Wyclif’s Latin works

De ecclesia, chapter 19, part 4

Errors refuted: judges, oaths and letters of orders; the layman’s faith does not hang on his priest

Loserth pp. 453.29–457.29

¶1453.29–454.8

453Et ex istis patent errores multi: Quidam enim fingunt quod si secundum leges humanas testificatum 454fuerit quod tali debeatur datum beneficium, debet iudicari pro illo quomodocunque secundum mores secum fuerit quoad Deum, quia certum est quod Deus in superatis excipit contra illum nisi habuerit rectificacionem secundum veritatem iusticie. Ideo iura civilia que non per se attendunt ad habilitaciones virtutum ut plurimum sunt iniusta (ut dicit Augustinus, Epistola XXXVIIIª ad Macedonium).

And from these things many errors are evident. For some feign that if it has been 454testified according to human laws that a given beneficebeneficium ecclesiasticum: ecclesiastical benefice is owed to such a one, judgement must be given for him however it may stand with him in morals before God; for it is certain that God, in [suits] won, takes exception against him unless he has had rectification according to the truth of justice.1 Therefore civil laws that do not of themselves attend to the qualifications of the virtuesvirtus: power (faculty) / virtue (moral habit) are for the most partut plurimum: for the most part unjust (as Augustine says, Letter 38, to Macedonius).2

¶2454.9–454.14

454Patet secundo destruccio fuci sophistici quo fingunt contendentes se exequi pro iure suo atque ecclesie; nam per execucionem talem et omissionem divini consilii ac debiti ministerii ius quod prius habuerunt extinguitur, ymmo haberent ius et dominum ulterius faciendo opus evangeliste sine contencione huiusmodi.

Secondly, there is evident the destruction of the sophistical disguisefucus: disguise by which contenders feign that they are prosecuting for their own rightius: right / law and the church’s; for through such prosecution, and the omission of God’s counsel and of the due ministry, the right that they had before is extinguished; rather, they would have the right, and the Lord, further, by doing the work of an evangelist without contention of this kind.3

¶3454.15–456.19

454Item, tales iudices communiter exigunt absolutum iuramentum in tali casu a testibus, cuius iuramenti veritatem cognoscunt testes ut plurimum ignorare; quod cum sit magnum periculum sicut iudicare sine sufficiencia probacionis, videtur quod debent omnino iudicium tale dimittere. Nam sine ritu tali crevit et stetit mater nostra prospere, quando scilicet quilibet sacerdos vel curatus habuit ex evidencia sui ministerii suffragium temporale; tunc enim fuit cura diligencior, profectus ecclesie maior, concordia extensior, ministracio ac veneracio sacerdotis complecior et omnino progressus ecclesie legi Christi conformior. Ideo status iste et eius antecedencia, licet ritus introductos interimant, sunt racionabiliter admittenda. Quis rogo sacerdos vel laycus cognoscit si dictus sacerdos advena fuit rite in sacris ordinibus constitutus? Nam litere ordinum, quid propter variacionem impressionis sigilli, quid propter mutacionem nominis literati et quid propter latentem defectum in ordinante vel ordinato, non dant vel evidenciam topicam alteri qui 455super testificacione ordinum dati presbiteri fuerit requisitus? Sic enim facta apostolorum ostenderant se esse sacerdotes, licet nesciamus quando et qua forma fuerint a domino ordinati. Confirmatur, si ordinans vel ordinatus vel uterque fuerit pro tempore ordinacionis simpliciter infidelis, aut ordinanti deest intencio cum verbis sacramenti ordinis que profert, tunc cum paribus non fit ordinacio legitima, sed hoc ex tibi dubio contigit de quocunque sacerdote cui debes testimonium prohibere: ergo ex tibi dubio non fuit legitime ordinatus. Assumptum videtur eo quod nemo accipit baptismum quod est sacramentum necessariissimum sine fide, ergo a pari nec alia minus necessaria sacramenta, et per idem videtur quod omnino infidelis non ministrat fidelibus sacramenta. Sic enim paganus, iudeus vel omnino hereticus deridendo et intendendo oppositum ministraret in casu fidelibus sacramenta, et per idem in casu avis, bestia vel res inanimata infundens aquam et formans vocem, quod videtur ridiculum et contra decreta ecclesie. Nam Iª, q. I scribitur sub auctoritate beati Gregorii: Quicunque sacros ordines vendunt aut emunt sacerdotes esse non possunt. Unde scriptum est anathema danti et anathema accipienti, hoc est symoniaca heresis. Quomodo ergo, si anathema sunt et sancti non sunt, sanctificare alios possunt? Et cum in Christo corpore non sunt, quomodo corpus Christi tradere vel accipere possunt? Qui maledictus est benedicere quomodo potest? Talia sunt multa decreta, ut IXª, q. I, et sepe alibi. Et quicquid doctores dixerint, ignoratur de alio utrum sit perpetuo infidelis excommunicatus 456sive hereticus, et tunc secundum decretum IXª, q. I. Sed excommunicati, non ministrat ecclesiastica sacramenta. Ideo patet quod est dare indisposicionem in ministro que vetaret confeccionem vel ministerium sacramenti, est dare aliam indisposicionem que ministrantem dampnificet et habili recipienti proficeret; qui gradus sunt Deo absconditi. Ex istis videtur quod, sicut laicus de quocunque sacerdote suo in casu dubitat utrum sit sacerdos de sancta matre ecclesie, sic est sibi evidens dubitare utrum sit sacerdos rite ordinatus secundum formam statutam in iam militante ecclesia vel sub aliquo gradu clericus secundum presentem iusticiam in ministerio temporali. Probatur ex hoc quod ignoratur error fidei in ordinante vel in ordinato, sicut ignoratur utrum sit perpetuo hereticus et infidelis, sicut est de quolibet prescito, et ita de infinitis illusionibus que possent contingere in verbis sacramentalibus in intencione consecrantis.

