) Salvian, Gub. 0.3 (CSEL 8:2; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/0-3). ## On the Governance of God 0.4 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-0-4 - Source: CSEL 8:2–3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian aims to correct a false opinion of God and will be rewarded for the attempt. ### Latin text si enim haec salus nostra sanauerit quorundam non bonam de deo nostro opinionem, fructus non paruus erit, quod multis profui. sin autem id non prouenerit, et hoc ipsum infructuosum forsitan non erit, quod prodesse temptaui. mens enim boni studii ac pii uoti, etiamsi effectum non inuenerit coepti operis, habet tamen praemium uoluntatis. hinc ergo ordiar. ### English translation (Claude) For if this our remedy heals some people’s bad opinion of our God, the fruit will not be small, that I have helped many. But if that does not come about, even this perhaps will not be fruitless, that I tried to help. For a mind of good zeal and pious desire, even if it does not achieve the effect of the work undertaken, still has the reward of its will. Here, then, I shall begin. ### Translation notes - “Salus nostra” is perhaps a slip for “salubritas”; translated by sense as “remedy”. ### Citation (SBL) Salvian, Gub. 0.4 (CSEL 8:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/0-4). ## On the Governance of God 1.1 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-1 - Source: CSEL 8:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 1 opens: against those who say God neglects human affairs, Salvian first cites pagan philosophers. ### Latin text Incuriosus a quibusdam et quasi neglegens humanorum actuum deus dicitur utpote nec bonos custodiens nec coercens malos, et ideo in hoc saeculo bonos plerumque miseros, malos beatos esse. sufficere quidem ad refellenda haec, quia cum Christianis agimus, solus deberet sermo diuinus. sed quia multi incredulitatis paganicae aliquid in se habent, etiam paganorum forsitan electorum atque sapientium testimoniis delectentur. probamus igitur, ne illos quidem de incuriositate ac neglegentia ista sensisse, qui uerae religionis expertes nequaquam utique deum nosse potuerunt, quia legem per quam deus agnoscitur nescierunt. ### English translation (Claude) God is said by some to be unconcerned and, as it were, neglectful of human actions, inasmuch as he neither guards the good nor restrains the wicked; and that is why in this age the good are for the most part wretched and the wicked happy. Since we are dealing with Christians, the divine word alone ought indeed to be enough to refute this. But because many have something of pagan unbelief in them, perhaps they may also be pleased by the testimonies of chosen and wise pagans. We prove, therefore, that not even those held this view of unconcern and neglect who, lacking the true religion, could in no way know God, since they did not know the law by which God is known. ### Translation notes - The chapter numeral “I” is removed. ### Citation (SBL) Salvian, Gub. 1.1 (CSEL 8:3; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-1). ## On the Governance of God 1.2 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-2 - Source: CSEL 8:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras taught that the divine mind pervades the world. ### Latin text Pythagoras philosophus, quem quasi magistrum suum philosophia ipsa suspexit, de natura ac beneficiis dei disserens sic locutus est: animus per omnes mundi partes commeans atque diffusus, ex quo omnia quae nascuntur animalia uitam capiunt. quomodo igitur mundum neglegere deus dicitur, quem hoc ipso scilicet satis diligit, quod ipsum se per totum mundi corpus intendit? ### English translation (Claude) The philosopher Pythagoras, whom philosophy itself looked up to as its master, speaking of the nature and benefits of God, said this: “A mind passing through and spread throughout all parts of the world, from which all living things that are born take life.” How, then, can God be said to neglect the world, which he loves enough by this very fact, that he extends himself through the whole body of the world? ### Extrabiblical texts - Cicero, Nat. d. 1.27 (Cicero): quotation, medium confidence ### Translation notes - The saying is reported by Cicero, On the Nature of the Gods 1.27, and Lactantius, Inst. 1.5. ### Citation (SBL) Salvian, Gub. 1.2 (CSEL 8:3; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-2). ## On the Governance of God 1.3 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-3 - Source: CSEL 8:3–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Platonists and Stoics describe God as the ever-attentive helmsman of the world. ### Latin text Plato et omnes Platonicorum scholae moderatorem rerum omnium confitentur deum. Stoici eum gubernatoris uice intra id quod regat semper manere testantur. quid potuerunt de affectu ac diligentia dei rectius religiosiusque sentire quam ut eum gubernatori similem esse dicerent? hoc utique intellegentes, quod sicut nauigans gubernator numquam manum suam a gubernaculo, sic numquam penitus curam suam deus tollit a mundo; ac sicut ille et auras captans et saxa uitans et astra suspiciens totus sit simul tam corporis quam cordis officio operi suo deditus, ita scilicet deum nostrum ab uniuersitate omnium rerum nec munus dignantissimae uisionis auertere nec regimen prouidentiae suae tollere nec indulgentiam benignissimae pietatis auferre. ### English translation (Claude) Plato and all the schools of the Platonists confess that God is the ruler of all things. The Stoics testify that he always remains, in the role of a helmsman, within what he governs. What could they have thought more rightly and religiously about the care and diligence of God than to say that he is like a helmsman? Understanding this, surely: that as the helmsman at sea never takes his hand from the helm, so God never wholly takes his care from the world; and as the helmsman, watching the winds, avoiding the rocks, and looking up at the stars, is wholly given to his work in body and heart at once, so our God never turns from the whole of things the gift of his most gracious regard, nor withdraws the guidance of his providence, nor takes away the indulgence of his most kind affection. ### Extrabiblical texts - Plato (Plato (works)): allusion, low confidence ### Citation (SBL) Salvian, Gub. 1.3 (CSEL 8:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-3). ## On the Governance of God 1.4 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-4 - Source: CSEL 8:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virgil and Cicero also teach that God pervades and rules all things. ### Latin text unde etiam illud mysticae auctoritatis exemplum, quo se non minus philosophum Maro probare uoluit quam poetam, dicens: deum namque ire per omnes terrasque tractusque maris caelumque profundum. Tullius quoque: nec uero deus ipse, inquit, qui intellegitur a nobis, alio modo intellegi potest quam mens soluta quaedam et libera et segregata ab omni concretione mortali, omnia sentiens et mouens. alibi quoque nihil est inquit, praestantius deo: ab eo igitur mundum regi necesse est. nulli igitur naturae oboediens aut subiectus deus: omnem ergo regit ipse naturam: nisi forte nos uidelicet sapientissimi ita sentiamus, ut eum, a quo omnia regi dicimus, et regere simul et neglegere credamus. ### English translation (Claude) Hence also that example of mystic authority by which Maro wished to show himself no less a philosopher than a poet, saying: “For God goes through all lands, and the tracts of the sea, and the deep sky.” Tullius too: “Nor can God himself,” he says, “as he is understood by us, be understood in any other way than as a mind unbound and free, separated from all mortal compound, perceiving and moving all things.” Elsewhere also: “Nothing,” he says, “is more excellent than God; by him, therefore, the world must be ruled. God, then, is obedient or subject to no nature; therefore he himself rules all nature.” Unless perhaps we, most wise as we are, should think that he by whom we say all things are ruled both rules them and neglects them at the same time. ### Extrabiblical texts - Virgil, Georg. 4.221–222 (Virgil): quotation, high confidence - Cicero, Tusc. 1.66 (Cicero): quotation, high confidence - Cicero, Nat. d. 2.77 (Cicero): quotation, high confidence ### Translation notes - Virgil, Georgics 4.221–222; Cicero, Tusculan Disputations 1.66; Cicero, On the Nature of the Gods 2.77. ### Citation (SBL) Salvian, Gub. 1.4 (CSEL 8:4; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-4). ## On the Governance of God 1.5 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-5 - Source: CSEL 8:4–5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the Epicureans deny God’s care, and their view matches their vices. ### Latin text cum ergo omnes etiam religionis expertes ui ipsa et quadam necessitate compulsi et sentiri omnia a deo et moueri et regi dixerint, quomodo nunc eum incuriosum quidam ac neglegentem putant, qui et sentiat omnia per subtilitatem et moueat per fortitudinem et regat per potestatem et custodiat per benignitatem? dixi, quid de maiestate ac moderamine summi dei principes et philosophiae simul et eloquentiae iudicarint. ideo autem nobilissimos utriusque excellentissimae artis magistros protuli, quo facilius uel omnes alios idem sensisse uel certe sine auctoritate aliqua dissensisse monstrarem. et sane inuenire aliquos, qui ab istorum iudicio discrepauerint, praeter Epicureorum uel quorundam epicurizantium deliramenta non possum, qui sicut uoluptatem cum uirtute sic deum cum incuria ac torpore iunxerunt, ut appareat eos, qui ita sentiunt, sicut sensum Epicureorum atque sententiam ita etiam uitia sectari. ### English translation (Claude) Since, then, all, even those without religion, compelled by necessity itself, have said that all things are perceived, moved, and ruled by God, how do some now think him unconcerned and neglectful, who perceives all things by his subtlety, moves them by his strength, rules them by his power, and guards them by his kindness? I have stated what the leaders of philosophy and of eloquence alike judged about the majesty and governance of the supreme God. I brought forward the noblest masters of both most excellent arts so that I might more easily show either that all others thought the same, or at least that they dissented without any authority. And indeed I can find none who differed from their judgment except the ravings of the Epicureans or of certain Epicureanizers, who, as they joined pleasure with virtue, so joined God with unconcern and torpor, so that it is plain that those who think so follow the vices of the Epicureans as well as their sense and opinion. ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence ### Citation (SBL) Salvian, Gub. 1.5 (CSEL 8:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-5). ## On the Governance of God 1.6 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-6 - Source: CSEL 8:5–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponents argue that God’s neglect is shown by the good suffering and the wicked prospering. ### Latin text Non puto quod ad probandam nunc rem tam perspicuam etiam diuinis uti hoc loco testimoniis debeamus, maxime quia sermones sacri ita abunde et euidenter cunctis impiorum propositionibus contradicunt, ut, dum sequentibus eorum calumniis satisfacimus, etiam ea quae supra dicta sunt plenius refutare possimus. aiunt igitur a deo omnia praetermitti, quia nec coerceat malos nec tueatur bonos, et ideo in hoc saeculo deteriorem admodum statum esse meliorum: bonos quippe esse in paupertate malos in abundantia, bonos in infirmitate malos in fortitudine, bonos semper in luctu malos semper in gaudio, bonos in miseria et abiectione malos in prosperitate et dignitate. ### English translation (Claude) I do not think that to prove so obvious a matter we need now use divine testimonies at this point, especially since the sacred words contradict all the propositions of the impious so abundantly and plainly that, while we answer their subsequent slanders, we can also more fully refute what was said above. They say, then, that God passes over everything, since he neither restrains the wicked nor protects the good, and that therefore in this age the condition of the better is much the worse: the good in poverty, the wicked in abundance; the good in weakness, the wicked in strength; the good always mourning, the wicked always rejoicing; the good in misery and abasement, the wicked in prosperity and rank. ### Translation notes - The chapter numeral “II” is removed. ### Citation (SBL) Salvian, Gub. 1.6 (CSEL 8:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-6). ## On the Governance of God 1.7 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-7 - Source: CSEL 8:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Grief for false Christians’ misfortunes is misplaced; they deserve worse. ### Latin text primum igitur ab his, qui hoc ita esse uel dolent uel accusant, illud requiro, de sanctis hoc, id est de ueris ac fidelibus Christianis, an de falsis et inpostoribus doleant. si de falsis, superfluus dolor, qui malos doleat non beatos esse, cum utique quicumque mali sunt successu rerum deteriores fiant, gaudentes sibi nequitiae studium bene cedere, et ideo uel ob hoc ipsum miserrimi esse debeant, ut mali esse desistant, uindicantes improbissimis quaestibus nomen religionis et praeferentes ad sordidissimas negotiationes titulum sanctitatis: quorum scilicet nequitiis si miseriae comparentur, minus sunt miseri quam merentur, quia in quibuslibet miseriis constituti non sunt tamen tam miseri quam sunt mali. ### English translation (Claude) First, then, I ask of those who either grieve or complain that this is so whether they grieve over the holy, that is, true and faithful Christians, or over false ones and impostors. If over false ones, the grief is superfluous that grieves that the wicked are not happy, since whoever are wicked become worse through success, rejoicing that their pursuit of wickedness prospers; and so for this very reason they ought to be most wretched, so that they may cease to be wicked, since they claim the name of religion for most wicked gains and display the title of holiness for the filthiest trading. If their miseries were compared with their wickedness, they are less wretched than they deserve, because, placed in whatever miseries, they are still not as wretched as they are wicked. ### Citation (SBL) Salvian, Gub. 1.7 (CSEL 8:6; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-7). ## On the Governance of God 1.8 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-8 - Source: CSEL 8:6–7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The truly religious are happy in the poverty and weakness they choose. ### Latin text nequaquam ergo pro his dolendum, quod non sint diuites ac beati, multo autem pro sanctis minus, quia quamlibet uideantur ignorantibus esse miseri, non possunt tamen esse aliud quam beati. superfluum autem est, ut eos quispiam uel infirmitate uel paupertate uel aliis istiusmodi rebus existimet esse miseros, quibus se illi confidunt esse felices; nemo enim aliorum sensu miser est sed suo. et ideo non possunt cuiusquam falso iudicio esse miseri, qui sunt uere sua conscientia beati; nulli enim, ut opinor, beatiores sunt quam qui ex sententia sua atque ex uoto agunt. humiles sunt religiosi, hoc uolunt; pauperes sunt, pauperie delectantur; sine ambitione sunt, ambitum respuunt; inhonori sunt, honorem fugiunt; lugent, lugere gestiunt; infirmi sunt, infirmitate laetantur. cum enim, inquit apostolus, infirmor, tunc potens sum. nec immerito sic arbitratur, ad quem deus ipse sic loquitur: sufficit tibi gratia mea; nam uirtus in infirmitate perficitur. ### English translation (Claude) In no way, then, should we grieve for these, that they are not rich and happy; and much less for the holy, since, however wretched they may seem to the ignorant, they cannot be anything but happy. It is superfluous for anyone to think them wretched through weakness or poverty or other such things, by which they trust they are happy; for no one is wretched by another’s feeling but by his own. So those cannot be wretched by anyone’s false judgment who are truly happy in their own conscience; for none, I think, are happier than those who live according to their own judgment and wish. The religious are humble: they want this; they are poor: they delight in poverty; they are without ambition: they reject ambition; they are without honor: they flee honor; they mourn: they long to mourn; they are weak: they rejoice in weakness. “For when I am weak,” says the apostle, “then I am strong.” And not without reason does he think so, to whom God himself speaks thus: “My grace is sufficient for you; for strength is made perfect in weakness.” ### Scripture references - 2 Cor 12:10: quotation, high confidence - 2 Cor 12:9: quotation, high confidence ### Translation notes - 2 Cor 12:10; 12:9. ### Citation (SBL) Salvian, Gub. 1.8 (CSEL 8:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-8). ## On the Governance of God 1.9 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-9 - Source: CSEL 8:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hardships are light to those who choose them, and the religious have what they want. ### Latin text nequaquam ergo nobis dolenda est haec adflictio infirmitatum, quam intellegimus matrem esse uirtutum. itaque quicquid illud fuerit, quicumque uere religiosi sunt, beati esse dicendi sunt, quia inter quamlibet dura quamlibet aspera nulli beatiores sunt quam qui hoc sunt quod uolunt. soleant quamuis esse nonnulli, qui turpia atque obscena sectantes, etsi iuxta opinionem suam beati sunt, quia adipiscuntur quod uolunt, re tamen ipsa beati non sunt, quia quod uolunt nolle debuerant. religiosi autem hoc cunctis beatiores sunt, quia et habent quae uolunt et meliora quam quae habent omnino habere non possunt. labor itaque et ieiunium et paupertas et humilitas et infirmitas non omnibus sunt onerosa tolerantibus sed tolerare nolentibus. siue enim grauia haec siue lenia; animus tolerantis facit. nam sicut nihil est tam leue, quod non ei graue sit qui inuitus facit, sic nihil est tam graue, quod non ei qui id libenter exequitur leue esse uideatur. ### English translation (Claude) In no way, then, should we grieve over this affliction of weaknesses, which we understand to be the mother of virtues. So, whatever it may be, all who are truly religious must be called happy, because amid whatever hardships and harshness none are happier than those who are what they wish to be. There may indeed be some who, pursuing base and obscene things, are happy in their own opinion because they obtain what they want, yet are not happy in fact, because they ought not to have wanted what they want. But the religious are happier than all in this, that they both have what they want and cannot have anything at all better than what they have. So labor and fasting and poverty and humility and weakness are burdensome not to all who bear them, but to those unwilling to bear them. For whether these things are heavy or light, the mind of the one who bears them decides. For as nothing is so light that it is not heavy to him who does it unwillingly, so nothing is so heavy that it does not seem light to him who carries it out willingly. ### Citation (SBL) Salvian, Gub. 1.9 (CSEL 8:7; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-9). ## On the Governance of God 1.10 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-10 - Source: CSEL 8:7–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heroes of early Rome were poor by choice and did not count it a hardship. ### Latin text nisi forte antiquis illis priscae uirtutis uiris, Fabiis, Fabriciis, Cincinnatis, graue fuisse existimamus, quod pauperes erant qui diuites esse nolebant, cum omnia scilicet studia omnes conatus suos ad communia emolumenta conferrent et crescentes reipublicae uires priuata paupertate ditarent. numquid parcam illam tunc agrestemque uitam cum gemitu et dolore tolerabant, cum uiles ac rusticos cibos ante ipsos quibus coxerant focos sumerent, eosque ipsos capere nisi ad uesperam non liceret? numquid aegre ferebant, quod auara ac diuite conscientia auri talenta non premerent, cum etiam argenti usum legibus coercerent? numquid illecebrae et cupiditatis poenam putabant, quod distenta aureis nummis marsupia non haberent, cum patricium hominem, quod usque ad decem argenti libras diues esse uoluisset, indignum curia iudicarent? ### English translation (Claude) Unless perhaps we think it was heavy for those ancient men of old-time virtue, the Fabii, the Fabricii, the Cincinnati, that they were poor, who did not wish to be rich, since they devoted all their zeal and all their efforts to the common profit and enriched the growing strength of the commonwealth by their private poverty. Did they bear that frugal and rustic life with groans and grief, when they took cheap and country food before the very hearths on which they had cooked it, and were not allowed to take even that until evening? Did they take it ill that they did not brood over talents of gold with a greedy and rich conscience, when they restrained even the use of silver by laws? Did they think it a penalty of allurement and desire that they did not have purses stretched with gold coins, when they judged a patrician unworthy of the senate because he had wished to be rich to the amount of ten pounds of silver? ### Translation notes - The censor expelled P. Cornelius Rufinus from the senate for owning ten pounds of silver plate (Livy, Per. 14; Valerius Maximus 2.9.4). ### Citation (SBL) Salvian, Gub. 1.10 (CSEL 8:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-10). ## On the Governance of God 1.11 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-11 - Source: CSEL 8:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poor magistrates once made Rome rich; now rich officials make the state poor. ### Latin text non despiciebant tunc, puto, pauperes cultus, cum uestem hirtam ac breuem sumerent, cum ab aratro arcesserentur ad fasces et inlustrandi habitu consulari illis fortasse ipsis quas adsumpturi erant imperialibus togis madidum sudore puluerem detergerent. itaque tunc illi pauperes magistratus opulentam rempublicam habebant, nunc autem diues potestas pauperem facit esse rempublicam. et quae, rogo, insania est aut quae caecitas, ut egestuosa ac mendicante republica diuitias posse credant stare priuatas? tales ergo tunc ueteres Romani erant et sic illi tunc contemnebant diuitias nescientes deum, sicut nunc spernunt sequentes dominum. ### English translation (Claude) They did not then despise poor dress, I think, when they wore a rough and short garment, when they were called from the plough to the fasces and, to be adorned with consular dress, wiped the dust wet with sweat perhaps on the very imperial togas they were about to put on. So then those poor magistrates had a rich commonwealth; but now rich power makes the commonwealth poor. And what madness, I ask, or what blindness is it to believe that private riches can stand when the commonwealth is needy and begging? Such, then, were the old Romans, and they despised riches then, not knowing God, as men now spurn them following the Lord. ### Extrabiblical texts - Livy, 3.26 (Livy, History of Rome): allusion, medium confidence ### Translation notes - Cincinnatus was called from the plough to the dictatorship (Livy 3.26). ### Citation (SBL) Salvian, Gub. 1.11 (CSEL 8:8; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-11). ## On the Governance of God 1.12 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-12 - Source: CSEL 8:8–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Greek philosophers held the wise man happy in suffering; much more are the holy happy. ### Latin text quamquam quid ego de illis loquor, qui cura imperii propagandi contemptum propriae facultatis ad opes publicas conferebant et, licet priuatim pauperes essent, diuitiis tamen communibus abundabant, cum etiam Graeci quidam sapientiae sectatores sine ullo publicae utilitatis affectu prope omni se rei familiaris usu assequendae gloriae auiditate nudauerint, nec solum hoc, sed etiam usque ad contemptum doloris ac mortis doctrinae suae culmen erexerint, dicentes scilicet etiam in catenis atque suppliciis beatum esse sapientem. tantam uirtutis uim esse uoluerunt, ut non possit esse umquam uir bonus non beatus. si ergo illi a quibusdam nunc etiam sapientibus uiris miseri non putantur, qui nullos laboris sui fructus nisi ex praesenti tantum laude capiebant, quanto magis religiosi ac sancti uiri miseri non putandi sunt, qui et praesentis fidei oblectamenta capiunt et beatitudinis futurae praemia consequentur. ### English translation (Claude) And yet why do I speak of those who, in their care to extend the empire, turned their contempt of their own means into public wealth, and, though poor in private, abounded in common riches, when even certain Greek followers of wisdom, without any desire for the public good, stripped themselves of almost all use of household property out of eagerness to gain glory; and not only this, but raised the summit of their teaching even to contempt of pain and death, saying that the wise man is happy even in chains and tortures? They wanted the power of virtue to be so great that a good man could never be unhappy. If, then, those are not thought wretched even by some wise men now, who took no fruit of their labor except present praise, how much more must religious and holy men not be thought wretched, who both take the delights of present faith and will obtain the rewards of future blessedness! ### Translation notes - The Stoic doctrine that the wise man is happy even on the rack (Cicero, Tusculan Disputations 5). ### Citation (SBL) Salvian, Gub. 1.12 (CSEL 8:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-12). ## On the Governance of God 1.13 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-13 - Source: CSEL 8:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An opponent asked a sick holy man why God let him be ill while sinners were healthy. ### Latin text Dixit quidam ex istis, de quibus querimur, cuidam sancto uiro secundum ueritatis regulam sentienti, id est, quod deus omnia regeret ac, prout humano generi necessarium nosset, moderationem suam et gubernaculum temperaret: quare ergo, inquam, tu ipse infirmus es? hoc utique eo sensu atque iudicio, hoc est: si deus, ut putas, in hac praesenti uita omnia regit, si deus cuncta dispensat, qua ratione sanus ac fortis est homo, quem peccatorem scio, et tu infirmus, quem sanctum esse non ambigo? quis tam profundi cordis uirum non admiretur, qui merita religiosorum atque uirtutes tam magnis retributionibus dignas putat, ut in praesenti hac uita carnes et fortitudines corporum praemia putet debere esse sanctorum? ### English translation (Claude) One of those of whom we complain said to a certain holy man who held according to the rule of truth, that is, that God rules all things and tempers his governance and guidance as he knows to be necessary for the human race: “Why then are you yourself sick?” He meant, surely, this: “If God, as you think, rules all things in this present life, if God disposes everything, for what reason is a man healthy and strong whom I know to be a sinner, and you sick, whom I do not doubt to be holy?” Who would not admire a man of such deep heart, who thinks the merits and virtues of the religious worthy of such great rewards that in this present life he thinks flesh and bodily strength ought to be the rewards of the saints? ### Translation notes - Ironic. The chapter numeral “III” is removed. ### Citation (SBL) Salvian, Gub. 1.13 (CSEL 8:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-13). ## On the Governance of God 1.14 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-14 - Source: CSEL 8:9–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The holy are weak because they fast and discipline the body, following Paul. ### Latin text respondeo igitur non unius tantum religiosi nomine sed uniuersorum: quaeris igitur, quisquis ille es, qua ratione infirmi sint sancti uiri? respondeo breuiter: quia ideo sancti uiri infirmiores se esse faciunt, quia, si fortes fuerint, sancti esse uix possunt. opinor enim omnes omnino homines cibis ac poculis fortes esse, infirmos autem abstinentia ariditate ieiuniis. non ergo mirum est, quod infirmi sunt qui usum earum rerum respuunt, per quas alii fortes fiunt. et est ratio cur respuant, dicente Paulo apostolo de se ipso: castigo corpus meum et seruituti subicio, ne forte, cum aliis praedicauerim, ipse reprobus efficiar. si infirmitatem corporis adpetendam sibi etiam apostolus putat, quis sapienter euitat? si fortitudinem carnis apostolus metuit, quis rationabiliter fortis esse praesumit? haec ergo ratio est, qua homines Christo dediti et infirmi sunt et uolunt esse. ### English translation (Claude) I answer, then, not in the name of one religious man only but of all. You ask, then, whoever you are, why holy men are sick? I answer briefly: holy men make themselves weaker because, if they were strong, they could hardly be holy. For I think all men are made strong by food and drink, and weak by abstinence, dryness, and fasts. It is no wonder, then, that those are weak who reject the use of the things by which others become strong. And there is reason for them to reject them, since the apostle Paul says of himself: “I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become reprobate.” If even the apostle thinks bodily weakness something to seek for himself, who wisely avoids it? If the apostle fears strength of flesh, who reasonably presumes to be strong? This, then, is the reason why men devoted to Christ both are weak and wish to be. ### Scripture references - 1 Cor 9:27: quotation, high confidence ### Translation notes - 1 Cor 9:27. ### Citation (SBL) Salvian, Gub. 1.14 (CSEL 8:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-14). ## On the Governance of God 1.15 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-15 - Source: CSEL 8:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timothy’s weakness did not mean God neglected him; the flesh opposes the spirit. ### Latin text absit autem ut hoc argumento religiosos putemus a deo neglegi, per quod confidimus plus amari. legimus Timotheum apostolum carne infirmissimum fuisse. numquid neglegebatur a domino aut ob infirmitatem Christo non placuit qui ad hoc infirmus esse uoluit ut placeret? quemque etiam ipse apostolus Paulus, licet nimiis iam infirmitatibus laborantem, non tamen nisi pauxillulum uini sumere ac delibare permisit: hoc est, ita eum uoluit infirmitati suae consulere, quod noluit tamen ad fortitudinem peruenire. et hoc cur ita? cur absque dubio, nisi quia, ut ipse dicit: caro concupiscit aduersus spiritum, spiritus autem aduersus carnem? haec enim, inquit, inuicem sibi aduersantur, ut non quaecumque uultis, illa faciatis. ### English translation (Claude) Far be it from us to think the religious neglected by God on the ground by which we trust they are loved more. We read that the apostle Timothy was very weak in body. Was he neglected by the Lord, or did he, who wished to be weak in order to please, not please Christ because of his weakness? Even the apostle Paul himself, though Timothy already labored under very many infirmities, permitted him to take and sip only a very little wine; that is, he wanted him to provide for his weakness, yet did not want him to arrive at strength. And why so? Why, without doubt, unless because, as he himself says, “the flesh lusts against the spirit, and the spirit against the flesh; for these,” he says, “are opposed to one another, so that you do not do whatever you wish.” ### Scripture references - 1 Tim 5:23: allusion, high confidence - Gal 5:17: quotation, high confidence ### Translation notes - 1 Tim 5:23; Gal 5:17. ### Citation (SBL) Salvian, Gub. 1.15 (CSEL 8:10; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-15). ## On the Governance of God 1.16 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-16 - Source: CSEL 8:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Weakening the flesh frees the soul from temptation. ### Latin text non imprudenter quidam hoc loco dixit, quod, si repugnante corporis fortitudine quae optamus facere non possumus, infirmandum nobis carne sit, ut optata faciamus. infirmitas enim, inquit, carnis uigorem mentis exacuit, et affectis artubus uires corporum in uirtutes transferuntur animarum. non turpibus flammis medullae aestuant, non male sanam mentem latentia incentiua succendunt, non uagi sensus per uaria oblectamenta lasciuiunt, sed sola exultat anima, laeta corpore adfecto quasi aduersario subiugato. haec ergo, ut dixi, religiosis uiris causa infirmitatis est: eamque esse nec tu, ut arbitror, iam negas. ### English translation (Claude) Someone has said at this point, not unwisely, that if we cannot do what we wish because the strength of the body resists, we must weaken the flesh so that we may do what we wish. “For weakness of the flesh,” he says, “sharpens the vigor of the mind, and when the limbs are afflicted the strength of bodies is transferred into the virtues of souls. The marrow does not burn with base flames, hidden incitements do not inflame an unsound mind, the senses do not wander wantonly through various delights, but the soul alone exults, glad at the afflicted body as at a conquered adversary.” This, then, as I said, is the cause of weakness in religious men; and not even you, I think, now deny that it is. ### Translation notes - The source of the quoted saying is unidentified. ### Citation (SBL) Salvian, Gub. 1.16 (CSEL 8:10; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-16). ## On the Governance of God 1.17 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-17 - Source: CSEL 8:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponent argues that God reserves all justice for the last judgment. ### Latin text Sed sunt fortasse, inquis, alia maiora, id est, quod multa in uita ista aspera atque acerba patiuntur, quod capiuntur, quod torquentur, quod trucidantur. uerum est: sed quid facimus, quod et prophetae in captiuitatem abducti sunt et apostoli etiam tormenta tolerarunt? et certe dubitare non possumus, quod tunc deo maxime curae erant cum pro deo ista paterentur. at forsitan hoc ipso magis probare te dicis, quod deus in saeculo isto omnia neglegat et futuro totum iudicio reseruet, quia semper et boni omnia mala passi sunt et fecerunt mali. non infidelis quidem uidetur adsertio, maxime quia futurum dei iudicium confitetur. ### English translation (Claude) “But perhaps,” you say, “there are other greater things, namely, that they suffer many harsh and bitter things in this life: that they are taken captive, tortured, slaughtered.” That is true: but what are we to do about the fact that the prophets too were led into captivity and the apostles also endured tortures? And certainly we cannot doubt that they were then most in God’s care when they suffered these things for God. But perhaps you say you prove by this very thing all the more that God neglects everything in this age and reserves everything for the future judgment, since the good have always suffered all evils and the wicked done them. The assertion does not seem unbelieving, especially since it confesses the future judgment of God. ### Translation notes - The chapter numeral “IIII” is removed. ### Citation (SBL) Salvian, Gub. 1.17 (CSEL 8:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-17). ## On the Governance of God 1.18 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-18 - Source: CSEL 8:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God judges now as well as at the end, because governance is itself judgment. ### Latin text sed nos ita iudicandum humanum genus a Christo dicimus, ut tamen etiam nunc omnia deum, prout rationabile putat, regere ac dispensare credamus, et ita in futuro iudicaturum adfirmamus, ut tamen semper etiam in hoc saeculo iudicasse doceamus. dum enim semper gubernat deus, semper et iudicat, quia gubernatio ipsa iudicium est. quot modis hoc uis probemus? ### English translation (Claude) But we say that the human race will be judged by Christ in such a way that we still believe that God even now rules and disposes all things as he thinks reasonable; and we affirm that he will judge in the future in such a way that we also teach that he has always judged in this age too. For as God always governs, he always also judges, because governance itself is judgment. In how many ways do you want us to prove this? ### Citation (SBL) Salvian, Gub. 1.18 (CSEL 8:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-18). ## On the Governance of God 1.19 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-19 - Source: CSEL 8:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reason shows that the Creator also governs, as even human affairs depend on governance. ### Latin text ratione an exemplis an testimoniis? si ratione, quia tam expers humanae intellegentiae est et huius ipsius de qua loquimur ueritatis alienus, qui non agnoscat ac uideat pulcherrimum mundi opus et inaestimabilem supernarum infernarumque rerum magnificentiam ab eodem regi a quo creata sit, quemque elementorum fabricatorem eundem etiam gubernatorem fore; qui cuncta scilicet qua potestate ac maiestate condiderit, eadem etiam prouidentia ac ratione moderetur, praesertim cum etiam in his quae humano actu administrantur nihil penitus sine ratione consistat, omniaque ita a prouidentia incolumitatem quasi corpus ab anima uitam trahant; ideoque in hoc mundo non solum imperia et prouincias neque rem ciuilem ac militarem, sed etiam minora officia et priuatas domos, pecudes denique ipsas et minutissima quaeque domesticarum animantium genera non nisi humana ordinatione atque consilio quasi quadam manu et gubernaculo contineri. et haec omnia sine dubio uoluntate ac iudicio summi dei: ### English translation (Claude) By reason, or by examples, or by testimonies? If by reason: who is so devoid of human understanding and so estranged from this very truth of which we speak as not to recognize and see that the most beautiful work of the world and the incalculable magnificence of things above and below is ruled by the same one by whom it was created, and that the maker of the elements will also be their governor; who, that is, governs by the same providence and reason all that he founded by power and majesty? Especially since even in those things administered by human agency nothing at all stands without reason, and all things draw their safety from providence as the body draws its life from the soul; and so in this world not only empires and provinces and civil and military affairs, but also lesser offices and private houses, and finally the cattle themselves and every smallest kind of domestic animal, are held together only by human ordering and counsel, as if by a hand and a helm. And all this without doubt by the will and judgment of the supreme God: ### Translation notes - The sentence continues in 1.20. ### Citation (SBL) Salvian, Gub. 1.19 (CSEL 8:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-19). ## On the Governance of God 1.20 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-20 - Source: CSEL 8:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Objection: God made the world and then abandoned its care. ### Latin text scilicet ut eo exemplo omne humanum genus particulas rerum et membra regeret, quo ipse summam totius mundani corporis gubernaret. sed in principio, inquis, creaturarum haec sunt a deo statuta atque disposita: ceterum patrata uniuersitate rerum atque perfecta remouit a se cunctam terrestrium rerum curam et ablegauit: laborem uidelicet forte fugiens a suo loco amandauit et molestiam fatigationis euitans aut occupatus negotiis aliis partem rerum reliquit, quia totum obire non possit. ### English translation (Claude) so that, after that example, the whole human race might rule the small parts and members of things as he himself governs the whole of the body of the world. “But at the beginning of creation,” you say, “these things were established and arranged by God; but once the universe was completed and perfected, he removed from himself and sent away all care of earthly things.” No doubt he sent it away from his place, perhaps fleeing labor; and avoiding the trouble of weariness, or busy with other affairs, he left part of things because he could not attend to the whole. ### Translation notes - Ironic. ### Citation (SBL) Salvian, Gub. 1.20 (CSEL 8:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-20). ## On the Governance of God 1.21 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-21 - Source: CSEL 8:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God neglected the world, prayer and worship would be pointless. ### Latin text Remouet igitur a se, inquis, curam mortalium deus. et quae ergo nobis diuinae religionis est ratio? quae uel causa Christum colendi uel spes propitiandi? si enim neglegit deus in hoc saeculo genus hominum, cur ad caelum cotidie manus tendimus? cur orationibus crebris misericordiam dei quaerimus? cur ad ecclesiasticas domus currimus? cur ante altaria supplicamus? nulla est enim nobis ratio precandi, si spes tollitur impetrandi. uides ergo quam stulta atque inanis sit huius persuasionis adsertio: quae utique si recipitur, nihil penitus de religione seruatur. ### English translation (Claude) “God, then,” you say, “removes from himself the care of mortals.” What then is the reason for our divine religion? What cause have we for worshipping Christ, or hope of appeasing him? For if God neglects the human race in this age, why do we stretch our hands to heaven daily? Why do we seek God’s mercy with frequent prayers? Why do we run to the houses of the church? Why do we make supplication before the altars? For we have no reason to pray if the hope of obtaining is taken away. You see, then, how foolish and empty the assertion of this belief is: if it is accepted, nothing at all of religion is preserved. ### Translation notes - The chapter numeral “V” is removed. ### Citation (SBL) Salvian, Gub. 1.21 (CSEL 8:12; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-21). ## On the Governance of God 1.22 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-22 - Source: CSEL 8:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul commands prayer for present peace, showing God hears for this life. ### Latin text sed ad illud forte confugias, ut dicas nos metu futuri iudicii deum colere et id omni praesentium officiorum cultu elaborare, ut in die futuri iudicii mereamur absolui. quid ergo sibi uult apostolus Paulus praecipiens cotidie in ecclesia ac iubens ut offeramus iugiter deo nostro orationes obsecrationes postulationes gratiarum actiones? et haec omnia quam ob causam? quam utique nisi, ut ipse dicit, ut quietam et tranquillam uitam agamus in omni castitate? pro praesentibus, ut uidemus, domino supplicari iubet et orari, quod utique non iuberet nisi exorari posse confideret. ### English translation (Claude) But perhaps you take refuge in saying that we worship God from fear of the future judgment, and strive in all the worship of present duties to deserve acquittal on the day of the future judgment. What then does the apostle Paul mean when he instructs and commands that daily in the church we continually offer our God prayers, supplications, requests, thanksgivings? And for what reason all these? For what indeed, unless, as he himself says, that we may lead a quiet and peaceful life in all chastity? He commands, as we see, that the Lord be entreated and prayed to for present things, which he certainly would not command unless he were confident that he could be moved by prayer. ### Scripture references - 1 Tim 2:1: quotation, high confidence - 1 Tim 2:2: quotation, high confidence ### Translation notes - 1 Tim 2:1–2. ### Citation (SBL) Salvian, Gub. 1.22 (CSEL 8:12; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-22). ## On the Governance of God 1.23 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-23 - Source: CSEL 8:12–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the opponents’ view, Christians would have to pray only for things after death. ### Latin text quomodo ergo aliquis pro obtinendis futuri temporis bonis apertas dei aures, pro praesentibus autem clausas atque obstructas putat? aut quomodo nos in ecclesia supplicantes praesentem nobis salutem a deo poscimus, si audiendos nos penitus non putamus? nulla ergo nobis pro incolumitatibus ac prosperitatibus nostris uota facienda sunt. quin potius, ut modestia supplicationis uocem conciliet postulantis, dicendum fortasse nobis est: domine, non prosperitatem uitae istius petimus nec pro bonis praesentibus supplicamus: scimus enim aures tuas his obsecrationibus clausas esse et auditum te ad preces istiusmodi non habere, sed pro his tantummodo petimus, quae sunt futura post mortem. ### English translation (Claude) How, then, does anyone think that God’s ears are open for obtaining the goods of the future time, but closed and blocked for present ones? Or how do we in church, making supplication, ask God for present safety, if we think we will not be heard at all? Then no prayers should be made by us for our safety and prosperity. Rather, so that the modesty of the supplication may win favor for the petitioner’s voice, perhaps we should say: “Lord, we do not ask the prosperity of this life nor pray for present goods; for we know that your ears are closed to these petitions and that you have no hearing for prayers of this kind; but we ask only for the things that are to come after death.” ### Translation notes - Ironic. ### Citation (SBL) Salvian, Gub. 1.23 (CSEL 8:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-23). ## On the Governance of God 1.24 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-24 - Source: CSEL 8:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A God who would not hear prayers about this life would not hear prayers about the next. ### Latin text esto igitur postulatio talis utilitate non careat: quomodo ratione subsistit? si enim deus a respectu huius saeculi curam remouet et postulantium precibus aures suas claudit, absque dubio, qui non audit nos pro praesentibus, non audit etiam pro futuris, nisi forte credimus pro precum diuersitate aures suas Christum uel tribuere uel negare, id est, ut claudat eas cum rogatur praesentia, aperiat cum futura. ### English translation (Claude) Granted that such a petition is not without usefulness, how does it stand by reason? For if God removes his care from regard of this age and closes his ears to the prayers of petitioners, without doubt he who does not hear us for present things does not hear us for future ones either; unless perhaps we believe that Christ grants or denies his ears according to the difference of prayers, that is, that he closes them when asked for present things and opens them when asked for future ones. ### Citation (SBL) Salvian, Gub. 1.24 (CSEL 8:13; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-24). ## On the Governance of God 1.25 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-25 - Source: CSEL 8:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such foolish arguments should not be dwelt on, out of reverence for God. ### Latin text sed de his dicendum amplius non est; tam stulta enim sunt et tam friuula, ut cauendum sit, ne id ipsum, quod pro honore dei dicitur, iniuria dei esse uideatur. tanta quippe est maiestatis sacrae et tam tremenda reuerentia, ut non solum ea, quae ab illis contra religionem dicuntur, horrere, sed etiam ea, quae pro religione nos ipsi dicimus, cum grandi metu ac disciplina dicere debeamus. ### English translation (Claude) But no more need be said of these things; for they are so foolish and so frivolous that one must take care lest the very thing said for God’s honor seem to be an injury to God. For so great is the sacred majesty and so dreadful the reverence due it that we must not only shudder at what is said by them against religion, but must also say with great fear and discipline what we ourselves say for religion. ### Citation (SBL) Salvian, Gub. 1.25 (CSEL 8:13; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-25). ## On the Governance of God 1.26 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-26 - Source: CSEL 8:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God does not despise human affairs; therefore he rules and judges. ### Latin text igitur si stulte atque impie creditur, quod curam rerum humanarum pietas diuina despiciat, ergo non despicit: si autem non despicit, regit: si autem regit, hoc ipso quod regit iudicat, quia regimen esse non potest, nisi fuerit iugiter in rectore iudicium. ### English translation (Claude) If, then, it is foolish and impious to believe that the divine kindness despises the care of human affairs, then it does not despise it; if it does not despise it, it rules; and if it rules, by the very fact that it rules it judges, because there can be no rule unless there is continual judgment in the ruler. ### Citation (SBL) Salvian, Gub. 1.26 (CSEL 8:13; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-26). ## On the Governance of God 1.27 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-27 - Source: CSEL 8:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Examples begin with Adam: created, placed in paradise, given a law, and judged. ### Latin text Sed parum esse fortasse quispiam putet, quod hoc ratio declarat, nisi probetur exemplis. uideamus qualiter mundum a principio deus rexerit, et ita eum semper omnia gubernasse monstrabimus, ut simul etiam iudicasse doceamus. quid enim scriptura dicit? formauit igitur deus hominem de limo terrae et inspirauit in eum spiraculum uitae. et quid postea? posuit, inquit, eum in paradiso uoluptatis. quid deinceps? dedit scilicet legem, praeceptis imbuit, institutione formauit. quid autem post haec secutum est? praeteriit homo mandatum sacrum, sententiam subiit, paradisum perdidit, poenam damnationis excepit. ### English translation (Claude) But perhaps someone may think it too little that reason declares this unless it is proved by examples. Let us see how God has ruled the world from the beginning, and so we shall show that he has always governed all things in such a way as to teach at the same time that he has also judged. For what does Scripture say? “God formed man from the clay of the earth and breathed into him the breath of life.” And what next? “He placed him,” it says, “in the paradise of delight.” What then? He gave him a law, instructed him with precepts, formed him by teaching. And what followed after this? Man transgressed the sacred command, underwent the sentence, lost paradise, received the penalty of condemnation. ### Scripture references - Gen 2:7: quotation, high confidence - Gen 2:8: quotation, high confidence - Gen 3:23: allusion, high confidence ### Translation notes - Gen 2:7–8, 15–17; 3. The chapter numeral “VI” is removed. ### Citation (SBL) Salvian, Gub. 1.27 (CSEL 8:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-27). ## On the Governance of God 1.28 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-28 - Source: CSEL 8:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God both ordered and judged Adam, and then judged between Cain and Abel’s offerings. ### Latin text quis non in his omnibus et gubernatorem deum uideat et iudicem? constituit enim Adam in paradiso innocentem, expulit reum. in constitutione ordinatio est, in expulsione iudicium. quando enim eum in loco uoluptatis posuit, ordinauit, quando autem reum de regno expulit, iudicauit. ergo hoc de primo homine, id est de patre. quid de secundo, id est de filio? factum est, inquit scriptura sacra, post multos dies, ut offerret Cain de fructibus terrae munera domino. Abelis quoque obtulit de primitiis gregis sui et de adipibus eius. et respexit dominus ad Abel et ad munera eius, ad Cain uero et ad munera illius non respexit. ### English translation (Claude) Who does not see in all these things God both as governor and as judge? For he established Adam innocent in paradise and expelled him guilty. In the establishing is ordering; in the expulsion, judgment. When he placed him in the place of delight, he ordered; when he expelled him guilty from the kingdom, he judged. So much of the first man, that is, the father. What of the second, that is, the son? “It came to pass,” says sacred Scripture, “after many days, that Cain offered gifts to the Lord from the fruits of the earth. Abel also offered from the firstlings of his flock and from their fat. And the Lord looked upon Abel and upon his gifts, but upon Cain and upon his gifts he did not look.” ### Scripture references - Gen 4:3: quotation, high confidence - Gen 4:4: quotation, high confidence - Gen 4:5: quotation, high confidence ### Translation notes - Gen 4:3–5. ### Citation (SBL) Salvian, Gub. 1.28 (CSEL 8:14; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-28). ## On the Governance of God 1.29 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-29 - Source: CSEL 8:14–15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cain thought God did not see his crime, but was judged. ### Latin text priusquam de euidentiore iudicio dei dicam, puto quod etiam in his quae iam diximus quaedam censura iudicii est; in hoc enim, quod unius sacrificium deus suscipit alterius excludit, euidentissime utique et de unius iustitia et de iniquitate alterius iudicauit. sed hoc parum est. Cain igitur futuro facinori uiam sternens fratrem in solitudinem trahit, secretis patrocinantibus scelus peragit, impiissimus pariter et stultissimus, qui ad perpetrandum maximum nefas sufficere sibi credidit, si aspectus uitaret hominum fratricidium deo teste facturus. unde puto, quod haec in illo iam tunc opinio fuerit quae nunc in multis est, deum scilicet terrestria non respicere et actus sceleratorum hominum non uidere. nec dubium est, cum post facinus admissum dei sermone conuentus nihil se de caede fratris scire responderit. adeo inscium facti sui deum arbitrabatur, ut crederet feralissimum nefas tegi posse mendacio. at aliter expertus est quam putabat. nam deum, a quo non existimauit uideri scelera cum occideret, sensit uidere cum damnaretur. ### English translation (Claude) Before I speak of God’s more evident judgment, I think that even in what we have already said there is a certain censure of judgment; for in this, that God accepts the sacrifice of one and excludes that of the other, he most plainly judged both the righteousness of the one and the iniquity of the other. But this is little. Cain, then, paving the way for his coming crime, draws his brother into a solitary place and accomplishes the crime under the patronage of secrecy, as impious as he was foolish, who believed it enough for committing the greatest outrage if he avoided the sight of men, though he was about to commit fratricide with God as witness. Hence I think that already then there was in him the opinion that is now in many: that God does not look upon earthly things and does not see the acts of wicked men. Nor is it doubtful, since, when confronted by the word of God after the crime was committed, he answered that he knew nothing of his brother’s murder. So far did he think God unaware of his deed that he believed the most savage outrage could be covered by a lie. But he found it otherwise than he thought. For he felt that God, by whom he did not think crimes were seen when he killed, saw them when he was condemned. ### Scripture references - Gen 4:8: allusion, high confidence - Gen 4:9: allusion, high confidence - Gen 4:11: allusion, high confidence ### Translation notes - Gen 4:8–12. ### Citation (SBL) Salvian, Gub. 1.29 (CSEL 8:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-29). ## On the Governance of God 1.30 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-30 - Source: CSEL 8:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s presence, rule, and judgment are visible in the story of Cain; Abel’s death shows that the holy may suffer by God’s permission. ### Latin text hic nunc requirere ab illis uolo, qui negant res nunc humanas uel respici a deo uel regi uel iudicari, an cuncta in his quae diximus e diuerso sint. puto enim, quod praesens est qui sacrificio interest, et regit qui Cain post sacrificia castigat, et sollicitus est qui ab interfectore interfectum requirit, et iudicat qui percussorem impium iusta animaduersione condemnat. in quo quidem etiam illud non incommode, uerum ne miremur nunc sanctos homines quaedam aspera pati, cum uideamus, quod iam tunc deus etiam per maximum nefas primum sanctorum sinit occidi. quae quidem qua ratione patiatur, neque humanae imbecillitatis est plena indage cognoscere neque nunc temporis disputare. interim probare satis est, omnia istiusmodi non neglegentia aut incuria dei fieri, sed consilio ac dispensatione permitti. nequaquam autem iniustum possumus dicere, in quo diuinum esse iudicium non possimus denegare, quia summa iustitia est uoluntas dei; neque enim ideo non iustum est, quod diuinitas agit, quia capere uim diuinae iustitiae homo non ualet. sed ad propositum reuertamur. ### English translation (Claude) Here now I want to ask of those who deny that human affairs are now regarded, ruled, or judged by God whether everything in what we have said is the opposite. For I think that he is present who attends the sacrifice; that he rules who chastises Cain after the sacrifices; that he is concerned who demands the slain from the slayer; and that he judges who condemns the impious murderer with just punishment. In this, indeed, there is also this, not unfittingly: that we should not wonder now that holy men suffer harsh things, when we see that already then God allowed the first of the saints to be killed even by the greatest outrage. For what reason he permits such things, it is neither for human weakness to know by full inquiry nor for this time to discuss. Meanwhile it is enough to prove that all things of this kind happen not by God’s neglect or unconcern but are permitted by his counsel and dispensation. In no way can we call unjust that in which we cannot deny there is divine judgment, because the will of God is the highest justice; nor is what the Godhead does any the less just because man cannot grasp the force of divine justice. But let us return to our subject. ### Scripture references - Gen 4:10: allusion, high confidence ### Citation (SBL) Salvian, Gub. 1.30 (CSEL 8:15; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-30). ## On the Governance of God 1.31 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-31 - Source: CSEL 8:15–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God saw mankind’s wickedness and resolved to destroy it in the flood. ### Latin text Videmus ergo in his quae dicta sunt nihil incuria dei actum, sed quia quaedam ex his dispositio diuina ita ordinauit, quaedam patientia sustinuit, quaedam sententia uindicauit. sed non satis quidam forte existimant, haec quae dicimus nos probasse per paucos: uideamus an id ipsum manifestare possimus etiam per uniuersos. aucta igitur ac multiplicata humani generis multitudine simul et iniquitate, uidens deus, inquit scriptura sacra, quod multa malitia hominum esset in terra et cuncta cogitatio cordis intenta esset ad malum omni tempore, paenituit eum quod hominem fecisset in terra, et tactus dolore cordis intrinsecus, delebo, inquit, hominem quem creaui, a facie terrae. ### English translation (Claude) We see, then, in what has been said that nothing was done through God’s unconcern, but that some of these things the divine disposition so ordered, some his patience bore, some his sentence punished. But perhaps some think we have not sufficiently proved what we say through a few: let us see whether we can show the same through all. When, then, the multitude of the human race had increased and multiplied, together with its iniquity, “God, seeing,” says sacred Scripture, “that the wickedness of men was great on the earth, and that every thought of the heart was bent on evil at all times, repented that he had made man on the earth, and touched inwardly with grief of heart, said: I will blot out man whom I have created from the face of the earth.” ### Scripture references - Gen 6:5: quotation, high confidence - Gen 6:6: quotation, high confidence - Gen 6:7: quotation, high confidence ### Translation notes - Gen 6:5–7. The chapter numeral “VII” is removed. ### Citation (SBL) Salvian, Gub. 1.31 (CSEL 8:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-31). ## On the Governance of God 1.32 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-32 - Source: CSEL 8:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s “repenting” expresses his anger in human terms; God is not subject to passion. ### Latin text consideremus quemadmodum in his omnibus et sollicitudo domini pariter et seueritas indicetur. primum enim ait uidens autem deus, secundo tactus dolore cordis intrinsecus, tertio delebo, inquit, hominem quem creaui. in hoc siquidem, quod uidere omnia deus dicitur, cura eius ostenditur, in hoc, quod dolet, terror irati, in hoc, quod punit, seueritas iudicantis. paenituit ergo deum, inquit scriptura sacra, quod hominem fecisset in terra, non quod deus huic sit obnoxius motui aut ulli subiaceat passioni, sed sermo diuinus ad insinuandam plenius nobis ueram scripturarum intellegentiam, quasi humano nobiscum affectu loquens, sub nomine paenitentis dei uim demonstrauit irati; ira est autem diuinitatis poena peccantis. ### English translation (Claude) Let us consider how in all these things the Lord’s concern and severity alike are shown. First it says, “God, seeing”; second, “touched inwardly with grief of heart”; third, “I will blot out man whom I have created.” In this, that God is said to see all things, his care is shown; in this, that he grieves, the terror of one angered; in this, that he punishes, the severity of a judge. “God repented,” then, says sacred Scripture, “that he had made man on the earth,” not that God is subject to this emotion or liable to any passion; but the divine word, to convey to us more fully the true understanding of the Scriptures, speaking with us as if with human feeling, showed under the name of a repenting God the force of an angry one; and the anger of the Godhead is the punishment of the sinner. ### Scripture references - Gen 6:6: quotation, high confidence ### Translation notes - Gen 6:5–7. ### Citation (SBL) Salvian, Gub. 1.32 (CSEL 8:16; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-32). ## On the Governance of God 1.33 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-33 - Source: CSEL 8:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The flood shows God judging twice: saving Noah and destroying the wicked. ### Latin text quid ergo post haec secutum est? cum, inquit, uidisset deus terram esse corruptam, dixit ad Noe: finis uniuersae carnis uenit coram me, repleta est terra iniquitate a facie eorum et ego disperdam eos cum terra. et quid postea? rupti sunt, inquit, omnes fontes abyssi magnae et cataractae caeli apertae sunt factaque est pluuia super terram quadraginta diebus et quadraginta noctibus. et paulo post: consumpta est omnis caro, quae mouebatur super terram. et deinceps: remansit autem solus Noe et qui cum eo erant in arca. hic nunc requirere ab illis uolo, qui incuriosum rerum humanarum appellant deum, an illo tempore uel curasse eum terrestria credant uel iudicasse? puto enim non iudicauit tantum sed etiam dupliciter iudicauit; nam et dum seruat bonos pium se retributorem, et dum condemnat malos seuerum iudicem comprobauit. ### English translation (Claude) What, then, followed after this? “When God had seen,” it says, “that the earth was corrupt, he said to Noah: The end of all flesh has come before me; the earth is filled with iniquity from their presence, and I will destroy them with the earth.” And what then? “All the fountains of the great deep,” it says, “were broken up, and the floodgates of heaven were opened, and rain fell upon the earth forty days and forty nights.” And a little after: “All flesh that moved upon the earth was consumed.” And then: “Noah alone remained, and those who were with him in the ark.” Here now I want to ask those who call God unconcerned with human affairs whether they believe that at that time he either cared for earthly things or judged them. For I think he not only judged but judged doubly; for both in saving the good he showed himself a kind rewarder, and in condemning the wicked a severe judge. ### Scripture references - Gen 6:12: quotation, high confidence - Gen 6:13: quotation, high confidence - Gen 7:11: quotation, high confidence - Gen 7:12: quotation, high confidence - Gen 7:21: quotation, high confidence - Gen 7:23: quotation, high confidence ### Translation notes - Gen 6:12–13; 7:11–12, 21, 23. ### Citation (SBL) Salvian, Gub. 1.33 (CSEL 8:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-33). ## On the Governance of God 1.34 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-34 - Source: CSEL 8:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same God governs after the flood; a few major examples suffice. ### Latin text sed haec forsitan apud stultos, quia ante diluuium, id est, quasi alio quodam saeculo gesta sunt, minus auctoritatis habere uideantur: quasi uero aut tunc alius deus fuerit aut postea eandem mundi curam habere noluerit. possum quidem diuino munere per singulas post diluuium generationes probare quae dico, sed et enormitas uetat et tamen certa quaedam ac maiora sufficiunt, quia, cum idem sit absque dubio maiorum pariter ac minorum deus, id profecto intellegendum est in minoribus, quod in maioribus comprobatur. ### English translation (Claude) But perhaps among the foolish these things may seem to have less authority because they were done before the flood, that is, as if in some other age: as though either there was another God then, or afterwards he did not wish to have the same care of the world. By God’s gift I could prove what I say through each generation after the flood, but the excessive length forbids it; and yet certain greater instances are enough, because, since without doubt the same God is God of greater and lesser things alike, what is proved in the greater must surely be understood in the lesser. ### Citation (SBL) Salvian, Gub. 1.34 (CSEL 8:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-34). ## On the Governance of God 1.35 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-35 - Source: CSEL 8:17–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God called, blessed, tested, and vindicated Abraham. ### Latin text Igitur cum post diluuium generationi hominum benedixisset deus, immensam hominum multitudinem benedictio ipsa generasset, loquitur ad Abraham dominus e caelo, iubet ut deserat terram suam, inquirat alienam. uocatur sequitur adducitur conlocatur, fit de paupere locuples de ignoto potens, infimus peregrinatione excellentissimus dignitate. sed ne haec tamen, quae ei data a deo fuerant, muneris tantum uiderentur fuisse non meriti, qui laetabatur prosperis probatur aduersis. sequitur quippe labor periculum timor: uexatur commigratione fatigatur exilio, contumelia adficitur uxore priuatur immolari sibi deus filium iussit, pater obtulit et quantum ad definitionem cordis pertinet immolauit. rursum exilia rursum metus, Philistinorum inuidia Abimelech rapina, multa quidem mala sed tamen paria solacia: nam etsi a plurimis adficitur, tamen de omnibus uindicatur. ### English translation (Claude) So when, after the flood, God had blessed the generation of men, and the blessing itself had produced an immense multitude of men, the Lord speaks from heaven to Abraham, commands him to leave his own land and seek a foreign one. He is called, he follows, he is led, he is settled; from poor he becomes rich, from unknown powerful, lowest as a stranger, most excellent in dignity. But lest the things given him by God seem to have been only of gift and not of merit, he who rejoiced in prosperity is tested by adversity. Labor, danger, and fear follow: he is troubled by migration, wearied by exile, treated with insult, deprived of his wife. God commanded his son to be sacrificed to him; the father offered him and, as far as the resolve of his heart went, sacrificed him. Again exiles, again fears, the envy of the Philistines, the plundering of Abimelech: many evils indeed, but equal consolations; for though he is wronged by very many, he is avenged on all. ### Scripture references - Gen 12:1: allusion, high confidence - Gen 12:15: allusion, medium confidence - Gen 22:2: allusion, high confidence - Gen 21:25: allusion, medium confidence ### Translation notes - Gen 9:1; 12:1–5; 12:10–20; 20; 21:22–34; 22; 26 (Abimelech). The chapter numeral “VIII” is removed. ### Citation (SBL) Salvian, Gub. 1.35 (CSEL 8:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-35). ## On the Governance of God 1.36 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/0-1/#p-1-36 - Source: CSEL 8:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every part of Abraham’s story shows God’s active governance. ### Latin text quid igitur? in cunctis istis, quae memorauimus, num deus non est et inspector et inuitator et ductor et sollicitus et sponsor et protector et munerator et probator et sublimator et ultor et iudex? inspector quippe est, dum ex omnibus unum eligit, quem meliorem uidit; inuitator, dum uocat; ductor, dum ad ignota perducit; sollicitus, dum ad ilicem uisitat; sponsor, dum futura promittit; protector, quia inter gentes barbaras texit; munerator, quia locupletauit; probator, quia temptare asperis uoluit; sublimator, quia potentiorem omnibus fecit; ultor, quia eum de aduersariis ultus est; iudex, quia dum ulciscitur, iudicauit. ### English translation (Claude) What then? In all these things we have recalled, is not God observer, inviter, guide, concerned guardian, guarantor, protector, rewarder, tester, exalter, avenger, and judge? Observer, indeed, when out of all he chooses the one he saw to be better; inviter, when he calls; guide, when he leads him to unknown places; concerned, when he visits him at the oak; guarantor, when he promises things to come; protector, because he shielded him among barbarian nations; rewarder, because he enriched him; tester, because he chose to try him with hardships; exalter, because he made him more powerful than all; avenger, because he avenged him on his adversaries; judge, because in avenging he judged. ### Scripture references - Gen 18:1: allusion, high confidence ### Translation notes - The oak of Mamre, Gen 18:1. ### Citation (SBL) Salvian, Gub. 1.36 (CSEL 8:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-36). ## On the Governance of God 1.37 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-37 - Source: CSEL 8:18–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cry of Sodom’s sins compels the merciful God to punish. ### Latin text subiungit autem statim huic historiae deus, dicens: clamor Sodomorum et Gomorrae multiplicatus est, et peccatum eorum adgrauatum est nimis. clamor, inquit, Sodomorum et Gomorrae multiplicatus est. pulchre clamorem dixit in se habere peccata; grandis enim absque dubio peccantium clamor est, qui a terra ascendit ad caelum. quare autem peccata hominum quasi clamare testatur? scilicet quia caedi aures suas deus dicit clamoribus peccatorum, ne differatur poena peccantium. et uere clamor et grandis clamor est, quando pietas dei peccatorum clamoribus uincitur, ut peccantes punire cogatur. ostendit ergo dominus, quam inuitus puniat etiam grauissimos peccatores, dicens, quod clamor Sodomorum ad se ascenderit. hoc est dicere: misericordia quidem mea mihi suadet ut parcam, sed tamen peccatorum clamor cogit ut puniam. cum ergo ista dixisset, quid consecutum est? ### English translation (Claude) God at once joins to this story the words: “The cry of Sodom and Gomorrah has multiplied, and their sin has become exceedingly grievous.” “The cry,” he says, “of Sodom and Gomorrah has multiplied.” Well did he say that sins carry a cry within them; for great without doubt is the cry of sinners, which rises from earth to heaven. But why does he testify that men’s sins as it were cry out? Because God says his ears are struck by the cries of sins, so that the punishment of sinners may not be postponed. And truly it is a cry, and a great cry, when God’s kindness is overcome by the cries of sins so that he is compelled to punish the sinners. So the Lord shows how unwillingly he punishes even the gravest sinners, saying that the cry of Sodom had risen to him. That is to say: “My mercy urges me to spare, but the cry of sins compels me to punish.” When he had said these things, what followed? ### Scripture references - Gen 18:20: quotation, high confidence ### Translation notes - Gen 18:20. ### Citation (SBL) Salvian, Gub. 1.37 (CSEL 8:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-37). ## On the Governance of God 1.38 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-38 - Source: CSEL 8:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The destruction of Sodom was a judgment that prefigures the last judgment. ### Latin text mittuntur angeli Sodomam, proficiscuntur introeunt, bonorum fouentur officio malorum uexantur iniuria; caecantur improbi saluantur probi. Loth cum affectibus piis urbe educitur, urbs cum habitatoribus impiis concrematur. interrogo hic, utrumnam deus ex iudicio malos an sine iudicio concremarit? qui sine iudicio Sodomitas punitos a deo dicit, iniquum deum arguit: si autem cum iudicio malos perdidit, iudicauit. iudicauit utique et quidem iam quasi ad instar futuri iudicii iudicauit, cum enim ad supplicium malorum gehennam in futuro arsuram esse manifestum sit, Sodomam autem et uicinas ei urbes caelestis flamma consumpserit. ### English translation (Claude) Angels are sent to Sodom; they set out, they enter; they are cherished by the service of the good and harassed by the outrage of the wicked; the wicked are blinded, the upright are saved. Lot with his devout family is led out of the city; the city with its impious inhabitants is burned up. I ask here whether God burned the wicked with judgment or without judgment. Whoever says the Sodomites were punished by God without judgment accuses God of injustice; but if he destroyed the wicked with judgment, he judged. He judged indeed, and judged already, as it were, after the pattern of the future judgment; for it is plain that Gehenna will burn in the future for the punishment of the wicked, and heavenly fire consumed Sodom and its neighboring cities. ### Scripture references - Gen 19:11: allusion, high confidence - Gen 19:24: allusion, high confidence ### Translation notes - Gen 19. ### Citation (SBL) Salvian, Gub. 1.38 (CSEL 8:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-38). ## On the Governance of God 1.39 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-39 - Source: CSEL 8:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s long patience with Sodom shows that he punishes unwillingly. ### Latin text in praesenti autem illud quod futurum est deus uoluit declarare iudicium, quando super impium populum gehennam misit e caelo, sicut etiam apostolus dicit, quod deus ciuitates Sodomam et Gomorram euersione damnarit exemplum ponens impie acturis, quamuis id ipsum quod ibi actum est plus habuerit misericordiae quam seueritatis. quod enim poenam tam diu distulit, misericordiae fuit, iustitiae, quod aliquando puniuit. et ideo cum angelos Sodomam deus mitteret, hoc nobis probare uoluit, quod etiam malos puniret inuitus: scilicet ut, cum legeremus quae a Sodomitis angeli pertulissent et uideremus scelerum immanitatem criminum turpitudinem libidinum obscenitatem, probaret utique nobis deus, quod ipse eos noluerit perdere, sed ipsi extorserint ut perirent. ### English translation (Claude) In the present, God wished to declare the judgment that is to come, when he sent Gehenna from heaven upon an impious people, as the apostle also says that God condemned the cities of Sodom and Gomorrah to overthrow, making them an example to those who would act impiously; though what was done there had more of mercy than of severity. For that he postponed the punishment so long was mercy; that he punished at last was justice. And so when God sent angels to Sodom, he wished to prove this to us, that he punishes even the wicked unwillingly; so that when we read what the angels endured from the Sodomites and saw the enormity of their crimes, the baseness of their offenses, the obscenity of their lusts, God might prove to us that he himself did not wish to destroy them, but that they themselves extorted their destruction. ### Scripture references - 2 Pet 2:6: quotation, high confidence ### Translation notes - 2 Pet 2:6. ### Citation (SBL) Salvian, Gub. 1.39 (CSEL 8:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-39). ## On the Governance of God 1.40 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-40 - Source: CSEL 8:19–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The call of Moses and the ten plagues show God’s care and repeated judgment. ### Latin text Possum innumera proferre, sed uereor, ne dum satis rem probare nitimur, historiam texuisse uideamur. Moyses in deserto positus gregem pascit, rubum ardere conspicit, deum ex rubo audit, praecepta accipit, potestate exaltatur, ad Pharaonem mittitur, uenit loquitur contemnitur uincit. Aegyptus percutitur, Pharaonis inoboedientia uerberatur. et quidem non uno modo, scilicet ut plus sacrilegus torqueatur diuersitate supplicii. et quid postremo? decies rebellat decies uerberatur. quid ergo dicimus? puto quod in his omnibus et curare pariter res humanas deum et iudicare cognoscas. in Aegypto quippe tunc enim non simplex tantum sed multiplex constat dei fuisse iudicium; quotienscumque enim rebellantes Aegyptios percussit totiens iudicauit. ### English translation (Claude) I could bring forward innumerable instances, but I fear that, while striving to prove the matter sufficiently, we may seem to have woven a history. Moses, placed in the desert, feeds a flock, sees a bush burning, hears God from the bush, receives commands, is exalted with power, is sent to Pharaoh; he comes, he speaks, he is despised, he prevails. Egypt is struck; Pharaoh’s disobedience is scourged, and not in one way only, so that the sacrilegious man might be the more tortured by the variety of punishment. And finally? Ten times he rebels, ten times he is scourged. What, then, do we say? I think that in all these things you recognize that God both cares for human affairs and judges them. For in Egypt then, it is clear, God’s judgment was not single but manifold; for as often as he struck the rebellious Egyptians, so often he judged. ### Scripture references - Exod 3:2: allusion, high confidence - Exod 7:20: allusion, medium confidence - Exod 12:29: allusion, medium confidence ### Translation notes - Exod 3–12. The chapter numeral “VIIII” is removed. ### Citation (SBL) Salvian, Gub. 1.40 (CSEL 8:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-40). ## On the Governance of God 1.41 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-41 - Source: CSEL 8:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The exodus and the drowning of Pharaoh show God’s patience and judgment. ### Latin text sed post ista, quae diximus, quid secutum est? Israhel dimittitur, pascha celebrato Aegyptios spoliat, diues abscedit. Pharaonem paenitet, exercitum contrahit, ad fugientes peruenit, castris iungitur, tenebris separatur, siccatur pelagus, Israhel graditur, officiosa undarum patientia liberatur. Pharao sequitur, mare super eum reuoluitur, fluctu operiente deletur. puto iam non obscurum in his quae acta sunt dei esse iudicium, et quidem non iudicium tantum sed etiam moderationem atque patientiam: patientiae enim fuit quod Aegyptii rebellantes saepe percussi sunt, iudicii quod contumaciae pertinaces morte damnati. ### English translation (Claude) But after what we have said, what followed? Israel is released; having celebrated the Passover, it despoils the Egyptians and departs rich. Pharaoh repents, gathers his army, reaches the fugitives, comes close to their camp, is separated by darkness; the sea is dried, Israel walks through, freed by the obliging patience of the waves. Pharaoh follows; the sea rolls back upon him, he is destroyed with the flood covering him. I think God’s judgment in these events is no longer obscure, and indeed not judgment only but also restraint and patience: for it was patience that the rebellious Egyptians were often struck, judgment that those stubborn in obstinacy were condemned to death. ### Scripture references - Exod 12:36: allusion, high confidence - Exod 14:20: allusion, high confidence - Exod 14:28: allusion, high confidence ### Translation notes - Exod 12:35–36; 14. ### Citation (SBL) Salvian, Gub. 1.41 (CSEL 8:20; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-41). ## On the Governance of God 1.42 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-42 - Source: CSEL 8:20–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God led Israel through the desert by the pillar of cloud and fire. ### Latin text igitur post hunc rerum gestarum ordinem ingreditur heremum uictrix sine bello gens Hebraeorum. agit iter sine itinere, uiatrix sine uia, praeuio deo, diuino commilitio honorabilis, ductu caelesti potens, sequens mobilem columnam, nubilam die, igneam nocte, congruas colorum diuersitates pro temporum diuersitate sumentem, scilicet ut et diei lucem lutea obscuritate distingueret et caliginem noctis flammeo splendore claritate radiaret. ### English translation (Claude) So after this sequence of events the Hebrew nation, victorious without war, enters the desert. It makes a journey without a road, a traveller without a way, with God going before, honored by divine fellowship in arms, powerful by heavenly guidance, following a moving pillar, cloudy by day, fiery by night, taking on colors suited to the difference of times, so as both to mark off the light of day with a dusky shade and to make the darkness of night shine with flaming brightness. ### Scripture references - Exod 13:21: allusion, high confidence ### Translation notes - Exod 13:21–22. ### Citation (SBL) Salvian, Gub. 1.42 (CSEL 8:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-42). ## On the Governance of God 1.43 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-43 - Source: CSEL 8:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s wonders in the desert and the giving of the law at Sinai show his care. ### Latin text adde huc fontes repente natos, adde medicatas aquas uel datas uel immutatas, speciem seruantes naturam relinquentes, adde aperta erumpentibus riuis montium capita, adde scaturrientia nouis puluerulenta arua torrentibus, adde inlatos itinerantium castris alitum greges, deum pietate indulgentissima non usibus tantum hominum sed etiam inlecebris seruientem, datum per quadraginta annos astris cotidie famulantibus cibum, rorantes iugiter escis dulcibus polos, non ad uictum tantum sed etiam ad delicias profluentes: adde homines in nullis membrorum suorum partibus accessus et decessus humanorum corporum sentientes, ungues non auctos, dentes non imminutos, capillos semper aequales, non adtritos pedes, non scissas uestes, calciamenta non rupta, redundantem hominum honorem usque ad induuiarum uilium dignitatem: adde huc erudiendae gentis officio descendentem ad terras deum, adcommodantem se terrenis uisibus deum filium, innumerae multitudinis plebem in consortium diuinae familiaritatis admissam, sacrae amicitiae honore pollentem: adde huc tonitrua, adde fulgura, terribiles bucinarum caelestium sonos, tremendum undique totius aeris fragorem, polos sacris clangoribus mugientes, ignes caligines nebulas deo plenas, loquentem comminus dominum, legem diuino ore resonantem, incisas digito dei litteras apices paginas, saxeum uolumen, discentem populum et docentem deum ac mixtis paene hominibus atque angelis unam caeli ac terrae scholam. ### English translation (Claude) Add to this springs suddenly born; add waters made wholesome, whether given or changed, keeping their appearance while leaving their nature; add mountain summits opened with bursting streams; add dusty fields gushing with new torrents; add flocks of birds brought into the travellers’ camp, God with most indulgent kindness serving not only the uses but even the pleasures of men; food given daily for forty years by the service of the heavens; the skies continually dewy with sweet food, flowing not only for sustenance but even for delight. Add men who felt in no part of their limbs the growth and decline of human bodies: nails not grown, teeth not worn away, hair always the same, feet not worn, clothes not torn, shoes not broken, an overflowing honor of men reaching even to the dignity of their humble garments. Add to this God descending to earth for the work of teaching a nation; God the Son accommodating himself to earthly eyes; a people of innumerable multitude admitted to the fellowship of divine intimacy, mighty in the honor of sacred friendship. Add to this thunders, add lightnings, the terrible sounds of heavenly trumpets, the dreadful crash of the whole air on every side, the skies roaring with sacred blasts, fires, darkness, clouds full of God, the Lord speaking face to face, the law resounding from the divine mouth, letters, characters, pages cut by the finger of God, a stone volume, a people learning and God teaching, and, with men and angels almost mingled, one school of heaven and earth. ### Scripture references - Exod 15:25: allusion, high confidence - Exod 17:6: allusion, high confidence - Exod 16:13: allusion, high confidence - Exod 16:35: allusion, high confidence - Deut 29:5: allusion, high confidence - Deut 8:4: allusion, high confidence - Exod 19:16: allusion, high confidence - Exod 31:18: allusion, high confidence ### Translation notes - Exod 15:25; 17:6; 16:13–35; Deut 8:4; 29:5; Exod 19:16–20; 31:18. Salvian identifies the God who appeared at Sinai with God the Son. ### Citation (SBL) Salvian, Gub. 1.43 (CSEL 8:21; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-43). ## On the Governance of God 1.44 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-44 - Source: CSEL 8:21–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God spoke with Moses face to face and fed Israel with heavenly food, showing great care. ### Latin text sic enim scriptum est, quod cum retulisset Moyses uerba populi ad dominum, dixerit ei dominus: iam nunc ueniam ad te in caligine nubis, ut audiat me populus loquentem ad te. et paulo post: ecce, inquit, coeperunt audiri tonitrua ac micare fulgura et nubes densissima operire montem. et iterum: descenditque dominus super montem Sina in ipso montis uertice. ac deinceps: loquebaturque cum Moyse uidentibus uniuersis, quod columna nubis ad ostium staret tabernaculi, stabantque et ipsi et adorabant per fores tabernaculorum suorum loquebatur dominus ad Moysen facie ad faciem, sicut loqui solet homo ad amicum suum. quae cum ita sint, uideturne habere hominis curam deus, haec tanta tribuens, haec tanta praestans, participem sermonis sui uilem homunculum faciens et quasi in consortium sacrae sodalitatis admittens, aperiens ei plenas diuitiis immortalibus palmas suas, alens eos nectaris poculo, pascens caelesti cibo? quam, rogo, maiorem eis gubernaculi sui praestare curam, quam maiorem praestare potuit affectum, quam ut cum praesentis saeculi uitam agerent, speciem iam futurae beatitudinis possiderent? ### English translation (Claude) For so it is written that when Moses had reported the words of the people to the Lord, the Lord said to him: “Now I will come to you in the darkness of a cloud, so that the people may hear me speaking to you.” And a little after: “Behold,” it says, “thunders began to be heard and lightnings to flash and a very dense cloud to cover the mountain.” And again: “And the Lord came down upon Mount Sinai, on the very top of the mountain.” And then: “And he spoke with Moses while all saw that the pillar of cloud stood at the door of the tabernacle; and they stood and worshipped at the doors of their tents; the Lord spoke to Moses face to face, as a man is accustomed to speak to his friend.” Since this is so, does God seem to have care of man, granting such great things, bestowing such great things, making a lowly little man a sharer in his speech and admitting him, as it were, to the fellowship of a sacred companionship, opening to him his palms full of immortal riches, nourishing them with a cup of nectar, feeding them with heavenly food? What greater care of his governance, I ask, could he show them, what greater affection, than that, while they lived the life of the present age, they should already possess an image of future blessedness? ### Scripture references - Exod 19:9: quotation, high confidence - Exod 19:16: quotation, high confidence - Exod 19:20: quotation, high confidence - Exod 33:10: quotation, high confidence - Exod 33:11: quotation, high confidence ### Translation notes - Exod 19:9, 16, 20; 33:9–11. ### Citation (SBL) Salvian, Gub. 1.44 (CSEL 8:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-44). ## On the Governance of God 1.45 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-45 - Source: CSEL 8:22–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lack of present miracles does not show God’s neglect; we have abundant ordinary gifts. ### Latin text Sed respondeatur forte hoc loco, habuisse quondam hanc hominum curam deum, ceterum nunc penitus non habere. unde hoc ita credimus? forsitan quia, ut illi tunc, manna cotidie non comedimus, cum agros triticeis plenos messibus demetamus? quia coturnices humanis se manibus ingerentes non adprehendimus, cum omnia auium pecudum bestiarum genera deuoremus? quod salientes rupibus aquas apertis oribus non excipimus, cum uinarias domos uinearum fructibus iurigemus? ### English translation (Claude) But perhaps the reply here will be that God once had this care for men but now has none at all. Why do we believe this? Perhaps because we do not, like them then, eat manna daily, while we reap fields full of wheat harvests? Because we do not catch quails throwing themselves into human hands, while we devour every kind of bird, cattle, and beast? Because we do not catch with open mouths waters leaping from rocks, while we fill our wine-houses with the fruits of the vineyards? ### Scripture references - Exod 16:15: allusion, medium confidence - Num 11:31: allusion, medium confidence ### Translation notes - The verb printed iurigemus is corrupt; translated by sense (“fill”). The chapter numeral “X” is removed. ### Citation (SBL) Salvian, Gub. 1.45 (CSEL 8:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-45). ## On the Governance of God 1.46 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-46 - Source: CSEL 8:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like the Israelites longing for Egypt, people always prefer what they lack. ### Latin text addo ego amplius aliquid, quod nos ipsi, qui illos tunc deo curae fuisse et nos a deo neglegi dicimus, si accipere pro praesentibus bonis praeterita possemus, respueremus penitus condicionis istius optionem. nollemus enim haec quae nunc habemus amittere, ut possemus ea quibus tunc illi usi sunt possidere, non quod nos meliora nunc habeamus, quam gens illa tunc habuit, sed quia et illi, qui cotidiano tunc caeli ac dei ministerio pascebantur, antiquam uentris ingluuiem bonis praesentibus praeferebant, turpissima scilicet ciborum carnalium recordatione maesti et foetidissimo caeparum atque alliorum amore aegrescentes, non quod potiora essent quibus antea usi erant, sed quia quod nunc a nobis fit, hoc tunc ab illis. illi horrebant quae erant et quae non erant desiderabant: nos magis laudamus illa quae tunc fuerunt, quam ista quae nunc sunt, non quia, si eligendi facultas esset, semper habere illa mallemus, sed quia usitatum hoc humanae mentis est uitium, ### English translation (Claude) I add something more: that we ourselves, who say that they were then in God’s care and we are neglected by God, if we could take the past goods instead of the present ones, would wholly reject the choice of that condition. For we would not wish to lose what we now have in order to possess what they then enjoyed; not that we now have better things than that nation then had, but because even they, who were then fed daily by the service of heaven and of God, preferred the old gluttony of the belly to the present goods, sad at the most shameful memory of fleshly foods and sickening with a most foul love of onions and garlic; not that what they had used before was better, but because what we do now they did then. They loathed what was and desired what was not; we praise more what was then than what is now, not because, if we had the choice, we would always rather have that, but because this is the usual vice of the human mind, ### Scripture references - Num 11:5: allusion, high confidence ### Translation notes - Num 11:4–6. The sentence continues in 1.47. ### Citation (SBL) Salvian, Gub. 1.46 (CSEL 8:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-46). ## On the Governance of God 1.47 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-47 - Source: CSEL 8:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Men always prefer what they lack and are ungrateful to God. ### Latin text illa magis semper uelle quae desunt, et quia, ut ille ait, aliena nobis, nostra plus aliis placent. accedit quoque illud, quod generale ferme est omni homini, ut deo semper ingratus sit, insitoque hoc ac quasi natiuo malo se cuncti inuicem uinciunt, ut beneficiis dei detrahant, ne debitores se esse cognoscant. sed haec hactenus. nunc ad negotii dudum coepti ordinem reuertamur, quamuis, ut reor, non mediocriter iam probauerimus quae proposuimus: sed addamus tamen adhuc, si placet, quippiam. quia melius est plus probare aliquid quam necesse est, quam minus forsitan quam negotio debeatur. ### English translation (Claude) always to want more what is lacking; and because, as the poet says, other people’s things please us, and ours please others more. There is added also what is almost general to every man, that he is always ungrateful to God; and by this ingrained and, as it were, inborn evil all bind one another to disparage God’s benefits so as not to recognize themselves as debtors. But enough of this. Now let us return to the order of the business begun earlier, although, I think, we have already proved what we proposed not moderately; but let us add something more, if you please, because it is better to prove something more than necessary than perhaps less than the business requires. ### Translation notes - Publilius Syrus, Sentences A 28 (“alienum nobis, nostrum plus aliis placet”). ### Citation (SBL) Salvian, Gub. 1.47 (CSEL 8:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-47). ## On the Governance of God 1.48 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-48 - Source: CSEL 8:23–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Sinai God punished part of the people for the golden calf and spared the rest. ### Latin text Liberatus quondam de Pharaonis iugo populus Hebraeorum ad Sina montem praeuaricatus est et statim a domino pro errore percussus. sic enim scriptum est: percussit ergo dominus populum pro errore uituli quem fecerat Aaron. quod potuit maius et euidentius de peccatoribus deus ferre iudicium, quam ut statim consequeretur poena peccantes? et tamen cum omnis populus reus fuerit, cur non est in omnes missa damnatio? quia pius scilicet dominus partem percussit sententiae suae gladio, ut partem corrigeret exemplo probaretque omnibus simul et coercendo censuram et indulgendo pietatem. censura enim fuit, quod castigauit, pietas quod pepercit, quamuis utrumque impari modo: plus siquidem tunc pietati datum est quam seueritati. ideo utique, quia cum indulgentissimus dominus propensiorem se semper miserationi praestet quam ultioni, licet in coercenda tunc Iudaici exercitus parte iudicio ac seueritati censura diuina aliquid adtribuerit, maiorem sibi tamen populi portionem pietas uindicauit, specialiter quidem hoc et peculiari tunc innumerae plebis misericordia, ne omnes scilicet quos reatus complectebatur poena consumeret. ### English translation (Claude) The Hebrew people, once freed from the yoke of Pharaoh, transgressed at Mount Sinai and was at once struck by the Lord for its error. For so it is written: “So the Lord struck the people for the error of the calf which Aaron had made.” What greater and plainer judgment could God pass on sinners than that punishment should at once overtake the sinners? And yet, since the whole people was guilty, why was condemnation not sent on all? Because the kind Lord struck a part with the sword of his sentence so as to correct a part by the example, and to show to all at once both strictness by restraining and kindness by pardoning. It was strictness that he chastised, kindness that he spared, though both in unequal measure: more was then given to kindness than to severity. This was so because, since the most indulgent Lord always shows himself more inclined to compassion than to vengeance, though in restraining part of the Jewish host the divine strictness then gave something to judgment and severity, kindness claimed the greater portion of the people for itself, specially and particularly out of mercy for that innumerable people, so that punishment might not consume all whom guilt embraced. ### Scripture references - Exod 32:35: quotation, high confidence ### Translation notes - Exod 32:35. The chapter numeral “XI” is removed. ### Citation (SBL) Salvian, Gub. 1.48 (CSEL 8:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-48). ## On the Governance of God 1.49 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-49 - Source: CSEL 8:24–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God punished the sabbath-breaker and the blasphemer inexorably. ### Latin text ceterum erga personas quasdam, ut legimus, ac familias censura dei inexorabilis est, sicut illud, ubi otiante sabbatis populo is, qui colligere ligna usurparat, occiditur: quamuis enim opus ipsum hominis uideretur innoxium, faciebat tamen eum diei obseruatio criminosum: uel cum duobus lite certantibus unus quia blasphemarat morte multatur. sic enim scriptum est: ecce autem filius mulieris Israhelitis, quem pepererat de uiro Aegyptio inter filios Israhel, iurgatus est in castris cum uiro Israhelite: cumque blasphemasset dominum et maledixisset ei, adductus est ad Moysen. et paulo post: miserunt, inquit, eum in carcerem, donec uiderent, quid iuberet dominus, qui locutus est ad Moysen dicens: educ blasphemum extra castra, et ponant omnes qui audierunt manus super caput eius et lapidet eum populus uniuersus. ### English translation (Claude) But toward certain persons and families, as we read, God’s strictness is inexorable, as when, while the people rested on the sabbath, the man who had presumed to gather wood was killed; for though the man’s act itself seemed harmless, the observance of the day made him criminal. Or when, of two contending in a quarrel, one was punished with death because he had blasphemed. For so it is written: “Now the son of an Israelite woman, whom she had borne to an Egyptian man among the children of Israel, quarrelled in the camp with an Israelite man; and when he had blasphemed the Lord and cursed him, he was brought to Moses.” And a little after: “They put him in prison,” it says, “until they should see what the Lord commanded; and he spoke to Moses, saying: Bring the blasphemer outside the camp, and let all who heard lay their hands on his head, and let the whole people stone him.” ### Scripture references - Num 15:32: allusion, high confidence - Lev 24:10: quotation, high confidence - Lev 24:11: quotation, high confidence - Lev 24:12: quotation, high confidence - Lev 24:14: quotation, high confidence ### Translation notes - Num 15:32–36; Lev 24:10–14. ### Citation (SBL) Salvian, Gub. 1.49 (CSEL 8:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-49). ## On the Governance of God 1.50 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-50 - Source: CSEL 8:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The blasphemer’s trial shows God judging by due process, with an example for all. ### Latin text numquid non praesens dei est manifestumque iudicium et prolata quasi iuxta humani examinis formam caelesti disceptatione sententia? primum qui peccauerat comprehensus est, secundo quasi ad tribunal adductus, tertio accusatus, deinde in carcerem missus, postremo caelestis iudicii auctoritate punitus: porro autem non punitus tantum sed punitus sub testimonio, ut damnare scilicet uideretur reum iustitia non potestas, exemplo scilicet ad cunctorum emendationem proficiente, ut ne qui postea admitteret, quod omnis in uno populus uindicasset. hac igitur ratione atque iudicio omnia deus et nunc agit et semper egit, scilicet ut correctioni omnium proficeret quicquid singuli pertulissent. ### English translation (Claude) Is not God’s judgment present and manifest here, and a sentence pronounced by heavenly trial, as it were after the form of human examination? First the sinner was arrested, second brought, as it were, before a tribunal, third accused, then sent to prison, finally punished by the authority of heavenly judgment; and not only punished, but punished under testimony, so that justice, not power, might be seen to condemn the accused, the example serving the correction of all, so that no one afterward would commit what the whole people had punished in one man. By this reasoning and judgment, then, God both now does and always has done all things, so that whatever individuals suffered would serve the correction of all. ### Scripture references - Lev 24:23: allusion, medium confidence ### Citation (SBL) Salvian, Gub. 1.50 (CSEL 8:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-50). ## On the Governance of God 1.51 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-51 - Source: CSEL 8:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nadab and Abihu were struck at once by God’s fire for offering strange fire. ### Latin text sicut etiam illud fuit, cum Abiu et Nadab, sacerdotalis sanguinis uiri, caelesti igne consumpti sunt: in quibus utique non iudicium tantum sed praesens ostendere deus uoluit impendensque iudicium. sic enim scriptum est, quod, cum egressus ignis a domino deuorasset holocaustum, arreptis Nadab et Abiu filii Aaron turibulis posuerunt ignem et incensum desuper, offerentes coram domino ignem alienum, quod eis praeceptum non erat, egressusque ignis a domino deuorauit eos, et mortui sunt coram domino. quid enim aliud quam extentam super nos dexteram suam et imminentem iugiter gladium uoluit ostendere, qui errorem supradictorum statim in ipso opere puniuit, nec prius paene est peractum facinus peccantium quam ulcisceretur poena peccatum. quamuis non id tantum in hac re ### English translation (Claude) So it was too when Abihu and Nadab, men of priestly blood, were consumed by heavenly fire: in them God wished to show not only judgment but present and impending judgment. For so it is written that, when fire had gone out from the Lord and devoured the burnt offering, “Nadab and Abihu, the sons of Aaron, took their