Monarchia (III, iii, 1-18)

(1) In introitu ad questionem hanc notare oportet quod prime questionis veritas magis manifestanda fuit ad ignorantiam tollendam, quam ad tollendum litigium; sed que fuit secunde questionis, quasi equaliter ad ignorantiam et litigium se habebat: multa etenim ignoramus de quibus non litigamus. (1) By way of preamble it should be noted that the truth of the first question needed to be demonstrated more in order to eliminate ignorance than to resolve a dispute; but the truth of the second question addressed ignorance and dispute in almost equal measure, for there are many things we do not know about which we do not argue.
(2) Nam geometra circuli quadraturam ignorat: non tamen de ipsa litigat; theologus vero numerum angelorum ignorat; non tamen de illo litigium facit; Egiptius vero civilitatem Scitharum ignorat, non propter hoc de ipsorum civilitate contendit. (2) The geometrician, for example, does not know how to square the circle, but he does not argue about it; the theologian for his part does not know how many angels there are, yet he does not engage in dispute about the matter; the Egyptian likewise is ignorant of the civilization of the Scythians, yet he does not on this account argue about their civilization.
(3) Huius quidem tertie questionis veritas tantum habet litigium, ut, quemadmodum in aliis ignorantia solet esse causa litigii, sic et hic litigium causa ignorantie sit magis. (3) But the truth concerning this third question is so fiercely disputed that, just as in other matters it is ignorance which gives rise to dispute, so here it is rather the dispute which is the cause of ignorance.
(4) Hominibus nanque rationis intuitu voluntatem prevolantibus hoc sepe contingit: ut, male affecti, lumine rationis postposito, affectu quasi ceci trahantur et pertinaciter suam denegent cecitatem. (4) For it often happens that men who guide their will by the light of reason, should they be swayed by misguided impulses, put the light of reason behind them and are dragged by passion like blind men, and yet obstinately deny their own blindness.
(5) Unde fit persepe quod non solum falsitas patrocinium habeat, sed -- ut plerique -- de suis terminis egredientes per aliena castra discurrant; ubi nichil intelligentes, ipsi nichil intelliguntur: et sic provocant quosdam ad iram, quosdam ad dedignationem, nonnullos ad risum. (5) And so it happens very often that not only does falsehood find defenders, but that many stray beyond their own borders and make incursions into the territory of others, where, understanding nothing, they quite fail to make themselves understood; and thus they provoke some people to anger, others to disdain, and many to mirth.
(6) Igitur contra veritatem que queritur tria hominum genera maxime colluctantur. (6) Now three classes of people in particular fiercely oppose the truth we are investigating.
(7) Summus nanque Pontifex, domini nostri Iesu Cristi vicarius et Petri successor, cui non quicquid Cristo sed quicquid Petro debemus, zelo fortasse clavium, necnon alii gregum Cristianorum pastores, et alii quos credo zelo solo matris Ecclesie promoveri, veritati quam ostensurus sum de zelo forsan -- ut dixi -- non de superbia contradicunt. (7) For the supreme Pontiff, the vicar of our Lord Jesus Christ and Peter's successor, to whom we owe not what is due to Christ but what is due to Peter, perhaps motivated by a zealous concern for the keys, and with him other shepherds of the Christian flock and others who I believe act only out of zealous concern for Mother Church: these people oppose the truth I am about to demonstrate - perhaps, as I said, out of zealous concern and not out of pride.
(8) Quidam vero alii, quorum obstinata cupiditas lumen rationis extinxit -- et dum ex patre diabolo sunt, Ecclesie se filios esse dicunt -- non solum in hac questione litigium movent, sed sacratissimi principatus vocabulum aborrentes superiorum questionum et huius principia inpudenter negarent. (8) Certain others, however, whose stubborn greed has extinguished the light of reason, and who, having the devil as their father, yet profess themselves to be sons of the church, not only stir up quarrels in relation to this question, but, loathing the very expression "most sacred sovereign authority", would even impudently deny the first principles which underlie this question and those previously discussed.
(9) Sunt etiam tertii -- quos decretalistas vocant -- qui, theologie ac phylosophie cuiuslibet inscii et expertes, suis decretalibus -- quas profecto venerandas existimo - - tota intentione innixi, de illarum prevalentia -- credo -- sperantes, Imperio derogant. (9) There is also a third category, called decretalists - ignorant and lacking in any philosophical or theological training - who argue their case exclusively with reference to their decretals (which I certainly think worthy of veneration); trusting in their authoritativeness, I believe, they disparage the empire.
(10) Nec mirum, cum iam audiverim quendam de illis dicentem et procaciter asserentem traditiones Ecclesie fidei fundamentum: quod quidem nefas de oppinione mortalium illi summoveant qui ante traditiones Ecclesie in Filium Dei Cristum sive venturum sive presentem sive iam passum crediderunt, et credendo speraverunt, et sperantes caritate arserunt, et ardentes ei coheredes factos esse mundus non dubitat. (10) Nor is this a cause for astonishment, since I once heard one of them say and stubbornly insist that the traditions of the church are the foundation of faith. Let this wicked belief be removed from the minds of mortals by those who, before the traditions of the church, believed in Christ the Son of God (whether Christ to come or Christ present or Christ already crucified), and who in believing hoped, and hoping burned with love, and burning with love became co-heirs along with him, as the world does not doubt.
