Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (xiv)
Posted: February 7, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the fourteenth part of Translating the Apology of the Augsburg Confession: On the Church. 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.
Multa huius generis colligi possunt ex historiis, in quibus apparet[1] dissimilitudinem humanarum observationum non laedere unitatem fidei. Quamquam quid opus est disputatione?[2] Omnino quid sit iustitia fidei, quid sit regnum Christi, non intelligunt[3] adversarii, si iudicant[4] necessariam esse similitudinem observationum in cibis, diebus, vestitu et similibus rebus quae non habent mandatum Dei.
Videte autem religiosos homines, adversarios nostros! Requirunt ad unitatem ecclesiae similes observationes humanas, quum ipsi mutaverint ordinationem Christi in usu coenae, quae certe fuit antea ordinatio universalis. Quodsi ordinationes universales necessariae sunt. cur mutant ipsi ordinationem coenae Christi, quae non est humana, sed divina? Sed de hac tota controversia infra aliquoties dicendum erit.[5]
Octavus articulus approbatus est totus, in quo confitemur, quod[6] hypocritae et mali admixti sint ecclesiae, et quod sacramenta sint efficacia, etiamsi per malos ministros tractentur, quia ministri funguntur vice Christi, non repraesentant suam personam, iuxta illud Luc. 10, 16: Qui vos audit, me audit. Impii doctores deserendi sunt,[7] quia hi iam non funguntur persona Christi, sed sunt antichristi. Et Christus ait Matth. 7, 15: Cavete a pseudoprophetis. Et Paulus Gal. 1, 9: Si quis[8] aliud evangelium evangelizaverit, anathema sit.[9]
Ceterum monuit nos Christus in collationibus de ecclesia, ne[10] offensi[11] privatis vitiis sive sacerdotum sive populi schismata excitemus, sicut scelerate fecerunt Donatistae. Illos vero, qui ideo excitaverunt schismata, quia negabant[12] sacerdotibus licere, tenere possessiones aut proprium, plane seditiosos iudicamus. Nam tenere proprium civilis ordinatio est. Licet autem Christianis uti civilibus ordinationibus, sicut hoc aere, hac luce, cibo, potu. Nam ut haec rerum natura et hi siderum certi motus vere sunt ordinatio Dei et conservantur a Deo, ita legitimae politiae vere sunt ordinatio Dei et retinentur ac defenduntur a Deo adversus diabolum.
[1] Introduces an indirect statement
[2] Although why is a debate necessary?
[3] Introduces two indirect questions which precede this clause
[4] Introduces an indirect statement
[5] The passive periphrastic
[6] A quod substantive clause
[7] The passive periphrastic
[8] Si (ali)quis
[9] The iussive subjunctive: let him be anathema.
[10] Introduces a negative purpose clause
[11] A perfect passive participle
[12] Introduces an indirect statement
| Vocabulary | |
| Aes, aeris, n.- money | Fungor, fungi, functus sum- to perform, execute |
| Anathema, anathematis, n.- curse; cursed thing, anathema | Legitimus, a, um- legitimate, lawful; genuine |
| Antea (adv.)- before, previously | Possessio, possessionis, f.- possession, property |
| Approbo, are, avi, atus- to approve, commend, endorse | Proprium, i, n.- property |
| Caveō, ēre, cāvī, cautus- to beware, be careful | Pseudopropheta, ae, f.- false prophet |
| collatio, collationis, f.-a comparison; analogy; parable | Scelerate (adv.)- wickedly |
| Desero, ere, deserui, desertus- to depart; abandon | Seditiosus, a, um- seditious, mutinous, quarrelsome |
| Dissimilitudo, dissimilitudinis, f.- difference | Sidus, sideris, n.- star; constellation |
| Evangelizo, are, avi, atus- to proclaim, declare the gospel | Vicis, is, f.- turn, exchange, change |
Many things of this sort can be collected from the histories in which it appears that the dissimilarity of human observances does not harm the unity of faith. Although why is a debate necessary? What entirely is the righteousness of faith what is the kingdom of Christ, the adversaries do not understand if they judge that the same observations in food, days, clothing and similar things, which do not have the mandate of God, are necessary.
However, look at these religious men, our adversaries! They require the same observations for the unity of the church when they themselves changed the rite of Christ in the use of the Supper which certainly before was a universal rite. But if the universal rites are necessary, why do they themselves change the rite of Christ’s supper which is not human but divine? But about this whole controversy much will be said in several places later.
The eight article, in which we confess that hypocrites and evil men are mixed into the church and that the sacraments are efficacious even if they are administered by evil ministers, because ministers perform in the stead of Christ and do not represent their own person, concerning that Luke 10:16 says, “He who hears you, hears me,” has been approved entirely. The impious doctors must be forsaken because these men no longer perform in the person of the Christ but are antichrists. Christ also says in Matthew 7:15, “Beware of the false prophets.” And Paul in Galatians 1:9 says, “If anyone preaches another gospel, let him be anathema.”
Moreover, Christ has warned us in his analogies about the church so that, offended by the private vices whether of the priests or the people, we do not excite schisms just as the Donatists did wickedly. But those people, who for that reason excited schism because they denied holding possessions or property to the priests, we plainly judge to be seditious. For to hold property is a civil order. Moreover, Christians are allowed to use civil ordinances such as this money, this light, food, and drink. For as this nature of things and these fixed movements of the stars are truly the ordinance of God and are preserved by God, thus legitimate polities truly are the ordinance of God and retained and defended by God against the devil.
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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (xiii)
Posted: February 6, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the thirteenth part of Translating the Apology of the Augsburg Confession: On the Church. 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.
