4. I. God forbids the making as much as the worship of an idol. If it is forbid-
3,1-4,2 "),l-"+,L.
3. 1. There was a time, long ago, when there existed no idol. Before the makers of this monstrosity made their boisterous appearance, temples and sanctuaries were bare and empty, as in some places traces of the old state of affairs have maintained themselves up to our day. Yet idolatry was practised, not under that name but in actual fact. For even today it may be practised outside a temple and without an idol.
3. 1. Idolum aliquamdiu retro non erat. Priusquam huius monstri artifices ebullissent, sola tempi a et vacuae aedes erant, sicut in hodiernum quibusdam locis vetustatis vestigia permanent. Tamen idololatria agebatur, non isto nomine, sed in isto opere; nam et hodie extra templum et sine idolo agi potest.
5 2. At ubi artifices statuarum et imaginum et omnis generis simulacrorum diabolus saeculo intulit, rude illud negotium humanae calamitatis et nomen de idolis consecutum est et profectum, et inde iam caput facta est idololatriae ars omnis, quae idolum quoquomodo edit. Neque enim interest, an plastes effingat, an caelator exsculpat, an phrygio detexat, quia nec de materia refert,
2. But as soon as the devil had brought into the world the makers of statues, portraits and every kind of representation, that former primitive practice so pernicious to man received from the idols both its name and its increase.
Thenceforth every form of art producing an idol in any way became a summit of idolatry.
10 an gypso, an coloribus, an lapide, an aere, an argento, an filo formetur idolum. 3. Quando enim et sine idolo idololatria fiat, utique, cum adest idolum, nihil interest, quale sit quam de materia quam de effigie, ne qui putet id solum idolum habendum, quod humana effigie sit consecratum. 4. Ad hoc necessaria est vocabuli interpretatio. E1Oo~ Graece formam sonat; ab eo per
For it makes no difference whether a modeller forms the idol, an engraver chisels it out or an embroiderer weaves it, because it is also not important whether the idol is made of gypsum or colours or stone or bronze or silver or thread. 3. For since even without an idol there may be idolatry, certainly, when the idol is present, its material and formal nature makes no difference, lest one should think that only that must be regarded as an idol which has been consecrated in human shape.
15 diminutionem El'OwAov deductum aeque apud nos formulam fecit. 19itur omnis f. 107 v forma vel formula idolum se dici exposcit. Inde idololatria omnis circa / omne idolum famulatus et servitus. lnde et omnis idoli artifex eiusdem et unius est criminis, nisi parum idololatrian populus admisit, quia simulacrum vituli et non hominis sibi consecravit.
4. 1. Idolum tam fieri quam coli deus prohibet. Quanto praecedit, ut fiat quod coli possit, tanto prius est, ne fiat, si coli non licet. Propter hanc causam, ad eradicandam scilicet materiam idololatriae, lex divina proclamat: ne feceris idolum, et coniungens: neque similitudinem eorum, quae in caelo sunt
4. To illustrate this an explanation of the word is necessary. E1Oo~ is the Greek word for forma; the diminutive d'OWAOV derived from this has in a corresponding way produced the word formula in our language. Thus every forma or formula lays claim to the name 'idol'. Hence every attendance and service of every idol is idolatry. Hence, also, every maker of an idol is guilty of one and the same sin; or it should be that the People had committed idolatry to a lesser extent, since they consecrated for themselves the image of a calf and not of a human being.
4. I. God forbids the making as much as the worship of an idol. If it is forbidden to worship a thing, then, to the extent that making it precedes worshipping it, does the prohibition to make it have priority over the prohibition to worship it. It is for this reason, namely to root out the material occasion for idolatry, that Divine Law proclaims: you shall make no idol; and by adding, nor a likeness of the things which are in the heaven and which are on the earth and which are in the sea, it has denied the whole world to the servants of God for the practice of these arts. 2. Already earlier Enoch had prophesied that the demons and spirits, that is the apostate angels, would employ all elements, everything belonging to the world, everything that the heaven, the sea and the 5 et quae in terra et quae in mari, toto mundo eiusmodi artibus interdixit servis dei. 2. Antecesserat Enoch praedicens omnia elementa, omnem mundi censum, quae caelo, quae mari, quae terra continentur, in idololatrian versuros
18. Exod. 32, 4 seqq.
14-16. Isid. etym. 8, II, 13-4.
3. Exod. 20, 4. Deut. 5, 8.
6·9. Cf. comm.
1. al~quandiu A aliquando LaC mo .. tri A 2. ebulissent A erant B Gel] era .. A 3·4. in isto nomme B Gel 7. pro est om. Rig 1664 , et inde A] . Exinde B Gel 8. omnis quae B Gel] Ol)1
(4 veI5Iitt.) A plastes B Gel] p .... .. A plastes aut pictor susp. Pam, quem refutat fun
9. cela. tor ~ exculpat A phrygrio testexat A quia B Gel] .... A 10. lapide an B Gel] lapi ... .
A fllo ~e~ '01. filo' Bmg] figulo A B figlino coni. Kellner BKV 1912,141 11. enim B Gel] ... .
A . 12. mhll B Gel] ..... A quam de (bis) A] qua de (bis) B Gel qua de .. . quave mavult fun ne qUI putet B Gel] n(5 vel 6 litt.)tet A ne quis putet Leop 13. effigie ...... secratum A Ad hoc B Gel] At A 14. ElOOt; B Gel] .... A grece A IS. deminutionem lun idolum A deductum aeque apud nos formulam fecit A ut vid. (de .... .. aeque aput); Leop; vindicat J. H. Waszink
Mnemos. 30 ser. 3 (1936), 171] deductum, aeque apud nos formulam fecit B Gel deductum atque apud nos formulam faciunt Klussmann Exc. Tert. 23 deductum; aeque apud nos forma formulam feCIt Rfd deductum, quae (sc. diminutio) aeque a.n.f.f. Hartel apud Rfd deductum, quae apud n.f.f. vel deductum aeque quae a.n.f.f. Hartel P. S. 1,39 fecit] facit Pam
16. exposuit LaC 16·17. omne Idol urn B Gel] .... . dolum A eius9~m A 18. quia] qui Oehl 19. hominis] omnis B 1. tam B Gel] tamen A 4. feceritis B Gel 4·6. idolum. Et .. . mari. Toto mundo' eiusmodi ... dei .
A idolum. Et. .. mari. Toto ... dei. B Gel idolum: et. .. mari, toto mundo, eiusmodi ... dei. fun; primus recte distinxit Oehl 6. Enoch praedicens Rig] enim hoc praedicens A (.nim) B Gel vdNat enim hoc praedicens Enoch Harrisius Pam praedicens Enoch Semi enim Enoch praedicens
Leop.
6·7. censum A; restituit Ciacconius A non inspec/o] sensum B Gel 7. pro quae B Gel] .uae A continetur A versuros B Gel] ... ~ \Iro s A
'<'0
daemonas et spiritus desertorum angelorum, ut pro deo adversus deum consecrarentur. Omnia igitur colit humanus error praeter ips urn omnium condiearth contain, for idolatrous purposes, so that they were hallowed, instead of God, against God. Everything, therefore, is worshipped by human error except the Creator of everything Himself. The images of these things are idols, the consecration of the images is idolatry. Every offence committed by idolatry must of necessity be imputed to every maker of every idol.
10 torem; eo rum imagines idola, imaginum consecratio idololatria. Quidquid idololatria committit, in artificem quemcumque et cuiuscumque idoli deputetur necesse est. Denique idem Enoch simul et cult ores idoli et fabricatores in comminatione praedamnat: 3. et rursus iuro vobis, peccatores, quod in diem sanguinis perdition is < in > iustitia parata est. Qui servitis lapidibus et qui
After all, the same Enoch threatens and forejudges at the same time both the worshippers and the makers of an idol: 3. and again I swear to you, sinners, that unrighteousness has been prepared for the day of the destruction of blood. You, who serve stones and who make images of gold and silver and 15 imagines facitis aureas et argenteas et ligneas et lapideas et fictiles et servitis f. lOS phantasmatibus et daemoniis et spiritibus in fan is et omnibus / erroribus non secundum scientiam, nullum ab iis invenietis auxilium. 4. Esaias vero testes, ait, vos estis, si est deus absque me. Et non erant tunc qui fingunt et exsculpunt, omnes vani, quifaciunt lib ita sibi, quae iIIis non proderunt. Et deinceps wood and stone and clay, and serve ghosts and demons and spirits in sanctuaries and all errors, not according to knowledge, you will not find any help from them. 4. Further Isaiah says: you are My witnesses whether there is a 20 tota ilia pronuntiatio quam artifices quam cultores detestatur, cuius clausula est: cognoscite, quod cinis sit cor iIIorum et terra et nemo animam suam liberare possit. Ubi aeque David et factores, tales fiant, inquit, qui faciunt ea. 5.
