Translating the Apology of the Augsburg Confession: (Art. XI) De Poenitentia (ix)

Posted: February 26, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon, Repentance | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Repentance, Translation | Leave a comment

Check out the ninth part of Translating the Apology of the Augsburg Confession: On Confession. 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.

Haec enim sunt duo praecipua opera Dei in hominibus, perterrefacere, et iustificare ac vivificare perterrefactos. In haec duo opera distributa est universa Scriptura. Altera pars lex est, quae ostendit, arguit et condemnat peccata. Altera pars evangelium, hoc est, promissio gratiae in Christo donatae,[1] et haec promissio subinde repetitur in tota Scriptura, primum tradita[2] Adae, postea patriarchis, deinde a prophetis illustrata,[3] postremo praedicata et exhibita[4] a Christo inter Iudaeos et ab apostolis sparsa[5] in totum mundum. Nam fide huius promissionis sancti omnes iustificari sunt, non propter suas attritiones vel contritiones.

Et exempla ostendunt similiter has duas partes. Adam obiurgatur post peccatum et perterrefit; haec fuit contritio. Postea promittit Deus gratiam, dicit futurum semen, quo destruetur regnum diaboli, mors et peccatum; ibi offert remissionem peccati. Haec sunt praecipua. Nam etsi postea additur poena, tamen haec poena non meretur remissionem peccati. Et de hoc genere poenarum paulo post dicemus.

Sic David obiurgatur a Nathan et perterrefactus inquit 2 Sam. 12, 13: Peccavi Domino. Ea est contritio. Postea audit absolutionem: Dominus sustulit peccatum tuum, non morieris. Haec vox erigit Davidem et fide sustentat, iustificat et vivificat eum. Additur et hic poena, sed haec poena non meretur remissionem peccatorum.

---

[1] A perfect passive participle

[2] A perfect passive participle

[3] A perfect passive participle

[4] Perfect passive participles

[5] A perfect passive participle

Vocabulary
Similiter (adv.)- similarly

For these are the two particular works of God in men: to terrify and justify and make alive the terrified. In these two works the whole of Scripture has been distributed. The first part is the law, which exposes, charges and condemns sins. The second part, the gospel, that is, the promise of grace in Christ which has been given, and this promise thereupon is repeated in the whole of Scripture, first given to Adam, afterwards to the patriarchs, then made clear by the prophets, and finally proclaimed and displayed by Christ among the Jews and by the apostles scattered through the whole world. For by trust in this promise all the saints have been justified, not on account of their attrition or contrition.

And examples similarly show these two parts. Adam was reproached after sin and terrified; this was contrition. Afterwards God promised grace, and he spoke about the future seed by which He will destroy the kingdom of the devil, death and sin; there He offers the forgiveness of sins. These are particular parts. For even if afterwards satisfaction is added, nevertheless, this satisfaction does not merit the forgiveness of sins. And about this kind of satisfactions we will speak a little after. 

Thus David was urged by Nathan and was terrified as it says in 2 Samuel 12:13, “I have sinned against the Lord.” This is contrition. Afterwards he heard the absolution: “The Lord has removed your sin, you will not die.” This voice raises David, sustains him with faith, justifies and makes him alive. Here also satisfaction is added, but this satisfaction does not merit the forgiveness of sins.

CAVE, EMPTOR, SELF PROMOTION: Check out my author page: https://www.amazon.com/stores/author/B09F3PXYJY

If you like this content, leave a review on Amazon and give my books five stars! 
And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

---

Translating the Apology of the Augsburg Confession: (Art. XI) De Poenitentia (viii)

Posted: February 23, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon, Repentance | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Repentance, Translation | Leave a comment

Check out the eighth part of Translating the Apology of the Augsburg Confession: On Confession. 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 deinde in Colossensibus, 2, 14, inquit,[1] Christum delere chirographum, quod per legem adversatur nobis. Hic quoque duae sunt partes, chirographum et deletio chirographi. Est autem chirographum conscientia arguens et condemnans[2] nos. Porro lex est verbum, quod arguit et condemnat peccata. Haec igitur vox, quae dicit: Peccavi Domino, sicut David ait 2 Sam. 12, 13, est chirographum. Et hanc vocem impii et securi homines non emittunt serio. Non enim vident, non legunt scriptam[3] in corde sententiam legis. In veris doloribus ac terroribus cernitur haec sententia. Est igitur chirographum ipsa contritio, condemnans[4] nos. Delere chirographum est tollere hanc sententiam, qua pronuntiamus,[5] fore ut[6] damnemur, et sententiam insculpere, qua sentiamus[7] nos liberatos esse ab illa condemnatione. Est autem fides nova illa sententia, quae abolet priorem sententiam et reddit pacem et vitam cordi.

Quamquam quid opus est multa citare testimonia, quum ubique obvia sint in Scripturis. Psalmo 118, 18: Castigans[8] castigavit me Dominus, et morti non tradidit me. Psalmo 119, 28: Defecit anima mea prae angustia; confirma me Verbo tuo. Ubi in priore membro continetur contritio, in secundo modus clare describitur, quomodo[9] in contritione recreemur, scilicet Verbo Dei, quod offert gratiam. Id sustentat et vivificat corda. Et 1 Reg. 2 (1 Sam. 2, 6): Dominus mortificat et vivificat, deducit ad inferos et reducit. Horum altero significatur contritio, altero significatur fides. Et Es. 28, 21: Dominus irascetur, ut[10] faciat opus suum. Alienum est opus eius, ut[11] operetur opus suum. Alienum opus Dei vocat, quum terret, quia Dei proprium opus est vivificare et consolari. Verum ideo terret, inquit, ut[12] sit locus consolationi et vivificationi, quia secura corda et non sentientia[13] iram Dei fastidiunt consolationem.

Ad hunc modum solet Scriptura haec duo coniungere, terrores et consolationem, ut[14] doceat[15] haec praecipua membra esse in poenitentia, contritionem et fidem consolantem et iustificantem.[16] Neque videmus, quomodo[17] natura poenitentiae clarius et simplicius tradi possit.

