Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (ix)

Check out the ninth part of Translating the Apology of the Augsburg Confession: On the Church. As always you’ll find the Latin text with notes, a listing of the Latin words which have not appeared in the previous sections, and an English translation.

Damnant adversarii et hanc partem septimi articuli, quod diximus[1] ad veram unitatem ecclesiae satis esse, consentire de doctrina evangelii et administratione sacramentorum, nec necesse esse,[2] ubique similes traditiones humanas esse seu ritus aut ceremonias ab hominibus institutas.[3] Hic distinguunt universales et particulares ritus et probant articulum nostrum, si intelligatur de particularibus ritibus; de universalibus ritibus non recipiunt. Non satis intelligimus, quid[4] velint adversarii. Nos de vera, hoc est, spirituali unitate loquimur, sine qua non potest existere fides in corde seu iustitia cordis coram Deo. Ad hanc, dicimus,[5] non esse necessariam similitudinem rituum humanorum sive universalium sive particularium, quia iustitia fidei non est iustitia alligata[6] certis traditionibus, sicut iustitia legis erat alligata Mosaicis ceremoniis, quia illa iustitia cordis est res vivificans[7] corda. Ad hanc vivificationem nihil conducunt humanae traditiones sive universales, sive particulares, nec sunt effectus Spiritus Sancti, sicut castitas, patientia, timor Dei, dilectio proximi et opera dilectionis.

Nec leves causae fuerunt, cur hunc articulum poneremus. Constat[8] enim multas stultas opiniones de traditionibus serpsisse in ecclesiam. Nonnulli putaverunt[9] humanas traditiones necessarios cultus esse ad promerendam iustificationem.[10] Et postea disputaverunt, qui[11] fieret, quod[12] tanta varietate coleretur Deus, quasi vero observationes illae essent cultus, et non potius externae et politicae ordinationes, nihil ad iustitiam cordis seu cultum Dei pertinentes,[13] quae alibi casu, alibi propter quasdam probabiles rationes variant. Item aliae ecclesiae alias propter tales traditiones excommunicaverunt, ut propter observationem Paschatis, picturas et res similes. Unde imperiti existimaverunt[14] fidem seu iustitiam cordis coram Deo non posse existere sine his observationibus. Exstant enim de hoc negotio multa inepta scripta Summistarum et aliorum.

[1] Introduces an indirect statement

[2] Introduces an indirect statement

[3] A perfect passive participle

[4] Introduces an indirect question

[5] Introduces an indirect statement

[6] A perfect passive participle

[7] A present active participle

[8] Introduces an indirect statement

[9] Introduces an indirect statement

[10] Ad with the gerundive to reflect purpose

[11] How

[12] A quod substantive clause

[13] A present active participle

[14] Introduces an indirect statement

The adversaries condemn also this part of the seventh article because we said that it was enough for the true unity of the church to agree concerning the doctrine of the gospel and the administration of the sacraments, not that it was necessary that everywhere there are similar human traditions or rites or ceremonies instituted by men. Here they distinguish universal from particular rites, and they approve our article if concerning particular rites it is understood; they do not receive it in regard to universal rites. We do not understand enough what the adversaries want. We are speaking about true, that is, spiritual unity without which faith in the heart or the righteousness of the heart toward God cannot exist. To this we say that a similarity of human rights, either universal or particular, is not necessary because the righteousness of faith is not the righteousness implicated in certain traditions, just as the righteousness of the law was implicated in the Mosaic ceremonies because that righteousness of the heart is a thing which makes hearts alive. To this vivification human traditions, neither universal nor particular, offer nothing, and they are not effects of the Holy Spirit, such as chastity, patience, the fear of God, love of neighbor and works of love.

And the reasons why we put forward this article were not trivial. For it is agreed that many foolish opinions about traditions have crept back into the church. Some think that human traditions are necessary forms of worship for meriting justification. And afterwards they disputed how it happened that God was worshiped in such different ways, as if truly those observations were worship and not rather external and political orders which do not pertain to the righteousness of the heart or the worship of God and which vary in one place by chance and another place on account of certain justifiable reasons. Likewise some churches excommunicated on account of such great traditions, as on account of the observation of Easter, icons and other similar things. Whence the unlearned thought that faith or righteousness of the heart before God could not exist without these observations. For many unskilled writings of the Summists and exist on this matter.

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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (viii)

Check out the eighth part of Translating the Apology of the Augsburg Confession: On the Church. As always you’ll find the Latin text with notes, a listing of the Latin words which have not appeared in the previous sections, and an English translation.

