Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xx)

Posted: September 30, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Et ne[1] putemus temere excidisse Paulo sententiam, quod[2] fides iustificet, longa disputatione munit et confirmat eam in quarto capite ad Romanos, et deinde in omnibus epistolis repetit. Sic ait capite quarto ad Romanos 4, 5: Operanti[3] merces non imputatur secundum gratiam, sed secundum debitum; ei autem, qui non operatur, credit autem in eum, qui iustificat impium, reputatur fides eius ad iustitiam. Hic clare dicit[4] fidem ipsam imputari ad iustitiam. Fides igitur est illa res, quam Deus pronuntiat esse iustitiam, et addit gratis imputari, et negat[5] posse gratis imputari, si propter opera deberetur. Quare excludit etiam meritum operum moralium. Nam si his deberetur iustificatio coram Deo, non imputaretur fides ad iustitiam sine operibus.

Et postea, Rom. 4, 9: Dicimus enim, quod[6] Abrahae[7] imputata est fides ad iustitiam. Capite 5, 1 ait: Iustificati[8] ex fide, pacem habemus erga Deum, id est, habemus conscientias tranquillas et laetas coram Deo. Rom. 10, 10: Corde creditur; ad iustitiam. Hic pronuntiat[9] fidem esse iustitiam cordis. Ad Gal. 2, 16: Nos in Christo Iesu credimus, ut[10] iustificamur ex fide Christi et non ex operibus legis. Ad Eph. 2, 8: Gratia enim salvati estis per fidem, et hoc non ex vobis, Dei enim donum est;[11] non ex operibus, ne[12] quis glorietur.

lohannis, capite primo, v. 12: Dedit eis potestatem filios Dei fieri, his,[13] qui credunt in nomine eius, qui non ex sanguinibus neque ex voluntate carnis neque ex voluntate viri, sed ex Deo nati sunt. Iohannis 3, 14.15: Sicut Moses exaltavit serpentem in deserto, ita exaltari oportet Filium hominis, ut[14] omnis, qui credit in ipsum, non pereat. 96] Item v. 17: Non misit Deus Filium suum in mundum, ut[15] iudicet mundum, sed ut salvetur mundus per ipsum. Qui credit in eum, non iudicatur.

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[1] Introduces a negative purpose clause

[2] A quod substantive clause

[3] A present active participle used substantially: worker

[4] Introduces an indirect statement

[5] Introduces an indirect statement

[6] A quod substantive clause

[7] Genitive singular

[8] A perfect passive participle

[9] Introduces an indirect statement

[10] Introduce a purpose clause

[11] An impersonal construction: it is…

[12] Introduces a negative purpose clause

[13] Apposition to eis

[14] Introduces a purpose clause

[15] This and the following ut introduces purpose clauses

Vocabulary
Debitum, ī, n.- debt	Mitto, ere, misi, missus- to send
Desertum, i, n.- desert, wilderness	Munio, ire, ivi, itus- to fortify, strengthen; defend, protect
Exaltō, āre, āvī, ātus- to exalt	Pax, pacis, f.- peace
Iohannes, Iohannis, m.- John	Temere (adv.)- rashly, blindly
Laetus, a, um- happy	Tranquillus, a, um- tranquil
Merces, mercedis, f.- pay, recompense, reward	Voluntas, voluntatis, f.- will

And so that we do not think that this doctrine, that faith justifies, has fallen from Paul rashly, he fortifies it with a long disputation, and he confirms it in the fourth chapter of the Epistle to the Romans, and he repeats it in every epistle. He says in the fourth chapter of the Epistle to the Romans, “Recompense is not imputed to a worker according to grace, but according to debt; however, he, who does not work, but believes in him who justifies the impious, his faith is considered righteousness” (Romans 4:5). Here he clearly says that faith itself is imputed for righteousness. Faith, therefore, is that thing which God pronounces to be righteousness, and he adds that it is imputed freely, and he denies that it is able to be imputed freely if it is owed on account of works. Wherefore he excludes even the merit of moral works. For if justification before God is owed for these things, faith is not imputed for righteousness without works.

And afterwards in Romans 4:9 he says, “For we say that Abraham’s faith was imputed as righteousness.” And in Romans 5:1 he says, “Justified by faith, we have peace towards God.” That is we have calm and happy consciences before God. And in Romans 10:10 he writes, “It is believed by the heart for righteousness.” Here he pronounces faith to be a righteousness of the heart.  In the Epistle to the Galatians 2:16 he declares, “We believe in Jesus Christ so that we are justified by the faith of Christ and not by works of the law.” In the Epistle to the Ephesians he says, “For by grace through faith you are saved, and this is not from you all. For it is the gift of God; it is not from your works so that no one boasts.”

