Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xlix)
Posted: December 22, 2023 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Law & Gospel, Lutheranism, Melancthon, Translation Leave a commentVerum urgent adversarii, quod[1] proprie mereantur vitam aeternam bona opera, quia Paulus dicit Rom. 2, 6: Reddet unicuique secundum opera eius. Item v. 10: Gloria, honor et pax omni operanti[2] bonum. Ioh. 5, 29: Qui bona fecerunt, in resurrectionem vitae. Matth. 25, 35: Esurivi, et dedistis mihi manducare etc.
In his locis et similibus omnibus, in quibus opera laudantur in Scripturis, necesse est intelligere non tantum externa opera, sed fidem etiam cordis, quia Scriptura non loquitur de hypocrisi, sed de iustitia cordis cum fructibus suis. Quoties autem fit mentio legis et operum, sciendum est,[3] quod[4] non sit excludendus Christus mediator. Is est enim finis legis et ipse inquit Ioh. 15, 5: Sine me nihil potestis facere. Ex hoc canone diximus[5] supra iudicari posse omnes locos de operibus. Quare quum operibus redditur vita aeterna, redditur iustificatis,[6] quia neque bene operari possunt homines nisi iustificati,[7] qui aguntur Spiritu Christi, nec sine mediatore Christo et fide placent bona opera, iuxta illud, Hebr. 11, 6: Sine fide impossibile est placere Deo.
Quum dicit Paulus: Reddet unicuique secundum opera eius, intelligi debet non tantum opus externum, sed tota iustitia vel iniustitia. Sic: Gloria operanti[8] bonum, hoc est, iuste. Dedistis mihi manducare, fructus et testimonium iustitiae cordis et fidei allegatur, redditur igitur vita aeterna iustitiae. Ad hunc modum Scriptura simul complectitur iustitiam cordis cum fructibus. Et saepe fructus nominat, ut[9] ab imperitis magis intelligatur, et ut[10] significat[11] requiri novam vitam et regenerationem, non hypocrisin. Fit autem regeneratio fide in poenitentia.
Nemo sanus iudicare aliter potest, nec nos aliquam otiosam subtilitatem hic affectamus, ut[12] divellamus fructus a iustitia cordis, si tantum adversarii concesserint, quod[13] fructus propter fidem et mediatorem Christum placeant, non sint per sese digni gratia et vita aeterna. Hoc enim reprehendimus in adversariorum doctrina, quod talibus locis Scripturae, seu philosophico, seu Iudaico more intellectis,[14] abolent iustitiam fidei et excludunt mediatorem Christum. Ex his locis ratiocinantur, quod[15] haec opera mereantur gratiam, alias de congruo, alias de condigno, quum videlicet accedit dilectio,[16] id est, quod[17] iustificent et, quia sint iustitia, digna sint vita aeterna.
[1] A quod substantive clause
[2] A present active participle
[3] The passive periphrastic
[4] A quod substantive clause with the passive periphrastic
[5] Introduces an indirect statemen
[6] The perfect passive participle used substantially: the justified
[7] A perfect passive participle
[8] A present active participle
[9] Introduces a purpose clause
[10] Introduces a purpose clause
[11] Introduces an indirect statement
[12] Introduces a purpose clause
[13] A quod substantive clause
[14] Talibus…intellectis: an ablative absolute
[15] A quod substantive clause
[16] Certainly when love is added
[17] A quod substantive clause
| Vocabulary | |
| Affecto, are, avi, atus- to aim at, desire; lay claim to; feign | Iuste (adv.)- justly, rightly, lawfully |
| Canon, canonis, m.- canon | Manducō, āre, āvī, ātus- to eat |
| Concedō, ere, concessī, concessus- to allow, grant | Urgeo, ere, ursi- to press; urge |
| Esurio, ire, ivi, itus- to be hungry, hunger | |
But the adversaries urge that good works properly merit eternal life because Paul says in Romans 2:6, “Give to each according to his works.” Likewise in verse 10, “Glory, honor and peace to everyone who does good works.” John 5:29 says, “He, who does good works, into the resurrection of life.” Matthew 25: 35 says, “I have hungered and you gave to me to eat” etc.
In these and every similar passage, in which works are praised in the Scriptures, it is necessary to understand not only external works but also faith of the heart because Scripture is not speaking about hypocrisy but about the righteousness of the heart with its works. However, as often as mention of the law and works happens, it must be known that Christ, our mediator, must not be excluded. For He is the end of the law and Himself says in John 15:5, “Without me you can do nothing.” From this canon we have said above that every passage about works can be judged. Wherefore when eternal life is rendered for works, it is rendered to the justified because men, unless they are the justified who are moved by the Spirit of Christ, are not able to do good works, and good works are not pleasing without our mediator Christ and faith; concerning that Hebrews 11:6 says, “Without faith it is impossible to please God.”
When Paul says, “Give to each according to his works,” not only external works must be understood but the whole of righteousness or unrighteousness. Thusly: glory for the doer of good, that is, justly. You have given to me to eat, the fruit and testimony of the righteousness of the heart and faith is admitted, therefore, eternal life is rendered for righteousness. In this way Scripture at the same time embraces the righteousness of the heart with fruits. And it often names fruits so that it is better understood by the unlearned and so that it means that the new life and regeneration are required not hypocrisy. Moreover, regeneration happens through faith in repentance.
No sensible person is able to judge differently, and we are not feigning some idle exactness of logic so that we separate fruits from the righteousness of the heart: if the adversaries would only concede that fruits are pleasing on account of faith and the mediator Christ and are not of themselves worthy of grace and eternal life. For we condemn this in the doctrine of the adversaries: that because such passages of Scripture have been understood either in a philosophic or Jewish fashion, they abolish the righteousness of faith and exclude the mediator Christ. From these passages they conclude that these works merit grace: some from suitable merit, some from wholly deserving merit, when love is added, that is, that they justify and, because they are righteousness, are worthy of eternal life.
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Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xlviii)
Posted: December 16, 2023 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Law & Gospel, Lutheranism, Melancthon, Translation Leave a commentEt tamen praedicatio praemiorum et poenarum necessaria est. In praedicatione poenarum ira Dei ostenditur, quare ad praedicationem poenitentiae pertinet. In praedicatione praemiorum gratia ostenditur. Et sicut Scriptura saepe mentione bonorum operum fidem complectitur; vult enim complecti iustitiam cordis cum fructibus: ita interdum cum aliis praemiis simul offert gratiam, ut Esa. 58, 8 sq. et saepe alias apud prophetas.