censers and put fire and incense on them, offering before the Lord strange fire, which had not been commanded them; and fire went out from the Lord and devoured them, and they died before the Lord.” What else did he wish to show than his right hand stretched over us and his sword continually hanging over us, who punished the error of these men at once in the very act, and the sinners’ deed was hardly completed before punishment avenged the sin? Though not only this was done in this matter, ### Scripture references - Lev 9:24: allusion, high confidence - Lev 10:1: quotation, high confidence - Lev 10:2: quotation, high confidence ### Translation notes - Lev 9:24–10:2. The sentence continues in 1.52. ### Citation (SBL) Salvian, Gub. 1.51 (CSEL 8:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-51). ## On the Governance of God 1.52 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-52 - Source: CSEL 8:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If priests were punished for rashness, much more will contempt of God be punished. ### Latin text actum sit sed etiam multa alia. cum enim in illis tunc non mens impia sed facilitas nimium inconsulta punita sit, declarauit profecto dominus; quo supplicio digni essent qui contemptu diuinitatis aliquid admitterent, quando etiam illi percussi a deo essent, qui sola mentis inconsideratione peccassent, aut quam rei essent qui contra iussionem domini sui facerent, cum etiam illi taliter plecterentur, qui iniussa fecissent. porro autem etiam ex hoc consulere deus uoluit nostrae correctioni per censuram salubris exempli, ut omnes laici intellegerent, quantum iram dei timere deberent, cum a praesenti poena filios sacerdotis nec meritum parentis eriperet nec ministerii sacri priuilegium uindicaret. ### English translation (Claude) but many other things too. For since what was punished in them was not an impious mind but too heedless a rashness, the Lord surely declared what punishment those would deserve who committed anything out of contempt for the Godhead, when even those were struck by God who had sinned only by thoughtlessness of mind; or how guilty those would be who acted against their Lord’s command, when even those were so punished who had done what was not commanded. Moreover, by this God also wished to provide for our correction through the strictness of a wholesome example, so that all lay people might understand how much they must fear the wrath of God, when neither the merit of their father nor the privilege of the sacred ministry rescued the sons of a priest from present punishment. ### Translation notes - “Lay people” (laici): Salvian applies the lesson to Christians. ### Citation (SBL) Salvian, Gub. 1.52 (CSEL 8:26; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-52). ## On the Governance of God 1.53 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-53 - Source: CSEL 8:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Miriam was tried and punished with leprosy, and Aaron humbled with her. ### Latin text sed quid ego de his dico, quorum inconsiderantia quodammodo deum tetigit et ad caelestem iniuriam redundauit? Maria contra Moysen loquitur et punitur, nec punitur tantum sed punitur more iudicii. primum enim ad iudicium uocatur, deinde arguitur, tertio uerberatur. in obiurgatione enim excipit uim sententiae, in lepra autem patitur piaculum criminosae: quamuis coercitio istiusmodi non Mariam tantum sed etiam Aaronem humiliauerit, quia, etsi deformari lepra summum antistitem non oportuit, et ipsum tamen domini castigatio flagellauit, nec solum hoc, sed in poena, quam Maria patitur, Aaron etiam quasi culpae particeps coercetur; Maria enim supplicio adficitur, ut Aaron confusione multetur. ### English translation (Claude) But why do I speak of those whose thoughtlessness in some way touched God and amounted to an injury to heaven? Miriam speaks against Moses and is punished, and not only punished but punished in the manner of a trial. First she is summoned to judgment, then accused, third scourged. In the rebuke she receives the force of the sentence; in the leprosy she suffers the penalty of the guilty. Yet this coercion humbled not Miriam only but Aaron too, because, though it was not fitting that the high priest be disfigured by leprosy, the Lord’s chastisement scourged him also; and not only this, but in the punishment Miriam suffers, Aaron also is punished as a sharer in the fault; for Miriam is afflicted with punishment so that Aaron may be fined with shame. ### Scripture references - Num 12:1: allusion, high confidence - Num 12:10: allusion, high confidence ### Translation notes - Num 12:1–10. ### Citation (SBL) Salvian, Gub. 1.53 (CSEL 8:26; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-53). ## On the Governance of God 1.54 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-54 - Source: CSEL 8:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God did not lift Miriam’s punishment even at Moses’ plea. ### Latin text porro autem, ut inexorabilem in quibusdam agnosceremus formam diuini esse iudicii, ne illius quidem intercessu qui laesus fuerat indulsit. sic enim legimus ad Aaronem et Mariam dixisse dominum: quare igitur non timuistis detrahere seruo meo Moysi? iratusque abiit. et ecce Maria apparuit candens lepra quasi nix, clamauitque Moyses ad dominum dicens: obsecro, domine, sana eam. cui respondit dominus; si pater eius spuisset in faciem illius, non debuerat saltem decem dierum rubore suffundi? separetur septem diebus extra castra, et postea reuocabitur. sufficiant igitur de hoc genere diuisionis et de hac parte sermonis ista quae diximus; infinitum enim est de omnibus disputare, quae nimis longum est etiam sine disputatione numerare. sed adhuc tamen aliquid addamus. ### English translation (Claude) Moreover, so that we might recognize that in some cases the form of divine judgment is inexorable, he did not pardon even at the intercession of the one who had been wronged. For so we read that the Lord said to Aaron and Miriam: “Why then did you not fear to speak against my servant Moses? And being angry he went away. And behold, Miriam appeared white with leprosy like snow; and Moses cried to the Lord, saying: I beseech you, Lord, heal her. The Lord answered him: If her father had spat in her face, ought she not to have been covered with shame at least ten days? Let her be separated seven days outside the camp, and afterwards she shall be called back.” Let what we have said of this kind of division and this part of the discourse suffice; for it is endless to argue about everything, which is too long even to enumerate without argument. But let us still add something. ### Scripture references - Num 12:8: quotation, high confidence - Num 12:9: quotation, high confidence - Num 12:10: quotation, high confidence - Num 12:13: quotation, high confidence - Num 12:14: quotation, high confidence ### Translation notes - Num 12:8–14. ### Citation (SBL) Salvian, Gub. 1.54 (CSEL 8:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-54). ## On the Governance of God 1.55 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-55 - Source: CSEL 8:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel’s complaints and craving for meat were punished. ### Latin text Paenitet gentem Hebraeorum de Aegypto recessisse, percutitur; dolet deinde fatigari ac labore itineris, adfligitur: carnes desiderat, uerberatur. et quia cotidie manna edens explere inlecebris cupit uentris ingluuiem, optata quidem cupiditate saturatur sed in ipsa tamen saturitate torquetur. adhuc enim, inquit scriptura, esca erat in ore ipsorum et ira dei ascendit in eos et occidit plurimos eorum et electos Israhel impediuit. ### English translation (Claude) The Hebrew nation regrets having left Egypt: it is struck. It then complains of being wearied by the labor of the journey: it is afflicted. It desires meat: it is scourged. And because, while eating manna daily, it wishes to fill the greed of the belly with allurements, it is indeed sated with the craving it desired, but in that very satiety it is tormented. “For while the food was still in their mouth,” says Scripture, “the wrath of God came up upon them and killed very many of them and struck down the chosen of Israel.” ### Scripture references - Num 11:1: allusion, high confidence - Num 11:33: allusion, high confidence - Ps 78:30 (77:30 Vulg.): quotation, high confidence - Ps 78:31 (77:31 Vulg.): quotation, high confidence ### Translation notes - Num 11:1, 4–6, 33; Ps 78:30–31 (Vulgate 77:30–31). The chapter numeral “XII” is removed. ### Citation (SBL) Salvian, Gub. 1.55 (CSEL 8:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-55). ## On the Governance of God 1.56 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-56 - Source: CSEL 8:27–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Korah, Dathan, Abiram, and the 250 rebels were destroyed. ### Latin text On contra Moysen rebellat, extinguitur: Core conuiciatur, obruitur: Dathan et Abiron murmurant, deuorantur. aperta est enim, inquit, terra, et degluttiuit Dathan et operuit synagogam Abiron. ducenti quoque et quinquaginta, ut sacer sermo testatur, principes uiri, qui tempore concilii per nomina uocabantur, surrexerunt contra Moysen. cumque stetissent contra Moysen et Aaron, dixerunt: sufficiat uobis, quia omnis multitudo sanctorum est et in ipsis est dominus: cur eleuamini super populum domini? et quid post haec? ignis, inquit, egressus a domino interfecit CCL uiros, qui offerebant incensum. ### English translation (Claude) On rebels against Moses: he is extinguished. Korah reviles: he is overwhelmed. Dathan and Abiram murmur: they are swallowed up. “For the earth opened,” it says, “and swallowed Dathan and covered the congregation of Abiram.” Also two hundred and fifty leading men, as the sacred word testifies, who were called by name at the time of assembly, rose up against Moses. “And when they had stood against Moses and Aaron, they said: Let it be enough for you, since the whole multitude is of holy ones and the Lord is among them: why do you lift yourselves up over the people of the Lord?” And what after this? “Fire,” it says, “went out from the Lord and killed the two hundred and fifty men who were offering incense.” ### Scripture references - Num 16:1: allusion, high confidence - Ps 106:17 (105:17 Vulg.): quotation, high confidence - Num 16:2: quotation, high confidence - Num 16:3: quotation, high confidence - Num 16:35: quotation, high confidence ### Translation notes - Num 16:1–3, 31–35; Ps 106:17 (Vulgate 105:17). “On” the son of Peleth (Num 16:1). ### Citation (SBL) Salvian, Gub. 1.56 (CSEL 8:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-56). ## On the Governance of God 1.57 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-57 - Source: CSEL 8:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Despite repeated punishment, Israel did not amend, and 14,700 died. ### Latin text sed cum haec tanta fierent, caelestis cura non profuit. adhibita est saepissime coercitio, sed emendatio non secuta. sicut enim nos, cum flagellamur assidue, non corrigimur, ita et illi, cum caederentur saepissime, non emendabantur. quid enim scriptum est? murmurauit autem omnis multitudo filiorum Israhel sequenti die contra Moysen et Aaron, dicens: uos interfecistis populum domini. et quid postea? percussa sunt statim et diuino igne consumpta quattuordecim milia hominum et septingenti. ### English translation (Claude) But though such great things were done, heavenly care did not avail. Coercion was very often applied, but amendment did not follow. For as we, though continually scourged, are not corrected, so they too, though very often struck, were not amended. For what is written? “But the whole multitude of the children of Israel murmured the next day against Moses and Aaron, saying: You have killed the people of the Lord.” And what then? At once fourteen thousand seven hundred men were struck and consumed by divine fire. ### Scripture references - Num 16:41: quotation, high confidence - Num 16:49: allusion, high confidence ### Translation notes - Num 16:41, 49 (Vulgate 16:41, 49; LXX 17:6, 14). In Numbers they die of a plague. ### Citation (SBL) Salvian, Gub. 1.57 (CSEL 8:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-57). ## On the Governance of God 1.58 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-58 - Source: CSEL 8:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God sometimes punished all and sometimes some, balancing discipline and mercy. ### Latin text cum omnis ergo tunc populi multitudo peccauerit, cur non est in omnibus uindicatum? praesertim cum ex illa quam supra dixi seditione Core nullus euaserit. cur ibi cunctum peccantium coetum interfici deus uoluit, hic tantummodo portionem? scilicet quia plenus et iustitia et misericordia dominus et pietati suae multa donat per indulgentiam et seueritati per disciplinam. et ideo ibi praestitit disciplinae, ut proficeret cunctorum emendationi poena omnium noxiorum: hic autem misericordiae suae tribuit, ne uniuersus populus deperiret. ### English translation (Claude) Since the whole multitude of the people then sinned, why was it not punished in all? Especially since from the sedition of Korah I mentioned above no one escaped. Why did God wish the whole assembly of sinners to be killed there, and here only a portion? Because the Lord, full of justice and mercy, grants much to his kindness through indulgence and to his severity through discipline. So there he gave to discipline, so that the punishment of all the guilty might serve the amendment of all; here he gave to his mercy, so that the whole people might not perish. ### Citation (SBL) Salvian, Gub. 1.58 (CSEL 8:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-58). ## On the Governance of God 1.59 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-59 - Source: CSEL 8:28–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the end the whole generation died in the wilderness except two. ### Latin text et tamen cum tam misericorditer egerit, quia in parte plebis castigatio totiens repetita non profuit, ad ultimum omnes morte damnauit: quae res et timori et emendationi nostrae simul proficere deberet, scilicet ne qui illorum exemplo penitus non corrigimur, illorum fortasse exitu puniamur. non enim dubium est, quid actum de eis fuerit. nam cum uniuersa gens Hebraeorum ad hoc de Aegypto exierit, ut terram repromissionis intraret, praeter duos tantum sanctos nullus intrauit. sic enim scriptum est: locutus est dominus ad Moysen et Aaron, dicens: usque quo multitudo haec pessima murmurat contra me? uiuo ego, ait dominus; sicut locuti estis hodie ante me, sic faciam uobis: in solitudine hac iacebunt cadauera uestra. et quid postea? paruulos, inquit, uestros, de quibus dixistis quod praedae hostibus forent, introducam, ut uideant terram, quae uobis displicuit: uestra cadauera iacebunt in solitudine. et quid deinde? omnes, inquit, mortui sunt atque percussi in conspectu domini. ### English translation (Claude) And yet, though he acted so mercifully, because chastisement so often repeated on part of the people did not avail, at last he condemned all to death; which ought to serve our fear and amendment together, so that we who are not corrected at all by their example may not perhaps be punished by their end. For there is no doubt what was done with them. For though the whole Hebrew nation came out of Egypt in order to enter the land of promise, none entered except two holy men. For so it is written: “The Lord spoke to Moses and Aaron, saying: How long does this most wicked multitude murmur against me? As I live, says the Lord, as you have spoken today before me, so will I do to you: in this wilderness your corpses shall lie.” And what then? “Your little ones,” he says, “of whom you said they would be prey to enemies, I will bring in, that they may see the land which displeased you; your corpses shall lie in the wilderness.” And what next? “All,” it says, “died and were struck in the sight of the Lord.” ### Scripture references - Num 14:26: quotation, high confidence - Num 14:27: quotation, high confidence - Num 14:28: quotation, high confidence - Num 14:29: quotation, high confidence - Num 14:31: quotation, high confidence - Num 14:37: quotation, high confidence ### Translation notes - Num 14:26–38; Joshua and Caleb. ### Citation (SBL) Salvian, Gub. 1.59 (CSEL 8:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-59). ## On the Governance of God 1.60 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/1-37/#p-1-60 - Source: CSEL 8:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Israel’s history God appears everywhere as ruler and judge. ### Latin text quid est, quod in his omnibus non sit? uis uidere rectorem? ecce et praesentia corrigit et futura disponit: uis uidere seuerum iudicem? ecce noxios punit: uis uidere iustum et pium? ecce innocentibus parcit: uis uidere in omnibus iudicem? ecce ubique iudicium est. nam et ut iudex arguit et ut iudex regit: iudex promit sententiam, iudex noxios perimit, iudex innoxios muneratur. ### English translation (Claude) What is there that is not in all these things? Do you want to see a ruler? Behold, he both corrects the present and arranges the future. Do you want to see a severe judge? Behold, he punishes the guilty. Do you want to see one just and kind? Behold, he spares the innocent. Do you want to see a judge in all things? Behold, judgment is everywhere. For as judge he accuses and as judge he rules; the judge pronounces sentence, the judge destroys the guilty, the judge rewards the innocent. ### Citation (SBL) Salvian, Gub. 1.60 (CSEL 8:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/1-60). ## On the Governance of God 2.1 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-1 - Source: CSEL 8:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 2: having proved God’s presence, governance, and judgment by reason and example, Salvian turns to scriptural testimony. ### Latin text Sufficiunt igitur de exemplis ista quae diximus, quibus utique iugiter deus noster et contemplator sollicitissimus et gubernator piissimus et iudex iustissimus comprobatur. sed cogitat de imperitioribus forte aliquis: si sic aguntur nunc a deo omnia, ut tunc acta sunt, quid est quod mali praeualent adfliguntur boni, et cum tunc iram mali senserint et misericordiam boni, nunc uidentur sentire quodammodo boni iram et mali gratiam? paulo post ad ista respondeam: nunc quia tria haec, id est praesentiam dei, gubernationem atque iudicium, tribus his me probaturum esse promisi, hoc est, ratione exemplis ac testimoniis, quia ratione et exemplis iam satisfecimus, superest ut testimoniis declaremus: quamuis exempla ipsa quae diximus haberi pro testimoniis debeant, quia recte testimonium esse dicitur quo rerum ueritas adprobatur. ### English translation (Claude) What we have said, then, of examples is enough, by which our God is shown always to be a most attentive observer, a most kind governor, and a most just judge. But perhaps one of the less instructed thinks: “If all things are now done by God as they were done then, why is it that the wicked prevail and the good are afflicted, and while then the wicked felt wrath and the good mercy, now the good seem in some way to feel wrath and the wicked favor?” I shall answer that a little later. Now, since I promised to prove these three things, that is, God’s presence, governance, and judgment, by these three means, that is, by reason, examples, and testimonies, and since we have satisfied reason and examples, it remains to declare it by testimonies; though the examples we have given ought to be held as testimonies, since that is rightly called a testimony by which the truth of things is proved. ### Translation notes - The chapter numeral “I” is removed. ### Citation (SBL) Salvian, Gub. 2.1 (CSEL 8:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-1). ## On the Governance of God 2.2 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-2 - Source: CSEL 8:30–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture testifies that God’s eyes see the good and the wicked everywhere. ### Latin text quid igitur ex illis tribus quae supra dicta sunt per testimonia sacra primum probari debet, praesentia an gubernatio anne iudicium? praesentia, opinor, quia, qui uel recturus est uel iudicaturus, praesens absque dubio esse debet, ut uel regere quicquid illud est uel iudicare possit. loquens in uoluminibus suis sermo diuinus sic ait: in omni loco oculi domini contemplantur bonos et malos. ecce habes praesentem, ecce intuentem, ecce in omni loco ac per uisionem uigilantem. idcirco enim et bonos ab eo considerari et malos dixit, ut probaret scilicet nihil ab eo neglegi, quem ostenderet uniuersa rimari. ### English translation (Claude) Which, then, of the three things mentioned above should first be proved by sacred testimonies: presence, governance, or judgment? Presence, I think, because whoever is to rule or judge must without doubt be present, so that he can rule or judge whatever it is. The divine word, speaking in its volumes, says this: “In every place the eyes of the Lord behold the good and the wicked.” Here you have him present, here watching, here in every place and vigilant by sight. For he said that both the good and the wicked are observed by him precisely to prove that nothing is neglected by one whom he showed to search out all things. ### Scripture references - Prov 15:3: quotation, high confidence ### Translation notes - Prov 15:3. ### Citation (SBL) Salvian, Gub. 2.2 (CSEL 8:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-2). ## On the Governance of God 2.3 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-3 - Source: CSEL 8:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God watches over the righteous and his ears are open to their prayers. ### Latin text quod ut plenius capias, audi quid in alio scripturarum loco idem testatur spiritus sanctus: oculi, inquit, domini super timentes eum, ut eripiat a morte animas eorum et alat eos in fame. ecce cur aspicere iustos homines deus dicitur, utique ut conseruet ut protegat. aspectus enim diuinitatis propitiae munus est conuersationis humanae. nam et alibi idem diuinus spiritus: oculi, inquit, domini super iustos, et aures eius in preces eorum. uide, qua benignitate agere cum suis deum scriptura dicit. in hoc siquidem, quod ait, oculos domini super iustos esse, affectus aspicientis ostenditur, in hoc autem, quod aures in precibus paratas semper, exaudientis largitas demonstratur: quamuis per id, quod dicit, diuinas aures in precibus semper esse iustorum, non audientia tantum dei sed quaedam quasi oboedientia dei designetur. ### English translation (Claude) To grasp this more fully, hear what the same Holy Spirit testifies in another place of the Scriptures: “The eyes of the Lord,” it says, “are upon those who fear him, to rescue their souls from death and nourish them in famine.” See why God is said to look upon righteous men: to preserve them, to protect them. For the gaze of the propitious Godhead is the gift of human life. And elsewhere the same divine Spirit says: “The eyes of the Lord are upon the righteous, and his ears toward their prayers.” See with what kindness Scripture says God deals with his own. In this, that it says the eyes of the Lord are upon the righteous, the affection of the one who looks is shown; in this, that his ears are always ready for their prayers, the generosity of one who hears is shown. Though by saying that the divine ears are always on the prayers of the righteous, not only God’s hearing but a kind of obedience of God is indicated. ### Scripture references - Ps 33:18 (32:18 Vulg.): quotation, high confidence - Ps 33:19 (32:19 Vulg.): quotation, high confidence - Ps 34:15 (33:16 Vulg.): quotation, high confidence ### Translation notes - Ps 33:18–19 (Vulgate 32:18–19); Ps 34:15 (Vulgate 33:16). ### Citation (SBL) Salvian, Gub. 2.3 (CSEL 8:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-3). ## On the Governance of God 2.4 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-4 - Source: CSEL 8:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is always ready to hear the saints; objection: this applies only to the righteous. ### Latin text quomodo enim in precibus iustorum diuinae aures sunt? quomodo, nisi ut semper audiant, nisi ut semper exaudiant, nisi ut prompte audita tribuant, nisi ut ilico exaudita concedant? semper ergo ad audiendas sanctorum preces paratae domini nostri aures, semper attentae sunt. quam beati essemus omnes, si quam promptam erga nos audientiam dei legimus, tam prompte ipsi deum uellemus audire. sed forsitan dicis, hoc quod iustos aspicere deus legitur, parum prodesse causae, quia non sit generalis diuinitatis intuitus, qui iustis tantum speciali benignitate tribuatur. ### English translation (Claude) For how are the divine ears on the prayers of the righteous? How, unless that they always hear, always answer, promptly grant what is heard, at once concede what is answered? Always, then, are our Lord’s ears ready, always attentive, to hear the prayers of the saints. How blessed we would all be, if we were as ready to listen to God as we read that God is ready to listen to us! But perhaps you say that this, that God is read to look upon the righteous, does little for the case, because it is not a general regard of the Godhead which is given only to the righteous by special kindness. ### Citation (SBL) Salvian, Gub. 2.4 (CSEL 8:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-4). ## On the Governance of God 2.5 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-5 - Source: CSEL 8:31–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God sees the wicked too, but to destroy them. ### Latin text iam quidem superius sacer sermo testatus est, quia oculi domini contemplantur bonos et malos. sed si etiam nunc uis plenius probare, respice quid sequatur; hoc enim subditur: uultus autem domini super facientes mala, ut perdat de terra memoriam eorum. uides absque dubio, quia non potes queri, quod non aspiciat etiam iniustos deus, quia intellegis generalem quidem esse in omnes domini uisionem sed meritorum fieri disparilitate diuersam. boni quippe aspiciuntur ut conseruentur, mali ut disperdantur: cum quibus utique partem et ipse habens, qui homines a deo aspici negas, non solum uideri te a domino euidenter intellege, sed periturum quoque indubitanter agnosce. nam cum ad hoc sit uultus domini super facientes mala, ut perdat de terra memoriam eorum, necesse est, ut qui aspicere dei uultum perfide negas, aspicientis iram perditione cognoscas. igitur de praesentia ac de aspectu dei ista sufficiunt. ### English translation (Claude) The sacred word has already testified above that “the eyes of the Lord behold the good and the wicked.” But if you want to prove it more fully even now, look at what follows; for this is added: “But the face of the Lord is against those who do evil, to destroy their memory from the earth.” You see without doubt that you cannot complain that God does not look on the unrighteous too, since you understand that the Lord’s sight is general over all but differs according to the difference of merits. The good are looked upon to be preserved, the wicked to be destroyed. And you, who deny that men are looked upon by God and have a share with them, understand plainly that you are not only seen by the Lord but recognize without doubt that you will perish too. For since the Lord’s face is against evildoers to destroy their memory from the earth, you who faithlessly deny that God’s face looks must learn the wrath of the one who looks by your destruction. So much, then, for the presence and gaze of God. ### Scripture references - Prov 15:3: quotation, high confidence - Ps 34:16 (33:17 Vulg.): quotation, high confidence ### Translation notes - Prov 15:3; Ps 34:16 (Vulgate 33:17). ### Citation (SBL) Salvian, Gub. 2.5 (CSEL 8:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-5). ## On the Governance of God 2.6 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-6 - Source: CSEL 8:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s looking implies governing, since he treats each according to merit. ### Latin text Videamus nunc, an qui respicit regat, cum utique ipsa ratio aspiciendi causam in se habeat gubernandi, quia non ad hoc respicit, ut cum aspexerit, neglegat, qui scilicet per id ipsum non neglegere intellegitur, quia respicere dignatur, praesertim cum superius sacer sermo testatus sit malos ad perditionem a deo aspici bonos ad salutem. hoc ipso utique dispensatio diuini gubernaculi demonstratur; hoc est enim iusta gubernatione regere et singulos quosque homines pro meritorum diuersitate tractare. ### English translation (Claude) Let us now see whether he who looks also rules, since the very reason for looking contains in itself the reason for governing, because he does not look so that, having looked, he may neglect; he is understood not to neglect by the very fact that he deigns to look, especially since the sacred word has testified above that the wicked are looked upon by God for destruction and the good for salvation. By this very thing the dispensation of divine governance is shown; for this is to rule with just governance, to treat each man according to the difference of his merits. ### Translation notes - The chapter numeral “II” (printed “IL”) is removed. ### Citation (SBL) Salvian, Gub. 2.6 (CSEL 8:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-6). ## On the Governance of God 2.7 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-7 - Source: CSEL 8:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God rules “Israel,” those who see him by faith; a Christian must believe he is ruled by God. ### Latin text sed accipe tamen de hac re plenius testimonium. dicit ad deum patrem in psalmo spiritus sanctus: qui regis Israhel, intende. Israhel uidens deum interpretatur: quem utique cum Christiani fide et corde uideant, qui fideliter credunt, licet gubernator omnium deus sit, illis tamen peculiariter regimen praestari a deo dicitur, qui regi peculiariter a diuinitate mereantur. unde et tu quicumque ille es, si Christianus es, necesse est ut te regi a deo credas. si autem gubernari te a deo cum ceteris Christianis omnino non putas, necesse est extra omnes Christianos te esse cognoscas. ### English translation (Claude) But receive fuller testimony on this matter. The Holy Spirit says to God the Father in the psalm: “You who rule Israel, give heed.” Israel is interpreted “seeing God”; and since Christians, who believe faithfully, see him by faith and heart, though God is governor of all, rule is said to be given by God specially to those who deserve to be specially ruled by the Godhead. Hence you too, whoever you are, if you are a Christian, must believe that you are ruled by God. But if you do not think at all that you are governed by God with the other Christians, you must recognize that you are outside all Christians. ### Scripture references - Ps 80:1 (79:2 Vulg.): quotation, high confidence ### Translation notes - Ps 80:1 (Vulgate 79:2). “Israel, seeing God” is a traditional etymology. ### Citation (SBL) Salvian, Gub. 2.7 (CSEL 8:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-7). ## On the Governance of God 2.8 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-8 - Source: CSEL 8:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture says God cares for all and disposes all things justly, with reverence for human dignity. ### Latin text sed si illud, ut supra iam diximus, magis quaeris, quod ad omnes homines, non quod ad solos pertinet Christianos, ecce euidenter dicit uolumen sacrum cuncta cotidie nutu diuinitatis regi et incessabiliter a deo omnia gubernari; ipse enim, inquit, diligit consilium et disciplinam. nec est enim alius deus, cuius cura est de omnibus. cum sis ergo, inquit, iustus, iuste omnia disponis et cum magna reuerentia disponis nos. ecce habes iugiter disponentem deum iugiter gubernantem: quamuis in isto scripturae loco non gubernatio tantum sacra sed etiam dignitas declaretur humana. in hoc enim quod ait disponis nos diuinae uis gubernationis, in hoc autem quod cum magna reuerentia culmen humanae ostenditur dignitatis. ### English translation (Claude) But if, as we said above, you seek rather what belongs to all men, not to Christians only, behold, the sacred volume says plainly that all things are ruled daily by the nod of the Godhead and governed by God without ceasing; for “he loves,” it says, “counsel and discipline. For there is no other God who has care of all. Since you are just, you dispose all things justly, and with great reverence you dispose us.” Here you have God continually disposing, continually governing; though in this place of Scripture not only the sacred governance but also human dignity is declared. For in saying “you dispose us” the force of divine governance is shown, and in saying “with great reverence” the height of human dignity. ### Extrabiblical texts - Wis 12:13 (Wisdom of Solomon): quotation, high confidence - Wis 12:15 (Wisdom of Solomon): quotation, high confidence - Wis 12:18 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 12:13, 15, 18, freely combined (the first clause perhaps Wis 8:7 or 7:28). ### Citation (SBL) Salvian, Gub. 2.8 (CSEL 8:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-8). ## On the Governance of God 2.9 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-9 - Source: CSEL 8:33–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God fills heaven and earth to save, and in him we live and move. ### Latin text alibi quoque in propheta: numquid non caelum, inquit, et terram ego impleo? cur autem cuncta implet, ipse declarat: quia uobiscum sum, inquit, ut saluos faciam uos. ecce enim non modo regimen suum dominus et impletionem sed etiam uim ac beneficium ipsius adimpletionis ostendit; hunc enim fructum in se habet diuinitatis impletio, ut saluet ea quae adimplentur. et ideo in apostolorum actibus beatissimus Paulus: in ipso, inquit, et uiuimus et mouemur et sumus. plus absque dubio quam gubernator est uitae, in quo motus ipse uiuentis est. non enim dixit ab ipso nos sed in ipso moueri, docens scilicet insitam intra uirtutes sacras omnium nostrum esse substantiam, quia in ipso profecto ### English translation (Claude) Elsewhere also in the prophet: “Do I not fill heaven and earth?” he says. And why he fills all things he himself declares: “Because I am with you,” he says, “to save you.” For behold, the Lord shows not only his rule and his filling but also the force and benefit of that filling; for the filling of the Godhead has this fruit in it, that it saves what it fills. And so in the Acts of the Apostles the most blessed Paul says: “In him we live and move and have our being.” He is without doubt more than the governor of life in whom is the very movement of the living. For he did not say that we are moved by him but in him, teaching that the substance of all of us is implanted within the sacred powers; for surely in him ### Scripture references - Jer 23:24: quotation, high confidence - Jer 42:11 (49:11 LXX): quotation, medium confidence - Acts 17:28: quotation, high confidence ### Translation notes - Jer 23:24; Jer 42:11 (or 30:11); Acts 17:28. The sentence continues in 2.10. ### Citation (SBL) Salvian, Gub. 2.9 (CSEL 8:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-9). ## On the Governance of God 2.10 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-10 - Source: CSEL 8:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ promised to be with us always; his presence excludes neglect. ### Latin text uiuimus, a quo hoc ipsum adducimus quod sumus. sed et saluator ipse in euangelio: ecce ego, inquit, uobiscum sum omnibus diebus usque ad consummationem saeculi. non solum nobiscum se esse dixit sed etiam omnibus diebus esse nobiscum. tu eum, o ingratissime homo, qui sine cessatione nobiscum est, nec curam nec respectum nostri habere dicis? quid ergo facit nobiscum? numquid ad hoc nobiscum est, ut non respiciat, ut neglegat? et quomodo sibi utrumque conuenit, ut qui pietati praestat praesentiam impietati tribuat incuriam? ecce enim, inquit, uobiscum sum omnibus diebus usque ad consummationem saeculi. ### English translation (Claude) we live, from whom we draw this very thing that we are. And the Savior himself in the gospel: “Behold,” he says, “I am with you all days until the end of the age.” He said not only that he is with us but that he is with us all days. Do you, O most ungrateful man, say that he who is with us without ceasing has neither care nor regard for us? What then is he doing with us? Is he with us so as not to regard us, so as to neglect us? And how do both agree, that he who grants his presence out of kindness should give unconcern out of unkindness? “For behold,” he says, “I am with you all days until the end of the age.” ### Scripture references - Matt 28:20: quotation, high confidence ### Translation notes - Matt 28:20. ### Citation (SBL) Salvian, Gub. 2.10 (CSEL 8:34; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-10). ## On the Governance of God 2.11 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-11 - Source: CSEL 8:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s constant presence is a sign of love, not neglect. ### Latin text praeclare uidelicet affectum dei interpretamur, si nos calumniamur ab eo iugiter neglegi, cum ille nos a se testetur iugiter non relinqui. ille per hoc ostendere uoluit, quod a nobis affectu ac protectione iugiter non discederet, quia a nobis etiam praesentia non abesset. nos in contemptum nostri diuinam uertimus caritatem, nos amoris testimonia in odii argumenta mutamus. hoc enim, quod praesentem se esse dicit, odii magis testimonium esse uolumus quam amoris. nam si absentem se dominus futurum esse dixisset, minus causari forsitan de incuria poteramus absentis. maioris contemptus res est atque fastidii, si nos iugiter neglegit qui a nobis iugiter non recedit; et plus in se odii nostri habet, si ad hoc semper nobiscum permanet, ut qui nos praesentia numquam deserit semper repudiet affectu. ### English translation (Claude) We interpret God’s affection splendidly, no doubt, if we slander him by saying we are continually neglected by him, when he testifies that we are never abandoned by him. He wished to show by this that he never departs from us in affection and protection, because he is not absent from us even in presence. We turn the divine love into contempt of ourselves; we change the testimonies of love into arguments of hatred. For this, that he says he is present, we would have be a testimony of hatred rather than of love. For if the Lord had said he would be absent, we could perhaps complain less of the unconcern of one absent. It is a matter of greater contempt and disdain if he continually neglects us who never withdraws from us; and it would contain more hatred of us if he remained always with us only so that he who never deserts us in presence might always reject us in affection. ### Citation (SBL) Salvian, Gub. 2.11 (CSEL 8:34; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-11). ## On the Governance of God 2.12 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-12 - Source: CSEL 8:34–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one seeks another’s company in order to neglect him; still less does God. ### Latin text sed absit hoc de piissimo ac misericordissimo deo credi, ut ad hoc semper nobis uoluerit adsistere, ut nos maiore fastidio neglegere uideretur adsistens: absit hoc scelus dici. nemo enim, puto, uel in toto humano genere tam malus est, qui ideo cum ullo hominum uelit esse, quia non amet, et ad hoc tantum uti praesentia sua cupiat, ut maiore odii fructu possit despicere praesentem. ipsa nos uel doceat natura humana uel uincat, si non ideo cum quocumque homine esse cupimus, quia eum, cum quo esse cupimus, diligamus. et quia utique diligimus, prodesse ei praesentiam nostram cupimus, quem amamus. quod ergo etiam malo homini auferre non possumus, deo tollimus et peiorem pessimis hominibus deum facimus, qui ad hoc futurum nobiscum se esse dixerit, ut fastidiosius nos neglegeret, cum fuisset. sed haec hactenus. ### English translation (Claude) But far be it to believe this of the most kind and merciful God, that he wished always to be with us only to seem, being present, to neglect us with greater disdain: far be it to say such a crime. For no one, I think, even in the whole human race, is so wicked as to want to be with any man because he does not love him, and to wish to use his presence only so as to be able to despise the one present with greater profit of hatred. Let human nature itself teach or overcome us, if it is not because we love the one we wish to be with that we wish to be with anyone. And because we love him, we wish our presence to benefit him whom we love. What, then, we cannot take away even from a wicked man, we take from God, and we make God worse than the worst men, as though he said he would be with us only so as to neglect us more disdainfully when he was. But enough of this. ### Citation (SBL) Salvian, Gub. 2.12 (CSEL 8:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-12). ## On the Governance of God 2.13 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-13 - Source: CSEL 8:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God judged between David and Nabal in this life. ### Latin text Superest ut, quia testimoniis sacris et respici et regi a deo omnia iam probauimus, etiam iudicari plurima in hoc saeculo a diuinitate doceamus. Dauid sanctus cum a Nabale Carmelo contumeliae pertulisset iniuriam, quia se ipse ulcisci distulit, ultionem statim deo exsecutore percepit. extincto itaque paulo post aduersario suo et manu caelesti obruto sic locutus est: benedictus dominus, qui iudicauit causam obprobrii mei de manu Nabal. ### English translation (Claude) It remains, since we have now proved by sacred testimonies that all things are both regarded and ruled by God, to show also that very many things are judged by the Godhead in this age. Holy David, when he had suffered the wrong of an insult from Nabal of Carmel, because he refrained from avenging himself, at once received vengeance with God as executor. So when his adversary was extinguished a little later and overwhelmed by the heavenly hand, he spoke thus: “Blessed be the Lord, who has judged the cause of my reproach from the hand of Nabal.” ### Scripture references - 1 Sam 25:39: quotation, high confidence ### Translation notes - 1 Sam 25:39 (Vulgate 1 Kgs 25:39). The chapter numeral “III” is removed. ### Citation (SBL) Salvian, Gub. 2.13 (CSEL 8:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-13). ## On the Governance of God 2.14 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-14 - Source: CSEL 8:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God avenged David on Absalom beyond what David wished. ### Latin text eundem quoque cum fugasset e regno filius persecutor, iudex in breui dominus uindicauit nec uindicauit tantum sed cumulatius uindicauit, quam ipse uoluit qui uindicabatur, ut ostenderet scilicet deus grauiorem sibi esse iniuriam iniusta tolerantium quam tolerantibus suam. nam qui supra uotum eius uindicat, qui uindicatur, quid aliud uult intellegi quam se ipsum in eo, quem sic ulciscitur, uindicari? acto itaque in crucem non manu factam filio parricida, uindictam ei diuinitus attributam sic nuntiatam refert sermo diuinus: bonum adporto nuntium, domine mi rex; iudicauit enim pro te hodie dominus de manu omnium, qui surrexerant contra te. ### English translation (Claude) When a persecuting son had driven the same David from the kingdom, the Lord as judge soon avenged him, and not only avenged him but avenged him more fully than the one avenged himself wished, so that God might show that the injury of those who endure injustice is graver to him than their own is to them. For what does he who avenges beyond the wish of the one avenged want understood except that he himself is avenged in the one he so avenges? So when the parricide son had been driven to a cross not made by hands, the divine word reports the vengeance divinely granted to David as announced thus: “I bring good news, my lord king; for the Lord has judged for you today from the hand of all who rose up against you.” ### Scripture references - 2 Sam 18:9: allusion, high confidence - 2 Sam 18:31: quotation, high confidence ### Translation notes - 2 Sam 18:9–15, 31 (Vulgate 2 Kgs). Absalom hanging in the oak is called a “cross not made by hands”. ### Citation (SBL) Salvian, Gub. 2.14 (CSEL 8:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-14). ## On the Governance of God 2.15 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-15 - Source: CSEL 8:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God judges by causes, not persons, and so judged even against David. ### Latin text Vides, quomodo non rebus tantum, ut supra diximus, et exemplis, sed ipso nomine atque appellatione iudicii deum etiam praesenti saeculo iudicare diuinae per sacros testes litterae probent. sed forsitan putes, id specialiter sancto uiro a deo praestitum, ut de aduersariis eius protinus iudicaret. dies me deficiet, si de praesentibus in hoc mundo sententiis atque iudiciis uelim dicere. sed tamen, ut euidenter agnoscas, censuram suam et examen sacrum non tam personis praestare quam causis, audi quomodo iudex deus, qui pro Dauid seruo suo sententiam adsidue euidentem dedit, contra Dauid ipsum saepius iudicarit. et quidem hoc non in multorum hominum negotio aut, quod forsitan potuisset deum magis mouere, sanctorum, sed in causa et unius hominis et barbari et ubi tantum uirum persona penitus non grauauerat, nisi causa multasset. ### English translation (Claude) Do you see how the divine writings prove through sacred witnesses, not only by facts and examples, as we said above, but by the very name and designation of judgment, that God judges even in the present age? But perhaps you think this was specially granted by God to a holy man, that he should judge at once concerning his adversaries. The day would fail me if I wished to speak of the present sentences and judgments in this world. Yet, so that you may plainly recognize that he gives his strictness and sacred examination not so much according to persons as according to causes, hear how God the judge, who constantly gave clear sentence for his servant David, more often judged against David himself; and this not in the business of many men or, what might perhaps have moved God more, of saints, but in the cause of one man, and a barbarian, and where nothing at all about the person would have burdened so great a man had the cause not condemned him. ### Translation notes - The chapter numeral “IIII” is removed. ### Citation (SBL) Salvian, Gub. 2.15 (CSEL 8:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-15). ## On the Governance of God 2.16 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-16 - Source: CSEL 8:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, through Nathan, pronounced judgment on David for Uriah’s death. ### Latin text interfecto Uria Chettaeo, homine gentis impiae et nationis inimicae, statim fit ad Dauid sermo diuinus: Uriam Chettaeum percussisti gladio et uxorem illius accepisti uxorem et interfecisti eum gladio filiorum Ammon: quam ob rem non recedet gladius de domo tua usque in sempiternum. itaque haec dicit dominus: ecce ego suscitabo super te malum de domo tua et tollam uxores tuas in oculis tuis et dabo proximo tuo. tu enim fecisti abscondite: ego uero faciam uerbum istud in conspectu omnis Israhel et in conspectu solis. ### English translation (Claude) When Uriah the Hittite, a man of an impious race and an enemy nation, had been killed, at once the divine word came to David: “You struck Uriah the Hittite with the sword and took his wife as your wife, and killed him with the sword of the Ammonites; therefore the sword shall not depart from your house forever. So says the Lord: Behold, I will raise up evil against you from your own house, and I will take your wives before your eyes and give them to your neighbor. For you did it secretly; but I will do this thing in the sight of all Israel and in the sight of the sun.” ### Scripture references - 2 Sam 12:9: quotation, high confidence - 2 Sam 12:10: quotation, high confidence - 2 Sam 12:11: quotation, high confidence - 2 Sam 12:12: quotation, high confidence ### Translation notes - 2 Sam 12:9–12 (Vulgate 2 Kgs). ### Citation (SBL) Salvian, Gub. 2.16 (CSEL 8:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-16). ## On the Governance of God 2.17 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-17 - Source: CSEL 8:36–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God saw David’s secret sin and punished it; he sees ours too. ### Latin text quid dicis tu, qui non solum non iudicari quaecumque agimus, sed nec respici omnino a deo credis? uidesne etiam a secreto illo, quo Dauid semel lapsus est, nequaquam dei oculos afuisse? unde et tu, qui, ad solacium arbitror peccatorum tuorum, considerari actus nostros a deo non putas, ex hoc ipso et aspici te a Christo semper intellege et puniendum forsitan propediem esse cognosce, quia etiam Dauid sanctum uides unum errorem suum nec secreto occultorum penetralium potuisse contegere nec a praesentibus poenis priuilegio saltim magnorum operum uindicare. quid enim ait ad eum dominus? tollam uxores tuas in conspectu tuo, et gladius non recedet a domo tua usque in sempiternum. ### English translation (Claude) What do you say, you who believe not only that whatever we do is not judged, but that it is not even regarded at all by God? Do you see that God’s eyes were not absent even from that secrecy in which David once fell? Hence you too, who, I suppose for the comfort of your sins, think our acts are not considered by God, understand from this very thing that you are always seen by Christ, and recognize that you may perhaps soon be punished, since you see that even holy David could neither cover his one error with the secrecy of hidden chambers nor rescue himself from present punishment even by the privilege of great works. For what does the Lord say to him? “I will take your wives in your sight, and the sword shall not depart from your house forever.” ### Scripture references - 2 Sam 12:11: quotation, high confidence - 2 Sam 12:10: quotation, high confidence ### Translation notes - 2 Sam 12:10–11. ### Citation (SBL) Salvian, Gub. 2.17 (CSEL 8:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-17). ## On the Governance of God 2.18 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-18 - Source: CSEL 8:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s punishment came at once, in this life. ### Latin text uides, quam praesens excipiat tantus uir pro uno statim errore iudicium. protinus culpam secuta damnatio est et damnatio statim puniens nihil reseruans, atque ilico coercens reum non in futurum differens reatum. et ideo non dixit: quia fecisti hoc, uenturum iudicium dei senties et futuro gehennae igne torquebere, sed, praesentia, inquit, tormenta senties atque imminentem iam ceruicibus tuis diuinae seueritatis gladium sustinebis. et quid post haec? ### English translation (Claude) You see how present a judgment so great a man receives at once for one error. Condemnation followed the fault immediately, and a condemnation punishing at once, reserving nothing, restraining the guilty man forthwith, not postponing the guilt to the future. And so he did not say: “Because you did this, you will feel the coming judgment of God and be tormented by the future fire of Gehenna,” but: “You will feel present torments and will bear the sword of divine severity already hanging over your neck.” And what after this? ### Citation (SBL) Salvian, Gub. 2.18 (CSEL 8:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-18). ## On the Governance of God 2.19 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-19 - Source: CSEL 8:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Despite David’s deep penance, he did not escape punishment. ### Latin text agnoscit scilicet reus culpam, humiliatur compungitur, confitetur luget, paenitet deprecatur, gemmas regias abdicat crispantia auro textili indumenta deponit, purpura exuitur diademate exhonoratur, cultu et corpore mutatur, totum regem cum ornatibus suis abicit, profugum paenitentem cum patrocinio ambitiosi squaloris adsumit, ieiunio exigitur ariditate siccatur, fletu effunditur solitudine carceratur. et tamen rex tanti nominis, sanctitate maior quam potestate, praerogatiuis meritorum antecedentium supereminens, cum tanto ambitu supplicet, non euadit. ### English translation (Claude) The guilty man, of course, acknowledges his fault; he is humbled, pierced with compunction, he confesses, mourns, repents, implores; he renounces the royal gems, lays aside the garments curling with woven gold, is stripped of purple, dishonored of the diadem, changed in dress and body; he casts off the whole king with his ornaments and takes on the penitent fugitive with the patronage of a striving squalor; he is exacted by fasting, dried by thirst, poured out in weeping, imprisoned in solitude. And yet a king of so great a name, greater in holiness than in power, surpassing by the privileges of his earlier merits, though he made supplication with such effort, does not escape. ### Scripture references - 2 Sam 12:13: allusion, high confidence - 2 Sam 12:16: allusion, high confidence ### Translation notes - 2 Sam 12:13–16; Ps 51. ### Citation (SBL) Salvian, Gub. 2.19 (CSEL 8:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-19). ## On the Governance of God 2.20 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-20 - Source: CSEL 8:37–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s repentance spared him eternal punishment but not the death of his child. ### Latin text et hic tantum tam grandis paenitentiae fructus est, quod aeternis quidem piaculis non addicitur, sed in praesenti tamen ueniam non meretur. denique quid paenitenti propheta ait? quia blasphemare fecisti inimicos domini, filius qui ex te natus est morietur. praeter poenam acerbae orbitatis etiam hunc addi piissimo patri intellectum summi supplicii deus uoluit, ut dilectissimo filio causa mortis pater ipse existeret qui doleret, cum utique natum ex crimine puerum crimen ipsum occideret, quod creasset. ### English translation (Claude) And here the only fruit of so great a repentance is that he is not indeed condemned to eternal penalties, yet he does not deserve pardon in the present. In short, what does the prophet say to the penitent? “Because you have made the enemies of the Lord blaspheme, the son who is born to you shall die.” Besides the penalty of bitter bereavement, God wished this understanding of the highest punishment to be added to the most loving father: that the father who grieved should himself be the cause of death to his dearest son, since the crime itself killed the child born of the crime which had produced him. ### Scripture references - 2 Sam 12:14: quotation, high confidence ### Translation notes - 2 Sam 12:14. ### Citation (SBL) Salvian, Gub. 2.20 (CSEL 8:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-20). ## On the Governance of God 2.21 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-21 - Source: CSEL 8:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s judgment continued in the rape of Tamar and the murder of Amnon. ### Latin text Hoc ergo primum est diuinae animaduersionis exordium, primum utique non solum. secuta namque est aerumnarum ingentium longa series atque a domo eius iugis admodum malorum continuatio non recessit. Thamar Amnonis furore corrumpitur, Amnon ab Absalone iugulatur. scelus quidem grande ab uno fratre committitur, sed peius ab alio uindicatur. inter haec Dauid pater facinore utriusque punitur. duo filii peccant, sed tres duorum scelere perduntur; in Thamar enim uirginitas amittitur, in Amnone etiam Absalonis perditio lugetur. et quidem nescias quem de filiis duobus tam bonus pater grauius amiserit, illum qui manu fratris occisus est in hoc saeculo, an illum qui sua periit in futuro. ### English translation (Claude) This, then, is the first beginning of divine punishment, the first indeed but not the only one. For a long series of huge calamities followed, and an almost continuous succession of evils never left his house. Tamar is violated by the frenzy of Amnon; Amnon is murdered by Absalom. A great crime is committed by one brother, but it is avenged by a worse one by the other. Amid this, David the father is punished by the deed of both. Two sons sin, but three are lost by the crime of the two; for in Tamar virginity is lost, in Amnon the perdition of Absalom too is mourned. And indeed you could not tell which of the two sons so good a father lost more grievously: the one killed by his brother’s hand in this age, or the one who perished by his own in the future. ### Scripture references - 2 Sam 13:14: allusion, high confidence - 2 Sam 13:29: allusion, high confidence ### Translation notes - 2 Sam 13. The chapter numeral “V” (printed “Y”) is removed. ### Citation (SBL) Salvian, Gub. 2.21 (CSEL 8:38; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-21). ## On the Governance of God 2.22 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-22 - Source: CSEL 8:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Absalom drove David out and publicly lay with his father’s concubines. ### Latin text iam uero hinc iuxta uerbum dei inaestimabilis mali cumulus. insidias diu a filio pater patitur, regno pellitur et, ne occidatur, profugus abscedit. impurior nescias an cruentior filius, quia interficere patrem non potest parricidio, foedat incestu et quidem incestu praeter incesti nefas per industriam adcumulandi sceleris elato, cum utique facinus, quod etiam secreta abominabile facerent, persecutor parentis publice perpetrarit, scilicet ut feralissimo crimine non pater tantum absens deformaretur, quam oculi etiam totius orbis publico foedarentur incestu. ### English translation (Claude) From here on, according to the word of God, came a heap of incalculable evil. The father long suffers plots from his son, is driven from the kingdom, and departs a fugitive so as not to be killed. You could not tell whether the son was more impure or more bloody: because he cannot kill his father by parricide, he defiles him by incest, and indeed by an incest made public, beyond the outrage of incest, by deliberate effort to heap up the crime; since the persecutor of his parent committed openly a deed that secrecy itself would make abominable, so that by a most savage crime not only the absent father might be disgraced, but the eyes of the whole world also be defiled by public incest. ### Scripture references - 2 Sam 15:14: allusion, high confidence - 2 Sam 16:22: allusion, high confidence ### Translation notes - 2 Sam 15–16; 16:22. ### Citation (SBL) Salvian, Gub. 2.22 (CSEL 8:38; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-22). ## On the Governance of God 2.23 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-23 - Source: CSEL 8:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s flight brought him to humiliation, pitied by Ziba and cursed by Shimei. ### Latin text iam si addenda est et ipsius fugae facies, quale illud fuit, cum tantus rex tanti nominis, cunctis regibus altior mundo maior, omnes admodum suos cum paucissimis seruis fugeret, in comparatione dudum sui egestuosus in comparatione sui solus, fugiens cum metu cum dedecore cum luctu: operto, inquit scriptura, capite et nudis pedibus incedens, superstes prioris status, a se ipso exsulans, paene iam post se uiuens, deiectus usque in seruorum suorum uel, quod graue est, contumeliam, uel quod grauius, misericordiam, ut uel Siba eum pasceret uel maledicere Semei publice non timeret, ita dei iudicio a se alter effectus, ut ei, quem timuerat forsitan totus orbis, unus in faciem insultaret inimicus. ### English translation (Claude) If the appearance of the flight itself is to be added too, what was it like when so great a king, of so great a name, higher than all kings, greater than the world, fled all his own with very few servants, needy in comparison with what he had lately been, alone in comparison with himself, fleeing with fear, with disgrace, with mourning, “walking,” says Scripture, “with head covered and bare feet”; survivor of his former state, an exile from himself, almost already living after himself, cast down even to the insult, which is grievous, or, which is more grievous, the pity of his own servants, so that Ziba fed him and Shimei did not fear to curse him publicly; made by the judgment of God so different from himself that one enemy insulted to his face the man whom perhaps the whole world had feared. ### Scripture references - 2 Sam 15:30: quotation, high confidence - 2 Sam 16:1: allusion, high confidence - 2 Sam 16:5: allusion, high confidence ### Translation notes - 2 Sam 15:30; 16:1–13. ### Citation (SBL) Salvian, Gub. 2.23 (CSEL 8:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-23). ## On the Governance of God 2.24 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-24 - Source: CSEL 8:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s story shows God both regarding and judging, as he always will. ### Latin text Ubi sunt, qui a deo respici res humanas negant? ecce quotiens testes sacri in persona unius hominis non respexisse tantummodo deum uerum etiam iudicasse docuerunt. et cur haec omnia? cur utique, nisi ut intellegeremus, eandem futuram semper in mundo censuram et coercitionem domini, quae fuisset? ### English translation (Claude) Where are those who deny that human affairs are regarded by God? Behold how often the sacred witnesses have taught, in the person of one man, that God not only regarded but also judged. And why all this? Why indeed, unless that we should understand that the Lord’s strictness and coercion in the world will always be the same as it was? ### Translation notes - The chapter numeral “VI” is removed. ### Citation (SBL) Salvian, Gub. 2.24 (CSEL 8:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-24). ## On the Governance of God 2.25 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-25 - Source: CSEL 8:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s justice is constant, and the saints asked for his judgment in this life. ### Latin text et ideo etiam sanctos homines castigatos quondam iudicio dei legimus, ut iudicandos nos deo iudice etiam praesenti saeculo nosceremus, quia sicut est deus semper sic iustitia dei semper, sicut omnipotentia domini indeficiens sic censura indemutabilis, sicut deus iure perpetuus sic iustitia perseuerans. et ideo omnes admodum sancti in libris sacris inter discriminum imminentium metus et persecutorum gladios constitui praesens iudicium dei postulant. ### English translation (Claude) And so we read that even holy men were once chastised by the judgment of God, so that we might know that we too are to be judged with God as judge even in the present age; because as God is always, so God’s justice is always; as the Lord’s omnipotence is unfailing, so his strictness is unchangeable; as God is perpetual by right, so his justice persists. And therefore all the saints in the sacred books, placed amid fears of impending dangers and the swords of persecutors, ask for God’s present judgment. ### Citation (SBL) Salvian, Gub. 2.25 (CSEL 8:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-25). ## On the Governance of God 2.26 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-26 - Source: CSEL 8:39–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist asks for God’s judgment against his present enemies. ### Latin text sic enim iustus dicit in psalmo: iudica me, deus, et discerne causam meam de gente non sancta. quod ne ad futurum dei iudicium trahi posset, subdidit statim: ab homine iniquo et doloso eripe me. praesens utique iudicium dei postulat qui liberari se de manu persecutoris implorat. et bene pro conscientia bonae causae non tam suffragium domini quam iudicium deprecatur, quia bonae causae optimum semper suffragium tribuitur, si cum iustitia iudicetur. alibi quoque euidentissime: ### English translation (Claude) For so the righteous man says in the psalm: “Judge me, O God, and distinguish my cause from an unholy nation.” And lest this be drawn to God’s future judgment, he added at once: “Rescue me from the unjust and deceitful man.” He certainly asks for God’s present judgment who implores to be freed from the hand of a persecutor. And well, with the conscience of a good cause, does he pray not so much for the Lord’s support as for his judgment, because the best support is always given to a good cause if it is judged with justice. Elsewhere also, most plainly: ### Scripture references - Ps 43:1 (42:1 Vulg.): quotation, high confidence ### Translation notes - Ps 43:1 (Vulgate 42:1). The sentence continues in 2.27. ### Citation (SBL) Salvian, Gub. 2.26 (CSEL 8:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-26). ## On the Governance of God 2.27 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-27 - Source: CSEL 8:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist’s plea for shield and sword asks for God’s present judgment in human terms. ### Latin text iudica, domine, nocentes me, expugna inpugnantes me: adprehende arma et scutum et exsurge in adiutorium mihi. uides etiam hoc loco non futuri examinis seueritatem sed censuram praesentis iudicii postulari. hoc est enim illud quod ait: adprehende scutum et arripe gladium, scutum scilicet ad protectionem gladium ad ultionem: non quia hoc iudicans deus egeat apparatu, sed quia in hoc saeculo haec terribilium rerum nomina terribilium iudiciorum sunt instrumenta, ad humanam intellegentiam humanarum rerum significationibus loquens, quia iudicari ac uindicari se de aduersariis precabatur, per instrumenta terrenae istius ultionis uim diuinae animaduersionis expressit. ### English translation (Claude) “Judge, O Lord, those who harm me, fight against those who fight me; take hold of arms and shield and rise up to help me.” You see that in this place too it is not the severity of the future examination but the strictness of present judgment that is asked for. For this is what he says: “Take hold of the shield and seize the sword”: the shield, that is, for protection, the sword for vengeance; not because God in judging needs this equipment, but because in this age these names of terrible things are the instruments of terrible judgments; speaking to human understanding through the meanings of human things, since he prayed to be judged and avenged on his adversaries, he expressed the force of divine punishment through the instruments of this earthly vengeance. ### Scripture references - Ps 35:1 (34:1 Vulg.): quotation, high confidence - Ps 35:2 (34:2 Vulg.): quotation, high confidence - Ps 35:3 (34:3 Vulg.): allusion, high confidence ### Translation notes - Ps 35:1–3 (Vulgate 34:1–3). ### Citation (SBL) Salvian, Gub. 2.27 (CSEL 8:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-27). ## On the Governance of God 2.28 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-2-28 - Source: CSEL 8:40–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist distinguishes God’s present judgment from his future judgment. ### Latin text denique alibi propheta idem, quid inter praesens et futurum iudicium dei esset, ostendit. quid enim de censura praesentis examinis dicit ad dominum? sedes super thronum, qui iudicas aequitatem. quid autem de futuro dei aeternoque iudicio? iudicabit, inquit, orbem terrae in aequitate et iterum: iudicabit populos cum iustitia. ipsis scilicet uerbis praesentis temporis et futuri tempus iudicii utriusque distinxit. ut enim praesens iudicium ostenderet, iudicas posuit: ut autem futurum distingueret a praesenti, subiecit postea iudicabit. haec igitur de cura erga nos dei et gubernaculo et iudicio ratione exemplis testimoniis probasse satis est, maxime quia etiam, quae post hoc secutura sunt, ad id ipsum omnia pertinebunt. nunc si a deo, cuius negotium agimus, uires ad agendum acceperimus, ea quae contra haec ab aduersariis dici solent, et proferre simul et refutare temptabimus. ### English translation (Claude) Finally, elsewhere the same prophet showed what the difference is between God’s present and future judgment. For what does he say to the Lord of the strictness of present examination? “You sit upon the throne, you who judge equity.” And what of God’s future and eternal judgment? “He will judge the world,” he says, “in equity”; and again: “He will judge the peoples with justice.” By the very words of present and future time he distinguished the time of each judgment. To show present judgment he put “you judge”; to distinguish the future from the present he added afterwards “he will judge.” This, then, is enough to have proved by reason, examples, and testimonies concerning God’s care for us, his governance, and his judgment, especially since what will follow after this will all bear on the same point. Now, if we receive strength to act from God, whose business we are doing, we shall try both to bring forward and to refute what is usually said against this by our adversaries. ### Scripture references - Ps 9:4 (9:5 Vulg.): quotation, high confidence - Ps 9:8 (9:9 Vulg.): quotation, high confidence - Ps 96:13 (95:13 Vulg.): quotation, medium confidence ### Translation notes - Ps 9:4, 8 (Vulgate 9:5, 9); Ps 96:13 (Vulgate 95:13). ### Citation (SBL) Salvian, Gub. 2.28 (CSEL 8:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/2-28). ## On the Governance of God 3.1 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-1 - Source: CSEL 8:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 3: the argument so far rests on Scripture and so cannot be overthrown. ### Latin text Bene habet: iacta sunt fundamenta operis pia molitione coepti et diuini officii amore suscepti: et ideo non sunt solubili luto posita nec temporali lapide constructa sed sacrarum expensarum confectione ualida et diuini magisterii arte firmata: quae, ut ipse in euangelio deus dicit, nec uentis possint furentibus concuti nec adluuione fluminum subrui nec pluuiarum infusione dissolui. cum enim opus hoc manus quodammodo diuinorum uoluminum instruxerit et caelestium scripturarum compago solidarit, necesse est tam firma haec per dominum Iesum Christum esse quae facta sunt, quam firma illa sunt quae fecerunt. aedificium itaque hoc naturam status sui de stirpe sumit et labefactari saluis auctoribus suis non potest. sicut enim in terrenis aedificiis deicere parietes nullus potest, nisi lapides et caementa deiecerit, sic aedificium quod construximus dissoluere nullus ualet, nisi id, unde structum est et consummatum, ante dissoluerit: quod quia labefactari utique nequaquam potest, recte etiam a nobis incolumitas aedificii praesumitur, cuius status subsidiis immortalibus continetur. ### English translation (Claude) So far, so good: the foundations of the work have been laid, a work begun with pious effort and undertaken for love of a divine duty. So they are not laid in dissolving mud nor built of temporal stone, but strengthened by the preparation of sacred materials and made firm by the art of divine teaching: such that, as God himself says in the gospel, they can neither be shaken by raging winds, nor undermined by the flooding of rivers, nor dissolved by the pouring of rains. For since the hand, as it were, of the divine volumes has built this work, and the joinery of the heavenly Scriptures has made it solid, what has been made must through the Lord Jesus Christ be as firm as what made it. So this building takes the nature of its stability from its root and cannot be shaken while its authors stand. For as in earthly buildings no one can throw down the walls unless he throws down the stones and the mortar, so no one can dissolve the building we have constructed unless he first dissolves that from which it was built and completed; and since that can in no way be shaken, we rightly presume the safety of a building whose stability is held together by immortal supports. ### Scripture references - Matt 7:25: allusion, high confidence ### Translation notes - Matt 7:24–25. The chapter numeral “I” is removed. ### Citation (SBL) Salvian, Gub. 3.1 (CSEL 8:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-1). ## On the Governance of God 3.2 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-2 - Source: CSEL 8:41–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why do barbarians and the wicked prosper? Salvian could answer that God’s counsel is hidden. ### Latin text quaeritur itaque, cum haec ita sint, si totum quod in hoc mundo est cura et gubernaculo et iudicio dei agitur, cur melior multo sit barbarorum condicio quam nostra, cur inter nos quoque ipsos sors bonorum durior quam malorum? cur probi iaceant improbi conualescant? cur iniquis uel maxime potestatibus uniuersa succumbant? possim quidem rationabiliter et satis constanter dicere: nescio; secretum enim et consilium diuinitatis ignoro. sufficit mihi ad causae huius probationem dicti caelestis oraculum. deus a se, ut libellis superioribus iam probauimus, omnia dicit aspici omnia regi omnia iudicari. ### English translation (Claude) The question is asked, then, since this is so: if everything in this world is done by the care, governance, and judgment of God, why is the condition of the barbarians much better than ours? Why among ourselves too is the lot of the good harder than that of the wicked? Why do the upright lie low and the wicked flourish? Why does everything give way to unjust powers above all? I could indeed say reasonably and quite firmly: “I do not know”; for I am ignorant of the secret and counsel of the Godhead. The oracle of the heavenly word is enough for me to prove this case. God says, as we proved in the preceding books, that all things are regarded, ruled, and judged by him. ### Citation (SBL) Salvian, Gub. 3.2 (CSEL 8:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-2). ## On the Governance of God 3.3 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-3 - Source: CSEL 8:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s reasons are hidden, but whatever God does must be confessed as just. ### Latin text si scire uis quid tenendum sit, habes litteras sacras: perfecta ratio est hoc tenere quod legeris. qua causa autem deus haec de quibus loquimur ita faciat, nolo a me requiras. homo sum, non intellego secreta dei, inuestigare non audeo et ideo etiam adtemptare formido, quia et hoc ipsum genus quasi sacrilegae temeritatis est, si plus scire cupias quam sinaris. sufficiat tibi quod deus a se agi ac dispensari cuncta testatur: quid me interrogas, quare alter maior sit alter minor, alter miser alter beatus, alter fortis alter infirmus? qua causa quidem haec deus faciat, non intellego, sed ad plenissimam rationem abunde sufficit, quod a deo agi ista demonstro. sicut enim plus est deus quam omnis humana ratio, sic plus mihi debet esse quam ratio, quod a deo agi cuncta cognosco. nihil ergo in hac re opus est nouum aliquid audire: satis sit pro uniuersis rationibus auctor deus. nec licet, ut de his quae diuino aguntur arbitrio aliud dicas iustum aliud iniustum, quia quicquid a deo agi uides atque conuinceris, necesse est plus quam iustum esse fatearis. ### English translation (Claude) If you want to know what must be held, you have the sacred writings: the perfect reason is to hold what you have read. But why God does these things of which we speak, I do not want you to ask of me. I am a man; I do not understand the secrets of God; I do not dare to investigate them, and so I fear even to attempt it, because this very thing is a kind of sacrilegious rashness, to wish to know more than you are allowed. Let it be enough for you that God testifies that all things are done and disposed by him. Why do you ask me why one is greater and another lesser, one wretched and another happy, one strong and another weak? Why God does these things I do not understand; but for the fullest reason it is abundantly enough that I show they are done by God. For as God is more than all human reason, so the fact that I know all things are done by God ought to be more to me than reason. There is no need, then, in this matter to hear anything new: let God as author be enough in place of all reasons. Nor may you call one of the things done by divine decision just and another unjust, because whatever you see and are convinced is done by God, you must confess to be more than just. ### Citation (SBL) Salvian, Gub. 3.3 (CSEL 8:42; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-3). ## On the Governance of God 3.4 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-4 - Source: CSEL 8:42–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s word is its own witness and needs no further proof. ### Latin text haec ergo de gubernaculo dei atque iudicio expeditissime ac certissime dici possunt. neque enim necesse est, ut argumentis a me probetur, quod hoc ipso, quia a deo dicitur, comprobatur. itaque, cum legimus dictum a deo, quia aspiciat iugiter omnem terram, hoc ipso probamus quod aspicit, quia aspicere se dicit: cum legimus quod regat cuncta quae fecit, hoc ipso adprobamus quod regit, quia se regere testatur: cum legimus quod praesenti iudicio uniuersa dispenset, hoc ipso euidens est quod iudicat, quia se iudicare confirmat. alia enim omnia, id est humana dicta, argumentis ac testibus egent: dei autem sermo ipse sibi testis est, quia necesse est, quicquid incorrupta ueritas loquitur, incorruptum sit testimonium ueritatis. ### English translation (Claude) These things, then, can be said most readily and most certainly about God’s governance and judgment. Nor is there any need for me to prove by arguments what is proved by this very fact, that it is said by God. So when we read that God said he looks continually on all the earth, we prove by this very fact that he looks, because he says he looks; when we read that he rules all he has made, we prove by this very fact that he rules, because he testifies that he rules; when we read that he disposes all things by present judgment, it is evident by this very fact that he judges, because he affirms that he judges. For all other words, that is, human ones, need arguments and witnesses; but the word of God is its own witness, because whatever incorrupt truth speaks must be the incorrupt testimony of truth. ### Citation (SBL) Salvian, Gub. 3.4 (CSEL 8:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-4). ## On the Governance of God 3.5 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-5 - Source: CSEL 8:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian addresses Christians, to whom Scripture is proof. ### Latin text sed tamen cum per scripturas sacras scire nos quasi de arcano animi ac mentis suae quaedam uoluerit deus noster, quia ipsum quodammodo scripturae sacrae oraculum dei mens est, quicquid uel agnosci per suos uel praedicari deus uoluit non tacebo. unum quamuis prius quam loqui ordiar scire cupiam, cum Christianis mihi loquendum an cum paganis sit. si enim cum Christianis, probaturum me quod ago esse non dubito; si autem cum paganis, probare contemnam, non quia probatione deficiar, sed quia profuturum quod loquor esse despero; infructuosus quippe est et inanis labor, ubi non recipit probationem prauus auditor. sed tamen quia esse nullum omnino arbitror Christiani nominis hominem, qui non se Christianum uideri uelit, ego cum Christiano agam. quamuis enim quia impiae ac paganicae infidelitatis sit, mihi tamen satis est Christiano probari quod dico. ### English translation (Claude) Yet since our God has willed that we know through the sacred Scriptures certain things, as it were, from the secret of his soul and mind, because the oracle of sacred Scripture is in a sense the mind of God, I will not keep silent whatever God has willed to be known or preached through his own. One thing, though, I would like to know before I begin to speak: whether I must speak with Christians or with pagans. If with Christians, I have no doubt that I shall prove what I am about; but if with pagans, I shall not bother to prove it, not because I lack proof but because I despair that what I say will be of use; for labor is fruitless and empty where a perverse hearer does not accept proof. Yet since I think there is no man at all of the Christian name who does not wish to seem a Christian, I shall deal with the Christian. For although someone may be of impious and pagan unbelief, it is enough for me that what I say is proved to a Christian. ### Translation notes - The last sentence is garbled in the digital text (quia, probably quis); translated by sense. ### Citation (SBL) Salvian, Gub. 3.5 (CSEL 8:43; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-5). ## On the Governance of God 3.6 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-6 - Source: CSEL 8:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians are appointed to suffering, but Salvian will grant the opponents’ premise. ### Latin text Causaris igitur, quid sit istud, quod Christiani, qui deum credimus, miseriores omnibus sumus. sufficere quidem mihi ad respondendum hoc loco poterat, quod apostolus ad ecclesias dixit: nemo moueatur in tribulationibus; ipsi enim scitis quoniam in hoc positi sumus. et ideo cum in hoc positos nos esse a deo apostolus dicat, ut aerumnas ut miserias ut tristitias perferamus, quid mirum est, si mala cuncta perferimus, qui ad toleranda aduersa omnia militamus? sed quia multi ista non sapiunt et putant homines Christianos haec quasi stipendia fidei suae a deo capere debere, ut, quia sint cunctis gentibus religiosiores, sint cunctis etiam fortiores, adquiescamus opinioni eorum atque sententiae. ### English translation (Claude) You complain, then, about why it is that we Christians, who believe in God, are more wretched than all. It might indeed be enough for me to answer here what the apostle said to the churches: “Let no one be moved in tribulations; for you yourselves know that we are appointed to this.” And so, since the apostle says we have been appointed by God to bear hardships, miseries, and sorrows, what wonder is it if we bear every evil, we who serve as soldiers to endure all adversities? But because many do not understand this and think that Christians ought to receive from God this as the pay of their faith, that, being more religious than all nations, they should also be stronger than all, let us go along with their opinion and judgment. ### Scripture references - 1 Thess 3:3: quotation, high confidence ### Translation notes - 1 Thess 3:3. The chapter numeral “II” is removed. ### Citation (SBL) Salvian, Gub. 3.6 (CSEL 8:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-6). ## On the Governance of God 3.7 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-7 - Source: CSEL 8:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith means faithfully keeping God’s commands, as a faithful steward keeps his master’s goods. ### Latin text sed uideamus tamen quid sit deum fideliter credi. qui enim tam magnam credulitatis et fidei mercedem in hoc saeculo esse uolumus, qualis credulitas aut fides ipsa esse debeat considerare debemus. quid est igitur credulitas uel fides? opinor, fideliter hominem Christo credere, id est fidelem deo esse, hoc est fideliter dei mandata seruare. sicut enim serui hominum diuitum aut procuratores, quibus uel supellectiles copiosae uel cellaria opulenta creduntur, fideles absque dubio dici non queunt, si res sibi traditas deuorarint: sic profecto etiam Christiani homines infideles sunt, si bona sibi a deo adsignata corruperint. ### English translation (Claude) But let us see, nevertheless, what it is to believe God faithfully. For we who want the reward of belief and faith in this age to be so great must consider what kind of belief or faith itself ought to be. What, then, is belief or faith? I think it is for a man to believe Christ faithfully, that is, to be faithful to God, that is, faithfully to keep God’s commands. For as the slaves of rich men or stewards, to whom abundant furnishings or rich storerooms are entrusted, can without doubt not be called faithful if they devour what is handed to them, so surely Christian men too are unfaithful if they corrupt the goods assigned to them by God. ### Translation notes - Salvian plays on fides, fidelis (faith, faithful, trustworthy). ### Citation (SBL) Salvian, Gub. 3.7 (CSEL 8:44; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-7). ## On the Governance of God 3.8 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-8 - Source: CSEL 8:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s goods entrusted to Christians are Scripture, baptism, and the chrism. ### Latin text quaeritur forsitan, quae sint bona, quae deus Christianis hominibus adsignet? quae, nisi omnia per quae credimus, id est, per quae omnia Christiani sumus? primum scilicet legem, deinde prophetas, tertio euangelium, quarto apostolicas lectiones, postremum regenerationis nouae munus, sancti baptismatis gratiam, diuini chrismatis unctionem: scilicet, ut sicut apud Hebraeos quondam, id est peculiarem ac propriam dei gentem, cum iudiciarius honor in potestatem regiam transcendisset, probatissimos et lectissimos uiros per unguentum regium deus uocauit in regnum, sic omnes homines Christiani, cum post chrisma ecclesiasticum omnia dei mandata fecissent, ad capiendum laboris praemium uocarentur ad caelum. ### English translation (Claude) Perhaps it is asked what the goods are which God assigns to Christian men. What, but all those through which we believe, that is, through which we are Christians at all? First the law, then the prophets, third the gospel, fourth the apostolic readings, and lastly the gift of new regeneration, the grace of holy baptism, the anointing of the divine chrism; so that, as once among the Hebrews, that is, God’s special and own nation, when the honor of the judges had passed into royal power, God called the most proven and chosen men to kingship by the royal ointment, so all Christian men, when after the church’s chrism they had done all God’s commands, would be called to heaven to receive the reward of their labor. ### Scripture references - 1 Sam 16:13: allusion, medium confidence ### Translation notes - The chrism is the anointing after baptism, compared with the anointing of Israel’s kings. ### Citation (SBL) Salvian, Gub. 3.8 (CSEL 8:44; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-8). ## On the Governance of God 3.9 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-9 - Source: CSEL 8:44–45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian asks who keeps even a few of God’s commands. ### Latin text cum ergo ista sint omnia, per quae fides constat, uideamus quis tanta haec fidei sacramenta custodiat, ut fidelis esse uideatur, quia infidelis, ut diximus, sit necesse est qui fidei commissa non seruat. et quidem non quaero, ut cuncta faciat quae testamenta duorum temporum iubent: remitto censuram legis antiquae, remitto has prophetarum minas, remitto etiam quae remitti omnino non possunt, uel apostolicorum librorum seuerissimam institutionem uel euangelicorum uoluminum plenam omni perfectionis genere doctrinam: paucissimis saltim praeceptis dei quis obsequatur interrogo. ### English translation (Claude) Since, then, these are all the things by which faith stands, let us see who keeps these great sacraments of faith so as to seem faithful, because, as we said, he who does not keep what was entrusted to faith must be unfaithful. And indeed I do not ask that he do everything the testaments of the two times command: I remit the strictness of the old law, I remit the threats of the prophets, I remit even what can in no way be remitted, the most severe instruction of the apostolic books and the teaching of the gospel volumes full of every kind of perfection: I ask who obeys at least the very fewest commands of God. ### Citation (SBL) Salvian, Gub. 3.9 (CSEL 8:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-9). ## On the Governance of God 3.10 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-10 - Source: CSEL 8:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians ignore even Christ’s plainest commands, such as loving enemies. ### Latin text nec dico illa quae ita multi refugiunt, ut paene et execrentur. tantum apud nos honor et reuerentia dei proficit, ut quae indeuotione non facimus, etiam odio digna esse ducamus. denique hoc, quod saluator cogitare nos de crastino prohibet, quis audire dignatur? quod contentos singulis tunicis iubet esse, quis recipit? quod ambulare excalcios praecipit, quis non modo faciendum sed uel ferendum arbitretur? itaque ego ista praetereo. in hoc enim fides, per quam confidimus, recidit, ut quae dominus nobis salutaria esse uoluit nos superflua iudicemus. diligite, inquit saluator, inimicos uestros, benefacite his qui oderunt uos, et orate pro persequentibus et calumniantibus uos. quis haec omnia faciat? quis pro inimicis suis ista quae deus iussit, non dico uotis sed uerbis saltim agere dignetur? ### English translation (Claude) I do not mean those which so many flee that they almost curse them. So far has honor and reverence for God advanced among us that what we do not do from lack of devotion we even think worthy of hatred. In short, who deigns to hear the Savior’s prohibition against thinking of the morrow? Who accepts his command to be content with a single tunic? Who thinks his precept to walk barefoot not only something to do but even something to bear? So I pass these over. For faith, through which we trust, has fallen to this, that we judge superfluous what the Lord wished to be saving for us. “Love your enemies,” says the Savior, “do good to those who hate you, and pray for those who persecute and slander you.” Who does all this? Who deigns to do for his enemies what God commanded, I do not say in prayers, but at least in words? ### Scripture references - Matt 6:34: allusion, high confidence - Matt 10:10: allusion, medium confidence - Matt 5:44: quotation, high confidence ### Translation notes - Matt 6:34; Luke 3:11; Matt 10:10; Matt 5:44 (Luke 6:27–28). ### Citation (SBL) Salvian, Gub. 3.10 (CSEL 8:45; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-10). ## On the Governance of God 3.11 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-11 - Source: CSEL 8:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even prayers for enemies are often mere words; Christians obey almost none of God’s commands. ### Latin text quae etiam, si quis se cogit ut faciat, facit tamen ore non mente: praestat quidem uocis officium sed animi non mutat affectum. ac per hoc etiamsi pro aduersario suo orare se cogit, loquitur non precatur. longum est de singulis dicere. sed adhuc aliquid tamen addam, ut intellegamus nos non modo non omnibus dei obtemperare uerbis, sed nullis paene illius oboedire mandatis. et ideo apostolus clamat: nam qui se existimat esse aliquid, cum nihil sit, se ipsum seducit. ### English translation (Claude) And even if someone forces himself to do these things, he does them with the mouth, not the mind: he performs the service of the voice but does not change the disposition of the soul. And so, even if he forces himself to pray for his adversary, he speaks; he does not pray. It is long to speak of each thing. But I will add something more, so that we may understand that we not only fail to obey all God’s words but obey almost none of his commands. And so the apostle cries out: “For if anyone thinks himself to be something when he is nothing, he deceives himself.” ### Scripture references - Gal 6:3: quotation, high confidence ### Translation notes - Gal 6:3. ### Citation (SBL) Salvian, Gub. 3.11 (CSEL 8:45; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-11). ## On the Governance of God 3.12 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/2-1/#p-3-12 - Source: CSEL 8:45–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hatred and even anger are counted as murder before God. ### Latin text hoc enim ad crimina nostra addimus, ut, cum in omnibus rei simus, etiam bonos nos et sanctos esse credamus, ac sic in nobis cumulentur iniquitatis offensae etiam praesumptione iustitiae. qui odit, inquit apostolus, fratrem suum, homicida est. intellegere ergo possumus multos esse homicidas, qui se innoxios putant, quia, ut uidemus, homicidium non sola tantummodo occidentis manu sed etiam odientis animo perpetratur. unde est, quod saluator mandati istius normam censura adhuc seueriore cumulauit dicens: qui irascitur fratri suo sine causa, reus erit iudicio. ira mater est odii. et ideo saluator excludere iram uoluit, ne ex ira odium nasceretur. ### English translation (Claude) For we add this to our crimes, that, though guilty in everything, we also believe ourselves good and holy, and so in us the offenses of iniquity are heaped up even by the presumption of righteousness. “He who hates his brother,” says the apostle, “is a murderer.” We can understand, then, that there are many murderers who think themselves innocent, because, as we see, murder is committed not only by the hand of the killer but also by the mind of the hater. Hence the Savior heaped up the rule of this command with a still severer strictness, saying: “Whoever is angry with his brother without cause will be liable to judgment.” Anger is the mother of hatred; and so the Savior wished to exclude anger, so that hatred might not be born of anger. ### Scripture references - 1 John 3:15: quotation, high confidence - Matt 5:22: quotation, high confidence ### Translation notes - 1 John 3:15; Matt 5:22. ### Citation (SBL) Salvian, Gub. 3.12 (CSEL 8:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-12). ## On the Governance of God 3.13 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-13 - Source: CSEL 8:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ condemns even insults; men use the insult that brings Gehenna rather than the lesser one. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 5:22: quotation, high confidence ### Translation notes - Matt 5:22, in the order of Salvian’s Latin text. Ironic. ### Citation (SBL) Salvian, Gub. 3.13 (CSEL 8:46; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-13). ## On the Governance of God 3.14 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-14 - Source: CSEL 8:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians do not keep even the lesser commands, let alone renouncing all and taking up the cross. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Luke 14:33: quotation, high confidence - Matt 10:38: quotation, high confidence - 1 John 2:6: quotation, high confidence ### Translation notes - Luke 14:33; Matt 10:38; 1 John 2:6. The chapter numeral “III” is removed. ### Citation (SBL) Salvian, Gub. 3.14 (CSEL 8:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-14). ## On the Governance of God 3.15 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-15 - Source: CSEL 8:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even those who leave the world do not truly renounce all or walk as Christ walked. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - 1 John 2:6: quotation, high confidence ### Translation notes - 1 John 2:6, attributed to “the apostle”. ### Citation (SBL) Salvian, Gub. 3.15 (CSEL 8:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-15). ## On the Governance of God 3.16 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-16 - Source: CSEL 8:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles demanded more of themselves than of others, like loving parents. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Gal 4:19: quotation, high confidence - 1 Cor 11:1: quotation, high confidence ### Translation notes - Gal 4:19; 1 Cor 11:1. The chapter numeral “IIII” is removed. ### Citation (SBL) Salvian, Gub. 3.16 (CSEL 8:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-16). ## On the Governance of God 3.17 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-17 - Source: CSEL 8:47–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul imitated Christ in all his sufferings. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - 2 Tim 4:7: quotation, high confidence - 2 Tim 4:8: quotation, high confidence ### Translation notes - 2 Tim 4:7–8. ### Citation (SBL) Salvian, Gub. 3.17 (CSEL 8:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-17). ## On the Governance of God 3.18 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-18 - Source: CSEL 8:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul describes his endurance as a minister of God. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 2 Cor 6:3: allusion, high confidence - 2 Cor 6:4: quotation, high confidence - 2 Cor 6:5: quotation, high confidence ### Translation notes - 2 Cor 6:3–5. ### Citation (SBL) Salvian, Gub. 3.18 (CSEL 8:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-18). ## On the Governance of God 3.19 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-19 - Source: CSEL 8:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians match Paul only in shipwreck, since their whole life is a moral shipwreck. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 2 Cor 11:21, 23–25. ### Citation (SBL) Salvian, Gub. 3.19 (CSEL 8:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-19). ## On the Governance of God 3.20 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-20 - Source: CSEL 8:48–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In times of peace God asks only for purity and holiness of life. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - The chapter numeral “V” is removed. ### Citation (SBL) Salvian, Gub. 3.20 (CSEL 8:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-20). ## On the Governance of God 3.21 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-21 - Source: CSEL 8:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: With Christian rulers and no persecution, Christians should at least excel in lesser duties. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Luke 16:10: echo, medium confidence ### Translation notes - Luke 16:10 is echoed. ### Citation (SBL) Salvian, Gub. 3.21 (CSEL 8:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-21). ## On the Governance of God 3.22 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-22 - Source: CSEL 8:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ forbids lawsuits and commands giving up one’s cloak too; who obeys? ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Matt 5:40: quotation, high confidence ### Translation notes - Matt 5:40. “Books written later” are the acts of the martyrs. The chapter numeral “VI” is removed. ### Citation (SBL) Salvian, Gub. 3.22 (CSEL 8:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-22). ## On the Governance of God 3.23 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-23 - Source: CSEL 8:49–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians, far from yielding, try to strip their adversaries. ### Latin text 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 ### English translation (Claude) 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 ### Translation notes - Ironic. The sentence continues in 3.24. ### Citation (SBL) Salvian, Gub. 3.23 (CSEL 8:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-23). ## On the Governance of God 3.24 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-24 - Source: CSEL 8:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians return many blows for one, rather than turning the other cheek. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 5:39: quotation, high confidence ### Translation notes - Matt 5:39. ### Citation (SBL) Salvian, Gub. 3.24 (CSEL 8:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-24). ## On the Governance of God 3.25 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-25 - Source: CSEL 8:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians remember what others owe them under the Golden Rule but ignore what they owe others. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Matt 7:12: quotation, high confidence - Luke 12:47: quotation, high confidence - Luke 12:48: quotation, high confidence ### Translation notes - Matt 7:12; Luke 12:47–48. ### Citation (SBL) Salvian, Gub. 3.25 (CSEL 8:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-25). ## On the Governance of God 3.26 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-26 - Source: CSEL 8:50–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul went beyond Christ’s rule, but Christians keep neither. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 1 Cor 10:24: quotation, high confidence - Phil 2:4: quotation, high confidence ### Translation notes - 1 Cor 10:24; Phil 2:4. ### Citation (SBL) Salvian, Gub. 3.26 (CSEL 8:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-26). ## On the Governance of God 3.27 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-27 - Source: CSEL 8:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A servant may not choose which of his master’s commands to obey. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - “Ab omnibus imperat” is read as imperantur. The chapter numeral “VII” is removed. ### Citation (SBL) Salvian, Gub. 3.27 (CSEL 8:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-27). ## On the Governance of God 3.28 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-28 - Source: CSEL 8:51–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We would not tolerate selective obedience from slaves, yet offer it to God. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Salvian, Gub. 3.28 (CSEL 8:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-28). ## On the Governance of God 3.29 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-29 - Source: CSEL 8:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All God’s commands must be kept, not only those we like. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Salvian, Gub. 3.29 (CSEL 8:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-29). ## On the Governance of God 3.30 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-30 - Source: CSEL 8:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian will show that most Christians do not keep even the least commands. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Jas 2:10: quotation, high confidence ### Translation notes - Jas 2:10. The chapter numeral “VIII” is removed. ### Citation (SBL) Salvian, Gub. 3.30 (CSEL 8:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-30). ## On the Governance of God 3.31 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-31 - Source: CSEL 8:52–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians swear and curse freely despite Christ’s commands. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 5:34: allusion, high confidence - Rom 12:14: allusion, medium confidence ### Translation notes - Matt 5:34; Rom 12:14. ### Citation (SBL) Salvian, Gub. 3.31 (CSEL 8:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-31). ## On the Governance of God 3.32 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-32 - Source: CSEL 8:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reviling alone excludes from the kingdom of God. