Translating the Augsburg Confession Part LVI (Article VII)
Posted: November 23, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentVII. De Potestate Ecclesiastica.
Magnae disputationes fuerunt de potestate episcoporum, in quibus nonnulli incommode commiscuerunt potestatem ecclesiasticam et potestatem gladii. Et ex hac confusione maxima bella, maximi motus exstiterunt, dum pontifices, freti potestate clavium, non solum novos cultus instituerunt, reservatione[1] casuum, violentis excommunicationibus conscientias oneraverunt, sed etiam regna mundi transferre et imperatoribus ad imere imperium conati sunt. Haec vitia multo ante reprehenderunt in ecclesia homines pii et eruditi. Itaque nostri ad consolandas conscientias[2] coacti sunt ostendere discrimen ecclesiasticae potestatis et potestatis gladii, et docuerunt, utramque[3] propter mandatum Dei religiose venerandam et honore afficiendam esse tamquam summa Dei beneficia in terris.
Sic autem sentiunt, potestatem[4] clavium seu potestatem episcoporum iuxta evangelium potestatem esse seu mandatum Dei praedicandi[5] evangelii, remittendi[6] et retinendi peccata et administrandi sacramenta. Nam cum hoc mandato Christus mittit apostolos Ioh. 20, 21 sqq.: Sicut misit me Pater, ita et ego mitto vos. Accipite Spiritum Sanctum; quorum[7] remiseritis peccata, remittuntur eis, et quorum retinueritis peccata, retenta sunt. Marc. 16, 15: Ite, praedicate evangelium omni creaturae etc.
[1] Reservatione…excommunicationibus: ablative of means for ornaverunt
[2] Ad…conscientias: the gerundive with ad to indicate purpose
[3] Utramque…terries: an indirect statement where the accusative subject is utramque and the infinitive main verbs are the passive periphrastics venerandam and afficiendam esse
[4] Potestatem…sacramenta: an indirect statement
[5] Praedicandi: a gerundive modifying evangelii
[6] Praedicandi, remittendi, retinendi, administrandi: gerunds
[7] Quorum: whoever’s
There have been great disputes about the power of bishops in which some some disastrously mix ecclesiastical power and the power of the sword. And from confusion the greatest wars and the greatest disturbances have arisen while the pontiffs, relying on the power of the keys, not only introduced new observations and burdened consciences by reserving cases and with violent excommunications, but they have tried to transfer the kingdoms of the world and to deprive authority from emperors. Pious and learned men have condemned these crimes in the church long ago. And so our teachers in order to console consciences tried to show the difference of ecclesiastical power and the power of the sword, and they taught that each kind must be carefully venerated on account of the command of God and impressed with honor as the highest goods of God on the ear
Thus they think that the power of the keys or the power of the bishops relating to the power of the gospel is either the command of God to proclaim the gospel, to forgive and retain sins and to administer the sacrament. For in John 20, 21 sqq, Christ sends his apostles with this command: Just as the Father sent me, so I also am sending you all. Receive the Holy Spirit; Those sins which you forgive are forgiven, and those sins which you retain are retained. And in Mark 16, 15: Go; proclaim the gospel to every creature, etc.
Check out my newest book: The Augsburg Confession: A Latin Reader
Translating the Augsburg Confession Part LV (Article VI.vii)
Posted: November 22, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentVI. De Votis Monachorum. (vii.)
Praeterea obscurantur praecepta Dei et verus cultus Dei, quum audiunt homines solos[1] monachos esse in statu perfectionis, quia perfectio Christiana est[2] serio timere Deum et rursus concipere magnam fidem et confidere propter Christum, quod[3] habeamus Deum placatum, petere a Deo et certo exspectare auxilium in omnibus rebus gerendis[4] iuxta vocationem; interim[5] foris diligenter facere bona opera et servire vocationi. In his rebus est vera perfectio et verus cultus Dei; non est in coelibatu aut mendicitate aut veste sordida.
Verum populus concipit multas perniciosas opiniones ex illis falsis praeconiis vitae monasticae. Audit[6] sine modo laudari coelibatum: ideo cum offensione conscientiae[7] versatur in coniugio. Audit solos mendicos esse perfectos: ideo cum offensione conscientiae retinet possessiones, negotiatur. Audit consilium evangelicum esse de non vindicando:[8] ideo alii in privata vita non verentur ulcisci; audiunt enim consilium esse, non praeceptum. Alii omnes magistratus et civilia officia iudicant indigna esse Christianis. Leguntur exempla hominum, qui deserto[9] coniugio, deserta reipublicae administratione abdiderunt se in monasteria. Id vocabant fugere[10] ex mundo et quaerere vitae genus, quod Deo magis placeret; nec videbant Deo[11] serviendum esse in illis mandatis, quae ipse tradidit, non in mandatis, quae sunt excogitata ab hominibus. Bonum et perfectum vitae genus est, quod[12] habet mandatum Dei. De his rebus necesse est admonere homines.
