PL 2 · cols. 1029–1084

Tertullian, Liber de pudicitia

Editors' preface

ARGUMENTUM.

ARGUMENT.

I. Pudicitiae amore Tertullianus in haeresim lapsus, libro hoc errorem Montani prosecutus de non recipiendis poenitentibus, saltem moechis et fornicatoribus, laude pudicitiae praemissa, idipsum hujus libri argumentum paucis indicat (fassus, se retro, nempe cum librum de Poenitentia scriberet, alterius fuisse sententiae); maxime cum culmen criminum teneant moechia et fornicatio.

I. Tertullian, having fallen into heresy through love of chastity, in this book pursued the error of Montanus about not receiving penitents, at least adulterers and fornicators; after a preface in praise of chastity he indicates in a few words the very argument of this book (confessing that he had formerly, namely when he wrote the book On Penance, been of another opinion), above all since adultery and fornication hold the summit of crimes.

II. Atque imprimis, Scripturis Scripturas opponens, inde colligere nititur, delicta quaedam esse remissibilia, alia irremissibilia.

II. And first of all, setting Scriptures against Scriptures, he strives to gather from this that some offences are remissible, others irremissible.

III. Non tamen propterea negligendam prorsus delictorum quorumdam poenitentiam.

III. Yet not on that account is penance for certain offences to be altogether neglected.

Editors' notes and page, col. 1029

Footnotes

(43) ‹anchor: Sed major his› · call in col 1029

Is Ven.

is in the Venice edition.

(printed under page 519)

(44) ‹anchor: lascivia atque luxuria› · call in col 1029

Est, add. Seml.

Semler adds est.

(printed under page 519)

(45) ‹anchor: disciplinas nostras› · call in col 1029

Vestras Seml.

vestras in Semler.

(printed under page 519)  (printed under page 519)

(68) (continued) ‹anchor: see page 518› · col 1029

pore Montani disciplinam, ideoque supra dixit: « Et merito te priorem jactitas. » RIG.

[whose discipline preceded in ti]me the discipline of Montanus; and so he said above: "And rightly you boast yourself the elder." Rigault.

(printed under page 519)

(69) ‹anchor: Agape in cacabis fervet› · call in col 1029

Agape in cacabis fervet. Paull., I. XVIII. D, instr. « Nec multum refert inter cacabos et aenum, quod supra focum pendet: bis aqua ad potandum calefit, in illis pulmentarium coquitur. » Commentator Juvenalis cacabos bascaudas interpretatur ad satyr. 11, hoc est vasa in quibus calices lavabantur, nolim id optime dictum asserere. Est enim vas quod a Romanis miliarium dicebatur. LE PR.

The agape boils in the cooking-pots. Paulus, law 18, Digest, [title] de instructo: "There is not much difference between cooking-pots and the cauldron that hangs over the hearth: in this [as printed: "bis"] water for drinking is heated, in those the relish is cooked." The commentator on Juvenal, on Satire 11, explains cacabi as bascaudae, that is, vessels in which cups were washed; I would not assert that this is very well said. For it is the vessel that the Romans called a miliarium. Le Prieur.

(printed under page 519)

(70) ‹anchor: Duplex apud te praesidentibus honor binis partibus deputatur› · call in col 1029

Duplex apud te praesidentibus honor binis partibus deputatur. Binas partes intelligit ventrem et veretrum, hoc est, ingluviem et libidinem. Itaque episcopis apud Psychicos duplicem quidem honorem exhiberi ait, sed non ut fratribus et praepositis, quod Apostolus praeceperit, verum ut gula et vino potentibus. RIG.

With you a double honour is assigned to those who preside, for two parts. By the two parts he means the belly and the privy member, that is, gluttony and lust. So he says that among the Psychics a double honour is indeed shown to the bishops, but not as to brethren and superiors, as the Apostle commanded, but as to men mighty in gullet and wine. Rigault.

(printed under page 519)

Editors' prose

Q. SEPT. FLOR. TERTULLIANI LIBER DE PUDICITIA.

The Book of Q. Sept. Flor. Tertullian on Modesty.

ARGUMENTUM.

Argument.

I. Tertullian, having fallen into heresy through love of modesty, and pursuing in this book Montanus's error concerning the non-reception of penitents, at least of adulterers and fornicators, after first setting down a praise of modesty, indicates in a few words the very argument of this book (confessing that he had formerly, namely when he was writing the book On Penitence, been of another opinion); above all since adultery and fornication hold the summit of crimes.

II. Atque imprimis, Scripturis Scripturas opponens, inde colligere nititur, delicta quaedam esse remissibilia, alia irremissibilia.

II. And first of all, setting Scriptures against Scriptures, he strives to gather from them that some sins are remissible, others irremissible.

III. Non tamen propterea negligendam prorsus delictorum quorumdam poenitentiam.

III. Yet that penance for certain sins is not on that account to be wholly neglected.

Page

running head: 1029 LIBER DE PUDICITIA. (running head across the page; this column holds the end of De jejuniis)
marginal letters: A ‹apud te agape in cacabis›; B ‹Talibus si placerent prophetae›; C ‹(in the Commentarius, beside "bantur, nolim id optime")›; D ‹I. Pudicitiae amore Tertullianus (Argumentum of De pudicitia)›
old-edition numerals: 978 after ‹binis›; 979 before ‹ARGUMENTUM› (De pudicitia)
other: page shared with PL002/de_jejuniis; this file is a copy of its notes (QA keeps this unit's own)

PL 2:1030

IV. Jam vero postquam docuit, moechiae et fornicationis nomine se comprehendere omnia libidinum delicta.

IV. Then, after he has shown that under the name of adultery and fornication he includes all offences of lust.

V. Moechiam idololatriae et homicidio comparari, ex Scripturis ostendit.

V. He shows from the Scriptures that adultery is set alongside idolatry and murder.

VI. Etsi vero in Veteri Testamento exstent exempla veniae pro moechis, inveniri etiam judicii; et aliam esse Novi Testamenti rationem.

VI. And although in the Old Testament there exist examples of pardon for adulterers, examples of judgement are found too; and the principle of the New Testament is a different one.

VII. Deinceps late disputat de parabola ovis et drachmae perditae.

VII. Next he argues at length about the parable of the lost sheep and drachma.

VIII. IX. Item de duorum filiorum parabola.

VIII. IX. Likewise about the parable of the two sons.

X. Poenitentiam enim etiam ethnicis competere.

X. For penance belongs to the heathen as well.

XI. Exinde et facta Domini peccatoribus edita describit.

XI. After that he also describes the deeds of the Lord shown to sinners.

Editors' notes and page, col. 1030

Footnotes

(46) ‹anchor: non utique in substantia› · call in col 1030

In tollit Seml.

Semler deletes in.

(printed under page 519)

(47) ‹anchor: adversus mundi potestates› · call in col 1030

Potentes Lat.

potentes in Latinius.

(printed under page 519)

(48) ‹anchor: Caeterum saginatior› · call in col 1030

Saginator Seml.

saginator in Semler.

(printed under page 519)

(49) ‹anchor: nisi quod et adversus› · call in col 1030

Quae Seml.

quae in Semler.

(printed under page 519)

Page

running head: LIBER DE PUDICITIA. 1030
marginal letters: A ‹eos qui in carne sunt›; B ‹et sanguine, sed fide›; C ‹(in the Commentarius, beside "vino potentibus. RIG.")›; D ‹IV. Jam vero postquam docuit (Argumentum of De pudicitia)›
old-edition numerals: (none)
other: page shared with PL002/de_jejuniis; this file is a copy of its notes (QA keeps this unit's own)

PL 2:1031

XII. Certe ab apostolis cum idololatria et homicidio fornicationcm interdici.

XII. That fornication was certainly forbidden by the apostles together with idolatry and murder.

XIII. XIV. Porro et veniam fornicatori Corinthio ab Apostolo concesssam examinat.

XIII. XIV. Further, he examines also the pardon granted by the Apostle to the Corinthian fornicator.

XV. XVI. Afferens tam secundae quam prioris ad Corinthios Epistolae locos adversus fornicatores.

XV. XVI. Bringing forward passages of the second as well as of the first Epistle to the Corinthians against fornicators.

XVII. Item et similes aliarum apostoli Pauli Epistolarum sententias.

XVII. Likewise also similar sentences from the other Epistles of the apostle Paul.

XVIII. Etiam tales, tum illius, tum Veteris Testamenti, quae communionem ecclesiasticam moechis adimunt.

XVIII. Also such [sentences], both of his and of the Old Testament, as take away ecclesiastical communion from adulterers.

XIX. Similes quoque locos, ex Joannis apostoli et Apocalypsi, et Epistola.

XIX. Similar passages also from the apostle John, both from the Apocalypse and from the Epistle.

XX. Ex Epistola deinde ad Hebraeos, olim (sententia ipsius) Barnabae titulo, et Levitico, quasdam Scripturas affert, quamquam frustra pro suo instituto.

XX. Then from the Epistle to the Hebrews, once (in his own opinion) under the title of Barnabas, and from Leviticus, he brings forward certain Scriptures, though in vain for his purpose.

XXI. Atqui, non negans apostolis competisse potestatem remittendi peccata, et proinde etiam Ecclesiae, id suae Ecclesiae, spirituali frustra arrogat.

XXI. And yet, not denying that the power of remitting sins belonged to the apostles, and accordingly also to the Church, he claims it in vain for that Church of his, the spiritual one.

XXII. Denique agit contra veniam criminum et pacem, quam martyres quidam moechis donabant, negatoribus negabant. PAM.

XXII. Finally he argues against the pardon of crimes and the peace which certain martyrs were granting to adulterers [while] they were denying it to those who had denied [the faith]. PAM.

CAPUT PRIMUM.

Chapter I.

Pudicitia flos morum, honor corporum, decor sexuum, integritas sanguinis, fides generis, fundamentum sanctitatis, praejudicium omnis bonae mentis;

Modesty, the flower of morals, the honour of bodies, the adornment of the sexes, the integrity of the blood, the surety of lineage, the foundation of holiness, the presumptive token of every good mind;

Editors' notes and page, col. 1031

Footnotes

(printed under page 520)

Page

running head: 1031 TERTULLIANI OPERUM PARS II. — (the head runs on across col. 1032, not in this image)
marginal letters: A ‹XII. Certe ab apostolis cum idololatria et homi-›; B ‹quasdam Scripturas affert, quamquam frustra pro suo›; C ‹(1) Aliquatenus in saeculo morabitur (in the Commentarius at the page foot)›; D ‹conceptam crediderim (in the Commentarius at the page foot)›
old-edition numerals: 980 after ‹Barnabae›
other: items XII–XXII and "PAM." are the editors' ARGUMENTUM (Pamelius), editors' matter, not Tertullian's; set per Ray 2026-10-17. The work's title and Argumentum items I–XI are NOT in this column: they stand before col. 1031, outside the unit's range 1031–1084.
other: "fornicationcm" — the e looks printed as c; may be a broken e (UNSURE).
misprint kept as printed: "concesssam" (item XIII. XIV., for concessam).
other: last word "men-" hyphenated at the column end; set whole as "mentis;" here (the tail "tis;" printed at the top of col. 1032 is not restored there).

PL 2:1032

quanquam rara, nec facile perfecta, vixque perpetua; tamen aliquatenus in saeculo morabitur, si natura praestruxerit, si disciplina persuaserit, censura compresserit. Siquidem omne animi bonum aut nascitur, aut eruditur, aut cogitur. Sed ut mala magis vincunt, quod ultimorum temporum ratio est; bona jam nec nasci licet, ita corrupta sunt semina; nec erudiri, ita deserta sunt studia: nec cogi, ita exarmata sunt jura. Denique, de qua incipimus, eousque jam exolevit, ut non ejuratio, sed moderatio libidinum pudicitia credatur; isque satis castus habeatur, qui minus castus fuerit. Sed viderit saeculi pudicitia cum saeculo ipso, cum suo ingenio si nascebatur, cum suo studio si erudiebatur, cum suo servitio si cogebatur; nisi quod infelicior etiam, si stetisset, ut infructuosa, quae non apud Deum egisset. Malim nullum bonum, quam vanum. Quid prodest esse, quod esse non prodest? Nostrorum bonorum status jam exigitur, Christianae pudicitiae ratio concutitur: quae omnia de coelo trahit, et naturam per lavacrum regenerationis, et disciplinam per instrumentum praedicationis, et censuram per judicia ex utroque Testamento, et coacta constantius ex metu et voto aeterni ignis et regui. Adversus hanc nonne dissimulare potuissem? Audio etiam edictum esse propositum, et quidem peremptorium, Pontifex scilicet maximus, quod

although rare, and not easily perfected, and scarcely perpetual, yet it will to some extent abide in the world, if nature has laid its foundation, if discipline has persuaded, if censure has restrained. For every good of the mind is either born, or taught, or compelled. But as evils prevail the more, which is the character of the last times, good things may now neither be born, so corrupted are the seeds; nor be taught, so deserted are studies; nor be compelled, so disarmed are the laws. In short, that of which we begin [to speak] has now so far fallen into disuse that not the renouncing but the moderating of lusts is believed to be chastity; and he is held chaste enough who has been less chaste. But let the chastity of the world see to itself together with the world itself, with its own nature if it was born, with its own study if it was taught, with its own servitude if it was compelled; except that it would be even more unhappy if it had stood firm, as being fruitless, since it would not have been practised before God. I would rather have no good than a vain one. What profit is there in being that which it profits not to be? The standing of our goods is now being called to account, the principle of Christian chastity is being shaken: [the chastity] which draws all things from heaven, both its nature through the laver of regeneration, and its discipline through the instrument of preaching, and its censure through the judgements out of each Testament, and is constrained more steadfastly by the fear and the desire of eternal fire and of the kingdom. Against this could I not have kept silent? I hear also that an edict has been published, and indeed a peremptory one, the Pontifex Maximus, forsooth, that

Editors' notes and page, col. 1032

Footnotes

(1) ‹anchor: status jam exigitur› · call in col 1032

Mergitur Oberth. Seml.

"Mergitur" ("is sunk"): Oberthür, Semler.

(printed under page 520)

(2) ‹anchor: Adversus hanc nonne› · call in col 1032

Nunc ne Paris.

"Nunc ne" ("now ... not"): Paris edition.

(printed under page 520)

(1) ‹anchor: in saeculo morabitur› · call in col 1032

Aliquatenus in sæculo morabitur. Habebat in mente principium satiræ Juvenalis : Credo pudicitiam Saturno rege moratam In terris, visamque diu, etc. Rig.

"It will linger for a while in the world." He had in mind the opening of Juvenal's satire: "I believe that Chastity lingered on earth while Saturn was king, and was long seen there," etc. Rigault.

(printed under page 520)

(2) ‹anchor: qui minus castus fuerit› · call in col 1032

Qui minus castus fuerit. Fulvio Ursino legendum videbatur, « Qui non nimis incestus. » Certe expeditior lectio fuerat, « Qui nimis incestus. »

"Whoever has been less chaste." Fulvio Orsini thought it should be read "Whoever is not too unchaste." Certainly the reading "Whoever is too unchaste" would have been more straightforward.

(printed under page 520)

(3) ‹anchor: Sed viderit saeculi pudicitia› · call in col 1032

Sed viderit sæculi pudicitia. De hac late habes tractatum lib. ad Uxorem, lib. I de Exhortat. castiatis, et lib. de Monogamia. Pam.

"But let the world's chastity look to itself." You have this treated at length in the book To his Wife, book I [sic] of the Exhortation to Chastity, and the book On Monogamy. Pamelius.

(printed under page 520)

(4) ‹anchor: Malim nullum bonum, quam vanum› · call in col 1032

Malim nullum bonum, etc. Vanum hic dicit quod paulo ante infructuosum. Facit vero hoc, quod pudicitiam sæculi bonum vocet, contra eos qui omnia opera infidelium peccata faciant. Pam.

"I would prefer no good," etc. He here calls "empty" what a little before he called "fruitless." This tells, in that he calls the world's chastity a good, against those who make all the works of unbelievers sins. Pamelius.

(printed under page 520)

(5) ‹anchor: edictum esse propositum› · call in col 1032

Audio etiam edictum esse propositum. Si qua fuit edicti formula, eam fuisse his tantum verbis conceptam crediderim : « Episcopus episcoporum edicit : Ego et mœchiæ et fornicationis delicta pœnitentia functis dimitto. » Illa autem : « Pontifex scilicet maximus » addita esse videntur a Septimio, ut interpretationibus istis ambitionem et superbiam objiceret Catholicorum Episcopo, cujus cleri invidia et contumeliis offensus ad Montani dogma descivit, ut Hieronymus auctor est. Sic enim supra magistrum quemdam apud Valentinianos insignem ridens, ait : « Ex pontificali auctoritate in hunc modum censuit. » Rig.

"I hear that an edict has even been posted." If there was any form of edict, I would believe it was framed in these words only: "The bishop of bishops decrees: I remit the sins of adultery and fornication to those who have done penance." But the words "the Pontifex Maximus, that is" seem to have been added by Septimius, so that by these glosses he might charge with ambition and pride the bishop of the Catholics, offended by whose clergy's envy and insults he went over to the teaching of Montanus, as Jerome reports. So above, mocking a certain teacher distinguished among the Valentinians, he says: "By pontifical authority he decreed after this fashion." Rigault.

(printed under page 520)

(6) ‹anchor: Pontifex scilicet maximus› · call in col 1032

Pontifex scilicet maximus, etc. Bene habet Septimius et annotatu dignum, quod etiam jam in hæresi constitutus, et adversus Ecclesiam scribens, Pontificem Romanum Episcopum episcoporum nuncupet, et infra cap. 13, bonum pastorem et benedictum papam, et cap. 21, apostolicum, sicuti etiam supra annotavimus, de auctoritate agentes summi Pontificis, ad librum de Præscriptionibus, cap. 36....... Hic vero..... adjiciemus, non solum privilegiis ornatam fuisse Romanam sedem a Fl. Constantino imperatore, sed etiam sceptro et diademate imperatorio, imo et Urbe et ditionibus Italiæ amplissimis, uti ex edicto donationis Constantini, a B. Isidoro edito, constat, quod hodie exstat in tomis Conciliorum. Quod etiam authenticum esse (quanquam perperam multi in dubium vocent, etiam qui catholici haberi volunt), patet tum ex concilio Romano sub Sylvestro papa, can. I, ex synodo II Nicææ, generali VII, ubi, ob confirmationem imaginum in Ecclesia primitiva usitatarum, citantur ex actis ejusdem donationis imagines SS. Petri et Pauli, Constantino a Sylvestro ostensæ... Si enim pars actorum citetur, etiam reliquorum iisdem contentorum fides probatur. Eodem pertinent quæ (ex iisdem Actis haud dubie deprompta) tradunt B. Gregorius Turonensis Hist. lib. II; Beda, in Chronicis ad annum mundi 4288; Adrianus papa, Epistola ad Constantinum et Irenem; Nicephorus, lib. VII, cap. 33, et B. Thomas, Summæ suæ part. III, quæst. 6, argum. 4, de curata lepra Constantini : quæque de baptismo ejusdem per beatum Sylvestrum papam, scribunt, præter prædictos, dictæ duæ synodi, Damascus in Pontificalia Liberii acta, cap. 6 ; Nicephorus, lib. VII, cap. 35, et lib. VIII, cap. 3 et 54 ; Marianus Scotus, in Chronico, et B. Thomas loco jam cit., utpote quæ iisdem Actis continentur... Quid ? quod Ammianus Marcellinus, lib. XXVII, jam temporibus Damasi splendorem Romanorum Pontificum eumdem quem illa Acta describat ; et Laonicus Chalcondylas... lib. de Gestis Turcarum... insuper suo lib. IV de Dignitate et Privilegiis Romanæ Ecclesiæ... ; Gratianus, (continues)

"The Pontifex Maximus, that is," etc. It is well, and worth noting, that Septimius, though already settled in heresy and writing against the Church, calls the Roman Pontiff "bishop of bishops," and below, ch. 13, "the good shepherd and blessed pope," and ch. 21, "apostolic," as we also noted above, treating of the authority of the supreme Pontiff, on the book of Prescriptions, ch. 36....... Here, though,..... we shall add that the Roman see was adorned by the emperor Fl. Constantine not only with privileges but also with the imperial sceptre and diadem, and indeed with the City and the most ample dominions of Italy, as is established from the edict of Constantine's donation published by B. Isidore, which today survives in the volumes of the Councils. That this too is authentic (though many wrongly call it in doubt, even of those who wish to be thought Catholics) is plain both from the Roman council under Pope Sylvester, can. I, and from the Second Synod of Nicaea, the Seventh General, where, to confirm the images used in the primitive Church, the images of SS. Peter and Paul shown to Constantine by Sylvester are cited from the acts of that same donation... For if part of the acts is cited, the credit of the rest contained in them is also proved. To the same point belongs what is related (taken without doubt from the same Acts) by B. Gregory of Tours, Hist. book II; Bede, in the Chronicles at the year of the world 4288; Pope Hadrian, Letter to Constantine and Irene; Nicephorus, book VII, ch. 33; and B. Thomas, part III of his Summa, question 6, argument 4, on the healing of Constantine's leprosy: and what is written of his baptism by blessed Pope Sylvester by, besides those named, the two synods mentioned, Damasus in the Pontifical acts of Liberius, ch. 6; Nicephorus, book VII, ch. 35, and book VIII, chs. 3 and 54; Marianus Scotus, in the Chronicle; and B. Thomas in the place already cited, inasmuch as these things are contained in the same Acts... What more? Ammianus Marcellinus, book XXVII, describes already in the times of Damasus the same splendour of the Roman Pontiffs as those Acts do; and Laonicus Chalcondylas... book On the Deeds of the Turks... moreover in his book IV On the Dignity and Privileges of the Roman Church...; Gratian, (continues)

(printed under page 520)

Page

running head: [OPER]UM PARS II. — SERIES I, MORALIA. 1032 (left part cut off at image edge)
marginal letters: A ‹tis; quanquam rara›; B ‹gebatur; nisi quod›; C ‹Pontificis, ad librum (commentary)›; D ‹pertinent quae (ex iisdem (commentary)›
old-edition numerals: 981 after ‹peremptorium,›
other: column begins with "tis;", the tail of "men-tis" broken from col. 1031; the word is set whole at the end of col. 1031, so the tail is not restored here; a stray bracket-like mark before "facile" treated as type debris and not set; "regui" read as printed (possibly a turned n), unsure; full-width lines "Variae lectiones." and "Commentarius." below the text not set; editors' commentary (on Constantine's donation and papal privileges, sections C and D) seen and not set
misprints kept as printed in the Commentarius: "castiatis" (note 3, for castitatis); "Damascus" (note 6, for Damasus).

PL 2:1033

est episcopus episcoporum, edicit: « Ego et moechia et fornicationis delicta, poenitentia functis dimitto. » O edictum, cui ascribi non poterit, Bonum factum! Et ubi proponetur liberalitas ista? Ibidem, opinor, in ipsis libidinum januis, sub ipsis libidinum titulis. Illic ejusmodi paenitentia promulganda est, ubi delinquentia ipsa versabitur, illic legenda est venia, quo cum spe ejus intrabitur. Sed hoc in Ecclesia legitur, et in Ecclesia pronuntiatur, et virgo est? Absit, absit a sponsa Christi tale praeconium. Illa quae vera est, quae pudica, quae sancta, carebit etiam aurium maculis. Non habet quibus hoc repromittat; et si habuerit, non repromittit: quoniam et terrenum Dei templum citius spelunca latronum (Matth. XXI, 13) appellari potuit a Domino, quam moechorum et fornicatorum. Erit igitur et hic adversus Psychicos titulus, adversus meae quoque sententiae retro penes illos societatem, quo magis hoc mihi in notam levitatis objectent. Nunquam societatis repudium delicti praejudicium est, quasi non facilius sit errare cum pluribus, quando veritas cum paucis ametur. Atenim me non magis dedecorabit utilis levitas, quam ornarit nocens. Non suffundor errore quo carui, quia caruisse delector, quia meliorem me et pudiciorem recognosco. Nemo proficiens erubescit. Habet et in Christo scientia aetates suas, per quas devolutus est et Apostolus. Cum parvulus, inquit, essem, tanquam parvulus loquebar, tanquam parvulus sapiebam: at ubi vir sum factus, ea quae parvuli fuerant, evacuavi (I Cor. XIII, 11). Adeo divertit a sententiis pristinis, nec idcirco deliquit, quod aemulator factus est, non paternarum traditionum (Galat. I, 14), sed christianarum; optans etiam ut praeciderentur qui circumcisionem detinendam suadebant (Galat. V, 11, 12). Atque

is bishop of bishops, issues an edict: "I remit the sins both of adultery and of fornication to those who have performed penance." O edict, to which it will not be possible to inscribe "Good fortune"! And where will this liberality be posted? In that very place, I suppose, at the very doors of the lusts, beneath the very signboards of the lusts. There such penance must be promulgated, where the offence itself will be busy; there the pardon must be read, where one will enter with the hope of it. But this is read in the Church, and proclaimed in the Church, and she is a virgin? Far be it, far be it from the bride of Christ, such a proclamation. She who is true, who is chaste, who is holy, will be free even from stains of the ears. She does not have any to whom she might promise this; and if she should have them, she does not promise it: since even the earthly temple of God could sooner be called by the Lord a den of robbers (Matt. 21:13) than one of adulterers and fornicators. This too, therefore, will be a heading against the Psychics, against the fellowship also of my own former opinion with them, so that they may the more throw this at me as a mark of fickleness. Repudiation of fellowship is never a prejudgement of fault, as though it were not easier to err with the many, when the truth is loved with the few. But a useful fickleness will not dishonour me more than a harmful one would have adorned me. I do not blush for an error which I am now free of, because I rejoice to be free of it, because I recognize myself as better and more chaste. No one who is making progress blushes. Knowledge in Christ too has its ages, through which the Apostle also passed. When I was a little one, he says, I spoke as a little one, I understood as a little one: but when I became a man, the things that had been a little one's I did away with (1 Cor. 13:11). So far did he turn aside from his former opinions, nor did he therefore sin because he became a zealot not of the paternal traditions (Gal. 1:14) but of the Christian ones; wishing even that those who urged that circumcision be retained should be cut off (Gal. 5:11–12). And

Editors' notes and page, col. 1033

Footnotes

(printed under page 521)

(3) ‹anchor: dedecorabit› · call in col 1033

Inutilis Rhen. Oberth.

"Inutilis" ("useless"): Rhenanus, Oberthür.

(printed under page 521)

(4) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Nubant Oberth. Seml.

"Nubant" ("let them marry"): Oberthür, Semler.

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(7) ‹anchor: not visible in the crop; lemma "Episcopus episcoporum"› · call on page 520, col 1032 (above the crop; inferred)

Episcopus episcoporum. Sic Ruffinus Jacobum Justum constitutum fuisse Apostolorum episcopum dicit, quem, apud Eusebium Hist. II, cap. 1, Clemens ἐπίσκοπον Ἱεροσύλομων dixerat. De episcopo episcoporum pervulgatus est Cypriani locus, in Præfatione Concilii Carthag. Rig.

"Bishop of bishops." So Rufinus says that James the Just was appointed bishop of the Apostles, whom Clement, in Eusebius, Hist. II, ch. 1, had called "bishop of Jerusalem" [printed Ἱεροσύλομων]. On "bishop of bishops," Cyprian's passage in the Preface to the Council of Carthage is well known. Rigault.

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(8) ‹anchor: not visible in the crop; lemma "Ego et moechiae et fornicationis"› · call on page 520, col 1032 (above the crop; inferred)

Ego et mœchiæ et fornicationis, etc. Cum tantopere hoc edictum elevet Auctor, mirum in modum hallucinari patet, vel ex apostolo Joanne, Apoc. II, 20, 22, ubi de Jesabel, quæ docebat fornicari... dicitur : Et dedit illi tempus ut pœnitentiam ageret..., Et qui mœchantur cum ea, in tribulatione maxima erunt, nisi pœnitentiam ab operibus suis egerint. Quod ipse Auctor adhuc catholicus expressit.., lib. de Pœnitentia, cap. 8 ; et post eum B. Pacianus, epist. 1 ad Sympron. novat. Eodem pertinet quod B. Cyprianus (dicit in) Epist. Antonian. Pam.

"I [remit] the sins both of adultery and of fornication," etc. Since the Author belittles this edict so greatly, it is plain that he is wonderfully deluded, even from the apostle John, Apoc. 2:20, 22, where it is said of Jezebel, who taught fornication...: "And I gave her time to do penance...; and those who commit adultery with her shall be in very great tribulation, unless they do penance for their works." This the Author himself, while still a Catholic, set out.., in the book On Penance, ch. 8; and after him B. Pacian, letter 1 to Sympronianus the Novatian. To the same point belongs what B. Cyprian (says in) the Letter to Antonianus. Pamelius.

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(9) ‹anchor: not visible in the crop; lemma "Bonum factum"› · call on this page or page 520 (above the crop; inferred)

Bonum factum. Hanc phrasin sic explicat Turnebus, Adversor. lib. III, cap. 12, quod veteres boni ominis causa bonum factum præfari solebant in edictis ex illo Plauti in Pœnulo : Bonum factum est edicta ut servet mea. Pam.

"Bonum factum" ("Be it well done"). Turnèbe, Adversaria book III, ch. 12, explains this phrase thus: that the ancients used to set "bonum factum" at the head of edicts for good omen, from that line of Plautus in the Poenulus: "Be it well done: that he keep my edicts." Pamelius.

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(10) ‹anchor: not visible in the crop; lemma "Erit igitur et hic Adversus Psychicos titulus"› · call on this page or page 520 (above the crop; inferred)

Erit igitur et hic ADVERSUS PSYCHICOS titulus. Cum hic indicet adhuc alterius tituli librum Adversus Psychicos a se editum, patet posterius scriptum hunc præcedenti libro, ad quem hic haud dubie alludit. Pam.

"This too, then, will be a title Against the Psychics." Since he indicates here a further book, of another title, Against the Psychics, published by him, it is plain that this one was written after the preceding book, to which he here without doubt alludes. Pamelius.

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(11) ‹anchor: ornarit nocens› · call in col 1033

At enim me non magis dedecorabit utilis levitas, quam ornavit nocens. Ut nemini gloriosa est levitas quæ secum affert calamitates et damna, sic etiam nemini probrosa est levitas, ex qua sequitur utilitas ingens et honesta. Rig.

"But a useful fickleness will not disgrace me more than a harmful one adorned me." As fickleness that brings calamities and losses with it is to no one's glory, so too fickleness from which a great and honourable benefit follows is to no one's shame. Rigault.

(printed under page 521)

Page

running head: 1033 LIBER DB PUDICITI (cut off at right edge)
marginal letters: A est episcopus episcoporum; B templum citius spelunca latronum; C tanquam parvulus sapiebam; D nam sedem Justiniani (in the commentary)
old-edition numerals: 982 after facilius

PL 2:1034

utinam et isti qui meram et veram integritatem carnis obtruncant, amputantes non summam superficiem, sed intimam effigiem pudoris ipsius, cum moechis et fornicatoribus veniam pollicentur adversus principalem Christiani nominis disciplinam, quam ipsum quoque saeculum usque adeo testatur, ut, si quando, eam in feminis nostris inquinamentis potius carnis quam tormentis punire contendat, id volens eripere quod vitae anteponant! Sed jam haec gloria exstinguitur, et quidem per eos quos tanto constantius oportuerat ejusmodi maculis nullam subscribere veniam, quanto propterea quotiens volunt, nubunt, ne moechiae et fornicationi succidere cogantur: quoniam melius est nubere quam uri (I Cor. VII, 9). Nimirum, propter continentiam incontinentia necessaria est, incendium ignibus exstinguetur. Cur ergo et crimina postmodum indulgent, poenitentiae nomine, quorum remedia praestituunt multinubentiae jure? Nam et remedia vacabunt, cum crimina indulgentur; et crimina manebunt, si remedia vacabunt. Itaque utrobique de sollicitudine et negligentia ludunt, praecavendo vanissime quibus parcunt, et parcendo ineptissime quibus praecaverunt; cum aut praecavendum non sit, ubi parcitur; aut parcendum non sit, ubi praecavetur. Praecavent enim, quasi nolint admitti tale quid; indulgent autem, quasi velint admitti; quando si admitti nolint, non debeant indulgere; si indulgere velint, non debeant praecavere. Nec enim moechia et fornicatio de modicis et de maximis delictis deputabuntur, ut utrumque competat, et sollicitudo quae praecavet, et securitas quae indulget. Sed cum ea sint quae culmen criminum teneant, non capit et indulgeri quasi modica, et praecaveri quasi maxima. Nobis autem maxima aut summa sic quoque praecaventur, dum nec secundas quidem post fidem

would that these too, who mutilate the pure and true integrity of the flesh, cutting away not the outermost surface but the innermost form of modesty itself, when they promise pardon to adulterers and fornicators against the principal discipline of the Christian name, to which even the world itself bears witness to such a degree that, if ever it strives to punish it in our women, it does so by defilements of the flesh rather than by tortures, wishing to snatch away that which they place before life! But now this glory is being extinguished, and that indeed through those who ought the more steadfastly to have subscribed no pardon to stains of this sort, inasmuch as for this very reason they marry as often as they wish, lest they be compelled to fall into adultery and fornication: since it is better to marry than to burn (1 Cor. 7:9). No doubt, for the sake of continence incontinence is necessary, and a conflagration will be put out by fires. Why then do they afterwards also pardon, under the name of penance, crimes for which they provide remedies beforehand by the right of many marriages? For the remedies will be idle when crimes are pardoned; and the crimes will remain if the remedies are idle. And so on both sides they make sport of solicitude and negligence, guarding most vainly against those whom they spare, and sparing most foolishly those against whom they have guarded; whereas either there should be no guarding where there is sparing, or there should be no sparing where there is guarding. For they guard against it, as though they did not wish such a thing to be committed; but they pardon it, as though they wished it to be committed; whereas if they do not wish it to be committed, they ought not to pardon; if they wish to pardon, they ought not to guard against it. For adultery and fornication will not be reckoned among both the moderate and the greatest offences, so that both may apply, both the solicitude which guards against them and the security which pardons them. But since they are such as hold the summit of crimes, it is not admissible that they be both pardoned as moderate and guarded against as greatest. With us, however, the greatest or highest [offences] are guarded against in this way too, while, after faith, not even second

Editors' notes and page, col. 1034

Footnotes

(5) ‹anchor: de modicis et de maximis› · call in col 1034

Mediis Jun.

"Mediis" ("middling"): Junius.

(continued) ‹note (6) from page 520›

dist. 46, cap. Constantinus, et 12, gn. 1, cap. Futuram ; ... Balsamon in Photii Nomocanonem, tit. VIII de Parochiis.... Vincentius Bellocavensis, Hist. suæ lib. XIII, cap. 54, 55, 56.... Quidquid itaque alii tradunt historici de munificentia erga Romanam sedem Justiniani, Theodorici regis Longobardorum, Pipini, Caroli Magni, Othonis, Radulphi Habsburgii, aliorumque imperatorum, debet similiter intelligi de restitutione urbis Romæ, Ravennæ aliarumque Italiæ civitatum, per apostatam Julianum, Arianos et exarchos Ravennates, quantum apparet, occupatarum et ereptarum. Pam.

dist. 46, ch. Constantinus, and 12, q. [printed "gn."] 1, ch. Futuram; ... Balsamon on Photius's Nomocanon, title VIII, On Parishes.... Vincent of Beauvais, his History, book XIII, chs. 54, 55, 56.... Whatever, therefore, other historians relate of the munificence towards the Roman see of Justinian, Theodoric king of the Lombards, Pepin, Charlemagne, Otto, Rudolf of Habsburg and other emperors, ought likewise to be understood of the restoration of the city of Rome, of Ravenna and of the other cities of Italy, seized and snatched away, so far as appears, by the apostate Julian, the Arians and the exarchs of Ravenna. Pamelius.

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(11) [sic; the call in the text is (12)] ‹anchor: maximis delictis› · call in col 1034

De maximis delictis, etc. Modica delicta sunt quæ facile a Deo condonantur, maxima quæ difficulter, qualis est mœchia. Le Pr.

"Of the greatest sins," etc. Moderate sins are those that God readily forgives; the greatest, those he forgives with difficulty, such as adultery. Le Prieur.

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Page

running head: ...ER DE PUDICITIA. (left part cut off at image edge; "DE" printed with damaged E, looks like "DB")
marginal letters: A ‹utinam et isti qui meram›; B ‹succidere cogantur: quoniam›; C ‹et fornicatio de modicis›; D ‹(9) Bonum factum. Hanc phrasin› (in the Commentarius)
old-edition numerals: 983 after ‹potius›

PL 2:1035

nuptias permittitur nosse, nuptialibus et dotalibus si forte tabulis a moechiae et fornicationis opere diversas. Et ideo durissime nos infamantes Paracletum disciplinae enormitate digamos foris sistimus, eumdem limitem liminis moechis quoque et fornicatoribus figimus, jejunas pacis lacrymas profusuris, nec amplius ad Ecclesia quam publicationem dedecoris relaturis.

marriages is it permitted to know, [marriages] distinguished, if it so happens, from the work of adultery and fornication by nuptial and dowry tablets. And therefore we, most harshly defaming the Paraclete by the excessiveness of our discipline, set digamists outside, and fix the same boundary of the threshold for adulterers too and fornicators, who will pour out tears empty of peace and will carry back from the Church nothing more than the publication of their disgrace.

CAPUT II.

Chapter II.

Caeterum, Deus, inquiunt, bonus et optimus, et misericors et miserator (Psal. CXI, 4), et misericordiae plurimus (Joel II, 13), quam omni sacrificio anteponit (I Reg. XV, 22; Osee, VI, 6; Matth. IX, 13; XI, 7); non tanti ducens peccatoris mortem, quam poenitentiam (Ezech. XVIII, 23, 32; XXXIII, 11) salvificator omnium hominum, et maxime fidelium (I Tim. IV, 10). Itaque et filios Dei misericordes et pacificos esse oportebit (Matth. V, 9, 7), donantes invicem, sicut et Christus donavit nobis (Coloss. III, 13); non judicantes, ne judicemur (Matth. VII, 1). Domino enim suo stat quis vel cadit: tu quises, ut servum judices alienum? (Rom. XIV, 4). Dimitte, et dimittetur tibi (Luc. VI, 37). Talia et tanta futilia eorum quibus et Deo adulantur, et sibi lenocinantur, effeminantia magis quam vigorantia disciplinam, quantis et nos et contrariis possumus repercutere, quae et Dei severitatem intentent, et nostram constantiam provocent? Quia, etsi bonus natura Deus, tamen et justus (Psal. VII, 12). Ex causa enim, sicut sanare novit, ita et caedere (Deut. XXXII, 39); faciens pacem, sed et condens mala (Isa. XLV, 7), poenitentiam malens (Ezech. XVIII, 23, 32), sed et Hieremiae mandans, ne pro populo peccatore deprecaretur: Quoniam si jejunaverint, inquit, non exaudiam obsecrationem eorum; et rursus: Et tu ne adoraveris pro populo, et ne postulaveris pro his in prece et oratione, quoniam non exaudiam in tempore quo invocaverint me, in tempore afflictionis suae (Jerem. VII, 16; XI, 14; XIV, 11, 12). Et adhuc supra, idem misericordiae praelator quam sacrificii: Et tu ne adoraveris pro populo isto; et, Ne postulaveris misericordiam consequi eos. Et: Ne accesseris pro his ad me, quoniam non exaudiam utique misericordiam postulantes (Ibid.), utique ex poenitentia flentes et jejunantes, et afflictationem suam offerentes Deo. Deus enim zelotes (Exod. X, 5; XXXIV, 14), et qui

But God, they say, is good and most good, and merciful and compassionate (Ps. 111:4), and abounding in mercy (Joel 2:13), which He sets before every sacrifice (1 Sam. 15:22; Hos. 6:6; Matt. 9:13; 11:7); valuing the death of the sinner not so much as his repentance (Ezek. 18:23, 32; 33:11), the Saviour of all men, and especially of the faithful (1 Tim. 4:10). Therefore it will be fitting that the sons of God too be merciful and peacemakers (Matt. 5:9, 7), forgiving one another, just as Christ also forgave us (Col. 3:13); not judging, lest we be judged (Matt. 7:1). For to his own Lord a man stands or falls: who are you, that you judge another's servant? (Rom. 14:4). Forgive, and it will be forgiven you (Luke 6:37). Such and so many are their futilities, with which they both flatter God and pander to themselves, enfeebling discipline rather than invigorating it; with how many contrary ones can we too strike back, which both hold out the severity of God and call forth our constancy? Because, although God is good by nature, yet He is also just (Ps. 7:12). For with cause, just as He knows how to heal, so also to strike (Deut. 32:39); making peace, but also creating evils (Isa. 45:7); preferring repentance (Ezek. 18:23, 32), but also commanding Jeremiah not to intercede for the sinning people: For if they fast, He says, I will not hear their supplication; and again: And you, do not worship on behalf of the people, and do not plead for them in entreaty and prayer, for I will not hear in the time in which they call upon Me, in the time of their affliction (Jer. 7:16; 11:14; 14:11–12). And further above, the same One who prefers mercy to sacrifice: And you, do not worship on behalf of this people; and, Do not plead that they obtain mercy. And: Do not approach Me on their behalf, for I will certainly not hear them asking for mercy (ibid.), certainly [while] weeping out of repentance and fasting, and offering their self-affliction to God. For God is jealous (Exod. 10:5; 34:14), and Who

Editors' notes and page, col. 1035

Footnotes

(printed under page 522)

(6) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Salutificator Fran.

"Salutificator" ("bringer of salvation"): Franeker edition.

(printed under page 522)

(13) ‹anchor: not visible in the crop; lemma "Jejunas pacis lacrymas"› · call on this page (above the crop; inferred)

Jejunas pacis lacrymas. Absque pacis spe. Sic « Jejunantes philosophia, Jejunantibus cæteris a salute. » Rig.

"Tears fasting from peace": without hope of peace. So "fasting from philosophy," "the rest fasting from salvation." Rigault.

(printed under page 522)

(14) ‹anchor: tanta futilia eorum› · call in col 1035

Talia et tanta futilia eorum. Sic edidit Rhenanus. Sed quo ore Septimius futilia diceret, quæ sunt ex sacris Paginis petita ? etsi, ut ipse sentiebat, in pravas argumentationes detorta. Itaque malim quod ex Anglicano cod. protulerat Pamelius, sparsilia. Nam et in Remensi, sparsilia legi Pithœus notaverat. Rig.

"Such and so many futile things of theirs." So Rhenanus printed. But with what face could Septimius call futile things that are drawn from the sacred Pages? even though, as he himself thought, they were twisted into wrong arguments. So I would prefer what Pamelius had brought forward from the English manuscript, "sparsilia" ("scatterings"). For Pithou too had noted that "sparsilia" is read in the Reims manuscript. Rigault.

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(15) ‹anchor: not visible in the crop; lemma "Et qui naso non deridetur"› · call on this page (above the crop; inferred)

Et qui naso non deridetur. Sic reddidit Pauli verbum ad Gal. VI, οὐ μυκτηρίζεται. Hesychius, Μυκτηρίζη, χλευάζη, καταγελᾷ ὑπὸ τοῦ μύζειν τοῖς μυκτῆρσιν. Rig.

"And who is not mocked with the nose." So he rendered Paul's word in Gal. 6, "is not mocked" (literally "is not sneered at through the nose"). Hesychius: "Mykterizei: he scoffs, he laughs at, from snorting with the nostrils." Rigault.

