On the Governance of God 4.49–4.95
Latin text: CSEL 8 (Latin text: CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 4
4.49CSEL 8:81–82
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.
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.”
Ps 116:12 (115:12 Vulg.) (quotation, high confidence) · Ps 116:13 (115:13 Vulg.) (quotation, high confidence)
Notes and citation
Summary: God’s grace is undeserved; we owe him the psalmist’s response.
- Ps 116:12–13 (Vulgate 115:12–13).
Topics: Christology
Cite (SBL): Salvian, Gub. 4.49 (CSEL 8:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-49
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.50CSEL 8:82
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.
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.
Notes and citation
Summary: The first return we owe Christ is our own death for him.
Topics: Martyrdom
Cite (SBL): Salvian, Gub. 4.50 (CSEL 8:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-50
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.51CSEL 8:82–83
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.
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.
Rom 5:8 (allusion, high confidence) · Rom 8:36 (quotation, high confidence) · Rom 8:35 (quotation, high confidence) · Rom 8:39 (quotation, high confidence)
Notes and citation
Summary: The second return is love, drawn out by Christ as a magnet draws iron.
- Rom 5:8; Rom 8:35–39. The magnet (Latin “gemma”, a stone) holding iron.
Notes on the original text
- Digital text corrected (OCR slip; split word with stray letters): beneficia in-as tellegeremus → beneficia intellegeremus; in Christo leau domino → in Christo Iesu domino.
Topics: Christology
Cite (SBL): Salvian, Gub. 4.51 (CSEL 8:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-51
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.52CSEL 8:83
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.
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.
Eph 5:12 (quotation, high confidence)
Notes and citation
Summary: Instead of love and devotion, Christians return to God every kind of sin.
- Eph 5:12. The chapter numeral “XI” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XI. Cum ergo haec → Cum ergo haec.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.52 (CSEL 8:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-52
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.53CSEL 8:83–84
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?
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?
Notes and citation
Summary: Christians now add the new sin of accusing God of neglect.
Notes on the original text
- Digital text corrected (split word with stray mark; stray mark): inmisericordem et ia* praestabilem, inhumanum asperum durum, nam. qui → inmisericordem et inpraestabilem, inhumanum asperum durum. nam qui.
Cite (SBL): Salvian, Gub. 4.53 (CSEL 8:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-53
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.54CSEL 8:84
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;
“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.
Notes and citation
Summary: God lets the Romans be defeated by barbarians because they deserve it.
- The chapter numeral “XII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XII. Si ergo, inquiunt → Si ergo, inquiunt.
Cite (SBL): Salvian, Gub. 4.54 (CSEL 8:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-54
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.55CSEL 8:84–85
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.
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.
Notes and citation
Summary: Roman misfortunes prove rather than disprove God’s judgment.
- “Nudos” is probably a slip for impudentes; translated by sense.
Cite (SBL): Salvian, Gub. 4.55 (CSEL 8:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-55
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.56CSEL 8:85
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.
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.
Notes and citation
Summary: Thinking ourselves innocent only adds to our guilt.
Cite (SBL): Salvian, Gub. 4.56 (CSEL 8:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-56
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.57CSEL 8:85
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.
“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.
Notes and citation
Summary: Christians ought to be better than barbarians, and are worse if they are not.
Notes on the original text
- Digital text corrected (OCR slip): ubi honestior status. ei honoratior → ubi honestior status, et honoratior.
Cite (SBL): Salvian, Gub. 4.57 (CSEL 8:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-57
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.58CSEL 8:85–86
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.
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.
Notes and citation
Summary: Sins are graver in those of higher rank or holier profession, so Christians sin worse than barbarians.
Topics: Church office, Ethics
Cite (SBL): Salvian, Gub. 4.58 (CSEL 8:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-58
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.59CSEL 8:86
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.
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.
Notes and citation
Summary: Christians, professing the Christian philosophy, are more shameful when they sin.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.59 (CSEL 8:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-59
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.60CSEL 8:86
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.
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.
Gal 6:3 (quotation, high confidence) · Gal 6:4 (quotation, high confidence)
Notes and citation
Summary: We should judge ourselves by our works, not our opinion.
- Gal 6:3–4. The chapter numeral “XIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked; OCR slip): XIII. Sed soio plurimis → Sed scio plurimis.
Cite (SBL): Salvian, Gub. 4.60 (CSEL 8:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-60
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.61CSEL 8:86–87
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 —
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;
Notes and citation
Summary: Barbarians are pagans or heretics; Romans are better in faith but worse in life.
