§9Omnia apostoli secundum deum utique docuerunt, omnia evangelii revolverunt.
The apostles surely taught all things according to God; they turned over all things of the gospel.
Ubi illos ostendis praeceptum fugiendi de civitate in civitatem restaurasse? quia nec potuissent tale quid constituere tam contrarium exemplis suis, ut fugam mandarent, qui cummaxime de vinculis vel insulis, quibus ob confessionem, non ob fugam nominis continebantur, ad ecclesias scribebant.
Where do you show that they restored the commandment of fleeing from city to city? For they could not have established any such thing, so contrary to their own examples, as to command flight, they who at that very time were writing to the churches from chains or islands, in which they were confined on account of the confession, not on account of the flight, of the Name.
Infirmos sustinere iubet Paulus, utique enim non fugientes.
Paul commands to support the weak, surely, however, not those who are fleeing.
Quomodo enim sustineantur absentes? An patientia? Dicit sustinendos, sicubi per infirmitatem fidei suae offenderint, sicut pusillanimes consolari, non tamen in fugam mitti.
For how can those who are absent be supported? Or by patience? He says they are to be supported if they should stumble anywhere through the weakness of their faith, just as the fainthearted are to be comforted, but not, however, to be sent into flight.
Sed cum admonet, ne locum malo demus, non fugae suggerit consilium, sed iracundiae docet temperamentum, et si redimendum tempus dicit, quia dies nequam sunt, non per fugam, per sapientiam conversationis lucrari nos vult commeatum.
But when he admonishes us not to give place to evil, he does not suggest a counsel of flight, but teaches the tempering of anger; and if he says that the time is to be redeemed because the days are evil, he does not wish us to gain our respite through flight, but through the wisdom of our conduct.
Ceterum qui lucere nos iubet velut filios lucis non iubet fuga abscondi ut filios tenebrarum.
Moreover, he who commands us to shine as children of light does not command us to hide ourselves by flight as children of darkness.
Stare immobiles praecipit, utique nec fuga mobiles, et accinctos, in fugam, an in occursum evangelii? Arma quoque demonstrat, quae fugituris non essent necessaria.
He prescribes that we stand immovable, surely not movable by flight, and girded—for flight, or to meet the gospel? He also points out weapons, which would not be necessary for those who intend to flee.
Inter quae et clypeum, quo possitis tela diaboli extinguere, resistentes sine dubio et excipientes omnem vim illius.
Among which is also a shield, with which you might be able to extinguish the darts of the devil, resisting without doubt and receiving all his violence.
Proinde et Iohannes pro fratribus quoque animas ponendas docet, nedum pro domino.
Accordingly, John also teaches that our lives are to be laid down even for the brethren, much more for the Lord.
Hoc a fugientibus non potest adimpleri.
This cannot be fulfilled by those who flee.
Denique memor Apocalypsis suae, in qua timidorum exitum audierat, de suo sensu admonet et ipse timorem reiciendum: Timor, inquit, non est in dilectione.
Finally, mindful of his Apocalypse, in which he had heard of the end of the fearful, he himself also, from his own judgment, admonishes that fear must be rejected: "There is no fear," he says, "in love.
Sed enim perfecta dilectio foras mittit timorem, quia timor suppliciamentum habet, utique ignem stagni; qui autem timet, non est perfectus in dilectione, dei scilicet.
But indeed perfect love casts out fear, because fear has punishment"—surely the fire of the lake; "but he who fears is not perfect in love"—namely, of God.
Porro quis fugiet persecutionem, nisi qui timebit? Quis timebit, nisi qui non amavit? Spiritum vero si consulas, quid magis sermone illo spiritus probat? Namque omnes paene ad martyrium exhortatur, non ad fugam; ut et illius commemoremur: Publicaris, inquit, bonum tibi est; qui enim non publicatur in hominibus, publicatur in domino.
Moreover, who will flee persecution except him who fears? Who will fear except him who has not loved? But if you consult the Spirit, what does He prove more by that utterance of the Spirit? For He exhorts almost all to martyrdom, not to flight; so that we may also be reminded of that utterance of His: "You are made public," He says, "it is good for you; for he who is not made public among men, is made public in the Lord.
Ne confundaris, iustitia te producit in medium.
Be not ashamed; justice brings you forth into the midst.
Quid confunderis laudem ferens? Potestas fit, cum conspiceris ab hominibus. Sic et alibi: Nolite in lectulis nec in aborsibus et febribus mollibus optare exire, sed in martyriis, uti glorificetur qui est passus pro vobis.
Why are you ashamed when bearing praise? Power is made when you are beheld by men." Thus also elsewhere: "Do not wish to depart in beds, nor in miscarriages and mild fevers, but in martyrdoms, so that He who suffered for you may be glorified."