---

[1] Introduces an indirect statement

[2] Present active participles

[3] A perfect passive participle

[4] A present active participle

[5] Introduces an indirect statement

[6] Introduces a result clause

[7] Introduces an indirect sentence

[8] A present active participle

[9] Introduces an indirect question

[10] Introduces a purpose clause

[11] Introduces a purpose clause

[12] Introduces a purpose clause

[13] A present active participle

[14] Introduces a purpose clause

[15] Introduces an indirect statement

[16] Present active participles

[17] Introduces an indirect question

Vocabulary
Angustia, ae, f.- difficulty	Deficio, ere, defeci, defectus- to fail, falter; grow weak
Castigo, are, avi, atus- to chastise; correct	Emitto, ere, emisi, emissus- to expel; let go; send out
Condemnatio, condemnationis, f.- condemnation; verdict	Insculpo, ere, insculpsi, insculptus- to carve, engrave
Deduco, ere, deduxi, deductus- to lead down, draw down	Reduco, ere, reduxi, reductus- to restore; bring back

And then in Colossians 2:14, he says that Christ has removed the writing which is turned against us through the law. Here also there are two parts: the writing and the removal of the book. However, the writing is the conscience charging and condemning us. Rather the law is the writing which charges and condemns sins. Therefore, this voice which says, I have sinned against the Lord, as David says in 2 Samuel 12 and 13, is the writing. And impious and secure men do not seriously discharge this voice. For they do not see it, and they do read the writing of the law which has been written on the heart. In true griefs and terrors this writing is discerned. Therefore, contrition itself, condemning us, is the writing. To remove the writing is to destroy this sentence by which we pronounce that it would happen that we are condemned and to inscribe this sentence with which we know that we are freed from that condemnation. Moreover, that sentence is new faith which abolishes the prior sentence and restores life to the heart.

Although why is it necessary to cite more testimonies when everywhere they are obvious in the Scriptures. Psalm 118:18 says, “Chastening, the Lord chastised me, and He did not give me to death.” Psalm 119:28 says, “My spirit fails in view of difficulties; strengthen me with your Word.” When in the prior section contrition is maintained, the manner is clearly described in the second how we are restored in contrition, certainly by the Word of God which offers grace. It sustains and restores hearts to life. And in 1 Samuel 2:6, it says, “The Lord kills and makes alive, and He leads to the grave and leads back from it.” By the first of these contrition is meant, and by the other faith is meant. And Isaiah 28:21 says, “The Lord will become angry so that he does His work.” He calls this work of God strange, when He terrifies, because the proper work of God is to make alive and console. But, therefore, He terrifies, he says, so that there is a place for consolation and making alive because secure hearts, while they do not know the wrath of God, disdain consolation.

For this reason Scripture is accustomed to join these two things, terror and consolation, so that it teaches that these two particular parts are in repentance: contrition and faith which console and justify. And we do not see how the nature of repentance is able to be taught more clearly and simply.

CAVE, EMPTOR, SELF PROMOTION: Check out my author page: https://www.amazon.com/stores/author/B09F3PXYJY

If you like this content, leave a review on Amazon and give my books five stars! 
And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

---

Translating the Apology of the Augsburg Confession: (Art. XI) De Poenitentia (vii)

Posted: February 22, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon, Repentance | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Repentance, Translation | Leave a comment

Check out the seventh part of Translating the Apology of the Augsburg Confession: On Confession. 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 quia Confutatio damnat nos, quod has duas partes poenitentiae posuerimus, ostendendum est,[1] quod[2] Scriptura in poenitentia seu conversione impii ponat has praecipuas partes. Christus enim inquit Matth. 11, 28: Venite ad me omnes, qui laboratis et onerati estis, et ego reficiam vos. Hic duo membra sunt. Labor et onus significant contritionem, pavores et terrores peccati et mortis. Venire ad Christum est credere, quod[3] propter Christum remittantur peccata; quum credimus, vivificantur corda Spiritu Sancto per verbum Christi. Sunt igitur hic duae partes praecipuae, contritio et fides. Et Marci primo, v. 15, Christus ait: Agite poenitentiam et credite evangelio. Ubi in priore particula arguit peccata, in posteriore consolatur nos et ostendit remissionem peccatorum. Nam credere evangelio non est illa generalis fides, quam habent et diaboli, sed proprie est credere remissionem peccatorum propter Christum donatam.[4] Haec enim revelatur in evangelio. Videtis et hic duas partes coniungi, contritionem, quum arguuntur peccata, et fidem, quum dicitur: Credite evangelio. Si quis[5] hic dicat[6] Christum complecti etiam fructus poenitentiae seu totam novam vitam, non dissentiemus. Nam hoc nobis sufficit, quod[7] hac partes praecipuae nominantur: contritio et fides.

Paulus fere ubique, quum describit conversionem seu renovationem, facit has duas partes, mortificationem et vivificationem, ut Col. 2, 11: In quo circumcisi estis circumcisione non manu facta,[8] videlicet exspoliatione corporis peccatorum carnis. Et postea, v. 12: In quo simul resuscitati estis per fidem efficaciae Dei. Hic duae sunt partes. Altera est exspoliatio corporis peccatorum, altera est resuscitatio per fidem. Neque haec verba, mortificatio, vivificatio, exspoliatio corporis peccatorum, resuscitatio, Platonice intelligi debent de simulata[9] mutatione; sed mortificatio significat veros terrores, quales sunt morientium,[10] quos sustinere natura non posset, nisi erigeretur fide. Ita hic exspoliationem corporis peccatorum vocat, quam nos dicimus usitate contritionem, quia in illis doloribus concupiscentia naturalis expurgatur. Et vivificatio intelligi debet non imaginatio Platonica, sed consolatio, quae vere sustentat fugientem[11] vitam in contritione. Sunt ergo hic duae partes, contritio et fides. Quia enim conscientia non potest reddi pacata nisi fide, ideo sola fides vivificat, iuxta hoc dictum, Hab. 2, 4; Rom. 1, 17: Iustus ex fide vivet.