- The sentence continues in 4.62.
Topics: Heresy
Cite (SBL): Salvian, Gub. 4.61 (CSEL 8:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-61
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.62CSEL 8:87
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.
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.
Notes and citation
Summary: Except the religious and a few lay people, Romans are more guilty than barbarians.
Notes on the original text
- Digital text corrected (stray mark): si id; nimis grande est → si id nimis grande est; ceteros uero a.ut omnes → ceteros uero aut omnes.
Cite (SBL): Salvian, Gub. 4.62 (CSEL 8:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-62
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.63CSEL 8:87
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.
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.
Notes and citation
Summary: Salvian invites condemnation if he cannot prove his claim from Scripture.
Cite (SBL): Salvian, Gub. 4.63 (CSEL 8:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-63
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.64CSEL 8:87–88
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.
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.
Notes and citation
Summary: The good catholic law is Christ’s gift; our bad lives are our own and the law accuses us.
Cite (SBL): Salvian, Gub. 4.64 (CSEL 8:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-64
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.65CSEL 8:88
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.
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.
Notes and citation
Summary: In vices the Romans equal the barbarians.
- The chapter numeral “XIV” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XIV. Remota ergo → Remota ergo.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.65 (CSEL 8:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-65
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.66CSEL 8:88–89
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.
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.
Prov 15:3 (quotation, high confidence) · Rom 2:2 (quotation, high confidence)
Notes and citation
Summary: If vices are equal but Romans are weaker, Romans must be more guilty, since God judges justly.
- Prov 15:3; Rom 2:2.
Notes on the original text
- Digital text corrected (stray mark): pares uitiositate -barbaris → pares uitiositate barbaris.
Cite (SBL): Salvian, Gub. 4.66 (CSEL 8:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-66
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.67CSEL 8:89
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.
“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.
Notes and citation
Summary: Even if vices are equal, Christians’ sins are graver; the pagan barbarians each have their characteristic vice.
Cite (SBL): Salvian, Gub. 4.67 (CSEL 8:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-67
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.68CSEL 8:89
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?
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?
Notes and citation
Summary: Barbarian vices are less guilty because they do not know God’s law.
Notes on the original text
- Digital text corrected (OCR slip): si perieret Francus → si peieret Francus.
Cite (SBL): Salvian, Gub. 4.68 (CSEL 8:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-68
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.69CSEL 8:89–90
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.
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.
Matt 5:34 (allusion, medium confidence)
Notes and citation
Summary: Many Romans, especially traders and Syrians, treat perjury as profit.
- Syrian merchants were prominent in the cities of fifth-century Gaul. Matt 5:34 is alluded to.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.69 (CSEL 8:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-69
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.70CSEL 8:90
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.
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.
Notes and citation
Summary: Christians, knowing God’s law and breaking it, are more guilty than ignorant barbarians.
Cite (SBL): Salvian, Gub. 4.70 (CSEL 8:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-70
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.71CSEL 8:90–91
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.
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.
Notes and citation
Summary: Christians use “By Christ” as a casual oath, constantly perjuring themselves.
- The chapter numeral “XV” (printed “XY”) is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text; stray mark): XY. Denique, ut de peccatis → Denique, ut de peccatis; sacramentum est: <per Christum → sacramentum est: per Christum.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.71 (CSEL 8:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-71
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.72CSEL 8:91
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.
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.
Exod 20:7 (quotation, high confidence)
Notes and citation
Summary: The name of Christ is used in vain more than anything.
- Exod 20:7.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): nomen hoe parui → nomen hoc parui; nihil ia.m paene → nihil iam paene.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.72 (CSEL 8:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-72
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.73CSEL 8:91
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.
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.
Notes and citation
Summary: Some even swear by Christ to commit crimes.
Notes on the original text
- Digital text corrected (stray marks): *per Christum quia tollo illud, per Christum quia caedo illum), *per Christum → per Christum quia tollo illud, per Christum quia caedo illum, per Christum.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.73 (CSEL 8:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-73
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.74CSEL 8:91
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.
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.
Notes and citation
Summary: Salvian pleaded with a powerful man not to seize a poor man’s property.
Notes on the original text
- Digital text corrected (stray mark): rebus eius siti. rabida → rebus eius siti rabida; ardentissima. deuorarat → ardentissima deuorarat.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.74 (CSEL 8:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-74
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.75CSEL 8:91–92
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.
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.
Notes and citation
Summary: The powerful man claimed he had sworn by Christ to take the poor man’s property.
- Ironic.