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 1 Cor 6:10: quotation, high confidence ### Translation notes - 1 Cor 6:10. ### Citation (SBL) Salvian, Gub. 3.32 (CSEL 8:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-32). ## On the Governance of God 3.33 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-33 - Source: CSEL 8:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Envy and slander are boundless among Christians. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Salvian, Gub. 3.33 (CSEL 8:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-33). ## On the Governance of God 3.34 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-34 - Source: CSEL 8:53–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slander harms only the slanderer, who will be rooted out. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Prov 20:13: quotation, medium confidence ### Translation notes - Prov 20:13 in the Greek (LXX) form, “do not love to slander, lest you be removed”; the Vulgate verse differs. ### Citation (SBL) Salvian, Gub. 3.34 (CSEL 8:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-34). ## On the Governance of God 3.35 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-35 - Source: CSEL 8:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clamor and malice, forbidden by Paul, persist among Christians. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Eph 4:31: quotation, high confidence ### Translation notes - Eph 4:31. ### Citation (SBL) Salvian, Gub. 3.35 (CSEL 8:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-35). ## On the Governance of God 3.36 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-36 - Source: CSEL 8:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians complain about everything, even God’s answers to their prayers. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Phil 2:14: allusion, high confidence ### Translation notes - Phil 2:14. ### Citation (SBL) Salvian, Gub. 3.36 (CSEL 8:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-36). ## On the Governance of God 3.37 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-37 - Source: CSEL 8:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ forbids even lustful looking, since desire enters through the eyes. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 5:28: quotation, high confidence ### Translation notes - Matt 5:28. ### Citation (SBL) Salvian, Gub. 3.37 (CSEL 8:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-37). ## On the Governance of God 3.38 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-38 - Source: CSEL 8:54–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christian life should be as pure from unchastity as the eye from dust. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 5:28: allusion, high confidence ### Translation notes - Matt 5:28. ### Citation (SBL) Salvian, Gub. 3.38 (CSEL 8:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-38). ## On the Governance of God 3.39 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-39 - Source: CSEL 8:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s command to cut off a hand or eye means giving up even needed attendants who lead to sin. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 5:29: quotation, high confidence - Matt 5:30: quotation, high confidence ### Translation notes - Matt 5:29–30; 18:8–9. ### Citation (SBL) Salvian, Gub. 3.39 (CSEL 8:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-39). ## On the Governance of God 3.40 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-40 - Source: CSEL 8:55–56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Almost no one keeps even Christ’s least commands. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 5:44: allusion, high confidence - Rom 12:21: allusion, high confidence ### Translation notes - Rom 12:21. The chapter numeral “IX” is removed. ### Citation (SBL) Salvian, Gub. 3.40 (CSEL 8:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-40). ## On the Governance of God 3.41 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-41 - Source: CSEL 8:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We complain that God ignores us while we ignore him. ### Latin text 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: ### English translation (Claude) 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: ### Translation notes - The sentence continues in 3.42. ### Citation (SBL) Salvian, Gub. 3.41 (CSEL 8:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-41). ## On the Governance of God 3.42 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-42 - Source: CSEL 8:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God refuses to hear those who refused to hear him. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Zech 7:13: quotation, high confidence ### Translation notes - Zech 7:13 (cf. Prov 1:24–28; Jer 11:11). ### Citation (SBL) Salvian, Gub. 3.42 (CSEL 8:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-42). ## On the Governance of God 3.43 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-43 - Source: CSEL 8:56–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians not only disobey but do the opposite of God’s commands. ### Latin text 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? ### English translation (Claude) 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? ### Citation (SBL) Salvian, Gub. 3.43 (CSEL 8:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-43). ## On the Governance of God 3.44 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-44 - Source: CSEL 8:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church itself, apart from a few, is a sewer of vices. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 1 Cor 6:9: allusion, medium confidence ### Translation notes - Polemical; Salvian’s own indictment of the church of his day. ### Citation (SBL) Salvian, Gub. 3.44 (CSEL 8:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-44). ## On the Governance of God 3.45 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-45 - Source: CSEL 8:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nearly every Christian is guilty of many sins, the greater along with the lesser. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Salvian, Gub. 3.45 (CSEL 8:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-45). ## On the Governance of God 3.46 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-46 - Source: CSEL 8:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians show less reverence to God’s house than to a magistrate’s. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Salvian, Gub. 3.46 (CSEL 8:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-46). ## On the Governance of God 3.47 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-47 - Source: CSEL 8:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinners enter church to appease God and leave to provoke him. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Salvian, Gub. 3.47 (CSEL 8:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-47). ## On the Governance of God 3.48 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-48 - Source: CSEL 8:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many plot new sins even while praying for pardon for old ones. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 109:7 (108:7 Vulg.): quotation, high confidence ### Translation notes - The digital text has a gap before “go out” (probably “to new ones”). Ps 109:7 (Vulgate 108:7). ### Citation (SBL) Salvian, Gub. 3.48 (CSEL 8:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-48). ## On the Governance of God 3.49 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-49 - Source: CSEL 8:58–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the liturgy, people go straight back to their sins. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Salvian, Gub. 3.49 (CSEL 8:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-49). ## On the Governance of God 3.50 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-50 - Source: CSEL 8:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Vice is not limited to slaves; traders, curials, officials, and soldiers are corrupt too. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - Curials were members of the town councils responsible for collecting taxes. The chapter numeral “X” is removed. ### Citation (SBL) Salvian, Gub. 3.50 (CSEL 8:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-50). ## On the Governance of God 3.51 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-51 - Source: CSEL 8:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sins of the lower classes still offend God; objection: the nobles are innocent. ### Latin text 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. ### English translation (Claude) “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.” ### Citation (SBL) Salvian, Gub. 3.51 (CSEL 8:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-51). ## On the Governance of God 3.52 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-52 - Source: CSEL 8:59–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: James rebukes the rich for oppressing the poor and blaspheming Christ’s name. ### Latin text 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? ### English translation (Claude) 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?” ### Scripture references - Jas 2:5: quotation, high confidence - Jas 2:6: quotation, high confidence - Jas 2:7: quotation, high confidence ### Translation notes - Jas 2:5–7. ### Citation (SBL) Salvian, Gub. 3.52 (CSEL 8:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-52). ## On the Governance of God 3.53 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-53 - Source: CSEL 8:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nobility and wealth now coincide, so James’s words apply to both. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Salvian, Gub. 3.53 (CSEL 8:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-53). ## On the Governance of God 3.54 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-54 - Source: CSEL 8:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich condemn in others the crimes they themselves commit. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Rom 2:1: echo, medium confidence ### Translation notes - Rom 2:1 is echoed. ### Citation (SBL) Salvian, Gub. 3.54 (CSEL 8:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-54). ## On the Governance of God 3.55 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-55 - Source: CSEL 8:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Almost every rich man is guilty of both murder and debauchery. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - Stuprum: illicit sexual intercourse, rendered here “debauchery”. ### Citation (SBL) Salvian, Gub. 3.55 (CSEL 8:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-55). ## On the Governance of God 3.56 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-56 - Source: CSEL 8:60–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ceasing to sin is not the same as never having sinned, and one man’s reform does not help the many. ### Latin text 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? ### English translation (Claude) 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? ### Translation notes - The chapter numeral “XI” is removed. ### Citation (SBL) Salvian, Gub. 3.56 (CSEL 8:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-56). ## On the Governance of God 3.57 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-57 - Source: CSEL 8:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One man’s conversion cannot save others. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Salvian, Gub. 3.57 (CSEL 8:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-57). ## On the Governance of God 3.58 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-58 - Source: CSEL 8:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Noah, Daniel, and Job could save only themselves. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ezek 14:14: quotation, high confidence - Ezek 14:16: quotation, high confidence ### Translation notes - Ezek 14:14–16. ### Citation (SBL) Salvian, Gub. 3.58 (CSEL 8:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-58). ## On the Governance of God 3.59 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-59 - Source: CSEL 8:61–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Children who depart from their parents’ virtue lose the benefit of kinship; so Christians lose the benefit of their name. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - The editor’s square brackets around “et” mark it for deletion; left out. ### Citation (SBL) Salvian, Gub. 3.59 (CSEL 8:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-59). ## On the Governance of God 3.60 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-3-60 - Source: CSEL 8:62–63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Christian name without Christian life only increases guilt. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - “Ecoclesiarum” in the digital text is a corruption (probably “ignobilitatem” or similar); translated by sense as “baseness”. ### Citation (SBL) Salvian, Gub. 3.60 (CSEL 8:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/3-60). ## On the Governance of God 4.1 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-4-1 - Source: CSEL 8:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 4: a Christian who does not do a Christian’s work is not a Christian; a name without deeds is nothing. ### Latin text 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? ### English translation (Claude) 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?” ### Translation notes - 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. ### Citation (SBL) Salvian, Gub. 4.1 (CSEL 8:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-1). ## On the Governance of God 4.2 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/3-13/#p-4-2 - Source: CSEL 8:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Christian name worn unworthily is like a gold ring in a pig’s snout. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Prov 11:22: quotation, high confidence ### Translation notes - Prov 11:22. ### Citation (SBL) Salvian, Gub. 4.2 (CSEL 8:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-2). ## On the Governance of God 4.3 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-3 - Source: CSEL 8:63–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel lost the names “people of God” and “Israel” when it lost the reality. ### Latin text denique qui uult plenius scire uocabula nihil esse sine rebus, respiciat quomodo innumerabiles populi cessantibus meritis etiam nomina perdiderunt. duodecim Hebraeorum tribus, cum electae quondam a deo essent, duo nomina sacrosancta acceperunt: et populus enim dei et Israhel appellatae sunt. sic quippe legimus: audi populus meus, et loquar; Israhel, et testificabor tibi. ergo Iudaei aliquando utrumque, nunc neutrum. nam nec dei populus dici potest qui cultum dei olim reliquit, nec uidens deum qui dei filium denegauit, sicut scriptum est: Israhel uero me non cognouit, et populus me non intellexit. ### English translation (Claude) In short, whoever wishes to know more fully that names are nothing without realities, let him look at how innumerable peoples, when their merits ceased, lost even their names. The twelve tribes of the Hebrews, when they had once been chosen by God, received two most holy names: they were called both the people of God and Israel. For so we read: “Hear, my people, and I will speak; Israel, and I will testify to you.” So the Jews were once both, now neither. For neither can he be called the people of God who once abandoned the worship of God, nor “seeing God” who denied the Son of God, as it is written: “But Israel has not known me, and the people has not understood me.” ### Scripture references - Ps 50:7 (49:7 Vulg.): quotation, high confidence - Isa 1:3: quotation, high confidence ### Translation notes - Ps 50:7 (Vulgate 49:7); Isa 1:3. Salvian’s polemic against the Jews is translated as written. ### Citation (SBL) Salvian, Gub. 4.3 (CSEL 8:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-3). ## On the Governance of God 4.4 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-4 - Source: CSEL 8:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God renamed Israel “not beloved” and “not my people” because they forsook him. ### Latin text propter quod etiam alibi deus noster de Iudaeorum plebe loquitur ad prophetam dicens: uoca nomen eius, non dilecta. et iterum ad Iudaeos ipsos: uos non estis populus meus, et ego non sum deus uester. cur autem hoc de eis diceret et ipse alibi euidenter ostendit; sic quippe ait: dereliquerunt uenam aquarum uiuentium dominum. et iterum: uerbum, inquit, domini proiecerunt et sapientia nulla est in illis. ### English translation (Claude) For this reason too our God speaks elsewhere of the Jewish people to the prophet, saying: “Call her name Not-beloved.” And again to the Jews themselves: “You are not my people, and I am not your God.” And why he said this of them he himself shows plainly elsewhere; for so he says: “They have forsaken the Lord, the fountain of living waters.” And again: “They have cast away the word of the Lord, and there is no wisdom in them.” ### Scripture references - Hos 1:6: quotation, high confidence - Hos 1:9: quotation, high confidence - Jer 17:13: quotation, high confidence - Jer 8:9: quotation, high confidence ### Translation notes - Hos 1:6, 9; Jer 17:13 (2:13); Jer 8:9. ### Citation (SBL) Salvian, Gub. 4.4 (CSEL 8:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-4). ## On the Governance of God 4.5 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-5 - Source: CSEL 8:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same charge applies to Christians who disobey Christ. ### Latin text quod quidem timeo ne non magis tunc de eis dici potuerit quam de nobis nunc dici possit, quia nec uerbis dominicis obtemperamus, et qui uerbis domini non obsequimur, sapientiam profecto in nobis penitus non habemus. nisi fortasse credimus sapienter nos deum spernere et hoc ipsum, quod Christi mandata contemnimus, summam prudentiam iudicamus. ### English translation (Claude) I fear indeed that this could not have been said of them then more than it can be said of us now, because we do not obey the Lord’s words, and we who do not follow the Lord’s words surely have no wisdom in us at all. Unless perhaps we believe that we despise God wisely, and judge this very thing, that we despise Christ’s commands, the height of prudence. ### Citation (SBL) Salvian, Gub. 4.5 (CSEL 8:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-5). ## On the Governance of God 4.6 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-6 - Source: CSEL 8:64–65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not even faith, much less the name, profits without good works. ### Latin text est quidem causa, cur hoc ita existimare credamur; nam tanto consensu omnes peccata sequimur, quasi summi consilii conspiratione peccemus. quae cum ita sint, quae ratio est, ut ipsi nos falsa opinione fallamus, existimantes scilicet, quia Christiani esse dicamur, quod opitulari nobis inter mala quae agimus nomen bonum possit, cum spiritus sanctus nec fidem quidem dicat hominibus Christianis sine operibus bonis posse prodesse. et utique multo plus est fidem habere quam nomen, quia nomen uocabulum est hominis, fides autem fructus est mentis. et tamen hunc ipsum fidei fructum infructuosum apostolus sine operibus bonis esse testatur dicens: fides sine operibus mortua est. et iterum: sicut enim corpus sine spiritu, sic fides sine operibus bonis mortua est. addit quoque asperiora quaedam ad confundendos eos, qui sibi praesumptione Christianae fidei blandiuntur. ### English translation (Claude) There is indeed a reason why we may be believed to think so; for we all follow sins with such agreement as if we sinned by a conspiracy of the highest counsel. Since this is so, what reason is there for us to deceive ourselves with a false opinion, thinking, because we are called Christians, that a good name can help us amid the evils we do, when the Holy Spirit says that not even faith can profit Christian men without good works? And certainly it is much more to have faith than a name, because a name is a man’s designation, but faith is the fruit of the mind. And yet the apostle testifies that this very fruit of faith is fruitless without good works, saying: “Faith without works is dead.” And again: “For as the body without the spirit, so faith without good works is dead.” He adds also some harsher words to confound those who flatter themselves with the presumption of Christian faith. ### Scripture references - Jas 2:17: quotation, high confidence - Jas 2:26: quotation, high confidence ### Translation notes - Jas 2:17, 26. ### Citation (SBL) Salvian, Gub. 4.6 (CSEL 8:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-6). ## On the Governance of God 4.7 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-7 - Source: CSEL 8:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith is proved only by works; even the demons believe. ### Latin text Sed dicit aliquis: tu fidem habes et ego opera habeo: ostende mihi sine operibus fidem tuam et ego ostendam tibi ex operibus fidem meam. quo utique hoc indicat, actus bonos Christianae fidei quasi testes esse, quia Christianus nisi opera bona fecerit, fidem suam penitus adprobare non possit, ac per hoc quod probare non ualeat quia sit, sic omnino habendum esse quasi non sit. nam quam pro nullo hoc habendum existimaret, in subditis statim ipse demonstrat, dicens ad Christianum: tu credis quia unus est deus. bene facis: et daemones credunt et contremescunt. ### English translation (Claude) “But someone says: You have faith and I have works: show me your faith without works, and I will show you my faith from works.” By this he certainly indicates that good deeds are, as it were, witnesses of Christian faith, because a Christian cannot prove his faith at all unless he has done good works; and so what he cannot prove exists must be held entirely as if it did not exist. And how he thought it should be held as nothing he himself shows at once in what follows, saying to the Christian: “You believe that God is one. You do well: the demons also believe, and tremble.” ### Scripture references - Jas 2:18: quotation, high confidence - Jas 2:19: quotation, high confidence ### Translation notes - Jas 2:18–19. The chapter numeral “II” is removed. ### Citation (SBL) Salvian, Gub. 4.7 (CSEL 8:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-7). ## On the Governance of God 4.8 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-8 - Source: CSEL 8:65–66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith without works is like the demons’ belief. ### Latin text consideremus, quid uoluerit hoc loco apostolus dicere, nec irascamur diuinis testimoniis sed adquiescamus, nec contradicamus sed proficiamus. tu credis, inquit ad Christianum sermo diuinus, quod deus unus est. bene facis: et daemones credunt et contremescunt. numquid errauit apostolus, ut hominis Christiani fidem daemoni compararet? non utique: sed ostendere illud uolens, quod supra dictum est, quia sine operibus bonis nihil sibi per fidei supercilium usurpare deberent, idcirco ait et a daemonibus deum credi; scilicet ut, sicut daemones, cum deum credant, tamen in peruersitate perdurant, ita et quosdam homines quasi credulitatem daemonicam habere, qui cum se deum credere adserant, tamen ### English translation (Claude) Let us consider what the apostle meant to say here, and let us not be angry at the divine testimonies but assent to them, not contradict them but profit from them. “You believe,” the divine word says to the Christian, “that God is one. You do well: the demons also believe, and tremble.” Did the apostle err in comparing a Christian man’s faith with a demon’s? Certainly not; but wishing to show what was said above, that without good works they ought to claim nothing for themselves through the haughtiness of faith, he said that God is believed even by demons; so that, as the demons, though they believe God, still persist in perversity, so certain men too have, as it were, a demonic belief, who, though they assert that they believe God, still ### Scripture references - Jas 2:19: quotation, high confidence ### Translation notes - Jas 2:19. The sentence continues in 4.9. ### Citation (SBL) Salvian, Gub. 4.8 (CSEL 8:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-8). ## On the Governance of God 4.9 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-9 - Source: CSEL 8:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons both believe and fear; so it is no wonder if faithless Christians are punished. ### Latin text a malo opere non cessant. subiungit autem ad pudorem et condemnationem hominum peccatorum, non credere solum daemones dei nomen sed etiam timere et contremescere. hoc est dicere: quid tibi blandiris, o homo, quisquis es, credulitate, quae sine timore atque obsequio dei nulla est? aliquid plus daemones habent. tu enim unam rem habes tantummodo, illi duas: tu credulitatem habes, non habes timorem, illi et credulitatem habent pariter et timorem. quid miraris ergo, si caedimur? quid miraris, si castigamur si in ius hostium tradimur si infirmiores omnibus sumus? ### English translation (Claude) do not cease from evil work. And he adds, to the shame and condemnation of sinful men, that the demons not only believe the name of God but also fear and tremble. That is to say: “Why do you flatter yourself, O man, whoever you are, with a belief that is nothing without the fear and obedience of God? The demons have something more. For you have only one thing, they two: you have belief, you do not have fear; they have both belief and fear alike.” Why then do you wonder if we are beaten? Why do you wonder if we are chastised, if we are handed over into the power of enemies, if we are weaker than all? ### Scripture references - Jas 2:19: allusion, high confidence ### Translation notes - Jas 2:19. ### Citation (SBL) Salvian, Gub. 4.9 (CSEL 8:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-9). ## On the Governance of God 4.10 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-10 - Source: CSEL 8:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our sufferings show that we are bad servants and God a merciful master who corrects rather than destroys. ### Latin text siue miseriae nostrae siue infirmitates siue euersiones siue captiuitates et poenae improbae seruitutis testimonia sunt mali serui et boni domini. quomodo mali serui? quia patior scilicet uel ex parte quod mereor. quomodo boni domini? quia ostendit quae mereamur, etsi non inrogat quae mereamur; clementissima enim ac benignissima castigatione mauult nos corrigere quam perire. nos siquidem, quantum ad crimina nostra pertinet, letalibus suppliciis digni sumus; sed ille plus misericordiae tribuens quam seueritati uult nos clementis censurae temperamento emendare quam plaga iustae coercitionis occidere. ### English translation (Claude) Whether our miseries, or weaknesses, or overthrows, or captivities, and the punishments of wicked slavery, they are testimonies of a bad servant and a good master. How of a bad servant? Because I suffer, at least in part, what I deserve. How of a good master? Because he shows what we deserve, even if he does not inflict what we deserve; for by a most merciful and kind chastisement he would rather correct us than have us perish. For as far as our crimes go, we are worthy of deadly punishments; but he, giving more to mercy than to severity, wishes to amend us by the tempering of a merciful judgment rather than kill us by the blow of just coercion. ### Citation (SBL) Salvian, Gub. 4.10 (CSEL 8:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-10). ## On the Governance of God 4.11 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-11 - Source: CSEL 8:66–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We punish our slaves for sins yet resent God’s punishment of ours. ### Latin text ingratum nobis esse quod caedimur satis certus sum. sed quid miramur, si peccantes nos deus uerberat, cum ipsi peccantes seruulos uerberemus? iniusti iudices sumus: homunculos nos flagellari a deo nolumus, cum ipsi condicionis nostrae homines flagellemus. sed nec miror quod tam iniqui in hac re sumus: natura in nobis et nequitia seruilis est. uolumus delinquere et nolumus uerberari: ipsi in nobis mores sunt qui in seruulis nostris; omnes uolumus impune peccare. denique, si mentior, cunctos consulo. nego ullum esse, quamlibet magni criminis reum, qui se adquiescat debere torqueri. ### English translation (Claude) I am quite sure that being beaten is unwelcome to us. But why do we wonder if God beats us when we sin, when we ourselves beat our little slaves when they sin? We are unjust judges: we little men do not want to be scourged by God, when we ourselves scourge men of our own condition. But I do not wonder that we are so unjust in this: we have the nature and wickedness of slaves. We want to do wrong and do not want to be beaten: we have in ourselves the same ways as our slaves; we all want to sin with impunity. In short, if I lie, I consult all. I deny that there is anyone, guilty of however great a crime, who agrees that he ought to be tormented. ### Citation (SBL) Salvian, Gub. 4.11 (CSEL 8:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-11). ## On the Governance of God 4.12 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-12 - Source: CSEL 8:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We condemn in others what we excuse in ourselves. ### Latin text hinc ergo agnosci potest, quam inique ac prauissime aliis seuerissimi sumus nobis indulgentissimi, aliis asperi nobis remissi. in eodem crimine punimus alios nos absoluimus: intolerabilis prorsus contumaciae et praesumptionis. nec agnoscere in nobis uolumus rectum audemus de aliis usurpare iudicium. quid esse iniustius nobis aut quid peruersius potest? id ipsum scelus in nobis probabile esse ducimus, quod in aliis seuerissime uindicamus. et ideo non sine causa ad nos apostolus clamat: propter quod inexcusabilis es o homo omnis qui iudicas: in quo enim alium iudicas, te ipsum condemnas; eadem enim agis quae iudicas. ### English translation (Claude) From this it can be recognized how unjustly and most perversely we are most severe to others and most indulgent to ourselves, harsh to others and lax with ourselves. For the same crime we punish others and acquit ourselves: a quite intolerable obstinacy and presumption. We do not want to recognize right judgment in ourselves, yet we dare to usurp it over others. What can be more unjust or more perverse than us? We count that very crime acceptable in ourselves which we most severely punish in others. And so not without cause the apostle cries out to us: “Therefore you are inexcusable, O man, everyone who judges: for in judging another you condemn yourself; for you do the same things you judge.” ### Scripture references - Rom 2:1: quotation, high confidence ### Translation notes - Rom 2:1. ### Citation (SBL) Salvian, Gub. 4.12 (CSEL 8:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-12). ## On the Governance of God 4.13 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-13 - Source: CSEL 8:67–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Masters’ vices are more and greater than slaves’, with very few exceptions. ### Latin text Sed non eadem, inquit aliquis ex diuitibus, non eadem nos agimus, quae serui agant: ex seruis enim fures ac fugitiui sunt, ex seruis gulae ac uentri iugiter seruientes. uerum est esse haec uitia seruorum: sed plura tamen sunt ac maiora dominorum quamuis non omnium. excipiendi enim quidam sunt sed paucissimi: quos ideo non nomino, ne non tam eos nominando laudare quam alios non nominando uidear publicare. ### English translation (Claude) “But not the same things,” says one of the rich, “we do not do the same things slaves do: for it is among slaves that there are thieves and runaways, among slaves those continually serving gullet and belly.” It is true that these are the vices of slaves; but those of masters are more and greater, though not of all. For some must be excepted, but very few; and I do not name them lest I seem not so much to praise them by naming them as to expose others by not naming them. ### Translation notes - The chapter numeral “III” is removed. ### Citation (SBL) Salvian, Gub. 4.13 (CSEL 8:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-13). ## On the Governance of God 4.14 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-14 - Source: CSEL 8:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves who steal are often driven by hunger, and Scripture half excuses them. ### Latin text ac primum serui, si fures sunt, ad furandum forsitan egestate coguntur: quia, etiamsi stipendia usitata praestentur, consuetudini haec magis quam sufficientiae satisfaciunt et ita implent canonem, quam non explent satietatem. ac per hoc culpam ipsam inopia minus culpabilem facit, quia excusabilis furti reus est, qui ad furtum cogi uidetur inuitus. nam et scriptura ecclesiastica quasi subexcusare quodammodo miserorum omnium noxas uidetur dicens: non grandis est culpae, cum quis furatus fuerit; furatur enim, ut esurientem impleat animam. furatur, ut expleat animam suam: ac per hoc non satis a nobis accusandi sunt qui diuino sermone excusantur. ### English translation (Claude) And first, if slaves are thieves, they are perhaps forced to steal by want; for even if the usual allowances are given, these satisfy custom rather than sufficiency, and so fill the ration rather than satisfy hunger. And so want itself makes the fault less culpable, because he is guilty of an excusable theft who seems forced to theft against his will. For even ecclesiastical Scripture seems in a way half to excuse the offenses of all the wretched, saying: “It is not a great fault when someone has stolen; for he steals to fill his hungry soul.” He steals to satisfy his soul; and so those who are excused by the divine word are not to be much accused by us. ### Scripture references - Prov 6:30: quotation, high confidence ### Translation notes - Prov 6:30 (in the Old Latin form). ### Citation (SBL) Salvian, Gub. 4.14 (CSEL 8:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-14). ## On the Governance of God 4.15 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-15 - Source: CSEL 8:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves run away because of the cruelty of overseers and fellow slaves. ### Latin text quod autem de furtis seruorum dicimus, hoc etiam de fuga: immo hoc rectius de fuga, quia ad fugam seruos non miseriae tantum, sed etiam supplicia compellunt. pauent quippe actores pauent silentiarios pauent procuratores, prope ut inter istos omnes nullorum minus serui sint quam dominorum suorum: ab omnibus caeduntur ab omnibus conteruntur. quid amplius dici potest? multi seruorum ad dominos suos confugiunt, dum conseruos timent. unde illorum fugam non tam ad eos debemus referre qui fugiunt, quam ad eos qui fugere compellunt. uim patiuntur infelicissimi: famulari optant et fugere coguntur. discedere a seruitio dominorum suorum omnino nolunt et conseruorum suorum crudelitate non permittuntur ut seruiant. ### English translation (Claude) What we say of the thefts of slaves, we say also of their running away; indeed it is more rightly said of running away, because not only miseries but also punishments drive slaves to flight. For they dread the overseers, they dread the silentiaries, they dread the stewards, so that among all these they belong to none less than to their own masters: they are beaten by all, crushed by all. What more can be said? Many slaves take refuge with their masters because they fear their fellow slaves. So we ought to attribute their flight not so much to those who flee as to those who compel them to flee. The most unhappy suffer violence: they wish to serve and are forced to flee. They do not at all wish to leave their masters’ service, and they are not allowed to serve by the cruelty of their fellow slaves. ### Translation notes - Actores, silentiarii, procuratores: slave overseers and household officers of great estates. ### Citation (SBL) Salvian, Gub. 4.15 (CSEL 8:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-15). ## On the Governance of God 4.16 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-16 - Source: CSEL 8:68–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves’ lying and gluttony are driven by fear and want. ### Latin text mendaces quoque esse dicuntur. ad mendacium nihilominus atrocitate praesentis supplicii coartantur, siquidem, dum tormentis se uolunt eximere, mentiuntur. quid autem mirum est; si positus in metu seruus mentiri uult quam flagellari? accusantur etiam gulae et uentris auidi. nec hoc nouum est: magis desiderat saturitatem qui famem saepe tolerarit. sed esto, non perferat famem panis, famem, certe; perfert deliciarum, et ideo ignoscendum est, si auidius expetit quod ei iugiter deest. ### English translation (Claude) They are also said to be liars. They are nonetheless forced into lying by the cruelty of present punishment, since they lie when they wish to escape torture. And what wonder is it if a slave placed in fear would rather lie than be flogged? They are accused also of greed of gullet and belly. Nor is this new: he who has often borne hunger longs the more for fullness. But suppose he does not bear hunger for bread; he certainly bears hunger for delicacies; and so he must be pardoned if he seeks more greedily what he continually lacks. ### Citation (SBL) Salvian, Gub. 4.16 (CSEL 8:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-16). ## On the Governance of God 4.17 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-17 - Source: CSEL 8:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian turns to the rich and noble, few of whom are free from crime. ### Latin text tu uero nobilis tu uero diues, qui omnibus bonis affiuis, qui hoc ipso deum sanctis operibus honorare plus debes, quod beneficiis illius sine cessatione perfrueris, uideamus si actus non dico sanctos sed uel innoxios habes. et quis, ut superius dixi, diuitum praeter paucos non. cunctis criminibus infectus est? et quod paucos excipio, utinam plures atque omnes excipi liceret: salus erat omnium innocentia plurimorum. neque ego nunc de ullo dico, nisi de eo tantum, - qui in se id quod dico esse cognoscit. si enim extra conscientiam suam sunt quaecumque dico, nequaquam ad iniuriam eius spectant cuncta quae dico: si autem in se esse nouit quae loquor, non a mea sibi hoc lingua dici existimet met sed a conscientia sua. ### English translation (Claude) But you, the noble, you, the rich, who abound in all goods, who ought to honor God with holy works the more for the very fact that you enjoy his benefits without ceasing, let us see whether you have deeds, I do not say holy, but even harmless. And who, as I said above, among the rich, apart from a few, is not stained with all crimes? And as to my excepting a few, would that it were allowed to except more, and all: the innocence of the many would be the salvation of all. Nor do I now speak of anyone except him who recognizes in himself what I say. For if whatever I say is outside his conscience, nothing I say touches him to his injury; but if he knows that what I speak is in him, let him think it is said to him not by my tongue but by his conscience. ### Citation (SBL) Salvian, Gub. 4.17 (CSEL 8:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-17). ## On the Governance of God 4.18 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-18 - Source: CSEL 8:69–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich are runaways from God and gluttons far more than slaves. ### Latin text ac primum, ut de uitiis seruilibus dicam: si fugitiuus est seruus, fugitiuus es etiam tu, diues ac nobilis; omnes enim dominum suum fugiunt, qui legem domini derelinquunt. quid ergo, diues, culpas in seruo? hoc facis quod et ille. ille fugitiuus est sui domini et tu tui: sed hoc culpabilior tu quam ille, quia ille fugit forsitan malum dominum et tu bonum. incontinentiam quoque uentris in seruo arguis. in illo rara est per indigentiam in te cotidiana per copiam. ### English translation (Claude) And first, to speak of the vices of slaves: if a slave is a runaway, you too are a runaway, rich and noble man; for all flee their Lord who abandon the Lord’s law. Why then, rich man, do you blame in a slave what you do as he does? He is a runaway from his master and you from yours; but you are more culpable than he in this, that he perhaps flees a bad master and you a good one. You charge the slave with lack of control of the belly too: in him it is rare through want, in you daily through abundance. ### Citation (SBL) Salvian, Gub. 4.18 (CSEL 8:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-18). ## On the Governance of God 4.19 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-19 - Source: CSEL 8:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s rebuke of hypocritical judges fits the rich, who commit worse sins. ### Latin text uides ergo apostolicam sententiam te potissimum uerberare, immo te solum, quia in quo alium iudicas temetipsum condemnas; eadem enim agis quae iudicas; immo non eadem sed maiora multo ac nequiora. in. illo quippe etiam infrequentem uentris intemperantiam punis, et tu adsidua cruditate distenderis. furtum quoque, ut putas, seruile uitium est; et tu furtum, diues, facis, quando a deo uetita praesumis. omnes siquidem furta faciunt, qui inlicita committunt. ### English translation (Claude) You see, then, that the apostle’s sentence strikes you above all, or rather you alone: “for in judging another you condemn yourself; for you do the same things you judge”; or rather not the same, but much greater and worse. For in him you punish even infrequent intemperance of the belly, and you are distended with constant indigestion. Theft too, as you think, is a slave’s vice; and you, rich man, commit theft when you presume on what God forbids. For all commit theft who do what is unlawful. ### Scripture references - Rom 2:1: quotation, high confidence ### Translation notes - Rom 2:1. ### Citation (SBL) Salvian, Gub. 4.19 (CSEL 8:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-19). ## On the Governance of God 4.20 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-20 - Source: CSEL 8:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich openly rob the poor, who are their prey. ### Latin text Sed quid ego tam minute et quasi allegorice de hoc loquor, cum facinoribus apertissimis non furta tantum diuitum sed latrocinia comprobentur? quotus quisque enim iuxta diuitem non pauper pauper actu actu statu tutus est? siquidem peruasionibus praepotentum aut sua homines inbecilli aut etiam se ipsos cum suis pariter amittunt, ut non immerite de utrisque personis sacer sermo testatus est dicens: uenatio leonis onager in heremo: sic pascua sunt diuitum pauperes. quamuis tyrannidem hanc non pauperes tantum sed paene uniuersitas patiatur generis humani. ### English translation (Claude) But why do I speak of this so minutely and as it were allegorically, when not only thefts of the rich but robberies are proved by the most open crimes? For how few poor men next to a rich man are safe in their property and status? For by the seizures of the powerful the weak lose either their own goods or even themselves along with their goods, so that the sacred word has not unfittingly testified of both kinds of person, saying: “The wild ass in the desert is the lion’s prey: so the poor are the pastures of the rich.” Though not only the poor suffer this tyranny, but almost the whole of the human race. ### Extrabiblical texts - Sir 13:19 (Sirach): quotation, high confidence ### Translation notes - Sir 13:19 (Vulgate 13:23). The phrase “pauper actu actu statu” is garbled in the digital text; translated by sense. The chapter numeral “IIII” is removed. ### Citation (SBL) Salvian, Gub. 4.20 (CSEL 8:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-20). ## On the Governance of God 4.21 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-21 - Source: CSEL 8:70–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Office is bought by a few and paid for by ruining the provinces of Spain, Africa, and Gaul. ### Latin text quid est enim aliud dignitas sublimium quam proscriptio ciuitatum? aut? quid aliud quorundam, quos taceo, praefectura quam praeda? nulla siquidem maior paupercularum est depopulatio quam potestas; ad hoc enim honor a paucis emitur, ut cunctorum uastatione soluatur: quo quid esse indignius quid iniquius potest? reddunt miseri dignitatum pretia, quas non emunt: commercium nesciunt et solutionem sciunt: ut pauci inlustrentur, mundus euertitur: unius honor orbis excidium est. denique sciunt hoc Hispaniae, quibus solum nomen relictum est, sciunt Africae, quae fuerunt, sciunt Galliae deuastatae, sed non ab omnibus, et ideo in paucissimis adhuc angulis uel tenuem spiritum agentes, quia eas interdum paucorum integritas aluit, quas multorum rapina uacuauit. ### English translation (Claude) For what is the dignity of the exalted but the proscription of cities? Or what is the prefecture of certain men, whom I do not name, but plunder? For there is no greater devastation of the poor than power; for office is bought by a few so that it may be paid for by the ravaging of all. What can be more unworthy, more unjust than this? The wretched pay the prices of dignities which they do not buy: they do not know the bargain and they know the payment. That a few may be made illustrious, the world is overturned; one man’s honor is the ruin of the world. In short, the Spains know this, to which only the name has been left; the Africas know it, which once were; the Gauls know it, devastated, though not by all, and so still drawing a faint breath in a very few corners, because the integrity of a few has at times nourished those whom the plunder of many had emptied. ### Translation notes - The provinces of Spain, Africa, and Gaul, ravaged in the fifth century. ### Citation (SBL) Salvian, Gub. 4.21 (CSEL 8:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-21). ## On the Governance of God 4.22 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-22 - Source: CSEL 8:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nobles commit worse crimes than slaves; freed slaves made nobles have done the same. ### Latin text Sed euagati longius sumus dolore compulsi. ergo ut ad superior redeamus: quid est igitur, in quo non seruilibus uitiis etiam nobiles polluantur, nisi forte ideo, quia illa, quae in seruis peccata puniunt, ipsi quasi licita committunt? denique ad has peruasiones, quas supra dicti nobiles agunt, seruus nec adspirare permittitur. quamuis mentiar; quidam enim ex seruis nobiles facti ant paria aut maiora fecerunt. sed hoc tamen imputari seruis nequaquam potest, quod quibusdam seruilis condieio tam feliciter cessit. homicidia. ### English translation (Claude) But we have wandered further, driven by grief. To return, then, to what we were saying: in what are even the nobles not polluted with the vices of slaves, unless perhaps in this, that what they punish as sins in slaves they themselves commit as if lawful? Indeed, a slave is not even allowed to aspire to these seizures that the nobles mentioned above carry out. Though I am wrong; for certain slaves made nobles have done equal or greater things. But this can in no way be laid to the charge of slaves, that the servile condition turned out so happily for some. Murders ### Translation notes - The chapter numeral “V” is removed. The sentence continues in 4.23. ### Citation (SBL) Salvian, Gub. 4.22 (CSEL 8:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-22). ## On the Governance of God 4.23 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-23 - Source: CSEL 8:71–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves rarely kill; the rich kill their slaves and call it their right. ### Latin text quoque in seruis rara sunt terrore ac metu mortis, in diuitibus adsidua spe ac fiducia impunitatis. nisi forte iniqui simus hoc quod diuites faciunt ad peccata referendo, quia illi cum occidunt seruulos suos, ius putant esse non crimen. ### English translation (Claude) too are rare among slaves through terror and fear of death, constant among the rich through hope and confidence of impunity. Unless perhaps we are unjust in counting as sins what the rich do, since when they kill their slaves they think it a right, not a crime. ### Citation (SBL) Salvian, Gub. 4.23 (CSEL 8:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-23). ## On the Governance of God 4.24 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-24 - Source: CSEL 8:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich violate marriage and treat their households as brothels. ### Latin text nec solam hoc, sed eodem priuilegio etiam in exercendo impudicitiae caeno abutuntur. quotus enim quisque est diuitum conubii sacramenta conseruans, quem non libidinis furor rapiat in praeceps, cui non domus ac familia sua scortum sit, et qui non, in quamcumque personam cupiditatis improbae calor traxerit, mentis sequatur insaniam? secundum illud scilicet, quod de talibus dicit sermo diuinus: equi insanientes in feminas facti sunt. quid enim aliud quam de se dictum hoc probat, qui totum peruadere uult concubitu quicquid concupierit ### English translation (Claude) And not only this, but they abuse the same privilege in practicing the filth of unchastity. For how few of the rich keep the sacraments of marriage, whom the frenzy of lust does not hurl headlong, to whom his house and household are not a brothel, and who does not follow the madness of his mind toward whatever person the heat of wicked desire has drawn him? According, indeed, to what the divine word says of such men: “They have become horses mad after females.” For what else proves this said of himself than one who wishes to possess by intercourse whatever he has coveted ### Scripture references - Jer 5:8: quotation, high confidence ### Translation notes - Jer 5:8. The sentence continues in 4.25. ### Citation (SBL) Salvian, Gub. 4.24 (CSEL 8:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-24). ## On the Governance of God 4.25 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-25 - Source: CSEL 8:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keeping a few concubines seems almost chaste compared with the rich men’s other crimes. ### Latin text aspectu? nam de concubinis quippiam dici forsitan etiam iniustum esse uideatur, quia hoc in comparatione supradictorum flagitiorum quasi genus est castitatis, uxoribus paucis esse contentum et intra certum coniugum numerum frenum libidinum continere. coniugum dixi, quia ad tantam res impu- ### English translation (Claude) with his eyes? For to say anything of concubines may perhaps even seem unjust, because in comparison with the shameful deeds mentioned above it is almost a kind of chastity to be content with a few wives and to hold the rein of lust within a fixed number of spouses. I said “spouses” because the matter has come to such shamelessness ### Translation notes - Ironic. The sentence continues in 4.26. ### Citation (SBL) Salvian, Gub. 4.25 (CSEL 8:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-25). ## On the Governance of God 4.26 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-26 - Source: CSEL 8:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Married nobles take slave women as additional wives, dishonoring marriage. ### Latin text dentiam uenit, ut ancillas suas multi uxores putent. atque utinam sicut putantur esse quasi coniuges, ita solae haberentur uxores. illud magis taetrum ac detestabile, quod quidam matrimonia honorata sortiti alias sibi rursum seruilis status coniuges sumunt, deformantes sancti conubii honorem per degeneris contubernii uilitatem, non erubescentes maritos se fieri ancillarum suarum, praecipitantes fastigia nobilium matrimoniorum in cubilia obscena seruarum, digni prorsus etiam illarum statu, quarum se putant dignos esse consortio. ### English translation (Claude) that many think their slave women their wives. And would that, as they are thought to be wives of a sort, so they alone were held as wives! What is fouler and more detestable is that some, having obtained honorable marriages, take for themselves other wives again of slave status, disfiguring the honor of holy marriage by the baseness of an ignoble cohabitation, not blushing to become husbands of their own slave women, hurling the dignity of noble marriages down into the obscene beds of slave girls, worthy indeed of the status of those whose company they think themselves worthy of. ### Translation notes - Contubernium: the union of slaves, not a legal marriage. ### Citation (SBL) Salvian, Gub. 4.26 (CSEL 8:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-26). ## On the Governance of God 4.27 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-27 - Source: CSEL 8:72–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nobles who are innocent should be angry not at Salvian but at the guilty who disgrace their class. ### Latin text Non dubito ex his plurimos, qui aut sunt nobiles aut uideri nobiles uolunt, superbe et aspernanter accipere, quod, dum consideramus haec talia quae locuti sumus, minus flagitiosos diximus seruos quosdam esse quam dominos. sed cum ego hoc non de omnibus, sed de his qui tales sunt praedicauerim, nullus irasci omnino debet, qui nequaquam se talem esse cognoscit, ne hoc ipso, quod irascitur, de coetu ipsorum esse uideatur. quin potius quicumque ex nobilibus haec mala horrent irasci talibus debent, quod facinoribus sordidissimis nobilitatis nomen infament: quia licet hi, qui tales sunt, omnem grauent populum Christianum, specialiter tamen illos sordibus suis polluunt, quorum pars esse dicuntur. ### English translation (Claude) I do not doubt that very many of those who are noble or wish to seem noble take it proudly and scornfully that, considering such things as we have spoken of, we have said some slaves are less shameful than their masters. But since I have declared this not of all but of those who are such, no one at all ought to be angry who knows that he is in no way such, lest by the very fact that he is angry he seem to be of their company. Rather, whoever among the nobles shudders at these evils ought to be angry with such men for defaming the name of nobility with the filthiest crimes; because, though those who are such burden the whole Christian people, they pollute especially with their filth those of whom they are said to be part. ### Translation notes - The chapter numeral “VI” is removed. ### Citation (SBL) Salvian, Gub. 4.27 (CSEL 8:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-27). ## On the Governance of God 4.28 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-28 - Source: CSEL 8:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves do not keep harems of concubines as the rich do. ### Latin text diximus itaque nobiles quosdam esse seruis deteriores [diximus utique] et improbabiliter diximus, nisi quod diximus comprobamus. ecce enim ab hoc scelere uel maximo prope omnis seruorum numerus immunis est. numquid aliquis ex seruis turbas concubinarum habet, numquid multarum uxorum labe polluitur et canum uel suum more tantas putat coniuges suas esse, quantas potuerit libidini subiugare? ### English translation (Claude) So we have said that some nobles are worse than slaves, and we would have said it unprovably unless we prove what we said. For behold, almost the whole number of slaves is free from this crime, perhaps the greatest. Does any slave have crowds of concubines, is any polluted by the stain of many wives, and does he, like dogs or swine, think he has as many wives as he can subject to his lust? ### Translation notes - The editor’s square brackets around “we have certainly said” (diximus utique) mark it for deletion; left out. ### Citation (SBL) Salvian, Gub. 4.28 (CSEL 8:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-28). ## On the Governance of God 4.29 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-29 - Source: CSEL 8:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves are not innocent, but the rich are more to be condemned. ### Latin text sed responderi uidelicet ad haec potest, quod facere seruis ista non liceat: nam profecto facerent, si liceret. credo: sed quae fieri non uideo, quasi facta habere non possum. quamlibet enim in eis improbae mentes, quamlibet malae cupiditates sint, nullus pro eo, quod non admittit, scelere punitur. malos esse seruos ac detestabiles satis certum est, sed hoc utique ingenui ac nobiles magis execrandi, si in statu honestiore peiores sunt. quo fit ut ad illum perueniri exitum rei huius necesse sit, non ut serui sint a reatu nequitiae suae absoluendi, sed ut plurimi diuites magis sint seruorum comparatione damnandi. ### English translation (Claude) But the answer can no doubt be made to this, that slaves are not allowed to do these things: for they would surely do them if it were allowed. I believe it: but what I do not see done I cannot hold as done. However wicked their minds, however evil their desires, no one is punished for a crime he does not commit. It is certain enough that slaves are bad and detestable; but the freeborn and the nobles are the more execrable if they are worse in a more honorable status. So it must come to this conclusion in this matter: not that slaves are to be acquitted of the guilt of their wickedness, but that very many of the rich are to be the more condemned by comparison with slaves. ### Citation (SBL) Salvian, Gub. 4.29 (CSEL 8:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-29). ## On the Governance of God 4.30 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-30 - Source: CSEL 8:73–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich shift their taxes onto the poor while the dying empire strangles under taxation. ### Latin text nam illud latrocinium ac scelus quis digne eloqui possit, quod, cum Romana respublica uel iam mortua uel certe extremum spiritum agens in ea parte, qua adhuc uiuere uidetur, tributorum uinculis quasi praedonum manibus strangulata moriatur, inueniuntur tamen plurimi diuitum, quorum tributa pauperes ferunt, hoc est, inueniuntur plurimi diuitum, quorum tributa pauperes necant. et quod inueniri dicimus plurimos, timeo ne uerius diceremus omnes: tam pauci enim mali huius expertes sunt, si tamen ulli sunt, ut in ea parte, qua multos diximus, omnes paene diuites reperire possimus. ### English translation (Claude) For who could worthily describe that robbery and crime, that, while the Roman commonwealth, already dead or at least drawing its last breath in the part in which it still seems to live, is dying, strangled by the chains of taxes as if by the hands of bandits, there are nevertheless found very many of the rich whose taxes the poor bear; that is, there are found very many of the rich whose taxes kill the poor. And as to our saying that very many are found, I fear we should more truly say all: so few are free of this evil, if indeed any are, that where we said “many” we could find almost all the rich. ### Citation (SBL) Salvian, Gub. 4.30 (CSEL 8:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-30). ## On the Governance of God 4.31 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-31 - Source: CSEL 8:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tax relief granted to cities benefited the rich and crushed the poor. ### Latin text ecce enim remedia pridem nonnullis urbibus data quid aliud egerunt, quam ut diuites cunctos immunes redderent, miserorum tributa cumularent; illis ut demerentur uectigalia uetera, istis ut adderentur noua; illos ut decessio etiam minimarum functionum locupletaret, istos ut accessio maximarum adfligeret; illi ut eorum, quae leuiter ferebant, imminutione ditescerent, isti ut eorum, quae iam ferre non poterant, multiplicatione morerentur, ac sic remedium illud alios iniustissime erigeret alios iniustissime necaret, aliis esset sceleratissimum praemium aliis sceleratissimum uenenum? unde aduertimus, quod nihil esse diuitibus sceleratius potest, qui remediis suis pauperes perimunt, et nihil pauperibus infelicius, quos etiam illa, quae pro remedio cunctis dantur, occidunt. ### English translation (Claude) For behold, what else have the remedies lately given to some cities done but make all the rich immune and heap up the taxes of the wretched; take old taxes from the former and add new ones to the latter; enrich the former by the removal even of the smallest dues and afflict the latter by the addition of the greatest; make the former grow rich by the lessening of what they bore lightly, and the latter die by the multiplying of what they could already not bear; and so that remedy most unjustly raised up some and most unjustly killed others, being to some a most wicked reward and to others a most wicked poison? Hence we notice that nothing can be more wicked than the rich, who kill the poor with their remedies, and nothing more unhappy than the poor, whom even what is given to all as a remedy kills. ### Translation notes - Remedia: imperial tax remissions. ### Citation (SBL) Salvian, Gub. 4.31 (CSEL 8:74; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-31). ## On the Governance of God 4.32 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-32 - Source: CSEL 8:74–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A noble who turns to God loses his standing; the world lies in evil. ### Latin text Iam uero illud quale, quam sanctum, quod si qui ex nobilibus conuerti ad deum coeperit, statim honorem nobilitatis amittit? aut quantus in Christiano populo honor Christi est, ubi religio ignobilem facit? statim enim, ut quis melior esse temptauerit, deterioris abiectione calcatur, ac per hoc omnes quodammodo mali esse coguntur, ne uiles habeantur. et ideo non sine causa apostolus clamat: saeculum totum in malo positum est. et uerum est; merito enim totum esse in malo dicitur, ubi boni locum habere non possunt. siquidem ita totum iniquitatibus plenum est, ut aut mali sint qui sunt, aut qui boni sunt multorum persecutione crucientur. ### English translation (Claude) And now what of this, how holy is it, that if any of the nobles begins to turn to God, he at once loses the honor of nobility? Or how great is the honor of Christ among a Christian people, where religion makes a man ignoble? For as soon as anyone tries to be better, he is trampled by the contempt of the worse; and so all are in a way forced to be wicked so as not to be held cheap. And so not without cause the apostle cries out: “The whole world lies in evil.” And it is true; for the whole is rightly said to be in evil where the good can have no place. For the whole is so full of iniquities that either those who are are wicked, or those who are good are tormented by the persecution of the many. ### Scripture references - 1 John 5:19: quotation, high confidence ### Translation notes - 1 John 5:19. The chapter numeral “VII” is removed. ### Citation (SBL) Salvian, Gub. 4.32 (CSEL 8:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-32). ## On the Governance of God 4.33 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-33 - Source: CSEL 8:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Converts lose honor; the world honors the bad and despises the good, so suffering increases. ### Latin text itaque, ut diximus, si honoratior quispiam religioni se adplicuerit, ilico honoratus esse desistit. ubi enim quis mutauerit uestem, mutat protinus dignitatem: si fuit sublimis fit despicabilis, si fuit splendidissimus fit uilissimus, si fuit totus honoris fit totus iniuriae. et mirantur mundani quidam et infideles, si offensam dei aut iracundiam perferunt, ubi deum in sanctis omnibus persequuntur; peruersa enim sunt et in diuersum cuncta mutata. si bonus est quispiam, quasi malus spernitur, si malus est, quasi bonus honoratur. nihil itaque mirum est, si deteriora cotidie patimur, qui cotidie deteriores sumus. et noua enim cotidie homines mala faciunt et uetera non relinquunt: surgunt recentia crimina nec repudiantur antiqua. ### English translation (Claude) So, as we said, if anyone of rank has applied himself to religion, he at once ceases to be honored. For as soon as one has changed his dress, he at once changes his dignity: if he was lofty he becomes despicable, if most splendid most cheap, if all honor all insult. And certain worldly and unbelieving people wonder if they suffer God’s displeasure and anger, when they persecute God in all the saints; for everything is perverse and changed into its opposite. If anyone is good, he is spurned as if bad; if bad, he is honored as if good. It is no wonder, then, if we suffer worse things daily, who are daily worse. For men daily do new evils and do not abandon old ones: new crimes rise and old ones are not repudiated. ### Translation notes - “Changing dress”: taking the monastic habit. ### Citation (SBL) Salvian, Gub. 4.33 (CSEL 8:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-33). ## On the Governance of God 4.34 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-34 - Source: CSEL 8:75–76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We suffer less than we deserve; our sins force the merciful God to punish. ### Latin text Quis ergo est causationi locus? quamlibet aspera et aduersa patiamur, minora patimur quam meremur. quid querimur, quod dure agat nobiscum deus? multo nos cum deo durius agimus. exacerbamus quippe eum impuritatibus nostris et ad puniendos nos trahimus inuitum. cumque eius naturae sit mens dei atque maiestas, ut nulla iracundiae passione moueatur, tanta tamen in nobis peccatorum exacerbatio est, ut per nos cogatur irasci. uim, ut ita dixerim, facimus pietati suae ac manus quodammodo adferimus misericordiae suae. cumque eius benignitatis sit ut uelit nobis iugiter parcere, cogitur malis nostris scelera quae admittimus ### English translation (Claude) What room, then, is there for complaint? However harsh and adverse the things we suffer, we suffer less than we deserve. Why do we complain that God deals harshly with us? We deal much more harshly with God. For we provoke him with our impurities and drag him unwilling to punish us. And though the mind and majesty of God are of such a nature that he is moved by no passion of anger, the provocation of our sins is so great that he is forced by us to be angry. We do violence, so to speak, to his kindness and lay hands, as it were, on his mercy. And though it is of his goodness to wish always to spare us, he is forced by our evils to punish the crimes we commit. ### Translation notes - God is not subject to the passion of anger; Salvian speaks by accommodation. The chapter numeral “VIII” is removed. ### Citation (SBL) Salvian, Gub. 4.34 (CSEL 8:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-34). ## On the Governance of God 4.35 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-35 - Source: CSEL 8:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We besiege God’s mercy with our sins like an army attacking a city. ### Latin text uindicare. ac sicut illi solent, qui munitissimas urbes obsident aut firmissimas arces urbium capere et subruere conantur — omnibus absque dubio eas et telorum et machinarum generibus oppugnant — ita nos ad expugnandam misericordiam dei omni peccatorum immanium scelere quasi omni telorum genere pugnamus; et iniuriosum nobis deum existimamus, cum ipsi iniuriosissimi deo simus. omnis siquidem Christia-- ### English translation (Claude) And as those are accustomed to do who besiege very strongly fortified cities or try to capture and undermine the strongest citadels of cities, attacking them without doubt with every kind of weapon and siege engine, so we fight to storm the mercy of God with every crime of monstrous sins as with every kind of weapon; and we think God injurious to us, when we ourselves are most injurious to God. For every fault of all Christians ### Translation notes - The sentence continues in 4.36. ### Citation (SBL) Salvian, Gub. 4.35 (CSEL 8:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-35). ## On the Governance of God 4.36 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-36 - Source: CSEL 8:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every sin wrongs God; each sinner kindles the fire that will punish him. ### Latin text norum omnium culpa diuinitatis iniuria est. nam cum illa, quae facere a deo uetamur, admittimus, uetantis iussa calcamus, ac per hoc impie in calamitatibus nostris seueritatem diuinam accusamus: quippe nobis nos accusandi sumus. nam cum ea quibus torqueamur admittimus, ipsi tormentorum nostrorum auctores sumus. quid ergo de poenarum acerbitate querimur? unusquisque nostrum ipse se punit. et ideo illud propheticum ad nos dicitur: ecce omnes uos ignem accenditis et uires praebuistis flammae: ingredimini in lucem ignis uestri et flammae, quam accendistis. totum namque humanum genus hoc ordine in poenam aeternam ruit, quo scriptura commemorauit. primum enim ignem accendit, postea uires ignibus praebet, postremum flammam ingreditur quam parauit. quando igitur primum sibi homo aeternum accendit ignem? scilicet cum primum peccare incipit. ### English translation (Claude) is an injury to the Godhead. For when we commit what we are forbidden by God to do, we trample on the commands of the one who forbids; and so we impiously accuse the divine severity in our calamities, since we must accuse ourselves. For when we commit the things by which we are tormented, we ourselves are the authors of our torments. Why then do we complain of the bitterness of punishments? Each of us punishes himself. And so that prophetic word is said to us: “Behold, all of you kindle a fire and have given strength to the flame: walk into the light of your fire and of the flame you have kindled.” For the whole human race rushes into eternal punishment in the order Scripture records. First it kindles the fire, then it gives strength to the fires, finally it walks into the flame it has prepared. When, then, does man first kindle eternal fire for himself? When he first begins to sin. ### Scripture references - Isa 50:11: quotation, high confidence ### Translation notes - Isa 50:11. ### Citation (SBL) Salvian, Gub. 4.36 (CSEL 8:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-36). ## On the Governance of God 4.37 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-37 - Source: CSEL 8:76–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinners fill up the measure of their sins until they perish. ### Latin text quando autem uires ignibus praebet? cum utique peccatis peccata cumularit. quando uero ignem aeternum introibit? quando inremediabilem iam malorum omnium summam crescentium delictorum nimietate compleuerit, sicut saluator noster ad Iudaeorum principes ait: implete mensuram patrum uestrorum, serpentes, progenies uiperarum. non longe a plenitudine peccatorum erant quibus ipse dicebat dominus, ut peccata complerent, ideo absque dubio, ut, quia digni iam salute non essent, implerent iniquitatum numerum, quo perirent. ### English translation (Claude) And when does he give strength to the fires? When he has heaped sins on sins. And when will he enter eternal fire? When he has completed the now irremediable total of all evils by the excess of growing offenses; as our Savior said to the leaders of the Jews: “Fill up the measure of your fathers, you serpents, brood of vipers.” Those to whom the Lord himself said that they should complete their sins were not far from the fullness of sins; without doubt so that, since they were no longer worthy of salvation, they might fill up the number of iniquities by which they would perish. ### Scripture references - Matt 23:32: quotation, high confidence - Matt 23:33: quotation, high confidence ### Translation notes - Matt 23:32–33. ### Citation (SBL) Salvian, Gub. 4.37 (CSEL 8:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-37). ## On the Governance of God 4.38 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-38 - Source: CSEL 8:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When their sins were complete, Sodom burned in the fire it had kindled. ### Latin text unde etiam cum lex uetus peccata Amorreorum completa esse memorasset, sic locutos esse ad sanctum Loth angelos refert: omnes qui tui sunt educ de urbe hac; delebimus enim locum istum, eo quod increuerit clamor eorum coram domino, qui misit nos, ut perdamus illos. diu profecto flagitiosissimus ille populus ignem ilium accenderat, quo peribat, et ideo completis iniquitatibus suis arsit flammis criminum suorum. tam male enim de deo meruit, ut gehennam, quae in futuro iudicio erit, iam in hoc saeculo sustineret. ### English translation (Claude) Hence also, when the old law had recorded that the sins of the Amorites were complete, it reports that the angels spoke thus to holy Lot: “Bring all who are yours out of this city; for we will destroy this place, because their cry has grown before the Lord, who has sent us to destroy them.” That most shameful people had long kindled the fire by which it perished, and so, its iniquities complete, it burned in the flames of its own crimes. For it deserved so ill of God that it endured already in this age the Gehenna that will be in the future judgment. ### Scripture references - Gen 15:16: allusion, high confidence - Gen 19:12: quotation, high confidence - Gen 19:13: quotation, high confidence ### Translation notes - Gen 15:16; 19:12–13. ### Citation (SBL) Salvian, Gub. 4.38 (CSEL 8:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-38). ## On the Governance of God 4.39 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-39 - Source: CSEL 8:77–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ says those who neglect the gospel are worse than Sodom. ### Latin text Sed nulli sunt, inquit aliquis, illorum exitu digni, quia nulli illorum impuritatibus comparandi. uerum fortasse istud sit: attamen quid facimus, quod saluator ipse omnes, qui euangelium suum spreuerint, peiores esse memorauit? denique ad Capharnaum sic ait: si in Sodomis factae fuissent uirtutes, quae factae sunt in te, forsitan mansissent usque in hunc diem. uerumtamen dico uobis quia terrae Sodomorum remissius erit in die iudicii quam tibi. si Sodomitas minus damnabiles esse dicit quam cunctos euangelia neglegentes, certissima ergo ratio est, qua et nos, qui in plurimis euangelia neglegimus, peius timere aliquid debeamus, praesertim cum usitatis iam ### English translation (Claude) “But none,” someone says, “are worthy of their end, because none are to be compared with their impurities.” Perhaps that is true; and yet what are we to do, since the Savior himself said that all who spurn his gospel are worse? In short, he says thus to Capernaum: “If the mighty works done in you had been done in Sodom, perhaps it would have remained to this day. But I tell you that it will be more tolerable for the land of Sodom on the day of judgment than for you.” If he says the Sodomites are less damnable than all who neglect the gospel, then there is a most certain reason why we too, who neglect the gospel in very many things, should fear something worse, especially since with the usual ### Scripture references - Matt 11:23: quotation, high confidence - Matt 11:24: quotation, high confidence ### Translation notes - Matt 11:23–24. The chapter numeral “IX” is removed. The sentence continues in 4.40. ### Citation (SBL) Salvian, Gub. 4.39 (CSEL 8:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-39). ## On the Governance of God 4.40 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-40 - Source: CSEL 8:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not content with sins against men, many blaspheme God by denying that he sees. ### Latin text et, quasi familiaribus malis contenti esse uolumus, non sufficiunt enim multis consuetudinarii reatus, non sufficiunt lites, non calumniae non rapinae, non sufficiunt uinolentiae non sufficiunt comessationes, non sufficiunt falsitates non sufficiunt periuria, non sufficiunt adulteria non sufficiunt homicidia, non sufficiunt denique cuncta ista, etsi atrocitate inhumanissima, re tamen ipsa ad humanas iniurias pertinentia, nisi blasphemas furiosarum mentium manus iniciant etiam in deum. posuerunt enim, sicut de impiis scriptum est, posuerunt in caelo os suum, et lingua eorum transiit super terram, et dixerunt: quomodo scibit deus, etsi est scientia in excelso? et illud: non uidebit nec intelleget deus Iacob. ### English translation (Claude) and, as it were, familiar evils we are not willing to be content: for to many the customary sins are not enough, lawsuits are not enough, false accusations, plunder are not enough, drunkenness is not enough, revels are not enough, falsehoods are not enough, perjuries are not enough, adulteries are not enough, murders are not enough; finally, all these are not enough, which, though of most inhuman atrocity, still concern injuries to men, unless they also lay the blasphemous hands of raving minds on God. For “they have set,” as is written of the impious, “they have set their mouth against heaven, and their tongue has passed over the earth, and they said: How will God know, and is there knowledge in the Most High?” And: “God will not see nor understand, the God of Jacob.” ### Scripture references - Ps 73:9 (72:9 Vulg.): quotation, high confidence - Ps 73:11 (72:11 Vulg.): quotation, high confidence - Ps 94:7 (93:7 Vulg.): quotation, high confidence ### Translation notes - Ps 73:9, 11 (Vulgate 72:9, 11); Ps 94:7 (Vulgate 93:7). ### Citation (SBL) Salvian, Gub. 4.40 (CSEL 8:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-40). ## On the Governance of God 4.41 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-41 - Source: CSEL 8:78–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To deny God’s providence is close to denying God, and contradicts belief in him as Creator. ### Latin text ad quos utique tales rectissime propheticum illud referri potest: dixit insipiens in corde suo: non est deus. nam qui nihil a deo aspici adfirmant prope est ut cui aspectum adimunt etiam substantiam tollant, et quem dicunt omnino nil cernere dicant etiam omnino non esse. et quidem licet nullum admodum malum facinus ratione subsistat, quia rationi non possunt scelera coniungi, nullum tamen est, ut puto, uel inrationabilius uel insanius. quid enim tam furiosum est quam ut aliquis, cum deum creatorem rerum omnium non neget, gubernatorem neget, et cum factorem esse fateatur, dicat neglegere quae fecit? quasi uero haec ei faciendorum omnium cura fuerit, ut neglegeret quae fecisset. ### English translation (Claude) To such as these that prophetic word can most rightly be referred: “The fool has said in his heart: There is no God.” For those who affirm that nothing is regarded by God are close to taking away the being of the one from whom they take away sight, and to saying that he whom they say sees nothing at all does not exist at all. And indeed, though no evil deed at all stands by reason, because crimes cannot be joined to reason, yet none, I think, is more unreasonable or more insane. For what is so raving as for someone, while not denying God as creator of all things, to deny him as governor, and, while confessing him the maker, to say that he neglects what he has made? As though his care in making all things had been such as to neglect what he had made. ### Scripture references - Ps 14:1 (13:1 Vulg.): quotation, high confidence ### Translation notes - Ps 14:1 (Vulgate 13:1). ### Citation (SBL) Salvian, Gub. 4.41 (CSEL 8:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-41). ## On the Governance of God 4.42 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-42 - Source: CSEL 8:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As human makers care for their work, God cared for his creation even before he made it. ### Latin text ego autem in tantum eum curam creaturarum suarum habere dico, ut probem, etiam priusquam crearet habuisse: res quippe ipsa hoc euidenter ostendit. nihil enim fecerat, nisi curam faciendi habuisset antequam faceret, praesertim cum etiam in ipsa humano genere nullus sit ferme hominum tam hebes, qui ad hoc aliquid agat atque perficiat, ut perfecta non curet. nam et qui agrum excolit ad hoc colit, ut culta conseruet. et qui uineam plantat ad hoc plantat, ut plantata custodiat. et qui initia gregum praeparat ad hoc parat, ut curam multiplicandis gregibus impendat. et qui domum aedificat uel fundamentum locat, etsi necdum habitationem paratam habet, iam tamen ipsa, quae adhuc facere molitur, spe futurae habitationis amplectitur. ### English translation (Claude) But I say that he has such care of his creatures that I prove he had it even before he created them: the thing itself shows this plainly. For he would have made nothing had he not had care for making before he made; especially since even in the human race there is hardly any man so dull as to do and complete something only not to care for it once completed. For he who tills a field tills it so as to preserve what is tilled; and he who plants a vineyard plants it so as to guard what is planted; and he who prepares the beginnings of flocks prepares them so as to spend care on multiplying the flocks; and he who builds a house or lays a foundation, though he does not yet have a dwelling ready, still embraces what he is still striving to make with the hope of future habitation. ### Citation (SBL) Salvian, Gub. 4.42 (CSEL 8:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-42). ## On the Governance of God 4.43 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-43 - Source: CSEL 8:79–80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even ants and bees work with care for the future. ### Latin text et quid de homine hoc loquar, cum etiam minima animalium genera futurarum rerum affectu omnia agant? formicae in subterraneis latibulis uaria frugum genera condentes ad hoc cuncta contrahunt ac reponunt, quia affectu uitae suae diligunt quae recondunt. apes, cum fundamenta fauis ponunt uel cum e floribus natos legunt, qua causa uel thymum iam nisi studio et cupiditate mellis uel flosculos quosdam nisi futurae sobolis caritate sectantur? ### English translation (Claude) And why should I speak of man in this, when even the smallest kinds of animals do everything with concern for things to come? Ants, storing various kinds of grain in underground hiding places, gather and store everything because, out of love for their life, they love what they store away. Bees, when they lay the foundations of their combs or gather offspring from flowers, for what reason do they seek thyme except from zeal and desire for honey, or certain little flowers except from love of their future young? ### Scripture references - Prov 6:6: echo, low confidence ### Translation notes - Ancient belief that bees gather their young from flowers (Virgil, Georgics 4.200–201). ### Citation (SBL) Salvian, Gub. 4.43 (CSEL 8:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-43). ## On the Governance of God 4.44 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-44 - Source: CSEL 8:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our love for our children comes from God, who loves his creatures far more. ### Latin text deus ergo, qui etiam minimis animantibus hunc affectum proprii operis inseruit, se tantummodo solum creaturarum suarum amore priuauit, praesertim cum omnis in nos rerum bonarum amor ex illius bono amore descenderit. ipse est enim fons et origo cunctorum, et quia in ipso, ut scriptum est, et uiuimus et mouemur et sumus, ab ipso utique affectum omnem, quo pignora nostra amamus, accepimus; totus namque mundus et totum humanum genus pignus est creatoris sui. et ideo ex hoc ipso affectu, quo amare nos fecit pignora nostra, intellegere nos uoluit, quantum ipse amaret pignora sua. ### English translation (Claude) Did God, then, who implanted even in the smallest animals this love for their own work, deprive himself alone of love for his creatures? Especially since all love of good things in us has come down from his good love. For he is the fount and origin of all things; and since in him, as it is written, we live and move and have our being, we have certainly received from him all the affection with which we love our dear ones; for the whole world and the whole human race is the dear child of its Creator. And so by the very affection with which he made us love our children he wished us to understand how much he himself loves his own. ### Scripture references - Acts 17:28: quotation, high confidence ### Translation notes - Acts 17:28. ### Citation (SBL) Salvian, Gub. 4.44 (CSEL 8:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-44). ## On the Governance of God 4.45 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-45 - Source: CSEL 8:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God loves us more than a father loves his children, giving his only Son. ### Latin text sicut enim, ut legimus, inuisibilia eius per ea quae facta sunt intellecta conspiciuntur, ita amorem erga nos suum per eum, quem nobis erga nostros dedit amorem, uoluit intellegi. et sicut omnem, ut scriptum est, paternitatem in caelo et in terra a se ipso uoluit nominari, sic a nobis patris in se affectum uoluit agnosci. et quid dicam patris? immo potius plus quam patris. probat quippe hoc uox saluatoris in euangelio dicentis: sic enim dilexit deus hunc mundum, ut filium suum unicum daret pro mundi uita. sed et apostolus dicit: deus, inquit, filio suo non pepercit, sed pro nobis omnibus tradidit illum. quomodo non etiam cum illo omnia nobis donauit? ### English translation (Claude) For as, we read, “his invisible things are clearly seen, being understood through the things that are made,” so he wished his love toward us to be understood through the love he gave us toward our own. And as he willed, as it is written, “every fatherhood in heaven and on earth” to be named from himself, so he willed that the affection of a father be recognized in him by us. And why do I say of a father? Rather more than of a father. The voice of the Savior in the gospel proves this, saying: “For God so loved this world that he gave his only Son for the life of the world.” And the apostle says: “God,” he says, “did not spare his own Son, but delivered him up for us all. How has he not also with him given us all things?” ### Scripture references - Rom 1:20: quotation, high confidence - Eph 3:15: quotation, high confidence - John 3:16: quotation, high confidence - Rom 8:32: quotation, high confidence ### Translation notes - Rom 1:20; Eph 3:15; John 3:16 (with 6:51); Rom 8:32. ### Citation (SBL) Salvian, Gub. 4.45 (CSEL 8:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-45). ## On the Governance of God 4.46 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-46 - Source: CSEL 8:80–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave his righteous, only-begotten, divine Son for the wicked. ### Latin text Hoc est ergo illud, quod supra dixi, quia plus nos amat deus quam pater filium. euidens quippe res est, quod super affectum filiorum nos deus diligit, qui propter nos filio suo non pepercit. et quid? plus addo, et hoc filio iusto et hoc filio unigenito et hoc filio deo: quid dici amplius potest? et hoc pro nobis, id est pro malis pro iniquis pro impiissimis. ### English translation (Claude) This, then, is what I said above, that God loves us more than a father loves his son. For it is plain that God loves us beyond the affection for children, who did not spare his own Son for our sake. And what more? I add more: and this a righteous Son, and this an only-begotten Son, and this a Son who is God. What more can be said? And this for us, that is, for the wicked, for the unjust, for the most impious. ### Scripture references - Rom 8:32: allusion, high confidence ### Translation notes - The chapter numeral “X” is removed. ### Citation (SBL) Salvian, Gub. 4.46 (CSEL 8:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-46). ## On the Governance of God 4.47 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-47 - Source: CSEL 8:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s love in giving his Son for sinners seems to human eyes almost unjust, so great is it. ### Latin text quis aestimare hunc erga nos dei amorem queat, nisi quod iustitia dei tanta est, ut in eum aliquid iniustum cadere non possit? nam quantum ad rationem humanam pertinet, iniustam rem homo quilibet fecerat, si pro pessimis seruis filium bonum fecisset occidi. sed utique hoc magis inaestimabilis pietas et hoc magis mirabilis dei uirtus est, quod ita intellegi ab homine magnitudo iustitiae suae non potest, ut, quantum ad inbecillitatem humanam pertinet, paene iniustitiae speciem magnitudo iustitiae habere uideatur. et ideo apostolus ad indicandam nobis aliquatenus diuinae misericordiae immensitatem sic ait: ut quid enim Christus, cum adhuc impii essemus, secundum tempus pro impiis mortuus est? uix enim pro iusto quis moritur. ### English translation (Claude) Who could estimate this love of God toward us, except that the justice of God is so great that nothing unjust can befall him? For as far as human reason goes, any man would have done an unjust thing if he had had a good son killed for the worst slaves. But this is all the more the incalculable kindness and the more wonderful power of God, that the greatness of his justice cannot be so understood by man that, as far as human weakness goes, the greatness of his justice seems almost to have the appearance of injustice. And so the apostle, to show us to some extent the immensity of divine mercy, says thus: “For why did Christ, while we were still impious, die in due time for the impious? For scarcely will anyone die for a righteous man.” ### Scripture references - Rom 5:6: quotation, high confidence - Rom 5:7: quotation, high confidence ### Translation notes - Rom 5:6–7. ### Citation (SBL) Salvian, Gub. 4.47 (CSEL 8:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-47). ## On the Governance of God 4.48 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-3/#p-4-48 - Source: CSEL 8:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s death for sinners commends God’s love. ### Latin text ostendit profecto nobis una hac sententia pietatem dei. nam si uix ullus pro summa iustitia mortem suscipit, probauit Christus quantum praestiterit pro nostra iniquitate moriendo. sed cur hoc fecerit dominus, statim in subditis docet dicens: commendat autem suam caritatem deus in nobis: nam si, cum adhuc peccatores essemus, Christus pro nobis mortuus est, multo magis igitur iustificati nunc in sanguine ipsius salui erimus ab ira per ipsum. hoc ipso ergo commendat, quia pro impiis mortuus est; maioris enim pretii est beneficium, quod praestatur indignis. idcirco itaque ait: commendat suam caritatem deus in nobis. quomodo commendat? ### English translation (Claude) By this one sentence he has surely shown us the kindness of God. For if scarcely anyone undergoes death for the highest righteousness, Christ has proved how much he bestowed by dying for our iniquity. But why the Lord did this he teaches at once in what follows, saying: “But God commends his love toward us: for if, while we were still sinners, Christ died for us, much more, then, being now justified by his blood, shall we be saved from wrath through him.” He commends it by this very fact, that he died for the impious; for a benefit given to the unworthy is of greater price. So he says: “God commends his love toward us.” How does he commend it? ### Scripture references - Rom 5:8: quotation, high confidence - Rom 5:9: quotation, high confidence ### Translation notes - Rom 5:8–9. ### Citation (SBL) Salvian, Gub. 4.48 (CSEL 8:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-48). ## On the Governance of God 4.49 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-49 - Source: CSEL 8:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s grace is undeserved; we owe him the psalmist’s response. ### Latin text scilicet quia non merentibus praestat. si enim sanctis et bene meritis praestitisset, non uidebatur quae non debuerat praestitisse sed quae debuerat reddidisse. quid ergo nos pro his omnibus retribuimus uel potius quid retribuere debemus? primum scilicet illud, quod beatissimus propheta et debere se et redditurum esse testatur dicens: quid retribuam domino pro omnibus quae retribuit mihi? calicem salutaris accipiam et nomen domini inuocabo. ### English translation (Claude) Because he gives to those who do not deserve. For if he had given to the holy and well-deserving, he would seem not to have given what he did not owe but to have paid what he owed. What, then, do we give in return for all these things, or rather, what ought we to give in return? First, surely, what the most blessed prophet testifies that he both owes and will render, saying: “What shall I render to the Lord for all that he has rendered to me? I will take the cup of salvation and call upon the name of the Lord.” ### Scripture references - Ps 116:12 (115:12 Vulg.): quotation, high confidence - Ps 116:13 (115:13 Vulg.): quotation, high confidence ### Translation notes - Ps 116:12–13 (Vulgate 115:12–13). ### Citation (SBL) Salvian, Gub. 4.49 (CSEL 8:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-49). ## On the Governance of God 4.50 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-50 - Source: CSEL 8:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first return we owe Christ is our own death for him. ### Latin text prima ergo haec retributio est, ut mortem morte reddamus ac pro eo, qui mortuus est pro nobis, nos moriamur omnes, tametsi minoris multo pretii mors nostra est quam sua. quo fit ut, etiamsi mortem suscipiamus, debitum tamen non exsoluamus. sed tamen quia maius referre non possumus, totum reddere uidemur, si totum quod possumus reddere reddamus. ### English translation (Claude) The first return, then, is that we repay death with death, and that for him who died for us we all die, though our death is of much less value than his. So it comes about that, even if we undergo death, we still do not discharge the debt. Yet because we cannot return anything greater, we seem to repay the whole if we repay all that we can. ### Citation (SBL) Salvian, Gub. 4.50 (CSEL 8:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-50). ## On the Governance of God 4.51 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-51 - Source: CSEL 8:82–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The second return is love, drawn out by Christ as a magnet draws iron. ### Latin text itaque prima, ut dixi, haec redhibitio est. secunda autem ut, si debitum morte non soluimus, uel amore soluamus. nam ipse saluator ideo, ut ait apostolus, moriendo pro nobis commendare omnibus uoluit caritatem suam, ut nos ad reddendam pietati tantae uicissitudinem pietatis suae traheret exemplo. et sicut illas naturae admirabiles gemmas ferunt, quae ferro propius admotae durissimum licet chalibem affectu quasi spirante suspendunt, ita etiam ille, id est summa et clarissima regnorum caelestium gemma, hoc scilicet uoluit ut, dum se licet durissimis nobis descendens de caelo propius adiungeret, affectui suo nos quasi amoris sui manibus admoueret, ut agnoscentes utique dona sua ac beneficia intellegeremus, quid nos pro domino tam bono facere conueniret, cum ille pro malis seruis tanta fecisset, et compleretur hoc, quod apostolus dicit, ut mortificaremur caritate illius tota die, et neque tribulatio neque angustia neque persecutio neque fames neque nuditas neque gladius posset nos separare a caritate dei, quae est in Christo Iesu domino nostro. ### English translation (Claude) This, then, as I said, is the first repayment. The second is that, if we do not pay the debt by death, we pay it at least by love. For the Savior himself, as the apostle says, wished by dying for us to commend his love to all, so that by his example he might draw us to return to so great a kindness the like kindness. And as they say of those wonderful stones of nature which, brought near to iron, hold up even the hardest steel by a sort of breathing affection, so he too, the highest and most brilliant jewel of the heavenly kingdoms, wished this: that, coming down from heaven and joining himself more closely to us, hard as we are, he might move us to his affection as if by the hands of his love; so that, recognizing his gifts and benefits, we might understand what we ought to do for so good a Lord, when he had done so much for wicked servants; and that what the apostle says might be fulfilled, that we be put to death by his love all the day long, and that neither tribulation, nor distress, nor persecution, nor famine, nor nakedness, nor sword could separate us from the love of God which is in Christ Jesus our Lord. ### Scripture references - Rom 5:8: allusion, high confidence - Rom 8:36: quotation, high confidence - Rom 8:35: quotation, high confidence - Rom 8:39: quotation, high confidence ### Translation notes - Rom 5:8; Rom 8:35–39. The magnet (Latin “gemma”, a stone) holding iron. ### Citation (SBL) Salvian, Gub. 4.51 (CSEL 8:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-51). ## On the Governance of God 4.52 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-52 - Source: CSEL 8:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Instead of love and devotion, Christians return to God every kind of sin. ### Latin text Cum ergo haec a nobis deberi domino satis certum sit, uideamus quid pro his cunctis reddimus, quae debemus. quid scilicet nisi totum illud, quod supra diximus, quicquid indecens quicquid indignum quicquid ad iniuriam dei pertinens, actus improbos mores flagitiosos ebrias comessationes, cruentas manus faetidas libidines rabidas cupiditates, et quicquid illud plus potest conscientia habere quam sermo? quae enim, inquit apostolus, in occulto fiunt ab eis, turpe est etiam dicere. nec solum hoc; nam hoc uetus est et tam praesentium temporum quam praeteritorum. ### English translation (Claude) Since, then, it is certain enough that we owe these things to the Lord, let us see what we return for all these things that we owe. What, surely, but all that we said above: whatever is unseemly, whatever unworthy, whatever tends to the injury of God; wicked deeds, shameful morals, drunken revels, bloody hands, foul lusts, raging desires, and whatever more the conscience can hold than speech? “For the things done by them in secret,” says the apostle, “it is shameful even to speak of.” And not only this; for this is old, of present times as well as past. ### Scripture references - Eph 5:12: quotation, high confidence ### Translation notes - Eph 5:12. The chapter numeral “XI” is removed. ### Citation (SBL) Salvian, Gub. 4.52 (CSEL 8:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-52). ## On the Governance of God 4.53 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-53 - Source: CSEL 8:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians now add the new sin of accusing God of neglect. ### Latin text illud grauius et lugubrius, quod peccatis ueteribus noua addimus, nec solum noua sed quaedam paganica ac prodigiosa et in ecclesiis dei ante non uisa, iactantes scilicet profanas in deum uoces et contumelias blasphemantes, dicentes deum incuriosum deum non intendentem deum neglegentem, deum non gubernantem ac per hoc et inmisericordem et inpraestabilem, inhumanum asperum durum. nam qui non respiciens et incuriosus et neglegens esse dicitur quid superest nisi ut asper et durus et inhumanus esse dicatur? o caecam impudentiam! o sacrilegam temeritatem! non sufficit enim nobis quod peccatis innumerabilibus inuoluti rei in omnibus deo sumus, nisi etiam accusatores dei simus. et quae, rogo, homini spes erit, qui ipsum accusat iudicem iudicandus? ### English translation (Claude) What is graver and more lamentable is that we add new sins to old ones, and not only new but some pagan and monstrous ones never seen before in the churches of God: hurling profane words against God and blaspheming insults, saying that God is unconcerned, God inattentive, God neglectful, God not governing, and therefore unmerciful and unkind, inhuman, harsh, hard. For when he is said to be unregarding, unconcerned, and neglectful, what remains but that he be said to be harsh and hard and inhuman? O blind shamelessness! O sacrilegious rashness! It is not enough for us that, entangled in innumerable sins, we are guilty before God in everything, unless we are also God’s accusers. And what hope, I ask, will a man have who, about to be judged, accuses the judge himself? ### Citation (SBL) Salvian, Gub. 4.53 (CSEL 8:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-53). ## On the Governance of God 4.54 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-54 - Source: CSEL 8:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God lets the Romans be defeated by barbarians because they deserve it. ### Latin text Si ergo, inquiunt, respicit res humanas deus, si curat si diligit si gubernat, cur nos infirmiores omnibus gentibus et miseriores esse permittit? cur uinci a barbaris patitur? cur iuri hostium subiugari? breuissime, ut iam ante dixi, ideo nos perferre haec mala patitur, quia meremur ut ista patiamur. respiciamus enim ad turpitudines ad flagitia ad scelera illa Romanae plebis, quae supra diximus, et intellegemus; si protectionem mereri possumus, cum in tanta impuritate uiuamus; ### English translation (Claude) “If, then,” they say, “God regards human affairs, if he cares, if he loves, if he governs, why does he allow us to be weaker and more wretched than all nations? Why does he let us be conquered by barbarians? Why be subjected to the law of enemies?” Most briefly, as I said before: he lets us suffer these evils because we deserve to suffer them. For let us look back at those baseness, shameful deeds, and crimes of the Roman people of which we spoke above, and we shall understand whether we can merit protection when we live in such impurity. ### Translation notes - The chapter numeral “XII” is removed. ### Citation (SBL) Salvian, Gub. 4.54 (CSEL 8:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-54). ## On the Governance of God 4.55 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-55 - Source: CSEL 8:84–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Roman misfortunes prove rather than disprove God’s judgment. ### Latin text itaque quia hoc argumento plurimi non respici res humanas a deo dicunt, quod miseri quod inbecilles simus, quid meremur? si enim in tantis uitiis in tanta improbitate uiuentes fortissimos, florentissimos beatissimosque esse pateretur, suspicio fortasse aliqua esse poterat, quod non respiceret scelera Romanorum deus, qui tam nudos tam perditos beatos esse pateretur. cum uero tam uitiosos tam improbos infimos et miserrimos esse iubeat, euidentissime patet et aspici nos a deo et iudicari, quia hoc patimur, quod meremur. ### English translation (Claude) So, since very many say by this argument that human affairs are not regarded by God, because we are wretched and weak, what do we deserve? For if, while we live amid such great vices and such wickedness, he let us be very strong, flourishing, and happy, there might perhaps be some suspicion that God does not regard the crimes of