Porro Christus, prophetae et apostoli longe aliter definiunt ecclesiam Christi quam regnum pontificium. Nec est ad pontifices transferendum,[1] quod ad veram ecclesiam pertinet,[2] quod videlicet sint columnae veritatis, quod non errent. Quotusquisque enim curat evangelium aut iudicat dignum esse lectione? Multi etiam palam irrident religiones omnes, aut si quid[3] probant, probant illa, quae humanae rationi consentanea sunt; cetera fabulosa esse arbitrantur et similia tragoediis poetarum. Quare nos iuxta Scripturas sentimus[4] ecclesiam proprie dictam esse congregationem sanctorum, qui vere credunt evangelio Christi et habent Spiritum Sanctum. Et tamen fatemur[5] multos hypocritas et malos his in hac vita admixtos[6] habere societatem externorum signorum, qui sunt membra ecclesiae secundum societatem externorum signorum ideoque gerunt officia in ecclesia. Nec adimit sacramentis efficaciam, quod per indignos tractantur, quia repraesentant Christi personam propter vocationem ecclesiae, non repraesentant proprias personas, ut testatur Christus Luc. 10, 16: Qui vos audit, me audit. Quum Verbum Christi, quum sacramenta porrigunt, Christi vice et loco porrigunt. Id docet[7] nos illa vox Christi, ne indignitate ministrorum offendamur.

Sed de hac re satis clare diximus[8] in Confessione, nos improbare Donatistas et Viglevistas,[9] qui senserunt[10] homines peccare, accipientes[11] sacramenta ab indignis in ecclesia. Haec in praesentia videbantur sufficere ad defensionem descriptionis ecclesiae, quam tradidimus. Neque videmus, quum ecclesia proprie dicta[12] appelletur corpus Christi, quomodo aliter describenda fuerit,[13] quam nos descripsimus. Constat[14] enim impios ad regnum et corpus diaboli pertinere, qui impellit et habet captivos impios. Haec sunt luce meridiana[15] clariora, quae tamen si pergent calumniari adversarii, non gravabimur copiosius respondere.

[1] The passive periphrastic

[2] Quod…pertinent: the subject of the passive periphrastic: That which…must not be transferred…

[3] Si quid = si (ali)quid

[4] Introduces an indirect statement

[5] Introduces an indirect statement

[6] A perfect passive participle

[7] Introduces a negative indirect command

[8] Introduces an indirect statement

[9] The Wyclifites

[10] Introduces an indirect statement

[11] A present active participle

[12] A perfect passive participle

[13] The passive periphrastic

[14] Introduces an indirect statement

[15] An ablative of comparison

But Christ, the prophets and the apostles define Christ’s church far differently than the kingdom of the popes. And that which pertains to the true church must not be transferred to the popes: that they certainly are the pillars of the church and that they do not err. For how few of them care about the gospel or judge that it is worthy of choosing. For many openly mock all religions or if they approve anything, they approve those things which are agreeable to human reason; they decide that the other things are fables and similar to the tragedies of the poets. Wherefore concerning the Scriptures we think that the church properly has been said to be the congregation of the saints who truly believe the gospel of Christ and have the Holy Spirit. And, nevertheless, we confess that many hypocrites and evil men, who have been mixed in with these in this life and who are members of the church according to the fellowship of external signs and, therefore, bear duties in the church, have the fellowship of external signs. And this does not remove efficacy from the sacraments, because they are administered by unworthy men, since they represent the person of Christ on account of their calling in the church and they do not represent their own persons as Christ testifies in Luke 10:16, “He, who hears you all, hears me.” While they offer the Word of Christ and while they offer the sacraments, they offer it in the turn and place of Christ. That word of Christ instructs us to not  be offended by the unworthiness of His servants.

But we have clearly said enough about this matter in our Confession that we are condemn the Donatists and Wyclifites, who think that men sin when they receive the sacraments from the unworthy in the church. These things, in the present seem to suffice for a defense of the description of the church which we taught. And we do not see, since the church, spoken of properly, is called the body of Christ, how it must have been described differently than we have described it. For it is agreed that the impious belong to the kingdom and body of the devil who drives and holds the impious captive. These things  are clearer than the light of the noon; nevertheless, if the adversaries proceed to misrepresent these things, we will not hesitate to respond more fully. 

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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (vii)

Check out the seventh part of Translating the Apology of the Augsburg Confession: On the Church. As always you’ll find the Latin text with notes, a listing of the Latin words which have not appeared in the previous sections, and an English translation.