Et ante haec tempora reprehendit Gerson errorem monachorum de perfectione et testatur, suis
temporibus[13] novam[14] vocem fuisse, quod vita monastica sit status perfectionis. Tam multae impiae opiniones haerent in votis: quod[15] iustificent, quod sint perfectio Christiana, quod servent consilia et praecepta, quod habeant opera supererogationis. Haec omnia quum sint falsa et inania, faciunt vota irrita.
[1] Solos…vocationi: an indirect statement
[2] Est…Christum: est works with the serious of infinitives: Christian perfection is to seriously fear…
[3] Quod…placatum: a quod substantive clause
[4] Gerendis: a gerundive modifying rebus: in managing all matters
[5] Interim: at the same time
[6] Audit: each of the following uses of audit is going to introduce an indirect statement; although audit is singular because the implied subject is populus, translated it as they hear
[7] Offensione conscientiae: with offense to their conscience
[8] Vindicando: a gerund: about not avenging themselves
[9] Deserto coniugio, deserta reipublicae administratione: ablative absolutes: after their marriage has been abandoned and the administration of the state has been forsaken
[10] Fugere: take in the progressive sense: fleeing
[11] Deo…mandatis: an indirect statement where the implied accusative subject is they and the infinitive main verb is the passive periphrastic serviendum esse
[12] Quod…Dei: a quod substantive clause: that which…
[13] Suis temporibus: an ablative of time
[14] Novam vocem fuisse: an indirect statement where an implied it is the accusative subject and fuisse is the infinitive main verb: in his times it had been a new expression
[15] Quod…supererogationis: a series of quod substantive clauses
Besides the commands of God and the true worship of God are obscured and the true worship when men hear that monks alone are in a state of perfection because Christian perfection is to seriously fear God and in turn to produce great faith and to trust on account of Christ that we have a kindly disposed God, to seek from God and to with certainty expect help in managing all matters related to our vocation, and at the same time to do good works abroad diligently and serve our vocation. In these matters there is true perfection and true worship of God; there is not in celibacy or beggery or dirty clothing.
But the people conceive many dangerous opinions from those false celebrations of the monastic life. They hear celibacy praised without measure; therefore, with offense to the conscience they live in marriage. They hear that beggars alone are perfect; therefore with offense to the conscience they hold possessions and do business. They hear that the evangelical counsel is not about vengeance: therefore, some are not afraid to avenge themselves in their private lives; for they hear that counsel is not a command. Some judge that all magistrates and civil duties are unbecoming for Christians.
Examples of men are read, who after they had abandoned marriage and deserted the administration of the state, put themselves away in monasteries. They call it to flee from the world and to seek the kind of life which is more pleasing to God; they do not see that God must be served in those commands which he himself related, not in the commands which were devised by men. A good and perfect kind of life is that which has the command of God. It is necessary to admonish men about these things. And before these times Gerson blamed the error of the monks concerning perfection and testifies that in his times it had been a new expression that the monastic life was a state of perfection. So many impious opinions adhere in the vows: that they justify, that they are Christian perfection, that they keep the counsels and commandments, that they have works of supererogation. All these things, since they are false and empty, make vows invalid.
Check out my newest book: The Augsburg Confession: A Latin Reader
Translating the Augsburg Confession Part LIV (Article VI.vi)
Posted: November 21, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentVI. De Votis Monachorum. (vi.)
Paulus dicit Gal. 5, 4: Evacuati estis a Christo, qui in lege iustificamini; a gratia excidistis. Ergo
etiam qui votis iustificari volunt, evacuantur a Christo et a gratia excidunt. Nam et hi, qui votis tribuunt iustificationem, tribuunt propriis operibus hoc, quod proprie ad gloriam Christi pertinet.
Neque vero negari potest, quin monachi docuerint se[1] per vota et observationes suas iustificari et mereri remissionem peccatorum; imo affinxerunt absurdiora, dixerunt se[2] aliis mutuari sua opera. Haec[3] si quis velit odiose exaggerare,[4] quam multa possit colligere,[5] quorum iam ipsos monachos pudet![6]
Adhaec persuaserunt hominibus factitias[7] religiones esse statum Christianae perfectionis. An non est hoc iustificationem tribuere operibus? Non est leve scandalum in ecclesia, populo proponere certum cultum ab hominibus excogitatum[8] sine mandato Dei, et docere, quod talis cultus iustificat homines. Quia iustitia fidei, quam[9] maxime oportet tradi in ecclesia, obscuratur, quum illae mirificae religiones angelorum, simulatio[10] paupertatis et humilitatis et coelibatus offunduntur oculis hominum.