(printed under page 522)

Page

running head: TERTULLIANI OPERUM PARIS II. — (cut off at right edge)
marginal letters: A si forte tabulis; B 7); non tanti ducens; C intentent, et nostram; D consequi eos. Et
old-edition numerals: 984 after vel

PL 2:1036

naso non deridetur (Galat VI, 7), adulantium scilicet bonitati ejus. Et qui licet patiens Psal.) VII, 12), tamen per Esaiam comminetur patientiae finem: Tacui, nunquid et semper tacebo, et sustinebo? quievi, velut parturiens; exsurgam, et arescere faciam (Isa. XLII, 14, 15). Ignis enim praecedet ante faciem ipsius, et exuret inimicos ejus (Psal. XCVI, 3), non solum corpus, verum et animas occidens in gehennam (Matth. X, 28). Caeterum, judicantibus quomodo Dominus comminetur, ipse demonstrat: Quo enim judicio judicaveritis, judicabitur de vobis (Matth. VII, 2). Ita non prohibuit judicare, sed docuit, Unde et Apostolus judicat, et quidem in causa fornicationis, dedendum ejusmodi hominem Satanae in interitum carnis (I Cor. V, 5], increpans etiam quod fratres non apud sanctos judicarentur (I Cor. VI, 1. sqq). Adjiciens enim inquit: Ut quid mihi eos qui foris sunt, judicare? (I Cor. V, 12.) Dimittis autem, ut dimittatur tibi a Deo (Luc. VI, 37). Delicta mundantur, quae quis in fratrem, non Deum admiserit. Debitoribus denique dimissuros nos in oratione profitemur (Matth. VI, 12). Sed non decet ultra de auctoritate Scripturarum ejusmodi funem contentiosum alterno ductu in diversa distendere, ut haec restringere frenos disciplinae, illa laxare videantur, quasi incertae, et poenitentiae subsidium illa prosternere per lenitatem, haec negare per austeritatem. Porro et auctoritas Scripturae in suis terminis stabit sine alterutra oppositione, si et poenitentiae subsidium suis conditionibus determinatur sine passiva concessione, et ipsae prius causae ejus distinguantur sine confusa propositione. Causas poenitentiae delicta condicimus. Haec dividimus in duos exitus: alia erunt remissibilia, alia irremissibilia; secundum quod nemini dubium est, alia castigationem mereri, alia damnationem. Omne delictum aut venia expungit, aut poena: venia, ex castigatione; poena, ex damnatione. De ista differentia jam et quasdam praemisimus altercationes Scripturarum, hinc retinentium hinc dimittentium delicta. Sed et Joannes docebit: Si quis scit fratrem suum delinquere delictum non ad mortem, postulabit, et dabitur vita ei (I Joan. V, 16); quia non ad mortem delinquit: hoc erit remissibile. Est delictum ad mortem: non pro illo dico ut quis postulet (Ibid.): hoc erit irremissibile. Ita, ubi est conditio vel ratio postulationis, illic etiam remissionis: ubi nec postulationis, ibi aeque

is not mocked with the nose (Gal. 6:7), namely by those who flatter His goodness. And He Who, although patient (Ps. 7:12), nevertheless through Isaiah threatens an end to His patience: I have been silent; shall I also be silent for ever, and endure? I have been quiet, like a woman in labour; I will rise up, and I will cause to wither (Isa. 42:14–15). For fire will go before His face, and will burn up His enemies (Ps. 96:3), killing not only the body but also souls into Gehenna (Matt. 10:28). Moreover, how the Lord threatens those who judge, He Himself shows: For with what judgement you judge, judgement will be passed upon you (Matt. 7:2). Thus He did not forbid judging, but taught [how to judge]. Whence the Apostle too judges, and that in a case of fornication, that a man of this kind is to be handed over to Satan for the destruction of the flesh (1 Cor. 5:5), rebuking also that brothers were not judged before the saints (1 Cor. 6:1 ff.). For, adding to this, he says: What is it to me to judge those who are outside? (1 Cor. 5:12). But you forgive, that you may be forgiven by God (Luke 6:37). Those sins are cleansed which one has committed against a brother, not against God. Finally, in prayer we profess that we will forgive our debtors (Matt. 6:12). But it is not fitting to stretch any further in opposite directions, by alternate pulling, such a contentious rope concerning the authority of the Scriptures, so that these seem to tighten the reins of discipline and those to loosen them, as if they were uncertain, and those seem to overthrow the aid of penitence through leniency, these to deny it through severity. Furthermore, the authority of Scripture will stand within its own bounds without opposition on either side, if the aid of penitence too is determined by its own conditions without indiscriminate concession, and its causes are first distinguished without confused statement. We declare sins to be the causes of penitence. These we divide into two outcomes: some will be remissible, others irremissible; according to which no one doubts that some deserve chastisement, others condemnation. Every sin is expunged either by pardon or by punishment: pardon, as the outcome of chastisement; punishment, as the outcome of condemnation. Concerning this difference we have already set forth certain contending passages of the Scriptures, on the one side retaining sins, on the other forgiving them. But John too will teach: If anyone knows that his brother sins a sin not unto death, he shall ask, and life shall be given to him (1 John 5:16); because he does not sin unto death: this will be remissible. There is a sin unto death: not for that do I say that anyone should ask (ibid.): this will be irremissible. Thus, where there is the condition or ground of asking, there is also [the condition] of remission; where there is none of asking, there equally

Editors' notes and page, col. 1036

Footnotes

(7) ‹anchor: quasi incertae, et› · call in col 1036

Et abest a Rhen. Oberth. Pam.

"Et" is absent from Rhenanus, Oberthür, Pamelius.

(printed under page 522)

(8) ‹anchor: stabit sine alterutra oppositione, si› · call in col 1036

Si abest a Rhen. Oberth.

"Si" is absent from Rhenanus, Oberthür.

(printed under page 522)

(9) ‹anchor: sine confusa propositione› · call in col 1036

Præpositione Oberth. Seml.

"Praepositione" ("by a confused setting-before"): Oberthür, Semler.

(printed under page 522)

Page

running head: …M PARIS II. — SERIES II. MORALIA. (cut off at left edge)
marginal letters: A naso non deridetur; B hominem Satanae in interitum; C et auctoritas Scripturae in suis; D v, 16); quia non ad mortem
old-edition numerals: 985 after ductu

PL 2:1037

nec remissionis. Secundum hanc differentiam delictorum, poenitentiae quoque conditio discriminatur. Alia erit quae veniam consequi possit, in delicto scillicet remissibili; alia quae consequi nullo modo possit, in delicto scilicet irremissibili. Et superest specialiter de moechiae et fornicationis statu examinare, in quam delictorum partem debeant redigi.

none of remission. According to this distinction of offences, the condition of repentance also is differentiated. One kind will be that which can obtain pardon, namely in a remissible offence; another that which can in no way obtain it, namely in an irremissible offence. And it remains to examine specifically the standing of adultery and fornication, into which class of offences they ought to be placed.

CAPUT III.

Chapter III.

Sed prius decidam intercedentem ex diverso responsionem ad eam poenitentiae speciem, quam cummaxime difinimus venia carere. Si enim, inquiunt, aliqua poenitentia caret venia, jam nec in totum agenda tibi est. Nihil enim agendum est frustra. Porro frustra agetur poenitentia, si caret venia. Omnis autem poenitentia agenda est. Ergo omnis veniam consequatur, ne frustra agatur; quia non erit agenda, si frustra agitur. Porro, frustra agetur, si venia carebit. Merito utique ita opponunt, quoniam hujus quoque poenitentiae fructum, id est veniam, in sua potestate usurpaverunt. Quantum enim ad illos a quibus pacem humanam consequitur; quantum autem ad nos, qui solum Dominum meminimus delicta concedere et utique mortalia, non frustra agetur. Ad Dominum enim remissa et illi exinde postrata, hoc ipso magis operabitur veniam, quod eam solo Deo exorat, quod delicto suo humanam pacem sufficere non credit, quod Ecclesiae mavult erubescere quam communicare.

But first I shall settle the reply put forward from the opposite side against that kind of repentance which we are at this very moment defining as lacking pardon. For if, they say, some repentance lacks pardon, then it is not to be performed by you at all. For nothing is to be done in vain. Moreover, repentance will be performed in vain if it lacks pardon. But all repentance is to be performed. Therefore let all obtain pardon, lest it be performed in vain; because it will not have to be performed if it is performed in vain. Moreover, it will be performed in vain if it lacks pardon. Rightly indeed do they object thus, since they have usurped into their own power the fruit of this repentance too, that is, pardon. For as far as concerns them, from whom it obtains human peace [, it will be in vain]; but as far as concerns us, who remember that the Lord alone forgives offences, and indeed mortal ones, it will not be performed in vain. For, referred to the Lord and thereafter prostrated before Him, it will by this very fact the more work out pardon, because it entreats it from God alone, because it does not believe that human peace suffices for its offence, because it prefers to blush before the Church rather than to be in communion.

Editors' notes and page, col. 1037

Footnotes

(printed under page 523)

(10) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Si venia carebit merito utique Wouw. cod.

"If it will rightly lack pardon, certainly": Wouwer's manuscript.

(printed under page 523)

(11) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Utique abest a Rhen. Seml. Oberth.

"Utique" is absent from Rhenanus, Semler, Oberthür.

(printed under page 523)

(12) ‹anchor: consequitur› · call in col 1037

Frustra agitur addit Ciacc.

Ciacconius adds "frustra agitur" ("it is done in vain").

(printed under page 523)

(13) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Plusque Pam.

"Plusque" ("and more"): Pamelius.

(printed under page 523)

(14) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Precibus que negotiata, compassionem elicit. Lat.

"And having bargained with prayers, it draws out compassion": Latinius.

(printed under page 523)

(15) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Ab alienam ad feminam delet Ciacc.

Ciacconius deletes from "alienam" to "feminam".

(printed under page 523)

(16) ‹anchor: not visible in the crop; lemma "Definimus venia carere"› · call on this page (above the crop; inferred)

Definimus venia carere. De Pœnit. cap. 4 cum adhuc catholicus, in ea non erat sententia : « Omnibus ergo delictis, inquit, seu spiritu, seu facto, seu voluntate commissis, qui pœnam per judicium destinavit, idem et veniam per pœnitentiam spopondit. » Omnium enim peccatorum quamtumvis gravium per pœnitentiam fit remissio, ut docent SS. Patres contra Novatianos. Le Pr.

"We determine [that it] lacks pardon." In On Penance, ch. 4, when still a Catholic, he was not of that opinion: "For all sins, then," he says, "committed whether in spirit or in deed or in will, he who appointed punishment through judgement has also promised pardon through penance." For of all sins, however grave, remission takes place through penance, as the holy Fathers teach against the Novatianists. Le Prieur.

(printed under page 523)

(17) ‹anchor: not visible in the crop; lemma "Omnis autem poenitentia agenda est"› · call on this page (above the crop; inferred)

Omnis autem pœnitientia agenda est. Legendum videtur. « Omni autem pœnitentia agenda est. »

"But every penance is to be done." It seems it should be read: "But [it] is to be done with all penance." Rigault.

(printed under page 523)

(18) ‹anchor: meminimus delicta concedere› · call in col 1037

Qui solum Dominum meminimus delicta concedere. Alludit ad illud Marc. II, 7 : Quis potest peccata dimittere nisi solus Deus... ; verum de hoc latius infra. Pam.

"We who remember that the Lord alone grants [pardon of] sins." He alludes to Mark 2:7: "Who can forgive sins but God alone..."; but of this more fully below. Pamelius.

(printed under page 523)

(19) ‹anchor: solo Deo exorat› · call in col 1037

Quod eam a solo Deo exorat, etc. Contra hoc... latius etiam infra, cap. 21. Hic solum dicemus quod videatur idem sensisse Auctor, quod de Novatiano scribit beatus Cyprianus (Epist. 52, ad Antonian.). Atque adeo posset ipsi responderi verbis ejusdem : O frustrandæ fraternitatis irrisio ! O miserorum lamentantium caduca deceptio ! o hæreticæ institutionis inefficax et vana traditio ! hortari ad satisfactionis pœnitentiam, et subtrahere de satisfactione medicinam ! dicere fratri : Plange, et lacrymas funde, et diebus ac noctibus ingemisce, et pro abluendo et purgando delicto frequenter et largiter operare ; sed extra Ecclesiam, post omnia ista, morieris ; quæcunque ad pacem pertinent facias, sed nullam pacem quam quæris, accipies. Etenim præmittit hic « actus publicos, pœnitentiæ » eosdem quos lib. de Pœnit., cap. 9 ; et tamen vult « a solo Deo exorari veniam, non vero Ecclesiæ communicare. » Et vero valde incerta est venia, et proinde (quantumvis id neget) pœnitentia vana, si quis a solo Deo veniam exspectare debeat. Pam.

"In that it begs it from God alone," etc. Against this... more fully also below, ch. 21. Here we shall say only that the Author seems to have held the same view that blessed Cyprian writes of Novatian (Letter 52, to Antonianus). And so he could be answered in Cyprian's own words: "O mockery of a brotherhood to be defrauded! O fleeting deception of the wretched who lament! O ineffectual and empty teaching of heretical institution! to exhort to the penance of satisfaction, and to withdraw the remedy from the satisfaction! to say to a brother: Mourn, and shed tears, and groan day and night, and work often and generously to wash away and cleanse your sin; but after all this you will die outside the Church; do whatever belongs to peace, but you will receive none of the peace you seek." For he here sets out first "public acts of penance," the same as in the book On Penance, ch. 9; and yet he wants "pardon to be begged of God alone, and not to be in communion with the Church." And indeed pardon is very uncertain, and penance therefore (however he may deny it) vain, if one must expect pardon from God alone. Pamelius.

(printed under page 523)

(20) ‹anchor: not visible in the crop; lemma "Habet et fides quorumdam nominum familiaritatem"› · call on this page (above the crop; inferred)

Habet et fides quorumdam nominum familiaritatem. Fidem hic dicit quam alias sectam, philosophiam, disciplinam, religionem, scilicet Christianam. Supra dixit, « Habet et in Christo scientia ætates suas. » Rig.

"The faith too has its familiar use of certain names." By "faith" he here means what he elsewhere calls the sect, the philosophy, the discipline, the religion, namely the Christian one. Above he said: "Knowledge in Christ too has its ages." Rigault.

(printed under page 523)

(21) ‹anchor: not visible in the crop; lemma "Si adulterium et si stuprum dixero"› · call on this page (above the crop; inferred)

Si adulterium et si stuprum dixero, etc. De adulterio idipsum docuit, de Monogamia lib. cap. 9 ; de stupro, lib. de Exhortat. cap. 9 : quod ipsum frequenter usurpat, non modo pro mœchia, sed et pro fornicatione... malim autem legere : « Omne homicidium intra silvam. » pro extra ; sed nolui in contextu quid immutare. Pam.

"If I say adultery and if I say debauchery," etc. Of adultery he taught the same in the book On Monogamy, ch. 9; of debauchery, in the book of the Exhortation, ch. 9: a word he often uses not only for adultery but also for fornication... I would, however, prefer to read "Every homicide within the forest" for "outside"; but I did not wish to alter anything in the text. Pamelius.

(printed under page 523)

Page

running head: 1037 LIBER DE PUDICI (cut off at the image edge)
marginal letters: A nec remissionis. Secundum hanc; B totum agenda tibi est; C quod delicto suo humanam pacem; D Rig. (in the Commentarius at the page foot)
old-edition numerals: 986 after poenitentia

PL 2:1038

Adsistit enim pro foribus ejus, et de notae suae exemplo caeteros admonet, et lacrymas fratrum sibi quoque advocat, et redit plus utique negotiata, compassionem scilicet quam communicationem. Et si pacem hic non metit, apud Dominum seminat: nec amittit, sed praeparat fructum: non vacabit ab emolumento, si non vacaverit ab officio. Ita nec poenitentia hujusmodi vana, nec disciplina ejusmodi dura est. Deum ambae honorant: illa nihil sibi blandiendo facilius impetrabit, ista nihil sibi assumendo plenius adjuvabit.

For he stands before its doors, and by the example of his own mark of censure he warns the others, and calls the tears of the brethren to his aid as well, and he returns having certainly gained more by his trading, namely compassion rather than communion. And if he does not reap peace here, he sows it with the Lord: nor does he lose the fruit, but prepares it: he will not be without profit, if he has not been without duty. Thus neither is repentance of this kind vain, nor is discipline of this kind harsh. Both honour God: the one, by flattering itself in nothing, will obtain more easily; the other, by claiming nothing for itself, will help more fully.

CAPUT IV.

Chapter IV.

Possumus igitur, demandata poenitentiae distinctione, ad ipsorum jam delictorum regredi censum, an ea sint quae veniam ab omnibus consequi possint. In primis, quod moechiam et fornicationem nominamus, usus expostulat: habet et fides quorumdam nominum familiaritatem; ita in omni opusculo usum custodimus. Caeterum, si adulterium et si stuprum dixero, unum erit contaminatae carnis elogium. Nec enim interest nuptam alienam an viduam quis incurset, dum non suam feminam: sicut nec locis refert, in cubiculis an in curribus pudicitia trucidetur. Omne homicidium extra silvam latrocinium est: ita et ubicunque, vel in quamcunque semetipsum adulterat et stuprat, qui aliter quam nuptiis utitur. Ideo penes nos occultae quoque conjunctiones, id est non prius apud Ecclesiam professae juxta moechiam et fornieationem judicari

We can therefore, the distinction of repentance having been settled, now return to the reckoning of the sins themselves, whether they are such as can obtain pardon from all. In the first place, that we name them adultery and fornication, usage requires: the faith too has its familiarity with certain names; so throughout the whole little work we keep to usage. For the rest, if I say "adulterium" and if I say "stuprum", it will be one charge of defiled flesh. For it makes no difference whether someone assails another man's married woman or a widow, so long as it is not his own wife: just as it matters nothing as to place, whether in bedchambers or in carriages chastity is slaughtered. Every homicide outside the forest is brigandage: so too, wherever, or with whatever woman, a man commits adultery and debauchery upon himself who has to do with a woman otherwise than by marriage. Therefore among us secret unions too, that is, those not first declared before the Church, to be judged alongside adultery and fornication

Editors' notes and page, col. 1038

Footnotes

(16) ‹anchor: an in curribus› · call in col 1038

Turribus Lat. Rig. Ciacc.

"Turribus" ("towers"): Latinius, Rigault, Ciacconius.

(printed under page 523)

(22) ‹anchor: apud Ecclesiam professae› · call in col 1038

Non prius apud Ecclesiam professæ. Oblatis Ecclesiæ per presbyteros fidelibus conjugandis, ut communibus votis conjugio benediceretur. Hoc enim significat in fine libri II ad Uxorem, cum ait : « Unde sufficiamus ad enarrandam felicitatem ejus matrimonii quod Ecclesia conciliat et confirmat oblatio ? » Dum occultas conjunctiones » interpretatur « non prius apud Ecclesiam professas, » mirum in modum confirmat decretum concilii Tridentini de irritis talibus conjunctionibus, eo quod de illis subjicit : « Juxta (continues)

"Not first declared before the Church." The faithful who were to be joined were presented to the Church by the presbyters, so that the marriage might be blessed with common prayers. For this is what he means at the end of book II To his Wife, when he says: "Whence shall we find words enough to tell the happiness of that marriage which the Church arranges and the offering confirms?" When he explains "hidden unions" as "not first declared before the Church," he wonderfully confirms the decree of the Council of Trent on the nullity of such unions, in that he adds of them: "Next to (continues)

(printed under page 523)

Page

running head: [LI]BER DE PUDICITIA. 1038
marginal letters: A municare. Adsistit enim; B ctione, ad ipsorum jam delictorum; C que conjunctiones, id est non prius; D stianam. Supra dixit (in the Commentarius)
old-edition numerals: 987 after silvam

PL 2:1039

periclitantur. Nec inde consertae obtentu matrimonii crimen eludant. Reliquas autem libidinum furias impias et in corpora et in sexus ultra jura naturae non modo limine, verum omni Ecclesiae tecto submovemus; quia non sunt delicta, sed monstra.

are in danger. Nor let women joined thereafter evade the charge under the cover of marriage. But the other impious frenzies of lusts, against both bodies and sexes beyond the laws of nature, we banish not only from the threshold but from every roof of the Church, because they are not sins but monstrosities.

CAPUT V.

Chapter V.

Ergo moechia, quod etiam fornicationis est res, secundum opus criminis quanti aestimanda sit sceleris prima lex Dei praesto est. Siquidem post interdictam alienorum deorum superstitionem, ipsorumque idolorum fabricationem; post commendatam Sabbati venerationem; post imperatam in parentes secundam a Deo religionem, nullum aliud in talibus titulis firmandis monendisque substruxit praeceptum, quam: Non moechaberis (Exod. XX, 14). Post spiritalem enim castitatem sanctitatemque, corporalis sequebatur integritas. Et hanc itaque munivit, hostem statim ejus prohibendo moechiam. Quale delictum jam intellige, cujus cohibitionem post idololatriae ordinavit. Nihil secundum longinquat a primo; nihil tam proximum primo, quam secundum: quod fit ex primo aliud, quodammodo primum est. Itaque moechia affinis idololatriae; nam et idololatria moechiae nomine et fornicationis saepe populo exprobrata (Jerem. III, 1 seq.; Ezech. XVI, 15 seq.), etiam sorte conjungetur illi, sicut et serie; etiam damnatione cohaerebit illi, sicut et dispositione. Eo amplius praemittens: Non moechaberis; adjungit: Non occides: oneravit utique moechiam, quam homicidio anteponit. In prima itaque fronte sanctissimae legis, in primis titulis coelestis edicti, principalium utique delictorum proscriptione signata, de loco modum, de ordine statum, de confinio meritum cujusque dignoscas. Est et mali dignitas, quod in summo aut in medio pessimorum collocatur. Pompam quamdam atque suggestum

Therefore, as to adultery, which is also a matter of fornication, how great a crime it is to be reckoned according to the deed of the offence, the first law of God is at hand [to show]. For after forbidding the superstition of foreign gods and the making of the idols themselves; after commending the veneration of the Sabbath; after enjoining towards parents the reverence second after God, He laid down, in confirming and admonishing under such headings, no other precept than: You shall not commit adultery (Exod. 20:14). For after spiritual chastity and holiness there followed bodily integrity. And this too He fortified, by at once forbidding its enemy, adultery. Understand now what kind of offence this is, whose restraint He ordained after that of idolatry. Nothing that is second is far removed from the first; nothing is so near to the first as the second: what comes from the first as something else is in a certain way the first. Thus adultery is akin to idolatry; for idolatry too, often reproached to the people under the name of adultery and fornication (Jer. 3:1 ff.; Ezek. 16:15 ff.), will also be joined with it in lot, as it is in sequence; it will also cleave to it in condemnation, as it does in arrangement. Moreover, by setting first: You shall not commit adultery, He adds: You shall not kill; He has certainly weighted adultery, which He places before homicide. So on the very front of the most holy law, in the first headings of the heavenly edict, the proscription of the chief offences having been set down there, you may discern from its place the measure, from its order the standing, from its neighbourhood the desert of each. There is even a dignity of evil, in that it is placed at the top or in the middle of the worst. A certain pomp and platform

Editors' notes and page, col. 1039

Footnotes

(printed under page 524)

(17) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Periclitabitur, ne inde Lat.

"It will be in danger, lest thence": Latinius.

(printed under page 524)

(18) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Idololatriam Pam. Rhen. Oberth. Leop.

"Idololatriam" ("idolatry", accusative): Pamelius, Rhenanus, Oberthür, Leopold.

(printed under page 524)

(19) ‹anchor: In prima itaque› · call in col 1039

Ubique Ms. angl. utique Rig.

"Ubique" ("everywhere"): the English manuscript; "utique" ("certainly"): Rigault.

(printed under page 524)

(20) ‹anchor: proscriptione signata› · call in col 1039

Signatam. De loco Oberth. Seml.

"Signatam. De loco": Oberthür, Semler.

(printed under page 524)

(21) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Vis Ciacc.

"Vis" ("you wish"): Ciacconius.

(printed under page 524)

(22) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Adulamur Pam. Rhen. Oberth.

"Adulamur" ("we flatter"): Pamelius, Rhenanus, Oberthür.

(printed under page 524)

(23) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Procurem Ciacc.

"Procurem" ("I take care of"): Ciacconius.

(printed under page 524)

(24) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Quod Fran. et in seqq.

"Quod": Franeker edition, and so in what follows.

(continued) ‹note (22) from page 523›

mœchiam et fornicationem judicari periclitantur. Nec inde consertæ obtentu matrimonii crimen eludant. Pam. Sess. 24, de sacram. Matrim, cap. I. Rig.

adultery and fornication they run the risk of being judged. Nor, once joined in this way, may they escape the charge under cover of marriage." Pamelius. [Council of Trent,] Session 24, on the sacrament of Matrimony, ch. 1. Rigault.

(printed under page 524)

(25) [sic; in sequence the note is (23)] ‹anchor: not visible in the crop; lemma "Reliquas autem libidinum, furias impias"› · call on this page (above the crop; inferred)

Reliquas autem libidinum, furias impias, etc. Eleganter distinguit inter limine Ecclesiæ submovere, et omni tecto Ecclesiæ submovere ; ac si velit fornicatores et adulteros admissos ad limen Ecclesiæ, uti cap. præced. inter pœnitentes (quanquam frustra, si veniam Ecclesia dare non possit, ut perperam asseruit) ; at monstrorum illorum reos neque ibi admissos, sed prorsus exclusos fuisse. Et vero etiam hinc confirmatur vetustas excommunicationis ecclesiasticæ ; de qua supra..., Apolog. cap. 39, et alibi non semel : ad quam iterum alluditur infra, cap. 7, illis verbis : « Ob tale quid extra gregem datus est » ac « de Ecclesia expellitur. » Plura vide cap. 14. Pam.

"But the other impious frenzies of lusts," etc. He distinguishes elegantly between removing from the threshold of the Church and removing from every roof of the Church; as if he meant that fornicators and adulterers were admitted to the threshold of the Church, as in the preceding chapter, among the penitents (though in vain, if the Church cannot give pardon, as he wrongly asserted); but that those guilty of those monstrous things were not admitted even there, but wholly shut out. And indeed the antiquity of ecclesiastical excommunication is confirmed from this too; of which above..., Apology ch. 39, and elsewhere more than once: to which it is alluded again below, ch. 7, in the words "for some such thing he was put outside the flock" and "is expelled from the Church." See more at ch. 14. Pamelius.

(printed under page 524)

(24) ‹anchor: not visible in the crop; lemma "Prima lex Dei praesto est"› · call on this page (above the crop; inferred)

Prima lex Dei præsto est. Prima lex Dei per Mosen tradita, secunda per Christum. Alias primam seu primordialem Dei legem in principio mundi Adæ et Evæ datam fuisse ait, lib. adversus Judæos. Itaque convenientius interpretabimur : « Prima lex Dei præsto est, » hoc est, ante omnia occurrit lex Dei. Rig.

"The first law of God is at hand." The first law of God was handed down through Moses, the second through Christ. Elsewhere he says that the first or primordial law of God was given to Adam and Eve at the beginning of the world, in the book Against the Jews. So we shall interpret more fittingly: "The first law of God is at hand," that is, the law of God meets us before everything. Rigault.

(printed under page 524)

(25) ‹anchor: not visible in the crop; lemma "Talibus titulis firmandis monendisque"› · call on this page (above the crop; inferred)

Talibus titulis firmandis monendisque. Hoc in opere Septimiano pretentamus iter manibus, destituti veterum exemplarium luce. Aptius certe videatur. « Talibus titulis firmandis muniendisque. » Etenim post paulo sequitur, « Et hanc itaque munivit. » Titulos vocat, legis divinæ capita ; eodemque significatu supra, damnationis titulos dixit. Rig.

"By such headings, to be made firm and to be warned [sic]." In this work of Septimius we feel our way with our hands, bereft of the light of old copies. Certainly "by such headings, to be made firm and fortified" would seem more apt. For a little after follows: "And so he fortified this one too." He calls "headings" the chapters of the divine law; and in the same sense he spoke above of "headings of condemnation." Rigault.

(printed under page 524)

(26) ‹anchor: not visible in the crop; lemma "Sciunt hodie venenarii, sciunt magi"› · call on this page (above the crop; inferred)

Sciunt hodie venenarii, sciunt magi. Magos a venenariis distinguere vix poteris ; nam venenarii seu venefici, cum magis, Chaldæis, genethliacis, thessalisque olim confundebantur, qui alios pharmacis malisque lædebant artibus, suisque incantationibus vitam etiam aliquando eripiebant. Apuleius in apol. « Amatricem eam, me magum et veneficum clamitaret, multis audientibus. » Le Pr.

"The poisoners know it today, the magicians know it." You could hardly distinguish magicians from poisoners; for poisoners or sorcerers were formerly confused with magicians, Chaldeans, casters of nativities and Thessalian witches, who harmed others with drugs and evil arts, and sometimes even took life with their incantations. Apuleius in the Apology: "that he was shouting, in the hearing of many, that she was a lover and I a magician and a poisoner." Le Prieur.

(printed under page 524)

Page

running head: 1039 TERTULLIANI OPERUM PARS. II. — (cut off at right edge)
marginal letters: A cari periclitantur. Nec inde; B xx, 14). Post spiritalem enim; C que moechiam, quam homicidio anteponit; D dant. PAM. Sess. 24 (in the Commentarius)
old-edition numerals: 988 after praemittens:
other: column begins with fragment "cari" (judicari) from previous column; ends with "sug-" (suggestum) split at column break; "Et hanc" printed with damaged first letter, read as Et; Variae lectiones and Commentarius (editors' notes) seen at page foot, not set; their headings run across both columns

PL 2:1040

adspicio moechiae, hinc ducatum idololatriae antecedentis, hinc comitatum homicidii insequentis. Inter duos apices facinorum eminentissimos sine dubio digna consedit, et per medium eorum, quasi vacantem locum pari criminis auctoritate complevit. Quis eam talibus lateribus inclusam, talibus costis circumfultam, a cohaerentium corpore divellet de vicinorum criminum nexu, de propinquorum scelerum complexu, ut solam eam secernat ad poenitentiae fructum? Nonne hinc idololatria, inde homicidium, detinebunt? et si qua vox fuerit, reclamabunt: Noster hic cuneus est, nostra compago! Ab idololatria metamur, illa distinguente conjungimur, illi de medio emicanti adunamur; concorporavit nos Scriptura divina, litterae ipsae glutina nostra sunt, jam nec ipsa sine nobis potest. Ego quidem idololatria saepissime moechiae occasionem subministro. Sciunt luci mei et mei montes, et vivae aquae, ipsaque in urbibus templa, quantum evertendae pudicitiae procuremus. Ego quoque homicidium nonnunquam moechiae elaboro. Ut tragoedias omittam sciunt hodie venerarii, sciunt magi, quot pellicatus ulciscar, quot rivalitate defendam, quot custodes, quot delatores, quot conscios auferam. Sciunt etiam obstetrices quot adulteri conceptus trucidentur. Etiam apud Christianos non est moechia sine nobis: ibidem sunt idololatriae, ubi immundi spiritus res est; ibidem est et homicidium, ubi homo, cum inquinatur, occiditur. Igitur, aut nec illis, aut etiam nobis poenitentiae subsidia convenient. Aut detinemus eam, aut sequimur. Haec ipse res loquuntur. Si res voce deficiunt, adsistit idololatres, adsistit homicida, in medio eorum adsistit et moechus, pariter de poenitentiae officio sedent, in sacco et cinere inhorrescunt, eodem flatu gemiscunt, eisdem precibus ambiunt,

of adultery I behold: on this side the leading of idolatry going before, on that side the escort of homicide following after. Between two peaks of crimes, the most eminent, it has without doubt worthily taken its seat, and in the midst of them it has filled, as it were, a vacant place with an equal weight of guilt. Who will tear it away, enclosed by such flanks, propped round by such ribs, from the body of those that cleave to it, from the bond of neighbouring crimes, from the embrace of kindred wickednesses, so as to set it apart alone for the fruit of penitence? Will not idolatry on this side, homicide on that, hold it back? And if they have any voice, they will cry out in protest: This is our wedge, our joint! From idolatry we take our measure; by its marking-off we are joined together; to it, springing forth from the middle, we are united; divine Scripture has made us one body; the very letters are our glue; now not even it can do without us. I, idolatry, indeed very often supply the occasion for adultery. My groves and my mountains know it, and the living waters, and the very temples in the cities, how much we contrive for the overthrow of chastity. I, homicide, also sometimes work for adultery. To pass over the tragedies, the poisoners know it today, the magicians know it, how many concubinages I avenge, how many rivalries I defend, how many guardians, how many informers, how many accomplices I take away. The midwives also know how many adulterous conceptions are slaughtered. Even among Christians there is no adultery without us: there too there are idolatries, where it is the business of an unclean spirit; there too there is homicide, where a man, when he is defiled, is slain. Therefore either the aids of penitence will not befit them either, or they will befit us too. Either we hold it back, or we follow it. The things themselves speak this. If the things fail in voice, there stands by the idolater, there stands by the homicide, in the midst of them there stands by the adulterer too; alike they sit concerning the duty of penitence, they shudder in sackcloth and ashes, they groan with the same breath, they go round with the same prayers,

Editors' notes and page, col. 1040

Footnotes

(27) ‹anchor: defendam› · call in col 1040

Quot rivalitates defendam. Etenim plerique amatores, amatas suas ab rivalibus defendunt homicidio, rivalibus vario mortis genere exstinctis. Rig.

"How many rivalries I would ward off." For most lovers defend their beloved from rivals by homicide, the rivals being done away with by various kinds of death. Rigault.

(printed under page 524)

Page

running head: ...M PARS. II. — SERIES II. MORALIA. 1040 (cut off at left)
marginal letters: A gestum adspicio moechiae; B nostra sunt, jam nec ipsa; C ciditur. Igitur, aut nec illis; D Dei. Rig. (in the Commentarius below, not the text)
old-edition numerals: 989 after auferam.

PL 2:1041

eisdem genibus exorant, eamdem invocant matrem. Quid agis, mollissima et humanissima disciplina? aut omnibus eis hoc esse debebis: Beati enim pacifici (Matth. V, 6); aut, si non omnibus, nostra esse. Idololatram quidem et homicidam semel damnas, moechum vero de medio excipis, idololatriae successorem, homicidae antecessorem, utriusque collegam? Personae acceptatio est, miserabiliores poenitentias reliquisti.

they implore on the same knees, they invoke the same mother. What are you doing, most soft and most humane discipline? Either you will have to be this to all of them, for Blessed are the peacemakers (Matt. 5:6), or, if not to all, then to ours. The idolater indeed and the murderer you condemn once for all, but the adulterer you take out from the midst, the successor of idolatry, the predecessor of murder, the colleague of both? It is respect of persons; you have left behind penitences more pitiable.

CAPUT VI.

Chapter VI.

Plane, si ostendas de quibus patrociniis exemplorum, praeceptorumque coelestium, soli moechiae, et in ea fornicationi quoque, januam poenitentiae expandas, ad hanc jam lineam dimicabit nostra congressio. Praescribam tamen tibi formam necesse est, ne ad vetera manum emittas, ne in terga respicias. Vetera enim transierunt, secundum Isaiam (XLIII, 18, 19), et nova est jam novatio secundum Jeremiam (IV, 3); et obliti posteriorum, in priora porrigimur, secundum Apostolum (Philipp. III, 13); et Lex et Prophetae usque ad Joannem, secundum Dominum (Matth. XI, 13): nam, et si cum maxime a lege coepimus demonstrando moechiam, merito ab eo statu legis, quem Christus non dissolvit, sed implevit (Matth. V, 17). Onera enim legis usque ad Joannem, non remedia; operum juga rejecta sunt, non disciplinarum: libertas in Christo non fecit innocentiae injuriam. Manet lex tota pietatis, sanctitatis, humanitatis, veritatis, castitatis, justitiae, misericordiae, benevolentiae, pudicitiae. In qua lege beatus vir qui meditabitur die ac note (Psal. I, 1). De qua idem David rursus: Lex Domini invituperabilis, convertens animas; jura Domini directa, oblectantia corda; praeceptum Domini longe lucens, illuminans oculos (Psal. XVIII, 8 et seqq.). Sic et Apostolus: Itaque lex quidem sancta est, et praeceptum sanctum et optimum (Rom. XVIII, 12), utique, Non moechaberis (Exod. XX, 14). Sed et supra, Legem ergo evacuamus per fidem? Absit! sed legem sistimus (Rom. III, 31), scilicet in his quae et nunc novo Testamento interdicta etiam cumulatiore praecepto prohibentur. Pro Non moechaberis: Qui viderit ad concupiscentiam, jam moechatus est in corde suo (Matth. V, 27, 28); et pro Non occides:

Clearly, if you show by what patronage of examples and of heavenly precepts you throw open the door of penitence to adultery alone, and within it to fornication as well, our encounter will now be fought out on this line. I must, however, prescribe a rule for you, that you not put out your hand to the old things, that you not look back behind you. For the old things have passed away, according to Isaiah (Isa. 43:18–19), and there is now a new renewal, according to Jeremiah (Jer. 4:3); and forgetting the things behind, we stretch forward to the things before, according to the Apostle (Phil. 3:13); and the Law and the Prophets [were] until John, according to the Lord (Matt. 11:13): for even if we began chiefly from the law in demonstrating adultery, [we did so] rightly, from that state of the law which Christ did not dissolve but fulfilled (Matt. 5:17). For it is the burdens of the law [that lasted] until John, not the remedies; the yokes of works have been cast off, not those of disciplines: liberty in Christ has done no injury to innocence. The whole law of piety, holiness, humanity, truth, chastity, justice, mercy, benevolence and modesty remains. In which law blessed is the man who will meditate day and night (Ps. 1:1). Of which the same David says again: The law of the Lord is irreproachable, converting souls; the statutes of the Lord are straight, delighting hearts; the precept of the Lord shining afar, enlightening the eyes (Ps. 18:8 ff.). So also the Apostle: And so the law indeed is holy, and the precept holy and most good (Rom. 7:12), namely, You shall not commit adultery (Exod. 20:14). But also above: Do we then make void the law through faith? Far from it! but we establish the law (Rom. 3:31), that is, in those things which, forbidden also now in the New Testament, are prohibited by an even more heaped-up precept. In place of You shall not commit adultery: Whoever has looked with lust has already committed adultery in his heart (Matt. 5:27–28); and in place of You shall not kill:

Editors' notes and page, col. 1041

Footnotes

(printed under page 525) (none called in this column: variants 25–28 on page 525 are called in col. 1042 and stand in n1042)  (printed under page 525)

(28) ‹anchor: mollissima et humanissima disciplina› · call in col 1041

Quid agis mollissima et humanissima disciplina. Sic alibi dicit, « laxissimæ disciplinæ campum. » Ut contrario sensu Augustinus lib. de Fide et operibus : Antiquum et robustum morem. Rig.

"What are you about, most soft and most humane discipline?" So elsewhere he says "the open field of a most lax discipline." As, in the contrary sense, Augustine in the book On Faith and Works: "the ancient and robust custom." Rigault.

(printed under page 525)

(29) ‹anchor: homicidam semel damnas› · call in col 1041

Idololatram quidem et homicidam semel damnas. Ipse infra : « Neque idololatriæ, neque sanguini pax ab Ecclesiis redditur. Rig. — Hic calumniatur auctor in orthodoxos, tanquam si idololatram et homicidam ad pœnitentiam non admitterent. Pam.

"The idolater indeed and the murderer you condemn once for all." He himself below: "Peace is restored by the Churches neither to idolatry nor to bloodshed." Rigault. — Here the author slanders the orthodox, as though they did not admit the idolater and the murderer to penance. Pamelius.

(printed under page 525)

Page

running head: 1041 LIBER DE PUDICIT[IA] (cut off at image edge)
marginal letters: A eisdem genibus exorant; B est, ne ad vetera manum emittas; C tiae, misericordiae, benevolentiae; D (28) Quid agis (in the Commentarius at page foot)
old-edition numerals: 990 after optimum (Rom. XVIII, 12),
misprints kept as printed: "note" (for nocte, Ps. I, 1); "Rom. XVIII, 12" (for VII, 12; the English gives Rom. 7:12); "Matth. V, 6" for Beati pacifici (the verse is 5:9; the English follows the print).

PL 2:1042

Qui dixerit fratri suo, racha, reus erit gehennae (Matth. V, 22). Quaere an salva sit lex non moechandi, cui accessit nec concupiscendi. Caeterum, si qua vobis exempla in sinum plaudent, non opponentur huic quam defendimus disciplinae. Frustra enim lex suprastructa est, origines quoque delictorum, id est concupiscentias et voluntates, non minus quam facta condemnans, si ideo hodie concedetur moechiae venia, quia et aliquando concessa est. Cur emolumento hodie pleniore disciplina coercetur, nisi ut majore forsitam lenocinio tuo indulgeatur? Dabis ergo et idololatriae et omni apostatae veniam, quia et populum ipsum totiens reum istorum, totiens invenimus retro restitutum (Judic. III seqq.). Communicabis et homicidae; quia et Nabothae sanguinem Achab deprecatione delevit (III Reg. XXI, 29); David Uriae caedem, tum caussam ejus maechiam confessione purgavit (II Reg. XII, 13). Jam et incesta donabis, propter Lot (Gen. XIX, 33, 35); et fornicationes cum incesto, propter Judam (Gen. XXXVIII, 18), et turpes de prostitutione nuptias, propter Osee (I, 2, 3), et non tantum frequentatas, verum et semel plures propter patres nostros (Gen. XVI, 3, 4; XXIX, XXX). Utique enim dignum est peraequari nunc quoque gratiam circa omnia retro indulta, si de pristino aliquo exemplo venia moechiae vindicatur. Habemus quidem et nos ejusdem vestustatis exempla pro sententia nostra, non modo non iudulti, verum etiam repraesentati judici fornicationnis (Gen. XIX, 24, 28). Et utique sufficit tantum numerum viginti quatuor millium populi fornicantis in filias Moab una plaga ruisse (Num. XXV, 1 seqq.). Sed malo in gloriam Christi a Christo deducere disciplinam. Habuerint pristina tempora omnis impudicitiae, si volunt Psychici, etiam potestatem; luserit ante Christum caro, imo perierit autequam a Domino suo requisita est; nondum erat digna dono salutis, nondum apta officio sanctitatis. Adhuc in Adam deputabatur cum suo vitio, facile quod speciosum viderat concupiscens, et ad inferiora respiciens, et de ficulneis foliis pruriginem retinens. Inhaerebat usquequaque libidinis virus, et jactae sordes non ablui idoneae, quod nec ipsae adhuc aquae laverant. At

"Whoever says to his brother, Raca, shall be liable to Gehenna" (Matt. 5:22). Ask whether the law against committing adultery stands intact, when to it has been added [the law] against even lusting. Moreover, if any examples clap their applause into your lap, they will not be set against this discipline which we are defending. For in vain has the law been built higher, condemning the very origins of offences too, that is, lusts and wishes, no less than deeds, if pardon is to be granted to adultery today on the ground that it was once granted too. Why, for our benefit, is it restrained today by a fuller discipline, unless perhaps so that it may be indulged by your greater pandering? You will therefore grant pardon both to idolatry and to every apostate, because we find that the people itself, so often guilty of these things, was so often restored in the past (Judg. 3 ff.). You will admit the murderer to communion too, because Ahab by his entreaty blotted out the blood of Naboth (1 Kgs. 21:29), and David purged by confession the slaughter of Uriah and its cause, adultery (2 Sam. 12:13). Now you will forgive incest as well, on account of Lot (Gen. 19:33, 35); and fornications joined with incest, on account of Judah (Gen. 38:18); and shameful marriages made out of prostitution, on account of Hosea (Hos. 1:2, 3); and not only repeated marriages, but even several at once, on account of our fathers (Gen. 16:3, 4; 29; 30). For it is surely fitting that grace should be made equal now also for everything that was indulged in the past, if pardon for adultery is claimed on the strength of some ancient example. We too, indeed, have examples of the same antiquity for our position: of fornication not only not indulged, but even brought to judgement on the spot (Gen. 19:24, 28). And it is surely enough that so great a number as twenty-four thousand of the people, fornicating with the daughters of Moab, perished by a single plague (Num. 25:1 ff.). But I prefer to draw the discipline from Christ, to the glory of Christ. Let former times have had, if the Psychics will, even licence for every kind of unchastity; let the flesh have played before Christ, or rather have perished before it was sought out by its Lord; it was not yet worthy of the gift of salvation, not yet fit for the office of holiness. It was still reckoned in Adam with his fault, readily lusting after what it had seen to be fair, and looking towards lower things, and keeping the itch from the fig leaves. The poison of lust clung to it everywhere, and filth, once cast on it, not fit to be washed off, because not even the waters had yet washed it. But

Editors' notes and page, col. 1042

Footnotes

(printed under page 525)

(25) ‹anchor: quia et aliquando› · call in col 1042

Aliqua Pam. Rhen. Oberth.

"Aliqua" ("some"): Pamelius, Rhenanus, Oberthür.

(printed under page 525)

(26) ‹anchor: caussam ejus maechiam› · call in col 1042 (the call is printed "36" in the text; the note is numbered 26)

Cum causa ejus mœchia Rhen. Pam. Oberth. Leop.

"Cum causa ejus moechia" ("with its cause, adultery"): Rhenanus, Pamelius, Oberthür, Leopold.

(printed under page 525)

(27) ‹anchor: et jactae› · call in col 1042

Lactæ (lacteæ) Pam. aliique.

"Lactae" ("milky", i.e. "lacteae"): Pamelius and others.

(printed under page 525)

(28) ‹anchor: sordes non ablui› · call in col 1042

Non habentes Wouw cod.

"Non habentes" ("not having"): Wouwer's manuscript.

(printed under page 525)

(30) ‹anchor: populum ipsum totiens reum› · call in col 1042

Populum ipsum totiens reum, etc. Utut eludere nitatur auctor, certe et his ipsis utuntur B. Cyprianus, B. Pacianus et B. Hieron... uti pœnitentiam omnium peccatorum quantumvis gravium confirment adversus Novatianos ; et ipse Auctor quoque exemplis Achab et David, lib. V adversus Marcionem, cap. 11 Pam.

"The people itself, so often guilty," etc. However the author strives to evade them, certainly B. Cyprian, B. Pacian and B. Jerome... use these very [examples] to establish against the Novatianists penance for all sins, however grave; and the Author himself too, with the examples of Ahab and David, book V Against Marcion, ch. 11. Pamelius.

(printed under page 525)

(31) ‹anchor: repraesentati judici› · call in col 1042

Repræsentati judicii. Accipitur hic repræsentati pro ad præsentiam adducti. Pam.

"Of a judgement brought to the present." "Repraesentati" is taken here for "brought into the present." Pamelius.

(printed under page 525)

(32) ‹anchor: pristina tempora› · call in col 1042

Habuerint pristina tempora, etc. Etiam hic orthodoxos calumniatur. Pam.