the Romans, since he let men so shameless and lost be happy. But since he orders men so vicious and wicked to be lowly and most wretched, it is most plainly evident that we are both seen by God and judged, because we suffer what we deserve. ### Translation notes - “Nudos” is probably a slip for impudentes; translated by sense. ### Citation (SBL) Salvian, Gub. 4.55 (CSEL 8:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-55). ## On the Governance of God 4.56 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-56 - Source: CSEL 8:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thinking ourselves innocent only adds to our guilt. ### Latin text sed mereri nos absque dubio non putamus, et hinc est, quod magis rei et criminosi sumus, quia non agnoscimus quod meremur. maxima quippe accusatrix hominum noxiorum est usurpatrix innocentiae adrogantia. inter multos siquidem eorundem criminum reos nullus est criminosior, quam qui se non putat criminosum. itaque et nos hoc solum malis nostris addere possumus, ut nos innoxios iudicemus. ### English translation (Claude) But we no doubt do not think we deserve it, and that is why we are the more guilty and criminal, because we do not recognize what we deserve. For the greatest accuser of guilty men is arrogance that claims innocence. Among many guilty of the same crimes, none is more criminal than he who does not think himself criminal. And so we can add only this to our evils, that we judge ourselves innocent. ### Citation (SBL) Salvian, Gub. 4.56 (CSEL 8:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-56). ## On the Governance of God 4.57 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-57 - Source: CSEL 8:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians ought to be better than barbarians, and are worse if they are not. ### Latin text sed esto, inquit aliquis, peccatores et mali simus, certe, quod negari non potest, meliores barbaris sumus, et hoc ipso utique manifestum est, quod non respicit res humanas deus, quia, cum meliores simus, deterioribus subiugamur. an meliores simus barbaris iam uidebimus: certe, quod non dubium est, meliores esse debemus. et hoc ipso utique deteriores sumus, si meliores non sumus, qui meliores esse debemus; criminosior enim culpa est, ubi honestior status, et honoratior est persona peccantis, peccati quoque maior inuidia. ### English translation (Claude) “But suppose,” someone says, “we are sinners and wicked; certainly, what cannot be denied, we are better than the barbarians, and by this very fact it is plain that God does not regard human affairs, since, though we are better, we are subjected to the worse.” Whether we are better than the barbarians we shall soon see; certainly, beyond doubt, we ought to be better. And by this very fact we are worse, if we are not better, we who ought to be better; for a fault is more criminal where the status is more honorable. The more honored the person of the sinner, the greater too the odium of the sin. ### Citation (SBL) Salvian, Gub. 4.57 (CSEL 8:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-57). ## On the Governance of God 4.58 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-58 - Source: CSEL 8:85–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sins are graver in those of higher rank or holier profession, so Christians sin worse than barbarians. ### Latin text furtum in omni quidem est homine malum facinus, sed damnabilius absque dubio senator furatur aliqua quam infima persona. cunctis fornicatio interdicitur, sed grauius multo est, si de clero aliquis quam si de populo fornicetur. ita et nos, qui Christiani et catholici esse dicimur, si simile aliquid barbarorum impuritatibus facimus, grauius erramus; atrocius enim sub sancti nominis professione peccamus. ubi sublimior est praerogatiua, maior est culpa; ipsa enim errores nostros religio, quam profitemur, accusat. criminosior est eius impudicitia, qui promiserit castitatem, foedius inebriatur sobrietatem fronte praetendens. ### English translation (Claude) Theft is an evil deed in any man, but without doubt a senator who steals something is more damnable than a person of the lowest rank. Sexual immorality is forbidden to all, but it is much graver if someone of the clergy commits it than someone of the people. So too we, who are called Christians and catholics, if we do anything like the impurities of the barbarians, err more gravely; for we sin more atrociously under the profession of a holy name. Where the privilege is higher, the fault is greater; for the very religion we profess accuses our errors. The unchastity of one who has promised chastity is more criminal; he gets drunk more foully who shows sobriety on his face. ### Citation (SBL) Salvian, Gub. 4.58 (CSEL 8:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-58). ## On the Governance of God 4.59 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-59 - Source: CSEL 8:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians, professing the Christian philosophy, are more shameful when they sin. ### Latin text nihil est philosopho turpius uitia obscena sectanti, quia praeter eam deformitatem, quam uitia in se habent, sapientiae nomine plus notatur. et nos igitur in omni humano genere philosophiam Christianam professi sumus, ac per hoc deteriores nos cunctis gentibus credi atque haberi necesse est, quia sub tam magnae professionis nomine uiuimus et positi in religione peccamus. ### English translation (Claude) Nothing is more shameful than a philosopher pursuing obscene vices, because besides the ugliness that vices have in themselves, he is the more branded by the name of wisdom. And we, then, in the whole human race, have professed the Christian philosophy; and so we must be believed and held worse than all nations, because we live under the name of so great a profession and sin while placed in religion. ### Citation (SBL) Salvian, Gub. 4.59 (CSEL 8:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-59). ## On the Governance of God 4.60 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-60 - Source: CSEL 8:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We should judge ourselves by our works, not our opinion. ### Latin text Sed scio plurimis intolerabile uideri, si barbaris deteriores esse dicamur. et quid facimus, quod causae nostrae hoc nihil proficit, si intolerabile id nobis esse uideatur? immo causam nostram hoc magis adgrauat, si deteriores sumus et meliores nos esse credamus. qui enim, inquit apostolus, existimat se aliquid esse, cum nihil, sit se ipsum seducit; opus autem suum probet homo. operi ergo nostro debemus credere non opinioni rationi non libidini ueritati non uoluntati. ### English translation (Claude) But I know it seems intolerable to very many to be said to be worse than barbarians. And what are we to do, since it does our case no good if this seems intolerable to us? Rather it aggravates our case the more if we are worse and believe ourselves better. “For whoever thinks himself to be something,” says the apostle, “when he is nothing, deceives himself; but let each man prove his own work.” We must believe our work, then, not our opinion; reason, not desire; truth, not wish. ### Scripture references - Gal 6:3: quotation, high confidence - Gal 6:4: quotation, high confidence ### Translation notes - Gal 6:3–4. The chapter numeral “XIII” is removed. ### Citation (SBL) Salvian, Gub. 4.60 (CSEL 8:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-60). ## On the Governance of God 4.61 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-61 - Source: CSEL 8:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Barbarians are pagans or heretics; Romans are better in faith but worse in life. ### Latin text igitur quia non ferendum quidam existimant, ut deteriores aut non multo etiam meliores barbaris iudicemur, uideamus aut quomodo meliores simus aut quibus barbaris. duo enim genera in omni gente omnium barbarorum sunt, id est aut haereticorum aut paganorum. his ergo omnibus, quantum ad legem diuinam pertinet, dico nos sine comparatione meliores: quantum ad uitam ac uitae actus, doleo ac plango esse peiores. quamuis id ipsum tamen, ut ante iam diximus, non de omni penitus Romani populi uniuersitate dicamus — ### English translation (Claude) Since, then, some think it unbearable that we be judged worse than the barbarians, or not even much better, let us see either how we are better or than which barbarians. For there are two kinds among all the nations of all the barbarians, that is, either heretics or pagans. To all these, then, as far as the divine law is concerned, I say we are better beyond comparison; as far as life and the acts of life are concerned, I grieve and lament that we are worse. Though we do not say even this of the whole of the Roman people without exception; ### Translation notes - The sentence continues in 4.62. ### Citation (SBL) Salvian, Gub. 4.61 (CSEL 8:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-61). ## On the Governance of God 4.62 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-62 - Source: CSEL 8:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Except the religious and a few lay people, Romans are more guilty than barbarians. ### Latin text excipio enim primum omnes religiosos, deinde nonnullos etiam saeculares religiosis pares aut, si id nimis grande est, aliqua tamen religiosis honestorum actuum probitate consimiles — ceteros uero aut omnes aut paene omnes magis reos esse quam barbaros. hoc est autem deteriorem esse magis reum esse. itaque quia nonnulli inrationabile atque absurdum arbitrantur ut aut deteriores aut non multum etiam meliores barbaris iudicemur, uideamus, ut dixi, aut quo modo aut quibus barbaris. ### English translation (Claude) for I except first all the professed religious, then some lay people too who are equal to the religious, or, if that is too much, at least like the religious in the uprightness of honorable deeds; but I say that the rest, either all or almost all, are more guilty than the barbarians. And to be worse is to be more guilty. So, since some think it unreasonable and absurd that we be judged worse than the barbarians or not even much better, let us see, as I said, either how or than which barbarians. ### Citation (SBL) Salvian, Gub. 4.62 (CSEL 8:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-62). ## On the Governance of God 4.63 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-63 - Source: CSEL 8:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian invites condemnation if he cannot prove his claim from Scripture. ### Latin text ego enim praeter eos tantummodo Romanorum, quos paulo antea nominaui, ceteros aut omnes aut paene omnes maioris reatus dico et criminosioris uitae esse quam barbaros. irasceris forsitan qui haec legis et condemnas insuper quae legis. non refugio censuram tuam. condemna, si mentior, condemna, si non probauero, condemna, si id quod adsero non etiam scripturas sacras dixisse monstrauero. ### English translation (Claude) For I say that, apart from only those Romans I named a little before, the rest, either all or almost all, are of greater guilt and more criminal life than the barbarians. Perhaps you are angry, you who read this, and moreover condemn what you read. I do not flee your censure. Condemn me, if I lie; condemn me, if I have not proved it; condemn me, if I have not also shown that the sacred Scriptures have said what I assert. ### Citation (SBL) Salvian, Gub. 4.63 (CSEL 8:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-63). ## On the Governance of God 4.64 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-64 - Source: CSEL 8:87–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good catholic law is Christ’s gift; our bad lives are our own and the law accuses us. ### Latin text igitur qui meliores nos multo cunctis quae sunt in mundo gentibus iudicamus nec ipse, qui Romanos dico in plurimis deteriores, abnego in quibusdam esse meliores. uita enim, ut dixi, et peccatis sumus deteriores, lege autem catholica sine comparatione meliores. sed illud considerandum est, quia, quod lex bona est, nostrum non est, quod autem male uiuimus, nostrum est. et nihil utique nobis prodest quod lex est bona, si uita nostra et conuersatio non est bona; lex enim bona munus est Christi, uita autem non bona criminis nostri. immo hoc magis culpabiles sumus, si legem bonam colimus et mali cultores sumus. quin potius nec cultores, si mali, quia cultor dici non potest malus cultor. neque enim colit qui rem sanctam non sancte colit, ac per hoc accusatrix nostri est lex ipsa quam colimus. ### English translation (Claude) So, we who judge ourselves much better than all the nations in the world: not even I, who say the Romans are worse in very many things, deny that they are better in some. For, as I said, we are worse in life and sins, but better beyond comparison by the catholic law. But this must be considered: that the law is good is not ours; that we live badly is ours. And it profits us nothing that the law is good if our life and conduct are not good; for the good law is the gift of Christ, but the not-good life is our crime. Rather we are the more culpable if we worship a good law and are bad worshippers. Indeed, not even worshippers, if bad, because a bad worshipper cannot be called a worshipper. For he does not worship who worships a holy thing unholily; and so the very law we worship is our accuser. ### Citation (SBL) Salvian, Gub. 4.64 (CSEL 8:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-64). ## On the Governance of God 4.65 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-65 - Source: CSEL 8:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In vices the Romans equal the barbarians. ### Latin text Remota ergo legis praerogatiua, quae nos aut nihil omnino adiuuat aut etiam iusta animaduersione condemnat, uitam barbarorum atque nostrorum studia mores uitia comparemus. iniusti sunt barbari et nos hoc sumus, auari sunt barbari et nos hoc sumus, infideles sunt barbari et nos hoc sumus, cupidi sunt barbari et nos hoc sumus, impudici sunt barbari et nos hoc sumus, omnium denique improbitatum atque impuritatum sunt barbari et nos hoc sumus. ### English translation (Claude) Setting aside, then, the privilege of the law, which either helps us not at all or even condemns us by a just punishment, let us compare the life, pursuits, morals, and vices of the barbarians and of our own people. The barbarians are unjust, and so are we; the barbarians are greedy, and so are we; the barbarians are faithless, and so are we; the barbarians are covetous, and so are we; the barbarians are unchaste, and so are we; in short, the barbarians are of every wickedness and impurity, and so are we. ### Translation notes - The chapter numeral “XIV” is removed. ### Citation (SBL) Salvian, Gub. 4.65 (CSEL 8:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-65). ## On the Governance of God 4.66 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-66 - Source: CSEL 8:88–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If vices are equal but Romans are weaker, Romans must be more guilty, since God judges justly. ### Latin text sed responderi fortasse possit: ergo si pares uitiositate barbaris sumus, cur non sumus etiam uiribus pares? cum enim similis sit improbitas atque idem reatus, aut tam fortes deberemus esse nos quam sunt illi, aut certe tam inualidi quam nos sumus illi esse deberent. uerum est, ac per hoc superest, ut illi nocentiores sint qui infirmiores. quomodo hoc probamus? scilicet quia, ut superius locuti sumus, omnia ex iudicio deum facere monstrauimus. si enim, ut scriptum est, in omni loco oculi domini speculantur bonos et malos, et iuxta apostolum iudicium dei est secundum ueritatem in omnes malos, uidemus nos, qui non desinimus mala agere, ex iudicio iusti dei poenas malitiae sustinere. ### English translation (Claude) But perhaps it might be answered: “If, then, we are equal to the barbarians in viciousness, why are we not equal in strength too? For since the wickedness is similar and the guilt the same, either we ought to be as strong as they are, or certainly they ought to be as weak as we are.” That is true; and so it remains that those who are weaker are the more guilty. How do we prove this? Because, as we said above, we have shown that God does all things by judgment. For if, as it is written, “in every place the eyes of the Lord watch the good and the wicked,” and, according to the apostle, “the judgment of God is according to truth upon all the wicked,” we see that we, who do not cease doing evil, bear the punishments of wickedness by the judgment of a just God. ### Scripture references - Prov 15:3: quotation, high confidence - Rom 2:2: quotation, high confidence ### Translation notes - Prov 15:3; Rom 2:2. ### Citation (SBL) Salvian, Gub. 4.66 (CSEL 8:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-66). ## On the Governance of God 4.67 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-67 - Source: CSEL 8:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if vices are equal, Christians’ sins are graver; the pagan barbarians each have their characteristic vice. ### Latin text sed eadem, inquis, mala etiam barbari agant et non sunt tamen tam miseri quam nos sumus. hoc ergo interest quod, si eadem agant barbari quae nos agimus, nos tamen maiore offensione peccamus. possunt enim nostra et barbarorum uitia esse paria, sed in his tamen uitiis necesse est peccata nostra esse grauiora. nam cum omnes, ut iam ante diximus, barbari aut pagani sint aut haeretici, ut de paganis, quia prior illorum error est, prius dicam, gens Saxonum fera est Francorum infidelis, Gipidarum inhumana Chunorum impudica, omnium denique gentium barbarorum uita uitiositas. ### English translation (Claude) “But the barbarians,” you say, “do the same evils and yet are not as wretched as we are.” This, then, is the difference: if the barbarians do the same things we do, we nevertheless sin with greater offense. For our vices and the barbarians’ may be equal, but in these vices our sins must be graver. For since, as we said before, all the barbarians are either pagans or heretics, to speak first of the pagans, because their error is older: the nation of the Saxons is savage, that of the Franks faithless, that of the Gepids inhuman, that of the Huns unchaste; in short, the life of all the barbarian nations is viciousness. ### Citation (SBL) Salvian, Gub. 4.67 (CSEL 8:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-67). ## On the Governance of God 4.68 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-68 - Source: CSEL 8:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Barbarian vices are less guilty because they do not know God’s law. ### Latin text sed numquid eundem reatum habent illorum uitia quem nostra, numquid tam criminosa est Chunorum impudicitia quam nostra, numquid tam accusabilis Francorum perfidia quam nostra, aut tam reprehensibilis ebrietas Alamanni quam ebrietas Christiani, aut tam damnabilis rapacitas Alani quam rapacitas Christiani? si fallat Chunus uel Gipida, quid mirum est, qui culpam penitus falsitatis ignorat? si peieret Francus, quid noui faciet, qui periurium ipsum sermonis genus putat esse non criminis? ### English translation (Claude) But do their vices bear the same guilt as ours? Is the unchastity of the Huns as criminal as ours, the faithlessness of the Franks as blameworthy as ours, the drunkenness of the Alaman as reprehensible as the drunkenness of the Christian, the rapacity of the Alan as damnable as the rapacity of the Christian? If a Hun or a Gepid deceives, what wonder is it, when he is wholly ignorant of the guilt of falsehood? If a Frank perjures himself, what new thing will he do, who thinks perjury itself a manner of speech, not a crime? ### Citation (SBL) Salvian, Gub. 4.68 (CSEL 8:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-68). ## On the Governance of God 4.69 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-69 - Source: CSEL 8:89–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many Romans, especially traders and Syrians, treat perjury as profit. ### Latin text et quid mirum, si hoc barbari ita credunt, qui legem et deum nesciunt, cum maior ferme Romani nominis portio ita existimet, quae peccare se nouit? nam ut de alio hominum genere non dicam, consideremus solas negotiatorum et Syrorum omnium turbas, quae maiorem ferme ciuitatum uniuersarum partem occupauerunt, si aliud est uita istorum omnium quam meditatio doli et tritura mendacii, aut si non perire admodum uerba aestimant, quae nil loquentibus prosunt. tantus apud hos dei honor est prohibentis iusiurandum, ut singularem aestiment fructum omne periurium. ### English translation (Claude) And what wonder if the barbarians believe this, who do not know the law and God, when almost the greater part of the Roman name, which knows it sins, thinks so? For, not to speak of another class of men, let us consider only the crowds of traders and of all the Syrians, who have taken possession of almost the greater part of all the cities, whether the life of all of them is anything other than the planning of fraud and the grinding of lies, or whether they do not think words quite wasted which bring no profit to the speakers. So great is the honor of God among them, who forbids oaths, that they think every perjury a singular gain. ### Scripture references - Matt 5:34: allusion, medium confidence ### Translation notes - Syrian merchants were prominent in the cities of fifth-century Gaul. Matt 5:34 is alluded to. ### Citation (SBL) Salvian, Gub. 4.69 (CSEL 8:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-69). ## On the Governance of God 4.70 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-70 - Source: CSEL 8:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians, knowing God’s law and breaking it, are more guilty than ignorant barbarians. ### Latin text quid ergo mirum barbaros fallere, qui falsitatis crimen ignorant? nihil enim contemptu agunt caelestium praeceptorum, praeceptum domini nescientes, quia non facit aliquid contra legem legis ignarus. noster ergo hic peculiariter reatus est, qui legem diuinam legimus et legalia semper scripta uiolamus, qui deum nosse nos dicimus et iussa illius ac praecepta calcamus; ac per hoc cum eum spernamus, quem coli a nobis credimus atque iactamus, id ipsum, quod cultus dei uidetur, iniuria est. ### English translation (Claude) What wonder, then, that barbarians deceive, who do not know the crime of falsehood? For they do nothing out of contempt of the heavenly precepts, not knowing the Lord’s precept, because one ignorant of the law does nothing against the law. This guilt, then, is peculiarly ours, who read the divine law and always violate the written law, who say we know God and trample on his commands and precepts; and so, since we spurn him whom we believe and boast that we worship, the very thing that seems worship of God is an injury. ### Citation (SBL) Salvian, Gub. 4.70 (CSEL 8:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-70). ## On the Governance of God 4.71 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-71 - Source: CSEL 8:90–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians use “By Christ” as a casual oath, constantly perjuring themselves. ### Latin text Denique, ut de peccatis aliis nihil dicam, quis est omnino hominum saecularium praeter paucos, qui non ad hoc semper Christi nomen in ore habeat ut perieret? unde etiam peruulgatum hoc fere et apud nobiles et apud ignobiles sacramentum est: per Christum quia hoc facio, per Christum quia hoc ago, per Christum quia nihil aliud dicturus sum, per Christum quia nihil aliud acturus sum. et quid plura? in id penitus deducta res est, ut, sicut de paganis barbaris prius diximus, Christi nomen non uideatur iam sacramentum esse sed sermo. ### English translation (Claude) In short, to say nothing of other sins, who at all among the lay people, apart from a few, does not always have the name of Christ in his mouth for the purpose of perjury? Hence this oath has become common both among nobles and among commoners: “By Christ, I do this; by Christ, I am doing this; by Christ, I will say nothing else; by Christ, I will do nothing else.” And what more? The thing has been brought wholly to this, that, as we said before of the pagan barbarians, the name of Christ seems no longer an oath but a mere word. ### Translation notes - The chapter numeral “XV” (printed “XY”) is removed. ### Citation (SBL) Salvian, Gub. 4.71 (CSEL 8:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-71). ## On the Governance of God 4.72 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-72 - Source: CSEL 8:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The name of Christ is used in vain more than anything. ### Latin text nam in tantum apud plurimos nomen hoc parui penditur, ut numquam minus cogitent quippiam facere quam cum se iurant per Christum esse facturos. et cum scriptum sit: non nominabis nomen domini dei tui in uanum, in id reuerentia Christi decidit, ut inter ceteras saeculi uanitates nihil iam paene uanius quam Christi nomen esse uideatur. ### English translation (Claude) For among very many this name is held so cheap that they never think less of doing something than when they swear by Christ that they will do it. And though it is written, “You shall not take the name of the Lord your God in vain,” reverence for Christ has fallen so far that among the other vanities of the world nothing now seems almost more vain than the name of Christ. ### Scripture references - Exod 20:7: quotation, high confidence ### Translation notes - Exod 20:7. ### Citation (SBL) Salvian, Gub. 4.72 (CSEL 8:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-72). ## On the Governance of God 4.73 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-73 - Source: CSEL 8:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some even swear by Christ to commit crimes. ### Latin text denique multi non otiosas tantummodo res et aniles sed etiam scelera quaedam se iurant per Christi nomen esse facturos. hic enim loquendi usus est talibus: per Christum quia tollo illud, per Christum quia caedo illum, per Christum quia occido illum. ad hoc res recidit, ut, cum per Christi nomen iurauerint, putent se scelera etiam religiose facturos. denique quid mihi ipsi euenerit dicam. ### English translation (Claude) In short, many swear by the name of Christ that they will do not only idle and old-wives’ things but even certain crimes. For this is the manner of speaking among such men: “By Christ, I take that thing; by Christ, I strike that man; by Christ, I kill that man.” It has come to this, that, when they have sworn by the name of Christ, they think they will commit even crimes religiously. In short, I will tell what happened to me myself. ### Citation (SBL) Salvian, Gub. 4.73 (CSEL 8:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-73). ## On the Governance of God 4.74 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-74 - Source: CSEL 8:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian pleaded with a powerful man not to seize a poor man’s property. ### Latin text cum ante aliquantulum tempus, uictus cuiusdam pauperis prece, praepotentiori cuidam supplicarem, obsecrans ne homini misero et egestuoso rem ac substantiam suam tolleret, ne subsidium et stipem, quo paupertas illius nitebatur, auferret, tum ille, qui rebus eius siti rabida inhiauerat ac praedam iam spe et cupiditate ardentissima deuorarat, respiciens ac uibrans in os meum truces oculos, utpote qui tolli sibi a me putaret quicquid ipse alteri non tulisset, nequaquam hoc, quod peterem, fieri a se posse respondit, quasi uero iussu aut scripto id sacro faceret, quod penitus praeterire non posset. ### English translation (Claude) When, some little time ago, overcome by the plea of a certain poor man, I made supplication to a very powerful man, begging him not to take from a wretched and needy man his property and substance, not to remove the support and livelihood on which that man’s poverty relied, then he, who had gaped after the man’s goods with raging thirst and had already devoured the prey in hope and most burning greed, looking at me and darting fierce eyes into my face, as one who thought that whatever he himself had not taken from another was being taken from him by me, answered that what I asked could in no way be done by him, as though he were doing it by an order or a sacred writing which he could not at all pass over. ### Citation (SBL) Salvian, Gub. 4.74 (CSEL 8:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-74). ## On the Governance of God 4.75 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-75 - Source: CSEL 8:91–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The powerful man claimed he had sworn by Christ to take the poor man’s property. ### Latin text cumque ego causam, qua hoc fieri non ualeret, inquirerem, dixit rem uiolentissimam et cui contradici penitus non deberet: iuraui, inquit, res illius a me esse tollendas. uide ergo an possim uel debeam non efficere quod etiam interposito Christi nomine me dixi esse facturum. tum ego (quid amplius enim facerem, cui res tam iusta ostendebatur et sancta?) audita religiosissimi sceleris ratione discessi. ### English translation (Claude) And when I asked the reason why this could not be done, he gave a most compelling reason, and one which ought not to be contradicted at all: “I have sworn,” he said, “that that man’s property must be taken by me. See, then, whether I can or ought not to do what I said I would do, even with the name of Christ interposed.” Then I (for what more could I do, when so just and holy a reason was shown me?), having heard the reason for this most religious crime, went away. ### Translation notes - Ironic. ### Citation (SBL) Salvian, Gub. 4.75 (CSEL 8:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-75). ## On the Governance of God 4.76 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-76 - Source: CSEL 8:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Swearing by Christ to commit crimes makes God the author of sin. ### Latin text Hic nunc interrogo omnes qui sanae mentis sunt: quis umquam crederet usque in hanc contumeliam dei progressuram esse humanae cupiditatis audaciam, ut id ipsum, in quo Christo iniuriam faciunt, dicant se ob Christi nomen esse facturos? o inaestimabile facinus et prodigiosum! quid non ausae sint improbae mentes? armant se ad latrocinandum per dei nomen, auctorem quodammodo sui sceleris deum faciunt, et cum interdictor ac uindex malorum omnium Christus sit, dicunt se scelus quod agunt agere pro Christo. et de hostili iniquitate conquerimur et paganicam barbariem perierare causamur. ### English translation (Claude) Here now I ask all who are of sound mind: who would ever have believed that the boldness of human greed would advance to such an insult to God that men would say they do for the name of Christ the very thing in which they do Christ injury? O incalculable and monstrous deed! What would wicked minds not dare? They arm themselves for robbery by the name of God, they make God in a way the author of their crime, and though Christ is the forbidder and avenger of all evils, they say they do the crime they commit for Christ. And we complain of the enemy’s iniquity and accuse pagan barbarism of perjury! ### Translation notes - The chapter numeral “XVI” is removed. ### Citation (SBL) Salvian, Gub. 4.76 (CSEL 8:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-76). ## On the Governance of God 4.77 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-77 - Source: CSEL 8:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perjury by Christ is far worse than pagans’ perjury by false gods. ### Latin text quanto minore peccato illi per daemonia perierant quam nos per deum! quanto minoris criminis res est Iouis nomen ludificare quam Christi! ibi homo est mortuus, per quem iuratur: hic deus uiuus, qui perieratur: ibi nec homo ullus, hic deus summus: hic cum maximi sacramenti sit deieratio, necesse est maximi sit reatus et perieratio: ibi cum prope nullum sit iuramentum, nullum constat esse periurium; nam cum deus non sit, per quem iuratur, non est periurium, cum perieratur. ### English translation (Claude) With how much less sin do they perjure themselves by demons than we by God! How much less a crime it is to mock the name of Jupiter than that of Christ! There it is a dead man by whom the oath is sworn; here the living God who is forsworn. There not even a man at all; here the supreme God. Here, since swearing is of the greatest sanctity, perjury must be of the greatest guilt; there, since there is almost no oath, it is plain there is no perjury; for since he by whom they swear is not God, it is not perjury when they forswear. ### Translation notes - Salvian follows the Euhemerist view that Jupiter was a dead man. ### Citation (SBL) Salvian, Gub. 4.77 (CSEL 8:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-77). ## On the Governance of God 4.78 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-78 - Source: CSEL 8:92–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul distinguishes those under the law, now Christians, from those outside it. ### Latin text denique qui uult scire quam uerum sit, audiat beatum apostolum Paulum ipsa haec, quae nos dicimus, praedicantem. sic quippe ait: scimus autem quoniam quaecumque lex loquitur, his qui in lege sunt loquitur. et iterum: ubi, inquit, non est lex, nec praeuaricatio. duabus his sententiis duas euidenter exposuit partes generis humani, extra legem positos et in lege uiuentes. qui sunt igitur nunc in lege positi? qui scilicet nisi Christiani? sicut ipse apostolus fuit, qui de se ait: sine lege dei non sum, sed in lege sum Christi. ### English translation (Claude) In short, whoever wishes to know how true this is, let him hear the blessed apostle Paul preaching these very things we say. For so he says: “But we know that whatever the law says, it says to those who are under the law.” And again: “Where there is no law,” he says, “there is no transgression.” By these two sentences he plainly set out two parts of the human race: those placed outside the law and those living in the law. Who, then, are now placed in the law? Who, surely, but the Christians? As the apostle himself was, who says of himself: “I am not without the law of God, but I am in the law of Christ.” ### Scripture references - Rom 3:19: quotation, high confidence - Rom 4:15: quotation, high confidence - 1 Cor 9:21: quotation, high confidence ### Translation notes - Rom 3:19; Rom 4:15; 1 Cor 9:21. ### Citation (SBL) Salvian, Gub. 4.78 (CSEL 8:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-78). ## On the Governance of God 4.79 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-79 - Source: CSEL 8:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christians, knowing the law, are transgressors; their knowledge increases their guilt. ### Latin text qui igitur sine lege Christi? qui nisi pagani homines, legem dominicam nescientes? et ideo de his dicit: ubi non est lex, nec praeuaricatio. quo uno utique ostendit Christianos tantum, cum peccauerint, legis praeuaricatores esse, paganos autem, qui legem nesciant, sine praeuaricatione peccare, quia nullus potest eius rei praeuaricator esse, quam nescit. nos ergo tantum praeuaricatores diuinae legis, qui, ut scriptum est, legem legimus et non facimus eam, ac per hoc nihil aliud scientia nostra quam culpa, qui ad hoc tantummodo legem nouimus, ut maiore offensione peccemus, quia quod lectione et corde nouimus, libidine ac despectione calcamus. ### English translation (Claude) Who, then, are without the law of Christ? Who but pagan men, not knowing the Lord’s law? And so of them he says: “Where there is no law, there is no transgression.” By this one saying he shows that only Christians, when they sin, are transgressors of the law, but that pagans, who do not know the law, sin without transgression, because no one can be a transgressor of a thing he does not know. We, then, are the only transgressors of the divine law, who, as it is written, read the law and do not do it; and so our knowledge is nothing but guilt, we who know the law only to sin with greater offense, because what we know by reading and heart we trample with lust and contempt. ### Scripture references - Rom 4:15: quotation, high confidence - Rom 2:23: allusion, medium confidence ### Translation notes - Rom 4:15; Rom 2:21–23. ### Citation (SBL) Salvian, Gub. 4.79 (CSEL 8:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-79). ## On the Governance of God 4.80 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-80 - Source: CSEL 8:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians cause God’s name to be blasphemed by their evil lives. ### Latin text et ideo rectissime apostolicum illud ad omnem dicitur Christianum: qui in lege gloriaris, per praeuaricationem legis deum inhonoras; nomen enim per uos blasphematur inter gentes. cuius ergo criminis rei sint Christiani ex hoc uno intellegi potest, quia dei nomen infamant. et cum scriptum sit nobis, ut omnia faciamus in gloriam dei, nos e diuerso cuncta in dei facimus iniuriam. cumque ipse saluator noster ad nos cotidie clamet: sic luceat lux uestra coram hominibus, ut uideant filii hominum opera uestra bona, et magnificent patrem uestrum, qui est in caelis, nos ita uiuimus e contrario, ut uideant filii hominum opera nostra mala et blasphement patrem nostrum, qui est in caelis. ### English translation (Claude) And so that apostolic word is most rightly said to every Christian: “You who glory in the law dishonor God by transgression of the law; for the name is blasphemed through you among the Gentiles.” Of what crime Christians are guilty can be understood from this one thing, that they defame the name of God. And though it is written for us that we should do all things to the glory of God, we on the contrary do all things to the injury of God. And though our Savior himself cries to us daily, “Let your light so shine before men that the sons of men may see your good works and glorify your Father who is in heaven,” we live on the contrary so that the sons of men see our evil works and blaspheme our Father who is in heaven. ### Scripture references - Rom 2:23: quotation, high confidence - Rom 2:24: quotation, high confidence - 1 Cor 10:31: allusion, high confidence - Matt 5:16: quotation, high confidence ### Translation notes - Rom 2:23–24; 1 Cor 10:31; Matt 5:16. ### Citation (SBL) Salvian, Gub. 4.80 (CSEL 8:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-80). ## On the Governance of God 4.81 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-81 - Source: CSEL 8:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagans do not bring reproach on Christ, but Christians do. ### Latin text Quae cum ita sint, magna uidelicet nobis praerogatiua de nomine Christianitatis blandiri possumus, qui ita agimus ac uiuimus, ut hoc ipso quod Christianus populus esse dicimur obprobrium Christi esse uideamur. at e diuerso in paganis quid horum simile quae dicimus? numquid dici de Chunis potest: ecce quales sunt, qui Christiani esse dicuntur? numquid de Saxonibus aut Francis: ecce quae faciunt, qui se adserunt Christi esse cultores? ### English translation (Claude) Since this is so, we can, no doubt, flatter ourselves on a great privilege from the name of Christianity, who act and live so that by the very fact that we are called the Christian people we seem to be the reproach of Christ. But on the other hand, what is there among the pagans like what we are saying? Can it be said of the Huns: “Behold what kind of people those are who are called Christians”? Or of the Saxons or Franks: “Behold what those do who claim to be worshippers of Christ”? ### Translation notes - The chapter numeral “XVII” is removed. ### Citation (SBL) Salvian, Gub. 4.81 (CSEL 8:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-81). ## On the Governance of God 4.82 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-82 - Source: CSEL 8:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christians, not pagans, bring curses on the Christian law. ### Latin text numquid propter Maurorum efferos mores lex sacrosancta culpatur? numquid Scytharum aut Gipidarum inhumanissimi ritus in maledictum atque blasphemiam nomen domini saluatoris inducunt? numquid dici de ullis istorum potest: ubi est lex catholica, quam credunt? ubi sunt pietatis et castitatis praecepta, quae discunt? euangelia legunt et impudici sunt, apostolos audiunt et inebriantur, Christum sequuntur et rapiunt, uitam improbam agunt et probam legem habere se dicunt. numquid haec de ulla istarum gentium dici queunt? non utique: de nobis quippe omnia ista dicuntur, in nobis Christus patitur obprobrium, in nobis patitur lex Christiana maledictum. de nobis enim dicitur illud, quod supra diximus: ecce quales sunt qui Christum colunt. ### English translation (Claude) Is the most holy law blamed because of the savage ways of the Moors? Do the most inhuman rites of the Scythians or the Gepids bring the name of the Lord Savior into curse and blasphemy? Can it be said of any of them: “Where is the catholic law which they believe? Where are the precepts of kindness and chastity which they learn? They read the gospels and are unchaste; they hear the apostles and get drunk; they follow Christ and plunder; they lead a wicked life and say they have an upright law”? Can these things be said of any of those nations? Certainly not: all these things are said of us; in us Christ suffers reproach, in us the Christian law suffers curse. For of us is said what we said above: “Behold what kind of people those are who worship Christ.” ### Citation (SBL) Salvian, Gub. 4.82 (CSEL 8:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-82). ## On the Governance of God 4.83 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-83 - Source: CSEL 8:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagans judge the Christian teaching by the evil lives of Christians. ### Latin text falsum plane illud est, quod aiunt se bona discere, quod iactant se sanctae legis praecepta retinere. si enim bona discerent, boni essent. talis profecto secta est quales et sectatores: hoc sunt absque dubio, quod docentur. apparet itaque et prophetas, quos habent, impuritatem docere, et apostolos, quos legunt, nefaria sanxisse, et euangelia, quibus imbuuntur, haec quae ipsi faciunt praedicare. ### English translation (Claude) “That is plainly false,” they say, “that they claim to learn good things, that they boast that they keep the precepts of a holy law. For if they learned good things, they would be good. Surely the sect is such as its followers: they are without doubt what they are taught. It appears, then, that the prophets they have teach impurity, and the apostles they read have sanctioned wicked deeds, and the gospels in which they are instructed preach the things they themselves do.” ### Translation notes - The words of pagan critics, as Salvian imagines them. ### Citation (SBL) Salvian, Gub. 4.83 (CSEL 8:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-83). ## On the Governance of God 4.84 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-84 - Source: CSEL 8:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagans conclude from Christians’ lives that Christ teaches evil. ### Latin text postremo sancta a Christianis fierent, si Christus sancta docuisset. aestimari itaque de cultoribus suis potest ille qui colitur. quomodo enim bonus magister est, cuius tam malos uidemus esse discipulos? ex ipso enim Christiani sunt, ipsum audiunt, ipsum legunt. promptum est omnibus Christi intellegere doctrinam. uide Christiani quid agant, et euidenter potes de Christo scire quid doceat. ### English translation (Claude) “Finally, holy things would be done by Christians if Christ had taught holy things. So the one who is worshipped can be estimated from his worshippers. For how is he a good master whose disciples we see to be so wicked? For they are Christians from him, they hear him, they read him. It is easy for all to understand Christ’s teaching: see what Christians do, and you can plainly know from Christ what he teaches.” ### Translation notes - The pagan critics’ words continue. ### Citation (SBL) Salvian, Gub. 4.84 (CSEL 8:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-84). ## On the Governance of God 4.85 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-85 - Source: CSEL 8:95–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagan persecutors accused Christians of murder, incest, and cannibalism in their rites. ### Latin text denique quam praue ac nefarie pagani semper de sacris dominicis opinati sint, docent persecutorum immanium cruentissimae quaestiones, qui in sacrificiis christianis nihil aliud quam impura quaedam fieri atque abominanda credebant. siquidem etiam initia ipsa nostrae religionis nonnisi a duobus maximis facinoribus oriri arbitrabantur, primum scilicet homicidio, deinde, quod homicidio est grauius, incestu, nec homicidio solum et incestu, sed quod sceleratius quiddam est incestu ipso et homicidio, incestu matrum sacrosanctarum et homicidio innocentium paruulorum, quos non occidi tantum a Christianis, sed, quod magis abominandum est, etiam uorari existimabant: et haec omnia ad placandum deum, quasi ullo facinore magis posset offendi, ad purgandum piaculum, quasi ullum aliud maius esset, ad commendandum sacrificium, quasi ullam rem dominus magis posset horrere, ad promerendam uitam aeternam, quasi uero, etiamsi possit his rebus accipi, tanti esset ad eam per scelera tam immania peruenire. ### English translation (Claude) In short, how perversely and wickedly the pagans have always thought of the Lord’s sacred rites, the most bloody interrogations of the savage persecutors show, who believed that in Christian sacrifices nothing was done but certain impure and abominable things. Indeed they thought that the very beginnings of our religion arose only from two very great crimes: first murder, then, what is graver than murder, incest; and not merely murder and incest, but something more wicked than incest and murder themselves: incest with sacred mothers and the murder of innocent little children, whom they thought were not only killed by Christians but, what is more abominable, even devoured: and all this to appease God, as though he could be offended by any crime more; to purge a sin, as though any other were greater; to commend a sacrifice, as though the Lord could abhor anything more; to win eternal life, as though, even if it could be received by these means, it would be worth reaching it through such monstrous crimes. ### Translation notes - The charges of “Thyestean feasts and Oedipodean intercourse” made against early Christians. ### Citation (SBL) Salvian, Gub. 4.85 (CSEL 8:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-85). ## On the Governance of God 4.86 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-86 - Source: CSEL 8:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: False Christians caused the pagans’ slanders of Christianity. ### Latin text Intellegere ergo possumus, aut quales esse pagani crediderint Christianos, qui talibus sacrificiis deum colerent, aut qualem sollicitent deum ipsum, qui haec sacra docuisset. et hoc cur ita? cur utique nisi ob eos, qui Christiani esse dicuntur et non sunt, qui per flagitia ac turpitudines suas nomen religionis infamant, qui, ut scriptum est, fatentur se nosse deum, factis autem negant, cum sint abominabiles et increduli, ad omne autem opus bonum reprobi; per quos, ut legimus, uia ueritatis blasphematur et sacrosanctum domini dei nomen sacrilegorum hominum maledictione uiolatur? ### English translation (Claude) We can understand, then, either what kind of people the pagans believed Christians to be, who worshipped God with such sacrifices, or what kind of God they thought he was who had taught these rites. And why so? Why, surely, but because of those who are called Christians and are not, who defame the name of religion by their shameful and base deeds, who, as it is written, “confess that they know God but deny him by their deeds, being abominable and unbelieving and reprobate for every good work”; through whom, as we read, “the way of truth is blasphemed,” and the most holy name of the Lord God is violated by the cursing of sacrilegious men? ### Scripture references - Titus 1:16: quotation, high confidence - 2 Pet 2:2: quotation, high confidence ### Translation notes - Titus 1:16; 2 Pet 2:2. “Sollicitent” in the digital text is corrupt; translated by sense (“thought”). The chapter numeral “XVIII” is removed. ### Citation (SBL) Salvian, Gub. 4.86 (CSEL 8:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-86). ## On the Governance of God 4.87 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-87 - Source: CSEL 8:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David was forgiven but could not escape punishment for causing God’s enemies to blaspheme. ### Latin text quam grauis autem ac singularis piaculi malum sit nomen diuinitatis in blasphemiam gentium dare, etiam Dauid beatissimi edocemur exemplo: qui cum suffragio iustitiarum suarum aeternam pro offensionibus suis poenam per unam tantum confessionem meruerit euadere, huius tamen criminis ueniam nec per paenitentiam patrocinantem potuit impetrare. nam cum ei errores proprios confitenti Natham propheta dixisset: transtulit deus peccatum tuum, non morieris, subdidit statim: uerumtamen quia blasphemare fecisti inimicos domini propter uerbum hoc, filius, qui ex te natus est, morietur. ### English translation (Claude) How grave and singular an evil it is to give the name of the Godhead over to the blasphemy of the Gentiles we are taught also by the example of the most blessed David. Though by the support of his righteous deeds he deserved, through a single confession, to escape eternal punishment for his offenses, yet he could not obtain pardon for this crime even through a repentance that pleaded for him. For when the prophet Nathan had said to him as he confessed his own errors, “God has taken away your sin; you shall not die,” he added at once: “Nevertheless, because you have made the enemies of the Lord blaspheme by this deed, the son who is born to you shall die.” ### Scripture references - 2 Sam 12:13: quotation, high confidence - 2 Sam 12:14: quotation, high confidence ### Translation notes - 2 Sam 12:13–14. ### Citation (SBL) Salvian, Gub. 4.87 (CSEL 8:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-87). ## On the Governance of God 4.88 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-88 - Source: CSEL 8:96–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Despite David’s penance and prayers, his child died. ### Latin text et quid post haec? deposito scilicet diademate proiectis gemmis, exutus purpuris remoto omni splendore regiae dignitatis, cum pro his omnibus solitarius gemens clusus, sacco squalidus fletu madidus cinere sordidatus, uitam paruuli sui tot lamentationum suffragiis peteret et piissimum deum tanta precum ambitione pulsaret, sic rogans et obsecrans obtinere non potuit, cum tamen, quod fortissimum petentibus adiumentum est, impetraturum se quod-sic a deo peteret credidisset. ### English translation (Claude) And what after this? Having laid aside the diadem, cast away his gems, put off the purple, removed all the splendor of royal dignity, and instead, solitary, groaning, shut away, squalid in sackcloth, wet with weeping, soiled with ashes, he sought the life of his little child with the support of so many lamentations and knocked at the most kind God with such eager prayers; asking and beseeching thus, he could not obtain it, though he had believed, which is the strongest help to those who ask, that he would obtain what he asked of God in this way. ### Scripture references - 2 Sam 12:16: allusion, high confidence - 2 Sam 12:18: allusion, high confidence ### Translation notes - 2 Sam 12:16–18. ### Citation (SBL) Salvian, Gub. 4.88 (CSEL 8:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-88). ## On the Governance of God 4.89 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-89 - Source: CSEL 8:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Causing others to blaspheme God is the gravest sin. ### Latin text ex qua intellegi potest, quod nullum penitus maioris piaculi crimen est, quam blasphemandi causam gentibus dare. quicumque enim sine blasphemia aliorum grauiter errauerit, sibi tantum adfert damnationem: qui autem blasphemare alios fecerit multos secum praecipitat in mortem, et necesse erit ut sit pro tantis reus, quantos secum traxerit in reatum, nec solum hoc, sed quicumque peccator ita peccat, ut alios tamen peccato suo blasphemare non faciat, peccatum suum ipsi obest tantummodo, qui peccauerit, sacrosanctum autem dei nomen sacrilega blasphemantium maledictione non laedit. qui uero blasphemare alios peccans fecerit, necesse est peccatum huius supra criminis humani esse mensuram, quia per conuicia plurimorum inaestimabilem deo fecit iniuriam. ### English translation (Claude) From this it can be understood that there is no crime at all of greater sin than to give the Gentiles cause to blaspheme. For whoever has erred gravely without the blasphemy of others brings damnation on himself alone; but whoever has caused others to blaspheme hurls many with him into death, and he will have to be guilty for as many as he has drawn with him into guilt. And not only this; but whatever sinner sins in such a way that he does not make others blaspheme by his sin, his sin harms only himself who sinned, but does not wound the most holy name of God by the sacrilegious cursing of blasphemers; whereas he who by sinning has made others blaspheme, his sin must be beyond the measure of human crime, because through the insults of many he has done God an incalculable injury. ### Citation (SBL) Salvian, Gub. 4.89 (CSEL 8:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-89). ## On the Governance of God 4.90 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-90 - Source: CSEL 8:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christians, who know and break God’s law, cause blasphemy. ### Latin text Hoc autem, ut dixi, malum peculiariter tantum Christianorum est, quia per eos tantummodo blasphematur deus, qui bona discunt et mala faciunt, qui, ut scriptum est, deum uerbis confitentur et factis negant, qui, ut idem apostolus ait, adquiescunt legi et sciunt uoluntatem eius et probant, quae potiora sunt, qui habent formam scientiae et ueritatis in lege, qui praedicant non furandum et furantur, qui legunt non moechandum et moechantur, qui in lege gloriantur et per praeuaricationem legis deum inhonorant. ### English translation (Claude) This evil, as I said, belongs peculiarly to Christians only, because God is blasphemed only through those who learn good things and do evil, who, as it is written, confess God in words and deny him in deeds; who, as the same apostle says, rest on the law and know his will and approve what is better; who have the form of knowledge and truth in the law; who preach that one must not steal and steal, who read that one must not commit adultery and commit adultery, who glory in the law and dishonor God by transgression of the law. ### Scripture references - Titus 1:16: allusion, high confidence - Rom 2:17: quotation, high confidence - Rom 2:18: quotation, high confidence - Rom 2:20: quotation, high confidence - Rom 2:21: quotation, high confidence - Rom 2:22: quotation, high confidence - Rom 2:23: quotation, high confidence ### Translation notes - Titus 1:16; Rom 2:17–23. The chapter numeral “XVIIII” is removed. ### Citation (SBL) Salvian, Gub. 4.90 (CSEL 8:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-90). ## On the Governance of God 4.91 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-91 - Source: CSEL 8:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians are worse for professing goodness; Christ rejects the lukewarm. ### Latin text et ideo hoc ipso Christiani deteriores sunt, quia meliores esse deberent; non enim probant quod profitentur, et impugnant professionem suam moribus suis. magis enim damnabilis est malitia, quam titulus bonitatis accusat, et reatus impii est pium nomen. unde etiam saluator in Apocalypsi ad tepidum Christianum ait: utinam aut calidus esses aut frigidus: nunc autem, quia tepidus es, incipiam te euomere ex ore meo. omnem Christianum dominus fide ac spiritu iubet esse feruentem. sic enim scriptum est: ut simus spiritu feruentes, domino seruientes. ### English translation (Claude) And so Christians are worse by the very fact that they ought to be better; for they do not prove what they profess, and they fight against their profession by their morals. For wickedness is more damnable when the title of goodness accuses it, and the pious name is the guilt of the impious. Hence also the Savior in the Apocalypse says to the lukewarm Christian: “Would that you were either hot or cold; but now, because you are lukewarm, I will begin to vomit you out of my mouth.” The Lord commands every Christian to be fervent in faith and spirit. For so it is written: “that we be fervent in spirit, serving the Lord.” ### Scripture references - Rev 3:15: quotation, high confidence - Rev 3:16: quotation, high confidence - Rom 12:11: quotation, high confidence ### Translation notes - Rev 3:15–16; Rom 12:11. ### Citation (SBL) Salvian, Gub. 4.91 (CSEL 8:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-91). ## On the Governance of God 4.92 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-92 - Source: CSEL 8:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lukewarm Christian is worse than the cold pagan and is spat out. ### Latin text in hoc ergo feruore spiritus fidei religiosae ardor ostenditur: de quo ardore qui plurimum habet feruens esse agnoscitur et fidelis: qui nihil omnino habet frigidus esse intellegitur ac paganus; qui uero inter utrumque uel neutrum est, tepidus atque exosus est domino Christianus, et ideo ad eum dicitur: utinam aut calidus esses aut frigidus: nunc autem, quia tepidus es, incipiam te euomere ex ore meo. hoc est dicere: utinam aut calorem et fidem haberes bonorum Christianorum aut certe frigus et ignorantiam paganorum. aut enim fides te calida deo insinuaret aut certe ad praesens adhuc legis ignorantia aliquatenus excusaret. nunc autem quia Christum iam agnouisti et neglegis quem agnouisti, qui susceptus es quasi intra os dei per fidei agnitionem proiceris per teporem. ### English translation (Claude) In this fervor of spirit, then, the ardor of religious faith is shown: he who has most of this ardor is recognized as fervent and faithful; he who has none at all is understood to be cold and a pagan; but he who is between the two, or neither, is a lukewarm Christian and hateful to the Lord; and so it is said to him: “Would that you were either hot or cold; but now, because you are lukewarm, I will begin to vomit you out of my mouth.” That is to say: “Would that you had either the warmth and faith of good Christians or at least the coldness and ignorance of pagans. For either warm faith would commend you to God, or at least ignorance of the law would still excuse you somewhat for the present. But now, because you have already recognized Christ and neglect him whom you have recognized, you who were received, as it were, into God’s mouth through the recognition of faith are cast out through lukewarmness.” ### Scripture references - Rev 3:15: quotation, high confidence - Rev 3:16: quotation, high confidence ### Translation notes - Rev 3:15–16. ### Citation (SBL) Salvian, Gub. 4.92 (CSEL 8:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-92). ## On the Governance of God 4.93 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-93 - Source: CSEL 8:98–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter says it is worse to know the truth and turn back than never to have known it. ### Latin text quod quidem etiam beatus apostolus Petrus euidenter exposuit dicens de uitiosis ac tepidis, id est male uiuentibus Christianis: melius erat illis non cognoscere ueritatem quam cognoscentibus retrorsum reflecti a tradito sibi mandato. contigit illis res ueri prouerbii: canis reuersus ad suum uomitum aut sus lota in uolutabro caeni. quod ut euidenter de his dictum intellegamus, qui sub Christiano nomine in sordibus mundi atque impuritatibus uiuunt, audi, quid de isdem in eodem loco dicat: si enim, inquit, refugientes coinquinationes mundi in agnitionem domini nostri et conseruatoris Iesu Christi his rursus impliciti superantur, facta sunt illis nouissima peiora prioribus. ### English translation (Claude) This indeed the blessed apostle Peter also plainly set forth, saying of vicious and lukewarm, that is, wrongly living Christians: “It would have been better for them not to know the truth than, knowing it, to turn back from the commandment handed down to them. It has happened to them according to the true proverb: The dog returned to its vomit, and the washed sow to wallowing in the mire.” That we may plainly understand this was said of those who live in the filth and impurities of the world under the Christian name, hear what he says of the same people in the same place: “For if,” he says, “having escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first.” ### Scripture references - 2 Pet 2:21: quotation, high confidence - 2 Pet 2:22: quotation, high confidence - 2 Pet 2:20: quotation, high confidence ### Translation notes - 2 Pet 2:20–22. ### Citation (SBL) Salvian, Gub. 4.93 (CSEL 8:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-93). ## On the Governance of God 4.94 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-94 - Source: CSEL 8:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul says the law-keeping uncircumcised will judge the transgressing circumcised; bad Christians are below pagans. ### Latin text quod quidem et beatus apostolus Paulus in eundem modum dicit: circumcisio quidem prodest, si legem custodias: si autem praeuaricator legis sis, circumcisio tua praeputium facta est. circumcisionem autem christianitatem intellegendam ipse euidentissime docet dicens: nos enim sumus circumcisio, qui spiritu deo seruimus et non in carne confidimus. ac per hoc uidemus, quod malos Christianos paganis comparat, nec comparat tantum, sed paene postponit dicens: si autem praeputium iustitias legis custodiat, nonne praeputium illius in circumcisione reputabitur, et iudicabit id, quod ex natura est praeputium, legem consummans, te, qui per litteram et circumcisionem praeuaricator legis es? ac per hoc intellegimus, ut supra dixi, culpabiliores nos ### English translation (Claude) The blessed apostle Paul also says this in the same way: “Circumcision indeed profits if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision.” And that circumcision is to be understood as Christianity he himself teaches most plainly, saying: “For we are the circumcision, who serve God in the spirit and do not trust in the flesh.” And so we see that he compares bad Christians to pagans, and not only compares them but almost places them below, saying: “But if the uncircumcision keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision? And will not what is by nature uncircumcision, fulfilling the law, judge you, who with the letter and circumcision are a transgressor of the law?” And so we understand, as I said above, that we are much more culpable, ### Scripture references - Rom 2:25: quotation, high confidence - Phil 3:3: quotation, high confidence - Rom 2:26: quotation, high confidence - Rom 2:27: quotation, high confidence ### Translation notes - Rom 2:25–27; Phil 3:3. The sentence continues in 4.95. ### Citation (SBL) Salvian, Gub. 4.94 (CSEL 8:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-94). ## On the Governance of God 4.95 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/4-49/#p-4-95 - Source: CSEL 8:99–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians who spurn the known law are worse than pagans who do not know it. ### Latin text multo esse, qui legem dei habemus et spernimus, quam illos, qui nec habent omnino nec norunt: nemo enim ignota contemnit. concupiscentiam quippe, apostolus, nesciebam, inquit, nisi lex diceret: non concupisces. neque enim praeuaricantur a lege, quam non habent, quia, ut scriptum est, ubi non est lex, nec praeuaricatio. ac per hoc, si non praeuaricantur a lege quam non habent, ergo nec contemnunt legis scita quae non habent, quia nemo, ut dixi, potest despicere quod nescit. nos ergo et contemptores pariter ac praeuaricatores sumus ac per hoc paganis deteriores, quia illi non norunt dei mandata, nos nouimus: illi ea non habent, nos habemus; illi inaudita non faciunt, nos lecta calcamus. et ideo apud illos ignorantia est apud nos praeuaricatio, quia minoris criminis reatus est legem nescire quam spernere. ### English translation (Claude) we who have the law of God and spurn it, than those who neither have it at all nor know it: for no one despises what is unknown. “For I would not have known covetousness,” says the apostle, “unless the law had said: You shall not covet.” Nor do they transgress against a law they do not have, because, as it is written, “where there is no law, there is no transgression.” And so, if they do not transgress against a law they do not have, neither do they despise the decrees of a law they do not have, because, as I said, no one can despise what he does not know. We, then, are both despisers and transgressors, and therefore worse than pagans, because they do not know God’s commands, we do; they do not have them, we have; they do not do what they have not heard, we trample what we have read. And so with them there is ignorance, with us transgression, because the guilt of not knowing the law is of a lesser crime than that of spurning it. ### Scripture references - Rom 7:7: quotation, high confidence - Rom 4:15: quotation, high confidence ### Translation notes - Rom 7:7; Rom 4:15. ### Citation (SBL) Salvian, Gub. 4.95 (CSEL 8:99–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-95). ## On the Governance of God 5.1 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-1 - Source: CSEL 8:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 5: the law harms only those who misuse it; it is good to those who use it rightly. ### Latin text Scio infidelissimos quosque et ueritatis diuinae incapaces dicere aduersum haec posse, quae diximus, si tantus sit Christianorum infidelium reatus, ut plus peccent praetermittentes mandata domini quae sciant, quam paganae gentes quae nesciant, salubriorem his fuisse ignorantiam quam agnitionem, et contra eos esse admodum quod agnouerint ueritatem. quibus hoc respondendum est, non ueritatem his obesse sed uitia, nec legem nocere sed mores. denique da mores bonos, et legis scita pro nobis sunt: tolle uitia, lex prodest. scimus enim, inquit apostolus, quia lex bona est, si quis ea legitime utatur. legitime itaque lege utere et legem tibi bonam ipse fecisti. scimus enim, inquit, quia lex bona est, si quis ea legitime utatur, sciens hoc quod iusto lex non est posita. ### English translation (Claude) I know that all the most unbelieving and those incapable of divine truth can say against what we have said that, if the guilt of unfaithful Christians is so great that they sin more by neglecting the Lord’s commands which they know than pagan nations who do not know them, ignorance would have been more wholesome for them than knowledge, and that it is quite against them that they have recognized the truth. To them it must be answered that it is not the truth that harms them but their vices, not the law that injures them but their morals. In short, give good morals, and the decrees of the law are for us; take away vices, and the law profits. “For we know,” says the apostle, “that the law is good, if one uses it lawfully.” So use the law lawfully, and you have made the law good for yourself. “For we know,” he says, “that the law is good, if one uses it lawfully, knowing this, that the law is not laid down for the righteous.” ### Scripture references - 1 Tim 1:8: quotation, high confidence - 1 Tim 1:9: quotation, high confidence ### Translation notes - 1 Tim 1:8–9. The chapter numeral “I” is removed. ### Citation (SBL) Salvian, Gub. 5.1 (CSEL 8:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-1). ## On the Governance of God 5.2 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-2 - Source: CSEL 8:101–102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law is not against the righteous; sinners oppose the law, not the law them. ### Latin text ac per hoc iustus esse incipe et eris liber a lege, quia non potest uenire lex contra mores, quae iam habetur in moribus. scimus enim, inquit, quia lex bona est, si quis ea legitime utatur, sciens hoc, quod iusto lex non est posita, sed iniustis; et non subditis, sed sceleratis et impiis et peccatoribus et si quod aliud sanae doctrinae aduersatur. ac per hoc non tam lex tibi, o homo, quam tu legi aduersaris, nec lex contra te bene praecipiendo, sed tu contra legem male uiuendo agis. ### English translation (Claude) And so begin to be righteous, and you will be free from the law, because the law cannot come against morals in which it is already held. “For we know,” he says, “that the law is good, if one uses it lawfully, knowing this, that the law is not laid down for the righteous but for the unrighteous and insubordinate, for the wicked and impious and sinners, and whatever else is contrary to sound doctrine.” And so it is not so much the law that opposes you, O man, as you the law; the law does not act against you by commanding well, but you act against the law by living badly. ### Scripture references - 1 Tim 1:9: quotation, high confidence - 1 Tim 1:10: quotation, high confidence ### Translation notes - 1 Tim 1:8–10. ### Citation (SBL) Salvian, Gub. 5.2 (CSEL 8:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-2). ## On the Governance of God 5.3 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-3 - Source: CSEL 8:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Blaming God’s law is like a sick man blaming his doctor for illness he caused himself. ### Latin text immo illa pro te est, tu contra illam. illa enim tibi consulit sancta dicendo, tu contra illam uenis praua faciendo, nec contra illam tantum sed etiam contra te; hoc ipso enim, quod contra illam, et contra te, quia in illa salus et uita tua est. ac per hoc dum legem diuinam deseris, salutem propriam derelinquis. non aliter ergo nos de dominica lege querimur, quam queri de optimo medico impatiens aegrotus solet: qui cum ingrauescere sibi morbos uitio suo fecerit, imperitiam medentis accusat. quasi uero curare ullam infirmitatem praecepta possint, si eis non oboedierit infirmus, aut sanare quemquam obseruantia ualeat, quam medicus ei imperat, si eam sibi aegrotus ipse non praestat. ### English translation (Claude) Rather it is for you, and you against it. For it counsels you by speaking holy things, and you come against it by doing perverse things; and not only against it but also against yourself; for by the very fact that you are against it, you are also against yourself, because in it is your salvation and life. And so, while you desert the divine law, you abandon your own salvation. We complain of the Lord’s law, then, no differently than an impatient sick man is wont to complain of an excellent physician: when he has made his illness grow worse by his own fault, he accuses the doctor’s lack of skill. As though prescriptions could cure any illness if the sick man does not obey them, or the regimen the physician orders could heal anyone if the patient does not keep it himself. ### Citation (SBL) Salvian, Gub. 5.3 (CSEL 8:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-3). ## On the Governance of God 5.4 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-4 - Source: CSEL 8:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law is an antidote that cannot work while we keep taking the poison of vice. ### Latin text quid iuuant stomachum absinthia, si statim dulcia subsequantur? quid conferunt frenetico silentia circumstantium, quem suus clamor occidit? aut quid prodesse poterit antidotum, cui superfunditur uenenum? et nobis itaque lex est antidotum sed uitiositas uenenum. sanare nos non potest legis antidotum, quos occidunt uenena uitiorum. sed iam de his et antea satis diximus et, si ita res postulauerit, etiam post haec iuuante domino aliqua dicemus. ### English translation (Claude) What good is wormwood to the stomach if sweets follow at once? What do the silences of bystanders contribute to a frenzied man whom his own shouting kills? Or what good can an antidote be to one over whom poison is poured? So for us too the law is an antidote, but viciousness is poison. The antidote of the law cannot heal us whom the poisons of vices kill. But we have said enough of this before, and, if the matter requires it, we shall say something after this too, with the Lord’s help. ### Citation (SBL) Salvian, Gub. 5.4 (CSEL 8:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-4). ## On the Governance of God 5.5 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-5 - Source: CSEL 8:102–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian turns to the heretical barbarians, who have the same Scriptures. ### Latin text Interim quia duo superius barbarorum genera uel sectas esse memorauimus, paganorum atque haereticorum, quia de paganis iam, ut arbitror, satis fecimus, de haereticis quoque, ut causa poscit, subiciamus. potest enim quispiam dicere: etiamsi a paganis lex diuina non exigat, ut mandata faciant, quae non sciunt, certe ab haereticis exigit, qui sciunt: eadem enim etiam illos legere, quae nos legimus, eosdem apud illos prophetas dei, eosdem apostolos, eosdem euangelistas esse, ac per hoc aut non minus ab illis legem neglegi quam a nobis, aut etiam multo magis, quia cum eadem legant scripta quae nostri, multo faciunt deteriora quam nostri. utrumque ergo uideamus. eadem, inquis, legunt illi, quae leguntur a nobis. ### English translation (Claude) Meanwhile, since we mentioned above that there are two kinds or sects of barbarians, pagans and heretics, and since we have, I think, said enough of the pagans, let us add something of the heretics too, as the case requires. For someone can say: “Even if the divine law does not require pagans to do commands they do not know, it certainly requires it of heretics, who do know: for they read the same things we read; the same prophets of God, the same apostles, the same evangelists are among them; and so either they neglect the law no less than we, or even much more, because, though they read the same writings as ours, they do much worse things than ours.” Let us look at both points, then. “They read,” you say, “the same things that are read by us.” ### Translation notes - The chapter numeral “II” is removed. ### Citation (SBL) Salvian, Gub. 5.5 (CSEL 8:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-5). ## On the Governance of God 5.6 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-6 - Source: CSEL 8:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretics’ Scriptures are corrupted; only catholics have them whole. ### Latin text quomodo eadem, quae ab auctoribus quondam malis et male sunt interpolata et male tradita? ac per hoc iam non eadem, quia non possunt penitus dici ipsa, quae sunt in aliqua sui parte uitiata. incolumitatem enim non habent quae plenitudinem perdiderunt, nec statum suum omnino seruant quae sacramentorum uirtute priuata sunt. nos ergo tantum scripturas sacras plenas inuiolatas integras habemus, qui eas uel in fonte suo bibimus uel certe de purissimo fonte haustas per ministerium purae translationis haurimus: nos tantummodo bene legimus. ### English translation (Claude) How the same, when they were once corrupted and badly handed down by wicked authors? And so they are no longer the same, because things cannot be called wholly the same which are vitiated in some part of themselves. Things that have lost their fullness do not have soundness, nor do things wholly keep their state which have been deprived of the force of the sacraments. We alone, then, have the sacred Scriptures full, inviolate, and whole, who drink them either at their source or at least draw them drawn from the purest source through the ministry of a pure translation: we alone read them well. ### Translation notes - The barbarians’ Arian Bible (Ulfilas’s Gothic translation) is meant. ### Citation (SBL) Salvian, Gub. 5.6 (CSEL 8:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-6). ## On the Governance of God 5.7 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-7 - Source: CSEL 8:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even where the barbarians’ Scripture is less corrupt, they follow corrupt tradition. ### Latin text atque utinam quam bene legimus, tam bene adimpleremus. sed uereor, quod qui non bene obseruamus nec bene lectitamus, quia minor reatus est sancta non legere quam lecta uiolare. ceterae quippe nationes aut non habent legem dei aut debilem et conuulneratam habent, ac per hoc, ut diximus, non habent quae sic habent. nam et si qui gentium barbarorum sunt, qui in libris suis minus uideantur scripturam sacram interpolatam habere uel dilaceratam, habent tamen ueterum magistrorum traditione corruptam ac per hoc traditionem potius quam scripturam habent, quia non hoc retinent, quod legis ueritas suadet, sed quod prauitas malae traditionis inseruit. ### English translation (Claude) And would that we fulfilled them as well as we read them! But I fear that we who do not observe them well do not read them well either, because it is a lesser guilt not to read holy things than to violate what has been read. For the other nations either do not have the law of God or have it weak and wounded; and so, as we said, they do not have what they have in this way. For even if there are any of the barbarian nations that seem to have Scripture less corrupted or torn in their books, they still have it corrupted by the tradition of their old teachers, and so they have tradition rather than Scripture, because they hold not what the truth of the law urges but what the depravity of bad tradition has inserted. ### Citation (SBL) Salvian, Gub. 5.7 (CSEL 8:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-7). ## On the Governance of God 5.8 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-8 - Source: CSEL 8:103–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Illiterate barbarians follow their teachers’ doctrine as law. ### Latin text barbari quippe homines, Romanae immo potius humanae eruditionis expertes, qui nihil omnino sciunt nisi quod a doctoribus suis audiunt, quod audiunt, hoc sequuntur, ac sic necesse est eos, qui totius litteraturae ac scientiae ignari sacramentum diuinae legis doctrina magis quam lectione cognoscunt, doctrinam potius retinere quam legem. itaque eis traditio magistrorum suorum et doctrina inueterata quasi lex est, quia hoc sciunt tantummodo quod docentur. ### English translation (Claude) For barbarian men, without Roman, or rather human, learning, who know nothing at all except what they hear from their teachers, follow what they hear; and so those who, ignorant of all literature and knowledge, come to know the mystery of the divine law by teaching rather than by reading, must hold the teaching rather than the law. So for them the tradition of their teachers and long-established doctrine is as law, because they know only what they are taught. ### Citation (SBL) Salvian, Gub. 5.8 (CSEL 8:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-8). ## On the Governance of God 5.9 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-9 - Source: CSEL 8:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Arian barbarians are heretics unknowingly, sincerely believing they honor God. ### Latin text haeretici ergo sunt sed non scientes. denique apud nos sunt haeretici, apud se non sunt; nam in tantum se catholicos esse iudicant, ut nos ipsos titulo haereticae appellationis infament. quod ergo illi nobis sunt, hoc nos illis. nos eos iniuriam diuinae generationi facere certi sumus, quod minorem patre filium dicant; illi nos iniuriosos patri existimant, quia aequales esse credamus. ueritas apud nos est, sed illi apud se esse praesumunt. honor dei apud nos est, sed illi hoc arbitrantur honorem diuinitatis esse, quod credunt. ### English translation (Claude) They are heretics, then, but unknowingly. In short, they are heretics in our eyes, not in their own; for they judge themselves catholics so much that they defame us with the title of the heretical name. What, then, they are to us, we are to them. We are certain that they do injury to the divine generation in saying that the Son is less than the Father; they think us injurious to the Father because we believe them equal. The truth is with us, but they presume it is with them. The honor of God is with us, but they think that what they believe is the honor of the Godhead. ### Translation notes - The Goths and Vandals were Arians, holding the Son less than the Father. Salvian’s judgment is translated as written. ### Citation (SBL) Salvian, Gub. 5.9 (CSEL 8:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-9). ## On the Governance of God 5.10 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-10 - Source: CSEL 8:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Arians err from love of God; their judgment is known only to God. ### Latin text inofficiosi sunt, sed illis hoc est summum religionis officium: impii sunt, sed hoc putant ueram esse pietatem. errant ergo, sed bono animo errant, non odio sed affectu dei, honorare se dominum atque amare credentes. quamuis non habeant rectam fidem, illi tamen hoc perfectam dei aestimant caritatem. qualiter pro hoc ipso falsae opinionis errore in die iudicii puniendi sint, nullus potest scire nisi iudex. ### English translation (Claude) They are undutiful, but to them this is the highest duty of religion; they are impious, but they think this is true piety. They err, then, but they err with a good intention, not from hatred but from love of God, believing that they honor and love the Lord; although they do not have the right faith, they think this the perfect love of God. How they are to be punished on the day of judgment for this very error of false opinion, no one can know but the Judge. ### Citation (SBL) Salvian, Gub. 5.10 (CSEL 8:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-10). ## On the Governance of God 5.11 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-11 - Source: CSEL 8:104–105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is patient with ignorant heretics but chastises catholics who knowingly sin. ### Latin text interim idcirco eis, ut reor, patientiam deus commodat, quia uidet eos etsi non recte credere, affectu tamen piae opinionis errare, maxime cum sciat eos ea facere, quae nesciunt, nostros autem neglegere quod credunt, ac per hoc illos magistrorum peccare uitio nostros suo, illos ignorantes nostros scientes, illos id facere, quod putent rectum, nostros quod sciant esse peruersum. et ideo iusto iudicio illos patientia dei sustinet nos animaduersione castigat, quia ignosci aliquatenus ignorantiae potest, contemptus ueniam non meretur. sic enim scriptum est: seruus, qui nescit uoluntatem domini sui, et non facit eam, uapulabit paucis: qui autem scit et non facit eam, uapulabit multis. ### English translation (Claude) Meanwhile God grants them patience, I think, because he sees that, though they do not believe rightly, they err with the affection of a pious opinion; especially since he knows that they do what they do not know, while ours neglect what they believe; and so they sin by the fault of their teachers, ours by their own; they in ignorance, ours knowingly; they doing what they think right, ours what they know to be perverse. And so by a just judgment the patience of God bears with them and punishes us with chastisement, because ignorance can be pardoned to some extent, but contempt does not deserve pardon. For so it is written: “The servant who does not know his master’s will and does not do it will be beaten with few stripes; but he who knows and does not do it will be beaten with many.” ### Scripture references - Luke 12:48: quotation, high confidence - Luke 12:47: quotation, high confidence ### Translation notes - Luke 12:47–48. ### Citation (SBL) Salvian, Gub. 5.11 (CSEL 8:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-11). ## On the Governance of God 5.12 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-12 - Source: CSEL 8:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians sin by rebellion, not ignorance. ### Latin text Non ergo miremur, quod multis caedimur, quia non inscientia sed rebellione peccamus. scientes enim bona non bene agimus et discretionem recti ac praui intellegentes praua sectamur: legem legimus et legitima calcamus et ad hoc tantum praeceptorum sacrorum scita cognoscimus, ut grauius post inter dicta peccemus: deum colere nos dicimus et diabolo obtemperamus. ### English translation (Claude) Let us not wonder, then, that we are beaten with many stripes, because we sin not by ignorance but by rebellion. For knowing good things we do not act well, and understanding the distinction of right and wrong we pursue the wrong; we read the law and trample on what is lawful, and we know the decrees of the sacred precepts only to sin more gravely after the prohibitions; we say we worship God and we obey the devil. ### Translation notes - The chapter numeral “III” is removed. ### Citation (SBL) Salvian, Gub. 5.12 (CSEL 8:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-12). ## On the Governance of God 5.13 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-13 - Source: CSEL 8:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God chastises catholics to restrain their sin and bears with heretics to bring them to the true faith. ### Latin text et post haec uolumus ut bona a deo accipiamus, cum malis mala semper addamus: fieri uoluntatem nostram a deo cupimus, cum dei nos facere nolimus quasi superiores nos deo agimus. uolumus ut uoluntati nostrae deus iugiter pareat, cum omnes nos uoluntati eius iugiter repugnemus. sed ille iustus est, licet nos simus iniusti; castigat enim quos castigandos putat, patitur quos putat esse patiendos. utrumque ad unam rem uult proficere, ut et castigatio in catholicis peccandi refrenet libidinem, et quandoque haereticos patientia dei faciat plenam fidei noscere ueritatem, maxime cum sciat eos forsitan catholica non indignos fide, quos uideat catholicis tutae comparatione praestare. ### English translation (Claude) And after this we want to receive good things from God while we always add evils to evils; we desire our will to be done by God while we will not do God’s; we act as if superior to God. We want God continually to obey our will, while all of us continually resist his. But he is just, though we are unjust; for he chastises those he thinks should be chastised, he bears with those he thinks should be borne. He wants both to serve one end: that chastisement may restrain the lust of sinning in catholics, and that God’s patience may at some time bring the heretics to know the full truth of faith; especially since he knows that those are perhaps not unworthy of the catholic faith whom he sees surpass catholics by comparison of life. ### Translation notes - “Tutae” is read as uitae; translated by sense. ### Citation (SBL) Salvian, Gub. 5.13 (CSEL 8:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-13). ## On the Governance of God 5.14 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-14 - Source: CSEL 8:105–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretical barbarians are Vandals and Goths; Roman heretics are worse, and Roman teaching made the barbarians heretics. ### Latin text omnes autem isti, de quibus loquimur, aut Wandali sunt aut Gothi; nam de Romanis haereticis, quorum innumera multitudo est, nihil dicimus, neque aut Romanis eos aut barbaris comparamus, quia et infidelitate Romanis sunt deteriores et foeditate uitae barbaris turpiores. sed hoc nos non solum non iuuat sed etiam supra id, quod a nobis ipsis grauamur, grauat, quia et ii, quos tales causamur esse, Romani sunt. unde intellegere possumus, quid mereatur omnis Romana respublica, cum pars Romanorum offendat deum uita, pars et infidelitate pariter et uita, saluo eo, quod etiam ipsae quondam haereses barbarorum de Romani magisterii prauitate fluxerunt, ac perinde etiam hoc nostrum crimen est, quod populi barbarorum haeretici esse coeperunt. ### English translation (Claude) All those of whom we speak are either Vandals or Goths; for of the Roman heretics, of whom there is an innumerable multitude, we say nothing, and we compare them neither to Romans nor to barbarians, because they are both worse than the Romans in unbelief and fouler than the barbarians in the baseness of their life. But this not only does not help us but burdens us even beyond what we are burdened by ourselves, because those whom we accuse of being such are Romans too. From this we can understand what the whole Roman commonwealth deserves, when part of the Romans offends God by life, part by unbelief and life alike; not to mention that even the heresies of the barbarians once flowed from the depravity of Roman teaching, and so it is also our crime that the barbarian peoples began to be heretics. ### Translation notes - The Goths received Arian Christianity from teachers of the Roman empire in the fourth century. ### Citation (SBL) Salvian, Gub. 5.14 (CSEL 8:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-14). ## On the Governance of God 5.15 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-15 - Source: CSEL 8:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Barbarians love one another; Romans persecute one another. ### Latin text Porro autem quantum ad conuersationem Gothorum aut Wandalorum pertinet, quid est in quo eis aut praeponere nos aut etiam comparare possimus? ac primum ut de affectu et caritate dicam, quam praecipuam dominus docet esse uirtutem et quam non solum per omnes scripturas sacras, sed etiam per se ipse commendat dicens: in hoc scietur, quod discipuli mei estis, si uos inuicem diligatis: omnes se fere barbari, qui modo sunt unius gentis et regis, mutuo amant, omnes paene Romani se mutuo persequuntur. ### English translation (Claude) Moreover, as to the way of life of the Goths or Vandals, in what can we either prefer ourselves to them or even compare ourselves? And first, to speak of affection and love, which the Lord teaches is the chief virtue and which he commends not only through all the sacred Scriptures but also by himself, saying, “By this it will be known that you are my disciples, if you love one another”: almost all the barbarians, provided they are of one nation and king, love one another; almost all the Romans persecute one another. ### Scripture references - John 13:35: quotation, high confidence ### Translation notes - John 13:35. The chapter numeral “IIII” is removed. ### Citation (SBL) Salvian, Gub. 5.15 (CSEL 8:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-15). ## On the Governance of God 5.16 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-16 - Source: CSEL 8:106–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Among Romans, even kin envy one another and rejoice in others’ misfortune. ### Latin text quis enim ciuis non inuidet ciui? quis plenam uicino exhibet caritatem? omnes quippe a se, etsi loco non absunt, affectu absunt, etsi habitatione iunguntur, mente disiuncti sunt. atque utinam hoc, licet sit pessimum malum, utinam ciues tantum atque uicini: illud est grauius, quod nec propinqui quidem propinquitatis iura conseruant. quis enim se proximis suis proximum reddit? quis soluit caritati quod se agnoscit debere uel nomini? quis est hoc animo, quod uocatur? quis tam propinquus corde quam sanguine, in quo non luridus maliuolentiae zelus ardet, cuius non sensum liuor inuasit, cui non prosperitas aliena supplicium est? quis non bonum alterius malum suum credit? cui ita sufficit felicitas sua, ut etiam alium uelit esse felicem? Bonum et inaestimabile nunc in plurimis malum est: parum alicui est si ipse sit felix, nisi alter fuerit infelix. ### English translation (Claude) For what citizen does not envy a citizen? Who shows full love to his neighbor? All are apart from one another in affection, even if not apart in place; though joined in dwelling, they are disjoined in mind. And would that this, though it is the worst evil, were only among citizens and neighbors: what is graver is that not even relatives keep the rights of kinship. For who makes himself a neighbor to his nearest? Who pays to love what he knows he owes even to the name? Who is in mind what he is called? Who is as near in heart as in blood, in whom the livid zeal of ill will does not burn, whose mind envy has not invaded, to whom another’s prosperity is not a torture? Who does not think another’s good his own evil? To whom is his own happiness so sufficient that he wishes another also to be happy? A good, and incalculable, is now in very many an evil: it is too little for someone that he himself be happy unless another is unhappy. ### Translation notes - The last sentence is garbled in the digital text; translated by sense. ### Citation (SBL) Salvian, Gub. 5.16 (CSEL 8:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-16). ## On the Governance of God 5.17 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-17 - Source: CSEL 8:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A few officials turn public taxation into private plunder of the many. ### Latin text iam uero illud quale, quam saeuum quam ex hac ipsa impietate descendens, quam alienum a barbaris quam familiare Romanis, quod se inuicem exactione proscribunt: immo non inuicem: nam hoc tolerabilius ferme esset, si pateretur quisque quod fecerat: illud est grauius, quod plurimi proscribuntur a paucis, quibus exactio publica peculiaris est praeda, qui fiscalis debiti titulos faciunt quaestus esse priuatos, et hoc non summi tantum, sed paene infimi, non iudices solum, sed etiam iudicibus obsequentes. ### English translation (Claude) And now what of this, how savage, how descended from this very impiety, how foreign to the barbarians and familiar to the Romans: that they proscribe one another by tax exaction? Or rather not one another; for this would be almost more tolerable, if each suffered what he had done to others: what is graver is that very many are proscribed by a few, to whom public exaction is private plunder, who make the titles of fiscal debt into private gains; and this not only the highest but almost the lowest, not only the judges but also those who serve the judges. ### Citation (SBL) Salvian, Gub. 5.17 (CSEL 8:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-17). ## On the Governance of God 5.18 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-18 - Source: CSEL 8:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every town’s curials are tyrants who devour widows, orphans, and the religious. ### Latin text quae enim sunt non modo urbes sed etiam municipia atque uici, ubi non quot curiales fuerint, tot tyranni sunt? quamquam forte hoc nomine gratulentur, quia potens et honoratum esse uideatur. nam et latrones ferme omnes gaudent et gloriantur, si atrociores admodum quam sunt esse dicantur. quis ergo, ut dixi, locus est, ubi non a principalibus ciuitatum uiduarum et pupillorum uiscera deuorentur et cum his ferme sanctorum omnium? nam et hos quasi uiduas ac pupillos habent, quia tueri se aut pro studio professionis suae nolunt aut pro innocentia atque humilitate non possunt. nemo itaque horum tutus est neque ulli admodum praeter summos uastatione latrocinii populantis immunes, nisi qui ipsis latronibus pares. in hanc condicionem immo in hoc scelus res deuoluta est, ut nisi quis malus fuerit, saluus esse non possit. ### English translation (Claude) For what are there, not only cities but even towns and villages, where there are not as many tyrants as there are curials? Though perhaps they rejoice in this name, because it seems powerful and honored. For almost all robbers too rejoice and boast if they are said to be far more atrocious than they are. What place is there, then, as I said, where the bowels of widows and orphans are not devoured by the leading men of the cities, and with them those of almost all the saints? For they treat these too like widows and orphans, because they either will not defend themselves out of zeal for their profession or cannot out of innocence and humility. So none of these is safe, nor is anyone at all, apart from the highest, free from the devastation of plundering robbery, except those equal to the robbers themselves. Things have come to this condition, or rather this crime, that unless one is wicked he cannot be safe. ### Citation (SBL) Salvian, Gub. 5.18 (CSEL 8:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-18). ## On the Governance of God 5.19 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-19 - Source: CSEL 8:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Almost no one protects the oppressed, not even the bishops. ### Latin text Sed uidelicet cum tot sint, qui bonos uastant, sunt fortasse aliqui, qui in hac uastatione succurrant, qui, ut scriptum est, eripiant egenum et pauperem de manu peccatoris. non est, qui faciat bonum, non est paene usque ad unum. ideo dixit paene usque ad unum, quia tanta est raritas bonorum, ut paene unus esse uideatur. quis enim uexatis ac laborantibus opem tribuat, cum improborum hominum uiolentiae etiam sacerdotes domini non resistant? ### English translation (Claude) But no doubt, since there are so many who devastate the good, there are perhaps some who come to the rescue in this devastation, who, as it is written, “rescue the needy and the poor from the hand of the sinner.” “There is none who does good, there is not, almost, even one.” He said “almost even one” because the rarity of the good is so great that there seems to be almost one. For who gives help to the harassed and suffering, when even the priests of the Lord do not resist the violence of wicked men? ### Scripture references - Ps 82:4 (81:4 Vulg.): quotation, high confidence - Ps 14:3 (13:3 Vulg.): quotation, high confidence ### Translation notes - Ps 82:4 (Vulgate 81:4); Ps 14:3 (Vulgate 13:3). “Priests of the Lord” (sacerdotes) here means chiefly the bishops. The chapter numeral “V” is removed. ### Citation (SBL) Salvian, Gub. 5.19 (CSEL 8:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-19). ## On the Governance of God 5.20 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-20 - Source: CSEL 8:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bishops keep silent before the powerful, fearing to make them worse. ### Latin text nam aut tacent plurimi eorum aut similes sunt tacentibus, etiamsi loquantur, et hoc multi non inconstantia sed consilio, ut putant, atque ratione. exertam enim ueritatem proferre nolunt, quia. eam aures improborum hominum sustinere non possunt, nec solum refugiunt sed etiam oderunt et execrantur, et non modo auditam non reuerentur aut metuunt sed maiore etiam superbientis peruicaciae perduellione contemnunt. et ideo tacent etiam qui loqui possunt, dum ipsis interdum malis parcunt, nec uolunt eis uim apertae promere ueritatis, ne faciant eos ingesta acrius ueritate peiores. ### English translation (Claude) For most of them either keep silent or are like those who keep silent even if they speak, and many do this not from inconstancy but by design, as they think, and reason. For they do not wish to bring forward the naked truth, because the ears of wicked men cannot bear it; they not only shun it but hate and curse it, and, having heard it, they not only do not revere or fear it but despise it with the greater rebellion of proud obstinacy. And so even those who could speak keep silent, sparing at times the wicked themselves, and do not wish to bring forth to them the force of open truth, lest they make them worse by pressing the truth too sharply. ### Citation (SBL) Salvian, Gub. 5.20 (CSEL 8:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-20). ## On the Governance of God 5.21 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-21 - Source: CSEL 8:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oppressed Romans, even of good family, flee to the barbarians for humane treatment. ### Latin text inter haec uastantur pauperes, uiduae gemunt, orfani proculcantur, in tantum ut multi eorum, et non obscuris natalibus editi et liberaliter instituti, ad hostes fugiant, ne persecutionis publicae adflictione moriantur. quaerentes scilicet apud barbaros Romanam humanitatem, quia apud Romanos barbaram inhumanitatem ferre non possunt, et quamuis ab his, ad quos confugiunt, discrepent ritu discrepent lingua, ipso etiam, ut ita dicam, corporum atque induuiarum barbaricarum foetore dissentiant, malunt tamen in barbaris pati cultum dissimilem quam in Romanis iniustitiam saeuientem. ### English translation (Claude) Meanwhile the poor are plundered, widows groan, orphans are trampled, so much so that many of them, born of no obscure family and liberally educated, flee to the enemy so as not to die from the affliction of public persecution: seeking among the barbarians Roman humanity, since they cannot bear barbarian inhumanity among the Romans. And though they differ from those to whom they flee in customs, differ in language, and are repelled even, so to speak, by the stench of barbarian bodies and clothing, they prefer to endure among the barbarians a different way of life than raging injustice among the Romans. ### Citation (SBL) Salvian, Gub. 5.21 (CSEL 8:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-21). ## On the Governance of God 5.22 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-22 - Source: CSEL 8:108–109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans prefer freedom under the barbarians to slavery under Rome; Roman citizenship is now shunned. ### Latin text itaque passim uel ad Gothos uel ad Bacaudas uel ad alios ubique dominantes barbaros migrant, et commigrasse non paenitet; malunt enim sub specie captiuitatis uiuere liberi quam sub specie libertatis esse captiui. itaque nomen ciuium Romanorum aliquando non solum magno aestimatum sed magno emptum nunc ultro repudiatur ac fugitur, nec uile tantum sed etiam abominabile paene habetur. ### English translation (Claude) So everywhere they migrate either to the Goths or to the Bacaudae or to other barbarians ruling everywhere, and they do not regret having moved; for they prefer to live free under the appearance of captivity than to be captives under the appearance of freedom. So the name of Roman citizens, once not only highly valued but bought at a high price, is now repudiated and fled of their own accord, and is held not only cheap but almost abominable. ### Translation notes - The Bacaudae were peasant rebels in fifth-century Gaul and Spain. ### Citation (SBL) Salvian, Gub. 5.22 (CSEL 8:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-22). ## On the Governance of God 5.23 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-23 - Source: CSEL 8:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Roman injustice has made many, even nobles, unwilling to be Romans. ### Latin