[1] Se…peccatorum: two indirect statements
[2] Se…opera: an indirect statement
[3] Haec: the direct object of exaggerare
[4] Exaggerare: heap up
[5] Quam…colligere: how many things he is able to collect
[6] Quorum…pudet: which shame now the monks themselves
[7] Factitias…perfectionis: an indirect statement
[8] Excogitatum: a perfect passive participle modifying cultum
[9] Quam…ecclesia: which it is chiefly necessary to relate in the church
[10] Simulatio: apposition to religiones
Paul says in Galatians 5,4: You, who are justified in the law, have been removed from Christ; you have fallen from grace. Therefore, also those, who want to be justified by vows, are removed from Christ and have fallen from grace. For also those, who attribute justification to vows, they attribute to their own works that which pertains properly to the glory of Christ. But it cannot be denied in fact that the monks teach that they are justified by vows and observations and that they merit the forgiveness of sins; rather they claim absurd things; they say that they lend their works to others. If anyone wishes to distastefully heap up these things, how many things is he able to collect which are now shameful to the monks themselves.
To these things they persuade men that counterfeit religions are a state of Christian perfection. Or is this not to offer justification for works? It is not a trivial scandal in the church to propose certain worship, devised by men without the command of God, to the people and to teach that such worship justifies men. Because the righteousness of faith, which it is chiefly necessary to be related in the church, is obscured when that marvelous religion of angels, the pretense of poverty, humility and chastity, are poured out before the eyes of men.
Check out my newest book: The Augsburg Confession: A Latin Reader
Translating the Augsburg Confession Part LIII (Article VI.v)
Posted: November 20, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentVI. De Votis Monachorum. (v.)
Postremo, etiamsi voti violatio reprehendi posset, tamen non videtur statim sequi, quod[1] coniugia talium personarum dissolvenda sint. Nam Augustinus negat debere[2] dissolvi, 27. quaest., 1. cap., Nuptiarum; cuius non est levis auctoritas, etiamsi alii postea, aliter senserunt.
Quamquam autem mandatum Dei de coniugio videatur plerosque liberare a votis, tamen afferunt nostri et aliam rationem de votis, quod[3] sint irrita, quia omnis cultus Dei ab hominibus sine mandato Dei institutus et electus ad promerendam iustificationem et gratiam, impius est, sicut Christus ait Matth. 15, 9: Frustra colunt me mandatis[4] hominum. Et Paulus ubique docet iustitiam[5] non esse quaerendam ex nostris observationibus et cultibus, qui sint excogitati ab hominibus, sed contingere eam per fidem credentibus,[6] se[7] recipi in gratiam a Deo propter Christum.
Constat autem monachos[8] docuisse, quod[9] factitiae religiones satisfaciant pro peccatis, mereantur gratiam et iustificationem. Quid[10] hoc est aliud, quam de gloria Christi detrahere et obscurare ac negare iustitiam fidei? Sequitur igitur ista[11] vota usitata impios cultus fuisse, quare[12] sunt irrita. Nam votum impium et factum[13] contra mandata Dei non valet; neque enim debet votum vinculum esse iniquitatis, ut canon dicit.
[1] Quod…sint: a quod substantive clause where the main verb is the passive periphrastic dissolvenda sint
[2] Debere dissolve: an indirect statement where the implied subject is they
[3] Quod sint irrita: a quod substantive clause
[4] Mandatis: an ablative of means
[5] Iustitiam…credentibus: an indirect statement where iustitiam is the accusative subject and esse quaerendam is the infinitive main verb
[6] Credentibus: a present active participle used substantively: to those who believe
[7] Se…Christum: an indirect statement introduced by credentibus where se is the accusative subject and recipe is the infinitive main verb
[8] Monachos docuisse: an indirect statement
[9] Quod…iustificationem: quod substantive clause
[10] Quid…quam: What is this other than…
[11] Ista…fuisse: an indirect statement where vota is the accusative subject and fuisse is the infinitive main verb
[12] Quare: therefore
[13] Factum: a perfect passive participle modifying votum
Finally, even if the violation of a vow can be blamed, nevertheless, it does not seem immediately to follow that marriages of such persons must be dissolved. For Augustine denies that they must be dissolved in Question 27, 1, Chapter Nuptiarum whose authority is not less trifling even if others afterwards thought differently.