Again, such judges commonly require an absolute oath from witnesses in such a case, the truth of which oath the witnesses know that for the most part they do not know; and since this is a great danger, as is judging without sufficiency of proof, it seems that they ought altogether to give up such judgement.4 For without such a riteritus: rite our mothermater nostra: our mother grew and stood prosperously, namely when every priestsacerdos / presbiter: priest / presbyter or curatecuratus: curate had temporal aidsuffragium sensus: aid of sense on the evidenceevidencia: evidence of his ministry; for then the cure was more diligent, the profit of the churchecclesia: church greater, concord wider, the ministry and veneration of the priest more complete, and altogether the progress of the church more conformed to the law of Christlex dei / lex Christi / lex evangelica: God's law / the law of Christ / the gospel law. Therefore this state and what went before it, although they would do away with the rites introduced, are reasonably to be admitted.5 Who, I ask, priest or layman, knows whether the said priest, a newcomer, was duly constituted in holy orders? For letters of orders, partly because of variation in the impression of the seal, partly because of a change in the name written, and partly because of a hidden defect in the ordainer or the ordained, do they not fail to give even topical evidence to another who has been required to testify 455to the orders of a given presbytersacerdos / presbiter: priest / presbyter? For in this way the deeds of the apostles showed that they were priests, although we do not know when and in what form they were ordained by the Lord.6 It is confirmed: if the ordainer or the ordained or both were, at the time of ordinationordinacio; ordinancia: ordinance; of the sacrament, ordination, an unbelieverinfidelis: unbeliever; with a dative, faithless (to) without qualificationsimpliciter / secundum quid: without qualification / in a certain respect, or the ordainer lacks intention with the words of the sacrament of order that he utters, then, other things being equal, no lawful ordination takes place; now this, for all you know, has happened with any priest whatever for whom you are to bear testimony; therefore, for all you know, he was not lawfully ordained.7 The assumptionassumptum: the assumption appears from this, that no one receives baptism, which is the most necessary sacrament, without faith; therefore, by parity, neither the other, less necessary sacraments; and by the same token it seems that one who is altogether an unbeliever does not minister sacraments to the faithful. For so a pagan, a Jew, or an outright heretic, mocking and intending the opposite, would in that case minister sacraments to the faithful; and by the same token, in that case, a bird, a beast, or an inanimate thing pouring water and forming a sound; which seems ridiculous and against the decrees of the church.8 For in Causa 1, question 1, it is written under the authority of blessed Gregory: "Whoever sell or buy holy orders cannot be priests. Whence it is written: anathema to the giver and anathema to the receiver; this is the simoniacal heresy. How then, if they are anathema and are not holy, can they sanctify others? And since they are not in the body of Christ, how can they give or receive the body of Christ? He who is cursed, how can he bless?" Many decrees are of this kind, as Causa 9, question 1, and often elsewhere.9 And whatever the doctors may have said, it is not known of another whether he is perpetually an unbeliever, excommunicate, 456or a heretic; and then, according to the decree in Causa 9, question 1, Sed excommunicati, he does not minister the church’s sacraments.10 Therefore it is clear that, [as] there is [such a thing as] an unfitness in the minister that would prevent the confection or ministry of the sacrament, there is another unfitness that would damn the one ministering and yet profit a qualified recipient; which degrees are hidden in God.11 From these things it seems that, as a layman in that case doubts of any priest of his whether he is a priest of holy mother church, so it is evident to him to doubt whether he is a priest duly ordained according to the form established in the church now militantecclesia militans / triumphans / dormiens: the church militant / triumphant / sleeping, or a cleric under any degree according to present justicesecundum presentem iusticiam: according to present justice in a temporal ministry. It is proved from this, that an error of faith in the ordainer or in the ordained is unknown, as it is unknown whether he is perpetually a heretic and unbeliever, as is the case with every foreknownprescitus, -i: the foreknown man; and so of the infinite illusions that could occur in the sacramental words, in the intention of the one consecrating.12