"Let former times have had," etc. Here too he slanders the orthodox. Pamelius.

(printed under page 525)

(33) ‹anchor: ablui idoneae› · call in col 1042

Inhærebat usquequaque libidinis virus, et jactæ sordes non ablui idoneæ. De fractis ficulneis foliis exsistit quasi venereæ pruriginis virus. Hac vero prurigine, primos homines Adamum et Evam exarsisse innuit Septimius, statim atque impermis- (continues)

"The poison of lust clung everywhere, and the filth once cast on could not be washed off." From broken fig leaves there comes forth a kind of poison of venereal itching. With this itching, Septimius hints, the first human beings, Adam and Eve, burned as soon as [they had tasted the] forbid- (continues)

(printed under page 525)

Page

running head: …ER DE PUDICITIA. 1042 (left part of the running head cut off at the image edge)
marginal letters: A ‹Qui dixerit fratri suo, racha›; B ‹guinem Achab deprecatione delevit›; C ‹fornicationnis (Gen. XIX, 24, 28)›; D ‹tentiam omnium peccatorum (in the Commentarius, not the text)›
old-edition numerals: 991 after ‹pruriginem› (990 stands in the facing column 1041, not this one)
misprints kept as printed: "maechiam" (printed with the ae ligature, mæ-chiam, where the column elsewhere prints mœ; UNSURE at this resolution); "forsitam" (forsitan); "vestustatis" (vetustatis); "iudulti" (indulti); "fornicationnis" (fornicationis); "autequam" (antequam); variant call "36" (for 26).

PL 2:1043

ubi sermo Dei descendit in carnem, ne nuptiis quidem resignatam, et Sermo caro factus est (Joan. I, 14), ne nuptiis quidem resignanda; quae ad lignum, non incontinentiae, sed tolerantiae accederet; quae non dulce aliquid, sed amarum aliquid inde gustaret; quae non ad inferos, sed ad coelum pertineret; quae non lasciviae frondibus, sed sanctimoniae floribus praecingeretur; quae munditias suas aquis traderet, exinde caro quaecumque in Christo reliquas sordes pristinas solvit, alia jam res est, nova emergit jam, non ex seminis imo, non ex concupiscentiae fimo, sed ex aqua pura et spiritu mundo. Quid itaque illam de pristino excusas? Non corpus Christi, non membra Christi, non templum Dei vocabatur (I Cor. XII, 27; VI, 15, 19; II Cor. VI, 16), cum veniam moechiae consequebatur. Itaque, si exinde quo statum vertit, et in Christum tincta induit Christum (Galat. III, 27), et magno redempta est (I Cor. VI, 20), sanguine scilicet Domini et Agni (I Petr. I, 19), tenes aliquod exemplum, sive praeceptum, sive formam, sive sententiam indultae sive indulgendae fornicationis atque moechiae, habes etiam temporis a nobis definitionem, ex quo deputetur aetas quaestionis.

where the Word of God descended into flesh not unsealed even by marriage, and The Word was made flesh (John 1:14), [a flesh] not to be unsealed even by marriage; [a flesh] which would approach the tree, not of incontinence, but of endurance; which would taste from it not something sweet, but something bitter; which would belong not to the underworld, but to heaven; which would be girded not with the leaves of lasciviousness, but with the flowers of holiness; which would hand over its cleanness to the waters: from then on, whatever flesh in Christ has dissolved its remaining former filth is now another thing; it emerges now new, not from the depths of seed, not from the dung of concupiscence, but from pure water and a clean spirit. Why, then, do you excuse it on the ground of its former state? It was not called the body of Christ, not the members of Christ, not the temple of God (1 Cor. 12:27; 6:15, 19; 2 Cor. 6:16), when it obtained pardon for adultery. Therefore, if from the time when it changed its state, and, dipped into Christ, put on Christ (Gal. 3:27), and was redeemed at a great price (1 Cor. 6:20), namely the blood of the Lord and Lamb (1 Pet. 1:19), you hold any example, or precept, or pattern, or judgement of fornication and adultery pardoned or to be pardoned, you have also from us the definition of the time from which the age of the question is to be reckoned.

CAPUT VII.

Chapter VII.

A parabolis licebit incipias, ubi est ovis perdita a Domino requisita, et humeris ejus revecta (Luc. XV, 4 seqq.). Procedant ipsae picturae calicum vestrorum, si vel in iis perlucebit interpretatio pecudis illius, utrumne Christiano an ethnico peccatori de restitutione conliniet. Praescribimus enim ex naturae disciplina, ex lege auris et linguae, ex mentis sanitate ea semper responderi, quae provocantur,

You may begin from the parables, where there is the lost sheep sought by the Lord and carried back on His shoulders (Luke 15:4ff.). Let the very pictures on your cups come forward, if even in them the interpretation of that animal will shine through, whether it aims at restoration for a Christian or for a heathen sinner. For we lay it down, from the discipline of nature, from the law of ear and tongue, from soundness of mind, that those things are always answered which are provoked,

Editors' notes and page, col. 1043

Footnotes

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(29) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Aliquid delet Jun.

Junius deletes "aliquid" ("something").

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(30) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Credendus est Ita editi fere omnes. Restitutionem cum figurasset, cui alii reddendum est Rhen. Pam.

"Credendus est" ("is to be believed"): so almost all the printed editions. "When he had figured the restoration, to whom it is to be rendered as others [have it]": Rhenanus, Pamelius.

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(31) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Homo Wouw. cod.

"Homo" ("man"): Wouwer's manuscript.

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(32) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Non intelligendus Gelen. Pam.

"Non intelligendus" ("not to be understood"): Gelenius, Pamelius.

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(34) ‹anchor: not visible in the crop; lemma "Carnem ne nuptiis quidem resignatam"› · call on page 525 (above the crop; inferred)

Carnem ne nuptiis quidem resignatam. Elegans est Tertulliani cum illud, carnem ne nuptiis quidem resignatam, de B. Mariæ carne virgine, quanquam nuptæ, et ne nuptiis quidem resignanda, de carne Christi virgine. Opponit autem Christi facta factis Evæ. Pam.

"Flesh unsealed not even by marriage." Tertullian's phrase is elegant, both "flesh unsealed not even by marriage," of the virgin flesh of B. Mary, though married, and "not to be unsealed even by marriage," of the virgin flesh of Christ. He sets the deeds of Christ against the deeds of Eve. Pamelius.

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(35) ‹anchor: not visible in the crop; lemma "Quae munditias suas aquis traderet"› · call on page 525 (above the crop; inferred)

Quæ munditias suas aquis traderet. Hoc idem est quod dixit supra alicubi lib. de Baptismo, « Christum baptismo suo aquas sanctificasse ; » ubi etiam late de materia baptismi aqua pura.

"Which would hand over its cleanness to the waters." This is the same as he said above somewhere, in the book On Baptism: "that Christ sanctified the waters by his baptism"; where he also treats at length of pure water as the matter of baptism.

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(36) ‹anchor: not visible in the crop; lemma "Non corpus Christi"› · call on page 525 (above the crop; inferred)

Non corpus Christi, etc. Hoc ad calumniam pertinet. Pam.

"Not the body of Christ," etc. This belongs to slander. Pamelius.

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(37) ‹anchor: calicum vestrorum› · call in col 1043

Picturæ calicum vestrorum. Eodem pertinet quod infra dicitur cap. 10, pastor quem in calice depingit, etc. Unde colligitur tunc temporis calices... non solum depingi solere figuris historiarum novi Testamenti (unde confirmatur usus imaginum in Ecclesia.....), sed etiam vitreos fuisse : hoc est enim, frangi faciles (cap. 10). Atque hoc ipsum est quod citari in nostris liturgiis Latinorum de B. Zepherino ejus ætatis Romano pontifice ex Damaso, Walafrido et Rodulpho Tungrensi, quod ille statutum fecerit ut omnia vasa ecclesiæ essent vitrea ; addit Martinus Polonus : aut stannea. Verumtamen, non multo post etiam argentea et aurea vasa in usu fuisse patet ibid. ex passione B. Laurentii, apud B. Ambrosium (Offic. lib. II, cap. 18) qui passus est circiter uno mense ante B. Cyprianum, item ex Optato Milevit. (lib. I, Contra Parmen.). Rursum autem pecudis nomen usurpat pro ove, idque non semel. Pam. — Per picturas intelligit figuras quæ in scriptura calicum usum et ritum significant. Quod enim affert Pamelius de calicibus vitreis, stanneis, aureis argenteis ex decretis pontificum, ad hunc locum minime pertinere existimo. Le Pr.

"The pictures on your cups." To the same point belongs what is said below, ch. 10: "the shepherd whom he paints on the cup," etc. From which it is gathered that cups at that time... were not only commonly painted with figures of the stories of the New Testament (whence the use of images in the Church is confirmed.....), but were also of glass: for that is what "easily broken" means (ch. 10). And this is the very thing cited in our Latin liturgies of B. Zephyrinus, Roman pontiff of that age, from Damasus, Walafrid and Rudolf of Tongres, that he made a statute that all the vessels of the church should be of glass; Martinus Polonus adds: or of tin. Nevertheless, it is plain in the same place that not long after silver and gold vessels too were in use, from the passion of B. Lawrence in B. Ambrose (Offices book II, ch. 18), who suffered about a month before B. Cyprian, and likewise from Optatus of Milevis (book I, Against Parmenian). Again, he uses the word "beast" for "sheep," and that more than once. Pamelius. — By "pictures" he means figures in Scripture that signify the use and rite of cups. For what Pamelius brings from the decrees of the pontiffs about cups of glass, tin, gold and silver does not, I think, pertain to this place at all. Le Prieur.

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running head: 1043 TERTULLIANUM OPERUM PARS II. — (cut off at right edge)
marginal letters: A ‹ubi sermo Dei descendit in carnem›; B ‹quebatur. Itaque, si exinde quo statum vertit›; C ‹strorum (37), si vel in iis perlucebit›; D ‹medicatae fuerant : itaque nondum erant idoneae› (in the Commentarius at page foot)
old-edition numerals: (none)

PL 2:1044

id est ad ea quae provocant. Provocabat, ut opinor, quod Pharisaei publicanos et peccatores ethnicos admittentem Dominum, et cum illis de victu communicantem indignati mussitabant (Matth. IX, 11). Ad hoc Dominus pecudis perditae restitutionem cui alii configurasse credendus est, quam ethnico perdito, de quo agebatur; non de Christiano, qui adhuc nemo? aut quale est, ut Dominus quasi cavillator responsionis, omissa specie praesenti quam repercutere deberet, de futura laboret? Sed ovis proprie Christianus, et grex Domini Ecclesiae populus, et pastor bonus Christus (Joan. X, 11, 14 seqq.): et ideo Christianus in ove intelligendus, qui ab Ecclesiae grege erraverit. Ergo nihil ad Pharisaeorum mussitationem respondisse vis Dominum, sed ad tuam praesumptionem. Et tamen ita eam vindicare debebis ut neges in ethnicum competere, quae in Christianum existimas convenire. Dic mihi, nonne omne hominum genus unus Dei grex est? nonne universarum gentium idem Deus et Dominus et pastor est? quis magis perit a Deo, quam ethnicus quandiu errat? quis magis requiritur a Deo, quam ethnicus, quando revocatur a Christo? Denique, antecedit hic ordo in ethnicis, siquidem non aliter Christiani ex ethnicis fiunt, nisi prius perditi, et a Deo requisiti, et a Christo reportati. Ita etiam hunc ordinem servari oportet, ut in eos tale aliquid interpretemur, it quibus prius est. At tu, opinor, hoc velles, uu ovem non de grege perditam faceret, sed de arca vel de armario. Sic etsi ethnicorum reliquum numerum justum ait, non ideo Christianos esse ostendit cum Judaeis agens, et illos cum maxime obtundens, quod indignarentur spei ethnicorum (Matth.

that is, with reference to the things which provoke [them]. What provoked [it], I think, was that the Pharisees, indignant at the Lord admitting publicans and heathen sinners and sharing food with them, were muttering (Matt. 9:11). In answer to this, to whom else must the Lord be believed to have shaped the restoration of the lost sheep than to the lost heathen, about whom the matter was being dealt with, and not to a Christian, who as yet was no one? Or what sort of thing is it, that the Lord, like a quibbler in His reply, passing over the present case which He ought to have rebutted, should labour over a future one? "But the sheep is properly the Christian, and the flock of the Lord is the people of the Church, and the good shepherd is Christ (John 10:11, 14 ff.); and therefore by the sheep is to be understood the Christian who has strayed from the flock of the Church." So you would have the Lord to have replied nothing to the muttering of the Pharisees, but to your presumption. And yet you will have to defend it in such a way as to deny that what you think fits the Christian applies to the heathen. Tell me, is not the whole human race one flock of God? Is not the same God both Lord and shepherd of all nations? Who is more lost from God than the heathen, so long as he strays? Who is more sought by God than the heathen, when he is called back by Christ? In short, this order comes first in the heathen, since Christians are not made from heathens otherwise than by having first been lost, and sought by God, and carried back by Christ. So too this order ought to be kept, that we interpret any such thing of those in whom it comes first. But you, I suppose, would have wished that He had made the sheep lost not from the flock but from a chest or a cupboard. Thus, although He calls the remaining number of the heathen just, He does not on that account show them to be Christians, since He is dealing with Jews and especially rebuking them because they were indignant at the hope of the heathen (Matt.

Editors' notes and page, col. 1044

Footnotes

(33) ‹anchor: hoc velles› · call in col 1044

Velis Rhen. Oberth. Leop.

"Velis" ("you would wish", present): Rhenanus, Oberthür, Leopold.

(continued) ‹note (33) from page 525›

sæ arboris fructu degustato, intellectæ nuditati contegendæ ficulnea folia carpsere : hæsisse autem pudendis ipsorum, atque inde posterum, lacteas sordes, libidinis maculas, nec ablui potuisse, priusquam advenisset Christus ; quia scilicet nec ipsæ aquæ adhuc laverant, nondum baptismo Christi medicatæ fuerant : itaque nondum erant idoneæ sordibus id genus eluendis. Rig. — Prorsus obscurum, imo mendosum est illud et lacteæ sordes. Pam. — Jactæ sordes non ablui idoneæ. Hæc scriptura est veterum exemplarium quæ vidit Ursinus. Antea legebatur, » Et jactæ sortes non habentes idoneæ. » Unde et Ursini exemplaria fortean emendari sic possint. Et lacteæ sordes. Alludit enim Septimius ad humorem qui de foliis ficulneis, sive, ut mox dicet, de lasciviæ frondibus exsudat. Rig.

-den tree's fruit was tasted, they plucked fig leaves to cover the nakedness they now perceived: and that milky filth, the stains of lust, clung to their private parts, and thence to their posterity, and could not be washed off before Christ came; because, namely, not even the waters themselves had yet washed, had not yet been made medicinal by the baptism of Christ: and so they were not yet fit for washing away filth of that kind. Rigault. — That "and milky filth" is wholly obscure, indeed corrupt. Pamelius. — "The filth cast on could not be washed off." This is the reading of the old copies that Orsini saw. Before, it was read: "And the lots cast not having fit." Whence Orsini's copies too might perhaps be corrected thus: "And milky filth." For Septimius alludes to the moisture that sweats out of fig leaves, or, as he will say presently, out of the leaves of wantonness. Rigault.

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running head: M PARS II. — SERIES II, MORALIA. 1044 (cut off at left edge of image)
marginal letters: A ‹cantur, id est›; B ‹Et tamen ita eam›; C ‹ovem non de grege›; D ‹non solum depingi solere› (beside the Commentarius, not set)
old-edition numerals: 999 after ‹id est›

PL 2:1045

XXI, 43); sed ut exprimeret adversus livorem Pharisaeorum suam gratiam et benevolentiam etiam circa unum ethnicorum, praeposuit unius peccatoris salutem ex poenitentia, quam illorum ex justitia. Aut nunquid non justi Judaei, et quibus poenitentia opus non esset, habentes gubernacula disciplinae et timoris instrumenta Legem et Prophetas? Posuit igitur illos in parabola, et si non quales erant, sed quales esse debuerant, quo magis suffunderentur, aliis et non sibi poenitentiam audientes necessariam. Proinde in drachmae parabola, ut ex eadem materia provocata, aeque ethnicum drachmam interpretamur, etsi in domo amissam, quasi in Ecclesia; etsi ad lucernae lumen repertam, quasi ad Dei verbum. Atquin totus hic mundus una omnium domus est, in quo magis in ethnico gratia Dei inlucet, qui in tenebris invenitur, quam Christiano, qui jam in Dei luce est. Denique, et ovi et drachmae unus error ascribitur. Nam si jam in Christianum peccatorem defingerentur, post fidem perditam et iterata amissio eorum et restitutio notaretur. Decedam nunc paulisper de gradu isto, quo magis eum etiam decedendo commendem, cum sic quoque obduxero diversae partis praesumptionem. Condico Christianum jam peccatorem in parabola utraque portendi, non tamen ideo eum affirmandum, qui de facinore moechiae et fornicationis restitui per poenitentiam possit. Licet enim periisse dicatur, erit et de perditionis genere retractare; quia et ovis non moriendo, sed errando, et drachma non intereundo, sed latitando perierunt. Ita, licet dici perisse quod salvum est. Perit igitur et fidelis elapsus in spectaculum quadrigarii furoris, et gladiatorii cruoris, et scenicae foeditatis, et xysticae vanitatis, in lusus, in convivia saecularis solemnitatis, in officium, in ministerium alienae idololatriae aliquas artes adhibuit curiositatis; in verbum ancipitis negationis aut blasphemiae impegit, ob tale quid extra gregem datus est, vel et ipse forte ira, tumore, aemulatione, quod denique saepe fit, dedignatione castigationis abrupit, debet requiri

21:43); but to express, against the envy of the Pharisees, His grace and goodwill even towards one of the heathen, He set the salvation of one sinner through repentance above theirs through righteousness. Or were the Jews not righteous, and men who had no need of repentance, having the helm of discipline and the instruments of fear, the Law and the Prophets? He therefore set them in the parable, and if not as they were, yet as they ought to have been, so that they might be the more put to shame, hearing that repentance was necessary for others and not for themselves. Accordingly in the parable of the drachma, as one called forth by the same matter, we likewise interpret the drachma as a heathen, even though lost in a house, as though in the Church; even though found by the light of a lamp, as though by the word of God. Yet this whole world is the one house of all, in which the grace of God shines out more upon the heathen, who is found in darkness, than upon the Christian, who is already in the light of God. Lastly, one and the same straying is ascribed to the sheep and to the drachma. For if they were already being shaped to represent a Christian sinner, after faith lost, then their loss and restoration would have been marked as repeated too. Let me now step down a little from this position, so that by stepping down I may commend it the more, since even so I shall have refuted the presumption of the opposing side. I concede that a Christian who is already a sinner is foreshadowed in both parables; yet it does not follow that he must be affirmed to be one who can be restored through repentance from the crime of adultery and fornication. For though he be said to have perished, it will still be necessary to examine the kind of perdition, since the sheep too perished not by dying but by straying, and the drachma not by being destroyed but by lying hidden. So one may say that what is safe has perished. The believer therefore also perishes who has slipped into the spectacle of the charioteers' frenzy, and of the gladiators' gore, and of the stage's foulness, and of the athletes' vanity; [who] at games, at the banquets of a worldly festival, in the service, in the ministry of another's idolatry, has applied some arts of curiosity; [who] has stumbled into a word of ambiguous denial or of blasphemy; [who] for some such thing has been put outside the flock, or has himself perhaps, through anger, swelling pride, jealousy, or (as indeed often happens) disdain of correction, broken away: he must be sought

Editors' notes and page, col. 1045

Footnotes

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(34) ‹anchor: in drachmae parabola› · call in col 1045

Parabolam Rhen. Oberth. abest.

"Parabolam" is absent from Rhenanus, Oberthür.

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(35) ‹anchor: ethnicum drachmam› · call in col 1045

Drachmam abest a Rhen. et Oberth.

"Drachmam" is absent from Rhenanus and Oberthür.

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(36) ‹anchor: ancipitis negationis› · call in col 1045

Negotiationis Jun.

"Negotiationis" ("of trading"): Junius.

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(37) ‹anchor: nisi› · call in col 1046, not this column (second line of col. 1046); belongs with n1046

Non poterit, si foris Rig. Par.

"Non poterit, si foris" ("he will not be able, if outside"): Rigault, Paris edition.

(printed under page 527)  (printed under page 527)

(38) ‹anchor: elapsus in spectaculum› · call in col 1045

In spectaculum, etc. De quatuor his generibus spectaculorum vide ad lib. de Spectac. « De artibus curiositatis in ministerium alienæ idololatriæ ; » lib. de Idolol., c. 4, 5, 6, 7, 8, et 9, « de ancipiti negotiatione ; » ibidem et « de verbo blasphemiæ, quando quis jurat per idola, » cap. 20 ac 29. Mirum autem esset quod auctor vehementia animi blasphemiam inter remissibilia proponeret, cum infra cap. 9, et rursum 13, inter irremissibilia collocet ; quare necessario illud, aut blasphemiæ, prætermisimus. Pam.

"Into the spectacle," etc. On these four kinds of spectacles see on the book On the Shows. "On the arts of curiosity in the service of another's idolatry": book On Idolatry, chs. 4, 5, 6, 7, 8 and 9; "on doubtful trading"; and in the same place "on the word of blasphemy, when one swears by idols," chs. 20 and 29. It would be strange, though, that the author in vehemence of spirit should set blasphemy among the remissible sins, when below, ch. 9, and again ch. 13, he places it among the irremissible; so we have necessarily passed over the words "or of blasphemy." Pamelius.

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running head: 1045 LIBER DE PUDICI… (rest of the running head cut off at the image edge)
marginal letters: A ‹XXI, 43); sed ut exprimeret›; B ‹ad Dei verbum. Atquin totus›; C ‹dicatur, erit et de perditionis›; D ‹(38) In spectaculum, etc. (in the Commentarius, not the text)›
old-edition numerals: 993 after ‹salutem›

PL 2:1046

atque revocari. Quod potest recuperari, non aperit, nisi foris perseveraverit. Bene interpretaberis parabolam, viventem adhuc revocans peccatorem Moechum vero et fornicatorem, quis non mortuum statim admisso pronuntiavit? Quo ore mortuum restitues in gregem ex parabolae ejus auctoritate, quae non mortuum pecus revocat? Denique, si meministi prophetarum, cum pastores increpantur, puto Ezechielis est vox: Pastores, ecce lac devoratis et lanis vestimini; quod forte est, occidistis; quod infirmum est, non curastis; quod comminutum est, non ligastis; quod expulsum est, non convertistis; quod periit, non requisistis (Ezech. XXXIV, 2, 3). Nunquid et de mortuo exprobrat, quod non et illud in gregem reficere curaverint? Plane ingerit quod perire oves fecerint, et a bestiis agri comedi. Neque possunt nec perire in mortem, nec comedi, s⟨i⟩ relinquantur, ut non perditae in mortem et comestae resumantur. Juxta drachmae quoque exemplum; etiam intra domum Dei Ecclesiam, licet esse aliqua delicta pro ipsius drachmae modulo ac pondere mediocria, quae ibidem delitescentia mox ibidem et reperta, statim ibidem cum gaudio emendationis transigantur. Moechiae vero e⟨t⟩ fornicationis non drachma, sed talentum, quibus exquirendis, non lucernae spiculi lumine, sed totius solis lancea opus est. Simul apparuit, statim homo de Ecclesia expeditur, nec illic manet, nec gaudium confert repertrici Ecclesiae sed luctum; nec congratulationem advocat vicinarum, sed contristationem proximarum fraternitatum. Commissa itaque etiam hac nostra cum illorum interpretatione, eo magis in ethnicum spectabunt et ovis et drachmae argumenta, quanto nec in ejus delicti Christianum competere possunt, propter quod in Christianum de diversa parte coguntur.

and called back. What can be recovered does not perish, unless it has persisted outside. You will interpret the parable well if you call back the sinner while he is still living. But the adulterer and the fornicator, who has not pronounced him dead the moment the deed was committed? With what face will you restore a dead man to the flock on the authority of that parable, which calls back a sheep that is not dead? Finally, if you remember the prophets, when the shepherds are rebuked, it is, I think, the voice of Ezekiel: Shepherds, behold, you devour the milk and clothe yourselves with the wool; what was strong you have killed; what was weak you have not cured; what was broken you have not bound up; what was driven out you have not turned back; what perished you have not sought (Ezek. 34:2–3). Does He also reproach them concerning the dead, that they did not take care to restore that too to the flock? Plainly He charges them with having caused the sheep to perish and to be eaten by the beasts of the field. Nor can they, if they are abandoned, fail to perish unto death and to be eaten, so that, once lost unto death and eaten, they are not taken back. So also with the example of the drachma: even within the house of God, the Church, there may be some offences, moderate in proportion to the size and weight of that very drachma, which, lying hidden there and soon found there too, are at once settled there with the joy of amendment. But of adultery and fornication it is not a drachma but a talent, and for seeking these out there is need not of the light of a lamp's little point but of the lance of the whole sun. As soon as he has appeared, the man is at once dispatched from the Church, and does not remain there, nor does he bring joy to the Church that found him, but grief; nor does he call forth the congratulation of the neighbours, but the sorrow of the brotherhoods close by. Therefore, when this interpretation of ours too is set against theirs, the arguments of both the sheep and the drachma will point all the more to the heathen, inasmuch as they cannot apply to the Christian in respect of that offence on account of which they are forced onto the Christian from the opposite side.

CAPUT VIII.

Chapter VIII.

Sed enim plerosque interpretes parabolarum idem exitus decipit, quem in vestibus purpura oculandis saepissime evenire est; cum putaveris

But indeed the same outcome deceives most interpreters of parables as very often comes about in brightening garments with purple; when you have supposed

Editors' notes and page, col. 1046

Footnotes

(38) ‹anchor: lucernae spiculi lumine› · call in col 1046

Lumine delet Lat.

Latinius deletes "lumine" ("light").

(printed under page 527)

(39) ‹anchor: totius solis lancea› · call in col 1046

Lanceo Pam.

"Lanceo": Pamelius.

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(39) ‹anchor: sed talentum› · call in col 1046

Non drachma, sed talentum. Etiamsi talentum esset, non animadvertit Auctor aliam parabolam regis qui dimisit servo suo decem millia talentum. (Matth. XVIII).

"Not a drachma, but a talent." Even if it were a talent, the Author did not notice the other parable, of the king who forgave his servant ten thousand talents (Matt. 18).

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(40) ‹anchor: solis lancea› · call in col 1046

Totius solis lancea. Radio. Lanceam tribuit soli, quam opponat lucernæ spiculo, quod a Julio Polluce dicitur esse σκεῦος στρατιωτικόν. Rig. — Quæ sequuntur, pertinent, non ad pœnitentes peccatores, sed ad eos qui non agunt pœnitentiam ; nisi forte de sua Montanistarum loquatur Ecclesia. Pam.

"The lance of the whole sun": the ray. He gives the sun a lance to set against the lamp's dart, which Julius Pollux says is "a soldier's implement." Rigault. — What follows concerns not penitent sinners but those who do no penance; unless perhaps he is speaking of his own Church of the Montanists. Pamelius.

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(41) ‹anchor: purpura oculandis› · call in col 1046

In vestibus purpura oculandis. Illuminandis. Sic de sole Plinius : « Hic reliqua sidera oculat. » Propriæ autem purpuræ splendor seu fulgor lumen dicitur. Fabius, Instit. VIII : « Afferent lumen clavus et purpuræ loco insertæ. » Horatius (de Arte Poet.) : Purpureus late qui splendeat unus et alter. Arrianus, Epict., I, 2 : Ἐγὼ δὲ πορφύρα εἶναι βούλομαι, τὸ ὀλίγον ἐκεῖνο, καὶ στιλπνόν, καὶ τοῖς ἄλλοις αἴτιον τοῦ εὐπρεπῆ φαίνεσθαι καὶ καλά.

"In garments to be given eyes with purple": to be lit up. So Pliny of the sun: "He gives eyes to the other stars." And the proper splendour or gleam of purple is called "light." Fabius [Quintilian], Institutes VIII: "The stripe and purple put in their place will bring light." Horace (Art of Poetry): "One or two purple [patches], to shine far and wide." Arrian, Epictetus I, 2: "But I wish to be the purple, that small and shining thing that makes the rest look comely and beautiful."

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running head: [LI]BER DE PUDICITIA. (start cut off at the left edge of the image)
marginal letters: A ‹atque revocari. Quod potest›; B ‹XXXIV, 2, 3). Nunquid et de mortuo›; C ‹net, nec gaudium confert›; D ‹Polluce dicitur esse (in the Commentarius at the page foot)›
old-edition numerals: 994 after ‹quis non›

PL 2:1047

recte conciliasse temperamenta colorum, et credideris comparationes eorum inter se animasse, erudito mox utroque corpore, et luminibus expressis, errorem omnem traducta diversitas evomet. Eadem itaque caligine circa filiorum quoque duorum parabolam (Luc. XV, 11 seqq.), quibusdam ad praesens concolorantibus figuris, a vero lumine exorbitant ejus comparationis quam parabolae materia praetexit. Duos enim populos in duobus filiis collocant, Judaicum majorem, Christianum minorem. Nec enim possunt exinde Christianum peccatorem in filio minore disponere veniam consecuturum, nisi in majore Judaicum expresserint. Porro, si Judaicum ostendero deficere a comparatione filii majoris, consequenter utique nec Christianus admittetur ad configurationem filii minoris. Licet enim filius audiat et Judaeus, et major, quia prior in adoptione (Rom. IX, 29); licet et Christiano reconciliationem Dei Patris invideat, quod vel maxime diversa pars carpit, sed non erit Judaei dictum ad Patrem: Ecce quot annis tibi servio, et praeceptum tuum nunquam praeterivi (Luc. XV, 29) Quando enim non trangressor legis Judaeus, aure audiens, et non audiens; odio habens traducentem in portis, et aspernamento sermonem sanctum? Sic nec Patris ad Judaeum erit vox: Tu semper mecum es, et omnia mea tua sunt (Luc. XV, 31). Judaei enim apostatae filii pronuntiantur; generati quidem, et in altum elati, sed qui non computaverint Dominum, et qui dereliquerint Dominum, et in iram provocaverint Sanctum Israelis (Isa. I 2, 4).

that you have rightly blended the temperings of the colours, and have believed that their combinations have brought one another to life, then, as soon as each body has been made plain and its lights brought out, the diversity, once exposed, will vomit forth all the error. So in the same fog, regarding the parable of the two sons too (Luke 15:11ff.), because certain figures take on the same colour for the moment, they swerve from the true light of the comparison which the material of the parable displays. For they place two peoples in the two sons, the Jewish as the elder and the Christian as the younger. For they cannot then set the Christian sinner in the younger son as the one who is to obtain pardon unless they have represented the Jewish [people] in the elder. Moreover, if I show that the Jewish [people] falls short of the comparison with the elder son, it follows that the Christian surely will not be admitted to the figure of the younger son either. For although the Jew is also called son, and elder, because he was prior in adoption (Rom. 9:29); and although he also begrudges the Christian his reconciliation with God the Father, which is what the opposing party fastens upon above all, yet it will not be the Jew's saying to the Father: Behold, for so many years I serve you, and I have never transgressed your commandment (Luke 15:29). For when was the Jew not a transgressor of the law, hearing with the ear and not hearing; holding in hatred the one who reproves in the gates, and holding the holy word in contempt? So neither will the Father's voice to the Jew be: You are always with me, and all that is mine is yours (Luke 15:31). For the Jews are pronounced apostate sons; begotten indeed, and raised on high, but such as did not take account of the Lord, and have forsaken the Lord, and have provoked the Holy One of Israel to anger (Isa. 1:2, 4).

Editors' notes and page, col. 1047

Footnotes

(printed under page 528)

(40) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Amasse Fran.

"Amasse" ("to have loved"): Franeker edition.

(printed under page 528)

(41) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Consequetur Seml. Leop.

"Consequetur" ("will follow/obtain"): Semler, Leopold.

(printed under page 528)

(42) ‹anchor: et aspernamento› · call in col 1047

Aspernas Wouw. cod. Leop.

"Aspernas" ("you spurn"): Wouwer's manuscript, Leopold.

(printed under page 528)

(42) ‹anchor: not visible in the crop; lemma "Errorem omnem traducta diversitas evomet"› · call on page 527 or this page (above the crop; inferred)

Errorem omnem traducta diversitas evomet. Ostendet male conciliata fuisse colorum temperamenta. Lanas dicit evomere colores quales imbibere. Rig.

"The difference, once exposed, will vomit up every error." It will show that the blends of the colours were badly matched. He says that wools vomit up colours such as they drank in. Rigault.

(printed under page 528)

(43) ‹anchor: not visible in the crop; lemma "Circa filiorum quoque duorum parabolam"› · call on this page (above the crop; inferred)

Circa filiorum quoque duorum parabolam. In qua certe ipse potius Auctor « in caligine a vero lumine exorbitat : atque adeo etiam illi magis (sicut omnibus etiam hæreticis) competit elegans illa metaphora, quam orthodoxis ; maxime cum ipse libro de Pœnit. cap. 8, et lib. de Patientia, cap. 12, hanc parabolam ad pœnitentiæ confirmationem adduxerit ; sicut etiam B. Dionysius Areop. epist. 8 ad Demophil. ; B. Hieron. epist. 46 ad Damasum ; Ambrosius lib. I de Pœnit. cap. 3 ; August. Quæst. Evang. lib. I cap. 33. Edd. ex Pam.

"Concerning the parable of the two sons too." In which it is surely rather the Author himself who "strays from the true light in darkness"; and so that elegant metaphor fits him (as it fits all heretics too) better than the orthodox; especially since he himself, in the book On Penance ch. 8 and the book On Patience ch. 12, brought this parable forward to confirm penance; as did B. Dionysius the Areopagite, letter 8 to Demophilus; B. Jerome, letter 46 to Damasus; Ambrose, On Penance book I, ch. 3; Augustine, Questions on the Gospels book I, ch. 33. The editors, from Pamelius.

(printed under page 528)

(44) ‹anchor: not visible in the crop; lemma "Duos enim populos in duobus filiis collocant"› · call on this page (above the crop; inferred)

Duos enim populos in duobus filiis collocant, etc. Nullum hactenus vidi veterum qui expresse duos filios, Judaicum majorem, Christianum minorem, interpretentur ; quare non est quod eam defendamus sententiam, sed potius illam quæ justos et peccatores intelligit. Pam.

"For they place two peoples in the two sons," etc. I have so far seen none of the ancients who expressly interpret the two sons as the Jewish elder and the Christian younger; so there is no reason why we should defend that opinion, but rather the one that understands the righteous and sinners. Pamelius.

(printed under page 528)

(45) ‹anchor: traducentem in portis› · call in col 1047

Odio habens traducentem in portis. Hoc etiam torquet in Psychicos, qui in persecutione fugiebant, aut sese data concussoribus pecunia redimebant. Sic enim libro de Fuga : « Cum das, utique ne tradaris voluisti. Non traditus autem, traduci habebas. Ergo dum nolendo tradi non vis traduci, nolendo negasti quod te esse, traduci noluisti. » Rig.

"Hating him who exposes [him] in the gates." This too he turns against the Psychics, who fled in persecution or bought themselves off by giving money to extortioners. For so in the book On Flight: "When you pay, you have certainly wished not to be handed over. But not handed over, you would have had to be exposed. So while, unwilling to be handed over, you do not wish to be exposed, by being unwilling you have denied what you were unwilling to be exposed as being." Rigault.

(printed under page 528)

(46) ‹anchor: not visible in the crop; lemma "Cui etiam conditio gratior quaeque de gula erepta est"› · call on this page (above the crop; inferred)

Cui etiam conditio gratior quæque de gula erepta est. Conditionem dicit edulia quæque a Deo creata et condita. Rig.

"To whom even the more pleasing fare, whatever has been snatched from the gullet." By "conditio" he means any foods created and seasoned by God. Rigault.

(printed under page 528)

(47) ‹anchor: not visible in the crop; lemma "Et si omnia ad speculum respondere possint"› · call on this page (above the crop; inferred)

Et si omnia ad speculum respondere possint. Speculum dicit imaginem, exemplum, parabolam. Sic libro de Resurr. carnis : « Servi igitur exemplo, et conserva speculum ejus carni. » Rig.

"And if everything could answer to the mirror." By "mirror" he means image, example, parable. So in the book On the Resurrection of the Flesh: "Serve, then, the example, and keep its mirror for the flesh." Rigault.

(printed under page 528)

Page

running head: 1047 TERTULLIANI OPERUM PARS II. —
marginal letters: A veris recte conciliasse; B utique nec Christianus admittetur; C provocaverint Sanctum Israelis; D tionem adduxerit; sicut etiam B. Dionysius Areop. (in the commentary notes)
old-edition numerals: 995 after praesens

PL 2:1048

Omnia plane Judaeo concessa dicemus, cui etiam conditio gratior quaeque de gula erepta est, nedum ipsa terra paternae promissionis. Atque adeo non minus hodie Judaeus, quam minor filius, prodacta substantia Dei in aliena regione mendicat, serviens usque adhuc principibus ejus, id est saeculi hujus. Quaerant igitur alium Christiani suum fratrem; Judaeum enim parabola non recepit. Multo aptius Christianum majori, et Judaeum minori filio adaequassent, secundum fidei comparationem, si ordo utriusque populi ab utero Rebeccae designatus (Gen. XXV, 22 seqq.) permitteret demutationem, nisi quod et clausula refragaretur. Christianum enim de restitutione Judaei gaudere, et non dolere conveniet; siquidem tota spes nostra cum reliqua Israelis exspectatione conjuncta est (Rom. XI). Ita etsi quaedam faciant, sed aliis contra sapientibus interimitur exemplorum peraequatio. Quamquam et si omnia ad speculum respondere possint, unum sit praecipuum periculum interpretationum, ne aliorsum temperetur felicitas comparationum, quam quo parabolae cujusque materia mandavit. Meminimus enim et histriones cum allegoricos gestus adcommodant canticis, alia longe a praesenti et fabula et scena et persona, et tamen congruentissime exprimentes. Sed viderit ingenium extraordinarium. Nihil enim ad Andromacham. Sic et haeretici easdem parabolas quo volunt tribuunt, non quo debent aptissime excludunt. Quare aptissime? Quoniam a primordio secundum occasiones parabolarum, ipsas materias

We shall say, of course, that all things have been granted to the Jew, from whom even every more pleasant fare has been snatched away from the gullet, not to mention the very land of the paternal promise. And so the Jew today, no less than the younger son, having squandered the substance of God, begs in a foreign country, serving even to this day its princes, that is, those of this world. Let the Christians therefore seek another as their brother; for the parable did not admit the Jew. Much more aptly would they have matched the Christian with the elder and the Jew with the younger son, according to the comparison of faith, if the order of each people, marked out from the womb of Rebecca (Gen. 25:22 ff.), allowed an exchange, except that the conclusion too would stand against it. For it will befit the Christian to rejoice at the restoration of the Jew, and not to grieve, since indeed our whole hope is joined with the remaining expectation of Israel (Rom. 11). Thus, even if certain things fit, yet by others that savour to the contrary the equating of the examples is destroyed. Although, even if all things could correspond as in a mirror, the one chief danger of interpretations would be this: that the felicity of the comparisons be steered in another direction than that to which the matter of each parable has committed it. For we remember that actors too, when they fit allegorical gestures to songs, express things far removed from the present plot and stage and character, and yet express them most fittingly. But let extraordinary ingenuity see to that. For it has nothing to do with Andromache. So too the heretics assign the same parables to where they wish, and, most aptly, exclude them from where they ought to go. Why most aptly? Because from the beginning, according to the occasions of the parables, the very materials

Editors' notes and page, col. 1048

Footnotes

(43) ‹anchor: quo volunt tribuunt› · call in col 1048

Trahunt Lat. Neand.

"Trahunt" ("they draw"): Latinius, Neander.

(printed under page 528)

(48) ‹anchor: not visible in the crop; lemma "Histriones allegoricos gestus adcommodant canticis"› · call in col 1048 (just above the crop; inferred)

Histriones allegoricos gestus adcommodant canticis. Ut jam non sit opus præcone, qui priscis temporibus saltante pantomimo pronuntiabat populis Carthaginis quid saltator vellet intelligi. Augustinus lib. II de Doctrina Christiana, cap. 25. Et parabolæ quæ in sacris Scripturis occurrunt, allegoriæ sunt et allegorica argumenta. Augustinus in Psal. CIII : « Videte autem ne putetis nominata allegoria, pantomimi aliquid me dixisse, » etc. Rig.

"Actors fit allegorical gestures to songs." So that there is no longer need of a herald, who in old times, while the pantomime danced, announced to the people of Carthage what the dancer wished to be understood. Augustine, On Christian Doctrine book II, ch. 25. And the parables that occur in the holy Scriptures are allegories and allegorical arguments. Augustine on Psalm 103: "But see that you do not think, when allegory is named, that I have said something of a pantomime," etc. Rigault.

(printed under page 528)

(49) ‹anchor: scena et persona› · call in col 1048

Et fabula, et scena, et persona. De his late, lib. de Spectac., cap. 10, 17. Pam.

"Both plot and stage and mask." Of these at length in the book On the Shows, chs. 10, 17. Pamelius.

(printed under page 528)

(50) ‹anchor: ingenium extraordinarium› · call in col 1048

Sed viderit ingenium extraordinarium. Ingenium dicere amat pro machina. Hic vero extraordinarium histrionis ingenium dicit, quod minime convenit Christiano, quod est extra ordinem Christianæ disciplinæ. Ideoque adjicit : « Nihil enim ad Andromacham. » Hoc est, nihil ad Christum, nihil ad Ecclesiam Christianam. Rig.

"But let the extraordinary contrivance look to itself." He likes to say "ingenium" for "machina." Here he calls the actor's contrivance "extraordinary," because it does not at all befit a Christian, being outside the order of Christian discipline. And so he adds: "For it is nothing to Andromache." That is, nothing to Christ, nothing to the Christian Church. Rigault.

(printed under page 528)

(51) ‹anchor: et haeretici› · call in col 1048

Sic et hæretici. Non soli Psychici. Rig.

"So too the heretics." Not the Psychics only. Rigault.

(printed under page 528)

(52) ‹anchor: aptissime excludunt› · call in col 1048

Non quo debent, aptissime excludunt. Pulchrum et istud de Scripturarum expositione apud « hæreticos solutos a regula » veritatis : de quo latius lib. de Præscript. cap. 17. Est autem ibi ironia, « aptissime excludunt. Quare aptissime ? quoniam, » etc. Sic enim prorsus distinguendus ille locus. Et vero excludunt (metaphora sumpta a (continues)

"Not where they ought, they shut out most aptly." This too is fine, on the exposition of the Scriptures among "heretics loosed from the rule" of truth: of which more fully in the book of Prescriptions, ch. 17. There is irony here: "they shut out most aptly. Why most aptly? because," etc. For that is exactly how the passage is to be punctuated. And indeed "they shut out" (a metaphor taken from (continues)

(printed under page 528)

Page

running head: [cut off at left] UM PARS II. — SERIES II. MORALIA. 1048
marginal letters: A Omnia plane Judaeo concessa; B Israelis exspectatione conjuncta est; C secundum occasiones parabolarum; D beside the Commentarius line "allegoriae sunt et allegorica argumenta" (footnote area)
old-edition numerals: 996 after Judaeum

PL 2:1049

confinxerunt doctrinarum : vacavit scilicet illis solutis a regula veritatis ea conquirere atque componere, quorum parabolae videntur.

of doctrines they have fabricated: they had leisure, to be sure, being released from the rule of truth, to search out and put together those things of which [these] seem to be the parables.

CAPUT IX.

Chapter IX.