text et quod esse maius testimonium Romanae iniquitatis potest, quam quod plerique et honesti et nobiles et quibus Romanus status summo et splendori esse debuit et honori, ad hoc tamen Romanae iniquitatis crudelitate compulsi sunt, ut nolint esse Romani? et hinc est, quod etiam hi, qui ad barbaros non confugiunt, barbari tamen esse coguntur, scilicet ut est pars magna Hispanorum et non minima Gallorum, omnes denique, quos per uniuersum Romanum orbem fecit Romana iniquitas iam non esse Romanos. ### English translation (Claude) And what greater testimony of Roman iniquity can there be than that very many, honorable and noble, for whom Roman status ought to have been the highest splendor and honor, have been driven by the cruelty of Roman iniquity to the point that they do not wish to be Romans? And hence even those who do not flee to the barbarians are nevertheless forced to be barbarians, as is a great part of the Spaniards and not the least of the Gauls; in short, all whom Roman iniquity throughout the Roman world has made no longer Romans. ### Citation (SBL) Salvian, Gub. 5.23 (CSEL 8:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-23). ## On the Governance of God 5.24 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-24 - Source: CSEL 8:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Bacaudae were made rebels by Roman oppression. ### Latin text De Bacaudis nunc mihi sermo est, qui per malos iudices et cruentos spoliati afflicti necati, postquam ius Romanae libertatis amiserant, etiam honorem Romani nominis perdiderunt. et imputatur his infelicitas sua, imputamus his nomen calamitatis suae, imputamus nomen, quod ipsi fecimus: uocamus rebelles uocamus perditos quos esse compulimus criminosos. ### English translation (Claude) My discourse now is of the Bacaudae, who, despoiled, afflicted, and killed by wicked and bloody judges, after they had lost the right of Roman liberty, lost also the honor of the Roman name. And their misfortune is imputed to them; we impute to them the name of their calamity; we impute a name we ourselves made: we call them rebels, we call them lost men, whom we have forced to be criminals. ### Translation notes - The chapter numeral “VI” is removed. ### Citation (SBL) Salvian, Gub. 5.24 (CSEL 8:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-24). ## On the Governance of God 5.25 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-25 - Source: CSEL 8:109–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Corrupt judges and tax collectors created the Bacaudae. ### Latin text quibus enim aliis rebus Bacaudae facti sunt nisi iniquitatibus nostris nisi improbitatibus iudicum, nisi eorum proscriptionibus et rapinis, qui exactionis publicae nomen in quaestus proprii emolumenta uerterunt et indictiones tributarias praedas suas esse fecerunt? qui in similitudinem immanium bestiarum non rexerunt traditos sibi sed deuorarunt, nec spoliis tantum hominum, ut plerique latrones solent, sed laceratione etiam et, ut ita dicam, sanguine pascebantur. ### English translation (Claude) For by what other things were they made Bacaudae but by our iniquities, by the wickedness of judges, by the proscriptions and plunderings of those who turned the name of public exaction into the profits of private gain and made the tax assessments their own spoils? Who, like savage beasts, did not rule those handed over to them but devoured them, and fed not only on men’s spoils, as most robbers do, but on their mangling and, so to speak, their blood. ### Translation notes - Indictiones: the periodic tax assessments. ### Citation (SBL) Salvian, Gub. 5.25 (CSEL 8:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-25). ## On the Governance of God 5.26 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-26 - Source: CSEL 8:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oppression is still driving people toward rebellion. ### Latin text ac sic actum est, ut latrociniis iudicum strangulati homines et necati inciperent esse quasi barbari, quia non permittebantur esse Romani. adquieuerunt enim esse quod non erant, quia non permittebantur esse quod fuerant, coactique sunt uitam saltim defendere, quia se iam libertatem uidebant penitus perdidisse. aut quid aliud etiam nunc agitur, quam tunc actum est, id est, ut qui adhuc Bacaudae non sunt esse cogantur? quantum enim ad uim atque iniurias pertinet, compelluntur ut uelint esse, sed inbecillitate impediuntur ut non sint. sic sunt ergo quasi captiui iugo hostium pressi: tolerant supplicium necessitate non uoto: animo desiderant libertatem sed summam sustinent seruitutem. ### English translation (Claude) And so it came about that men strangled and killed by the robberies of judges began to be as it were barbarians, because they were not allowed to be Romans. They consented to be what they were not, because they were not allowed to be what they had been, and they were forced at least to defend their lives, because they saw that they had already wholly lost their liberty. Or what else is being done even now than was done then, that is, that those who are not yet Bacaudae are forced to be? For as far as violence and injuries go, they are driven to want to be, but are prevented by weakness from being. So they are like captives pressed by the yoke of enemies: they endure punishment by necessity, not by choice; in mind they long for freedom, but they bear the utmost slavery. ### Citation (SBL) Salvian, Gub. 5.26 (CSEL 8:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-26). ## On the Governance of God 5.27 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-27 - Source: CSEL 8:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poor are driven to want rebellion yet are too weak to achieve it. ### Latin text Ita ergo et cum omnibus ferme humilioribus agitur: una enim re ad duas diuersissimas coartantur. uis summa exigit ut adspirare in libertatem uelint, sed eadem uis posse non sinit quae uelle compellit. sed imputari his potest forsitan, quod hoc uelint homines, qui nihil magis cuperent, quam ne cogerentur hoc uelle; summa enim infelicitas est quod uolunt. nam cum his multo melius agebatur, si non compellerentur hoc uelle. ### English translation (Claude) So, then, is it done with almost all the humbler people: by one thing they are pressed toward two most contrary ones. The utmost violence makes them want to aspire to freedom, but the same violence that compels them to want it does not allow them to be able. But perhaps it may be laid against these men that they want this, men who would want nothing more than not to be forced to want it; for the greatest misfortune is that they want it. For it would be much better for them if they were not driven to want this. ### Translation notes - The chapter numeral “VII” is removed. ### Citation (SBL) Salvian, Gub. 5.27 (CSEL 8:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-27). ## On the Governance of God 5.28 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-28 - Source: CSEL 8:110–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poor flee taxes that fall on them while the rich escape. ### Latin text sed quid possunt aliud uelle miseri, qui adsiduum, immo continuum exactionis publicae patiuntur excidium, quibus imminet semper grauis et indefessa proscriptio, qui domus suas deserunt, ne in ipsis domibus torqueantur, exilia petunt, ne supplicia sustineant? leniores his hostes quam exactores sunt. et res ipsa hoc indicat: ad hostes fugiunt, ut uim exactionis euadant. et quidem ipsum hoc, quamuis durum et inhumanum, minus tamen graue atque acerbum erat, si omnes aequaliter atque in commune tolerarent. illud indignius ac poenalius, quod omnium onus non omnes sustinent, immo quod pauperculos homines tributa diuitum premunt, et infirmiores ferunt sarcinas fortiorum. nec alia causa est, quod sustinere non possunt, nisi quia maior est miserorum sarcina quam facultas. ### English translation (Claude) But what else can the wretched want, who suffer the constant, rather continuous, destruction of public exaction, over whom grievous and tireless proscription always hangs, who abandon their houses so as not to be tortured in their very houses, and seek exile so as not to suffer punishments? Enemies are gentler to them than tax collectors. And the fact itself shows it: they flee to the enemy to escape the violence of exaction. And indeed this very thing, though harsh and inhuman, would be less grievous and bitter if all bore it equally and in common. What is more unworthy and penal is that not all bear the burden of all; rather, the taxes of the rich press on poor men, and the weaker carry the loads of the stronger. Nor is there any other reason why they cannot bear it, except that the burden of the wretched is greater than their means. ### Citation (SBL) Salvian, Gub. 5.28 (CSEL 8:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-28). ## On the Governance of God 5.29 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-29 - Source: CSEL 8:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poor pay like the rich but live like beggars; the rich even raise taxes the poor must pay. ### Latin text res diuersissimas dissimillimasque patiuntur, inuidiam et egestatem. inuidia enim est in solutione, egestas in facultate. si respicias quod dependunt, abundare arbitreris: si respicias quod habent, egere reperies. quis aestimare rem huius iniquitatis potest? solutionem sustinent diuitum et indigentiam mendicorum. plus multo est quod dicturus sum. adiectiones tributarias ipsi interdum diuites faciunt, pro quibus pauperes soluunt. ### English translation (Claude) They suffer the most different and unlike things: odium and want. For the odium is in the payment, the want in the means. If you look at what they pay, you would think them abounding; if you look at what they have, you would find them in want. Who can estimate this iniquity? They bear the payments of the rich and the want of beggars. What I am about to say is much more. The rich themselves sometimes make tax increases for which the poor pay. ### Citation (SBL) Salvian, Gub. 5.29 (CSEL 8:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-29). ## On the Governance of God 5.30 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-30 - Source: CSEL 8:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich decree new levies that only the poor pay. ### Latin text sed dicis: cum ipsorum maximus census sit et ipsorum maximae pensiones, quomodo fieri id potest, ut ipsi sibi augere debitum uelint? neque ego id dico, quod sibi augeant; nam et ideo augent, quia non sibi augent. dicam quomodo. ueniunt plerumque noui nuntii noui epistolarii a summis sublimitatibus missi, qui commendantur inlustribus paucis ad exitia plurimorum. decernuntur his noua munera decernuntur nouae indictiones. decernunt potentes quod soluant pauperes, decernit gratia diuitum quod perdat turba miserorum; ipsi enim in nullo sentiunt quod decernunt. ### English translation (Claude) But you say: “Since their assessment is the largest and their payments the largest, how can it be that they wish to increase their own debt?” Nor do I say that they increase it for themselves; for they increase it precisely because they do not increase it for themselves. I will say how. New envoys, new letter-bearers often come, sent from the highest authorities, who are commended to a few illustrious men for the ruin of very many. New levies are decreed for them, new assessments are decreed. The powerful decree what the poor pay; the favor of the rich decrees what the crowd of the wretched loses; for they themselves feel nothing of what they decree. ### Citation (SBL) Salvian, Gub. 5.30 (CSEL 8:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-30). ## On the Governance of God 5.31 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-31 - Source: CSEL 8:111–112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who decree new levies should at least share in paying them. ### Latin text sed non possunt, inquis, non honorari et liberalius accipi, qui fuerint a maioribus missi. estote ergo, diuites, primi in conferendo, qui estis primi in decernendo: estote primi in largitate rerum, qui primi estis in liberalitate uerborum. qui das de meo da et de tuo. tametsi rectissime, quisquis ille es, qui solus capere uis gratiam, solus patereris expensam. sed adquiescimus pauperes uestrae, diuites, uoluntati. quod pauci iubetis soluamus omnes: quid tam iustum quid tam humanum? grauant nos nouis debitis decreta uestra: facite saltim debitum ipsum uobis nobiscum esse commune. quid enim iniquius esse aut quid indignius potest, quam ut soli sitis immunes a debito, qui cunctos facitis debitores? ### English translation (Claude) “But those sent by the great,” you say, “cannot fail to be honored and received rather liberally.” Then be first in contributing, you rich, who are first in decreeing; be first in generosity of goods, who are first in liberality of words. You who give from mine, give from yours too. Though most rightly, whoever you are, you who alone want to win favor, you alone should bear the expense. But we poor consent to your will, you rich. What you few order, let us all pay: what is so just, what so humane? Your decrees burden us with new debts: at least make the debt itself common to you with us. For what can be more unjust or more unworthy than that you alone be free from the debt, who make all debtors? ### Citation (SBL) Salvian, Gub. 5.31 (CSEL 8:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-31). ## On the Governance of God 5.32 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-32 - Source: CSEL 8:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poor do not know why they pay; the truth comes out only when the rich quarrel. ### Latin text et quidem miserrimi pauperes sic totum hoc, quod diximus, soluunt, quod qua re uel qua ratione soluant penitus ignorant. cui enim licet discutere cur soluat, aut cui permittitur explorare quid debeat? sed tunc id euidentissime proditur, cum inuicem sibi diuites irascuntur, cum indignantur aliqui eorum, quod sine consilio ac tractatu suo aliqua decreta sint. ### English translation (Claude) And indeed the most wretched poor pay all this that we have described in such a way that they are wholly ignorant why or by what reckoning they pay. For who may discuss why he pays, or who is permitted to inquire what he owes? But it is then most plainly revealed when the rich are angry with one another, when some of them are indignant that some things have been decreed without their counsel and discussion. ### Citation (SBL) Salvian, Gub. 5.32 (CSEL 8:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-32). ## On the Governance of God 5.33 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-33 - Source: CSEL 8:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich object only when left out, not to injustice; the poor are tossed between them. ### Latin text tunc a quibusdam eorum audias dici: o facinus indignum! duo aut tres statuunt quod multos necet, a paucis potentibus decernitur quod a multis miseris dependatur. honori enim suo unusquisque diuitum praestat, ut nolit aliquid se absente decerni, non iustitiae, ut iniqua nolit se praesente constitui. denique quod in aliis reprehenderent ipsi postea aut pro contemptus praeteriti ultione aut pro potestatis praesumptione constituunt. ac per hoc infelicissimi pauperes sic sunt quasi inter concertantes procellas in medio mari positi: nunc istorum scilicet nunc illorum fluctibus obruuntur. ### English translation (Claude) Then you may hear some of them say: “O unworthy deed! Two or three decide what kills many; what is paid by many wretched people is decreed by a few powerful ones.” For each of the rich grants to his own honor that he does not want anything decreed in his absence, not to justice, that he does not want unjust things established in his presence. In short, what they would blame in others they themselves afterwards establish, either in revenge for past contempt or in presumption of power. And so the most unhappy poor are like men placed in mid-sea between warring storms: they are overwhelmed now by the waves of these, now of those. ### Citation (SBL) Salvian, Gub. 5.33 (CSEL 8:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-33). ## On the Governance of God 5.34 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-34 - Source: CSEL 8:112–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In tax relief, as in tax burden, the poor are treated unjustly. ### Latin text Sed uidelicet qui in hac parte iniqui sunt in alia moderati inueniuntur et iusti ac prauitatem unius rei alterius probitate conpensant. nam sicut in onere nouarum indictionum pauperes grauant, ita in nouorum remediorum opitulatione sustentant: sicut tributis nouis minores maxime deprimuntur, sic remediis nouis maxime subleuantur. immo par est iniquitas in utroque. nam sicut sunt in adgrauatione pauperes primi, ita in releuatione postremi. ### English translation (Claude) But no doubt those who are unjust in this part are found moderate and just in another, and compensate for the wickedness of one thing by the uprightness of another. For as they burden the poor with the load of new assessments, so they sustain them with the help of new relief measures; as the lesser people are most pressed down by new taxes, so they are most relieved by new remedies. On the contrary, the iniquity is equal in both. For as the poor are first in the burdening, so they are last in the relief. ### Translation notes - Ironic. The chapter numeral “VIII” is removed. ### Citation (SBL) Salvian, Gub. 5.34 (CSEL 8:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-34). ## On the Governance of God 5.35 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-35 - Source: CSEL 8:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich take all the tax relief for themselves. ### Latin text si quando enim, ut nuper factum est, consulendum defectis urbibus aut minuendas in aliquo tributarias functiones potestates summae existimauerint, ilico remedium cunctis datum soli inter se diuites partiuntur. quis tunc pauperum meminit? quis ad communionem beneficii humiles et egestuosos uocat? quis eum, qui primus est semper in sarcina, uel ultimo esse loco patitur in medela? et quid plura? tributarii omnino pauperes non putantur; nisi cum iis tributi cumulus imponitur: extra numerum autem tributariorum sunt, cum remedia diuiduntur. ### English translation (Claude) For if at any time, as was done recently, the highest authorities have thought fit to provide for exhausted cities or to reduce tax obligations in some respect, at once the rich alone divide among themselves the remedy given to all. Who then remembers the poor? Who calls the humble and needy to share in the benefit? Who allows him who is always first in the burden to be even in the last place in the healing? And what more? The poor are not thought taxpayers at all, except when a heap of tax is imposed on them; but they are outside the number of taxpayers when remedies are divided. ### Citation (SBL) Salvian, Gub. 5.35 (CSEL 8:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-35). ## On the Governance of God 5.36 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-36 - Source: CSEL 8:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such injustice exists only among the Romans, not among the barbarians. ### Latin text et putamus, quod poena diuinae seueritatis indigni simus, cum sic nos semper pauperes puniamus, aut credimus, cum iniqui nos iugiter simus, quod deus iustus in nos omnino esse non debeat? ubi enim aut in quibus sunt nisi in Romanis tantum haec mala? quorum iniustitia tanta nisi nostra? Franci enim hoc scelus nesciunt: Chuni ab his sceleribus immunes sunt: nihil horum est apud Wandalos, nihil horum apud Gothos. tam longe enim est, ut haec inter Gothos barbari tolerent, ut ne Romani quidem, qui inter eos uiuunt, ista patiantur. ### English translation (Claude) And do we think we are unworthy of the punishment of divine severity, when we always punish the poor thus? Or do we believe, while we are continually unjust, that God ought not to be just toward us at all? For where, or among whom, are these evils except among the Romans alone? Whose injustice is so great but ours? For the Franks do not know this crime; the Huns are free from these crimes; there is nothing of this among the Vandals, nothing of this among the Goths. For the barbarians are so far from tolerating these things among the Goths that not even the Romans who live among them suffer them. ### Citation (SBL) Salvian, Gub. 5.36 (CSEL 8:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-36). ## On the Governance of God 5.37 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-37 - Source: CSEL 8:113–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans under Gothic rule pray never to return to Roman rule. ### Latin text itaque unum illic Romanorum omnium uotum est, ne umquam eos necesse sit in ius transire Romanum. una et consentiens illic Romanae plebis oratio, ut liceat eis uitam quam agunt agere cum barbaris. et miramur, si non uincuntur a nostris partibus Gothi, cum malint apud hos esse quam apud nos Romani. itaque non solum transfugere ab eis ad nos fratres nostri omnino nolunt, sed ut ad eos confugiant, nos relinquunt. ### English translation (Claude) So the one wish of all the Romans there is that they may never need to pass into Roman jurisdiction. The one unanimous prayer of the Roman people there is that they may be allowed to lead the life they lead with the barbarians. And we wonder if the Goths are not conquered by our side, when the Romans would rather be with them than with us. So not only do our brothers wholly refuse to flee from them to us, but they leave us to take refuge with them. ### Citation (SBL) Salvian, Gub. 5.37 (CSEL 8:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-37). ## On the Governance of God 5.38 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-38 - Source: CSEL 8:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unable to emigrate, the poor surrender themselves to the protection of the rich. ### Latin text et quidem mirari possim, quod hoc non omnes omnino facerent tributarii pauperes et egestuosi, nisi quod una tantum causa est, qua non faciunt, quia transferre illuc resculas atque habitatiunculas suas familiasque non possunt. nam cum plerique eorum agellos ac tabernacula sua deserant, ut uim exactionis euadant, quomodo non quae compelluntur deserere uellent [sed] secum, si possibilitas pateretur, auferre? ergo quia hoc non ualent, quod forte mallent, faciunt quod unum ualent. tradunt se ad tuendum protegendumque maioribus, dediticios se diuitum faciunt et quasi in ius eorum dicionemque transcendunt. ### English translation (Claude) And indeed I might wonder that not absolutely all the taxpaying poor and needy do this, except that there is one reason only why they do not: that they cannot transfer there their little goods and little dwellings and families. For since many of them abandon their small fields and huts to escape the violence of exaction, how would they not wish to take with them, if possibility allowed, what they are forced to abandon? So, since they cannot do what they would perhaps prefer, they do the one thing they can. They hand themselves over to the great for guarding and protection, they make themselves the surrendered dependants of the rich and pass, as it were, into their right and dominion. ### Translation notes - Dediticii: those who surrender themselves into another’s power. The editor’s square brackets around “sed” mark it for deletion; left out. ### Citation (SBL) Salvian, Gub. 5.38 (CSEL 8:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-38). ## On the Governance of God 5.39 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-39 - Source: CSEL 8:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Patrons sell their protection for the property of the poor, impoverishing their children. ### Latin text nec tamen graue hoc aut indignum arbitrarer, immo potius gratularer hanc potentium magnitudinem, quibus se pauperes dedunt, si patrocinia ista non uenderent, si quod se dicunt humiles defensare, humanitati tribuerent non cupiditati. illud graue ac peracerbum est, quod hac lege tueri pauperes uidentur, ut spolient, hac lege defendunt miseros, ut miseriores faciant defendendo. omnes enim hi, qui defendi uidentur, defensoribus suis omnem fere substantiam suam prius quam defendantur addicunt, ac sic, ut patres habeant defensionem, perdunt filii hereditatem. tuitio parentum mendicitate pignorum comparatur. ### English translation (Claude) Nor would I think this grievous or unworthy; rather I would rejoice at this greatness of the powerful to whom the poor surrender themselves, if they did not sell these patronages, if what they say is defending the humble they gave to humanity, not to greed. What is grievous and very bitter is that they seem to protect the poor on these terms: that they may despoil them; they defend the wretched on these terms: that they make them more wretched by defending them. For all these who seem to be defended assign almost all their substance to their defenders before they are defended; and so, that the fathers may have defense, the sons lose their inheritance. The protection of parents is bought by the beggary of the children. ### Translation notes - Patrocinium: rural patronage, condemned in imperial laws. ### Citation (SBL) Salvian, Gub. 5.39 (CSEL 8:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-39). ## On the Governance of God 5.40 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-40 - Source: CSEL 8:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Patrons sell protection at the price of everything. ### Latin text ecce quae sunt auxilia ac patrocinia maiorum: nihil susceptis tribuunt sed sibi. hoc enim pacto aliquid parentibus temporarie attribuitur, ut in futuro totum filiis auferatur. uendunt itaque, et quidem grauissimo pretio uendunt maiores quidam cuncta quae praestant. et quod dixi uendunt, utinam uenderent usitato more atque communi: aliquid forsitan remaneret emptoribus. nouum quippe hoc genus uenditionis et emptionis est. ### English translation (Claude) Behold what the help and patronage of the great are: they give nothing to those they take under their care, but to themselves. For by this compact something is given temporarily to the parents so that in the future everything may be taken from the children. So some of the great sell, and indeed sell at the heaviest price, everything they provide. And as to my saying they sell, would that they sold in the usual and common way: something might perhaps remain to the buyers. For this is a new kind of selling and buying. ### Citation (SBL) Salvian, Gub. 5.40 (CSEL 8:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-40). ## On the Governance of God 5.41 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-41 - Source: CSEL 8:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In this “sale” the patron gains all and the poor lose all. ### Latin text uenditor nihil tradit et totum accipit: emptor nihil accipit et totum penitus amittit. cumque omnis ferme contractus hoc in se habeat, ut inuidia penes emptorem, inopia penes uenditorem esse uideatur, quia emptor ad hoc emit, ut substantiam suam augeat, uenditor ad hoc uendit, ut minuat, inauditum hoc commercii genus est: uenditoribus crescit facultas, emptoribus nihil remanet nisi sola mendicitas. nam illud quale quam non ferendum atque monstriferum, et quod non dicam pati humanae mentes sed. ### English translation (Claude) The seller hands over nothing and receives everything; the buyer receives nothing and loses everything entirely. And though almost every contract has this in it, that the odium seems to lie with the buyer and the want with the seller, because the buyer buys to increase his substance and the seller sells to reduce his, this is an unheard-of kind of commerce: the sellers’ means grow, and nothing remains to the buyers but beggary alone. For what of this, how unbearable and monstrous, which I will not say human minds can endure, but ### Translation notes - The sentence continues in 5.42. ### Citation (SBL) Salvian, Gub. 5.41 (CSEL 8:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-41). ## On the Governance of God 5.42 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-42 - Source: CSEL 8:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dispossessed poor still pay taxes on land they no longer own. ### Latin text quod audire uix possint, quod plerique pauperculorum atque miserorum spoliati resculis suis et exterminati agellis suis, cum rem amiserint, amissarum tamen rerum tributa patiuntur; cum possessio ab his recesserit, capitatio non recedit: proprietatibus carent et uectigalibus obruuntur! ### English translation (Claude) can scarcely hear: that very many of the poor and wretched, stripped of their little goods and driven from their small fields, though they have lost their property, still bear the taxes of the property lost; though possession has left them, the poll tax has not; they lack ownership and are crushed by taxes! ### Translation notes - Capitatio: the head tax tied to land. ### Citation (SBL) Salvian, Gub. 5.42 (CSEL 8:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-42). ## On the Governance of God 5.43 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-43 - Source: CSEL 8:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dispossessed pay taxes for the usurpers and are ruined; some seek refuge on great estates. ### Latin text quis aestimare hoc malum possit? rebus eorum incubant peruasores et tributa miseri pro peruasoribus soluunt. post mortem patris nati obsequiis iuris sui agellos non habent et agrorum muniis enecantur. ac per hoc quid aliud sceleribus tantis agitur, nisi ut qui priuata peruasione nudati sunt publica adflictione moriantur, et quibus rem depraedatio tulit uitam tollat exactio? itaque nonnulli eorum, de quibus loquimur, qui aut consultiores sunt aut quos consultos necessitas fecit, cum domicilia atque agellos suos aut peruasionibus perdunt aut fugati ab exactoribus deserunt, quia tenere non possunt, fundos ### English translation (Claude) Who could estimate this evil? Usurpers brood over their goods, and the wretched pay taxes for the usurpers. After the father’s death the sons do not have the small fields of their right because of these obligations, and are killed by the dues of the fields. And so what else is done by such great crimes but that those stripped by private seizure die by public affliction, and that exaction takes the life of those whose goods plunder has taken? So some of those of whom we speak, who are more prudent or whom necessity has made prudent, when they lose their houses and small fields through seizures, or abandon them, driven out by the tax collectors because they cannot hold them, seek the estates ### Translation notes - The second sentence is garbled in the digital text; translated by sense. The sentence continues in 5.44. ### Citation (SBL) Salvian, Gub. 5.43 (CSEL 8:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-43). ## On the Governance of God 5.44 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-44 - Source: CSEL 8:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dispossessed become coloni on the estates of the rich and lose their freedom. ### Latin text maiorum expetunt et coloni diuitum fiunt. ac sicut solent aut hi, qui hostium terrore compulsi ad castella se conferunt, aut hi, qui perdito ingenuae incolumitatis statu ad asylum aliquod desperatione confugiunt, ita et isti, quia tueri amplius uel sedem uel dignitatem suorum natalium non queunt, iugo se inquilinae abiectionis addicunt. in hanc necessitatem redacti, ut extorres non facultatis tantum, sed etiam condicionis suae atque exulantes non a rebus tantum suis, sed etiam a se ipsis ac perdentes secum omnia sua et rerum proprietate careant et ius libertatis amittant. ### English translation (Claude) of the great and become the coloni of the rich. And as those usually do who, driven by terror of the enemy, betake themselves to fortresses, or those who, having lost the status of freeborn safety, flee in despair to some asylum, so these too, because they can no longer protect either the home or the dignity of their birth, submit themselves to the yoke of the abject state of tenant-dependants. Reduced to this necessity, exiles not only from their means but also from their condition, banished not only from their goods but also from themselves, losing with themselves all that is theirs, they both lack ownership of property and lose the right of freedom. ### Translation notes - Coloni and inquilini: tenant farmers bound to the land. ### Citation (SBL) Salvian, Gub. 5.44 (CSEL 8:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-44). ## On the Governance of God 5.45 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-45 - Source: CSEL 8:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Circe’s victims, free men taken onto estates are turned into slaves. ### Latin text Et quidem, quia ita infelix necessitas cogit, ferenda utcumque erat extrema haec sors eorum, si non esset aliquid extremius. illud grauius et acerbius, quod additur huic malo saeuius malum. nam suscipiuntur ut aduenae, fiunt praeiudicio habitationis indigenae, et exemplo quondam illius maleficae praepotentis, quae transferre homines in bestias dicebatur, ita et isti omnes, qui intra fundos diuitum recipiuntur, quasi Circaei poculi, transfiguratione mutantur. nam quos suscipiunt ut extraneos et alienos incipiunt habere quasi proprios: quos esse constat ingenuos uertuntur in seruos. ### English translation (Claude) And indeed, since unhappy necessity compels it, this extreme lot of theirs might somehow be borne, if there were not something more extreme. What is graver and more bitter is that a more savage evil is added to this evil. For they are received as newcomers, and by the presumption of residence they become natives; and after the example of that powerful sorceress who was said to turn men into beasts, so all these who are received within the estates of the rich are changed by a transformation as if by Circe’s cup. For those whom they receive as strangers and outsiders they begin to hold as their own; those who are known to be freeborn are turned into slaves. ### Extrabiblical texts - Homer, Od. 10.233–243 (Homer, Odyssey): allusion, medium confidence ### Translation notes - Circe (Homer, Odyssey 10). The chapter numeral “VIIII” is removed. ### Citation (SBL) Salvian, Gub. 5.45 (CSEL 8:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-45). ## On the Governance of God 5.46 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-46 - Source: CSEL 8:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans who enslaved their brothers are now themselves captured; they eat the fruit of their deeds. ### Latin text et miramur, si nos barbari capiunt, cum fratres nostros faciamus esse captiuos? nil ergo mirum est, quod uastationes sunt atque excidia ciuitatum. diu id plurimorum oppressione elaborauimus, ut captiuando alios etiam ipsi inciperemus esse captiui. sentimus enim, etsi tardius multo quam merebamur, sentimus tandem illa, quae fecimus, et iuxta sermonem sacrum labores manuum nostrarum manducamus ac iusto iudice deo soluimus quae debemus. miserti quippe exulum non sumus. ### English translation (Claude) And do we wonder that the barbarians capture us, when we make our brothers captives? It is no wonder, then, that there are devastations and destructions of cities. We have long labored by the oppression of very many to bring it about that by making others captives we ourselves began to be captives. For we feel, though much later than we deserved, we feel at last what we have done, and, according to the sacred word, we eat the labors of our hands and pay to God, the just judge, what we owe. For we did not pity the exiles. ### Scripture references - Ps 128:2 (127:2 Vulg.): quotation, medium confidence ### Translation notes - Ps 128:2 (Vulgate 127:2). ### Citation (SBL) Salvian, Gub. 5.46 (CSEL 8:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-46). ## On the Governance of God 5.47 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-47 - Source: CSEL 8:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans now suffer what they did to others, yet do not see God’s judgment. ### Latin text ecce ipsi exules sumus: peregrinos fraude cepimus, ecce ipsi peregrinamur atque fraudamur: praeiudiciis temporum ingenui status homines circumuenimus, ecce ipsi nuper quidem in alieno solo uiuere coepimus, sed praeiudicia iam timemus. et o quanta est infidelis malarum mentium caecitas! damnationem perferimus iudicantis dei et necdum nos agnoscimus iudicari. ### English translation (Claude) Behold, we ourselves are exiles; we took strangers by fraud: behold, we ourselves are strangers and defrauded; we circumvented men of free status by the presumptions of time: behold, we ourselves have lately begun to live on foreign soil, and already fear those presumptions. And O how great is the unbelieving blindness of wicked minds! We bear the condemnation of God the judge and do not yet recognize that we are judged. ### Translation notes - Praeiudicia temporum: claims based on length of residence (prescription). ### Citation (SBL) Salvian, Gub. 5.47 (CSEL 8:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-47). ## On the Governance of God 5.48 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-48 - Source: CSEL 8:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one is corrected, though many suffer for their sins. ### Latin text et mirantur sanctorum aliqui, quod exemplo nostro ceteri non emendentur, qui nihil adhuc tale tolerarunt, cum tormentis nostrarum iniquitatum ne ipsi quidem, qui iam a deo plectimur, corrigamur. o superbiam non ferendam: plurimi poenas peccatorum suorum perferunt, et intellegere causas poenarum nemo dignatur. ### English translation (Claude) And some of the saints wonder that others who have not yet suffered anything like this are not amended by our example, when not even we, who are already being struck by God, are corrected by the torments of our iniquities. O unbearable pride: very many bear the punishments of their sins, and no one deigns to understand the causes of the punishments. ### Citation (SBL) Salvian, Gub. 5.48 (CSEL 8:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-48). ## On the Governance of God 5.49 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-1/#p-5-49 - Source: CSEL 8:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God punishes less than we deserve so that we may repent. ### Latin text sed est causa euidens, quae hanc superbiam facit, scilicet quia, etsi aliqua iam patimur, nondum tamen patimur quae meremur. tanta est enim misericordia dei, ut, etsi nos pati uult aliqua de piaculis nostris, nolit tamen cuncta tolerare: quia castigat malos, non reddit mala et agnoscere nos peccata nostra uult quam sustinere, scilicet ut piis ac salubribus flagellis ostendat nobis quae ferre mereamur, sed tamen non inferat quae meremur, iuxta illud scilicet beati apostoli dictum, quo ait: ignoras quoniam bonitas dei ad paenitentiam te adducit? secundum duritiam autem tuam et cor inpaenitens thesaurizas tibi iram in die irae. ### English translation (Claude) But there is a plain cause that produces this pride: namely, that, though we already suffer some things, we do not yet suffer what we deserve. For so great is the mercy of God that, though he wills us to suffer something for our sins, he does not will us to bear all: because he chastises the wicked, he does not repay them evil, and he wills us to recognize our sins rather than to bear them; that is, that by kind and wholesome scourges he may show us what we deserve to bear, but still not inflict what we deserve; according, that is, to that saying of the blessed apostle in which he says: “Do you not know that the goodness of God leads you to repentance? But according to your hardness and impenitent heart you store up wrath for yourself on the day of wrath.” ### Scripture references - Rom 2:4: quotation, high confidence - Rom 2:5: quotation, high confidence ### Translation notes - Rom 2:4–5. ### Citation (SBL) Salvian, Gub. 5.49 (CSEL 8:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-49). ## On the Governance of God 5.50 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-50 - Source: CSEL 8:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We force God to punish us by heaping up sin. ### Latin text et uere ita agimus, ut dicit apostolus. deus enim nos uocat ad paenitentiam, sed nos thesaurizamus iram: deus nos inuitat ad ueniam, sed nos cotidie cumulamus offensam. uim deo facimus iniquitatibus nostris, ipsi in nos iram diuinitatis armamus: cogimus ad ulciscendas criminum nostrorum immanitates nolentem deum, prope est ut eum non permittamus ut parcat. nam cum in eum nullum umquam iniustitiae signum cadere aut apparere possit, sic agimus, ut, si enormitates nostrorum scelerum non ulciscitur, iniustus esse uideatur. ### English translation (Claude) And truly we act as the apostle says. For God calls us to repentance, but we store up wrath; God invites us to pardon, but we daily heap up offense. We do violence to God by our iniquities; we ourselves arm the wrath of the Godhead against us; we force an unwilling God to avenge the enormities of our crimes; we almost do not allow him to spare. For though no sign of injustice can ever befall or appear in him, we act so that, if he does not avenge the enormities of our crimes, he would seem unjust. ### Scripture references - Rom 2:5: allusion, high confidence ### Translation notes - Rom 2:4–5. ### Citation (SBL) Salvian, Gub. 5.50 (CSEL 8:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-50). ## On the Governance of God 5.51 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-51 - Source: CSEL 8:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Men die in their sins, sinning not in ignorance but in contempt of God. ### Latin text Sed uidelicet peccator fuit aliquando aliquis, fortasse iam non est. aut est ullus criminum modus et non prius est ut de uita homines quam de iniquitate discedant? quis enim non cum ipsis iniquitatibus suis moritur et cum ipsis admodum atque in ipsis sceleribus sepelitur? ut uere de his propheticum illud rectissime dici possit: sepulchra eorum domus eorum in aeternum, et comparati sunt iumentis insipientibus et similes facti sunt illis. atque utinam iumentis! melius quippe fuerat beluina imprudentia deuiasse. illud peius et criminosius, quia non ignorantia dei sed despectione peccarunt. ### English translation (Claude) But no doubt someone was once a sinner and perhaps is no longer. Or is there any limit to crimes, and do men not depart from life before they depart from iniquity? For who does not die with his very iniquities and is not buried with and in his very crimes? So that the prophetic word can most rightly be said of them: “Their tombs are their houses forever, and they are compared to senseless beasts and have become like them.” And would that to beasts! It would have been better to have strayed by brutish imprudence. What is worse and more criminal is that they sinned not by ignorance of God but by contempt. ### Scripture references - Ps 49:11 (48:12 Vulg.): quotation, high confidence - Ps 49:12 (48:13 Vulg.): quotation, high confidence ### Translation notes - Ps 49:11–12 (Vulgate 48:12–13). The chapter numeral “X” is removed. ### Citation (SBL) Salvian, Gub. 5.51 (CSEL 8:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-51). ## On the Governance of God 5.52 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-52 - Source: CSEL 8:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even clergy and professed religious often change only their dress, not their lives. ### Latin text atque hoc uidelicet laici tantummodo non quidam etiam clericorum, saeculares tantummodo non multi etiam religiosi, immo sub specie religionis uitiis saecularibus mancipati: qui scilicet post ueterum flagitiorum probra et crimina titulo sibimet sanctitatis inscripto non conuersatione alii sed professione nomen tantum demutauere non uitam et summam diuini cultus habitum magis quam actum existimantes, uestem tantummodo exuere non mentem. ### English translation (Claude) And this, no doubt, only lay people? Not also some of the clergy? Only those of the world? Not also many of the professed religious, or rather those enslaved to worldly vices under the appearance of religion: who, after the disgraces and crimes of old shameful deeds, inscribing on themselves the title of holiness, became others not in conduct but in profession, changed only their name, not their life, and, thinking the sum of divine worship lay in the habit rather than the act, put off only their dress, not their mind. ### Citation (SBL) Salvian, Gub. 5.52 (CSEL 8:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-52). ## On the Governance of God 5.53 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-53 - Source: CSEL 8:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some “penitents” repent of their penance and buy offices and power. ### Latin text unde illi se minore inuidia criminosos putant, qui cum paenitentiam quasi egisse dicantur, sicut mores pristinos ita etiam habitum non relinquunt? nam taliter ferme omnia agunt, ut eos non tam putes antea paenitentiam criminum egisse quam postea ipsius paenitentiae paenitere, nec tam prius paenituisse quod male uixerint quam postea, quod se promiserint bene esse uicturos. sciunt me uerum loqui et testimonium mihi etiam conscientia sua dicunt, cum multi alii tum praecipue illi nouorum honorum religiosi ambitores et post acceptum paenitentiae nomen amplissimae ac prius non habitae potestatis emptores. ### English translation (Claude) Why do they think themselves less odious criminals who, though they are said to have done penance, as they do not leave their former morals, so do not leave their former dress either? For they do almost everything in such a way that you would think not so much that they had first done penance for their crimes as that they afterwards repented of the penance itself, and not so much that they first repented of having lived badly as that they afterwards repented of having promised to live well. They know that I speak the truth, and their own conscience bears me witness, many others and especially those religious seekers of new honors who, after taking the name of penitence, became buyers of a very great power they did not have before. ### Translation notes - Penitents (paenitentes) in fifth-century Gaul were laymen under a lifelong commitment, often in a distinctive habit. ### Citation (SBL) Salvian, Gub. 5.53 (CSEL 8:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-53). ## On the Governance of God 5.54 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-54 - Source: CSEL 8:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some abstain from their wives but not from seizing others’ property. ### Latin text adeo non saeculares tantum sed plus etiam quam saeculares esse uoluerunt, ut non sufficeret eis quod ante fuerant, nisi plus essent postea quam fuissent. quomodo igitur tales isti paenitentiam se egisse non paenitent, sicut etiam illi de conuersione ac deo aliquid cogitasse, qui a coniugibus propriis abstinentes a rerum alienarum peruasione non abstinent, et cum profiteantur continentiam corporum, incontinentia debacchantur animorum? nouum prorsus conuersionis genus. ### English translation (Claude) So much did they wish to be not only worldly but even more than worldly that what they had been before was not enough for them unless they were more afterwards than they had been. How, then, do such men not repent of having done penance, as those others too of having thought something of conversion and God, who, abstaining from their own wives, do not abstain from the seizure of others’ goods, and while professing continence of the body rage with incontinence of the mind? A wholly new kind of conversion! ### Translation notes - Continent married couples, who renounced marital intercourse as a form of conversion. ### Citation (SBL) Salvian, Gub. 5.54 (CSEL 8:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-54). ## On the Governance of God 5.55 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-55 - Source: CSEL 8:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God forbade sins, not marriage; abstaining from marriage while plundering is perverse. ### Latin text licita non faciunt et inlicita committunt: temperant a concubitu et non temperant a rapina. quid agis, stulta persuasio? peccata interdixit deus non matrimonia. non conueniunt uestris studiis facta uestra: non debetis esse amici criminum, qui dicitis uos adfectatores esse uirtutum. praeposterum est quod agitis: non est hoc conuersio sed auersio. qui iam pridem, ut fama est, opus etiam honesti matrimonii reliquistis, tandem a scelere cessate. et quidem iustum est ut ab omni scelere, sed tamen, si non ab omni, quia hoc fortasse durum et impossibile esse creditis, certe uel a maximo et prodigioso. ### English translation (Claude) They do not do what is lawful and commit what is unlawful: they refrain from intercourse and do not refrain from plunder. What are you doing, foolish persuasion? God forbade sins, not marriages. Your deeds do not fit your pursuits: you ought not to be friends of crimes, who say you are seekers of virtues. What you do is backward: this is not conversion but aversion. You who long ago, as report has it, gave up even the work of honorable marriage, at last cease from crime. And indeed it is just that you cease from every crime; but if not from every one, because you perhaps believe this hard and impossible, certainly at least from the greatest and most monstrous. ### Citation (SBL) Salvian, Gub. 5.55 (CSEL 8:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-55). ## On the Governance of God 5.56 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-56 - Source: CSEL 8:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian appeals to a powerful man at least to spare the kinsman who favored him above all. ### Latin text esto iuxta te, quicumque ille es, uicini stare non ualeant, esto pauperes habitare non possint, esto sis persecutor multorum inopum uastatorque miserorum, esto adflictor omnium, dummodo extraneorum: tandem, quaeso, uel tuis parce, et si non omnibus tuis, quia etiam hoc forsitan onerosum tibi et graue iudicas, si tuis omnibus parcas, parce saltim uel illis tuis, qui te non affinibus tantum aliis aut propinquis, sed personis etiam deuinctissimis et pignoribus carissimis praetulerunt. et quid dicam pignoribus ac filiis? praetulerunt te etiam animabus paene ac spebus suis, non quidem laudabiliter, et errorem suum qui ita egit ipse cognoscit. sed quid ad te tamen, cui hoc ipsum praestitit, quod errauit? hoc enim plus ei debes, quia dilectionis tuae nimietate peccauit. caecus quidem factus est affectu tuo et notatur a cunctis atque reprehenditur; sed tamen tu hoc magis ei obnoxius factus es, quia se ab omnibus fecit pro tuo amore culpari. ### English translation (Claude) Granted, whoever you are, that neighbors cannot stand near you, that the poor cannot live there, that you are the persecutor of many needy and the devastator of the wretched, the afflicter of all, so long as they are strangers: at last, I beg, spare at least your own; and if not all your own, because perhaps you think it burdensome and grievous to spare all your own, spare at least those of yours who preferred you not only to other in-laws or relatives but even to persons most closely bound to them and dearest children. And why do I say children? They preferred you almost to their own souls and hopes, not indeed commendably, and the one who did so recognizes his error himself. But what is that to you, to whom he gave this very thing, that he erred? For you owe him the more for this, that he sinned through excess of love for you. He was indeed made blind by affection for you and is censured and blamed by all; but you are the more indebted to him for this, that he made himself blamed by all for love of you. ### Translation notes - Salvian here addresses a particular, unnamed man. ### Citation (SBL) Salvian, Gub. 5.56 (CSEL 8:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-56). ## On the Governance of God 5.57 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-57 - Source: CSEL 8:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No Goth harms those who love him; the man addressed does, despite God’s recent warning. ### Latin text Quid ergo simile apud barbaros Gothos? quis eorum amantibus nocet, quis diligentem insequitur, quis cari sui mucrone iugulatur? tu amantes persequeris, tu offerentibus munera manus amputas, tu diligentes proximos necas: et non metuis non expauescis? quid faceres, si iudicium dei praesens non etiam proxima flagellatione sensisses? addis insuper et adiungis malis prioribus noua crimina. considera quae te maneant grauiora facientem, cum minora soleant etiam per daemones uindicari. ### English translation (Claude) What, then, is like this among the barbarian Goths? Which of them harms those who love him, who pursues one who cherishes him, who is slain by the sword of one dear to him? You persecute those who love you, you cut off the hands of those who offer you gifts, you kill your loving kin: and you do not fear, you are not terrified? What would you do if you had not felt the judgment of God as present, by a very recent scourging? You add moreover and join new crimes to former evils. Consider what heavier things await you as you do these, when lesser things are usually avenged even through demons. ### Translation notes - The chapter numeral “XI” is removed. ### Citation (SBL) Salvian, Gub. 5.57 (CSEL 8:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-57). ## On the Governance of God 5.58 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-58 - Source: CSEL 8:120–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The man’s neighbors suffer worse than victims of Charybdis and Scylla. ### Latin text contentus esto iam, quaesumus, amicorum tuorum et sodalium latrociniis, sufficiat uexatos fuisse pauperes, sufficiat spoliatos a te fuisse mendicos: paene nullus iuxta te intrepidus, nullus potest esse securus. facilius praecipitati Alpina rupe tolerantur aut incendia uentis exagitata tolerantur. non sic pereuntes, ut ita dixerim, nautae Charybdis uoracitate aut Scyllaeis, ut aiunt, canibus deuorantur. ### English translation (Claude) Be content now, we beg, with the robberies of your friends and companions; let it suffice that the poor have been harassed, let it suffice that beggars have been despoiled by you: almost no one near you can be fearless, no one can be secure. Men hurled from an Alpine cliff, or fires driven by the winds, are more easily borne. Sailors do not perish so, if I may say so, devoured by the voracity of Charybdis or by the dogs of Scylla, as they say. ### Translation notes - Scylla and Charybdis (Homer, Odyssey 12). ### Citation (SBL) Salvian, Gub. 5.58 (CSEL 8:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-58). ## On the Governance of God 5.59 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-59 - Source: CSEL 8:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The man drives out his neighbors; Salvian sets before him the example of a humble great man. ### Latin text exturbas possessiunculis suis uicinos tuos, habitatione ac facultate proximos tuos. numquid, ut scriptum est, super terram solus habitabis? hoc unum quippe est, quod obtinere non poteris. quamlibet enim cuncta occupes quamlibet cuncta peruadas, uicinum semper inuenies. respice quaeso alios, quos, uelis nolis, et ipse suspicis: respice alios, quos, uelis nolis, etiam ipse miraris. altiores sunt ceteris dignitate et aequales dignatione, maiores sunt potestate et minores humilitate. scis profecto etiam ipse, ad quem nunc loquimur, de quo loquamur, et idem, de quo nunc querimur, debes agnoscere, quem hac laude ueneremur. ### English translation (Claude) You drive your neighbors out of their little possessions, your nearest out of their dwelling and means. “Will you,” as it is written, “dwell alone upon the earth?” This is the one thing you will not be able to obtain. For however much you occupy everything, however much you seize everything, you will always find a neighbor. Look, I beg, at others, whom, willing or not, you yourself look up to; look at others, whom, willing or not, you yourself admire. They are higher than the rest in dignity and equal in graciousness; greater in power and lesser in humility. You yourself, to whom we now speak, surely know of whom we speak; and you, of whom we now complain, ought to recognize whom we revere with this praise. ### Scripture references - Isa 5:8: quotation, high confidence ### Translation notes - Isa 5:8. ### Citation (SBL) Salvian, Gub. 5.59 (CSEL 8:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-59). ## On the Governance of God 5.60 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-60 - Source: CSEL 8:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even a pagan teaches that one should be protected by love, not arms. ### Latin text atque utinam multi essent, qui laudarentur: salubritas esset omnium generositas plurimorum. sed esto tu nolis esse laudabilis: cur uelis, quaeso, esse damnabilis? cur tibi iniustitia nil amicius cur auaritia nil iucundius cur rapacitate nil carius? cur nil iudicas pretiosius quam nequitiam cur nil praestantius quam rapinam? disce uel a pagano homine uerum bonum: caritate enim, inquit, et beniuolentia saeptum oportet esse, non armis. fallunt te itaque opiniones tuae, fallit prauae et caecae mentis improbitas. si uis probus si uis potens si uis magnus esse, honestate debes ceteros non malignitate superare. ### English translation (Claude) And would that there were many to be praised: the nobility of very many would be the health of all. But granted that you do not wish to be praiseworthy: why, I ask, do you wish to be damnable? Why is nothing friendlier to you than injustice, nothing pleasanter than greed, nothing dearer than rapacity? Why do you judge nothing more precious than wickedness, nothing more excellent than plunder? Learn the true good even from a pagan man: “One ought,” he says, “to be fenced about by love and goodwill, not by arms.” So your opinions deceive you; the wickedness of a depraved and blind mind deceives you. If you wish to be upright, if you wish to be powerful, if you wish to be great, you must surpass the rest in honesty, not in malice. ### Extrabiblical texts - Cicero, Phil. 2.112 (Cicero): quotation, high confidence ### Translation notes - Cicero, Philippics 2.112. ### Citation (SBL) Salvian, Gub. 5.60 (CSEL 8:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-60). ## On the Governance of God 5.61 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-5-61 - Source: CSEL 8:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The man must renounce and lose himself to be saved by Christ. ### Latin text legi quondam in quodam loco: nemo malus nisi stultus: si enim saperet, bonus esse mallet. et tu ergo, si tamen redire adhuc ad sanitatem potes, exue nequitiam, si uis habere sapientiam. si enim optas uel sapiens omnino esse uel sanus, exuendus tibi omnino et commutandus es. abdicare itaque a te ipso, ne abdiceris a Christo: repudia te, ut recipiaris a Christo: perde te ipse, ne pereas. qui enim, inquit saluator, perdiderit animam suam propter me, inueniet eam. dilige itaque hanc tam salubrem perditionem, ut adsequaris ueram salutem. liberandus enim a deo [ipso] omnino non eris, nisi te ipse damnaueris. ### English translation (Claude) I once read in a certain place: “No one is wicked but a fool: for if he were wise, he would prefer to be good.” And you, then, if you can still return to health, put off wickedness if you wish to have wisdom. For if you desire to be either wise at all or sane, you must be wholly put off and changed. Renounce yourself, then, so that you are not renounced by Christ; reject yourself, so that you may be received by Christ; lose yourself, so that you may not perish. “For whoever,” says the Savior, “loses his soul for my sake will find it.” Love, then, this so wholesome loss, so that you may attain true salvation. For you will not be freed by God at all unless you condemn yourself. ### Scripture references - Matt 16:25: quotation, high confidence - Matt 16:24: allusion, medium confidence ### Translation notes - The saying “no one is wicked but a fool” is unidentified (a Stoic commonplace). Matt 16:25 (10:39). The editor’s square brackets around “ipso” mark it for deletion; left out. ### Citation (SBL) Salvian, Gub. 5.61 (CSEL 8:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-61). ## On the Governance of God 6.1 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-1 - Source: CSEL 8:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 6: objection that one man’s crimes do not bear on the general argument. ### Latin text Personaliter diu locuti sumus et excessisse uidemur regulam disputandi. cogitat enim absque dubio is qui legit (si fuerit tamen aliquis, qui haec Christi amore conscripta ob Christum legat), cogitat de me forte uel dicit: cum causa generalis sit, quam exsequitur, quid negotio huic contulit, quod in personam unius tanta congessit? esto — putaueris enim — ille, de quo locutus est, talis sit; sed numquid officit bonitati unius crimen alterius, aut quod fortius multo est, numquid laeditur scelere personali causa cunctorum? ### English translation (Claude) We have spoken at length about a person and seem to have exceeded the rule of argument. For no doubt whoever reads (if there is anyone who reads for Christ’s sake what was written for love of Christ) thinks of me perhaps, or says: “Since the case he is pursuing is general, what has it contributed to this business that he heaped so much on one person? Granted (for you will have thought so) that the man of whom he spoke is such; but does one man’s crime harm another’s goodness, or, what is much stronger, is the cause of all harmed by a personal crime?” ### Translation notes - The chapter numeral “I” is removed. ### Citation (SBL) Salvian, Gub. 6.1 (CSEL 8:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-1). ## On the Governance of God 6.2 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-2 - Source: CSEL 8:123–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture shows one man’s sin can bring ruin on many: Achan, David, Rabshakeh. ### Latin text possum quidem euidentibus testimoniis adprobare, quia laeditur. Achar enim quondam de anathemate quippiam furto abstulit, et crimen unius hominis plaga omnium fuit. Dauid numerari plebem Israheliticam iussit, et errorem illius dominus clade totius populi uindicauit. Rapsaces locutus quaedam est in contumeliam dei, et CLXXXV hominum milia strage perculit, quod unius profani hominis procax lingua maledixit. et ideo non immerito etiam beatus apostolus Paulus eici de ecclesia pestilentem iubet et cur iubeat ostendit dicens: quia modicum fermentum totam massam corrumpat. unde euidenter agnoscimus etiam unum saepissime malum hominem perditionem esse multorum. ### English translation (Claude) I can indeed prove by evident testimonies that it is harmed. For Achan once took something by theft from what was devoted, and the crime of one man was the plague of all. David ordered the people of Israel to be numbered, and the Lord avenged his error by the slaughter of the whole people. Rabshakeh spoke certain things in insult to God, and a slaughter struck down 185,000 men because the insolent tongue of one profane man had cursed. And so not undeservedly the blessed apostle Paul also commands the pestilent man to be cast out of the church, and shows why he commands it, saying: “because a little leaven corrupts the whole lump.” From this we plainly recognize that one wicked man is very often the ruin of many. ### Scripture references - Josh 7:1: allusion, high confidence - 2 Sam 24:15: allusion, high confidence - 2 Kgs 19:35: allusion, high confidence - 1 Cor 5:13: allusion, high confidence - 1 Cor 5:6: quotation, high confidence ### Translation notes - Josh 7; 2 Sam 24; 2 Kgs 18:17–19:35 (in fact the Assyrian army was slain); 1 Cor 5:6, 13. ### Citation (SBL) Salvian, Gub. 6.2 (CSEL 8:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-2). ## On the Governance of God 6.3 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-3 - Source: CSEL 8:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not one man only, but almost all are rushing to ruin. ### Latin text nec iniuria: intellegere is quicumque legerit debet non superflue me superius de uno malo aliqua dixisse, cum scilicet frequentissime diuinae maiestatis iracundia etiam per unum legatur accensa. sed ego non ago hac districtione qua dico. neque enim necesse est ut unum obesse omnibus putemus, cum omnes mutuo sibi obsint: non conuenit ut per unum cunctos periclitari putemus, cum per se cuncti periclitentur. omnes enim admodum in perditionem ruunt aut certe, ut aliquid dicam lenius, paene omnes. ### English translation (Claude) And not unjustly: whoever reads ought to understand that I did not needlessly say something above about one wicked man, since we read that the anger of the divine majesty was very often kindled even through one. But I do not proceed with the strictness I mention. For there is no need for us to think that one harms all, when all harm one another; it is not fitting to think that all are endangered through one, when all are endangered through themselves. For absolutely all rush into perdition, or at least, to say something more mildly, almost all. ### Citation (SBL) Salvian, Gub. 6.3 (CSEL 8:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-3). ## On the Governance of God 6.4 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-4 - Source: CSEL 8:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostolic church punished single sinners; today the wicked outnumber the good. ### Latin text unde enim hoc bonum populo Christiano, ut aut minor aut certe uel idem esset malorum numerus qui bonorum? o miseriam lacrimabilem! o miseriam luctuosam! quam dissimilis est nunc a se ipso populus Christianus, id est ab eo, qui fuit quondam! tunc princeps apostolorum Petrus Ananiam et Safiram, quia mentiti essent, morte multauit. beatissimus quoque Paulus etiam unum de ecclesia malum expulit, ne contactu suo plurimos inquinaret. ### English translation (Claude) For whence would this good come to the Christian people, that the number of the wicked should be less than, or at least equal to, that of the good? O lamentable misery! O mournful misery! How unlike itself the Christian people now is, that is, unlike what it once was! Then Peter, the prince of the apostles, punished Ananias and Sapphira with death because they had lied. The most blessed Paul too expelled even one wicked man from the church, lest he defile very many by his contact. ### Scripture references - Acts 5:5: allusion, high confidence - 1 Cor 5:5: allusion, high confidence ### Translation notes - Acts 5:1–11; 1 Cor 5:1–5. ### Citation (SBL) Salvian, Gub. 6.4 (CSEL 8:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-4). ## On the Governance of God 6.5 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-5 - Source: CSEL 8:124–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church would count itself blessed if even half its people were innocent. ### Latin text nunc nos etiam pari utriusque partis numero contenti sumus. et quid contenti dicam? exultare nos potius ac tripudiare gaudio conueniret, si parilitas nobis ista contingeret. ecce in quid recidimus, ecce in quid post illam Christiani populi puritatem, qua omnes quondam immaculati erant, ecce in quid redacti sumus, ut beatam fore ecclesiam iudicemus, si uel tantum in se boni habeat quantum mali. nam quomodo non beatam arbitraremur, si mediam plebis partem haberet innoxiam, quam paene totam nunc esse plangimus criminosam? ### English translation (Claude) Now we would be content even with an equal number of both parts. And why do I say content? It would rather befit us to exult and dance for joy if this equality befell us. Behold to what we have fallen, behold to what, after that purity of the Christian people in which all were once spotless, behold to what we have been reduced: that we would judge the church blessed if it had in it even as much good as evil. For how would we not think it blessed if it had half its people innocent, which we now lament to be almost wholly criminal? ### Citation (SBL) Salvian, Gub. 6.5 (CSEL 8:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-5). ## On the Governance of God 6.6 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-6 - Source: CSEL 8:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Almost all are wicked in deed or desire. ### Latin text unde, cum hoc ita sit, superflue dudum de uno malo locuti sumus, superflue unius scelera defleuimus; aut omnes enim aut paene omnes flendi atque lugendi sunt. nam aut plurimi tales sunt aut certe, quod non minus criminosum est, cupiunt tales esse et laborant actu malorum operum non impares uideri; ac per hoc, etiamsi minora mala faciunt, quia minus possunt, non minus tamen mali sunt, quia nolint minus esse, si possint. ### English translation (Claude) Since this is so, we spoke needlessly, needlessly before of one wicked man; needlessly we bewailed the crimes of one; for either all or almost all must be wept and mourned. For either very many are such, or certainly, what is no less criminal, they desire to be such and labor not to seem unequal in the doing of evil works; and so, even if they do lesser evils because they can do less, they are no less wicked, because they would not wish to be less if they could. ### Citation (SBL) Salvian, Gub. 6.6 (CSEL 8:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-6). ## On the Governance of God 6.7 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-7 - Source: CSEL 8:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wicked compete in wickedness as the good compete in virtue. ### Latin text denique, quod unum possunt, uel uoto tales sunt ac uoluntate non cedunt, et in quantum facultas suppetit, superare contendunt. est enim licet in dissimillimis rebus haec illorum aemulatio quae bonorum, ut sicut boni optant cunctos honestate mentium uincere, sic mali cupiant prauitate superare. nam sicut haec bonorum gloria est ut cotidie meliores sint, sic malorum omnium ut deteriores, et sicut optimi cupiunt uirtutum uniuersarum culmen ascendere, sic pessimi optant palmas sibi uniuersorum scelerum uindicare. ### English translation (Claude) In short, what alone they can, they are such at least in wish and do not yield in will, and as far as means allow, they strive to surpass. For there is, though in most unlike things, the same rivalry in them as in the good: as the good wish to surpass all in honesty of mind, so the wicked desire to surpass in depravity. For as this is the glory of the good, to be better daily, so it is the glory of all the wicked to be worse; and as the best desire to climb the summit of all virtues, so the worst wish to claim for themselves the palms of all crimes. ### Citation (SBL) Salvian, Gub. 6.7 (CSEL 8:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-7). ## On the Governance of God 6.8 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-8 - Source: CSEL 8:125–126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians take wickedness for wisdom. ### Latin text et hoc utique in malum nostrum maxime nostri, hoc est, maxime Christiani, qui scilicet, ut iam diximus, malitiam sapientiam putant, et de quibus specialiter deus dicit: perdam sapientiam sapientium et intellectum prudentium reprobabo. cumque apostolus clamet, si quis uidetur sapiens, stultus fiat ut sit sapiens, hoc est dicere, si quis uult esse sapiens, sit bonus, quia nemo uere sapiens nisi uere bonus: nos e diuerso malarum mentium nitro, et, ut diuinitas ait, reprobo sensu, bonitatem pro stultitia repudiantes et nequitiam pro sapientia diligentes tanto cotidie prudentiores esse nos credimus quanto peiores sumus. ### English translation (Claude) And this, to our harm, most of all our own people, that is, most of all Christians, who, as we have said, think malice wisdom, and of whom God specially says: “I will destroy the wisdom of the wise and reject the understanding of the prudent.” And though the apostle cries, “If anyone seems wise, let him become a fool that he may be wise,” that is to say, “If anyone wishes to be wise, let him be good, because no one is truly wise unless truly good,” we on the contrary, by the nitre of wicked minds and, as the Godhead says, by a reprobate sense, rejecting goodness as folly and loving wickedness as wisdom, believe ourselves daily the more prudent the worse we are. ### Scripture references - 1 Cor 1:19: quotation, high confidence - 1 Cor 3:18: quotation, high confidence - Rom 1:28: allusion, high confidence ### Translation notes - 1 Cor 1:19; 1 Cor 3:18; Rom 1:28. “Nitre” (nitrum): perhaps a corruption; translated as printed. ### Citation (SBL) Salvian, Gub. 6.8 (CSEL 8:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-8). ## On the Governance of God 6.9 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-9 - Source: CSEL 8:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians sin knowingly, unlike the ignorant barbarians. ### Latin text Et quae tandem, rogo, spes emendationis in nobis est, qui non errore opinionis ad malum ducimur, sed studio malae uoluntatis adnitimur, ut semper peiores esse uideamur. et hinc est, quod dudum questus sum deteriores nos multo esse quam barbaros, quia illos ignorantia legis excusat, nos scientia accusat. illi per imperitiam ueritatis, quia quae sint bona nesciunt, mala pro bonis diligunt: nos cum scientiam ueritatis habeamus, quae sint bona optime nouimus * * modis. ### English translation (Claude) And what hope of amendment, I ask, is there in us, who are led to evil not by error of opinion but strive by zeal of an evil will so that we may always seem worse? And hence it is that I complained long ago that we are much worse than the barbarians, because ignorance of the law excuses them, knowledge accuses us. They, through lack of experience of the truth, because they do not know what things are good, love evil for good; we, though we have knowledge of the truth, know very well what things are good … in … ways. ### Translation notes - The digital text has a gap at the end (“* * modis”); the lost words probably introduced the first of Salvian’s examples (6.10). Translated with “…”. ### Citation (SBL) Salvian, Gub. 6.9 (CSEL 8:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-9). ## On the Governance of God 6.10 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-10 - Source: CSEL 8:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spectacles delight in men being torn by beasts, and the whole world is searched for animals. ### Latin text primum, quod nihil ferme uel criminum uel flagitiorum est, quod in spectaculis non sit: ubi summum deliciarum genus est mori homines aut, quod est morte grauius acerbiusque, lacerari, expleri ferarum aluos humanis carnibus, comedi homines cum circumstantium laetitia conspicientium uoluptate, hoc est non minus paene hominum aspectibus quam bestiarum dentibus deuorari. atque ut hoc fiat, orbis impendium est; magna enim cura id agitur et elaboratur. adeuntur etiam loca abdita lustrantur inuii saltus, peragrantur siluae inexplicabiles conscenduntur nubiferae Alpes, penetrantur inferae ualles et ut deuorari possint a feris uiscera hominum, non licet naturam rerum aliquid habere secretum. ### English translation (Claude) First, because there is almost no crime or shameful deed that is not in the spectacles: where the highest kind of delight is for men to die, or, what is graver and more bitter than death, to be torn to pieces; for the bellies of wild beasts to be filled with human flesh; for men to be eaten amid the gladness of the bystanders and the pleasure of the onlookers, that is, to be devoured almost no less by the eyes of men than by the teeth of beasts. And for this to happen, the world is put to expense; for it is done and worked at with great care. Hidden places are visited, pathless glades searched, impenetrable forests traversed, cloud-bearing Alps climbed, deep valleys penetrated, and so that human entrails may be devoured by beasts, nature is not allowed to have anything secret. ### Citation (SBL) Salvian, Gub. 6.10 (CSEL 8:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-10). ## On the Governance of God 6.11 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-11 - Source: CSEL 8:126–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who love the spectacles share their guilt even when not attending. ### Latin text sed haec, inquis, non semper fiunt. certum est. et praeclara erroris est excusatio, quia non semper fiunt: quasi uero umquam fieri debeant quae deum laedant, aut ideo quae mala sunt bene fiant, quia non iugiter fiant. nam et homicidae homines non semper occidunt et homicidae tamen sunt, etiam quando non occidunt, quia interdum polluuntur homicidio. et latrones omnes non semper latrocinantur sed latrones tamen esse non desinunt, quia etiam cum rebus ipsis latrocinia non agunt, animis tamen a latrocinio non recedunt. sic utique omnes hi, qui spectaculis istiusmodi delectantur, etiam quando non spectant, innoxii tamen ab spectaculorum piaculis mente non sunt, quia semper uelint spectare si possint. ### English translation (Claude) “But these things,” you say, “are not done always.” That is certain. And a splendid excuse for error it is, that they are not done always: as though things that offend God ought ever to be done, or as though evil things are done well because they are not done continually. For murderers too do not always kill men, and yet they are murderers even when they do not kill, because they are at times polluted by murder. And all robbers do not always rob, but they do not cease to be robbers, because, even when they do not commit robberies in fact, they do not withdraw from robbery in mind. So surely all who delight in spectacles of this kind, even when they are not watching, are not innocent in mind of the guilt of the spectacles, because they would always wish to watch if they could. ### Citation (SBL) Salvian, Gub. 6.11 (CSEL 8:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-11). ## On the Governance of God 6.12 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-12 - Source: CSEL 8:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagan augury still attends the inauguration of the consuls. ### Latin text nec solum hoc sed sunt alia maiora. quid enim? numquid non consulibus et pulli adhuc gentilium sacrilegiorum more pascuntur et uolantis pinnae auguria quaeruntur ac paene omnia fiunt, quae etiam illi quondam pagani ueteres friuula atque inridenda duxerunt? et cum haec omnia ipsi agant, qui annis nomina tribuunt et a quibus anni ipsi exordium sumunt, credimus nobis bene annos posse procedere, qui a rebus talibus ordiuntur? atque utinam sicut haec propter consules tantum fiunt, ita illos tantum incestarent, propter quos fiunt. ### English translation (Claude) And not only this, but there are other greater things. For what? Are not chickens still fed for the consuls after the manner of pagan sacrileges, and auguries of the flying wing sought, and almost everything done which even those old pagans once thought frivolous and laughable? And since those who give names to the years, and from whom the years take their beginning, do all these things themselves, do we believe our years can proceed well, which begin with such things? And would that, as these things are done only for the consuls, so they defiled only those for whom they are done. ### Translation notes - The sacred chickens and auspices taken at the start of the consular year; years were named after the consuls. ### Citation (SBL) Salvian, Gub. 6.12 (CSEL 8:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-12). ## On the Governance of God 6.13 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-13 - Source: CSEL 8:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Public consent makes the consuls’ pagan rites the sin of all. ### Latin text illud est feralissimum et grauissimum, quod dum consensu publico aguntur, honor paucissimorum fit crimen omnium ac sic, cum singulis annis bini inaugurentur, prope est ut in omni mundo nullus euadat. ### English translation (Claude) What is most deadly and grievous is that, since they are done with public consent, the honor of very few becomes the crime of all; and so, since two are inaugurated every year, there is almost no one in the whole world who escapes. ### Citation (SBL) Salvian, Gub. 6.13 (CSEL 8:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-13). ## On the Governance of God 6.14 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-14 - Source: CSEL 8:127–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons have spread so many traps of pleasure that hardly anyone escapes them all. ### Latin text Sed de his putemus hoc satis esse, quod dictum est, quae, ut ipsi excusatis, non semper fiunt. de cotidianis tamen obscenitatibus loquamur: quas tales ac tam innumeras legiones daemonum excogituerunt, ut etiam honestae ac probae mentes, etsi nonnullas earum spernere et calcare possunt, omnes tamen penitus superare uix possint. sicut enim exercitus pugnaturi ea loca, per quae uenturas hostium turmas sciunt, aut foueis intercidere aut sudibus praefigere aut tribulis infestare dicuntur, scilicet ut etiamsi non in omnia ea quispiam incidat, nullus tamen penitus euadat, ita etiam daemones tam multas in uita ista humano generi inlecebrarum insidias praetenderunt, ut etsi plurimas earum aliquis effugiat, tamen quacumque capiatur. ### English translation (Claude) But let us think that what has been said is enough about these things, which, as you excuse yourselves, are not done always. Let us speak of the daily obscenities, which legions of demons have devised of such a kind and so innumerable that even honorable and upright minds, though they can spurn and trample some of them, can scarcely overcome all of them entirely. For as armies about to fight are said to cut up with ditches, fix with stakes, or strew with caltrops the places through which they know the enemy squadrons will pass, so that, even if not every man falls into all of them, still no one wholly escapes, so too the demons have spread before the human race so many snares of allurements in this life that, even if someone escapes very many of them, he is still caught by one or another. ### Translation notes - The chapter numeral “III” is removed. ### Citation (SBL) Salvian, Gub. 6.14 (CSEL 8:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-14). ## On the Governance of God 6.15 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-15 - Source: CSEL 8:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian turns to the circuses and theaters, too impure even to describe. ### Latin text et quidem quia longum est nunc de omnibus dicere, amphitheatris scilicet odiis lusoriis pompis athletis petaminariis pantomimis ceterisque portentis, quae piget dicere, quia piget malum tale uel nosse, de solis circorum ac theatrorum impuritatibus dico. talia enim sunt, quae illic fiunt, ut ea non solum dicere sed etiam recordari aliquis sine pollutione non possit. ### English translation (Claude) And indeed, since it is long to speak now of all of them, that is, of the amphitheaters, the music halls, the processions of the games, the athletes, the rope-walkers, the pantomimes, and the other monstrosities which it is shameful to speak of, because it is shameful even to know such an evil, I speak only of the impurities of the circuses and theaters. For such are the things done there that one cannot even remember them, let alone speak of them, without pollution. ### Translation notes - “Odiis” is read as odeis (music halls); petaminarii are probably acrobats. ### Citation (SBL) Salvian, Gub. 6.15 (CSEL 8:128; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-15). ## On the Governance of God 6.16 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-16 - Source: CSEL 8:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The theater pollutes mind, eyes, and ears at once. ### Latin text alia quippe crimina singulas sibi ferme in nobis uindicant portiones, ut cogitationes sordidae animos ut impudici aspectus oculos ut auditus improbi aures, ita ut, cum ex his unum aliquod errauerit, reliqua possint carere peccatis. in theatris uero nihil horum reatu uacat, quia et concupiscentiis animi et auditu aures et aspectu oculi polluuntur: quae quidem omnia tam flagitiosa sunt, ut etiam explicare ea ### English translation (Claude) For other crimes usually claim each a single part in us: as filthy thoughts the mind, unchaste looks the eyes, wicked hearing the ears; so that, when one of these has erred, the rest can be free of sin. But in the theaters none of these is free of guilt, because the mind is polluted by desires, the ears by hearing, and the eyes by sight; and all these things are so shameful that even to explain them ### Translation notes - The sentence continues in 6.17. ### Citation (SBL) Salvian, Gub. 6.16 (CSEL 8:128; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-16). ## On the Governance of God 6.17 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-17 - Source: CSEL 8:128–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theater obscenities cannot even be described decently. ### Latin text quispiam atque eloqui saluo pudore non ualeat. quis enim integro uerecundiae statu dicere queat illas rerum turpium imitationes illas uocum ac uerborum obscenitates, illas motuum turpitudines illas gestuum foeditates? quae quanti sint criminis uel hinc intellegi potest, quod et relationem sui interdicunt. nonnulla quippe etiam maxima scelera incolumi honestate referentis et nominari et argui possunt, ut homicidium latrocinium adulterium sacrilegium ceteraque in hunc modum: solae theatrorum impuritates sunt, quae honeste non possunt uel accusari. ### English translation (Claude) and speak of them no one can do with his modesty unharmed. For who could tell, with the state of his shame intact, those imitations of base things, those obscenities of voices and words, those indecencies of movements, those foulnesses of gestures? How great a crime they are can be understood even from this, that they forbid even their own description. For some even of the greatest crimes can be named and accused with the speaker’s honor intact, such as murder, robbery, adultery, sacrilege, and others of this kind: only the impurities of the theaters cannot even be accused honorably. ### Citation (SBL) Salvian, Gub. 6.17 (CSEL 8:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-17). ## On the Governance of God 6.18 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-18 - Source: CSEL 8:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other sins stain only the doer; the theater stains even the spectator. ### Latin text ita noua in coarguenda harum turpitudinum probrositate res euenit arguenti, ut cum absque dubio honestus sit qui accusare ea uelit, honestate tamen integra eloqui et accusare non possit. alia quoque omnia mala agentes polluunt, non uidentes uel audientes, siquidem etsi blasphemum quempiam audias, sacrilegio non pollueris, quia mente dissentis, et si interuenias latrocinio, non inquinaris actu, quia abhorres animo. ### English translation (Claude) So new a thing happens to one who would expose the shamefulness of these indecencies that, though he who wishes to accuse them is without doubt honorable, he cannot speak of and accuse them with his honor intact. All other evils, too, pollute those who do them, not those who see or hear them; for even if you hear someone blaspheming, you are not polluted by the sacrilege, because you dissent in mind; and if you come upon a robbery, you are not stained by the act, because you abhor it in mind. ### Translation notes - The sentence continues in 6.19. ### Citation (SBL) Salvian, Gub. 6.18 (CSEL 8:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-18). ## On the Governance of God 6.19 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-19 - Source: CSEL 8:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spectators of theater obscenities share the actors’ guilt. ### Latin text solae spectaculorum impuritates sunt, quae unum admodum faciant et agentium et aspicientium crimen. nam dum spectantes haec comprobant ac libenter uident, omnes ea uisu atque adsensu agant. ut uere in eos apostolicum illud peculiariter cadat, quia digni sunt morte non solum qui faciunt ea sed etiam qui consentiunt facientibus. itaque in illis imaginibus fornicationum omnis omnino plebs animo fornicatur, et qui forte ad spectaculum puri uenerant de theatro adulteri reuertuntur. non enim tunc tantummodo, quando redeunt sed etiam, quando ueniunt, fornicantur; nam hoc ipso quod aliquis rem obscenam cupit, dum ad immunda properat, immundus est. ### English translation (Claude) only the impurities of the spectacles make the crime of the doers and the onlookers absolutely one. For while the spectators approve of these things and watch them gladly, all do them by sight and assent; so that that apostolic word truly falls on them in particular, that “not only those who do these things are worthy of death, but also those who consent to those who do them.” So in those representations of sexual immorality the whole crowd commits sexual immorality in mind, and those who perhaps came to the spectacle pure return from the theater adulterers. For they commit it not only when they return but also when they come; for by the very fact that someone desires an obscene thing, while he hurries to unclean things he is unclean. ### Scripture references - Rom 1:32: quotation, high confidence ### Translation notes - Rom 1:32. ### Citation (SBL) Salvian, Gub. 6.19 (CSEL 8:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-19). ## On the Governance of God 6.20 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-20 - Source: CSEL 8:129–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Can God regard Christians who spend their days at shameful spectacles? ### Latin text Quae cum ita sint, ecce qualia aut omnes aut paene omnes Romani agunt. et cum haec ita sint, qui talia agimus neglegi nos a diuinitate causamur, relinqui nos a domino nostro dicimus, cum ipsi dominum relinquamus. fingamus enim, quod respicere nos dominus noster uelit etiam non merentes: uideamus si potest. ecce innumera Christianorum milia in spectaculis cotidie rerum turpium commorantur. potest ergo ad illos deus respicere, qui tales sunt? potest ad eos respicere, qui bacchantur in circis, qui moechantur in theatris? ### English translation (Claude) Since this is so, behold what kind of things either all or almost all Romans do. And since this is so, we who do such things complain that we are neglected by the Godhead; we say we are abandoned by our Lord, when we ourselves abandon the Lord. For let us suppose that our Lord wishes to regard us even though we do not deserve it: let us see whether he can. Behold, countless thousands of Christians linger daily at the spectacles of base things. Can God, then, look upon those who are such? Can he look upon those who revel in the circuses and commit adultery in the theaters? ### Translation notes - The chapter numeral “IV” is removed. ### Citation (SBL) Salvian, Gub. 6.20 (CSEL 8:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-20). ## On the Governance of God 6.21 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-21 - Source: CSEL 8:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God turns his eyes from the theater, he turns them from those who are there. ### Latin text an forte hoc nolumus et hoc dignum putamus ut, cum in circis nos et in theatris deus uideat, ea quae nos aspicimus aspiciat quoque ipse nobiscum et turpitudines, quas nos cernimus, cernat etiam ipse nobiscum alterutrum enim fieri necesse est, quia, si nos uidere dignatur, consequens est ut etiam illa ubi nos uideat, aut si ab illis, quod non dubium est, auertit oculos, etiam a nobis, qui illic sumus, pariter auertat. et cum haec ita sint, facimus haec tamen ac sine cessatione quae dixi. ### English translation (Claude) Or perhaps we do not want this, and think it fitting that, when God sees us in the circuses and theaters, he should himself also look with us at what we look at, and see with us the indecencies we see? For one or the other must happen: if he deigns to see us, it follows that he also sees those things where he sees us; or if, as is not doubtful, he turns his eyes from them, he likewise turns them from us who are there. And though this is so, we still do these things I have described without ceasing. ### Citation (SBL) Salvian, Gub. 6.21 (CSEL 8:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-21). ## On the Governance of God 6.22 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-22 - Source: CSEL 8:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagans held games for their gods; Christians know their God hates them. ### Latin text an forte in morem ueterum paganorum theatrorum et circorum nos deum habere arbitramur? faciebant enim haec illi quondam, quia has idolorum suorum delicias esse credebant. nos quomodo haec facimus, qui odisse deum nostrum haec certi sumus? aut certe, si placere has turpitudines deo nouimus, non prohibeo quin sine cessatione faciamus. ### English translation (Claude) Or perhaps we think we have God as the god of theaters and circuses after the manner of the old pagans? For they once did these things because they believed them to be the delights of their idols. How do we do them, who are certain that our God hates them? Or certainly, if we know these indecencies please God, I do not forbid our doing them without ceasing. ### Citation (SBL) Salvian, Gub. 6.22 (CSEL 8:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-22). ## On the Governance of God 6.23 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-23 - Source: CSEL 8:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians knowingly serve the devil at the games, like the giants assaulting heaven. ### Latin text sin uero in conscientia nostra hoc est, quod haec deus horret quod execratur, quod in his sicut pastus diaboli ita offensio dei, quomodo nos in ecclesia colere deum dicimus, qui in obscenitate ludorum semper diabolo deseruimus, et hoc gnari ac scientes, de consilio et industria? ita quae nobis, quaeso, spes erit apud deum, qui non casu aut imprudentia deum laedimus sed exemplo illorum quondam gigantum, quos insanis conatibus superna temptasse et quasi in nubes gradum tulisse legimus? ### English translation (Claude) But if it is in our conscience that God abhors and execrates these things, that in them is the devil’s food as it is God’s offense, how do we say we worship God in the church, we who always serve the devil in the obscenity of the games, and this knowingly and wittingly, by design and effort? What hope, then, I ask, will we have with God, who offend God not by chance or imprudence but after the example of those giants of old, whom we read to have attempted heaven with insane efforts and to have climbed, as it were, into the clouds? ### Extrabiblical texts - Ovid, Metam. 