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

Posted: November 15, 2023 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , , | Leave a comment

Ac tota concio Tobiae, 4, 6, inspecta[1] ostendit[2] ante eleemosynas requiri fidem: Omnibus diebus vitae tuae in mente habeto[3] Deum. Et postea, v. 20: Omni tempore benedicto[4] Deum et pete ab eo, ut[5] vias tuas dirigat. Hoc autem proprie fidei est illius, de qua nos loquamur, quae sentit[6] se habere Deum placatum[7] propter ipsius misericordiam, et vult a Deo iustificari, sanctificari et gubernari. 159] Sed adversarii nostri, suaves homines, excerpunt mutilatas[8] sententias, ut[9] imperitis fucum faciant. Postea affingunt aliquid de suis opinionibus. Requirendi igitur sunt[10] integri loci, quia, iuxta vulgare praeceptum, incivile est, nisi tota lege perspecta,[11] una aliqua particula eius proposita, iudicare vel respondere. Et loci integri prolati plerumque secum afferunt interpretationem.

Citatur mutilatus[12] et hic locus Luc. 11, 41: Date eleemosynam, et ecce omnia munda sunt vobis. Plane surdi sunt adversarii. Toties iam dicimus[13] ad praedicationem legis oportere addi evangelium de Christo, propter quem placent bona opera, sed illi ubique excluso Christo[14] docent[15] mereri iustificationem per opera legis. Hic locus integer prolatus[16] ostendet[17] fidem requiri. Christus obiurgat Pharisaeos, sentientes[18] se coram Deo mundari, hoc est, iustificari crebris ablutionibus. Sicut papa, nescio quis,[19] de aqua sale conspersa[20] inquit, quod[21] populum sanctificet ac mundet; et glossa ait, quod[22] mundet a venialibus.[23] Tales erant et Pharisaeorum opiniones, quas reprehendit Christus, et opponit[24] huic fictae purgationi duplicem munditiam, alteram internam, alteram externam. Iubet, ut[25] intus mundentur, et addit de munditie externa: Date eleemosynam de eo, quod superest, et sic omnia erunt vobis munda.

Adversarii non recte accommodant particulam universalem omnia; Christus enim addit hanc conclusionem utrique membro: Tunc omnia erunt munda, si intus eritis mundi, et foris dederitis eleemosynam. Significat enim, quod[26] externa mundities collocanda sit[27] in operibus a Deo praeceptis,[28] non in traditionibus humanis, ut tunc erant illae ablutiones, et nunc est quotidiana illa aspersio aquae, vestitus monachorum, discrimina ciborum et similes pompae. Sed adversarii corrumpunt sententiam, sophistice translata particula universali ad unam partem:[29] Omnia erunt munda datis eleemosynis.[30]

[1] A perfect passive participle

[2] Introduces an indirect statement

[3] The archaic future active imperative; translate it as if it is the present active imperative.

[4] See footnote 1

[5] An indirect command

[6] Introduces an indirect statement

[7] A perfect passive participle

[8] A perfect passive participle

[9] A purpose clause

[10] The passive periphrastic

[11] A perfect passive participle

[12] A perfect passive participle

[13] Introduces an indirect statement

[14] An ablative absolute

[15] Introduces an indirect statement

[16] A perfect passive participle

[17] Introduces an indirect statement

[18] A present active participle which introduces an indirect statement

[19] I do not know which

[20] A perfect passive participle

[21] A quod substantive clause

[22] A quod substantive clause

[23] Venial sins

[24] Christus is the implied subject

[25] An indirect command

[26] A quod substantive clause

[27] The passive periphrastic

[28] A perfect passive participle

[29] An ablative absolute

[30] An ablative absolute.

Vocabulary
Benedico, ere, benedixi, benedictus- to blessVenialis, e- venial
Mutilo, are, avi, atus- to mutilate, maim; chop offPurgatio, purgationis, f.- purification
Imperitum, a, um- ignorantDuplex, duplicis- double, twofold
Fucus, i, m.- disguise, shamMunditia, ae, f.- cleanness
Incivilis, e- impolite; uncvilInternus, a, um- internal, inward
Surdus, a, um- deaf; muffled, mutedIntus (adv.)- within, on the inside, inside
Mundo, are, avi, atus- to clean, cleanse, make cleanConclusio, conclusionis, f.- conclusion
Ablutio, ablutionis, f.- washing, ablutionQuotidianus, a, um- daily
Papa, ae, m.- the PopeVestitus, us, m.- clothing
Sal, salis, m.- salt; witPompa, ae, f.- pomp, ostentation; procession
Conspergo, ere, conspersi, conspersus- to sprinkle, strew, spatterSophistice (adv.)- sophistically
Glossa, ae, f.- a collection of words