Fatemur et hoc, quod saepe testati sumus, quod,[1] etsi iustificatio et vita aeterna ad fidem pertinent, tamen bona opera mereantur alia praemia corporalia et spiritualia et gradus praemiorum iuxta illud, 1 Cor. 3, 8: Unus quisque accipiet mercedem iuxta suum laborem. Nam iustitia evangelii, quae versatur circa promissionem gratiae, gratis accipit iustificationem et vivificationem. Sed impletio legis, quae sequitur fidem, versatur circa legem, in qua non gratis sed pro nostris operibus offertur et debetur merces. Sed qui hanc merentur, prius[2] iustificati sunt, quam legem faciunt. Itaque prius sunt translati in regnum Filii Dei, ut Paulus ait Col. 1, 13; Rom. 8, 17, et facti coheredes Christi.
Sed adversarii, quoties de merito dicitur, statim transferunt rem a reliquis praemiis ad iustificationem, quum evangelium gratis offerat iustificationem propter Christi merita, non nostra; et merita Christi communicantur nobis per fidem. Ceterum[3] opera et afflictiones merentur non iustificationem, sed alia praemia, ut in his sententiis merces operibus offertur: Qui parce seminat, parce metet, et qui largiter seminat, largiter metet, 2 Cor. 9, 6. Hic clare modus mercedis ad modum operis confertur. Honora patrem et matrem, ut[4] sis longaevus super terram, Exod. 20, 12. Et hic proponit lex certo operi mercedem.
Quamquam igitur legis impletio meretur mercedem, proprie enim merces ad legem pertinet: tamen meminisse[5] nos evangelii oportet, quod gratis offert iustificationem propter Christum. Nec legem prius[6] facimus, aut facere possumus, quam reconciliati Deo, iustificati et renati sumus. Nec illa legis impletio placeret Deo, nisi propter fidem essemus accepti. Et quia homines propter fidem sunt accepti, ideo illa inchoata[7] legis impletio placet, et habet mercedem in hac vita et post hanc vitam. De nomine mercedis pleraque alia hic etiam dici poterant ex natura legis, quae, quia longiora[8] sunt, alio in loco explicanda erunt.[9]
[1] A quod substantive clause
[2] Prius…quam: priusquam legem faciunt: before they do the law
[3] Ceter(or)um
[4] A purpose clause
[5] Meminisse takes the gentive as a direct object
[6] Prius…quam: priusquam reconciliati Deo…
[7] A perfect passive participle
[8] Too long
[9] The passive periphrastic
| Vocabulary | |
| Circa +acc.-concerning; with, around | Meto, ere, messui, messus- to reap; mow |
| Gradus, us, m.- step, position; degree | Parce (adv.)- sparingly, moderately; frugally |
| Largiter (adv.)- plentifully, liberally, much | Semino, are, avi, atus- to plant, sow |
| Longaevus, a, um- aged; ancient; long-lived | |
Nevertheless, the proclamation of rewards and punishments is necessary. In the proclamation of punishments the wrath of God is shown; in this way it pertains to the proclamation of repentance. In the proclamation of rewards grace is shown. Scripture also in this way often includes faith in the mention of good works; for it wants righteousness of a heart included with works: thusly it offers sometimes at the same time grace with other rewards as Isaiah 58:8 and following does and often occurs among the other prophets.
We confess also this: that often we testified that even if justification and eternal life pertain to the end, nevertheless, good works merit other bodily and spiritual rewards and degrees of rewards. Concerning that 1 Corinthians 3:8 says, “Each one will receive a wage according to his labor.” For the righteousness of the gospel, which lives according to the promise of grace and freely receives justification and the new life. But the fulfillment of the law, which follows faith, lives according to the law in which not freely but for our works a reward is owed and offered. But they, who merit this, have been justified before they do the law. And so they have been transferred into the kingdom of the Son of God before, as Paul says in 1 Colossians 1:13, and been made co-heirs of Christ (Romans 8:17).
But the adversaries, as often as it has been said about merit, immediately transfer the matter from the remaining rewards to justification since the gospel freely offers justification on account of the merits of Christ, not ours; and the merits of Christ are communicated to us through faith. The works and afflictions of others do not merit justification but other rewards as a reward for works is offered in these passages: “He who sows sparingly, will reap sparingly, and he who sows liberally will reap much” (2 Corinthians 9:6). Here clearly the manner of a reward is united to the manner of work. “Honor your mother and father so that you are long upon the earth” (Exodus 20:12). And here the law relates the reward to the work.
Therefore, although the fulfillment of the law merits a reward, for a reward properly pertains to the law, nevertheless, it is necessary for us to recall the gospel because it freely offers justification on account of Christ. And we do not do the law or are able to do it before we are reconciled to God, justified and reborn. And that fulfillment of the law does not please God unless we have been accepted on account of faith. And because men are accepted on account of faith, therefore, that fulfillment of the law, which has begun, is pleasing, and it has a reward in this life and after this life. Several other things can also be said here about the word reward from the nature of the law which, because they are too long, must be explained in another section.
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Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xlvii)
Posted: December 15, 2023 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Law & Gospel, Lutheranism, Melancthon, Translation Leave a commentAdversarii nostri non solum hoc tribuunt operibus, quod[1] sint digna gratia et vita aeterna, sed fingunt etiam, quod[2] merita supersint sibi, quae donare aliis et iustificare alios queant, ut quum monachi suorum ordinum merita vendunt aliis. Haec portenta Chrysippeo more coacervant, hac una voce mercedis audita:[3] Merces appellatur, igitur habemus opera, quae sunt pretium, pro quo debetur merces; igitur opera per sese, non propter mediatorem Christum placent. Et quum alius alio[4] plura habeat merita, igitur quibusdam supersunt merita. Et haec merita donare aliis possunt isti, qui merentur.
Mane, lector, nondum habes totum huius soriten.[5] Addenda sunt[6] enim certa sacramenta huius donationis, mortuis induitur cucullus etc. Talibus coacervationibus beneficium Christi et iustitia fidei obscurata sunt.
Non movemus inanem λογομαχίαν[7] de vocabulo mercedis. Si concedent adversarii, quod[8] fide propter Christum iusti reputemur, et quod[9] bona opera propter fidem placeant Deo, de nomine mercedis postea non valde rixabimur. Nos fatemur[10] vitam aeternam mercedem esse, quia est res debita propter promissionem, non propter nostra merita. Est enim promissa iustificatio, quam supra ostendimus proprie esse donum Dei. Et huic dono coniuncta est promissio vitae aeternae, iuxta illud, Rom. 8, 30: Quos iustificavit, eosdem et glorificavit.