Nos autem, quia non ex parabolis materias commentamur, sed ex materiis parabolas interpretamur, nec valde laboramus omnia in expositione torquere, dum contraria quaeque caveamus. Quare centum oves (Luc. XV, 4)? et quid utique decem drachmae? et quae illae scopae (Ibid. 8)? Necesse erat, qui unius peccatoris salutem gratissimam Deo volebat exprimere, aliquam numeri quantitatem nominaret, de quo unum quidem perisse describeret; necesse erat ut habitus requirentis drachmam in domo, tam scoparum quam lucernae adminiculo adcommodaretur. Hujusmodi enim curiositates et suspecta faciunt quaedam, et coactarum expositionum subtilitate plerumque deducunt a veritate. Sunt autem quae et simpliciter posita sunt ad struendam et disponendam et texendam parabolam, ut illuc perducantur cui exemplum procuratur. Et duo utique filii illuc spectabunt, quo et drachma et ovis. Quibus enim cohaerent, eamdem habent caussam, eamdemque utique mussitationem, Pharisaeorum erga commercium Domini ethnicorum: aut, si quis dubitat ethnicos fuisse publicanos apud Judaeam, usurpatam jam pridem Pompeii manu atque Luculli, legat Deuteronomium (XXIII, 19): Non erit vectigal pendens ex filiis Israel. Nec tam exsecrabile esset nomen publicanorum apud Dominum, nisi extraneum vendentium ipsius coeli et terrae et maris transitus. Peccatores autem cum adjungit publicanis (Luc. XV, 2), non statim Judaeos ostendit, etsi aliqui fuisse potuerunt. Sed unum genus ethnicorum alios ex officio peccatores, id est publicanos, alios ex natura, id est non publicanos pariter ponendo distinxit. Caeterum, nec denotaretur cum Judaeis communicans victum, sed cum ethnicis, quorum mensam Judaica disciplina depellit. Nunc de filio prodigo id prius considerandum est quod utilius: non enim admittetur exemplorum adaequatio, licet imagini congruentissima, si fuerit saluti nocentissima. Totum autem statum salutis, in tenore disciplinae constitutum,

We, however, since we do not devise our matters out of the parables but interpret the parables out of the matters, do not labour greatly to twist everything in exposition, provided that we guard against whatever is contrary. Why a hundred sheep (Luke 15:4)? And why, indeed, ten drachmas? And what are those brooms (ibid. 8)? It was necessary that He Who wished to express how most welcome to God is the salvation of one sinner should name some quantity of number, from which He might describe one as having been lost; it was necessary that the bearing of a woman seeking a drachma in a house should be fitted out with the aid both of brooms and of a lamp. For curiosities of this kind both make some things suspect and, by the subtlety of forced expositions, generally lead away from the truth. There are, moreover, things which are set down quite simply for building, arranging and weaving the parable, so that they may be brought to that for which the example is provided. And the two sons, indeed, will look to the same point as the drachma and the sheep. For they have the same cause as those [parables] to which they are joined, and indeed the same murmuring, that of the Pharisees about the Lord's dealings with the heathen: or, if anyone doubts that the publicans in Judaea, which had long since been usurped by the hand of Pompey and of Lucullus, were heathen, let him read Deuteronomy (23:19): There shall be no tribute-payer from the sons of Israel. Nor would the name of publicans have been so execrable in the Lord's sight, were it not [the name] of foreigners selling the passage of the very sky and earth and sea. But when He joins sinners to publicans (Luke 15:2), He does not thereby show them to be Jews, even though some could have been. Rather, by setting side by side one class of heathen, some sinners by office, that is, publicans, others by nature, that is, not publicans, He distinguished them. Besides, He would not have been censured for sharing food with Jews, but with heathen, whose table Jewish discipline drives away. Now concerning the prodigal son, that must first be considered which is more profitable: for a matching of examples will not be admitted, however perfectly suited to the image, if it should prove most harmful to salvation. But the whole state of salvation, established in the course of discipline,

Editors' notes and page, col. 1049

Footnotes

(printed under page 529)

(44) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Vacuit Pam. Rhen. Oberth. Leop.

"Vacuit" ("had leisure"): Pamelius, Rhenanus, Oberthür, Leopold.

(printed under page 529)

(45) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Verissime abest a Rig.

"Verissime" is absent from Rigault.

(continued) ‹note (52) from page 528›

gallinis aut avibus quæ pullos dicuntur excludere) accipitur pro enucleant, exponunt, interpretantur... Atqui videtur mihi agere contra Marcum et Colorbasum hæreticos, qui Deum suum ex numeris conficiebant, et inter cætera (Irenæo teste, lib. 4, cap. 13) ex drachma perdita et ove. Pam.

hens or birds, which are said to "hatch out" their chicks) is taken for "they shell out, expound, interpret"... And yet he seems to me to be acting against the heretics Marcus and Colorbasus, who put their God together out of numbers, and among other things (as Irenaeus testifies, book 4, ch. 13) out of the lost drachma and the sheep. Pamelius.

(printed under page 529)

(53) ‹anchor: not visible in the crop; lemma "Vacavit scilicet illis solutis a regula veritatis"› · call on this page (above the crop; inferred)

Vacavit scilicet illis solutis a regula veritatis, etc. Hæreticos omnes hic cum Psychicis notat, non tantum Colorbasianos qui Deum suum ex numeris conficiebant, ut putat Pamelius. Le Pr.

"They had leisure, of course, being loosed from the rule of truth," etc. He here censures all heretics together with the Psychics, not only the Colorbasians who put their God together out of numbers, as Pamelius thinks. Le Prieur.

(printed under page 529)

(54) ‹anchor: usurpatam› · call in col 1049

De Judæa usurpata manu Pompeii, vid. Joseph. Antiquit., lib. XIV, cap. 8, et de Bello Judaico, lib. I, cap. 5, atque Hegesip. de Excid. Hierosol., lib. I, cap. 14, 17. Pam.

On Judaea seized by the hand of Pompey, see Josephus, Antiquities book XIV, ch. 8, and the Jewish War book I, ch. 5, and Hegesippus, On the Destruction of Jerusalem, book I, chs. 14, 17. Pamelius.

(printed under page 529)

(55) ‹anchor: nomen publicanorum› · call in col 1049

Nec tam exsecrabile esset nomen publicanorum. Belli nervos Septimus exsecratur, qui libro de Corona, militem Christianum discinxit. Rig.

"Nor would the name of publicans be so accursed." Septimius [printed "Septimus"] curses the sinews of war, he who in the book On the Crown ungirded the Christian soldier. Rigault.

(printed under page 529)

(56) ‹anchor: cum Judaeis communicans› · call in col 1049

Nec denotaretur cum Judæis communicans, etc. Etiam in hoc fallitur Auctor, quia denotatus fuit Dominus peccatricis tactum admittens (Luc. VII), cum etiam Judæa esset, non ethnica. Pam.

"Nor would he be censured for sharing [food] with Jews," etc. In this too the Author is mistaken, since the Lord was censured for allowing the touch of the sinful woman (Luke 7), though she was a Jew, not a pagan. Pamelius.

(printed under page 529)

(57) ‹anchor: not visible in the crop; lemma "Et elisa est tota substantia sacramenti"› · call on this page or the next (not visible; inferred)

Et elisa est tota substantia sacramenti. De baptismo intelligitur. Pam.

"And the whole substance of the sacrament has been dashed out." It is understood of baptism. Pamelius.

(printed under page 529)

Page

running head: 1049 LIBER DE PUDICI[TIA] (cut off at image edge)
marginal letters: A rias confinxerunt doctrinarum; B beret; necesse erat ut habitus requirentis drachmam; C tam exsecrabile esset nomen publicanorum; D statum salutis, in tenore disciplinae constitutum,
old-edition numerals: 997 after et (before quae illae scopae)
other: column begins with the fragment "rias", the rest of a word broken from the previous column, rendered without that fragment in English; CAPUT IX. printed centred on its own line; full-width headings "Variae lectiones" and "Commentarius" and the variant-reading line (44 Vacuit Pam. Rhen. ...) stand at the page foot, cut off at the right edge, not set; editors' commentary notes (53)-(56) at foot (Pamelius, Le Prieur) not set

PL 2:1050

subverti videmus ea interpretatione quae ex diverso affectatur. Nam, si Christianus est qui acceptam a Deo patre substantiam, utique baptismatis, utique Spiritus sancti, et exinde spei aeternae, longe evagatus a patre prodigit ethnice vivens, si exutus bonis mentis etiam principi saeculi (cui alii quam diabolo?) servitium suum tradidit, et ab eo porcis alendis, immundis scilicet spiritibus curandis, praepositus, resipuit ad patrem reverti: jam non moechi et fornicarii, sed idololatrae et blasphemi et negatores, et omne apostatarum genus, hac parabola patri satisfacient. Et elisa est verissime hoc magis modo tota substanti⟨a⟩ sacramenti. Quis enim timebit prodigero quod habebit postea recuperari? quis curabit perpetuo conservare quod non perpetuo poterit amittere? Securitas delicti etiam libido est ejus. Recuperabit igitur et apostata vestem priorem, indumentum Spiritus sancti, et annulum denuo signaculum lavacri, et rursus illi mactabitur Christus (Luc. XV, 22, 23), et recumbet eo in throno de quo indigne vestiti a tortoribus solent tolli, et abjici in tenebras (Matth. XXII, 12, 13), nedum spoliati. Plus est igitur, si nec expedit in Christianum convenire ordinem filii prodigi. Quod si nec in Judaeum integre filii imago concurrit, ad propositum Domini simpliciter interpretatio gubernabitur. Venerat Dominus utique, ut quod perierat, salvum faceret, medicus languentibus magis quam sanis necessarius (Matth. XVIII, 11; IX, 12; Luc. XXIX, 10; V, 31). Hoc et in parabolis figurabat, et in sententiis praedicabat. Quis perit hominum? quis lab⟨a⟩t de valetudine, nisi qui D⟨e⟩um nescit? quis salvus ac sanus, nisi qui Deum novit? Has duas sp⟨e⟩cies de genere fraternas haec quoque signabit parabola. Vide an habeat ethnicus substantiam in Deo Patre census et sapientiae et naturalis agnitionis in Deum; per quam et Apostolus notat in sapientia Dei non cognovisse mundum per sapientiam Deum (I Cor. I, 21), quam utique a Deo acceperat. Hanc itaque prodegit longe a Domino moribus factus inter errores et illecebras et libidines saeculi, ubi fame veritatis compulsus, tradidit se principi hujus aevi. Ille eum praefecit, porcis (ut familiare id daemonum pecus pasceret),

we see overthrown by that interpretation which is pursued from the opposite side. For if the Christian is he who, having wandered far from the father, squanders by living as a heathen the substance received from God the Father, namely that of baptism, namely that of the Holy Spirit, and thence that of eternal hope; if, stripped of the goods of the mind, he has handed over his service even to the prince of the world (to whom else than the devil?), and, set by him over the feeding of swine, that is, over the tending of unclean spirits, has come to his senses so as to return to the father: then no longer adulterers and fornicators, but idolaters and blasphemers and deniers, and every kind of apostate, will make satisfaction to the father by this parable. And most truly, in this way rather, has the whole substance of the sacrament been dashed out. For who will fear to squander what he will be able afterwards to recover? who will take care to preserve perpetually what he will not be able to lose perpetually? Security in sin is also an appetite for it. So the apostate too will recover his former robe, the garment of the Holy Spirit, and the ring once more, the seal of the washing, and Christ will again be slain for him (Luke 15:22–23), and he will recline on that throne from which those unworthily clothed are customarily removed by the torturers and cast into darkness (Matt. 22:12–13), not to speak of those who have been stripped. It is, then, the more [fitting], if it is not even expedient that the pattern of the prodigal son should fit the Christian. But if the image of the son does not wholly correspond to the Jew either, the interpretation will simply be steered by the purpose of the Lord. The Lord had come, assuredly, to save what had perished, a physician needed by the sick rather than by the healthy (Matt. 18:11; 9:12; Luke 19:10; 5:31). This He both figured in parables and preached in sayings. Who among men perishes? who totters in health, except he who does not know God? who is safe and sound, except he who knows God? These two species, brothers from one genus, this parable too will mark out. Consider whether the heathen has a substance in God the Father, an endowment both of wisdom and of natural knowledge of God; by which the Apostle also notes that in the wisdom of God the world did not know God through wisdom (1 Cor. 1:21), [wisdom] which it had certainly received from God. This, then, he squandered, having become far from the Lord in his ways amid the errors and enticements and lusts of the world, where, driven by hunger for truth, he handed himself over to the prince of this age. He set him over swine (that he might feed that herd familiar to demons),

Editors' notes and page, col. 1050

Footnotes

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(46) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Non Pam. nam Oberth. Seml.

"Non" ("not"): Pamelius; "nam" ("for"): Oberthür, Semler.

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PL 2:1052

quibus pericula ipsa non sapiunt, illic autem poenitentiae constare rationem, ubi conscientia et voluntate delinquitur, ubi et culpa sapiat et gratia, illum lugere, illum volutari qui sciat et quid amiserit et quid sit recuperaturus, si poenitentiam Deo immolarit, utique eam magis filiis offerenti, quam extraneis. Num ergo et Jonas (Joan. III, 4) idcirco ethnicis Ninivitis non putabat poenitentiam necessariam, cum cavillaretur in praedicationis officio? an potius misericordiam Dei providens etiam in extraneos profusam, quasi destructuram praeconium, verebatur? atque adeo propter civitatem profanam nondum Dei compotem, adhuc ignorantia delinquentem, pene periit prophetes? nisi quod exemplum passus est Dominicae passionis, ethnicos quoque poenitentes redempturae (Luc. XIII, 29, 30). Bene quod et Joannes Domini vias sternens, non minus militantibus et publicanis, quam filiis Abraham, poenitentiae erat praeco (Luc. III, 13 seqq.). Ipse Dominus Sidoniis et Tyriis praesumpsit poenitentiam si virtutum documenta vidissent (Matth XI, 21). Atquin ego illam naturalibus magis peccatoribus competere contendam, quam voluntariis. Magis enim merebitur fructum ejus qui nondum eo usus est, quam qui jam et abusus est; magisque sapient remedia prima, quam exoleta. Nimirum Dominus ingratis benignus magis quam ignaris, et citius reprobatis misericors, quam nondum probatis; ut non magis irascatur contumeliis clementiae suae, quam blandiatur; et non libentius extraneis eam impertiat, quam in filiis perdidit; cum gentes sic adoptaverit, dum Judaei de patientia ludunt. Sed hoc volunt Psychici, ut Deus justus judex ejus peccatoris poenitentiam malit quam mortem, qui mortem poenitentia maluit. Quod si ita est, peccando promeremur. Age tu, funambule pudicitiae et castitatis, et omnis circa sexum sanctitatis, qui tenuissimum filum disciplina ejusmodi veri avia pendente vestigio ingrederis, carnem spiritu librans, animam fide moderans, oculum metu temperans. Quid itaque in gradu totus es? Perge sane, si potueris, si volueris, dum tam securus et quasi in solido es. Nam, si qua te carnis vacillatio, animi avocatio, oculi evagatio de tenore decusserit, Deus bonus est: suis, non ethnicis, sinum subjicit; secunda te poenitentia excipiet; eris iterum de moecho Christianus. Haec tu mihi, benignissime Dei interpres. Sed celerem tibi, si scriptura Pastoris, quae sola moechos amat, divino instrumento meruisset incidi, si non ab

to whom the dangers themselves have no savour, but that the principle of repentance holds there where one sins with conscience and will, where both the fault and the grace have savour; that he mourns, he wallows, who knows both what he has lost and what he is going to recover, if he sacrifices repentance to God, Who surely offers it to sons rather than to strangers. Did Jonah too, then, for this reason not think repentance necessary for the heathen Ninevites, when he quibbled in the office of preaching (Jon. 3:4)? Or rather, foreseeing the mercy of God poured out even upon strangers, did he fear that it would, as it were, destroy his proclamation? And so, on account of a profane city not yet possessed of God, still sinning through ignorance, did the prophet almost perish? Except that he underwent an example of the Lord's passion, which was to redeem the heathen also when penitent (Luke 13:29–30). It is well that John too, laying out the ways of the Lord, was the herald of repentance no less to soldiers and tax-collectors than to the sons of Abraham (Luke 3:13 ff.). The Lord Himself presumed repentance for the Sidonians and Tyrians, if they had seen the proofs of His mighty works (Matt. 11:21). Yet I would contend that it befits natural sinners rather than voluntary ones. For he will deserve its fruit more who has not yet used it than he who has already abused it too; and first remedies will have more savour than worn-out ones. Of course the Lord is kind to the ungrateful rather than to the ignorant, and sooner merciful to the reprobate than to those not yet proved; so that He is not more angered by insults to His clemency than He fawns upon them; and does not more willingly bestow it upon strangers than He has wasted it upon sons; since He has thus adopted the gentiles while the Jews make sport of His patience. But this is what the Psychics want: that God, the just judge, should prefer the repentance rather than the death of that sinner who preferred death to repentance. If that is so, we earn merit by sinning. Come now, you tightrope-walker of modesty and chastity and of all holiness concerning sex, who, by a discipline of this kind, tread the thinnest thread over the trackless places of truth with suspended footstep, balancing the flesh with the spirit, governing the soul by faith, tempering the eye with fear. Why then are you wholly intent upon your step? Go on by all means, if you can, if you will, while you are so secure and as it were on solid ground. For if some wavering of the flesh, some distraction of the mind, some wandering of the eye should shake you off your course, God is good: to His own, not to the heathen, He puts His bosom beneath; a second repentance will receive you; from an adulterer you will again be a Christian. These things you [tell] me, most kindly interpreter of God. But I would yield to you, if the writing of the Shepherd, which alone loves adulterers, had deserved to be included in the divine instrument, if it were not by

Editors' notes and page, col. 1052

Footnotes

(58) ‹anchor: de patientia ludunt› · call in col 1052

Judæi de patientia ludunt. Toties læsa, offensis toties repetitis. Sic in III cap. concil. Elib., ubi de Flaminibus post pœnitentiam mœchis : « Placuit ulterius eis non esse dandam communionem, ne lusisse de Dominica communione videantur ; » et can 47 : « Si resuscitatus rursus fuerit mœchatus, placuit ulterius non ludere Deum communione pacis. » Rig.

"The Jews make sport of his patience": wounded so often, by offences so often repeated. So in ch. III of the Council of Elvira, of Flamens who commit adultery after penance: "It is decided that communion is not to be given them further, lest they seem to have made sport of the Lord's communion"; and can. 47: "If, restored, he commits adultery again, it is decided that he no longer make sport of God with the communion of peace." Rigault.

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(59) ‹anchor: de moecho Christianus› · call in col 1052

Eris iterum de mœcho Christianus. Quasi post baptismum in mœchiam lapsus desierit esse Christianus. Rig.

"From an adulterer you will be a Christian again." As though one who has fallen into adultery after baptism had ceased to be a Christian. Rigault.

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running head: UM PARS II. — SERIES II, MORALIA. 1052 (left part of running head cut off at image edge)
marginal letters: A ‹quibus pericula ipsa non sapiunt›; B ‹ethnicos quoque poenitentes redempturae›; C ‹clementiae suae, quam blandiatur›; D ‹metu temperans. Quid itaque›
old-edition numerals: 1000 after ‹seqq.).›

PL 2:1053

omni concilio Ecclesiarum etiam vestrarum intor apocrypha et falsa judicaretur, adultera et ipsa, et inde patrona sociorum; a qua et alias initiaris; cui ille si forte patrocinabitur pastor, quem in calice depingis, prostitutorem et ipsum Christiani sacramenti, merito et ebrietatis idolum, et moechiae asilum post calicem subsecuturae, de quo nihil libentius bibas, quam ovem poenitentiae secundae. At ego ejus pastoris scripturas haurio qui non potest frangi: hunc mihi statim Joannes offert cum poenitentiae lavacro et officio dicentem: Facite dignos poenitentiae fructus, et ne dixeritis: Patrem habemus Abraham: et ne scilicet rursus blandimenta delinquentiae de patrum resumerent gratia: Potest enim Deus de lapidibus istis filios suscitare Abrahae (Matth. III, 8, 9). Sic et nos sequitur, ut eos qui hactenus delinquant; facientes dignum poenitentiae fructum. Quid enim ex poenitentia maturescit, quam emendationis effectus? Sed etsi venia potius est poenitentiae fructus, hanc quoque consistere non licet sine cessatione delicti. Ita ccssatio delicti radix est veniae, ut venia sit poenitentiae fructus.

every council of the churches, even of your own, judged to be among the apocryphal and false writings, itself adulterous and hence the patroness of its associates; from which you are also in other respects initiated; for which, should that shepherd perhaps act as patron, whom you paint on the chalice, himself too a prostitutor of the Christian sacrament, deservedly both the idol of drunkenness and the gadfly of the adultery that will follow after the cup, from which you would drink nothing more gladly than the sheep of the second penitence. But I drink in the scriptures of that Shepherd Who cannot be broken: Him John at once presents to me together with the washing and duty of penitence, saying: Make fruits worthy of penitence, and do not say: We have Abraham as father; namely, lest they should again take up the allurements of delinquency from the favour of the fathers: For God is able from these stones to raise up sons to Abraham (Matt. 3:8–9). So it follows us too, that those who have hitherto been sinning [should be] making fruit worthy of penitence. For what ripens out of penitence, other than the effect of amendment? But even if pardon is rather the fruit of penitence, this too cannot stand without the cessation of the offence. Thus the cessation of the offence is the root of pardon, so that pardon may be the fruit of penitence.

CAPUT XI.

Chapter XI.

Exinde, quod ad Evangelium pertinet, parabolarum quidem discussa jam quaestio est. Si vero et factis aliquid tale pro peccatoribus edidit Dominus, ut cum peccatrici feminae etiam corporis sui contactum permittit lavanti lacrymis pedes ejus et crinibus detergenti, et unguento sepulturam ipsius inauguranti (Luc. VII, 37 et seqq.); ut cum Samaritanae sexto jam matrimonio, non moechae, sed prostitutae (Joan. IV, 7 et seqq.), etiam, quod nemini facile, quis esset ostendit, nihil ex hoc adversariis

Next, as far as the Gospel is concerned, the question of the parables has indeed already been discussed. But if the Lord also by deeds put forth something of this kind on behalf of sinners, as when to a sinful woman He permits even the touch of His body, as she washes His feet with tears and wipes them with her hair, and with ointment inaugurates His burial (Luke 7:37 ff.); as when to the Samaritan woman, now in her sixth marriage, not an adulteress but a prostitute (John 4:7 ff.), He also showed, what He did not readily do for anyone, who He was, nothing from this on the adversaries

Editors' notes and page, col. 1053

Footnotes

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(47) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Propius Rhen. Oberth. Leop.

"Propius" ("nearer"): Rhenanus, Oberthür, Leopold.

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(60) ‹anchor: not visible in the crop; lemma "A qua et alias initiaris"› · call on page 530 or this page (above the crop; inferred)

A qua et alias initiaris. Ab illa nimirum apocrypha et falsa Pastoris scriptura, potius quam indubitatis et receptissimis. Rig.

"By which you are also otherwise initiated." By that apocryphal and false writing of the Shepherd, that is, rather than by undoubted and most fully received ones. Rigault.

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(61) ‹anchor: not visible in the crop; lemma "Prostitutionem et ipsum Christiani sacramenti"› · call on page 530 or this page (above the crop; inferred)

Prostitutionem et ipsum Christiani sacramenti Eucharistiæ. Rig.

"The prostitution, and that, of the Christian sacrament itself": of the Eucharist. Rigault.

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(62) ‹anchor: not visible in the crop; lemma "Et moechiae asilum post calicem subsecuturae"› · call on page 530 or this page (above the crop; inferred)

Et mœchiæ asilum post calicem subsecuturæ. Scribendum est asilum, nam significat οἶστρον. . . . . Cui nomen asilo Romanum est, œstrum Græci vertere vocantes. Plinius XI, 16 : « Nascuntur aliquando in extremis favis apes grandiores, quæ cæteras fugant. Œstrum vocatur hoc malum. » Idem : « Asilo sive tabanum dici placet, aculeus in ore. » Hoc percussæ pecudes velut in rabiem aguntur. Atque inde est vocabulum ad venereos furores translatum. Hesychius : Οἶστρος, ἐρεθισμὸς, ὁ λεγόμενος μυῖα · μανία ἀφροδισίων, κύρωσις, ἔκκαυσις. Septimius igitur Catholicos qui xerophagias damnent, et mœchis pœnitentibus Ecclesiam reddant, Psychicos vocat, et Pastorem in eorum calice depictum, ebrietatis idolum et libidinis œstrum, unde scilicet corpore bene curato, velut furore perciti, in adulteria et omne lasciviarum genus ruant, blanda impetrandæ pœnitentiæ fiducia invitati. Quam sunt amarulenta hæc in catholicos convicia ! Rig.

"And the gadfly of the adultery that will follow after the cup." "Asilum" is to be written, for it means "oistros" (gadfly). "...whose Roman name is asilus; the Greeks have turned it, calling it oestrus." Pliny XI, 16: "Larger bees are sometimes born at the edges of the combs, which drive off the rest. This pest is called oestrus." The same: "The asilus, or as one may call it the tabanus [horsefly], has a sting in its mouth." Cattle struck by it are driven as if into madness. And from this the word was transferred to the frenzies of lust. Hesychius: "Oistros: irritation, what is called the fly; madness of sexual passion, ...[printed κύρωσις], inflaming." So Septimius calls "Psychics" the Catholics who condemn xerophagies and restore the Church to penitent adulterers, and [calls] the Shepherd painted on their cup an idol of drunkenness and a gadfly of lust, from which, the body being well cared for, they would rush as if driven by frenzy into adulteries and every kind of wantonness, enticed by the coaxing confidence of obtaining penance. How bitter are these insults against the Catholics! Rigault.

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(63) ‹anchor: not visible in the crop; lemma "Ovem poenitentiae secundae"› · call on page 530 or this page (above the crop; inferred)

Ovem pœnitentiæ secundæ. Hoc est, ovem libidinosam, ovem adulteram ; spem impetrandæ adulterio etiam post baptismum admisso veniæ. Rig.

"The sheep of the second penance." That is, the lustful sheep, the adulterous sheep; the hope of obtaining pardon for adultery committed even after baptism. Rigault.

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(64) ‹anchor: not visible in the crop; lemma "Ut eos qui hactenus delinquant"› · call on page 530 or this page (above the crop; inferred)

Ut eos qui hactenus delinquant. Hactenus, hoc est, jam non amplius. Rig.

"That those who sin thus far." "Thus far," that is, no longer from now on. Rigault.

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(65) ‹anchor: not visible in the crop; lemma "Vel de apostolico instrumento doceant"› · call on this page (above the crop; inferred)

Vel de apostolico instrumento doceant. Non sequitur ex Actis apostolorum (quod instrumentum apostolicum nuncupat), non docetur « maculas carnis post baptisma respersæ pœnitentia dilui ; » ergo peccata post baptismum non deleantur pœnitentia, quod aliis Scripturis plus satis comprobatur. Pam.

"Or let them teach from the apostolic document." It does not follow that, because it is not taught from the Acts of the Apostles (which he calls the "apostolic document") "that the stains of flesh bespattered after baptism are washed away by penance," therefore sins after baptism are not blotted out by penance; which is more than sufficiently proved from other Scriptures. Pamelius.

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(66) ‹anchor: not visible in the crop; lemma "Carnis post baptisma respersae"› · call on this page (above the crop; inferred)

Carnis post baptisma respersæ. Respersæ hic posuit pro rursus sparsæ et maculatæ, novis scilicet post lavacrum sordibus. Rig.

"Of flesh bespattered after baptism." He has put "respersae" here for "sprinkled again and stained," that is, with new filth after the washing. Rigault.

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running head: 1053 LIBER DE PUDIC (cut off at the image edge)
marginal letters: A omni concilio Ecclesiarum; B licet rursus blandimenta; C tactum permittit lavanti; D (beside the footnotes, line "Romanum est, oestrum Graeci", not beside text of this column)
old-edition numerals: 1001 after dignos

PL 2:1054

confertur, etsi jam Christianis veniam delictorum praestitisset. Nunc enim dicimus, soli Domino hoc licet, hodie potestas indulgentiae ejus operetur. Ad illa tamen tempora quibus in terris egit, hoc definimus nihil adversum nos praejudicare, si peccatoribus etiam Judaeis venia conferebatur. Christiana enim disciplina a novatione Testamenti et, ut praemisimus, a redemptione carnis, id est Domini passione censetur. Nemo perfectus ante repertum ordinem fide, nemo Christianus ante Christum coelo resumptum, nemo sanctus ante Spiritum sanctum de coelo repraesentatum ipsius disciplinae determinatorem.

is conferred, even if He had already granted Christians pardon for their offences. For now we say: this is permitted to the Lord alone; let the power of His indulgence be at work today. As for those times, however, in which He lived on earth, we lay this down: it prejudges nothing against us if pardon was conferred on sinners, even Jews. For Christian discipline is reckoned from the renewal of the Testament and, as we said before, from the redemption of the flesh, that is, from the Lord's passion. No one was perfect in faith before its order had been discovered, no one was a Christian before Christ was taken back into heaven, no one was holy before the Holy Spirit, the determiner of that discipline itself, was presented from heaven.

CAPUT XII.

Chapter XII.

Itaque isti qui alium Paracletum in apostolis et per apostolos receperunt, quem nec in Prophetis proprius agnitum, jam nec in Apostolis possident; age nunc, vel de apostolico instrumento maculas doceant carnis post baptisma respersae, poenitentia dilui posse: in apostolis quoque veteris legis formam salutamus, circa moechiae, quanta sit, demonstrationem; ne forte lenior existimetur in novitate disciplinarum, quam in vetustate. Cum primum intonuit Evangelium, et vetera concussit, ut de legis retinendae necne statu disceptaretur, primam hanc regulam de auctoritate Spiritus sancti Apostoli emittunt ad eos qui jam ex nationibus allegi coeperant: Visum est, inquiunt, Spiritui sancto et nobis, nullum amplius vobis adjicere pondus, quam eorum a quibus necesse est abstineri, a sacrificiis, et a fornicationibus et sanguine, a quibus observando recte agitis (Act. XV, 28 et seqq.), vectante vos Spiritu sancto Sufficit et hic servatum esse moechiae et fornicationi

So then these people, who have received another Paraclete in the apostles and through the apostles, Whom, not having acknowledged Him more closely in the Prophets, they no longer possess even in the Apostles: come now, let them teach, at least from the apostolic document, that stains of the flesh spattered after baptism can be washed away by penance. In the apostles too we salute the form of the old law with regard to the demonstration of how great adultery is, lest perhaps it be thought milder in the newness of the disciplines than in their antiquity. When the Gospel first thundered forth and shook the old things, so that there was dispute about the standing of the law, whether it was to be kept or not, the Apostles, on the authority of the Holy Spirit, sent out this first rule to those who had already begun to be gathered in from the nations: It has seemed good, they say, to the Holy Spirit and to us to lay upon you no further burden than of those things from which it is necessary to abstain, from sacrifices, and from fornications and blood; by observing which you do rightly (Acts 15:28 ff.), the Holy Spirit carrying you. It suffices that here too there has been preserved for adultery and fornication

Editors' notes and page, col. 1054

Footnotes

(printed under page 531)

(47) ‹anchor: proprius› · call in col 1054

Propius Rhen. Oberth. Leop.

"Propius" ("nearer"): Rhenanus, Oberthür, Leopold.

(printed under page 531)

(48) ‹anchor: vectante› · call in col 1054

Vetante Wouw. ms.

"Vetante" ("forbidding"): Wouwer's manuscript.

(printed under page 531)

(49) ‹anchor: Spiritu sancto Sufficit› · call in col 1054

Spiritu sancto, sufficit Jun.

"Spiritu sancto, sufficit" (with a comma): Junius.

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(65) ‹anchor: doceant› · call in col 1054

Vel de apostolico instrumento doceant. Non sequitur ex Actis apostolorum (quod instrumentum apostolicum nuncupat), non docetur « maculas carnis post baptisma respersæ pœnitentia dilui ; » ergo peccata post baptismum non delentur pœnitentia, quod aliis Scripturis plus satis comprobatur. Pam.

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(66) ‹anchor: respersae› · call in col 1054

Carnis post baptisma respersæ. Respersæ hic posuit pro rursus sparsæ et maculatæ, novis scilicet post lavacrum sordibus. Rig.

"Of flesh bespattered after baptism." He has put "respersae" here for "sprinkled again and stained," that is, with new filth after the washing. Rigault.

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(67) ‹anchor: et sanguine› · call in col 1054

A sacrificiis, fornicationibus et sanguine. Irenæus eumdem ordinem servat : « Præcipiendum eis uti abstineant a vanitatibus idolorum, et a fornicatione, et a sanguine, et quæcumque nolunt sibi fieri aliis ne faciant. » Idem paulo post, pro vanitatibus idolorum, dixit idolothytis. Hæc duo vocabula, εἰδωλόθυτον καὶ αἷμα, varias interpretationes sortita, etiam vetustos Actorum codices ambiguitate lectionum turbavere. Apertissima autem sunt quæ hic et apud Irenæum leguntur adversus tria hæc ἀλισγήματα præcipua, εἰδώλων, πορνείας, αἵματος. Rig.

"From sacrifices, from fornications and from blood." Irenaeus keeps the same order: "They must be commanded to abstain from the vanities of idols, and from fornication, and from blood, and not to do to others whatever they do not wish done to themselves." The same a little after, for "vanities of idols," said "things sacrificed to idols." These two words, "thing sacrificed to idols and blood," having received various interpretations, have even troubled the old manuscripts of Acts with ambiguous readings. But what is read here and in Irenaeus against these three chief "pollutions," of idols, of fornication, of blood, is perfectly clear. Rigault.

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Page

running head: [LI]BER DE PUDICITIA. 1054
marginal letters: A sariis confertur, etsi jam; B Itaque isti qui alium (beside CAPUT XII.); C Spiritui sancto et nobis; D beside the commentary line "nis post baptisma respersae" in the footnotes
old-edition numerals: 1009 after lenior

PL 2:1055

locum honoris sui inter idololatriam et homicidium : interdictum enim sanguinis multo magis humani intelligemus. Porro qualia videri volunt apostoli crimina, quae sola in observatione de lege pristina excerpunt, quae sola necessario abstinenda praescribunt? Non quod alia permittant, sed quod haec sola proponant utique non remissibilia, qui, ethnicorum caussa, caetera legis onera remissibilia fecerunt. Cur ergo cervicem nostram a tanto jugo excusant, nisi ut illis compendia ista disciplinae semper imponant? Cur tot vincula indulgeant, nisi ut perpetuo ad necessariora constringant? Solverunt a pluribus, ut nocentioribus observandis obligaremur. Compensatione res acta est : lucrati sumus multa, ut aliqua praestemus. Compensatio autem revocabilis non est iisdemque revocabitur, iteratione moechiae utique, et sanguinis et idololatriae. Tota enim jam lex sumetur, si veniae conditio solvetur. Sed non leviter nobiscum pactus est Spiritus sanctus, etiam ultro pactus quo magis honorandus. Sponsionem ejus nemo dissolvit nisi ingratus. Jam nec recipet quae dimisit, nec dimittet quae retinuit. Novissimi Testamenti semper indemutabilis status est, et utique recitatio decreti consiliumque illud cum saeculo desinet. Satis denegavit veniam eorum quorum custodiam elegit, vindicavit quae non proinde concessit. Hinc est quod neque idololatriae, neque sanguini, pax ab Ecclesiis redditur. De qua finitione sua Apostolos excidisse, puto, non licet credere; aut si credere quidam possunt, debebunt probare.

the place of its honour between idolatry and murder: for we shall understand the prohibition of blood to be much more [a prohibition] of human [blood]. Further, of what kind do the apostles wish those crimes to appear which alone, in the observance of the former law, they single out, which alone they prescribe as necessarily to be abstained from? Not that they permit other things, but that they set forth these alone as certainly not remissible, they who, for the sake of the Gentiles, made the other burdens of the law remissible. Why then do they release our neck from so great a yoke, except to impose upon them always these summaries of discipline? Why do they grant release from so many bonds, except to bind [us] perpetually to the more necessary things? They released [us] from many, so that we might be bound to observe the more harmful ones. The matter was transacted by compensation: we have gained many things, so that we may render some. But a compensation is not revocable, and by the same things it will be revoked, that is, by the repetition of adultery, and of blood and of idolatry. For the whole law will then be taken up again, if the condition of pardon is dissolved. But the Holy Spirit has not covenanted with us lightly, having even covenanted of His own accord, wherefore He is the more to be honoured. No one dissolves His pledge except an ungrateful man. Now He will neither take back what He has remitted, nor remit what He has retained. The state of the latest Testament is ever unchangeable, and indeed the recital of the decree and that counsel will cease [only] with the world. He has sufficiently refused pardon for those things whose keeping He chose; He has claimed for punishment what He did not likewise concede. Hence it is that peace is not restored by the Churches either to idolatry or to blood. That the apostles fell away from this definition of theirs, I think, it is not permissible to believe; or if some can believe it, they will have to prove it.

CAPUT XIII.

Chapter XIII.

Novimus plane et hic suspiciones eorum. Revera enim suspicantur apostolum Paulum, in secunda ad Corinthios (II Cor. II, 5-11), eidem fornicatori veniam dedisse, quem in prima dedendum Satanae in interitum carnis pronuntiarit (I Cor. V, 3 et seqq.), impium patris de matrimonio haeredem;

We know plainly their suspicions here too. For in fact they suspect that the apostle Paul, in the second [letter] to the Corinthians (2 Cor. 2:5–11), granted pardon to the same fornicator whom in the first he had pronounced was to be delivered to Satan for the destruction of the flesh (1 Cor. 5:3 ff.), the impious heir of his father's marriage;

Editors' notes and page, col. 1055

Footnotes

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(50) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Illi Rig. Ven.

"Illi" ("to him/them"): Rigault, Venice edition.

(printed under page 532)

(51) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Quasive Rhen. Oberth. quasi vel Leop.

"Quasive": Rhenanus, Oberthür; "quasi vel": Leopold.

(printed under page 532)

(52) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Ethnicum impudentia Par.

"Ethnicum impudentia" ("pagan [...] by shamelessness"): Paris edition.

(printed under page 532)

(68) ‹anchor: not visible in the crop; lemma "Sufficit et hic servatum esse moechiae et fornicationi locum"› · call on page 531, col 1054 (inferred)

Sufficit et hic servatum esse mœchiæ et fornicationi locum. At Lucas ipse non servavit. Et enim Actor. XV, cum primo dixisset, τῶν εἰδώλων καὶ τῆς πορνείας καὶ τοῦ αἵματος, postea ea edixit, εἰδωλοθύτων, καὶ αἵματος καὶ πορνείας. Itaque satis est frivolum Septimii argumentum de verborum ordine seu loco, et vana conjectura opinantium hæc ita debere necti : « Spiritui sancto sufficit et hic servatum esse mœchiæ et fornicationi locum. » Reclamat Irenæus, neque hoc venit unquam in mentem Septimii nostri. Rig.

"It is enough that here too a place has been kept for adultery and fornication." But Luke himself did not keep it. For in Acts 15, having said first "from idols and from fornication and from blood," he afterward set it out as "from things sacrificed to idols, and from blood, and from fornication." So Septimius's argument from the order or place of the words is frivolous enough, and empty the conjecture of those who think these words ought to be joined thus: "It suffices for the Holy Spirit that here too a place has been kept for adultery and fornication." Irenaeus protests, and this never came into our Septimius's mind. Rigault.

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(69) ‹anchor: not visible in the crop; lemma "Iisdemque revocabitur"› · call on this page (above the crop; inferred)

Iisdemque revocabitur. Deest aliquid, quod nisi ope exemplaris sarciri nequit. Aut certe scribendum : Nisi denique revocabitur iteratione, mœchiæ utique et sanguinis et idololatriæ. Rig.

"And by the same it will be recalled." Something is missing, which cannot be mended except with the help of a manuscript. Or certainly one should write: "Unless at last it will be recalled by repetition, namely of adultery and of blood and of idolatry." Rigault.

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(70) ‹anchor: veniam dedisse› · call in col 1055

Eidem fornicatori veniam dedisse, etc. Primæ scilicet ad Cor. V notabis fornicatorem vocari qui incesto se polluerat, unde postea paterni thori contaminatorem appellat, sicque fornicationis et incestus nomine promiscue utitur. Le Pr.

"Gave pardon to the same fornicator," etc. You will note, namely, that in 1 Cor. 5 he is called a fornicator who had defiled himself with incest; whence afterward he calls him the defiler of his father's bed, and so he uses the names fornication and incest indiscriminately. Le Prieur.

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Page

running head: TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A locum honoris sui inter idololatriam; B mus multa, ut aliqua praestemus; C quidam possunt, debebunt probare.; D beside the commentary note (68) at the page foot, not in this column's text
old-edition numerals: 1003 before CAPUT XIII. (after probare.)

PL 2:1056

quasique ipsum postea stylum verterit scribens: Si quis autem contristavit, non me contristavit, sed ex parte, ne vos onerem omnes. Satis est talis increpatio quae a multis fit. Uti e contrario magis vos donare et advocare, ne forte abundantiore tristitia devoretur ejusmodi. Propter quod oro vos, constituatis in eum dilectionem. In hoc enim et scripsi, uti cognoscam probationem vestram quod in omnibus obauditis mihi. Si cui autem donaveritis, et ego. Nam et ego si quid donavi, donavi in persona Christi, ne fraudemur a Satana: quoniam non ignoramus injectiones ejus (II Cor. II, 5, 11). Quid hic de fornicatore, quid de paterni thori contaminatore, quid de Christiano ethnicorum impudentiam supergresso intelligitur? cum proinde utique speciali venia absolvisset, quem speciali ira damnasset. Obscurius miseretur, quam indignatur; apertior est in austeritate, quam in lenitate; atquin facilius ira quam indulgentia obliqua est; magis tristiora cunctantur, quam laetiora. De modica scilicet indulgentia agebatur; quae si forte nunc aestimaretur, quando maxima quaeque non soleant etiam sine praedicatione donari, tanto abest sine significatione. Et tu quidem poenitentiam moechi ad exorandam fraternitatem in ecclesiam inducens, conciliciatum et concineratum cum dedecore et horrore compositum prosternis in medium ante viduas, ante presbyteros, omnium lacinias invadentem, omnium vestigia lambentem, omnium genua detinentem, inque eum hominis exitum quantis potes misecordiae inlecebris, bonus pastor et benedictus papa concionaris, et in parabola ovis, capras tuas quaeris, tua ovis ne rursus de grege exsiliat, quasi non exinde jam liceat quod nec semel licuit, caeteras etiam metu comples, cum maxime indulgens. Apostolus vero sceleratam libidinem fornicationis incesto onustam tam projecte ignovisset, ut nec hunc saltem habitum legatum poenitentiae quem ab ipso didicisse deberes, ab eo

and as if he had afterwards turned his very pen, writing: But if anyone has caused grief, he has not grieved me, but in part, so that I may not burden you all. Sufficient is such a rebuke as is made by many. So that on the contrary you should rather forgive and comfort, lest perhaps such a one be swallowed up by more abundant sorrow. Wherefore I beg you, establish love towards him. For to this end also I wrote, that I might know your proof, that in all things you obey me. But if you have forgiven anyone, I also. For I too, if I have forgiven anything, have forgiven it in the person of Christ, lest we be defrauded by Satan: for we are not ignorant of his suggestions (2 Cor. 2:5, 11). What is understood here of the fornicator, what of the defiler of his father's bed, what of the Christian who had surpassed the shamelessness of the heathens? since he would surely have absolved with an equally special pardon the one whom he had condemned with a special anger. He is more obscure in pitying than in being indignant; he is more open in severity than in leniency; and yet anger is more readily oblique than indulgence; sadder things hesitate more than gladder ones. It was, of course, a matter of a moderate indulgence; which, if perhaps it were being estimated now, when all the greatest things are not wont to be granted even without public proclamation, is so much the farther from being without signification. And you indeed, bringing the penitence of the adulterer into the church to entreat the brotherhood, prostrate him, clad in haircloth and covered in ashes, arrayed in disgrace and horror, in the midst before the widows, before the presbyters, seizing the hems of all, licking the footprints of all, clasping the knees of all; and towards this outcome of the man you harangue with all the enticements of mercy you can, a good shepherd and blessed pope, and in the parable of the sheep you seek your goats; lest your sheep leap out of the flock again, as if from then on what was not permitted even once were now permitted, you fill the rest also with fear, at the very moment of being most indulgent. But the Apostle would have pardoned the wicked lust of fornication laden with incest so recklessly, that not even this garb at least, bequeathed to penitence, which you ought to have learned from him himself, from him

Editors' notes and page, col. 1056

Footnotes

(53) ‹anchor: compositum prosternis› · call in col 1056

Prosternens Pam. Oberth. Seml.

"Prosternens" ("laying down"): Pamelius, Oberthür, Semler.

(printed under page 532)

(54) ‹anchor: tua ovis› · call in col 1056

Tua ovis delet Lat.

Latinius deletes "tua ovis" ("your sheep").

(printed under page 532)

(55) ‹anchor: legatum› · call in col 1056

Legitimum Leop. ex ms. Wouw.

"Legitimum" ("lawful"): Leopold, from Wouwer's manuscript.

(printed under page 532)

(71) ‹anchor: et concineratum› · call in col 1056

Conciliciatum et concineratum. In cilicio et cinere pœnitentium squalore. Rig.

"Clad in haircloth and ash-covered": in haircloth and ashes, in the squalor of penitents. Rigault.

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(72) ‹anchor: papa concionaris› · call in col 1056

Benedictus Papa concionaris. In vetustissimo hoc scriptore Papæ nomen occurrit, qui et benedictus, ut cap. 30 de Præscript., ubi Eleutherium benedictum vocat, qui et pontifex fuit Romanensis et martyr. Le Pr.

"You preach, blessed Pope." In this most ancient writer the name "Pope" occurs, and he is also "blessed," as in ch. 30 of the Prescriptions, where he calls Eleutherius "blessed," who was both Roman pontiff and martyr. Le Prieur.

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(73) ‹anchor: legatum poenitentiae› · call in col 1056

Habitum legatum pœnitentiæ. Hoc est, gentium consensu delegatum, dicatumque et convenientissimum pœnitentium seu reorum mœstitiæ : vel habitum pœnitenti datum legatumque quasi per damnationem, in hæc verba : Qui mœchus, qui fornicator, Ecclesiæ pacem sibi reddi postulaverit, in luctu et squalore, in sacco et cinere fratrum genua prensare damnatus esto. Alias, quod proponi video, legitimum, non displiceret. Rig.