In the first chapter of John, verse 12, it says, “He gave to them the power to become sons of God, to those, who believe in His name, who were born neither from blood, nor from the will of the flesh, nor from the will of man but from God.” And in John 3:14-15 it says, “Thus Moses exalted the serpent in the desert, so it is fitting that the son of man be exalted so that everyone, who believes in himself, does not perish.” Likewise in verse 17 it says, “God did not send His son into the world to judge the world, but so that the world would be saved through Him. He, who believes in Him, is not judged.”
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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xix)

Posted: September 29, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Paulus in Epistola ad Romanos praecipue de hoc loco disputat et proponit, quod[1] gratis iustificemur fide, credentes[2] nobis Deum placatum propter Christum. Et hanc propositionem capite tertio, quae statum universae disputationis continet, tradit: Arbitramur[3] hominem fide iustificari, non ex operibus legis, 3, 28. Hic adversarii interpretantur ceremonias Leviticas. At Paulus non tantum de ceremoniis loquitur, sed de tota lege. Allegat enim infra, 7, 7, ex Decalogo: Non concupisces. Et si opera moralia mererentur remissionem peccatorum et iustificationem, etiam nihil opus esset[4] Christo et promissione, et ruerent omnia illa, quae Paulus de promissione loquitur. Male etiam scriberet[5] ad Ephesios, 2, 8, gratis[6] nos salvatos esse, et donum Dei esse, non ex operibus.

Item PauIus allegat[7] Rom. 4, 1. 6 Abraham, allegat Davidem. At hi de circumcisione habuerunt mandatum Dei. Itaque si ulla opera iustificabant, necesse erat[8] illa opera tunc, quum mandatum haberent, etiam iustificasse. Sed recte docet[9] Augustinus Paulum de tota lege loqui, sicut prolixe disputat De Spiritu et Litera, ubi postremo ait:

His igitur consideratis pertractatisque pro viribus,[10] quas Dominus donare dignatur, colligimus[11] non iustificari hominem praeceptis bonae vitae, nisi per fidem Iesu Christi [hoc est, non lege operum sed fidei, non littera, sed spiritu, non factorum meritis, sed gratuita gratia].

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[1] A quod substantive clause

[2] A present active participle modifying the implied subject of iustificemur; it introduces an indirect statement

[3] Introduces an indirect statement

[4] There is also no need for…

[5] The contrary to fact result from the previous sentence continues here: he would have written wickedly

[6] The citation from Scripture is an indirect statement.

[7] Puts forward

[8] Introduces an indirect statement

[9] Introduces an indirect statement

[10] An ablative absolute: Since these things have been considered and handled in accordance with the powers…

[11] Introduces an indirect statement

Vocabulary
Circumcisio, circumcisionis, f.- circumcision	Pertracto, are, avi, atus- to handle, treat; touch, feel
Colligo, ere, collegi, collectus- to collect, gather	Prolixe (adv.)- at length, in detail; amply, generously
Dignor, ari, dignatus sum- to deign; think worthy	Propositio, propositionis, f.- proposition; statement of facts
Epistola, ae, f.- letter, epistle	Romanus, a, um- Roman
Leviticus, a, um- Levitical	Ruo, ere, rui, rutus- to destroy, ruin, overthrow
Litera, ae, f.- letter; writing; literature	Status, ūs, m.- position; standing; condition, state
Male (adv.)- wickedly, wrongly, badly, ill	Ullus, a, um- any
Moralis, e- moral; of philosophy

Paul in the Epistle to the Romans especially argues concerning this doctrine and asserts that we, who believe that God has been placated with us on account of Christ, are justified freely by faith. And he teaches this proposition, which contains the statement of the whole dispute: “We think that men are justified by faith not by works of the law” (3:28). Here the adversaries understand the Levitical ceremonies. But Paul is talking about not only ceremonies but about the whole law. For he later urges in 7:7 from the Decalogue, “You shall not desire.” And if moral works merit the forgiveness of sins and justification, there was no need for Christ and the promise, and they destroy all of those things which Paul said about the promise. He would even have written poorly to the Ephesians in 2:8, “We hae been saved freely and the gift of God, not from our works.”

Likewise in Romans 4:1-6 Paul puts forward Abraham and David. But these had the command of God concerning circumcision. And so if any works justify, it was necessary that those works then, when they had the command, also justified.But Augustine rightly teaches that Paul spoke about the whole law just as he disputed at length in On the Spirit and the Letter where he finally said:

“Therefore, since these things have been considered and treated according to the powers, which the Lord deigns to give, we gather that men are not justified by the precepts of a good life unless through faith in Jesus Christ [that is not by a law of work but by the law of faith, not through letters but by the Spirit, not the merits of works but by free grace].

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xvi)

Posted: September 27, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Quod[1] Remissionem Peccatorum Sola Fide in Christum Consequamur.

Fateri etiam adversarios existimamus,[2] quod[3] in iustificatione primum necessaria sit remissio peccatorum. Omnes enim sub peccato sumus. Quare sic argumentamur: Consequi remissionem peccatorum est iustificari iuxta illud, Ps. 32, 1: Beati, quorum remissae sunt iniquitates. Sola fide in Christum, non per dilectionem, non propter dilectionem aut opera consequimur remissionem peccatorum, etsi dilectio sequitur fidem. Igitur sola fide iustificamur, intelligendo[4] iustificationem, ex iniusto iustum effici seu regenerari.