At apostoli iusserant ecclesias servare Pascha cum fratribus conversis[1] ex Iudaismo. Itaque hunc morem quaedam gentes pertinaciter post synodum Nicaenam retinuerunt, ut[2] Iudaicum tempus observarent. Verum apostoli decreto illo non voluerunt ecclesiis imponere necessitatem, id quod verba decreti testantur. Iubet enim, ne[3] quis curet, etiamsi fratres servantes[4] Pascha non recte supputent tempus. Verba decreti exstant apud Epiphanium: Υμει̃ς μη ψηφίζητε, αλλὰ ποιει̃τε, οταν οι αδελφοὶ υμω̃ν οι εχ περιτομη̃ς, μετʼ αυτω̃ν αμα ποιει̃τε, χα̃̓ν τε πλανηθω̃σι, μηδεν υημι̃ν μελετω.[5] Haec scribit[6] Epiphanius verba esse apostolorum in decreto quodam posita de Paschate, in quibus prudens lector facile potest iudicare,[7] apostolos voluisse populo stultam opinionem de necessitate certi temporis eximere, quum prohibent curare, etiamsi in supputando[8] erretur. Porro quidam in Oriente, qui Audiani[9] appellari sunt ab auctore dogmatis, propter hoc decretum apostolorum contenderunt[10] Pascha cum Iudaeis servandum esse. Hos refellens[11] Epiphanius laudat decretum et inquit[12] nihil continere, quod dissentiat a fide aut ecclesiastica regula, et vituperat Audianos, quod non recte intelligant τὸ ρητον[13], et interpretatur in hanc sententiam, in quam nos interpretamur, quod non senserint apostoli referre, quo tempore servaretur Pascha, sed quia praecipui fratres ex Iudaeis conversi erant, qui morem suum servabant, horum exemplum propter concordiam voluerint reliquos sequi. Et sapienter admonuerunt[14] lectorem apostoli, se neque libertatem evangelicam tollere, neque necessitatem conscientiis imponere, quia addunt[15] non esse curandum, etiamsi erretur in supputando.
[1] A perfect passive participle
[2] Introduces a purpose clause
[3] Introduces an indirect command
[4] A present active participle
[5] Do not calculate, but celebrate it whenever your brethren of the circumcision do; celebrate it at the same time with them; even though they may have erred, let this not be a care to them (translation from the Triglotta)
[6] Introduces an indirect statement
[7] Introduces an indirect statement
[8] A gerund in the ablative
[9] The Audians
[10] Introduces an indirect statement with the passive periphrastic as its infinitive main verb
[11] A present active participle
[12] Introduces an indirect statement
[13] statement
[14] Introduces an indirect statement
[15] Introduces an indirect statement with the passive periphrastic as its infinitive main verb
| Vocabulary | |
| Oriens, Orientis, m.- the East | Sapienter (adv.)- wisely |
| Pertinaciter (adv.)- tenaciously; stubbornly | Supputo, are, avi, atus- to count up, compute |
But the apostles ordered the churches to preserve the Passover with the brothers who had been converted from Judaism. And so certain nations stubbornly retained this custom after the Synod of Nicene so that they the time of the Jews. But the apostles did not want with this decree to impose a necessity on the churches which the words of the decreed testify. For it orders that no one care even if the brothers preserving the Passover do not compute the time correctly. The words of the decree are extant with Epiphanius: “Do not calculate, but celebrate it whenever your brethren of the circumcision do; celebrate it at the same time with them; even though they may have erred, let this not be a care to you. Ephiphanius writes that these words of the Apostles have been posited in the decree about the Passover, in which a prudent reader is able to judge easily that the apostles had wanted to remove the foolish opinion about the necessity of certain time from the people since they prohibited them to be concerned even if there was an error in the computing of the day. Indeed of old in the East, certain people who were called the Audians by the author of the decree, because of this decree, contended that the Passover must be preserved with the Jews. Refuting this, Ephiphanius praises the decree and says that it contains nothing which dissents from faith or the rule of the church, and he reproaches the Audians because they did not rightly understand τὸρητον, and he interprets it in this manner in which we interpreted it that the Apostles did not think to assign at what time the Passover would be preserved but because certain brothers had been converted from the Jews who preserved the same custom, they wanted the rest to follow the example of these people for the sake of harmony. And the apostles wisely warned the reader that he should neither destroy evangelical freedom nor impose necessity on consciences because they add that it must not be a concern even if there is an answer in the calculation.
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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (xii)
Posted: February 5, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the twelfth part of Translating the Apology of the Augsburg Confession: On the Church. 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.
Imo Paulus appellat huiusmodi opiniones doctrinas daemoniorum, 1 Tim. 4, 1. Itaque voluntas et consilium apostolorum ex scriptis eorum quaeri debet; non est satis allegare exemplum. Servabant certos dies, non quod ea observatio ad iustificationem necessaria esset, sed ut[1] populus sciret, quo tempore conveniendum esset.[2] Servabant et alios quosdam ritus, ordinem lectionum, si quando[3] conveniebant. Quaedam etiam ex patriis moribus, ut fit, retinebat populus, quae apostoli nonnihil mutatae ad historiam evangelii accommodaverunt, ut Pascha, Pentecosten, ut[4] non solum docendo,[5] sed etiam per haec exempla memoriam maximarum 41] rerum traderent posteris. Quodsi haec tradita sunt tamquam necessaria ad iustificationem, cur in his ipsis postea multa mutarunt episcopi? Quodsi erant iuris divini, non licuit ea mutare auctoritate humana. Pascha 42] ante synodum Nicaenam alii alio tempore servabant. Neque haec dissimilitudo laesit fidem. Postea ratio inita est, ne[6] incideret nostrum Pascha in Iudaici Paschatis tempus.