---

[1] The passive periphrastic

[2] A quod substantive clause

[3] A quod substantive clause

[4] A perfect passive participle

[5] Si (ali)quis

[6] Introduces an indirect statement

[7] A quod substantive clause

[8] A perfect passive participle

[9] A perfect passive participle

[10] A present active participle used substantially

[11] A present active participle used substantially

Vocabulary
Circumcido, ere, circumcidi, circumcisus- to circumcise	Platonice (adv.)- Platonicly
Expurgo, are, avi, atus- to cleanse, purify	Platonicus, a, um- Platonic
Exspoliatio, exspoliationis, f.- plundering, robbing	Reficio, ere, refeci, refectus- to rebuild, restore
Generalis, e- general	Simulo, are, avi, atus- to imitate; pretend; counterfeit
Imaginatio, imaginationis, f.- imagination, fancy	Usitatus, a, um- usual, ordinary, common
Manus, ūs, f.- hand	Vivificatio, vivificationis, f.- vivification, restoration to life
Onerō, āre, āvī, ātus- to load, burden; oppress

But because the Confutation condemns us because we posit these two parts of repentance, it must be shown that Scripture establishes these two particular parts in the repentance or conversion of the impious. For Christ says in Matthew 11:28, “Come to me all who labor and are burdened, and I will restore you.” Here there are two parts. Labor and burden mean contrition, the fear and terrors of sin and death. Come to Christ is to believe that on account of Christ sins are forgiven; when we believe, hearts are made alive by the Holy Spirit t through the word of Christ. There are, therefore, here two particular parts: contition and faith. And in the first chapter of Mark, verse 15, Christ says, “Do repentance and believe the gospel.” When in the prior part he charges sins, in the latter he consoles us and shows the forgiveness of sins. For to believe the gospel is not that type of faith which the devils also have, but it is to properly to believe the forgiveness of sins given on account of Christ. For this is revealed in the gospel. You also see here the two parts joined: contrition, when sins are charged, and faith when it is said, “Believe the gospel.” If anyone here should say that Christ embraces also the fruits of repentance or the whole new life, we would not disagree. For this suffices for us because these parts particularly are named: contrition and faith.

Paul nearly everywhere, when he describes conversion or renewal, makes these two parts: mortificaiton and vivification as in Colossians 2:11 “in whom you have you have been circumcised with a circumcision not done by hand” namely the plundering of the body of sins of the flesh. And afterwards in verse 12, “in whom also you were resurrected through faith in the power of God. Here there are two parts. First is the plundering of the body of sin, the other is the reawakening through faith. And these words, mortification, vivification, plundering of the body of sin, and reawakening must not be understood Platonically about a simulated change; but mortification means the true terrors such as of dying, which nature would not be able to sustain unless it was raised by faith. Thus here it is called the plundering of the body of sins, which we call usefully contrition, because in these griefs natural concupiscence is cleansed. And vivification must be understood not as a Platonic imagination but consolation, which truly sustains a life fleeing in contrition. Therefore, these here are the two parts: contrition and faith. For since a conscience is not able to be restored to peace without faith, therefore, faith alone makes alive according to this saying in Habakkuk 2:4 and Romans 1:17, “The just will live by faith.”

CAVE, EMPTOR, SELF PROMOTION: Check out my author page: https://www.amazon.com/stores/author/B09F3PXYJY

If you like this content, leave a review on Amazon and give my books five stars! 
And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

---

Translating the Apology of the Augsburg Confession: (Art. XI) De Poenitentia (vi)

Posted: February 21, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon, Repentance | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Repentance, Translation | Leave a comment

Check out the sixth part of Translating the Apology of the Augsburg Confession: On Confession. 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.

Nos igitur addimus alteram partem poenitentiae de fide in Christum, quod[1] in his terroribus debeat conscientiis proponi evangelium de Christo, in quo promittitur gratis remissio peccatorum per Christum. Debent igitur credere, quod[2] propter Christum gratis remittantur ipsis peccata. Haec fides erigit, sustentat et vivificat contritos, iuxta illud, Rom. 5, 1: Iustificari ex fide pacem habemus. Haec fides consequitur remissionem peccatorum. Haec fides iustificat coram Deo, ut idem locus testatur: Iustificari ex fide. Haec fides ostendit discrimen inter contritionem Iudae et Petri, Saulis et Davidis. Ideo Iudae aut Saulis contritio non prodest, quia non accedit ad eam haec fides apprehendens[3] remissionem peccatorum donatam[4] propter Christum. Ideo prodest Davidis aut Petri contritio, quia ad eam fides accedit apprehendens remissionem peccatorum donatam propter Christum.

Nec prius dilectio adest, quam[5] sit facta fide reconciliatio. Lex enim non fit sine Christo, iuxta illud, Rom. 5, 2: Per Christum habemus accessum ad Deum. Et haec fides paulatim crescit et per omnem vitam luctatur cum peccato, ut[6] vincat peccatum et mortem. Ceterum fidem sequitur dilectio, ut supra diximus. Et sic clare definiri potest filialis timor, talis pavor, qui cum fide coniunctus est, hoc est, ubi fides consolatur et sustentat pavidum cor. Servilis timor ubi fides non sustentat pavidum cor.

Porro potestas clavium administrat et exhibet evangelium per absolutionem, quae est vera vox evangelii. Ita et absolutionem complectimur, quum de fide dicimus, quia fides est ex auditu, ut ait Paulus Rom. 10, 17. Nam audito evangelio, audita absolutione[7] erigitur et concipit consolationem conscientia.