Huc pertinet, quod Paulus ait 2 Tim. 4, 8: Reposita est mihi corona iustitiae, quam reddet mihi Dominus iustus iudex etc. Debetur enim corona iustificatis[11] propter promissionem. Et hanc promissionem scire sanctos oportet, non ut[12] propter suum commodum laborent, debent enim laborare propter gloriam Dei; sed ne[13] desperent in afflictionibus, scire eos oportet voluntatem Dei, quod[14] velit eos adiuvare, eripere, servare. Etsi aliter perfecti, aliter infirmi audiunt mentionem poenarum et praemiorum;[15] nam infirmi laborant sui commodi causa.[16]
[1] A quod substantive clause
[2] A quod substantive clause
[3] An ablative absolute
[4] An ablative of comparison: than another
[5] A type of extended syllogism in which intermediate conclusions are ommitted
[6] The passive periphrastic
[7] Logomachia arguments or conflicts over terminology or words
[8] A quod substantive clause
[9] A quod substantive clause
[10] Introduces an indirect statement
[11] A perfect passive participle used substantially
[12] A negative purpose clause
[13] A negative purpose clause
[14] A quod substantive clause
[15] An elliptical construction in which aliter perfecti and aliter infirmi both depend upon audiunt mentionem poenarum et praemiorum: even if the perfect hear the mention of the punishments and rewards in one way and the weak hear it in another…
[16] An ablative of cause: for their own benefit
| Vocabulary | |
| Coacervatio, coacervationis, m.- heaping, pilling together; adding together | Repono, ere, reposui, repositus- to store up; restore; repeat; put pack |
| Coacervo, are, avi, atus- to heap up, pile up, gather together; amass, collect | Sorites, soritae, m.- sorite; an accumulation of arguments |
| Cucullus, i, m.- cowl, hood | Supersum, superesse, superfui, superfuturus- to be in excess, be superfluous; survive |
| Portentum, i, n.- portent, omen; monster | Vendō, ere, vendidī, venditus- to sell |
Our adversaries not only attribute this to works: that they are worthy of grace and eternal life but they pretend also that merits are so great for them, which they are able to give to others and to justify others as when the monks of their orders sell merits to others. These portents they heap up in the fashion of Chrysippus when this one word reward is heard: It is called a reward; therefore, we have works, which are the price for which the reward is owed; therefore, works in and of themselves, not on account of the mediator Christ, are worthy. And since one has more merits than another, therefore, merits are superfluous for certain persons. And these merits are able to be donated to others by the one who is meritorious.
Wait, reader, you do not yet have the whole sorites of this. For certain sacraments of this gift must be added: the cowl is placed on the dead etc. With so many heaps the benefits of Christ and the righteousness of faith are obscured.
We are not stirring vain logomachia about the word reward. If the adversaries will concede that we are considered just through faith on account of Christ and that good works please God on account of faith, henceforth we will not quarrel very much about the word reward. We confess that eternal life is a reward, because it is a thing owed on account of the promise not on account of our merits. For it is the promised justification, which above we have shown is properly a gift of God. And the promise of eternal life is joined to this gift: concerning that Romans 3:30 says, “Those whom He has justified, the same ones He has also glorified.”
From this that which Paul says in 2 Timothy 4:8 pertains, “The crown of righteousness, which the Lord, a righteous judge, will restore to me, has been stored up for me.” For crowns are owed to the justified on account of the promise. And it is necessary that the saints know this promise, not so that they labor for their own benefit for they ought to labor on account of the glory of God; but so that they do not despair in afflictions, it is necessary for them to know the will of God: that He wants to help, raise and save them. Even if the perfect hear the mention of punishments and rewards one way and the weak hear it another way; for the weak labor for their own benefit.
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Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xlvi)
Posted: December 14, 2023 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Law & Gospel, Lutheranism, Melancthon, Translation Leave a commentHaec regeneratio est quasi inchoatio aeternae vitae, ut Paulus ait Rom. 8, 10: Si Christus in vobis est, spiritus vivit, corpus autem mortuum est etc. Et 2 Cor. 5, 2. 3: Superinduemur, si tamen induti[1], non nudi reperiemur. Ex his iudicare [2]candidus lector potest, nos maxime requirere bona opera, siquidem hanc fidem docemus in poenitentia existere et debere subinde crescere in poenitentia. Et in his rebus perfectionem Christianam et spiritualem ponimus: si simul crescant poenitentia et fides in poenitentia. Haec intelligi melius a piis possunt, quam quae[3] de contemplatione aut perfectione apud adversarios docentur. Sicut autem iustificatio ad fidem pertinet, ita pertinet ad fidem vita aeterna. Et Petrus ait 1 Petr. 1, 9: Reportantes[4] finem seu fructum fidei vestrae, salutem[5] animarum. Fatentur enim adversarii, quod[6] iustificari sint filii Dei et coheredes Christi. Postea opera, quia placent Deo propter fidem, merentur alia praemia corporalia et spiritualia. Erunt[7] enim discrimina gloriae sanctorum.
Sed hic reclamant[8] adversarii, vitam aeternam vocari mercedem, quare necesse sit eam de condigno mereri per bona opera. Breviter et plane respondemus. Paulus Rom. 6, 23 vitam aeternam donum appellat, quia donata[9] iustitia propter Christum simul efficimur filii Dei et coheredes Christi, sicut ait lohannes 3, 36: Qui credit in Filium, habet vitam aeternam. Et Augustinus inquit, et hunc secuti[10] alii multi idem dixerunt: Dona sua coronat Deus in nobis. Alibi vero, Luc. 6, 23, scriptum est: Merces vestra copiosa erit in coelis. Haec si videntur adversariis pugnare, ipsi expedient. Sed parum aequi[11] iudices sunt, nam doni vocabulum omittunt et fontes totius negotii, et excerpunt vocabulum mercedis idque acerbissime interpretantur non solum contra Scripturam, sed etiam contra sermonis consuetudinem. Hinc ratiocinantur, quia merces nominatur, igitur opera nostra sunt eiusmodi, quae debeant esse pretium, pro quo debetur vita aeterna. Sunt igitur digna gratia et vita aeterna, nec indigent misericordia aut mediatore Christo aut fide. Plane nova est haec dialectica: vocabulum audimus mercedis, igitur nihil opus est mediatore Christo aut fide habente[12] accessum ad Deum propter Christum, non propter opera nostra.
Quis non videt haec esse ανακολουθα?[13] Nos non rixamur de vocabulo mercedis. De hac re litigamus, utrum[14] bona opera per se sint digna gratia et vita aeterna, an vero placeant tantum propter fidem, quae apprehendit mediatorem Christum.
