§13Sed et omni petenti me dabo in causa eleemesynae, non in coneussurae.
also, "I will give to everyone who asks me" in the case of almsgiving, not of extortion.
Petenti inquit.
"To him that asks," He says.
Porro qui concutit, non petit.
But he who extorts does not ask.
Qui comminatur, si non acceperit, non postulat, sed exterquet.
He who threatens if he does not receive does not request, but extorts.
Non eleemesynam expectat qui non miserandus, sed timendus vanit.
He does not expect alms who comes not to be pitied, but to be feared.
Da(??)o igitur misericordiae, non timiditatis meae nomine, ubi qui accepit deum honorat et benedictionem mihi reddit, non ubi amplius et benefactum praestitisse se credit et praedam suam aspiciens dicit: De reatu. Irascar et in inimicum? Sed inimicitiae et alios habent titulos.
Therefore I will give in the name of mercy, not of my fear, where he who receives honors God and returns a blessing to me, not where he further believes that he has performed a benefit and, looking upon his prey, says: "Concerning the guilt." Shall I be angry even with an enemy? But enmities also have other titles.
Non tamen dixit traditorem aut persecutorem aut concussorem.
Yet He did not say a betrayer, or a persecutor, or an extorter.
Nam huic quanto magis carbones acervabo super caput, si me non redemero? Proinde, inquit, qui tibi tunicam sustulerit, vel etiam pallium concede. Ad eum pertinet, qui rem, non qui fidem meam eripere quaesierit.
For how much more shall I heap coals of fire upon this man's head if I do not redeem myself? Therefore, He says, "to him who takes away your tunic, yield even your cloak." This applies to him who seeks to take away my property, not my faith.
Concedam et pallium non minanti traditionem.
I will yield even my cloak to one who does not threaten betrayal.
Si minatus fuerit, etiam tunicam reposcam.
If he threatens, I will demand back even my tunic.
Omnium iam nunc domini sententiarum suae sunt et causae et regulae.
By now, all the Lord's judgments have their own reasons and rules.
Termini non in infinitum nec ad omnia spectant.
Their limits do not extend to infinity, nor do they look to all things.
Atque adeo omni petenti dari iubet, ipse signum petentibus non dat.
And indeed, while He commands to give to everyone who asks, He Himself does not give a sign to those who ask.
Alioquin si omnibus passim petentibus dandum putas, tu mihi videris, non dico vinum febricitanti, sed etiam venenum aut gladium mor(??)m desideranti daturus.
Otherwise, if you think you must give to all who ask everywhere, you seem to me likely to give, I do not say wine to a feverish patient, but even poison or a sword to one desiring death.
Facite autem vobis amicos de mammona, quomodo intellegendum sit, parabola praemissa te doceat.
But as to how "make to yourselves friends of mammon" is to be understood, let the preceding parable teach you.
Ad populum Iudaicum dictum, qui, commissam sibi rationem demini cum male administrasset, deberet de mammonae hominibus, quod nos eramus, amicos sibi potius prospicere quam inimicos, et relevare nos a debitis peccatorum, quibus deo detinebamur, si nobis id dominica ratione conferrent, ut, cum coepisset ab his deficere gratia, ad nostram fidem refugientes reciperentur in tabernacula aeterna.
It was spoken to the Jewish people, who, when they had badly managed the account of the Lord committed to them, ought to have looked out for friends rather than enemies from among the people of mammon, which we were, and to relieve us from the debts of sins by which we were held fast by God, if they conferred that upon us from the Lord's account, so that, when grace began to fail them, fleeing to our faith, they might be received into everlasting habitations.
Quamvis nunc puta aliam interpretationem parabolae et sententiae istius, dum scias verisimile non esse, ut concussores nostri in amicitiam redacti per mammonam recipiant tunc nos in tabernacula aeterna.
Although now, suppose there is another interpretation of this parable and judgment, provided you know that it is not likely that our extorters, brought into friendship through mammon, should then receive us into everlasting habitations.
Sed quid non timiditas persuadebit? Quasi et fugere scriptum permittat et redimere praecipiat.
But what will cowardice not persuade? As if Scripture both permitted to flee and commanded to redeem!