Et quia Deus vere per Verbum vivificat, claves vere coram Deo remittunt peccata, iuxta illud, Luc. 10, 16: Qui vos audit, me audit. Quare voci absolventis[8] non secus ac voci de coelo sonanti[9] credendum est.[10] Et absolutio proprie dici potest sacramentum poenitentiae, ut etiam scholastici theologi eruditiores loquuntur. Interim haec fides in tentationibus multipliciter alitur per evangelii sententias et per usum sacramentorum. Haec enim sunt signa novi testamenti, hoc est, signa remissionis peccatorum. Offerunt igitur remissionem peccatorum, sicut clare testantur verba coenae Domini, Matth. 26, 26. 28: Hoc est corpus meum, quo pro vobis traditur. Hic est calix novi testamenti etc. Ita fides concipitur et confirmatur per absolutionem, per auditum evangelii, per usum sacramentorum, ne[11] succumbat, dum luctatur cum terroribus peccati et mortis. Haec ratio poenitentiae plana et perspicua est, et auger dignitatem potestatis clavium et sacramentorum, et illustrat beneficium Christi, docet nos uti mediatore ac propitiatore Christo.

---

[1] A quod substantive clause

[2] A quod substantive clause

[3] A present active participle

[4] A perfect passive participle

[5] until

[6] Introduces a purpose clause

[7] Ablative absolutes

[8] A present active participle used substantially

[9] A present active participle

[10] The passive periphrastic

[11] Introduces a negative purpose clause

Vocabulary
Auger, augeris, c.- prophet, seer, diviner; auger	Secus (adv.)- otherwise, differently
Calix, calicis, m.- cup, goblet, chalice	Servilis, e- servile
Filialis, e- pertaining to a son/daughter	Sonō, āre, āvī, ātus- to express, utter; make a sound
Multipliciter (adv.)- in many different ways	Succumbō, ere, succubī- to succumb
Paulatim (adv.)- little by little

We, therefore, add another part of repentance concerning faith in Christ: that in these terrors the gospel of Christ, in which freely the forgiveness of sins through Christ is promised,  must be put forward to consciences. Therefore, they must believe that on account of Christ freely sins are forgiven them. This faith raises, sustains and makes alive the contrite according to Romans 5:1, “Justified by faith we have peace.” This faith obtains the forgiveness of sins. This faith justifies before God as the same passage testifies, “Justified by faith.” This faith shows the distinction between the contrition of Judas and Peter, Saul and David. For that reason the contrition of Judas or Saul is not useful because this faith, which grasps the forgiveness of sins given on account of Christ, is not added to it.

And love is not present until reconciliation has happened by faith. For the law is not done without Christ according to Romans 5:2: “Through Christ we have access to God.” And this faith little by little grows and struggles through its entire life with sin in order to conquer sin and death. Moreover, love follows faith as we have said above. And thus filial fear can be defined clearly, such fear, which is joined with faith, is this when faith consoles and sustains a terrified heart. It is servile fear when faith does not sustain a terrified heart.

But the power of the keys bestows and presents the gospel through absolution which is truly the voice of the gospel. Thus we also embrace absolution when we speak about faith because faith is from hearing as Paul says in Romans 10:17. For consciences also are raised and receive consolation once the gospel is hear and absolution is heard.

And because God truly restores life through the gospel, the keys truly before God forgive sins according to Luke 10:16, “He, who hears you all, hears me.” Wherefore the voice of the one providing absolution must be believed not differently from a voice resounding from heaven. And absolution properly can be called the sacrament of repentance as the wiser scholastic theologians say. Meanwhile this faith is in many different ways nourished in suffering through the passages of the gospel and through use of the sacraments. For these things are signs of the new testament, that is, signs of the forgiveness of sins. Therefore, they offer the forgiveness of sins as the words of the Lord’s Supper clearly testify in Matthew 26:26-28: “This is my body by which it is offered to you. This cup is of the new testament” etc. Thus faith begun and confirmed through absolution, through the hearing of the gospel, through the use of the sacraments so that it does not succumb while it struggles with the terrors of sin and death. This teaching of repentance is plain and clear, and the prophet illuminates the dignity of the power of the keys and sacraments and the benefit of Christ and teaches us to use Christ as our mediator and propitiator. 

CAVE, EMPTOR, SELF PROMOTION: Check out my author page: https://www.amazon.com/stores/author/B09F3PXYJY

If you like this content, leave a review on Amazon and give my books five stars! 
And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

---

Translating the Apology of the Augsburg Confession: (Art. XI) De Poenitentia (v)

Posted: February 20, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon, Repentance | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Repentance, Translation | Leave a comment

Check out the fifth part of Translating the Apology of the Augsburg Confession: On Confession. 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.

Nos igitur, ut[1] explicaremus pias conscientias ex his labyrinthis sophistarum, constituimus duas partes poenitentiae, videlicet contritionem et fidem. Si quis volet addere tertiam, videlicet dignos fructus poenitentiae, hoc est, mutationem totius vitae ac morum in melius, non refragabimur. De contritione praecidimus illas otiosas et infinitas disputationes, quando[2] ex dilectione Dei, quando ex timore poenae doleamus. Sed dicimus[3] contritionem esse veros terrores conscientiae, quae Deum sentit[4] irasci peccato, et dolet[5] se peccasse. Et haec contritio ita fit, quando Verbo Dei arguuntur peccata, quia haec est summa praedicationis evangelii, arguere peccata et offerre remissionem peccatorum et iustitiam propter Christum et Spiritum Sanctum et vitam aeternam, et ut[6] renati benefaciamus.

Sic complectitur summam evangelii Christus, quum ait Lucae ultimo, v. 47: Praedicari in nomine meo poenitentiam et remissionem peccatorum inter omnes gentes. Et de his terroribus loquitur Scriptura, ut Ps. 38, 5: Quoniam iniquitates meae supergressae sunt caput meum, sicut onus grave gravatae sunt super me, etc. Afflictus sum et humiliatus sum nimis. Rugiebam a gemitu cordis mei. Et Ps. 6, 3. 4: Miserere mei, Domine, quoniam infirmus sum. Sana me, Domine, quoniam conturbata sunt ossa mea, et anima mea turbata est valde. Et tu, Domine, usquequo? Et Es. 38, 10.13: Ego dixi in dimidio dierum meorum: Vadam ad portas inferi. Sperabam usque ad mane. Quasi leo, sic contrivit omnia ossa mea.