[1] Introduces a purpose clause
[2] The passive periphrastic; assume there is an implied they as the dative of agency: at what time they must assemble…
[3] If ever
[4] Introduce a purpose clause
[5] A gerund in the ablative
[6] Introduces a purpose clause
| Vocabulary | |
| Accomodo, are, avi, atus- to adapt, adjust to | Nicaeaus, a, um- Nicene |
| Daemonium, i, n.- demon | Nonnihil (adv.)- in some measure, somewhat |
| Ineo, inire, inivi or inii, initus- to enter; undertake; begin | Pascha, ae, f.- Passover, Easter |
| Lectiō, lectiōnis, f.- lesson, reading | Patrius, a, um- father’s, paternal |
| Licet, ere, licuit, licitus- it is permitted, one may, it is allowed | Pentecoste, Pentecostes, f.- Pentecost |
| Memoria, ae, f.- memory | Synodus, i, f.- general council, synod |
Instead Paul called opinions of this sort doctrines of demons in 1 Timothy 4:1. And so the will and plan of the apostle ought to be sought from their writings; it is not enough to select an example. They preserved certain days not because that observation was necessary for justification but so that people would know at what time they must assemble. They also preserved certain other rites, the order of the readings if ever they assembled. The people also retained certain other things from the customs of the customs of the fathers, as it happens, which, changed in some way, the apostles adapted to the history of the gospel, such as the Passover, Pentecost, so that they handed down a recollection of the greatest things to posterity not only by teaching but also through these examples. But if these things have been handed down as necessary for justification, why afterwards did the bishops change many things in these very things? But if they were of divine law, human authority is not permitted to change them. Some preserved the Passover before the Synod of Nicea at another time. And this difference did not harm faith. Afterwards it was undertaken so that our Passover would not occur at the time of the Jewish Passover
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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (xi)
Posted: February 2, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the eleventh part of Translating the Apology of the Augsburg Confession: On the Church. 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.
Est[1] enim sententia: Quum iustitia cordis sit res spiritualis vivificans[2] corda, et constet, quod[3] traditiones humanae non vivificent corda, nec sint effectus Spiritus Sancti, sicut dilectio proximi, castitas etc., nec sint instrumenta, per quae Deus movet corda ad credendum,[4] sicut Verbum et sacramenta divinitus tradita,[5] sed sint usus rerum nihil ad cor pertinentium, quae usu pereant, non est sentiendum, quod sint necessariae ad iustitiam coram Deo. Et in eandem sententiam inquit Rom. 14, 17: Regnum Dei non est esca et potus, sed iustitia et pax et gaudium in Spiritu Sancto. Sed non est opus citare multa testimonia, quum ubique sint obvia in Scripturis, et nos plurima in confessione congesserimus in posterioribus articulis. Et huius controversiae κρινομενον infra paulo post repetendum erit,[6] videlicet utrum[7] traditiones humanae sint cultus necessarii ad iustitiam coram Deo. Ubi de hac re copiosius disputabimus.
Adversarii dicunt[8] universales traditiones ideo servandas esse,[9] quia existimentur ab apostolis traditae esse. O religiosos homines![10] Ritus ab apostolis sumptos[11] retineri volunt, non volunt retineri doctrinam apostolorum. Sic iudicandum est[12] de ritibus illis, sicut ipsi apostoli in suis scriptis iudicant. Non enim voluerunt apostoli nos sentire, quod[13] per tales ritus iustificemur, quod tales ritus sint res necessariae ad iustitiam coram Deo. Non voluerunt apostoli tale onus imponere conscientiis; non voluerunt iustitiam et peccatum collocare in observationibus dierum, ciborum et similium rerum.
[1] An impersonal construction: for this is his meaning:
[2] A present active participle
[3] A quod substantive clause
[4] Ad with the gerundive to indicate purpose
[5] A perfect passive participle
[6] The passive periphrastic
[7] Introduces an indirect question
[8] Introduces an indirect statement
[9] The passive periphrastic
[10] An accusative of exclamation: O religious men!
[11] A perfect passive participle
[12] A passive periphrastic
[13] A quod substantive clause
| Vocabulary | |
| Congero, ere, congessi, congestus- to collect, bring together | Instrumentum, i, n.- instrument, tool |
| Constat, are, constitit, constatus- it is understood, is agreed | Religiosus, a, um- religious, pious, devout |
| Esca, ae, f.- food, victuals | |
For this is his meaning: since the righteousness of the heart is a spiritual matter which makes the heart alive, and it is agreed, that human traditions do not bring hearts to life and are not effects of the Holy Spirit, such as love of neighbor, charity etc., and are not instruments through which God moves hearts to believe such as the Word and sacraments, handed down by God, but are uses of things which do not pertain to the heart and which perish with their use, it must not be thought that they are necessary for righteousness before God. And in the same teaching Paul says in Romans 14:7, “The kingdom of God is not food or drink but righteousness and peace and joy in the Holy Spirit. But it is not necessary to cite more testimonies since they are obvious everywhere in the Scriptures, and we will collect many in our confession in the later articles. And point of judgment of this controversy must be returned to after a little later: whether human traditions are necessary acts of worship for the righteousness of god. There we will dispute about this much more.
The adversaries say that universal traditions for that reason must be preserved because they are thought to have been handed down by the apostles. O what religious men! They want rites, which have been taken up from the apostles, to be retained, but they do not want the doctrine of the apostles to be retained. Concerning those rites we should think just as the apostles themselves thought in their own writings. For the apostles did not want us to think that through such rites we are justified or that such rites are necessary things for righteousness before God. The apostles did not want such a burden to be imposed on consciences; they did not want to place righteousness and sin in the observations of days, foods and other similar things.
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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (x)
Posted: February 1, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the tenth part of Translating the Apology of the Augsburg Confession: On the Church. 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 sicut dissimilia spatia dierum ac noctium non laedunt unitatem ecclesiae, ita sentimus[1] non laedi veram unitatem ecclesiae dissimilibus ritibus institutis[2] ab hominibus. Quamquam placet nobis, ut[3] universales ritus propter tranquillitatem serventur. Sicut et nos in ecclesiis ordinem missae, diem dominicum et alios dies festos celebriores libenter servamus. Et gratissimo animo amplectimur utiles ac veteres ordinationes, praesertim quum contineant paedagogiam, qua prodest populum et imperitos assuefacere ac docere.