Moreover, although the command of God concerning marriage seems to free several from their vows, our teachers, nevertheless, produce another argument about vows: that they are in vain since the whole worship of God by men without a command of God, which has been instituted and chosen to merit justification and grace, is impius as Christ says in Matthew 15, 9: In vain they worship me with the commandments of men. And Paul everywhere teaches that righteousness must not be sought from our observations and worship which are devised by men, but it is granted through this faith to those who believe that they are received into grace by God on account of Christ.
Moreover, it is agreed that monks have taught that counterfeit religions provide satisfactions for sins and merit grace and justification. What is this other than to detract from the glory of Christ and to obscure and deny the righteousness of faith? Therefore, it follows that their usual vows had been impious worship and, therefore, invalid. For an impious vow, even made contrary to the commands of God, is not strong; for a vow of iniquity should not be a chain as the canon says.
Check out my newest book: The Augsburg Confession: A Latin Reader
https://www.amazon.com/dp/B0BKMY96T9/ref=cm_sw_r_apa_i_M32F7T4C4AHR5X2R5CFR_0
Translating the Augsburg Confession Part LII (Article VI.iv)
Posted: November 19, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentVI. De Votis Monachorum. (iv.)
Deinde, cur obligationem exaggerant adversarii seu effectum voti, quum interim de ipsa voti natura sileant, quod[1] debet esse in re possibili, quod debet esse voluntarium, sponte et consulto conceptum?[2] At quomodo[3] sit in potestate hominis perpetua castitas, non est ignotum. Et quotusquisque sponte et consulto vovit? Puellae et adolescentes, priusquam iudicare possunt, persuadentur ad vovendum,[4] interdum etiam coguntur. Quare[5] non est aequum tam rigide de obligatione disputare, quum omnes fateantur contra[6] voti naturam esse, quod[7] non sponte, quod inconsulto, admittitur.
Plerique canones rescindunt vota, ante annum quintum decimum contracta,[8] quia ante illam aetatem non videtur tantum[9] esse iudicii, ut[10] de perpetua vita constitui possit. Alius canon, plus concedens[11] hominum imbecillitati, addit annos aliquot; vetat enim ante[12] annum duodevicesimum votum fieri. Sed utrum sequemur? Maxima pars habet excusationem, cur monasteria deserant, quia plurimi ante hanc aetatem voverunt.
[1] Quod…conceptum: a series of quod substantive clauses
[2] Conceptum: a perfect passive participle modifying the implied it which is the subject of the clause
[3] At…castitas: an indirect question
[4] Ad vovendum: ad with the gerund to indicate purpose
[5] Quare: How
[6] Contra…esse: an indirect statement where an implied it is the subject and esse is the infinitive main verb
[7] Quod…admittitur: two quod substantive clauses utilizing admittitur
[8] Contracta: a perfect passive participle modifying vota
[9] Tantum iudicii: a partitive genitive: enough judgment
[10] Ut…possit: a result clause
[11] Concedens: a present active participle modifying canon
[12] Ante…fieri: an indirect statement where votum is the accusative subject and fieri is the infinitive main verb
They why do the adversaries exaggerate the obligation or the effect of the vow while they meanwhile are silent about the nature of a vow itself: that they must be about a possible thing, that it must be voluntary, from a free will, and taken up deliberately. But how perpetual chastity is in the power of man, is unknown. And how few vowed freely and deliberately? Girls and young men, before they are able to judge, are persuaded to vow while they are also being compelled. How is it not just to argue about a harsh obligation when everyone confesses that it is against the nature of vow that it is not voluntary that it is urged on rashly.
Most of the canons rescind vows contracted before the age of 15 because before that age there does not seem to be so much judgment that a judgment can be formed about the rest of a life. Another canon, more conceding to the weakness of men, adds several years; for it forbids before the 22nd year a vow to be made. But which will we follow? The greater part have an excuse for why they abandon the monasteries since many made their vow before this age.
Check out my newest book: The Augsburg Confession: A Latin Reader
Translating the Augsburg Confession Part LI (Article VI.iii)
Posted: November 18, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentVI. De Votis Monachorum. (iii.)
Est autem hoc mandatum Dei 1 Cor. 7, 2: Propter fornicationem habeat[1] unusquisque uxorem suam. Neque mandatum solum, sed etiam creatio et ordinatio Dei cogit hos ad coniugium, qui sine singulari Dei opera non sunt excepti, iuxta illud:[2] Non est[3] bonum homini esse solum, Gen. 2, 18. Igitur non peccant isti, qui obtemperant huic mandato et ordinationi Dei.