Sed fortassis adversarii sic postulant[1] definiri ecclesiam, quod[2] sit monarchia externa suprema[3] totius orbis terrarum, in qua oporteat[4] Romanum pontificem habere potestatem ανυπευθυνον,[5] de qua nemini liceat disputare aut iudicare, condendi[6] articulos fidei, abolendi Scripturas, quas velit, instituendi cultus et sacrificia, item condendi leges, quas velit, dispensandi et solvendi, quibuscunque legibus velit, divinis, canonicis et civilibus, a quo imperator et reges omnes accipiant potestatem et ius tenendi regna de mandato Christi, cui quum Pater omnia subiecerit, intelligi[7] oporteat hoc ius in papam translatum esse. Quare necesse sit[8] papam esse dominum totius orbis terrarum, omnium regnorum mundi, omnium rerum privatarum et publicarum, habere plenitudinem potestatis in temporalibus et spiritualibus, habere utrumque gladium, spiritualem et temporalem. Atque haec definitio, non ecclesiae Christi, sed regni pontificii, habet auctores non solum canonistas, sed etiam Danielem, cap. 11, 36 sqq.

Quodsi hoc modo definiremus ecclesiam, fortassis haberemus aequiores iudices. Multa enim exstant immoderate et impie scripta de potestate Romani pontificis, propter quae nemo unquam reus factus est. Nos soli plectimur, quia praedicamus beneficium Christi, quod[9] fide in Christum consequamur remissionem peccatorum, non cultibus excogitatis[10] a pontifice.

[1] Introduces an indirect statement

[2] A quod substantive clause

[3] The superlative of superus, a, um

[4] Introduces an indirect statement

[5] Irresponsible: that is power which answer to no one

[6] This gerund in the gentive and the ones which follow it in the gentive are working with potestatem

[7] Introduces an indirect statement

[8] Introduces an indirect statement

[9] A quod substantive clause

[10] A perfet passive participle

But perhaps the adversaries demand that the church be defined thusly: that it is the external supreme monarch of the whole world in which it is necessary that the Roman pontiff have the power, without answering to anyone, about which no one is able to argue or judge, of founding articles of the faith, of abolishing Scriptures, which he wishes, of instituting acts of worship and sacrifices, likewise of setting aside the laws, which he wishes, of dispensing and loosening, in whatever laws divine, canonical or civil he wants, by him the emperor and all kings receive power and the right of holding kingdoms from the mandate of Christ, to Whom the Father has subjected everything and it is necessary to understand this right has been transferred to the pope. Wherefore it is necessary that the pose is the lord of the whole world, of every kingdom of the world, of the matters private and public and that he has all power in temporal and spiritual things and that he has each sword: spiritual and temporal. And this definition, not of the church of Christ but of the kingdom of the pope, has authors not only canonists but also Daniel 11:36 and following.

But if we defined the church in this way, perhaps we would have more impartial judges. For many writings immoderately and impiously stand out about the power of the Roman pontiffs about which no one ever has been liable. We alone are punished because we proclaim the kindness of Christ that by faith in Christ we obtain the forgiveness of sins, not by acts of worship invented by the pope.

23] Sed fortassis adversarii sic postulant definiri ecclesiam, quod sit monarchia externa suprema totius orbis terrarum, in qua oporteat Romanum pontificem habere potestatem ανυπευθυνον, de qua nemini liceat disputare aut iudicare, condendi articulos fidei, abolendi Scripturas, quas velit, instituendi cultus et sacrificia, item condendi leges, quas velit, dispensandi et solvendi, quibuscunque legibus velit, divinis, canonicis et civilibus, a quo imperator et reges omnes accipiant potestatem et ius tenendi regna de mandato Christi, cui quum Pater omnia subiecerit, intelligi oporteat hoc ius in papam translatum esse. Quare necesse sit papam esse dominum totius orbis terrarum, omnium regnorum mundi, omnium rerum privatarum et publicarum, habere plenitudinem potestatis in temporalibus et spiritualibus, habere utrumque gladium, spiritualem et temporalem.

Atque 24] haec definitio, non ecclesiae Christi, sed regni pontificii, habet auctores non solum canonistas, sed etiam Danielem, cap. 11, 36 sqq.

25] Quodsi hoc modo definiremus ecclesiam, fortassis haberemus aequiores iudices. Multa enim exstant immoderate et impie scripta de potestate Romani pontificis, propter quae nemo unquam reus factus est. Nos soli plectimur, quia praedicamus beneficium Christi, quod fide in Christum consequamur remissionem peccatorum, non cultibus excogitatis a pontifice.

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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (vi)

Check out the sixth part of Translating the Apology of the Augsburg Confession: On the Church. As always you’ll find the Latin text with notes, a listing of the Latin words which have not appeared in the previous sections, and an English translation.