"The garb bequeathed to penance." That is, assigned by the consent of nations, dedicated and most suited to the sorrow of penitents or of the accused: or the garb given and bequeathed to the penitent as if by a sentence, in these words: "Whoever, adulterer or fornicator, asks that the Church's peace be restored to him, let him be condemned to clasp the brethren's knees in mourning and squalor, in sackcloth and ashes." Otherwise "legitimum," which I see proposed, would not displease. Rigault.

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Page

running head: [cut off at left edge]M PARS II. — SERIES II. MORALIA. 1056
marginal letters: A quasique ipsum postea stylum; B de Christiano ethnicorum impudentiam; C misecordiae inlecebris, bonus pastor; D contaminatorem appellat (in the Commentarius, editors' notes, not set)
old-edition numerals: 1004 after habitum

PL 2:1057

exegerit, nihil de postero sit comminatus, nihil de caetero allocutus? Quin imo, et ultro obsecrat, constituerent in eum dilectionem, quasi satisfaciens, non quasi ignoscens: et tamen dilectionem audio, non communicationem. Quod et ad Thessalonicenses: Si quis autem non obaudit sermoni nostro per epistolam, hunc notate, nec commisceamini illi, ut revereatur, non quasi inimicum deputantes, sed quasi fratrem objurgantes (II. Thes. III, 14). Adeo potuisset dicere et fornicatori dilectionem solummodo concessam, non et communicationem. Incesto vero nec dilectionem, quem scilicet auferri jussisset de medio ipsorum, multo magis utique de animo. Sed verebatur ne fraudarentur a Satana circa ejus personae amissionem, quem Satanae ipse projecerat; aut ne abundantia maeroris devoraretur, quem in interitum carnis addixerat. Hic jam carnis interitum in officium poenitentiae interpretantur, quod videatur jejuniis et sordibus et incuria omni et dedita opera malae tractationis carnem exterminando satis Deo facere; ut ex hoc argumententur fornicatorem, imo incestum illum, non in perditionem Satanae ab Apostolo traditum, sed in emendationem, quasi postea veniam ob interitum, id est conflictationem carnis, consecuturum, igitur et consecutum. Plane idem apostolus Hymenaeum et Alexandrum Satanae tradidit, ut emendarentur non blasphemare, sicut Timotheo suo scribit (I Tim. I, 20). Sed et ipse datum sibi ait sudem, angelum Satanae, a quo colaphizaretur ne se extolleret (II Cor. XII, 7). Si et hoc tangunt ut traditos Satanae ab illo, in emendationem, non in perditionem intelligamus, quid simile blasphemia et incestum et anima ab his integra, imo non aliunde quam ex summa sanctitate et ex omni innocentia elata, quae in apostolo colaphis si forte cohibebatur, per dolorem, ut aiunt, auriculae vel capitis. Incestum vero atque blasphemia totos homines in possessionem ipsi Satanae, non angelo ejus tradidisse meruerunt. Et de hoc enim interest,

did he exact, that he threatened nothing for the future, said nothing further? On the contrary, he even goes so far as to beseech them to confirm their love towards him, as one making satisfaction, not as one pardoning: and yet it is love I hear of, not communion. As also to the Thessalonians: But if anyone does not obey our word through the letter, mark him, and do not mingle with him, that he may be put to shame, not counting him as an enemy, but reproving him as a brother (2 Thess. 3:14). So he could have said that to the fornicator also love only was granted, not communion as well. But to the incestuous man not even love, since he had ordered him to be removed from their midst, much more surely from their mind. But he feared lest they be defrauded by Satan in the matter of losing that person whom he himself had cast forth to Satan; or lest he be swallowed up by excess of grief whom he had consigned to the destruction of the flesh. Here now they interpret the destruction of the flesh as the duty of penance, on the ground that by fasts and squalor and every kind of neglect and by deliberate ill-treatment, wasting away the flesh, he would seem to make satisfaction to God; so that from this they argue that the fornicator, nay, that incestuous man, was handed over by the Apostle not to the perdition of Satan, but for amendment, as though he would afterwards obtain pardon on account of the destruction, that is, the affliction of the flesh, and therefore did obtain it. Plainly the same apostle handed Hymenaeus and Alexander over to Satan, that they might be corrected so as not to blaspheme, as he writes to his Timothy (1 Tim. 1:20). But he himself also says that there was given to him a stake, an angel of Satan, by whom he was to be buffeted lest he exalt himself (2 Cor. 12:7). If they touch on this too, so that we should understand those handed over to Satan by him to be for amendment, not for perdition, what likeness is there between blasphemy and incest and a soul untouched by these, nay, lifted up from no other source than from the highest holiness and from all innocence, which in the apostle was restrained by buffets, if perhaps, through pain, as they say, of the ear or of the head? But incest and blasphemy deserved to have handed whole men over into the possession of Satan himself, not of his angel. For in this too there is a difference,

Editors' notes and page, col. 1057

Footnotes

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(56) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Ultra Oberth. Seml.

"Ultra" ("beyond"): Oberthür, Semler.

(printed under page 533)

(74) ‹anchor: angelum Satanae› · call in col 1057

Sed et ipse datum sibi ait sudem, angelum Satanæ. Aliquis haud sine causa mirabitur, Tertullianum, postquam Paulinum illum σκόλοπα, angelum Satanæ, Latine reddidit sudem, mox opinioni accedere existimantium iis vocabulis significari dolorem auriculæ vel capitis. Rig.

"But he himself too says that a stake was given him, an angel of Satan." Someone will wonder, not without reason, that Tertullian, after rendering Paul's famous "skolops," the angel of Satan, in Latin as "sudes" (stake), should soon go over to the opinion of those who think that pain of the ear or of the head is meant by those words. Rigault.

(printed under page 533)

(75) ‹anchor: not visible in the crop; lemma "Adversus terminum Domini"› · call on page 532 or this page (above the crop; inferred)

Adversus terminum Domini. Hoc est, adversus sententiam et determinationem Domini. Etenim Septimio determinare est judicare, pronuntiare, definire judicio. Rig.

"Against the Lord's boundary." That is, against the Lord's sentence and determination. For to Septimius "determinare" is to judge, to pronounce, to define by judgement. Rigault.

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Page

running head: 1057 LIBER DE PUDICI[TIAE] (cut off at the image edge)
marginal letters: A exegerit, nihil de postero sit comminatus; B tur, quem in interitum carnis addixerat; C ait sudem, angelum Satanae, a quo colaphiza-
old-edition numerals: (none)

PL 2:1058

imo et ad hoc plurimum refert, quod illos traditos ab Apostolo legimus Satanae; Apostolo vero angelum datum Satanae. Postremo cum deprecatur Dominum Paulus, quid audit? Satis habe gratiam meam; virtus enim in infirmitate perficitur (II Cor. XII, 9). Hoc, qui Satanae deduntur, audire non possunt. Hymenaei autem et Alexandri crimen si et in isto et in futuro aevo irremissibile est, blasphemia scilicet; utique Apostolus non adversus terminum Domini sub spe veniae dedisset Satanae, jam a fidei in blasphemiam mersos. Unde et naufragos eos juxta fidem pronuntiavit, non habentes jam solatium navis Ecclesiae: illis enim venia negatur, qui de fide in blasphemiam impegerunt. Caeterum, ethnici et haeretici quotidie ex blasphemia emergunt. Sed etsi dixit: Tradidi eos Satanae, uti disciplinam acciperent non blasphemandi; de caeteris dixit qui, illis traditis Satanae, id est extra Ecclesiam projectis, erudiri haberent blasphemandum non esse. Sic igitur et incestum fornicatorem non in emendationem, sed in perditionem tradidit Satanae, ad quem jam super ethnicos delinquendo transierat, ut discerent fornicandum non esse. Denique in interitum, inquit, carnis, non, in cruciatum; ipsam substantiam damnans per quam exciderat, quae exinde jam perierat, baptismate amisso; ut spiritus, inquit, salvus sit in die Domini (I Cor. V, 5). Et de hoc enim quaeratur si spiritus hominis ipsius salvus erit. Ergo salvus erit spiritus tanto scelere pollutus, propter hoc perdita carne, ut salvus sit in poena. Ergo poena sine carne censebit contraria interpretatio, si resurrectionem carnis amittimus. Superest igitur ut eum spiritum dixerit, qui in Ecclesia censetur, salvum, id est integrum, praestandum in die Domini ab immunditiarum contagione, ejecto incesto fornicatore; siquidem subjungit: Non scitis quod modicum fermentum totam desipiat conspersionem (ibid. 6)? Et tamen fornicatio incesta non erat modicum, sed grande fermentum.

nay, even this matters very greatly, that we read that those men were delivered by the Apostle to Satan, but that to the Apostle an angel of Satan was given. Lastly, when Paul entreats the Lord, what does he hear? "Be content with My grace; for power is perfected in weakness" (2 Cor. 12:9). This those who are handed over to Satan cannot hear. Moreover, if the crime of Hymenaeus and Alexander is unforgivable both in this age and in the age to come, namely blasphemy, assuredly the Apostle would not, against the Lord's determination, have given to Satan under hope of pardon men already plunged from the faith into blasphemy. Hence he also pronounced them shipwrecked as regards the faith, no longer having the solace of the ship of the Church: for pardon is denied to those who have run aground from faith into blasphemy. For the rest, heathens and heretics emerge daily out of blasphemy. But even if he said: "I delivered them to Satan, that they might receive the discipline of not blaspheming", he said it of the others, who, those men having been delivered to Satan, that is, cast out beyond the Church, were to be taught that one must not blaspheme. Thus, therefore, he also delivered the incestuous fornicator to Satan, not for amendment but for perdition, to whom he had already passed over by sinning beyond the heathens, so that they might learn that one must not commit fornication. Finally he says "for the destruction of the flesh", not for its torment; condemning the very substance through which he had fallen, which had thenceforth already perished, his baptism having been lost; "so that the spirit," he says, "may be saved in the day of the Lord" (1 Cor. 5:5). And indeed concerning this too let it be asked whether the spirit of the man himself will be saved. So a spirit polluted by so great a crime will be saved, the flesh having been destroyed for this purpose, that it may be saved in punishment. So the contrary interpretation will assess punishment without flesh, if we lose the resurrection of the flesh. It remains, therefore, that he meant that spirit which is reckoned to be in the Church, to be presented saved, that is, intact, in the day of the Lord from the contagion of impurities, the incestuous fornicator having been cast out; since indeed he adds: "Do you not know that a little leaven makes the whole mixture insipid?" (1 Cor. 5:6). And yet incestuous fornication was not a little, but a great leaven.

Editors' notes and page, col. 1058

Footnotes

(57) ‹anchor: contraria interpretatio, si› · call in col 1058

Interpretatio. Sic Leop. ex ms. Wouw.

"Interpretatio." [with a full stop]: so Leopold, from Wouwer's manuscript.

(printed under page 533)

(76) ‹anchor: mate amisso› · call in col 1058

Baptismate amisso. Amisisse baptisma dicitur, qui post lavacrum in idololatriæ, vel mœchiæ, vel homicidii crimen inciderit, ut contra, can. 38 concil. Elib., « lavacrum suum integrum habere » dicitur qui post adeptum baptisma, nullius fuerit horumce criminum reus. Rig.

"Baptism being lost." He is said to have lost baptism who after the washing has fallen into the crime of idolatry, or adultery, or homicide; as, on the other hand, in can. 38 of the Council of Elvira, he is said "to have his washing intact" who after receiving baptism has been guilty of none of these crimes. Rigault.

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(77) ‹anchor: carnis amittimus› · call in col 1058

Ergo pœnam sine carne censebit contraria interpretatio, si resurrectionem carnis amittimus. Erant qui Pauli verba, Tradere Satanæ in interitum carnis, ut spiritus salvus sit in die Domini, sic accipienda esse dicerent, nempe, carnem facinorosi illius, quem Paulus tradidit Satanæ, variis cruciatibus exortam periisse, ut ita multatus carne, spiritus salvus esset in die Domini. Hæc autem interpretatio contraria fuit Septimianæ, quæ ne sic quoque spiritum salvum fore concedebat. Ait igitur opinionem contrariam suæ, pœnam facinoroso illi adscribere, ut sine carne esset, hoc est, ut ejus caro non resurgeret. Ex eo vero rem absurdissimam sequi, ut carnis illius resurrectio non sit. Si resurrectionem carnis, inquit, amittimus. Hanc enim ex libris Ursini scripturam proferri video. Unde fiat verisimile, et præcedentia, quæ sane alias perperam nobis fuisse tradita suspicarer, in iisdem exemplaribus ita se habere uti hic edita leguntur. Rig.

"So the contrary interpretation will reckon a punishment without flesh, if we lose the resurrection of the flesh." There were those who said Paul's words, "to deliver to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord," were to be taken thus: namely, that the flesh of that criminal whom Paul delivered to Satan, beset [printed "exortam"] by various torments, perished, so that, punished thus in the flesh, the spirit might be saved in the day of the Lord. This interpretation was contrary to Septimius's, which did not grant that the spirit would be saved even so. He says, then, that the opinion contrary to his own assigns to that criminal a punishment such that he would be without flesh, that is, that his flesh would not rise again. And that from this a most absurd thing follows: that there would be no resurrection of that flesh. "If we lose," he says, "the resurrection of the flesh." For I see this reading brought forward from Orsini's books. Whence it may be likely that the preceding words too, which I would otherwise have suspected were handed down to us wrongly, stand in those same copies just as they are read printed here. Rigault.

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Page

running head: [LI]BER DE PUDICITIA. 1058
marginal letters: A ‹imo et ad hoc plurimum refert›; B ‹Satanae, uti disciplinam acciperent›; C ‹erit spiritus tanto scelere pollutus›; D (none)
old-edition numerals: 1005 after ‹Paulus›

PL 2:1059

CAPUT XIV.

Chapter XIV.

Et his itaque discussis quae intercesserant, regredior ad secundam Corinthiorum, ut probem illud quoque Apostoli dictum, Sufficiat ejusmodi homini increpatio ista quae a multis (II Cor. II, 6), non in fornicatoris personam convenire. Si enim dedendum Satanae pronuntiaverat in interitum carnis, utique damnaverat eum magis, quam inerepaverat. Alius ergo erat, cui voluit sufficere increpationem; siquidem fornicator non increpationem de sententia ejus retulerat, sed damnationem. Nam et hoc ipsum dispiciendum tibi offero, an fuerint in Epistola prima et alii qui Apostolum contristaverint incondite agentes; et contristati sint ab illo, increpationem referentes juxta sensum Epistolae secundae, ex quibus in ea veniam aliquis potuerit adipisci. Animadvertamus autem totam Epistolam primam, ut ita dixerim, non atramento, sed felle conscriptam, tumentem, iudignantem, dedignantem, comminantem, individiosam, et per singulas caussas in quosdam quasi mancipes earum figuratam. Sic enim exegerant schismata, et aemulationes, et dissensiones, et praesumptiones, et elationes, et contentiones; ut et invidia onerarentur, et correptione retunderentur, et superbia elimarentur, et austeritate deterrerentur. Et qualis invidia humilitatis aculeus? Deo gratias ago, quod neminem vestrum tinxerim, nisi Crispum et Gaium; ne quis dicat quod in nomine meo tinxerim (I Cor. I, 14, 15). Nec enim judicavi scire aliquid in vobis, quam Jesum Christum, et hunc crucifixum (I Cor. II, 2). Et puto, nos Deus apostolos novissimos elegit velut bestiarios; quoniam spectaculnm facti sumus huic mundo, et angelis, et hominibus, et purgamenta hujus mundi facti sumus, omnium peripsema (I Cor. IV, 9, 13). Et: Non sum liber, non sum apostolus, non Christum Jesum Dominum nostrum vidi (I Cor. IX, 4)? De quali contra supercilio pronuntiare compulsus est: Mihi autem in modico est ut a vobis interroger aut ab humano die: neque enim conscius mihi sum (I Cor. IV, 3, 4); et Gloriam meam nemo inaniet (I Cor. IX, 15). Non scitis quod angelos sumus judicaturi (I Cor. VI, 8)? Caeterum libertas quam apertae objurgationis, quam exerta acies

And so, these matters which had intervened having been discussed, I return to the Second [Epistle] of the Corinthians, in order to prove that this saying of the apostle too, Let this rebuke which [comes] from many suffice for such a man (2 Cor. 2:6), does not fit the person of the fornicator. For if he had pronounced that he was to be handed over to Satan for the destruction of the flesh, he had certainly condemned him rather than rebuked him. It was therefore another for whom he wished the rebuke to suffice; since the fornicator had received from his sentence not a rebuke but condemnation. For I also offer you this very point to examine: whether in the First Epistle there were others too who had grieved the apostle by acting in a disorderly way, and were grieved by him, receiving a rebuke in accordance with the sense of the Second Epistle, from among whom someone might have obtained pardon in it. Let us observe, moreover, that the whole First Epistle was written, so to speak, not with ink but with gall, swelling, indignant, disdainful, threatening, invidious, and shaped charge by charge against certain persons as if they were the contractors of those charges. For so schisms, and rivalries, and dissensions, and presumptions, and haughtinesses, and contentions had demanded, that they should be both weighed down with odium, and beaten back by reproof, and filed down from pride, and deterred by severity. And what sort of goad of humility is odium? I give thanks to God that I baptized none of you except Crispus and Gaius, lest anyone should say that I baptized in my name (1 Cor. 1:14–15). For I did not judge it right to know anything among you except Jesus Christ, and Him crucified (1 Cor. 2:2). And: I think God has chosen us apostles as the last, like beast-fighters, since we have been made a spectacle to this world, both to angels and to men, and we have been made the refuse of this world, the offscouring of all (1 Cor. 4:9, 13). And: Am I not free, am I not an apostle, have I not seen Christ Jesus our Lord (1 Cor. 9:1)? Against what sort of haughtiness was he compelled to declare: But to me it is a very small thing that I should be examined by you or by man's day: for I am not conscious [of anything] to myself (1 Cor. 4:3–4); and No one shall make my glory empty (1 Cor. 9:15). Do you not know that we are to judge angels (1 Cor. 6:3)? For the rest, the freedom of how open a reproof, how bared an edge

Editors' notes and page, col. 1059

Footnotes

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Vide quali Lat.

"Vide quali" ("see with what"): Latinius.

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Et per singulas causas. Hoc est, per certa crimina. Rig.

"And through particular causes." That is, through specific crimes. Rigault.

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In quosdam quasi mancipes earum. Mancipes dicit flagitiosorum insignes, qui patranda impudentissime crimina redemisse videantur, addicente Satana, magnario illo totius improbitatis negotiatore. Rig.

"Against certain men, as it were the contractors for them." By "contractors" he means notable among the wicked, who seem to have bought up the contract for committing crimes most shamelessly, with Satan knocking it down to them, that wholesale dealer in all wickedness. Rigault.

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Et qualis invidia humilitatis aculeus ? Qualis aculeus humilitatis ad invidiam submissæ ? Hoc est, adeo submissæ adjectæque, ut invidiam adversariis faciat. Rig.

"And what a stinging reproach of humility!" What a sting of humility lowered so as to rouse reproach? That is, so lowly and cast down as to bring reproach on his adversaries. Rigault.

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Velut bestiarios. Bestiarii sunt servi ad bestias damnati. Gloss. bestiarius, θηριομάχος : eadem voce utitur cap. 9 Apolog. Le Pr.

"As if beast-fighters." Bestiarii are slaves condemned to the beasts. Glossary: bestiarius, "fighter with beasts." He uses the same word in ch. 9 of the Apology. Le Prieur.

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running head: 1059 TELTULLIANI OPERUM PARS II. —
marginal letters: A ‹CAPUT XIV.›; B ‹madvertamus autem totam›; C ‹sum Christum, et hunc crucifixum›; D ‹(78) Et per singulas causas› (in the footnote area)
old-edition numerals: 1006 after ‹fornicatoris›

PL 2:1060

machaerae spiritalis? Jam ditati estis, jam saturati estis, jam regnatis (I Cor. IV, 8). Et: Si quis se putat scire, nondum scit quemadmodum oporteat eum scire (I Cor. VIII, 2). Nonne et tunc in faciem alicujns impingens? Quis enim, inquit, te discernit? quid autem habes quod non accepisti? Si autem accepisti, quid gloriaris, quasi non acceperis. (I Cor. IV, 7)? Nonne et illos in os caedit? Quidam autem in conscientia usque nunc quasi idolothytum edunt, Sic autem delinquentes, percutiendo conscientias fratrum infirmas, in Christum delinquent. Jam vero et nominatim: Aut non habemus potestatem manducandi et bibendi, et mulieres circumducendi, sicut et caeteri apostoli, et fratres Domini et Cephas (I Cor. IX, 4, 5)? et: Si alii de potestate vestra consequuntur, non magis nos (I Cor. X, 12)? Aeque et illos singulari stylo figit. Propterea qui se putat stare, videat ne cadat (I Cor. XI, 16); et: Si quis contentiosus videtur, nos talem consuetudinem non habemus, neque Ecclesia Domini (I Cor. XI, 16). Tali clausula maledicto detexta: Si quis non amat Dominum Jesum, sit anathema, Maranatha (I Cor. XVI, 22), aliquem utique percussit. Sed illic magis stabo ubi Apostolus magis fervet, ubi ipse fornicator aliis quoque negotium fecit: Quasi non sim venturus ad vos, inflati sunt quidam. Veniam autem citius, si permiserit Dominus, et cognoscam non sermonem eorum qui inflati sunt, sed virtutem. Non enim in sermone est regnum Dei, sed in virtute. Et quid vultis veniam ad vos, in virga, an in spiritu lenitatis (I Cor. IV, 18, 21)? Quid enim suberat? Auditur in vobis in totum fornicatio, et talis fornicatio, qualis nec in gentibus, ut uxorem patris sui quis habeat. Et vos inflati estis, et non luxistis potius, ut auferatur de medio vestrum qui tale facinus admisit (I Cor. V, 1, 2)! Pro quo lugerent? Utique pro mortuo. Ad quem lugerent? Utique ad Dominum. Quomodo ut auferatur de medio illorum? Non utique ut extra Ecclesiam detur: hoc enim non a Deo postularetur, quod erat in praesidentis officio, sed ut per mortem hanc quoque communem et propriam carnis ipsius, quae jam cadaver, quae capulum esset immunditia irrecuperabili tabidosum, plenius de Ecclesia deberet auferri. Et ideo, quo

of the spiritual sword? Already you have been enriched, already you have been filled, already you reign (1 Cor. 4:8). And: If anyone thinks that he knows, he does not yet know in what way he ought to know (1 Cor. 8:2). Is he not then too striking someone in the face? For who, he says, distinguishes you? And what do you have that you did not receive? But if you have received, why do you glory, as though you had not received? (1 Cor. 4:7) Does he not also strike those on the mouth? But some, in conscience, until now eat as though [it were] something offered to idols. Thus, however, sinning, by striking the weak consciences of the brethren, they will sin against Christ. Now indeed even by name: Or do we not have the power of eating and drinking, and of leading women about, as also the other apostles, and the brethren of the Lord, and Cephas (1 Cor. 9:4–5)? and: If others attain to your power, do not we rather (1 Cor. 9:12)? Equally he pierces those too with a particular pen: Therefore let him who thinks he stands see that he does not fall (1 Cor. 10:12); and: If anyone seems contentious, we have no such custom, nor has the Church of the Lord (1 Cor. 11:16). With such a closing clause woven of malediction: If anyone does not love the Lord Jesus, let him be anathema, Maranatha (1 Cor. 16:22), he certainly struck someone. But I shall rather take my stand there where the Apostle is more fervent, where the fornicator himself made trouble for others as well: As though I were not coming to you, some are puffed up. But I shall come more quickly, if the Lord permits, and I shall know not the speech of those who are puffed up, but the power. For the kingdom of God is not in speech, but in power. And what do you wish? Shall I come to you with a rod, or in the spirit of gentleness (1 Cor. 4:18, 21)? For what lay beneath it? Fornication is heard of among you universally, and such fornication as is not even among the gentiles, that someone should have his father's wife. And you are puffed up, and have not rather mourned, that he who has committed such a deed might be taken away from your midst (1 Cor. 5:1–2)! For whom were they to mourn? For a dead man, surely. To whom were they to mourn? To the Lord, surely. How, that he might be taken away from their midst? Not, surely, that he be put outside the Church: for this would not be asked of God, since it lay within the office of the one presiding; but that through death, this one too, both common [to all] and proper to his flesh itself, which was already a corpse, which was a bier wasting away with irrecoverable uncleanness, he might be more fully taken away from the Church. And therefore, in whatever

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Footnotes

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Quomodo auferatur Pam. — Ad Dominum, ut quo modo. Lat. Leop.

"Quomodo auferatur" ("how is he to be taken away"): Pamelius. — "Ad Dominum, ut quo modo": Latinius, Leopold.

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Captivum alii. — Quod corruptivum Lat.

"Captivum" ("captive"): others. — "Quod corruptivum" ("which [is] corruptible"): Latinius.

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Extra Ecclesiam detur. Nihil hic aliud quam excommunicatio, sive censura divina, ut dixit idem cap. 39 Apol., hoc est, cum quibusdam propter scelera communione fratrum penitus interdicitur. De ea censura Act. III concilii Chalcedonensis in lit. concilii ad Dioscorum : Κελεύει ἡ θεοσέβεια ὑμῶν τοῖς ἐπιτιμίοις τοῖς ἐκκλησιαστικοῖς χρησώμεθα κατ' αὐτοῦ. Flagitat pietas vestra vel mulcta in eum ecclesiastica utamur. Le Pr.

"That he be put outside the Church." This is nothing else than excommunication, or "divine censure," as the same author said in ch. 39 of the Apology; that is, when certain people are wholly barred from the communion of the brethren on account of crimes. Of that censure, in Act III of the Council of Chalcedon, in the council's letter to Dioscorus: "Your godliness bids us use the ecclesiastical penalties against him" [Latin:] "Your piety demands that we use the ecclesiastical penalty against him." Le Prieur.

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Carnis ipsius, quæ jam cadaver, quæ capulum esset immunditia irrecuperabili tabidosum. Corpus describit quasi vaginam animæ vilissimæ, fœdis (continues)

"Of the flesh itself, which was already a corpse, which was a coffin rotting with irrecoverable uncleanness." He describes the body as the sheath, so to say, of a most worthless soul, with foul (continues)

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running head: UM PARS II. — SERIES II, MORALIA. (left part cut off at image edge; column number 1060 at right)
marginal letters: A machaerae spiritalis? Jam ditati estis; B non magis nos (I Cor. X, 12)? Aeque; C (I Cor. IV, 18, 21)? Quid enim suberat; D voce utitur cap. 9 Apolog. (in the commentary notes at foot)
old-edition numerals: 1007 after Si quis

PL 2:1061

modo interim potuerit auferri, judicavit dedendum ejusmodi Satanae in interitum carnis. Maledici enim eam sequebatur, quae diabolo projiciebatur, ut sacramento benedictionis exauctoraretur, nunquam in castra Ecclesiae reversura. Videmus itaque hoc in loco divisam Apostoli severitatem in quemdam inflatum et in quemdam incestum; in alterum virga, in alterum sententia armatum: virga quam minabatur, sententia quam exsequebatur; illam adhuc coruscantem, hanc statim fulminantem, qua increpabat, quaque damnabat. Certumque est exinde increpitum quidem sub intentione virgae tremuisse, damnatum vero sub repraesentatione poenae perisse: statim ille timens plagam abiit, ille luens poenam. Cum ad Corinthios ejusdem apostoli litterae iterant veniam, fit plane, sed incertum cui, quia nec persona nec caussa proscribitur. Res cum sensibus conferam. Si incestus opponitur, ibidem erit et inflatus. Sane relatio satis habetur, cum inflatus increpitus est, incestus vero damnatus est: inflato ignoscitur, sed increpito; incesto non videtur ignotum, ut damnato. Si ei ignoscebatur, cui devoratio ex moerore nimio timebatur, devorari adhuc increpitus periclitabatur, deficiens ob comminationem et moerens ob increpationem; damnatus vero et culpa et sententia, jam devoratus deputabatur, qui non moerere haberet, sed pati quod ante passionem moerere potuisset. Si idcirco ignoscebatur, ne fraudaremur a Satana, in eo utique detrimentum praecavebatur quod nondum perisset: nihil de transacto praecavetur, sed de adhuc salvo. Damnatus autem, et quidem in possessionem Satanae, jam tunc perierat Ecclesiae, cum tale facinus admiserat, nedum cum et ab ipsa ejerabatur. Quomodo vereretur fraudem pati ejus, quem jam et ereptum amiserat, et damnatum habere non potuerat? Postremo, quid judicem indulgere conveniet, quod pronuntiatione deciderit? au quod interlocutione suspenderit? et utique eum judicem, qui non solet ea quae destruxit, reaedificare, ne transgressor habeatur. Age jam si non tot personas prima Epistola contristasset, si neminem increpuisset, neminem terruisset, si solum incestum cecidisset, si nullum in causam ejus in pavorem misisset, inflatum consternasset;

way he could in the meantime be removed, he judged that such a one must be handed over to Satan for the destruction of the flesh. For it followed that that [flesh] should be cursed which was being cast out to the devil, so that it might be discharged from the sacrament of blessing, never to return to the camp of the Church. We see, therefore, in this place the severity of the Apostle divided against a certain puffed-up man and against a certain incestuous man; armed against the one with a rod, against the other with a sentence: the rod which he was threatening, the sentence which he was executing; the former still flashing, the latter at once striking like lightning; the one with which he was rebuking, and the other with which he was condemning. And it is certain that thereafter the rebuked man indeed trembled under the threat of the rod, but the condemned man perished under the immediate infliction of the penalty: at once the one departed fearing the stroke, the other paying the penalty. When the letters of the same apostle to the Corinthians repeat a pardon, it is granted plainly, but it is uncertain to whom, because neither the person nor the case is publicly named. I will compare the facts with their meanings. If the incestuous man is put forward, there too will be the puffed-up man. Certainly the reference is held sufficient, since the puffed-up man was rebuked, but the incestuous man was condemned: the puffed-up man is pardoned, but as one rebuked; the incestuous man does not appear to be pardoned, as being one condemned. If pardon was being granted to him for whom being swallowed up by excessive sorrow was feared, it was the rebuked man who was still in danger of being swallowed up, fainting on account of the threat and grieving on account of the rebuke; but the condemned man, by both guilt and sentence, was already reckoned as swallowed up, being one who had not to grieve but to suffer what he could have grieved over before the suffering. If pardon was being granted for this reason, lest we be defrauded by Satan, the loss was surely being guarded against in respect of what had not yet perished: no precaution is taken concerning what is past, but concerning what is still safe. But the condemned man, and condemned indeed into the possession of Satan, had already perished to the Church at the time when he committed such a crime, much more so when he was also being renounced by her. How should she fear to suffer the fraud of losing him whom she had already lost as one snatched away, and, once condemned, could not have? Finally, what will it be fitting for a judge to pardon: what he has decided by a pronouncement? or what he has suspended by an interlocutory ruling? and, what is more, that judge who is not accustomed to rebuild the things which he has destroyed, lest he be held a transgressor. Come now, if the first Epistle had not saddened so many persons, if it had rebuked no one, had terrified no one, if it had struck down the incestuous man alone, if it had thrown no one into fear on his account, had dismayed the puffed-up man;

Editors' notes and page, col. 1061

Footnotes

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Qua Oberth. Seml.

"Qua": Oberthür, Semler.

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Sit Rig. Leop.

"Sit": Rigault, Leopold.

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Rei ratio Pam. Reatio Gelen.

"Rei ratio" ("the account of the matter"): Pamelius. "Reatio": Gelenius.

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(64) ‹anchor: passionem moerere› · call in col 1061

Mœrore Gelen.

"Moerore" ("with grief"): Gelenius.

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In ipsa Apostoli secta. Sectam pro moribus posuit. Atque ita Justinianus sub finem tituli de Legatis, ubi de legatis probrosis. Hujusmodi, inquit, testamentorum dispositiones valere secta meorum temporum non patitur. Sectam igitur Apostoli dicit quod paulo post naturam atque propositum Apostoli, formam et regulam doctrinarum ejus. Sic supra : Ex forma Petri. Rig.

"In the very way of the Apostle." He has put "secta" for character. And so Justinian towards the end of the title On Legacies, concerning disgraceful legacies: "The way of my times," he says, "does not allow dispositions of wills of this kind to be valid." So by "the Apostle's way" he means what a little after he calls the Apostle's nature and purpose, the form and rule of his teachings. So above: "from the form of Peter." Rigault.

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De Ecclesiæ angelo. Tanquam angelus præsit congregationibus Ecclesiæ ; nisi malit quis referre ad episcopum Corinthiorum, eadem phrasi quam ad septem Ecclesiarum angelos scribit B. Joannes apostolus, Apoc. II et III. Pam.

"Concerning the angel of the Church." As though an angel presided over the congregations of the Church; unless one prefers to refer it to the bishop of the Corinthians, in the same phrase in which B. John the apostle writes to the angels of the seven Churches, Apoc. 2 and 3. Pamelius.

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running head: LIBER DE PUDICIT[IA] (cut off at the image edge)
marginal letters: A ‹modo interim potuerit auferri›; B ‹ejusdem apostoli litterae iterant veniam›; C ‹a Satana, in eo utique detrimentum›; D ‹in pavorem misisset, inflatum consternasset›
old-edition numerals: 1008 after ‹Apostoli›

PL 2:1062

nonne melius suspicareris et fidelius argumentareris, aliquem potius longe alium apud Corinthios tunc in eadem causa fuisse, ut increpitus et territus et moerore jam saucius, propterea permittente modulo delicti, veniam postea ceperit, quam ut eam incesto fornicatori interpretareris? Hoc enim legisse debueras, et si non in epistola, sed in ipsa Apostoli secta, a pudore clarius quam stylo ejus impressum; ne scilicet Paulum apostolum Christi, doctorem nationum in fide et veritate, vas electionis, Ecclesiarum conditorem, censorem disciplinarum, tantae levitatis inficeres, ut aut damnaverit temere quem mox esset absoluturus; aut temere absolverit, quem non temere damnasset, ob solam licet fornicationem simplicis impudicitiae, nedum ob incestas nuptias, et impiam luxuriam, et libidinem parricidalem, quem nec nationibus comparat, ne consuetudini deputaretur; quam absens judicarat, ne spatium reus lucraretur; quam advocata etiam Domini virtute damnaverat, ne humana sententia videretur. Lusit igitur et de suo spiritu, et de Ecclesiae angelo, et de virtute Domini, si quod de consilio eorum pronuntiaverat, rescidit.

would you not better suspect, and more faithfully argue, that some quite other person was at that time among the Corinthians in the same case, so that, rebuked and terrified and already wounded with grief, he afterwards obtained pardon because the measure of the offence permitted it, rather than interpret that pardon as given to the incestuous fornicator? For this you ought to have read, if not in the epistle, then in the Apostle's very course of conduct, imprinted more clearly by his modesty than by his pen; namely, so that you would not taint Paul, the apostle of Christ, the teacher of the nations in faith and truth, the vessel of election, the founder of Churches, the censor of disciplines, with such levity that either he rashly condemned one whom he was soon to absolve, or rashly absolved one whom he had not rashly condemned, even if only for the sole fornication of simple unchastity, much less for incestuous nuptials, and impious lust, and parricidal desire, which he does not even compare with the Gentiles, lest it be put down to custom; which he had judged while absent, lest the accused should gain time; which he had condemned after invoking even the power of the Lord, lest it should seem a human sentence. He trifled, therefore, with his own spirit, and with the angel of the Church, and with the power of the Lord, if he rescinded what he had pronounced with their counsel.

CAPUT XV.

Chapter XV.

Si etiam sequentia illius Epistolae ad intentationem Apostoli extendas, nec ipsa comparabuntur ad obliterationem incesti, ne et hic suffundatur Apostolus posteriorum incongruentia sensuum. Quale est enim ut cum maxime incesto fornicatori postliminium largitus ecclesiasticae pacis, statim ingesserit de aversatione immunditiarum, de amputatione macularum, de exhortatione sanctimoniarum, quasi nihil contrarium Paulo ante decreverit? Compara denique an ejus sit dicere: Propterea habentes ministrationem istam, secundum quod misericordiam consecuti sumus, non deficimus, sed abdicamus occulta dedecoris (II Cor. IV, 1, 2): qui non dedecoris tantum, sed et sceleris manifestum dedamnaverit: an ejusdem sit excusare aliquam impudicitiam qui inter titulos laborum suorum, post angustias atque pressuras, post jejunia et vigilias, castimoniam quoque praedicarit (II Cor. VI, 5 seqq.); an ejusdem sit recipere in commu-

If you extend even the following parts of that Epistle to the indictment of the Apostle, not even these will be made to fit the obliteration of the incest, lest here too the Apostle be put to shame by the incongruity of his later sentiments. For what sort of thing is it that, at the very moment when he had granted the incestuous fornicator restoration to ecclesiastical peace, he should at once press on about the shunning of impurities, about the cutting away of stains, about the exhortation to sanctities, as if he had decreed nothing contrary a little before? Compare, then, whether it is his to say: Therefore, having this ministry, according as we have obtained mercy, we do not fail, but we renounce the hidden things of shame (2 Cor. 4:1–2), he who would have released from condemnation what was manifestly not only shame but also crime; whether it is the same man's to excuse any unchastity who, among the titles of his labours, after distresses and pressures, after fasts and vigils, proclaimed chastity also (2 Cor. 6:5 ff.); whether it is the same man's to receive into commu-

Editors' notes and page, col. 1062

Footnotes

(65) ‹anchor: manifestum dedamnaverit› · call in col 1062

Præ damnaverit Lat.

"Prae damnaverit" ("has condemned beforehand"): Latinius.

(printed under page 535)

(66) ‹anchor: an ejusdem sit› · call in col 1062

Si abest a Par.

"Si" is absent from the Paris edition.

(printed under page 535)

(continued) ‹note (83) from page 534›

scilicet criminum sordibus inquinatissimæ. Rig. Immunditia irrecuperabili tabidosum. Irrecuperabilem immunditiam dicit, unde recuperari nihil possit, immunditiam scilicet arte nulla curabilem. Sic infra, ubi de lepræ immunditia sanabili, recuperationem et reformationem dixit. Rig.

[a soul] most defiled, that is, with the filth of crimes. Rigault. "Rotting with irrecoverable uncleanness." He calls irrecoverable an uncleanness from which nothing can be recovered, an uncleanness, that is, curable by no art. So below, of the curable uncleanness of leprosy, he spoke of "recovery and reformation." Rigault.

(printed under page 535)

(84) ‹anchor: in ipsa Apostoli secta› · call in col 1062

"In the Apostle's very course." He has put secta for "conduct". So too Justinian, towards the end of the title On Legacies, where he treats of disgraceful legacies: "The usage of my times," he says, "does not allow dispositions of testaments of this kind to stand." By the Apostle's secta, then, he means what a little later [he calls] the Apostle's nature and purpose, the form and rule of his teachings. So above: "From the form of Peter." Rigault.

(printed under page 535)

(85) ‹anchor: de Ecclesiae angelo› · call in col 1062

De Ecclesiæ angelo. Tanquam angelus præsit congregationibus Ecclesiæ; nisi malit quis referre ad episcopum Corinthiorum, eadem phrasi quam ad septem Ecclesiarum angelos scribit B. Joannes apostolus, Apoc. II et III. Pam.

"Of the angel of the Church." As though an angel presides over the assemblies of the Church; unless one prefers to refer it to the bishop of the Corinthians, by the same phrase as that in which blessed John the apostle writes to the angels of the seven Churches, Rev. 2 and 3. Pamelius.

(printed under page 535)

(86) ‹anchor: dedamnaverit› · call in col 1062

Dedamnaverit. Sententiam damnationis rescisserit. Infra dicet, « Redintegrarit, concorporatum rursus Ecclesiæ. » Rig.

"Has un-condemned." Has rescinded the sentence of condemnation. Below he will say: "has restored him, incorporated again into the Church." Rigault.

(printed under page 535)

Page

running head: [LIB]ER DE PUDICITIA. 1062 (cut off at left edge)
marginal letters: A nonne melius suspicareris; B nedum ob incestas nuptias; C stolus posteriorum incongruentia; D vi, 5 seqq.); an ejusdem sit
old-edition numerals: 1009 after impressum;
misprint kept as printed: "quem" (libidinem parricidalem, quem nec nationibus comparat; for quam).
other: last word "commu-" hyphenated at the column end; col 1063 is set fresh, so this break is left to the settle step.

PL 2:1063

reprobos quosque, qui scribat : Quae enim societas justitiae et iniquitati? quae autem communicatio luci et tenebris? Quae consonantia Christo et Belial; aut quae pars fideli cum infideli? Aut quis consensus templo Dei et idolis (Ibid. 14-16)? Nonne constanter audire debebit : Et quomodo discernis quae supra incesti restitutione unxisti? illo enim concorporato rursus Ecclesiae, et justitia cum iniquitate sociatur, et tenebrae cum luce communicant, et Belial consonat Christo, et infidelis cum fideli sacramenta participat. Et viderint idola, ipse templi Dei vitiator in templum Dei convenit. Nam et hic : Vos enim, inquit, estis templum Dei vivi; dicit enim : Quia inhabitabo in vobis, et inambulabo, et ero Deus illorum, et illi erunt mihi populus. Propter quod discedite de medio eorum, separamini, et immundum ne attigeritis (ibid. 16, 17). Hoc quoque evolvis, o Apostole, ut cum maxime ipse tanto immunditiarum gurgiti manum tradis, et adhuc superdicis : Habentes igitur promissionem istam, dilecti, emundemus nos ab omni inquinamento carnis et spiritus, perficientes castimoniam in Dei timore (II Cor. VII, 1). Oro te, qui talia infigit mentibus nostris, revocaverat aliquem fornicatorem in Ecclesiam? an ideo scribit, ne tibi nunc revocasse videatur? Haec, sicuti e praeteritis praescribere, ita et sequentibus praejudicare debebunt; in finem enim Epistolae dicens : Ne rursus cum venero humiliet me Deus, et lugeam multos eorum qui ante deliquerunt, et poenitentiam non egerunt super immunditia quam admiserunt, fornicatione et vilitate (II Cor. XII, 21); non utique recipiendos constituit, si poenitentiam inissent, quos in Ecclesia inventurus erat, sed lugendos et sine dubio ejiciendos, ut poenitentiam perderent. Et caeterum non competit eum de communicatione aliquid hic ostendisse, qui eam supra luci et tenebris, justitiae et iniquitati negarat. Sed ignorant Apostolum omnes isti, qui aliquid contra naturam atque propositum hominis ipsius, contra formam et regulam doctrinam ejus intelligunt ut sanctitatis omnis etiam ex semetipso magistrum, impuritatis omnis exsecratorem et expiatorem, et ubique talem, citius incesto, quam alicui humaniori reo Ecclesiam reddidisse praesumat.

every reprobate, he who writes: For what fellowship has righteousness with iniquity? And what communion has light with darkness? What concord has Christ with Belial, or what part has the believer with the unbeliever? Or what agreement has the temple of God with idols? (2 Cor. 6:14–16). Will he not rightly have to hear: And how do you distinguish these things, when above you joined them by the restoration of the incestuous man? For once he is incorporated again into the Church, both righteousness is allied with iniquity, and darkness communes with light, and Belial is in concord with Christ, and the unbeliever shares the sacraments with the believer. And let the idols look to themselves: the very violator of the temple of God comes together into the temple of God. For here too he says: For you are the temple of the living God; for He says: Because I will dwell in you, and walk among you, and I will be their God, and they shall be My people. Wherefore come out from their midst, be separated, and touch not the unclean thing (2 Cor. 6:16–17). This too you unroll, O Apostle, at the very moment when you yourself are giving your hand to so great a whirlpool of uncleannesses, and you go on to say further: Having therefore this promise, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting chastity in the fear of God (2 Cor. 7:1). I ask you, had he who fixes such things in our minds recalled some fornicator into the Church? Or does he write so for this reason, that he may not now seem to you to have recalled him? These things, just as they must enter a plea from what has gone before, so must they also prejudge what follows; for at the end of the Epistle, saying: Lest when I come again God humble me, and I mourn many of those who sinned before, and have not done penance for the uncleanness which they committed, fornication and baseness (2 Cor. 12:21), he certainly did not determine that those whom he was going to find in the Church were to be received if they had entered upon penance, but that they were to be mourned and without doubt cast out, so that they would lose [the fruit of] penance. And besides, it does not fit that he should have shown anything here about communion, who above had denied it to light and darkness, to righteousness and iniquity. But all these men are ignorant of the Apostle, who understand anything against the nature and purpose of the man himself, against the form and rule of his teaching, so as to presume that the teacher of all sanctity, even from his own self, the execrator and expiator of all impurity, and such everywhere, restored the Church to an incestuous man sooner than to some offender of a more human sort.

CAPUT XVI.

Chapter XVI.

Necesse est igitur usque illis Apostolum ostendi, quem ego et in secunda Corinthiorum talem defendam, qualem in omnibus litteris novi, qui et in prima, primus omnium templum Dei dedicavit : Non scitis, vos templum Dei esse, et in vobis Dominum

It is necessary, therefore, that the Apostle be shown to them all the way, whom I shall defend in Second Corinthians also as being such as I know him in all his letters, who also in the First, first of all men, dedicated the temple of God: Do you not know that you are the temple of God, and that in you the Lord

Editors' notes and page, col. 1063

Footnotes

(printed under page 536)

(67) ‹anchor: in Dei timore› · call in col 1063

Fidei Gelen.