Notes on the original text
- Digital text corrected (OCR slip; stray mark; stray marks): et cui; contradici. penitus → et cui contradici penitus; iuraui', inquit, cres illius → iuraui, inquit, res illius; possim uel debeam. non efficere → possim uel debeam non efficere; religiosissimi soeleris → religiosissimi sceleris.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.75 (CSEL 8:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-75
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.76CSEL 8:92
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.
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!
Notes and citation
Summary: Swearing by Christ to commit crimes makes God the author of sin.
- The chapter numeral “XVI” is removed.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and stray letter; chapter numeral leaked into the text): XVI. Hic nunc interrogo → Hic nunc interrogo; dieant se ob Christi nomen esse facturos?s o → dicant se ob Christi nomen esse facturos? o; quid non ansae sint → quid non ausae sint.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.76 (CSEL 8:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-76
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.77CSEL 8:92
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.
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.
Notes and citation
Summary: Perjury by Christ is far worse than pagans’ perjury by false gods.
- Salvian follows the Euhemerist view that Jupiter was a dead man.
Notes on the original text
- Digital text corrected (split word with stray mark): nullum constat esse per* iurium → nullum constat esse periurium.
Cite (SBL): Salvian, Gub. 4.77 (CSEL 8:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-77
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.78CSEL 8:92–93
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.
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.”
Rom 3:19 (quotation, high confidence) · Rom 4:15 (quotation, high confidence) · 1 Cor 9:21 (quotation, high confidence)
Notes and citation
Summary: Paul distinguishes those under the law, now Christians, from those outside it.
- Rom 3:19; Rom 4:15; 1 Cor 9:21.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): scimus autem quopiam quaecumque → scimus autem quoniam quaecumque; sine lege. dei non sum → sine lege dei non sum.
Cite (SBL): Salvian, Gub. 4.78 (CSEL 8:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-78
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.79CSEL 8:93
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.
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.
Rom 4:15 (quotation, high confidence) · Rom 2:23 (allusion, medium confidence)
Notes and citation
Summary: Only Christians, knowing the law, are transgressors; their knowledge increases their guilt.
- Rom 4:15; Rom 2:21–23.
Cite (SBL): Salvian, Gub. 4.79 (CSEL 8:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-79
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.80CSEL 8:93–94
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.
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.
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)
Notes and citation
Summary: Christians cause God’s name to be blasphemed by their evil lives.
- Rom 2:23–24; 1 Cor 10:31; Matt 5:16.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.80 (CSEL 8:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-80
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.81CSEL 8:94
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?
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”?
Notes and citation
Summary: Pagans do not bring reproach on Christ, but Christians do.
- The chapter numeral “XVII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XVII. Quae cum ita sint, magna → Quae cum ita sint, magna.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.81 (CSEL 8:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-81
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.82CSEL 8:94
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.
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.”
Notes and citation
Summary: Only Christians, not pagans, bring curses on the Christian law.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.82 (CSEL 8:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-82
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.83CSEL 8:94–95
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.
“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.”
Notes and citation
Summary: Pagans judge the Christian teaching by the evil lives of Christians.
- The words of pagan critics, as Salvian imagines them.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.83 (CSEL 8:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-83
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.84CSEL 8:95
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.
“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.”
Notes and citation
Summary: Pagans conclude from Christians’ lives that Christ teaches evil.
- The pagan critics’ words continue.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.84 (CSEL 8:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-84
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.85CSEL 8:95–96
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.
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.
Notes and citation
Summary: Pagan persecutors accused Christians of murder, incest, and cannibalism in their rites.
- The charges of “Thyestean feasts and Oedipodean intercourse” made against early Christians.
Topics: Persecution, Eucharist
Cite (SBL): Salvian, Gub. 4.85 (CSEL 8:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-85). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-85
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.86CSEL 8:96
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?
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?
Textual problem in this passage: see the notes.
Titus 1:16 (quotation, high confidence) · 2 Pet 2:2 (quotation, high confidence)
Notes and citation
Summary: False Christians caused the pagans’ slanders of Christianity.
- Titus 1:16; 2 Pet 2:2. “Sollicitent” in the digital text is corrupt; translated by sense (“thought”). The chapter numeral “XVIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XVIII. Intellegere ergo possumus → Intellegere ergo possumus.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.86 (CSEL 8:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-86). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-86
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.87CSEL 8:96
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.
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.”
2 Sam 12:13 (quotation, high confidence) · 2 Sam 12:14 (quotation, high confidence)
Notes and citation
Summary: David was forgiven but could not escape punishment for causing God’s enemies to blaspheme.
- 2 Sam 12:13–14.