[1] Induti (sumus)
[2] Introduces an indirect statement
[3] That which…
[4] As a present active participle this verb picks up the meaning of to obtain
[5] Apposition to finem et fructum
[6] A quod substantive clause
[7] An impersonal construction: there will be
[8] Introduces an indirect statement
[9] A perfect passive participle
[10] A perfect active participle
[11] Little fairness
[12] A present active participle
[13] Anacoluthon: a rhetorical device in which the speaker suddenly deviates from his previous thought and concludes his thought in a way seemingly unrelated to the beginning of his thought
[14] Introduces an indirect question
| Vocabulary | |
| Contemplatio, contemplationis, f.- contemplation, consideration; view | Iudex, iudicis, m.- judge |
| Copiosus, a, um- plentiful; verbose; fruitful | Litigo, are, avi, atus- to quarrel; go to law |
| Corono, are, avi, atus- to crown; award | Reportō, āre, āvī, ātus- to receive; bring back |
| Dialectica, ae, f.- logic; reasoning; dialectics | Superinduo, ere, superindui, superindutus- to put on over; clothe |
| Induo, ere, indui, indutus- to put on | |
This regeneration is as if eternal life had begun as Paul says in Romans 8:10, “If Christ is in you, if the spirit lives, the body is, however, dead” etc. And in 2 Corinthians 5: 2-3, “We will put on, if we have yet been clothed, and we will not be naked.” From these a candid reader is able to judge that we very greatly require good works since we teach this faith exists in repentance and must constantly grow in repentance. And in these things we locate Christian and spiritual perfection: if we grow at the same time in repentance and faith in repentance. These things are better able to be understood by the pious than that which is taught concerning contemplation or perfection among the adversaries. Moreover, in this way justification pertains to faith and thusly eternal life pertains to faith. Peter also says in 1 Peter 1:9, “Obtaining the end or fruit of your faith, the salvation of your spirit.” For the adversaries confess that sons of God and heirs of Christ are justified. Afterwards works, because they please God on account of faith, merit other bodily and spiritual rewards. For there will be distinctions in the glory of the saints.
But here the adversaries cry out that eternal life is called a reward: wherefore it is necessary that it is merited according to meritum condigni through good works. Briefly and plainly we respond. Paul in Romans 6:23 calls eternal life a gift because righteousness has been given on account of Christ at the same time we are made sons of God and coheirs of Christ as John 3:36 says, “He, who believes in the Son, has eternal life.” Both Augustine says this, and many others, following him, said the same thing: God bestows His gifts on us. But elsewhere, in Luke 6:23, it is written, “Your reward will be plentiful in heaven.” If these things seem to fight with the adversaries, they themselves will be expedient. But they are judges of little impartiality, for they omit the word gift and the source of the whole business, and they select the word reward and interpret that very stridently not only against Scripture but also against the custom of language. From there they argue, because they are called rewards, therefore, our works of this sort, which ought to be the price for which eternal life is owed. Therefore, they are worthy of grace and eternal life, and they do not require mercy or the mediator Christ or faith.. This logic is plainly new: we hear the word reward; therefore, nothing is required from the mediator Christ or faith which has an approach to God on account of Christ not on account of our works.
Who does not see that these things are anacoluthon. We are not quarreling about the word reward. We are quarreling about this thing: whether good works are worthy in themselves of grace and eternal life or truly they are pleasing only on account of faith which grasps the mediator Christ.
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Now Available: Medical Terminology: A Students’ Guide to the Latin and Greek Roots of Medical TerminologyNow Available:
Posted: December 13, 2023 Filed under: Published Works | Tags: Published Works Leave a commentCheck out a new brief work which I’ve published: Medical Terminology: A Students’ Guide to the Latin and Greek Roots of Medical Terminology (https://www.amazon.com/Medical-Terminology-Students-Guide-Latin/dp/B0CQ19JM71/ref=tmm_pap_swatch_0?_encoding=UTF8&dib_tag=AUTHOR&dib=eyJ2IjoiMSJ9.WINEqY26msGYsHk46QIZlRP6D9VEdrw7RNhNWQXlYI-hfs7SWZFNuFEq2Divf8U_akwH8bL3BhH_lKgnOJdOaTwePjXFhvniwmifDXduEMWvzkxIGN031IjLGIvuQImIVp8fIJncw56_-ZsYaKqc-ehfrSksGO0sBj-ISBJd8iY55ymXFX0-BaE65tg88WZ1.wylMrvz72bKGTwpBqxOqbxcqRsj7eB8MsggI132uNRY&qid=&sr=)
It’s short collection of Latin and Greek roots which form common prefixes, suffixes and root words in medical terminology. It’s a excellent supplement to any class on physiognomy or a unit of Latin derivatives.
Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xlv)
Posted: December 13, 2023 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Law & Gospel, Lutheranism, Melancthon, Translation Leave a commentQuoties igitur de misericordia dicitur, addenda est[1] fides promissionis. Et haec fides parit certam spem, quia nititur Verbo et mandato Dei. Si spes niteretur operibus, tunc vero esset incerta, quia opera non possunt pacare conscientiam, ut supra saepe dictum est. Et haec fides facit discrimen inter hos, quibus contingit salus, et illos, quibus non contingit. Fides facit discrimen inter dignos et indignos, quia vita aeterna promissa est iustificatis,[2] fides autem iustificat.
Sed hic iterum clamitabunt[3] adversarii, nihil opus esse bonis operibus si non merentur vitam aeternam. Has calumnias supra refutavimus. Imo vero necesse est bene operari. Iustificatis dicimus[4] promissam esse vitam aeternam. At nec fidem nec iustitiam retinent illi, qui ambulant secundum carnem. Ideo iustificamur, ut[5] iusti bene operari et obedire legi Dei incipiamus.
Ideo regeneramur et Spiritum Sanctum accipimus, ut[6] nova vita habeat nova opera, novos affectus, timorem, dilectionem Dei, odium concupiscentiae etc. Haec fides, de qua loquimur, existit in poenitentia, et inter bona opera, inter tentationes et pericula confirmari et crescere debet, ut[7] subinde certius apud nos statuamus, quod Deus propter Christum respiciat nos, ignoscat nobis, exaudiat nos.
Haec non discuntur sine magnis et multis certaminibus. Quoties recurrit conscientia, quoties sollicitat ad desperationem, quum ostendit aut vetera peccata aut nova aut immunditiem naturae! Hoc chirographum non deletur sine magno agone, ubi testatur experientia, quam[8] difficilis res sit fides. Et dum inter terrores erigimur et consolationem concipimus, simul crescunt alii motus spirituales, notitia Dei, timor Dei, spes, dilectio Dei, et regeneramur, ut ait Paulus Col. 3, 10 et 2 Cor. 3, 18, ad agnitionem Dei, et intuentes[9] gloriam Domini transformamur in eandem imaginem, id est, concipimus veram notitiam Dei, ut[10] vere timeamus eum, vere confidamus[11] nos respici, nos exaudiri.