"Fidei" ("of faith"): Gelenius.

(printed under page 536)

(68) ‹anchor: not visible in the crop› · call on this page (above the crop; inferred)

Nec Rhen. Oberth. Leop.

"Nec" ("nor"): Rhenanus, Oberthür, Leopold.

(printed under page 536)

(87) ‹anchor: poenitentiam perderent› · call in col 1063

Ut pœnitentiam perderent. Absque ulla spe reddendæ sibi unquam Ecclesiæ : quales supra dixit jejunas pacis lacrymas, quæ nihil amplius ab Ecclesiæ sinu relaturæ, quam publicationem dedecoris. Rig.

"So that they would waste their penance." Without any hope of the Church ever being restored to them: the kind he called above "tears fasting from peace," which would carry back from the Church's bosom nothing more than the publishing of their disgrace. Rigault.

(printed under page 536)

(88) ‹anchor: humaniori reo› · call in col 1063

Alicui humaniori reo. Quia quod peccavit, id peccasse humanitus videatur. Rig.

"To some more human offender." Because what he sinned he would seem to have sinned in a human way. Rigault.

(printed under page 536)

Page

running head: 1063 TERTULLIANI OPERUM PARS II. — (rest of head over the facing column)
marginal letters: A ‹nicationem reprobos quosque›; B ‹erunt mihi populus. Propter quod›; C ‹non egerunt super immunditia›; D ‹reo (88) Ecclesiam reddidisse›
old-edition numerals: 1010 after ‹dicit enim :›

PL 2:1064

habitare (I. Cor. III, 16)? qui et templo sanciendo, purificandoque aeditualem legem scripsit: Si quis templum Dei vitiaverit, vitiabit illum Deus: templum enim Dei sanctum est quod estis vos (Ibid. 17). Age jam quis omnino vitiatum Deo redintegravit, id est traditum Satanae in interitum carnis, cum idcirco substruxerit: Nemo seducat semetipsum (Ibid. 18), id est, nemo praesumat vitiatum Deo redintegrari denuo posse; sicut rursus inter caetera, imo et ante caetera, moechos et fornicatores et molles et masculorum concubitores negans regnum consecuturos, praemisit: Ne erraveritis (I Cor. VI, 9; 10), scilicet si putaveritis eos consecuturos. Quibus autem regnum adimitur, utique nec vita permittitur, quae inest regno. Etiam ingerens: Sed in haec quidem fuistis; sed abluti estis, sed sanctificati estis in nomine Domini nostri Jesu Christi, et in spiritu Dei nostri (Ibid. 11). Quanto delicta ista ante lavacrum accepto facit, tanto post lavacrum irremissibilia constituit; siquidem denuo ablui non licet. Agnosce et in sequentibus Paulum, columnam immobilem disciplinarum: Cibi ventri, et venter cibis; Deus et hunc et illos conficit, corpus autem non fornicationi, sed Deo (Ibid. 13). Faciamus enim hominem, ait Deus, ad imaginem et similitudinem nostram: et fecit hominem Deus, ad imaginem et similitudinem Dei fecit illum (Gen. I, 26, 27). Dominus corpori (I Cor. VI, 13); et Sermo enim, caro factus est (Joan. I, 14). Deus autem et Dominum suscitavit, et nos suscitabit per virtutem suam (I Cor. VI, 14); propter corporis scilicet nexum cum illo. Et ideo: Non scitis corpora vestra membra Christi (Ibid. 15)? quia et Christus Dei templum: Evertite templum hoc, et ego illud in triduo resuscitabo (Joan. II, 19). Auferens membra Christi, faciam membra fornicariae? Non scitis quod qui agglutinatur fornicariae, unum corpus efficitur? Erunt enim duo in unam carnem. Qui autem agglutinatur Domino, unus est spiritus. Fugite fornicationem (I Cor. VI, 15-18). Si revocabilem venia, quomodo fugiam, moechus denuo futurus? nihil profecero, si eam fugero; unum ero corpus, cui communicando agglutinabor. Omne delictum quod admiserit homo, extra corpus est; qui autem fornicatur, in corpus suum peccat (Ibid. 18). Ac ne hoc dictum in licentia fornicationis invaderes, ut in rem tuam, non Domini, delicturus, aufert te tibi, et Christo, sicut disposuerat, adjicit: Et non estis vestri; statim apponens: Empti enim estis pretio, sanguine scilicet Domini; glorificate et tollite Dominum in corpore vestro (Ibid. 19, 20). Hoc qui praecipit, vide an ignoverit ei qui dedecoravit Dominum, et qui ejecerit

dwells (1 Cor. 3:16)? He who also, for hallowing and purifying the temple, wrote a temple-warden's law: If anyone defiles the temple of God, God will defile him; for the temple of God is holy, which you are (ibid. 17). Come now, who at all has restored to God one who was defiled, that is, one handed over to Satan for the destruction of the flesh, when for that very reason he added beneath: Let no one deceive himself (ibid. 18), that is, let no one presume that one who has been defiled can be restored to God again; just as again, among other things, nay even before other things, denying that adulterers and fornicators and the effeminate and those who lie with males will obtain the kingdom, he set first: Do not be deceived (1 Cor. 6:9–10), that is, if you were to think that they will obtain it. But those from whom the kingdom is taken away are surely not granted life either, which is in the kingdom. Further, pressing upon them: But you were indeed in these things; but you have been washed, but you have been sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God (ibid. 11). As much as he writes off these sins before the washing, so much does he establish them as unremittable after the washing; since it is not permitted to be washed again. Recognize Paul in what follows also, the immovable pillar of the disciplines: Foods for the belly, and the belly for foods; God destroys both the one and the others, but the body is not for fornication, but for God (ibid. 13). For, Let Us make man, says God, after Our image and likeness: and God made man, after the image and likeness of God He made him (Gen. 1:26–27). The Lord for the body (1 Cor. 6:13); for the Word too was made flesh (John 1:14). But God both raised up the Lord, and will raise us up by His power (1 Cor. 6:14); namely on account of the bond of the body with Him. And therefore: Do you not know that your bodies are members of Christ (ibid. 15)? because Christ too is the temple of God: Overthrow this temple, and I will raise it up again in three days (John 2:19). Taking away the members of Christ, shall I make them members of a harlot? Do you not know that he who is glued to a harlot is made one body? For the two shall be in one flesh. But he who is glued to the Lord is one spirit. Flee fornication (1 Cor. 6:15–18). If it is revocable by pardon, how shall I flee it, if I am to be an adulterer again? I shall have gained nothing if I flee it; I shall be one body with her to whom I shall be glued by sharing. Every sin which a man commits is outside the body; but he who commits fornication sins against his own body (ibid. 18). And lest you should seize upon this saying for licence of fornication, as if you were going to sin against what is your own, not the Lord's, he takes you away from yourself and, as he had arranged, adds you to Christ: And you are not your own; at once putting beside it: For you have been bought with a price, namely the blood of the Lord; glorify and bear the Lord in your body (ibid. 19–20). See whether he who gives this command pardoned him who dishonoured the Lord, and who cast

Editors' notes and page, col. 1064

Footnotes

(printed under page 536)

(68) ‹anchor: Ne erraveritis› · call in col 1064

Nec Rhen. Oberth. Leop.

"Nec" ("nor"): Rhenanus, Oberthür, Leopold.

(printed under page 536)

Page

running head: ...UM PARS II. — SERIES II. MORALIA. 1064 (cut off at left edge of image)
marginal letters: A num habitare (I. Cor. III, 16)?; B ingerens : Sed in haec quidem; C 14); propter corporis scilicet; D (Ibid. 18). Ac ne hoc
old-edition numerals: 1011 after 10),
other: variant 68 is called in this column (‹Ne ⁶⁸ erraveritis›); n1063 also carries it with an inferred anchor, and that duplicate belongs here

PL 2:1065

eum de corpore suo, et quidem per incestum. Si vis omnem notitiam Apostoli ebibere, ut intelligas quanta securi censurae omnem silvam libidinum caedat, et eradicet, et excaudicet, ne quidquam de recidivo fruticare permittat, aspice illum a justa fruge naturae, a matrimonii dico pomo, animas jejunare cupientem: De quibus autem scripsistis, bonum est homini mulierem non contingere: sed propter fornicationem unusquisque uxorem suam habeat; vir uxori, et uxor viro debitum reddat (I Cor. VII, 1 seqq.). Hujus boni fibulam quis illum nesciat invitum relaxasse, ut fornicationi obviam isset, quam si cui indulsit vel indulget, utique consilium remedii sui infregit, et tenebitur jam frenandis continentiae conjugiis, si fornicatio, ob quam permittuntur, nou timebitur; non enim timebitur quae ignoscetur. Et tamen ignovisse se profitetur matrimonii usum, non imperasse: vult enim omnes sibi adhaerere (Ibid. 7). Si autem licita ignoscuntur, illicita qui sperant? Innuptis quoque et viduis bonum esse dicit exemplo ejus perseverare; si vero deficerent, nubere, quia praeest nubere quam uri (Ibid. 8, 9). Quibus ore ignibus deterius est uri? concupiscentiae, an poenae? Atquin, si fornicatio habet veniam, non urit concupiscentia ejus: Apostoli autem magis est poenae ignibus providere. Quod si poena est quae urit, ergo veniam non habet fornicatio, quam manet poena. Interea et divortium prohibens, pro eo aut viduitatis perseverantiam, aut reconciliationem pacis Dominico praecepto adversus moechiam procurat, quia qui dimiserit uxorem praeter causam moechiae, facit eam moechari; et qui dimissam a viro ducit, moechatur (Matth. V, 32). Quanta remedia Spiritus sanctus instaurat, ne id scilicet denuo admittatur, quod ignosci denuo non vult! Jam si usquequaque optimum dicit homini sic esse: Junctus es uxori, ne quaesieris solutionem, ut moechiae locum non des. Solutus es ab uxore, ne quaesieris uxorem, ut opportunitatem tibi serves. Quod et si duxeris uxorem, et si nupserit virgo, non peccat; pressuram tamen carnis habebunt hujusmodi (I Cor. VII, 26-28). Et hic parcendo permittit. Caeterum, tempus in collecto constituit, ut et qui habent uxores, sic sint tanquam non habentes (Ibid. 29); praeterit enim habitus hujus mundi (Ibid. 31), jam scilicet non desiderantis: Crescite et multiplicamini (Gen. I, 28). Sic vult nos praeter sollicitudinem degere, quia innupti de Domino curent, quomodo placeant

him from his own body, and indeed through incest. If you wish to drink in the whole knowledge of the Apostle, so that you may understand with how great an axe of censure he cuts down, and uproots, and grubs out the whole forest of lusts, lest he allow anything to sprout again from a regrown stock, look at him desiring souls to fast from the lawful fruit of nature, from the apple, I mean, of marriage: But concerning the things of which you wrote, it is good for a man not to touch a woman; but because of fornication let each man have his own wife; let the husband render the debt to the wife, and the wife to the husband (1 Cor. 7:1 ff.). Who would not know that he unwillingly loosened the clasp of this good, in order to go out to meet fornication? And if he has granted or grants indulgence for it to anyone, he has surely broken the design of his own remedy, and will now be bound to bridle marriages by continence, if fornication, on account of which they are permitted, will not be feared; for that will not be feared which will be pardoned. And yet he professes that he has pardoned the use of marriage, not commanded it: for he wishes all to cleave to him (ibid. 7). But if lawful things are pardoned, how can unlawful things have hope? To the unmarried also and to widows he says it is good to persevere after his example; but if they should fail, to marry, because it is preferable to marry than to burn (ibid. 8–9). With which fires, I ask, is it worse to burn? Those of concupiscence, or those of punishment? And yet, if fornication has pardon, its concupiscence does not burn; but it belongs rather to the Apostle to provide against the fires of punishment. But if it is punishment that burns, then fornication, which punishment awaits, does not have pardon. Meanwhile, prohibiting divorce as well, he procures in its place either perseverance in widowhood or a reconciliation of peace, by the Lord's precept against adultery, because whoever puts away his wife apart from the cause of adultery makes her commit adultery; and whoever marries a woman put away by her husband commits adultery (Matt. 5:32). How great are the remedies the Holy Spirit sets up, lest, namely, that be committed again which He does not wish to be pardoned again! Now if he says it is altogether best for a man to be thus: You are joined to a wife: do not seek release, so that you give no place to adultery. You are released from a wife: do not seek a wife, so that you may keep the opportunity for yourself. But even if you marry a wife, and if a virgin marries, she does not sin; yet such persons will have pressure of the flesh (1 Cor. 7:26–28). Here too he permits by way of sparing. Moreover, he has declared the time to be shortened, so that even those who have wives should be as though not having them (ibid. 29); for the fashion of this world passes away (ibid. 31), of a world, that is, no longer desiring: Increase and multiply (Gen. 1:28). Thus he wishes us to live free of anxiety, because the unmarried care about the Lord, how they may please

Editors' notes and page, col. 1065

Footnotes

(printed under page 537)

(69) ‹anchor: recidivo› · call in col 1065

Reciduo Oberth. Seml.

"Reciduo" ("by relapse"): Oberthür, Semler.

(printed under page 537)

(70) ‹anchor: praeest› · call in col 1065

Præstat Lat.

"Praestat" ("it is better"): Latinius.

(printed under page 537)

(71) ‹anchor: not in col 1065› · call not in col 1065; on page 537, so in col 1066 (inferred)

Si Oberth. Seml.

"Si" ("if"): Oberthür, Semler.

(printed under page 537)

(89) ‹anchor: not in col 1065; lemma "Fidem ingressa"› · call not in col 1065; on page 537, so in col 1066 (inferred)

Fidem ingressa. Montanizat Tertullianus, sic reprobans nuptias ejus quæ vidua post fidei ingressum facta est. Hunc esse sensum Auctoris patet libris de Exhort. Cast. et de Monog. Edd. ex Pam.

"Having entered the faith." Tertullian is Montanizing, thus condemning the marriage of a woman who became a widow after entering the faith. That this is the Author's meaning is plain from the books of the Exhortation to Chastity and On Monogamy. The editors, from Pamelius.

(printed under page 537)

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running head: 1065 LIBER DE PUDICIT[IA] (cut off at image edge)
marginal letters: A eum de corpore suo, et quidem per incestum; B quam permittuntur, nou timebitur; C eo aut viduitatis perseverantiam; D pus in collecto constituit
old-edition numerals: 1012 after enim
misprints kept as printed: nou (for non); ore (for oro, "Quibus ore ignibus")

PL 2:1066

Deo; nupti vero de mundo recogitent, quomodo placeant conjugio (I Cor. VII, 32-34). Sic melius facere pronuntiat virginis conservatorem, quam erogatorem (Ibid. 40): sic et illam beatiorem decernit quae, amisso viro, fidem ingressa, amaverit occasionem viduitatis; sic haec omnia continentiae consilia ut divina commendat: Puto, inquit, et ego spiritum Dei habeo (Ibid.). Quis iste est assertor audacissimus omnis impudicitiae, moechorum et fornicatorum et incestorum plane fidelissimus advocatus, quibus honorandis suscepit hanc causam adversus Spiritum sanctum, ut falsum testimonium recitet de Apostolo ejus? Nihil tale Paulus indulsit, qui tantam carnis necessitatem de probis etiam titulis oblitterare conatur. Indulget sane non adulteria, sed nuptias: parcit sane matrimoniis, non stupris: tentat ne naturae quidem ignoscere, ne culpae blandiatur; studet compescere benedictionis concubitum, ne maledictionis excusetur. Hoc ei supererat, carnem vel a sordibus purgare; a maculis enim non potest. Sed est hoc solemne perversis et idiotis et haereticis, jam et Psychicis universis, alicujus capituli ancipitis occasione, adversus exercitum sententiarum instrumenti totius armari.

God; but the married think about the world, how they may please their spouse (1 Cor. 7:32–34). Thus he declares that the one who preserves a virgin does better than the one who gives her away (ibid. 40); thus too he judges her more blessed who, having lost her husband after entering the faith, has embraced the opportunity of widowhood; thus he commends all these counsels of continence as divine: I think, he says, that I too have the Spirit of God (ibid.). Who is this most audacious champion of all immodesty, plainly the most faithful advocate of adulterers and fornicators and the incestuous, for whose honour he has undertaken this case against the Holy Spirit, so as to recite false testimony about His apostle? Paul granted no such indulgence, he who strives to erase so great a necessity of the flesh even from honourable titles. He indulges indeed not adulteries but marriages; he spares indeed matrimony, not debaucheries; he tries not to pardon even nature, lest he flatter guilt; he is eager to restrain the intercourse of blessing, lest that of cursing be excused. This was what remained for him: to cleanse the flesh at least from filth, for from stains he cannot. But it is customary with the perverse and the ignorant and heretics, and now with all the Psychics too, to arm themselves, on the occasion of some ambiguous passage, against the army of statements of the whole instrument.

CAPUT XVII.

Chapter XVII.

Provoca ad apostolicam aciem; aspice Epistolas ejus; omnes pro pudicitia, pro castitate, pro sanctitate praetendunt, omnes in luxuriae et lasciviae et libidinis negotia jaculantur. Quid denique et Thessalonicensibus scribit? Advocatio enim nostra non ex seductione, nec ex immunditia (I Thess. II, 3); et: Haec est voluntas Dei, sanctimonia vestra, abstinere vos a fornicatione, scire unumquemque vas suum possidere in sanctimonia et honore, non in libidine concupiscentiae, sicut nationes quae Deum ignorant (I Thess. IV, 3-5). Quid Galatae legunt? Manifesta sunt opera carnis. Quaenam ista? In primis posuit fornicationem, immunditiam, lasciviam, quae praedico vobis sicut praedixi, quod qui talia agunt, regnum Dei non sunt consecuturi haereditate (Galat. V, 19). Romani vero quid magis discunt, quam non derelinquere Dominum post fidem? Quid ergo dicemus? perseverabimus in delinquentia, ut superet gratia? Absit! Qui mortui sumus delinquentiae, quomodo vivemus in ea adhuc? An ignoratis, quod qui tincti sumus in Christo Jesu, in mortem ejus sumus tincti? Consepulti ergo illi

Appeal to the apostolic battle-line; look at his Epistles: all of them hold forth on behalf of modesty, of chastity, of sanctity; all of them hurl [their darts] at the business of luxury and lasciviousness and lust. What, in short, does he write to the Thessalonians as well? For our exhortation is not from seduction, nor from uncleanness (1 Thess. 2:3); and: This is the will of God, your sanctification, that you abstain from fornication, that each one know how to possess his vessel in sanctification and honour, not in the lust of concupiscence, as the nations who do not know God (1 Thess. 4:3–5). What do the Galatians read? The works of the flesh are manifest. What are these, then? First of all he has set fornication, uncleanness, lasciviousness, of which I forewarn you as I have forewarned, that those who do such things shall not attain the kingdom of God by inheritance (Gal. 5:19). And what do the Romans learn more than not to forsake the Lord after faith? What then shall we say? Shall we persevere in delinquency, that grace may abound? Far from it! We who are dead to delinquency, how shall we still live in it? Or do you not know that we who have been dipped in Christ Jesus have been dipped into His death? Buried together therefore with Him

Editors' notes and page, col. 1066

Footnotes

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Perferemus Gelen.

"Perferemus" ("shall we carry on"): Gelenius.

(printed under page 537)

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In primis posuit fornicationem. Fornicationis gravitatem hic expendit, maximumque dictum probat ex Apostolo. Quo nimirum testimonio convincuntur ii qui eam a peccato eximunt, ut morbo et vitio suo obsequantur. Qui quavis data occasione illud probare conatur, multiplici et ventosa verborum circuitione, neque tantum laici, verum etiam (quod pudet dicere) episcopi. Neminem hic indicare jubet modestia. Le Pr.

"He put fornication first." Here he weighs the gravity of fornication, and proves from the Apostle that it is called the greatest. By this testimony, of course, those are refuted who exempt it from sin so as to indulge their own disease and vice; who try to prove that point on every occasion offered, with a manifold and windy circuit of words, and not laymen only but also (it is shameful to say) bishops. Modesty bids me name no one here. Le Prieur.

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Page

running head: [LIB]ER DE PUDICITIA. 1066 (left part cut off at image edge)
marginal letters: A ‹Deo; nupti vero de mundo›; B ‹sane non adulteria, sed nuptias›; C ‹ctitate praetendunt, omnes in luxuriae›; D ‹scunt, quam non derelinquere Dominum›
old-edition numerals: 1013 after ‹adversus›

PL 2:1067

sumus per baptismum in mortem: ut sicut Christus resurrexit a mortuis, ita et nos in novitate vitae incedamus. Si enim consepulti sumus simulacro mortis ejus, sed et resurrectionis erimus, hoc scientes quod vetus homo noster confixus est illi. Si autem mortui sumus cum Christo, credimus quod et convivemus cum illo, scientes quod Christus suscitatus a mortuis, jam non moriatur, mors non jam dominetur ejus. Quod enim mortuus est delinquentiae, mortuus est semel; quod autem vivit, Deo vivit. Ita et reputate vosmetipsos mortuos quidem delinquentiae, viventes autem Deo per Christum Jesum (Rom. VI, 1-11). Igitur semel Christo mortuo, nemo potest post Christum mortuus delinquentiae, et maxime tantae, reviviscere: aut si possit fornicatio et moechia denuo admitti, poterit et Christus denuo mori. Instat autem Apostolus, prohibens regnare delinquentiam in corpore nostro mortali (Ibid. 12), cujus infirmitatem carnis noverat. Sicut enim exhibuistis membra vestra famula immunditiae et iniquitati ad iniquitatem, ita et nunc exhibete ea famula justitiae in sanctimoniam (Ibid. 13). Nam, etsi habitare bonum in carne sua (Rom. VII, 18) negavit, sed secundum legem litterae in qua fuit; secundum autem legem spiritus, cui nos adnectit, liberat ab infirmitate carnis: Lex enim, inquit, spiritus vitae manumisit te a lege delinquentiae et mortis (Rom. VIII, 2). Licet enim ex parte ex Judaismo disputare videatur, sed in nos dirigit integritatem et plenitudinem disciplinarum, propter quos laborantes in lege per carnem miserit Deus Filium suum in similitudinem carnis delinquentiae, et propter delinquentiam damnaverit delinquentiam in carne; ut jus legis, inquit, impleretur in nobis, qui non secundum carnem, sed secundum spiritum incedimus. Qui enim secundum carnem incedunt, ea quae carnis sunt sapiunt; et qui secundum spiritum, ea quae sunt spiritus (Ibid. 3-5). Sensum autem carnis mortem affirmavit esse (Ibid. 6). Dehinc et inimicitiam et in Deum, et eos qui sunt in carne, id est in sensu carnis, Deo placere non posse (Ibid. 7). Et: Si secundum carnem vivitis, inquit, futurum est ut moriamini (Ibid. 13). Quid autem intelligimus carnis sensum et carnis vitam, nisi quodcunque pudet pronuntiare? caetera enim carnis et Apostolus nominasset. Proinde et Ephesiis pristinia reputans, de futuro monet: In quibus et nos conversati sumus, facientes concupiscentias et voluptates carnis (Ephes. II, 3). Notans denique illos qui se negassent, scilicet

we have been through baptism into death: that just as Christ rose from the dead, so we too may walk in newness of life. For if we have been buried together in the likeness of His death, we shall also be [in the likeness] of His resurrection, knowing this, that our old man has been fastened together with Him. But if we have died with Christ, we believe that we shall also live together with Him, knowing that Christ, raised from the dead, may no longer die, that death may no longer have dominion over Him. For in that He died to sin, He died once; but in that He lives, He lives to God. So also reckon yourselves dead indeed to sin, but living to God through Christ Jesus (Rom. 6:1–11). Therefore, Christ having died once, no one who after Christ has died to sin, and especially to sin so great, can come to life again; or if fornication and adultery could be committed anew, Christ too will be able to die anew. Moreover the apostle presses the point, forbidding sin to reign in our mortal body (Rom. 6:12), for he knew the weakness of its flesh. For just as you presented your members as servants to uncleanness and iniquity unto iniquity, so now also present them as servants to righteousness unto holiness (Rom. 6:13). For although he denied that good dwells in his flesh (Rom. 7:18), yet [he denied it] according to the law of the letter under which he had been; but according to the law of the spirit, to which he joins us, he sets free from the weakness of the flesh: For the law, he says, of the spirit of life has set you free from the law of sin and of death (Rom. 8:2). For although he may seem in part to be arguing from Judaism, yet he directs towards us the integrity and fullness of the disciplines, for whose sake, labouring in the law through the flesh, God sent His Son in the likeness of the flesh of sin, and on account of sin condemned sin in the flesh; that the right of the law, he says, might be fulfilled in us, who walk not according to the flesh, but according to the spirit. For those who walk according to the flesh savour the things that are of the flesh; and those who [walk] according to the spirit, the things that are of the spirit (Rom. 8:3–5). And he affirmed the mind of the flesh to be death (Rom. 8:6). Next, [he affirmed it to be] both enmity, and that towards God, and that those who are in the flesh, that is, in the mind of the flesh, cannot please God (Rom. 8:7). And: If you live according to the flesh, he says, it will come about that you die (Rom. 8:13). But what do we understand by the mind of the flesh and the life of the flesh, except whatever it is shameful to utter? for the other things of the flesh the apostle too would have named. Accordingly, reckoning up their former things to the Ephesians also, he warns concerning the future: Among whom we too lived, doing the lusts and pleasures of the flesh (Eph. 2:3). Finally, marking out those who had denied themselves, that is

Editors' notes and page, col. 1067

Footnotes

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Consati Rhen. Oberth. Leop.

"Consati" ("sown together"): Rhenanus, Oberthür, Leopold.

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Post abest a Seml.

"Post" is absent from Semler.

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running head: 1067 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A ‹sumus per baptismum in mortem›; B ‹fornicatio et moechia denuo admitti›; C ‹dirigit integritatem et plenitudinem disciplinarum›; D ‹et carnis vitam, nisi quodcunque›
old-edition numerals: 1014 after ‹manumisit te a›

PL 2:1068

Christianos, eo quod se tradidissent in operationem immunditiae omnis: Vos autem, inquit, non sic didicistis Christum (Ephes. IV, 20). Et iterum sic dicit: Qui furabatur, jam non furetur (Ibid. 26-28). Sed et qui moechabatur hactenus, non moechetur; et qui fornicabatur hactenus, non fornicetur. Adjecisset enim et haec si talibus veniam porrigere consuesset, vel porrigi omnino voluisset, qui nec verbo pollui volens: Omnis, inquit, sermo turpis non procedat ex ore vestro (Ibid. 29). Item: Fornicatio autem et immunditia omnis ne nominetur quidem inter vos, sicut decet sanctos (tanto abest ut excusetur), hoc scientes quod omnis fornicator aut immundus non habeat Dei regnum. Nemo vos seducat inanibus verbis. Propter hoc venit ira Dei super filios incredulitatis (Ephes. V, 3-5). Quis seducit inanibus verbis, nisi qui concionatur remissibilem esse moechiam? non intuens etiam fundamenta ejus ab Apostolo effossa, cum ebrietates et comessationes compescit, sicut et hic: Et nolite inebriari vino, in quo est luxuria (Ibid. 18). Demonstrat et Colossensibus, quae membra mortificent super terram, fornicationem, immunditiam, libidinem, concupiscentiam malam, et turpiloquium (Coloss. III, 5). Concede jam tot ac talibus sententiis unum illud quod tenes: pauca multis, dubia certis, obscura manifestis adumbrantur. Etiamsi pro certo Apostolus Corinthio illi fornicationem donasset, esset aliud quod semel contra institutum suum pro ratione temporis faceret. Circumcidit Timotheum solum, et tamen abstulit circumcisionem.

Christians, because they had given themselves over to the working of all uncleanness: But you, he says, have not so learned Christ (Eph. 4:20). And again he says thus: Let him who used to steal steal no longer (Eph. 4:26–28). But also let him who used to commit adultery until now not commit adultery; and let him who used to commit fornication until now not commit fornication. For he would have added these things too, if he had been accustomed to extend pardon to such persons, or had wished it to be extended at all, he who, not wishing [them] to be defiled even by a word, says: Let no foul speech proceed out of your mouth (Eph. 4:29). Likewise: But fornication and all uncleanness, let it not even be named among you, as befits saints (so far is it from being excused), knowing this, that no fornicator or unclean person has the kingdom of God. Let no one lead you astray with empty words. Because of this the wrath of God comes upon the sons of unbelief (Eph. 5:3–5). Who leads astray with empty words, if not he who preaches that adultery is remissible? not perceiving that even its foundations have been dug out by the Apostle, when he restrains drunkenness and revelries, as here too: And do not be drunk with wine, in which is wantonness (Eph. 5:18). He shows the Colossians also what members they should mortify upon the earth: fornication, uncleanness, lust, evil desire, and foul talk (Col. 3:5). Now yield to so many and such sentences that one thing which you hold: the few are overshadowed by the many, the doubtful by the certain, the obscure by the manifest. Even if the Apostle had for certain forgiven that Corinthian his fornication, it would be another thing which he did once, against his own rule, by reason of the time. He circumcised Timothy alone, and yet he abolished circumcision.

CAPUT XVIII.

Chapter XVIII.

Sed haec, inquit, ad interdictionem pertinebant omnis impudicitiae et addictionem omnis pudicitiae, salvo tamen loco veniae, quae non statim denegatur, si delicta damnantur, quando veniae tempus cum damnatione concurrat quam excludit. Sequebatur et hoc Psychicos sapere, et ideo reservavimus huic loco, quae aperte ad communicationem ecclesiasticam causis ejusmodi negandam etiam antiquitus causa sunt. Nam et in Proverbiis Salomon, quae Paroemias dicimus, specialiter de moecho nusquam expiabili: Moechus autem, inquit, per indigentiam sensuum perditionem animae suae acquirit, dolores et dehonestationes sustinet. Ignominia autem ejus non abolebitur in aevum. Plena enim zeli indignatio viro non parcet in die judicii (Prov. VI, 32-36). Hoc si de ethnico putaveris dictum, certe de fidelibus jam audisti per cassum:

But these things, he says, pertained to the forbidding of all immodesty and the assigning of all modesty, the place of pardon nevertheless being kept intact, which is not at once denied if sins are condemned, since the time of pardon concurs with the condemnation which it excludes. It followed that the Psychics should understand this too, and therefore we have reserved for this place the things which, even from of old, are openly the reason for ecclesiastical communion to be denied on grounds of this kind. For in the Proverbs too, which we call the Paroemiae, Solomon [speaks] specially of the adulterer as nowhere expiable: But the adulterer, he says, through want of sense acquires the perdition of his soul, endures pains and disgraces. And his ignominy will not be blotted out for ever. For indignation full of jealousy will not spare the man in the day of judgement (Prov. 6:32–36). If you should think this said of a heathen, certainly concerning the faithful you have already heard to no purpose:

Editors' notes and page, col. 1068

Footnotes

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Per Isaiam Lat. Leop. per caussam Oberth. Seml.

"Per Isaiam" ("through Isaiah"): Latinius, Leopold; "per caussam" ("through the cause"): Oberthür, Semler.

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Pauca multis, dubia certis, obscura manifestis adumbrantur. Offuscantur, occultantur, ut jam pauca præ multis, dubia præ certis, obscura præ manifestis minime compareant. Le Pr.

"The few are overshadowed by the many, the doubtful by the certain, the obscure by the plain." They are darkened, hidden, so that the few beside the many, the doubtful beside the certain, the obscure beside the plain no longer appear at all. Le Prieur.

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Pro ratione temporis, etc. Perperam affirmat veniam Corinthio concessam, si admittamus id pro ratione temporis factum, sicut circumcisionem Timothei ; nihil enim habent inter se commune. Pam.

"According to the needs of the time," etc. He wrongly asserts that, if we grant that pardon was given to the Corinthian, it was done according to the needs of the time, like the circumcision of Timothy; for the two have nothing in common. Pamelius.

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Et addictionem omnis pudicitiæ. Addicit prætor, cum quid proprium alicui esse jubet. Rig.

"And the assigning of all chastity." The praetor "assigns" when he orders something to be someone's own. Rigault.

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Per cassum. Latinius, per Isaiam, valde probabili conjectura, nisi illud, per cassum, veterum (continues)

"In vain." Latinius [reads] "through Isaiah," a very probable conjecture, unless that "in vain" of the old (continues)

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Page

running head: [OPER]UM PARS II. — SERIES II, MORALIA. 1068 (left part cut off at image edge)
marginal letters: A Christianos, eo quod se; B (Ephes. V, 3-5). Quis seducit; C 1015 faceret. Circumcidit; D moecho nusquam expiabili
old-edition numerals: 1015 after temporis

PL 2:1069

Excedite de medio eorum, et separamini, et immundum ne tetigeritis (II Cor. VI, 17). Habes statim in Psalmis beatum virum qui non abierit in concilio impiorum, et in via peccatorum non steterit, et in cathedra pestilentiae non sederit (Psal. I, 1). Cujus et postea vox: Non sedi cum consessu vanitatis, et cum inique agentibus non introibo [hoc de ecclesia male agentium] et cum impiis non sedebo; et: Lavabo cum innocentibus manus meas, et altare tuum circumdabo, Domine (Psal. XXX, 4, 5), ut solus plures, quoniam quidem, cum sancto sanctus eris, et cum electo electus eris, et cum perverso perversus eris (Psal. XVII, 26). Et alibi: Peccatori autem dicit Dominus: Ut quid tu exponis justificationes meas, et assumis testamentum meum per os tuum? Si videbas furem, currebas cum eo, et cum adulteris portionem tuam ponebas (Psal. XLIX, 16 seq.). Hinc igitur informatus et Apostolus, Scripsi, inquit, vobis in Epistola, non commisceri fornicatoribus, non utique fornicatoribus hujus mundi, et reliqua: Caeterum, oportebat vos exire de mundo: nunc autem scribo vobis, si qui frater nominatur in vobis fornicator, aut idololatra (quid enim tam conjunctum?), aut fraudator (quid enim tam propinquum?), et caetera, cum talibus ne cibum quidem sumere, nedum Eucharistiam. Modicum scilicet fermentum totam desipit conspersionem (I Cor. V, 9 seq.). Item ad Timotheum: Manus nemini cito imponas, neque communices delictis alienis (I Tim. V, 22). Item ad Ephesios: Nolite ergo participes esse eorum; fuistis enim aliquando tenebrae (Ephes. V, 7, 8). Et adhuc pressius: Nolite communicare operibus infructuosis tenebrarum, imo et revincite ea: quae enim in occulto ab eis fiunt, turpe est edicere (Ibid. 11). Quid turpius impudicitiis? Si autem et ab otiose incedente fratre denuntiat subduci Thessalonicensibus (II Thess. III, 6), quanto magis et a fornicatore? Haec enim consultata sunt Christi Ecclesiam diligentis, qui se pro ea tradidit uti eam sanctificet, emundans lavacro aquae in verbo, ut sistat sibi Ecclesiam gloriosam, non habentem maculam aut rugam, utique post lavacrum, sed sit sancta et sine opprobrio (Ephes. V, 25-27), exinde scilicet sine ruga vetustatis, ut virgo, sine macula fornicationis, ut sponsa, sine

Go out from their midst, and be separated, and touch nothing unclean (2 Cor. 6:17). You have straightway in the Psalms the blessed man who has not walked in the council of the ungodly, and has not stood in the way of sinners, and has not sat in the chair of pestilence (Ps. 1:1). Whose voice afterwards also is: I have not sat with the assembly of vanity, and I will not go in with those who act unjustly [this of the church of evildoers] and I will not sit with the ungodly; and: I will wash my hands among the innocent, and I will go round Thy altar, O Lord (Ps. 30:4–5), so that one alone [counts as] many, since indeed with the holy Thou wilt be holy, and with the elect Thou wilt be elect, and with the perverse Thou wilt be perverse (Ps. 17:26). And elsewhere: But to the sinner the Lord says: Why do you expound My justifications, and take up My testament through your mouth? If you saw a thief, you ran with him, and with adulterers you set your portion (Ps. 49:16 ff.). Instructed from this, therefore, the Apostle too says: I wrote to you in the letter not to mix with fornicators, not at all with the fornicators of this world, and the rest: Otherwise you would have had to go out of the world; but now I write to you, if any brother named among you is a fornicator, or an idolater (for what is so closely joined?), or a defrauder (for what is so near akin?), and so on, not even to take food with such men, much less the Eucharist. A little leaven, namely, spoils the whole lump (1 Cor. 5:9 ff.). Likewise to Timothy: Lay hands hastily on no one, and do not share in the sins of others (1 Tim. 5:22). Likewise to the Ephesians: Do not therefore be partakers with them; for you were once darkness (Eph. 5:7–8). And still more pointedly: Do not take part in the unfruitful works of darkness, but rather refute them: for the things that are done by them in secret it is shameful to speak of (ibid. 11). What is more shameful than acts of impurity? But if he also directs the Thessalonians to withdraw from a brother who walks idly (2 Thess. 3:6), how much more from a fornicator? For these are the counsels of Christ, Who loves the Church, Who gave Himself up for her that He might sanctify her, cleansing her with the washing of water in the word, that He might present to Himself a glorious Church, not having spot or wrinkle, that is, after the washing, but that she may be holy and without reproach (Eph. 5:25–27), thenceforth namely without the wrinkle of oldness, as a virgin, without the spot of fornication, as a bride, without

Editors' notes and page, col. 1069

Footnotes

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Et similes plures Jun. scilicet voces Leop.

"Et similes plures" ("and many similar"): Junius; "scilicet voces" ("that is, words"): Leopold.

(printed under page 539)

(77) ‹anchor: Eucharistiam. Modicum› · call in col 1069

Eucharistiam medicam scilicet Fran.

"Eucharistiam medicam scilicet" ("the healing Eucharist, that is"): Franeker edition.

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(78) ‹anchor: consultata› · call in col 1069

Consulta Oberth. Leop.

"Consulta" ("decrees"): Oberthür, Leopold.

(printed under page 539)

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Vanitatis Lat. veritatis Fran.

"Vanitatis" ("of vanity"): Latinius; "veritatis" ("of truth"): Franeker edition.

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Quod Ven.

"Quod": Venice edition.

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Sic emendat Lat. Si ita competisset dari restitutionem suis etiam.

Latinius corrects thus: "If it had been fitting thus to give restoration to his own as well."

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Aut Lat.

"Aut" ("or"): Latinius.

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Usque abest a Ven.

"Usque" is absent from the Venice edition.

(continued) ‹note (94) from page 538›

exemplarium auctoritate confirmetur, ut sit in cassum, frustra. Rig.

copies be confirmed by their authority, so that it means "in cassum," in vain. Rigault.

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Hoc de ecclesia male agentium. Citata Psalmi verba torquet in Psychicos suos. Atque hoc colore suam ab Ecclesia secessionem prætexit. Rig.

"This of the church of evildoers." He twists the quoted words of the Psalm against his Psychics. And with this colour he cloaks his secession from the Church. Rigault.

(printed under page 539)

(96) ‹anchor: not visible in the crop; lemma "Ut solus plures"› · call on page 538 or this page (above the crop; inferred)

Ut solus plures. Iterum perstringit Catholicos ; et schisma suum consolatur, quasi ipse solus innocentia sua cinctus instar plurium sit apud Deum. Quo sensu dixit alias non semel, Ecclesiam esse in uno et altero ; sic itaque se, licet cum paucis et licet solum, nihilominus, æque ac si plures, altare Domini circumdaturum. Et sic apud Theodoritum Liberius Episc. Rom. altercatione adversus Constantium Cæs. : Οὐ διὰ τὸ εἶναι με μόνον ὁ τῆς πίστεως ἐλαττοῦται λόγος. Rig.

"That alone [I may stand for] many." Again he grazes the Catholics; and he consoles his schism, as though he alone, girt with his innocence, were worth many before God. In which sense he has said elsewhere more than once that the Church is in one or two; so he, though with few and though alone, would nonetheless, just as if many, stand round the altar of the Lord. And so in Theodoret, Liberius, bishop of Rome, in his dispute with Constantius Caesar: "The cause of the faith is not diminished because I am alone." Rigault.

(printed under page 539)

(97) ‹anchor: ruga vetustatis› · call in col 1069

Sine ruga vetustatis. Hoc etiam adversus Catholicos, qui de sua vetustate adversus Montani novitatem pugnabant, ut observavimus supra, eos igitur Septimius agnoscit priores et vetustiores, sed arguit rugas vetustatis. Rig.

"Without the wrinkle of age." This too is against the Catholics, who fought from their antiquity against the novelty of Montanus, as we observed above; Septimius therefore acknowledges them as earlier and older, but censures the wrinkles of age. Rigault.

(printed under page 539)

Page

running head: 1069 LIBER DE PUDICIT[IA] (cut off at right edge)
marginal letters: A Excedite de medio eorum; B per os tuum? Si videbas furem; C alienis (I Tim. V, 22). Item ad Ephesios; D ut virgo, sine macula fornicationis
old-edition numerals: 1016 after idololatra

PL 2:1070

probro vilitatis, ut emundata. Quid si et hic respondere concipias adimi quidem peccatoribus, vel maxime carne pollutis, communicationem, sed ad praesens restituendam, scilicet ex poenitentiae ambitu, secundum illam clementiam Dei qua mavult peccatoris poenitentiam quam mortem (Ezech. XXXIII, 11)? hoc enim fundamentum opinionis vestrae usquequaque pulsandum est. Dicimus itaque, clementiae divinae si ita esse competisset demonstrationem sui etiam post fidem lapsis, ita Apostolus diceret: Nolite communicare operibus tenebrarum, nisi poenitentiam egerint; et: Cum talibus ne cibum quidem sumere, nisi posteaquam caligas fratrum volutando deterserint; et: Qui templum Dei vitiaverit, vitiabit illum Deus, nisi omnium focorum cineres in Ecclesia de capite suo excusserit: debuerat enim quae damnaverat proinde determinasse, quoniam usque et sub conditione damnasset, si temporali et conditionali, et non perpetua severitate damnasset. Porro, cum in omnibus Epistolis et post fidem talem prohibeat admitti, et admissum a communicatione detrudat, sine spe conditionis ullius aut temporis, nostrae magis sententiae assistit eam poenitentiam ostendens Dominum malle, quae ante fidem, quae ante baptisma morte peccatoris potior habeatur, semel diluendi per Christi gratiam, semel pro peccatis nostris morte functi. Nam hoc etiam in sua persona Apostolus statuit. Affirmans enim Christum ad hoc venisse, ut peccatores salvos faceret, quorum primus ipse fuisset, quid adjicit? Et misericordiam sum consecutus, quoniam ignorans feci incredulitate (I Tim. I, 16). Ita clementia illa Dei, malentis poenitentiam peccatoris quam mortem, ad ignorantes adhuc et adhuc incredulos spectat, quorum causa liberandorum venerit Christus, non qui jam Deum norint, et sacramentum didicerint fidei. Quod si clementia Dei ignorantibus adhuc et infidelibus competit, utique et poenitentia ad se clementiam invitat, salva illa poenitentiae specie post fidem, quae aut levioribus delictis veniam ab episcopo consequi poterit, aut majoribus et irremissibilibus a Deo solo.

the reproach of vileness, as having been cleansed. What if here too you think to answer that communion is indeed taken away from sinners, and most of all from those polluted in the flesh, but is to be restored for the present, namely on the strength of the canvassing of penitence, according to that clemency of God by which He prefers the penitence of the sinner to his death (Ezek. 33:11)? For this foundation of your opinion must be battered at every point. We say therefore: if it had been fitting for the divine clemency that there should be such a display of itself even to those who have lapsed after faith, then the Apostle would have said: Do not communicate with the works of darkness, unless they have done penance; and: With such do not even take food, unless after they have wiped the boots of the brethren by rolling [at their feet]; and: Whoever has defiled the temple of God, God will defile him, unless he has shaken from his head in the church the ashes of all the hearths. For what he had condemned he ought likewise to have defined, since he would have condemned it only up to a point and under a condition, if he had condemned it with a temporary and conditional, and not a perpetual, severity. Moreover, since in all his Epistles he both forbids such a one to be admitted after faith, and thrusts him out from communion if admitted, without hope of any condition or time, he rather supports our opinion, showing that the penitence which the Lord prefers is that which, before faith, before baptism, is held preferable to the death of the sinner, [the sinner] who is to be washed once through the grace of Christ, Who once underwent death for our sins. For the Apostle established this also in his own person. For, affirming that Christ came for this, that He might save sinners, of whom he himself had been the first, what does he add? And I obtained mercy, since I acted ignorantly by unbelief (1 Tim. 1:16). Thus that clemency of God, Who prefers the penitence of the sinner to his death, looks to those still ignorant and still unbelieving, for the sake of whose deliverance Christ came, not to those who already know God and have learned the sacrament of faith. But if the clemency of God befits those still ignorant and unbelieving, then certainly penitence too invites clemency to itself, saving that kind of penitence after faith which either for lighter offences will be able to obtain pardon from the bishop, or for greater and unremittable ones from God alone.

CAPUT XIX.

Chapter XIX.