Et quid ego, modicae memoriae homo, ultra quid suggeram, quid recolam de scripturis? Quasi aut non sufficiat vox spiritus sancti aut ultra deliberandum
God except Me. And at that time there did not exist those who model and sculpt, all vain fools, who make things to their liking which will not avail them. And the whole subsequent pronouncement execrates makers and worshippers alike, ending with: know that their heart is ashes and earth, and that nobody can deliver his own soul. David equally includes the makers there, saying: may those who make these things become such. 5. And why should
I, a man of limited memory, suggest anything more, why remind you of anything more from Scripture? As if the voice of the Holy Spirit were not sufficient, or as if it deserved any further consideration whether the Lord has not rather cursed and damned the makers themselves of those things, whose worshippers He curses and damns.
S. 1. Quite special care I shall take to answer the excuses of artists of this kind, who ought never to be admitted to the house of God, if one knows this discipline.
25 sit, an maledixerit atque damnaverit dominus ipsos prius artifices eorum, quorum cultores maledicit et damnat.
S. 1. Plane impensius respondebo ad excusationes huiusmodi artificum, quos numquam in domum dei admitti oportet, si quis earn disciplinam norit. lam ilia obici solita vox 'non habeo aliud, quo vivam' destrictius repercuti potest:
'vivere ergo habes? Quid tibi cum deo est, si tuis legibus vivis?' Tum quod et 5 de scripturis audent argumentari, dixisse apostolum: ut quisque fuerit inventus, ita perseveret, possumus igitur omnes in peccatis perseverare ex ista interpretatione; 2. nec quisquam nostrum non peccator inventus est, cum Christus non alia ex causa descenderit quam peccatorum liberandorum. Item eundem
The objection usually raised, 'I have nothing else to live by' , can be more severely retorted: 'So you have to live? What have you to do with God, if you live according to your own laws?' f. IOS Y praecepisse dicunt secundum suum exemplum, uti manibus / suis unusquisque
13. Enoch 99,6-7.
17. Is. 44, 8-9.
21. Is. 44, 20.
22. Ps. 115,8; 135, 18.
5. I Cor. 7, 20.
7. cf. I Tim. I, 15.
Further, in that they also dare to argue from Scripture, as everybody is found, so let him remain, as the Apostle said,-according to that explanation we may all persist in our sins. 2. For not one of us has not been found as a sinner, since Christ descended for no other reason than to save the sinners.
8. adversus B Gel] ..... sus A dominum B Gel 9. error B Gel] er. .. A 10. idola B Gel] ido ..
A quicquid A 11. idololatria LaC] idolola (3 vel 4 litt.) A idololatra B Gel 11-12. deputetur
B Gel] .. . utetur A 12. idoli B Gel] .. .Ii A 13. praedamnat. Et rUrsus iuro A (rur. ... . ro) B] praedamnat. Et rursus: Iuro Gel praedamnat prorsus: Iuro fun
14. sanguinis et perditionis fun post perdition is virgulam ponit LaC iniustitia vdNat] .. . ~itia A tristitia A teste Rid poenitentia B Gel iustitia Rig 16. demoniis A in fanis Oeh/] infamis A B Gel infamibus Lat teste
Pam insanis Urs infernis Harrisius 17. hab A his LaC inveniet.. A Eseias A Isaias LaC 18-19. me, et. .. exsculpunt. Rig distinguit exculpunt A post exsc~l'punt interrogation is signum ponit LaC 20. pronunciatio A quam ... quam A (cf Hoppe Synt. 77)] qua in ... qua in B
Gel 21. terra] errant Pam 22. ubi] uti fun possit. Ubi ... factores· Tales A; rectam distinctionem restituit Hartel P. S. I, 40; post factores punctum ponunt Rig Oeh/, quos secutus est Rid ante ubi tamen crucem ponens; Ubi ... David, Et factores tales B Gel distinguunt, quo modo distinguens factores del. Pam 23. Ecquid dub. LaC post homo interrogation is signum ponit
Rig post suggeram interrogation is signum ponunt fun Rig 24. suffiat A 1. respondebimus B Gel 2. dei B Gel] .. A oportet. Si ... norit, iam ... vivam. Districtius distinguit Beam] eius fun
3. ob ...... . ta A vivam: Gel districtius A repercu .. .. test A 4. habes] aves E.Klussmann Ztschr. f wiss. Theol. 3 (1860),382; post habes interrogationis signum ponit fun si tuis A Gel] sit vis B sit vis tuis Ms. Ursini fit vis tuis Urs vivis A teste Rid (y ... ~)] am.
B Gel 5. apo .. .Ium A 5-6. inventus fuerit, ita et LaC 6. post perseveret virgulam primus posuit Rid; perseveret. A B perseveret: Gel igitu. A 6-7. interpraetatione A 7. nec quisquam A u. v.; B Gel] nec enim quisquam Pam 8. alia B Gel] .. . a A eundem B Gel] ... dem A 9. ut B Gel suis am. B Gel unusque A
5,2-6,2 ),L-b,L jl
Likewise they say that the same apostle advised in accordance with his own example that everybody should work with his hands for his living. If this precept is adduced in defence by all hands, I believe that thievish bathattendants live by the work of their hands, and that even brigands work with their hands for their living, and likewise that forgers make false documents by no means with their feet, but with their hands, whereas actors indeed procure a living not only with their hands, but with all their limbs together.
3. So let the Church be open to all who support themselves by the work of their own hands, if there is no exception of the arts which God's discipline does not allow.
10 operetur ad victum. Si hoc praeceptum ab omnibus manibus defenditur, credo et fures balneatores manibus suis vivere et ipsos latrones manibus agere quo vivant, item falsarios utique non pedibus, sed manibus operari malas Iitteras, histriones vero non manibus solis, sed totis membris victum elaborare. 3.
Pateat igitur ecclesia omnibus, qui manibus et suo opere tolerantur, si nulla 15 exceptio est artium, quas dei disciplina non recipit. Sed ait quidam adversus similitudinis interdictae propositionem: 'cur ergo Moses in eremo simulacrum serpentis ex aere fecit?' Seorsum figurae, quae dispositioni alicui arcanae praestruebantur, non ad erogationem legis, sed ad exemplarium causae suae.
Alioquin, si haec ut adversarii legis interpretemur, numquid et nos, quod et But against the proposition that an image is forbidden someone submits:
'Why, then, did Moses in the desert make an image of a serpent out of bronze?' In a class by themselves are the symbols which were created as a prefiguration of a certain secret ordinance, not for the purpose of destroying the Law, but as an example of that which caused them. Otherwise, if we should explain these things in the same way as the adversaries of the Law, do not we too, then, just like the Marcionites, ascribe inconsistency to the Almighty, whom they thus misconstrue as mutable, since here He forbids a thing and there He commands it?
20 Marcionitae, inconstantiam ascribimus omnipotenti, quem iIli hoc modo destruunt ut mutabilem, dum alibi vetat, alibi mandat? 4. Si quis autem dissimulat iIlam effigiem aerei serpentis suspensi in modum figuram designasse dominicae crucis a serpentibus, id est, ab angelis diaboli, liberaturae nos, dum per semetipsam diabolum, id est serpentem, interfectum suspendit, sive quae alia
25 figurae istius expositio dignioribus revelata est, dum modo apostolus affirmet omnia tunc figurate populo accidisse, bene, quod idem deus et lege vetuit similitudinem fieri et extraordinario praecepto serpentis similitudinem indixit. f. 109 Si eundem / deum observas, habes legem eius: ne feceris similitudinem. Si et praeceptum factae postea similitudinis respicis, et tu imitare Moysen, ne
4. But even if one disregards the fact that the well-known image of the bronze serpent in the position of a hanged man prefigured the Lord's cross which was to deliver us from the serpents, i.e., from the angels of the devil
30 facias adversus legem simulacrum aliquod, nisi et tibi deus iusserit.
6. 1. Si nulla lex dei prohibuisset idola fieri a nobis, nulla vox spiritus sancti fabricatoribus idolorum non minus quam cultoribus comminaretur, de ipso sacramento nostro interpretaremur nobis adversas esse fidei eiusmodi artes.
2. Quomodo enim renuntiavimus diabolo et angelis eius, si eos facimus? Quod (for by itself it hung the devil, i.e. the serpent, after he had been slain), or if a different explanation of that symbol may have been revealed to worthier men, provided that the apostle's assertion holds good that everything then occurring to the People had a figurative meaning: fortunately, the fact remains that it is the same God who both forbade in the Law to make a likeness and, by way of an exceptional commandment, ordered the image of the serpent to be made.
5 repudium diximus iis, non dieo cum quibus, sed de quibus vivimus? Quam discordiam suscepimus in eos qui bus exhibitionis nostrae gratia obligati sum us? Potes lingua negasse quod manu confiteris? Verbo destruere quod
If you respect the same God, you have got His Law: you shall make no likeness. If you also take account of the commandment of the likeness made afterwards, you must also imitate Moses: do not make an image against the Law unless God commands so also to you.
6. 1. If no law of God had forbidden us to make idols, if no pronouncement of the Holy Spirit threatened the makers of idols no less than their worshippers, we should infer simply from our sacrament that such arts are opposed to our faith. 2. For how have we renounced the devil and his angels, if we make them? What repudiation have we declared against them, I do not say
'with whom', but from whom we live? What discord have we entered into with those to whom we are bound for the sake of our subsistence? Can you have denied with your tongue what you profess with your hands? Demolish
9. cf. 2 Thess. 3, 7-12; 1 Cor. 4, 12-6; 1 Thess. 4, 11 (Eph. 4, 28).
