Translating the Augsburg Confession Part XIV (Article IX)
Posted: September 30, 2022 Filed under: Augsburg Confession, Baptism, Latin Translation | Tags: Augsburg Confession, Baptism, Latin, Lutheranism, Translation Leave a commentArt. IX. De Baptismo.
De baptismo docent, quod[1] sit necessarium ad salutem, quodque[2] per baptismum offeratur gratia Dei, et quod[3] pueri sint baptizandi,[4] qui per baptismum oblati[5] Deo recipiantur in gratiam Dei.
Damnant Anabaptistas, qui improbant baptismum puerorum et affirmant pueros[6] sine baptismo salvos fieri.
[1] Quod…salutem: a quod substantive clause where the subject is impersonal: that it is
[2] Quodque…Dei: another quod substantive clause: and that…
[3] Quod…Dei: a quod substantive clause
[4] Sint baptizandi: The passive periphrastic: must be baptized
[5] Oblati: a perfect passive participle modifying qui
[6] Pueros…fieri: an indirect statement where pueros is the accusative subject and fieri is the infinitve main verb
Concerning baptism, they teach that it is necessary for salvation and that through baptism the grace of God is offered and that children, who, presented to God through baptism, are received into the grace of God, must be baptized.
They condemn the Anabaptists, who condemn the baptism of children and affirm that children become saved without baptism.
Translating the Augsburg Confession Part XIII (Article VIII)
Posted: September 30, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentArt. VIII. Quid sit Ecclesia.
Quamquam ecclesia proprie sit congregatio sanctorum et vere redentium, tamen, quum[1] in hac vita multi hypocritae et mali[2] admixti sint, licet uti sacramentis, quae per malos administrantur, iuxta vocem Christi Matth.23, 2: Sedent scribae et Pharisaei[3] in cathedra Mosis[4] etc. Et sacramenta et Verbum propter ordinationem et mandatum Christi sunt efficacia, etiamsi per malos exhibeantur.
Damnant Donatistas et similes, qui negabant licere uti ministerio malorum in ecclesia,[5] et sentiebant ministerium[6] malorum inutile et inefficax esse.
[1] Quum: since
[2] Mali: a substantive adjective: evil people
[3] Pharisaei: Pharisees
[4] Mosis: Of Moses
[5] Licere…ecclesia: an indirect statement where licere supplies both an impersonal subject and the infinitive main verb which forms a complimentary infinitive with uti: one may use…
[6] Ministerium…esse: an indirect statement where ministerium is the accusative subject and esse is the infinitive main verb
Although the church properly is the congregation of the saints and of those who truly believe, however, since many hypocrites and evil men have been intermixed in this life, one may use sacraments which are administered by evil men, in accordance with the voice of Christ in Matthew 23,2: The scribes and the Pharisees sit in Moses’s chair etc. And the sacraments and the Word are efficacious because of the ordination and command of Christ even if they are presented by evil men.
They condemn the Donatis and other similar groups who deny that it is lawful to use the ministry of evil men in the church, and who think that the ministry of evil men is useless and inefficacious.
Translating the Augsburg Confession Part XII (Article VII)
Posted: September 30, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentArt. VII. De Ecclesia.
Item docent, quod[1] una sancta ecclesia perpetuo mansura sit. Est[2] autem ecclesia congregatio sanctorum, in qua evangelium recte docetur et recte administrantur sacramenta. Et ad veram unitatem ecclesiae satis est consentire de doctrina evangelii et administratione
sacramentorum. Nec necesse est ubique[3] esse similes traditiones humanas, seu ritus aut ceremonias ab hominibus institutas. Sicut inquit Paulus Eph. 4, 5. 6: Una fides, unum baptisma, unus Deus et Pater omnium etc.
[1] Quod…sit: a quod substantive clause
[2] Est…sanctorum: congregation is the subject, and ecclesia is the predicate
[3] Ubique…institutas: an indirect statement where the accusative subjects are traditiones, ritus, and ceremonias and the infinitive main verb is institutas esse
They also teach that the one holy church will remain forever. However, the congregation of the saints, in which the Gospel is rightly taught and the sacraments are rightly administered, is the church. And for true unity of the church it is enough to agree concerning the doctrine of the Gospel and the administration of the sacraments. And it is not necessary that similar human traditions or rites or ceremonies have been established by men. Just as Paul says in Ephesians 4, 5.6: One faith, one baptism, one God and Father of all etc.
Translating the Augsburg Confession Part XI (Article VI)
Posted: September 30, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Sanctification, Translation Leave a commentArt. VI. De Nova Obedientia.