Sed quonam usque de Paulo, quando etiam Joannes nescio quid diversae parti supplaudere

But how far [shall we go on] about Paul, when even John somehow to applaud the opposing party

Editors' notes and page, col. 1070

Footnotes

(83) ‹anchor: Sed quonam› · call in col 1070 (no superscript visible in the text; inferred from the reading)

Quonam Oberth. Seml. Leop.

"Quonam" ("to what point"): Oberthür, Semler, Leopold.

(printed under page 539)

Page

running head: ...BER DE PUDICITIA. 1070 (left edge cut off; presumably LIBER DE PUDICITIA.)
marginal letters: A probro vilitatis, ut emundata; B neres in Ecclesia de capite suo; C salvos faceret, quorum primus; D Joannes nescio quid diversae
old-edition numerals: 1017 after prohibeat

PL 2:1071

videatur? quasi in Apocalypsi manifeste fornicationi posuerit poenitentiae auxilium, ubi ad angelum Thyatirenorum spiritus mandat habere se adversus eum, quod teneret mulierem Jezabel, quae se propheten dicit, et docet atque seducit servos meos ad fornicandum et edendum de idolothytis. Et largitus sum illi temporis spatium, ut poenitentiam iniret, nec vult eam inire nomine fornicationis. Ecce dabo eam in lectum, et moechos ejus cum ipsa in maximam pressuram, nisi poenitentiam egerint operum ejus (Apoc. II, 20-22). Bene autem quod apostolis et fidei et disciplinae regulis convenit. Sive enim ego, inquit, sive illi, sic praedicamus (II Cor. XV, 11). Totius itaque sacramenti interest nihil credere ab Joanne concessum, quod a Paulo sic denegatum. Hanc aequalitatem Spiritus sancti qui observaverit, ab ipso deducetur in sensus ejus. Haereticam enim feminam, quae quod didicerat a Nicolaitis docere susceperat, in Ecclesiam latenter introducebat, et merito ad poenitentiam urgebat. Cui enim dubium est haereticum institutione deceptum, cognito postmodum casu et poenitentia expiato, et veniam consequi, et in Ecclesiam redigi? Unde et apud nos ut ethnico par, imo et super ethnicum haereticus etiam per baptisma veritatis utroque homine purgatus admittitur. Aut si certus es mulierem illam, post fidem vivam, in haeresin postea exspirasse, ut non quasi haereticae, sed quasi fideli peccatrici, veniam ex poenitentia vindices, sane agat poenitentiam, sed in finem moechiae, non tamen et restitutionem consecutura. Haec enim erit poenitentia, quam et nos deberi quidem agnoscimus multo magis, sed de venia Deo reservamus. Denique ea Apocalypsis in posterioribus propudiosos et fornicatores, sicut timidos et incredulos et homicidas et veneficos et idololatras, qui tale quid in fide fuerint, in stagnum ignis sine ulla conditionali damnatione decrevit. Non enim de ethnicis videbitur sapere cum de fidelibus pronuntiarit: Qui vicerint, haereditate habebunt ista et, ero illis Deus, et illi mihi in filios; et ita

should seem? as if in the Apocalypse he had plainly granted to fornication the aid of penitence, where the Spirit commands the angel of the Thyatirenes that He has [something] against him, because he was harbouring the woman Jezebel, who calls herself a prophetess, and teaches and seduces my servants to commit fornication and to eat of things sacrificed to idols. And I have granted her a space of time, that she might enter upon penitence, and she is unwilling to enter upon it on the score of fornication. Behold, I will cast her into a bed, and her adulterers with her into the greatest tribulation, unless they do penance for her works (Rev. 2:20–22). But it is well that he agrees with the apostles in the rules both of faith and of discipline. For whether I, he says, or they, so we preach (1 Cor. 15:11). It therefore concerns the whole sacrament to believe that nothing was conceded by John which was thus denied by Paul. Whoever observes this equality of the Holy Spirit will be led by Him into His meaning. For it was a heretical woman, who had undertaken to teach what she had learned from the Nicolaitans and was secretly introducing it into the Church, whom he deservedly urged to penitence. For to whom is it doubtful that a heretic deceived by instruction, once his fall has afterwards been recognized and expiated by penitence, both obtains pardon and is brought back into the Church? Hence with us too, the heretic, as on a par with a heathen, nay even beyond a heathen, is admitted when purged through the baptism of truth of both men. Or if you are certain that that woman, after a living faith, afterwards expired into heresy, so that you claim pardon on the ground of penitence for her not as for a heretic but as for a sinning believer, let her indeed do penance, but towards the end of her adultery, yet not so as to obtain restoration as well. For this will be the penitence which we too acknowledge to be due, indeed much more so, but the pardon we reserve to God. Finally, that Apocalypse in its later parts has consigned the shameless and fornicators, like the cowardly and unbelieving and murderers and sorcerers and idolaters, who have been any such thing in the faith, to the lake of fire without any conditional condemnation. For it will not seem to have heathens in view when it has pronounced concerning believers: Those who overcome shall have these things as an inheritance and, I will be their God, and they shall be to Me for sons; and so

Editors' notes and page, col. 1071

Footnotes

Variae lectiones. 85 ‹anchor: not visible› · call in col 1071 Quod mulier Jezabel Paris.

"Quod mulier Jezabel" ("that the woman Jezebel"): Paris edition.

86 ‹anchor: utroque homine› · call in col 1071 Nomine Jun. Lat.

"Nomine" (for "homine"): Junius, Latinius.

87 ‹anchor: veniam ex poenitentia vindices› · call in col 1071 Vindicet Seml. Oberth.

"Vindicet": Semler, Oberthür.

88 ‹anchor: in fide fuerint› · call in col 1071 Fuerit Fran.

"Fuerit" (singular): Franeker edition.

89 ‹anchor: haereditate habebunt ista› · call in col 1071 Haereditatem... istam Par.

"Haereditatem... istam" (accusative): Paris edition.

Commentarius. (printed under page 540)

(98) ‹anchor: in Ecclesiam redigi› · call in col 1071

In Ecclesiam redigi. In Ecclesiam redactus dicitur cui Ecclesia redditur, hoc est ecclesiasticae pacis communicatio. RIG.

"To be brought back into the Church." He is said to be brought back into the Church to whom the Church is restored, that is, communion in the Church's peace. Rigault.

(printed under page 540)

(99) ‹anchor: per baptisma veritatis› · call in col 1071

Per baptisma veritatis. Etsi recte « haereticum institutione deceptum, cognito postmodum casu et poenitentia expiato, veniam consequi » asserat, tamen addit « per baptisma veritatis purgatum, » atque adeo... sequebatur eorum errorem qui haereticos ad Ecclesiam venientes baptizandos putabant. PAM.

"Through the baptism of the truth." Although he rightly asserts that "a heretic deceived by teaching, his fall afterwards recognized and expiated by penance, obtains pardon," yet he adds "cleansed through the baptism of the truth," and so... he was following the error of those who held that heretics coming to the Church were to be baptized. Pamelius.

(printed under page 540)

(1) ‹anchor: utroque homine purgatus› · call in col 1071

Utroque homine purgatus. Nam ethnici ab haereticis baptizati, pro ethnicis habebantur, hoc est, super ethnicum haereticis. Itaque in orthodoxorum Ecclesiam recipi si postularent, denuo baptizabantur, ita ut homine utroque purgarentur, ethnico illo veteri, et superducto haeretico. RIG.

"Cleansed of both men." For heathens baptized by heretics were held to be heathens, that is, heretics on top of heathen. So if they asked to be received into the Church of the orthodox, they were baptized again, so as to be cleansed of both men, the old heathen one and the heretic laid over it. Rigault.

(printed under page 540)

(2) ‹anchor: in finem moechiae› · call in col 1071

Sane agat poenitentiam, sed in finem moechiae. Sic agat poenitentiam, ut a moechia cesset: etenim, ut supra dixit, « Cessatio delicti radix est veniae. » Hujus autem delicti veniam a Deo sperandam esse ait Septimius, non ab Ecclesia, uti nec idololatriae, nec homicidii. Hoc tam rigide, ut moecho illo extra Ecclesiam projecto, fideles caeteri disciplinam habeant non moechandi. Sic enim ipse Apostoli verba interpretatur. RIG.

"Let her indeed do penance, but to the ending of the adultery." Let her so do penance that she ceases from adultery: for, as he said above, "Ceasing from the offence is the root of pardon." But pardon for this offence, says Septimius, is to be hoped for from God, not from the Church, as neither for idolatry nor for murder. This so rigidly, that with the adulterer cast out of the Church the other faithful may have a lesson in not committing adultery. For so he himself interprets the Apostle's words. Rigault.

(printed under page 540)

(3) ‹anchor: in fide fuerint› · call in col 1071

Qui tale quid in fide fuerint. Hoc est, qui tale quid post baptismum peccaverint. RIG.

"Who have been any such thing in the faith." That is, who have committed any such sin after baptism. Rigault.

(printed under page 540)

(4) ‹anchor: not visible (propudiosos)› · call in col 1071

Propudiosos. Propudiosos vertitur ab Auctore quod Graece est ἐβδελυγμένοις, pro quo Vulgatus interpres exsecrandis, et caute praetermisit peccatoribus et mendacibus, eo quod non multo post iterum quaedam peccata remissibilia agnoscat, et inter ea aut verecundia aut necessitate mentiri. PAM.

"The shameless." "Propudiosos" is the Author's rendering of what is in Greek ἐβδελυγμένοις, for which the Vulgate translator has "exsecrandis" (the abominable); and he cautiously passed over "sinners" and "liars", because not much later he again acknowledges certain sins as remissible, and among them lying out of shame or necessity. Pamelius.

(printed under page 540)

Page

running head: 1071 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A videatur? quasi in Apocalypsi; B ab ipso deducetur in sensus ejus; C non tamen et restitutionem consecutura; D (98) In Ecclesiam redigi (beside the commentary at the page foot)
old-edition numerals: 1018 after susceperat,

PL 2:1072

subjunxerit: Timidis autem et incredulis et propudiosis et fornicatoribus et homicidis et veneficis et idololatris particula in stagno ignis et sulphuris, quod est mors secunda (Apoc. XXI, 18). Sic et rursus: Beati qui ex praeceptis agunt, ut in lignum vitae habeant potestatem, et in portas ad introeundum in sanctam civitatem. Canis, veneficus, fornicator, homicida, foras (Apoc. XXII, 14, 15); utique qui non ex praeceptis agant: illorum est enim foras dari qui intus fuerunt. Caeterum, quid mihi eos qui foris sunt judicare (I Cor. V, 12)? praecesserat. De epistola quoque Joannis carpunt statim. Dictum est: Sanguis Filii ejus emundat nos ab omni delicto (I Joan. I, 7). Semper ergo et omnifariam delinquemus, si semper et ab omni delicto emundat nos ille; aut si non semper, non etiam post fidem; et si non ab omni delicto, non etiam a fornicatione. Unde autem exorsus est? Lumen praedixerat Deum, et tenebras non esse in illo, et mentiri nos si dicamus nos communionem habere cum eo, et in tenebris incedamus. Si vero, inquit, in lumine incedamus, communionem cum eo habebimus, et sanguis Jesu Christi Domini nostri emundat nos ab omni delicto (Ibid. 5 seqq.). Ergo in lumine incedentes delinquimus, et in lumine delinquentes emundabimur? Nullo pacto. Qui enim delinquit, non in lumine est, sed in tenebris. Unde et ostendit quomodo emundabimur a delicto, in lumine incedentes, in quo delictum agi non potest, adeo sic emundari nos ait, non qua delinquamus, sed qua non delinquamus. Incedentes enim in lumine, tenebris vero non communicantes, emundati agemus, non deposito, sed non admisso delicto. Haec est enim vis Dominici sanguinis, ut quos jam delicto mundarit, et exinde in lumine constituerit, mundos exinde praestet, si in lumine incedere perseveraverint. Sed subjicit, inquis: Si dicamus nos delictum non habere, seducimus nosmetipsos, et veritas non est in nobis. Si confitemur delicta nostra, fidelis et justus est ut dimittat ea nobis, et emundet nos ab omni injustitia (Ibid. 8, 9): nunquid ab immunditia?

added: But for the timid and the unbelieving and the shameful, and for fornicators and murderers and sorcerers and idolaters, [their] portion [is] in the lake of fire and sulphur, which is the second death (Rev. 21:8). So also again: Blessed are those who act according to the commandments, that they may have power over the tree of life, and [entry] into the gates for going into the holy city. Dog, sorcerer, fornicator, murderer, outside (Rev. 22:14–15); that is, those who do not act according to the commandments: for it is those who were inside who are to be put outside. Besides, what is it to me to judge those who are outside? (1 Cor. 5:12) had gone before. From the epistle of John too they at once pick [at a text]. It is said: The blood of His Son cleanses us from every sin (1 John 1:7). We shall therefore sin always and in every way, if He cleanses us always and from every sin; or if not always, then not after faith either; and if not from every sin, then not from fornication either. But where did he begin? He had first declared God to be light, and that there is no darkness in Him, and that we lie if we say that we have communion with Him and walk in darkness. But if, he says, we walk in the light, we shall have communion with Him, and the blood of Jesus Christ our Lord cleanses us from every sin (1 John 1:5ff.). So then, walking in the light, we sin, and sinning in the light we shall be cleansed? By no means. For he who sins is not in the light, but in darkness. Hence he also shows how we shall be cleansed from sin: walking in the light, in which sin cannot be committed; so much so that he says we are cleansed in this way, not in that we sin, but in that we do not sin. For walking in the light, and having no share with darkness, we shall live cleansed, sin not laid aside but not committed. For this is the power of the Lord's blood, that those whom it has once cleansed of sin, and has thereafter set in the light, it keeps clean thereafter, if they persevere in walking in the light. But he adds, you say: If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive them to us, and to cleanse us from all unrighteousness (1 John 1:8–9): surely not from impurity?

Editors' notes and page, col. 1072

Page

running head: …UM PARS II. — SERIES II, MORALIA. 1072
marginal letters: A subjunxerit: Timidis autem; B ab omni delicto, non etiam a fornicatione; C delinquamus. Incedentes enim in lumine; D Sic agat poenitentiam (in the Commentarius, not set)
old-edition numerals: 1019 after tenebris

PL 2:1073

Aut si ita est, ergo et ab idololatria. Sed aliud in sensu est. Ecce enim et rursus: Si dicamus, ait, nos non deliquisse, mendacem facimus illum, et sermo ejus non est in nobis (Ibid. 10). Eo amplius: Filioli, haec scripsi vobis, ne delinquatis; et si deliqueritis, advocatum habemus apud Deum Patrem Jesum Christum justum, et ipse placatio est pro delictis nostris (I Joan. II, 1, 2). Secundum haec, inquis, et delinquere nos et veniam habere constabit. Quid ergo fiet, cum procedens aliud invenio? negat enim nos omnino delinquere, et in hoc plurimum tractat, ut nihil tale concedat, proponens semel a Christo delicta deleta, non habitura postea veniam: in quo nos sensus ad admonitionem castimoniae demandat. Omnis, inquit, qui habet istam, castificat semetipsum, quia et ille castus est. Omnis qui facit delictum, et iniquitatem facit, et delictum est iniquitas. Et scitis quod ille manifestatus sit, ut auferat delicta; utique hactenus admittenda; siquidem subjungit: Omnis qui manet in illo, non delinquit: omnis qui delinquit, neque vidit, neque cognovit eum. Filioli, nemo vos seducat: omnis qui facit justitiam, justus est, sicut et ille justus est. Qui facit delictum, ex diabolo est, quoniam diabalus a primordio delinquit. In hoc enim manifestatus est filius Dei, ut solvat opera diaboli. Nam et solvit, liberans hominem per lavacrum, donato chirographo mortis. Et ideo omnis qui ex Deo nascitur, non facit delictum, quia semen Dei manet in illo; et non potest delinquere, quia ex Deo natus est. In hoc manifesti sunt filii Dei et filii diaboli (I Joan. III, 3, 10). In quo, nisi illi non delinquendo, ex quo de Deo nati sunt; isti delinquendo, quia de diabolo sunt; perinde atque si nunquam sint ex Deo nati? Quod si dicit: Qui non est justus, ex Deo non est, qui non pudicus, quomodo rursus ex Deo fiet, qui jam esse desiit? Juxta est igitur ut excidisse sibi dicamus Joannem in prima quidem Epistola (I, 8) negantem nos sine delicto esse, nunc vero praescribentem non delinquere omnino: et illic quidem aliud de venia blandientem, hic vero districte negantem filios Dei quicunque deliquerint. Sed absit! Nam nec ipsi excidimus a qua digressi sumus distinctione delictorum. Et hic enim illam Joannes commendavit, quod sint quaedam delicta

Or if that is so, then also from idolatry. But something else is in [his] meaning. For see, again too: If we say, he says, that we have not sinned, we make Him a liar, and His word is not in us (1 John 1:10). Further still: Little children, these things I have written to you, that you may not sin; and if you sin, we have an advocate with God the Father, Jesus Christ the just, and He is the propitiation for our sins (1 John 2:1–2). According to these things, you say, it will be established both that we sin and that we have pardon. What then will become of this, when, going further, I find something else? For he denies that we sin at all, and on this he dwells at greatest length, so as to concede nothing of the kind, setting forth that sins were blotted out by Christ once for all, not to have pardon afterwards: in which the sense commits us to the admonition of chastity. Everyone, he says, who has this [hope] makes himself chaste, because He too is chaste. Everyone who commits sin also commits iniquity, and sin is iniquity. And you know that He was manifested that He might take away sins; that is, [sins] to be committed only up to that point; since he adds: Everyone who abides in Him does not sin: everyone who sins has neither seen nor known Him. Little children, let no one lead you astray: everyone who does righteousness is righteous, just as He too is righteous. He who commits sin is of the devil, since the devil sins from the beginning. For in this the Son of God was manifested, that He might destroy the works of the devil. For He has indeed destroyed them, freeing man through the washing, the bond of death having been remitted. And therefore everyone who is born of God does not commit sin, because the seed of God abides in him; and he cannot sin, because he is born of God. In this the sons of God and the sons of the devil are manifest (1 John 3:3–10). In what, unless the former by not sinning, from the time they were born of God; the latter by sinning, because they are of the devil; just as if they had never been born of God? But if he says: He who is not righteous is not of God, how will he who is not chaste become of God again, who has already ceased to be [so]? It is near, then, to our saying that John forgot himself, in the first Epistle indeed (1:8) denying that we are without sin, but now prescribing that we do not sin at all: and there indeed holding out some flattering word about pardon, but here strictly denying that whoever have sinned are sons of God. But far be it! For neither have we ourselves lost sight of the distinction of sins from which we digressed. For here too John has commended it, that there are certain sins

Editors' notes and page, col. 1073

Footnotes

Variae lectiones. 90 ‹anchor: not visible› · call in col 1073 Quae Seml. Oberth.

"Quae": Semler, Oberthür.

91 ‹anchor: not visible› · call in col 1073 Joannis... disponentis Wouw. cod.

"Joannis... disponentis" (genitive): Wouwer's manuscript.

92 ‹anchor: sacrilegium pudicitiae› · call in col 1074 Impudicitiae Lat.

"Impudicitiae" ("of unchastity"): Latinius.

93 ‹anchor: ex redundantia› · call in col 1074 Redundanti Lat.

"Redundanti": Latinius.

Commentarius. (printed under page 541)

(5) ‹anchor: not visible› · call in col 1073

In negotiis, in officiis, in quaestu. Hinc igitur manifestum est etiam priscos illos Christianos, homines fuisse, nempe humanioribus istis peccatis obnoxios. RIG.

"In business, in duties, in gain." From this, then, it is plain that even those early Christians were men, liable, that is, to these more human sins. Rigault.

(printed under page 541)

(6) ‹anchor: not visible› · call in col 1073

Horum ultra exorator non erit Christus. Humanior fuit Augustini sententia, lib. de Fide et operibus. Nam et his poenitentiam non negat: « Qui autem opinantur, inquit, et caetera eleemosynis facile compensari, tria tamen mortifera esse non dubitent excommunicatione, donec poenitentia humiliore sanetur, impudicitiam, idololatriam, homicidium. » RIG.

"For these Christ will no longer be the one who intercedes." Augustine's opinion was more humane, in the book On Faith and Works. For he does not deny penance even to these: "But those who think," he says, "that the other sins too are easily made up for by almsgiving, let them not doubt that three are deadly, to be punished with excommunication until healed by a more humble penance: unchastity, idolatry, murder." Rigault.

(printed under page 541)

Page

running head: 1073 LIBER DE PUDICI (cut off at image edge)
marginal letters: A munditia? Aut si ita est; B istam, castificat semetipsum; C potest delinquere, quia ex Deo natus est; D Joannes commendavit, quod sint quaedam delicta
old-edition numerals: 1020 after Deo

PL 2:1074

quotidianae incursionis, quibus omnes simus objecti. Cui enim non accidit, aut irasci inique, et ultra solis occasum; aut et manum immittere, aut facile maledicere, aut temere jurare, aut fidem pacti destruere; aut verecundia aut necessitate mentiri? in negotiis, in officiis, in quaestu, in victu, in visu, in auditu quanta tentamur, ut si nulla sit venia istorum, nemini salus competat! Horum ergo erit venia per exoratorem Patris Christum. Sunt autem et contraria istis, ut graviora et exitiosa, quae veniam non capiant, homicidium, idololatria, fraus, negatio, blasphemia, utique et moechia et fornicatio, et si qua alia violatio templi Dei. Horum ultra exorator non erit Christus: haec non admittet omnino qui natus ex Deo fuerit, non futurus Dei filius, si admiserit. Ita Joanni ratio constabit diversitatis, distinctionem delictorum disponenti, cum delinquere filios Dei nunc adnuit, nunc abnuit. Prospiciebat enim clausulam litterarum suarum, et illi praestruebat hos sensus, dicturus in fine manifestius: Si quis scit fratrem suum delinquere delictum non ad mortem, postulabit, et dabit ei vitam Dominus, qui non ad mortem delinquit. Est enim delictum ad mortem? non de eo dico ut quis postulet (I Joan. V, 16). Memiuerat et ipse Hieremiam prohibitum a Deo deprecari pro populo mortalia delinquente (Jerem. VII, 16; XI, 14; XIV, 11). Omnis injustitia delictum est, et est delictum ad mortem. Scimus autem quod omnis qui ex Deo natus sit, non delinquit (I Joan. V, 17, 18); scilicet delictum quod ad mortem est. Ita nihil jam superest, quam aut neges moechiam et fornicationem mortalia esse delicta, aut irremissibilia fatearis, pro quibus nec orari permittitur.

of daily assault, to which we are all exposed. For to whom has it not happened either to be angry unjustly, and beyond the setting of the sun; or even to lay hands on [someone], or readily to speak ill, or rashly to swear, or to break the faith of a compact; or to lie from shame or from necessity? In business, in duties, in gain, in food, in sight, in hearing, how much we are tempted, so that if there were no pardon for these, salvation would belong to no one! For these, therefore, there will be pardon through Christ, the Intercessor with the Father. But there are also the opposites of these, as being graver and deadly, which do not admit of pardon: murder, idolatry, fraud, denial, blasphemy, and certainly adultery and fornication, and any other violation of the temple of God there may be. For these Christ will no longer be Intercessor: these he who has been born of God will not commit at all, being no son of God if he has committed them. Thus John's reason for the difference will stand, as he lays out a distinction of sins, when he now grants, now denies, that the sons of God sin. For he was looking ahead to the close of his letter, and was preparing these meanings for it, intending to say at the end more plainly: If anyone knows that his brother sins a sin not unto death, he shall ask, and the Lord will give life to him who sins not unto death. For is there a sin unto death? I do not speak of that, that anyone should ask (1 John 5:16). He himself too had remembered that Jeremiah was forbidden by God to intercede for the people when it committed deadly sins (Jer. 7:16; 11:14; 14:11). All iniquity is sin, and there is a sin unto death. But we know that everyone who has been born of God does not sin (1 John 5:17–18); that is, the sin which is unto death. Thus nothing now remains but that you either deny that adultery and fornication are deadly sins, or confess that they are irremissible, sins for which it is not even permitted to pray.

CAPUT XX.

Chapter XX.

Disciplina igitur apostolorum proprie quidem instruit ac determinat principaliter sanctitatis omnis erga templum Dei antistitem, et ubique de Ecclesia eradicantem omne sacrilegium pudicitiae, sine ulla restitutionis mentione. Volo tamen ex redundantia alicujus etiam comitis apostolorum testimonium superducere, idoneum confirmandi de proximo jure disciplinam magistrorum. Exstat enim et Barnabae titulus ad Hebraeos,

The discipline of the apostles, then, properly indeed instructs and determines, as its principal concern, the overseer of all holiness towards the temple of God, as one who everywhere roots out of the Church every sacrilege against chastity, without any mention of restoration. I wish, however, out of superabundance, to bring in also the testimony of a certain companion of the apostles, one fit to confirm, by a right next [to theirs], the discipline of the masters. For there exists also a writing of Barnabas titled To the Hebrews,

Editors' notes and page, col. 1074

Footnotes

(7) ‹anchor: alicujus etiam comitis apostolorum› · call in col 1074

Alicujus etiam comitis apostolorum. Quasi Petrus et Paulus adeo prae caeteris fuerint apostoli, ut caeteri ipsorum comites ac discipuli censeantur. Sic autem et Barnabas ipse apostolus, a Clemente Alexandrino, lib. II Strom., apostolicus, nuncupatur, καὶ συνεργὸς τοῦ Παύλου. Et lib. V, συγκηρύξας τῷ Ἀποστόλῳ. Sed et Hieronymus, in Epistolam ad Galatas, haec verba: Paulus apostolus, non ab hominibus, neque per hominem, oblique in Petrum et in caeteros dicta videri posse ait, quod non ab apostolis Paulo sit traditum Evangelium, sed ab ipso Jesu Christo, qui et illos apostolos elegerat. RIG.

"Of some companion of the apostles too." As though Peter and Paul were apostles so far above the rest that the others are reckoned their companions and disciples. So too Barnabas, himself an apostle, is called by Clement of Alexandria, Stromata book II, "apostolic", and "fellow-worker of Paul"; and in book V, "who preached together with the Apostle". Jerome too, on the Epistle to the Galatians, says that the words "Paul an apostle, not from men, nor through man" can be seen as said obliquely against Peter and the rest, since the Gospel was handed to Paul not by apostles but by Jesus Christ himself, who had also chosen those apostles. Rigault.

(printed under page 541)

Page

running head: [LI]BER DE PUDICITIA. 1074
marginal letters: A ‹quotidianae incursionis, quibus›; B ‹filius, si admiserit. Ita›; C ‹(I Joan. V, 17, 18); scilicet›; D ‹rum. Exstat enim et Barnabae›
old-edition numerals: 1021 after ‹sine›

PL 2:1075

adeo satis auctoritatis viro, ut quem Paulus juxta se constituerit in abstinentiae tenore: Aut ego solus et Barnabas non habemus hoc operandi potestatem (I Cor. IX, 6)? Et utique receptior apud Ecclesias Epistola Barnabae illo apocrypho Pastore moechorum. Monens itaque discipulos, omissis omnibus initiis, ad perfectionem magis tendere, nec rursus fundamenta poenitentiae jacere ab operibus mortuorum: Impossibile est enim, inquit, eos qui semel illuminati sunt, et donum coeleste gustaverunt, et participaverunt Spiritum sanctum, et verbum Dei dulce gustaverunt, occidente jam aevo cum exciderint, rursus revocari in poenitentiam, refigentes cruci in semetipsos Filium Dei et dedecorantes. Terra enim quae bibit saepius devenientem in se humorem, et peperit herbam aptam his propter quos et colitur, benedictionem Dei consequitur: proferens autem spinas, reproba et maledictioni proxima, cujus finis in exustionem (Hebr. VI, 4, 8). Hoc qui ab apostolis didicit et cum apostolis docuit, nunquam moecho et fornicatori secundam poenitentiam promissam ab apostolis norat; optime enim legem interpretabatur, et figuras ejus jam in ipsa veritate servabat. Ad hanc denique speciem disciplinae de leproso cautum fuit: Si autem varietas effloruerit in cutem, et totam cutem texerit a capite usque ad pedes per omnem conspectum, et sacerdos cum viderit, emundabit eum, quoniam convertit in album, mundus est. Qua vero die visus fuerit in ejusmodi color vivus, inquinatus est (Levit. XIII, 12, 13). Conversum enim hominem de pristimo carnis habitu in candorem fidei, quae vitium et macula aestimatur in saeculo, et totum novatum mundum voluit intelligi, qui jam non sit varius, non sit de pristino et novo aspersus. Si vero post abolitionem in vetustatem aliquid ex illa revixerit, rursum

a man of so much authority that Paul placed him beside himself in the course of abstinence: Or do I alone and Barnabas not have this power of working? (1 Cor. 9:6). And certainly the Epistle of Barnabas is more received among the Churches than that apocryphal Shepherd of adulterers. Admonishing, therefore, the disciples to leave aside all the beginnings and to press on rather towards perfection, and not to lay again the foundations of repentance from the works of the dead, he says: For it is impossible that those who have once been enlightened, and have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the sweet word of God, when they have fallen away as the age is now setting, should be called back again to repentance, crucifying again in themselves the Son of God and dishonouring Him. For the earth which drinks the moisture that often comes down upon it, and has brought forth herbage fit for those for whose sake it is also tilled, obtains the blessing of God; but bringing forth thorns, it is reprobate and near to a curse, whose end is unto burning (Heb. 6:4–8). He who learned this from the apostles and taught it with the apostles never knew of a second repentance promised by the apostles to the adulterer and fornicator; for he interpreted the law excellently, and was already keeping its figures in the truth itself. It was, in short, with a view to this form of discipline that provision was made concerning the leper: But if the variegation has blossomed out upon the skin, and has covered the whole skin from head to feet over all that is seen, then the priest, when he has seen it, shall cleanse him, because it has turned to white; he is clean. But on the day on which living colour has been seen in him of such kind, he is defiled (Lev. 13:12–13). For He wished it to be understood that the man who has been converted from the former condition of the flesh to the whiteness of faith, which is reckoned a fault and a blemish in the world, and has been wholly renewed, is clean, since he is no longer variegated, no longer sprinkled with the old and the new. But if, after its abolition into oldness, something of it has come to life again, once more

Editors' notes and page, col. 1075

Footnotes

Variae lectiones. 94 ‹anchor: viro› · call in col 1075 Auctoritati viri Fran.

"Auctoritati viri": Franeker edition.

95 ‹anchor: hoc› · call in col 1075 Hoc abest Par.

"Hoc" is absent: Paris edition.

96 ‹anchor: revocari› · call in col 1075 Renovari Lat.

"Renovari": Latinius.

97 ‹anchor: de pristinis caussis› · call in col 1076 Cavis Lat.

"Cavis" ("hollows"): Latinius.

Commentarius. (printed under page 542)

(8) ‹anchor: Barnabae› · call in col 1075

Et utique receptior apud Ecclesias Epistola Barnabae. Haec Tertulliani de Epistola ad Hebraeos sententia refertur ab Hieronymo, Catal. Script. Eccl. in Paulo. Ipse autem Hieronymus in Barnaba, scriptam fuisse ait a Barnaba Epistolam quae ad aedificationem Ecclesiae pertineret, verum inter scripturas apocryphas relatam. Haec ab Eusebio quoque recensetur ἐν τοῖς νόθοις. Et tamen pro legitima Barnabae citatur a Clemente Alex., et ab Origene lib. I contra Celsum, catholica dicitur. Vidimus eam Graece, fere integram, penes doctissimum virum Jac. Sirmondum, cum Latina quoque interpretatione antiqua. Tota autem constat argumentis iisdem quibus utitur Septimius noster lib. adversus Judaeos, et lib. adversus Marcionem tertio. RIG. — Hanc autem epistolam detexerat noster Hugo Menardus inter mss. codices monasterii Corbeiensis, primusque illam publici juris fecit. EDD.

"And at any rate the Epistle of Barnabas is more widely received among the Churches." This opinion of Tertullian on the Epistle to the Hebrews is reported by Jerome, Catalogue of Ecclesiastical Writers, under Paul. Jerome himself, under Barnabas, says that an Epistle was written by Barnabas which served the edification of the Church, but was reckoned among the apocryphal writings. Eusebius too lists it "among the spurious". And yet it is cited as Barnabas's genuine work by Clement of Alexandria, and by Origen, Against Celsus book I, it is called catholic. We have seen it in Greek, almost entire, in the keeping of that most learned man Jacques Sirmond, with an old Latin translation as well. The whole of it consists of the same arguments that our Septimius uses in the book Against the Jews and in the third book Against Marcion. Rigault. — This epistle had been discovered by our Hugues Ménard among the manuscripts of the monastery of Corbie, and he first published it. The Editors.

(printed under page 542)

(9) ‹anchor: moechorum› · call in col 1075

Illo apocrypho Pastore moechorum. Moechos appellat Psychicos, qui Pastoris librum receperant, de quo supra.

"That apocryphal Shepherd of adulterers." He calls "adulterers" the Psychics, who had accepted the book of the Shepherd, of which above.

(printed under page 542)

(10) ‹anchor: fornicatori› · call in col 1075

Nunquam moecho et fornicatori, etc. Quem Auctor perperam de poenitentia secunda interpretatur locum jam citatum (Hebr. VI), alii veteres de iteratione baptismi intelligunt, et nominatim B. Ambrosius, lib. de Poenit., cap. 2, et in comment...; Epiphanius (haeres. 59). Quo etiam accedit Chrysostomus, cum aliis Graecis ejus asseclis, dum eodem modo interpretatur illud Hebr. X: Postquam accepimus veritatis agnitionem, non relinquitur hostia pro peccatis... Et certe pro hac sententia faciunt phrases Latinae, eos qui semel illuminati sunt rursus renovari; et Graecae voces, φωτισθέντας ἀνακαινίζειν, quas usurpare solent veteres de baptizatis. PAM.

"Never to the adulterer and fornicator," etc. The passage already cited (Heb. 6), which the Author wrongly interprets of a second penance, other ancients understand of the repetition of baptism, and by name blessed Ambrose, On Penance book [I], ch. 2, and in his commentary...; Epiphanius (Heresy 59). Chrysostom also agrees, with other Greeks who follow him, in interpreting in the same way that text of Heb. 10: "After we have received the knowledge of the truth, there remains no sacrifice for sins..." And certainly the Latin phrases favour this view, "those who have once been enlightened to be renewed again"; and the Greek words φωτισθέντας ἀνακαινίζειν ("the enlightened ... to renew"), which the ancients commonly use of the baptized. Pamelius.

(printed under page 542)

Page

running head: TERTULLIANI OPERUM PARS II. (cut off at the image edge)
marginal letters: A adeo satis auctoritatis viro; B se humorem, et peperit herbam; C modi color vivus, inquinatus est; D apocryphas relatam. Haec ab Eusebio (in the Commentarius notes)
old-edition numerals: 1022 after hominem
misprints kept as printed: pristimo (for pristino, "de pristimo carnis habitu")

PL 2:1076

in carne ejus quod emortuum delicto habebatur, immundum judicari, nec expiari jam a sacerdote. Ita moechia de pristino recidiva et unitatem novi coloris, a quo fuerat exclusa, commaculans, immundabile est vitium. Item de domo: Si quae maculae et cavositates annuntiatae in parietibus sacerdoti fuissent, priusquam introiret ad inspiciendam eam, jubet auferri de domo omnia, ita immunda non futura quae domus essent. Dehinc introgressus sacerdos, si invenisset cavositates viridicantes vel rubescentes, et adspectum earum humiliorem citra parietinam formam; exiret ad januam et secerneret domum illam septem diebus. Dehinc, die septima regressus, si animadvertisset diffusum in parietibus tactum illum, imperaret extrahi eos lapides in quibus lepra fuisset, et abjici extra civitatem in locum immundum, et sumi alios lapides politos et solidos, et reponi loco pristinorum, et pulvere alio inlini domum (Levit. XIV, 34-42). Oportet enim cum pervenitur ad summum sacerdotem Patris Christum, de domo hominis nostri in tempore hebdomadis auferri omnia impedimenta prius, ut munda sit quae remanet domus, caro et anima; et ubi introierit eam sermo Dei, et invenerit maculas ruboris et viroris, extrahi statim, et abjici foras sensus mortiferos et cruentos; nam et Apocalypsis viridi equo mortem, russeo autem praeliatorem imposuit (Apoc. VI, 4, 8); proque illis politos et in compaginem aptos et firmos substruit lapides, quales in Abrahae fiunt, ut ita homo habilis Deo sit. Quod si post recuperationem et reformationem rursus sacerdos animadverterit in eadem domo de pristinis caussis aliquid et maculis, immundam eam pronuntiavit, et jussit deponi materias lapides et omnem structuram ejus, et abjici in locum immundum (Levit. XIV, 43-45). Hic erit homo caro atque anima, qui pos⟨t⟩

in his flesh which was held to be dead through sin, it is judged unclean, and is no longer expiated by the priest. So adultery, relapsing from its former state and defiling the unity of the new colour from which it had been excluded, is a vice that cannot be cleansed. Likewise concerning the house: if any spots and hollows had been reported to the priest in the walls, before he went in to inspect it, he orders everything to be taken out of the house, so that the things which belonged to the house would not be unclean. Then the priest, having gone in, if he had found hollows turning green or reddening, and their appearance lower than the surface of the wall, was to go out to the door and set that house apart for seven days. Then, having returned on the seventh day, if he had noticed that that touch had spread in the walls, he was to order those stones in which the leprosy had been to be pulled out and cast outside the city into an unclean place, and other stones, polished and solid, to be taken and put back in the place of the former ones, and the house to be plastered with other dust (Lev. 14:34–42). For it is fitting, when one comes to the high priest of the Father, Christ, that from the house of our human being all hindrances first be removed in the time of the week, so that the house which remains, flesh and soul, may be clean; and when the word of God has entered it and found spots of redness and greenness, that the deadly and bloody thoughts be at once pulled out and cast outside; for the Apocalypse too set death upon the green horse, but the warrior upon the red (Rev. 6:4, 8); and in their place He lays as a foundation stones polished and fit for joining and firm, such as become [sons] of Abraham, so that thus the man may be fit for God. But if after the recovery and restoration the priest again notices in the same house something of the former causes and spots, he pronounced it unclean, and ordered its timbers, stones and all its structure to be taken down and cast into an unclean place (Lev. 14:43–45). This will be the man, flesh and soul, who after

Editors' notes and page, col. 1076

Footnotes

(11) ‹anchor: in Abrahae fiunt› · call in col 1076

Quales in Abrahae fiunt. Aut mente concipiendum, aut supplendum scriptura vocabulum filios: alludit enim ad illud: Posse Deum de lapidis istis suscitare filios Abrahae (Matth. III, 9). RIG.

"Such as are made into Abraham's." Either the word "sons" is to be understood in the mind, or supplied in writing: for he alludes to the saying, "God is able of these stones to raise up sons to Abraham" (Matt. 3:9). Rigault.

(printed under page 542)

(12) ‹anchor: post recuperationem et reformationem› · call in col 1076

Post recuperationem et reformationem. Itaque recuperationem hic dicit pro curatione et sanatione, ut supra immunditiam dixit irrecuperabilem. RIG.

"After the recovery and reshaping." So here he says "recovery" for treatment and healing, as above he called the uncleanness "irrecoverable". Rigault.

(printed under page 542)

(13) ‹anchor: aliquid et maculis› · call in col 1076

De pristinis caussis aliquid et maculis. Latinius scribendum monuit cavis. Non temere, nam supra legimus maculas et cavositates. Visum tamen retineri caussis, quia hoc vocabulo Septimius frequenter et labes et vitia significat. Sic supra quas dixerat caussas, explicat schismata, aemulationes, dissensiones, praesumptiones, etc. RIG.

"Something of the former causes and spots." Latinius advised writing "cavis" (hollows). Not rashly, for above we read "spots and hollows". Yet it seemed best to keep "caussis", because by this word Septimius often means both blemishes and vices. So above, the things he had called "causes" he explains as schisms, rivalries, dissensions, presumptions, etc. Rigault.

(printed under page 542)

Page

running head: [OPE]RUM PARS II. — SERIES II, MORALIA. 1076
marginal letters: A in carne ejus quod emortuum (set between first and second lines); B bus lepra fuisset; C ut ita homo habilis; D peccatis... Et certe (in the Commentarius at page foot)
old-edition numerals: 1028 after reformationem

PL 2:1077

baptisma et introitum sacerdotum reformatus, denuo resumit scabra et maculas carnis, et abjicitur extra civitatem in locum immundum; deditus scilicet Satanae in carnis interitum (I Cor. V, 4, 5); nec amplius reaedificatur in Ecclesia post ruinam. Sic et de famulae concubitu, quae homini esset reservata, necdum redempta, necdum liberata: Prospicietur, inquit, illi, et non morietur (Levit. XIX, 20), quia nondum est manumissa cui servabatur. Nondum enim caro a Christo manumissa, cui servabatur, impune contaminabatur, ita jam manumissa non habet veniam.

baptism and the entry of the priests, having been restored, again takes up the scabs and spots of the flesh, and is cast out of the city into an unclean place; handed over, that is, to Satan for the destruction of the flesh (1 Cor. 5:4–5); nor is he built up again in the Church after his ruin. So too concerning lying with a maidservant who was reserved for a man, not yet redeemed, not yet freed: 'Regard shall be had to her,' He says, 'and she shall not die' (Lev. 19:20), because she who was being kept for him had not yet been manumitted. For [just as] the flesh, not yet manumitted by Christ, for Whom it was being kept, was defiled with impunity, so now, once manumitted, it has no pardon.

CAPUT XXI.

Chapter XXI.

Haec si apostoli magis norant, magis utique curabant. Sed et in hunc jam gradum decurram, excernens inter doctrinam apostolorum et potestatem. Disciplina hominem gubernat, potestas assignat, seorsum quod potestas, spiritus autem Deus. Quid autem docebat? non communicandum operibus tenebrarum (Ephes. V, 11). Observa quod jubet. Quis autem poterat donare delicta? hoc solius ipsius est. Quis enim dimittit delicta, ni solus Deus (Marc. II, 7)? et utique mortalia quae in ipsum fuerint admissa et in templum ejus; nam tibi quae in te reatum habeant, etiam septuagies septies juberis indulgere in persona Petri (Matth. XVIII, 22). Itaque, si et ipsos beatos apostolos tale aliquid indulsisse constaret, cujus venia a Deo, non ab homine, compcteret, non ex disciplina, sed ex potestate fecisse. Nam et mortuos suscitaverunt, quod Deus solus; et debiles redintegraverunt, quod

If the apostles knew these things better, they certainly took greater care over them. But I shall now run down to this step too, distinguishing between the teaching of the apostles and [their] power. Discipline governs a man, power marks him out; apart [from this], what power is: the Spirit, moreover, is God. What, then, did he teach? That there is to be no fellowship with the works of darkness (Eph. 5:11). Observe what he commands. But who was able to forgive sins? This belongs to Him alone. For who forgives sins, but God alone (Mark 2:7)? And assuredly the mortal ones, which have been committed against Him and against His temple; for those which carry guilt against you, you are commanded, in the person of Peter, to pardon even seventy times seven times (Matt. 18:22). Therefore, if it were established that the blessed apostles themselves had pardoned some such thing, the pardon of which belonged to God, not to man, [it would be established that] they did it not from discipline but from power. For they both raised the dead, which God alone [does]; and restored the infirm to wholeness, which

Editors' notes and page, col. 1077

Footnotes

Variae lectiones. 98 ‹anchor: aliquid indulsisse› · call in col 1077 Si et ipsis beatis apostolis... indulsisset Par.

"Si et ipsis beatis apostolis... indulsisset" ("if he had pardoned the blessed apostles themselves too..."): Paris edition.

99 ‹anchor: not visible› · call in col 1078 Ipsum probaret Par.

"Ipsum probaret": Paris edition.

Commentarius. (printed under page 543)

(14) ‹anchor: not visible› · call in col 1077

Jam manumissa non habet veniam. Atqui neque hic recte concludit Auctor post manumissionem non haberi veniam adulterii, eo quod illa famula reservata, id est desponsata erat alteri viro; quod non incurreretur, si manumissa tantum esset; et sic nihil ad institutum Auctoris. PAM.

"Once freed she has no pardon." But neither here does the Author rightly conclude that after manumission there is no pardon for adultery, because that maidservant was reserved, that is, betrothed to another man; which would not be incurred if she had only been freed; and so it is nothing to the Author's purpose. Pamelius.

(printed under page 543)

(15) ‹anchor: not visible› · call in col 1077

Excernens pro discernens. PAM.

"Excernens" for "discernens" (distinguishing). Pamelius.

(printed under page 543)

(16) ‹anchor: not visible› · call in col 1077

Disciplina hominem gubernat; potestas assignat, seorsum quod potestas: Spiritus autem Deus. Haec corrupta esse nemo negaverit. Quis autem absque veterum exemplarium auctoritate certi quidquam repromittat? Tamen et juvabit nonnihil interim tentasse. Nam et sensus et verba redire videntur si legimus, « Disciplina hominem gubernat: potestas assignat. Seorsum, quid potestas? Spiritus: Spiritus autem Deus. » RIG. — Latinius hunc locum sic emendat: « Potestas assignat; sed rursum, quid potestas, spiritus. Spiritus autem Deus est. » EDD. — Potestas hominem assignat, demonstrat, eximium ostendit, χαρακτηρίζει. Itaque, data Petro potestas Petri personam assignat, ut ad Petri duntaxat personam potestas pertinuerit. Hoc vere ait Tertullianus. Sed visum aliter Patribus plerisque omnibus. RIG.