1.151–155 (Ovid): allusion, medium confidence ### Translation notes - The giants who piled mountains to attack heaven (Ovid, Metamorphoses 1.151–155). “Sperna” is read as superna. ### Citation (SBL) Salvian, Gub. 6.23 (CSEL 8:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-23). ## On the Governance of God 6.24 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-24 - Source: CSEL 8:130–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans celebrate God’s gifts and victories with games that insult him. ### Latin text sic nos per iniurias, quas in omni mundo deo semper inferimus, quasi consensu publico caelum oppugnamus. Christo ergo (o amentia monstruosa!) Christo circenses offerimus et mimos, et tunc hoc maxime, cum ab eo aliquid boni capimus, cum prosperitatis ab eo aliquid adtribuitur aut uictoria de hostibus a diuinitate praestatur. et quid aliud hac re facere uidemur, quam si qui homini beneficium largienti iniuriosus sit aut blandientem conuiciis caedat aut osculantis uultum mucrone transfigat? ### English translation (Claude) So we, by the injuries we always inflict on God in the whole world, assault heaven as if by public consent. To Christ, then (O monstrous madness!), to Christ we offer circus games and mimes; and this especially when we receive some good from him, when some prosperity is granted us by him or victory over enemies is given by the Godhead. And what else do we seem to do by this than if someone were injurious to a man bestowing a benefit, or struck with insults one who caressed him, or pierced with a sword the face of one kissing him? ### Citation (SBL) Salvian, Gub. 6.24 (CSEL 8:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-24). ## On the Governance of God 6.25 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-25 - Source: CSEL 8:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians repay God’s goodness with insult, like an ungrateful freedman. ### Latin text interrogo enim omnes potentes et diuites mundi huius, cuius piaculi reus sit seruus ille, qui bono ac pio domino malum cogitet, qui bene merenti conuicium faciat et pro libertate, quam accepit, contumeliam reddat. absque dubio maximi criminis reus creditur qui malum pro bono reddit, cui etiam malum pro malo reddere non liceret. hoc ergo etiam nos, qui Christiani dicimur, facimus: inritamus in nos misericordem deum impuritatibus nostris propitiantem sordibus laedimus blandientem iniuriis uerberamus. ### English translation (Claude) For I ask all the powerful and rich of this world: of what sin is that slave guilty who plots evil against a good and kind master, who insults one who deserves well of him, and returns contempt for the freedom he has received? Without doubt he is believed guilty of the greatest crime who returns evil for good, who may not even return evil for evil. This, then, we too who are called Christians do: we provoke against us the merciful God by our impurities, we wound him who is propitious by our filth, we beat him who caresses us with insults. ### Scripture references - Rom 12:17: allusion, medium confidence ### Translation notes - Rom 12:17; 1 Pet 3:9. ### Citation (SBL) Salvian, Gub. 6.25 (CSEL 8:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-25). ## On the Governance of God 6.26 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-26 - Source: CSEL 8:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ did not become incarnate and die so that Christians would honor him with obscene shows. ### Latin text Christo ergo (o amentia monstruosa!) Christo circenses offerimus et mimos, Christo pro beneficiis suis theatrorum obscena reddimus, Christo ludicrorum turpissimorum hostias immolamus. uidelicet hoc nos pro nobis in carne natus saluator noster edocuit: hoc uel per se ipsum uel per apostolos praedicauit. propter hoc humanae natiuitatis uerecundiam subiit et contumeliosa terreni ortus principia suscepit: propter hoc in praesepio iacuit cui seruierunt angeli, cum iaceret: propter hoc inuolui se pannorum crepundiis uoluit qui caelum regebat in pannis: propter hoc in patibulo pependit quem pendentem mundus expauit. ### English translation (Claude) To Christ, then (O monstrous madness!), to Christ we offer circus games and mimes; to Christ we render the obscenities of the theaters for his benefits; to Christ we sacrifice the victims of the basest shows. No doubt this is what our Savior, born in the flesh for us, taught us; this he preached either himself or through the apostles. For this he underwent the shame of human birth and took on the humiliating beginnings of an earthly origin; for this he lay in a manger, whom angels served as he lay; for this he willed to be wrapped in the rattle-bands of swaddling clothes who ruled heaven in swaddling clothes; for this he hung on the gibbet, at whom the world trembled as he hung. ### Scripture references - Luke 2:7: allusion, high confidence ### Translation notes - Ironic. Luke 2:7. The chapter numeral “V” is removed. ### Citation (SBL) Salvian, Gub. 6.26 (CSEL 8:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-26). ## On the Governance of God 6.27 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-27 - Source: CSEL 8:131–132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ became poor and died to make a pure people, yet Christians repay him with shameful lives. ### Latin text qui propter uos, inquit apostolus, pauper factus est, cum diues esset, ut illius inopia uos honestaremini. et cum in forma, inquit, dei esset, humiliauit semetipsum usque ad mortem, mortem autem crucis. hoc nos uidelicet Christus imbuit, cum pro nobis ista toleraret: praeclaram passioni eius uicissitudinem reddimus qui, cum morte ipsius redemptionem acceperimus, uitam ei turpissimam repensamus. apparuit enim, inquit beatissimus Paulus, gratia domini nostri Iesu Christi, erudiens nos, ut abnegantes impietatem et saecularia desideria sobrie et iuste et pie uiuamus in hoc saeculo, expectantes beatam spem et aduentum gloriae magni dei et saluatoris nostri Iesu Christi, qui dedit semetipsum pro nobis, ut nos redimeret ab omni iniquitate et mundaret sibi populum acceptabilem, sectatorem bonorum operum. ### English translation (Claude) “Who for your sakes,” says the apostle, “became poor, though he was rich, that by his poverty you might be honored.” And: “Though he was in the form of God,” he says, “he humbled himself unto death, even the death of the cross.” This, no doubt, is what Christ instilled in us when he endured these things for us: we make a splendid return for his passion, who, having received redemption by his death, repay him with a most shameful life. “For the grace of our Lord Jesus Christ has appeared,” says the most blessed Paul, “teaching us that, denying impiety and worldly desires, we should live soberly and justly and godly in this world, awaiting the blessed hope and the coming of the glory of the great God and our Savior Jesus Christ, who gave himself for us that he might redeem us from all iniquity and purify for himself an acceptable people, zealous for good works.” ### Scripture references - 2 Cor 8:9: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:8: quotation, high confidence - Titus 2:11: quotation, high confidence - Titus 2:12: quotation, high confidence - Titus 2:13: quotation, high confidence - Titus 2:14: quotation, high confidence ### Translation notes - 2 Cor 8:9 (with “honored” for “enriched”); Phil 2:6–8; Titus 2:11–14. ### Citation (SBL) Salvian, Gub. 6.27 (CSEL 8:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-27). ## On the Governance of God 6.28 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-28 - Source: CSEL 8:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where is the pure people Christ came to make? ### Latin text ubi sunt qui haec faciant, propter quae uenisse Christum apostolus dicit? ubi sunt qui desideria saeculi fugiant ubi qui uitam pie ac iuste agant ubi qui sperare se spem beatam bonis operibus ostendant et immaculatam uitam agentes hoc ipso se probent regnum dei exspectare, quia merentur accipere? uenit, inquit, dominus Iesus Christus, ut mundaret sibi populum acceptabilem, sectatorem bonorum operum. ### English translation (Claude) Where are those who do the things for which the apostle says Christ came? Where are those who flee the desires of the world, who live piously and justly, who show by good works that they hope the blessed hope, and, living a spotless life, prove by this very thing that they await the kingdom of God because they deserve to receive it? “The Lord Jesus Christ came,” he says, “to purify for himself an acceptable people, zealous for good works.” ### Scripture references - Titus 2:14: quotation, high confidence ### Translation notes - Titus 2:12–14. ### Citation (SBL) Salvian, Gub. 6.28 (CSEL 8:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-28). ## On the Governance of God 6.29 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-29 - Source: CSEL 8:132–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ wept but is never said to have laughed; Christians follow him into the theaters. ### Latin text ubi est populus ille mundus ubi populus acceptabilis, ubi populus boni operis ubi populus sanctitatis? Christus, inquit scriptura, pro nobis passus est, exemplum nobis relinquens ut sequamur uestigia eius. uidelicet uestigia saluatoris sequimur in circis uestigia saluatoris sequimur in theatris. tale nobis scilicet Christus reliquit exemplum, quem fleuisse legimus risisse non legimus. et hoc utrumque pro nobis, quia fletus compunctio est animae risus corruptio disciplinae. et ideo dicebat: uae uobis, qui ridetis, quoniam flebitis. et: beati, qui fletis, quoniam ridebitis. nobis autem ridere et gaudere non sufficit, nisi cum peccato atque in insania gaudeamus, nisi risus noster impuritatibus nisi flagitiis miscatur. ### English translation (Claude) Where is that pure people, where the acceptable people, where the people of good works, where the people of holiness? “Christ,” says Scripture, “suffered for us, leaving us an example, that we should follow his steps.” No doubt we follow the Savior’s steps in the circuses, we follow the Savior’s steps in the theaters! Such, no doubt, is the example Christ left us, of whom we read that he wept, we do not read that he laughed. And both for us, because weeping is compunction of the soul, laughter the corruption of discipline. And so he said: “Woe to you who laugh, for you will weep.” And: “Blessed are you who weep, for you will laugh.” But it is not enough for us to laugh and rejoice unless we rejoice with sin and madness, unless our laughter is mixed with impurities and shameful deeds. ### Scripture references - 1 Pet 2:21: quotation, high confidence - John 11:35: allusion, medium confidence - Luke 6:25: quotation, high confidence - Luke 6:21: quotation, high confidence ### Translation notes - 1 Pet 2:21; John 11:35; Luke 6:25, 21. ### Citation (SBL) Salvian, Gub. 6.29 (CSEL 8:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-29). ## On the Governance of God 6.30 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-30 - Source: CSEL 8:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joy and laughter are fine if innocent; why must they offend God? ### Latin text Qui, rogo, hic error est, quae stultitia? numquid laetari assidue et ridere non possumus, nisi risum nostrum atque laetitiam scelus esse faciamus? an forte infructuosum putamus gaudium simplex nec delectat ridere sine crimine? quod, rogo, hoc malum est aut qui furor? rideamus, quaeso, quamlibet inmensuratim laetemur quamlibet iugiter, dummodo innocenter. quae uecordia est et amentia, ut non putemus risum et gaudium tanti esse, nisi in se dei habuerit iniuriam? iniuriam utique et quidem maximam. ### English translation (Claude) What error is this, I ask, what folly? Can we not rejoice continually and laugh unless we make our laughter and joy a crime? Or perhaps we think simple joy fruitless, and it does not delight us to laugh without crime? What evil, I ask, is this, or what madness? Let us laugh, I beg, however immoderately, let us rejoice however continually, provided it be innocently. What frenzy and madness is it not to think laughter and joy worth much unless they contain an injury to God? An injury indeed, and the greatest. ### Translation notes - The chapter numeral “VI” is removed. ### Citation (SBL) Salvian, Gub. 6.30 (CSEL 8:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-30). ## On the Governance of God 6.31 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-31 - Source: CSEL 8:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The baptismal renunciation names the spectacles as works of the devil. ### Latin text in spectaculis enim apostatatio quaedam fidei est et a symboli ipsius et caelestibus sacramentis letalis praeuaricatio. quae est enim in baptismo salutari Christianorum prima confessio? quae scilicet nisi ut renuntiare se diabolo ac pompis eius et spectaculis atque operibus protestentur? ergo spectacula et pompae etiam iuxta nostram professionem opera sunt diaboli. ### English translation (Claude) For in the spectacles there is a certain apostasy from the faith and a deadly transgression of the creed itself and of the heavenly sacraments. For what is the first confession of Christians in saving baptism? What, surely, but that they declare that they renounce the devil and his pomps and spectacles and works? So spectacles and pomps are, even according to our profession, the works of the devil. ### Translation notes - The baptismal renunciation of the devil, his pomps, and his works. ### Citation (SBL) Salvian, Gub. 6.31 (CSEL 8:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-31). ## On the Governance of God 6.32 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-32 - Source: CSEL 8:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Returning to the spectacles after baptism is returning to the devil. ### Latin text quomodo igitur, o Christiane, spectacula post baptismum sequeris, quae opus esse diaboli confiteris? renuntiasti semel diabolo et spectaculis eius, ac per hoc necesse est ut prudens et sciens, dum ad spectacula remeas, ad diabolum te redire cognoscas. utrique enim rei simul renuntiasti et unum utrumque esse dixisti. si ad unum reuerteris, ad utrumque remeasti. abrenuntio enim, inquis, diabolo pompis spectaculis et operibus eius. et quid postea? credo, inquis, in deum patrem omnipotentem et in Iesum Christum filium eius. ### English translation (Claude) How, then, O Christian, do you follow the spectacles after baptism, which you confess are the work of the devil? You renounced the devil and his spectacles once, and so, while you return to the spectacles, you must recognize, wise and knowing, that you are returning to the devil. For you renounced both things together and said that both are one. If you return to one, you have gone back to both. “For I renounce,” you say, “the devil, his pomps, spectacles, and works.” And what then? “I believe,” you say, “in God the Father almighty and in Jesus Christ his Son.” ### Translation notes - The baptismal renunciation is followed by the creed. ### Citation (SBL) Salvian, Gub. 6.32 (CSEL 8:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-32). ## On the Governance of God 6.33 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-33 - Source: CSEL 8:133–134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abandoning the renunciation undermines the whole creed. ### Latin text ergo primum renuntiatur diabolo ut credatur deo, quia qui non renuntiat diabolo, non credit deo, et ideo qui reuertitur ad diabolum relinquit deum. diabolus autem in spectaculis est et pompis suis, ac per hoc, cum redimus ad spectacula diaboli, relinquimus fidem Christi. hoc itaque modo omnia symboli sacramenta soluuntur, et totum quod in symbolo sequitur, labefactatur et nutat; nihil enim sequens stat, si principale non steterit. ### English translation (Claude) So first the devil is renounced so that God may be believed, because he who does not renounce the devil does not believe God, and so he who returns to the devil abandons God. And the devil is in the spectacles and his pomps, and so, when we return to the spectacles of the devil, we abandon the faith of Christ. In this way all the sacraments of the creed are undone, and all that follows in the creed is shaken and totters; for nothing that follows stands if the first thing does not stand. ### Citation (SBL) Salvian, Gub. 6.33 (CSEL 8:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-33). ## On the Governance of God 6.34 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-34 - Source: CSEL 8:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without its foundation, the renunciation, the creed is lost, and the spectacles bring death. ### Latin text dic igitur tu, Christiane, quomodo tenere te sequentia symboli putas, cuius principia perdidisti? membra sine capite nil prosunt et ad exordium sui cuncta respiciunt: quae utique, si perierint, omnia pessum trahunt, siquidem stirpe sublata aut non sunt reliqua aut, si sunt, sine emolumento sunt, quia sine capite nil constat. si cui itaque leue spectaculorum crimen uidetur, respiciat cuncta ista quae diximus, et uidebit in spectaculis non uoluptatem esse sed mortem. quid est autem aliud quam mortem incurrere uitae originem perdidisse? ubi enim fundamentum symboli euertitur, uita ipsa iugulatur. ### English translation (Claude) Tell me, then, Christian, how do you think you hold the rest of the creed, whose beginning you have lost? Limbs without a head are of no use, and all things look back to their beginning; if that perishes, it drags everything down, since, when the root is removed, the rest either do not exist or, if they do, are without profit, because nothing stands without a head. So if the crime of the spectacles seems light to anyone, let him consider all that we have said, and he will see in the spectacles not pleasure but death. And what is it to incur death but to have lost the origin of life? For where the foundation of the creed is overturned, life itself is slain. ### Citation (SBL) Salvian, Gub. 6.34 (CSEL 8:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-34). ## On the Governance of God 6.35 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-35 - Source: CSEL 8:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The barbarians have no such spectacles, and even if they did, they break no baptismal vow. ### Latin text Rursum ergo necesse est redeamus ad illud, quod saepe diximus: quid simile apud barbaros? ubi apud illos circenses ubi theatra ubi scelus diuersarum impuritatum, hoc est spei nostrae ac salutis excidium? quibus illi etsi, utpote pagani, uterentur, minore tamen culpa sacrae offensionis errabant, quia, etsi esset impuritas uisionis, praeuaricatio tamen non erat sacramenti. ### English translation (Claude) Again, then, we must return to what we have often said: what is like this among the barbarians? Where among them are circus games, where theaters, where the crime of various impurities, that is, the ruin of our hope and salvation? Even if they used them, being pagans, they would still err with less guilt of sacred offense, because, even if there were impurity of sight, there would be no transgression of a sacrament. ### Translation notes - The chapter numeral “VII” is removed. ### Citation (SBL) Salvian, Gub. 6.35 (CSEL 8:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-35). ## On the Governance of God 6.36 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-36 - Source: CSEL 8:134–135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians prefer theaters to churches; God alone is nothing to them. ### Latin text nos uero quid respondere pro nobis possumus? tenemus symbolum et euertimus, et confitemur munus salutis pariter et negamus. ac per hoc ubi est christianitas nostra, qui ad hoc tantummodo sacramentum salutis accipimus, ut maiore postea praeuaricationis scelere peccemus? nos ecclesiis dei ludicra anteponimus, nos altaria spernimus et theatra honoramus, omnia denique amamus omnia colimus: solus nobis in comparatione omnium deus uilis est. ### English translation (Claude) But what can we answer for ourselves? We hold the creed and overturn it, and we both confess and deny the gift of salvation. And so where is our Christianity, we who receive the sacrament of salvation only to sin afterwards with the greater crime of transgression? We put shows before the churches of God, we spurn the altars and honor the theaters; in short, we love everything, we worship everything: God alone is nothing to us in comparison with all. ### Citation (SBL) Salvian, Gub. 6.36 (CSEL 8:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-36). ## On the Governance of God 6.37 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-37 - Source: CSEL 8:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When games and church festivals coincide, the games draw the larger crowd. ### Latin text denique praeter alia, quae id probant, indicat hoc etiam haec res ipsa quam dico. si quando enim euenerit, quod scilicet saepe euenit, ut eodem die et festiuitas ecclesiastica et ludi publici agantur, quaero ab omnium conscientia, quis locus maiores Christianorum uirorum copias habeat, cauea ludi publici an atrium dei, et templum omnes magis sectentur an theatrum, dicta euangeliorum magis diligant an thymelicorum, uerba uitae an uerba mortis, uerba Christi an uerba mimi? ### English translation (Claude) In short, besides other things that prove it, the very thing I am about to mention shows it. For if it ever happens, as it often does, that a church festival and public games are held on the same day, I ask everyone’s conscience which place holds the larger crowds of Christian men, the seats of the public games or the court of God; and whether all follow the temple more or the theater; whether they love the words of the gospels more or those of the stage-players; the words of life or the words of death; the words of Christ or the words of the mime? ### Citation (SBL) Salvian, Gub. 6.37 (CSEL 8:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-37). ## On the Governance of God 6.38 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-38 - Source: CSEL 8:135–136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians leave church for the games, and God threatens destruction. ### Latin text non est dubium quin illud magis amemus, quod anteponimus. omni enim feralium ludicrorum die, quaelibet ecclesiae festa fuerint, non solum ad ecclesiam non ueniunt qui Christianos se esse dicunt, sed si qui inscii forte uenerint, dum in ipsa ecclesia sunt, si ludos agi audiunt, ecclesiam derelinquunt. spernitur dei templum, ut curratur ad theatrum: ecclesia uacuatur circus impletur: Christum in altario dimittimus, ut adulterantes uisu impurissimo oculos ludicrorum turpium fornicatione pascamus. et ideo rectissime ad nos dominus deus dicit: propter spurcitiam exterminati estis exterminio. et rursum exterminabuntur inquit arae huius risus. ### English translation (Claude) There is no doubt that we love more what we prefer. For on every day of deadly shows, whatever church festivals there may be, not only do those who call themselves Christians not come to church, but if any happen to come unaware, while they are in the church itself, if they hear the games are being held, they leave the church. The temple of God is spurned so that people may run to the theater; the church is emptied, the circus filled: we leave Christ at the altar so that we may feed our eyes, committing adultery by most impure sight, on the sexual immorality of base shows. And so the Lord God most rightly says to us: “Because of your filth you have been destroyed with destruction.” And again: “The altars of this laughter,” he says, “will be destroyed.” ### Scripture references - Mic 2:10: quotation, high confidence - Amos 7:9: quotation, high confidence ### Translation notes - Mic 2:10 (Vulgate); Amos 7:9 (LXX, “altars of laughter”). ### Citation (SBL) Salvian, Gub. 6.38 (CSEL 8:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-38). ## On the Governance of God 6.39 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/5-50/#p-6-39 - Source: CSEL 8:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The games have ceased only where cities like Mainz, Cologne, and Trier were destroyed. ### Latin text Sed uidelicet responderi hoc potest, non in omnibus haec Romanorum urbibus agi. uerum est: etiam plus ego addo, ne illic quidem nunc agi, ubi semper acta sunt antea. non enim hoc agitur iam in Mogontiacensium ciuitate, sed quia excisa atque deleta est: non agitur Agrippinae, sed quia hostibus plena: non agitur in Treuerorum urbe excellentissima, sed quia quadruplici est euersione prostrata: non agitur denique in plurimis Galliarum urbibus et Hispaniarum. ### English translation (Claude) But no doubt it can be answered that these things are not done in all the cities of the Romans. That is true; I add more: not even where they were always done before are they done now. For this is no longer done in the city of Mainz, but because it is cut down and destroyed; it is not done at Cologne, but because it is full of enemies; it is not done in the most excellent city of Trier, but because it has been laid low by a fourfold overthrow; it is not done, finally, in very many cities of the Gauls and the Spains. ### Translation notes - Mainz (Mogontiacum), Cologne (Colonia Agrippina), and Trier, sacked in the fifth century. The chapter numeral “VIII” is removed. ### Citation (SBL) Salvian, Gub. 6.39 (CSEL 8:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-39). ## On the Governance of God 6.40 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-40 - Source: CSEL 8:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Vice ends only where barbarians rule; viciousness has become Roman nature. ### Latin text et ideo uae nobis atque iniquitatibus nostris uae nobis atque impuritatibus nostris. quae spes Christianis plebibus ante deum est quandoquidem ex illo in urbibus Romanis haec mala non sunt, ex quo in barbarorum iure esse coeperunt? ac per hoc uitiositas et impuritas quasi germanitas quaedam est hominum Romanorum et quasi mens atque natura, quia ibi praecipue uitia ubicumque Romani. ### English translation (Claude) And so woe to us and to our iniquities, woe to us and to our impurities. What hope have the Christian peoples before God, since these evils have ceased in Roman cities only from the time they began to be under the rule of barbarians? And so viciousness and impurity are a kind of kinship of the Roman people, and as it were their mind and nature, because vices are chiefly wherever Romans are. ### Citation (SBL) Salvian, Gub. 6.40 (CSEL 8:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-40). ## On the Governance of God 6.41 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-41 - Source: CSEL 8:136–137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Objection: most cities no longer hold the shows. ### Latin text sed grauis sit forsitan haec atque iniqua conquestio: grauis profecto, si falsa. at quomodo, inquis, quomodo non falsa, cum in paucis nunc ferme Romanis urbibus fiant ista, quae diximus? plurimas autem iam harum impuritatum labe non pollui, ubi licet sint loca ipsa ac domicilia erroris antiqui, nequaquam tamen agantur illa, quae prius acta sunt. ### English translation (Claude) But perhaps this complaint is grave and unjust: grave indeed, if false. “But how,” you say, “how is it not false, since these things we have mentioned are now done in hardly any Roman cities? Very many are no longer polluted by the stain of these impurities, where, though the very places and abodes of the old error exist, the things done before are in no way done.” ### Citation (SBL) Salvian, Gub. 6.41 (CSEL 8:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-41). ## On the Governance of God 6.42 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-42 - Source: CSEL 8:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shows ceased from poverty, not virtue. ### Latin text considerandum ergo utrumque est, id est, quid sit quod adhuc loca ipsa ac diuersoria ludicrorum sint, ludicra autem esse cessauerint. loca enim et habitacula turpitudinum idcirco adhuc sunt, quia illic impura omnia prius acta sunt. nunc autem ludicra ipsa ideo non aguntur, quia agi iam prae miseria temporis atque egestate non possunt. et ideo, quod prius actum est, uitiositatis fuit, quod nunc non agitur, necessitatis. ### English translation (Claude) Both points, then, must be considered, that is, why the very places and lodgings of the shows still exist while the shows have ceased. The places and dwellings of indecencies still exist because all impure things were done there before. But now the shows themselves are not held because they can no longer be held, owing to the misery and poverty of the times. And so what was done before was of viciousness; what is not done now is of necessity. ### Citation (SBL) Salvian, Gub. 6.42 (CSEL 8:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-42). ## On the Governance of God 6.43 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-43 - Source: CSEL 8:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the empty treasury prevents more waste on the shows. ### Latin text calamitas enim fisci et mendicitas iam Romani aerarii non sinit ut ubique in res nugatorias perditae profundantur expensae. pereant adhuc quamlibet multa et quasi in caenum proiciantur, sed tamen perire iam tanta non queunt, quia non sunt tanta quae pereant. nam quantum ad uotum nostrae libidinis atque impurissimae uoluptatis, optaremus profecto uel ad hoc tantummodo plus habere, ut in hoc turpitudinis lutum plura conuertere. ### English translation (Claude) For the calamity of the fisc and the beggary of the Roman treasury no longer allow lost expenditures to be poured out everywhere on trifles. Let as much as you like still perish and be thrown, as it were, into the mud; still so much can no longer perish, because there is not so much to perish. For as far as the desire of our lust and most impure pleasure goes, we would surely wish to have more only so as to turn more into this mud of indecency. ### Citation (SBL) Salvian, Gub. 6.43 (CSEL 8:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-43). ## On the Governance of God 6.44 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-44 - Source: CSEL 8:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even in poverty, Romans squander what they can on vice. ### Latin text et res probat quanta prodigere uellemus, si opulentes essemus ac splendidi, cum prodigamus tanta mendici. ea est enim labes praesentium morum atque perditio, ut cum iam non habeat paupertas quod possit perdere, adhuc tamen uelit uitiositas plus perire. non est ergo, quod blandiri nobis aliquid in hac parte possimus, ut dicamus, non in omnibus nunc urbibus agi illa, quae prius acta sunt. ### English translation (Claude) And the fact proves how much we would wish to squander if we were rich and splendid, when we squander so much as beggars. For such is the stain and ruin of present morals that, though poverty no longer has anything it can waste, viciousness still wishes more to perish. There is no reason, then, for us to flatter ourselves in this respect by saying that the things done before are not now done in all cities. ### Citation (SBL) Salvian, Gub. 6.44 (CSEL 8:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-44). ## On the Governance of God 6.45 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-45 - Source: CSEL 8:137–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shows ceased because God made the cities a desolation for their sins. ### Latin text ideo enim non in omnibus iam aguntur, quia urbes, ubi agebantur illa, iam non sunt, uel ibi, siquidem diu acta sunt, * quae id efficerent, ut, ubi illa agebantur, esse non possint: sicut ipse ad peccatores deus locutus est per prophetam, quia horum recordatus est dominus, et ascendit, inquit, super cor eius, et non poterat dominus ultra portare propter malitiam studiorum uestrorum et propter abominationes, quas fecistis, et facta est terra uestra in desolationem et stuporem et in maledictum. per haec ergo iam factum est, ut maior pars Romani orbis in desolationem esset et in stuporem et in maledictum. ### English translation (Claude) For they are not done in all now because the cities where they were done no longer exist, or because there, since they were done for a long time, … which brought it about that, where they were done, they cannot exist; as God himself spoke to sinners through the prophet: “The Lord remembered these things, and it came up,” he says, “upon his heart, and the Lord could bear no longer because of the wickedness of your doings and because of the abominations you committed, and your land became a desolation and an astonishment and a curse.” Through these things, then, it has already come about that the greater part of the Roman world is a desolation and an astonishment and a curse. ### Scripture references - Jer 44:21 (51:21 LXX): quotation, high confidence - Jer 44:22 (51:22 LXX): quotation, high confidence ### Translation notes - The digital text has a gap (marked *). Jer 44:21–22 (LXX 51:21–22). ### Citation (SBL) Salvian, Gub. 6.45 (CSEL 8:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-45). ## On the Governance of God 6.46 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-46 - Source: CSEL 8:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans keep adding sins though most have already perished. ### Latin text Atque utinam acta tantummodo prius essent et agere haec Romana uitiositas aliquando cessaret: forsitan, ut scriptum est, propitiaretur deus peccatis nostris. sed nequaquam ita agimus, ut propitietur. mala enim incessabiliter malis addimus et peccatis peccata cumulamus, et cum maxima nostri pars iam perierit, id agimus ut pereamus omnes. ### English translation (Claude) And would that these things had only been done before, and that Roman viciousness had at some time ceased to do them: perhaps, as it is written, God would be propitious to our sins. But we in no way act so that he may be propitious. For we incessantly add evils to evils and heap sins on sins, and though the greatest part of us has already perished, we act so that we may all perish. ### Scripture references - Dan 4:27 (4:24 Vulg.): echo, medium confidence ### Translation notes - Dan 4:27 (Vulgate 4:24) is echoed. The chapter numeral “VIIII” is removed. ### Citation (SBL) Salvian, Gub. 6.46 (CSEL 8:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-46). ## On the Governance of God 6.47 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-47 - Source: CSEL 8:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though already burned by disaster, Romans do not fear the fire. ### Latin text quis, rogo, interfici alterum iuxta se uidet et ipse non metuit? quis domum uicini sui ardere cernit et non efficere omnibus modis nititur ne ipse incendio concremetur? nos non uicinos nostros tantum ardere uidimus, sed ipsi iam ex maxima nostrorum corporum parte arsimus. et quid hoc, pro nefas, mali est? arsimus, arsimus, et tamen flammas, quibus iam arsimus, non timemus. ### English translation (Claude) Who, I ask, sees another killed beside him and does not fear himself? Who sees his neighbor’s house burning and does not strive in every way to prevent himself being burned up in the fire? We have not only seen our neighbors burn, but we ourselves have already burned in the greatest part of our body. And what evil is this, O shame? We have burned, we have burned, and yet we do not fear the flames in which we have already burned. ### Citation (SBL) Salvian, Gub. 6.47 (CSEL 8:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-47). ## On the Governance of God 6.48 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-48 - Source: CSEL 8:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The desire for the shows remains wherever the shows have ceased. ### Latin text nam quod non ubique, ut dixi, aguntur quae prius acta sunt, miseriae est beneficium non disciplinae. denique facile hoc probo. da enim prioris temporis statum, et statim ubique sunt quae fuerunt. plus addo: quantum ad uota hominum pertinet, etsi iam non ubique sunt, ubique adhuc sunt, quia ubique ea populus uelit esse Romanus. cum enim ab homine mala res sola necessitate non agitur, ipsa turpis rei cupiditas pro actione damnatur. ### English translation (Claude) For that the things done before are not, as I said, done everywhere is the benefit of misery, not of discipline. In short, I prove this easily. Give back the state of former times, and at once everything that was is everywhere. I add more: as far as men’s wishes go, though they are no longer everywhere, they are still everywhere, because the Roman people wishes them to be everywhere. For when a bad thing is not done by a man only because of necessity, the very desire for the base thing is condemned instead of the act. ### Citation (SBL) Salvian, Gub. 6.48 (CSEL 8:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-48). ## On the Governance of God 6.49 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-49 - Source: CSEL 8:138–139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The will to see the shows is itself guilt, and provincials attend them in Rome and Ravenna. ### Latin text nam si, ut dixi, iuxta domini nostri dictum qui mulierem uiderit ad concupiscendum, reus est adulterii corde concepti, intellegere possumus quod, etiamsi res turpes atque damnabiles necessitate non agimus, pro ipsa tamen rerum turpium uoluntate damnamur. et quid dicam de uoluntate? omnes haec ferme, cum possunt, agunt. denique cuiuslibet ciuitatis incolae Rauennam aut Romam uenerint, pars sunt Romanae plebis in circo pars sunt populi Rauennatis in theatro. ac per hoc nemo se loco aut absentia excusatum putet. omnes turpitudine rerum unum sunt, qui sibi rerum turpium uoluntate sociantur. et blandimur nobis insuper de probitate morum blandimur de turpitudinum raritate. ### English translation (Claude) For if, as I said, according to our Lord’s saying, he who has looked on a woman to lust after her is guilty of adultery conceived in the heart, we can understand that, even if we do not do base and damnable things because of necessity, we are still condemned for the very will to base things. And why do I speak of will? Almost all do these things when they can. In short, when the inhabitants of any city come to Ravenna or Rome, they are part of the Roman crowd in the circus, part of the people of Ravenna in the theater. And so let no one think himself excused by place or absence. All who join themselves by the will to base things are one in the baseness of the things. And moreover we flatter ourselves on the uprightness of our morals, we flatter ourselves on the rarity of indecencies. ### Scripture references - Matt 5:28: allusion, high confidence ### Translation notes - Matt 5:28. ### Citation (SBL) Salvian, Gub. 6.49 (CSEL 8:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-49). ## On the Governance of God 6.50 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-50 - Source: CSEL 8:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shows are now more criminal than in prosperous times. ### Latin text ego amplius dico, non solum agi nunc illas ludicrorum infamium labes, quae prius actae sunt, sed criminosius multo agi quam prius actae sunt. tunc enim integra Romani orbis membra florebant, angusta esse horrea publicae opes fecerant, cunctarum urbium ciues diuitiis ac deliciis affluebant, uix poterat religionis auctoritas inter tantam rerum exuberantiam morum tenere censuram. ### English translation (Claude) I say more: not only are those stains of infamous shows now done which were done before, but they are done much more criminally than they were done before. For then the members of the Roman world flourished whole; public wealth had made the granaries too small; the citizens of all the cities abounded in riches and delights; the authority of religion could scarcely keep strict watch over morals amid such abundance of things. ### Citation (SBL) Salvian, Gub. 6.50 (CSEL 8:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-50). ## On the Governance of God 6.51 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-51 - Source: CSEL 8:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In prosperous times the waste was not felt. ### Latin text pascebantur quidem tunc passim in locis plurimis actores turpium uoluptatum, sed plena ac referta omnia erant: nemo sumptus rei publicae cogitabat nemo dispendia, quia non sentiebatur expensa. quaerebat quodammodo ipsa res publica ubi perderet, quod penitus iam recipere uix posset. et ideo cumulus diuitiarum, qui iam fere modum excesserat, etiam in res nugatorias redundabat. ### English translation (Claude) Then indeed the performers of base pleasures were fed everywhere in very many places, but everything was full and stocked: no one thought of the expense of the commonwealth, no one of the cost, because the expense was not felt. The commonwealth itself was seeking, in a way, where to waste what it could scarcely take in any longer. And so the heap of riches, which had almost exceeded measure, overflowed even into trifles. ### Citation (SBL) Salvian, Gub. 6.51 (CSEL 8:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-51). ## On the Governance of God 6.52 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-52 - Source: CSEL 8:139–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though wealth has gone, Roman vice remains, rooted in the heart. ### Latin text nunc autem quid dici potest? recesserunt a nobis copiae ueteres recesserunt priorum temporum facultates, miseri iam sumus et necdum nugaces esse cessamus. cumque etiam pupillis prodigis soleat subuenire paupertas, simulque ut destiterint esse diuites, desinant quoque esse uitiosi, nos tantum nouum genus pupillorum ac perditorum sumus, in quibus opulentia esse desiit, sed nequitia perdurat. adeo nos non ut alii homines causas corruptelarum in inlecebris, sed in cordibus habemus, et uitiositas nostra mens nostra est, ut ad emendandos nos non facultatum ablatione * sed malarum rerum amore peccare (pergamus). ### English translation (Claude) But now what can be said? The old abundance has departed from us; the means of former times have departed; we are now wretched and still do not cease to be frivolous. And though poverty usually comes to the aid of prodigal wards, so that as soon as they cease to be rich they also cease to be vicious, we alone are a new kind of wards and wastrels, in whom wealth has ceased but wickedness lasts. So far do we, unlike other men, have the causes of corruption not in allurements but in our hearts, and our viciousness is our mind, that to amend us … not by the removal of our means … but by love of evil things we go on sinning. ### Translation notes - The digital text has a gap (marked *) and the bracketed supplement “pergamus”; the last sentence is translated by sense. ### Citation (SBL) Salvian, Gub. 6.52 (CSEL 8:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-52). ## On the Governance of God 6.53 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-53 - Source: CSEL 8:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No offense against God is light, since guilt grows with the dignity of the one offended. ### Latin text Quanta autem uitia Romanorum sint, quibus barbarae gentes non inquinantur, licet hactenus satis dixerim, addam tamen multa quae desunt. sed illud admoneo tamen ante quam dico, ne ullum penitus culpae genus, quod ad contumeliam dei pertinet, cuiquam leue esse uideatur. si enim inlustrem ac praepotentem uirum nequaquam exhonorari a quoquam licet et, si quisquam exhonorauerit, decretis legalibus reus sistitur et iniuriarum auctor iure damnatur, quanto utique maioris piaculi crimen est iniuriosum quempiam deo esse? semper enim per dignitatem iniuriam perferentis crescit culpa facientis, quia necesse est, quanto maior est persona eius, qui contumeliam patitur, tanto maior sit noxa eius, qui facit. ### English translation (Claude) How great are the vices of the Romans by which the barbarian nations are not stained, though I have said enough so far, I will still add many things that are lacking. But before I speak I give this warning: let no kind of fault at all that bears on insult to God seem light to anyone. For if it is in no way permitted for anyone to dishonor an illustrious and very powerful man, and if anyone has dishonored him he is brought to trial by legal decrees and the author of the injuries is rightly condemned, how much greater a sin is it for anyone to be injurious to God? For the guilt of the doer always grows with the dignity of the one who suffers the injury, because the greater the person of the one who suffers the insult, the greater must be the offense of the one who commits it. ### Translation notes - The chapter numeral “X” is removed. ### Citation (SBL) Salvian, Gub. 6.53 (CSEL 8:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-53). ## On the Governance of God 6.54 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-54 - Source: CSEL 8:140–141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Uzzah was struck dead for touching the ark, though he meant no harm. ### Latin text et hinc est quod legimus in lege, etiam eos, qui uidentur contra mandatum sacrum leuia fecisse, seuerissime tamen esse punitos: ut intellegeremus scilicet nihil ad deum pertinens leue esse ducendum, quia etiam quod uidebatur exiguum esse culpa, grande hoc faciebat diuinitatis iniuria. denique Oza ille leuites dei quid contra mandatum caeleste fecit, quod uacillantem arcam domini sustinere temptauit? nihil enim hinc erat lege praeceptum. et tamen statim dum sustinebat, extinctus est, non quia, ut uidetur, ad speciem contumaci aliquid aut inofficiosa saltim mente commiserit, sed ipso officio inofficiosus fuit, quia iniussa praesumpsit. ### English translation (Claude) And hence it is that we read in the law that even those who seem to have done light things against the sacred command were nevertheless most severely punished: so that we might understand that nothing bearing on God should be thought light, because even what seemed small in fault the injury to the Godhead made great. In short, what did that Uzzah, the Levite of God, do against the heavenly command in trying to support the tottering ark of the Lord? For nothing was commanded about this by the law. And yet at once, while he was supporting it, he was killed; not because, as it seems, he committed anything in appearance obstinate, or even with an undutiful mind, but he was undutiful in his very duty, because he presumed to do what was not commanded. ### Scripture references - 2 Sam 6:6: allusion, high confidence - 2 Sam 6:7: allusion, high confidence ### Translation notes - 2 Sam 6:6–7 (Vulgate 2 Kgs). ### Citation (SBL) Salvian, Gub. 6.54 (CSEL 8:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-54). ## On the Governance of God 6.55 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-55 - Source: CSEL 8:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sabbath-breaker was killed as a warning to many. ### Latin text homo Israheliticae plebis cum ligna sabbatis collegisset; occisus est, et hoc iudicio ac iussu dei, piissimi scilicet ac misericordissimi iudicis et qui parcere absque dubio quam occidere maluisset, nisi rationem misericordiae seueritatis ratio uicisset. unus enim incautior periit, ne multi per incautelam postea deperirent. et quid de singulis dicam? ### English translation (Claude) A man of the people of Israel, when he had gathered wood on the sabbath, was killed, and this by the judgment and command of God, a most kind and merciful judge who without doubt would have preferred to spare rather than to kill, had not the reason of severity overcome the reason of mercy. For one more careless man perished so that many might not afterwards perish through carelessness. And why should I speak of individuals? ### Scripture references - Num 15:32: allusion, high confidence - Num 15:36: allusion, high confidence ### Translation notes - Num 15:32–36. ### Citation (SBL) Salvian, Gub. 6.55 (CSEL 8:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-55). ## On the Governance of God 6.56 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-56 - Source: CSEL 8:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel was punished for craving meat even before any law forbade it. ### Latin text uniuersa gens Hebraeorum, cum per heremum iter ageret, quia consuetudinarias carnes desiderauit, partem suae plebis amisit. et quidem interdictum necdum fuerat ne desideraret, sed legali, ut reor, obseruantiae proficere deus uoluit, ut rebellem consuetudinarias coerceret: quo facilius scilicet cunctus populus agnosceret, quantum euitare deberet quae deus scriptis caelestibus interdiceret, quando etiam illa eum admissa laederent, quae necdum lege uetuisset. ### English translation (Claude) The whole Hebrew nation, when it was journeying through the desert, lost part of its people because it desired its customary meat. And indeed it had not yet been forbidden to desire it; but God wished, I think, to further the observance of the law by restraining the rebellious in their customary desires: so that the whole people might more easily recognize how much it ought to avoid what God forbade in the heavenly writings, when even those things harmed it when committed which he had not yet forbidden by law. ### Scripture references - Num 11:33: allusion, high confidence ### Translation notes - Num 11:4–34. ### Citation (SBL) Salvian, Gub. 6.56 (CSEL 8:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-56). ## On the Governance of God 6.57 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-57 - Source: CSEL 8:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel was punished for ungrateful complaining; how much more should the prosperous please God. ### Latin text laborem quoque se sustinere idem populus ingemuit et propter hoc plagis caelestibus uerberabatur, non quia laboranti gemere non liceat, sed ingratus scilicet fuit gemitus deum quasi auctorem immoderati laboris accusans. ex quo intellegi conuenit quantum placere deo debeat qui rerum iucundarum beatitudine fruitur, quando etiam de his queri non licet, quae ingrata uideantur. ### English translation (Claude) The same people also groaned that it was enduring labor, and for this it was beaten with heavenly plagues; not because one who labors may not groan, but because the groaning was ungrateful, accusing God as the author of excessive labor. From this it is fitting to understand how much he ought to please God who enjoys the blessedness of pleasant things, when it is not permitted to complain even of things that seem unpleasant. ### Scripture references - Num 11:1: allusion, high confidence ### Translation notes - Num 11:1. ### Citation (SBL) Salvian, Gub. 6.57 (CSEL 8:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-57). ## On the Governance of God 6.58 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-58 - Source: CSEL 8:141–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The games are crimes committed in laughter. ### Latin text Quaeritur forsitan quorsum ista pertineant? quorsum absque dubio nisi ut nihil leue existimetur, quo deus laeditur? de ludis enim publicis dicimus, ludibriis scilicet spei nostrae, ludibriis uitae nostrae. nam dum in theatris et circis ludimus, deperimus secundum illud utique dictum sermonis sacri: stultus per risum operatur scelus. et nos itaque, dum inter turpia ac dedecorosa ridemus, scelera committimus, et quidem scelera non minima, sed hoc ipso poenaliora, quia cum uideantur specie esse parua, rebus sunt exitiosis pestilentissima. ### English translation (Claude) Perhaps it is asked what these things have to do with the matter. What, without doubt, but that nothing by which God is offended be thought light? For we are speaking of the public games, that is, the mockeries of our hope, the mockeries of our life. For while we play in the theaters and circuses, we perish, according indeed to that saying of the sacred word: “The fool works crime through laughter.” And so we too, while we laugh amid base and disgraceful things, commit crimes, and indeed not the smallest crimes, but the more punishable precisely because, while they seem small in appearance, they are most pestilent in their deadly effects. ### Scripture references - Prov 10:23: quotation, high confidence ### Translation notes - Prov 10:23. The chapter numeral “XI” is removed. ### Citation (SBL) Salvian, Gub. 6.58 (CSEL 8:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-58). ## On the Governance of God 6.59 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-59 - Source: CSEL 8:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The games both destroy souls and offend God. ### Latin text nam cum duo sint maxima mala, id est, si homo aut se ipsum perimat aut deum laedat, hoc utrumque in ludis publicis agitur: nam per turpitudines criminosas aeterna illic salus Christianae plebis extinguitur et per sacrilegas superstitiones maiestas diuina uiolatur. ### English translation (Claude) For since there are two greatest evils, that is, that a man either destroys himself or offends God, both are done in the public games: for through criminal indecencies the eternal salvation of the Christian people is extinguished there, and through sacrilegious superstitions the divine majesty is violated. ### Citation (SBL) Salvian, Gub. 6.59 (CSEL 8:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-59). ## On the Governance of God 6.60 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-60 - Source: CSEL 8:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each kind of show is dedicated to a pagan god. ### Latin text dubium enim non est quod laedunt deum, utpote idolis consecratae. colitur namque et honoratur Minerua in gymnasiis Venus in theatris Neptunus in circis Mars in harenis Mercurius in palaestris, et ideo pro qualitate auctorum cultus est superstitionum. quicquid inmunditiarum est hoc exercetur in theatris, quicquid luxuriarum in palaestris, quicquid immoderationis in circis, quicquid furoris in caueis. ### English translation (Claude) For there is no doubt that they offend God, being consecrated to idols. For Minerva is worshipped and honored in the gymnasia, Venus in the theaters, Neptune in the circuses, Mars in the arenas, Mercury in the wrestling schools; and so the cult of the superstitions is according to the character of their authors. Whatever uncleanness there is is practiced in the theaters, whatever luxury in the wrestling schools, whatever excess in the circuses, whatever frenzy in the seats of the amphitheater. ### Citation (SBL) Salvian, Gub. 6.60 (CSEL 8:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-60). ## On the Governance of God 6.61 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-61 - Source: CSEL 8:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons preside over the shows; attending them is sacrilege. ### Latin text alibi est impudicitia alibi lasciuia, alibi intemperantia alibi insania, ubique daemon, immo per singula ludicrorum loca uniuersa daemonum monstra; praesident enim sedibus suo cultui dedicatis. ac per hoc in spectaculis istiusmodi non sola est inlecebra nec sola uitiositas. admisceri enim huic Christianum hominem superstitioni genus est sacrilegii, quia eorum cultibus communicat, quorum festiuitatibus delectatur. ### English translation (Claude) In one place is unchastity, in another wantonness; in one intemperance, in another madness; everywhere a demon, or rather in each of the places of the shows all the monsters of the demons; for they preside over the seats dedicated to their worship. And so in spectacles of this kind there is not only allurement, not only viciousness. For for a Christian man to mingle in this superstition is a kind of sacrilege, because he shares in the worship of those whose festivals delight him. ### Citation (SBL) Salvian, Gub. 6.61 (CSEL 8:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-61). ## On the Governance of God 6.62 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-62 - Source: CSEL 8:142–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians offend God both in prosperity and in adversity, when they should do the reverse. ### Latin text quod quidem licet semper admodum graue sit, tunc tamen magis intolerabile, cum praeter consuetudinarium uitae usum hoc uel aduersa nostra faciunt criminosius uel secunda, quia et magis placandus est in aduersis deus et minus laedendus in prosperis: placari quippe debet, cum irascitur, laedi non debet, cum propitiatur; aduersa enim nobis per iracundiam dei ueniunt secunda per gratiam. nos autem e diuerso omnia agimus. ### English translation (Claude) And though this is always very grave, it is more intolerable when, beyond the customary use of life, either our adversities or our prosperities make it more criminal; because God must be appeased the more in adversity and offended the less in prosperity: he ought to be appeased when he is angry, he ought not to be offended when he is propitious; for adversities come to us through God’s anger, prosperity through his grace. But we do everything the opposite way. ### Citation (SBL) Salvian, Gub. 6.62 (CSEL 8:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-62). ## On the Governance of God 6.63 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-63 - Source: CSEL 8:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prosperity makes Christians forget God and themselves. ### Latin text dicis, quomodo? accipe. ac primum, si quando exoratus sua ipsa misericordia deus (neque enim umquam nos ita uiuimus, ut exorare mereamur), sed si quando, ut dixi, a se ipso exoratus pacificos nobis dies prouentus uberes, diuitem bonis omnibus tranquillitatem et abundantiam dederit super uoto crescentem, tanta secundarum rerum prosperitate corrumpimur, tanta morum insolescentium prauitate uitiamur, ut et dei penitus obliuiscamur et nostri. ### English translation (Claude) You say, how? Hear. And first, if ever God, prevailed upon by his own mercy (for we never live so as to deserve to prevail upon him), but if ever, as I said, prevailed upon by himself, he has given us peaceful days, rich harvests, a tranquillity rich in all goods, and an abundance growing beyond our prayers, we are so corrupted by such prosperity, so vitiated by the depravity of insolent morals, that we wholly forget both God and ourselves. ### Citation (SBL) Salvian, Gub. 6.63 (CSEL 8:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-63). ## On the Governance of God 6.64 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-64 - Source: CSEL 8:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians use God-given peace to sin more freely. ### Latin text et cum omnem fructum datae a deo pacis in hoc consistere apostolus dicat, ut quietam et tranquillam uitam agamus in omni pietate et castitate, ad hoc tantum data a deo quiete utimur, ut in ebrietate ut in luxuria, ut in flagitiis ut in rapinis, ut in omni scelere atque improbitate uiuamus. quasi uero beneficium datae pacis uacatio sit probrositatis et ad hoc inducias tranquillitatis deo donante capiamus, ut licentius securiusque peccemus. ### English translation (Claude) And though the apostle says that the whole fruit of the peace given by God consists in this, that we may lead a quiet and tranquil life in all godliness and chastity, we use the quiet given by God only to live in drunkenness, in luxury, in shameful deeds, in plunder, in every crime and wickedness. As though the benefit of given peace were a holiday for disgrace, and we took the truce of tranquillity given by God so as to sin more freely and securely. ### Scripture references - 1 Tim 2:2: quotation, high confidence ### Translation notes - 1 Tim 2:2. ### Citation (SBL) Salvian, Gub. 6.64 (CSEL 8:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-64). ## On the Governance of God 6.65 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-65 - Source: CSEL 8:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians turn God’s good gifts into evils. ### Latin text indigni itaque caelestibus donis sumus qui beneficiis dei non bene utimur et facimus rem operum bonorum materiam tantum esse uitiorum: quo fit ut ipsa pax contra nos sit, quae sic agitur a nobis, nec expediat rem accipere, qua deteriores sumus. quis hoc credere queat? mutamus naturam rerum iniquitatibus nostris, et quae deus bona fecit munere pietatis suae, ea nos nobis facimus mala esse moribus malis. ### English translation (Claude) So we are unworthy of heavenly gifts who do not use God’s benefits well and make what is meant for good works merely material for vices: so that peace itself is against us when it is so handled by us, and it is not profitable to receive a thing by which we become worse. Who could believe this? We change the nature of things by our iniquities, and the things God made good by the gift of his kindness we make evil for ourselves by our evil morals. ### Citation (SBL) Salvian, Gub. 6.65 (CSEL 8:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-65). ## On the Governance of God 6.66 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-66 - Source: CSEL 8:143–144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adversity has not corrected the Romans. ### Latin text Sed uidelicet qui corrumpimur rebus prosperis corrigimur aduersis, et quos intemperantes pax longa fecit turbatio fecit esse moderatos. numquid populi ciuitatum, qui impudici rebus prosperis fuerant, asperis casti esse coeperunt? numquid ebrietas, quae in tranquillitate et abundantia creuerat, hostili saltim depopulatione cessauit? ### English translation (Claude) But no doubt we who are corrupted by prosperity are corrected by adversity, and those whom long peace made intemperate, disturbance has made moderate. Have the peoples of the cities, who had been unchaste in prosperity, begun to be chaste in hardship? Has drunkenness, which had grown in tranquillity and abundance, ceased at least with enemy devastation? ### Translation notes - Ironic. The chapter numeral “XII” is removed. ### Citation (SBL) Salvian, Gub. 6.66 (CSEL 8:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-66). ## On the Governance of God 6.67 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-67 - Source: CSEL 8:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Italy, Rome, Gaul, and Spain have suffered invasion but not reformed. ### Latin text uastata est Italia tot iam cladibus: ergo Italorum uitia destiterunt? obsessa est urbs Roma et expugnata: ergo desierunt blasphemi ac furiosi esse Romani? inundarunt Gallias gentes barbarae: ergo, quantum ad mores perditos spectat, non eadem sunt Gallorum crimina quae fuerunt? transcenderunt in Hispaniae terras populi Wandalorum: mutata quidem est sors Hispanorum sed non mutata uitiositas. ### English translation (Claude) Italy has been devastated by so many disasters already: have the vices of the Italians then ceased? The city of Rome has been besieged and stormed: have the Romans then ceased to be blasphemous and raving? Barbarian nations have flooded the Gauls: are not the crimes of the Gauls, as far as their lost morals go, the same as they were? The peoples of the Vandals have crossed into the lands of the Spains: the lot of the Spaniards has indeed changed, but their viciousness has not changed. ### Translation notes - The sack of Rome (410), the invasions of Gaul (406–) and Spain (409). ### Citation (SBL) Salvian, Gub. 6.67 (CSEL 8:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-67). ## On the Governance of God 6.68 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-68 - Source: CSEL 8:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals took Sardinia, Sicily, and Africa; did fear reform the Africans? ### Latin text postremo, ne qua pars mundi exitialibus malis esset immunis, nauigare per fluctus bella coeperunt: quae uastatis urbibus mari clausis et euersis Sardinia ac Sicilia, id est fiscalibus horreis, atque abcisis uelut uitalibus uenis, Africam ipsam id est quasi animam captiuauere reipublicae. et quid? ingressis terram illam gentibus barbaris forsitan uel metu uitia cessarunt? aut, sicut corrigi ad praesens etiam nequissimi quique seruorum solent, modestiam saltim ac disciplinam terror extorsit? ### English translation (Claude) Finally, so that no part of the world should be free from deadly evils, wars began to sail across the waves: having devastated the cities shut in by the sea and overthrown Sardinia and Sicily, that is, the granaries of the fisc, and having cut, as it were, the vital veins, they took captive Africa itself, that is, as it were, the soul of the commonwealth. And what then? When the barbarian nations had entered that land, did vices perhaps cease at least from fear? Or, as even the worst slaves are usually corrected for the moment, did terror at least extort modesty and discipline? ### Translation notes - The Vandal conquest of Africa (429–439). ### Citation (SBL) Salvian, Gub. 6.68 (CSEL 8:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-68). ## On the Governance of God 6.69 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-69 - Source: CSEL 8:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While the Vandals besieged Carthage, its Christians reveled at the games. ### Latin text quis aestimare hoc malum possit? circumsonabant armis muros Cirtae atque Carthaginis populi barbarorum, et ecclesia Carthaginensis insaniebat in circis luxuriabat in theatris. alii foris iugulabantur alii intus fornicabantur: pars plebis erat foris captiua hostium pars intus captiua uitiorum. ### English translation (Claude) Who could estimate this evil? The barbarian peoples were sounding their arms around the walls of Cirta and Carthage, and the church of Carthage was raving in the circuses and reveling in the theaters. Some were having their throats cut outside, others inside were committing sexual immorality: part of the people was outside, captive to the enemy; part inside, captive to vices. ### Citation (SBL) Salvian, Gub. 6.69 (CSEL 8:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-69). ## On the Governance of God 6.70 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-70 - Source: CSEL 8:144–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who laughed while others were captured were captives in soul. ### Latin text cuius sors peior fuerit incertum est. illi quidem erant extrinsecus carne, sed isti intus mente captiui, et ex duobus letalibus malis leuius, ut reor, est captiuitatem corporis Christianum quam captiuitatem animae sustinere, secundum illud, quod docet saluator ipse in euangelio, grauius multo animarum mortem esse quam corporum. an credimus forte, quod captiuus animis populus ille non fuerit, qui laetus tunc in suorum captiuitatibus fuit? captiuus corde et sensu non erat qui inter suorum supplicia ridebat, qui iugulari se in suorum iugulis non intellegebat, qui mori se in suorum mortibus non putabat? ### English translation (Claude) Whose lot was worse is uncertain. The former were captives outwardly in the flesh, but the latter inwardly in mind; and of two deadly evils it is, I think, lighter for a Christian to bear the captivity of the body than the captivity of the soul, according to what the Savior himself teaches in the gospel, that the death of souls is much graver than that of bodies. Or do we believe perhaps that that people was not captive in soul which was glad then amid the captivities of its own? Was he not captive in heart and mind who laughed amid the tortures of his own, who did not understand that his own throat was being cut in theirs, who did not think he was dying in their deaths? ### Scripture references - Matt 10:28: allusion, high confidence ### Translation notes - Matt 10:28. ### Citation (SBL) Salvian, Gub. 6.70 (CSEL 8:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-70). ## On the Governance of God 6.71 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-71 - Source: CSEL 8:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cries of battle and the circus mingled at Carthage. ### Latin text fragor, ut ita dixerim, extra muros et infra muros proliorum et proeliorum, confundebatur uox morientium uoxque bacchantium, ac uix discerni forsitan poterat plebis heiulatio, quae cadebat in bello, et sonus populi, qui clamabat in circo. et cum haec omnia fierent, quid aliud talis populus agebat, nisi ut cum eum deus perdere adhuc fortasse nollet, tamen ipse exigeret ut periret? ### English translation (Claude) There was a din, so to speak, outside the walls and inside the walls, of battles and of games; the voice of the dying and the voice of the revelers were mingled, and perhaps one could scarcely distinguish the wailing of the people falling in war from the noise of the people shouting in the circus. And while all this was happening, what else was such a people doing but, though God perhaps did not yet wish to destroy it, demanding itself that it should perish? ### Translation notes - “Proliorum et proeliorum” is probably a slip for ludorum et proeliorum; translated by sense. ### Citation (SBL) Salvian, Gub. 6.71 (CSEL 8:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-71). ## On the Governance of God 6.72 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-72 - Source: CSEL 8:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Gaul, calamity made the leading men worse; they ruined themselves more than the barbarians did. ### Latin text Sed quid ego loquor de longe positis et quasi in alio orbe submotis, cum sciam etiam in solo patrio atque in calamitatibus Gallicanis omnes ferme praecelsiores uiros calamitatibus suis factos fuisse peiores. uidi siquidem ego [Treueros] ipse homines domi nobiles dignitate sublimes, licet iam spoliatos atque uastatos, minus euersos tamen rebus fuisse quam moribus: quamuis enim depopulatis iam atque nudatis aliquid supererat de substantia, nihil autem de disciplina. adeo grauiores in semet hostes externis hostibus erant, ut licet a barbaris iam euersi essent, a se tamen magis euerterentur. ### English translation (Claude) But why do I speak of those placed far away and as it were removed in another world, when I know that even in our native soil and in the calamities of Gaul almost all the more eminent men were made worse by their calamities? For I myself have seen men noble at home and lofty in dignity, though already despoiled and plundered, less overthrown in their goods than in their morals: for though they were already ravaged and stripped, something of their substance remained, but nothing of their discipline. So much more grievous enemies were they to themselves than the enemies outside, that, though already overthrown by the barbarians, they were overthrown more by themselves. ### Translation notes - The editor’s square brackets around “Treueros” (people of Trier) mark it for deletion; left out. The chapter numeral “XIII” is removed. ### Citation (SBL) Salvian, Gub. 6.72 (CSEL 8:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-72). ## On the Governance of God 6.73 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-73 - Source: CSEL 8:145–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aged Christian notables indulged in gluttony and lust as their city faced ruin. ### Latin text lugubre est referre quae uidimus, senes honoratos, decrepitos Christianos, imminente admodum iam excidio ciuitatis, gulae ac lasciuiae seruientes. quid primum hic accusandum est? quod honorati an quod senes an quod Christiani an quod periclitantes? quis enim hoc fieri posse credat uel in securitate a senibus uel in discrimine a pueris uel umquam a Christianis? ### English translation (Claude) It is mournful to report what we have seen: old men of rank, decrepit Christians, when the ruin of their city was already imminent, serving gluttony and lust. What is to be accused first here? That they were men of rank, or old men, or Christians, or men in danger? For who would believe this could be done even in security by old men, or in danger by boys, or ever by Christians? ### Citation (SBL) Salvian, Gub. 6.73 (CSEL 8:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-73). ## On the Governance of God 6.74 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-74 - Source: CSEL 8:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The notables of the city feasted and drank; even repeated sackings did not stop them. ### Latin text iacebant in conuiuiis obliti honoris obliti aetatis obliti professionis obliti nominis sui, principes ciuitatis cibo conferti uinolentia dissoluti, clamoribus rabidi bacchatione furiosi, nihil minus quam sensus sui, immo, quia prope iugiter tales, nihil magis quam sensus sui. sed cum haec ita essent, plus multo est quod dicturus sum: finem perditioni huic nec ciuitatum excidia fecerunt. denique expugnata est quater urbs Gallorum opulentissima. ### English translation (Claude) They lay at banquets, forgetful of their rank, forgetful of their age, forgetful of their profession, forgetful of their name, the leading men of the city stuffed with food, dissolved in drunkenness, raging with shouts, frenzied with revelry, nothing less than in their senses, or rather, since they were almost continually such, nothing more than in their usual state. But since this was so, what I am about to say is much more: not even the destruction of the cities put an end to this ruin. In short, the most opulent city of the Gauls was stormed four times. ### Translation notes - Trier, sacked four times in the early fifth century. ### Citation (SBL) Salvian, Gub. 6.74 (CSEL 8:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-74). ## On the Governance of God 6.75 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-75 - Source: CSEL 8:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One sack should have been enough to reform the city. ### Latin text promptum est de qua dicam. sufficere utique debuerat emendationi prima captiuitas, ut instauratio peccatorum non instaurasset excidium. ### English translation (Claude) It is plain which one I mean. The first captivity ought surely to have been enough for amendment, so that the renewal of sins did not renew the destruction. ### Citation (SBL) Salvian, Gub. 6.75 (CSEL 8:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-75). ## On the Governance of God 6.76 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-76 - Source: CSEL 8:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Trier, calamities multiplied crimes like the Hydra’s heads. ### Latin text sed quid plura? incredibile est quod loquor. adsiduitas illic calamitatum augmentum illic criminum fuit. sicut enim anguinum illud monstrum, ut fabulae ferunt, quod multiplicabat occisio, ita etiam in Gallorum excellentissima urbe his ipsis quibus coercebantur plagis scelera crescebant, ut putares poenam ipsorum criminum quasi matrem esse uitiorum. et quid plura? ad hoc malorum cotidie pullulantium multiplicatione peruentum est, ut facilius esset urbem illam sine habitatore quam ullum paene habitatorum esse sine crimine. igitur hoc in illa; ### English translation (Claude) But what more? What I say is incredible. There the continuance of calamities was the increase of crimes. For as that serpent monster, as the fables tell, which killing multiplied, so also in the most excellent city of the Gauls crimes grew by the very blows by which they were restrained, so that you would think the punishment of the crimes was the mother of vices. And what more? It came by the multiplication of evils sprouting daily to this, that it would be easier for that city to be without an inhabitant than for almost any of its inhabitants to be without crime. So much, then, for that city. ### Translation notes - The Hydra, whose heads multiplied when cut off. ### Citation (SBL) Salvian, Gub. 6.76 (CSEL 8:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-76). ## On the Governance of God 6.77 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-77 - Source: CSEL 8:146–147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In another Gallic city the notables were still at table when the enemy entered. ### Latin text quid in alia non longe sed prope eiusdem magnificentiae ciuitate? nonne eadem et rerum ruina pariter et morum? nam praeter cetera, cum duobus illic praecipuis et generalibus malis auaritia et ebrietate omnia concidissent, ad hoc postremo rabida uini auiditate peruentum est, ut principes urbis ipsius ne tunc quidem de conuiuiis surgerent, cum iam urbem hostis intraret. adeo etiam deus ipsis euidenter, ut credo, manifestare uoluit cur perirent, cum, per quam rem ad perditionem ultimam uenerant, eam ipsam agerent et perirent. ### English translation (Claude) What of another city not far off but of almost the same magnificence? Was there not the same ruin of things and of morals? For besides other things, since everything there had collapsed through two chief and general evils, greed and drunkenness, it came at last through raging lust for wine to this, that the leading men of that city did not rise from their banquets even when the enemy was already entering the city. So, I believe, God wished to show plainly even to them why they were perishing, since they were doing the very thing through which they had come to final ruin, and perished by it. ### Translation notes - Probably Cologne. ### Citation (SBL) Salvian, Gub. 6.77 (CSEL 8:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-77). ## On the Governance of God 6.78 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-78 - Source: CSEL 8:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Old and young alike drank, danced, and committed adultery. ### Latin text uidi ego illic res lacrimabiles, nihil scilicet inter pueros differre et senes. una erat scurrilitas una leuitas; simul omnia, luxus potationes perditiones; cuncta omnes pariter agebant, ludebant ebriabantur moechabantur: lasciuiebant in conuiuiis uetuli et honorati, ad uiuendum prope iam inbecilli ad uinum praeualidissimi, infirmi ad ambulandum, robusti ad bibendum, ad gressum nutabundi ad saltandum expediti. ### English translation (Claude) I saw lamentable things there: no difference at all between boys and old men. There was one buffoonery, one frivolity; together everything, luxury, drinking bouts, debauchery; all did everything alike: they played, got drunk, committed adultery; old men of rank reveled at banquets, almost too weak to live, very strong for wine, infirm for walking, robust for drinking, tottering in their gait, nimble for dancing. ### Citation (SBL) Salvian, Gub. 6.78 (CSEL 8:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-78). ## On the Governance of God 6.79 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-79 - Source: CSEL 8:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Drunkenness and lust led the citizens to deny Christ; they had perished before their city fell. ### Latin text et quid plura? in hoc per cuncta illa, quae diximus, deuoluti sunt, ut compleretur in eis dictum illud sermonis sacri: uinum et mulieres apostatare faciunt a deo. nam dum bibunt ludunt moechantur insaniunt, Christum negare coeperunt. et miramur post ista omnia, si ruinam rerum suarum passi sunt, qui tanto ante mentibus conruerunt. nemo itaque urbem illam in excidio suo tantum perisse credat: ubi enim talia acta sunt, prius iam perierant quam perirent. ### English translation (Claude) And what more? Through all these things we have mentioned they slid down to this point, that the saying of the sacred word was fulfilled in them: “Wine and women make men apostatize from God.” For while they drink, play, commit adultery, rave, they began to deny Christ. And we wonder, after all this, if they suffered the ruin of their affairs, who had fallen in mind so long before. So let no one think that city perished only in its destruction: for where such things were done, they had perished before they perished. ### Extrabiblical texts - Sir 19:2 (Sirach): quotation, high confidence ### Translation notes - Sir 19:2. ### Citation (SBL) Salvian, Gub. 6.79 (CSEL 8:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-79). ## On the Governance of God 6.80 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-80 - Source: CSEL 8:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other Gallic cities fell the same way, blind to danger. ### Latin text Dixi de urbibus praeclarissimis. quid reliquae in diuersis Galliarum partibus ciuitates? numquid non consimilibus habitatorum suorum uitiis conciderunt? nam ita cunctos crimina sua possederant, ut nec metuerent periculum suum: praenoscebatur captiuitas nec formidabatur. ablatus quippe erat a peccatoribus timor ne posset esse cautela. itaque barbaris paene in conspectu omnium sitis nullus erat metus hominum, non custodia ciuitatum. tanta animorum uel tanta potius peccatorum caecitas fuit, ut cum absque dubio nullus perire uellet, nullus tamen id ageret ne periret. ### English translation (Claude) I have spoken of the most famous cities. What of the other cities in various parts of the Gauls? Did they not fall by like vices of their inhabitants? For their crimes had so possessed all that they did not even fear their danger: captivity was foreseen and not dreaded. For fear had been taken from the sinners so that there could be no caution. So, with the barbarians almost in sight of all, there was no fear among men, no guarding of the cities. So great was the blindness of minds, or rather of sins, that, though without doubt no one wished to perish, no one acted so as not to perish. ### Translation notes - The chapter numeral “XIIII” is removed. ### Citation (SBL) Salvian, Gub. 6.80 (CSEL 8:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-80). ## On the Governance of God 6.81 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-81 - Source: CSEL 8:147–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A God-sent stupor fell on the sinners so that they would not escape. ### Latin text totum incuria et segnities, totum neglegentia et gula; totum ebrietas et somnolentia possidebant, secundum illud scilicet, quod de talibus scriptum est: quia sopor domini inruerat super eos. sopor quippe infunditur ut perditio subsequatur. cum enim, ut scriptum est, completis iniquitatibus suis peccator, quis meretur ut pereat, prouidentia ab eo tollitur, ne periturus euadat. sed haec hactenus. satis enim, ut arbitror, quod proposui euidenter ostendi, ne in summo quidem rerum discrimine cessasse umquam uitia ciuium usque ad excidia ciuitatum. ### English translation (Claude) Carelessness and sloth, neglect and gluttony, drunkenness and drowsiness possessed everything, according to what is written of such men: “because a deep sleep from the Lord had fallen upon them.” For sleep is poured out so that ruin may follow. For when, as it is written, the sinner, his iniquities complete, deserves to perish, foresight is taken from him so that, being about to perish, he may not escape. But enough of this. For I think I have plainly shown what I proposed: that the vices of the citizens never ceased even in the greatest crisis of affairs, right up to the destruction of the cities. ### Scripture references - 1 Sam 26:12: quotation, high confidence ### Translation notes - 1 Sam 26:12 (Vulgate 1 Kgs 26:12). The second “as it is written” is not identified. ### Citation (SBL) Salvian, Gub. 6.81 (CSEL 8:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-81). ## On the Governance of God 6.82 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-82 - Source: CSEL 8:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even after repeated destruction, vice increased in the chief city of Gaul. ### Latin text Atqui haec fuerunt fortasse, iam non sunt aut umquam esse cessabunt. uidelicet, si qua adhuc hodie aut ciuitas aut prouincia uel plagis caelestibus caeditur uel hostili populatione uastatur humiliatur, conuertitur emendatur, et non cunctos ferme Romani nominis populos prius est interire quam corrigi, non prius ipsos quam in ipsis uitia non esse. denique breuiter id probari potest excisa ter continuatis euersionibus summa urbe Gallorum, cumque omnis ciuitas combusta esset, malis et post excidia crescentibus. ### English translation (Claude) “But these things perhaps were, and are no longer, or will at some time cease to be.” No doubt, if any city or province today is either struck by heavenly plagues or ravaged by enemy plunder, it is humbled, converted, amended; and almost all the peoples of the Roman name do not perish before they are corrected, nor do they themselves cease to exist before the vices in them do! In short, this can be briefly proved by the case of the chief city of the Gauls, overthrown three times in successive destructions, when, though the whole city had been burned, evils grew even after the destructions. ### Translation notes - Ironic. The chapter numeral “XV” is removed. ### Citation (SBL) Salvian, Gub. 6.82 (CSEL 8:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-82). ## On the Governance of God 6.83 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-83 - Source: CSEL 8:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Survivors of the sack died of wounds, burns, hunger, and cold. ### Latin text nam quos hostis in excidio non occiderat, post excidium calamitas obruebat, cum id, quod in excidio euaserat morti, post excidium non superesset calamitati. alios enim inpressa altius uulnera longis mortibus secabant, alios ambustos hostium flammis etiam post flammas poena torquebat. alii interibant fame alii nuditate, alii tabescentes alii rigentes, ae sic in unum exitum mortis per diuersa moriendi genera conruebant. ### English translation (Claude) For those whom the enemy had not killed in the destruction, calamity overwhelmed after the destruction, since what had escaped death in the destruction did not survive the calamity after it. For deeply pressed wounds cut down some by lingering deaths; others, burned by the enemy’s flames, punishment tortured even after the flames. Some perished of hunger, others of nakedness, some wasting away, others freezing, and so by different kinds of dying they rushed together into the one end of death. ### Citation (SBL) Salvian, Gub. 6.83 (CSEL 8:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-83). ## On the Governance of God 6.84 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-84 - Source: CSEL 8:148–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unburied corpses spread death from the sacked city to others; Salvian witnessed it. ### Latin text et quid plura? excidio unius urbis adfligebantur quoque aliae ciuitates. iacebant siquidem passim, quod ipse uidi atque sustinui, utriusque sexus cadauera nuda lacera, urbis oculos incestantia auibus canibusque laniata. lues erat uiuentium foetor funereus mortuorum: mors de morte exalabatur., ac sic etiam qui excidiis supradictae urbis non interfuerant mala alieni excidii perferebant. ### English translation (Claude) And what more? By the destruction of one city other cities too were afflicted. For there lay everywhere, as I myself saw and endured, the bodies of both sexes, naked, mangled, defiling the eyes of the city, torn by birds and dogs. The deathly stench of the dead was a plague to the living: death was breathed out from death; and so even those who had not been present at the destructions of that city bore the evils of another’s destruction. ### Citation (SBL) Salvian, Gub. 6.84 (CSEL 8:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-84). ## On the Governance of God 6.85 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-85 - Source: CSEL 8:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Surviving nobles of Trier asked the emperors for circus games. ### Latin text et, quid post haec, inquam, quid post haec omnia? quis aestimare hoc amentiae genus possit? pauci nobiles, qui excidio superfuerant, quasi pro summo deletae urbis remedio circenses ab imperatribus postulabant uellem mihi hoc loco ad exsequendam rerum indignitatem parem negotio. eloquentiam dari, scilicet at tantum uirtutis esset ia. querimonia quantum doloris in causa. ### English translation (Claude) And what, I say, after this, what after all this? Who could estimate this kind of madness? A few nobles who had survived the destruction asked the emperors for circus games, as if for the supreme remedy of the destroyed city. I would wish to be given here an eloquence equal to the matter to set out the unworthiness of the thing, so that there might be as much force in the complaint as there is grief in the case. ### Citation (SBL) Salvian, Gub. 6.85 (CSEL 8:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-85). ## On the Governance of God 6.86 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-86 - Source: CSEL 8:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The request was irreligious, foolish, luxurious, and mad. ### Latin text quia eiiim aestimare possit, quid primum in his, de quibus diximus, accusandum sit, inreligicsitas an stultitia luxuria an amentia? totum quippe in illis eat. quid enim aut inredigiosius quam petere aliquid m iniuriam dei? aut quid stultius quam quid petas non considerare? ant quid tam perditi luxus quam ia. lucu res desiderare luxurise? aut quid amentius quam in malis esse et malorum intellegentiam non habere P quamquam in his omnibus nulla res minus cul panda est quam ameatia, quia oluntas crimen non habet ubi furore peccatur. ### English translation (Claude) For who could estimate what is first to be accused in those of whom we have spoken: irreligion or folly, luxury or madness? For all is in them. For what is more irreligious than to ask for something to the injury of God? Or what more foolish than not to consider what you ask? Or what of so lost a luxury as to desire the luxuries of luxury amid mourning? Or what more mad than to be in evils and have no understanding of evils? Yet in all these nothing is less blameworthy than madness, because the will has no crime where one sins by frenzy. ### Translation notes - “In luctu res desiderare luxuriae” is read from a garbled text; translated by sense. ### Citation (SBL) Salvian, Gub. 6.86 (CSEL 8:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-86). ## On the Governance of God 6.87 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-87 - Source: CSEL 8:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian addresses the people of Trier, more wretched for wanting games than for their ruin. ### Latin text quo magis hi,: de quibus loquimur, accusandi - sunt,: quia sani insanieban. circenses ergo, Treueri, desideratis, et hoc uastati hoc expugnati, post cladem post sanguinem, post suplicia post captiuitatem, post, tot euersae urbis excidia? quid lacrimabilius, hac. stultitia quid luctuosius hac amentia? fateor,. miserrimos esse uos credidi cum excicia passi estis, sed miseriores uos uideo, cum spectacula postulatis. putabam enim uos in excidiis rem tantum atque substantiam, nesciebam etiam sensum, atque intellegentiam perdidisse. ### English translation (Claude) So those of whom we speak are the more to be accused, because they raved while sane. Do you desire circus games, then, people of Trier, and this when ravaged, when stormed, after slaughter, after blood, after tortures, after captivity, after so many destructions of an overthrown city? What is more lamentable than this folly, what more mournful than this madness? I confess I thought you most wretched when you suffered the destructions, but I see you more wretched when you ask for spectacles. For I thought that in the destructions you had lost only your property and substance; I did not know you had also lost your sense and understanding. ### Citation (SBL) Salvian, Gub. 6.87 (CSEL 8:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-87). ## On the Governance of God 6.88 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-88 - Source: CSEL 8:149–150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Games are asked for a ruined city whose survivors are worse off than the dead. ### Latin text theatra igitur quaeritis? circum a principibus postulatis? cui quaeso statui cui populo - cui ciuitati? urbi exustae et perditae, plebi captiuae et interemptae; quae aut periit aut luget: de qua etiam si quid superest, totum calami-:! tatis est; quae cuneta aut maestitudine est anxia aut lacrimis exhausta aut orbitate prostrata, in qua nescias paene euius sit sors peior ac durior, interfectorum an uiuentium. tantae., enim, sunt miseriae superstitum, ut infelicitatem uicerint mertuorum. ### English translation (Claude) Do you seek theaters, then? Do you ask the emperors for a circus? For what state, I ask, for what people, for what city? For a city burned and ruined, for a people captured and slain, which has either perished or mourns; of which, if anything survives, all is calamity; which is all either anxious with sorrow, or drained by tears, or prostrated by bereavement; in which you could hardly tell whose lot is worse and harder, that of the slain or of the living. For so great are the miseries of the survivors that they have surpassed the misfortune of the dead. ### Citation (SBL) Salvian, Gub. 6.88 (CSEL 8:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-88). ## On the Governance of God 6.89 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-89 - Source: CSEL 8:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Games amid the ruins provoked God; Trier deserved its fourth destruction. ### Latin text ludicra ergo publica, Treuer, petis? ubi quaeso exercenda an super bustum at cineres, super ossa et sanguinem peremptorum? quae enim urbis pars his malis om* nibus; uacat? ubi non cruor fusus ubi non strata. corpora ubi non concisorum membra lacerata? ubique facies captae urbis ubique horror; captiuitatis ubique imago, mortis. iacent reliquiae infelicissimae plebis super tumulos defunctorum suorum, et tu circenses; rogas; nigra est incendio ciuitas, et tu uultum festiuitatis usurpas: lugent cuncta, tu laetus es. insuper etiam inlecebris flagitiosissimis deum prouocas et superstitionibus pessimis nam diuinitatis inritas. non miror plane, non. miror euenisse mala tibi quae consecuta sunt; nam quia te tria excidia non correxerant, quarto perire meruisti. - ### English translation (Claude) Do you ask for public shows, then, man of Trier? Where, I ask, are they to be held? Over the pyre and ashes, over the bones and blood of the slain? For what part of the city is free from all these evils? Where has blood not been shed, where are bodies not strewn, where are the limbs of the cut down not mangled? Everywhere the face of a captured city, everywhere the horror of captivity, everywhere the image of death. The remains of a most unhappy people lie over the graves of their dead, and you ask for circus games; the city is black with fire, and you put on a festive face; all things mourn, you are glad. Moreover, you provoke God with most shameful allurements and irritate the Godhead with the worst superstitions. I do not wonder at all, I do not wonder that the evils which followed befell you; for because three destructions had not corrected you, you deserved to perish in the fourth. ### Citation (SBL) Salvian, Gub. 6.89 (CSEL 8:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-89). ## On the Governance of God 6.90 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-90 - Source: CSEL 8:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All Roman sufferings are just; God alternates chastisement and kindness like a father. ### Latin text Haec autem omnia ideo copiosius paulo prolata sunt, ut probaremus scilicet omnia quae pertulimus non inprouidentia nos dei atque neglectu, sed iustitia sed iudicio, sed aequissima dispensatione et dignissima retributione tolerasse, neque ullam penitus Romani orbis aut Romani nominis portionem, quamlibet grauiter, plagis caelestibus caesam, umquam fuisse correctam. et ideo nequaquam uti meremur presperis quia non corrigimur aduersis. quamuis nobis etiam indignis interdum tribuantur bona, quia bonus dominus quasi indulgentissimus pater, etsi nos nonnumquam sinit pro peccatis nostris humiliari, non diu tamen patitur adfligi, et ideo nunc asperis rebus castigat suos pro disciplina nunc tranquillis fouet pro indulgentia. ### English translation (Claude) All these things, then, have been set out a little more fully to prove that everything we have suffered we have suffered not by God’s improvidence and neglect but by justice, by judgment, by most equitable dispensation and most deserved retribution; and that no part at all of the Roman world or the Roman name, however gravely struck by heavenly plagues, has ever been corrected. And so we in no way deserve to enjoy prosperity, because we are not corrected by adversity. Though good things are at times granted even to us who are unworthy, because the good Lord, like a most indulgent father, though he sometimes lets us be humbled for our sins, does not let us be afflicted long; and so now he chastises his own with hardships for discipline, now cherishes them with tranquillity out of indulgence. ### Scripture references - Heb 12:6: echo, medium confidence ### Translation notes - The chapter numeral “XVI” is removed. ### Citation (SBL) Salvian, Gub. 6.90 (CSEL 8:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-90). ## On the Governance of God 6.91 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-91 - Source: CSEL 8:150–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, like a physician, uses harsh and gentle remedies for the same healing. ### Latin text Sicut enim optimi ac peritissimi medici dissimilibus morbis curas dispares praeatant atque aliis per dulcia medicamina aliis per amara succurrunt et quosdam curant cauteriorm adustione quosdam inalagmatum placabilitate, aliis adhibent duram ferri prosectionem aliis blandam infundunt olei lenitatem, et tamen diuersissimis licet curis eadem salus quaeritur: ita etiam deus noster, si quando nos plagis austerioribus coercet, quasi eauteriis ac sectionibus curat, quando, autem rebus prosperis refouet, quasi eleo ae malagmatibus consolatur per diuersam enim medicaminum opem ad eleo uult nos perducere sanitatem. ### English translation (Claude) For as the best and most skilled physicians provide different cures for unlike diseases, and help some with sweet medicines, others with bitter, and cure some by burning with cauteries, others with the gentleness of poultices, apply to some the hard cutting of the knife and pour on others the soft smoothness of oil, and yet with most different cures seek the same health: so our God too, when he restrains us with harsher blows, cures us as with cauteries and cutting; but when he revives us with prosperity, he soothes us as with oil and poultices; for by the various help of medicines he wishes to bring us to the same health. ### Citation (SBL) Salvian, Gub. 6.91 (CSEL 8:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-91). ## On the Governance of God 6.92 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-92 - Source: CSEL 8:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither punishment nor kindness corrects the Romans. ### Latin text solent quippe etiam nequissimes seruos; quos supplicia non correxerint,,: blandimenta corrigere, et quos dominis suis uerbera non summiserint, beneficia summittunt. infantes quoque et omnes fere paruulos contumaces, quos morigeros minae ac ferulae non effeiunt, interdum panchresta atque blanditiae ad oboedientiam trahunt. unde intellegere debemus nos et seruis nequissimis nequiores et insipientibus parunlos stultiores esse, quos nec quasi malos seruos; tormenta corrigunt nec quiasi infantulos:. blandimenta conuertunt. ### English translation (Claude) For kindnesses usually correct even the worst slaves whom punishments have not corrected, and benefits subdue those whom beatings have not subdued to their masters. Infants too and almost all stubborn little ones, whom threats and the rod do not make obedient, sweets and caresses sometimes draw to obedience. From this we ought to understand that we are worse than the worst slaves and more foolish than senseless little ones, whom neither torments correct like bad slaves nor caresses convert like little infants. ### Citation (SBL) Salvian, Gub. 6.92 (CSEL 8:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-92). ## On the Governance of God 6.93 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-93 - Source: CSEL 8:151–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When God delivers the Romans from danger, how do they respond? ### Latin text Et quidem quemadmodum nullam Romani nominis partem poena correxerit, satis, ut arbitror, iam probauimus: superest ut quemadmodum nec munera nec blandimenta, nos dei corrigant comprobemus. munera autem dei et blandi* menta quae sunt? quae scilicet nisi pax nostra et quies nostra et famulantes uotis ac uoluntatibus nostris rerum. se* cundarum tranquillitates? aliquid ergo, quia res exigit, etiam speciale dicamus. igitur quotiens in metu in angustiis in periculis sumus, cum aut ciuitiens ab hostibus obsidentur aut prouinciae populatione uastantur ant quibuscumque rerum aduersitatibus rei publicae membra caeduntur et opem caelestis manus uotis precamur, si quo sacrae miserationis, auxilio ( Q aut saluatae urbes fuerint aut finita populatio aut hostiles exercitus fusi et metus omnis dono diuinitatis ablatus, quid statim post haec omnia facimus? ### English translation (Claude) And indeed we have, I think, now sufficiently proved how punishment has corrected no part of the Roman name; it remains to prove how neither the gifts nor the kindnesses of God correct us. And what are the gifts and kindnesses of God? What, surely, but our peace and our quiet and the tranquillity of prosperity serving our prayers and wishes? Let us say something particular too, then, since the matter requires it. Whenever we are in fear, in straits, in dangers, when cities are besieged by enemies or provinces ravaged by plunder or the members of the commonwealth are struck by any adversities, and we pray with vows for the help of the heavenly hand, if by some help of the sacred mercy either the cities are saved or the plundering ended or the enemy armies routed and all fear removed by the gift of the Godhead, what do we do at once after all this? ### Translation notes - The chapter numeral “XVII” is removed. ### Citation (SBL) Salvian, Gub. 6.93 (CSEL 8:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-93). ## On the Governance of God 6.94 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-94 - Source: CSEL 8:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ironically: surely the Romans thank God with worship, offerings, and reform? ### Latin text compensare, credo, domino deo nostro cultu honore reuerentia beneflcia, quae ab eo acceperimus;, adnitimur; hoc enim est consequens atque id etiam usus uitae humanae habet,. ut referatur gratia faeneratoribus gratiarum et recipiant uicem munerum munerantes. ita nos ergo forsitan facimu» atque humanis, saltim cum deo nostro retributionibus agentes, cum ab e.o bona accipimus, bona reddimus. ad domus uidelicet dominicas statim currimus corpora humi sternimus; mixtis cum fletu gaudiis supplicamus inlustramus donariis sacra limina., aras muneribus implemus et, quia ipsi dono illius festi sumus, templis quoque ipsius uultum nostrae festiuitatis induimus aut certe, quod ei non minus cordi. est, prioribus uitae uitiis: renuntiamus, operum bonorum indicimus caedimus et pro gaudiis nouis nouae conuersionis hostias immolamus, omnibus denique immunditiis bellum sanctum indicimus, circorum insanias fugimus foeditates theatralium ludorum execramur, uouemus domino nouam uitam et ad optinendam eius perpetuo protectionem nosmetipsos deo sacrificamus., ### English translation (Claude) We strive, I suppose, to repay the Lord our God with worship, honor, and reverence for the benefits we have received from him; for this follows, and the use of human life has it too, that thanks are returned to those who lend kindnesses and those who give gifts receive a return of gifts. So perhaps we do this, and, dealing with our God at least with human repayments, when we receive good things from him we return good things. No doubt we at once run to the houses of the Lord, prostrate our bodies on the ground, make supplication with joys mingled with tears, adorn the sacred thresholds with offerings, fill the altars with gifts, and, since we ourselves are festive by his gift, clothe his temples too with the look of our festivity; or certainly, what is no less dear to him, we renounce the former vices of life, proclaim good works, and for our new joys sacrifice the victims of a new conversion; in short, we proclaim a holy war on all uncleanness, flee the madness of the circuses, curse the foulness of the theatrical shows, vow to the Lord a new life, and, to obtain his protection forever, sacrifice ourselves to God. ### Translation notes - Ironic. ### Citation (SBL) Salvian, Gub. 6.94 (CSEL 8:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-94). ## On the Governance of God 6.95 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-95 - Source: CSEL 8:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Instead, the Romans celebrate God’s deliverance by rushing to the games. ### Latin text Cum haec ergo, quae diximus, pro recentibus benefiCiis dei debeant fieri, uideamus quae fiant ad ludos protinus curritur ad insanias conuolatur, in theatris populaus diffunditur in circis plebs tota bacchatur. ille nobis ad hoc bona praestat, ut boni simus, nos e diuerso; quotiens bona accipimus, mala nostra cumulamus: ille nos beneficiis suis uocat ad probitatem, nos ruimus in improbitatem: ille nos beneficiis suis prouocat ad compunctionem, nos ruimus in dissolutionem: uocat ille ad castitatem, nos ruimus in impuritatem. ### English translation (Claude) Since, then, what we have said ought to be done for God’s recent benefits, let us see what is done. At once there is a run to the games, a flight to the madness; the people pour into the theaters, the whole crowd revels in the circuses. He gives us good things so that we may be good; we on the contrary, whenever we receive good things, heap up our evils. He calls us by his benefits to uprightness, we rush into wickedness; he provokes us by his benefits to compunction, we rush into dissolution; he calls to chastity, we rush into impurity. ### Translation notes - The chapter numeral “XVIII” is removed. ### Citation (SBL) Salvian, Gub. 6.95 (CSEL 8:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-95). ## On the Governance of God 6.96 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-40/#p-6-96 - Source: CSEL 8:152–153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans repay God’s gifts with injuries; there is no hope of good fruit in them. ### Latin text praeclare uidelicet sacris muneribus respondemus, praeclare dona eius uel agnoscimus uel honoramus, qui quantum: ab eo beneficiis accipimus tantum ei iniuriarum repensamus. aut iniuria dei hoc bona forte non est aut esse indignier potest. * multis ae magnis * opus sit? sed quia inueterata in nobis malorum omnium labe aliter iam sed uitiosi esse non possumus, nisi ut omnino non simus, quae, in nobis, rogo, spes. bonae frugis est? ### English translation (Claude) Splendidly, no doubt, do we answer the sacred gifts; splendidly do we either recognize or honor his gifts, who repay him as many injuries as we receive benefits from him. Or perhaps this is not an injury to God, or could it be more unworthy? … many and great … is needed? But since, with the ingrained stain of all evils in us, we can no longer be otherwise than vicious unless we cease to exist at all, what hope, I ask, is there in us of good fruit? ### Translation notes - The digital text has gaps (marked *); the middle sentence cannot be reconstructed. ### Citation (SBL) Salvian, Gub. 6.96 (CSEL 8:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-96). ## On the Governance of God 6.97 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-6-97 - Source: CSEL 8:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others reform when their causes of sin are removed; the Romans have no such excuses. ### Latin text qui ignorantia ppftMwt errore agnito corriguntur: qui, religionis expertes sunt, cam mutauerunt sectam, mutare incipiunt disciplinam: postremum, ut dixi, qui aut abundantia nimia ant securitate uitiantur, desinunt esse perditi, cum destiterint esse securi. nos nec ignorantia labimur nec religionis expertes sumus nec prosperitate rerum ac securitate corrumpimur: omnia siquidem e diuerso sunt. ### English translation (Claude) Those who … by ignorance are corrected when their error is recognized; those who are without religion, when they have changed their sect, begin to change their discipline; finally, as I said, those who are vitiated by excessive abundance or security cease to be lost when they cease to be secure. We neither fall by ignorance, nor are we without religion, nor are we corrupted by prosperity and security: everything is the opposite. ### Translation notes - The first words are garbled in the digital text (“ppftMwt”); translated with “…”. ### Citation (SBL) Salvian, Gub. 6.97 (CSEL 8:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-97). ## On the Governance of God 6.98 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-6-98 - Source: CSEL 8:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rome, once feared and paid tribute, now pays tribute to the barbarians. ### Latin text religionem nouimus ignorantia non: excusamur, pacem et diuitias priorum temporum non habemus, omnia, quae fuerunt, ant ablata aut immutata sunt: sola tantum uitia creuerunt. nihil nobis de pace et prosperitate pristina reliquum est nisi sola, omnino crimina, quae prosperitatem non esse fecerunt. ubi namque sunt antiquae Romanorum opes ac dignitates? fortissimi quondam Romani erant nunc sine uiribus: timebantur Romani ueteres, nos timemus: uectigalia illis soluebant populi barbarorum, nos uectigales barbaris sumus. uendunt nobis hostes lucis usuram, tota admodum salus nostra commercium est. o infelicitates nostras! ad quid deuenimus! ### English translation (Claude) We know religion and are not excused by ignorance; we do not have the peace and riches of former times; all that was has been either taken away or changed: only the vices have grown. Nothing of the former peace and prosperity remains to us but the crimes alone that made prosperity cease. For where are the ancient wealth and dignities of the Romans? The Romans were once very strong; now they are without strength. The old Romans were feared; we fear. Barbarian peoples paid them tribute; we are tributaries to the barbarians. The enemy sells us the use of light; our whole safety is a commerce. O our misfortunes! To what have we come! ### Citation (SBL) Salvian, Gub. 6.98 (CSEL 8:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-98). ## On the Governance of God 6.99 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-6-99 - Source: CSEL 8:153–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rome