(11) Et ut tales de presenti gignasio totaliter excludantur, est advertendum quod quedam scriptura est ante Ecclesiam, quedam cum Ecclesia, quedam post Ecclesiam. (11) And in order that such people should be entirely excluded from the present arena, it must be borne in mind that some scriptures preceded the church, others coincided with the founding of the church, and others followed it.
(12) Ante quidem Ecclesiam sunt vetus et novum Testamentum, quod «in ecternum mandatum est» ut ait Propheta; hoc enim est quod dicit Ecclesia loquens ad sponsum: «Trahe me post te». (12) Before the church are the Old and New Testaments, which "he hath commanded for ever", as the Prophet says; for this is what the church says speaking to her bridegroom: "Draw me after thee".
(13) Cum Ecclesia vero sunt veneranda illa concilia principalia quibus Cristum interfuisse nemo fidelis dubitat, cum habeamus ipsum dixisse discipulis ascensurum in celum «Ecce ego vobiscum sum in omnibus diebus usque ad consummationem seculi», ut Matheus testatur. Sunt etiam Scripture doctorum, Augustini et aliorum, quos a Spiritu Sancto adiutos qui dubitat, fructus eorum vel omnino non vidit vel si vidit, minime degustavit. (13) Contemporaneous with the church are those venerated principal councils at which Christ was present, as no believer doubts, since we know that he said to the disciples as he was about to ascend to heaven: "Lo, I am with you always, even unto the end of the world", as Matthew bears witness. There are also the writings of the doctors of the church, of Augustine and others; anyone who doubts that they were helped by the Holy Spirit has either entirely failed to see their fruits or, if he has seen them, has not tasted them.
(14) Post Ecclesiam vero sunt traditiones quas 'decretales' dicunt: que quidem etsi auctoritate apostolica sunt venerande, fundamentali tamen Scripture postponendas esse dubitandum non est, cum Cristus sacerdotes obiurgaverit de contrario. (14) Then after the church come the traditions called "decretals", which, while certainly to be revered on account of their apostolic authority, must yet take second place to the fundamental scriptures, given that Christ reproached the priests for doing the opposite.
(15) Cum enim interrogassent: «Quare discipuli tui traditionem seniorum transgrediuntur?» -- negligebant enim manuum lotionem -- Cristus eis, Matheo testante, respondit: «Quare et vos transgredimini mandatum Dei propter traditionem vestram?». In quo satis innuit traditionem postponendam. (15) For when they asked: "Why do thy disciples transgress the tradition of the elders?" - for they did not wash their hands - Christ answered them (Matthew is our witness): "Why do ye also transgress the commandment of God by your tradition?" By this he gave to understand clearly enough that tradition takes second place.
(16) Quod si traditiones Ecclesie post Ecclesiam sunt, ut declaratum est, necesse est ut non Ecclesie a traditionibus, sed ab Ecclesia traditionibus accedat auctoritas. Hiique solas traditiones habentes ab hoc -- ut dicebatur -- gignasio excludendi sunt: oportet enim, hanc veritatem venantes, ex hiis ex quibus Ecclesie manat auctoritas investigando procedere. (16) Now if the traditions of the church come after the church, as has been shown, it must be the case that the church does not derive its authority from the traditions, but that the traditions derive their authority from the church. And so those who rely only on traditions must be excluded from the arena, as we said; for those who seek to grasp this truth must conduct their investigation by starting from those things from which the church's authority comes.
(17) Hiis itaque sic exclusis, excludendi sunt alii qui, corvorum plumis operti, oves albas in grege Domini se iactant. Hii sunt impietatis filii qui, ut flagitia sua exequi possint, matrem prostituunt, fratres expellunt, et denique iudicem habere nolunt. Nam cur ad eos ratio quereretur, cum sua cupiditate detenti principia non viderent? (17) And so, having excluded these people, others must also be excluded who, covered with crows' feathers, make a show of being white sheep in the Lord's flock. Such people are the sons of wickedness who, in order to carry out their shameful designs, prostitute their mother, drive out their brothers, and finally refuse to have a judge. Why should we seek to convince them, since, slaves to their own greed, they would be incapable of seeing first principles?
(18) Quapropter cum solis concertatio restat qui, aliquali zelo erga matrem Ecclesiam ducti, ipsam que queritur veritatem ignorant: cum quibus illa reverentia fretus quam pius filius debet patri, quam pius filius matri, pius in Cristum, pius in Ecclesiam, pius in pastorem, pius in omnes cristianam religionem profitentes, pro salute veritatis in hoc libro certamen incipio. (18) It therefore remains to argue the case only with those who, motivated by some zealous concern for Mother Church, are unaware of that truth which we seek; and so it is with them - showing that reverence which a dutiful son owes his father, a dutiful son owes his mother, devout towards Christ, devout towards the Church, devout towards the shepherd, and devout towards all who profess the Christian religion - that I engage in battle in this book in the cause of truth.