Minor ita facile poterit declarari, si sciamus, quomodo[5] fiat remissio peccatorum. Adversarii frigidissime disputant, utrum[6] sint una mutatio, remissio peccatorum et infusio gratiae. Otiosi homines, quid[7] dicerent, non habebant. In remissione peccatorum oportet[8] in cordibus vinci terrores peccati et mortis aeternae, sicut Paulus testatur 1 Cor. 15, 56 sq.: Aculeus mortis peccatum est, potentia vero peccati lex. Gratia autem Deo, qui dat nobis victoriam per Dominum nostrum Iesum Christum. Id est, peccatum perterrefacit conscientias; id fit per legem, quae ostendit iram Dei adversus peccatum, sed vincimus per Christum. Quomodo? Fide, quum erigimus nos fiducia[9] promissae[10] misericordiae propter Christum. Sic igitur probamus minorem: Ira Dei non potest placari, si opponamus nostra opera, quia Christus propositus est propitiator,[11] ut[12] propter ipsum fiat nobis placatus Pater. Christus autem non apprehenditur tamquam mediator nisi fide. Igitur sola fide consequimur remissionem peccatorum, quum erigimus corda fiducia misericordiae propter Christum promissae.[13]

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[1] A quod substantive clause

[2] Introduces the indirect statement Fateri etiam adversarios

[3] A quod substantive clause

[4] A gerund which introduces an indirect statement

[5] Introduces an indirect question

[6] Introduces an indirect question

[7] Introduces an indirect question

[8] Introduces an indirect question

[9] An ablative of means

[10] A perfect passive participle

[11] Apposition for Christus

[12] A purpose clause

[13] A perfect passive participle

Vocabulary
Aculeus, i, m.- sting, thorn; barb; pang	Minor, minoris, m.- minor, minor premise
Beatus, a, um- blessed	Mutatio, mutationis, f.- change, alteration
Existimo, are, avi, atus- to value; form an opinion, think; judge	Victoria, ae, f.- victory
Infusio, infusionis, f.- infusion, pouring in, addition

That we obtain the forgiveness of sins by faith alone in Christ

We think that the adversaries also confess that in justification first the forgiveness of sins is necessary. For everyone is under sin. Wherefore we argue thusly: to obtain the forgiveness of sins is to be justified. Concerning that Psalm 32:1 says, “Blessed are those whose iniquities are forgiven.” We obtain the forgiveness of sins by faith alone in Christ, not through love, not on account of love or works even if love follows faith. Therefore, we are justified by faith alone, by understanding that justification is to be made just from the unjust or to be regenerated.

The minor premise will be able to be declared so easily, if we know how the forgiveness of sins happens. The adversaries very coldly dispute whether there is one change, forgiveness of sins and infusion of grace. Idle men do not know what they are saying. In the forgiveness of sins it is necessary that the terrors of sin and eternal death are conquered in hearts as Paul testifies in 1 Corinthians 15:56 and following, “The sting of death is sin but the power of sin is the law. However, grace is from God who gives victory to us through our Lord Jesus Christ.” That is sin terrifies consciences; it happens through the law which shows the wrath of God against sin, but we are conquerors through Christ. How? By faith, when we raise ourselves through trust in the promised mercy on account of Christ. Therefore, in this way we demonstrate the minor premise: the wrath of God cannot be placated if we oppose our works because Christ has been positioned as our mediator so that on account of Him the Father becomes kindly disposed towards us. Christ, however, is not grasped as our mediator except by faith. Therefore, by faith alone we obtain the forgiveness of sins when we raise our hearts in the mercy promised on account of Christ. 

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xv)

Posted: September 26, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Sed nonnulli fortassis, quum dicitur, quod[1] fides iustificet, intelligunt de principio, quod[2] fides sit initium iustificationis seu praeparatio ad iustificationem, ita ut[3] non sit ipsa fides illud, quo accepti sumus Deo, sed opera, quae sequuntur, et somniant[4] fidem ideo valde laudari, quia sit principium. Magna enim vis est principii, ut vulgo dicunt: ʼΑρχηη το μισυ παντος,[5] ut si quis dicat, quod grammatica efficiat omnium artium doctores, quia praeparet ad alias artes, etiamsi sua quemque ars vere artificem efficit. Non sic de fide sentimus, sed hoc defendimus, quod[6] proprie ac vere ipsa fide propter Christum iusti reputemur seu accepti Deo simus. Et quia iustificari significat[7] ex iniustis iustos effici seu regenerari, significat et iustos pronuntiari seu reputari. Utroque enim modo loquitur Scriptura. Ideo primum volumus hoc ostendere, quod[8] sola fides ex iniusto iustum efficiat, hoc est, accipiat remissionem peccatorum.

Offendit quosdam particula SOLA, quum et Paulus dicat Rom. 3, 28: Arbitramur[9] hominem iustificari fide, non ex operibus; item Eph. 2, 8. 9: Dei donum est,[10] non ex vobis neque ex operibus, ne[11] quis glorietur; item Rom. 3, 24: Gratis iustificati. Si displicet exclusiva SOLA, tollant etiam ex Paulo illas exclusivas: gratis, non ex operibus, donum est etc. Nam hae quoque sunt exclusivae. Excludimus autem opinionem meriti. Non excludimus Verbum aut sacramenta, ut calumniantur adversarii. Diximus[12] enim supra fidem ex Verbo concipi, ac multo maxime ornamus ministerium Verbi. Dilectio etiam et opera sequi fidem debent. Quare non sic excluduntur, ne[13] sequantur, sed fiducia meriti dilectionis aut operum in iustificatione excluditur. Idque perspicue ostendemus.