Cite (SBL): Salvian, Gub. 4.87 (CSEL 8:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-87). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-87
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.88CSEL 8:96–97
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.
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.
2 Sam 12:16 (allusion, high confidence) · 2 Sam 12:18 (allusion, high confidence)
Notes and citation
Summary: Despite David’s penance and prayers, his child died.
- 2 Sam 12:16–18.
Notes on the original text
- Digital text corrected (stray mark): obtinere non potuit,. cum tamen → obtinere non potuit, cum tamen.
Cite (SBL): Salvian, Gub. 4.88 (CSEL 8:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-88). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-88
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.89CSEL 8:97
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.
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.
Notes and citation
Summary: Causing others to blaspheme God is the gravest sin.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and stray mark; stray marks): ex qua intellegi poteat, quod nullum penitus maioris piaculi crimen est,. quam → ex qua intellegi potest, quod nullum penitus maioris piaculi crimen est, quam; quicumque enim. sine blasphemia aliorum grauiter errauerit. sibi tantum. adfert → quicumque enim sine blasphemia aliorum grauiter errauerit, sibi tantum adfert; multos secum praecipitat.. in mortem, et necesse erit ut. sit → multos secum praecipitat in mortem, et necesse erit ut sit; sed quioumque, peccator → sed quicumque peccator.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.89 (CSEL 8:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-89). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-89
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.90CSEL 8:97
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.
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.
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)
Notes and citation
Summary: Only Christians, who know and break God’s law, cause blasphemy.
- Titus 1:16; Rom 2:17–23. The chapter numeral “XVIIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XVIIII. Hoc autem, ut dixi → Hoc autem, ut dixi.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.90 (CSEL 8:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-90). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-90
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.91CSEL 8:97–98
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.
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.”
Rev 3:15 (quotation, high confidence) · Rev 3:16 (quotation, high confidence) · Rom 12:11 (quotation, high confidence)
Notes and citation
Summary: Christians are worse for professing goodness; Christ rejects the lukewarm.
- Rev 3:15–16; Rom 12:11.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.91 (CSEL 8:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-91). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-91
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.92CSEL 8:98
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.
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.”
Rev 3:15 (quotation, high confidence) · Rev 3:16 (quotation, high confidence)
Notes and citation
Summary: The lukewarm Christian is worse than the cold pagan and is spat out.
- Rev 3:15–16.
Notes on the original text
- Digital text corrected (words run together; stray letters): euomere ex oremeo. hoc est dicere: utinamis aut → euomere ex ore meo. hoc est dicere: utinam aut.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.92 (CSEL 8:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-92). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-92
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.93CSEL 8:98–99
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.
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.”
2 Pet 2:21 (quotation, high confidence) · 2 Pet 2:22 (quotation, high confidence) · 2 Pet 2:20 (quotation, high confidence)
Notes and citation
Summary: Peter says it is worse to know the truth and turn back than never to have known it.
- 2 Pet 2:20–22.
Notes on the original text
- Digital text corrected (stray mark): nouissima -peiora → nouissima peiora.
Topics: Ethics
Cite (SBL): Salvian, Gub. 4.93 (CSEL 8:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-93). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-93
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.94CSEL 8:99
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
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,
Rom 2:25 (quotation, high confidence) · Phil 3:3 (quotation, high confidence) · Rom 2:26 (quotation, high confidence) · Rom 2:27 (quotation, high confidence)
Notes and citation
Summary: Paul says the law-keeping uncircumcised will judge the transgressing circumcised; bad Christians are below pagans.
- Rom 2:25–27; Phil 3:3. The sentence continues in 4.95.
Notes on the original text
- Digital text corrected (stray mark): uidemus, quod malos. Christianos → uidemus, quod malos Christianos; culpabiliores nos! → culpabiliores nos.
Cite (SBL): Salvian, Gub. 4.94 (CSEL 8:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-94). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-94
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
4.95CSEL 8:99–101
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.
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.
Rom 7:7 (quotation, high confidence) · Rom 4:15 (quotation, high confidence)
Notes and citation
Summary: Christians who spurn the known law are worse than pagans who do not know it.
- Rom 7:7; Rom 4:15.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and stray marks; stray mark): si non praenaricantur → si non praeuaricantur; contemptores pariter. at, praeuaricatores → contemptores pariter ac praeuaricatores; nos habemus;, illi → nos habemus; illi.
Cite (SBL): Salvian, Gub. 4.95 (CSEL 8:99–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/4-95). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/4-95
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-salvian-gubernatione-4-95) · Report an error
Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.