Sed non disputamus nunc, an[4] conducat propter tranquillitatem aut corporalem utilitatem servare. Alia res agitur. Disputatur enim utrum[5] observationes traditionum humanarum sint cultus necessarii ad iustitiam coram Deo. Hoc est κρινομενον[6] in hac controversia, quo constituto[7] postea iudicari potest, utrum[8] ad veram unitatem ecclesiae necesse sit,[9] ubique similes esse traditiones humanas. Si enim traditiones humanae non sunt cultus necessarii ad iustitiam coram Deo, sequitur[10] posse iustos et filios Dei esse, etiamsi quas[11] traditiones non habent, quae alibi receptae sunt. Ut si forma vestitus Germanici non est cultus Dei necessarius ad iustitiam coram Deo, sequitur[12] posse iustos ac filios Dei et ecclesiam Christi esse, etiamsi qui utantur non Germanico, sed Gallico vestitu.
Hoc clare docet Paulus ad Col. 2, 16.17, quum ait.: Nemo vos iudicet[13] in cibo aut in potu aut in parte diei festi aut neomeniae aut sabbatorum, quae sunt umbra futurorum, corpus autem[14] Christi. Item, v. 20 sqq.: Si mortui estis cum Christo ab elementis mundi, quid[15] adhuc tamquam viventes[16] mundo decreta facitis: ne[17] tetigeritis, neque gustaveritis, neque contrectaveritis, quae omnia pereunt usu consumpta[18] et sunt praecepta et doctrinae hominum, speciem habentia[19] sapientiae in superstitione et humilitate?
[1] Introduces an indirect statement
[2] A perfect passive participle
[3] Introduces an indirect command
[4] Introduces an indirect question
[5] Introduces an indirect question
[6] The point of judgment (the root of the matter being disputed)
[7] An ablative absolute
[8] Introduces an indirect question
[9] Introduces an indirect statement
[10] Introduces an indirect statement
[11] A relative conjunction
[12] Introduces an indirect statement
[13] The iussive subjunctive
[14] even
[15] Why
[16] A present active participle
[17] Introduces a series of indirect commands
[18] A perfect passive participle
[19] A present active participle
| Vocabulary | |
| Adhuc (adv.)- still | Humilitas, humilitatis, f.- humbleness; submissiveness |
| Assuefacio, ere, assuefeci, assuefactus- to train, make accustomed to; inure | Neomenia, ae, f.- new moon |
| Celeber, celebris, celebre- famous; frequent; crowded | Nox, noctis, f.- night |
| Cibus, ī, m.- food | Paedagogia, ae, f.- pedagogy |
| Contrecto, are, avi, atus- to handle | Potus, us, m.- drink |
| Dominicus, a, um- Lord’s | Sabbatum, ī, m.- the Sabbath |
| Elementum, i, n.- element, origin; rudiments; first principle | Spatium, i, n.- space, interval, duration |
| Festus, a, um- festival, holiday | Superstitiō, superstitiōnis, f.- superstition |
| Forma, ae, f.- form; formula, pattern | Tango, ere, tetigi, tactus- to touch, strike; influence |
| Gusto, are, avi, atus- to taste; enjoy | |
But just as dissimilar intervals of the days and night do not hurt the unity of the church, so we think that the true unity of the church is not hurt by dissimilar rites instituted by men. Although it is pleasing to us to preserve the common rites for the sake of tranquility. Thusly we also gladly preserve the order of the mass, the Lord’s day and other well-known festival days. We also embrace with a very grateful spirit useful and old orders especially when they contain pedagogy which is useful for training and teaching the people and the unskilled.
But now we do not dispute whether it is profitable to preserve them on account of tranquility or usefulness of the body. Another matter is considered by us. For it is disputed whether human observations of human traditions are necessary acts of worship for the righteousness before God. This is the point of judgment in this controversy, and, after this has been decided, it can afterwards be judged whether it is necessary for the true unity of the church that everywhere there are similar human traditions. For if human traditions are not necessary acts of worship for righteousness before God, it follows that men can be just and sons of God even if they do not have these traditions which elsewhere have been received. As if the form of German clothing is not an act of worship necessary for righteousness before God, it follows that it is possible that men can be just and sons of God and the church of Christ even if they use not German clothing but French.
Paul clearly teaches this at Colossians 2:16-17 when he says, “Let noone judge you all in food or drink or in the part of a festival day or new moon or sabbath, which are a shadow of future things, but the body of Christ.” Likewise in verse 20 and following, “If you have died with Christ from the elements of the world, why still are you living still just as if you were in the world doing its decrees: do not touch, do not eat, do not handle those things which are all perishing, consumed with their use, and these are precepts and doctrines of men, having a kind of wisdom in superstition and humility.”
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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (ix)
Posted: January 31, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the ninth part of Translating the Apology of the Augsburg Confession: On the Church. 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.
Damnant adversarii et hanc partem septimi articuli, quod diximus[1] ad veram unitatem ecclesiae satis esse, consentire de doctrina evangelii et administratione sacramentorum, nec necesse esse,[2] ubique similes traditiones humanas esse seu ritus aut ceremonias ab hominibus institutas.[3] Hic distinguunt universales et particulares ritus et probant articulum nostrum, si intelligatur de particularibus ritibus; de universalibus ritibus non recipiunt. Non satis intelligimus, quid[4] velint adversarii. Nos de vera, hoc est, spirituali unitate loquimur, sine qua non potest existere fides in corde seu iustitia cordis coram Deo. Ad hanc, dicimus,[5] non esse necessariam similitudinem rituum humanorum sive universalium sive particularium, quia iustitia fidei non est iustitia alligata[6] certis traditionibus, sicut iustitia legis erat alligata Mosaicis ceremoniis, quia illa iustitia cordis est res vivificans[7] corda. Ad hanc vivificationem nihil conducunt humanae traditiones sive universales, sive particulares, nec sunt effectus Spiritus Sancti, sicut castitas, patientia, timor Dei, dilectio proximi et opera dilectionis.