Item docent, quod[1] fides illa debeat bonos fructus parere, et quod[2] oporteat bona opera mandata[3] a Deo facere propter voluntatem Dei, non ut[4] confidamus per ea opera iustificationem coram Deo mereri. Nam remissio peccatorum et iustificatio fide[5] apprehenditur, sicut testatur et vox Christi Luc. 17, 10: Quum feceritis haec omnia, dicite: Servi inutiles sumus. Idem[6] docent et veteres scriptores ecclesiastici. Ambrosius enim inquit: Hoc constitutum est a Deo, ut,[7] qui credit in Christum, salvus sit[8] sine opere, sola fide[9] gratis accipiens[10] remissionem peccatorum.
[1] Quod…parere: a quod substantive clause
[2] Quod…Dei: a quod substantive clause
[3] Mandata a Deo: a participial phrase with a perfect passive participle which is describing opera
[4] Ut…mereri: a purpose clause
[5] Fide: an ablative of means
[6] Idem: a neuter substantive of idem, eadem, ideam: the same thing
[7] Ut…peccatorum: an indirect command introduced by constitutum est: that he who…
[8] Sit: the main verb for the implied he modified by qui
[9] An ablative of means modifying accipiens
[10] Accipiens: a present active participle modifying the implied he
They also teach that this faith ought to produce good fruits, and that it is fitting to do good works, commanded by God, on account of God’s good will, not so that we believe that we deserve justification before God through these works. For the remission of sins and justification is grasped by faith as also the voice of Christ testifies in Luke 17, 10: When you have done all these things, say: We are useless slaves. Also the old authors of the church teach the same thing. For instance Ambrose says: This has been established by God so that he, who believes in Christ, will be saved without work, receiving the remission of sins freely by faith alone.
Translating the Augsburg Confession Part X (Article V)
Posted: September 30, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Translation Leave a commentArt. V. De Ministerio Ecclesiastico.
Ut[1] hanc fidem consequamur, institutum est ministerium[2] docendi evangelii et porrigendi[3] sacramenta. Nam per Verbum et sacramenta tamquam per instrumenta donatur Spiritus Sanctus, qui fidem efficit, ubi et quando visum est[4] Deo, in iis, qui audiunt evangelium, scilicet[5] quod Deus non propter nostra merita, sed propter Christum iustificet hos, qui credunt[6] se propter Christum in gratiam recipi.
Damnant Anabaptistas[7] et alios, qui sentiunt[8] Spiritum Sanctum contingere sine Verbo externo hominibus per ipsorum praeparationes et opera.
[1] Ut: introduces a purpose clause
[2] Ministerium: the subject of the independent clause; it is modified by two gerunds: docendi and porrigendi
[3] Porrigendi: unusually here the gerund takes the accusative direct object sacramenta
[4] Visum est Deo: it seems good to God
[5] Scilicet: introduces the quod substantive clause quod Deus…hos: namely that God justifies
[6] Credunt: introduces an indirect statement where se is the accusative subject and recipi is the infinitive main verb
[7] Anabaptists
[8] Sentiunt: introduces an indirect statement where Spiritum Sanctum is the accusative subject and contingere is the infinitive main verb
So that we obtain this faith, the ministry of teaching of the Gospel and offering the sacraments has been instituted. For the Holy Spirit, who brings about faith in those who hear the Gospel, namely that God justifies those who believe that they are received into grace on account of Christ, not on account of their merits but on account of Christ, is given through the Word and the Sacraments, just as through instruments, where and when it seems good to God.
They condemn the Anabaptists and others who think that the Holy Spirit is granted to men without the external Word through the preparations and works of men.
Translating the Augsburg Confession Part IX (Article IV)
Posted: September 30, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Justification, Latin, Translation Leave a commentArt. IV. De Iustificatione.
Item docent, quod [1]homines non possint iustificari coram Deo propriis[2] viribus, meritis aut operibus, sed gratis iustificentur propter Christum per fidem, quum credunt[3] se in gratiam recipi et peccata remitti propter Christum, qui sua morte pro nostris peccatis satisfecit. Hanc fidem imputat Deus pro[4] iustitia coram ipso, Rom. 3 et 4.
[1] Quod: introduces two quod substantive clauses: homines…operibus and gratis…fidem
[2] Propriis…operibus: a series of ablative of means
[3] Credunt: introduces two indirect statements: se…recipi, where se is the accusative subject and recipi is the infinitive main verb, and peccata…Christum where peccata is the accusative subject and remitti is the infinitive main verb
[4] Pro: as
They also teach that men are not able to be justified before God by their strength, merits or works but that they are justified by grace on account of Christ through faith when they believe that they are accepted into grace and that their sins are pardoned on account of Christ who made satisfaction for sins for us with his death. God credits this faith as righteousness before himself.