[1] The passive periphrastic
[2] A perfect passive participle used substantially: the justified
[3] Introduces an indirect statement
[4] Introduces an indirect statement
[5] A purpose clause
[6] A purpose clause
[7] A purpose clause
[8] Introduces an indirect question
[9] A present active participle
[10] A purpose clause
[11] Introduces an indirect statement
| Vocabulary | |
| Agnitio, agnitionis, f.- recognition, acknowledgment, knowledge | Paco, are, avi, atus- to pacify, subdue |
| Clamito, are, avi, atus- to shout out, cry out repeatedly | Tentatiō, tentatiōnis, f.- temptation, trial |
| Experientia, ae, f.- experience; trial | Transformo, are, avi, atus- to transform |
Therefore, as often as it is said about mercy, the trust of the promise must be added. And this faith produces certain hope because it depends upon the Word and command of God. If hope depends upon works, then truly it is uncertain because our works are not able to pacify the conscience as it has been said often above. And this faith distinguishes between these people for whom salvation is obtained and those for whom it is not obtained. Faith distinguishes between the worthy and the unworthy because eternal life is a promise to the justified but faith justifies.
But here again the adversaries will cry out that there is no necessity for good works if we do not merit eternal life. We have refuted these false charges above. But on the contrary it is necessary to do good works. We have said to the justified that the promise is eternal life. And neither faith nor righteousness do those people, who walk according to the flesh, retain. Therefore, we are justified so that we, who are just, begin to do good works and to obey the law of God.
We are regenerated in such a way, and we receive the Holy Spirit that our new life has new works and new affections: fear, love of God, hatred of concupiscence, etc. This faith, about which we are speaking, exists in repentance, among good works, among suffering, and it must grow and be strengthened among suffering and dangers so that constantly we think more rather certainly that God cares for us, pardons us and hears us because of Christ.
These things are not learned without many great struggles. As often as the conscience returns and inspires despair when it reviews either our old or new sins or the foulness of our nature! This record is not destroyed without great agony when experience testifies how difficult a matter faith is. And while we are raised among these terrors and receive consolation, at the same time other spiritual movements grow: the knowledge of God, the fear of God, hope, the love of God, and we are reborn as Paul says in Colossians 3:10 and 2 Corinthians 3:18 into the knowledge of God and regarding the glory of God we are transformed into the same image, that is, we receive the true knowledge of God so that we truly fear him and truly trust that we are cared for and listened to.
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Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xliv)
Posted: December 12, 2023 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Law & Gospel, Lutheranism, Melancthon, Translation Leave a commentPromissioni gratiae confidendum est,[1] non naturae nostrae. Sed adversarii suo more faciunt, contra fidei doctrinam detorquent sententias pro fide traditas.[2] Verum haec spinosa reiiciamus ad scholas. Illa cavillatio plane puerilis est, quum interpretantur[3] servos inutiles, quia opera Deo sint inutilia, nobis vero sint utilia. At Christus de ea utilitate loquitur, quae constituit[4] nobis Deum debitorem gratiae. Quamquam alienum est[5] hoc loco disputare de utili aut inutili. Nam servi inutiles significant insufficientes, quia nemo tantum timet, tantum diligit Deum, tantum credit Deo, quantum oportuit. Sed missas faciamus has frigidas cavillationes adversariorum, [6] de quibus quid[7] iudicaturi sint[8] homines, si quando proferentur in lucem, facile possunt existimare viri prudentes. In verbis maxime planis et perspicuis repererunt rimam. At nemo non videt,[9] in illo loco fiduciam nostrorum operum improbari.
Teneamus[10] igitur hoc, quod[11] ecclesia confitetur, quod[12] per misericordiam salvemur. Et ne[13] quis hic cogitet: Si per misericordiam salvandi sumus,[14] incerta spes erit, si nihil praecedit in his, quibus contingit salus, quo discernantur ab illis, quibus non contingit: huic satisfaciendum est.[15] Scholastici enim videntur hac ratione moti quaesivisse meritum condigni.
Nam haec ratio valde potest exercere humanum animum. Breviter igitur respondemus. Ideo ut sit certa spes, ideo ut sit praecedens discrimen inter hos, quibus contingit, et illos, quibus non contingit salus, necesse est constituere, quod[16] per misericordiam salvemur. Hoc, quum ita nude dicitur, absurdum videtur. Nam in foro et iudiciis humanis ius seu debitum certum est, misericordia incerta. Sed alia res est de iudicio Dei. Hic enim misericordia habet claram et certam promissionem et mandatum Dei. Nam evangelium proprie hoc mandatum est, quod praecipit, ut[17] credamus[18] Deum nobis propitium esse propter Christum. Non misit Deus Filium suum in mundum, ut[19] iudicet mundum, sed ut salvetur mundus per ipsum. Qui credit in eum, non iudicatur etc., Ioh. 3, 17. 18.
[1] The passive periphrastic
[2] The perfect passive participle
[3] Introduces an indirect statement
[4] Introduces an indirect statement
[5] An impersonal construction: it is strange…
[6] Missas faciamus…: an idiomatic expression which means to dismiss where missas and whatever nouns it is describing are the direct objects of dismiss
[7] Introduces an indirect question which depends upon existimare
[8] Would judge
[9] Introduces an indirect statement
[10] The hortatory subjunctive: let us hold
[11] A quod substantive clause
[12] A quod substantive clause
[13] A negative purpose clause
[14] The passive periphrastic
[15] The passive periphrastic
[16] A quod substantive clause
[17] Introduces an indirect command
[18] Introduces an indirect statement
[19] This and the following ut introduce indirect commands
| Vocabulary | |
| Breviter (adv.)- briefly, shortly | Reperio, ire, repperi, repertus- to discover, learn; find out; invent |
| Insufficiens, insufficientis- insufficient | Rima, ae, f.- crack, fissure |
| Nude (adv.)- without additional trappings; nakedly | Spinosus, a, um- thorny, prickly; difficult |
| Quando (adv.)- at what time; at any time; when (interrogative) | |
There must be trust in the promise of grace not our nature. But the adversaries act in their custom: they twist sentences, which have been related to faith, against the doctrine of faith. But these difficult things we have turned over to the schools. That mockery is plainly childish since it interprets worthless slaves, because works are worthless to God but are useful for us. But Christ speaks about that usefulness which considers God to be a debtor of grace to us. Nevertheless, it is strange in this passage to dispute concerning useful and useless. For useless servants means insufficient because no fears, loves and trusts God as much as it is necessary. But let us dismiss these cold mockings of the adversaries about which prudent men are easily able to estimate what men would judge if at any time they were brought forward into the light. In very greatly plain and clear words they invent a crack. But no one does not see in that passage that our trust of works is not approved.