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[1] A quod substantive clause

[2] A quod substantive clause

[3] Introduces a result clause

[4] Introduces an indirect statement

[5] The beginning is half of everything

[6] A quod substantive clause

[7] Introduces an indirect statement

[8] A quod substantive clause

[9] Introduces an indirect statement

[10] An impersonal construction: it is

[11] Introduces a negative purpose clause

[12] Introduces an indirect statement

[13] Introduces a negative purpose clause

But some perhaps, when it is said that faith justifies, understand from the first that faith is the beginning of justification or a preparation for justification, in such a way that it is not that faith itself by which we are accepted by God, but the works which follow, and they dream that faith is so greatly praised because it was the beginning. For a great power is the power of a beginning as they commonly say: “the beginning is half of everything”, so that if anyone says that grammar makes the teachers of all the arts, because it prepares for all the arts, even if his own art truly makes each artist. We do not think about faith in this way, but we defend this: that properly and truly that we are considered just or accepted by God by faith itself alone on account of Christ. And because to be justified means that the just are made from the unjust or are regenerated, it signifies that we are pronounced or considered just. For Scripture speaks in each fashion. For that reason we want to show this: that faith alone makes the just from the unjust, that is it receives the forgiveness of sins.

This single word Alone offends certain persons when Paul also says in Romans 3:38, “We think that men are justified through faith, not through works.” Likewise when he says in Ephesians 2:8-9, “It is the gift of God; it is neither from you all nor from your works so that no one boasts.” He also declares in Romans 3:24: “Having been justified freely.” If the exclusive Alone is displeasing, let them also remove those exclusives from Paul: freely, not from works, it is the gift, etc. For these things also are exclusives. However, we excluded the idea of merit. We did not exclude the Word or sacraments as the adversaries falsely accuse. For we said above that faith is formed from the Word, and we have honored very greatly the ministry of the Word. Love also and works ought to follow faith. Wherefore they are not in this way excluded, so that they do not follow, but trust excludes the worth of love or works in justification. And we will show this clearly.
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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xiv)

Posted: September 25, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Quum autem de tali fide loquamur, quae non est otiosa cogitatio, sed quae a morte liberat, et novam vitam in cordibus parit et est opus Spiritus Sancti: non stat cum peccato mortali, sed tantisper, dum adest, bonos fructus parit, ut postea dicemus. Quid potest dici de conversione impii seu de modo regenerationis simplicius et clarius? Proferant unum commentarium in Sententias [Petri Lombardi] ex tanto scriptorum agmine, qui de modo regenerationis dixerit. Quum loquuntur de habitu dilectionis, fingunt[1] eum homines per opera mereri, non docent[2] per Verbum accipi, sicut et hoc tempore Anabaptistae docent. At cum Deo non potest[3] agi, Deus non potest apprehendi nisi per Verbum. Ideo iustificatio fit per Verbum, sicut Paulus inquit Rom. 1, 16: Evangelium est potentia Dei ad salutem omni credenti.[4] Item 10, 17: Fides est ex auditu. Et vel hinc argumentum sumi potest, quod[5] fides iustificet, quia, si tantum fit iustificatio per Verbum et Verbum tantum fide apprehenditur, sequitur, quod[6] fides iustificet. Sed sunt aliae maiores rationes. Haec diximus hactenus, ut[7] modum regenerationis ostenderemus, et ut intelligi posset, qualis[8] sit fides, de qua loquimur.

Nunc ostendemus, quod[9] fides iustificet. Ubi primum hoc monendi sunt lectores, quod[10], sicut necesse est hanc sententiam tueri, quod Christus sit mediator, ita necesse sit defendere, quod fides iustificet. Quomodo enim erit Christus mediator, si in iustificatione non utimur eo mediatore,[11] si non sentimus, quod propter ipsum iusti reputemur? Id autem est credere, confidere meritis Christi, quod[12] propter ipsum certo velit nobis Deus placatus esse. Item sicut oportet defendere, quod[13] praeter legem necessaria sit promissio Christi, ita necesse est defendere, quod[14] fides iustificet. Lex enim non potest fieri, nisi prius accepto[15] Spiritu Sancto. Necesse est igitur defendere, quod[16] promissio Christi necessaria sit. At haec non potest accipi nisi fide. Itaque qui negant[17] fidem iustificare, nihil nisi legem abolito evangelio et abolito Christo[18] docent.

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[1] Introduces an indirect statement where homines is the accusative subject

[2] Introduces an indirect statement where an implied eum is the accusative subject

[3] An impersonal construction: it cannot be done

[4] A present active participle used substantially: who believe

[5] A quod substantive clause

[6] A quod substantive clause

[7] This ut and the following introduce purpose clauses

[8] Introduces an indirect question

[9] A quod substantive clause

[10] This quod and the following ones are quod substantive clauses

[11] Apposition to the personal pronoun eo

[12] A quod substantive clause

[13] A quod substantive clause

[14] A quod substantive clause

[15] A perfect passive participle

[16] A quod substantive clause

[17] Introduces an indirect statement

[18] Ablative absolutes which are best construed casually: because the Gospel and Christ have been abolished.