Parum denique est, si unus aut alius ita eruitur.
Finally, it is not enough if one or another is rescued in this way.
Massaliter totae ecclesiae tributum sibi irrogaverunt.
En masse, entire churches have imposed a tribute upon themselves.
Nescio dolendum an crubescendum sit, cum in matricibus beneficiariorum et curiosorum inter tabernarios et (??)ianeos et fures balnearum et aleones et lenones Christiani quoque vectigales continentur.
I know not whether we should grieve or blush, when in the registers of the beneficiaries and the inquisitors, among tavern-keepers, butchers, bathhouse thieves, gamblers, and pimps, Christians also are contained as taxpayers.
Hanc episcopatui formam apostoli providentius condiderunt, ut regno suo securi frui possent, sub obtentu procurandi(??)? Scilicet enim talem pacem Christus ad patrem regrediens mandavit a militibus per Saturnalia redimendam! §14Sed quomodo colligemus, inquis, quomodo dominica sollemnia celebrabimus? Utique quomodo et apostoli, fide, non pecunia tuti, quae fides si montem transferre potest, multo magis militem.
Did the apostles with such foresight establish this form for the episcopate, so that they might safely enjoy their rule, under the pretext of administration? Forsooth, Christ, in returning to the Father, commanded such a peace to be purchased from soldiers during the Saturnalia!"But how shall we assemble," you say, "how shall we celebrate the Lord's solemnities?" Assuredly just as the apostles did, safe by faith, not by money; which faith, if it can remove a mountain, can much more remove a soldier.
Esto sapientia, non praemio cautus.
Be cautious with wisdom, not with a bribe.
Neque enim statim et a populo eris tutus, si officia militaria redemeris.
For you will not immediately be safe from the populace as well, even if you buy off the military duties.
Una ergo tibi et fides et et sapientia ad tutelam opus est, quibus non adhibitis et redemptionem tuam potes perdere, adhibitis haud redemptionem desiderare.
Therefore, both faith and wisdom are together necessary for your protection, without the application of which you may lose even your redemption, while if they are applied, you will not desire redemption at all.
Postremo si colligere interdiu non potes, habes noctem, luce Christi luminosa adversus eam.
Finally, if you cannot assemble by day, you have the night, with the luminous light of Christ shining against it.
Non potes discurrere per singulos.
You cannot run about through individuals.
Sit tibi et in tribus ecclesia.
Let there be a church for you even in three.
Melius est, turbas tuas aliquando non videas, quam addicas.
It is better that you sometimes do not see your crowds, than that you betray them.
Serva Christo virginem sponsam; nemo quaestum de ea faciat.
Keep the virgin bride for Christ; let no one make a gain of her.
Haec tibi, frater, dura forsitan et intolerabilia videntur, sed recita deum dixisse, Qui capit, capiat, id est, Qui non capit, discedat.
These things, brother, seem to you perhaps hard and intolerable, but read that God has said, "He who can receive it, let him receive it," that is, "He who cannot receive it, let him depart." He who fears to suffer cannot belong to Him who suffered.
Non potest qui pati timet eius esse qui passus est.
But he who does not fear to suffer, he will be perfect in love—assuredly of God.
At qui pati non timet, iste perfectus erit in dilectione, utique dei.
For perfect love casts out fear.
Perfecta enim dilectio foras mittit timorem. Et ideo multi vocati, pauci electi. Non quaeritur qui latam viam sequi paratus sit, sed qui angustam.
And therefore "many are called, but few chosen." He is not sought who is prepared to follow the broad way, but he who is prepared to follow the narrow way.
Et ideo paracletus necessarius, deductor omnium veritatum, exhortator omnium tolerantiarum.
And therefore the Paraclete is necessary, the leader into all truths, the encourager of all endurances.
Quem qui receperunt, neque fugere persecutionem neque redimere noverunt, habentes ipsum qui pro nobis erit, sicut locuturas in interrogatione, ita iuvaturus in passione.
Those who have received Him know neither how to flee from persecution nor how to redeem themselves, having Him Himself who will stand for us, just as He will speak for us in interrogation, so He will help us in passion.