§2#2Nunc non sit timenda dignitas formae, ut nec possidentibus gravis, nec appetentibus exitiosa, nec coniunctis periculosa, non exposita temptationibus, non circumdata scandalis existimetur: sufficit, quod angelis dei non est necessaria.
Even if now the dignity of beauty is not to be feared, so that it is considered neither heavy to those who possess it, nor destructive to those who desire it, nor dangerous to those who are united, nor exposed to temptations, nor surrounded by scandals: it is enough that it is not necessary for the angels of God.
Nam ubi pudicitia, ibi vacua pulchritudo, quia proprie usus et fructus pulchritudinis luxuria, nisi si quis aliam messem decori corporis arbitratur.
For where modesty is, there beauty is empty, since the proper use and fruit of beauty is luxury, unless someone supposes another harvest for the beauty of the body.
Illae sibi formositatem et datam extendant et non datam requirant, quae quod ab illa flagitatur sibi quoque praestare se putant, cum alteri praestant? Dicet aliquis, Quid ergo non et exclusa luxuria et admissa castitate laude formae sola frui et de bono corporis gloriari licet? Viderit, quem iuvat de carne gloriari.
Let those women display the beauty given to them and seek what is not given, who think that, when they present it to another, they also afford to themselves that which is demanded of it. Someone will say: "Why then, with luxury excluded and chastity admitted, is it not permitted to enjoy the praise of beauty alone and to glory in the good of the body?" Let him see to it whom it pleases to glory in the flesh.
Nobis autem primo quidem nullum gloriae studium est, quia gloria exaltationis ingenium est.
But to us, in the first place, there is no study of glory, because glory is the nature of exaltation.
Porro exaltatio non congruit professoribus humilitatis ex praescriptis dei.
Furthermore, exaltation does not agree with those who profess humility according to the precepts of God.
Dehinc si omnis gloria vana et stuporata, quanto magis quae in carne, nobis duntaxat? Nam etsi gloriandum est, in spiritus bonis, non in carne placere velle debemus, quia spiritalium sectatores sumus.
Next, if all glory is vain and senseless, how much more that which is in the flesh, at least to us? For even if we must glory, we ought to wish to please in the goods of the spirit, not in the flesh, because we are followers of spiritual things.
Quibus operamur, illis gaudeamus.
Let us rejoice in those things for which we labor.
De his gloriam carpamus, de quibus salutem speramus.
Let us gather glory from those things from which we hope for salvation.
Plane gloriabitur Christianus etiam in carne, sed cum propter Christum lacerata duraverit, ut spiritus in ea coronetur, non ut oculos et suspiria adulescentium post se trahat.
Clearly, a Christian will glory even in the flesh, but when, having been torn for Christ's sake, it has endured, so that the spirit may be crowned in it, not that he may drag after himself the eyes and sighs of young men.
Ita quod ex omni parte in vobis vacat, merito et non habentes fastidiatis et habentes neglegatis.
Thus, that which is in every way useless in you, you ought deservedly to despise if you do not have it, and to neglect if you have it.
Sanctae feminae, si naturaliter speciosae, non adeo sit occasio.
Holy women, if they are naturally beautiful, let it not be such an occasion.
Certe si et fuerit, non adiuvare, sed etiam impedire debet.
Certainly, even if it is, it ought not to assist, but even to hinder.
Quasi gentilibus dicam, gentili et communi omnium praecepto alloquens vos, solis maritis vestris placere debetis.
As if I were speaking to gentiles, addressing you with a gentile precept common to all, you ought to please your husbands alone.
In tantum autem placebitis eis, in quantum aliis placere non curaveritis.
And you will please them to such an extent, as you have not cared to please others.
Securae estote, benedictae: uxor nulla deformis est marito suo.
Be secure, blessed ones: no wife is ugly to her husband.
Satis placuit, cum electa est, seu forma, seu moribus commendata.
She pleased sufficiently when she was chosen, commended either by her beauty or her character.
Ne qua vestrum putet, si temperaverit a compositione sui, odium et aversionem maritorum prosecuturam.
Let none of you think that, if she tempers her adornment, the hatred and aversion of her husband will follow.