Vocabulary
Agmen, agminis, n.- crowd, troop; herd	Scriptor, scriptoris, m.- writer
Auditus, us, m.- hearing; hearsay	Stō, āre, stetī, status- to stand
Clarus, a, um- clear	Tantisper (adv.)- for such time (as); for so long (as); meantime
Commentarium, i, n.- commentary, treatis	Tueor, eri, tutus sum- to see, ook at; protect, watch; uphold
Profero, proferre, protuli, prolatus- to bring forward, advance; defer	Vel (adv.)- even, actually
Salus, salutis, f.- salvation

When, however, we speak about such faith which is not idle reflection but which frees from death and produces new life in hearts and is the work of the Holy Spirit: it does not stand with mortal sin, but in the meantime, white it exists, it produces good fruits as afterwards we will speak. What can be said more simply and clearly about the conversion of the impious or about the manner of regeneration? Let them bring forward one  commentary in the Sentences from such a crowd of writers which spoke in this manner about regeneration. When they speak about the habit of love, they imagine that men merit it through works, they do not teach that it is received through the Word just as the Anabaptists at this time teach. But with God it cannot be done, God is not able to be grasped  except through the Word. In this way justification happens through the Word just as Paul says in Romans 1:16: “The Gospel is the power of God for the salvation for all who believe. Likewise in Romans 10:17, “Faith is from hearing.” And here even the argument is able to be taken up that faith justifies because, if justification occurs through the Word and the Word only is grasped through faith, it follows that faith justifies. But there are other greater reasons. Hitherto, we have said these things so that we would show the manner of regeneration and so that it could be known of what sort is this faith about which we are speaking.

Now we will show that faith justifies. When at first our readers must be warned about this: that just as it is necessary to protect this teaching, that Christ is our mediator, it is so necessary to defend this, that faith justifies. For how will Christ be our mediator if in justification we do not use him as our mediator and if we do not think that on account of him we are considered just. However, to believe this is to trust the merits of Christ that on account of him God certainly wants to be pacified to be placed with us. Likewise it is fitting to defend that besides the law the promise of Christ is necessary, thus it is necessary to defend that faith justifies. For the law is not able to be done except the Holy Spirit has first been accepted. Therefore, it is necessary to defend that the promise of Christ is necessary. And this cannot be accepted except by faith. And so those, who deny that faith does justify, teach nothing except the law because the gospel and Christ have been abolished.
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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xiii)

Posted: September 24, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Ita vult innotescere Deus, ita vult se coli, ut[1] ab ipso accipiamus beneficia, et quidem accipiamus propter ipsius misericordiam, non propter merita nostra. Haec est amplissima consolatio in omnibus afflictionibus. Et huiusmodi consolations abolent adversarii, quum fidem extenuant et vituperant, et tantum docent[2] homines per opera et merita cum Deo agere.

Quod[3] Fides in Christum Iustificet.

Primum, ne[4] quis putet[5] nos de otiosa notitia historiae loqui, dicendum est,[6] quomodo[7] contingat fides. Postea ostendemus, et quod[8] iustificet et quomodo[9] hoc intelligi debeat, et diluemus ea, quae adversarii obiiciunt. Christus Lucae ultimo[10], 24, 47, iubet praedicare poenitentiam in nomine suo et remissionem peccatorum. Evangelium enim arguit omnes homines, quod[11] sint sub peccato, quod omnes sint rei aeternae irae ac mortis, et offert propter Christum remissionem peccatorum et iustificationem, quae fide accipitur. Praedicatio poenitentiae, quae arguit nos, perterrefacit conscientias veris et seriis terroribus. In his corda rursus debent concipere consolationem. Id fit, si credant promissioni Christi, quod[12] propter ipsum habeamus remissionem peccatorum. Haec fides in illis pavoribus erigens et consolans[13] accipit remissionem peccatorum, iustificat et vivificat. Nam illa consolatio est nova et spiritualis 63] vita. Haec[14] plana et perspicua sunt, et a piis intelligi possunt, et habent ecclesiae testimonia. Adversarii nusquam possunt dicere, quomodo[15] detur Spiritus Sanctus.

Fingunt[16] sacramenta conferre Spiritum Sanctum ex opere operato[17] sine bono motu accipientis,[18] quasi vero otiose res sit donatio Spiritus Sancti.

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[1] Introduces a result clause

[2] Introduces an indirect statement

[3] A quod substantive clause

[4] Introduces a negative purpose clause

[5] Introduces an indirect statement

[6] The passive periphrastic: it must be said

[7] Introduces an indirect question

[8] A quod substantive clause

[9] Introduces an indirect question

[10] An ablative of location: in the last chapter

[11] This quod and the following are quod substantive clauses

[12] A quod substantive clause

[13] Present active participles

[14] A neuter substantive use of the adjective: these things

[15] Introduces an indirect question

[16] Introduces an indirect statement

[17] A perfect passive participle

[18] A present active participle used substantially: the recipient

Vocabulary
Agō, ere, ēgī, actus- to urge; do, act, make; express	Otiose (adv.)- idly
Arguō, ere, arguī, argutus- to convict	Pavor, pavoris, m.- fear, panic
Concipio, ere, concēpī, conceptus- to conceive, form; take up, receive	Perspicuus, a, um- clear,
Consolo, are, avi, atus- to console	Planus, a, um- plain, obvious, evident
Donatio, donationis, f.- gift, donation	Praedicatio, praedicationis, f.- proclamation; announcement
Innotesco, ere, innotui- to become known, be made conspicuous	Serius, a, um- serious, grave
Nusquam (adv.)- nowhere; on no occasion	Ultimus, a, um- last
Opero, are, operavi, operatus- to work	Vivifico, are, avi, atus- to restore to life, quicken

God wants to be known in such a way; he wants himself to be worshiped in such a way that we receive benefits from him and indeed we receive them on account of his mercy not on account of our merits. This is the most important consolation in all afflictions. And the adversaries destroy consolations of this sort when they diminish and find fault with faith, and they only teach that men relate with God through works and merits.

