Wyclif’s Latin works

De ecclesia, chapter 17, part 4

Christ is not a Christian

Loserth pp. 398.27–402.24

¶1398.27–400.14

398Hic primo notandum quod, si locus a simili (quantumcunque fuerit similitudo insufficiens) valeat ad probandum intentum, periret omnis consequencia et foret omne signabile concedendum, eo quod omnes creature sunt similiores ad invicem, quam natura divina est similis nature create. Ideo necesse est 399arguentem vel respondentem per locum a simili docere sufficienciam similitudinis quantum attinet ad propositum. Secundo notandum quod Christus est simul creator et creatura, nec posset esse ista nisi esset simul duarum naturarum utraque, sic quod secundum naturam divinam est creator et secundum humanitatem est creatura; correspondenter ad propositum, si ipse simul esset Christus et christianus, tunc essent due nature, secundum quarum unam esset Cristus et secundum aliam christianus, sed nec secundum deitatem est Christus pars ecclesie; cum secundum illam non potest parcialiter quicquam componere, nec secundum humanitatem est ipse christianus sed caput omnium christianorum dicente Augustino super Johannem, Sermone CXXIII°, quod super petram que erat Christus fundata est ecclesia; a qua petra Petrus figurans ecclesiam nomen accepit: Non enim a Petro petra sed Petrus a petra, sicut non Christus a christiano sed christianus a Christo vocatur. Sed modo secundum istam ficticiam a christiano et Petro eque dicitur Christus, sicut econtra, cum verbum Dei sit christianus, ut false fingitur. Ulterius declaratur tam per grammaticos quam doctores ex testimonio scripture quod multi erant Christi in veteri testamento, quia reges, sacerdotes et prophete qui crismate erant uncti. Illud autem gratanter accepto cum modificacione tamen quod intelligatur de unccione spirituali qua anima ungitur gracia predestinacionis; solum enim membrum Christi unitum gracia predestinacionis et omne huiusmodi est proprie christianus. Non enim unccio corporalis 400facit per se christianum, eo quod tunc utraque barba Aaron scilicet superior et inferior foret cum suis partibus christianus. Nec sequitur quod Jesus Christus sit christianus, licet Deus unxit illum oleo leticie pre consortibus suis (ut dicitur Psalmo XLIV°, 8), quia non est membrum Christi, sed caput tocius ecclesie. Unde vere dicitur quod Christus est nomen appellativum, autonomatice conveniens Jesu nostro; ideo propter illam spiritualem unccionem derivatam a Jesu nostro dicimur Christiani et non Jesuani. Omnes enim convenimus cum eo in unccione secundum graciam predestinacionis a qua veste dicimur christiani, non autem sumus sic Christo conformiter salvatores, ideo non dicimur Jesuani.

Here it must first be noted that, if the topic from likenesslocus a simili: the topic from likeness (however insufficient the likeness may be) availed to prove what is intended, every inferenceconsequencia: inference would perish and everything signifiable would have to be granted, since all creatures are more like one another than the divine nature is like created nature. Therefore it is necessary 399for one arguing or answering by the topic from likeness to show the sufficiency of the likeness as far as concerns the matter in hand.1 Second, it must be noted that Christ is at once creator and creature, nor could he be these unless he were at once of both natures, so that according to the divine nature he is creator and according to the humanity he is creature. Correspondingly to the matter in hand: if he were at once Christ and Christian, then there would be two natures, according to one of which he would be Christ and according to the other Christian; but neither according to the Godheaddeitas / divinitas: the Godhead / divinity is Christ part of the churchecclesia: church, since according to it he cannot compose anything as a part; nor according to the humanity is he a Christian, but headcaput: head of all Christians,2 as Augustine says on John, Sermon 123, that upon the rock which was Christ the church is founded, from which rock Peter, figuring the church, took his name: "For not from Peter the rock, but Peter from the rock; as not Christ from the Christian, but the Christian is called from Christ."3 But now, according to this fictionficticia: fiction, Christ is named from the Christian and from Peter equally as conversely, since the Word of God is a Christian, as is falsely feigned. Further, it is declared as well by grammarians as by doctors, from the testimony of scripture, that there were many christs in the old testament, namely kings, priestssacerdos / presbiter: priest / presbyter and prophets, who were anointed with chrism. And that I gladly accept, with this qualification however: that it be understood of the spiritual anointing by which the soul is anointed with the grace of predestination; for only a membermembrum: member of Christ united by the grace of predestination, and every such, is properly a Christian.4 For bodily anointing 400does not of itself make a Christian, since then both beards of Aaron, namely the upper and the lower, would with their parts be a Christian. Nor does it followsequitur: it follows that Jesus Christ is a Christian, although God anointed him "with the oil of gladness above his fellows" (as is said in Psalm 44:8), because he is not a member of Christ but head of the whole church.5 Hence it is truly said that "Christ" is an appellative name, belonging by antonomasiaautonomatice / antonomastice: by antonomasia (pre-eminently) to our Jesus; therefore on account of that spiritual anointing derived from our Jesus we are called Christians and not Jesuans. For we all agree with him in the anointing according to the grace of predestination, from which garment we are called Christians; but we are not in that way saviours in conformity with Christ, therefore we are not called Jesuans.6