Sunt enim membra regni diaboli. Neque vero somniamus nos Platonicam civitatem, ut quidam impie cavillantur, sed dicimus[1] existere hanc ecclesiam, videlicet vere credentes[2] ac iustos sparsos[3] per totum orbem. Et addimus notas: puram doctrinam evangelii et sacramenta. Et haec ecclesia proprie est columna veritatis, 1 Tim. 3, 15. Retinet enim purum evangelium et, ut Paulus inquit 1 Cor. 3, 12, fundamentum, hoc est, veram Christi cognitionem et fidem. Etsi sunt in his etiam multi imbecilles, qui supra fundamentum aedificant stipulas perituras,[4] hoc est, quasdam inutiles opiniones, quae tamen, quia non evertunt fundamentum, tum condonantur illis, tum etiam emendantur. Ac sanctorum patrum scripta testantur, quod[5] interdum stipulas etiam aedificaverint supra fundamentum, sed quae non everterunt fidem eorum. Verum pleraque istorum, quae adversarii nostri defendunt, fidem evertunt, ut quod damnant articulum de remissione peccatorum, in quo dicimus[6] fide accipi remissionem peccatorum. Manifestus item et perniciosus error est, quod docent[7] adversarii mereri homines remissionem peccatorum dilectione erga Deum ante gratiam. Nam hoc quoque est tollere fundamentum, hoc est, Christum.

Item, quid opus erit fide, si sacramenta ex opere operato[8] sine bono motu utentis[9] iustificant? Sicut autem habet ecclesia promissionem, quod[10] semper sit habitura Spiritum Sanctum, ita habet comminationes, quod[11] sint futuri impii doctores et lupi. Illa vero est proprie ecclesia, quae habet Spiritum Sanctum. Lupi et mali doctores, etsi grassantur in ecclesia, tamen non sunt proprie regnum Christi. Sicut et Lyra testatur, quum ait: Ecclesia non consistit in hominibus ratione potestatis vel dignitatis ecclesiasticae vel saecularis, quia multi principes et summi pontifices et alii inferiores inventi sunt apostatasse[12] a fide. Propter quod[13] ecclesia consistit in illis personis, in quibus est notitia vera et confessio fidei et veritatis. Quid aliud[14] diximus nos in confessione nostra, quam quod hic dicit Lyra?

[1] Introduces an indirect statement

[2] A present active participle used substantially: those who believe…

[3] A perfect passive participle

[4] A future active participle

[5] A quod substantive clause

[6] Introduces an indirect statement

[7] Introduces an indirect statement

[8] A perfect passive participle

[9] A present active participle used substantially

[10] A quod substantive clause

[11] A quod substantive clause

[12] Apostata(vi)sse

[13] Because of that

[14] What else…

For they are members of the kingdom of the devil. And truly we are not dreaming of a Platonic city, as certain impious persons mock, but we are saying that this church exists, as clearly those who truly believe and are righteous are sprinkled throughout the whole world. And we add these signs: the pure doctrine of the gospel and the sacraments. And this church properly is the pillar of truth (1 Timothy 3:15). For it retains the pure gospel, and, as Paul says in 1 Corinthians 3:12, the foundation, that is, true knowledge of Christ and faith. Even if there are among these people many weak people, who are building straw, which will be destroyed, on top of the foundation, that is, certain useless opinions, which, nevertheless, because they do not overturn the foundation, are forgiven them and then are also corrected. And the writings of the holy fathers testify that even they built with straw upon the foundation, but those things did not ruin their faith. But several of those things, which our adversaries defend, do destroy faith such as that they condemn the article about the remission of sins in which we say that the forgiveness of sins is received by faith. Likewise it is a clear and dangerous error because the adversaries teach that men merit the forgiveness of sins with love towards God before grace. For this also is to destroy the foundation, that is, Christ.

Likewise why is faith necessary if the sacraments justify , because of the work which is done, without the good intention of the user? However, just as the church has the promise that it will always have the Holy Spirit, it thusly has the threat that there will be future impious doctors and wolves. But that properly is the church, which has the Holy Spirit. Wolves and evil teachers, even if they prowl in the church, nevertheless, are not properly the kingdom of Christ. Just as Lyra also testifies when he says, “The church does not consist in men of power in reason or ecclesiastical or secular dignity because many princes and the greatest of the popes and other inferior ones have been found to have fallen away from the faith. Because of that the church consists in those persons in which there is true knowledge and a confession of the faith and truth.” What else have we said in our confession than that which Lyra said here?