In his terroribus sentit conscientia iram Dei adversus peccatum, quae est ignota securis hominibus secundum carnem ambulantibus.[7] Videt peccati turpitudinem et serio dolet[8] se peccasse; etiam rugit interim horribilem iram Dei, quia non potest eam sustinere humana natura, nisi sustentetur Verbo Dei. Ita Paulus ait, Gal. 2, 19: Per legem legi mortuus sum.

Lex enim tantum accusat et terret conscientias. In his terroribus adversarii nostri nihil de fide dicunt: ita tantum proponunt verbum, quod arguit peccata. Quod quum solum traditur, doctrina legis est, non evangelii. His doloribus ac terroribus dicunt[9] homines mereri gratiam, si tamen diligunt Deum. At quomodo diligent Deum homines in veris terroribus, quum sentiunt horribilem et inexplicabilem humana voce iram Dei? Quid aliud nisi desperationem docent, qui in his terroribus tantum ostendunt legem?

---

[1] Introduces a purpose clause

[2] Introduces an indirect question

[3] Introduces an indirect statement

[4] Introduces an indirect statement

[5] Introduces an indirect statement

[6] Introduces a purpose clause

[7] A present active participle

[8] Introduces an indirect statement

[9] Introduces an indirect statement

Vocabulary
Contero, ere, contrivi, contritus- grind, crush; bruise	Rugio, ire, ivi, itus- to bellow, roar
Conturbo, are, avi, atus- to confuse, upset, mix up	Sano, are, avi, atus- to cure, heal; correct
Dimidium, i, n.- half	Securus, a, um- secure
Gemitus, us, m.- groan, sigh; roaring	Serio (adv.)- seriously, in earnest
Humilio, are, avi, atus- to humble, humiliate	Supergredior, supergredi, supergressus- to pass over, beyond; exceed
Mane (adv.)- in the morning	Turbo, are, avi, atus- to disturb, agitate
Os, ossis, n.- bone	Turpitudo, turpitudinis, f.- ugliness, deformity; disgrace; shame
Praecido, ere, praecidi, praecisus- to cut off, cut short	Usquequo (adv.)- how long?
Refragor, ari, refragatus sum- to oppose	Vadō, ere, vāsī- to go

We, therefore, in order to disentangle pious consciences from these labyrinths of the sophists, have established two parts of repentance, that is, contrition and faith. If anyone wants to add a third such as fruits worthy of repentance, that is, a change of the whole life and morals into the better, we will not oppose him. About contrition we teach that those idle and endless disputes about when we are sorry from the love of God or from the fear of punishments. But we say that contrition is true terrors of a conscience which feels that God is angry because of sin and which is sorry that it has sinned. And this contrition happens thusly when sins are convicted by the Word of God because this is the chief proclamation of the gospel: to convict sins and offer the forgiveness of sins and righteousness on account of Christ and the Holy Spirit and eternal life and so that we, reborn, live well.

Thus Christ embraces the whole gospel when he says in the final chapter of Luke, verse 47: “Repentance and the forgiveness of sins among all nations are proclaimed.” And concerning these terrors Scripture says in Psalm 38:5, “Because my iniquity pass over my head, as a heavy weight they are a burden above me” and “I have been afflicted and am humiliated too much. I roar with the groaning of my heart.” And Psalm 6:3-4, “Have mercy on me, Lord, because I am weak. Heal me, Lord, because my bones are upset, and my spirit is very disturbed. And you, Lord, how long?” And Isaiah 38:10-13, “I said in half my days: I will go to the gates of the dead. I hoped all the way to morning. Just as a lion He crushed my bones.

In these terrors a conscience knows the wrath of God against sin which is unknown to secure men who walk according to the flesh. It sees the shame of sin and is seriously sorry that it has sinned; and also it meanwhile roars against the horrible anger of God because the human nature is not able to bear it unless it is sustained by the Word of God. Thus Paul says in Galatians 2:19, “Through the law I have died to the law.”

For the law only accuses and terrifies consciences. In these terrors our adversaries say nothing about faith: thus they only proclaim a word which condemns sins. When this only is taught, it is the doctrine of the law not of the gospel. With these griefs and terrors they say that men merit grace if only they love God. But how will men love God in true terrors when they feel that horrible and exiplicable wrath of God in a human voice. What else do they, who in these terrors only show the law, teach except despair?

CAVE, EMPTOR, SELF PROMOTION: Check out my author page: https://www.amazon.com/stores/author/B09F3PXYJY

If you like this content, leave a review on Amazon and give my books five stars! 
And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

---

Translating the Apology of the Augsburg Confession: (Art. XI) De Poenitentia (iv)

Posted: February 19, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon, Repentance | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Repentance, Translation | Leave a comment

Check out the fourth part of Translating the Apology of the Augsburg Confession: On Confession. 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.

Denique infinita res est de satisfactionibus. Inter haec scandala (non enim possumus enumerare omnia) et doctrinas daemoniorum iacet obruta[1] doctrina de iustitia fidei in Christum et de beneficio Christi. Quare intelligunt[2] omnes boni viri utiliter et pie reprehensam esse doctrinam sophistarum et canonistarum de poenitentia. Nam haec dogmata aperte falsa sunt, et non solum aliena a Scripturis sanctis, sed etiam ab ecclesiasticis patribus:

I. Quod[3] per bona opera extra gratiam facta mereamur ex pacto divino gratiam.

II. Quod per attritionem mereamur gratiam.

III. Quod ad deletionem peccati sola detestatio criminis sufficiat.

IV. Quod propter contritionem, non fide in Christum consequamur remissionem peccatorum.

V. Quod potestas clavium valeat ad remissionem peccatorum non coram Deo, sed coram ecclesia.

VI. Quod potestate clavium non remittantur peccata coram Deo, sed quod sit instituta potestas clavium, ut[4] mutet poenas aeternas in temporales, ut imponat certas satisfactiones conscientiis, ut instituat novos cultus et ad tales satisfactiones et cultus obliget conscientias.