Nec leves causae fuerunt, cur hunc articulum poneremus. Constat[8] enim multas stultas opiniones de traditionibus serpsisse in ecclesiam. Nonnulli putaverunt[9] humanas traditiones necessarios cultus esse ad promerendam iustificationem.[10] Et postea disputaverunt, qui[11] fieret, quod[12] tanta varietate coleretur Deus, quasi vero observationes illae essent cultus, et non potius externae et politicae ordinationes, nihil ad iustitiam cordis seu cultum Dei pertinentes,[13] quae alibi casu, alibi propter quasdam probabiles rationes variant. Item aliae ecclesiae alias propter tales traditiones excommunicaverunt, ut propter observationem Paschatis, picturas et res similes. Unde imperiti existimaverunt[14] fidem seu iustitiam cordis coram Deo non posse existere sine his observationibus. Exstant enim de hoc negotio multa inepta scripta Summistarum et aliorum.
[1] Introduces an indirect statement
[2] Introduces an indirect statement
[3] A perfect passive participle
[4] Introduces an indirect question
[5] Introduces an indirect statement
[6] A perfect passive participle
[7] A present active participle
[8] Introduces an indirect statement
[9] Introduces an indirect statement
[10] Ad with the gerundive to reflect purpose
[11] How
[12] A quod substantive clause
[13] A present active participle
[14] Introduces an indirect statement
| Vocabulary | |
| Alligo, are, avi, atus- to implicate, involve in; hinder, impede, detain | Probabilis, e- commendable; justifiable; plausible |
| Conducō, ere, condūxī, conductus- to be expedient; be proper, fitting; to undertake | Serpo, ere, serpsi, serptus- to creep in |
| Particularis, e- particular | Varietas, varietatis, f.- variety, difference |
| Pictura, ae, f.- painting, picture | Variō, āre, āvī, ātus- to change; vary |
The adversaries condemn also this part of the seventh article because we said that it was enough for the true unity of the church to agree concerning the doctrine of the gospel and the administration of the sacraments, not that it was necessary that everywhere there are similar human traditions or rites or ceremonies instituted by men. Here they distinguish universal from particular rites, and they approve our article if concerning particular rites it is understood; they do not receive it in regard to universal rites. We do not understand enough what the adversaries want. We are speaking about true, that is, spiritual unity without which faith in the heart or the righteousness of the heart toward God cannot exist. To this we say that a similarity of human rights, either universal or particular, is not necessary because the righteousness of faith is not the righteousness implicated in certain traditions, just as the righteousness of the law was implicated in the Mosaic ceremonies because that righteousness of the heart is a thing which makes hearts alive. To this vivification human traditions, neither universal nor particular, offer nothing, and they are not effects of the Holy Spirit, such as chastity, patience, the fear of God, love of neighbor and works of love.
And the reasons why we put forward this article were not trivial. For it is agreed that many foolish opinions about traditions have crept back into the church. Some think that human traditions are necessary forms of worship for meriting justification. And afterwards they disputed how it happened that God was worshiped in such different ways, as if truly those observations were worship and not rather external and political orders which do not pertain to the righteousness of the heart or the worship of God and which vary in one place by chance and another place on account of certain justifiable reasons. Likewise some churches excommunicated on account of such great traditions, as on account of the observation of Easter, icons and other similar things. Whence the unlearned thought that faith or righteousness of the heart before God could not exist without these observations. For many unskilled writings of the Summists and exist on this matter.
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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (viii)
Posted: January 30, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the eighth part of Translating the Apology of the Augsburg Confession: On the Church. 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.
Porro Christus, prophetae et apostoli longe aliter definiunt ecclesiam Christi quam regnum pontificium. Nec est ad pontifices transferendum,[1] quod ad veram ecclesiam pertinet,[2] quod videlicet sint columnae veritatis, quod non errent. Quotusquisque enim curat evangelium aut iudicat dignum esse lectione? Multi etiam palam irrident religiones omnes, aut si quid[3] probant, probant illa, quae humanae rationi consentanea sunt; cetera fabulosa esse arbitrantur et similia tragoediis poetarum. Quare nos iuxta Scripturas sentimus[4] ecclesiam proprie dictam esse congregationem sanctorum, qui vere credunt evangelio Christi et habent Spiritum Sanctum. Et tamen fatemur[5] multos hypocritas et malos his in hac vita admixtos[6] habere societatem externorum signorum, qui sunt membra ecclesiae secundum societatem externorum signorum ideoque gerunt officia in ecclesia. Nec adimit sacramentis efficaciam, quod per indignos tractantur, quia repraesentant Christi personam propter vocationem ecclesiae, non repraesentant proprias personas, ut testatur Christus Luc. 10, 16: Qui vos audit, me audit. Quum Verbum Christi, quum sacramenta porrigunt, Christi vice et loco porrigunt. Id docet[7] nos illa vox Christi, ne indignitate ministrorum offendamur.
Sed de hac re satis clare diximus[8] in Confessione, nos improbare Donatistas et Viglevistas,[9] qui senserunt[10] homines peccare, accipientes[11] sacramenta ab indignis in ecclesia. Haec in praesentia videbantur sufficere ad defensionem descriptionis ecclesiae, quam tradidimus. Neque videmus, quum ecclesia proprie dicta[12] appelletur corpus Christi, quomodo aliter describenda fuerit,[13] quam nos descripsimus. Constat[14] enim impios ad regnum et corpus diaboli pertinere, qui impellit et habet captivos impios. Haec sunt luce meridiana[15] clariora, quae tamen si pergent calumniari adversarii, non gravabimur copiosius respondere.
