Translating the Apology of the Augsburg Confession: (Art. X) De Sacra Coena

Posted: February 8, 2024 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Baptism, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Baptism, Book of Concord, Classical Lutheran Education, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Check out Translating the Apology of the Augsburg Confession: On The Lord’s Supper. 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.

Decimus articulus approbatus est, in quo confitemur[1] nos sentire, quod[2] in coena Domini vere et substantialiter adsint corpus et sanguis Christi et vere exhibeantur cum illis rebus, quae videntur, pane et vino, his,[3] qui sacramentum accipiunt. Hanc sententiam constanter defendimus re diligenter inquisita et agitata.[4] Quum enim Paulus dicat[5] 1 Cor. 10, 16, panem esse participationem corporis Domini etc., sequeretur[6] panem non esse participationem corporis, sed tantum spiritus Christi, si non adesset vere corpus Domini.

Et comperimus[7] non tantum Romanam ecclesiam affirmare corporalem praesentiam Christi, sed idem et nunc sentire et olim sensisse Graecam ecclesiam. Id enim testatur canon missae apud illos, in quo aperte orat sacerdos, ut[8] mutato[9] pane ipsum corpus Christi fiat. Et Vulgarius [Theophylactus Bulgarius], scriptor, ut nobis videtur non stultus, diserte inquit,[10] panem non tantum figuram esse, sed vere in carnem mutari. Et longa sententia est Cyrilli in Iohannem, cap. 15, in qua docet,[11] Christum corporaliter nobis exhiberi in coena. Sic enim ait: Non tamen negamus[12] recta nos fide caritateque sincera Christo spiritualiter coniungi. Sed nullam nobis coniunctionis rationem secundum carnem cum illo esse,[13] id profecto pernegamus. Idque a divinis Scripturis omnino alienum[14] dicimus. Quis enim dubitavit[15] Christum etiam sic vitem esse, nos vero palmites, qui vitam inde nobis acquirimus? Audi Paulum dicentem[16] 1 Cor. 10, 17; Rom. 12, 5; Gal. 3, 28: Quia “omnes unum corpus sumus in Christo”, quia, “etsi multi sumus, unum tamen in eo sumus. Omnes enim uno pane participamus.” An fortasse putat[17] ignotam nobis mysticae benedictionis virtutem esse? Quae quum in nobis sit, nonne corporaliter quoque facit, communicatione carnis Christi, Christum in nobis habitare? Et paulo post: Unde considerandum est[18] non habitudine solum, quae per caritatem intelligitur, Christum in nobis esse, verum etiam participatione naturali etc.

Haec recitavimus, non ut[19] hic disputationem de hac re institueremus, non enim improbat hunc articulum Caesarea Maiestas, sed ut[20] clarius etiam perspicerent,[21] quicunque ista legent,[22] nos defendere receptam[23] in tota ecclesia sententiam, quod[24] in coena Domini vere et substantialiter adsint corpus et sanguis Christi et vere exhibeantur cum his rebus, quae videntur, pane et vino. Et loquimur de praesentia vivi Christi; scimus enim, quod mors ei ultra non dominabitur, Rom. 6, 9.

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[1] Introduces an indirect statement

[2] A quod substantive clause

[3] An indirect object of exhibeantur

[4] Re…agitate: An ablative absolute

[5] Introduces an indirect statement

[6] An impersonal construction which introduces an indirect statement: it would follow that…

[7] Introduces a compound indirect statement where Romanam ecclesiam and Graecam ecclesiam are the accusative subjects

[8] Introduces an indirect command

[9] A perfect passive participle

[10] Introduces an indirect statement

[11] Introduces an indirect statement

[12] Introduces an indirect statement

[13] Nullam…esse: an indirect statement introduced by pernegamus

[14] An indirect statement introduced by dicimus; the infinitive main verb is an implied esse