¶4456.20–457.29

456Ulterius videtur quod fides non titubaret in laicis, licet ignorent in particulari disposicionem sui presbiteri, nam nichil quod est supra potestatem eorum faceret in eis fidem deficere, sed certitudo talis circumstancie sacerdotis est supra potestatem eorum. Ideo non faceret in eis fidem deficere, nam sensus laici non iudicat de verbis vel intencione presbiteri consecrantis, nec est aliqua particula fidei catholice quod ipse rite consecrat; et sic de testificacione, de racione vel quocunque alio loco evidencie assignando, ita quod vita sacerdotis (ut mihi videtur) est maxima naturalis evidencia per quam crederetur in talibus 457sacerdoti. Notandum tamen quod stultum est laicum de talibus nimium dubitare, dicente decreto Iª q. I, sub auctoritate Gregorii: Multi secularium hominum cum plus sacerdotum vitam quam suam discuciunt, magnum contempcionis divinorum sacramentorum crimen incurrunt, quia sicut paulo ante recitatur ex dicto beati Augustini: Omnia sacramenta cum obsunt indigne tractantibus, prosunt tamen per eos digne sumentibus sicut et verbum Dei. Unde dictum est: Que dicunt facite, que autem faciunt facere nolite. Et infra sub auctoritate beati Ambrosii Cum scriptura testatur quod ad preces Jeroboam ignis descendit de celo et rursus precante Helia ignis missus est de celo qui sacramenta consumeret (ut patet III° Regum XII° et XVIII°), datur intelligi quod Deus non merita personarum considerat sed officia sacerdotum. Requiritur tamen laicum habere aliquam evidenciam de presbitero citra suam fidem. Ulterius videtur quod sine sacramentis nostris sensibilibus de possibili servatur fides in nostra ecclesia, servata in nobis cum caritate fide catholica. Nam articuli fidei catholice sunt generales et non implicant quod iste sit sacerdos, quod hic sit corpus Christi et sic de aliis nisi de quanto veritas est substrata. Nec tenetur christianus nisi subintellecta tali condicione credere quidquam tale; opinionem tamen habet de ministerio diffamati presbiteri ultra consimile ministerium laicorum, sicut credibile est quod Christus sepe supplet defectum presbiteri, ordinando, conficiendo vel