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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (v)

Check out the fifth part of Translating the Apology of the Augsburg Confession: On the Church. As always you’ll find the Latin text with notes, a listing of the Latin words which have not appeared in the previous sections, and an English translation.

Sed quid verbis opus est in re manifesta? Si ecclesia, quae vere est regnum Christi, distinguitur a regno diaboli, necesse est[1] impios, quum sint in regno diaboli, non esse ecclesiam; quamquam in hac vita, quia nondum revelatum est regnum Christi, sint admixti ecclesiae et gerant officia in ecclesia. Nec propterea impii sunt regnum Christi, quia revelatio nondum facta est. Semper enim hoc est regnum Christi, quod. Spiritu suo vivificat, sive sit revelatum, sive sit rectum cruce. Sicut idem est Christus, qui nunc glorificatus est, antea afflictus erat.

Et conveniunt huc similitudines Christi, qui clare dicit Matth. 13, 38, bonum semen esse filios regni, at zizania filios diaboli;[2] agrum dicit[3] mundum esse, non ecclesiam. Ita Iohannes de illa tota gente Iudaeorum loquitur et dicit[4] fore, ut[5] vera ecclesia separetur ab illo populo. Itaque hic locus magis contra adversarios facit,[6] quam pro eis, quia ostendit[7] verum et spiritualem populum a populo carnali separandum esse.[8]

Et Christus de specie ecclesiae dicit, quum ait Matth. 13, 47: Simile est regnum coelorum sagenae aut decem virginibus, et docet[9] ecclesiam rectam esse multitudine malorum, ne[10] id scandalum pios offendat; item ut[11] sciamus Verbum et sacramenta efficacia esse, etsi tractentur a malis. Atque interim docet[12] impios illos, quamvis habeant societatem externorum signorum, tamen non esse verum regnum Christi et membra Christi.

[1] Introduces an indirect statement

[2] An indirect statement

[3] Introduces an indirect statement

[4] Introduces an indirect statement: that it would happen

[5] Introduces a result clause

[6] works

[7] Introduces an indirect statement

[8] The passive periphrastic

[9] Introduces an indirect statement

[10] A negative purpose clause

[11] A purpose clause

[12] Introduces an indirect statement

But what necessity is there for words in this clear matter? If the church, which truly is the kingdom of Christ, is distinguished from the kingdom of the devil, it is necessary that the impious, because they are in the kingdom of the devil, are not in the church; although in this life, because the kingdom of Christ has not yet been revealed, they are mixed into the church and bear offices in the church. For this reason the impious are not in the kingdom of Christ since its revelation has not yet happened. For this, which He makes alive with His Spirit, is always the kingdom of Christ whether it has been revealed or is ruled by the cross. Just as Christ, who has now been glorified after He had been afflicted, is the same.

Here the parables of Christ, who clearly says in Matthew 13:38, “the good seed is the sons of the kingdom, and the wild tares are the sons of the devil,” agree; He says that the field is the world, not the church. Thus John speaks about that whole nation of the Jews, and he says that it would happen that the true church would be separated from that people. And so this teaching works more against the adversaries than us because it shows that the true and spiritual people must be separated from the carnal people.

And Christ spoke about the appearance of the church when he said in Matthew 13:47, “The kingdom of heaven is similar to a net or ten virgins,” and he teaches that the church has been ruled by a multitude of evil people, not so that that scandal offends the pious; similarly so that we know that the Word and sacraments are efficacious even if they are administered by evil men. And meanwhile He teaches that those impious people, although they have the fellowship of external signs, nevertheless, they are not the true kingdom of Christ and members of Christ.

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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (iv)

Check out the fourth part of Translating the Apology of the Augsburg Confession: On the Church. As always you’ll find the Latin text with notes, a listing of the Latin words which have not appeared in the previous sections, and an English translation.

Et multae sunt causae. Necesse est enim intelligi, quae[1] res principaliter efficiat nos membra et viva membra ecclesiae. Si ecclesiam tantum definiemus externam politiam esse bonorum et malorum, non intelligent[2] homines regnum Christi esse iustitiam cordis et donationem Spiritus Sancti, sed iudicabunt[3] tantum externam observationem esse certorum cultuum ac rituum. Item, quid intererit inter populum legis et ecclesiam, si ecclesia est externa politia? At sic discernit Paulus ecclesiam a populo legis, quod[4] ecclesia sit populus spiritualis, hoc est, non civilibus ritibus distinctus a gentibus, sed verus populus Dei, renatus[5] per Spiritum Sanctum. In populo legis praeter promissionem de Christo habebat et carnale semen promissiones rerum corporalium, regni etc. Et propter has dicebantur populus Dei etiam mali in his, quia hoc carnale semen Deus separaverat ab aliis gentibus per certas ordinationes externas et promissiones; et tamen mali illi non placebant Deo. At evangelium affert non umbram aeternarum rerum, sed ipsas res aeternas, Spiritum Sanctum et iustitiam, qua coram Deo iusti sumus.