16-17. cf. Num . 21,8-9.
25.
1 Cor. 10, 6. 11. 28. Exod. 20, 4.
10. manibus del. Seal om. LaC defendatur B Gel 11. balneatores A B] balnearios Gel balneares Oehl et aleatores Rig 14. tolerant Rfd; damnat Gomperz 21
15. recepit Pam 1597 17. ex aere Gel] ex ea re A B 18. derogationem fun dubitanter; Seal Rig 19. adversaria Wissowa 20. adscribimus A quem Gel Rig] .... A quod BUrs 21. ali .... ndat A 22. serpen ... . uspensi A figuratam inter modum et figuram suppl. Kroym Q. C. 25
23. l.I ~ . rpentibus A 24. semet. psam A l.Ilil.l A 25. figura LaC dummodo ut fun .. ostolus A 26. post accidisse punctum pan it Rfd; approbat Hartel P. S. 1, 40; damnal Kroym Q. C. 24; refutal Thorn St. T. 1, 29 et A B Gel] ut Oehl qui Lal Rig 27. et add. fun indixit Rig] interdixit A B Gel interduxit fun
'alii introduxit' LaC iussit Lat fieri iussit Lat teste Pam 30. adversum LaC 1. nobis, si nulla Lal Rig 3. virgulam posl nobis ponil Rig; fun iudicat aut virgulam posl nobis ponendam aut (quod mavult) nobis adversas esse et fidei legendum esse 5. his B Gel
6,2-8,2 j j
facto struis? Unum deum praedicare, qui tantos efficis? Verum deum praedicare qui falsos facis? 'Facio', ait quidam, 'et non colo.' Quasi ob aliquam with words what in deed you build up? Preach the one God, you who make so many? Preach the true God, you who make false ones?
10 causam colere non audeat, nisi ob quam et facere non debeat, scilicet ob dei offensam utrubique. 3. Immo tu colis, qui facis, ut coli possit. Colis autem non spiritu vilissiminidoris alicuius, sed tuo proprio, nec anima pecudis impensa, sed anima tua. Illis ingenium tuum immolas, illis sudorem tuum libas, illis prudentiam tuam accendis. Plus es illis quam sacerdos, cum per te
A person may say, 'I make, but I do not worship'. As if the reason why he dare not worship were other than that why he also should not make: offence to God, namely, in both cases. 3. On the contrary, it is exactly you makers who worship, since you make the worship of idols possible. You worship, however, not with the exhalation of a vile sacrificial vapour, but with your own breath of life, not at the cost of an animal's soul, but of your own.
To the idols you sacrifice your talent; for them your sweat is a libation; for them you kindle the light of your intelligence. You are more to them than their priests, since it is owing to you that they have a priest; to your diligence they owe their name. Do you deny that you worship what you make? But they do not deny it, to whom you slay this fatter, more heavily gilded and greater sacrifice, your salvation, the whole day.
15 habeant sacerdotem; diligentia tua nomen illorum est. Negas te quod facis colere? Sed illi non negant, qui bus hanc saginatiorem et auratiorem et maiorem hostiam caedis, salutem tuam, tota die. f. 109 v 7. 1. Ad hanc partem zelus fidei perora/ bit ingemens Christianum ab idolis in ecclesiam venire, de adversaria officina in domum dei venire, attollere ad deum pat rem manus matres idolorum, his manibus adorare, quae foris adversus deum adorantur, eas manus admovere cor pori domini, quae daemoniis
5 corpora conferunt. 2. Nec hoc sufficit. Parum sit, si ab aliis manibus accipiant quod contaminant, sed etiam ipsae tradunt aliis quod contaminaverunt: 3. alleguntur in ordinem ecclesiasticum artifices idolorum. Pro scelus! Semel ludaei Christo manus intulerunt, isti quotidie corpus eius lacessunt. 0 manus praecidendae! Viderit iam, an per similitudinem dictum: si te manus tua scan7. 1. At this point zeal for the faith will give a final argument, complaining that a Christian comes from the idols into the church, comes from the workshop of the enemy into the house of God, raises to God the Father the hands that are mothers of the idols, adores Him with the very hands which outside are adored (i.e. for their products) against God, applies to the Lord's body those hands which give a body to the demons.
10 dalizat, amputa earn. Quae magis amputandae quam in quibus domini corpus scandalizatur?
8. 1. Sunt et aliae complurium artium species, quae etsi non contingunt idolorum fabricationem, tamen ea, sine quibus idola non possunt, eodem crimine expediunt. Nec enim differt, an exstruas vel exornes, si templum, si aram, si aediculam eius instruxeris, si bratteam expresseris aut insignia aut etiam
2. Nor does it stop with this. The hands of the idol-makers are not content to receive from other hands something what they defile, but they themselves even transmit to others what they have defiled: 3. makers of idols are chosen into the ecclesiastical order. What a crime! The Jews only once laid violent hand on Christ, but the makers of idols ill-treat His body daily. 0 hands deserving to be cut off! It is immaterial to me if the dictum, if your hand scandalizes you, cut it off, has been said as a similitude. What hands are more worthy to be cut off than those in which scandal is done to the Lord's body?
8. 1. There are also other branches of art which, although they do not concern the making of idols, are the same crime in that they still provide those things which the idols cannot do without. For it makes no difference whether you erect or equip, if you have furnished a temple, an altar or a chapel for it, if you have modeled gold-leaf or made insignia or even a votive offering.
Since the result is not form, but authority, such work is of greater consequence.
5 donum fabricaveris. Maior est eiusmodi opera, quae non effigiem confert, sed auctoritatem. 2. Si ita necessitas exhibitionis extenditur, habent et alias species, quae sine exorbitatione disciplinae, id est sine idoli confictura, opem vic7,9. Mtth. 18, 8. Marc. 9, 43 (cf. Mtth. 5, 30).
9. aitq :uidam A et A ] sed B Gel ob aliquam Gel] ali aliquam A aliquam B obliquam Bmg ob aliam Lat Pam, quod defendit Kroym Q. C. 25 putans Gel ob aliam exhibere, quod falso renuntiat Rfd 10. et om. LaC non debeat A (no ... beat) B Gel] debebat Oehl, quod defendit Kroym
Q. C. 26 putans B debebat exhibere, quod falso renuntiat Rfd 11. facis] fa .. . A possit A; vindicat Kroym Q. C. 26] possint B Gel 12. nidoris] odoris Bmg tuo B Gel] ... A 13. ingenium B Gel] ing ... . A 13-14. alt. illis ... libas am. A 15. nomen A (no .. . ); vindicat Hartel P. S. I,
42] numen B Gel 16. et auratiorem am. Oehl 17. tota die in ultimo cap. VI ponit Rfd, quod mavult fun; approbat Hartel P. S. I, 4f] in capite sententiae sequentis ponunt A B Gel celt., quod appro bat vdNat 1. Christianum] Christum Bmg 2. de adversarii (sic) .. . venire Rig 1664 del. ut gloss. venire librarii imprudentis manum adiecisse putat Iun
4. adorantur A B Gel; vindicat Hartel P. S. 1, 42] adornantur lun et Heraldus (p. 33-4) dubitanter operantur Wissowa
5. post conferunt interrogation is signum ponit Rfd 6. contaminent Vrs ipsi Vrs Rig ipsae&radunt A carr.
7. adleguntur A 9. praecidendae? B viderint Gel dictum A; vindicat Lofst Z. Spr. Tert. 57] dictum sit B Gel 10. ampute A in qui bus] qui bus mavult fun 2. If the necessity of sustenance is given such emphasis, they have other branches providing the means to live without transgression of the discipline,
1. conplurium A et si B Gel 2. non vdNat] ... A nil Gel nihil Rig am. B 3. impediunt LaC dubitanter exstruas] .. truas A 4. ins .. uxeris A 5. donum Hartel P. S. 1, 42] do .. A domum
B Gel 6. auctoritatem, si ... extenditur. Habent B distinguit exten .. tur A obtenditur Vrs Rig attenditur fun 7. discipli.ae A confectura Lat
~,2-Y,2 j)
tus praestent. Scit albarius tector et tecta sarcire et tectoria inducere et that is without the fashioning of an idol. The stucco-worker also knows how to mend buildings, apply plaster, put a coating on a cistern, trace ogees and decorate the walls, apart from the images, with many curling decorations. The painter, too, and the marble-mason and the bronze-worker and any engraver know applications of their respective arts which are surely much easier than making idols. 3. For he who designs an image, how much more easily does he plaster a panel? He who carves a Mars from lime-wood, how much more quickly does he construct a chest? There is no art which is not either the mother or the relative of another. Nothing is without companion. The veins of the arts are as numerous as the desires of men. f. 110 cisternam liare et cymatia distendere et multa alia ornamenta / praeter simula10 cra parietibus incrispare. Scit et pictor et marmorarius et aerarius et quicumque caelator latitudines suas et utique multo faciliores. 3. Nam qui signum describit, quanto facilius abacum linit! Qui de tilia Martem exsculpit, quanto citius armarium compingit! Nulla ars non alterius artis aut mater aut propinqua est. Nihil alterius vacat. Tot sunt artium venae, quot hominum con15 cupiscentiae. 'Sed de mercedibus et manus pretiis interest.' Proinde interest et de labore. Minor merces frequentiore actu repensatur. 4. Quot parietes signa desiderant? Quot templa et aedes idolis aedificantur? Domus vero et praetoria et balnea et insulae quantae! Soccus et baxa quotidie deauratur,
Mercurius et Serapis non quotidie. Sufficiat ad quaestum artificiorum. Fre- 'But as to payment and wages there is a difference.' Likewise there is also a difference in the labour required. The compensation for a smaller wage is that one performs one's work more often. 4. How many walls need images?