That Faith in Christ Justifies

First, so that no one thinks that we are speaking about an idle knowledge of history, it must be said how faith is granted. Afterwards, we will show both that it justifies and how this ought to be known, and we will refute those thing which the adversaries object. Christ, in the final chapter of Luke 24:47, orders us to proclaim repentance in his name and the forgiveness of sins. For the Gospel convicts all men that they are under sin, that everyone is liable to eternal wrath and death, and it offers on account of Christ the forgiveness of sins and justification which is accepted by faith. The proclamation of repentance, which convicts us, terrifies consciences with true and serious terrors. In this hearts again ought to receive consolation. That is, if they believe the promise of Christ that on account of Him we have the forgiveness of sins. This faith, as it raises us in our terrors and consoles us, also receives the forgiveness of sins, justifies and restores life. For that consolation is a new and spiritual life. These things are plane and clear, and they are able to be understood by the pious, and they have the testimonies of the church. Nowhere are the adversaries able to say how the Holy Spirit is given.

They pretend that the sacraments confer the Holy Spirit through a work, which has been done without a good intention of the recipient, as if the gift of the Holy Spirit is an idle matter.

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xii)

Posted: September 23, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Quoties igitur de fide iustificante loquimur, sciendum est[1] haec tria obiecta concurrere: promissionem, et quidem gratuitam, et merita Christi tamquam pretium et propitiationem. Promissio accipitur fide; gratuitum[2] excludit nostra merita et significat[3] tantum per misericordiam offerri beneficium; Christi merita sunt pretium, quia oportet[4] esse aliquam certam propitiationem pro peccatis nostris. Scriptura crebro misericordiam implorat. Et sancti patres saepe dicunt[5] nos per misericordiam salvari. Quoties igitur fit mentio misericordiae, sciendum est, quod[6] fides ibi requiratur, quae promissionem misericordiae accipit. Et rursus, quoties nos de fide loquimur, intelligi volumus obiectum, scilicet misericordiam promissam. Nam fides non ideo iustificat aut salvat, quia ipsa sit opus per sese dignum, sed tantum, quia accipit misericordiam promissam.[7]

Et hic cultus, haec λατρειία, in prophetis et psalmis passim praecipue laudatur, quum tamen lex non doceat gratuitam remissionem peccatorum. Sed patres norant[8] promissionem de Christo, quod[9] Deus propter Christum vellet remittere peccata. Igitur quum intelligerent[10] Christum fore[11] pretium pro nostris peccatis, sciebant[12] opera nostra non esse pretium rei tantae. Ideo gratuitam misericordiam et remissionem peccatorum fide accipiebant, sicut sancti in novo testamento.

Huc pertinent illae crebrae repetitiones misericordiae et fidei in psalmis et prophetis ut hic, Ps. 130, 3 sq.: Si iniquitates observaveris, Domine, Domine, quis sustinebit? Hic[13] confitetur peccata, nec allegat merita sua. Addit: Quia apud te propitiatio est. Hic erigit se fiducia misericordiae Dei. Et citat promissionem: Sustinuit anima mea in verbo eius, speravit anima mea in Domino, id est, quia promisisti remissionem peccatorum, hac tua promissione sustentor. Itaque et patres iustificabantur, non per legem, sed per promissionem et fidem. Ac mirum est[14] adversarios adeo extenuare fidem, quum videant ubique pro praecipuo cultu laudari, ut Ps. 50, 15: Invoca[15] me in die tribulationis et eripiam te.

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[1] A passive periphrastic which introduces an indirect statement: it must be known that…

[2] A substantive use of the adjective: a free thing

[3] Introduces an indirect statement

[4] Introduces an indirect statement

[5] Introduces an indirect statement

[6] A quod substantive clause

[7] A perfect passive participle

[8] A syncopated form of noverant

[9] A quod substantive clause

[10] Introduces an indirect statement

[11] Futurum esse

[12] Introduces an indirect statement

[13] This man

[14] An impersonal construction which introduces an indirect statement

[15] A positive imperative

Vocabulary
Allego, are, avi, allegatus- to allege; commission; admit	Pretium, i, n.- price, worth; reward
Concurro, ere, concucurri, concursus- to assemble; agree; make a claim	Propitiatio, propitiationis, f.- atonement, propitation
Creber, crebra, um- thick, crowded; frequently, repeated, constant	Psalmus, ī, m.- psalm
Crebro (adv.)- frequently, repeatedly	Quoties (adv.)- how often; as often as
Dies, ei, m.- day	Repetitio, repetitionis, f.- repetition
Dominus, i, m.- lord	Rursus (adv.)- in turn; on the contrary; again
Excludo, ere, exclusi, exclusus- to exclude	Salvo, are, avi, atus- to save
Implorō, āre, āvī, ātus-to ask for, beg; invoke	Sustento, are, avi, atus- to endure, hold out
Invocō, āre, āvī, ātus- to call upon, invoke	Tamquam (conj,)- as if, just as if
Obiectum, i, n.- object; accusation, charge	Testamentum, ī, n.- testament, will, covenant
Observō, āre, āvī, ātus- to observe, heed	Tribulatio, tribulationis, f.- distress, tribulation
Praecipue (adv.)- particularly, chiefly	Ubique (adv.)- everywhere

As often as we spoke about justifying faith, it must be known that there are these three objections concur: a promise and indeed free, and the merit of Christ as if a price and atonement. The promise is received by faith; a free thing excludes sour merits and signifies that only through mercy is the benefit offered; the merits of Christ are the reward because it is fitting that there is some other propitiation for sins. Scripture repeatedly invokes mercy. And the holy fathers often say that they are saved through mercy. As often as a mention of mercy happens, it must be known that there faith, which accepts the promise of mercy, is required. And again, as often as we speak about faith, we want its object to be be known: such as the promise of mercy. For such faith does not justify or save because the faith itself is necessary through its own worth but only because it accepts the promised mercy.