[1] The passive periphrastic
[2] Quod…pertinent: the subject of the passive periphrastic: That which…must not be transferred…
[3] Si quid = si (ali)quid
[4] Introduces an indirect statement
[5] Introduces an indirect statement
[6] A perfect passive participle
[7] Introduces a negative indirect command
[8] Introduces an indirect statement
[9] The Wyclifites
[10] Introduces an indirect statement
[11] A present active participle
[12] A perfect passive participle
[13] The passive periphrastic
[14] Introduces an indirect statement
[15] An ablative of comparison
| Vocabulary | |
| Gravor, ari, gravatus sum- to hesitate; show reluctance; be burdened | Pergō, ere, perrexī, perrectus- to proceed, continue |
| Indignitas, indignitatis, f.- baseness, vileness, shamelessness; indignity | Quotusquisque (adv.)- how few |
| Meridianus, a, um- midday, noon, afternoon | Repraesento, are, avi, atus- to represent; show, exhibit |
But Christ, the prophets and the apostles define Christ’s church far differently than the kingdom of the popes. And that which pertains to the true church must not be transferred to the popes: that they certainly are the pillars of the church and that they do not err. For how few of them care about the gospel or judge that it is worthy of choosing. For many openly mock all religions or if they approve anything, they approve those things which are agreeable to human reason; they decide that the other things are fables and similar to the tragedies of the poets. Wherefore concerning the Scriptures we think that the church properly has been said to be the congregation of the saints who truly believe the gospel of Christ and have the Holy Spirit. And, nevertheless, we confess that many hypocrites and evil men, who have been mixed in with these in this life and who are members of the church according to the fellowship of external signs and, therefore, bear duties in the church, have the fellowship of external signs. And this does not remove efficacy from the sacraments, because they are administered by unworthy men, since they represent the person of Christ on account of their calling in the church and they do not represent their own persons as Christ testifies in Luke 10:16, “He, who hears you all, hears me.” While they offer the Word of Christ and while they offer the sacraments, they offer it in the turn and place of Christ. That word of Christ instructs us to not be offended by the unworthiness of His servants.
But we have clearly said enough about this matter in our Confession that we are condemn the Donatists and Wyclifites, who think that men sin when they receive the sacraments from the unworthy in the church. These things, in the present seem to suffice for a defense of the description of the church which we taught. And we do not see, since the church, spoken of properly, is called the body of Christ, how it must have been described differently than we have described it. For it is agreed that the impious belong to the kingdom and body of the devil who drives and holds the impious captive. These things are clearer than the light of the noon; nevertheless, if the adversaries proceed to misrepresent these things, we will not hesitate to respond more fully.
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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (vii)
Posted: January 27, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the seventh part of Translating the Apology of the Augsburg Confession: On the Church. 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 fortassis adversarii sic postulant[1] definiri ecclesiam, quod[2] sit monarchia externa suprema[3] totius orbis terrarum, in qua oporteat[4] Romanum pontificem habere potestatem ανυπευθυνον,[5] de qua nemini liceat disputare aut iudicare, condendi[6] articulos fidei, abolendi Scripturas, quas velit, instituendi cultus et sacrificia, item condendi leges, quas velit, dispensandi et solvendi, quibuscunque legibus velit, divinis, canonicis et civilibus, a quo imperator et reges omnes accipiant potestatem et ius tenendi regna de mandato Christi, cui quum Pater omnia subiecerit, intelligi[7] oporteat hoc ius in papam translatum esse. Quare necesse sit[8] papam esse dominum totius orbis terrarum, omnium regnorum mundi, omnium rerum privatarum et publicarum, habere plenitudinem potestatis in temporalibus et spiritualibus, habere utrumque gladium, spiritualem et temporalem. Atque haec definitio, non ecclesiae Christi, sed regni pontificii, habet auctores non solum canonistas, sed etiam Danielem, cap. 11, 36 sqq.
Quodsi hoc modo definiremus ecclesiam, fortassis haberemus aequiores iudices. Multa enim exstant immoderate et impie scripta de potestate Romani pontificis, propter quae nemo unquam reus factus est. Nos soli plectimur, quia praedicamus beneficium Christi, quod[9] fide in Christum consequamur remissionem peccatorum, non cultibus excogitatis[10] a pontifice.
[1] Introduces an indirect statement
[2] A quod substantive clause
[3] The superlative of superus, a, um
[4] Introduces an indirect statement
[5] Irresponsible: that is power which answer to no one
[6] This gerund in the gentive and the ones which follow it in the gentive are working with potestatem
[7] Introduces an indirect statement
[8] Introduces an indirect statement
[9] A quod substantive clause
[10] A perfet passive participle
| Vocabulary | |
| Canonicus, a, um- canonical | Impie (adv.)- impiously |
| Dispenso, are, avi, atus- to dispense | Monarchia, ae, f.- monarchy |
| Gladius, i, m.- sword | Plecto, ere, plexi, plectus- to punish; beat |
| Immoderate (adv.)- immoderately | Plenitudo, plenitudinis, f.- fullness |
But perhaps the adversaries demand that the church be defined thusly: that it is the external supreme monarch of the whole world in which it is necessary that the Roman pontiff have the power, without answering to anyone, about which no one is able to argue or judge, of founding articles of the faith, of abolishing Scriptures, which he wishes, of instituting acts of worship and sacrifices, likewise of setting aside the laws, which he wishes, of dispensing and loosening, in whatever laws divine, canonical or civil he wants, by him the emperor and all kings receive power and the right of holding kingdoms from the mandate of Christ, to Whom the Father has subjected everything and it is necessary to understand this right has been transferred to the pope. Wherefore it is necessary that the pose is the lord of the whole world, of every kingdom of the world, of the matters private and public and that he has all power in temporal and spiritual things and that he has each sword: spiritual and temporal. And this definition, not of the church of Christ but of the kingdom of the pope, has authors not only canonists but also Daniel 11:36 and following.