Igitur illi tantum sunt populus iuxta evangelium, qui hanc promissionem Spiritus accipiunt. Adhuc ecclesia est regnum Christi, distinctum contra regnum diaboli. Certum est[6] autem impios in potestate diaboli et membra regni diaboli esse, sicut docet Paulus Eph. 2, 2, quum ait, diabolum efficacem esse in incredulis.[7] Et Christus inquit ad Pharisaeos, quibus certe erat externa societas cum ecclesia, id est, cum sanctis in populo legis, praeerant enim, sacrificabant et docebant: Vos ex patre diabolo estis, Ioh. 8, 44. Itaque ecclesia, quae vere est regnum Christi, est proprie congregatio sanctorum. Nam impii reguntur a diabolo et sunt captivi diaboli, non reguntur Spiritu Christi.

[1] Introduces an indirect question

[2] Introduces an indirect statement

[3] Introduces an indirect statement where the accusative subject is an implied ecclesiam

[4] A quod substantive clause

[5] A perfect passive participle

[6] An impersonal construction which introduces an indirect statement: it is certain that…

[7] An indirect statement where the accusative subject is impersonal: it is…

And there are many reasons. For it must be understood what things principally make us members and living members of the church. If we only define the church as an external polity of good and evil, men will not understand that the kingdom of Christ is righteousness of the heart and the gift of the Holy Spirit, but they will think that it is only the external observation of certain acts of worship and rites. Likewise what will be different between the people of the law and the church if the church is an external polity? And Paul in this way distinguishes the church from the people of the law: that the church is a spiritual people, that is, distinguished not by civil rites from the nations but a true people of God reborn through the Holy Spirit. In the people of the law, the carnal seed had promises, beside the promise of Christ, of bodily things, a kingdom, etc. And on account of these things, even the evil in these  are said to be the people of God because God separated this carnal seed from the other nations through certain external orders and promises; and, nevertheless, these evil people were not pleasing to God. But the gospel does not bring the shadow of eternal things but the eternal things themselves, the Holy Spirit and the righteousness by which we are just before God.

Therefore, they are only people according to the gospel who receive this promise. Still the church is the kingdom of Christ, distinguished against the kingdom of the devil. Moreover, it is certain that the impious are in the power of the devil and members of the kingdom of the devil just as Paul teaches in Ephesians 2:2 when he says, “the devil is powerful in the unbelieving.” And Christ says to the Pharisees with whom there was certainly an external society with the church, that is, with the saints in the people of the law, for they were in charge, made sacrifices and taught, “You are from your father the devil” (John 8:44). And so the church, which is truly the kingdom of Christ, is properly the congregation of the saints. For the impious are ruled by the devil and are captives of the devil, and they are not ruled by the Spirit of Christ.

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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (iii)

Check out the third part of Translating the Apology of the Augsburg Confession: On the Church. As always you’ll find the Latin text with notes, a listing of the Latin words which have not appeared in the previous sections, and an English translation.

Et hic articulus necessaria de causa propositus est. Infinita pericula videmus, quae minantur ecclesiae interitum. Infinita multitudo est impiorum in ipsa ecclesia, qui opprimunt eam. Itaque ne[1] desperemus, sed sciamus[2] ecclesiam tamen mansuram esse; item, ut[3] sciamus, quamvis magna multitudo sit impiorum, tamen ecclesiam existere et Christum praestare illa, quae promisit ecclesiae, remittere peccata, exaudire, dare Spiritum Sanctum: has consolationes proponit nobis articulus ille in symbolo. Et catholicam ecclesiam dicit, ne[4] intelligamus,[5] ecclesiam esse politiam externam certarum gentium, sed magis homines sparsos[6] per totum orbem, qui de evangelio consentiunt et habent eundem Christum, eundem Spiritum Sanctum et eadem sacramenta, sive habeant easdem traditiones humanas sive dissimiles. Et in decretis inquit glossa,[7] ecclesiam large dictam complecti bonos et malos; item, malos nomine tantum in ecclesia esse, non re,[8] bonos vero re et nomine. Et in hanc sententiam multa leguntur apud patres. Hieronymus enim ait: Qui[9] ergo peccator est aliqua sorde maculatus,[10] de ecclesia Christi non potest appellari nec Christo subiectus[11] dici.