Therefore, let us hold this: that the church confesses that we are saved through mercy. And let no one think thusly, “If we must be saved through mercy, our hope will be uncertain if nothing excels in those people for whom salvation is reached, by which they are distinguished from others for whom it is not obtained. We must give a satisfactory answer. For the scholastics, who have been moved by this reasoning, seem to have sought meritum condigni.
For this reasoning is very able to exercise the human soul. Therefore, we briefly respond. So that hope is certain, there is a prior distinction between those for whom salvation is obtained and those for whom it is not obtained, It is necessary to think in this way that we are saved by mercy. This, when it said so nakedly, seems absurd . For in the court and in human judgment, the law or debt is certain and mercy is uncertain. But it is another matter concerning the judgment of God. For here mercy holds the clear and certain promise and command of God. For the gospel properly is this command because it commands that we believe that God is well disposed towards us on account of Christ. John 3:17-18 says, “God did not send His Son in the world to judge the world but so that the world would be saved through Him. He who believes in Him, will not be judged” etc.
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Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xliii)
Posted: December 11, 2023 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Law & Gospel, Lutheranism, Melancthon, Translation Leave a commentHuc pertinet et sententia Christi Luc. 17, 10: Quum feceritis omnia, quae praecepta sunt vobis, dicite: Servi inutiles sumus. Haec verba clare dicunt, quod[1] Deus salvet per misericordiam et propter suam promissionem, non quod[2] debeat propter dignitatem operum nostrorum. Sed adversarii mirifice ludunt hic in verbis Christi. Primum faciunt αντιστρεφον[3] et in nos retorquent. Multo magis, inquiunt,[4] dici posse: Si credideritis omnia, dicite: Servi inutiles sumus. Deinde addunt[5] opera inutilia esse Deo, nobis vero non esse inutilia. Videte, quam[6] delectet adversarios puerile studium sophistices. Et quamquam hae ineptiae indignae sint, quae refutentur, tamen paucis respondebimus. ʼΑντιστρεφον est vitiosum.
Primum enim decipiuntur adversarii in vocabulo fidei, quodsi significaret nobis notitiam illam historiae, quae etiam in impiis et diabolis est, recte ratiocinarentur[7] adversarii fidem inutilem esse, quum dicunt: Quum credideritis omnia, dicite: Servi inutiles sumus. Sed nos non de notitia historiae, sed de fiducia promissionis et misericordiae Dei loquimur. Et haec fiducia promissionis fatetur[8] nos esse servos inutiles, imo haec confessio, quod[9] opera nostra sint indigna, est ipsa vox fidei, sicut apparet in hoc exemplo Danielis, 9, 18, quod paulo ante citavimus: Non in iustificationibus nostris prosternimus preces etc. Fides enim salvat, quia apprehendit misericordiam seu promissionem gratiae, etiamsi nostra opera sint indigna. Et in hanc sententiam nihil laedit nos αντιστρεφον: Quum credideritis omnia, dicite: Servi inutiles sumus, videlicet, quod opera nostra sint indigna; hoc enim eum tota ecclesia docemus, quod[10] per misericordiam salvemur.
Sed si ex simili ratiocinari volunt: Quum feceris omnia, noli confidere operibus tuis, ita: Quum credideris omnia, noli confidere promissione divina: haec non cohaerent. Sunt enim dissimillima. Dissimiles causae, dissimilia obiecta fiduciae sunt in priore[11] propositione et in posteriore. Fiducia in priore est fiducia nostrorum operum. Fiducia in posteriore est fiducia promissionis divinae. Christus autem damnat fiduciam nostrorum operum, non damnat fiduciam promissionis suae. Non vult nos de gratia et misericordia Dei desperare, arguit opera nostra tamquam indigna, non arguit promissionem, quae gratis offert misericordiam.
Et praeclare hic inquit Ambrosius: Agnoscenda est[12] gratia, sed non ignoranda natura.
[1] A quod substantive clause
[2] A quod substantive clause
[3] Antistrophe: a rhetorical device in which the same words are repeated at the end of consecutive phrases, clauses, sentences or paragraphs
[4] Introduces an indirect statement where the accusative subject is an impersonal construction: it can be said
[5] Introduces an indirect statement
[6] Introduces an indirect question: See how…
[7] Introduces an indirect statement
[8] Introduces an indirect statement
[9] A quod substantive clause
[10] A quod substantive clause
[11] Priore and posterior can be taken as former and latter
[12] The passive periphrastic
| Vocabulary | |
| Cohaereo, ere, cohaesi, coehaesus- to be consistent, coherent; stick together | Refuto, are, avi, atus- to refute |
| Mirifice (adv.)- amazingly, wonderfully | Retorqueo, ere, retorsi, retortus- to twist; fling back |
| Puerilis, e- childish | Vocabulum, ī, n.- word; noun |
From here the sentence of Christ in Luke 17:10 also pertains, “When you have done everything, which was commanded you, say, ‘We are worthless servants.’” These words clearly say that God saves through mercy on account of the promise not that it is owed on account of the worthiness of our works. But the adversaries amazingly play here with the words of Christ. First they make an antistrophe and twist it against us. Much more they say it can be said, “If you believe everything, say, ‘We are worthless servants.’” Then they add that works are useless for God but they truly are not useless for us. See how childish study delights our sophist adversaries. And, although these absurd statements, which are refuted, are unworthy, we will, nevertheless, respondwith a few words. The antistrophe is defective.
For first the adversaries are mislead in the noun faith: but if it means that knowledge of history, which is also in the impious and the devils, to us, the adversaries reckon rightly that faith is useless when they say, “When you have believed everything, say, ‘We are worthless servants.’” But we are not talking about a knowledge of history but about trust in the promise and in the mercy of God. And this trust in the promise confesses that we are worthless slaves, rather this confession, that our works are unworthy, is the very voice of faith as it appears in the example of Daniel 9:18 which we cited a little before, “We do not cast our prayers for our justification etc.” For faith saves because it grasps the mercy or promise of grace even if our works are unworthy. And in this teaching the antistrophe does not harm us: “When you have believed everything, say, ‘We are worthless servants because our works are unworthy.’” For we teach this in the whole church that we are saved through mercy.