Further, it seems that faith would not totter in lay people, although they do not know in particular the disposition of their presbyter; for nothing that is above their power would make faith fail in them; now certainty of such a circumstance of the priest is above their power; therefore it would not make faith fail in them.13 For the layman’s sense does not judge of the words or the intention of the consecrating presbyter, nor is it any particle of the catholic faith that he duly consecrates; and so of testimony, of reason, or of any other topic of evidence to be assigned; so that the life of the priest (as it seems to me) is the greatest natural evidence through which the priest would be believed in such matters. 457Yet it is to be noted that it is foolish for a layman to doubt too much about such things, as the decree says, Causa 1, question 1, under the authority of Gregory: "Many secular men, when they examine the life of priests more than their own, incur the great crime of contempt of the divine sacraments"; because, as is recited a little before from a saying of blessed Augustine: "All the sacraments, while they harm those who handle them unworthily, yet profit through them those who receive them worthily, as does the word of God also. Whence it is said: What they say, do; but what they do, do not do."14 And below, under the authority of blessed Ambrose: "Since scripture testifies that at the prayers of Jeroboam fire came down from heaven, and again, when Elijah prayed, fire was sent from heaven to consume the sacrifices (as is clear from 3 Kings 12 and 18), it is given to be understood that God considers not the merits of persons but the offices of priests."15 Yet it is required that the layman have some evidence about the presbyter short ofcitra fidem: short of faith his faith. Further, it seems that without our perceptiblesensibilis: perceptible sacraments faith could possibly be kept in our church, the catholic faith being kept in us with charitycaritas: charity.16 For the articles of the catholic faitharticulus fidei: article of faith are general, and do not imply that this man is a priest, that here is the body of Christ, and so of other things, except in so far as the truth underlies them. Nor is a Christian bound to believe anything of the kind except with such a condition understood as impliedsubintelligere: understand as implied; yet he has an opinionopinio: opinion about the ministry of a defamed presbyter beyond the like ministry of lay people, as it is credible that Christ often supplies the defect of the presbyter, in ordaining, in confecting, or17