How many temples and chapels are built for idols? On the other hand how countless are the dwellings, country houses, baths and tenement-houses? Fine slippers and sandals are gilded daily, but not a Mercury and a Serapis. Let that suffice for the gain of artisans. Luxury and ostentation are more frequent than any form of superstition. Dishes and cups will be needed sooner by ostentation than by superstition. 5. Wreaths, too, are more required by luxury than by religious ceremonies.
20 quentior est omni superstitione luxuria et ambitio. Lances et scyphos facilius ambitio quam superstitio desiderabit. 5. Coronas quoque magis luxuria quam sollemnitas erogat. Cum igitur ad haec artificiorum genera cohortemur, quae idolum quidem et quae idolo competunt non attingant, sunt autem et hominibus communia saepe quae et idolis, hoc quoque cavere debemus, ne quid
25 scientibus nobis ab aliquibus de manibus nostris in rem idolorum postuletur.
Quod si concesserimus et non remediis tam usitatis egerimus, non puto nos a contagio idololatriae vacare, quorum manus non ignorantium in officio / f. 1l0V vel in honore et usu daemoniorum deprehenduntur.
Thus we recommend the persuit of such handicrafts as do not come in contact with an idol and with the things which pertain to an idol. However, we frequently find that some things are common both to men and idols. Therefore, we must guard also against this, that with our knowledge a product of our manual work be demanded by anyone for the service of idols. And if we make concessions and if we do not make use of the so obvious remedies, then, to my mind, we are not free from the contamination of idolatry, because it is by no means without our knowledge that our hands are caught in serving the demons, or in treating them respectfully.
9. l. Among the arts we also find certain professions guilty of idolatry.
About the astrologers one should not even have to speak; but since the other day somebody challenged us by claiming the right to continue this profession,
I shall devote a few words to it.
9. 1. Animadvertimus inter artes etiam professiones quasdam obnoxias idololatriae. De astrologis ne loquendum quidem est, sed quoniam quidam istis diebus provocavit defendens sibi perseverantiam professionis istius, paucis utar.
Non allego, quod idola honoret, quorum nomina caelo inscripsit, quibus 5 omnem dei potestatem ad dixit , quod propterea homines non putant deum requirendum praesumentes stellarum nos immutabili arbitrio agio Unum propono, angelos esse illos desertores dei, amatores feminarum, proditores etiam huius curiositatis, propterea quoque damnatos a deo. 2. 0 divina sententia usque ad terram pertinax, cui etiam ignorantes testimonium reddunt:
10 expelluntur mathematici, sicut angeli eorum; urbs et Italia interdicitur matheS. praestent Gel] praestet A B albaruis A 9. liare]ligare Pam 'alii litare' LaC, qui has coniecturas refutat cymathia A 10. incrispare] incrustare Pam ingypsare Rfd susp.
11. latitudines] alitudines Hartel apud Rfd et P. S. 1, 39 et utique A] utique B Gel 12. discribit fun tilia] thya Pam susp. exculpit A 15. manuspretiis Gel manuspraetis A manu spretis B manupretiis fun perin de Rfd IS. deaurantur Pam 19-20. sufficiant ... artificiorum, frequentiores omni
Gel questum A post artificiorum virgulam ponere vult vdNat 20. est del.Leop distinctionem post artificiorum tollens scyfos A 21. superstit .. A 22. sollempnit.. A cohorte!]1 ..
A quae] equae A 23. adtingant A sunt A B; vindicat Thorn St. T. 2, 14] sint Gel 24. idolis.
Hoc A B 25. de] d. A idolorum] dolorum A 26. concesseri!]1l,l~ A tam] iam Lat Rig usitatis A B Gel] usi satis Hartel apud Rfd; repudiat et lectionem traditam vindicat P. S. 1, 43 usi paenitentias Rfd susp.
1. post etiam virgulam exhibet B 1-2. idolatriae A 2. quidam] quidem A 5. putent fun 9. pertinens Wissowa 10. Expelluntur. .. angeli eorum delendum putat Rig 1664 et om. A corum A I do not adduce that that man worships the idols, whose names he has written on the firmament, to whom he has assigned all the power of God; nor that people think that they need not seek God for the very reason that they presume that we are subject to the unalterable rule of the stars. I only put forward one thing: that it is those angels, apostates from God, lovers of women, who introduced also this inquisitiveness and who are, also for this reason, damned by God. 2. Oh divine sentence which in its working even reaches the earth and to which even those ignorant of it bear testimony: the astrologers are banned just like their angels; Rome and Italy are denied to the astrologers,
9,2-9,7 :fl
as heaven is to their angels: the same penalty of exile applies to disciples and masters. matlcls, sicut caelum et angelis eorum: eadem poena est exilii discipulis et magistris. 3. 'Sed magi let astrologi] ab oriente venerunt.' Scimus magiae et astrologiae inter se societatem. Primi igitur stella rum interpretes natum
Christum annuntiaverunt, primi muneraverunt. Hoc nomine Christum, 3. 'But magi came from the East.' We know the mutual relationship between magic and astrology. Interpreters of stars, then, were the first to announce Christ's birth, the first to honour Him with gifts. In this way, I think, they established a pious bond between themselves and Christ. But what of that? Will, therefore, the piety of those magi protect today's astrologers?
Shall we say that nowadays astrology occupies itself with Christ, that it observes and proclaims the star of Christ, not those of Saturn and Mars and anyone else from that same class of dead people? 4. In fact, that science was only permitted until the Gospel, in order that after Christ's birth no one should thenceforth interpret a person's nativity from the stars. For they also presented the incense, myrrh and gold to the then new-born Lord as a termination of worldly offerings and glory, with which Christ was about to do away.
15 opinor, sibi obligaverunt. Quid tum? Ideo nunc et mathematicis patrocinabitur ilIorum magorum religio? De Christo scilicet est mathesis hodie, stellam
Christi, non Saturni et Martis et cuiusque ex eodem ordine mortuorum obserf. III vat et praedicat. 4. At enim scientia ista / usque ad evangelium fuit concessa, ut Christo edito nemo exinde nativitatem alicuius de caelo interpretetur. Nam
20 et tus ilIud et myrram et aurum ideo infanti tunc domino obtulerunt quasi clausulam sacrificationis et gloriae saecularis, quam Christus erat adempturus. 5. Quod igitur isdem magis somnium sine dubio ex dei voluntate suggessit, ut irent in sua, sed alia, non qua venerant via, id est ne pristina secta sua incederent, non, ne illos Herodes persequeretur, qui nec persecutus est etiam
25 ignorans alia via digressos, quoniam et qua venerant ignorabat; adeo viam sectam et disciplinam intellegere debemus. 6. Itaque magis praeceptum, ut exinde aliter incederent. Sic et alia ilia species magiae, quae miraculis operatur, etiam adversus Moysen aemulata patientia dei traxit ad evangelium usque. Nam exinde et Simon Magus iamiam fidelis, quoniam aJiquid adhuc
5. So, that it was what the dream advised those magi, no doubt in accordance with the will of God, saying that they should go to their country, but by another way and not the one by which they had come, i.e. that they should leave the 'path' of (their) old (doctrine)-that dream was not intended to prevent Herod from pursuing them; he did not pursue them, since he did not even know that they returned by another way, because he was also ignorant of the way by which they had come-; therefore we have to understand by 'way': 'doctrine and discipline'. 6. So the magi were commanded to walk another path of life from then on.
30 de circulatoria secta cogitaret, ut scilicet inter miracula professionis suae etiam spiritum sanctum per manuum impositionem enundinaret, maledictus ab apostolis de fide eiectus est; alter magus, qui cum Sergio Paulo, quoniam isdem adversabatur apostoJis, luminum amissione multatus est. 7. Hoc et astrologi rettulissent, credo, si qui in apostolos incidisset. Attamen cum magi a Similarly that other kind of magic, the working of miracles, which even competed with Moses, lasted until the Gospel because of God's leniency. For afterwards Simon Magus, just become a believer, was cursed by the apostles and cast out from faith, because he was still cherishing a plan originating from his system of quackery, namely to barter away the Holy Spirit through laying on of hands, as one of the miracles of his profession; a second magician, who was in the company of Sergi us Paulus, was punished with the loss of his eyesight because of his opposition to the same apostles. 7. The same,
I think, would also have befallen the astrologers, if any had come in the way of the apostles. But at any rate, if magic, of which astrology is a species, is punished, of course the species is also condemned in the genus. After the Gospel you will nowhere find either wizards, astrologers, enchanters,
Soothsayers or magicians, unless as clearly punished. Where is the sage, where the teacher, where the examiner of this age? Has not God made foolish the wisdom of this world?