But if they want to reason from something similar: “When you have done everything, do not trust in your works” thusly, “When you have believed everything, do not trust in the divine promise.” This is not consisten. For they are dissimilar. The causes are similar and the objects of trust are dissimilar in the former proposition and in the latter. Trust in the former is trust in our works. Trust in the latter is trust in the divine promise. Christ, moreover, condemns trust in our works, and He does not condemn trust in His promise. He does not want us to despair concerning grace and the mercy of God; He charges our works as unworthy; He does not charge the promise which offers mercy freely. And Ambrose clearly says here, “Grace must be acknowledged but nature must not be ignored.”
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Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xlii)
Posted: December 10, 2023 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Law & Gospel, Lutheranism, Melancthon, Translation Leave a commentItem v. 30: Si lotus fuero[1] quasi aquis nivis, et fulserint velut mundissimae manus meae, tamen sordibus intinges me. Et Prov. 20, 9: Quis potest dicere, “mundum est cor meum, purus sum a peccato?” Et 1 Ioh. 1, 8: Si dixerimus, quod[2] peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est etc.
Et in oratione dominica sancti petunt remissionem peccatorum. Habent igitur et sancti peccata. In Numeris, cap. 14, 18: Et innocens non erit innocens. Et Deut. 4, 24: Deus tuus ignis consumens[3] est. Et Zacharias ait 2, 13: Sileat a facie Domini omnis caro. Et Esaias 40, 6: Omnis caro foenum et omnis gloria eius quasi flos agri; exsiccatum est foenum, et occidit flos, quia Spiritus Domini sufflavit in eo, id est, caro et iustitia carnis non potest sustinere iudicium Dei.
Et Ionas ait cap. 2, 9: Frusta observant vana, qui misericordia relinquunt, id est, omnis fiducia est inanis, praeter fiduciam misericordiae, misericordia servat nos, propria merita, proprii conatus non servant nos. Ideo et Daniel orat cap. 9, 18 sq.: Neque enim in iustificationibus nostris prosternimus preces coram te, sed in miserationibus tuis multis. Exaudi, Domine, placare,[4] Domine, attende et fac ne[5] moreris propter temet[6] ipsum, Deus meus, quia nomen tuum invocatum est super civitatem et super populum tuum. Sic docet[7] nos Daniel apprehendere misericordiam in orando,[8] hoc est, confidere misericordia Dei, non confidere nostris meritis coram Deo. Et miramur, quid[9] agant in precatione adversarii, si tamen homines profani unquam aliquid a Deo petunt. Si commemorant[10] se dignos esse, quia dilectionem et bona opera habeant, et reposcunt gratiam tamquam debitam,[11] perinde orant ut Pharisaeus apud Lucam, cap. 18, 11, qui ait: Non sum sicut ceteri homines.
Qui sic petit gratiam, nec nititur misericordia Dei, iniuria afficit[12] Christum, qui, quum sit pontifex noster, interpellat pro nobis. Sic igitur nititur oratio misericordia Dei, quando credimus[13] nos propter Christum pontificem exaudiri, sicut ipse ait Ioh. 14, 13: Quidquid petieritis Patrem in nomine meo, dabit vobis. in nomine meo, inquit, quia sine hoc pontifice non possumus accedere ad Patrem.
[1] Translate this as if it were the future perfect tense
[2] A quod substantive clause
[3] A present active participle
[4] A passive positive imperative
[5] Introduces a negative purpose clause
[6] Te+met: met emphasizes the pronoun: you yourself
[7] Introduces an indirect statement
[8] A gerund
[9] Introduces an indirect question
[10] Introduces an indirect statement
[11] A perfect passive participle: as a thing owed
[12] dishonors
[13] Introduces an indirect statement
| Vocabulary | |
| Ager, agri, m.- field | Moror, ari, moratus sum- to delay |
| Attendo, ere, attendi, attentus- to pay attention to, attend | Mundus, a, um- clean, pure |
| Civitas, civitatis, f.- community; city | Nitor, niti, nixus sum- to lean upon; struggle; depend upon; strive, labor |
| Consumo, ere, consumpsi, consumptus- to consume, devour | Occido, ere, occidi, occasus- to die; fall fdown; be slain |
| Exsicco, are, avi, atus- to dry up; empty (vessel) | Profanus, a, um- profane |
| Flos, floris, m- flower | Prosterno, ere, prostravi, prostratus- to cast to the ground; exhaust; overthrow; prostrate |
| Foenum, i, n.- hay | Reposco, ere- to deman back; claim as one’s due |
| Fulgeo, ere, fulsi- to shine, flash; glow; be bright | Seduco, ere, seduxi, seductus- to seduce, lead astray, lead away |
| Ignis, is, m.- fire | Sileo, ere, silui- to be silent; be silenced |
| Intingo, ere, intinxi, intinctus- to plunge, dip; cause to soak | Sordes, sordis, f.- filth, dirt, uncleanness; baseness |
| Lavo, are, lavi, lotus- to wash, bathe; soak | Sufflo, are, sufflavi, sufflatus- to blow; inflate, puff up |
| Miror, ari, miratus sum- to be amazed; wonder at; admire | Velut (adv.)- just as, as if |
Likewise in verse 30, “If I am washed as if by the waters of snow and my hands shine just as if they were very pure, you will plunge me into filth.” And Proverbs 20:9, “Who is able to say, ‘my heart is clean; I am pure from sin?’” And in 1 John 1:8, “If we say that we have no sin, we seduce ourselves, and the truth is not in us” etc.
And in the Lord’s prayer, the saints ask for the forgiveness of sins. Therefore, the saints also have sins. In Numbers 14:18 it says, “And the innocent will not be innocent.” And in Deuteronomy 4:24, it says, “Your God is a consuming fire.” And Zacharias 2:13 says, “Let all flesh be silenced by the face of the Lord.” And in Isaiah 40:6, “All flesh is hay and all its glory as the flowers of the field; the hay is dried up, and the flower dies because the Spirit of the Lord blows on it” that is, flesh and the righteousness of the flesh is not able to endure the judgment of God.
And Jonah says, “Those, who depart from mercy, observe empty things in vain” that is, all trust is foolish except the trust of mercy: mercy saves us, but our own merits and our own efforts do not save us (Jonah 2:9). Therefore, Danieal also prays in 9:18 and following, “For we do not cast out prayers to the ground before you for our justification but for your many mercies. Hear us, Lord, be reconciled, Lord, attend to us and act so that you do not delay on account of yourself, my God, because Your name has been invoked upon the city and upon your people.” Thusly Daniel teaches us to grasp mercy in this prayer, that is, to trust in the mercy of God and not to trust our merits before God. And we are amazed what the adversaries are doing in prayer if the profane men, nevertheless, ever seek anything from God. If they keep in mind that they are worthy because they have love and good works, and they demand grace just as if it was owed, they pray in the same way as the Pharisees, who said, “We are not as other men” in Luke 18:11.