And this worship, this latreiia, is especially praised everywhere in the prophets and Psalms since the law, nevertheless, does not teach the free forgiveness of sins. But the fathers knew the promise of Christ that God on account of Christ wants to forgive sins. Therefore, when they understood that Christ would be the price for our sins, they knew that our works for not the price of such a thing. They received such free mercy and forgiveness of sins by faith just as the saints in the New Testament.

Here those repetitions of mercy and faith in the Psalms and prophets pertain as here in Psalms 130:3 and following, “If you observe iniquity, Lord, Lord, who will stand? This man confesses sins and does not admit his merits. He adds: “Because with there is atonement.” This man raises himself with trust in the mercy of God. And he cites the promise: “My spirit sustains itself in His word, my spirit hopes in the Lord” that is because you promised the forgiveness of sins, with this your promise I am sustained. And so the fathers were justified, not through the law but through the promise and faith. And it is a marvel that adversaries so diminish faith although they see that everywhere it is praised for particular worship as Psalm 50:15 says, “Call on me in the day of tribulation, and I will rescue you.”

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xi)

Posted: September 22, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Quid Sit Fides Iustificans.

Adversarii tantum fingunt fidem esse notitiam historiae, ideoque docent eam cum peccato mortali posse existere. Nihil igitur loquuntur de fide, qua Paulus toties dicit homines iustificari, quia, qui reputantur iusti coram Deo, non versantur in peccato mortali. Sed illa fides, quae iustificat, non est[1] tantum notitia historiae, sed est assentiri promissioni Dei, in qua gratis propter Christum offertur remissio peccatorum et iustificatio. Et ne quis[2] suspicetur tantum notitiam esse, addemus amplius: est velle et accipere oblatam[3] promissionem remissionis peccatorum et iustificationis.

Ac facile potest cerni discrimen inter hanc fidem et inter iustitiam legis. Fides est λατρειία,[4] quae accipit a Deo oblata[5] beneficia; iustitia legis est λατρειία, quae offert Deo nostra merita. Fide sic vult coli Deus, ut ab ipso accipiamus ea, quae promittit et offert.

Quod [6]autem fides significet non tantum historiae notitiam, sed illam fidem, quae assentitur promissioni, aperte testatur Paulus, qui ait Rom. 4, 16, iustitiam ideo ex fide esse, ut[7] sit firma promissio. Sentit[8] enim promissionem non posse accipi nisi fide. Quare inter se[9] correlative comparat et connectit promissionem et fidem. Quamquam facile erit iudicare, quid[10] sit fides, si Symbolum consideremus, ubi certe ponitur hic articulus: Remissionem peccatorum. Itaque non satis est[11] credere, quod[12] Christus natus, passus, resuscitatus sit, nisi addimus et hunc articulum, qui est causa finalis historiae: Remissionem peccatorum. Ad hunc articulum referri cetera oportet, quod[13] videlicet propter Christum, non propter nostra merita, donetur, nobis remissio peccatorum. Quid enim opus erat Christum dari pro peccatis nostris, si nostra merita pro peccatis nostris possunt satisfacere?

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[1] An impersonal use of est which is common in this paragraph: it is…

[2] Introduces a negative purpose clause: ne (ali)quis: so that no one

[3] A perfect passive participle

[4] Divine service

[5] A perfect passive participle

[6] A quod substantive clause introduced by testatur

[7] A purpose clause

[8] Introduces an indirect statement

[9] Inter se: to each other

[10] Introduces an indirect question

[11] An impersonal construction: it is not enough…

[12] A quod substantive clause

[13] A quod substantive clause

Vocabulary
Cerno, ere, crevi, cretus- to see; determine; examine; discern	Dono, are, avi, atus- to give, donate
Ceterus, a, um- other	Finalis, e- final
Colo, ere, colui, cultus- to maintain; cultivate; honor; worship	Mortalis, mortale- deadly
Comparo, are, avi ,atus- to obey	Oportet- it is fitting, necessary, proper
Connecto, ere, connexi, connexus- to connect, associate, join	Suspicor, ari, suspicatus sum- to suspect; suppose
Considerō, āre, āvī, ātus- to consider, examine	Toties (adv.)- so many times
Correlative (adv.)- correspondingly	Versor, ari, versatus sum- to live; move about

What is justifying faith?

The adversaries only pretend that faith is a knowledge of history, and they teach such is able to exist with mortal sins. Therefore, nothing they say concerning faith, by which Paul so many times says that men are justified, because, those who are considered just before God, do not live in mortal sin. But that faith, which justifies, is not only a knowledge of history, but it is to assent to the promise of God in which the forgiveness of sins and justification is offered freely on account of Christ. And so that no one suspects that it is only knowledge, we will add more: it is to want and to receive the offered promise of the forgiveness of sins and justification.