buys peace from the barbarians, always ransomed and never free. ### Latin text et pro hoc gratias barbaris agimus, a quibus nos ipsos pretio comparamus. quid potest esse nobis uel abiectius uel miserius? et uiuere nos post ista credimus, quibus uita sic consistat! insuper etiam ridiculos ipsi esse nos facimus: aurum, quod pendimus, munera uocamus. dicimus donum esse quod pretium est et quidem pretium condicionis durissimae ac miserrimae. omnes quippe captiui, cum semel redempti fuerint, libertate potiuntur: nos semper redimimur et numquam liberi sumus. illorum more dominorum nobiscum. barbari agunt,, qui mancipia obsequiis. suis non necessaria mercedibus dependendis locant. similiter enim nos numquam ab hac sumus liberi functione, quam pendemus: ad hoc quippe mercedes iugiter soluimus, ut sine cessatione soluamus. -. ### English translation (Claude) And for this we give thanks to the barbarians, from whom we buy ourselves at a price. What can be more abject or more wretched than we? And we think we live after this, whose life stands thus! Moreover we make ourselves ridiculous: the gold we pay we call gifts. We say it is a gift which is a price, and indeed the price of a most harsh and wretched condition. For all captives, once ransomed, gain their freedom: we are always ransomed and never free. The barbarians deal with us after the manner of those masters who hire out slaves not necessary for their own service to pay wages. For likewise we are never free of this obligation that we pay: for we continually pay wages in order to pay without ceasing. ### Citation (SBL) Salvian, Gub. 6.99 (CSEL 8:153–155; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-99). ## On the Governance of God 7.1 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-1 - Source: CSEL 8:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 7: objection that pagan Rome triumphed while Christian Rome is conquered. ### Latin text Cum in conclusione libelli huius, qui nunc finitus est, de infirmitate ac miseria Romanorum nonnulla dixerim, contraria forsitan negotio, quod nunc agimus, dixisse uideamus. scio enim posse: hoc loco subici, hinc maxime probari, quod non respiciat res humanas deus, quia, cum Romani quondam pagani et uicerint et regnauerint, nunc Christiani et uincantur et seruiant. sufficere quidem ad confutationem obiectionis istius poterant illa, quae dudum de cunetis fere paganis gentibus dicta sunt, id est, magis peccare eos, qui seientes neglegant legem dei quam qui non faciant nescientes. ### English translation (Claude) Since at the conclusion of this book, which is now finished, I have said some things about the weakness and misery of the Romans, I may seem to have said things contrary to the business we are now pursuing. For I know it can be objected here that it is proved chiefly by this that God does not regard human affairs: since the Romans, once pagans, both conquered and reigned, while now as Christians they are both conquered and serve. What was said earlier about almost all the pagan nations could indeed suffice to refute this objection, that is, that those sin more who neglect the law of God knowingly than those who do not do it unknowingly. ### Translation notes - The chapter numeral “I” is removed. ### Citation (SBL) Salvian, Gub. 7.1 (CSEL 8:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-1). ## On the Governance of God 7.2 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-2 - Source: CSEL 8:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian promises to show that God’s favor to old Rome was as just as his punishment now. ### Latin text sed tamen, si deus annuit cum ad eam negotii partem accesserimus, ut de ueteribus Romanis aliqua dicantur, euidenter diuino munere adprobabimus,, tam iustum tunc erga illos fuisse domini fauorem quam nunc erga nos iustam seueritatem, et tam dignum illud fuisse, quod Romanos tunc deus auxilio suo extulit, quam nunc dignum esse, quod punimur. ### English translation (Claude) Yet, if God permits, when we come to that part of the business where something is said of the old Romans, we shall prove plainly by God’s gift that the Lord’s favor toward them then was as just as his severity toward us now, and that it was as fitting that God then raised up the Romans with his help as it is fitting now that we are punished. ### Citation (SBL) Salvian, Gub. 7.2 (CSEL 8:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-2). ## On the Governance of God 7.3 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-3 - Source: CSEL 8:155–156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even animals are healed by cautery, but Romans are not healed by punishment. ### Latin text atque utinam poena ipsa prodesset! illud grauius multo ac luctuosius, quod post poenam nulla correctio est. curare nos uult castigationibus suis dominus, sed curam remedia non secuntur. quid hoc mali est? iumenta ac pecudes: sectione curantur, et putrefacta mulorum asinorum porcorum uiscera, cam adusta cauteriis fuerint, munus medicae adustionis agnoscunt, statimque, ubi aut cremata aut adusta fuerit uitiatorum corporum labes, in locum demortuae carnis uiua succedit. ### English translation (Claude) And would that punishment itself were of use! What is much graver and more lamentable is that after punishment there is no correction. The Lord wishes to cure us with his chastisements, but the remedies are not followed by cure. What evil is this? Beasts of burden and cattle are cured by cutting, and the rotted innards of mules, asses, and pigs, when burned with cauteries, recognize the service of the healing burn; and at once, when the corruption of the diseased bodies has been burned or seared away, living flesh takes the place of dead. ### Citation (SBL) Salvian, Gub. 7.3 (CSEL 8:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-3). ## On the Governance of God 7.4 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-4 - Source: CSEL 8:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Incurable, the Romans are being destroyed like diseased cattle. ### Latin text nos et urimur et secamur, sed nec ferri desectione nec cauteriorum adustione sanamur, immo, quod est grauius, cura ipsa. deteriores sumus. et ideo non frustra nobis euenit quod euenire pecudibus et iumentis solet, quae inremediabiles? morbos ferunt. nam in omnibus partibus mundi, quia curis medicantibus non corrigimur, morte atque occisione finimur. ### English translation (Claude) We are both burned and cut, but we are healed neither by the cutting of the knife nor by the burning of cauteries; rather, what is graver, we are worse by the very cure. And so it is not for nothing that there befalls us what usually befalls cattle and beasts of burden that bear incurable diseases. For in all parts of the world, because we are not corrected by healing cures, we are ended by death and slaughter. ### Citation (SBL) Salvian, Gub. 7.4 (CSEL 8:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-4). ## On the Governance of God 7.5 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-5 - Source: CSEL 8:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luxury might belong to times of peace, yet it persists where peace is gone. ### Latin text ecce enim, ut non repetam quae multo ante iam dixi, hoc ipstim quale est, quod paulo, ante: memoraui, scilicet quia: et miseri pariter et luxuriosi sumus? esto. enim sint uitia ista felicium (quamuis nemo idem et probrosus esse. possit felix, quia ubi non est uera honestas non est uera. felioitas)r sed tamen, ut ut dixi, esto sint uitia ista et longae pacis et opulentae securitatis. cur, quaeso, illic sunt, ubi iam nulla pax ubi nulla securitatis? in omni enim ferme orbe Romano et pax et se-,. ### English translation (Claude) For behold, not to repeat what I said long before, what of this very thing I mentioned a little before, namely that we are both wretched and luxurious at once? For granted that these are the vices of the happy (though no one who is shameful can be happy, because where there is no true honor there is no true happiness); yet, as I said, granted that these are the vices of long peace and wealthy security: why, I ask, are they there where there is no longer any peace, no security? For in almost the whole Roman world both peace and security ### Translation notes - The sentence continues in 7.6. ### Citation (SBL) Salvian, Gub. 7.5 (CSEL 8:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-5). ## On the Governance of God 7.6 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-6 - Source: CSEL 8:156–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans laugh in the face of death, as if poisoned by the Sardonic herb. ### Latin text euritas non sunt. cur sola tantum uitia perdurant? quis, rogo, ferre possit in homine egestuoso. esse lasciuiam? criminosior quippe est luxuriosa paupertas., et maioris inuidi ae miser nugas totus Romanus orbis et: miser est et luxur?sus, quis, quaeso, pauper et nugas, quis captiuitatem expectans de circo cogitat, quis mortem metuit et ridet? nos et in metu captiuitatis ludimus et positi in mortis timore ridemus- Sar., donicis quodammodo herbis omnem Romanum populum putea esse saturatum:, moritur et ridet. et ideo in omnibus fere partibus mundi ritas nostros lacrimae consequuntur, ac uenit. etiam- in praesenti super nos illud domini nostri dictum: uae uobis, qui ridetis, quoniam flebi tis. ### English translation (Claude) are gone. Why do the vices alone persist? Who, I ask, could bear wantonness in a needy man? For luxurious poverty is more criminal, and a wretched man’s trifling earns greater odium. The whole Roman world is both wretched and luxurious. Who, I ask, is poor and frivolous, who, awaiting captivity, thinks of the circus, who fears death and laughs? We play in fear of captivity and laugh placed in terror of death. You would think the whole Roman people had been sated, as it were, with the Sardonic herb: it dies and laughs. And so in almost all parts of the world tears follow our laughter, and there comes upon us even in the present that saying of our Lord: “Woe to you who laugh, for you will weep.” ### Scripture references - Luke 6:25: quotation, high confidence ### Translation notes - The Sardonic herb was said to make the dying laugh. Luke 6:25. ### Citation (SBL) Salvian, Gub. 7.6 (CSEL 8:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-6). ## On the Governance of God 7.7 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-7 - Source: CSEL 8:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian will compare the Romans with the Goths now settled in Roman Gaul. ### Latin text Sed forsitan, cum de ludicris ao foeditatifous publicis diutissime dixerimus, in hoc tantum deteriores esse nos putes barbaris, quia illi haec non agant nos agamus, ceterum ipsos carnalis libidinis scelere et fornicationis funestae caeno non ita pollui. comparemus, si placet, ceteris nationibus etiam in hac parte Romanos. et quidem nescio an ullis rectius comparentur quam his, quos deus in medio rei publicae sinu positos possessores fecit ac dominos soli esse Romani. unde. quamuis nihil disputari de iudicio dei possit, tamen cum ablatam nobis iuris nostri optimam partem barbaris dederit, uideamus, an id, quod nobis tulit et illis tradidit, iusto iudicio tradidisse uideatur. ### English translation (Claude) But perhaps, since we have spoken very long about the public shows and foulnesses, you may think we are worse than the barbarians only in this, that they do not do these things and we do, but that we are not otherwise so polluted by the crime of fleshly lust and the mud of deadly sexual immorality. Let us compare the Romans, if you please, with other nations in this respect too. And indeed I do not know with whom they could more rightly be compared than with those whom God, placed in the very bosom of the commonwealth, has made possessors and lords of Roman soil. Hence, though nothing can be disputed about the judgment of God, yet, since he has given to the barbarians the best part of our domain taken from us, let us see whether what he took from us and handed to them he seems to have handed over by just judgment. ### Translation notes - The Visigoths, settled in Aquitaine in 418. The chapter numeral “II” is removed. ### Citation (SBL) Salvian, Gub. 7.7 (CSEL 8:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-7). ## On the Governance of God 7.8 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-8 - Source: CSEL 8:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aquitaine was the richest and loveliest part of Gaul, an image of paradise. ### Latin text nemini dubium est Aquitanos ac Nouempopulos medullam fero omnium Galliarum et uber totius fecunditatis habuisse, nec solum fecunditatis, sed, quae praeponi interdum fecunditati solent, iucunditatis pulchritudinis uoluptatis. adeo illic omnis admodum regio aut intertexta uineis aut florulenta pratis aut distincta culturis aut condita pomis aut amoenata lucis aut inrigua fontibus aut interfusa fluminibus aut crinita messibus fuit, ut uere possessores ac domini terrae illius non tam soli istius portionem quam paradisi imaginem possedisse uideantur. quid ergo post ista omnia? ### English translation (Claude) No one doubts that the Aquitanians and the Novempopulani had almost the marrow of all the Gauls and the breast of all fruitfulness; and not only of fruitfulness, but, what is sometimes put before fruitfulness, of pleasantness, beauty, and delight. So completely was every region there either interwoven with vineyards, or flowery with meadows, or marked out with tillage, or stored with fruit, or charmed with groves, or watered with springs, or crossed by rivers, or crested with harvests, that truly the possessors and lords of that land seemed to possess not so much a portion of this earth as an image of paradise. What then, after all this? ### Translation notes - Novempopulana: the province of southwest Gaul. ### Citation (SBL) Salvian, Gub. 7.8 (CSEL 8:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-8). ## On the Governance of God 7.9 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-9 - Source: CSEL 8:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those so blessed owed God special devotion, which he asks without burden. ### Latin text officiosiores absque dubio deo esse debuerant quos peculiariter deus abundantissima beneficiorum suorum dote ditauerat. quid enim rectius aut quid dignius, quam ut quibus per munera sua dominus quasi specialiter uidebatur placere uoluisse, idem quoque specialius domino cultu ac religione placuissent, praesertim cum a nobis deus nil onerosum nil graue exigat. non enim nos ad aratra aut ad ligones uocat, non ad scindendas terras neque ad uineas pastinandas, non denique illa exigit a seruis suis, quae nos exigimus a nostris. ### English translation (Claude) Those whom God had specially enriched with the most abundant dowry of his benefits ought without doubt to have been more dutiful to God. For what is more right or more fitting than that those whom the Lord seemed by his gifts specially to have wished to please should likewise have pleased the Lord more specially by worship and religion, especially since God demands nothing burdensome, nothing heavy from us? For he does not call us to the plough or the hoe, nor to breaking the soil nor to trenching vineyards; finally, he does not demand of his servants what we demand of ours. ### Citation (SBL) Salvian, Gub. 7.9 (CSEL 8:158; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-9). ## On the Governance of God 7.10 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-10 - Source: CSEL 8:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s yoke is light; he asks only virtues that adorn us. ### Latin text quid namque ait? uenite ad me omnes, qui laboratis et onerati estis, et ego uos reficiam: tollite iugum meum super uos et discite a me, quia mitis s.um et humilis corde, et inueni.etis requiem animabus uestris; iugum enim meum suaue est et onus meum leue est. non ergo nos ad laborem uocat dominus sed ad refectionem. quid namque a nobis exigit, quid praestari sibi a nobis iubet, nisi solam tantummodo fidem castitatem humilitatem sobrietatem misericordiam sanctitatem?, quae utique omnia non onerant nos sed ornant. ### English translation (Claude) For what does he say? “Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls; for my yoke is sweet and my burden light.” So the Lord calls us not to labor but to refreshment. For what does he demand of us, what does he command us to render him, but only faith, chastity, humility, sobriety, mercy, holiness? All of which do not burden us but adorn us. ### Scripture references - Matt 11:28: quotation, high confidence - Matt 11:29: quotation, high confidence - Matt 11:30: quotation, high confidence ### Translation notes - Matt 11:28–30. ### Citation (SBL) Salvian, Gub. 7.10 (CSEL 8:158; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-10). ## On the Governance of God 7.11 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-11 - Source: CSEL 8:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God rewards in us the very gifts he gives; the Aquitanians owed special devotion. ### Latin text nec solum hoc, sed ideo uitam praesentem ornant, ut futuram ornare plus possint. o bonum o pium o inaestimabilis misericordiae do;minum! qui ad hoc nobis in praesenti religionis muuera tribuit, ut ipsa in nobis postea quae nunc dat munera muneretur. tales igitur etiam omnes absque dubio Aquitani esse debuerant, et quidem, ut diximus, specialius tales, quia specialia dei munera possidebant. ### English translation (Claude) And not only this, but they adorn the present life so that they may adorn the future more. O good, O kind Lord of incalculable mercy, who grants us in the present the gifts of religion so that he may afterwards reward in us the very gifts he now gives! Such, then, all the Aquitanians ought without doubt to have been, and indeed, as we said, more specially such, because they possessed special gifts of God. ### Citation (SBL) Salvian, Gub. 7.11 (CSEL 8:158; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-11). ## On the Governance of God 7.12 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-12 - Source: CSEL 8:158–159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Instead, the Aquitanians were first in vice as in wealth. ### Latin text et quid post haec omnia? quid secnndum estp quid nisi cuncta quae e diuerso sunt? in omnibus quippe Galliis sicut diuitiis primi fuere sic uitiis,; nusquam enim improbior uoluptas nusquam inquinatior uita nusquam - corruptior disciplina. hanc pro; muneribus, saeris dederunt domino retributionem, ut in quantum eos benifieiis suis iste: ad se inlexerat ad propitiaudum. in tantum illi flagitiis suis laborauerint ad exacerbandum.: I ### English translation (Claude) And what after all this? What followed? What but everything that is the opposite? For in all the Gauls, as they were first in riches, so in vices; nowhere was pleasure more wicked, nowhere life more defiled, nowhere discipline more corrupt. This was the return they made to the Lord for his sacred gifts: that as much as he had drawn them to himself by his benefits to be gracious, so much did they labor by their shameful deeds to provoke him. ### Citation (SBL) Salvian, Gub. 7.12 (CSEL 8:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-12). ## On the Governance of God 7.13 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-13 - Source: CSEL 8:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Aquitanians themselves admit their vices without repentance. ### Latin text An forte falsum est et inuidiose potius quam uere ista dicuntur? non utar ea probatione, qua uti alii in causis solent, ut producam quoscumque ad probandum aut paucos aut extraneos aut minus idoneos testes: ipsos interrogemus, a quibus acta sunt. falsum diximus, si negarint. fatentur enim et quidem, quod est grauius, sic fatentur, ut in ipsa confessione non doleant. idem enim nunc est animus in fatentibus qui in agentibus fuit.sicut tunc non puduit flagitia committere, sic nunc omnino non paenitet flagitiosa fecisse. ### English translation (Claude) Or perhaps these things are said falsely and out of spite rather than truly? I will not use the kind of proof others usually use in cases, producing witnesses who are few or strangers or less suitable: let us ask those by whom the things were done. We have spoken falsely if they deny it. For they confess it, and, what is graver, confess it in such a way that they do not grieve in the confession itself. For the same mind is now in those confessing as was in those doing: as then they were not ashamed to commit shameful deeds, so now they do not at all repent of having done them. ### Translation notes - The chapter numeral “III” is removed. ### Citation (SBL) Salvian, Gub. 7.13 (CSEL 8:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-13). ## On the Governance of God 7.14 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-14 - Source: CSEL 8:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A few holy men redeemed their sins by almsgiving and were corrected. ### Latin text exceptis tamen perpaucis ferme sanctis atque insignibus uiris, qui. ut quidam de numero ipsorum ait, sparsis redemerunt crimina nummis, exceptis, inquam, his loquor, quos utique etiam in illa tunc generali admodum conluuione uitiorum recte minorum criminum reos fuisse credimus, qui corrigi a diuinitate meruerunt non penitus enim dominum suum laedit cui propitiatio reseruatur. et quid plura? puto quod semper deum et in ipso errore respexerit, a quo hoc obtinere potuit, ne diutius erraret. ### English translation (Claude) Except, however, a very few holy and distinguished men, who, as one of their number says, “redeemed their crimes by scattering their money”; excepting these, I say, I speak, whom indeed, even in that then quite general cesspool of vices, we rightly believe to have been guilty of lesser crimes, who deserved to be corrected by the Godhead; for he does not wholly offend his Lord for whom propitiation is reserved. And what more? I think he always looked to God even in his error from whom he could obtain this, that he should not err longer. ### Translation notes - The quoted line is unidentified (perhaps from a Gallic poet of Salvian’s circle). ### Citation (SBL) Salvian, Gub. 7.14 (CSEL 8:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-14). ## On the Governance of God 7.15 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-15 - Source: CSEL 8:159–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Aquitanian nobles lived like a brothel, worse than prostitutes who at least do not commit adultery. ### Latin text ceteri autem et plurimi ferme ac nobilissimi prope idem omnes: paene unus gurges omnium gula paene unum lupanar omnium uita. et quid dicam de lupanaribus? minoris quippe esse criminis. etiam lupanar puto. meretrices enim quae illic sunt foedus conubiale non norunt ac per hoc non maculant quod ignorant: impudicitiae quidem piaculo sunt obnoxiae, sed reatu tamen adulterii non tenentur. adde huc quod et pauca ferme sunt lupanaria et paucae, quae in his se uita infelicissimae damnauere meretrices. ### English translation (Claude) But the rest, and almost the most and noblest, were nearly all alike: almost one whirlpool of gluttony for all, almost one brothel the life of all. And why do I speak of brothels? I think even a brothel is of lesser crime. For the prostitutes there do not know the covenant of marriage and so do not stain what they do not know: they are indeed liable to the sin of unchastity, but they are not held by the guilt of adultery. Add to this that there are few brothels and few unhappy prostitutes who have condemned themselves to life in them. ### Citation (SBL) Salvian, Gub. 7.15 (CSEL 8:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-15). ## On the Governance of God 7.16 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-16 - Source: CSEL 8:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aquitanian nobles broke faith with their wives and treated them as slave women. ### Latin text apud aquitanicas uero quae ciuitas in locupletissima ac nobilissima sui parte non quasi lupanar fuit? quis potentum ac diuitum non in luto libidinis uixit? quis non se barathro sordidissimae conluuionis inmersit? quis coniugi coniugii fidem reddidit? immo, quantum ad passiuitatem libidinis pertinet, quis non coniugem in numerum ancillarum redegit et ad hoc uenerabilis conubii sacramenta deiecit,, ut nulla in domo eius uilior uideretur maritali despectione quam quae erat princeps matrimonii dignitate? ### English translation (Claude) But among the Aquitanians, what city in its richest and noblest part was not like a brothel? Who of the powerful and rich did not live in the mud of lust? Who did not plunge himself into the abyss of the filthiest cesspool? Who kept faith in marriage with his wife? Rather, as far as the promiscuity of lust is concerned, who did not reduce his wife to the number of his slave women and so cast down the sacraments of venerable marriage that in his house none seemed cheaper in her husband’s contempt than she who was first by the dignity of marriage? ### Citation (SBL) Salvian, Gub. 7.16 (CSEL 8:160; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-16). ## On the Governance of God 7.17 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-17 - Source: CSEL 8:160–161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wives kept the rank of mistress but not the integrity of marriage, since husbands took slave women. ### Latin text Cogitat forte aliquis non ita ad plenum esse ut loquor: habuisse enim illic matres, familias ius suum et dominarum honorem potestatemque tenuisse. uerum est. habuerunt quidem multae integrum ius dominii, sed nulla ferme impollutum ius matrimonii. et nos modo non quaerimus quae mulierum potestas, sed quam corrupta uirorum fuerit disciplina. quamuis nec potestatem quidem illic matres familias integram habuisse dicam, quia quaecumque ius conubii inuiclatum ac saluum non habet nec dominii saluum habet. haud multo enim matrona abest a uilitate seruarum, ubi pater familias ancillarum maritus est. ### English translation (Claude) Perhaps someone thinks it is not fully as I say: that the matrons there had their right and held the honor and power of mistresses. That is true. Many indeed had the whole right of mistresses, but almost none an unpolluted right of marriage. And we are not now asking what the power of the women was, but how corrupt the discipline of the men was. Though I would not say the matrons there had even their power whole, because whoever does not have the right of marriage inviolate and safe does not have that of mistress safe either. For the matron is not far from the cheapness of slave women where the master of the house is the husband of the slave women. ### Translation notes - The chapter numeral “IIII” is removed. ### Citation (SBL) Salvian, Gub. 7.17 (CSEL 8:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-17). ## On the Governance of God 7.18 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-18 - Source: CSEL 8:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rich Aquitanians used all their slave women like stallions in a herd. ### Latin text quis autem Aquitanorum diuitum non hoc fuit? quem non sibi ancillae impudicissimae aut adulterum aut maritum iure duxerunt? equi enim emissarii, ut propheta ait, in feminas facti erant: unusquisque ad uxorem proximi sui hinniebat. atque illi, de quibus haec scripta legimus, et minore fortasse crimine et minore, ut reor, numero criminum ac passiuitate peccabant. hi autem uere ut emissarii equi non ad paucas tantum, sed paene ad omnes uernulas suas, id est quasi ad greges proprios hinniebant et in morem eorum pecudum, qui mariti gregum appellantur, feruidae libidinis debacchatione grassantes. in quamcumque eos primum feminam ardens impudicissimae furor traxerat inruebant. ### English translation (Claude) And which of the rich Aquitanians was not this? Whom did the most unchaste slave women not rightly take as adulterer or husband? For “they had become,” as the prophet says, “stallions for the females: each neighed after his neighbor’s wife.” And those of whom we read this written sinned perhaps with lesser crime and, I think, with a smaller number of crimes and less promiscuity. But these, truly like stallions, neighed not after a few only but after almost all their household slave women, that is, as it were after their own herds, and, rampaging like those beasts called the husbands of the herds in the frenzy of burning lust, they rushed upon whatever woman the burning madness of most shameless lust first drew them to. ### Scripture references - Jer 5:8: quotation, high confidence ### Translation notes - Jer 5:8. ### Citation (SBL) Salvian, Gub. 7.18 (CSEL 8:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-18). ## On the Governance of God 7.19 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-19 - Source: CSEL 8:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The masters’ corruption corrupted their whole households. ### Latin text hic iam quaero a sapientibus, cum haec ita essent, quales putent fuisse illic familias, ubi tales erant patres familias? quantam seruorum illic corruptelam, ubi dominorum tanta corruptio? morbido enim capite nil sanum est, neque ullum omnino membrum officio suo fungitur, ubi quod est principale non constat. in domo autem sua dominus quasi corporis sui caput est et uita eius cunctis norma uiuendi. pessimumque hoc est m hoc negotio, quod libentius omnes deteriora sectantur, et facilius mala institutio deprauat bonos quam bona emendat malos. ### English translation (Claude) Here now I ask the wise: since this was so, what kind of households do they think there were where such were the heads of the households? How great the corruption of the slaves there, where such the corruption of the masters? For when the head is diseased nothing is sound, nor does any member at all perform its function where what is principal is not sound. In his house the master is as the head of his body, and his life is the rule of living for all. And the worst of it in this matter is that all more gladly follow the worse, and bad instruction more easily corrupts the good than good instruction amends the bad. ### Scripture references - Isa 1:5: echo, medium confidence ### Translation notes - Isa 1:5 is echoed. ### Citation (SBL) Salvian, Gub. 7.19 (CSEL 8:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-19). ## On the Governance of God 7.20 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-20 - Source: CSEL 8:161–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slave women were forced into unchastity by their masters. ### Latin text porro autem cum etiam boni atque honesti patres familias famulos bonos facere non possint, quantam illic putamus fuisse labem familiarum, ubi domini erant impuritatis exemplum? quamuis non exemplum illic tantummodo malum fuerit, sed uis ac necessitas quaedam, quia parere impudicissimis dominis famulae cogebantur inuitae et libido dominantium necessitas subiectarum erat. ex quo intellegi potest quantum caenum impudicarum sordium fuerit, ubi sub impurissimis dominis castas esse, etiamsi uoluissent, feminas non licebat. ### English translation (Claude) Moreover, since even good and honorable masters cannot make their servants good, how great do we think the stain of the households was there where the masters were an example of impurity? Though there was there not only a bad example but a kind of force and necessity, because the slave women were compelled against their will to obey their most unchaste masters, and the lust of the rulers was the necessity of the subjects. From this it can be understood how great the cesspool of unchaste filth was where women were not allowed to be chaste under most impure masters, even if they had wished. ### Citation (SBL) Salvian, Gub. 7.20 (CSEL 8:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-20). ## On the Governance of God 7.21 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-21 - Source: CSEL 8:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The exiled Aquitanian nobles are now even worse than before. ### Latin text Sed uidelicet difficile hoc probari potest et nulla omnino extant praeteritarum turpitudinum flagitiorumque uestigia. ecce etiam nunc multi ex eis, licet patria careant et in comparatione praeteritarum opum pauperes uiuant, peiores ferme sunt quam fuerunt. peiores autem non uno modo, quia etsi eadem faciunt quae ante faciebant, hoc ipso tamen deteriores sunt, quia a scelere non cessant. siquidem facinora eorum, etsi genere ipso maiora non sint, attamen plura sunt, ac per hoc etsi criminum nouitate non crescant, pluralitate cumulantur. ### English translation (Claude) But no doubt this is hard to prove, and no traces at all survive of past baseness and shameful deeds. Behold, even now many of them, though they lack a homeland and live poor in comparison with their past wealth, are almost worse than they were. Worse not in one way only: for even if they do the same things they did before, they are worse by the very fact that they do not cease from crime. For their deeds, even if not greater in kind, are more numerous; and so, even if they do not grow by novelty of crimes, they are heaped up by number. ### Translation notes - The chapter numeral “V” is removed. ### Citation (SBL) Salvian, Gub. 7.21 (CSEL 8:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-21). ## On the Governance of God 7.22 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-22 - Source: CSEL 8:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Old, poor, and captive, they persist in impurity even among the barbarians. ### Latin text adde autem quod haec, ut dixi, faciunt iam senes adde quod pauperes; utrumque enim sceleris augmentum est. minus siquidem prodigiosum est peccare iuuenes peccare locupletes. quae autem in his spes aut remedium est, qui ab usitata impuritate nec miseriarum egestate nec uitae extremitate reuocantur? esto enim quosdam aut stulta praesumptio longae uitae aut spes quandoque agendae paenitentiae consoletur: nonne nouum hoc monstri genus est esse aliquos etiam in morte uitiosos? quae cum ita sint, numquid est aliquid, quod dici amplius possit? sed adhuc tamen addimus, scilicet quod multi haec agunt hodie etiam inter hostes siti et cotidiano discrimine ac timore captiui, cumque ob impurissimam uitam traditi a deo barbaris fuerint, impuritates tamen ipsas etiam inter barbaros non relinquunt. ### English translation (Claude) Add, too, that they do these things, as I said, now as old men; add that they are poor; for both increase the crime. For it is less monstrous for the young to sin, for the rich to sin. But what hope or remedy is there in those who are not called back from their usual impurity either by the want of their miseries or by the end of their life? For granted that a foolish presumption of long life or a hope of doing penance someday consoles some: is it not a new kind of monster that some are vicious even in death? Since this is so, can anything more be said? Yet we add still more: that many do these things today even placed among the enemy and captives in daily danger and fear, and, though they have been handed over by God to the barbarians for their most impure life, they do not leave these impurities even among the barbarians. ### Citation (SBL) Salvian, Gub. 7.22 (CSEL 8:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-22). ## On the Governance of God 7.23 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-23 - Source: CSEL 8:162–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even among unchaste barbarians a Christian should be chaste. ### Latin text Sed tales forte hostes sunt, inter quos agunt, ut eos ista delectent et offendantur grauissime, si, cum ipsi impudici sint, uideant castos esse Romanos. quod si ita esset, nequaquam tamen facere nos improbos improbitas deberet aliena, quia quemlibet hominum magis sibi praestare conuenit ut sit bonus, quam alteri ut sit malus, et plus id laborandum est, ut placeamus deo per honestatem quam ut hominibus per impuritatem: ac perinde, etiamsi inter impudicos quis barbaros uiuat, magis tamen pudicitiam sequi debet, quae sibi expedit, quam impudicitiam, quae impuris hostibus placet. sed quid accedit insuper ad mala nostra? ### English translation (Claude) But perhaps the enemy among whom they live are such that these things delight them, and they would be gravely offended if, being unchaste themselves, they saw the Romans chaste. Even if that were so, another’s wickedness should in no way make us wicked, because it befits any man more to see to it that he himself is good than that another is bad, and we must labor more to please God by honor than men by impurity; and so, even if someone lives among unchaste barbarians, he should rather pursue chastity, which is good for him, than unchastity, which pleases impure enemies. But what is added besides to our evils? ### Translation notes - The chapter numeral “VI” is removed. ### Citation (SBL) Salvian, Gub. 7.23 (CSEL 8:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-23). ## On the Governance of God 7.24 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-24 - Source: CSEL 8:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Goths punish fornication; only Romans among them are allowed it. ### Latin text inter pudicos barbaros impudici sumus. plus adhuc dico: offenduntur barbari ipsi impuritatibus nostris. esse inter Gothos non licet scortatorem Gothum: soli inter eos praeiudicio nationis ac nominis permittuntur impuri esse Romani. et quae nobis, rogo, spes ante deum est? impudicitiam nos diligimus Gothi execrantur: puritatem nos fugimus illi amant: fornicatio apud illos crimen atque discrimen est apud nos decus. ### English translation (Claude) We are unchaste among chaste barbarians. I say still more: the barbarians themselves are offended by our impurities. Among the Goths a Goth may not be a fornicator; among them only the Romans are allowed, by the presumption of nation and name, to be impure. And what hope, I ask, have we before God? We love unchastity, the Goths curse it; we flee purity, they love it; sexual immorality among them is a crime and a danger, among us an honor. ### Citation (SBL) Salvian, Gub. 7.24 (CSEL 8:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-24). ## On the Governance of God 7.25 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-25 - Source: CSEL 8:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The barbarians now purify by chastity the lands Romans polluted. ### Latin text et putamus nos ante deum posse consistere, putamus posse nos saluos esse, quando omne impuritatis scelus omnis impudicitiae turpitudo a Romanis admittitur et a barbaris uindicatur? hic nunc illos requiro, qui meliores nos putant esse quam barbaros: dicant quid horum uel paucissimi Gothi faciant, uel quid non horum Romani omnes uel paene omnes? et miramur, si terrae uel Aquitanorum uel nostrorum omnium a deo barbaris datae sunt, cum eas, quas Romani polluerunt fornicatione, nunc mundent barbari castitate? ### English translation (Claude) And do we think we can stand before God, do we think we can be saved, when every crime of impurity and every baseness of unchastity is committed by the Romans and punished by the barbarians? Here now I ask those who think us better than the barbarians: let them say which of these things even a very few Goths do, or which of them all or almost all Romans do not do. And do we wonder if the lands of the Aquitanians, or of all of us, have been given by God to the barbarians, when the barbarians now cleanse by chastity the lands the Romans polluted by sexual immorality? ### Citation (SBL) Salvian, Gub. 7.25 (CSEL 8:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-25). ## On the Governance of God 7.26 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-26 - Source: CSEL 8:163–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spain too was handed over for its vices, and to the chaste Vandals. ### Latin text Sed forte hoc in Aquitanis tantum. transeamus etiam ad alias mundi partes, ne de solis tantummodo Galliis dixisse uideamur. quid? Hispanias nonne uel eadem uel maiora forsitan uitia perdiderunt? quas quidem caelestis ira etiamsi aliis quibuslibet barbaris tradidisset, digna flagitiorum tormenta tolerauerant puritatis inimici. sed accessit huc ad manifestandam illic impudicitiae damnationem, ut Wandalis potissimum id est pudicis barbaris traderentur. ### English translation (Claude) But perhaps this was so only among the Aquitanians. Let us pass to other parts of the world too, lest we seem to have spoken only of the Gauls. What? Did not the same or perhaps greater vices destroy the Spains? Even if the heavenly wrath had handed them over to any other barbarians, the enemies of purity would have suffered torments worthy of their shameful deeds. But this was added there to make plain the condemnation of unchastity: that they were handed over specifically to the Vandals, that is, to chaste barbarians. ### Translation notes - The chapter numeral “VII” is removed. ### Citation (SBL) Salvian, Gub. 7.26 (CSEL 8:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-26). ## On the Governance of God 7.27 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-27 - Source: CSEL 8:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave Spain to the Vandals to show his hatred of lust and love of chastity. ### Latin text dupliciter in illa Hispanorum captiuitate ostendere deus uoluit quantum et odisset carnis libidinem et diligeret castitatem, cum et Wandalos ob solam maxime pudicitiam superponeret et Hispanos ob solam uel maxime impudicitiam subiugaret. quid enim? numquid non erant in omni orbe terrarum barbari fortiores, quibus Hispanorum traderentur? ### English translation (Claude) In that captivity of the Spaniards God wished to show doubly how much he both hated the lust of the flesh and loved chastity, since he set the Vandals over them chiefly for their chastity alone and subjected the Spaniards chiefly for their unchastity alone. For what? Were there not stronger barbarians in all the world to whom the Spaniards could be handed over? ### Citation (SBL) Salvian, Gub. 7.27 (CSEL 8:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-27). ## On the Governance of God 7.28 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-28 - Source: CSEL 8:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave Spain to the weakest enemy to show that sin, not strength, decides. ### Latin text multi absque dubio, immo, ni fallor, omnes. sed ideo ille infirmissimis hostibus cuncta tradidit, ut ostenderet scilicet non uires ualere sed causam, neque nos tunc ignauissimorum quondam hostium fortitudine obrui sed sola uitiorum nostrorum impuritate superari: ut uere in nos uenerit dictum illud, quo ait dominus ad Iudaeos: secundum inmunditias suas et secundum iniquitates suas feci illis, et auerti faciem meam ab eis, et alibi ad gentem ipsam: adducet dominus super te gentem de longinquo, et ungulis, inquit, equorum suorum omnes plateas tuas conculcabunt et populum tuum gladio interficient. completa ergo in nos sunt omnia, quae dixit sermo diuinus, et uim uerborum caelestium luit poena cunctorum. ### English translation (Claude) Many without doubt, indeed, if I am not mistaken, all. But he handed everything to the weakest enemies so as to show that it is not strength that prevails but the cause, and that we were not then overwhelmed by the strength of once most cowardly enemies but overcome by the impurity of our vices alone: so that there truly came upon us that saying in which the Lord says to the Jews: “According to their uncleanness and according to their iniquities I did to them, and I turned my face from them”; and elsewhere to the nation itself: “The Lord will bring upon you a nation from afar, and with the hoofs of their horses,” he says, “they will trample all your streets and kill your people with the sword.” So all that the divine word said has been fulfilled in us, and the punishment of all has paid the force of the heavenly words. ### Scripture references - Ezek 39:24: quotation, high confidence - Deut 28:49: quotation, medium confidence - Ezek 26:11: quotation, high confidence ### Translation notes - Ezek 39:24; Deut 28:49 with Ezek 26:11. ### Citation (SBL) Salvian, Gub. 7.28 (CSEL 8:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-28). ## On the Governance of God 7.29 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-29 - Source: CSEL 8:164–165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being conquered by the weakest enemies shows God’s hand in it. ### Latin text Sed tamen cum omnes fere barbarae gentes Romanum sanguinem biberint omnes uiscera nostra lacerauerint, quid est quod deus noster maximas rei publicae opes et locupletissimos Romani nominis populos in ius potissimum ignauissimorum quondam hostium dedit? quid? nisi ut agnosceremus scilicet, quod supra dixi, meritorum hoc fuisse non uirium, atque ipsum quoque hoc nobis in confusionem caderet ac poenam, quod ignauissimis traderemur et uel sic plagam caelestis manus agnosceremus, quia nos non fortissimi hostium sed ignauissimi subiugarent. ### English translation (Claude) But yet, since almost all the barbarian nations have drunk Roman blood, all have torn our innards, why is it that our God gave the greatest wealth of the commonwealth and the richest peoples of the Roman name into the power above all of once most cowardly enemies? Why? Unless that we might recognize, as I said above, that this was of merits, not of strength, and that this very thing might fall on us for confusion and punishment, that we were handed over to the most cowardly, and that so at least we might recognize the blow of the heavenly hand, because not the strongest of enemies but the most cowardly subdued us. ### Translation notes - The chapter numeral “VIII” is removed. ### Citation (SBL) Salvian, Gub. 7.29 (CSEL 8:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-29). ## On the Governance of God 7.30 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-30 - Source: CSEL 8:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God works through the weak: Jael, the woman of Thebez, Judith. ### Latin text sic enim legimus quod, si quando euidenter intellegi deus uoluit magna opera a se patrari, aut per paucos aut per infimos acta res est, ne opus caelestis dexterae uirtuti adsignaretur humanae. ideo siquidem et dux Sisara, quem Hebraeus tremebat exercitus, a muliere prostratus est, et Abimelech ciuitatum expugnatorem feminea manus perculit et ferratae Assyriorum acies uidua opitulante ceciderunt. ### English translation (Claude) For so we read that, whenever God wished it plainly understood that great works were done by him, the thing was done either through few or through the lowest, so that the work of the heavenly right hand might not be ascribed to human strength. So the general Sisera, before whom the Hebrew army trembled, was laid low by a woman; and a woman’s hand struck down Abimelech, the stormer of cities; and the iron-clad ranks of the Assyrians fell with a widow’s help. ### Scripture references - Judg 4:21: allusion, high confidence - Judg 9:53: allusion, high confidence ### Extrabiblical texts - Jdt 13:8 (Judith): allusion, high confidence ### Translation notes - Judg 4:21; Judg 9:53; Judith 13 (the “Assyrians” of Holofernes). ### Citation (SBL) Salvian, Gub. 7.30 (CSEL 8:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-30). ## On the Governance of God 7.31 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-31 - Source: CSEL 8:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ben-hadad was defeated by a few young men so that God’s hand would be known. ### Latin text et ne de solis tantum feminis loquar, Benedad regem Syriae, cui praeter innumera populi sui milia triginta et duo reges exercitusque eiusdem numeri seruiebant, nonne ideo a paucis principum pedissequis dominus uinci uoluit, ut qui esset auctor talis uictoriae nosceretur? ### English translation (Claude) And not to speak only of women: did not the Lord will that Ben-hadad, king of Syria, whom besides countless thousands of his own people thirty-two kings and armies of the same number served, be conquered by a few, the attendants of the princes, so that the author of such a victory might be known? ### Scripture references - 1 Kgs 20:1: allusion, high confidence - 1 Kgs 20:15: allusion, high confidence ### Translation notes - 1 Kgs 20:1, 14–21 (Vulgate 3 Kgs 20). ### Citation (SBL) Salvian, Gub. 7.31 (CSEL 8:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-31). ## On the Governance of God 7.32 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-32 - Source: CSEL 8:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God told Gideon his army was too large. ### Latin text contra Madianitas quoque, qui, ut liber Iudicum refert, instar locustarum cuncta compleuerant, Gedeon iubetur pugnare cum paucis, non quia plures in exercitu non haberet, sed uetatur multos ad bellum ducere, ne multitudo sibi possit aliquid de uictoria uindicare. unde cum triginta armatorum milia congregasset, sic ad eum dominus locutus est: multus est tecum populus, nec tradetur Madian in manus eius. et quid postea? ### English translation (Claude) Against the Midianites too, who, as the book of Judges reports, had filled everything like locusts, Gideon is ordered to fight with few; not because he did not have more in the army, but he is forbidden to lead many to war, lest the multitude claim something of the victory for itself. So when he had gathered thirty thousand armed men, the Lord spoke to him thus: “The people with you are many, and Midian will not be delivered into its hands.” And what then? ### Scripture references - Judg 6:5: allusion, high confidence - Judg 7:2: quotation, high confidence ### Translation notes - Judg 6:5; 7:2. ### Citation (SBL) Salvian, Gub. 7.32 (CSEL 8:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-32). ## On the Governance of God 7.33 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-33 - Source: CSEL 8:165–166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God reduced Gideon’s army to 300 so Israel could not boast of its own strength. ### Latin text homini aduersum innumera barbarorum milia pugnaturo trecentos tantum uiros reliquit. in eam quippe exiguitatem redigi agmen militum iussit, ut sibi de patrato diuinitus belli opere paucitas usurpare nil posset. denique cur hoc dominus ita faceret, ipse euidentissime declarauit dicens: ne glorietur contra me Israhel et dicat: meis uiribus liberatus sum. audiant, inquam, hoc omnes improbi audiant omnes praesumptuosi, audiant praepotentes audiant cuncti quid deus dicit: ne glorietur inquit contra me Israhel et dicat: meis uiribus liberatus sum. ### English translation (Claude) To a man about to fight against countless thousands of barbarians he left only three hundred men. For he ordered the army of soldiers reduced to such smallness that the few could claim nothing for themselves from the work of war accomplished by God. Finally, why the Lord did this he himself declared most plainly, saying: “Lest Israel boast against me and say: I was freed by my own strength.” Let all the wicked hear this, I say, let all the presumptuous hear, let the very powerful hear, let all hear what God says: “Lest Israel boast against me,” he says, “and say: I was freed by my own strength.” ### Scripture references - Judg 7:7: allusion, high confidence - Judg 7:2: quotation, high confidence ### Translation notes - Judg 7:2, 7. ### Citation (SBL) Salvian, Gub. 7.33 (CSEL 8:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-33). ## On the Governance of God 7.34 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-34 - Source: CSEL 8:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans trust in their own strength though they have none, and do not thank God. ### Latin text Audiant, inquam, omnes contraria et blasphema iactantes, audiant haec spem suam in homine ponentes. loqui uniuersos aduersum se deus dicit, qui liberari se uiribus suis posse praesumunt. quis autem est Romanorum non ita dicens? quis est non ita sentiens? quis nostrae partis non prope iugiter in hac parte blasphemat? nullas esse iam rei publicae uires omnium conscientia est, et ne sic quidem agnoscimus, cuius hoc beneficiis, quod adhuc uiuimus, debeamus. ### English translation (Claude) Let all hear, I say, who utter contrary and blasphemous things; let those who put their hope in man hear this. God says that all speak against him who presume they can be freed by their own strength. And who among the Romans does not speak thus? Who does not think thus? Who of our side does not blaspheme almost continually in this respect? It is everyone’s conscious knowledge that the commonwealth no longer has any strength, and not even so do we recognize to whose benefits we owe it that we still live. ### Translation notes - The chapter numeral “VIIII” is removed. ### Citation (SBL) Salvian, Gub. 7.34 (CSEL 8:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-34). ## On the Governance of God 7.35 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-35 - Source: CSEL 8:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans credit fortune or generals for victories, never God. ### Latin text si quando enim nobis prosperi aliquid praeter spem nostram et meritum deus tribuit, alius hoc adscribit fortunae alius euentui, alius ordinationi ducum alius consilio, alius magisterio alius patrocinio, nullus deo. et miramur, si nobis caelestis manus aliqua non praestet, cui quicquid praestiterit derogamus. quid enim aliud facimus, cum bona, quae praestat, nos uel euentibus casuum uel uirtutibus ducum uel quibuscumque aliis rebus friuulis deputamus? ### English translation (Claude) For if ever God grants us something prosperous beyond our hope and merit, one ascribes it to fortune, another to chance, another to the arrangements of the generals, another to counsel, another to command, another to patronage, none to God. And we wonder if the heavenly hand does not give us something, when we detract from it whatever it has given. For what else do we do when we assign the good things he gives either to the accidents of chance or to the valor of the generals or to any other frivolous things? ### Citation (SBL) Salvian, Gub. 7.35 (CSEL 8:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-35). ## On the Governance of God 7.36 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-36 - Source: CSEL 8:166–167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thanking chance rather than God is like thanking fields and sheep. ### Latin text hoc enim modo et terris nos oporteret gratias agere quod fruges annuas metimus et uineis quod uindemiamus, et mari quod pisces capimus et siluis quod ligna caedimus, et ouibus quod ueste tegimur et pecudibus ceteris quod carne saturamur. nam quae ratio est, ut ei pro muneribus aliis grati esse uelimus, cui maximorum beneficiorum suorum gratiam derogamus? aut quis contentus est homo nostrae condicionis, ut ei quis in acceptum quippiam referat, cui de donis suis summa detraxerit? ### English translation (Claude) In this way we ought to give thanks to the lands that we reap the yearly crops, and to the vineyards that we gather the vintage, and to the sea that we catch fish, and to the forests that we cut wood, and to the sheep that we are covered with clothing, and to the other cattle that we are filled with meat. For what reason is there to wish to be grateful for other gifts to one from whom we take away the thanks for his greatest benefits? Or what man of our condition is content that someone credits him with some small thing, when he has detracted from his gifts the greatest? ### Citation (SBL) Salvian, Gub. 7.36 (CSEL 8:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-36). ## On the Governance of God 7.37 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-37 - Source: CSEL 8:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans deny God thanks for his protection amid the barbarians. ### Latin text ita et nos licet deo in nullo digne gratias agamus, parum tamen erat si pro his tantummodo grati esse uellemus, quae nobis ad usum uiuendi dedit, cui hanc gratiam tollimus, quod nos et in angustiis iuuat et in periculis liberat et in medio barbararum gentium sitos iugi protectione conseruat. ### English translation (Claude) So too we, though we give God worthy thanks in nothing, it would still be too little if we wished to be grateful only for what he has given us for the use of living, while we take from him this thanks: that he helps us in straits, frees us in dangers, and preserves us with continual protection when placed amid barbarian nations. ### Citation (SBL) Salvian, Gub. 7.37 (CSEL 8:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-37). ## On the Governance of God 7.38 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-38 - Source: CSEL 8:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Goths and Vandals, though heretics, pray to God in danger and thank him for success. ### Latin text at non ita Gothi non ita Wandali, malis licet doctoribus instituti, meliores tamen etiam in hac parte quam nostri. offendi quamuis quosdam suspicer his quae dicimus. sed quia ueritas magis quam offensio cogi-. tanda est, dicam et saepe dicam: non ita Gothi non ita Wandali: qui et in discrimine positi opem a deo postulant et prosperitates suas munus diuinitatis appellant. ### English translation (Claude) But not so the Goths, not so the Vandals, though taught by bad teachers, better nevertheless even in this respect than ours. I suspect that some are offended by what we say. But since truth must be considered more than offense, I will say it and say it often: not so the Goths, not so the Vandals, who, placed in danger, ask help from God and call their prosperity a gift of the Godhead. ### Citation (SBL) Salvian, Gub. 7.38 (CSEL 8:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-38). ## On the Governance of God 7.39 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-39 - Source: CSEL 8:167–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the war of 439 the humble Goths, who trusted God and sent bishops to ask peace, defeated the proud Romans who trusted the Huns. ### Latin text denique probauit hoc bello proximo infelicitas nostra. cum enim Gothi metuerent praesumeremus nos in Chunis spem ponere illi in deo, cum pax ab illis postularetur a nobis negaretur, illi episcopos mitterent nos reppelleremus, illi etiam in alienis sacerdotibus deum honorarent nos etiam in nostris contemneremus, prout actus utriusque partis ita et rerum terminus fuit. illis data est in summo timore palma nobis in summa elatione confusio: ut uere et in nobis tunc et in illis euidenter probatum sit illud domini nostri dictum: quoniam qui se exaltat humiliabitur, et qui se humiliat exaltabitur; illis enim exaltatio data est pro humilitate, nobis pro elatione deiectio. ### English translation (Claude) In short, our misfortune proved this in the last war. For while the Goths were afraid, we presumed to place our hope in the Huns, they in God; while peace was asked by them, it was refused by us; they sent bishops, we repulsed them; they honored God even in priests not their own, we despised him even in our own. As were the acts of each side, so was the outcome. To them in the greatest fear the palm was given; to us in the greatest pride, confusion: so that the saying of our Lord was truly and plainly proved then in us and in them: “For he who exalts himself will be humbled, and he who humbles himself will be exalted.” For to them exaltation was given for humility, to us downfall for pride. ### Scripture references - Luke 14:11: quotation, high confidence ### Translation notes - The war near Toulouse (439), in which the Roman general Litorius used Hun auxiliaries. The Goths sent catholic bishops (“priests not their own”) to negotiate. Luke 14:11. ### Citation (SBL) Salvian, Gub. 7.39 (CSEL 8:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-39). ## On the Governance of God 7.40 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-40 - Source: CSEL 8:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Roman general Litorius entered Toulouse as a captive, not a victor. ### Latin text Itaque agnouit hoc ille dux nostrae partis, qui eandem urbem hostium, quam eodem die uictorem se intraturum esse praesumpsit, captiuus intrauit. probauit scilicet, quod propheta dixit: quia non est hominis uia eius, nec uiri est ut ambulet et dirigat gressus suos. nam quia uiam suam iuris sui esse existimauit, nec gressum directionis habuit nec uiam salutis inuenit. effusa est, ut legimus, abiectio super principem, seductus est in inuio et non in uia, et ad nihilum deductus est uelut aqua decurrens. ### English translation (Claude) So that general of our side recognized it, who entered as a captive the very enemy city which he had presumed he would enter that same day as victor. He proved, of course, what the prophet said: “that a man’s way is not his own, nor is it in a man to walk and direct his steps.” For because he thought his way was in his own power, he neither had a directed step nor found the way of salvation. “Contempt was poured out,” as we read, “upon the prince; he was led astray in a pathless place and not on the way,” and was brought to nothing “like water running off.” ### Scripture references - Jer 10:23: quotation, high confidence - Ps 107:40 (106:40 Vulg.): quotation, high confidence - Ps 58:7 (57:8 Vulg.): quotation, medium confidence ### Translation notes - Litorius, captured at Toulouse in 439. Jer 10:23; Ps 107:40 (Vulgate 106:40); Ps 58:7 (Vulgate 57:8). The chapter numeral “X” is removed. ### Citation (SBL) Salvian, Gub. 7.40 (CSEL 8:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-40). ## On the Governance of God 7.41 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-41 - Source: CSEL 8:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Litorius suffered what he had planned for the enemy. ### Latin text in quo quidem praeter ipsam rerum infelicitatem praesens iudicium dei patuit, ut quicquid facturum se usurparat ipse pateretur. nam quia sine diuinitatis auxilio ac dei nutu capiendum a se hostem credidit, ipse captus est: consilii ac sapientiae summam usurpauit ignominiam temeritatis incurrit uincla, quae aliis parauit, ipse sustinuit. ### English translation (Claude) In this, besides the misfortune of the event itself, the present judgment of God was manifest, so that whatever he had claimed he would do he himself suffered. For because he believed the enemy would be taken by him without the help of the Godhead and the nod of God, he himself was taken; he claimed the height of counsel and wisdom and incurred the disgrace of rashness; the chains he prepared for others he himself bore. ### Citation (SBL) Salvian, Gub. 7.41 (CSEL 8:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-41). ## On the Governance of God 7.42 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-42 - Source: CSEL 8:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Litorius was led in triumph, mocked, and died ignominiously. ### Latin text et quod, rogo, euidentius dei iudicium esse potuit, quam ut habens praedatoris fiduciam praeda fieret triumphum praesumens triumphus esset, circumdaretur corriperetur alligaretur, retorta tergo brachia gereret manus, quas bellicosas putabat, uinctas uideret, puerorum ac mulierum spectaculum fieret inludentes sibi barbaros cerneret, inrisionem sexus promiscui sustineret et qui maximum habuerat supercilium fortis uiri, mortem subiret ignaui? ### English translation (Claude) And what, I ask, could be a plainer judgment of God than that one with a plunderer’s confidence should become plunder, presuming a triumph should be a triumph; that he should be surrounded, seized, bound, bear his arms twisted behind his back, see bound the hands he thought warlike, become a spectacle to boys and women, see the barbarians mocking him, endure the derision of both sexes, and, who had had the greatest haughtiness of a brave man, suffer the death of a coward? ### Citation (SBL) Salvian, Gub. 7.42 (CSEL 8:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-42). ## On the Governance of God 7.43 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-43 - Source: CSEL 8:168–169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Litorius wasted long in prison until even his enemies pitied him. ### Latin text atque utinam hoc ipsum breue remedium malorum esset non diuturna toleratio. ille autem, quantum ad poenarum magnitudinem pertinet, longo tempore et diuturna in ergastulo barbarorum tabe consumptus in hanc miseriam redactus est, ut, quod plerumque homines etiam poenis ipsis grauius atque acerbius putant, in miserationem hostium deueniret. et hoc cur? ### English translation (Claude) And would that this very thing had been a brief remedy of evils, not a long endurance! But he, as far as the greatness of his punishments goes, was consumed for a long time by lingering wasting in the barbarians’ prison, and reduced to such misery that he came to be pitied by the enemy, which most men think graver and more bitter than punishments themselves. And why this? ### Citation (SBL) Salvian, Gub. 7.43 (CSEL 8:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-43). ## On the Governance of God 7.44 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-44 - Source: CSEL 8:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gothic king prayed in sackcloth before battle and won. ### Latin text cur absque dubio nisi quia, ut iam dixi, illi deo humiles nos rebelles, illi crediderunt in manu dei esse uictoriam nos in manu nostra immo in sacrilega atque impia, quod est peius nocentiusque quam nostra? denique ipse rex hostium, quantum res prodidit ac probauit, usque ad diem pugnae stratus cilicio preces fudit, ante bellum in oratione iacuit ad bellum de oratione surrexit. priusquam pugnam manu capesseret, supplicatione pugnauit et ideo fidens processit ad pugnam, quia iam meruerat in oratione uictoriam. ### English translation (Claude) Why, without doubt, unless because, as I have said, they were humble before God and we rebellious; they believed that victory is in the hand of God, we in our own hand, or rather in a sacrilegious and impious one, which is worse and more harmful than ours? In short, the king of the enemy himself, as the event revealed and proved, lay prostrate in sackcloth pouring out prayers until the day of battle; before the war he lay in prayer, he rose from prayer to the war. Before he took up the fight with his hand, he fought by supplication, and so he went forth confident to the fight, because he had already earned victory in prayer. ### Translation notes - Theodoric I, king of the Visigoths. Litorius relied on pagan Hun auxiliaries and their rites (“sacrilegious hand”). ### Citation (SBL) Salvian, Gub. 7.44 (CSEL 8:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-44). ## On the Governance of God 7.45 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-45 - Source: CSEL 8:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Roman army in Spain, trusting in itself, was defeated by the Vandals. ### Latin text Non dissimiliter autem illud etiam apud Wandalos: ad quos cum in Hispania sitos nostra pars pergeret tantamque ad debellandos eos praesumptionis fiduciam ferret quantum etiam proxime ad Gothos, pari superbiae fastu pari exitu conruerunt. uenitque super exercitum nostrum illud prophetae dictum: obruet dominus confidentiam tuam et nihil habebis prosperum. confidebamus enim in sapientia nostra et fortitudine contra dei mandata dicentis: non glorietur sapiens in sapientia sua nec fortis in fortitudine sua, sed in hoc glorietur qui gloriatur, scire et nosse me, quia ego sum dominus. ### English translation (Claude) Not unlike this was what happened among the Vandals too: when our side marched against them while they were in Spain, and brought as much confidence of presumption to defeating them as lately against the Goths, they fell with equal haughtiness of pride and equal outcome. And there came upon our army that saying of the prophet: “The Lord will overthrow your confidence, and you will have nothing prosperous.” For we trusted in our wisdom and strength, against the commands of God, who says: “Let not the wise man glory in his wisdom nor the strong man in his strength, but let him who glories glory in this, to know and understand me, that I am the Lord.” ### Scripture references - Jer 2:37: quotation, high confidence - Jer 9:23: quotation, high confidence - Jer 9:24: quotation, high confidence ### Translation notes - Probably the defeat of Castinus by the Vandals in Spain (422). Jer 2:37; Jer 9:23–24. The chapter numeral “XI” is removed. ### Citation (SBL) Salvian, Gub. 7.45 (CSEL 8:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-45). ## On the Governance of God 7.46 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-46 - Source: CSEL 8:169–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals met the Romans with the book of Scripture, and won. ### Latin text non inmerito itaque uicti sumus; ad meliora enim se illi subsidia contulere quam nostri. nam cum armis nos atque auxiliis superbiremus, a parte hostium nobis liber diuinae legis occurrit. ad hanc enim praecipue opem timor et perturbatio tunc Wandalica confugit, ut seriem nobis eloquii caelestis opponeret et aduersum uenientes aemulos suos sacri uoluminis scripta quasi ipsa quodammodo diuinitatis ora reseraret. ### English translation (Claude) Not undeservedly, then, were we conquered; for they betook themselves to better aids than ours. For while we were proud in arms and auxiliaries, on the side of the enemy the book of the divine law met us. For the fear and alarm of the Vandals then fled chiefly to this help: to set against us the sequence of the heavenly word, and, against their advancing rivals, to open the writings of the sacred volume as if in a way the very mouth of the Godhead. ### Citation (SBL) Salvian, Gub. 7.46 (CSEL 8:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-46). ## On the Governance of God 7.47 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-47 - Source: CSEL 8:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Catholics despise the heretical barbarians but live in a heretical way. ### Latin text hic nunc requiro, quis hoc umquam a nostris partibus fecerit, aut quis non inrisus fuerat, si putasset esse faciendum? inrisus utique, sicut a nostris omnia ferme religiosa ridentur. et ideo quid prodesse nobis praerogatiua illa religiosi nominis potest, quod nos catholicos esse dicimus quod fideles esse iactamus quod Gothos ac Wandalos haeretici nominis exprobratione despicimus, cum ipsi haeretica prauitate uiuamus? ### English translation (Claude) Here now I ask who on our side ever did this, or who would not have been laughed at if he had thought it should be done? Laughed at certainly, as almost all religious things are laughed at by our people. And so what can that privilege of the religious name profit us, that we say we are catholics, that we boast we are faithful, that we despise Goths and Vandals with the reproach of a heretical name, when we ourselves live in heretical depravity? ### Citation (SBL) Salvian, Gub. 7.47 (CSEL 8:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-47). ## On the Governance of God 7.48 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-48 - Source: CSEL 8:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Israel trusting in the temple, catholics trust vainly in their name. ### Latin text itaque rectissime nobis dicitur illud, quod Iudaeis in lege fidentibus dixit sermo diuinus: quomodo dicitis, sapientes sumus et lex domini nobiscum est? nolite, inquit, confidere in uerbis mendacii dicentes: templum domini, templum domini, templum domini est. quoniam si bene direxeritis uias uestras et studia uestra, aduenae et pupillo et uiduae non feceritis calumniam, nec sanguinem innocentem effuderitis in loco hoc, habitabo uobiscum in loco isto a saeculo usque in saeculum. quo utique ostenditur quod, si ista non facimus, superflue nobis catholici nominis praesumptione plaudamus. ### English translation (Claude) So that is most rightly said to us which the divine word said to the Jews trusting in the law: “How do you say, We are wise, and the law of the Lord is with us?” “Do not trust,” he says, “in lying words, saying: The temple of the Lord, the temple of the Lord, the temple of the Lord is this. For if you direct your ways and your pursuits well, do not oppress the stranger and the orphan and the widow, nor shed innocent blood in this place, I will dwell with you in this place from age to age.” By this it is shown that, if we do not do these things, we applaud ourselves in vain on the presumption of the catholic name. ### Scripture references - Jer 8:8: quotation, high confidence - Jer 7:4: quotation, high confidence - Jer 7:5: quotation, high confidence - Jer 7:6: quotation, high confidence - Jer 7:7: quotation, high confidence ### Translation notes - Jer 8:8; Jer 7:4–7. ### Citation (SBL) Salvian, Gub. 7.48 (CSEL 8:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-48). ## On the Governance of God 7.49 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-49 - Source: CSEL 8:170–171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The barbarians grow and Rome declines, like David and Saul; God’s judgment is just. ### Latin text sed hinc iam et superius satis dictum est et adhuc forte dicetur, nec opus est ut de hoc amplius disseramus, ubi dei iuge iudicium est. quid enim uel de nobis uel de Gothis ac Wandalis deus iudicet res probat: illi crescunt cotidie nos decrescimus, illi proficiunt nos humiliamur, illi florent et nos arescimus. ut uere in nos ueniat dictum illud, quod de Saul ac Dauid ait sermo diuinus: quia Dauid erat proficiens et semper se ipso robustior, domus autem Saul decrescens cotidie. iustus est enim, ut propheta ait, iustus est dominus et rectum iudicium suum. ### English translation (Claude) But enough has been said on this above, and perhaps more will be said, nor is there need to discuss it further where there is God’s continual judgment. For what God judges of us or of the Goths and Vandals the fact proves: they grow daily, we decrease; they advance, we are humbled; they flourish and we wither. So that truly there comes upon us that saying which the divine word says of Saul and David: “that David was advancing and always stronger than himself, but the house of Saul decreasing daily.” For just, as the prophet says, “just is the Lord, and his judgment right.” ### Scripture references - 2 Sam 3:1: quotation, high confidence - Ps 119:137 (118:137 Vulg.): quotation, high confidence ### Translation notes - 2 Sam 3:1; Ps 119:137 (Vulgate 118:137). ### Citation (SBL) Salvian, Gub. 7.49 (CSEL 8:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-49). ## On the Governance of God 7.50 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/6-97/#p-7-50 - Source: CSEL 8:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals ravaged Germany, Belgium, Aquitaine, and all Gaul step by step. ### Latin text Iudicamur itaque etiam praesente iudicio a deo, et ideo excitata est in perniciem ac dedecus nostrum gens ignauissima, quae de loco ad locum pergens de urbe in urbem transiens uniuersa uastaret. ac primum a solo patrio effusa est in Germaniam proximam, nomine barbaram dicione Romanam: post cuius primum exitium arsit regio Belgarum deinde opes Aquitanorum luxuriantium et post haec corpus omnium Galliarum, sed paulatim id ipsum tamen, ut, dum pars clade caeditur, pars exemplo emendaretur. ### English translation (Claude) So we are judged by God even by present judgment, and therefore a most cowardly nation was roused for our ruin and disgrace, to go from place to place and pass from city to city and lay everything waste. And first it poured out from its native soil into the nearest Germany, barbarian in name, Roman in rule; after its first destruction the region of the Belgae burned, then the wealth of the luxurious Aquitanians, and after these the body of all the Gauls; yet this gradually, so that, while one part was struck by disaster, another might be amended by the example. ### Translation notes - The Vandal crossing of the Rhine (406) and march through Gaul. The chapter numeral “XII” is removed. ### Citation (SBL) Salvian, Gub. 7.50 (CSEL 8:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-50). ## On the Governance of God 7.51 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-51 - Source: CSEL 8:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No part of the Roman world is amended by its afflictions. ### Latin text sed ubi apud nos emendatio aut quae pars Romani orbis quamuis afflicta corrigitur? omnes enim, ut legimus, declinauerunt, simul inutiles facti sunt. et ideo propheta ad deum clamat et dicit: percussisti eos et non doluerunt, adtriuisti eos et renuerunt accipere disciplinam: indurauerunt facies suas super petram et noluerunt reuerti. quam uere autem etiam hoc in nos cadat res ipsa indicat. ### English translation (Claude) But where is amendment among us, or what part of the Roman world, though afflicted, is corrected? For all, as we read, have turned aside, together they have become useless. And so the prophet cries to God and says: “You struck them and they did not grieve; you crushed them and they refused to receive discipline; they hardened their faces above rock and would not return.” How truly this falls on us too the fact itself shows. ### Scripture references - Ps 14:3 (13:3 Vulg.): quotation, high confidence - Jer 5:3: quotation, high confidence ### Translation notes - Ps 14:3 (Vulgate 13:3); Jer 5:3. ### Citation (SBL) Salvian, Gub. 7.51 (CSEL 8:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-51). ## On the Governance of God 7.52 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-52 - Source: CSEL 8:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spain was not amended by Gaul’s example and burned too; then the Vandals were sent to Africa. ### Latin text uastata est diu Gallia: ergo emendata est, cum in uicino esset, Hispania? nec inmerito, quia nullus erat omnino timor nulla correctio, flammis, quibus arserant Galli, Hispani ardere coeperunt. in quo illud est, ut supra dixi, sceleratissimum et grauissimum, quod cum arserint, ut ita dicam, membra hominum peccatorum, curata non sunt uitia peccantium. et ideo compulsus est criminibus nostris deus, ut hostiles plagas de loco in locum de urbe in urbem spargeret et excitas paene ab ultimis terrae finibus gentes etiam trans mare mitteret, quae Afrorum scelera punirent. quid enim? ### English translation (Claude) Gaul was long devastated: was Spain, then, being near, amended? Not undeservedly, because there was no fear at all, no correction, the Spaniards began to burn with the flames in which the Gauls had burned. In this is what I said above is most wicked and grievous: that, though the limbs of sinful men burned, so to speak, the vices of the sinners were not cured. And so God was compelled by our crimes to spread the enemy’s blows from place to place, from city to city, and to send nations roused almost from the last ends of the earth even across the sea to punish the crimes of the Africans. For what? ### Citation (SBL) Salvian, Gub. 7.52 (CSEL 8:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-52). ## On the Governance of God 7.53 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-53 - Source: CSEL 8:171–172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals had no military reason to leave Spain. ### Latin text numquid abductae a solo patrio degere intra Gallias non potuerant? aut ut non degerent, quem timebant quae inlaesae a nobis usque ad tempus illud cuncta uastauerant? sed esto, intra Gallias formidabant. quid in Hispania, ubi etiam exercitus nostros bellando contriuerant, numquid consistere aut permanere metuebant iam uictores iam triumphantes, quibus usque ad hunc fortitudinis fastum contigerat ascendere, ut post experimenta belli diu parati intellegerent sibi Romanae rei publicae uires etiam cum barbarorum auxiliis pares esse non posse? ### English translation (Claude) Could they, once led from their native soil, not have lived within the Gauls? Or whom did they fear so as not to live there, they who had laid everything waste unharmed by us up to that time? But suppose they were afraid within the Gauls. What of Spain, where they had even crushed our armies in battle: were they afraid to stay or remain there, already victors, already triumphant, who had risen to such pride of strength that, after the trials of war long prepared, they understood that the forces of the Roman commonwealth, even with barbarian auxiliaries, could not be equal to them? ### Citation (SBL) Salvian, Gub. 7.53 (CSEL 8:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-53). ## On the Governance of God 7.54 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-54 - Source: CSEL 8:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals said they were driven to Africa by God, as Assyria and Babylon were sent. ### Latin text Potuerunt ergo illic degere nec timebant. sed illa utique caelestis manus, quae eos ad punienda Hispanorum flagitia illuc traxerat, etiam ad uastandam Africam transire cogebat. ipsi denique fatebantur non suum esse quod facerent: agi enim se diuino iussu ac perurgeri. ex quo intellegi potest quanta sint mala nostra, ad quos uastandos atque cruciandos ire barbari compelluntur inuiti secundum illud scilicet, quod uastator terrae Israheliticae rex Assyriorum ait: numquid sine domini uoluntate ascendi ad locum istum? dominus dixit mihi: ascende ad terram hanc et demolire eam. et alibi sacer sermo: haec dicit dominus exercituum, deus Israhel: ecce ego mittam et adsumam Nabochodonosor regem Babylonis seruum meum, ueniensque percutiet terram Aegypti. ### English translation (Claude) So they could have lived there and were not afraid. But that heavenly hand which had drawn them there to punish the shameful deeds of the Spaniards compelled them to cross over to devastate Africa as well. In short, they themselves confessed that what they did was not their own: for they were driven and pressed on by divine command. From this it can be understood how great our evils are, since barbarians are compelled against their will to go to devastate and torment us; according, that is, to what the king of the Assyrians, the devastator of the land of Israel, said: “Have I come up to this place without the will of the Lord? The Lord said to me: Go up against this land and destroy it.” And elsewhere the sacred word: “Thus says the Lord of hosts, the God of Israel: Behold, I will send and take Nebuchadnezzar, king of Babylon, my servant, and he will come and strike the land of Egypt.” ### Scripture references - Isa 36:10: quotation, high confidence - Jer 43:10 (50:10 LXX): quotation, high confidence - Jer 43:11 (50:11 LXX): quotation, high confidence ### Translation notes - Isa 36:10 (2 Kgs 18:25); Jer 43:10–11 (LXX 50:10–11). The chapter numeral “XIII” is removed. ### Citation (SBL) Salvian, Gub. 7.54 (CSEL 8:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-54). ## On the Governance of God 7.55 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-55 - Source: CSEL 8:172–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Punishment is to be ascribed to sin, not to God. ### Latin text unde agnoscere possumus cuncta quidem, quae adfliguntur, iudicio dei percuti, sed tamen, ut saepe memoraui, propter peccata subuerti. ac per hoc quicquid actum est peccatis non deo adscribendum, quia recte illi rei factum adscribitur, quae ut quid fieret exegit. nam et homicida, cum a iudice occiditur, suo scelere punitur, et latro aut sacrilegus, cum flammis exuritur, suis criminibus concrematur. ### English translation (Claude) From this we can recognize that all who are afflicted are struck by God’s judgment, but, as I have often said, overthrown because of sins. And so whatever has been done must be ascribed to sins, not to God, because a deed is rightly ascribed to that which demanded that it be done. For a murderer too, when killed by a judge, is punished by his own crime; and a robber or sacrilegious man, when burned in the flames, is burned by his own crimes. ### Citation (SBL) Salvian, Gub. 7.55 (CSEL 8:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-55). ## On the Governance of God 7.56 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-56 - Source: CSEL 8:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Africans’ crimes, not God’s severity, brought the Vandals. ### Latin text unde et quod Wandali ad Africam transierunt non est diuinae seueritati sed Afrorum sceleri deputandum; graui enim eos, antequam illuc pergerent, ac longa iniquitate traxerunt. et ideo intellegere debemus, quia pietatis diuinae fuit, quod poenam diu debitam distulit, piaculorum autem et criminum, quod aliquando peccator populus quae merebatur excepit. nisi forte Afros hoc non meruisse credimus, cum utique nulli magis, utpote in quos omnia simul improbitatum atque impuritatum genera confluxerint. ### English translation (Claude) Hence that the Vandals crossed to Africa must be attributed not to divine severity but to the crime of the Africans; for these drew them by grave and long iniquity before they went there. And so we ought to understand that it was of divine kindness that he long postponed the punishment owed, but of sins and crimes that the sinful people at last received what it deserved. Unless perhaps we believe the Africans did not deserve this, when indeed none deserved it more, since all kinds of wickedness and impurity flowed together into them. ### Citation (SBL) Salvian, Gub. 7.56 (CSEL 8:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-56). ## On the Governance of God 7.57 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-57 - Source: CSEL 8:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others mix good with evil; the Africans are wholly evil. ### Latin text ceteri enim homines, etsi nonnullis uitiorum flagitiis obligati sunt, quibusdam tamen non implicantur, etsi uinolentia non carent maliuolentia carent, etsi libidine aestuant rapacitate non saeuiunt: multos denique, etsi accusat incontinentia corporum, simplicitas commendat animorum. in Afris uero paene omnibus nihil horum est, quod ad utrumque pertineat, id est bonum aeque ac malum, quia totum admodum malum. adeo exclusa naturae originalis sinceritate aliam quodammodo in his naturam uitia fecerunt. Exceptis enim paucissimis dei seruis quid fuit totum. ### English translation (Claude) For other men, even if bound by some shameful vices, are still not entangled in certain others: if they are not free of drunkenness, they are free of ill will; if they burn with lust, they do not rage with rapacity; in short, many, even if incontinence of the body accuses them, are commended by simplicity of mind. But in almost all the Africans there is nothing of these things that belongs to both, that is, good and evil equally, because it is wholly evil. So completely, the sincerity of their original nature being excluded, have vices made in them, as it were, another nature. For, apart from a very few servants of God, what was the whole ### Translation notes - The chapter numeral “XIIII” is removed. The sentence continues in 7.58. ### Citation (SBL) Salvian, Gub. 7.57 (CSEL 8:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-57). ## On the Governance of God 7.58 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-58 - Source: CSEL 8:173–174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africa was a house of vices like Ezekiel’s rusted pot and mixed metals. ### Latin text Africae territorium quam domus una uitiorum, aeneo illi similis, de quo propheta dicit: o ciuitas sanguinum! aeneum, in quo est aerugo, non exiit de eo, quia sanguis non exiet de eo? ciuitatem, ut uidemus, aeneo et iniquitatem sanguini comparauit, ut intellegamus scilicet sic esse in ciuitate populi iniquitatem, sicut in aeneo sanguinem bullientem. non dissimile autem est huic illud sermonis sacri: factae sunt mihi domus Israhel commixtae omnes aeramento et ferro et stanno et plumbo, in medio argentum permixtum est. propterea dic haec: sic dicit dominus deus: pro eo, quod facti estis omnes in permixtionem unam, conflabo uos et insufflabo in uos in igni irae. ### English translation (Claude) territory of Africa but one house of vices, like that bronze pot of which the prophet says: “O city of blood! A bronze pot in which there is rust, and it has not gone out of it, because the blood will not go out of it”? He compared, as we see, the city to a bronze pot and its iniquity to blood, so that we might understand that iniquity is in the people of the city as blood boiling in a bronze pot. And not unlike this is that word of the sacred text: “The house of Israel has become to me all mixed with bronze and iron and tin and lead; in the middle silver is mixed. Therefore say this: Thus says the Lord God: Because you have all become one mixture, I will smelt you and blow on you in the fire of wrath.” ### Scripture references - Ezek 24:6: quotation, high confidence - Ezek 22:18: quotation, high confidence - Ezek 22:19: quotation, high confidence - Ezek 22:21: quotation, medium confidence ### Translation notes - Ezek 24:6; Ezek 22:18–21. ### Citation (SBL) Salvian, Gub. 7.58 (CSEL 8:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-58). ## On the Governance of God 7.59 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-59 - Source: CSEL 8:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the noble silver is smelted; Ezekiel’s lament over Tyre fits Africa. ### Latin text dissimillima inter se genera metallorum sacer sermo memorauit. et quomodo in eodem conflatorio res diuersae conflantur? scilicet quia in diuersitatibus metallorum dissimilitudo hominum designatur. et ideo etiam argentum, id est nobilioris materiae metallum, isdem ignibus datur, quia naturae nobilioris ingenium uita degenerante damnarunt. sicut etiam de principe Tyri dixisse legimus dominum per prophetam: fili hominis, accipe lamentum super principem Tyri, et dic illi: haec dicit dominus deus: tu consignatio similitudinis, et corona decoris in deliciis paradisi fuisti: omnem lapidem optimum indutus es, sardium et topazium et smaragdum. et iterum argento, inquit, et auro implesti thesauros tuos, a multitudine negotiationis implesti promptuaria tua. ### English translation (Claude) The sacred word mentioned the most unlike kinds of metals. And how are different things smelted in the same furnace? Because the unlikeness of men is signified in the differences of metals. And so even silver, that is, the metal of nobler material, is given to the same fires, because men of nobler nature have condemned their gifts by a degenerate life. As we read the Lord said through the prophet of the prince of Tyre: “Son of man, take up a lament over the prince of Tyre and say to him: Thus says the Lord God: You were the seal of likeness and a crown of beauty in the delights of paradise; you were clothed with every finest stone, sardius and topaz and emerald.” And again: “With silver,” he says, “and gold you have filled your treasuries; from the multitude of your trade you have filled your storehouses.” ### Scripture references - Ezek 28:12: quotation, high confidence - Ezek 28:13: quotation, high confidence - Ezek 28:4: quotation, high confidence - Ezek 28:5: quotation, medium confidence ### Translation notes - Ezek 28:12–13; Ezek 28:4–5. ### Citation (SBL) Salvian, Gub. 7.59 (CSEL 8:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-59). ## On the Governance of God 7.60 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-60 - Source: CSEL 8:174–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rich Africa, like Tyre, was cast down for pride and sin. ### Latin text quae omnia numquid non talia sunt, ut specialiter de Afris dicta uideantur? ubi enim maiores thesauri ubi maior negotiatio ubi promptuaria pleniora? auro, inquit, implesti thesauros tuos a multitudine negotiationis tuae. ego plus addo: tam diuitem quondam Africam fuisse, ut mihi copia negotiationis suae non suos tantum sed etiam mundi thesauros uideatur implesse. et quid post haec? exaltatum est, inquit, cor tuum in decore tuo, propter multitudinem peccatorum tuorum in terram te proieci. ### English translation (Claude) Are not all these such that they seem to have been said specially of the Africans? For where were greater treasures, where greater trade, where fuller storehouses? “With gold,” he says, “you have filled your treasuries from the multitude of your trade.” I add more: that Africa was once so rich that by the abundance of its trade it seems to me to have filled not only its own treasuries but those of the world. And what after this? “Your heart was exalted in your beauty; because of the multitude of your sins I have cast you to the ground.” ### Scripture references - Ezek 28:4: quotation, high confidence - Ezek 28:17: quotation, high confidence ### Translation notes - Ezek 28:4–5, 17. ### Citation (SBL) Salvian, Gub. 7.60 (CSEL 8:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-60). ## On the Governance of God 7.61 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-61 - Source: CSEL 8:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africa’s fall, like Tyre’s, came from its own sin; may eternal punishment not follow. ### Latin text quomodo Africanae potentiae et hoc competit aut quemadmodum proiecta esse uidetur in terram? quomodo nisi quia, quando amisit potentiae ueteris altitudinem, quasi caelestem perdidit dignitatem? et educam, inquit, ignem de medio tui, hic te deuorabit. quid hac re uerius? de media quippe eorum iniquitate ignis peccati exiit, qui felicitatem prioris temporis deuorauit. et omnes, inquit, qui nouerunt inter nationes, contristabuntur super te. conuenire illis hoc non putemus, si non euersio Africani soli luctus est generis humani. perditio, inquit, factus es et non eris amplius in aeternum. in perditionem iam illic deducta omnia satis constat: superest ne malorum praesentium poenas etiam aeternorum continuatio consequatur. ### English translation (Claude) How does this fit African power, or in what way does it seem to have been cast to the ground? How but that, when it lost the height of its ancient power, it lost, as it were, a heavenly dignity? “And I will bring forth fire,” he says, “from your midst; it will devour you.” What truer than this? For from the midst of their iniquity came the fire of sin, which devoured the happiness of former time. “And all who knew you among the nations,” he says, “will be saddened over you.” Let us not think this fits them, if the overthrow of African soil is not a grief to the human race. “You have become a ruin,” he says, “and will be no more forever.” It is quite certain that everything there has already been brought to ruin: it remains that the continuance of eternal evils not follow the punishments of present ones. ### Scripture references - Ezek 28:18: quotation, high confidence - Ezek 28:19: quotation, high confidence ### Translation notes - Ezek 28:18–19. ### Citation (SBL) Salvian, Gub. 7.61 (CSEL 8:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-61). ## On the Governance of God 7.62 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-62 - Source: CSEL 8:175–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian will speak only of Africa’s impurities and sacrileges, passing over common vices. ### Latin text Non patiatur hoc autem pro affectu suae misericordiae deus. nam quantum ad meritum nostrorum criminum pertinet, ita se res habet, ut pati posse uideatur. quid enim piaculorum est non illic semper admissum? nec de omnibus dico, quia et enormia fere sunt et sciri ac dici tanta non possunt. de sola uel maxime obscenitate impuritatum loquor et, quod est grauius, sacrilegiorum. praetermitto in aliquo rabiem cupiditatis, uitium totius generis humani: praetereo auaritiae inhumanitatem, proprium est Romanorum paene omnium malum: relinquatur ebrietas, nobilibus ignobilibusque communis; taceatur superbia et tumor: tam peculiare hoc diuitum regnum est, ut aliquid forsitan de iure suo se putent perdere, si hinc sibi alius quicquam uoluerit uindicare: transeatur denique prope omne fraudium falsitatum periuriorum nefas: nulla umquam his malis Romana ciuitas caruit. ### English translation (Claude) May God not allow this, out of the affection of his mercy. For as far as the merit of our crimes goes, the matter stands so that it seems he could allow it. For what sin was not always committed there? Nor do I speak of all, because they are almost boundless and cannot be known or told, so many are they. I speak only, or chiefly, of the obscenity of impurities and, what is graver, of sacrileges. I pass over in anyone the madness of covetousness, the vice of the whole human race; I pass over the inhumanity of greed, the proper evil of almost all Romans; let drunkenness be left aside, common to nobles and commoners; let pride and swelling be passed over in silence: this is so peculiarly the kingdom of the rich that they think they perhaps lose something of their right if anyone else wishes to claim anything of it for himself; let us pass over, finally, almost every outrage of frauds, falsehoods, and perjuries: no Roman city was ever without these evils. ### Translation notes - The chapter numeral “XV” is removed. ### Citation (SBL) Salvian, Gub. 7.62 (CSEL 8:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-62). ## On the Governance of God 7.63 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-63 - Source: CSEL 8:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All the world’s vices flowed into Africa like filth into a ship’s bilge. ### Latin text etsi specialius hoc scelus Afrorum omnium fuit. nam sicut in sentinam profundae nauis conluuiones omnium sordium, sic in mores eorum quasi de omni mundo uitia fluxerunt. nullam enim improbitatem scio, quae illic non redundauerit, cum utique etiam paganae ac ferae gentes, etsi habent specialiter mala propria, non sint tamen in his omnia execratione digna. ### English translation (Claude) Though this crime belonged more specially to all the Africans. For as the filth of all dirt flows into the bilge of a deep ship, so vices flowed into their morals as if from the whole world. For I know no wickedness that did not overflow there, whereas even pagan and savage nations, though they have their special evils, still do not have all deserving of execration. ### Citation (SBL) Salvian, Gub. 7.63 (CSEL 8:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-63). ## On the Governance of God 7.64 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-64 - Source: CSEL 8:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each barbarian nation has good and bad traits; the Africans have only vices. ### Latin text Gothorum gens perfida sed pudica est, Alanorum impudica sed minus perfida, Franci mendaces sed hospitales, Saxones crudelitate efferi sed castitate mirandi: omnes denique gentes habent sicut peculiaria mala ita etiam quaedam bona. in Afris paene omnibus nescio quid non malum. si accusanda est inhumanitas inhumani sunt, si ebrietas ebriosi, si falsitas fallacissimi, si dolus fraudulentissimi, si cupiditas cupidissimi, si perfidia perfidissimi. impuritas eorum atque blasphemia his omnibus admiscenda non sunt, quia illis quae supra diximus malis aliarum gentium uitia, his autem etiam sua ipsa uicerunt. ### English translation (Claude) The nation of the Goths is faithless but chaste; that of the Alans unchaste but less faithless; the Franks are liars but hospitable; the Saxons savage in cruelty but admirable in chastity; in short, all nations have, as their peculiar evils, so also some goods. In almost all the Africans I know of nothing that is not evil. If inhumanity is to be accused, they are inhuman; if drunkenness, drunkards; if falsehood, most deceitful; if guile, most fraudulent; if covetousness, most covetous; if faithlessness, most faithless. Their impurity and blasphemy are not to be mixed with all these, because by the evils we mentioned above they surpassed the vices of other nations, but by these they surpassed even their own. ### Citation (SBL) Salvian, Gub. 7.64 (CSEL 8:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-64). ## On the Governance of God 7.65 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-65 - Source: CSEL 8:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africa burned with lust like Etna, as all the world knows. ### Latin text Ac primum, ut de impuritate dicamus, quis nescit Africam totam obscenis libidinum taedis semper arsisse, non ut terram ac sedem hominum, sed ut Aetnam putes impudicarum fuisse flammarum? nam sicut Aetna intestinis quibusdam naturae feruentis ardoribus sic illa abominandis iugiter fornicationum ignibus aestuauit. nec uolo in hac re adsertionibus meis credi, testimonium requiratur generis humani. quis non omnes omnino Afros generaliter impudicos sciat nisi ad deum forte conuersos, id est fide ac religione mutatos? ### English translation (Claude) And first, to speak of impurity, who does not know that all Africa always burned with the obscene torches of lusts, so that you would think it not a land and dwelling of men but an Etna of unchaste flames? For as Etna seethes with certain inner fires of burning nature, so it continually seethed with the abominable fires of sexual immorality. Nor do I wish to be believed on my own assertions in this matter: let the testimony of the human race be sought. Who does not know that all the Africans without exception are generally unchaste, except perhaps those converted to God, that is, changed by faith and religion? ### Translation notes - The chapter numeral “XVI” is removed. ### Citation (SBL) Salvian, Gub. 7.65 (CSEL 8:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-65). ## On the Governance of God 7.66 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-66 - Source: CSEL 8:176–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An African who is chaste seems no longer an African. ### Latin text sed hoc tam rarum est ac nouum quam rarum uideri potest quemlibet Gaium non esse Gaium aut quemcumque Seium non esse Seium. tam infrequens enim est hoc et inusitatum, impudicum non esse Afrum, quam nouum et inusitatum Afrum non esse Afrum. ita enim generale in eis malum impuritatis est, ut quicumque ex eis impudicus esse desierit, Afer non esse uideatur. nec discurram per loca singula aut cunctas discutiam ciuitates, ne studiose uidear quaerere atque inuestigare quae dicam. ### English translation (Claude) But this is as rare and new as it might seem rare for any Gaius not to be Gaius or any Seius not to be Seius. For it is as infrequent and unusual for an African not to be unchaste as it is new and unusual for an African not to be an African. For the evil of impurity is so general among them that whoever of them ceases to be unchaste seems not to be an African. Nor will I run through individual places or examine all the cities, lest I seem to seek out and track down zealously what I say. ### Translation notes - Gaius and Seius: stock names, like “John Doe”. ### Citation (SBL) Salvian, Gub. 