35 punitur, cui us est species astrologia, uti que et species in genere damnatur. f. III v Post evangelium nusquam invenias aut / sophistas aut Chaldaeos aut incantatores aut coniectores aut magos nisi plane punitos. Ubi sapiens, ubi litterator, ubi conquisitor huius aevi? Nonne infatuavit deus sapientiam huius saeculi?
12. Mtth. 2, I.
13-14. Mtth. 2, 2.5-7. II. 20. Mtth. 2, II. 23. Mtth. 2,12. 28. Exod. 7, 8-12.19-22; 8, 5-7.16-8 (cf. 2 Tim. 3, 8).
29. Act. ap. 8, 9-24.
32. Act. ap. 13,6-11. 37.1
Cor. 1, 20.
13. [sid. etym. 8, 9, 25.
18-20. Isid. etym. 8, 9, 26.
1 I. exilii Gel] exitii A B; vide comm.
12. et astrologi secludit Rfd, quod reicit Thorn St. T. I, 4; ut astrologi Gomperz 21; vide comm.
13. primum B IS. obligarunt LaC 16. mathesis: hodie stell as mavult lun, scribit LaC stellam Urs Rig] stellarum A B stellas Gel 22. igitur am.
Gel iisdem B Gel 23. in pristina secta Hartel P. S. 1,45 24. incederent: non ne Gel] incederent. Nonne A B; Rig 1664 signum interrogationis post persequeretur ponens incederent, ne Pam, quem refutantlun LaC 25. ignorabat, adeo Rfd, contra quem disputat Hartel P. S. 1,45 ignorabat. Adeo A B Gel; vide comm.
26. sectam lun (virgulam post viam ponens); approbat LaC] rectam A B Gel ut am. B Gel 27. aliam illam speciem Pam magiae, quae Gel] magi aequae A magi aeque B 28. et iam B patientiam Rig 29. iam Gel 31. inpositionem A 32. deiectus lun et alter Gel 33. iisdem B Gel amissionem ultatus A 34. si qui A] si quid B si quis Gel incidissent Rig 35. cui us species est, utique ea species LaC 36. sophistas am. A caldeos A
':J,!l-lU,4 9,8-10,4
8. Nihil scis, mathematice, si nesciebas te futurum Christianum. Si sciebas, 8. You know nothing, astrologer, if you did not know that you would become a Christian. If you did know it, you should also have known this, that you would have nothing to do with this profession. The profession itself, which presages the critical moments of others, would have taught you about the danger bound up with itself. You have neither part nor lot in this science.
He can never entertain hopes for the Kingdom of heaven, whose finger or rod abuses the heaven.
10. 1. One should, however, also inquire about schoolmasters and other teachers of literature. Indeed, there can be no doubt that they are bordering on idolatry in its various modes. To begin with, they must proclaim the gods of the heathens and make known their names, genealogies, fabulous myths and everyone of their marks of honour; further they must observe their solemnities and festivals, since it is on these that their incomes will await them. 2. What schoolmaster, if he is without the list of the seven idols, will still celebrate the Quinquatria? The very first fee from a new pupil he dedicates both to the honour and to the name of Minerva, so that, even if it may be said that he is not in so many words dedicated to an idol because of (consuming) a sacrifice to an idol, he ought to be avoided because of idolatry.
I ask you, is the latter less a contamination? Are, therefore, earnings dedicated both to the name and to the honour of idols better? 3. Minervalia belong as much to Minerva as the Saturnalia to Saturn, whom even the humblest slaves have to celebrate at the time of the Saturnalia. Also one has to angle for the New Year's gifts and the Septimontium-present, and all the gifts in 40 hoc quoque scire debueras, nihil tibi futurum cum ista professione. Ipsa te de periculo suo instrueret, quae aliorum climacterica praecanit. Non est tibi pars neque sors in ista ratione. Non potest regna caelorum sperare cuius digitus aut radius abutitur caelo.
10. 1. Quaerendum autem est etiam de ludimagistris, sed et ceteris professoribus litteratum. Immo non dubitandum affines illos esse multimodae idololatriae: primum quibus necesse est deos nationum praedicare, nomina, genealogias, fabulas, ornamenta honorifica quaeque eorum enuntiare, tum
5 sollemnia festaque eorundem observare, ut quibus vectigalia sua suppetent. 2.
Quis ludimagister sine tabula septem idolorum Quinquatria tamen frequentabit? Ipsam primam novi discipuli stipem Minervae et honori et nomini consecrat, ut, etsi non profanatus alicui idolo verbo tenus de idolothyto esse f. 112 dicatur, pro idololatria vitetur. Quid? Minus est inquinamenti / eoque
\0 praestat quaestus et nominibus et honoribus idolorum nuncupatus? 3. Quam Minervalia Minervae quam Saturnalia Saturni, quem etiam serviculis sub tempore Saturnalium celebrari necesse est. Etiam strenae captandae et Septimontium, et Brumae et Carae Cognationis honoraria exigenda omnia. Florae scholae coronandae. Flaminicae et aediles sacrificant creati: schola honoratur
15 feriis. 4. Idem fit idoli natali. Omnis diaboli pompa frequentatur. Quis haec competere Christiano existimabit, nisi qui putabit convenire etiam non magistro? Scimus dici posse: 'si docere litteras dei servis non licet, etiam nee discere licebit, et quomodo quis institueretur ad prudentiam interim humanam vel ad quemcumque sensum vel actum, cum instrumentum sit ad honour of Midwinter and the festival of the 'Dear Kinship' have to be exacted.
For Flora the school must be garlanded. The jlaminicae and aediles make a sacrifice when they have been elected: the school is honoured by means of a holiday. 4. The same happens on the birthday of an idol. All the pomp of the devil is participated in. Who will think that these things become a Christian?
Only he who will believe that they also befit one who is not a schoolmaster.
20 omnem vitam litteratura? Quomodo repudiamus saecularia studia, sine qui41. Act. ap. 8, 21.
39. matematice A corr. si sciebas A 1 si nesciebas B sin sciebas Gel 41. praecavit, B Gel
1. sed et] sed et de Lat et de Lat teste Pam et Rig 2. essem ultimo deidololatriae A 4. ornamenta, hon. q. 'ut sit universe quidquid eis est honorilicum' fun
5. suppetent A B] suppetant Gel supputent Mercerus 6. 'ante sine videtur vocem etsi excidisse' Leop sine tabula . VII· idolorum A B], si non tabularia idolorum, Gel tam en] tam en non Lat Rig; repudiat LaC non
Q. tamen fun; repudiat LaC frequentabit? Gel Rig] frequentabit. A B aut idolorum? Q. tamen ... frequentabit. aut idolorum, Q. tam en non ... frequentabit? legendum esse putat Rig in adnot.; ilIud vindicat Hartel P. S. 1, 43-4, quem approbat Kroym Q. C. 26 7-8. post consecrat punctum ponit Kroym Q. C. 26 (consecrat: A) 8. etsi A Pam] et si B Gel post idolo punctum exhibet A, virgulam B Gel; distinctionem delent fun Oehl 8·9. verbo tenus ... dicatur uncinis inc/udit Scal 9. idololatra Gel vitetur Gel] vitatur A B pro ... vitetur del. Rig punctum post dicatur ponens post vitetur virgulam ponit LaC Quid? Minus susp. fun, scribit Rid, approbat
Hartel P. S. 1,4-5] quid minus A B Gel inquinamenti eoque Rid (signum interrogation is post inq. ponens)] inquinamenti eo quem A B; tuetur Hartel P. S. 1, 44-5 (vocem eo dat. sing. putans, quod damnat Hoppe Beitr. 21) inquinamento quod Gel inquinamenti eo quod Pam inquinamenti eo, quam Oehl 10. idolorum Hartel P. S. 1, 44-5] idolo A B Gel idoli fun; appro bat LaC nuncupatus? Gel] nuncupat.. A nuncupatis, B totum locum Kroym Q. C. 26 hoc modo immutat:
Ut etsi non profanatus (sc. a/iquis) alicui idolo verbotenus, cum de idolothyto esse (i.q. edere) dicatur, pro idololatra vitatur, quid minus est inquinamenti in eo, quem praestat (sc. idololatram)
We know that the following objections could be made: 'If teaching literature is not permitted to God's servants, learning it will not be allowed either; and how could one nevertheless be instructed in human insight or in whatever understanding or activity, considering that literature constitutes the equipment for every province of life? How could we reject the secular studies, which the divine studies cannot do without?' quaestus et nominibus et honoribus idolorum nuncupatus? (in eo approbat Hoppe Beitr.
