§2.3Haec si ita sunt, fideles gentilium matrimonia subeuntes stupri reos constat esse et arcendos ab omni communicatione fraternitatis, ex litteris apostoli dicentis cum eiusmodi ne cibum quidem sumendum.
If these things are so, it is established that believers who enter into the marriages of pagans are guilty of fornication and must be barred from all communion of the brotherhood, according to the letter of the apostle who says that with such a person not even food is to be taken.
Aut numquid tabulas nuptiales de illo apud tribunal domini proferemus, et matrimonium rite contractum allegabimus quod vetuit ipse? Non adulterium est quod prohibitum est, non stuprum est.
Or shall we perhaps present the marriage tablets concerning that before the tribunal of the Lord, and allege as a marriage duly contracted that which he himself forbade? Is it that what is prohibited is not adultery, is not fornication?
Extranei hominis admissio minus templum dei violat, minus membra Christi cum membris adulterae commiscet.
Does the admission of a stranger less violate the temple of God, or less mingle the members of Christ with the members of an adulteress?
Quod sciam, non sumus nostri, sed pretio empti, et quali pretio? sanguine dei.
So far as I know, we are not our own, but bought with a price; and with what a price? With the blood of God.
Laedentes igitur carnem istam eum laedimus de proximo.
Therefore, by harming this flesh, we harm him intimately.
Quid sibi voluit ille qui dixit delictum quidem esse extranco nubere, sed minimum, cum alias seposita carnis iniuria ad dominum pertinentis omne delictum voluntarium in dominum grande est? Quanto enim potestas vitandi fuit, tanto contumaciae crimine oneratur.
What did he mean, who said that to marry a stranger is indeed a sin, but a very small one, when, even setting aside the injury of the flesh belonging to the Lord, otherwise every voluntary sin against the Lord is great? For the greater the power of avoiding was, by so much is it burdened with the crime of obstinacy.
Recenseamus nunc cetera pericula aut vulnera, ut dixi, fidei ab apostolo provisa, non carni tantum, verum etiam et ipsi spiritui molestissima.
Let us now review the other dangers or wounds to faith, as I said, foreseen by the apostle, which are most troublesome not only to the flesh but also to the spirit itself.
Quis enim dubitet obliterari quotidie fidem commercio infideli? Bonos corrumpunt mores confabulationes malae: quanto magis et convictus et individuus usus? Quaevis mulier fidelis deum observet necesse est.
For who would doubt that faith is daily eroded by association with an unbeliever? “Bad conversations corrupt good morals”: how much more both living together and inseparable association? Any believing woman must observe God.
Et quomodo potest duobus dominis servire, domino et marito, adde gentili? Gentilem enim observando gentilia exhibebit, formam, exstructionem, munditias saeculares, blanditias turpiores, ipsa etiam matrimonii secreta maculosa, non ut penes sanctos officia sexus cum honore ipsius necessitatis, tanquam sub oculis dei modeste et moderate transigantur.
And how can she serve two masters, the Lord and a husband—and a pagan to boot? For by observing the pagan she will exhibit pagan things: beauty, adornment, worldly cleanliness, baser flatteries, and even the defiled secrets of marriage itself, not as among the holy, where the duties of sex are conducted modestly and temperately, as if under the eyes of God, with the honor of that very necessity.
§2.4Sed viderit, qualiter viro officia pendat.
But let her see to it, how she pays her duties to her husband.
Domino certe non potest pro disciplina satisfacere, habens in latere diaboli servum, procuratorem domini sui ad impedienda fidelium studia et officia, ut, si statio facienda est, maritus de die condicat ad balneas, si ieiunia observanda sunt, maritus eadem die convivium exerceat, si procedendum erit, numquam magis familiae occupatio obveniat.
Certainly she cannot satisfy the Lord according to discipline, having at her side a servant of the devil, an agent of his own master to hinder the pursuits and duties of believers, so that, if a vigil is to be kept, the husband appoints a meeting at the baths during the day; if fasts are to be observed, the husband holds a feast on that very day; if she has to go out, never does household business happen more.
Quis enim sinat coniugem suam visitandorum fratrum gratia vicatim aliena et quidem pauperiora quaeque tuguria circuire? Quis nocturnis convocationibus, si ita oportuerit, a latere suo adimi libenter feret? Quis denique sollemnibus Paschae abnoctantem securus sustinebit? Quis ad convivium dominicum illud, quod infamant, sine sua suspicione dimittet? Quis in carcerem ad osculanda vincula martyris reptare patietur? Iam vero alicui fratrum ad osculum convenire? aquam sanctorum pedibus offerre? de cibo, de poculo invadere, desiderare, in mente habere? Si pereger frater adveniat, quod in aliena domo hospitium? si cui largiendum erit, horreum, proma praeclusa sunt.
For who would allow his spouse, for the sake of visiting the brethren, to go around street by street to strange and indeed the poorest cottages? Who will willingly bear to have her taken from his side for nightly assemblies, if it should be necessary? Who, finally, will endure without anxiety her spending the night away from home during the solemnities of Easter? Who will send her without his own suspicion to that Lord's feast which they defame? Who will suffer her to creep into prison to kiss the chains of a martyr? Or indeed, to meet any of the brethren for a kiss? To offer water for the feet of the saints? To take from the food, from the cup, to desire it, to have it in mind? If a traveler brother should arrive, what hospitality is there in a strange house? If something is to be bestowed on anyone, the granary and storehouses are locked.