¶2400.15–400.23

400Arguit tamen doctor tripliciter quod dominus Jesus Christus fuit vere christianus. Primo quia christianus dicitur quasi crismate unctus; quod spiritualiter automatice sibi competit. Secundo per hoc quod christianus dicitur quasi observans legem Christi, quod iterum Jesu nostro summe competit; et tercio per hoc quod Remus et Romulus dicuntur Romani, Israel Israelita, et Arrius Arrianus; quare ergo non dicetur Jesus, principium nostre secte vel generis, christianus?

Yet the doctor argues in three ways that the Lord Jesus Christ was truly a Christian. First, because "Christian" is said as if "anointed with chrism", which belongs to him spiritually by antonomasia. Second, by this, that "Christian" is said as if "one observing the law of Christlex dei / lex Christi / lex evangelica: God's law / the law of Christ / the gospel law", which again belongs supremely to our Jesus; and third, by this, that Remus and Romulus are called Romans, Israel an Israelite, and Arius an Arian: why then shall not Jesus, the beginning of our sectreligio privata; secta: private religion; sect or race, be called a Christian?7

¶3400.24–402.4

400Ad primum patet quod non plus sequitur quam si lapis dicitur quasi ledens pedem, et gladius ledit pedem, ergo gladius ille est lapis: Non enim omnis interpretacio est diffinicio. Et per hoc tollitur secunda argucia; nam tota trinitas et angeli, ymmo quelibet substancia creata observat legem Christi, et tamen non pocius quam apostema unctum crismate prescitus dicitur christianus. Quoad tercium dicitur quod, admisso 401isto triplici assumpto, quod tamen non probatur, non exinde sequitur per locum a simili quod Jesus principium secte nostre sit christianus, quia in dictis generibus fuit unum principium ante predictos, sed non potest esse homo prior dignitate prius principians genus nostrum, quam fuit dominus Jesus Christus; nam fuit ante Jacob unus vir clarius videns Deum, fuit ante Romulum unus homo principium generis Romanorum, et fuit ante Arrium unus heresiarcha qui pertinaciter asseruit Jesum nostrum fuisse solummodo creaturam, ut patet de dyabolo et principibus sacerdotum. Sed fundamentum aliud ecclesie vel generis christiani nemo potest ponere preter id quod positum est Christus Jesus. Ideo secundum Augustinum super Johannem, Omelia ultima, non a christiano dicitur Christus sed econtra; aliquid enim oportet nomen christiani addere super Christum, sicut oportet residuum domus presupponere fundamentum. Unde (si non fallor) non habetur testimonium a sanctis doctoribus quod Jesus Christus fuerat christianus. Non enim sequitur hoc ex sensu Crisostomi, Omelia LIIª Operis Imperfecti, dicentis quod ex hoc dicitur aliquis christianus, quod servat iusticiam, nam intencio sua est dicere quod solum membrum Christi, sive militans sive triumphans, est proprie christianus; aliter enim diceret quod trinitas et omne membrum dyaboli, ymmo quelibet creatura foret christianus, cum omne tale modo suo servat iusticiam. Nam de qualibet creatura iustum est quod se habeat ut Deus ipsam decreverit se habere. Nec sequitur: Porphirius dicit quod genus quandoque sumitur pro generacionis 402principio et quandoque pro ipsa generacione, ergo Christus Deus noster est christianus. Sed colorate infertur quod Jesus Christus noster sit genus christianorum, quia illius generacionis principium.