Quid potest contra haec opponi? Exaggeret[4] aliquis obligationem voti, quantum volet, tamen non poterit efficere,[5] ut[6] votum tollat mandatum Dei. Canones docent in[7] omni voto ius superioris excipi; quare multo minus haec vota contra mandata Dei valent! Quodsi obligatio votorum nullas haberet causas, cur mutari possit:[8] nec Romani pontifices dispensassent.[9]
Neque enim licet homini obligationem, quae simpliciter est iuris divini, rescindere. Sed prudenter iudicaverunt Romanipontifices aequitatem[10] in hac obligatione adhibendam esse; ideo saepe de votis dispensasse[11] leguntur. Nota est historia de rege Arragonum[12] revocato[13] ex monasterio; et exstant exempla nostri temporis.
[1] Habeat: the iussive subjunctive: let each one have
[2] Illud mandatum: that command
[3] Est: an impersonal verb
[4] Exaggeret: the iussive subjunctive: let them exaggerate
[5] Non…efficere: it cannot bring it about
[6] Ut…Dei: a purpose clause
[7] In…excipi: an indirect statement where ius is the accusative subject and excipi is the infinitive main verb
[8] Cur…possit: although cur is used, this is not a question: why it can be changed
[9] Dispensassent: Dispensavissent
[10] Aequitatem…esse: an indirect statement where aequitatem is the accusative subject and adhibendam esse, a passive periphrastic, is the infinitive main verb
[11] De votis dispensasse: de votis dispensavisse: to have dispensed with vows
[12] Arragonum: Aragon
[13] Revocato: a perfect passive participle modifying rege
There is, moreover, a command of God in 1 Corinthians 7, 2: On account of fornication let each one have a wife. And not this command alone but also the creation and order of God drives these ones to marriage who without a remarkable work of God are not excepted concerning that command: It is not good for man to be alone in Genesis 2, 18. Therefore, they do not sin who obey this command and ordinance of God.
What is able to be opposed to these things? Let some exaggerate the obligation of vow as much as they wish; nevertheless, it cannot bring it about so that a vow destroys the command of God. The canons teach that in every vow the right of a higher thing is followed; therefore how much less are these commands strong against the commands of God! But if the obligation of the vows has no cause, why it could be changed: and the Roman pontiffs did not arrange it.
For it is not permitted for a man to annul an obligation which is just of the divine law. But the Roman pontiffs prudently judged that equity had to be consulted in this obligation; often, therefore, they have been read to have dispensed with vows. The history of the King of Arragon, who was recalled from a monastery, is well known, and the examples of our time are evident.
Check out my newest book: The Augsburg Confession: A Latin Reader
Translating the Augsburg Confession Part L (Article VI.ii)
Posted: November 17, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentVI. De Votis Monachorum. (ii.)
Ita persuadebant monasticam[1] professionem longe meliorem esse baptismo,[2] vitam[3] monasticam plus mereri quam vitam magistratuum, vitam pastorum et similium, qui in mandatis Dei sine factitiis religionibus suae vocationi serviunt. Nihil horum[4] negari potest; exstant enim in libris eorum.
Quid fiebat postea in monasteriis? Olim erant scholae sacrarum litterarum et aliarum disciplinarum, quae sunt utiles ecclesiae, et sumebantur inde pastores et episcopi: nunc alia res est;[5] nihil opus es[6]t recitare nota.[7]
Olim ad discendum[8] conveniebant: nunc fingunt institutum[9] esse vitae genus ad promerendam[10] gratiam et iustitiam, imo praedicant, esse[11] statum perfectionis, et longe praeferunt[12] omnibus aliis vitae generibus, a Deo ordinatis.[13] Haec ideo recitavimus nihil odiose exaggerantes,[14] ut[15] melius intellige posset de hac re doctrina nostrorum.
Primum de his, qui matrimonia contrahunt, sic docent apud nos, quod[16] liceat omnibus, qui non sunt idonei ad coelibatum, contrahere matrimonium, quia vota non possunt ordinationem ac mandatum Dei tollere.
[1] Monasticam…baptism: an indirect statement
[2] Baptismo: an ablative of comparison: than baptism
[3] Vitam…similium: an indirect statement where vitam is the accusative subject and mereri is the infinitive main verb
[4] Nihil horum: a partitive genitive: None of these things
[5] Est: an impersonal verb: they are
[6] Nihil opus est: it is not beneficial
[7] Nota: a substantive adjective: well known things
[8] Ad discendum: ad with the gerund to indicate purpose
[9] Insitutum…iustitiam: an indirect statement where genus is the accusative subject and institutum esse is the infinitive main verb
[10] Ad promerendam: ad with a gerundive modifying gratiam et iustitiam to indicate purpose
[11] Esse…perfectionis: an indirect statement where esse is impersonal: that it is…
[12] Praeferunt: takes an implied it as its direct object
[13] Ordinatis: a perfect passive participle modifying generibus
[14] Exaggerantes: a present active participle modifying the implied subject of recitavimus
[15] Ut…nostrorum: a purpose clause where posset is impersonal: so that there can be a better understanding…
[16] Quod…matrimonium: a quod substantive clause
They persuade others that the monastic profession is far better than baptism, that the monastic life is more meritorious than the life of magistrates, the life of pastors and other similar lives which serve their vocation in the commandments of God without artificial religions. None of these things can be denied; for they are evident in their books.