Quamquam igitur hypocritae et mali sint socii huius verae ecclesiae secundum externos ritus, tamen quum definitur ecclesia, necesse est[12] eam definiri, quae est vivum corpus Christi, item, quae est nomine et re ecclesia.

[1] Introduce a negative purpose clause; this is the first in a long series of dependent clauses which are dependent on the final clause in the sentence

[2] Introduces an indirect statement

[3] Introduces a purpose clause

[4] Introduces a negative purpose clause

[5] Introduces an indirect statement

[6] A perfect passive participle

[7] Introduce a series of indirect statements

[8] Not in deed

[9] He, who…

[10] A perfect passive participle

[11] A perfect passive participle

[12] Introduces an indirect statement

And this article has been put forward for this necessary reason. We see infinite dangers which threaten the ruin of the church. There is an endless multitude of the impious in the church itself who oppress her. And so that we do not despair but know that the church, nevertheless, will stand; likewise so that we know, although there is a great multitude of the impious, still the church stands and Christ supplies those things which he promised to the church: to forgive sins, hear us, and give the Holy Spirit; that article in the creed offers these consolations to us. It says and the catholic church not so that we think that the church is an external polity of certain nations but rather that men are sprinkled through the whole world who assent to the gospel and have the same Christ, same Holy Spirit and same sacraments whether they have the same human traditions or different ones. And in the decrees, a gloss says that the church exceedingly has been said to embrace the good and bad: likewise, that the bad are only in the church by name, not in deed, but that the good are in deed and name in the church. And in this teaching many things are written among the fathers. For Jerome said, “Therefore, he who is a sinner spoiled by some filth is not able to be called from the church of Christ nor can he be said to be subject to Christ.”

Although, therefore, hypocrites and evil men are associates of this true church according to external rites, nevertheless, when the church is defined, it is necessary that it is defined which is the living body of Christ and which is the church in name and deed.

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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (ii)

Check out the second part of Translating the Apology of the Augsburg Confession: On the Church. As always you’ll find the Latin text with notes, a listing of the Latin words which have not appeared in the previous sections, and an English translation.

At ecclesia non est tantum societas externarum rerum ac rituum, sicut aliae politiae, sed principaliter est societas fidei et Spiritus Sancti in cordibus, quae tamen habet externas notas, ut[1] agnosci possit, videlicet puram evangelii doctrinam et administrationem sacramentorum consentaneam evangelio Christi. Et haec ecclesia sola dicitur corpus Christi, quod Christus Spiritu suo renovat, sanctificat et gubernat, ut testatur Paulus Eph. 1, 22 sq., quum ait: Et ipsum dedit caput super omnia ecclesiae, quae est corpus eius, videlicet integritas, id est, tota congregatio ipsius, qui omnia in omnibus perficit. Quare illi, in quibus nihil agit Christus, non sunt membra Christi. Idque fatentur[2] adversarii, malos esse mortua membra ecclesiae. Quare miramur, [3] cur reprehenderint nostram descriptionem, quae de vivis membris loquitur. Neque novi quidquam[4] diximus. Paulus omnino eodem modo definivit ecclesiam Eph. 5, 25 sq., quod[5] purificetur, ut[6] sit sancta. Et addit externas notas, Verbum et sacramenta. Sic enim ait: Christus dilexit ecclesiam et se tradidit pro ea, ut[7] eam sanctificet, purificans[8] lavacro aquae per Verbum, u[9]t exhibeat eam sibi gloriosam ecclesiam non habentem[10] macuIam neque rugam aut aliquid tale, sed ut sit sancta et inculpata. Hanc sententiam paene totidem verbis nos in confessione posuimus. Sic definit ecclesiam et articulus in symbolo, qui iubet nos credere, quod[11] sit sancta catholica ecclesia.

Impii vero non sunt sancta ecclesia. Et videtur additum,[12] quod sequitur,[13] sanctorum communio, ut[14] exponeretur,[15] quid significet ecclesia, nempe congregationem sanctorum, qui habent inter se societatem eiusdem evangelii seu doctrinae et eiusdem Spiritus Sancti, qui corda eorum renovat, sanctificat et gubernat.

