Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xxiv)

Posted: October 4, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Hactenus satis copiose ostendimus et testimoniis Scripturae et argumentis ex Scriptura sumptis,[1] ut[2] res magis fieret perspicua, quod[3] sola fide consequimur remissionem peccatorum propter Christum, et quod sola fide iustificemur, hoc est, ex iniustis iusti efficiamur seu regeneremur.

Facile autem iudicari potest,[4] quam[5] necessaria sit huius fidei cognitio, quia in hac una[6] conspicitur Christi officium, hac una accipimus Christi beneficia, haec una affert certam et firmam consolationem piis mentibus.

Et oportet in ecclesia exstare doctrinam, ex qua concipiant pii certam spem salutis. Nam adversarii infeliciter consulunt hominibus, dum iubent dubitare, utrum consequamur remissionem peccatorum. Quomodo in morte sustentabunt se isti, qui de hac fide nihil audiverunt, qui putant[7] dubitandum esse, utrum[8] consequantur remissionem peccatorum?

Praeterea necesse est retineri in ecclesia Christi evangelium, hoc est, promissionem, quod[9] gratis propter Christum remittuntur peccata. Id evangelium penitus abolent, qui de hac fide, de qua loquimur, nihil docent. At scholastici ne verbum quidem de hac fide tradunt. Hos sequuntur adversarii nostri et improbant hanc fidem. Nec vident[10] se totam promissionem gratuitae remissionis peccatorum et iustitiae Christi abolere improbata hac fide.[11]

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[1] A perfect passive participle

[2] Introduces a result clause

[3] This and the following quod are quod substantive clauses

[4] An impersonal construction

[5] Introduces an indirect question

[6] Hac is used substantively here and in the following clauses: in this alone

[7] Introduces an indirect statement with the passive periphrastic dubitandum esse: who think that they must doubt…

[8] Introduces an indirect question

[9] A quod substantive clause

[10] Introduces an indirect statement

[11] An ablative absolute where fide is the ablative subject and improbata is the participial main verb

Vocabulary
Conspicio, ere, conspexi, conspectus- to see, observe, recognize	Magis (adv.)- more
Consulo, ere, consului, consultus- to advise	Spes, ei, f.- hope
Infeliciter (adv.)- unfortunately

Thus far we have shown abundantly enough from both the testimonies of Scripture and the arguments from Scripture which we have taken up that the matter has become more clear: that we obtain through faith alone the forgiveness of sins on account of Christ and that we are justified by faith alone, that is, we are made just from being unjust or we are regenerated.

Moreover, it can easily be judged how necessary the recognition of this faith is because in this alone the office of Christ is recognized, in this alone we receive the benefits of Christ, this alone offers certain and firm consolation to pious minds.

It is also fitting that the doctrine, from which the pious receive the sure hope of salvation, is visible in the church. For the adversaries unfortunately advise men while they order them to doubt whether they obtain the forgiveness of sins. How will those, who have heard nothing about faith, who think that they must doubt whether they obtain the forgiveness of sins, sustain themselves in death?

Besides it is necessary that the gospel of Christ is retained in the church; that is the promise that sins are forgiven freely on account of Christ. Those, who teach nothing about this faith about which we are speaking, destroy that gospel thoroughly. But the scholastics taught not even a word about this faith. Our adversaries follow these teachers, and they condemn this faith. They do not see that they are abolishing the whole promise of the free forgiveness of sins and the righteousness of Christ because they have condemned this faith. 

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xxiii)

Posted: October 3, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Profecto mirum est,[1] adversarios tot locis Scripturae nihil moveri, quae aperte tribuunt iustificationem fidei, et quidem detrahunt operibus. Num frustra existimant[2] toties idem repeti? Num arbitrantur[3] `excidisse Spiritui Sancto non animadvertenti[4] has voces? Sed excogitaverunt etiam cavillum, quo eludunt. Dicunt[5] de fide formata accipi debere, hoc est, non tribuunt fidei iustificationem nisi propter dilectionem. Imo prorsus non tribuunt fidei iustificationem, sed tantum dilectioni, quia somniant[6] fidem posse stare cum peccato mortali.

Quorsum hoc pertinet, nisi ut[7] promissionem iterum aboleant et redeant ad legem? Si fides accipit remissionem peccatorum propter dilectionem, semper erit incerta remissio peccatorum, quia nunquam diligimus tantum,[8] quantum debemus; imo non diligimus, nisi certo statuant corda, quod[9] donata sit nobis remissio peccatorum. Ita adversarii, dum requirunt, fiduciam propriae dilectionis in remissione peccatorum et iustificatione, evangelium dei gratuita remissione peccatorum prorsus abolent; quum tamen dilectionem illam neque praestent neque intelligent, nisi credant[10] gratis accipi remissionem peccatorum.