What happened afterwards in the monasteries? Once they were schools of sacred literature and other disciplines which were useful to the church, and pastors and bishops were taken up from there; now it is another matter. It is not necessary to recite known things.
Once they came together for learning: now they pretend that this kind of life has been instituted in order to merit grace and righteousness; rather, they preach a state of perfection, and they far prefer it to all other kinds of life which have been ordained by God. For that reason we have recalled these things, not exaggerating distastefully, so that it can be a better understanding about this doctrine of ours.
First they teach thus among us about those who contract marriage: that it is permitted to everyone, who is not fitted for celibacy, to marry because vows are not able destroy to destroy the order and command of God.
Check out my newest book: The Augsburg Confession: A Latin Reader
Translating the Augsburg Confession Part XLIX (Article VI)
Posted: November 16, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentVI. De Votis Monachorum.
Quid[1] de votis monachorum apud nos doceatur, melius intelliget,[2] si quis[3] meminerit, qualis[4] status fuerit monasteriorum, quam multa contra canones in ipsis monasteriis quotidie fiebant. Augustini tempore[5] erant libera collegia; postea, corrupta disciplina,[6] ubique addita sunt vota, ut[7] tamquam excogitato[8] carcere disciplina restitueretur. Additae sunt paulatim supra vota aliae multae observationes. Et haec vincula multis ante iustam aetatem contra canones iniecta sunt.
Multi inciderunt errore in hoc vitae genus, quibus, etiamsi non deessent anni, tamen[9] iudicium de suis viribus defuit. Qui[10] sic irretiti erant, cogebantur manere, etiamsi quidam beneficio canonum liberari possent. Et hoc accidit magis etiam in monasteriis virginum quam monachorum, quum[11] sexui imbecilliori magis parcendum esset.[12] Hic rigor displicuit multis bonis viris ante haec tempora, qui videbant puellas[13] et adolescentes in monasteria detrudi propter victum. Videbant, quam[14] infeliciter succederet hoc consilium, quae scandala pareret, quos laqueos conscientiis iniiceret. Dolebant auctoritatem[15] canonum in re periculosissima omnino negligi et contemni. Ad haec mala accedebat[16] talis persuasio de votis, quam constat etiam[17] olim displicuisse ipsis monachis, si qui paulo cordatiores fuerunt. Docebant vota[18] paria esse baptismo; docebant se[19] hoc vitae genere[20] mereri remissionem peccatorum et iustificationem coram Deo. Imo addebant vitam[21] monasticam non tantum iustitiam mereri coram Deo, sed amplius etiam, quia servaret non modo praecepta, etiam consilia evangelica.
[1] Quid…doceatur: an indirect question
[2] Melius intelligent: will be understood better
[3] Si quis: si [ali]quis: if anyone
[4] Qualis…fiebant: indirect questions; quam…fiebant uses the indicative
[5] Augustini tempore: an ablative of time
[6] Corrupta disciplina: an ablative absolute: once discipline had been corrupted
[7] Ut…restitueretur: a purpose clause
[8] Excogitato: a perfect passive participle modifying the ablative of location carcere
[9] Tamen…defuit: judgment concerning their strength was lacking
[10] Qui: modifies the implied they which is the subject of cogebantur
[11] Quum: although
[12] Parcendum esset: the passive periphrastic
[13] Puellas…victum: an indirect statement where puellas et adolescentes is the accusative subject and detrudi is the infinitive main verb
[14] Quam…iniiceret: a series of indirect questions
[15] Auctoritatem…contemni: an indirect statement where auctoritatem is the accusative subject and negligi et contemni are the infinitive main verbs
[16] Ad… accedebat: with ad, accedebat can be taken as added to
[17] Etiam…fuerunt: once even had been displeasing to the monkes themselves if they were a little wiser than the others
[18] Vota…baptismo: an indirect statement
[19] Se…Deo: an indirect statement where se is the accusative subject and mereri is the infinitive main verb
[20] Hoc vitae genere: an ablative of means
[21] Vitam…Deo: an indirect statement where vitam is the accusative subject and mereri is the infinitive main verb
What is taught among us about the vows of monks, will be understood better if anyone remembers what was the state of the monasteries and how many things happened daily against the canons in the monasteries themselves. In the time of Augustine, they were free brotherhoods; afterwards once discipline had been corrupted, everywhere vows were added so that discipline would be restored in the prison, so to speak, which had been invented. Bit by bit beyond the vows more additional observations were added. And these chains were put on many before the proper age contrary to the canons.