And the entirety of Tobias’s sermon, once it has been considered, shows that before alms faith is required: “In all the days of your life, hold God in your mind” (4:6). And afterwards in verse 20, “At all times bless God and ask him to direct your ways.” However, this is properly of that faith about which we are speaking and which understands that it has a pleased God on account of His mercy and wants to be justified, sanctified and governed by God. But our adversaries, slick men, select mutilated passages so that they make a sham for the ignorant. Afterwards they attach something from their own opinions. Therefore, a whole passage must be required, because, according to a common expression, it is uncivil to judge or respond to any part of a proposition unless the whole law has been considered. And whole passages, when they are brought forward, generally bring their interpretation with them.

This mutilated passage from Luke 11:41 is also cited: “Give alms, and behold everything will be clean for you.” Clearly the adversaries are deaf. So many times already we have said that it is necessary that the gospel of Christ, on account of which good works are pleasing, is added to the proclamation of the law, but everywhere, after Christ has been excluded, they teach that they merit justification through works of the law. This whole passage, which has been presented, shows that faith is required. Christ scolds the Pharisees who think that they are clean before God, that is, justified by repeated washings. Thusly a pope, I do not know which one, has said about water sprinkled with salt: that it sanctifies and cleans; the gloss also said that it cleans from venial sins. Such were the opinions, which Christ condemned,  also of the Pharisees, and he opposed a twofold cleanness to the made-up purification: one internal and the other external. He orders that they be cleaned inwardly, and he adds about external cleanliness: “Give alms from that which is left over, and thus all things will be clean for you.”

160] Citatur mutilatus et hic locus Luc. 11, 41: Date eleemosynam, et ecce omnia munda sunt vobis. Plane surdi sunt adversarii. Toties iam dicimus ad praedicationem legis oportere addi evangelium de Christo, propter quem placent bona opera, sed illi ubique excluso Christo docent mereri 161] iustificationem per opera legis. Hic locus integer prolatus ostendet fidem requiri. Christus obiurgat Pharisaeos, sentientes se coram Deo mundari, hoc est, iustificari crebris ablutionibus. Sicut papa, nescio quis, de aqua sale conspersa inquit, quod populum sanctificet ac mundet; et glossa ait, quod mundet a venialibus. Tales erant et Pharisaeorum opiniones, quas reprehendit Christus, et opponit huic fictae purgationi duplicem munditiam, alteram internam, alteram externam. Iubet, ut intus mundentur, et addit de munditie externa: Date eleemosynam de eo, quod superest, et sic omnia erunt vobis munda.

The adversaries do not rightly apply the the outright particle all; for Christ adds this conclusion to each part: then everything will be clean if inside you will be clean, and outside of themselves they have given alms. For it means that external cleanness must be placed in works commanded by God, not in human traditions, as then were those washings and now is that daily sprinkling of water, the clothing of the monks, the distinction of meats and similar ostentation. But the adversaries corrupt the meaning because the universal particle has been sophistically transferred to the one part: everything will be clean for after alms have been given.

Check out the Concordia Reader series:

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

And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

And on X:
https://twitter.com/LSApublishing

Like this post and follow the blog if you enjoy this content!

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

Posted: November 13, 2023 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Concordia Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , | Leave a comment

Et tamen Christus saepe annectit promissionem remissionis peccatorum bonis operibus, non quod[1] velit bona opera propitiationem esse, sequuntur enim reconciliationem, sed propter duas causas. Altera est,[2] quia necessario sequi debent boni fructus. Monet[3] igitur hypocrisin et fictam poenitentiam esse, si non sequantur boni fructus. Altera causa est, quia nobis opus est habere externa signa tantae promissionis, quia conscientia pavida multiplici consolatione opus habet.

Ut igitur baptismus, ut coena Domini sunt signa, quae subinde admonent, erigunt et confirmant pavidas mentes, ut[4] credant[5] firmius remitti peccata, ita scripta et picta est eadem promissio in bonis operibus, ut[6] haec opera admoneant nos, ut[7] firmius credamus. Et qui non benefaciunt, non excitant se ad credendum,[8] sed contemnunt promissiones illas. Sed pii amplectuntur eas et gaudent habere signa et testimonia tantae promissionis. Ideo exercent se in illis signis et testimoniis. Sicut igitur coena Domini non iustificat ex opere operato[9] sine fide, ita eleemosynae non iustificant sine fide ex opere operato.