21) quam A B; vindicat Hoppe Beitr. 125] tam Gel 11. quem A B; vindicat Kroym Q. C.26] quae Gel serviculis Gel] serviculi A B 11-12. sub tempore B Gel] subtempr A sub tempus
Rig 12. strenae Gel] strenuae A strennae B 13-14. omnia. Florae scholae Rig; Rid (virgulam post omnia ponens)] omnia, Florescolae A B omnia, flore scholae Gel ediles A flore scholae, coronandae Flaminicae; et aedile sacrificante Cereri, schola fun; repudiat LaC 14. sacrificant creati: schola Rid (punctum cum virgula post creati ponens)] sacrificant; creatiscola A sacrificant, Cereatiscola B sacrificant Cereri, schola Gel sacrificant; creatis schola Rig 15. idolis mavult fun, quod approbat LaC 18. post et virgulam ponit Rig instituetur Seal
10,4-11,2 '+1
5. Let us, then, look at the necessity of instruction in literature, and let us take into account that it is not possible that one partly admits it, partly avoids it. Learning literature is allowable for believers rather than teaching it; for learning and teaching are quite different activities. bus divina non possunt?' 5. Videamus igitur necessitatem litteratoriae eruditionis, respiciamus ex parte earn admitti non posse, ex parte vitari. Fideles magis discere quam docere litter as capit; divers a est enim ratio discendi et docendi. Si fidelis litteras doceat, insertas idolorum praedicationes sine dubio,
If a believer teaches literature, then it goes without saying that, with regard to the idols which he proclaims as a part of that instruction, by teaching it he recommends them, by passing on the information he confirms them, by mentioning them he testifies to them. 6. He seals the gods themselves with this name, whereas, as we said before, the Law forbids us to call them gods and to apply this name in vain. Hence the first belief is built up for the devil from the beginnings of the instruction. Consider whether he is not guilty of idolatry who catechizes about idols!
25 dum docet, commendat, dum tradit, affirmat, dum commemorat, testimonium dicit. 6. Deos ipsos hoc nomine obsignat, cum lex prohibeat, ut diximus, deos pronuntiari et nomen hoc in vano collocari. Hinc prima diabolo fides aedificatur ab initiis eruditionis. Quaere, an idololatrian committat qui de idolis catechizat. At cum fidelis haec discit, si iam sapit, qui sit, neque recipit f. 112 v neque admittit; / multo magis, si nondum sapit aut ubi coeperit sapere, prius
31 sapiat oportet quod prius didicit, id est de deo et fide. Proinde illa respuet nec recipiet, et erit tam tutus quam qui sci ens venenum ab ignaro accipit nec bibit.
7. Huic necessitas ad excusationem deputatur, quia aliter discere non potest.
Tanto autem facilius est litteras non docere quam non discere, quanto et reliBut when a believer is instructed in these things, if he already realizes who he is, he neither accepts nor receives them; if he does not yet realize it or is only beginning to realize it, all the more should he realize first what he has first learnt, that is, about God and the faith. Therefore he will loathe those things and not accept them, and he will be as safe as someone who wittingly accepts poison from a person ignorant of this fact, but does not drink it.
35 qua scholarum de publicis propriis sollemnitatibus inquinamenta facilius discipulus fidelis non adibit quam magister non frequentabit.
11. 1. [De generationibusj Si cetera delictorum recogitemus, imprimis cupiditatem, radicem omnium malorum, qua quidam irretiti circa fidem naufragium sunt passi quamvis et idololatria ab eodem apostolo dicta sit cupiditas -, tum mendacium, cupiditatis ministrum taceo de periurio, quando ne iurare
7. The latter may be excused by reason of necessity, because he cannot receive instruction in any other way. Besides, in so far that it is easier for the believing pupil not to attend the public and special solemnities, from which the further contamination of the schools arises, than it is for the believing schoolmaster not to frequent them, to this extent it is easier not to teach literature than not to learn it.
11. 1. If we consider the other sins, especially covetousness, the root of all evil, ensnared by which some have been shipwrecked with regard to their faith
-although covetousness has also been called idolatry by the same apostle-, and if we consider mendacity, the accomplice of covetousness-I am silent about perjury, since not even swearing is allowed-, is then trade an occupation fitting for a servant of God? Moreover, if covetousness disappears, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading.
5 quid em liceat -, negotiatio servo dei apta est? Ceterum si cupiditas abscedat, quae est causa acquirendi? Cessante causa acquirendi non erit necessitas negotiandi. 2. Sit nunc ali qua iustitia quaestus secura de cupiditatis et mendacii observatione, in crimen offendere idololatriae earn opinor, quae ad ipsam idolorum animam et spiritum pertinet, quae omne daemonium saginat. Sane non
26-27. Exod. 20, 7.
1-2. I Tim. 6,10 ell Tim. I, 19.
3. Col. 3, 5 (cf. Eph. 5, 5). 4-S. Mtth. 5, 3-4 (cf. lac. 5,12).
21. litteraturiae A B 22. non secludil Rfd, quem refutal Hartel P. S. J, 46 vitari: LaC dislinxit; A B Gel virgulam, Rig Oehl Rfd punctum post vitari ponunl 24. fideles B insertas
Gel] incertas A B infertas mavull fun inserta Urs praedicationes A B] praedicatione Gel Urs praedicationis Seal 27. conlocari A 28. idolatrian A corr. qui] quid Pam pre/i lapsu u. V.
29. qui sit A B Gel] LaC de recla inlerpretalione vocis qui dubitans eliam qui sint aut quid sit legi posse putat quid sit Oehl 30. multo] .ulto A nondum A B Gel; vindicat Harlel P. S.
J, 46-8] dudum Rig sapit aut Hartel P. S. J, 46-8] sapit. Aut A B Gel sapit, aut fun aut] nam LaC sapere Gel] capere A B sapere: disl. vdNal sapere. Harlel P. S. I, 46-8 sapere, cell. 31. sapiat oportet] sapit Seal 32. ab ignaro] aut ignarus Harlel P. S. J, 46-8 33. quia] qui LaC
Rig 3S. scolarum A scholarum: de fun distinguil inter publicis el propriis fun Seal et Rig Urs ac inserunt; lectio tradita an recta sit dubital Hoppe Beitr. 53
1. Verba De generationibus, quae A B Gel exhibenl, secludit vdNat; Degenerabimus Pam De gravioribus Lat De negotiationibus Rig De negotiatione vero Urs Heraldus De generalibus rationibus susp. Rfd crucem ante De generationibus ponens; vide etiam comm. si del. Rig delictorum.
Recogitemus inprimis A B dislinguunl 2. inretiti A 3. quam vis] quum bis Heraldus cum bis Rfd idolatria A quamvis ... cupiditas notis parenlheseos inclusit primus fun
3-4. cupiditas.
Tum Rig distinguil 4-S. ministrum (taceo ... liceat) negotiatio fun Heraldus] ministrum . Taceo
2. But let us grant now that there exists some righteous form of gain which is safe because it carefully guards against covetousness and mendacity, even then I think that that form of trade runs aground on the sin of idolatry, which is related to nothing less than the soul and spirit of the idols, which fattens
' " liceat. Negociatio A B Gel S. nec negotiatio ... apta est. Harlel P. S. J, 48; pOSI apta est virgulam ponit Seal 6. adquirendi A; post prius acquirendi interrogalionis signum ponunl Pam Leap
Oehl Rfd; lectionem traditam vindicat Hartel P. S. J, 48, quem approbanl Kroym Q. C. 26 el vdNat; vid. camm. non erit] noverit A 7. iustitit A carr.
9. sane A B] an Gel sane an Semi Leop 9-10. pertinet: quae ... saginat, annon ... idololatria? fun; pertinet. Quae ... saginat, sane non ... idololatria? Kroym Q. C. 26
11,L-11,1
11,'<:-11,1
every demon. Is not that, in fact, the principal idolatry? It is immaterial to me, if the same wares-I mean incense and the other exotic articles, which are a sacrifice to the idols-are also used by men as healing ointments and by us, moreover, for solace at a funeral. At any rate, when processions, when priesthoods, when sacrifices to idols are provided with what they need by means of the dangers, the damages, the troubles, the plans and the bustling activity of your trade, what else then do you show yourself to be than an agent of the idols?
10 ilIa principalis idololatria? Viderint, si eaedem merces tura dico et cetera peregrinitatis, sacrificium idolorum etiam hominibus ad pigmenta medicinalia, nobis quoque insuper ad solacia sepulturae usui sunt. Certe cum pompae, cum sacerdotia, cum sacrificia idolorum de periculis, de damnis, de incommodis, de cogitationibus, de discursibus negotiationis tuae instruuntur, f. 113 quid aliud / quam procurator idolorum demonstraris? Nemo contendat posse
16 hoc modo omnibus negotiationibus controversiam fieri. 3. Graviora delicta quaeque pro magnitudine periculi diligentiam extendunt observationis, ut non ab his tantum abscedamus, sed et ab iis, per quae fiunt. Licet enim ab aliis fiat, non interest, si per me. 4. In nullo necessarius esse debeo alii, cum facit
Let no one contend that in this way all forms of trade may be combated.
3. It is precisely the graver sins which, because of the magnitude of the danger, require a more extensive scrupulousness, so that we not only abstain from these sins themselves but also from those things by means of which they come to pass. For it makes no difference that a sin be committed by others, if I acted as the agent. 4. In no respect may I be indispensable to another, when he is doing what is not allowed to me. From what I am forbidden to do I should understand that I must be careful that the same is not done by my agency.