Many fell by error into this kind of life in which, even though their age was wanting, nevertheless, judgment concerning their strength was lacking. They, who had thus been entangled, were compelled to stay even though some people were able to be freed by the right of the canons. And this happened more even in the monasteries of maidens than monks although the weaker sex should be spared more. This rigor was displeasing to many good men before these times who saw that girls and young men were driven away into the monasteries on account of food. They saw how unhappily this plan succeeded, what scandals it created and what traps it cast onto consciences. They were sorry that the authority of the canons was entirely neglected and despised in such a very dangerous business. To these evils were added such an opinion about vows, which it is well known once had even displeased the monks themselves if they were a little wiser than others. They taught that vows were equal to baptism; they taught that they merited the forgiveness of sins and justification before God with this kind of life. No, indeed they added that the monastic life not only merited righteousness before God but it merited even more because it kept not only the commandments but even the evangelical counsels.
Check out my newest book: The Augsburg Confession: A Latin Reader
Translating the Augsburg Confession Part XLVIII (Article V.vi)
Posted: November 15, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentV. De Discrimine Ciborum. (vi.)
Servantur tamen apud nos pleraeque traditiones, quae conducunt ad hoc, ut[1] res ordine geratur in ecclesia, ut[2] ordo lectionum in missa et praecipuae feriae. Sed interim homines admonentur, quod[3] talis cultus non iustificet coram Deo, et quod[4] non sit ponendum[5] peccatum in talibus rebus, si omittantur sine scandalo.
Haec libertas in ritibus humanis non fuit ignota patribus. Nam in Oriente alio tempore[6] servaverunt pascha quam Romae, et quum Romani propter hanc dissimilitudinem accusarent Orientem schismatis, admoniti sunt ab aliis, tales[7] mores non oportere ubique similes esse. Et Irenaeus inquit: Dissonantia ieiunii fidei consonantiam non solvit sicut et distinct. 12[8] Gregorius Papa significat, talem[9] dissimilitudinem non laedere unitatem ecclesiae. Et in Historia Tripartita, lib. 9, multa colliguntur exempla dissimilium rituum et recitantur haec verba: Mens apostolorum fuit non[10] de diebus festis sancire,[11] sed praedicare bonam conversationem et pietatem.
[1] Ut…ecclesia: a purpose clause
[2] Ut: such as
[3] Quod…Deo: a quod substantive clause
[4] Quod…rebus: a quod substantive clause
[5] Sit ponendum: a passive periphrastic
[6] Alio tempore: an ablative of time
[7] Tales…esse: an indirect statement where tales mores ubique similies is an indirect statement introduced by the indirect statement non oportet: it is not necessary that such customs are similar everywhere
[8] Distinct.12th: in the 12th Distinctive
[9] Talem…ecclesiae: an indirect statement where dissimiltudinem is the accusative subject and laedere is the infinitive main verb
[10] Mens…non: an impersonal construction: it was not the intention of the Apostles
[11] De diebus sancire: to enact festival days
Nevertheless, among us several traditions are preserved, which are profitable for this: so that affairs are managed in the church with order such as the order of the lessons in the mass and certain holy days. But at the same time men are warned that such worship does not justify before God and that sin is not located in such matters if they are omitted without scandal.
This liberty in human rites was not unknown to the fathers. For in the East they keep the Passover at another time than at Rome, and when the Romans, on account of this dissimilarity, accused the East of schism, they were warned by others that such customs need not be similar everywhere. Irenaeus also says thusly: A difference of fasting does not loosen the concord of faith. Pope Gregory also shows that such dissimilarity does not hurt the unity of the church. And in the Tripartite History lib, 9, many examples are collected of dissimilar rites, and these words are recalled: The intention of the Apostles was not to enact certain festival days but to prescribe a good manner of living and piety.
Check out my newest book: The Augsburg Confession: A Latin Reader
Translating the Augsburg Confession Part XLVII (Article V.v)
Posted: November 14, 2022 Filed under: Augsburg Confession, Latin Translation | Tags: Augsburg Confession, Latin, Lutheranism, Translation Leave a commentV. De Discrimine Ciborum. (v.)