Nos quoque dicimus, quod[11] dilectio fidem sequi debeat, sicut et Paulus ait Gal. 5, 6: In Christo Iesu neque circumcisio aliquid valet neque praeputium, sed fides per dilectionem efficax.Neque tamen ideo sentiendum est,[12] quod[13] fiducia huius dilectionis aut propter hanc dilectionem accipiamus remissionem peccatorum et reconciliationem, sicut neque accipimus remissionem peccatorum propter alia opera sequentia,[14] sed sola fide, et quidem fide proprie dicta,[15] accipitur remissio peccatorum, quia promissio non potest accipi nisi fide.

Est autem fides proprie dicta, quae assentitur promissioni; de hac fide loquitur Scriptura. Et quia accipit remissionem peccatorum et reconciliat nos Deo, prius hac fide iusti reputamur propter Christum, quam diligimus ac legem facimus, etsi necessario sequitur dilectio. Neque vero haec fides est otiosa notitia, nec potest stare cum peccato mortali, sed est opus Spiritus Sancti, quo liberamur a morte, quo eriguntur et vivificantur perterrefactae mentes. Et quia sola haec fides accipit remissionem peccatorum et reddit nos acceptos Deo et affert Spiritum Sanctum, rectius vocari gratia gratum faciens poterat, quam effectus sequens, videlicet dilectio.[16]

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[1] Introduces an indirect statement

[2] Introduces an indirect statement

[3] Introduces an indirect statement

[4] A present active participle

[5] Introduces an indirect statement where the voces are the implied subject

[6] Introduces an indirect statement

[7] A result clause

[8] So far

[9] A quod substantive clause

[10] Introduces an indirect statement

[11] A quod substantive clause

[12] The passive periphrastic: must be understood

[13] A quod substantive clause

[14] A present active participle

[15] A perfect passive participle

[16] It more rightly could be called a grace which makes one pleasing than an effect which follows, namely love.

Vocabulary
Cavillum, i, n.- jesting, banter, raillery	Praeputium, i, n.- uncircumcsion, the state of not being circumcised
Eludo, ere, elusi, elusus- to escape, elude; baffle; cheat; mock	Profecto (adv.)- surely, certainly
Etsi (conj.)- although; even if	Quantum (adv.)- as much as
Frustra (adv.)- in vain	Redeo, redire, redivi or redii, reditus- to return
Gratus, a, um- pleasing	Tot (adv.)- so many, such a number of
Mirus, a, um- wonderful, strange, remarkable	Valeo, ere, valui, valitus- to be strong, powerful; to prevail
Num (adv.)- Surely…not	Vox, vocis, f.- voice

Certainly it is amazing that the adversaries are not moved by so many passages of Scriptures which openly attribute justification to faith, and indeed separate it from works. Surely they do not think that the same thing is repeated so many times in vain. Surely they do not think that these voices have departed from the Holy Spirit who is not paying attention. But they have also invented raillery in which they escape. They say that these things ought to be accepted concerning faith which has been formed; that is they do not attribute justification to faith except on account of love. Rather they do not entirely attribute justification to faith but only to love because they dream that faith is able to stand with mortal sin.

How far does this extend except that they abolish the promise again and return to the law. If faith receives the forgiveness of sins on account of love, the forgiveness of sins will always be uncertain because we never love so much as we ought. Rather we do not love unless our hearts certainly think that the forgiveness of sins is given to us. In this way the adversaries, while they require the trust of our own love in the forgiveness of sins and justification, abolish entirely the gospel of God with the forgiveness of sins. Nevertheless, although they neither furnish nor understand that love unless they believe that the forgiveness of sins is received freely.

We also say that love ought to follow faith as Paul also says in Galatians 5:6, “In Christ Jesus neither circumcision prevails for anything nor uncircumcsion but faith active through love.” Nevertheless, this must not be understood in such a way that we receive the forgiveness of sins  and reconciliation through trust in this love or on account of this love just as we do not receive the forgiveness of sins on account of the other works which follow but through faith alone and indeed the forgiveness of sins is receive through the faith which has been spoken about because the promise is not able to be accepted by faith.

Moreover, the faith, which has been spoken about properly, is that which assents to the promise; Scripture speaks about this faith. And because it receives the forgiveness of sins and reconciles us to God; first we are considered just from this faith on account of Christ, then we love and do the law although love necessarily follows. But this faith is neither an idle knowledge, nor is it able to stand with mortal sin, but it is the work of the Holy Spirit by which we are freed from death by which terrified minds are raised and made alive. And because this faith alone accepts the forgiveness of sins and restores us, accepted by God, and bestows the Holy Spirit, it could more properly be called a grace which makes one pleasing than an effect which follows such as love.