VII. Quod enumeratio delictorum in confessione, de qua praecipiunt adversarii, sit necessaria iure divino.

VIII. Quod canonicae satisfactiones necessariae sint ad poenam purgatorii redimendam,[5] aut prosint tamquam compensatio ad delendam culpam.[6] Sic enim imperiti intelligunt.

IX. Quod susceptio sacramenti poenitentiae ex opere operato sine bono motu utentis,[7] hoc est, sine fide in Christum, consequatur gratiam.

X. Quod potestate clavium per indulgentias liberentur animae ex purgatorio.

XI. Quod in reservatione casuum non solum poena canonica, sed etiam culpa reservari debeat in eo, qui vere convertitur.

---

[1] A perfect passive participle

[2] Introduces an indirect statement

[3] Each of the following dogmas is conveyed with quod substantive clause

[4] The first in a series of purpose clauses

[5] Ad with the gerundive to indicate purpose

[6] Ad with the gerundive to indicate purpose

[7] A present active participle used substantially

Vocabulary
Casus, us, m.- case	Pactum, ī, n.- ;pact, covenant, plan; manner
Compensatio, compensationis, f.- offsetting; balancing of	Reservatio, reservationis, f.- reserving
Crimen, criminis, n.- sin, guilt; crime	Reservo, are, avi, atus- to reserve; spare
Detestatio, detestationis, f.- renunciation; expression of hate	Susceptio, susceptionis, f.- undertaking
Obligo, are, avi, atus- to bind, oblige	Utiliter (adv.)- usefully; practically

Finally it is an endless matter about satisfactions. Between these scandals (for we are not able to number all of them) and the doctrines of demons the buried teaching of the righteousness of faith in Christ and the benefits of Christ lies. Wherefore all good men understand usefully and piously understand that the sophists and canonists’ doctrine of repentance has been condemned. For these dogmas are clearly false, and not only estranged from the holy Scriptures but also from the church fathers.

1. That through good works done outside of grace we merit grace from the divine bargain.
2. That through attrition we merit grace.
3. That only the renunciation of a crime is enough to remove sin
4. That on account of contrition not faith in Christ, we obtain the forgiveness of sins.
5. That the power of the keys is efficacious for the removal of sins not before God but before the church.
6. That sins before God are not removed by the power of the keys but that the power of the keys has been instituted to change eternal punishments into temporal, to impose certain satisfactions on consciences to institute new acts of worship and to bind consciences to such satisfactions and acts of worship.
7. That an enumeration of sins in confession, about which the adversaries teach, is necessary according to the divine law.
8. That the canonical satisfactions are necessary for redeeming the punishments of purgatory or they are useful as an offsetting for the removal of sins. For thus the unlearned teach.
9. That an undertaking of the sacrament of repentance, by the work which is done without the good intention of the user, that is, without faith in Christ, obtains grace.
10. That spirts are liberated from purgatory by the power of the keys through indulgences.
11. That in the reservation of cases not only a canonical punishment but also the guilt ought to be retained in him who truly is converted.

CAVE, EMPTOR, SELF PROMOTION: Check out my author page: https://www.amazon.com/stores/author/B09F3PXYJY

If you like this content, leave a review on Amazon and give my books five stars! 
And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

---

Translating the Apology of the Augsburg Confession: (Art. XI) De Poenitentia (iii)

Posted: February 16, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon, Repentance | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Repentance, Translation | Leave a comment

Check out the third part of Translating the Apology of the Augsburg Confession: On Confession. 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.

Haec fiunt in primo actu. Quid quum ventum est ad confessionem? Quantum ibi negotii est in illa infinita enumeratione peccatorum, quae tamen magna ex parte consumitur in traditionibus humanis? Et quo magis crucientur bonae mentes, fingunt[1] hanc enumerationem esse iuris divini. Et quum ipsam enumerationem exigant praetextu iuris divini, interim de absolutione, quae vere est iuris divini, frigide loquuntur. Fingunt[2] ipsum sacramentum ex opere operato conferre gratiam sine bono motu utentis;[3] de fide apprehendente[4] absolutionem et consolante[5] conscientiam nulla fit mentio. Hoc vere est, quod dici solet, απιεναι πρὸ τω̃ν μυστηρίων.

Restat tertius actus de satisfactionibus. Hic vero habet confusissimas disputationes. Fingunt[6] aeternas poenas mutari in poenas purgatorii, et harum partem remitti potestate clavium, partem docent[7] redimendam esse[8] satisfactionibus.

Addunt amplius, quod[9] oporteat satisfactiones esse opera supererogationis, et haec constituunt in stultissimis observationibus, velut in peregrinationibus, rosariis aut similibus observationibus, quae non habent mandata Dei. Deinde, sicut purgatorium satisfactionibus redimunt, ita excogitata[10] est ars redimendi[11] satisfactiones, quae fuit quaestuosissima. Vendunt enim indulgentias, quas interpretantur esse remissiones satisfactionum. Et hic quaestus non solum ex vivis, sed multo amplior est ex mortuis.Neque solum indulgentiis, sed etiam sacrificio missae redimunt satisfactiones mortuorum.