[15] Introduces an indirect statement

[16] A present active participle

[17] Introduces an indirect statement

[18] A passive periphrastic which introduces an indirect statement

[19] A negative purpose clause

[20] Introduces a purpose clause

[21] Introduces the indirect statement: nos…sententiam

[22] Quicunque…legent: a noun clause which functions as the subject of the purpose clause

[23] A perfect passive participle

[24] A quod substantive clause

Vocabulary
Acquiro, ere, acquisivi, acquisitus- to acquire, obtain, get	Olim (adv.)- once, once upon a time, formerly
Benedictiō, benedictiōnis, f.-blessing	Palmes, palmitis, m.- young vine/branch/shoot
Communicatio, communicationis, f.- communication; fellowship, partaking	Participatio, participationis, f.- participation
Coniunctio, coniunctionis, f.- union; fellowship	Participo, are, avi, atus- to participate; share; impart
Corporaliter (adv.)- bodily	Pernego, are, avi, atus- to deny completely
Decimus, a, um- tenth	Quicunque, Cuiuscunque, m.- who, who/whatever, no matter who/what, however small
Diserte (adv.)- eloquently; clearly, distinctly	Sincerus, a, um- pure, sincere
Figura, ae, f.- figure, form, appearance	Spiritualiter (adv.)- spiritually
Graecus, a, um- Greek	Substantialiter (adv.)- substantially
Habitudo, habitudinis, f.- condition	Ultra (adv.)- beyond; over
Ignotus, a, um- unknown	Vinum, i, n.- wine
Inquiro, ere, inquisivi, inquisitus- to examine, investigate	Virtus, virtutis, f.- virtue, character; power
Mysticus, a, um- mystical	Vitis, is, f.- vine; grape vine
Nonne (adv.)- Surely…? (expects a yes answer)

The tenth article is approved in which we confess that we think that in the Lord’s Supper the body and blood of Christ are truly and substantially present and are truly presented with those things, which are seen, bread and wine to those who receive the sacrament. This teaching we defend constantly since this matter has been diligently examined and considered. For when Paul says in 1 Corinthians 10:16, “the bread is a participation of the body of the Lord” etc., it would follow that the bread is not a participation of the body but only of the spirit of Christ if the body of the Lord was not truly present.

We also learned not only that the Roman church affirms the bodily presence of Christ but also the Greek church now thinks and formerly thought the same thing. For the canon of the mass is testimony among those in whom the priest openly prays that it becomes the very body of Christ with the changed bread. And Vulgarius, a writer, as he does not seem foolish to us, said eloquently, “the bread is not only the form but truly is changed into flesh.” And there is a long passage of Cyril’s on John 15 in which he teaches that Christ is bodily presented to us in the supper. For he says thus, “Nevertheless we do not deny that we are joined spiritually to Christ by a right faith and sincere love. But we deny completely that there is not method for us of joining with Him according to the flesh. And we are saying that this is entirely foreign to the divine Scriptures. For who doubted that Christ also is thusly the grape vine, but that we are the young vines who acquire life from ourselves? Listen to Paul who says in 1 Corinthians 10:17, Romans 12:5 and Galatians 3:28, because ‘we are one body in Christ’, because, ‘even if we are many, nevertheless we are one in Him. For we all participate in one bread.’ Can it be that he thinks that the virtue of the mystical blessing is unknown to us? Since these things are in us, surely He also makes, with the communication of the flesh of Christ, Christ live in us?” And a little after, “Whence it must be considered that Christ lives in us not through a habit only, which is understood by love, but also through a natural participation” etc.

We have recited these things not to here start a dispute about this thing, for his Imperial Majesty does not disapprove this article but so that whoever reads these things perceives even more clearly that we defend that teaching which is received in the whole church: that in the Lord’s Supper the body and blood of Christ are truly and substantially present and truly are presented with these things, which are seen, the bread and wine. We also are speaking about the presence of the alive Christ: “for we know that death will not be master over Him” (Romans 6:9).

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