Institutio Christianae Religionis
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[ 4 12 11 1 ] Hoc quoque ad disciplinae moderationem in primis requiritur quod Augustinus contra Donatistas disputat, ne vel privati homines, si viderint minus diligenter a seniorum Concilio vitia corrigi, discessionem propterea continuo ab Ecclesia faciant:
[ 4 12 11 1 ] 11. Another special requisite to moderation of discipline is, as Augustine discourses against the Donatists, that private individuals must not, when they see vices less carefully corrected by the Council of Elders immediately separate themselves from the Church;
[ 4 12 11 2 ] aut ipsi Pastores, si nequeant ex animi sui voto omnia repurgare quae correctione indigent, ideo abiiciant ministerium, vel inusitata asperitate totam Ecclesiam perturbent.
[ 4 12 11 2 ] nor must pastors themselves, when unable to reform all things which need correction to the extent which they could wish, cast up their ministry or by unwonted severity throw the whole Church into confusion.
[ 4 12 11 3 ] Est enim verissimum quod scribit, Nempe quisquis vel quod potest, arguendo corrigit: vel quod corrigere non potest, salvo pacis vinculo excludit: vel quod salvo pacis vinculo excludere non potest, aequitate improbat, firmitate supportat: hunc a maledictione liberum ac solutum esse [].
[ 4 12 11 3 ] What Augustine says is perfectly true: "Whoever corrects what he can, by rebuking it, or without violating the bond of peace, excludes what he cannot correct, or justly condemns while he patiently tolerates what he is unable to exclude without violating the bond of peace, is free and exempted from the curse," (August. contra Parmen. Lib. 2 c. 4.)
[ 4 12 11 4 ] Rationem alibi reddit, quia omnis pia ratio, et modus Ecclesiasticae disciplinae, unitatem Spiritus in vinculo pacis intueri semper debet:
[ 4 12 11 4 ] He elsewhere gives the reason. "Every pious reason and mode of ecclesiastical discipline ought always to have regard to the unity of the Spirit in the bond of peace.
[ 4 12 11 5 ] quod Apostolus sufferendo nos invicem praecipit custodiri:
[ 4 12 11 5 ] This the apostle commands us to keep by bearing mutually with each other.
[ 4 12 11 6 ] et quo non custodito, vindictae medicina non tantum supervacua, sed etiam perniciosa esse incipit: ideoque medicina esse desinit [].
[ 4 12 11 6 ] If it is not kept, the medicine of discipline begins to be not only superfluous, but even pernicio and therefore ceases to be medicine," (Ibid. Lib. 3 c. 1.)
[ 4 12 11 7 ] Haec (inquit) qui diligenter cogitat, nec in conservatione unitatis negligit disciplinae severitatem, nec intemperie correctionis disrumpit vinculum societatis [].
[ 4 12 11 7 ] "He who diligently considers these things neither in the preservation of unity neglects strictness of discipline, nor by intemperate correction bursts the bond of society," (Ibid. cap. 2.)
[ 4 12 11 8 ] Fatetur quidem, non Pastores modo debere in hanc partem incumbere nequid in Ecclesia vitii remaneat, sed unicuique eodem enitendum pro sua virili: nec dissimulat, eum qui malos monere, arguere, corrigere negligit, etiamsi iis non faveat, nec cum iis peccet, reum esse coram Domino:
[ 4 12 11 8 ] He confesses, indeed, that pastors ought not only to exert themselves in removing every defect from the Church, but that every individual ought to his utmost to do so; nor does he disguise the fact, that he who neglects to admonish, accuse, and correct the bad, although he neither favours them, nor sins with them, is guilty before the Lord;
[ 4 12 11 9 ] quod si talem gerit personam ut etiam a Sacramentorum participatione possit separare, et non facit, iam non alieno malo peccare, sed suo.
[ 4 12 11 9 ] and if he conducts himself so that though he can exclude them from partaking of the Supper, he does it not, then the sin is no longer that of other men, but his own.
[ 4 12 11 10 ] Tantum id fieri vult adhibita prudentia quam Dominus quoque requirit, ne dum eradicantur zizania, frumenta laedantur [].
[ 4 12 11 10 ] Only he would have that prudence used which our Lord also requires, "lest while ye gather up the tares, ye root up also the wheat with them," (Matth. 13: 29.)
[ 4 12 11 11 ] Inde colligit ex Cypriano, Misericorditer igitur corripiat homo quod potest: quod autem non potest, patienter ferat, et cum dilectione gemat atque lugeat [].
[ 4 12 11 11 ] Hence he infers from Cyprian, "Let a man then mercifully correct what he can; what he cannot correct, let him bear patiently, and in love bewail and lament."