---

[1] Introduces an indirect statement

[2] Introduces an indirect statement

[3] A present active participle used substantially

[4] A present active participle

[5] A present active participle

[6] Introduces an indirect statement

[7] Introduces two independent statements

[8] A passive periphrastic which serves as the infinitive main verb of indirect statement

[9] A quod substantive clause

[10] A perfect passive participle

[11] A gerund in the genitive

Vocabulary
Crucio, are, avi, atus- to torment	Quaestuosus, a, um- profitable
Frigide (adv.)- coldly	Quaestus, us, m.- gain
Indulgentia, ae, f.- indulgence	Restat, are, restatus est- it remains
Peregrinatio, peregrinationis, f.- pilgrimage	Rosarium, i, n.- rosary
Purgatorium, i, n.- purgatory	Supererogatio, supererogationis, f.- supererogation

These things happen in the first act. What when it has come to confession?. How much business is there in that infinite enumeration of sins which, nevertheless, of the great part is consumed in human traditions? And they pretend this enumeration is of the divine law in order that good minds are more tortured. And when they examine this enumeration with this pretense of of divine right, meanwhile they speak coldly about absolution which truly is of the divine law. They pretend that the sacrament itself confers grace by the work which is done without the good intention of the user; About faith, which grasps absolution and comforts the conscience, no mention happens. This truly is what is accustomed to be called departing before the mystery.

The third act concerning satisfactions remains. Here truly there are the most confused arguments. They pretend that eternal punishments are changed into punishments of purgatory, and they teach that part of these are forgiven by the power of the keys and part must be atoned for  through satisfactions.

They add more that it is fitting that satisfactions are works of supererogation, and they establish these things in very foolish observations such as pilgrimages, rosaries or similar observations which do not have the command of God. Then just as they atone for purgatory with satisfactions, thusly is the art of buying satisfactions which has become very profitable. For they sell indulgences which they interpret to be the forgiveness of sins. And this profit is not only from the living but much more from the dead. And not only with indulgences but also with the sacrifice of the mass they buy sastisfactions for the dead.

CAVE, EMPTOR, SELF PROMOTION: Check out my author page: https://www.amazon.com/stores/author/B09F3PXYJY

If you like this content, leave a review on Amazon and give my books five stars! 
And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

---

Translating the Apology of the Augsburg Confession: (Art. XI) De Poenitentia (ii)

Posted: February 15, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon, Repentance | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Repentance, Translation | Leave a comment

Check out the second part of Translating the Apology of the Augsburg Confession: On Confession. 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.

Exstant libri Sententiariorum, ubi sunt infinitae quaestiones, quas nulli theologi unquam satis explicare potuerunt. Populus neque rei summam complecti potuit nec videre, quae praecipue requirerentur in poenitentia, ubi quaerenda esset[1] pax conscientiae. Prodeat nobis aliquis ex adversariis, qui dicat, quando[2] fiat remissio peccatorum. Bone Deus, quantae tenebrae sunt! Dubitant, utrum[3] in attritione vel in contritione fiat remissio peccatorum. Et si fit propter contritionem, quid opus est absolutione, quid agit potestas clavium, si peccatum iam est remissum? Hic vero multo magis etiam sudant et potestatem clavium impie extenuant.

Alii somniant[4] potestate clavium non remitti culpam, sed mutari poenas aeternas in temporales. Ita saluberrima potestas esset ministerium non vitae et Spiritus, sed tantum irae et poenarum. Alii, videlicet cautiores, fingunt[5] potestate clavium remitti peccata coram ecclesia, non coram Deo. Hic quoque perniciosus error est. Nam si potestas clavium non consolatur nos coram Deo, quae res tandem reddet pacatam conscientiam?

Iam illa sunt magis etiam perplexa. Docent[6] nos contritione mereri gratiam. Ubi si quis interroget, quare[7] Saul, Iudas et similes non consequantur gratiam, qui horribiliter contriti sunt? Hic de fide et de evangelio respondendum erat,[8] quod[9] Iudas non crediderit, non erexerit se evangelio et promissione Christi. Fides enim ostendit discrimen inter contritionem Iudae et Petri. Verum adversarii de lege respondent, quod[10] Iudas non dilexerit

Deum, sed timuerit poenas. Quando autem territa[11] conscientia praesertim in seriis, veris et illis magnis terroribus, qui describuntur in psalmis ac prophetis et quos certe degustant isti, qui vere convertuntur, iudicare poterit, utrum[i] Deum propter se timeat, an fugiat aeternas poenas? Hi magni motus literis et vocabulis discerni possunt, re ipsa non ita divelluntur, ut isti suaves sophistae lot somniant. Hic appellamus iudicia omnium bonorum et sapientum virorum. Hi haud dubie fatebuntur[12] has disputationes apud adversarios perplexissimas et intricatissimas esse. Et tamen agitur de re maxima, de praecipuo evangelii loco: de remissione peccatorum. Tota haec doctrina de his quaestionibus, quas recensuimus, apud adversarios plena est errorum et hypocrisis, et obscurat beneficium Christi, potestatem clavium et iustitiam fidei.

---

[1] The passive periphrastic

[2] Introduces an indirect question

[3] Introduces an indirect question

[4] Introduces two indirect statements

[5] Introduces an indirect statement

[6] Introduces an indirect statement

[7] Introduces an indirect question

[8] The passive periphrastic

[9] A quod substantive clause

[10] A quod substantive clause

[11] A perfect passive participle

[12] Introduces an indirect statement

Vocabulary
Cautus, a, um- cautious, careful; circumspect, prudent	Perplexus, a, um- muddled, entangled; intricate; confused
Contritus, a, um- contrite; penitent	Prodeo, ire, prodivi or prodii, proditus- to advance; appear; come forth
Degusto, are, avi, atus- to taste; try	Sudo, are, avi, atus- to sweat; perspire
Interrogō, āre, āvī, ātus- to ask	Summa, ae, f.- summary; chief point
Intricatus, a, um- complex	Tenebra, ae, f.- darkness (pl.)- night; gloom

The books of the Sententiaries, where there are infinite questions which no theologian is able ever to explain enough. The people are neither able to grasp nor see the chief point of the thing which they chiefly require in repentance when peace of conscience must be sought. Let someone come to us from the adversaries who will tell us when the forgiveness of sins happens. Good God, how great is the darkness! They are uncertain whether the forgiveness of sins happens in attrition or contrition. And if it happens on account of contrition why is absolution necessary, what do the keys do if sin has already been forgiven? But here they much more even and diminish the power of the keys.