20 quod mihi non licet. Ex hoc, quod vetor facere, intellegere debeo curandum mihi esse, ne fiat per me. Denique in alia causa non levioris reatus praeiudicium istud observo. Nam quod mihi de stupro interdictum sit, aliis ad earn rem nihil aut operae aut conscientiae exhibeo; 5. nam quod ipsam carnem me am a lupanaribus segregavi, agnosco me neque lenocinium neque id genus
25 loco rum alterius causa exercere posse. Sic et homicidii interdictio ostendit mihi lanistam quoque ab ecclesia arceri: nec per se non faciet quod faciendum aliis subministrat. Ecce magis proximum praeiudicium: 6. si publica rum victimarum redemptor ad fidem accedat, permittes ei in eo negotio permanere?
Aut si iam fidelis id agere susceperit, retinendum in ecclesia putabis? Non opiAfter all, in another case of no lighter guilt I apply this standard. For, because fornication has been forbidden to me, I do not lend any assistance or complicity to others for that purpose; 5. and because I have separated my own flesh from brothels, I acknowledge that I can neither exercise the trade of a pander nor exploit such places for the sake of somebody else. In the same way the prohibition of murder makes it clear to me that also a trainer of gladiators is barred from the Church; he will not fail to be the means of doing what he aids another to do.
30 nor, nisi si quis et de turario dissimulabit; scilicet ad alios pervenit procuratio sanguinis, ad alios odorum. Si, antequam idola in saeculo essent, his mercibus adhuc informis idololatria transigebatur, si et nunc fere sine idolo opus idololatriae incendiis odorum perpetratur, ecquid maioris operae et erga daemonia turarius? 7. Nam facilius sine idolo idololatria quam sine turarii merce. Ipsius f. 113 v fidei conscientiam perrogemus. / Quo ore Christianus turarius, si per templa
Here is a more obvious standard case: 6. if a supplier of public victims joins the faith, will you allow him to remain in that trade? Or if somebody who is already a believer has taken up this occupation, will you think that he is to be retained in the Church? No, I think, unless somebody will shut his eyes also in the case of the incense-dealer. For the one is concerned with the supplying of blood, the other with that of perfumes. If a still formless idolatry was practised with the help of these wares before the idols were in the world, and if nowadays, too, the work of idolatry is almost carried out without an idol by means of the burning of incense, does not then the incense-dealer also do a greater service to the demons? 7. For idolatry can more easily do without an idol than without the wares of the incense-dealer.
36 transibit, quo ore fumantes aras despuet et exsufflabit, quibus ipse prospexit?
22. Exod. 20,14. Lev. 18,6 seqq.; 19,29. Deut. 5,18; 23,17. Act. ap. 15,29; 21, 25.
25. Exod.
20, 13. Deut. 5, 17.
10. idolalatria A idololatria viderint A B Gel; interrogationis signum post idololatria primus posuit fun eadem A B 11. peregrinitatis, sacrificium Gel Hartel P.S. 1,49] peregrinitatis sacrificium A BOehl peregrinitatis, ad sacrificium fun R/d (virgulam tol/ens) idolorum, etiam fun; post idolorum A B Gel punctum exhibent; distinctionem tol/unt Oehl R/d 12. sepulture
A 14. negotiationis tuae ex negotiationibus tuae A, quod primus intel/exit Kroym Q. C. 27 negotiationibusve B Gel 16. negociationibus A 18. et ab iis] ab his LaC 19. si] nisi fun
22. strupo A corr.
23. cardinem A corr.
25. locorum A B] lucrum Gel 26. eclea A *arceri A per se Gel] posse A B 27. aliis Gel; dubitanter vindicat Hoppe Beitr. 21] alia A alios
B subministrat? susp. LaC 28. in eo] mea B post permanere interrogationis signum primus posuit Gel 29. id om. Rig 1664 eclesia A post putabis interrogationis signum primus posuit
Gel 30. si supra lin. add. A m. ead.
32. fere et sine LaC 33. perpetratur, ecquid Gel] perpetratur; Ecquid A B (.) ecquid] et quid Oehl post turarius punctum ponens, contra quem disputat
Hoppe Beitr. 117 demonia A 33-34. interrogationis signum post turarius primus posuit Lat; turanus. A turarius: B Gel ecquid maioris ope rae est erga daemonia quam turarius? susp.
Leop 34. post sine primus LaC add. idolo post merce distinctionem om. B 35. post perrogeLet us ask the conscience of faith itself. With what mouth will a Christian incense-dealer, when passing through the temples, with what mouth, I ask, will he spit and puff in front of the fuming altars for which he himself mus virgulam ponit Gel si del. Lat; approbat fun, qui tam en mavult Quo .. . turarius? Si
36. quo ore del. LaC; vindicat Lo/st Z. Spr. T. 74; aut distinguendum QUo .. . transibit? Quo ore aut
(quod mavult) post. quo ore delendum censet Rig
II, i-IL.,4 "T.J
provided? With what constancy will he exorcise his foster-children, the idols, for whom he offers his own house as a store-room? Let him not, indeed, be self-complacent about his faith when he has cast out a demon; for what he cast out was not his enemy. 8. He easily ought to have his way with him whom he feeds every day.
Qua constantia exorcizabit alumnos suos, quibus domum suam cellarium praestat? Ille quidem si exc1userit daemonium, non sibi placeat de fide: neque enim inimicum exc1usit. 8. Facile debuit de eo impetrare, quem quotidie
40 pascit. Nulla igitur ars, nulla professio, nulla negotiatio, quae quid aut instruendis aut formandis idolis administrat, carere poterit titulo idololatriae, nisi si aliud omnino interpretemur idololatrian quam famulatum idolorum colendorum.
12. 1. Male nobis de necessitatibus humanae exhibitionis supplaudimus, si post fidem obsignatam dicimus: 'non habeo quo vivam'. lam hic enim plenius illi abruptae propositioni respondebo. Sero dicitur. Ante enim fuit deliberandum ex similitudine providentissimi aedificis illius, qui prius sumptus operis
No craft, therefore, no profession, no form of trade contributing anything to the equipment or formation of idols will be free from the charge of idolatry, unless we give an explanation to idolatry which is completely different from 'the service consisting in idol-worship'.
12. 1. Wrongly do we ease our conscience with respect to the necessities of human sustenance, if after sealing the faith (by baptism) we say: 'I have nothing to live by' . Here namely 1 shall answer this inconsiderate proposition more fully.
5 cum viribus suis supputat, ne, ubi coeperit, defunctus postea erubescat. 2. Sed et nunc habes dicta domini, exempla adimentia tibi omnem causationem.
Quid enim dicis? 'Egebo.' Sed felices egenos dominus appellat. 'Victum non habebo.' Sed nolite, inquit, cogitare de victu; et vestitus habemus exemplum lilia. 'Substantia mihi opus erat.' Atquin omnia vendenda sunt et egentibus
This excuse comes too late. One should have considered the matter beforehand, imitating that most prudent builder, who first calculates the costs of the work and the means at his disposal, lest, when he had begun, he should have to give up later and be ashamed.
10 dividenda. 'Sed filiis et posteritati providendum.' Nemo aratro manum imponens et retro spectans aptus est operi. 'Sed condicionalis eram.' Nemo duobus dominis servire potest. Si vis domini discipulus esse, crucem tuam tollas et dominum sequaris necesse est, id est, angustias et cruciatus tuos vel corpus solum, quod in modum crucis est. 3. Parentes, coniuges, liberi propter deum
2. But now, too, you have the Lord's sayings and the examples He has given, taking away from you all excuse. For what is it you say? 'I shall suffer poverty.' But the Lord calls the poor happy. 'I shall have no food.' But He says: do not think of food; and as an example in the matter of dress we have the lilies. 'I needed fortune.' On the contrary, one should sell everything and distribute the proceeds among the poor. 'But children and posterity should be provided for.' No one who puts his hand on the plough and looks back is fit for the work. 'But 1 was under contract.' No one can serve two masters. If you want to be a disciple of the Lord, you must take up your cross and follow
Him, that is, take up your straits and vexations, or your body only, which is after the manner of a cross. 3. Parents, wives, children have to be left for the sake of God; do you doubt this in the case of the crafts, trades and professions even for the sake of your children and parents? Already then it was shown to us that both dear ones and handicrafts and business are to be left behind for the Lord's sake, when James and John were called by the Lord and left behind both father and ship, when Matthew was roused up from the tollhouse, when even the burial of a father took too long for faith. 4. None of those who were chosen to Himself by the Lord said: 'I have nothing to live by'. Faith does not fear hunger. It knows that for the sake of God it must no f. 114 relinquendi / erunt; de artibus et negotiationibus et de professionibus etiam
16 liberorum et parentum causa dubitas? lam tunc demon stratum est nobis et pignera et artificia et negotia propter dominum derelinquenda, cum lacobus et lohannes vocati a domino et patrem navemque derelinquunt, cum Matthaeus de telonio suscitatur, cum etiam sepelire patrem tardum fuit fidei. 4.