Omnis maritus castitatis exactor est, formam vero fidelis quidem non expostulat, quia non isdem bonis quae gentiles bona putant capimur: infidelis contra etiam suspectam habet, vel ex illa scelerata in nos opinione gentilium.
Every husband is an exacter of chastity, but a believing husband indeed does not demand beauty, because we are not captured by the same goods which the gentiles think are goods; an unbelieving husband, on the contrary, even holds it suspected, if only from that wicked opinion of the gentiles against us.
Cui ergo pulchritudinem tuam nutris? Si fideli, non exigit, si infideli, nisi simplicem non credit.
For whom then do you nurture your beauty? If for a believing husband, he does not demand it; if for an unbelieving, he does not believe it unless it is simple.
Quid gestis aut suspecto aut non desideranti placere?
Haec utique non in crudam in totum et ferinam habitudinem insinuanda vobis suggeruntur nec de bono squaloris et paedoris suademus, sed de modo et cardine et iustitia corporis excolendi.
Why do you yearn to please either one who suspects or one who does not desire it? These things indeed are suggested to you not to insinuate you into an entirely crude and savage habit, nor do we persuade you concerning the good of filth and squalor, but concerning the measure, the hinge, and the justice of cultivating the body.
Non supergrediendum ultra quam simplices et sufficientes munditiae concupiscunt, ultra quam deo placet.
You must not transgress beyond what simple and sufficient cleanliness desires, beyond what pleases God.
In illum enim delinquunt quae cutem medicaminibus urgent, genas rubore maculant, oculos fuligine porrigunt.
For they sin against Him who force their skin with cosmetics, defile their cheeks with red, and elongate their eyes with soot.
Displicet nimirum illis plastica dei, in ipsis se nimirum arguunt, reprehendunt artificem omnium.
Doubtless the workmanship of God displeases them; in themselves, doubtless, they censure themselves, and find fault with the Artificer of all.
Reprehendunt enim, cum emendant, cum adiciunt, utique ab adversario artifice sumentes additamenta ista.
For they find fault when they amend, when they add, taking these additions indeed from the adversary artificer.
Is est diabolus.
That is the devil.
Nam quis corpus mutare monstraret, nisi qui et spiritum hominis malitia transfiguravit? Ille indubitate eiusmodi ingenia concinnavit, ut in vobis pareat manus vos quodammodo deo afferre.
For who would show how to change the body, except him who also transfigured the spirit of man with malice? Undoubtedly he devised such techniques, so that in you it might appear that you are in a way laying hands on God.
Quod nascitur, opus dei est.
What is born is the work of God.
Ergo quod infingitur, diaboli negotium est.
Therefore what is artificial is the business of the devil.
Divino operi satanae ingenia superducere quam scelestum est! Servi nostri ab inimicis nostris nihil mutuantur, milites ab hostibus imperatoris sui nihil concupiscunt.
How wicked it is to superimpose the devices of Satan upon the divine work! Our servants borrow nothing from our enemies, and soldiers desire nothing from the enemies of their emperor.
De adversario enim eius in cuius manu sis aliquid usui postulare transgressio est.
For to demand anything for use from the adversary of Him in whose hand you are, is a transgression.
Christianus a malo illo adiuvabitur in aliquo? Nescio an hoc nomen ei perseveret.
Shall a Christian be assisted in anything by that evil one? I know not whether this name may persevere to him.
Erit enim eius de cuius doctrinis instrui concupiscit.
For he will belong to him by whose teachings he desires to be instructed.
Quam autem a vestris disciplinis et professionibus aliena sunt, quam indigna nomini Christiano faciem fictam gestare, quibus simplicitas omnis indicitur? effigie mentiri, quibus in lingua non licet? appetere quod tuum non sit, quibus alieni abstinentia traditur? adulterium in specie exercere, quibus studium pudicitiae sit! Credite, benedictae, quomodo praecepta dei custodietis, lineamenta eius in vobis non custodientes?
But how alien from your disciplines and professions, how unworthy of the Christian name, to carry a feigned face, you to whom all simplicity is enjoined? to lie with the appearance, you to whom it is not permitted to lie with the tongue? to desire what is not yours, you to whom abstinence from another's is delivered? to practice adultery in appearance, you to whom there is the study of modesty! Believe, blessed ones: how will you keep the commandments of God, not keeping His lineaments in you?