Some dream that guilt is not forgiven with the power of the keys but that eternal punishments are changed into temporal ones. Thusly the most salutary of power is a minister not of life and the Spirit but only of wrath and punishment. Some in the same way more cautiously pretend that, in the presence of the church  not God, sins are forgiven by the power of the keys. Here also is a dangerous error. For if the power of the keys does not comfort us before God, what thing in the end will restore a peaceful conscience?

Now those things are even more muddled. They teach that we merit grace through contrition. When if anyone asks why Saul, Judas and similar other persons who were horribly crushed did not receive grace? Here from faith and the gospel it must be responded that Judas did not believe and did not raise himself with the gospel and the promise of Christ. For faith makes clear the distinction between the contrition of Judas and Peter. But the adversaries respond from the law that Judas did not love.

But he feared God and punishments. When, however, will a terrified conscience especially in those severe, true and great terrors which are described in the Psalms and prophets and which certainly they, who are truly converted, taste, be able to judge whether it fears God on account of itself or it is fleeing eternal punishments? These great movements can be recognized in letters and words, they are not thusly divided in the matter itself as those smooth sophists dream. Here we appeal to the judgements of all good and wise men. These certainly confess that these disputes with the adversaries are very muddled and complex. And, nevertheless, it is pronounced concerning the greatest matter and the teaching of the very gospel: about the forgiveness of sins. This entire doctrine from these questions, which we have censored, among the adversaries is full of errors and hypocrisy, and it obscures the kindness of Christ, the power of the keys, and the righteousness of faith.

CAVE, EMPTOR, SELF PROMOTION: Check out my author page: https://www.amazon.com/stores/author/B09F3PXYJY

If you like this content, leave a review on Amazon and give my books five stars! 
And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

---

Translating the Apology of the Augsburg Confession: (Art. XII) De Poenitentia (i)

Posted: February 14, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon, Repentance | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Repentance, Translation | Leave a comment

Check out the first part of Translating the Apology of the Augsburg Confession: On Confession. 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.

In articulo duodecimo probant primam partem, qua exponimus lapsis[1] post baptismum contingere posse remissionem peccatorum, quocunque tempore et quotiescunque convertuntur. Secundam partem damnant, in qua poenitentiae partes dicimus[2] esse contritionem et fidem. Negant[3] fidem esse alteram partem poenitentiae.

Quid hic, Carole, Caesar invictissime, faciamus? Haec est propria vox evangelii, quod[4] fide consequamur remissionem peccatorum. Hanc vocem evangelii damnant isti scriptores Confutationis. Nos igitur nullo modo assentiri Confutationi possumus. Non possumus saluberrimam vocem evangelii et plenam consolationis damnare. Quid est aliud negare, quod[5] fide consequamur remissionem peccatorum, quam contumelia afficere sanguinem et mortem Christi?

Rogamus igitur te, Carole, Caesar invictissime, ut[6] nos de hac re maxima, quae praecipuum evangelii locum, quae veram Christi cognitionem, quae verum cultum Dei continet, patienter ac diligenter audias et cognoscas. Comperient[7] enim omnes boni viri, nos in hac re praecipue docuisse vera, pia, salubria et necessaria universae ecclesiae Christi. Comperient[8] ex scriptis nostrorum plurimum lucis accessisse evangelio, et multos perniciosos errores emendatos esse, quibus antea obruta fuit doctrina de poenitentia per scholasticorum et canonistarum opiniones.

Ac priusquam accedimus ad defensionem nostrae sententiae, hoc praefandum est.[9] Omnes boni viri omnium ordinum, ac theologici ordinis etiam, haud dubie fatentur[10] ante Lutheri scripta confusissimam fuisse doctrinam poenitentiae.

---

[1] A perfect passive participle used substantially: the fallen

[2] Introduces

[3] Introduces an indirect statement

[4] A quod substantive clause

[5] A quod substantive clause

[6] Introduces an indirect command

[7] Introduces an indirect statement

[8] Introduce two indirect statement

[9] The passive periphrastic

[10] Introduces an indirect statement

Vocabulary
Confusus, a, um- confused	Labor, labi, lapsus sum- to fall; perish, sin
Duodecimus, a, um- twelfth	Patienter (adv.)- patiently
Invictus, a, um- invincible, unconquerable	Quotienscunque (adv.)- whenever, every time that; however often, as often as

In the twelfth article they approve the first part in which we set forth that for the fallen, after baptism, the forgiveness of sins is able to be granted at whatever time and as often as they are converted. They condemn the second part in which we say that the parts of repentance are contrition and faith. They deny that faith is the second part of repentance.

What are we doing here, Charles, invincible emperor? This is the very voice of the gospel that we obtain the forgiveness of sins through faith? The very writers of the Confutation condemn this voice of the gospel. Therefore, we are not able to assent in any way to the Confutation. We are not able condemn the most salutary full of consolation voice of the gospel. What else is to deny that we obtain the forgiveness of sins through faith than to insult the blood and death of Christ?

Therefore, we ask you, Charles, invincible emperor, to patiently and carefully listen and learn from us concerning this very great thing which contains the very topic of the gospel, the true knowledge of Christ and the true worship of God. For all good men will find that we have in this matter taught true, pious, salutary and necessary things of the whole church of Christ. They will find from our writers that very much light has been added to the gospel and that many dangerous errors have been corrected by which before this doctrine of repentance was hidden by the opinions of the scholastics and canonists.

And before we approach the defense of our teaching, this must be said. All good men of every order and of the theological order also certainly confess that before the writings of Luther the doctrine of repentance had been very confused.

CAVE, EMPTOR, SELF PROMOTION: Check out my author page: https://www.amazon.com/stores/author/B09F3PXYJY

If you like this content, leave a review on Amazon and give my books five stars!

---