To the first it is clear that it follows no more than if "stone" (lapis) is said as if "hurting the foot" (ledens pedem), and a sword hurts the foot, therefore that sword is a stone: for not every interpretation is a definition.8 And by this the second quibbleargucie; argucia: stratagems, quibbles; a quibble is removed; for the whole Trinity and the angels, indeed every created substance, observes the law of Christ, and yet is no more called a Christian than one foreknownprescitus, -i: the foreknown, an abscessapostema: abscess anointed with chrism, is called a Christian.9 As to the third, the answer isdicitur multipliciter: is said in many ways that, granting 401this threefold assumptionassumptum: the assumption, which however is not proved, it does not follow from it by the topic from likeness that Jesus, the beginning of our sect, is a Christian; because in the said races there was one beginning before those named, but there cannot be a man prior in dignity, beginning our race earlier, than was the Lord Jesus Christ. For there was before Jacob one man seeing God more clearly; there was before Romulus one man who was the beginning of the race of the Romans; and there was before Arius one heresiarch who pertinaciously asserted that our Jesus was only a creature, as is clear of the devil and of the chief priests.10 But other foundation of the church or of the Christian race no man can lay, but that which is laid: Christ Jesus. Therefore, according to Augustine on John, the last homily, Christ is not named from the Christian but conversely; for the name of Christian must add something over Christ, as the rest of a house must presuppose the foundation.11 Hence (if I am not mistaken) no testimony is had from the holy doctors that Jesus Christ was a Christian. For this does not follow from the sense of Chrysostom, Homily 52 of the Unfinished Work, saying that someone is called a Christian from this, that he keeps justice; for his intention is to say that only a member of Christ, whether militant or triumphant, is properly a Christian; for otherwise he would say that the Trinity and every member of the devil, indeed every creature, would be a Christian, since every such thing keeps justice in its own way. For of every creature it is just that it should be as God has decreed it to be.12 Nor does it follow: Porphyry says that genus is sometimes taken for the beginning 402of generation and sometimes for the generation itself, therefore Christ our God is a Christian. But it is inferred with colourcolorare: give colour to that our Jesus Christ is the genus of Christians, because [he is] the beginning of that generation.13

¶4402.5–402.24

402Sed finaliter colligitur ex dictis quomodo ista sentencia obviat sibi ipsi. Nam respondendo ad primum articulum dicitur conclusionaliter quod vel ante incarnacionem erat ecclesia catholica, et adiungitur una alia conclusio gloriosa, scilicet quod ista ecclesia que incepit in morte Christi per effluxum sanguinis et aque a corpore eius diu fuit ante incarnacionem Christi, sed nunquam ante dictam incarnacionem fuit ipsa ecclesia, sed synagoga. Mirantur logici quo sensu diceretur ista conclusio tamquam logica, cum ista ecclesia cepit esse, antequam fuit synagoga, et per consequens, antequam fuit ecclesia. Ista ergo ecclesia non cepit hora mortis Christi, cum ante incarnacionem fuit synagoga; nec potest hoc pertinenter verificari de aggregato ex talibus personis et forma a qua denominatur ecclesia, quia illud nec fuit ante incarnacionem nec fuit synagoga nec incepit per dictum effluxum, cum pro tunc secundum istam opinionem non fuit Christus, eo quod ex fide scripture Johannis XX° Christus tunc fuit mortuus.

But finally it is gathered from what has been said how this teachingsentencia: CONTEXTUAL: teaching / sentence goes against itself. For in replying to the first article it is said by way of conclusionconclusio: conclusion: "or else before the incarnation there was a catholic church"; and another glorious conclusion is joined to it, namely that this church which began in the death of Christ, through the outflow of blood and water from his body, existed long before the incarnation of Christ, but never before the said incarnation was it the church, but the synagogue.14 Logicians wonder in what sense this conclusion would be called logical, since this church began to be before it was the synagogue and, consequently, before it was the church. This church therefore did not begin at the hour of Christ’s death, since before the incarnation it was the synagogue; nor can this be verified pertinently of the aggregate of such persons and the form from which it is named church, because that neither existed before the incarnation, nor was the synagogue, nor began through the said outflow, since at that time, according to this opinionopinio: opinion, Christ was not, because, from the faith of scriptureex fide: as faith teaches; with a genitive, from the faith of [scripture], John 20, Christ was then dead.15