Act. 15, 10 ait Petrus: Quare tentatis Deum, imponentes[1] iugum super cervices discipulorum, quod neque nos neque patres nostri portare potuimus? Sed per gratiam Domini nostri Iesu Christi credimus salvari, quemadmodum et illi.[2] Hic vetat Petrus onerare[3] conscientias pluribus ritibus[4] sive Mosis, sive aliis. Et 1 Tim. 4, 1 3 vocat prohibitionem ciborum doctrinam daemoniorum, quia[5] pugnat cum evangelio talia opera instituere aut facere, ut[6] per ea mereamur gratiam, aut quod[7] non possit existere Christianismus sine tali cultu. Hic obiiciunt adversarii, quod[8] nostri prohibeant disciplinam et mortificationem carnis, sicut Iovinianus. Verum aliud deprehendetur ex scriptis nostrorum. Semper enim docuerunt de cruce, quod[9] Christianos oporteat tolerare afflictiones. Haec est vera, seria et non simulata[10] mortificatio, variis[11] afflictionibus exerceri et crucifigi cum Christo.
Insuper docent, quod[12] quilibet Christianus debeat se corporali disciplina aut corporalibus exercitiis et laboribus sic exercere et coercere, ne[13] saturitas aut desidia exstimulet ad peccandum,[14] non ut[15] per illa exercitia mereamur gratiam aut satisfaciamus pro peccatis. Et hanc corporalem disciplinam oportet semper urgere, non solum paucis et constitutis[16] diebus, sicut Christus praecipit Luc. 21, 34: Cavete, ne[17] corpora vestra graventur crapula. Item Matth. 17, 21: Hoc genus daemoniorum non eiicitur nisi ieiunio et oratione.[18] Et Paulus ait 1 Cor. 9, 27: Castigo corpus meum et redigo in servitutem. Ubi clare ostendit se ideo castigare corpus, non ut[19] per eam disciplinam mereatur remissionem peccatorum, sed ut[20] corpus habeat obnoxium et idoneum ad res spirituales et ad faciendum officium iuxta vocationem suam. Itaque non damnantur ipsa ieiunia, sed traditiones, quae certos dies, certos cibos praescribunt cum periculo conscientiae, tamquam istiusmodi opera sint necessarius cultus.
[1] Imponentes: a present active participle modifying the implied subject of tenatis
[2] Quemadmodum et illi: an elliptical construction: just as they were also
[3] Onerare: take the infinitive in a progressive sense: burdening
[4] Pluribus ritibus: an ablative of means
[5] Quia…existere: the infinitives instituere aut facere and the quod substantive clause should be taken as the subjects of pugnat
[6] Ut…gratiam: a purpose clause
[7] Quod…cultu: a quod substantive clause
[8] Quod…Iovianus: a quod substantive clause
[9] Quod…afflictiones: a quod substantive clause
[10] Simulata: a perfect passive participle modifying mortificatio
[11] Variis…Christo: the infinitive phrases are apposition for Haec
[12] Quod…coercere: a quod substantive clause
[13] Ne…peccandum: a negative purpose clause
[14] Ad peccandum: ad with the gerund peccandum to indicate purpose
[15] Ut…peccatis: a purpose clause
[16] Constitutis: a perfect passive participle modifying diebus
[17] Ne…crapula: a negative purpose clause
[18] Ieiunio et oratione: ablative of means
[19] Ut…peccatorum: a purpose clause
[20] Ut…suam: a purpose clause
In Acts 15, 10 Peter says: Why do you tempt God when you impose a yoke upon the necks of the disciples which neither we nor our fathers were able to carry? But we believe that we are saved through the grace of our Lord Jesus Christ just as they were also. Here Peter forbids burdening consciences with more rites whether from Moses or others. And 1 Timothy. 4, 13 calls a prohibition of foods a doctrine of demons because to institute or do such works, in order to merit grace, or that Christianity cannot exist without such worship, conflicts with the Gospel. Here the adversaries object that our teachers prohibit the disciplining and mortification of the flesh just like the Jovinian. But that can discerned from our writers. For they always teach about the cross, that it is fitting for Christians to bear suffering. To be trained with various afflictions and t obe crucified with Christ is a true and serious, not counterfeit, mortification.
In addition they teach that any Christian ought to train and restrain himself with bodily discipline or exercises and labors thusly so that satiety or indolence are not goaded to sin not so that we merit grace or make amends for sins through those exercises. And it is always fitting to urge this bodily discipline, not only for a few and established days, just as Christ says in Luke 21, 34: Be careful lest your bodies be weighed down with drunkenness. Likewise in Matthew 17,21: This type of demon is not cast out except by fasting and prayer. And Paul says in 1 Corinthians 9, 27: I chastise my body and drive it back into servitude. There he clearly shows that he, therefore, chastises his body not so that he merits the remission of sins through this discipline but in order to keep his body blameless and suited for spiritual matters and doing his duty connected to his vocation. And so fasts themselves are not condemned, but traditions, which order certain days and certain foods with danger to the conscience, just as if such works were necessary worship.
Check out my newest book: The Augsburg Confession: A Latin Reader
lexsemperaccusat 