20 Nemo eorum, quos dominus allegit, 'non habeo', dixit, 'quo vivam.' Fides famem non timet; scit etiam famem non minus sibi contemnendam propter
4. Luc. 14,28-9.
7. Luc. 6, 20. Mtth. 5, 3. 8. Mtth. 6, 25.31. Luc. 12,22. 8-9. Mtth. 6, 28.
Luc. 12,27. 9. Luc. 18,22 (cf. Mtth. 19,21. Marc. 10, 21). 10. Luc. 9,62.
11. Mtth. 6, 24.
Luc. 16, 13.
12. Luc. 14, 27 (cf. Mtth. 10, 38; 16, 24. Marc. 8, 34. Luc. 9, 23).
14. Mtth.
19,29. Marc. 10,29. Luc. 18,29 (cf. Mtth. 10,37. Luc. 14,26). 17. Mtth. 4, 21-2. Marc. I,
19-20 (Luc. 5, 10-1).
18-19. Mtth. 9, 9. Marc. 2, 14. Luc. 5, 27-8.
19. Mtth . 8, 21-2. Luc. 9, 59-60.
21-22. cf. Mtth. 10, 28. Luc. 14, 26.
37. cellariam Gel 39. quotidie ex cotidie A 40. negociatio A 41. potest LaC 42. interpraetemur A 2. hic enim] enim hic LaC 3. post respondebo punctum primus posuit fun; respondebo; Sero
A respondebo, Sero B GelS. sui A defectus susp. fun; scribit Rig 6. dicta domini et exempla susp. fun; Urs Rig; lectionem traditam vindicat Hoppe Beitr. 53
8. habeo LaC Et vestitus (sc. non habebo); habemus exempla !ilia Kroym Q. C. 27 11. est operi. Sed Rig] est. Operis et A (;) B est. Opera et Gel est. Opera LaC conductionalis susp. fun ; 'aliqui conductionalis, non est necesse'LaC 12. crucem om. A inter esse et tuam spatia vacuo relicto
13. post tuos punctum ponit fun 14. in modum crucis Rig] in modum xps A in modum Christus B in domum Christi
Gel in modum Christi LaC in domino Christi fun post est virgulam ponens 15. negociationibus
A 16. post liberorum virgulam ponit Scal dubitas? Rig] dubitas. A B Gel; del. Scal post nobis virgulam ponens tum LaC 17. dominum B Gel] dno A deum Mercerus
Iacobus B Gel] iacob A 18. Ioannes B Gel mattheus A 19. theloneo A 21. contempnendam A
12,4-13,) 1"::,4-1j,) '+1
less despise hunger than any kind of death. It has learnt not to care for life, how much less for food. deum quam omne mortis genus. Didicit non respicere vitam, quanto magis victum! 'Quotusquisque haec adimplevit?' Sed quae penes homines difficilia, penes deumfacilia. 5. Sic tamen nobis de mansuetudine et clementia dei blan- 'How few have accomplished this?' But what is difficult with men is easy with God. 5. At any rate, let us ease our conscience on account of the mildness and clemency of God in such a manner that we do not indulge our 'necessities' so that we approach the domain of idolatry, but avoid even from afar every breath of it as if it were a pestilence; and this not only in the cases mentioned above, but in the whole array of human superstition, regardless of whether it serves gods or the dead or kings, since it pertains to the same impure spirits, sometimes by way of sacrifices and priesthoods, sometimes with spectacles and the like, sometimes with festivals.
13. 1. But why should I speak about sacrifices and priesthoods? Further, about spectacles and pleasures of that sort we have already filled a special volume of its own. Here we have to discuss the holidays and other extraordinary festivals, which we allow sometimes to our lasciviousness, sometimes to our timidity, contrary to the faith and the common discipline.
25 diamur, ut non usque ad idololatriae affinitates necessitatibus largiamur, sed omnem afflatum eius vice pestis etiam de longinquo vitemus, non in his tantum, quae praemisimus, sed in universa serie humanae superstitionis, sive deis suis sive defunctis sive regibus mancipatae, ut ad eosdem spiritus immundos pertinentis, modo per sacrificia et sacerdotia, modo per spectacula et hoc
30 genus, modo per festos dies.
13. 1. Sed de sacrificiis et sacerdotiis quid loquar? De spectaculis autem et voluptatibus eiusmodi suum iam volumen implevimus. Hoc loco retractari oportet de festis diebus et ali is extraordinariis sollemnitatibus, quas interdum lasciviae interdum timiditati nostrae subscribimus adversus fidem discipli5 namque communem. 2. De hoc quid em primo consistam, an cum ipsis quoque f. 114 v nationibus communicare in huiusmodi servus dei debeat / sive habitu sive victu vel quo alia genere laetitiae earum. Gaudere cum gaudentibus et lugere cum lugentibus de fratribus dictum est ab apostolo ad unanimitatem cohortante. 3. Ceterum ad haec nihil communionis est lumini et tenebris, vitae et
2. Now the first point on which I shall join issue is this: whether a servant of God is allowed to share with the pagans themselves in matters of this kind, either in dress, or in food, or in any other kind of their rejoicings.
10 morti, aut scindimus quod est scriptum: saeculum gaudebit, vos vero lugebitis. Si cum saeculo gaudemus, verendum est, ne cum saeculo et lugeamus. 4.
Saeculo autem gaudente lugeamus, et saeculo postea lugente gaudebimus. Sic et Eleazar apud inferos in sinu Abrahae refrigerium consecutus, contra dives in tormento ignis constitutus altern as malorum et bonorum vices aemula retriTo rejoice with the rejoicing and to mourn with the mourning was said about the brethren by the Apostle, when he exhorted them to be of one mind.
3. But as concerns the matters at hand, nothing is shared between light and darkness, between life and death; otherwise we rescind what is written, the world will rejoice, you, however, will mourn. If we rejoice with the world, it is to be feared that we shall also mourn with the world. 4. But let us mourn while the world rejoices, and we shall rejoice when afterwards the world mourns. Thus, too, the fate of Eleazar in hell, obtaining refreshment in Abraham's bosom and, on the other hand, that of the rich man, set in the torment of fire, provide a balance of alternate vicissitudes of evil and good by means of an equalizing retribution.
15 butione compensant. 'Sunt quidam dies munerum, quae apud alios honoris titulum, apud alios mercedis debitum expungunt. 5. Non ergo', inquis, 'recipi am meum vel rependam alienum?' Si hunc morem sibi homines de superstitione consecraverunt, tu extraneus ab omni eorum vanitate quid participas idolothyta sollemnia, quasi tibi quoque praescriptum sit de die, quominus id,
20 quod homini debes vel tibi ab homine debetur, citra diei observationem luas 'There are certain days on which presents are given, nullifying for some a reason to pay homage, for others a debt of wages. 5. Should not I then', you say, 'receive what is my due or pay to another what is due to him?' If people have sanctified this custom for themselves out of superstition, why do you, who are beyond everyone of their vanities, take part in festive offerings to the idols, as if also for you there existed a rule concerning a day, i.e. that you should not payor receive what you owe to a person or what a person owes
23. Luc. 18, 27 (cf. 1, 37). Mtth. 19, 26. Marc. 10, 27.
7. Rom. 12, 15.
9. cf. 2 Cor. 6, 14.
10. Ioh. 16, 20.
12-15. cf. Luc. 16, 19-31.
23. quotuquisque A corr. adimplebit Kroym Q. C. 27 24. sic] si Oehl inde a verbis Sic tamen incipit cap. XIII Rig 1664 (ante sic signum t posuit m. rec. in A) 25. largiamur. Sed A B Gel; recte primus distinxit Rig inde a verbis sed omnem incipiunt cap. XIII Pam Rig; refutat
Iun 26. devitemus B Gel in om. Pam 1597 27. deis ex dehis per rasuram A 1. Sed de sacrificiis ab his verbis cap. XIII incipere primus intellexit Iun de sacerdotiis B Gel 4. lasciviae interdum om. A 4-5. fidem disciplinamque communem A Bmg; vindicat Kroym Q. C.
27-8] fidei disciplinam communicantes nationibus in idolicis rebus B Gel fidem disciplinamque communicantes nat. in id. reb. Rfd 5. prima A 6. huiusmodi B Gel] huius mundi A abitu A 9. adhec. A vite A 10. rescindimus LaC est supra lin. add. m. ead. A scriptum est LaC 11. gaudemus B Gel] gaudebimus ex gaudebis per rasuram A 12. saeculo autem gaudente lugeamus et saeculo B Gel] Sed saeculo A gaudebimus ex gaudemus A 13. Lazarus Pam insinus A 14. et bonorum om. A 15. compensat Pam 1597 quidem Pam; corr. Iun
16. debitum B Gel; vindicat Thornell Eranos 7 (1907),96-7 titulum A non Bmg; vindicant Kroym Q. C. 28
(interrogationis signum post alienum ponens) et Gomperz 2 nunc A B Gel 17. rependam] red dam LaC 19. solennia? quasi Rig quo minus A 'non tamen neg/igo viri docti iudicium, qui hic mavult legere munus' LaC