Published Books
Posted: September 29, 2022 Filed under: Published Works | Tags: Published Works 2 CommentsHere’s a list of the works I’ve written, translated or edited and published. Buy a book and support a starving Latinist!
Luther’s Small Catechism: An Intermediate Latin Reader https://a.co/d/3M1hYjB
Thyestes https://a.co/d/afyFF7K
Iter Aeneae (Aeneis Pro Liberis) https://a.co/d/dyAdU7L
Lacrimae Didonis (Aeneis Pro Liberis) https://a.co/d/gqZRxBQ
Civil War Alone Remains: The Catilinarian Orations https://a.co/d/7sZFhQ2
John Brown’s Body https://a.co/d/bMPGamn The
Augsburg Confession: A Latin Reader (Concordia Latin Readers) https://a.co/d/8FNN3L9
The Latin Vocabulary of the Augsburg Confession https://a.co/d/ho3wZs9
The Madness of Hercules https://a.co/d/8DEYt4i
Medical Terminology: A Students’ Guide to the Latin and Greek Roots of Medical Terminology Paperback https://a.co/d/gKYG1lq
Translating the Augsburg Confession Part VIII (Article III)
Posted: September 29, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentArt. III. De Filio Dei.
Item docent, quod[1] Verbum, hoc est, Filius Dei, assumserit humanam naturam in utero beatae Mariae virginis, ut[2] sint duae naturae, divina et humana,[3] in unitate personae inseparabiliter coniunctae,[4] unus Christus, vere Deus et vere homo,[5] natus[6] ex virgine Maria, vere passus, crucifixus, mortuus et sepultus, ut[7] reconciliaret nobis Patrem et hostia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus hominum peccatis.
Idem[8] descendit ad inferos et vere resurrexit tertia die,[9] deinde ascendit ad coelos, ut[10] sedeat ad dexteram[11] Patris, et perpetuo regnet et dominetur[12] omnibus creaturis, sanctificet credentes[13] in ipsum, misso[14] in corda eorum Spiritu Sancto,[15] qui regat, consoletur ac vivificet eos et defendat adversus diabolum et vim peccati.
Idem Christus palam est rediturus,[16] ut[17] iudicet vivos et mortuos[18] etc. iuxta Symbolum Apostolorum.
[1] Quod…virginis: a quod substantive clause
[2] Ut…coniunctae: a purpose clause
[3] Divina et humana: apposition for naturae
[4] Coniunctae: a perfect passive participle modifying naturae
[5] Vere…homo: apposition for Christus
[6] Natus…passus…crucifixus…mortuus..sepultus (est): series of perfect tense verbs modifying unus Christus
[7] Ut…peccatis: a purpose clause
[8] Idem: describes an implied Christus
[9] Tertia die: an ablative of time
[10] Ut…ipsum: a series of purpose clauses
[11] Dexteram: modifies an implied manum: the right hand
[12] Dominetur: takes the dative here: he is Lord for all creatures or he is Lord of all creatures
[13] Credentes: a present active participle which is used substantively: believers or those who believe
[14] Misso: a perfect passive participle modifying Spiritu Sancto
[15] Spiritu Sancto: an ablative of means for sanctificet
[16] Est rediturus: the future tense: he will return
[17] Ut…Apostolorum: a purpose clause
[18] Vivos et mortuos: adjectives used substantively: the living and the dead
They also teach that the Word, that is the Son of God, assumed a human nature in the womb of the blessed Virgin Mary, so that there are two natures, divine and human, joined inseparably in the unity of his person: one Christ, truly God and truly man, born from the Virgin Mary, truly suffered, truly was crucified, died and was buried so that he reconciled the Father to us and he was the sacrificial victim not only for original guilt but also for all the actual sins of men.
The same Christ descended to hell and truly rose from the dead on the third day, then ascended into heaven so that he sits at the right hand of the Father, rules forever, is lord of all creatures, sanctifies those who believe in himself through the Holy Spirit who has been sent into their hearts where the Spirit rules, consoles, restores them to life and defends them against the Devil and the might of sin
Translating the Augsburg Confession Part VII (Article II)
Posted: September 28, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentArt. II. De Peccato Originis.
Item docent, quod[1] post lapsum Adae omnes homines, secundum naturam propagati,[2] nascantur cum peccato, hoc est,[3] sine metu Dei, sine fiducia erga Deum et cum concupiscentia, quodque[4] hic morbus seu vitium originis vere sit peccatum, damnans et afferens[5] nunc quoque aeternam mortem his, qui non renascuntur per baptismum et Spiritum Sanctum.
Damnant Pelagianos et alios, qui vitium originis negant[6] esse peccatum et, ut[7] extenuent gloriam meriti et beneficiorum Christi, disputant[8] hominem propriis viribus rationis coram Deo iustificari posse.