"Discipline governs a man; power marks out, apart what power: but the Spirit is God." No one will deny that this is corrupt. Yet who could promise anything certain without the authority of old copies? Still, it will help somewhat to have made an attempt meanwhile. For both sense and words seem to come back if we read: "Discipline governs a man: power marks him out. Apart from that, what is power? The Spirit: but the Spirit is God." Rigault. — Latinius emends the passage thus: "Power marks out; but again, what is power? Spirit. But the Spirit is God." The Editors. — Power marks a man out, points him out, shows him as distinguished, "characterizes" him. So the power given to Peter marks out Peter's person, so that the power belonged to Peter's person only. This Tertullian says truly. But most of the Fathers, nearly all, thought otherwise. Rigault.

(printed under page 543)

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Hoc solius ipsius est. Dei scilicet, sive Spiritus. RIG.

"This belongs to him alone." To God, that is, or the Spirit. Rigault.

(printed under page 543)

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Quis enim dimittit delicta, nisi solus Deus? In primis non Christi, sed Pharisaeorum haec fuit affirmatio (Marc. II, 7; Luc. V, 21). Deinde sibi etiam tanquam homini communicatam eam potestatem Christus asserit, cum addit: Ut autem sciatis quia Filius hominis habet potestatem in terra dimittendi peccata, etc. Et vero eamdem potestatem apostolis communicavit, Matth. XVIII, 18, et maxime Joan. XX, 23: Quorum remiseritis, inquit, peccata, remittentur eis, et quorum retinueritis, retenta sunt. Qua veritate Auctor convictus, etsi eam scripturam ex proposito omittat, quia sibi contrariam, tamen negare non potest « ipsos beatos apostolos tale aliquid indulsisse... » Sed depravat, dum adjicit, « non ex disciplina, sed ex potestate fecisse; » cum tamen... suae ecclesiae montanisticae eam potestatem concessam fateatur. PAM.

"For who forgives sins but God alone?" First, this was the assertion not of Christ but of the Pharisees (Mark 2:7; Luke 5:21). Then Christ claims that power as shared with himself also as man, when he adds: "But that you may know that the Son of man has power on earth to forgive sins," etc. And indeed he shared the same power with the apostles, Matt. 18:18, and above all John 20:23: "Whose sins you forgive," he says, "they are forgiven them, and whose you retain, they are retained." Convinced by this truth, the Author, though he deliberately leaves that scripture out because it is against him, yet cannot deny "that the blessed apostles themselves pardoned some such thing..." But he distorts it when he adds that "they did it not from discipline but from power"; though all the while... he admits that power was granted to his own Montanist church. Pamelius.

(printed under page 543)

Page

running head: 1077 LIBER DE PUDICI[TIA] (cut off at the image's right edge)
marginal letters: A baptisma et introitum sacerdotum; B Haec si apostoli magis norant; C aliquid indulsisse constaret; D beside the footnote line "gnat, seorsum quod potestas" (in the commentary, not the text)
old-edition numerals: 1024 after indulgere

PL 2:1078

nemo nisi Christus; imo et plagas inflixerunt, quod noluit Christus. Non enim decebat eum saevire, qui pati venerat. Percussus est Ananias et Elimas, Ananias morte, Elimas caecitate (Act. V, 5; XIII, 11), ut hoc ipso probaretur Christum et haec facere potuisse. Sic et prophetae caedem et cum ea moechiam poenitentibus ignoverunt, quia et severitatis documenta fecerunt. Exhibe igitur et nunc mihi, apostolice, prophetica exempla, et agnoscam divinitatem, et vindica tibi delictorum ejuscemodi remittendorum potestatem. Quod si disciplinae solius officia sortitus es, nec imperio praesidere, sed ministerio, quis aut quantus es indulgere? qui neque prophetam, nec apostolum exhibens, cares ea virtute cujus est indulgere? Sed habet, inquis, potestatem Ecclesia delicta donandi. Hoc ego magis et agnosco et dispono, qui ipsum Paracletum in prophetis novis habeo dicentem: Potest Ecclesia donare delictum, sed non faciam, ne et alia delinquant. Quid, si pseudopropheticus spiritus pronuntiavit? Atqui magis eversoris fuisset, et semetipsum de clementia commendare, et caeteros ad delinquentiam temperare. Aut si et hoc secundum spiritum veritatis affectare gestivit, ergo spiritus veritatis potest quidem indulgere fornicatoribus veniam, sed cum plurium malo non vult. De tua nunc sententia quaero, unde hoc jus Ecclesiae usurpes. Si, quia dixerit Petro Dominus: Super hanc petram aedificabo Ecclesiam meam; tibi dedi claves regni coelestis, vel: Quaecumque alligaveris vel solveris in terra, erunt alligata vel soluta in coelis (Matth. XVI, 18, 19); idcirco praesumis et

no one but Christ; indeed they even inflicted blows, which Christ did not will. For it did not befit Him to be harsh, Who had come to suffer. Ananias was struck, and Elimas: Ananias with death, Elimas with blindness (Acts 5:5; 13:11), so that by this very fact it might be proved that Christ could have done these things too. So also the prophets pardoned murder, and with it adultery, to those who repented, because they also gave proofs of severity. Show me therefore now too, apostolic one, prophetic examples, and I shall acknowledge the divinity, and claim for yourself the power of remitting sins of this kind. But if you have been allotted the offices of discipline alone, and to preside not by command but by ministry, who or how great are you to grant indulgence? you who, displaying yourself neither as prophet nor as apostle, lack that power to which it belongs to grant indulgence? But, you say, the Church has the power of forgiving sins. This I acknowledge and order all the more, I who have the Paraclete Himself in the new prophets, saying: The Church can forgive a sin, but I will not do it, lest they commit other sins as well. What if a pseudo-prophetic spirit pronounced this? Yet it would rather have been the part of a subverter both to commend itself on the score of clemency and to dispose others towards wrongdoing. Or if it was eager to affect this too according to the Spirit of truth, then the Spirit of truth can indeed grant pardon to fornicators, but is unwilling to do so to the harm of the many. I now ask about your own opinion, whence you usurp this right of the Church. If, because the Lord said to Peter: Upon this rock I will build My Church; to you I have given the keys of the heavenly kingdom, or: Whatever you bind or loose on earth will be bound or loosed in the heavens (Matt. 16:18–19); for that reason you presume that also

Editors' notes and page, col. 1078

Footnotes

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Exhibe igitur et nunc mihi, apostolice. Apostolicum vocat eadem forma qua supra, Pontificem maximum, et episcopum episcoporum, et pastorem bonum, et benedictum Papam. RIG. — Cum haud dubie de Romano Pontifice loquatur, vel hinc Ecclesiae Romanae confirmat auctoritatem, quod ejus caput apostolicum vocet, utpote apostolorum successorem, sicuti ipse apertius lib. IV Carminum adversus Marcionem, cap. 8. Remansit autem ea appellatio in hodiernum diem. PAM.

"Show me then even now, apostolic one." He calls him "apostolic" in the same style as above "Supreme Pontiff", "bishop of bishops", "good shepherd" and "blessed Pope". Rigault. — Since he is beyond doubt speaking of the Roman Pontiff, even from this he confirms the authority of the Roman Church, in calling its head "apostolic", as successor of the apostles, as he does more openly himself in book IV of the Poems against Marcion, ch. 8. And that title has remained to this day. Pamelius.

(printed under page 543)

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Et agnoscam divinitatem. Et agnoscam te divina virtute ac potestate assignatum. RIG.

"And I will acknowledge the divinity." And I will acknowledge you as marked out by divine virtue and power. Rigault.

(printed under page 543)

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Quid si pseudoprophetieus spiritus pronuntiavit? Verba sunt catholici, quem Psychicum vocat. RIG.

"What if a false-prophetic spirit made the pronouncement?" These are the words of the catholic, whom he calls a Psychic. Rigault.

(printed under page 543)

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Et ad te derivasse solvendi et alligandi potestatem. Major fides habenda Auctori cum adhuc catholicus esset, quam nunc haeretico et contra (continues)

"And has passed down to you the power of loosing and binding." More credit is to be given the Author when he was still a catholic than now as a heretic and against (continues)

(printed under page 543)

Page

running head: LIBER DE PUDICITIA. (left part cut off at image edge)
marginal letters: A ‹nemo nisi Christus; imo et plagas›; B ‹apostolum exhibens, cares ea virtute›; C ‹nus : Super hanc petram›; D ‹quid indulsisse... » Sed depravat› (beside the commentary at the page foot)
old-edition numerals: 1025 after ‹fornicatoribus›

PL 2:1079

ad te derivasse solvendi et alligandi potestatem, id est ad omnem Ecclesiam Petri propinquam; qualis es evertens atque commutans manifestam Domini intentionem personaliter hoc Petro conferentem: Super te, inquit, aedificabo Ecclesiam meam; et: Dabo tibi claves, non Ecclesiae, et: Quaecunque solveris vel alligaveris, non quae solverint vel alligaverint. Sic enim et exitus docet. In ipso Ecclesia exstructa est, id est per ipsum, ipse clavem imbuit; vide quam: Viri Israelitae, auribus mandate quae dico: Jesum Nazarenum virum a Deo vobis destinatum (Act. II, 22), et reliqua. Ipse denique primus in Christi baptismo reseravit aditum coelestis regni, quo solvuntur alligata retro delicta, et alligantur quae non fuerint soluta, secundum veram salutem; et Ananiam vinxit vinculo mortis; et debilem pedibus absolvit vitio valetudinis (Act. III, 7). Sic et in illa disceptatione custodiendae necne legis, primus omnium Petrus Spiritu instinctus, et de nationum vocatione praefatus: Et nunc, inquit, cur tentatis Dominum de imponendo jugo fratribus quod neque nos neque patres nostris sufferre valuerunt? Sed enim per gratiam Jesu credimus nos salutem consecuturos sicut et illi (Act. XV, 10, 11). Haec sententia et solvit quae omissa sunt legis, et alligavit quae reservata sunt. Adeo nihil ad delicta fidelium capitalia potestas solvendi et alligandi Petro emancipata. Cui si praeceperat Dominus

to you has passed down the power of loosing and binding, that is, to every Church akin to Peter; what sort of man are you, overturning and altering the manifest intention of the Lord, Who conferred this personally on Peter: Upon you, He says, I will build My Church; and: I will give you the keys, not to the Church; and: Whatever you loose or bind, not whatever they loose or bind. For so the outcome also teaches. In him the Church was built, that is, through him; he himself first put the key to use; see which [key]: Men of Israel, give ear to what I say: Jesus of Nazareth, a man appointed by God for you (Acts 2:22), and the rest. He himself, finally, was the first in the baptism of Christ to unlock the entrance to the heavenly kingdom, by which sins formerly bound are loosed, and those are bound which have not been loosed, according to true salvation; and he bound Ananias with the bond of death; and he loosed the man weak in his feet from the defect of his health (Acts 3:7). So also in that dispute over whether the Law was to be kept or not, Peter first of all, moved by the Spirit, and having spoken beforehand about the calling of the nations, said: And now why do you tempt the Lord by imposing on the brethren a yoke which neither we nor our fathers were able to bear? But indeed through the grace of Jesus we believe that we shall obtain salvation, just as they also (Acts 15:10–11). This sentence both loosed those parts of the Law which were set aside, and bound those which were retained. So little had the power of loosing and binding handed over to Peter to do with the capital sins of the faithful. To whom, if the Lord had commanded

Editors' notes and page, col. 1079

Footnotes

Variae lectiones. 1 ‹anchor: not visible› · call in col 1079 Ecclesiae alii.

"Ecclesiae" (genitive/dative): other editions.

2 ‹anchor: not visible› · call in col 1079 Confessione Lat. Neand. Leop.

"Confessione": Latinius, Neander, Leopold.

Commentarius. (printed under page 544)

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Ad omnem Ecclesiam Petri propinquam. Hoc est, quae originem suam ad Petrum referre possit. Sed et aliae quae licet nullum ex apostolis vel apostolicis auctorem suum proferant, tamen in eadem fide conspirantes, non minus apostolicae deputantur, pro consanguinitate doctrinae. Sic ipse libro de Praescript. haereticorum. RIG.

"To every Church akin to Peter." That is, one that can trace its origin to Peter. But others too, though they can show no apostle or apostolic man as founder, yet agreeing in the same faith, are reckoned no less apostolic, by kinship of doctrine. So he himself in the book on the Prescription of Heretics. Rigault.

(printed under page 544)

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Commutans manifestam Domini intentionem, personaliter hoc Petro conferentem: « Super te, inquit, aedificabo Ecclesiam meam. » Non recte citantur a Septimio verba Christi, quae sunt apud Matth. XVI, 18. Ad ea vero sapientissimae sunt observationes Chrysostomi. RIG.

"Changing the Lord's evident intention, conferring this on Peter personally: 'Upon you,' he says, 'I will build my Church.'" Christ's words, which are in Matt. 16:18, are not rightly quoted by Septimius. On them the observations of Chrysostom are very wise. Rigault.

(printed under page 544)

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Ipse clavem imbuit. Primus serae clavem inseruit; clave a Deo concessa uti coepit. Sic lib. de Jejuniis: « Ubi jam restitutio hominis imbui potuit. » RIG.

"He himself first used the key." He was the first to put the key into the lock; he began to use the key granted by God. So in the book On Fasting: "where the restoring of man could now be begun." Rigault.

(printed under page 544)

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Spiritalibus potestas ista conveniet. Paracleticis, quos opponit Pyschicis. RIG.

"This power will belong to the spiritual." To the Paracletics, whom he sets against the Psychics. Rigault.

(printed under page 544)

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Principaliter ipse est spiritus, in quo trinitas. Spiritus est quem Montano tribuit, et trinitatem, ut putat Pamelius, intelligit non sine stupore et dementia, Montanum, Priscam et Maximillam. LE PR.

"He himself is principally the spirit, in whom the trinity is." The spirit is the one he ascribes to Montanus; and by the trinity, as Pamelius thinks, he means, not without stupor and madness, Montanus, Prisca and Maximilla. Le Prieur.

(printed under page 544)

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Spiritus, in quo est trinitas unius Divinitatis. Haec adjecisse videtur in opprobrium Pontificis Romani, quasi de Trinitate cum Praxea sentiret. Sic enim adversus Prax.: « Duo negotia diaboli Praxeas Romae procuravit: prophetiam expulit, et haeresim intulit; Paracletum fugavit, et Patrem crucifixit. » RIG.

"The Spirit, in whom is the trinity of the one Godhead." He seems to have added this as a reproach to the Roman Pontiff, as though he held with Praxeas on the Trinity. For so, Against Praxeas: "Praxeas did two pieces of the devil's business at Rome: he drove out prophecy and brought in heresy; he put the Paraclete to flight and crucified the Father." Rigault.

(printed under page 544)

Page

running head: 1079 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A ‹ad te derivasse solvendi›; B ‹lestis regni, quo solvuntur›; C ‹Ecclesiam ex proposito› (commentary); D ‹cript. haereticorum› (commentary)
old-edition numerals: 1026 after Sed

PL 2:1080

etiam septuagies delinquenti in eum fratri indulgere (Matth. XVIII, 22); utique nihil postea alligare, id est retinere mandasset, nisi forte ea quae in Dominum, non in fratrem quis admiserit; praejudicatur enim non dimittenda in Deum delicta, cum in homine admissa donantur. Quid nunc et ad Ecclesiam, et quidem tuam, psychice? Secundum enim Petri personam spiritalibus potestas ista conveniet aut apostolo, aut prophetae. Nam et Ecclesia proprie et principaliter ipse est Spiritus in quo est trinitas unius divinitatis, Pater et Filius et Spiritus sanctus. Illam Ecclesiam congregat, quam Dominus in tribus posuit. Atque ita exinde etiam numerus omnis qui in hanc fidem conspiraverint, Ecclesia ab auctore et consecratore censetur. Et ideo Ecclesia quidem delicta donabit; sed Ecclesia Spiritus per spiritalem hominem, non ecclesia numerus episcoporum: Domini enim, non famuli est jus et arbitrium; Dei ipsius, non sacerdotis.

even to forgive a brother who sins against him seventy times (Matt. 18:22); surely He would not have commanded him to bind, that is, to retain, anything afterwards, unless perhaps those things which someone has committed against the Lord, not against a brother; for it is prejudged that sins against God are not to be remitted, when those committed against a man are pardoned. What, now, [has this to do] with the Church, and indeed with yours, psychic? For according to the person of Peter this power will belong to spiritual men, either to an apostle or to a prophet. For the Church too is properly and principally the Spirit Himself, in Whom is the trinity of one divinity, Father and Son and Holy Spirit. He gathers that Church which the Lord established in three. And so from then on the whole number of those who have agreed together in this faith is also reckoned a Church after its author and consecrator. And therefore the Church will indeed forgive sins; but the Church of the Spirit, through a spiritual man, not the church [that is] a number of bishops: for the right and the decision belong to the Lord, not to the servant; to God Himself, not to the priest.

CAPUT XXII.

Chapter XXII.

At tu jam et in martyras tuos effundis hanc potestatem, ut quisque ex consensione vincula induit adhuc mollia, in novo custodiae nomine, statim ambiunt moechi, statim adeunt fornicatores, jam preces circumsonant, jam lacrymae circumstagnant maculati cujusque; nec ulli magis aditum carceris redimunt, quam qui Ecclesiam perdiderunt. Violantur viri ac feminae in tenebris

But you now pour out this power even upon your martyrs, so that as soon as anyone by agreement has put on chains that are still soft, under the new name of custody, at once adulterers court him, at once fornicators approach him, now prayers resound around him, now the tears of every defiled person pool around him; nor do any buy entry to the prison more than those who have lost the Church. Men and women are violated in the darkness

Editors' notes and page, col. 1080

Footnotes

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Non Ecclesia numerus episcoporum. Ecclesia, inquit, delicta donabit, sed Ecclesia Spiritus, hoc est Ecclesia quae Spiritu gloriatur, qui Deus est, qui solus delicta donare potest; non ecclesia quae vincit numero episcoporum. Paracleticam sive Montanicam suam paucitatem opponit multitudini Catholicorum. Sic enim ait libro de Jejuniis, majorem vim imperitorum, apud gloriosissimam scilicet multitudinem Psychicorum. RIG.

"Not the Church that is a number of bishops." The Church, he says, will forgive sins, but the Church of the Spirit, that is, the Church that glories in the Spirit, who is God, who alone can forgive sins; not the church that wins by number of bishops. He sets his Paracletic or Montanist fewness against the multitude of the Catholics. For so he says in the book On Fasting, "the greater mass of the unlearned", among the most glorious multitude, that is, of the Psychics. Rigault.

(printed under page 544)

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Ut quisque ex consensione vincula induit adhuc mollia. Notat quorumdam Psychicorum technas, qui ex compacto sese in carcerem dabant, et vincula induebant, ut incoepti martyrii fama simplices fidelium, seu viros, seu feminas, ob fornicationem forte ab Ecclesia relegatos, consolandi martyris affectu in carcerem ventitantes, fallerent, ac novis libidinum maculis contaminatas ad Ecclesiam remitterent cum litteris pacis et communicationis. Quales pacis litterae ab ejusmodi nebulonibus, qui de sua ipsi pace periclitabantur? Haec Septimius de Catholicis sub psychicorum nomine, sed jam infensus auctoritati Catholicae. RIG. Ex eo quod sequitur: « Illam Ecclesiam congregat quam Dominus in tribus posuit, » et proinde « non Ecclesia numerus episcoporum, » videor mihi colligere, etiam eo dementiae venisse Auctorem, ut trium nomine in quibus consistit Ecclesia, intellexerit Montanum, Priscam et Maximillam. PAM.

"As soon as anyone, by agreement, has put on chains still soft." He censures the tricks of certain Psychics, who by arrangement gave themselves up to prison and put on chains, so that by the fame of a martyrdom begun they might deceive the simple among the faithful, men or women, perhaps banished from the Church for fornication, who kept coming to the prison out of zeal to comfort a martyr, and might send them back to the Church, stained with fresh spots of lust, with letters of peace and communion. What letters of peace from such rascals, who were themselves in danger about their own peace? This Septimius says of the Catholics under the name of Psychics, but already hostile to Catholic authority. Rigault.

(printed under page 544)

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Nec ulli magis aditum carceris redimunt, (continues)

"And none buy entry to the prison more than" (continues)

(printed under page 544)

Page

running head: [cut off at left]UM PARS II. — SERIES II, MORALIA. 1080
marginal letters: A etiam septuagies delinquenti; B omnis qui in hanc fidem; C Haec adjecisse videtur (commentary); D nas, qui ex compacto (commentary)
old-edition numerals: 1027 after ambiunt

PL 2:1081

plane ex usu libidinum notis, et pacem ab his quaerunt qui de sua periclitantur. Alii ad metalla confugiunt, et inde communicatores revertuntur, ubi jam aliud martyrium necessarium est delictis post martyrium novis. Qui enim in terris et in carne sine culpa? quis martyr saeculi incola, denariis supplex, medico obnoxius et feneratori? Puta nunc sub gladio jam capite librato, puta in patibulo jam corpore expanso, puta in stipite jam leone concesso, puta in axe, jam incendio astructo, in ipsa, dico, securitate et possessione martyrii, quis permittit homini donare quae Deo reservanda sunt? a quo ea sine excusatione damnata sunt; quae nec apostoli, quod sciam, martyres et ipsi, donabilia judicaverunt. Denique jam ad bestias depugnaverat Paulus Ephesi (I Cor. XV, 32), cum interitum decernit incesto (I Cor. V, 3 seqq.). Sufficiat martyri propria delicta purgasse. Ingrati vel superbi est in alios quoque spargere quod pro magno fuerit consecutus. Quis alienam mortem su⟨a⟩ solvit, nisi solus Dei Filius? Nam et in ipsa passione liberavit latronem (Luc. XXIII, 43). Ad hoc enim venerat, ut ipse a delicto purus, et omnia sanctus pro peccatoribus obiret. Proinde, qui illum aemularis donando delicta, si nihil ipse deliquisti, plane patere pro me: si vero peccator es, quomodo oleum faculae tuae sufficere et tibi et mihi poterit? Habeo etiam nunc quo probem Christum. Si propterea Christus in martyre est, ut moechos et fornicatores martyr absolvat, occulta cordis edicat, ut ita delicta concedat, et Christus est; sic enim Dominus Jesus Christus potestatem suam ostendit: Quid cogitatis nequam in cordibus vestris? quid enim facilius est dicere paralytico: Dimittuntur tibi

plainly known from the practice of lusts, and they seek peace from those who are in peril concerning their own. Others flee to the mines, and from there return as communicants, where now another martyrdom is necessary for the sins that are new after martyrdom. For who on earth and in the flesh is without fault? What martyr, a dweller in the world, a suppliant for pennies, liable to the physician and to the moneylender? Suppose him now under the sword with his head already poised, suppose him on the gibbet with his body already stretched out, suppose him at the stake with the lion already let loose, suppose him on the axle with the fire already built up, in the very security, I say, and possession of martyrdom: who permits a man to grant what is to be reserved to God? by Whom these things have been condemned without excuse; which not even the apostles, so far as I know, martyrs themselves as well, judged pardonable. Indeed Paul had already fought with beasts at Ephesus (1 Cor. 15:32) when he decrees destruction for the incestuous man (1 Cor. 5:3 ff.). Let it suffice the martyr to have purged his own sins. It is the mark of an ungrateful or proud man to scatter upon others too what he has obtained as a great thing. Who has paid for the death of another by his own, except the Son of God alone? For even in His very passion He set the thief free (Luke 23:43). For to this end He had come, that He Himself, pure from sin and holy in all things, should die for sinners. Accordingly you who emulate Him in granting pardon for sins, if you yourself have sinned in nothing, plainly suffer for me; but if you are a sinner, how will the oil of your little torch be able to suffice both for you and for me? I have even now a means by which to test Christ. If Christ is in the martyr for this purpose, that the martyr may absolve adulterers and fornicators, let him declare the secrets of the heart, so that he may thus grant pardon for sins, and he is Christ; for thus the Lord Jesus Christ showed His power: Why do you think wickedness in your hearts? for what is easier, to say to the paralytic: There are forgiven to you

Editors' notes and page, col. 1081

Footnotes

Variae lectiones. 3 ‹anchor: denariis› · call in col 1081 Donariis Lat.

"Donariis" ("for gifts"): Latinius.

4 ‹anchor: capite› · call in col 1081 Capiti Lat.

"Capiti": Latinius.

5 ‹anchor: leone› · call in col 1081 Leoni Lat.

"Leoni": Latinius.

6 ‹anchor: astructo› · call in col 1081 Adstricto Seml. Oberth.

"Adstricto": Semler, Oberthür.

7 ‹anchor: pro peccatoribus obiret› · call in col 1081 Obediret Seml. Oberth.

"Obediret": Semler, Oberthür.

8 ‹anchor: not in col 1081› · call not in col 1081; in col 1082 (inferred) Ingeram usque Lat.

"Ingeram usque": Latinius.

Commentarius. (printed under page 545) (31, continued from page 544) ‹anchor: Ecclesiam perdiderunt› · call in col 1080 quam qui Ecclesiam perdiderunt. Maluit Latinius, Ecclesiae, ut de Ecclesiae aditu intelligatur. Perdidisse Ecclesiam, sive Ecclesiae aditum dicuntur, qui Ecclesia sunt ejecti; ut contra, reddi Ecclesia dicitur quibus redduntur jura pacis sive communionis ecclesiasticae. RIG.

"...than those who have lost the Church." Latinius preferred "Ecclesiae" ("of the Church"), so that it may be understood of entry to the Church. Those are said to have lost the Church, or entry to the Church, who have been cast out of the Church; as, on the other hand, the Church is said to be given back to those to whom the rights of peace, that is, of church communion, are restored. Rigault.

(printed under page 545)

(32) ‹anchor: tenebris› · call in col 1081 (printed after the tail "bris" at the head of the column; the note's own number is misprinted (52) at the foot)

Violantur viri ac feminae in tenebris. Quae ab ethnicis olim adversus Christianos jactabantur, atrociora non erant istis quae Septimius Psychicis suis infligit. RIG.

"Men and women are violated in the darkness." The things once flung by the heathen against the Christians were not more atrocious than these which Septimius inflicts on his Psychics. Rigault.

(printed under page 545)

(33) ‹anchor: confugiunt› · call in col 1081

Alii ad metalla confugiunt. Alii, inquit, ob moechiam aut fornicationem ejecti, ethnicis procuratoribus metallorum corruptis, ad metalla confugiunt, ac pro Christi nomine raptos ad ea se fuisse simulant: unde mox, tanquam degustato martyrio, ad ecclesiasticae communionis pacem revertuntur. Inde autem revertuntur ubi jam aliud martyrium necessarium est, ob ea nimirum delicta quae dum apud metalla per fraudem illicitae pactionis agerent, forma negationis non levissima contraxere. Quis martyr! in saeculo agens inter ethnicos, damnatis supplex, nempe hostibus Dei et Christi, moecho obnoxius et fornicatori, hoc est, idolorum cultoribus, vel iisdem quoque re ipsa moechis et fornicatoribus, a quibus tamen suam ipse cum Ecclesia pacem redemit! RIG.

"Others take refuge in the mines." Others, he says, cast out for adultery or fornication, having bribed the heathen overseers of the mines, take refuge in the mines and pretend they were dragged there for the name of Christ; whence soon, as though they had tasted martyrdom, they return to the peace of church communion. But they return from there at the point where another martyrdom is now needed, for those very offences which, while they were at the mines, through the fraud of an unlawful bargain, they incurred, in a form of denial not the lightest. What a martyr! living in the world among the heathen, a suppliant to the condemned, that is, to the enemies of God and Christ, beholden to the adulterer and fornicator, that is, to idol-worshippers, or to men who are also in fact adulterers and fornicators, from whom nevertheless he bought his own peace with the Church! Rigault.

(printed under page 545)

(34) ‹anchor: feneratori› · call in col 1081

Denariis supplex, medico obnoxius et feneratori. Conjecturam protuli, quam tanti facio, quanti esse per exemplaria videbitur. RIG.

"A suppliant for pennies, beholden to the physician and to the moneylender." I have put forward a conjecture, which I value at just so much as the copies will show it to be worth. Rigault.

(printed under page 545)

(35) ‹anchor: sub gladio› · call in col 1081

Puta nunc sub gladio. Quasi diceret: Demus autem istos de quibus supra dictum est, veros esse et indubitatos martyres. RIG.

"Suppose him now under the sword." As if he said: But let us grant that those of whom it was spoken above are true and undoubted martyrs. Rigault.

(printed under page 545)

(36) ‹anchor: concesso› · call in col 1081

Jam leone concesso. Circo videlicet conclamante Christianis leonem. Sic lib. de Spectaculis: « Illic in nos quotidiani leones expostulantur. » RIG.

"With the lion already let loose." That is, when the circus shouts for the lion for the Christians. So in the book On the Shows: "There lions are daily demanded against us." Rigault.

(printed under page 545)

(37) ‹anchor: martyri› · call in col 1081

Sufficiat martyri, etc. Aut loquitur de martyribus qui suo martyrio baptizabantur, aut intelligit de omnimoda purgatione delictorum quam solis martyribus tum ipse non semel, supra, tum B. Cyprianus, epist. 52, ad Antonianum ascribit, ita ut nihil restet post hanc vitam purgandum. PAM.

"Let it suffice the martyr," etc. Either he speaks of martyrs who were baptized by their martyrdom, or he means the complete purging of sins which both he himself, more than once, above, and blessed Cyprian, Letter 52, to Antonianus, ascribe to martyrs alone, so that nothing remains to be purged after this life. Pamelius.

(printed under page 545)

(38) ‹anchor: quo probem Christum› · call in col 1081

Habeo nunc quo probem Christum. Hoc est, habeo nunc quo probem Christum peccata dimittere, non martyrem. RIG.

"I have now the means to prove Christ." That is, I have now the means to prove that Christ forgives sins, not the martyr. Rigault.

(printed under page 545)

Page

running head: 1081 LIBER DE PUDICIT[...] (cut off at right edge)
marginal letters: A bris (32) plane ex usu libidinum notis; B sciam, martyres et ipsi; C tuae sufficere et tibi et mihi; D nionis ecclesiasticae. Rig. (in the Commentarius)
old-edition numerals: 1028 after potestatem
damaged type: "su⟨a⟩" (the last letter of sua is broken on the page)

PL 2:1082

peccata, an, Surge et ambula? Igitur, ut sciatis Filium hominis habere dimittendorum peccatorum in terris potestatem, tibi dico, paralytice, Surge et ambula (Matth. IX, 4 seqq.). Si Dominus tantum de potestatis suae probatione curavit, uti traduceret cogitatus et ita imperaret sanitatem, ne non crederetur posse delicta dimittere, non licet mihi eamdem potestatem in aliquo sine eisdem probationibus credere. Cum tamen moechis et fornicatoribus a martyre expostulas veniam, ipse confiteris ejusmodi crimina nonnisi proprio martyrio diluenda, qui praesumis alieno. Quod si est, jam et martyrium aliud erit baptisma. Habeo, enim, inquit, et aliud baptisma (Luc. XII, 50). Unde et ex vulnere lateris Dominici aqua et sanguis utriusque lavacri paratura, manavit (Joan. XIX, 34). Debeo ergo et primo lavacro alium liberare, si possum secundo, ingeramusque in sinum necesse est. Quaecunque auctoritas, quaecunque ratio moecho et fornicatori pacem ecclesiasticam reddit, eadem debebit et homicidae et idololatrae poenitentibus subvenire, certe negatori, et utique illi quem in praelio confessionis tormentis colluctatum saevitia dejecit. Caeterum, indignum Deo et illius misericordia, qui poenitentiam peccatoris morti praevertit, ut facilius in Ecclesiam redeant, qui subando, quam qui dimicando ceciderunt. Urget nos dicere indignitas. Contaminata potius corpora revocabis quam cruentata? quae poenitentia miserabilior, titillatam prosternens carnem, an vero laniatam? quae justior venia in omnibus causis, quam voluntarius, an quam invitus peccator implorat? Nemo volens negare compellitur, nemo nolens fornicatur: nulla ad libidinem vis est, nisi ipsa; nescit quod libet cogi. Negationem porro quanta compellunt

sins, or, Arise and walk? But that you may know that the Son of man has power on earth of forgiving sins, I say to you, paralytic, Arise and walk (Matt. 9:4 ff.). If the Lord took such care over the proof of His power as to lay bare their thoughts and so command health, lest it should not be believed that He could forgive offences, it is not lawful for me to believe the same power to be in anyone without the same proofs. When, however, you beg pardon from a martyr for adulterers and fornicators, you yourself confess that crimes of that kind are not to be washed away except by one's own martyrdom, you who presume upon another's. And if that is so, then martyrdom too will be another baptism. For I have, He says, another baptism also (Luke 12:50). Whence too from the wound in the Lord's side there flowed water and blood, the provision of both washings (John 19:34). I ought therefore to free another by the first washing too, if I can by the second; and we must needs thrust this into their bosom. Whatever authority, whatever reason restores the Church's peace to the adulterer and the fornicator, the same will be bound to come to the aid of the murderer and the idolater who repent, certainly of the denier, and surely of him whom, after he had wrestled with torments in the battle of confession, cruelty threw down. Besides, it is unworthy of God and of His mercy, Who prefers the repentance of the sinner to his death, that those who fell in lust should return into the Church more easily than those who fell in fighting. Indignation urges us to speak. Will you sooner call back bodies defiled than bodies bloodied? Which repentance is more pitiable, that which lays low flesh that has been tickled, or that which lays low flesh that has been mangled? Which pardon is more just in all cases, that which the voluntary sinner implores, or that which the unwilling one implores? No one is compelled to deny by his own will, no one fornicates against his will: there is no force driving to lust except lust itself; it knows nothing of being compelled to what it likes. But denial, how great are the things that compel it:

Editors' notes and page, col. 1082

Footnotes

(34) ‹anchor: not visible› · call in col 1082

Denariis supplex, medico obnoxius et feneratori. Conjecturam protuli, quam tanti facio, quanti esse per exemplaria videbitur. RIG.

"Suppliant for pennies, beholden to doctor and moneylender." I have put forward a conjecture, which I value as much as the copies will show it to be worth. Rigault.

(printed under page 545)

(35) ‹anchor: not visible› · call in col 1082

Puta nunc sub gladio. Quasi diceret: Demus autem istos de quibus supra dictum est, veros esse et indubitatos martyres. RIG.

"Suppose him now under the sword." As if he said: But let us grant that those spoken of above are true and undoubted martyrs. Rigault.

(printed under page 545)

(36) ‹anchor: not visible› · call in col 1082

Jam leone concesso. Circo videlicet conclamante Christianis leonem. Sic lib. de Spectaculis: « Illic in nos quotidiani leones expostulantur. » RIG.

"The lion already granted." The circus, that is, shouting "the lion for the Christians". So in the book On the Shows: "There lions are demanded against us daily." Rigault.

(printed under page 545)

(37) ‹anchor: not visible› · call in col 1082

"Let it suffice the martyr," etc. Either he speaks of martyrs who were baptized by their martyrdom, or he means the complete cleansing of sins which both he himself more than once, above, and blessed Cyprian, Letter 52 to Antonianus, ascribe to martyrs alone, so that nothing remains to be cleansed after this life. Pamelius.

(printed under page 545)

(39) ‹anchor: not visible› · call in col 1082

Ingeramusque in sinum necesse est. In sinum Psychicorum, ut eorum contumaciam confundamus. RIG.

"And we must also thrust it into their lap." Into the lap of the Psychics, to confound their obstinacy. Rigault.

(printed under page 545)

Page

running head: …ER DE PUDICITIA. 1082 (left edge of the running head cut off in the image)
marginal letters: A ‹peccata, an, Surge et ambula›; B ‹vulnere lateris Dominici›; C ‹indignitas. Contaminata potius›; D (in the foot Commentarius, beside ‹(35) Puta nunc sub gladio›)
old-edition numerals: 1029 after ‹porro›

PL 2:1083

ingenia carnificis et genera poenarum? Quis magis negavit, qui Christum vexatus, an qui delectatus amisit? qui cum amitteret, doluit? an qui cum amitteret lusit? Et tamen illae cicatrices Christiano praelio insculptae, et utique invidiosae apud Christum, quia vicisse cupierunt, et sic quoque gloriosae, quia non vincendo cesserunt,

the devices of the executioner and the kinds of punishments! Who has denied more: he who lost Christ under torment, or he who lost Him in delight? he who grieved as he lost Him, or he who sported as he lost Him? And yet those scars, carved in the Christian battle, and surely pleading their cause before Christ, because they desired to have conquered, and glorious even so, because they gave way by not conquering,

Editors' notes and page, col. 1083

Footnotes

Variae lectiones. (printed under page 546) 9 ‹anchor: qui cum amitteret› · call in col 1083 Averteret Seml. Oberth.

"Averteret" ("turned away"): Semler, Oberthür.

(printed under page 546) Commentarius. (printed under page 546)

(40) ‹anchor: ingenia› · call in col 1083 (printed after the tail "lunt" at the head of the column; the word compellunt stands whole at the end of col 1082)

Negationem porro quanta compellunt, etc. Quid hoc est? fornicationem idololatria majorem facere? πορνεία quidem peccatum est et grave et lethale: at idololatria gravissimum, pro quo tot supplicia in veteri Ecclesia, totque instituti ritus poenitendi. LE PR.

"But how great a denial they compel," etc. What is this? To make fornication greater than idolatry? Fornication is indeed a sin, both grave and deadly; but idolatry is the gravest, for which there were so many punishments in the ancient Church, and so many rites of penance instituted. Le Prieur.

(printed under page 546)

(41) ‹anchor: apud Christum› · call in col 1083

Invidiosae apud Christum. Invidiam facientes Christo. Sic lib. de Fuga: « Malo invidiam ei facere per voluntatem ipsius pereundo. » Diximus supra. RIG.

"Invidious before Christ." Laying a reproach upon Christ. So in the book On Flight: "I would rather lay a reproach upon Him by perishing through His will." We have said this above. Rigault.

(printed under page 546)

(42) ‹anchor: piaculariter negaverunt› · call in col 1084 (the note begins in the left foot column and ends in the right)

Denuo dimittitur eis qui piaculariter negaverunt. Cedat veritati pudor, et mutare sententiam nobis liceat, si negare non licet in authentico scriptum fuisse, » Denuo dimittitur eis qui peculiariter negaverunt. « Nam id clausula sequens evincit. Ludit Afer ambiguo vocabuli, et jaculum torquet in Psychicos, quale supra, cum exteriores botulos iisdem objecit, qui luxuria tenderentur, et nuptias repetitas probarent: « Denuo, inquit, dimittitur eis qui peculiariter negaverunt. » Quasi diceret: Hominibus bene vasatis et bene peculiatis favent Psychici, qui poenitentiam indulgent moechis, vase ac peculio suo abutentibus, adeoque Christum negantibus, quoties membra sua, quae fuere Christi, faciunt membra meretricis. Peculiariter Christum negant qui de peculio suo ludunt, adversus datam Christo fidem. RIG.

"Again it is forgiven to those who denied in a way that called for expiation." Let shame give way to truth, and let us be allowed to change our opinion, if it cannot be denied that in the authentic copy there was written: "Again it is forgiven to those who denied in their own particular way." For the clause that follows proves it. The African plays on the ambiguity of the word, and hurls a dart at the Psychics, like the one above, when he threw in their faces the outer sausages, which were stretched by gluttony, and that they approved repeated marriages: "Again," he says, "it is forgiven to those who denied in their own particular way." As if he were saying: the Psychics favour men well furnished in vessel and well furnished in private stock, who grant penance to adulterers abusing their own vessel and stock, and so denying Christ, as often as they make their members, which were Christ's, the members of a harlot. They deny Christ "in their own particular way" who make sport with their own private stock, against the faith pledged to Christ. Rigault.

(printed under page 546)

(43) ‹anchor: solis illis caro infirma est› · call in col 1084

Solis illis caro infirma est. Libidinosis, moechis, fornicatoribus. Psychicorum disciplinam vituperat, qui de tribus delictis mortiferis, idololatria sive negatione, homicidio, et moechia, solis moechis Ecclesiam redderent, quae magis reddenda videretur idololatris, sive negantibus, post expressam violentia tormentorum idololatriam sive negationem poenitentibus, cum isti, non nisi asperitate tormentorum coacti, at moechi et fornicatores, per libidinem et voluptatem sponte ipsi suapte peccaverint. RIG.

"To them alone is the flesh weak." To the lustful, the adulterers, the fornicators. He censures the discipline of the Psychics, who, of the three deadly sins, idolatry or denial, murder, and adultery, would restore the Church to adulterers alone, when it would seem rather to be restored to idolaters, or deniers, who repent after an idolatry or denial wrung from them by the violence of torture; since these [sinned] only when forced by the harshness of torture, but the adulterers and fornicators sinned of their own accord, through lust and pleasure. Rigault.

(printed under page 546) [A heavy double rule follows the notes of (43), and the page then begins Tertullian's Liber de pallio, whose notes follow.] De pallio — Variae lectiones. 1 ‹anchor: et annonae› · call in col 1084 Et annona et otia Salmasius.

"Et annona et otia" ("both the corn supply and the leisure"): Salmasius.

2 ‹anchor: et luminis concilio› · call in col 1084 Consilio Rhen. Franeq. Paris

"Consilio": Rhenanus, Franeker and Paris editions.

De pallio — Commentarius. (printed under page 546)

(1) ‹anchor: De pallio› · call in the title, cols 1083-1084

De Pallio. Multa in hanc rem, adeoque ad totius opusculi lucem praeclara tradidit Cl. Salmasius, editione ad veterum exemplarium fidem accuratissima. Eam vero nos ubique fere hic sequimur. RIG.

On the Cloak. Much on this subject, and indeed excellent matter for lighting up the whole little work, has been given by the celebrated Salmasius, in an edition most carefully made on the authority of the old copies. We follow it here almost everywhere. Rigault.

(printed under page 546)

Page

running head: 1083 TERTULLIANI OPERUM PARS II. — SERIES II, MORALIA. (head runs across the spread 1083–1084)
marginal letters: A ‹lunt ingenia carnificis› (gutter letter, shared with col. 1084's ‹runt, in quas›); B (in the foot Commentarius); C ‹ARGUMENTUM. — Hoc opusculum pro pallio apolo-› (gutter, beside De pallio matter); D (in the foot Commentarius)
old-edition numerals: 1030 after ‹quoque›

PL 2:1084

in quas adhuc et diabolus ipse suspirat, cum sua infelicitate, sed casta; cum poenitentia moerente, sed non erubescente ad Dominum de venia. Denuo dimittitur eis qui piaculariter negaverunt; solis illis caro infirma est. Atqui nulla tam fortis caro, quam quae spiritum elidit.

over which even the devil himself still sighs, scars unhappy as they are, yet chaste; with a repentance that mourns, but does not blush, before the Lord for pardon. Pardon is granted again to those who denied in guilt needing expiation; to them alone is the flesh weak. And yet no flesh is so strong as that which crushes the spirit.

Editors' notes and page, col. 1084

Footnotes

(2) ‹anchor: Principes semper Africae› · call in col 1084

Principes semper Africae. Cum Tertullianus toto hoc libello de variis totius orbis, urbium, aliarumque rerum mutationibus tractare debeat, deque ipsorum etiam Carthaginiensium habitus et πολιτείας mutatione, nihil tamen eos quantum ad primatum attinet mutasse, initio libelli hujus statim contestatur. SALM. -- Principes semper Africae. Africae principatum penes Carthaginienses solos fuisse nemo ambigit; in hunc sensum ita locutus est Apuleius, lib. III Florid. cap. 1, illudque his repetit: quod forte aliis observari potuit. MERC.

"Ever the first men of Africa." Since Tertullian in the whole of this little book has to treat of the various changes of the whole world, of cities and of other things, and also of the change in the dress and polity of the Carthaginians themselves, he declares at once, at the start of the book, that they have changed nothing as far as their primacy is concerned. Salmasius.

(printed under page 546)

(3) ‹anchor: habitus denotare› · call in col 1084

Habitus denotare. Denotare Tertullianus usurpat pro notare sive taxare. RHEN.

"To criticize dress." Tertullian uses "denotare" for "notare", that is, to censure. Rhenanus.

(printed under page 546)

(4) ‹anchor: de subteminis studio› · call in col 1084

De subteminis studio. Commendat eas tunicas de subteminis studio, quod studiose nimirum diligenterque textae essent. Per subtemen fortasse totam texturam intelligit. SALM.

"For care in the weft." He praises those tunics for care in the weft, because they were woven, that is, with zeal and diligence. By "weft" he perhaps means the whole weave. Salmasius.

(printed under page 546)

(5) ‹anchor: luminis concilio› · call in col 1084

De luminis concilio. Hoc est, ob bene com- (continues)

"For the harmony of light." That is, for well (continues)

(printed under page 546)