He, who thus seeks grace and does not depend upon the mercy of God, insults Christ, who, since he is our high priest, intercedes for us. Therefore, a prayer depends upon the mercy of God in this way when we believe that we are heard on account of Christ, our high priest just as John 14:13 says, “Whatever you ask from the Father in my name, He will give to you in my name. He says this because without this high priest we are not able to approach the Father.
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Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xli)
Posted: December 9, 2023 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Law & Gospel, Lutheranism, Melancthon, Translation Leave a commentQuarto. Tota ecclesia confitetur, quod[1] vita aeterna per misericordiam contingat. Sic enim inquit Augustinus de gratia et libero arbitrio, quum quidem loquitur de operibus sanctorum post iustificationem factis:[2] Non meritis nostris[3] Deus nos ad aeternam vitam, sed pro sua miseratione perducit. Et lib. 9 Confess.: Vae hominum vitae quantumcunque laudabili, si remota[4] misericordia iudicetur! Et Cyprianus in enarratione orationis dominicae: Ne[5] quis sibi quasi innocens placeat et se extollendo[6] plus pereat, instruitur et docetur[7] peccare quotidie, dum quotidie pro peccatis iubetur orare.
Sed res nota est et habet plurima et clarissima testimonia in Scriptura et ecclesiasticis patribus, qui uno ore omnes praedicant nos etiamsi habeamus bona opera, tamen in illis bonis operibus misericordia indigere. Hanc misericordiam intuens[8] fides erigit et consolatur nos. Quare adversarii male docent, quum ita efferunt merita, ut[9] nihil addant de hac fide apprehendente[10] misericordiam. Sicut enim supra diximus[11] promissionem et fidem correlativa esse, nec apprehendi promissionem nisi fide, ita hic, dicimus[12] promissam misericordiam correlative requirere fidem, nec posse apprehendi nisi fide.
Iure igitur reprehendimus doctrinam de merito condigni, quum nihil de fide iustificante[13] tradat et obscuret gloriam et officium mediatoris Christi. Neque nos quidquam hac in re novi docere existimandi sumus,[14] quum patres in ecclesia hanc sententiam tam clare tradiderint, quod[15] misericordia indigeamus etiam in bonis operibus.
Et Scriptura idem saepe inculcat. In Psalmo 143, 2: Non intres[16] in iudicium cum servo tuo, quia non iustificabitur in conspectu tuo omnis vivens.[17] Hic simpliciter detrahit omnibus etiam sanctis et servis Dei gloriam iustitiae, si non ignoscat Deus, sed iudicet et arguat corda eorum. Nam quod alibi gloriatur David de sua iustitia, loquitur de causa sua adversus persecutores Verbi Dei, non loquitur de personali munditie, et rogat[18] causam et gloriam Dei defendi, ut Psalmo 7, 9: Iudica me, Domine, secundum iustitiam meam et secundum innocentiam meam super me.[19] Rursus Psalmo 130, 3 ait[20] neminem posse sustinere iudicium Dei, si observet peccata nostra: Si iniquitates observaveris, Domine, Domine, quis sustinebit? Et Iob. 9, 28: Verebar omnia opera mea.
[1] A quod substantive clause
[2] A perfect passive participle
[3] An ablative of cause: because of our merits
[4] A perfect passive participle modifying the implied subject of iudicetur: vita
[5] Introduces a negative purpose clause
[6] A gerund in the ablative singular
[7] The implied subjects of these verbs is aliquis, and they introduce an indirect statement
[8] A present active participle
[9] Introduces a result clause
[10] A present active participle
[11] Introduces two indirect statements
[12] Introduces two indirect statements
[13] A present active participle
[14] The passive periphrastic
[15] A quod substantive clause
[16] The optative subjunctive: May you not…
[17] A present active participle
[18] Introduces an indirect statement
[19] Upon me
[20] Introduces an indirect statement
| Vocabulary | |
| Correlativus, a, um- correlative; corresponding | Os, oris, n.- mouth, speech |
| Enarratio, enarrationis, f.- recounting; exposition | Perduco, ere, perduxi, perductus- to lead, guide; conduct |
| Extollo, ere- to extol; raise | Persecutor, persecutoris, m.- persecutor; prosecutor, plaintiff |
| Iniquitas, iniquitatis, f.-iniquity, sin, injustice | Quantumcunque (adv.)- however much; as much as |
| Instruo, ere, instruxi, instructus- to instruct, teach; construct; prepare | Quotidie (adv.)- daily, each day |
| Laudabilis, e- praiseworthy | Removeo, ere, removi, remotus- to remove |
| Miseratio, miserationis, f.- pity, compassion | Vae (interj.)- Woe! |
Fourth. The whole church confesses that eternal life is attained through mercy. Augustine says this concerning grace and free will when indeed he speaks about the works of the saints which are done after justification: “God does not lead us to eternal life on account of our merits but for His compassion.” And in Book 9 of the Confessions, he writes, “Woe to the life of men however praiseworthy it is if it is judged to be removed from mercy!” And Cyprian in his exposition of the Lord’s prayer says, So that no one is pleased as if he were innocent and destroys himself with his boasting, he is instructed and taught that he sins daily while he is ordered to pray daily for his sins.
But the matter is known and has very many and very clear testimonies in the Scripture and the church fathers who with one mouth declare that we, even if we have good works, nevertheless we need mercy in those good works. Considering this mercy, faith raises and consoles us. For this reason the adversaries teach wrongly when they raise merits in such a way that they add nothing about this faith which grasps mercy. For thusly we said above that the promise and faith are correlated and the promise is not grasped except by faith; thusly we say here that the promised mercy relatedly requires faith and is not able to be grasped except by faith.
Therefore, we rightly condemn the doctrine of merito condigni since it teaches nothing concerning the faith which justifies and it obscures the glory and office of the mediator Christ. And we must not be thought to teach anything new in this matter since the fathers in the church taught this teaching so clearly that we need mercy even in our good works.
And Scripture often impresses the same thing. In Psalm 143:2, “May you not enter into judgment with your servant because no living thing will be justified in your sight.”Here it simply removes the glory of righteousness from everyone even the saints and servants of God if God does not pardon but judges and convicts their hearts. For because David elsewhere boasts concerning his righteousness, he speaks concerning his cause against the persecutors of the Law of god, and he is not speaking about his personal cleanness, and he asks to defend the cause and glory of God as he does in Psalm 7:9: “Judge me, Lord, according to my righteousness and according to my innocence upon me.” Again in Psalm 130:3 he says that no one is able to bear the judgment of God if He should observe our sins: “If you should observe our iniquities, Lord, Lord who will endure?” And in Job 9:28, “I was afraid of all my works.”
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