De causa Dei: Bradwardine to his Mertonians
Thomas Bradwardine, De causa Dei contra Pelagium (1344). English translation: Wroot Press, CC BY-NC 4.0; machine-learning use permitted with attribution (https://bradwardine.wrootpress.com/rights/).
Source: Henry Savile's edition, London 1618, 876C–876E; Latin from EEBO-TCP A16626 (public domain).
Canonical: https://bradwardine.wrootpress.com/back/mertonians/
Status: draft translation, not yet reviewed.

[prelims]
Thomas of Bradwardine to his Mertonians: the First Letter.

[prelims]
To his beloved brothers and friends, the Warden and scholars of Merton Hall in Oxford: the sevenfold grace of the Holy Spirit.[n1]

I have found that it has sometimes happened, in the handling of difficult matters, that either the folly of the speaker has corrupted the hearer, or the rashness of the hearer has defamed the speaker. For this reason it seems to me that we must take equal care, above all where nothing else can be thought without danger, neither to presume readily to assert, nor rashly to pass judgment on the views of others. I know what great dreams the human heart brings forth, as blessed Augustine says, and that by the same judgment by which it is deceived in knowing itself, it also wrongly supposes the other things that exist for its sake. What do you think it is that makes men so apt to judge so differently about the truth of things? Is there not one truth? Consider (to say nothing for the moment of God) why dialectic has so many different opinions, and so opposed, not to say perverse. Did not all know the one thing that is, and out of love of deceiving invent different things? I do not think so. Rather, each tells his own dreams, and by the very opinion by which they were first deceived themselves, in their own case, they afterwards lead others astray unawares. And as blessed Job says to his arrogant friends, who presumed of themselves more than was fitting,[n2] all now think that wisdom will not only die with them but has also sprung from themselves. It is therefore fitting that we apply this very thing to our own assertion of the truth, since we see ourselves already so divided.[n3] For because truth is seen only from afar, it gives birth to judgments, and each man can grasp of it only as much as he himself is. In ourselves, indeed, what we perceive by the knowledge of days,[n4] in that same way the understanding of the heart judges of things outside it with respect to truth, as the mind inwardly fashions itself in representation. Hence it is necessary that, while the mind is inwardly ill-disposed, the understanding too is deceived in its judgment of what lies outside. This is the very cause which sometimes breeds a controversy of words even where the meanings agree; yet that becomes pardonable when it is not obstinate. If therefore we, who seem to be handlers of the word of God and seekers of truth, should chance to find this among ourselves, as often happens, let us the sooner return to the same point. Otherwise, if we begin to defend our statements obstinately, we may be thought to have held a different view.

[prelims]
As for what your charity has deigned to ask of me concerning the cause of God against Pelagius, I have learned that it was debated long ago among certain wise men. From among these I have come to know what they thought, both from others reporting about them and from themselves reporting about themselves, I mean those whom we judge more worthy of credence. But though I am often assailed by this subject, I declare myself to be one who would not wish anything on it to be inquired into by everyone with such curiosity and superstition, or asserted with such confidence. Hence now too I am hemmed in by a twofold consideration in this matter, since I see that I owe silence to your prudence and an answer to your goodness. Amid all this the very difficulty of the matter also confronts me, which perhaps cannot be discussed by me concisely, as is fitting. For if I overstep measure in speaking, I fear to seem superstitious; yet I am willing, and far more willing, to be charged at times with a share of ignorance than to seem a despiser of charity, and to have unpolished words rather than a perverse heart.

Farewell always in our Lord Jesus Christ, who is the way leading us from the byway, the truth confirming us in his promise, and the life conforming us at the term.[n5]

[876C–876D]
The Later Letter to his Mertonians.

Thomas of B.[n6] to his beloved brothers and friends, the Warden and Fellows of Merton Hall in Oxford: greeting, and the grace of prospering happily in all things.

I wished at once to comply with your request, but intervening obstacles have until now prevented me; God knows what I wished. Held back by long and protracted occupations, I have at last, after a fashion, stolen a little leisure and taken up my pen. What could occur to me in the meantime, as time allowed, I have sent in these writings, treating the question which you put to me concerning the cause of God against the pestilential Pelagius. At first I thought what I was attempting either dangerous or rash; but in the end, looking to your charity and heeding your humility, I judged that I ought in no way to stand in the way of so religious a desire of yours. Accept, then, and receive kindly this little gift, small indeed, but offered with no small devotion: the gift of a pupil in doctrine, of a friend in charity, of a fellow-servant in Christ. I beg you, however, not to make familiars of the foolish and importunate questions of those who scrutinize the word of God. From a depraved and perverse habit and curiosity, running about not so much from love of truth as from desire of novelty, they would rather hear new things than speak true ones. These men, neither measuring their own capacity nor showing reverence to the divine mysteries, presume about everything, ready always to give as much credence to depraved teachings as grudging to good ones. It therefore falls to you, the fellows of the college who labour daily in the scholastic field, to chastise the rashness of such men and bring them back to the pattern of study and the way of discipline. Thus each of you may be not only a scribe learned in the kingdom of heaven, who brings out of his treasure things new and old, but also a faithful servant, whom the Lord will set over his household,[n7]

[876E]
to give him in due time his measure of wheat.

Farewell in the Lord.

THE END.

NOTES

1. The keyed text has no verb in the salutation. The sense "[wishes]" is supplied by the English, which gives only the genitive: "the sevenfold grace of the Holy Spirit". The sevenfold grace is the seven gifts of the Spirit (Isaiah 11:2–3).
2. Job 12:2 (Vulgate): "Are you then the only men, and will wisdom die with you?" Bradwardine adapts it, adding that wisdom has also "sprung from" them.
3. Dignum ergo est ut id ipsum in nostra nos assertione veritatis, tot iam videmus esse diversos has no verb for the ut-clause as keyed, and the 1618 print is not at hand to check. I have translated the evident sense (that we should apply the lesson to our own assertion of the truth, since we are already so divided) and left the Latin problem unemended.
4. dierum cognitione cannot be construed with confidence. I have translated it literally, and it may well be a corruption of some word meaning "inward" or "natural" knowledge. The general sense of the sentence is clear: the heart's understanding judges of external things as the mind has inwardly shaped itself.
5. The prelims (prelims ¶1) are unpaged, and the page image supplied covers only p. 876. The text of prelims ¶1 has therefore not been checked against the print, and the problems in prelims ¶2 may be keying errors. It should be image-checked before the volume run.
6. "Thomas de B." is the abbreviation printed by Savile for Thomas Bradwardine; I keep the initial.
7. Two Gospel texts are combined. Mt 13:52: the scribe "learned in the kingdom of heaven," who "brings out of his treasure things new and old". Lk 12:42: the faithful servant "whom the master will set over his household, to give them in due time their measure of wheat." Bradwardine changes "them" to "him" (illi) and joins the two.