7.66 (CSEL 8:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-66). ## On the Governance of God 7.67 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-67 - Source: CSEL 8:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian takes Carthage, Rome’s rival, as his one example. ### Latin text una tantum uniuersarum illic urbium principe et quasi matre contentus sum, illa scilicet Romanis arcibus semper aemula, armis quondam et fortitudine, post splendore ac dignitate. Carthaginem dico et urbi Romae maxime aduersariam et in Africano orbe quasi Romam: quae mihi ideo in exemplum ac testimonium sola sufficit, quia uniuersa penitus, quibus in toto mundo disciplina rei publicae uel procuratur uel regitur, in se habuit. ### English translation (Claude) I am content with only one, the chief and, as it were, mother of all the cities there, the one always rival to the Roman citadels, once in arms and strength, later in splendor and dignity. I mean Carthage, most hostile to the city of Rome and, as it were, a Rome in the African world: which alone suffices me for example and testimony, because it had in itself absolutely everything by which the discipline of the commonwealth is managed or ruled in the whole world. ### Citation (SBL) Salvian, Gub. 7.67 (CSEL 8:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-67). ## On the Governance of God 7.68 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-68 - Source: CSEL 8:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carthage had every institution of government and learning. ### Latin text illic enim omnia officiorum publicorum instrumenta illic artium liberalium scolae illic philosophorum officinae cuncta denique uel linguarum gymnasia uel morum: illic quoque etiam copiae militares et regentes militiam potestates illic honor proconsularis illic iudex cotidianus et rector, quantum ad nomen quidem proconsul, sed quantum ad potentiam consul: illic denique omnes rerum dispensatores et differentes inter se tam gradu quam uocabulo dignitates, omnium, ut ita dicam, platearum et compitorum procuratores, cuncta ferme et loca urbis et membra populi gubernantes. ### English translation (Claude) For there were all the instruments of public offices, there the schools of the liberal arts, there the workshops of the philosophers, in short all the gymnasia of languages and of morals; there too military forces and the powers ruling the army; there the proconsular honor; there a daily judge and governor, proconsul in name but consul in power; there, finally, all the administrators of affairs and the dignities differing from one another in rank as in title, the overseers of, so to speak, all the streets and crossroads, governing almost all the places of the city and the members of the people. ### Citation (SBL) Salvian, Gub. 7.68 (CSEL 8:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-68). ## On the Governance of God 7.69 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-69 - Source: CSEL 8:177–178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Carthage, with its governors, was so corrupt, the lesser cities were worse. ### Latin text hac ergo tantum contenti sumus ad exemplum ac testimonium ceterarum, ut intellegamus scilicet quales illae fuerint ciuitates, quae minores habuerunt probi officii procurationes, cum uiderimus qualis extiterit, ubi summi semper fuere rectores. quo loco prope est ut paeniteat me promissionis meae, id est, quod superius spopondi, cunctis prope Afrorum criminibus praetermissis de impuritatibus praecipue ac blasphemiis eorum me esse dicturum. ### English translation (Claude) With this one alone, then, we are content as example and testimony of the others, so that we may understand what those cities were like which had lesser administrations of upright office, when we have seen what that was like where there were always the highest governors. At this point I almost regret my promise, that is, what I pledged above, to pass over almost all the crimes of the Africans and speak chiefly of their impurities and blasphemies. ### Citation (SBL) Salvian, Gub. 7.69 (CSEL 8:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-69). ## On the Governance of God 7.70 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-70 - Source: CSEL 8:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carthage seethed with every vice, its people drunk with sin. ### Latin text uideo enim quasi scaturrientem uitiis ciuitatem, uideo urbem omnium iniquitatum genere feruentem, plenam quidem turbis sed magis turpitudinibus, plenam diuitiis sed magis uitiis, uincentes se inuicem homines nequitia flagitiorum suorum, alios rapacitate alios impuritate certantes, alios uino languidos alios cruditate distentos, hos sertis redimitos illos unguentis oblitos, cunctos uario luxus marcore perditos, sed paene omnes una errorum morte prostratos, non omnes quidem uinolentia temulentos sed omnes tamen peccatis ebrios. populos putares non sani status non sui sensus, non animo incolumes non gradu, quasi in morem crapulatarum turbarum cateruatim in se ruentes. ### English translation (Claude) For I see a city bubbling, as it were, with vices; I see a city seething with every kind of iniquity, full indeed of crowds but more of baseness, full of riches but more of vices; men surpassing one another in the wickedness of their shameful deeds, some vying in rapacity, others in impurity, some languid with wine, others swollen with indigestion, these crowned with garlands, those smeared with ointments, all lost in the various languor of luxury, but almost all laid low by the one death of errors; not all drunk with wine, but all nevertheless drunk with sins. You would think them peoples not of sound condition, not in their senses, not sound in mind nor steady in step, rushing on one another in troops after the manner of drunken crowds. ### Citation (SBL) Salvian, Gub. 7.70 (CSEL 8:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-70). ## On the Governance of God 7.71 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-71 - Source: CSEL 8:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oppressed poor of Carthage prayed even for the enemy’s coming, and God granted it. ### Latin text iam uero illud cuiusmodi aut quam graue, genere quidem dispar, sed iniquitate non dispar, nisi in hoc dispar forte quia maius. proscriptiones dico orfanorum uiduarum afflictiones pauperum cruces: qui ingemescentes cotidie ad deum ac finem malorum inprecantes et, quod grauissimum est, interdum ui nimiae amaritudinis etiam aduentum hostium postulantes, aliquando a deo impetrarunt, ut euersiones tandem ac barbaris in commune tolerarent, quas soli a Romanis ante tolerauerant. ### English translation (Claude) And now what of this, of what kind and how grave, different in kind but not different in iniquity, unless different in this, that it is perhaps greater? I mean the proscriptions of orphans, the afflictions of widows, the crosses of the poor, who, groaning daily to God and praying for an end of evils, and, what is most grievous, sometimes from the force of excessive bitterness even asking for the coming of the enemy, at length obtained from God that they bore in common with all at the hands of the barbarians the overthrows which they alone had borne before at the hands of the Romans. ### Citation (SBL) Salvian, Gub. 7.71 (CSEL 8:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-71). ## On the Governance of God 7.72 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-72 - Source: CSEL 8:178–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carthage was full of brothels, its streets like traps of lust. ### Latin text Sed esto haec omnia praetermittantur, quia et in omni ferme aguntur orbe Romano et spopondi me de his malis hoc loco pauca dicturum. quid ergo impudicitia atque impuritas, de qua loquor, numquid non ad euersionem Afrorum sola suffecerat? quae enim fuit pars ciuitatis non plena sordibus, quae intra urbem platea aut semita non lupanar? adeo omnia paene competa omnes uias aut quasi foueae libidinum interciderant aut quasi retia praetexebant; ut etiam qui ab hac re penitus abhorrerent tamen uitare uix possent. ### English translation (Claude) But granted all these things are passed over, because they are done in almost the whole Roman world and I promised to say little of these evils here. What then of the unchastity and impurity of which I speak: was it not alone enough for the overthrow of the Africans? For what part of the city was not full of filth, what street or path within the city was not a brothel? So completely had they cut up almost all crossroads, all ways, as if with pits of lust, or spread them as if with nets, that even those who wholly abhorred this could scarcely avoid it. ### Translation notes - The chapter numeral “XVII” is removed. ### Citation (SBL) Salvian, Gub. 7.72 (CSEL 8:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-72). ## On the Governance of God 7.73 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-73 - Source: CSEL 8:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lust lay in ambush for everyone in Carthage. ### Latin text latronum quodammodo excubias uideres commeantium uiatorum spolia captantes, qui insidiarum frequentium densitate ita omnes admodum calles omnes anfractus ac diuerticula saepsissent, ut nullus ferme tam cautus esset, qui non in aliquos insidiarum laqueos incurreret, etiam qui se de plurimis expedisset. faetebant, ut ita dixerim, cuncti urbis illius ciues caeno libidinis, spurcum sibimetipsis mutuo impudicitiae nidorem inalantes. ### English translation (Claude) You would have seen, as it were, the watches of robbers seeking the spoils of passing travelers, who had fenced all paths, all windings and byways with such density of frequent ambushes that hardly anyone was so cautious as not to run into some snares of the ambushes, even one who had freed himself from very many. All the citizens of that city stank, so to speak, with the mud of lust, breathing on one another the filthy reek of unchastity. ### Citation (SBL) Salvian, Gub. 7.73 (CSEL 8:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-73). ## On the Governance of God 7.74 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-74 - Source: CSEL 8:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the clergy at the altar, Salvian supposes, were pure in Carthage, like Lot in Sodom. ### Latin text sed horrori eis tamen horrida ista non erant, quia idem omnes horror infecerat. unam enim putes fuisse illic libidinum fornicationumque sentinam, caenum quasi ex omni platearum et cloacarum labe collectum. et quae illic spes esse poterat, ubi praeter id, quod in domini templo erat, nihil uideri penitus nisi sordidum non licebat? quamquam quid dicam in dei templo? hoc quippe totum ad sacerdotes tantum et clerum pertinet: quos non discutio, quia domini mei ministerio reuerentiam seruo, et quos ita solos puros fuisse arbitror in altario, sicut pereuntibus Sodomis solum Loth fuisse legimus in monte. ### English translation (Claude) But these horrors were not horrible to them, because the same horror had infected all. You would think there had been there one bilge of lusts and sexual immorality, a mud collected as it were from the filth of all the streets and sewers. And what hope could there be there, where, apart from what was in the temple of the Lord, nothing at all could be seen but what was filthy? Though why do I say in the temple of God? For this wholly concerns only the priests and clergy: whom I do not examine, because I keep reverence for the ministry of my Lord, and whom I think were alone pure at the altar, as we read that, when Sodom perished, Lot alone was on the mountain. ### Scripture references - Gen 19:30: allusion, medium confidence ### Translation notes - “Priests” (sacerdotes) here are the bishops and presbyters. Gen 19 (Lot fled to the mountains, 19:17, 30). ### Citation (SBL) Salvian, Gub. 7.74 (CSEL 8:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-74). ## On the Governance of God 7.75 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-75 - Source: CSEL 8:179–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hardly a chaste man could be found among the Christians of Carthage. ### Latin text ceterum quantum ad plebem pertinet, quis in illo numero tam innumero castus fuit? castum dico? quis non fornicarius non adulter, et hoc sine cessatione sine termino? rursum clamitem itaque necesse est: quae spes in illo populo esse poterat, ubi cum unus interdum adulter plebem ecclesiasticam polluat, ibi inter illa tot milia, si diligentissime quaereres, castum uel in ecclesia inuenire uix posses. ### English translation (Claude) But as far as the people goes, who in that so innumerable number was chaste? Chaste, do I say? Who was not a fornicator, not an adulterer, and this without ceasing, without end? So I must cry out again: what hope could there be in that people, where, though one adulterer at times pollutes a church congregation, there among so many thousands, if you searched most diligently, you could scarcely find a chaste man even in the church? ### Citation (SBL) Salvian, Gub. 7.75 (CSEL 8:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-75). ## On the Governance of God 7.76 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-76 - Source: CSEL 8:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s description of same-sex relations among men applied to Carthage. ### Latin text plus multo dicam. utinam haec essent sola, quae diximus, et contenta illic uirorum impuritas fuisset solis sordidarum mulierum fornicationibus inquinari. illud grauius et scelestius, quod illa, de quibus beatus apostolus Paulus cum summa animi lamentatione conqueritur, in Afris paene omnia fuerunt: scilicet quia masculi relicto naturali usu feminae exarserunt in desideriis suis in inuicem, masculi in masculos turpitudinem exercentes et mercedem quam oportuit erroris sui in semetipsos recipientes. ### English translation (Claude) I will say much more. Would that these were the only things we have mentioned, and that the impurity of the men there had been content to be stained only by sexual immorality with filthy women. What is graver and more wicked is that the things of which the blessed apostle Paul complains with the greatest lamentation of soul were almost all found among the Africans: namely, that “men, leaving the natural use of the woman, burned in their desires toward one another, men with men working shamefulness and receiving in themselves the recompense of their error which was due.” ### Scripture references - Rom 1:27: quotation, high confidence ### Translation notes - Rom 1:27. Salvian’s charge is translated as written. ### Citation (SBL) Salvian, Gub. 7.76 (CSEL 8:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-76). ## On the Governance of God 7.77 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-77 - Source: CSEL 8:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul wrote this of the Romans, whom the Africans surpassed in impurity. ### Latin text et sicut non probauerunt deum habere in notitia, tradidit illos deus in reprobum sensum, ut faciant quae non conuenit. numquid hoc beatus apostolus de barbaris ac feris gentibus dixit? non utique, sed de nobis, id est specialiter de Romanis: quos quidem Afri, quia nequaquam olim uincere imperio ac sublimitate ualuerunt, quod potuerunt unum, impuritate uicerunt. quicumque ergo iure se mihi irasci putat magis apostolo irascatur, scilicet quia, quod dicimus nos fuisse Afros, hoc ille dixit dominos eorum esse Romanos. ### English translation (Claude) “And as they did not see fit to have God in knowledge, God gave them up to a reprobate mind, to do what is not fitting.” Did the blessed apostle say this of barbarian and savage nations? Certainly not, but of us, that is, specially of the Romans: whom indeed the Africans, since they could never once surpass them in empire and loftiness, surpassed in the one thing they could, in impurity. So whoever thinks he is rightly angry with me, let him rather be angry with the apostle, because what we say the Africans were, he said their masters, the Romans, were. ### Scripture references - Rom 1:28: quotation, high confidence ### Translation notes - Rom 1:28 (the letter is addressed to Rome). ### Citation (SBL) Salvian, Gub. 7.77 (CSEL 8:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-77). ## On the Governance of God 7.78 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-78 - Source: CSEL 8:180–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worse than the crime was that it was done openly and without shame. ### Latin text Sed forte id uel occultum quod loquimur erat, aut saltim hoc prouidebant procuratores publicae passim disciplinae, ne oculos ciuitatis sceleratissimum propalata polluerent. quod si factum utique fuisset, quamuis multi extitissent opere ipso sordidi, non omnes tamen fuerant uisu atque animo sordidati, et solet res satis flagitiosa, quando agitur occulte, fidem facinoris non mereri. supra omnem autem monstruosi piaculi exsecrationem est scelus summum admittere et pudorem sceleris non habere. quid, rogo, fieri illic prodigiosius potuit? ### English translation (Claude) But perhaps what we speak of was hidden, or at least the overseers of public discipline took care that the most wicked thing, made public, should not pollute the eyes of the city. If that had indeed been done, though many would have been filthy in the act itself, still not all would have been defiled in sight and mind; and a quite shameful thing, when done secretly, usually does not win belief in the deed. But beyond every execration of monstrous sin is to commit the highest crime and have no shame for the crime. What, I ask, could be done there more monstrous? ### Translation notes - The chapter numeral “XVIII” is removed. ### Citation (SBL) Salvian, Gub. 7.78 (CSEL 8:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-78). ## On the Governance of God 7.79 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-79 - Source: CSEL 8:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Christian Carthage men openly lived as women and the city approved. ### Latin text in urbe christiana, in urbe ecclesiastica, quam quondam doctrinis suis apostoli instituerant, quam passionibus suis martyres coronarant, uiri in semetipsis feminas profitebantur, et hoc sine ullo pudoris umbraculo, sine ullo uerecundiae amictu, ac sic, quasi parum piaculi esset, si malo illo malorum tantum inquinarentur auctores, per publicam sceleris professionem fiebat etiam scelus integrae ciuitatis. uidebat quippe hoc uniuersa urbs et patiebatur, uidebant iudices et adquiescebant, populus uidebat et adplaudebat, ac sic diffuso per totam urbem dedecoris scelerisque consortio, etsi hoc commune omnibus non faciebat actus, commune omnibus faciebat adsensus. ### English translation (Claude) In a Christian city, in a city of the church, which the apostles once established by their teachings, which the martyrs had crowned by their sufferings, men professed themselves women, and this without any shelter of shame, without any cloak of modesty; and so, as though it were too little a sin if only the authors of that evil were stained by it, through the public profession of the crime it became the crime of the whole city. For the whole city saw this and tolerated it; the judges saw and acquiesced; the people saw and applauded; and so, the partnership of disgrace and crime being spread through the whole city, even if the act did not make it common to all, assent made it common to all. ### Translation notes - Salvian’s charge is translated as written. ### Citation (SBL) Salvian, Gub. 7.79 (CSEL 8:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-79). ## On the Governance of God 7.80 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-80 - Source: CSEL 8:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These men even adopted women’s appearance and dress. ### Latin text sed finis aliquando forsitan mali aut emendatio aliqua labis istius fuit. quis credere aut etiam audire possit, conuertisse in muliebrem tolerantiam uiros non usum suum tantum atque naturam, sed etiam uultum incessum habitum et totum penitus quicquid aut in sexu est aut in uisu uiri? adeo uersa in diuersum omnia erant, ut cum uiris nihil magis pudori esse oporteat, quam si muliebre aliquid in se habere uideantur, illic nihil uiris quibusdam turpius uideretur, quam si in aliquo uiri uiderentur. ### English translation (Claude) But perhaps there was at some time an end of the evil or some amendment of this stain. Who could believe or even hear that men had turned into womanly submission not only their use and nature, but even their face, gait, dress, and absolutely everything that belongs to a man in sex or appearance? So completely was everything turned upside down that, whereas nothing ought to be more shameful to men than to seem to have something womanly in them, there nothing seemed more shameful to certain men than to seem in anything to be men. ### Citation (SBL) Salvian, Gub. 7.80 (CSEL 8:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-80). ## On the Governance of God 7.81 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-81 - Source: CSEL 8:181–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the sin of a few, like a speck in the eye, darkens the whole church. ### Latin text Sed paucorum hoc, inquis, dedecus fuit, et quod non a pluribus perpetratum est cunctis nocere non potuit. iam quidem supra dixi saepissime in dei populo etiam unius facinus pestem fuisse multorum, sicut ex furto Achar ruit populus, sicut ex zelo Saulis orta est pestilentia, sicut ex sancti Dauid dinumeratione mortalitas. ita est enim dei ecclesia quasi oculus. nam ut in oculum etiamsi parua sordes incidat, totum lumen obcaecat, sic in ecclesiastico corpore, etiamsi pauci sordida faciant, prope totum ecclesiastici splendoris lumen obfuscant. ### English translation (Claude) “But this,” you say, “was the disgrace of a few, and what was not done by many could not harm all.” I have already said above very often that among the people of God even one man’s deed was the plague of many: as the people fell through the theft of Achan, as pestilence arose from the zeal of Saul, as mortality from the numbering by holy David. For the church of God is like an eye. For as, if even a small speck falls into the eye, it blinds the whole sight, so in the body of the church, even if a few do filthy things, they darken almost the whole light of the church’s splendor. ### Scripture references - Josh 7:5: allusion, high confidence - 2 Sam 21:1: allusion, high confidence - 2 Sam 24:15: allusion, high confidence ### Translation notes - Josh 7; 2 Sam 21:1–2 (famine for Saul’s zeal against the Gibeonites); 2 Sam 24. The chapter numeral “XVIIII” is removed. ### Citation (SBL) Salvian, Gub. 7.81 (CSEL 8:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-81). ## On the Governance of God 7.82 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-82 - Source: CSEL 8:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sin of a few defiles the whole church, as Christ’s image of the eye and Paul’s leaven show. ### Latin text et ideo saluator ipse principalem ecclesiae partem oculum nominauit dicens: lucerna corporis tui est oculus tuus. si fuerit oculus tuus simplex, totum corpus tuum lucidum erit: si autem oculus tuus nequam fuerit, totum corpus tuum tenebrosum erit. unde et apostolus nescitis, inquit, quia modicum fermentum totam massam corrumpit? quamuis ego illic non modicum de hoc malo, sed nimis fuisse dicam, non quia molles plurimi fuerunt, sed quia mollities paucorum labes est plurimorum. nam etsi pauci sint qui dedecorosa sustineant, multi sunt qui paucorum sordibus polluantur. sicut enim una meretrix multos fornicatores facit, sic plurimam ferme populi partem inquinat paucorum effeminatorum abominanda permixtio. et nescio qui eorum ante deum deteriores sint, cum aequali in scriptis sacris sorte damnentur. neque enim molles, inquit, neque masculorum concubitores regnum dei possidebunt. ### English translation (Claude) And so the Savior himself named the chief part of the church the eye, saying: “The lamp of your body is your eye. If your eye is single, your whole body will be full of light; but if your eye is evil, your whole body will be dark.” Hence the apostle also says: “Do you not know that a little leaven corrupts the whole lump?” Though I would say that there was not a little of this evil there but too much; not because very many were effeminate, but because the effeminacy of a few is the stain of very many. For even if few submit to disgraceful things, many are polluted by the filth of the few. For as one prostitute makes many fornicators, so the abominable mingling of a few effeminate men defiles almost the greatest part of the people. And I do not know which of them are worse before God, since they are condemned by an equal lot in the sacred writings. “For neither the effeminate,” it says, “nor those who lie with males will possess the kingdom of God.” ### Scripture references - Matt 6:22: quotation, high confidence - Matt 6:23: quotation, high confidence - 1 Cor 5:6: quotation, high confidence - 1 Cor 6:9: quotation, high confidence ### Translation notes - Matt 6:22–23; 1 Cor 5:6; 1 Cor 6:9–10. Molles is rendered “effeminate”. ### Citation (SBL) Salvian, Gub. 7.82 (CSEL 8:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-82). ## On the Governance of God 7.83 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-83 - Source: CSEL 8:182–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The authorities’ tolerance made the crime that of the whole empire. ### Latin text illud ergo magis ingemescendum atque lugendum est, quod tale hoc scelus crimen etiam totius rei publicae uidebatur et uniuersa Romani nominis dignitas facinoris prodigiosi inurebatur infamia. cum enim muliebrem habitum uiri sumerent et magis quam mulieres gradum frangerent, cum indicia sibi quaedam monstruosae impuritatis innecterent et femineis tegminum inligamentis capita uelarent, atque hoc publice in ciuitate Romana, urbe illic summa et celeberrima, quid aliud quam Romani imperii dedecus erat, ut in medio rei publicae sinu execrandissimum nefas palam liceret admitti? potestas quippe magna et potentissima, quae inhibere scelus maximum potest, quasi probat debere fieri, si sciens patitur perpetrari; in cuius enim manu est ut prohibeat iubet agere, si non prohibet admitti. ### English translation (Claude) This, then, is the more to be groaned over and mourned: that such a crime seemed the crime of the whole commonwealth, and the whole dignity of the Roman name was branded with the infamy of a monstrous deed. For when men put on women’s dress and minced their steps more than women, when they bound on themselves certain signs of monstrous impurity and veiled their heads with the feminine fastenings of coverings, and this publicly in a Roman city, the greatest and most celebrated city there, what else was it but the disgrace of the Roman empire, that in the very bosom of the commonwealth the most execrable outrage could openly be committed? For a great and most mighty power, which can prevent the greatest crime, approves, as it were, that it should be done if it knowingly allows it to be committed; for he in whose hand it is to forbid commands it to be done if he does not forbid it. ### Citation (SBL) Salvian, Gub. 7.83 (CSEL 8:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-83). ## On the Governance of God 7.84 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-84 - Source: CSEL 8:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvian compares the Vandals with the Africans. ### Latin text Iterum, quia dolor exigit, ab his qui irascuntur requiro, in quibus haec barbaris gentibus aut facta sint umquam aut fieri publica impunitate licuerit? denique, ne longius de hac re ambigi aut inuestigari necesse sit, ipsos illos Africae uastatores Afrorum populis comparemus. uideamus quid simile a Wandalis factum sit. ### English translation (Claude) Again, because grief demands it, I ask of those who are angry: among which barbarian nations have these things ever been done, or been allowed to be done with public impunity? In short, lest there need be further doubt or inquiry about this, let us compare those very devastators of Africa with the peoples of Africa. Let us see what like thing was done by the Vandals. ### Translation notes - The chapter numeral “XX” is removed. ### Citation (SBL) Salvian, Gub. 7.84 (CSEL 8:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-84). ## On the Governance of God 7.85 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-85 - Source: CSEL 8:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals entered a rich land where luxury would have been no wonder. ### Latin text et certe barbari elatione tumidi uictoria superbi diuitiarum ac deliciarum affluentia dissoluti, qui profecto etiamsi continentissimi et castigatissimi semper fuissent, mutari tamen tanta rerum obsecundantium felicitate potuerunt, ingressi scilicet, ut in diuinis litteris scriptum est, terram lacte ac melle manantem fecundam, opulentissimam omnium deliciarum copiis quasi ebriam: in qua utique minime mirum fuerat si luxuriasset gens barbara, ubi similis quodammodo luxurianti erat ipsa natura. ### English translation (Claude) And certainly they were barbarians swollen with elation, proud in victory, slackened by the abundance of riches and delights, who, even if they had always been most continent and most disciplined, could still have been changed by such good fortune of compliant circumstances: having entered, that is, as it is written in the divine letters, a land flowing with milk and honey, fruitful, most opulent, as it were drunk with abundance of all delights; in which it would have been no wonder at all if a barbarian nation had grown luxurious, where nature itself was in a way like one reveling. ### Scripture references - Exod 3:8: allusion, high confidence ### Translation notes - Exod 3:8. ### Citation (SBL) Salvian, Gub. 7.85 (CSEL 8:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-85). ## On the Governance of God 7.86 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-86 - Source: CSEL 8:183–184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One would expect the Vandals to have been corrupted by Africa. ### Latin text ingressos haec loca Wandalos quis non putet omni se uitiorum atque impuritatum caeno inmersisse aut, ut leuissime dicam, saltim illa fecisse, quae ab Afris iugiter facta fuerant, in quorum iura migrarant? et certe, si ea tantum, continentissimi ac modestissimi iudicandi erant, quos non fecisset corruptiores ipsa felicitas. quotus enim quisque sapientium est, quem secunda non mutent, cui non crescat cum prosperitate uitiositas? ac per hoc temperantissimos fuisse Wandalos certum est, si quales illi fuerunt, qui capti ac subiugati sunt, tales illi fuere uictores. ### English translation (Claude) Who would not think that the Vandals, having entered these places, plunged themselves into every mud of vices and impurities, or, to say it most mildly, at least did the things continually done by the Africans into whose rights they had passed? And certainly, if they had done only those, they would have to be judged most continent and moderate, whom prosperity itself had not made more corrupt. For how few of the wise are there whom good fortune does not change, in whom viciousness does not grow with prosperity? And so it is certain that the Vandals were most temperate, if the victors were such as those were who were captured and subjugated. ### Translation notes - The last sentence is garbled in the digital text (probably “if the victors were not such as the vanquished”); translated by sense. ### Citation (SBL) Salvian, Gub. 7.86 (CSEL 8:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-86). ## On the Governance of God 7.87 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-87 - Source: CSEL 8:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No Vandal became effeminate or joined in the Romans’ vice. ### Latin text igitur in tanta affluentia rerum atque luxuria nullus eorum mollis effectus est. numquid parum uidetur? certe familiariter etiam nobiles hoc fuere Romani. sed quid adhuc addo? nullus uel qui Romanorum illic mollium pollueretur incestu. certe hoc apud Romanos iam pridem tale existimatum est, ut uirtus potius putaretur esse quam uitium, et illi se magis uirilis fortitudinis esse crederent, qui maxime uiros feminei usus probrositate fregissent. ### English translation (Claude) And yet in such abundance of things and luxury none of them became effeminate. Does this seem little? Certainly even noble Romans were familiarly this. But what do I add further? None was even polluted by the incest of the effeminate Romans there. Certainly this has long been thought among the Romans to be a virtue rather than a vice, and those believed themselves of more manly strength who had most broken men by the shame of feminine use. ### Citation (SBL) Salvian, Gub. 7.87 (CSEL 8:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-87). ## On the Governance of God 7.88 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-88 - Source: CSEL 8:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Roman armies once tolerated such vice among camp boys. ### Latin text unde etiam illud fuit, quod lixis puerorum quondam exercitus prosequentibus haec quasi bene meritis expeditionibus stipendia laboris decernebantur, ut quia uiri fortes essent, uiros in mulieres demutarent. pro nefas! et hoc Romani, plus addo, et hoc Romani non huius temporis, attamen, ne ueteres accusemus, Romani, sed non antiqui, iam scilicet corrupti iam dissoluti iam sibi ac suis dispares et Graecis quam Romanis similiores, ut, quod saepe iam diximus, minime mirum sit, si Romana res publica aliquando patitur, quod iam diu meretur. ### English translation (Claude) Hence also it once happened that, to the camp-followers of boys accompanying the armies, these were decreed as the wages of labor for campaigns well served, as it were: that, because they were brave men, they should change men into women. O shame! And this the Romans; I add more, and this the Romans not of this time, yet, lest we accuse the ancients, Romans, but not the old ones; Romans already corrupted, already dissolute, already unlike themselves and their own, more like Greeks than Romans: so that, as we have often said, it is no wonder at all if the Roman commonwealth at last suffers what it has long deserved. ### Citation (SBL) Salvian, Gub. 7.88 (CSEL 8:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-88). ## On the Governance of God 7.89 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-89 - Source: CSEL 8:184–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals rejected the vices of Carthage and shunned brothels and prostitutes. ### Latin text Haec ergo impuritas in Romanis ante Christi euangelium esse coepit et, quod est grauius, nec post euangelia cessauit. et quis post haec non admiretur populos Wandalorum? qui ingressi urbes opulentissimas, ubi haec omnia passim agebantur, ita delicias corruptorum hominum indepti sunt, quod corruptelas morum repudiarunt, et usum bonarum rerum possident, malarum inquinamenta uitantes. sufficere igitur ad laudem eorum haec possunt talia, etiamsi alia non dicam: abominati enim sunt uitiorum impuritates; plus adhuc addo: abominati etiam feminarum, horruerunt lustra ac lupanaria, horruerunt concubitus contactusque meretricum. ### English translation (Claude) This impurity, then, began among the Romans before the gospel of Christ and, what is graver, did not cease after the gospels. And who after this would not admire the peoples of the Vandals? Who, having entered most opulent cities where all these things were done everywhere, so took over the delights of corrupt men that they rejected the corruptions of morals, and possess the use of good things while avoiding the defilements of evil ones. These things, then, could suffice for their praise even if I said no others: for they abominated the impurities of vices; I add still more: they abominated even those with women; they shuddered at dens and brothels, they shuddered at intercourse and contact with prostitutes. ### Translation notes - The chapter numeral “XXI” is removed. ### Citation (SBL) Salvian, Gub. 7.89 (CSEL 8:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-89). ## On the Governance of God 7.90 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-90 - Source: CSEL 8:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals not only avoided vice but removed it from others. ### Latin text numquid hoc credibile ullis uideri potest, Romanos haec admisisse, barbaros horruisse? aut numquid est post ista, quae diximus, quod dici posse uideatur? sed est tamen et multo plus est. nam quod uitasse eos res foedas diximus, minus est; potest enim quis inhonesta horrere, non tollere: illud magni ac singularis est meriti, non solum ipsum labe non pollui, sed prouidere etiam ne umquam alii polluantur. procurator enim est quodammodo salutis humanae, qui non tantum id agit, ut ipse bonus sit, sed efficere et hoc nititur, ut alii mali esse desistant. ### English translation (Claude) Can it seem credible to anyone that the Romans committed these things and the barbarians shuddered at them? Or is there anything, after what we have said, that seems possible to say? But there is, and much more. For that we said they avoided foul things is the lesser; for one can shudder at shameful things without removing them. That is of great and singular merit, not only not to be polluted oneself by the stain, but also to see to it that others are never polluted. For he is in a way a guardian of human salvation who not only acts so that he himself is good, but also strives to bring it about that others cease to be bad. ### Citation (SBL) Salvian, Gub. 7.90 (CSEL 8:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-90). ## On the Governance of God 7.91 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-91 - Source: CSEL 8:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike Roman officials who commit what they punish, the Vandals truly removed vice. ### Latin text grande est profecto, quod dicimus, grande ac supereminens. quis credit Wandalos in ciuitatibus Romanis ista fecisse? remota quippe est ab illis omnibus carnis impuritas. at quomodo remota? non sicut remoueri aliqua a Romanis solent, qui statuunt non furandum et furantur, qui statuunt non adulterandum et primi adulterant. quamuis paene non possim dicere, quod furentur; non enim sunt quae agunt furta, sed latrocinia. punit enim iudex in alio peculationem, cum sit ipse peculator, punit rapinam, cum ipse sit raptor, punit sicarium, cum ipse sit gladiator, punit effractores claustrorum et ostiorum, cum sit ipse euersor urbium, punit expoliatores domorum, cum sit ipse expoliator prouinciarum. ### English translation (Claude) Great indeed is what we say, great and surpassing. Who believes the Vandals did this in Roman cities? For impurity of the flesh has been removed from all of them. But how removed? Not as things are usually removed by the Romans, who decree that one must not steal and steal, who decree that one must not commit adultery and are the first to commit it. Though I can hardly say that they steal; for what they do is not theft but robbery. For the judge punishes embezzlement in another when he himself is an embezzler; he punishes plunder when he himself is a plunderer; he punishes the assassin when he himself is a gladiator; he punishes those who break bars and doors when he himself is an overthrower of cities; he punishes the despoilers of houses when he himself is the despoiler of provinces. ### Scripture references - Rom 2:21: echo, medium confidence ### Translation notes - Rom 2:21–22 is echoed. ### Citation (SBL) Salvian, Gub. 7.91 (CSEL 8:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-91). ## On the Governance of God 7.92 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-92 - Source: CSEL 8:185–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Former officials continue their robbery as private men, without end. ### Latin text atque hoc utinam illi tantum, qui in potestate sunt positi et quibus ius exercendorum latrociniorum honor ipse largitur: illud grauius ac magis intolerabile, quod hoc faciunt et priuati, isdem ante honoribus functi. tantum eis indeptus semel honor dat beneficii, ut semper habeant ius latrocinandi. adeo etiam, cum destiterint ad administrandum potestatem habere publicam, non desinunt tamen ad latrocinandum potestatem habere priuatam, ac sic leuior est potestas illa quam habuerunt iudices, quam haec quam priuati habent; in illa enim eis saepe succeditur, in hac numquam. ### English translation (Claude) And would that only those did this who are placed in power and to whom office itself grants the right of practicing robbery! What is graver and more intolerable is that private men do it too, who have formerly held the same offices. So much benefit does office once obtained give them that they always have the right of robbery. So, even when they have ceased to hold public power for administering, they do not cease to hold private power for robbing; and so the power they had as judges is lighter than this which they have as private men; for in that they are often succeeded, in this never. ### Citation (SBL) Salvian, Gub. 7.92 (CSEL 8:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-92). ## On the Governance of God 7.93 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-93 - Source: CSEL 8:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Laws bind only the poor, while the powerful trample them. ### Latin text ecce quid ualeant statuta legum, ecce quid proficit definitio sanctionum, quae illi spernunt maxime qui ministrant. sane ad parendum humiles abiectique coguntur, compelluntur iussis obtemperare pauperculi, et nisi obtemperauerint, puniuntur. eandem enim in hac re rationem habent quam in tributis: soli iussis publicis seruiunt, sicut soli tributa soluunt. ac sic in ipsis legibus et in ipsa iusta rerum praeceptione maximum iniustitiae scelus agitur, cum ea minores quasi sacra obseruare cogantur, quae maiores iugiter quasi nulla conculcant. ### English translation (Claude) Behold what the statutes of laws avail, behold what the definition of sanctions profits, which those most despise who administer them. Indeed the humble and abject are forced to comply, the poor are compelled to obey orders, and if they do not obey, they are punished. For in this they have the same principle as in taxes: they alone serve public orders as they alone pay taxes. And so in the very laws and the just prescription of things the greatest crime of injustice is committed, since the lesser are forced to observe as sacred what the greater continually trample as nothing. ### Citation (SBL) Salvian, Gub. 7.93 (CSEL 8:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-93). ## On the Governance of God 7.94 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-94 - Source: CSEL 8:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals removed effeminate men and prostitution from all Africa. ### Latin text Excessi paulisper coeptum sermonis ordinem rerum indignitate compulsus: nunc ad superiora redeamus. diximus quippe plenas fuisse impuritatibus monstruosis Africae ciuitates et praecipue illic reginam et quasi dominam, Wandalos autem his omnibus non fuisse pollutos. non tales ergo isti, de quibus loquimur, barbari ad emendandam nostrarum turpitudinum labem extiterunt. abstulerunt enim de omni Africae loco sordes uirorum mollium, contagiones etiam horruere meretricum, nec horruerunt tantum aut temporarie summouerunt, sed penitus iam non esse fecerunt. ### English translation (Claude) I have strayed a little from the order of the discourse begun, driven by the unworthiness of things: now let us return to what we were saying. We said that the cities of Africa were full of monstrous impurities, and especially the queen and, as it were, mistress there, but that the Vandals were not polluted by any of these. Not such, then, were these barbarians of whom we speak; they stood forth to amend the stain of our baseness. For they removed from every place in Africa the filth of effeminate men, they shuddered even at the contagions of prostitutes, and not only shuddered or removed them temporarily, but made them cease to exist altogether. ### Translation notes - The chapter numeral “XXII” is removed. ### Citation (SBL) Salvian, Gub. 7.94 (CSEL 8:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-94). ## On the Governance of God 7.95 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-95 - Source: CSEL 8:186–187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Discipline can change even vices of nature; Salvian will tell how the Vandals did it. ### Latin text o pie domine! o saluator bone! quantum efficiunt per te studia disciplinae, per quae mutari possunt uitia naturae, sicut ab illis scilicet immutata sunt. at quomodo immutata? interest enim non solum effectus rerum, sed etiam efficientes causas dicere. difficile est quippe impudicitiam uerbo aut iussione tolli, nisi fuerit ablata, et difficile est pudicitiam uerbo exigi, nisi fuerit exacta. ### English translation (Claude) O kind Lord! O good Savior! How much do the efforts of discipline achieve through you, by which the vices of nature can be changed, as indeed they were changed by them! But how changed? For it matters to tell not only the effects of things but also their causes. For it is hard to remove unchastity by word or command unless it has been removed in fact, and hard to demand chastity by word unless it has been enforced. ### Citation (SBL) Salvian, Gub. 7.95 (CSEL 8:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-95). ## On the Governance of God 7.96 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-96 - Source: CSEL 8:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals reformed prostitutes without killing them. ### Latin text quod illi utique scientes sic impudicitiam summouerunt, quod impudicas conseruauerunt, non interficientes mulierculas infelices, ne uitiorum curam crudelitate respergerent, et dum peccata auferre cuperent, ipsi in peccatorum resecatione peccarent. sed ita errantes emendauerunt, ut factum eorum medicina esset, poena non esset. ### English translation (Claude) Knowing this, they removed unchastity in such a way that they preserved the unchaste women, not killing the unhappy little women, lest they stain the cure of vices with cruelty, and, while wishing to take away sins, themselves sin in cutting away sins. But they so amended those who erred that their act was medicine, not punishment. ### Citation (SBL) Salvian, Gub. 7.96 (CSEL 8:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-96). ## On the Governance of God 7.97 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-97 - Source: CSEL 8:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals made prostitutes marry, fulfilling Paul’s command. ### Latin text iusserunt siquidem et compulerunt omnes ad maritalem torum transire meretrices, scorta in conubia uerterunt, implentes scilicet apostoli dictum atque mandatum, ut et unaquaeque mulier uirum haberet suum et unusquisque uir coniugem suam; ut quia cohiberi incontinentia sine hac carnalis usus permissione non posset, ita legitimum usum calor corporalis acciperet, ut peccatum incontinentia non haberet. ### English translation (Claude) For they ordered and compelled all prostitutes to pass to the marriage bed; they turned harlots into wives, fulfilling the saying and command of the apostle, “that each woman should have her own husband and each man his own wife”; so that, since incontinence could not be restrained without this permission of fleshly use, bodily heat might receive a lawful use in such a way that incontinence would have no sin. ### Scripture references - 1 Cor 7:2: quotation, high confidence - 1 Cor 7:9: allusion, medium confidence ### Translation notes - 1 Cor 7:2, 9. ### Citation (SBL) Salvian, Gub. 7.97 (CSEL 8:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-97). ## On the Governance of God 7.98 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-98 - Source: CSEL 8:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marriage gave former prostitutes guardians to keep them chaste. ### Latin text in quo quidem non id tantummodo prouisum est, ut uiros feminae haberent, quae sine uiris esse non possent, sed etiam ut per conseruatores domesticos saluae essent, quae se ipsas seruare nescirent, et adhaerente eis iugiter gubernaculo maritali, etiamsi ad improbum eas facinus consuetudo ante actae impuritatis inliceret, coniugalis tamen custodia ab improbitate prohiberet. ### English translation (Claude) In this not only was it provided that women who could not be without men should have husbands, but also that those who did not know how to keep themselves should be kept safe by guardians at home; and, with the husband’s governance continually attached to them, even if the habit of past impurity enticed them to a wicked deed, the custody of marriage would still keep them from wickedness. ### Citation (SBL) Salvian, Gub. 7.98 (CSEL 8:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-98). ## On the Governance of God 7.99 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-99 - Source: CSEL 8:187–188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals punished unchastity by law, unlike Roman laws that forbade adultery but allowed brothels. ### Latin text addiderunt quoque hoc ad libidinem comprimendam, seueras pudicitiae sanctiones, decretorum gladio impudicitiam coercentes, ut puritatem scilicet utriusque sexus et domi conubii reseruaret affectus et in publico metus legum, ac sic duplici praesidio castimonia niteretur, cum et intus esset quod amaretur et foris quod timeretur. leges autem ipsae nequaquam illis sunt legibus consentaneae, quae ita partem improbitatis remouent, ut partem obscenitatis admittant, aut ut Romana illa decreta, quae scortatores quidem ab alienis uxoribus remouerunt, ad omnes autem solitarias passim admiserunt, adulteria uetantes, lupanaria aedificantes. timuerunt uidelicet ne nimis casti homines ac puri essent, si ab omni eos penitus impuritate prohiberent. ### English translation (Claude) They added also, to suppress lust, severe sanctions for chastity, restraining unchastity with the sword of decrees, so that the affection of marriage at home and the fear of laws in public might preserve the purity of both sexes; and so chastity rested on a double defense, since there was within something to be loved and outside something to be feared. And these laws are in no way like those laws which remove part of wickedness so as to admit part of obscenity, or like those Roman decrees which kept fornicators from other men’s wives but admitted them indiscriminately to all unattached women, forbidding adulteries while building brothels. No doubt they feared that men would be too chaste and pure if they kept them wholly from all impurity. ### Citation (SBL) Salvian, Gub. 7.99 (CSEL 8:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-99). ## On the Governance of God 7.100 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-51/#p-7-100 - Source: CSEL 8:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals confined sexual relations to marriage, following God’s law. ### Latin text at non ita isti, de quibus loquimur: qui sic inhibuerunt scorta ut adulteria, qui et feminas nullis uolunt esse feminas nisi maritis suis, et uiros nullis uolunt mulieribus esse masculos nisi uxoribus suis, qui euagari obscenas libidines extra legitimum torum non sinunt, leges suas scilicet ad diuinae legis regulam dirigentes, ut nihil sibi in hac re crederent licere, quod deus uoluit non licere. et ideo non putauerunt a se ulli homini permittendum, nisi quod fuisset omnibus a diuinitate permissum. ### English translation (Claude) But not so these of whom we speak: who prohibited harlotry as they did adultery, who want women to be women to none but their own husbands, and men to be males to no women but their own wives, who do not allow obscene lusts to wander outside the lawful bed, directing their laws, that is, by the rule of the divine law, so that they believed nothing permitted to them in this matter which God willed not to be permitted. And so they thought nothing should be allowed by them to any man except what had been allowed to all by the Godhead. ### Citation (SBL) Salvian, Gub. 7.100 (CSEL 8:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-100). ## On the Governance of God 7.101 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-7-101 - Source: CSEL 8:188–189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates, called wisest by the Delphic oracle, taught that wives should be held in common. ### Latin text Scio quia intolerabilia quibusdam uidentur ista quae dicimus: sed ratione rerum agendum est, non libidine uoluntatum. dicat mihi quisquis ille est, qui indignatur me ista dicere: numquid non sapientissimus omnium Socrates semper existimatus est, testimonio scilicet etiam Delfici daemonis, qui quasi princeps philosophorum sicut daemoniorum erat? uideamus ergo quas Socrates de pudicitia leges sanxerit et quas illi, de quibus loquimur. uxorem, inquit Socrates, propriam nullus habeat, matrimonia enim cunctis debent esse communia; sic namque maior erit concordia ciuitatum, si omnes uiri feminis sine discretione omnibus misceantur et omnes se scilicet feminae omnibus uiris sine distinctione substernant, ac si fiant omnes uiri omnium mulierum mariti, omnes feminae uirorum omnium uxores. ### English translation (Claude) I know that what we say seems intolerable to some: but one must proceed by the reason of things, not the lust of wishes. Let whoever is indignant at my saying these things tell me: was not Socrates always thought the wisest of all, by the testimony indeed of the Delphic demon, who was as it were the chief of the philosophers as he was of the demons? Let us see, then, what laws Socrates established about chastity and what those of whom we speak established. “Let no one,” says Socrates, “have his own wife, for marriages ought to be common to all; for so the concord of cities will be greater, if all men mingle with all women without distinction and all women submit themselves to all men without distinction, and all men become husbands of all women and all women wives of all men.” ### Extrabiblical texts - Plato, Resp. 5.457c (Plato (works)): allusion, high confidence ### Translation notes - Plato, Republic 5.457c–d, put in the mouth of Socrates; the Delphic oracle declared Socrates wisest (Plato, Apology 21a). The chapter numeral “XXIII” is removed. ### Citation (SBL) Salvian, Gub. 7.101 (CSEL 8:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-101). ## On the Governance of God 7.102 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-7-102 - Source: CSEL 8:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Common wives would mean no one is husband, wife, or child of anyone. ### Latin text numquid ullum umquam aut freneticum aut daemoniacum, uaria insaniarum labe furiosum, tale aliquid locutum esse cognouimus? tu dicis, maxime philosophorum, hac ratione omnes uiros esse feminarum omnium maritos et omnes feminas uirorum omnium uxores et paruulos omnes omnium filios. at ego hac ratione dico neque ullum uirum ullius feminae maritum neque ullam mulierem ullius masculi uxorem neque ullum pignus ullius parentis filium; ubi enim promiscua omnia et confusa sunt, nemo est qui suum possit aliquid uindicare. ### English translation (Claude) Have we ever known any madman or demoniac, raving with various stains of insanity, to have said such a thing? You say, greatest of philosophers, that by this reasoning all men are husbands of all women and all women wives of all men and all little ones children of all. But I say that by this reasoning no man is husband of any woman, no woman wife of any male, no child the son of any parent; for where everything is promiscuous and confused, there is no one who can claim anything as his own. ### Citation (SBL) Salvian, Gub. 7.102 (CSEL 8:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-102). ## On the Governance of God 7.103 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-7-103 - Source: CSEL 8:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates and Cato gave their wives to others, making husbands pimps. ### Latin text nec suffecit sapientissimo, ut quidam aiunt, philosopho docere hoc, nisi ipse fecisset; uxorem enim suam alteri uiro tradidit, scilicet sicut etiam Romanus Cato, id est alius Italiae Socrates. ecce quae sunt et Romanae et Atticae sapientiae exempla: omnes penitus maritos, quantum in ipsis fuit, lenones uxorum suarum esse fecerunt. sed uicit tamen Socrates, qui de hac re et libros condidit et memoriae haec pudenda mandauit. plus habet unde gloriari sibi praeceptis suis possit: quantum ad doctrinam suam pertinet, lupanar fecit e mundo. ### English translation (Claude) Nor was it enough for the wisest philosopher, as some say, to teach this unless he did it himself; for he handed his wife to another man, just as the Roman Cato too, that is, another Socrates of Italy. Behold the examples of Roman and Attic wisdom: they made all husbands, as far as lay in them, pimps of their own wives. But Socrates won, who both wrote books on this and committed these shameful things to memory. He has more to glory in from his precepts: as far as his teaching goes, he made the world a brothel. ### Extrabiblical texts - Plutarch, Cat. Min. 25 (Plutarch): allusion, medium confidence ### Translation notes - Cato the Younger gave his wife Marcia to Hortensius (Plutarch, Cato Minor 25). The story about Socrates is a hostile tradition. ### Citation (SBL) Salvian, Gub. 7.103 (CSEL 8:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-103). ## On the Governance of God 7.104 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-7-104 - Source: CSEL 8:189–190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humanity rightly condemned Socrates’ teaching by its way of life. ### Latin text iniuste damnatus dicitur a iudicibus. et uerum est; rectius enim eum haec talia praedicantem genus damnaret humanum, sicut absque dubio damnauit. nam cum in hac re doctrinam eius omnes repudiauerint, omnes eum non solum sententiae auctoritate, sed, quod multo maius est, uitae electione damnauerunt, et recte. ### English translation (Claude) He is said to have been unjustly condemned by the judges. And it is true; for more rightly would the human race condemn him for preaching such things, as without doubt it did condemn him. For since all have rejected his teaching in this matter, all have condemned him not only by the authority of a sentence but, what is much greater, by the choice of their lives; and rightly. ### Citation (SBL) Salvian, Gub. 7.104 (CSEL 8:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-104). ## On the Governance of God 7.105 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-7-105 - Source: CSEL 8:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Vandals’ laws on marriage are the opposite of Socrates’ teaching. ### Latin text conferantur enim cum his, quae ille constituit, illa quae statuerunt hi, quos dominari Africae deus iussit. statuit ille ut nullus penitus suam haberet uxorem, isti ut nullus penitus non suam; ille ut omnis femina alium omnibus subiaceret, isti ut nulla femina alium quam uirum suum nosset; ille generationem mixtam atque confusam, isti puram et ordinatam; ille omnes domos scortari uoluit, isti nullam; ille in cunctis habitaculis lupanaria aedificare conatus est, isti etiam e ciuitatibus sustulerunt; ille prostare uoluit omnes uirgines, isti castas fecere meretrices. ### English translation (Claude) Let what he established be compared with what was established by those whom God commanded to rule Africa. He decreed that no one at all should have his own wife; they, that no one at all should have one not his own. He, that every woman should submit to all; they, that no woman should know any but her husband. He, a mixed and confused generation; they, a pure and ordered one. He wanted all houses to be brothels; they, none. He tried to build brothels in all dwellings; they removed them even from the cities. He wanted all virgins to be prostituted; they made the prostitutes chaste. ### Citation (SBL) Salvian, Gub. 7.105 (CSEL 8:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-105). ## On the Governance of God 7.106 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-7-106 - Source: CSEL 8:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many Romans live by Socrates’ precepts; great cities excel in impurity. ### Latin text atque utinam hic Socratis tantum error fuisset, non ut complurium Romanorum ac paene omnium: qui etsi nequaquam Socratis uitam in ceteris, in hac re tamen Socratica instituta sectantur, quia et complures uiri uxores plurimas singuli et innumerae mulieres uiros complures singulae habent. omnes denique ciuitates numquid non lustris plenae sunt ac lupanaribus foetent? et quod dixi omnes, certe nobilissimae quaeque ac sublimissimae; adeo dignitas atque etiam praerogatiua est haec honorum in magnis urbibus, ut quantum praecellunt ceteris magnitudine, tantum praestent impuritate. ### English translation (Claude) And would that this had been the error of Socrates only, and not of very many Romans and almost all: who, though in other things they in no way follow the life of Socrates, in this matter follow Socratic precepts, since many men each have very many wives and innumerable women each have several men. In short, are not all cities full of dens and do they not stink of brothels? And I said all, certainly all the noblest and most exalted; so much is this a dignity and even a privilege of rank in great cities, that as much as they excel others in greatness, so much do they surpass them in impurity. ### Citation (SBL) Salvian, Gub. 7.106 (CSEL 8:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-106). ## On the Governance of God 7.107 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-7-107 - Source: CSEL 8:190–191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The barbarians’ discipline has made even the Romans among them chaste. ### Latin text et quae esse, rogo, Romano statui spes potest, quando castiores ac puriores barbari quam Romani sunt? parum est quod dicimus: quae nobis, rogo, ante deum aut uitae esse aut ueniae spes potest, quando castitatem in barbaris cernimus et nec sic casti sumus? erubescamus, quaeso, et confundamur. iam apud Gothos impudici non sunt nisi Romani, iam apud Wandalos nec Romani: tantum apud illos profecit studium castimoniae, tantum seueritas disciplinae, non solum quod ipsi casti sunt, sed, ut rem dicamus nouam, rem incredibilem, rem paene etiam inauditam, castiores etiam Romanos esse fecerunt. ### English translation (Claude) And what hope, I ask, can there be for the Roman state when the barbarians are more chaste and pure than the Romans? What we say is little: what hope, I ask, of life or pardon can we have before God, when we see chastity in the barbarians and even so are not chaste? Let us blush, I beg, and be confounded. Already among the Goths none are unchaste but the Romans; already among the Vandals not even the Romans: so much has zeal for chastity and the severity of discipline achieved among them, that not only are they chaste, but, to say a new, an incredible, an almost unheard-of thing, they have made even the Romans more chaste. ### Citation (SBL) Salvian, Gub. 7.107 (CSEL 8:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-107). ## On the Governance of God 7.108 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-7-108 - Source: CSEL 8:191–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Roman vice, not barbarian strength, has defeated Rome. ### Latin text si infirmitas id humana pateretur, exclamare super uires meas cuperem, ut toto orbe resonarem: pudeat uos, Romani ubique populi, pudeat uitae uestrae. nullae paene urbes lustris nullae omnino impuritatibus uacant, nisi illae tantum, in quibus barbari esse coeperunt. et miramur si miseri qui tam impuri sumus, miramur si ab hoste uiribus uincimur qui honestate superamur, miramur si bona nostra possident qui mala nostra execrantur. nec illos naturale robur corporum facit uincere nec nos naturae infirmitas uinci. nemo sibi aliud persuadeat nemo aliud arbitretur: sola nos morum nostrorum uitia uicerunt. ### English translation (Claude) If human weakness allowed it, I would wish to cry out beyond my strength so as to resound through the whole world: Be ashamed, Roman peoples everywhere, be ashamed of your life. Almost no cities are free of dens, none at all of impurities, except only those in which the barbarians have begun to be. And we wonder if we are wretched, who are so impure; we wonder if we are conquered in strength by an enemy who surpasses us in honor; we wonder if those possess our goods who execrate our evils. Neither does natural strength of body make them conquer, nor weakness of nature make us conquered. Let no one persuade himself otherwise, let no one think otherwise: the vices of our morals alone have conquered us. ### Citation (SBL) Salvian, Gub. 7.108 (CSEL 8:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/7-108). ## On the Governance of God 8.1 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-1 - Source: CSEL 8:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 8: Salvian knows his reproofs will be unwelcome, since all prefer flattery. ### Latin text Arbitror, immo certus sum fastidiosam plurimis stili huius prolixitatem fore, maxime quia morum nostrorum uitia castigat. omnes enim admodum se laudari uolunt: nulli grata reprehensio est. immo, quod peius multo est, quamlibet malus quamlibet perditus mauult mendaciter praedicari quam iure reprehendi et falsarum laudum inrisionibus decipi quam saluberrima admonitione saluari. ### English translation (Claude) I think, or rather I am certain, that the length of this writing will be tiresome to very many, especially because it rebukes the vices of our morals. For absolutely all wish to be praised: to no one is reproof welcome. Rather, what is much worse, any man, however wicked, however lost, would rather be falsely proclaimed than rightly reproved, and be deceived by the mockeries of false praises than be saved by most wholesome admonition. ### Translation notes - The chapter numeral “I” is removed. ### Citation (SBL) Salvian, Gub. 8.1 (CSEL 8:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-1). ## On the Governance of God 8.2 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-2 - Source: CSEL 8:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must not flatter, for Scripture curses those who call bitter sweet. ### Latin text et cum haec ita sint, quid agendum est? numquid uoluntati improborum hominum seruiendum? aut si sibi illi etiam friuulas laudes deferri uolunt, decet nos friuula atque inridenda deferre? maxime cum a fidelibus uiris ne illi quidem inrideri debeant, qui se rideri uolunt, sicut ne illi quidem mendaciter praedicari, qui se cupiunt titulo etiam falsae laudis ornari: quia non tam illud, quid unusquisque illorum cupiat audire, quam quid nos dicere deceat considerandum, praecipue cum propheta dicat: uae his qui dicunt dulce amarum aut amarum dulce. ### English translation (Claude) And since this is so, what must be done? Must we serve the will of wicked men? Or, if they want even frivolous praises paid to them, is it fitting for us to pay frivolous and laughable things? Especially since faithful men ought not to laugh at even those who wish to be laughed at, just as they ought not to proclaim falsely even those who desire to be adorned with the title of false praise: because what each of them wishes to hear must be considered less than what it befits us to say; especially since the prophet says: “Woe to those who call sweet bitter or bitter sweet.” ### Scripture references - Isa 5:20: quotation, high confidence ### Translation notes - Isa 5:20. ### Citation (SBL) Salvian, Gub. 8.2 (CSEL 8:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-2). ## On the Governance of God 8.3 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-3 - Source: CSEL 8:192–193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who call God neglectful accuse him of sloth and injustice. ### Latin text ac per hoc omnibus modis tenenda ueritas, ut quod in re est hoc et in uerbis sit, quae in se dulcedinem habent, dulcia, quae amaritudinem, amara dicantur; praesertim nunc in negotio sacro, ubi a plurimis nostrae iniquitates deo adcensentur et, ne accusabiles ipsi esse uideantur, deum accusare praesumunt. cum enim eum incuriosum et neglegentem resque humanas aut non ex iudicio gubernare aut etiam nec gubernare blasphement, quid aliud utique deum quam inertiae et abusionis et iniquitatis accusant? ### English translation (Claude) And so truth must be held in every way, so that what is in fact is also in words: things that have sweetness in them are called sweet, things that have bitterness bitter; especially now in a sacred business, where our iniquities are charged to God by very many, and, lest they themselves seem accusable, they presume to accuse God. For when they blaspheme that he is unconcerned and neglectful, and governs human affairs either not by judgment or not at all, what else do they accuse God of but sloth, abuse, and iniquity? ### Citation (SBL) Salvian, Gub. 8.3 (CSEL 8:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-3). ## On the Governance of God 8.4 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-4 - Source: CSEL 8:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Calling God neglectful is an insult one would not offer a free man. ### Latin text o humanae insipientiae caecitatem! o insanae temeritatis furorem! deum ergo, o homo! incuriosum ac neglegentem uocas. si quemlibet ingenuorum hominum hac contumelia laederes, iniuriarum insolentium reus esses, certe, si inlustriorem quempiam ac sublimiorem, etiam censuram iuris publici sustineres. pupillis enim uel maxime prodigis haec obiciuntur obprobria, perditorum hoc adulescentium speciale conuicium est, ut abusores scilicet et incuriosi ac neglegentes rerum suarum esse dicantur. ### English translation (Claude) O blindness of human folly! O frenzy of insane rashness! Do you, then, O man, call God unconcerned and neglectful? If you wounded any freeborn man with this insult, you would be guilty of insolent injuries; certainly, if someone more illustrious and exalted, you would even undergo the censure of public law. For these reproaches are cast chiefly at prodigal wards; it is the special abuse of lost young men to be called wasters and unconcerned and neglectful of their affairs. ### Citation (SBL) Salvian, Gub. 8.4 (CSEL 8:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-4). ## On the Governance of God 8.5 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-5 - Source: CSEL 8:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Claiming we suffer undeservedly calls God unjust. ### Latin text o sacrilegae uoces! o profanae procacitates! deum ergo hoc esse dicimus, quod etiam inter homines nonnisi perditissimos nuncupamus. quamuis non sola ista dicantur: nota quippe ei, ut ante iam dixi, etiam iniquitatis inpingitur. si enim nos quae patimur non meremur et indigni miseriarum praesentium tolerantia sumus, iniustum utique deum dicimus, qui nos iubeat mala indigna tolerare. ### English translation (Claude) O sacrilegious words! O profane insolence! We say, then, that God is what even among men we call only the most lost. And not only this is said: for, as I said before, the stigma of iniquity too is fastened on him. For if we do not deserve what we suffer and are unworthy of bearing present miseries, we certainly call God unjust, who orders us to bear undeserved evils. ### Citation (SBL) Salvian, Gub. 8.5 (CSEL 8:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-5). ## On the Governance of God 8.6 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-6 - Source: CSEL 8:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What God permits he judges; our sufferings are his sentence, kindled by our sins. ### Latin text sed non tam, inquis, iubet quam permittit. adquiescamus hoc ita esse. sed quam longe, quaeso, est a iubente permittens? qui enim scit nos ista perferre et prohibere potest ne perferamus probat absque dubio debere perferre quaecumque patitur sustinere. unde uidemus quia iudicii est sui ista permissio et sententia superna quod patimur. cum enim sint omnia dicionis sacrae et nutus dei cuncta moderetur, quicquid malorum cotidie poenarumque perferimus censura est diuinae manus: quam utique censuram nos inardescere facimus et peccatis nostris iugiter commouemus. ### English translation (Claude) “But he does not so much order,” you say, “as permit.” Let us grant that it is so. But how far, I ask, is one who permits from one who orders? For he who knows that we bear these things and can prevent us from bearing them proves without doubt that we ought to bear whatever he allows us to endure. Hence we see that this permission is of his judgment, and what we suffer is a heavenly sentence. For since all things are under the sacred rule and the nod of God governs all, whatever evils and punishments we bear daily are the censure of the divine hand: which censure we cause to blaze up and continually stir by our sins. ### Citation (SBL) Salvian, Gub. 8.6 (CSEL 8:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-6). ## On the Governance of God 8.7 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-7 - Source: CSEL 8:193–194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We kindle the fire that burns us; God wishes no one to perish. ### Latin text nos caelestis irae ignem accendimus et excitamus incendia quibus ardeamus: ut recte utique, quotiens mala ista perferimus, etiam ad nos dici illud propheticum possit: ite in flammam ignis, quam accendistis. ac per hoc iuxta sententiam sacram ipse sibi parat peccator quisque quod patitur. nihil est itaque, quod de calamitatibus nostris deo imputare possimus: nos calamitatum nostrarum auctores sumus. deus enim pius est ac misericors et qui, ut scriptum est, neminem uelit perire uel laedere. nos ergo aduersum nos omnia facimus: nihil itaque, nihil est in nos crudelius nobis: nos, inquam, nos etiam deo nolente cruciamus. ### English translation (Claude) We kindle the fire of heavenly wrath and stir up the burnings in which we burn; so that rightly, whenever we bear these evils, that prophetic word can be said to us too: “Go into the flame of the fire which you have kindled.” And so, according to the sacred sentence, each sinner prepares for himself what he suffers. There is nothing, then, that we can impute to God for our calamities: we are the authors of our calamities. For God is kind and merciful and, as it is written, wishes no one to perish or be harmed. We, then, do everything against ourselves: nothing, nothing is more cruel to us than ourselves: we, I say, we torment ourselves even against God’s will. ### Scripture references - Isa 50:11: quotation, high confidence - 2 Pet 3:9: allusion, high confidence ### Translation notes - Isa 50:11; 2 Pet 3:9. ### Citation (SBL) Salvian, Gub. 8.7 (CSEL 8:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-7). ## On the Governance of God 8.8 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-8 - Source: CSEL 8:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God punishes us, but we bring the punishment on ourselves. ### Latin text sed uidelicet aduersum me ipsum dicere uideor, qui, cum superius dixerim, ob peccata nostra nos puniri a deo, nunc dicam nos puniri a nobis ipsis. utrumque uerum est; a deo quippe punimur, sed ipsi facimus ut puniamur. cum autem puniri nos ipsi faciamus, cui dubium est quin ipsi nos nostris criminibus puniamus? quia quicumque dat causam qua puniatur, ipse se punit secundum illud: funibus peccatorum suorum unusquisque constringitur. ergo si funibus peccatorum suorum peruersi homines alligantur, ipse se absque dubio alligat peccator quisque, cum peccat. ### English translation (Claude) But no doubt I seem to speak against myself, who, having said above that we are punished by God for our sins, now say that we are punished by ourselves. Both are true; for we are punished by God, but we ourselves bring it about that we are punished. And since we ourselves cause ourselves to be punished, who doubts that we punish ourselves by our crimes? For whoever gives cause for his punishment punishes himself, according to the saying: “Each is bound with the cords of his own sins.” If, then, perverse men are tied with the cords of their sins, each sinner without doubt ties himself when he sins. ### Scripture references - Prov 5:22: quotation, high confidence ### Translation notes - Prov 5:22. ### Citation (SBL) Salvian, Gub. 8.8 (CSEL 8:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-8). ## On the Governance of God 8.9 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-9 - Source: CSEL 8:194–195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many Africans worshipped the goddess Caelestis. ### Latin text Sed quia de impuritate Afrorum iam multa diximus, nunc de blasphemiis saltim pauca dicamus; professa enim illic iugiter plurimorum paganitas fuit. habebant quippe intra muros patrios intestinum scelus, Caelestem illam scilicet Afrorum daemonem dico: cui ideo, ut reor, ueteres pagani tam speciosae appellationis titulum dederunt, ut, quia in eo non erat numen, uel nomen esset, et quia non habebat aliquam ex potestate uirtutem, haberet saltim ex uocabulo dignitatem. quis ergo illi idolo non initiatus? ### English translation (Claude) But since we have already said much of the impurity of the Africans, let us now say at least a little of their blasphemies; for the paganism of very many there was continually professed. For they had within their native walls a domestic crime, I mean that Caelestis, the demon of the Africans, to whom the old pagans, I think, gave the title of so fair a name so that, since there was no divinity in it, there might at least be a name, and since it had no virtue of power, it might at least have dignity from its title. Who, then, was not initiated to that idol? ### Translation notes - Caelestis (“the Heavenly One”), the goddess of Carthage (Tanit). The chapter numeral “II” is removed. ### Citation (SBL) Salvian, Gub. 8.9 (CSEL 8:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-9). ## On the Governance of God 8.10 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-10 - Source: CSEL 8:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worse than pagans were professed Christians who served idols in mind. ### Latin text quis non a stirpe ipsa forsitan ac natiuitate uotus? nec loquor de hominibus sicut uita ita etiam professione ac uocabulo paganis, et qui sicut profani erant errore, sic nomine. tolerabilior quippe est et minus nefaria gentilitas in hominibus professionis suae: illud perniciosius ac scelestius, quod multi eorum, qui professionem Christo dicauerant, mente idolis seruiebant. ### English translation (Claude) Who was not dedicated to it perhaps from his very stock and birth? Nor do I speak of men who were pagans in life as in profession and name, and who were profane in name as in error. For heathenism is more tolerable and less wicked in men of its own profession: what is more ruinous and wicked is that many of those who had dedicated their profession to Christ served idols in mind. ### Citation (SBL) Salvian, Gub. 8.10 (CSEL 8:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-10). ## On the Governance of God 8.11 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-11 - Source: CSEL 8:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians came to church reeking of sacrifices to Caelestis, which was worse than staying away. ### Latin text quis enim non eorum, qui Christiani appellabantur, Caelestem illam aut post Christum adorauit aut, quod est peius multo, ante quam Christum? quis non daemoniacorum sacrificiorum nidore plenus diuinae domus limen introiit et cum faetore ipsorum daemonum Christi altare conscendit, ut non tam immanis criminis fuisset ad templum domini non uenire quam sic uenire, quia Christianus, qui ad ecclesiam non uenit, neglegentiae reus est, qui autem sic uenit, sacrilegii. minoris enim piaculi res est si honor deo non deferatur, quam si inrogetur iniuria. ### English translation (Claude) For who of those called Christians did not worship that Caelestis either after Christ or, what is much worse, before Christ? Who did not enter the threshold of the divine house full of the reek of demonic sacrifices and go up to the altar of Christ with the stench of the demons themselves; so that it would not have been so monstrous a crime not to come to the temple of the Lord as to come thus, because a Christian who does not come to church is guilty of neglect, but one who comes thus is guilty of sacrilege. For it is a matter of lesser sin if honor is not paid to God than if injury is inflicted. ### Citation (SBL) Salvian, Gub. 8.11 (CSEL 8:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-11). ## On the Governance of God 8.12 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-12 - Source: CSEL 8:195–196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Putting Christ second to Caelestis honored the idol; they were Christians to Christ’s insult. ### Latin text ac per hoc quicumque ista fecerunt non dederunt honorem deo sed derogarunt. nam etiam ipsam quodammodo ecclesiae salutationem idolo praestiterunt, quia secundi loci officiositas honori illius proficit, cui principalia deferuntur. ecce quae Afrorum et maxime nobilissimorum fides quae religio quae christianitas fuit! dicebantur Christiani ad contumeliam Christi. ### English translation (Claude) And so whoever did these things did not give honor to God but took it away. For they even offered to the idol, in a way, the very greeting given in church, because the service of second place furthers the honor of the one to whom the first is paid. Behold what the faith, what the religion, what the Christianity of the Africans, and especially of the noblest, was! They were called Christians to the insult of Christ. ### Citation (SBL) Salvian, Gub. 8.12 (CSEL 8:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-12). ## On the Governance of God 8.13 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-13 - Source: CSEL 8:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They shared both the Lord’s table and the table of demons, preferring the latter. ### Latin text cum apostolus declamet: non potestis calicem domini bibere et calicem daemoniorum, non potestis mensae domini participare et mensae daemoniorum, illis hoc satis non erat, ut cum calice dei calicem biberent daemoniorum, nisi illum etiam praetulissent, nec sufficiebat, ut mensam daemonum mensae dominicae compararent, nisi post superstitionum infamium cultus ad dei templa uenientes sacrosanctis Christi altaribus ductu ipsius diabolici spiritus spurcissimum nidorem inalassent. ### English translation (Claude) Though the apostle declares, “You cannot drink the cup of the Lord and the cup of demons; you cannot share in the table of the Lord and the table of demons,” it was not enough for them to drink the cup of demons with the cup of God unless they also preferred it; nor was it enough to put the table of demons on a level with the Lord’s table, unless, coming to the temples of God after the worship of infamous superstitions, they breathed the filthiest reek, at the leading of the devilish spirit himself, upon the most holy altars of Christ. ### Scripture references - 1 Cor 10:21: quotation, high confidence ### Translation notes - 1 Cor 10:21. ### Citation (SBL) Salvian, Gub. 8.13 (CSEL 8:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-13). ## On the Governance of God 8.14 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-14 - Source: CSEL 8:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The powerful few polluted the whole city through their households. ### Latin text At, inquis, non omnes ista faciebant, sed potentissimi quique ac sublimissimi. adquiescamus hoc ita esse. sed cum ditissimae quaeque ac potentissimae domus turbam faciant ciuitatis, uides per paucorum potentium sacrilegam superstitionem urbem cunctam fuisse pollutam. nemini autem dubium est omnes dominorum familias aut similes esse dominis aut deteriores, quamuis hoc usitatius ut deteriores, ac per hoc cum etiam boni domini seruos uel maxime malos habeant, promptum est intellegere quales illic familiae omnes fuerint, cum seruiles animos iam per se malos etiam dominorum faceret nequitia peiores. ### English translation (Claude) “But,” you say, “not all did these things, only all the most powerful and exalted.” Let us grant that it is so. But since all the richest and most powerful houses make up the crowd of the city, you see that through the sacrilegious superstition of a few powerful men the whole city was polluted. And no one doubts that all the households of masters are either like their masters or worse, though it is more usual that they are worse; and so, since even good masters have very bad slaves, it is easy to understand what all the households there were like, when the wickedness of the masters made the slavish minds, already bad of themselves, even worse. ### Translation notes - The chapter numeral “III” is removed. ### Citation (SBL) Salvian, Gub. 8.14 (CSEL 8:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-14). ## On the Governance of God 8.15 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-15 - Source: CSEL 8:196–197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hatred of God’s servants, common to all, is sacrilege against God. ### Latin text esto ergo, illa quae diximus ad potentissimos quosque ac nobilissimos pertinuerunt. numquid illa leuiora quae nobilibus ignobilibusque communia? odia scilicet atque execrationes sanctorum omnium dico: sacrilegii quippe genus est dei odisse cultores. sicut enim, si seruos nostros quispiam caedat, nos in seruorum nostrorum caedit iniuria, et si a quoquam filius uerberetur alienus, in supplicio filii pietas paterna torquetur, ita et cum seruus dei a quoquam laeditur, maiestas diuina uiolatur, dicente id ipsum ad apostolos suos domino: qui uos recipit, me recipit. et qui uos spernit, me spernit. ### English translation (Claude) Granted, then, that what we have said concerned all the most powerful and noble. Are those things lighter which were common to nobles and commoners? I mean the hatred and execration of all the saints: for it is a kind of sacrilege to hate the worshippers of God. For as, if someone beats our slaves, he beats us in the injury of our slaves, and if someone else’s son is flogged, a father’s affection is tortured in the son’s punishment, so too, when a servant of God is harmed by anyone, the divine majesty is violated; as the Lord says this very thing to his apostles: “He who receives you receives me, and he who spurns you spurns me.” ### Scripture references - Matt 10:40: quotation, high confidence - Luke 10:16: quotation, high confidence ### Translation notes - Matt 10:40; Luke 10:16. ### Citation (SBL) Salvian, Gub. 8.15 (CSEL 8:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-15). ## On the Governance of God 8.16 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-16 - Source: CSEL 8:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God counts harm to his servants as harm to the apple of his eye. ### Latin text benignissimus scilicet ac piissimus dominus communem sibi cum seruis suis et honorem simul et contumeliam facit, ne quis, cum laederet dei seruus, hominem tantum a se laedi arbitraretur, cum absque dubio iniuriis seruorum dominicorum dei admisceretur iniuria, testante id suis deo affectu indulgentissimo in hunc modum: quoniam qui uos tangit, quasi qui tangit pupillam oculi mei. ### English translation (Claude) The most kind and loving Lord makes both honor and insult common to himself and his servants, so that no one, in harming a servant of God, might think he harmed only a man, since without doubt the injury of God is mingled with the injuries of the Lord’s servants; as God testifies this to his own with most indulgent affection in this manner: “For he who touches you is as one who touches the pupil of my eye.” ### Scripture references - Zech 2:8: quotation, high confidence ### Translation notes - Zech 2:8. ### Citation (SBL) Salvian, Gub. 8.16 (CSEL 8:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-16). ## On the Governance of God 8.17 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-17 - Source: CSEL 8:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In hating God’s servants the Africans hated God. ### Latin text ad exprimendam teneritudinem pietatis suae tenerrimam partem humani corporis nominauit, ut apertissime intellegeremus deum tam parua sanctorum suorum contumelia laedi, quam parui uerberis tactu humani uisus acies laederetur. insectabantur itaque Afri atque oderant seruos dei et in his deum. ### English translation (Claude) To express the tenderness of his affection he named the tenderest part of the human body, so that we might most plainly understand that God is harmed by as small an insult to his saints as the keenness of human sight is harmed by the touch of a small blow. So the Africans persecuted and hated the servants of God, and in them God. ### Citation (SBL) Salvian, Gub. 8.17 (CSEL 8:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-17). ## On the Governance of God 8.18 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-18 - Source: CSEL 8:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Africans’ hatred is shown in the same ways as the hatred of Christ’s persecutors. ### Latin text Sed quaeritur forsitan quibus modis probetur odium: illis scilicet, quibus etiam Iudaeorum odia conprobantur in Christum, cum dicebant ad eum: Samaritanus es tu et daemonium habes, cum inridebant cum maledicebant, cum insufflabant in faciem eius et frendebant dentibus super caput eius. unde etiam in psalmis dicit saluator ipse, qui pertulit: omnes qui conspiciebant, aspernabantur me, et locuti sunt labiis et mouerunt caput. et alibi: temptauerunt, inquit, me, et deriserunt derisu, frenduerunt in me dentibus suis. ### English translation (Claude) But perhaps it is asked in what ways the hatred is proved: in those ways, of course, in which the hatred of the Jews against Christ is proved, when they said to him, “You are a Samaritan and have a demon,” when they mocked, when they cursed, when they blew in his face and gnashed their teeth over his head. Hence also in the psalms the Savior himself, who endured it, says: “All who saw me scorned me, and spoke with their lips and shook the head.” And elsewhere: “They tempted me,” he says, “and mocked me with mockery; they gnashed their teeth at me.” ### Scripture references - John 8:48: quotation, high confidence - Ps 22:7 (21:8 Vulg.): quotation, high confidence - Ps 35:16 (34:16 Vulg.): quotation, high confidence ### Translation notes - John 8:48; Ps 22:7 (Vulgate 21:8); Ps 35:16 (Vulgate 34:16). The chapter numeral “IIII” is removed. ### Citation (SBL) Salvian, Gub. 8.18 (CSEL 8:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-18). ## On the Governance of God 8.19 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-19 - Source: CSEL 8:197–198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Africans persecuted the monks as Christ’s enemies persecuted him, short of killing. ### Latin text ita igitur et in monachis, id est sanctis dei, Afrorum probatur odium, quia inridebant scilicet quia maledicebant, quia insectabantur quia detestabantur, quia omnia in illos paene fecerunt, quae in saluatorem nostrum Iudaeorum impietas ante fecit, quam ad effusionem ipsam diuini sanguinis perueniret. sed isti, inquis, sanctos non occiderunt, sicut Iudaeos fecisse legimus. an occiderint nescio, non affirmo, sed tamen magna defensio si hoc tantum in eis de paganorum non fuit persecutione, quod habet persecutio ipsa postremum. ### English translation (Claude) So the hatred of the Africans is proved also in the case of the monks, that is, the saints of God, because they mocked them, cursed them, persecuted them, detested them, did almost everything to them which the impiety of the Jews did before to our Savior before it came to the very shedding of the divine blood. “But these,” you say, “did not kill the saints, as we read that the Jews did.” Whether they killed them I do not know, I do not affirm it; but it is a great defense indeed if this alone of the pagans’ persecution was not in them, what persecution itself has as its last stage. ### Citation (SBL) Salvian, Gub. 8.19 (CSEL 8:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-19). ## On the Governance of God 8.20 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-20 - Source: CSEL 8:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hating the monks was akin to murder; it arose from the clash of their ways. ### Latin text putemus ergo occisos illic non esse sanctos: sed quid faciemus, quod non sunt longe ab occidentibus qui animo occisionis oderunt, praesertim cum dominus ipse dicat: qui odit fratrem suum sine causa, homicida est. quamuis non sine causa persecuti sint seruos dei. nam quis dicere possit, quod sine causa, homines scilicet omnibus a se uitae ac morum studiis discrepantes, in quibus nihil uidebant suum, quoniam dei totum? maxima enim causa est discordiarum diuersitas uoluntatum, quia fieri aut omnino non potest aut uix potest, ut eam rem in alio quisquam diligat, a qua ipse dissentit. ### English translation (Claude) Let us suppose, then, that saints were not killed there: but what shall we do, since those who hated with the mind of killing are not far from killers, especially since the Lord himself says: “He who hates his brother without cause is a murderer.” Though they did not persecute the servants of God without cause. For who could say it was without cause, since these were men differing from them in all pursuits of life and morals, in whom they saw nothing of their own, because everything was God’s? For the greatest cause of discord is the difference of wills, because it cannot at all, or can hardly, happen that anyone loves in another a thing from which he himself dissents. ### Scripture references - 1 John 3:15: quotation, high confidence - Matt 5:22: allusion, medium confidence ### Translation notes - 1 John 3:15 combined with Matt 5:22 (“without cause”), attributed to the Lord. ### Citation (SBL) Salvian, Gub. 8.20 (CSEL 8:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-20). ## On the Governance of God 8.21 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-21 - Source: CSEL 8:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Carthage monks in their habits were met with abuse. ### Latin text itaque eos non sine causa, ut dixi, oderunt, in quibus omnia sibi aemula atque inimica cernebant, illi enim uiuebant iugiter in nequitia isti in innocentia, illi in libidine isti in castitate, illi in lustris isti in monasteriis, illi prope iugiter cum diabolo isti sine cessatione cum Christo. non sine causa itaque illud fuit, quod intra Africae ciuitates et maxime intra Carthaginis muros palliatum et pallidum et recisis comarum fluentium iubis usque ad cutem tonsum uidere tam infelix ille populus quam infidelis sine conuicio atque ### English translation (Claude) So, as I said, they hated not without cause those in whom they saw everything rival and hostile to themselves: for they lived continually in wickedness, these in innocence; they in lust, these in chastity; they in dens, these in monasteries; they almost continually with the devil, these without ceasing with Christ. Not without cause, then, was it that within the cities of Africa, and especially within the walls of Carthage, that unhappy and unbelieving people could scarcely see a man in a cloak, pale, with the manes of his flowing hair cut off and shorn to the skin, without abuse and ### Translation notes - The monk’s cloak (pallium) and shaven head. The sentence continues in 8.22. ### Citation (SBL) Salvian, Gub. 8.21 (CSEL 8:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-21). ## On the Governance of God 8.22 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-22 - Source: CSEL 8:198–199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Visiting monks from Egypt or Jerusalem were jeered and hissed in Carthage. ### Latin text execratione uix poterat, et si quando aliquis dei seruus aut de Aegyptiorum coenobiis aut de sacris Hierusalem locis aut de sanctis heremi uenerandisque secretis ad urbem illam officio diuini operis accessit, simul ut populo apparuit, contumelias sacrilegia et maledictiones excepit. nec solum hoc, sed improbissimis flagitiosorum hominum cachinnis et detestantibus ridentium sibilis quasi taureis caedebatur: uere ut si quis ea inscius rerum fieri uideret, non aliquem hominem ludificari, sed nouum inauditumque monstrum abigi atque exterminari arbitraretur. ### English translation (Claude) execration; and if ever some servant of God, from the monasteries of the Egyptians or the holy places of Jerusalem or the holy and venerable retreats of the desert, came to that city in the service of the divine work, as soon as he appeared to the people he received insults, sacrileges, and curses. And not only this, but he was lashed, as it were, with whips by the most wicked guffaws of shameful men and the detesting hisses of the laughing; so that truly, if anyone unaware of the facts saw these things done, he would think that not a man was being mocked, but some new and unheard-of monster driven away and banished. ### Citation (SBL) Salvian, Gub. 8.22 (CSEL 8:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-22). ## On the Governance of God 8.23 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-23 - Source: CSEL 8:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles were better received by pagan Athens and Lycaonia than monks in Christian Carthage. ### Latin text Ecce Afrorum et praecipue Carthaginensium fidem: tutius quondam apostolis paganas urbes licuit intrare, et primum minus eorum aduentum atque conspectum feri illi ac barbari sacrilegorum coetus detestabantur. sanctum electionis uas, Paulum apostolum, de unius dei cultu ac maiestate dicentem superstitiosissimus licet Atheniensium populus patienter audiuit, Lycaonii autem in tantum et admirati sunt, ut, cum in apostolis diuinas uirtutes inesse cernerent, esse eos homines non putarent. intra Carthaginem uero apparere in plateis et competis dei seruos sine contumelia atque execratione uix licuit. ### English translation (Claude) Behold the faith of the Africans, and especially of the Carthaginians! It was once safer for the apostles to enter pagan cities, and those savage and barbarous assemblies of the sacrilegious detested their coming and sight less at first. The most superstitious people of the Athenians listened patiently to the holy chosen vessel, the apostle Paul, speaking of the worship and majesty of the one God; and the Lycaonians even admired them so much that, seeing divine powers in the apostles, they did not think them men. But within Carthage the servants of God could hardly appear in the streets and crossroads without insult and execration. ### Scripture references - Acts 9:15: allusion, medium confidence - Acts 17:22: allusion, high confidence - Acts 14:11: allusion, high confidence ### Translation notes - Acts 9:15; 17:16–34; 14:8–18. The chapter numeral “V” is removed. ### Citation (SBL) Salvian, Gub. 8.23 (CSEL 8:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-23). ## On the Governance of God 8.24 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-24 - Source: CSEL 8:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only pagan law protected the monks from being killed by Christians. ### Latin text persecutionem hoc quidam fuisse non putant, quia non et occisi sunt. latrones quidem hoc prouerbio uti solent, ut quibus non auferunt uitam, dedisse se dicant. sed in urbe illa non tam hominum fuerunt haec beneficia quam legum; interfici enim indemnatum quemcumque hominem etiam duodecim tabularum decreta uetuerunt. ex quo agnoscitur, quod magna illic praerogatiua dominicae religionis fuit, ubi ideo tantum dei seruis licuit euadere, quia a pagano iure defensi sunt, ne Christianorum manibus trucidarentur. ### English translation (Claude) Some do not think this was persecution because they were not also killed. Robbers indeed are accustomed to use this saying, that to those whose life they do not take they say they have given it. But in that city these were the benefits not so much of men as of laws; for even the decrees of the Twelve Tables forbade that any man be killed uncondemned. From this it is recognized how great a privilege the Lord’s religion had there, where the servants of God could escape only because they were defended by pagan law, so as not to be slaughtered by the hands of Christians. ### Translation notes - Ironic. The law of the Twelve Tables (Rome’s ancient code). ### Citation (SBL) Salvian, Gub. 8.24 (CSEL 8:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-24). ## On the Governance of God 8.25 - URL: https://sophiascriptura.com/fathers/salvian-gubernatione/7-101/#p-8-25 - Source: CSEL 8:199–201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Carthaginians now suffer from barbarians as they made the saints suffer; their sins against God were greater. ### Latin text et miramur, si nunc barbaros illi perferunt, cum uideamus quod sancti in illis barbaros pertulerunt. iustus ergo est dominus et iustum iudicium suum; quae enim, ut scriptum est, seminarunt, haec et metunt: ut uere uideatur de improbitate illius gentis dixisse dominus: reddite ei secundum opus suum, iuxta omnia quae fecit facite illi, quia contra dominum erecta est. minime miremur itaque aut indignemur, quod aliqua nunc illi ab hominibus mala perferant: multo illa maiora sunt, quae ipsi in deum ante fecerunt, si iuxta personarum diuersitatem aestimentur quae patiantur et quae fecerunt. ### English translation (Claude) And we wonder if they now endure barbarians, when we see that the saints endured barbarians in them. Just, then, is the Lord and just his judgment; for what they have sown, as it is written, this they also reap; so that the Lord truly seems to have said of the wickedness of that nation: “Repay her according to her work; according to all that she has done, do to her, because she has been lifted up against the Lord.” Let us not wonder at all, then, or be indignant, that they now suffer some evils from men: much greater are the things they themselves did before against God, if what they suffer and what they did are weighed according to the difference of persons. ### Scripture references - Ps 119:137 (118:137 Vulg.): allusion, high confidence - Gal 6:7: allusion, high confidence - Jer 50:29 (27:29 LXX): quotation, high confidence ### Translation notes - Ps 119:137 (Vulgate 118:137); Gal 6:7; Jer 50:29 (LXX 27:29). The work breaks off here in the manuscripts. ### Citation (SBL) Salvian, Gub. 8.25 (CSEL 8:199–201; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/8-25).