And the distinction can easily be discerned between this faith and the righteousness of the law. Faith is a latreiia which accepts from God the offered benefits; the righteousness of the law is a latreiia which offers to God our merits. In this way God wants to be worshiped by faith so that we receive these things, which he promises and offers, from him himself.
Moreover, that faith signifies not only a knowledge of history but that faith, which assents to the promise, Paul openly testifies when he says in Romans 4:16, “Such righteousness is from faith so that the promise is strong.” For he knows that the promise is not able to be accepted unless by faith. Wherefore, he correspondingly compares and connects the promise and faith to each other. Although it will be easy to determine what faith is, if we consider the Creed where certainly this article is stated: “the forgiveness of sins.”  And so it is not enough to believe that Christ was born, suffered, and resurrected unless we add also this article which is the final cause of history: the forgiveness of sins. For this article it is fitting that other things be recalled: that clearly the forgiveness of sins is given on account of Christ not because of our merits. For why was it necessary for Christ to be given for our sins if our merits are able to make satisfaction for our sins?

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (x)

Posted: September 21, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Quum autem iustificatio continget per gratuitam promissionem, sequitur, quod[1] non possimus nos ipsi iustificare. Alioqui quorsum opus erat promittere? Quumque promissio non possit accipi nisi fide, evangelium, quod est proprie promissio remissionis peccatorum et iustificationis propter Christum, praedicat iustitiam fidei in Christum, quam non docet lex; neque haec est iustitia legis.

Lex enim requirit a nobis opera nostra et perfectionem nostram. Sed promissio offert nobis, oppressis[2] peccato et morte, gratis reconciliationem propter Christum, quae accipitur non operibus, sed sola fide. Haec fides non affert ad Deum fiduciam propriorum meritorum, sed tantum fiduciam promissionis seu promissae[3] misericordiae in Christo. Haec igitur fides specialis, qua credit[4] unusquisque sibi remitti peccata propter Christum, et Deum placatum et propitium esse propter Christum, consequitur remissionem peccatorum et iustificat nos. Et quia in poenitentia, hoc est, in terroribus, consolatur et erigit corda, regenerat nos et affert Spiritum Sanctum, ut[5] deinde legem Dei facere possimus, videlicet diligere Deum, vere timere Deum, vere statuere, quod[6] Deus exaudiat, obedire Deo in omnibus afflictionibus, mortificat concupiscentiam etc.

Ita fides, quae gratis accipit remissionem peccatorum, quia opponit mediatorem et propitiatorem[7] Christum irae Dei, non opponit nostra merita aut dilectionem nostram, quae[8] fides est vera cognitio Christi, et utitur beneficiis Christi et regenerat corda et praecedit legis impletionem. Et de hac fide nulla syllaba exstat in doctrina adversariorum nostrorum.

Proinde reprehendimus adversarios, quod tantum tradunt iustitiam legis, non tradunt iustitiam evangelii, quod praedicat iustitiam fidei in Christum.

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[1] A quod substantive clause

[2] A perfect passive participle

[3] A perfect passive participle

[4] Introduces an indirect statement which includes the rest of the sentence

[5] A purpose clause

[6] A quod substantive clause

[7] Apposition for Christum

[8] A relative conjunction: this faith

Vocabulary
Alioqui (adv)- otherwise, in some respects; besides	Propitius, a, um- favorably inclined, well disposed, propitius
Consolor, ārī, ātus sum- to console, comfort	Regenero, are, avi, atus- to regenerate, recreate, renew
Misericordia, ae, f.- compassion, mercy	Solus, a, um- alone
Oppono, ere, opposui, oppositus- to oppose	Specialis, e- special
Poenitentia, ae, f.- repentence, contrition	Syllaba, ae, f.- syllable
Praedicō, āre, āvī, ātus- to proclaim, declare	Unusquisque, uniuscuiusque- each one
Proinde (adv.)- hence

Since, moreover, justification will be granted through the free promise, it follows that we are not able to justify ourselves. Otherwise, why was it necessary to promise? And since the promise is not able to be accepted except by faith, the Gospel, which is properly the promise of the forgiveness of sins and justification on account of Christ, declares the righteousness of faith in Christ which the law does not teach; and this is not the righteousness of the law.

For the law requires from us our own works and our perfection, but the promise offers to us, oppressed by sin and death, freely reconciliation, which is received not by works but by faith alone, on account of Christ. This faith does not present trust in our own merits to God but only trust in the promises or in the promised mercy in Christ. Therefore, this special faith, by which each person believes that sins are forgiven him on account of Christ and that God is placated and favorably inclined on account of Christ, obtains the forgiveness of sins and justifies us. And because in repentance, that is in terrors, it consoles and raises  hearts, it regenerates us and offers the Holy Spirit so that then we are able to do the law such: such as loving God, truly fearing God, truly thinking that God clearly hears us, obeying God in all afflictions, and it mortifies concupiscence, etc.

In this way, faith, which receives freely the forgiveness of sins, because it opposes the mediator and propitiator Christ to the wrath of God, not only opposes our merits or our love–this faith is a true knowledge of Christ, and it uses the benefits of Christ and regenerates hearts and surpasses the fulfillment of the law. And no syllable about this faith is evident in the doctrine of our adversaries.

Hence we blame the adversaries: that they offer only the righteousness of the law; they do not offer the righteousness of the Gospel which declares the righteousness of faith in Christ.

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