Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (lii)

Check out the fifty-second part of Translating the Apology of the Augsburg Confession: On Love and the Fulfillment of the Law! 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. Only one more to go!

Nec statim censendum est[1] Romanam ecclesiam sentire, quidquid papa aut cardinales aut episcopi aut theologi quidam aut monachi probant. Constat[2] enim pontificibus magis curae esse dominationem suam quam evangelium Christi. Et plerosque compertum est[3] palam Epicuraeos esse. Theologos constat[4] plura ex philosophia admiscuisse doctrinae Christianae, quam satis erat. Nec auctoritas horum videri debet tanta, ut[5] nusquam dissentire a disputationibus eorum liceat, quum multi manifesti errores apud eos reperiantur, ut quod[6] possimus ex puris naturalibus Deum super omnia diligere. Hoc dogma peperit alios errores multos, quum sit manifeste falsum. Reclamant enim ubique Scripturae, sancti patres et omnium piorum iudicia. Itaque, etiamsi in ecclesia pontifices aut nonnulli theologi ac monachi docuerunt remissionem peccatorum, gratiam et iustitiam per nostra opera et novos cultus quaerere, qui obscuraverunt Christi officium, et ex Christo non propitiatorem et iustificatorem, sed tantum legislatorem fecerunt: mansit tamen apud aliquos pios semper cognitio Christi.

Porro Scriptura praedixit,[7] fore ut[8] iustitia fidei hoc modo obscuraretur per traditiones humanas et doctrinam operum. Sicut Paulus saepe (cf. Gal. 4, 9; 5, 7; Col. 2, 8. 16 sq.; 1 Tim. 4, 2 sq. et al.) queritur[9] tunc quoque fuisse, qui pro iustitia fidei docebant[10] homines per opera propria et proprios cultus, non fide propter Christum reconciliari Deo et iustificari, quia homines naturaliter ita iudicant[11] Deum per opera placandum esse.[12] Nec videt ratio aliam iustitiam quam iustitiam legis civiliter intellectae.[13] Ideo semper exstiterunt in mundo, qui hanc carnalem iustitiam solam docuerunt, oppressa iustitia fidei,[14] et tales doctores semper existent etiam.

Idem accidit in populo Israel. Maxima populi pars sentiebat[15] se per sua opera mereri remissionem peccatorum, cumulabant sacrificia et cultus. Econtra prophetae, damnata illa opinione[16] docebant iustitiam fidei. Et res gestae[17] in populo Israel sunt exempla eorum, quae in ecclesia futura fuerunt. Itaque non perturbat pias mentes multitudo adversariorum, qui nostram doctrinam improbant. Facile enim iudicari de spiritu eorum potest, quia in quibusdam articulis adeo perspicuam et manifestam veritatem damnaverunt, ut[18] palam appareat eorum impietas.

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[1] A passive periphrastic which introduces an indirect statement

[2] An impersonal construction which introduces an indirect statement

[3] An impersonal construction which introduces an indirect statement

[4] An impersonal construction which introduces an indirect statement

[5] Introduces a result clause

[6] Such as that…

[7] Introduces an indirect statement where the subject is impersonal: it would happen

[8] Introduces a result clause

[9] Introduces an indirect statement where the subject is impersonal: that then also there had been those who…

[10] Introduces an indirect statement

[11] Introduces an indirect statement

[12] The passive periphrastic as the infinitive main verb for an indirect statement

[13] A perfect passive participle

[14] Oppressa…fidei: an ablative absolute

[15] Introduces an indirect statement

[16] Damnata illa opinione: an ablative absolute

[17] A perfect passive participle

[18] Introduces a result clause

Vocabulary
Cardinalis, is, m.- cardinal	Auctoritas, auctoritatis, f.- authority, power; influence
Dominatio, dominationis, f.- power, domination, dominion	Legislator, legislatoris, m.- legislator, lawgiver

And it must not be immediately supposed that the Roman church knows what either the pope or the cardinals or the bishops or certain theologians or the monks approve. For it is agreed that among the popes there is more concern for their dominion than the gospel of Christ. And it has been proven that several are openly Epicureans. It is agreed that the theologians have confused many philosophical things in the doctrine of Christ which is enough. And the authority of these men does not seem such that nowhere is it permitted to dissent from their disputations since many clear errors are discovered among them such as that we are able to love God above all things from pure things of our natures. This teaching produces many other errors since it is so clearly false. For everywhere the Scriptures, holy fathers and judgment of every pious person cries out in protest. And so, even if in the church popes or some theologians and monks taught to seek the forgiveness of sins, grace and righteousness through our works and new forms of worships, which obscure the office of Christ, and have made from Christ not a propitiator or justifier  but only a law giver: the knowledge of Christ, nevertheless, remained among other pious people.

From afar Scripture proclaimed that it would happen that the righteousness of faith would be obscured in this way through human traditions and the doctrine of works. Thus Paul often (see Galatians 4:9, 5:7; Colossians 2:8; 2:16 and following; 1 Timothy 4:2 and following; and others) complains then also that there had been those who taught instead of the righteousness of faith that men are reconciled to God and justified through their own works and acts of worship not because of faith on account of Christ since men naturally think thusly that God must be pleased through works. Reason does not see another righteousness than the righteousness of the law as it is understood in the civil sphere. Therefore, there have always existed in the world those who teach this carnal righteousness alone, after the righteousness of faith has been oppressed, and such teachers have also always existed.

Likewise it happened among the people of Israel. The greatest part of the people understood that they merit the forgiveness of sins through their works, and they heaped up sacrifices and acts of worship. On the contrary, after that opinion had been condemned, the prophets taught the righteousness of faith. And such things, which were done among the people of Israel, are the examples of those who would be in the future church. And so the multitude of adversaries, who condemn our doctrine, does not trouble pious minds. For concerning their spirit it can be easily determined since they condemn in certain articles the so clear and manifest truth that their impiety openly appears.

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