But if we defined the church in this way, perhaps we would have more impartial judges. For many writings immoderately and impiously stand out about the power of the Roman pontiffs about which no one ever has been liable. We alone are punished because we proclaim the kindness of Christ that by faith in Christ we obtain the forgiveness of sins, not by acts of worship invented by the pope.
23] Sed fortassis adversarii sic postulant definiri ecclesiam, quod sit monarchia externa suprema totius orbis terrarum, in qua oporteat Romanum pontificem habere potestatem ανυπευθυνον, de qua nemini liceat disputare aut iudicare, condendi articulos fidei, abolendi Scripturas, quas velit, instituendi cultus et sacrificia, item condendi leges, quas velit, dispensandi et solvendi, quibuscunque legibus velit, divinis, canonicis et civilibus, a quo imperator et reges omnes accipiant potestatem et ius tenendi regna de mandato Christi, cui quum Pater omnia subiecerit, intelligi oporteat hoc ius in papam translatum esse. Quare necesse sit papam esse dominum totius orbis terrarum, omnium regnorum mundi, omnium rerum privatarum et publicarum, habere plenitudinem potestatis in temporalibus et spiritualibus, habere utrumque gladium, spiritualem et temporalem.
Atque 24] haec definitio, non ecclesiae Christi, sed regni pontificii, habet auctores non solum canonistas, sed etiam Danielem, cap. 11, 36 sqq.
25] Quodsi hoc modo definiremus ecclesiam, fortassis haberemus aequiores iudices. Multa enim exstant immoderate et impie scripta de potestate Romani pontificis, propter quae nemo unquam reus factus est. Nos soli plectimur, quia praedicamus beneficium Christi, quod fide in Christum consequamur remissionem peccatorum, non cultibus excogitatis a pontifice.
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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (vi)
Posted: January 26, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the sixth part of Translating the Apology of the Augsburg Confession: On the Church. 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.
Sunt enim membra regni diaboli. Neque vero somniamus nos Platonicam civitatem, ut quidam impie cavillantur, sed dicimus[1] existere hanc ecclesiam, videlicet vere credentes[2] ac iustos sparsos[3] per totum orbem. Et addimus notas: puram doctrinam evangelii et sacramenta. Et haec ecclesia proprie est columna veritatis, 1 Tim. 3, 15. Retinet enim purum evangelium et, ut Paulus inquit 1 Cor. 3, 12, fundamentum, hoc est, veram Christi cognitionem et fidem. Etsi sunt in his etiam multi imbecilles, qui supra fundamentum aedificant stipulas perituras,[4] hoc est, quasdam inutiles opiniones, quae tamen, quia non evertunt fundamentum, tum condonantur illis, tum etiam emendantur. Ac sanctorum patrum scripta testantur, quod[5] interdum stipulas etiam aedificaverint supra fundamentum, sed quae non everterunt fidem eorum. Verum pleraque istorum, quae adversarii nostri defendunt, fidem evertunt, ut quod damnant articulum de remissione peccatorum, in quo dicimus[6] fide accipi remissionem peccatorum. Manifestus item et perniciosus error est, quod docent[7] adversarii mereri homines remissionem peccatorum dilectione erga Deum ante gratiam. Nam hoc quoque est tollere fundamentum, hoc est, Christum.
Item, quid opus erit fide, si sacramenta ex opere operato[8] sine bono motu utentis[9] iustificant? Sicut autem habet ecclesia promissionem, quod[10] semper sit habitura Spiritum Sanctum, ita habet comminationes, quod[11] sint futuri impii doctores et lupi. Illa vero est proprie ecclesia, quae habet Spiritum Sanctum. Lupi et mali doctores, etsi grassantur in ecclesia, tamen non sunt proprie regnum Christi. Sicut et Lyra testatur, quum ait: Ecclesia non consistit in hominibus ratione potestatis vel dignitatis ecclesiasticae vel saecularis, quia multi principes et summi pontifices et alii inferiores inventi sunt apostatasse[12] a fide. Propter quod[13] ecclesia consistit in illis personis, in quibus est notitia vera et confessio fidei et veritatis. Quid aliud[14] diximus nos in confessione nostra, quam quod hic dicit Lyra?
[1] Introduces an indirect statement
[2] A present active participle used substantially: those who believe…
[3] A perfect passive participle
[4] A future active participle
[5] A quod substantive clause
[6] Introduces an indirect statement
[7] Introduces an indirect statement
[8] A perfect passive participle
[9] A present active participle used substantially
[10] A quod substantive clause
[11] A quod substantive clause
[12] Apostata(vi)sse
[13] Because of that
[14] What else…
| Vocabulary | |
| Apostato, are, avi, atus- to fall away (from), apostatize | Inferus, a, um- below, lower, lesser |
| Columna, ae, f.- column, pillar | Lupus, i, m.- wolf |
| Comminatio, comminationis, f.- threat, menace | Orbis, is, m.- world |
| Dignitas, dignitatis, f.- worth, dignity | Pereō, perīre, perīvī or periī, perītus- to die, perish |
| Ecclesiasticus, a, um- Ecclesiastical, of the Church | Platonicus, a, um- Platonic |
| Emendo, are, avi, atus- to correct | Saecularis, e- secular, worldly |
| Grassor, ari, grassatus sum- to prowl, look for a victim; advance | Stipula, ae, f.- straw; stubble |
For they are members of the kingdom of the devil. And truly we are not dreaming of a Platonic city, as certain impious persons mock, but we are saying that this church exists, as clearly those who truly believe and are righteous are sprinkled throughout the whole world. And we add these signs: the pure doctrine of the gospel and the sacraments. And this church properly is the pillar of truth (1 Timothy 3:15). For it retains the pure gospel, and, as Paul says in 1 Corinthians 3:12, the foundation, that is, true knowledge of Christ and faith. Even if there are among these people many weak people, who are building straw, which will be destroyed, on top of the foundation, that is, certain useless opinions, which, nevertheless, because they do not overturn the foundation, are forgiven them and then are also corrected. And the writings of the holy fathers testify that even they built with straw upon the foundation, but those things did not ruin their faith. But several of those things, which our adversaries defend, do destroy faith such as that they condemn the article about the remission of sins in which we say that the forgiveness of sins is received by faith. Likewise it is a clear and dangerous error because the adversaries teach that men merit the forgiveness of sins with love towards God before grace. For this also is to destroy the foundation, that is, Christ.