[1] Quod…peccato: a quod substantive clause
[2] Propagati: a perfect passive participle modidying homines
[3] Hoc est: that is
[4] Quodque: et quod: introduces a quod substantive clause
[5] Damnans et afferens: present active participles modifying peccatum
[6] Negant: introduces an indirect statement where vitium originis is the accusative subject and esse is the main verb
[7] Ut…Christi: a result clause modifying the disputant clause
[8] Disputant: its subject is the previous qui, and it introduces an indirect statement where hominem is the accusative subject and posse is infinitive main verb
Likewise they teach that after the fall of Adam all men, produced according to nature, are born with sin: that is without the fear of God, without trust in God and with concupiscence and that this sickness or weakness of birth truly is sin which condemns and produces now also eternal death for those who are not born again through baptism and the Holy Spirit.
They condemn the Pelagians and others, who deny that this defect of birth is sin, and who argue that a mankind is able to be justified before God by the particular powers of his reason with the result that they diminish the glory of the merit and benefits of Christ.
Translating the Augsburg Confession (Part VI): Article I
Posted: September 27, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, God, Latin, Lutheranism, The Trinity, Translation Leave a commentArt. I. De Deo.
Ecclesiae magno consensu[1] apud nos docent,[2] decretum Nicaenae synodi de unitate essentiae divinae et de tribus personis verum[3] et sine ulla dubitatione credendum esse, videlicet, quod[4] sit una essentia divina, quae et appellatur et est Deus, aeternus, incorporeus, impartibilis, immensa[5] potentia, sapientia, bonitate, Creator et Conservator omnium rerum, visibilium et invisibilium; et tamen tres sint personae eiusdem essentiae et potentiae, et coaeternae, Pater, Filius et Spiritus Sanctus. Et nomine personae utuntur ea significatione,[6] qua usi sunt in hac causa scriptores ecclesiastici, ut[7] significet non partem aut qualitatem in alio, sed quod[8] proprie subsistit.
Damnant omnes haereses, contra hunc articulum exortas,[9] ut Manichaeos[10], qui duo principia ponebant, bonum et malum,[11] item Valentinianos, Arianos, Eunomianos, Mahometistas et omnes horum similes.[12] Damnant et Samosatenos,[13] veteres et neotericos, qui, quum tantum unam personam esse contendant,[14] de Verbo et de Spiritu Sancto astute et impie rhetoricantur, quod[15] non sint personae distinctae, sed quod[16] Verbum significet verbum vocale et Spiritus motum in rebus creatum.
[1] Magno consensus: an ablative of manner
[2] Docent: docent introduces an indirect statement which spans decretum…credendum esse: decretum is the accusative subject, and the passive periphrastic credendum esse is the main verb
[3] Verum: in truth
[4] Quod sit: a quod substantive clause
[5] Immensa…bonitate: ablatives of characteristic describing Deus
[6] Et…significatione: And they use the noun persons in this sense; utor, uti, usus sum takes the ablative as a direct object
[7] Ut…alio: a purpose clause
[8] Quod…subsistit: a quod substantive clause: that which…
[9] Exortas: a perfect active participle modifying haereses
[10] The Manicheans
[11] Bonum et malum: apposition describing principia
[12] Valentinianos…similes: The Valentinians, Arians, Eunomians, Mohammedans, and all similar to these
[13] The Samosatenes
[14] Contendant: introduces an indirect statement: tantum…esse where the accusative subject is impersonal: when they argue that there is only one person
[15] Quod non sint: a quod substantive clause: that they are not distinct persons
[16] Quod verbum significet: a quod substantive clause: that Word means the spoken word and Spirit motion created in things
Our churches teach among us with a great consensus that the decree of the Nicean Synod concerning the unity of the divine essence and the three persons must be believed in truth and without any doubt, clearly that there is one divine essence, which is called and is God, eternal, incorporeal, indivisible, with boundless power, wisdom and goodness, the Creator and Conservor of all things, visible and invisible; and, moreover, that there are three persons of the same essence and power, coeternal, the Father, the Son, and the Holy Spirit. And they use the noun person in the sense which the Ecclesiastical writers use in this matter so that they mean not a part or an attribute in another but that which exists properly.
They condemn all the heresies which have arisen against this article like the Manichaens, who assert two first principles, a good and bad, likewise the Valentinians, Arians, Eunomians, Mohammadens, and all the others similar to these. They also condemn the Samosatenes, both old and new, who, when they contend that there is only one person, argue cunningly and impiously about the Word and the Holy Spirit that they are not distinct persons but that the Word means the spoken word and the Spirit the motion created in things.
lexsemperaccusat 