Sic et Tobiae concio, cap. 4, 11, accipi debet: Eleemosyna ab omni peccato et a morte liberat. Non dicemus[10] hyperbolen esse, quamquam ita accipi debet, ne[11] detrahat de laudibus Christi, cuius propria sunt officia liberare a peccato et a morte. Sed recurrendum est[12] ad regulam, quod doctrina legis sine Christo non prodest.

Placent igitur eleemosynae Deo, quae sequuntur reconciliationem seu iustificationem, non quae praecedunt. Itaque liberant a peccato et morte non ex opere operato, sed ut de poenitentia supra diximus, quod[13] fidem et fructus complecti debeamus, ita hic de eleemosyna dicendum est,[14] quod[15] tota illa novitas vitae salvet. Et eleemosynae sunt exercitia fidei, quae accipit remissionem peccatorum, quae vincit mortem, dum se magis magisque exercet et in illis exercitiis vires accipit. Concedimus et hoc, quod[16] eleemosynae mereantur multa beneficia Dei, mitigent poenas, quod[17] mereantur, ut[18] defendamur in periculis peccatorum et mortis, sicut paulo ante de tota poenitentia diximus.

[1] A quod substantive clause

[2] The first is…

[3] Introduces an indirect statement

[4] A purpose clause

[5] Introduces an indirect statement

[6] A result clause

[7] An indirect command

[8] Ad with the gerund to indicate purpose

[9] A perfect passive participle

[10] Introduces an indirect statement where the subject is impersonal: that it is hyperbole…

[11] A negative purpose clause

[12] The passive periphrastic

[13] A quod substantive clause

[14] The passive periphrastic with an impersonal subject: it must be said…

[15] A quod substantive clause

[16] A quod substantive clause

[17] A quod substantive clause

[18] A purpose clause

Vocabulary
Amplector, amplecti, amplexus sum- to embrace, surround; esteem; cherishHyperbole, hyperboles, f.- hyperbole, exaggeration
Annecto, ere, annexui, annexus- to tie to; bind to; annexMoneō, ēre, monuī, monitus- to warn
Concedō, ere, concessī, concessus- to allow, grantMultiplex, multiplicis- numerous, multitudinous
Gaudeo, ere, gavisus sum- to be glad, rejoicePingo, ere, pinxi, pictus- to paint, tint; adorn; decorate

And, nevertheless, Christ often ties the promise of the forgiveness of sins to good works: not that He wants good works to be a propitiator, indeed they follow reconciliation, but for two causes. The first is, because good fruits necessarily follow. Therefore, He warns that repentance is hypocrisy and imagined if good fruits do not follow.The other cause is because we need to have external signs of such a promise because a terrified conscience has a need of numerous consolations.

Therefore, as baptism, as the Lord’s Supper are signs which repeatedly remind and raise and strengthen terrified minds so that they believe more firmly that sins are forgiven, the same promise has been written and adorned in good works in such a way that these works remind us to believe more firmly. And those, who do not do good works, do not spur themselves to believe but despise those promises. But the pious embrace those and are happy to have signs and testimonies of such a promise. Therefore, they exercise themselves in those signs and testimonies. Therefore, in this way the Lord’s Supper does not justify by a work which has been done without faith as alms do not justify without faith by the work which has been done.

Thusly the preacher Tobias also, in chapter 4:11, must be received: “Alms free from every sin and from death.” We will not say that this is hyperbole, although it ought to be received in this way lest it detract from the praises of Christ whose own offices are to liberate from sin and from death. But it must be returned to the rule because the doctrine of the law without Christ is not useful.

Therefore, alms, which follow reconciliation or justification not which precede it, please God. And so they free from sin and from death, not by a work which has been done, but, as we said about repentance above, that we must embrace faith and works, thus here it must be said about alms that that whole new newness of life saves. Alms also are an activity of faith, which receives the forgiveness of sins and conquers death, while it trains itself more and more and receives strength in those activities. We also grant this: that alms merit many blessings of God, lighten punishments and that they are meritorious so that we are defended in the dangers of sins and death as a little before we said about the entirety of repentance.

Check out the Concordia Reader series:
https://www.amazon.com/dp/B0BKL4MPXD?binding=paperback&ref=dbs_m_mng_rwt_sft_tpbk_tkin

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

And follow me on Facebook: https://www.facebook.com/profile.php?id=61550921382723&mibextid=ZbWKwL

And on X:
https://twitter.com/LSApublishing

Like this post and follow the blog if you enjoy this content!