[1] A purpose clause

[2] Introduces an indirect statement

[3] Introduces an indirect question

[4] Anything new

[5] A quod substantive clause

[6] A purpose clause

[7] A purpose clause

[8] A present active participle

[9] A purpose clause

[10] A present active participle

[11] A quod substantive clause

[12] Seems to have been added

[13] That which follows

[14] A purpose clause

[15] Introduces an indirect question

But the church is not only a society of external matters and rites, such as another government, but principally it is a society of faith and the Holy Spirit in hearts which, nevertheless, has external signs so that it can be recognized, such as the pure doctrine of the gospel and the administration of the sacraments according to the gospel of Christ. And this church alone is said to be the body of Christ because Christ with His Spirit renews, sanctifies and governs it as Paul testifies in Ephesians 1:22 and following when he says, “And He gave Him as head over the whole of the church which is His body, clearly the fullness is the entire union of Him who perfects everything in all things.” Wherefore, those, in whom Christ does not act, are not members of Christ. And the adversaries confess that the evil are dead members of the church. Wherefore, we wonder why they condemn our description which is speaking about the alive members. And we have not said anything new. Paul entirely defines the church in the same way in Ephesians 5:25 and following: that it is purified so that it is holy. And he adds external signs: the Word and sacraments. For he says this: “Christ loved the church and gave Himself for her in order to sanctify her as He purified her with the washing of water through the Word so that He would present her as glorious, not having a spot or wrinkle or any such thing but as holy and blameless,for Himself. We placed this sentence with nearly the same words in our confession. The  article  in the creed, which orders us to believe that the church is the holy catholic church, also defines the church in this way.

But the impious are not a holy church. And it seems to have been added, which follows, the communion of the saints, so that it would set forth what the church means: truly the congregation of the saints who have among themselves a fellowship of the same gospel or doctrine and the same Holy Spirit who renews their hearts, sanctifies and governs.

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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (i)

Check out the first part of Translating the Apology of the Augsburg Confession: On the Church. As always you’ll find the Latin text with notes, a listing of the Latin words which have not appeared in the previous sections, and an English translation.

Septimum articulum confessionis nostrae damnaverunt, in quo diximus[1] ecclesiam esse congregationem sanctorum. Et addiderunt longam declamationem, quod[2] mali non sint ab ecclesia segregandi,[3] quum Iohannes comparaverit ecclesiam areae, in qua triticum et paleae simul coacervata sint, Matth. 3, 12, et Christus comparaverit eam sagenae, in qua pisces boni et mali sunt, 13, 47 etc. Profecto verum est, quod[4] aiunt:[5] Nullum remedium esse adversus sycophantae morsum. Nihil tam circumspecte dici potest, ut[6] calumniam evitare queat.

Nos ob hanc ipsam causam adiecimus octavum articulum, ne[7] quis existimaret[8] nos segregare malos et hypocritas ab externa societate ecclesiae, aut adimere sacramentis efficaciam, quae per hypocritas aut malos administrantur. Itaque hic non est opus longa defensione adversus hanc calumniam. Satis nos purgat articulus octavus. Concedimus enim, quod[9] hypocritae et mali in hac vita sint admixti ecclesiae et sint membra ecclesiae, secundum externam societatem signorum ecclesiae, hoc est, Verbi, professionis et sacramentorum, praesertim si non sint excommunicati. Nec sacramenta ideo non sunt efficacia, quia per malos tractantur, imo recte uti possumus sacramentis, quae per 4] malos administrantur. Nam et Paulus 2 Thess. 2, 4 praedicit futurum, ut[10] antichristus sedeat in templo Dei, hoc est, in ecclesia dominetur et gerat officia.

[1] Introduces an indirect statement

[2] A quod substantive clause

[3] The passive periphrastic with the prior sint

[4] What…

[5] Introduces an indirect statement

[6] Introduces a result clause

[7] A negative purpose clause

[8] Introduces an indirect statement

[9] A quod substantive clause

[10] Introduces an indirect command

They condemn our confession’s seventh article in which we said that the church is the congregation of the saints. And they add a long declamation that the evil must not be separated from the church since John in Matthew 3:12 compared the church to a threshing floor in which the wheat and the chaff have been gathered and Christ compared it to a net in which there are good and bad fish (Matthew 13:47). Certainly that which they say is true: there is no remedy against the sting of a trickster. For nothing can be said so circumspectly that it is able to avoid false accusation.

For this reason we added the eighth article lest anyone think that we separate the evil and hypocrites from the external fellowship of the church or remove the efficacy from the sacraments which are administered by hypocrites or evil men. And so here there is no need in a long defense against this calumny. The eighth article excuses us enough. For we have conceded that hypocrites and evil people have been in this life mixed into the church and are members of the church according to the external fellowship of the signs of the church, that is, of the Word, profession and the sacraments, especially if they have not been excommunicated. Nor, therefore,the sacraments not efficacious because they are handled by evil men; rather we are able to rightly use sacraments which are administered through evil men. For Paul also in 2 Thessalonians 2:4 predicts the future that Antichrist will sit in the temple of God, that is, he will rule in the church and hold offices.

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