Likewise why is faith necessary if the sacraments justify , because of the work which is done, without the good intention of the user? However, just as the church has the promise that it will always have the Holy Spirit, it thusly has the threat that there will be future impious doctors and wolves. But that properly is the church, which has the Holy Spirit. Wolves and evil teachers, even if they prowl in the church, nevertheless, are not properly the kingdom of Christ. Just as Lyra also testifies when he says, “The church does not consist in men of power in reason or ecclesiastical or secular dignity because many princes and the greatest of the popes and other inferior ones have been found to have fallen away from the faith. Because of that the church consists in those persons in which there is true knowledge and a confession of the faith and truth.” What else have we said in our confession than that which Lyra said here?
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Translating the Apology of the Augsburg Confession: (Art. IV) De Ecclesia (v)
Posted: January 25, 2024 Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Ecclesiology, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Classical Lutheran Education, Ecclesiology, Latin, Lutheranism, Melancthon, Translation Leave a commentCheck out the fifth part of Translating the Apology of the Augsburg Confession: On the Church. 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 quid verbis opus est in re manifesta? Si ecclesia, quae vere est regnum Christi, distinguitur a regno diaboli, necesse est[1] impios, quum sint in regno diaboli, non esse ecclesiam; quamquam in hac vita, quia nondum revelatum est regnum Christi, sint admixti ecclesiae et gerant officia in ecclesia. Nec propterea impii sunt regnum Christi, quia revelatio nondum facta est. Semper enim hoc est regnum Christi, quod. Spiritu suo vivificat, sive sit revelatum, sive sit rectum cruce. Sicut idem est Christus, qui nunc glorificatus est, antea afflictus erat.
Et conveniunt huc similitudines Christi, qui clare dicit Matth. 13, 38, bonum semen esse filios regni, at zizania filios diaboli;[2] agrum dicit[3] mundum esse, non ecclesiam. Ita Iohannes de illa tota gente Iudaeorum loquitur et dicit[4] fore, ut[5] vera ecclesia separetur ab illo populo. Itaque hic locus magis contra adversarios facit,[6] quam pro eis, quia ostendit[7] verum et spiritualem populum a populo carnali separandum esse.[8]
Et Christus de specie ecclesiae dicit, quum ait Matth. 13, 47: Simile est regnum coelorum sagenae aut decem virginibus, et docet[9] ecclesiam rectam esse multitudine malorum, ne[10] id scandalum pios offendat; item ut[11] sciamus Verbum et sacramenta efficacia esse, etsi tractentur a malis. Atque interim docet[12] impios illos, quamvis habeant societatem externorum signorum, tamen non esse verum regnum Christi et membra Christi.
[1] Introduces an indirect statement
[2] An indirect statement
[3] Introduces an indirect statement
[4] Introduces an indirect statement: that it would happen
[5] Introduces a result clause
[6] works
[7] Introduces an indirect statement
[8] The passive periphrastic
[9] Introduces an indirect statement
[10] A negative purpose clause
[11] A purpose clause
[12] Introduces an indirect statement
| Vocabulary | |
| Decem (indecl.)- ten | Similitudo, similitudinis, f.- likeness; parable |
| Propterea (adv.)- for this reason, therefore | Virgo, virginis, f.- maiden, virgin |
| Revelatio, revelationis, f.- revelation, revealing | Zizanium, i, n.- tares, wild vetch |
| Separo, are, avi, atus- to divide, distinguish; separate | |
But what necessity is there for words in this clear matter? If the church, which truly is the kingdom of Christ, is distinguished from the kingdom of the devil, it is necessary that the impious, because they are in the kingdom of the devil, are not in the church; although in this life, because the kingdom of Christ has not yet been revealed, they are mixed into the church and bear offices in the church. For this reason the impious are not in the kingdom of Christ since its revelation has not yet happened. For this, which He makes alive with His Spirit, is always the kingdom of Christ whether it has been revealed or is ruled by the cross. Just as Christ, who has now been glorified after He had been afflicted, is the same.
Here the parables of Christ, who clearly says in Matthew 13:38, “the good seed is the sons of the kingdom, and the wild tares are the sons of the devil,” agree; He says that the field is the world, not the church. Thus John speaks about that whole nation of the Jews, and he says that it would happen that the true church would be separated from that people. And so this teaching works more against the adversaries than us because it shows that the true and spiritual people must be separated from the carnal people.
And Christ spoke about the appearance of the church when he said in Matthew 13:47, “The kingdom of heaven is similar to a net or ten virgins,” and he teaches that the church has been ruled by a multitude of evil people, not so that that scandal offends the pious; similarly so that we know that the Word and sacraments are efficacious even if they are administered by evil men. And meanwhile He teaches that those impious people, although they have the fellowship of external signs, nevertheless, they are not the true kingdom of Christ and members of Christ.
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