§3hac conscientia instructi aduersus opinionem ethnicorum conuertamur magis ad nostrorum detractatus.
Instructed with this awareness, let us turn from the opinion of the heathens to the objections of our own people.
quorundam enim fides aut simplicior aut scrupulosior ad hanc abdicationem spectaculorum de scripturis auctoritatem exposcit et se in incertum constituit, quod non significanter neque nominatim denuntietur seruis dei abstinentia eiusmodi.
For the faith of some, being either simpler or more scrupulous, demands for this abdication of spectacles the authority of the scriptures, and puts itself in uncertainty because such abstinence is not explicitly or by name denounced to the servants of God.
plane nusquam inuenimus, quemadmodum aperte positum est: non occides, non idolum coles, non adulterium, non fraudem admitt es, ita exerte definitum: non ibis in circum, non in theatrum, agonem, munus non spectabis. sed inuenimus ad hanc quoque speciem pertinere illam primam uocem Dauid: felix uir, inquit, qui non abiit in concilium impiorum et in uia peccatorum non stetit nec in calthe]dra pestium sedit. nam etsi iustum illum uidetur prał\\dicaвse, quod in] concilio et in consessu Iudaeorum de necando domino consultantium non communicauit, late tamen semper scriptura diuina diuiditur, ubicumque secundum praesentis rei sensum etiam disciplina munitur, ut hic quoque non sit aliena uox a spectaculorum interdictione.
Clearly, we find nowhere defined as openly as it is laid down: "You shall not kill, you shall not worship an idol, you shall not commit adultery, you shall not commit fraud," so explicitly: "You shall not go to the circus, you shall not go to the theater, you shall not watch a contest, or a gladiatorial show." But we find that to this species also belongs that first word of David: "Blessed is the man," he says, "who has not gone into the council of the ungodly, and has not stood in the way of sinners, nor sat in the chair of pestilences." For although he seems to have praised that just man because in the council and assembly of the Jews consulting about killing the Lord he did not participate, yet divine Scripture is always widely distributed, wherever, according to the sense of the present matter, moral discipline is also fortified, so that here too the word is not alien to the prohibition of spectacles.
si enim pauculos tunc Iudaeos impiorum concilium uocauit, quanto magis tantum conuentum ethnici populi? minus impii ethnici, minus peccatores, minus hostes Christi quam tunc Iudaei? quid quod et cetera congruunt.
For if he called the few Jews of that time a council of the ungodly, how much more so great an assembly of heathen people? Are the heathens less ungodly, less sinners, less enemies of Christ than the Jews of that time? What of the fact that the other things also agree?
nam apud spectacula et in cathedra sedetur et in Uia statur; uias enim et cardines uocant balteorum per ambitum et discrimina popularium per procliuum; cathedra quoque nominatur.
For at spectacles people both sit in the chair (cathedra) and stand in the way (via); for they call the paths and lines around the belts (baltei) "ways" (viae), and the divisions of the spectators along the slope; and "chair" (cathedra) is also named.
ipse in anfractu ad consessum situs.
It is itself placed in the curve of the spectator-area.
itaque e contrario \'inf felix qui in quodcumque concilium impiorum abierit et in quacumque uia peccatorum steterit et in quacumque cathedra pestium sederit\' generaliter dictum intellegamus. cum quid aliud, etiam specialiter interpretari capit.
Therefore, on the contrary, let us understand as generally spoken: "unhappy is he who goes into any council of the ungodly, and stands in any way of sinners, and sits in any chair of pestilences." Since it is capable of something else, it also admits of a special interpretation.
nam et specialiter quaedam pronuntiata generaliter sapiunt.
For even things pronounced specially savor of generality.
cum deus Israhelitas admonet disciplinae uel obiurgat, utique ad omnes habet; cum Aegypto et Aethiopiae exitium comminatur, utique in omnem gentem peccatricem praeiudicat.
When God admonishes the Israelites of discipline or rebukes them, He surely addresses all; when He threatens destruction to Egypt and Ethiopia, He surely pre-judges against every sinful nation.
sic omnis gens peccatrix Aegyptus et Aethiopia a specie ad genus, quemadmodum etiam omne spectaculum concilium impiorum a genere ad speciemo
Thus, every sinful nation is Egypt and Ethiopia, from species to genus, just as also every spectacle is a council of the ungodly, from genus to species.
§4Ne quis argutari nos putet, ad principalem auctoritatem conuertar ipsius signaculi nostri.
Lest anyone should think we are quibbling, I will turn to the principal authority of our seal itself.
cum aquam ingressi Christianam fidem in legis suae uerba profitemur, renuntiasse nos diabolo et pompae et angelis eius ore nostro contestamur.
When, having entered the water, we profess the Christian faith in the words of His law, we testify with our own mouth that we have renounced the devil and his pomp and his angels.
quid erit summum atque praecipuum, in quo diabolus et pompae et angeli eius censeantur, quam idololatria? ex qua, omnis immundus et nequam spiritus ut ita dixerim, quia nec diutius, de hoc.
What will be the highest and chief thing in which the devil, his pomps, and his angels are reckoned, other than idolatry? From which comes every unclean and wicked spirit, so to speak—but no more of this for now.
igitur si ex idololatria uniuersam spectaculorum para; turam constare constiterit, indubitate praeiudicatum erit etiam ad spectacula pertinere renuntiationis nostrae testimonium in lauacro, quae diabolo et pompae et angelis eius sint mancipata, scilicet per idololatrian.
Therefore, if it is established that the entire preparation of spectacles consists of idolatry, it will be indubitably pre-judged that our testimony of renunciation in the bath (baptism) also pertains to the spectacles, which are delivered to the devil, his pomp, and his angels, namely through idolatry.
commemorabimus origines singulorum, quibus in cunabulis in saeculo adoleuerint, exinde titulos quorundam, quibus nominibus nuncupentur, exinde apparatus, quibus superstitionibus instruantur, tum loca, quibus praesidibus dicentur, tum artes, quibus auctoribus deputentur.
We shall recall the origins of each, in what cradles they grew up in the world, then the titles of some, by what names they are called, then the preparations, with what superstitions they are equipped, then the places, to what guardians they are dedicated, then the arts, to what authors they are attributed.
si quid ex his non ad idolum pertinuerit, id neque ad idololatrian neque ad nostram eierationem pertinebit.
If anything among these does not pertain to an idol, it will pertain neither to idolatry nor to our abjuration.