Notes

  1. 1 Omne signabile: whatever can be signified, every proposition whatever; if any likeness sufficed, anything could be proved of anything. Intentum: the conclusion one maintains. T. At 399.1–2 B reads simili dicere for simili docere.
  2. 2 At 399.12 B reads Christus vel pars and ut secundum. C. The parallel the doctor drew (17-c ¶4): as Christ is at once creator and creature, so at once Christ and Christian. Wyclif answers that creator and creature answer to two natures, but there is no nature by which Christ would be a Christian: not the Godhead, which cannot be a part, nor the humanity, by which he is head.
  3. 3 Wyclif cites "on John, Sermon 123"; Loserth notes that the manuscripts give serm. CXXIII, and refers it to Sermon 270 (alias 13; Opp. V.1, p. 415). The words Non enim a Petro petra ... a Christo vocatur stand in Augustine’s Tractatus in Iohannem 124.5 (PL 35; verbatim), the "last homily" cited at 401.15. Petra erat Christus: 1 Corinthians 10:4. R. A in the margin at 399.15: Augustinus.
  4. 4 B in the margin at 399.24: Nota quod solum predestinatus est proprie christianus; at 399.26: Nota proprie christianus; A at 399.31 as B at 399.24. T. At 399.27 B omits modificacione and tamen. S. "Grammarians": the derivation of Christus from chrisma, as in Isidore, Etymologiae 7.2.2: Christus namque a chrismate est appellatus. C. Ficticia: the doctor’s feigned ground that the Word is a Christian; on it, Christ would be named from the Christian as much as the reverse.
  5. 5 The beard of Aaron: Psalm 132:2. Psalm 44:8, where Wyclif puts the Vulgate’s second person (unxit te) in the third (unxit illum). T. At 400.4 B reads unxerit. C. Utraque barba ... superior et inferior: the upper and lower beard, moustache and chin; cum suis partibus, every hair of it.
  6. 6 At 400.8 the manuscripts read autonomastice; Loserth prints autonomatice. R. A and B in the margin at 400.7: Christus est nomen appellacionem (sic); B at 400.10: Nota bene quare dicuntur Christiani et non Jesuani. C. "Jesus" names the saviour, "Christ" the anointed: the members share his anointing, not his saving office. A qua veste: the anointing figured as a garment, as with the apparel of Isaiah 4:1 in 17-c.
  7. 7 Automatice, as printed (read on the plate), is taken as the print’s form of autonomatice, "by antonomasia" (400.8); "automatically" makes no sense here. T. At 400.20 B reads summo competit. C. Quasi: the etymological "as if", which ¶3 calls an interpretation, not a definition.
  8. 8 Lapis quasi ledens pedem: the etymology in Isidore, Etymologiae 16.3.1: Lapis autem dictus, quod laedat pedem. R. A and B in the margin at 400.26: Triplex responsio; B: Christus non est christianus; A at 400.31: Arguitur quod Christus sit christianus et solvitur.
  9. 9 B in the margin: Prescitus non est christianus. G. Prescitus: one God foreknows will be damned (the glossary). C. Non pocius quam: "no more than": a foreknown man anointed with chrism is an abscess anointed, and no Christian.
  10. 10 Vir videns Deum: the interpretation of the name Israel in Jerome, De nominibus hebraicis; before Jacob there was a man who saw God more clearly. The "heresiarch" before Arius is the devil, with the chief priests who held Jesus a mere man. Each of the doctor’s examples thus has a beginning before the eponym; Christ has none before him.
  11. 11 1 Corinthians 3:11: Wyclif adds ecclesie vel generis christiani and omits quod est before Christus Jesus; his Latin is translated. Augustine, Tractatus in Iohannem 124 (Loserth: In Joh. Ev. cap. 21, Tract. CXXIV, Opp. III.2, p. 822). T. At 401.18–20 B omits Unde ... fuerat christianus. R. A in the margin at 401.14: Augustinus.
  12. 12 Opus imperfectum in Matthaeum, hom. 52 (Loserth: p. CCXVIII), printed among Chrysostom’s works (PG 56:611–946) and not his: an Arian work of the fifth century. R. A in the margin at 401.21: Crisostomus; at 401.25: Qui est proprie christianus. C. Servat iusticiam: every creature "keeps justice" in that it is as God decreed; so the definition, taken at large, would make every creature Christian.
  13. 13 Porphyry, Isagoge 2, on the senses of genus: the collection related to one origin, and the principle of each one’s generation (Boethius’ translation, PL 64:88C). C. Genus is race, kind and logical genus at once: Christ may be called the genus (origin) of Christians, as Porphyry’s second sense (the principle of generation) allows, but not therefore a Christian. Colorate: "with colour", with a plausible ground (glossary: color), the inference being sound as far as it goes. T. At 402.3 B omits Jesus.
  14. 14 A in the margin at 402.5: Nota quando incepit ecclesia. Prima responsio. C. Vel ante incarnacionem: the doctor’s alternative reply quoted at 388.11 (17-a). Gloriosa is ironic. Obviat sibi ipsi: "goes against itself" (Loserth’s side-note: "contradicts himself").
  15. 15 The argument: if the church began at the cross yet existed before as synagogue, then its beginning to be preceded its being synagogue and church, so the cross cannot be its beginning; nor can the "church" be the aggregate of the persons plus the form that names them church, for that aggregate began at no outflow, since on the doctor’s own opinion (only what is in the present instant is) Christ, then dead, was not. S. "John 20" is Wyclif’s reference; the death and the outflow are John 19:33–34.
How the Latin of this chapter was established
  • Plate readings; page · reading · note):
    • 400: automatice (auto- here, matice next line; main token holds whole word)
    • 400: admisso (ad- here, misso at top of p.401 with 184c folio mark; main token holds whole word, p.401 pos 0 is isto)
    • 401: Christus
    • 401: Christum
    • 401: Christus
    • 401: LIIª
    • 401: Christi
    • 402: Christi
    • 402: per (15 is the line number)
    • 400: ∅ (second half of christi-anus; neighbour 128 already christianus) [DELX]