Notes

  1. 1 Quia certum est: the answer to the error, given without a formula. In superatis: taken as "in [suits] won", cases in which the claimant has prevailed; the sense is doubtful. Excipit: takes exception, as a defendant pleads an exception at law. Rectificacio: being set right before God. R. A and B in the margin at 453.29: Primus error.
  2. 2 Augustine to Macedonius; Wyclif’s "Letter 38" is to Profuturus in the Maurist numbering; the thought is loosely from Ep. 153.6.26 to Macedonius, civil laws are made non quod hinc fiat ut bene utentes sint, sed ut male utentes minus molesti sint (PL 33). C. Habilitaciones virtutum: the fitness that the virtues give.
  3. 3 Dominum: so the print, read on the plate (454.13), taken as "the Lord" (on their side); dominium, "lordship", would read more easily, but no witness gives it. Exequi: to prosecute a suit. S. 2 Timothy 4:5, DR "do the work of an evangelist". T. At 454.14 B reads contencione huius. R. A in the margin at 454.9: Secundus error.
  4. 4 Absolutum iuramentum: an oath without qualification, not limited to the witness’s belief. Cognoscunt testes ut plurimum ignorare: the witnesses know that for the most part they are ignorant of what they swear to.
  5. 5 Ritu tali: the practice of such trials (glossary: ritus). Ex evidencia sui ministerii: on the evidence of the ministry he did (Loserth’s side-note: "Once a man was curate because he did the work"). Cura: the cure of souls. Status iste et eius antecedencia: that state of the early church and what led to it. T. At 454.28 A reads intimant for interimant.
  6. 6 Advena: a priest come from elsewhere. Nominis literati: taken as "the name written" in the letters; or "of the lettered man", the clerk. Non dant vel evidenciam topicam: not even probable evidence (cf. the glossary argumentum topicum); the print punctuates the sentence as a question. Sic enim: the apostles’ priesthood was known from their deeds, not from letters. T. At 454.29 B reads si dulus (so our copy of the page foot).
  7. 7 Cum paribus: ceteris paribus, "other things being equal". Ex tibi dubio: "for all you know", from what is doubtful to you. Prohibere testimonium: taken as perhibere testimonium, "to bear testimony". T. At 455.4 AA₁ read fuerunt. R. A in the margin at 455.5: Confirmacio.
  8. 8 Assumptum: the premiss that an unbelieving ordainer makes no ordination. Omnino infidelis: one wholly an unbeliever. Formans vocem: uttering the form of words. T. At 455.14 and 455.18 B reads per illud.
  9. 9 Decretum C.1 q.1 c.12, from Gregory (Loserth: Decr. sec. pars, causa I, q. I, cap. XII; the modern form is ours); the Decretum has dandi … accipiendi (455.24). C. In Christo corpore: so the print; translated as in Christi corpore. R. A in the margin at 455.21: Nota. Dubitatur an qui pretenduntur esse sacerdotes sint sacerdotes cum motivis.
  10. 10 Decretum C.9 q.1 c.3 (Loserth: Decr. sec. pars, causa IX, q. I, cap. III; the modern form is ours); Sed excommunicati is the canon’s incipit. C. The subject of ministrat is the unknown unbeliever, excommunicate or heretic.
  11. 11 Est dare: "there is [such a thing as]". The two clauses stand without a connective (456.3–4); "as" is supplied. Confeccio: the confecting of the sacrament. Indisposicio: "unfitness" (cf. the glossary indispositus). Deo absconditi: hidden in God, known to him alone.
  12. 12 Sic est sibi evidens dubitare: he has evident ground to doubt. De sancta matre ecclesie: the print’s ecclesie (p. 456) is taken as ecclesia. Secundum presentem iusticiam: as against predestination (the glossary). In verbis sacramentalibus in intencione: no connective between the two phrases (p. 456); taken as "in the words, [and] in the intention". T. At 456.14–15 B reads inordinate. R. A in the margin at 456.8: Secunda conclusio.
  13. 13 The argument: what is beyond the layman’s power cannot make his faith fail; certainty about his priest is beyond it. T. At 456.20 B reads tutubaret. At 456.23–24 A’s word is damaged by an erasure (circumstancia), and A₁ has talis circum— sacerdotis. R. A in the margin at 456.20: Tercia conclusio.
  14. 14 Particula fidei: a part of the catholic faith. Loco evidencie: a "place" in the dialectical sense, a source of argument (testimony, reason). S. Decretum C.1 q.1 c.84 (Gregory) and c.78 (Augustine) (Loserth: Decr. sec. pars, q. I., cap. LXXXIV; ib. cap. LXXVIII; the modern form is ours). Matthew 23:3 as the canon gives it; DR "All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not". R. A in the margin at 456.27: Conclusio.
  15. 15 Decretum C.1 q.1 c.83, from Ambrose (Loserth: ib. cap. LXXXIII; the modern form is ours). Jeroboam’s altar: 3 Kings 12:32–13:5; Elijah: 3 Kings 18:38. C. Sacramenta: here the sacrifices.
  16. 16 Citra suam fidem: evidence short of faith (glossary: citra fidem). De possibili: "possibly", it is possible that. Servata … fide catholica: ablative absolute.
  17. 17 De quanto veritas est substrata: in so far as the truth underlies [the particular claim]. Diffamati presbiteri: a presbyter of ill fame. The sentence continues in the next part.
How the Latin of this chapter was established
  • Plate readings; page · reading · note):
    • 454: ∅ (English side-note word (the); print has no word before Patet)
    • 454: iure [NW]
    • 455: fuerit
    • 456: sive
    • 457: tamen
    • 457: est
    • 457: de
    • 457: talibus
    • 457: nimium
    • 457: Iª (English side-note text glued)
    • 457: ut (line number 15 glued)
    • 457: Christi
    • 457: Christus