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xxii)

Posted: October 2, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Exstant et apud sancto s patres sparsim similia testimonia. Ambrosius enim inquit in Epistola ad Irenaeum quendam: Subditus[1] autem mundus eo [Deo] per legem factus est, quia ex praescripto legis omnes conveniuntur et ex operibus legis nemo iustificatur, id est, quia per legem peccatum cognoscitur, sed culpa non relaxatur. Videbatur lex nocuisse, quae omnes fecerat peccatores, sed veniens[2] Dominus Iesus peccatum omnibus, quod nemo poterat evitare, donavit et chirographum nostrum sui sanguinis effusione delevit. Hoc est, quod ait Rom. 5, 20: Abundavit peccatum per legem; superabundavit autem gratia per Iesum. Quia postquam totus mundus subditus factus est, totius mundi peccatum abstulit, sicut testificatus est Iohannes, Ioh. 1, 29, dicens:[3] Ecce agnus Dei, ecce, qui tollit peccatum mundi. Et ideo nemo, glorietur in operibus, quia nemo factis suis iustificatur. Sed qui[4] iustus est, donatum habet, quia post lavacrum iustificatos est. Fides ergo est, quae[5] liberat per sanguinem Christi, quia beatus ille, cui peccatum remittitur et venia donatur, Ps. 32, 1.

Haec sunt Ambrosii verba, quae aperte patrocinantur nostrae sententiae; detrahit operibus iustificationem et tribuit fidei, quod[6] liberet per sanguinem Christi. Conferantur in unum acervum sententiarii[7] omnes, qui magnificis titulis ornantur. Nam alii vocantur angelici, alii subtiles, alii irrefragabiles. Omnes isti lecti et relecti[8] non tantum conferent ad intelligendum Paulum,[9] quantum[10] confert haec una Ambrosii sententia.

In eandem sententiam multa contra Pelagianos[11] scribit Augustinus. De Spiritu et Litera sic ait: Ideo quippe proponitur iustitia legis, quod qui[12] fecerit eam, vivet in illa, ut[13] quum quisque infirmitatem suam cognoverit, non per suas vires neque per literam ipsius legis, quod fieri non potest, sed per fidem concilians[14] iustificatorem perveniat et faciat et vivat in ea. Opus rectum, quod qui fecerit, vivet in eo,[15] non fit nisi in iustificato. Iustificatio autem ex fide impetratur. Hic; clare dicit[16] iustificatorem fide conciliari et iustificationem fide impetrari. Et paulo post: Ex[17] lege timemus Deum, ex fide speramus in Deum. Sed timentibus[18] poenam absconditur gratia, sub quo timore anima laborans[19] etc. per fidem confugiat ad misericordiam Dei, ut,[20] det, quod iubet. Hic docet[21] lege terreri corda, fide autem consolationem capere, et docet prius fide apprehendere misericordiam, quam[22] legem facere conemur. Recitabimus paulo post et alia quaedam.

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[1] A perfect passive participle

[2] A present active participle

[3] A present active participle

[4] Its antecedent is the implied he which is the subject of habet

[5] Its antecedent is an impled that which is the predicate adjective which completes fides est

[6] A quod substantive clause: that it frees

[7] The Sententiarists: those who commented on Peter Lombard’s Sentences

[8] Perfect passive participles

[9] Ad+gerundive to indicate purpose: to understanding Paul

[10] As much as

[11] Pelagians

[12] Its antecedent is an implied he

[13] A result clause

[14] A present active participle

[15] Which a man has done and will live in…

[16] Introduces two indirect statements

[17] Because of

[18] A present active participle used substantially

[19] A present active participle

[20] A result clause

[21] Introdcues a series of indirect statements

[22] than

Vocabulary
Abscondō, ere, abscondidī, absconditus- to hide, conceal	Nemō, neminis, c.- no one
Abundo, are, avi, atus- to abound, have in large measure; overdo, exceed	Noceo, ere, nocui, nocitus- to harm, hurt; injure
Acervus, i, m.- mass, heap, stack; treasure	Peccator, peccatōris, m.- sinner
Agnus, i, m.- lamb	Perveniō, īre, pervēnī, perventus- to come to, reach
Angelicus, a, um- angelic	Praescriptum, i, n.- precept, rule
Capio, ere, cepi, captus- grasp, grap; capture	Quippe (adv.)- of course; obviously; naturally; by all means
Chirographum, i, n.- manuscript, book	Rectus, a, um- right, true
Concilio, are, avi, atus- to bring about; unite; win over, reconcile	Relaxo, are, avi, atus- to loosen
Conferō, conferre, contūlī, conlatus- to discuss, confer; to carry, convey	Relego, ere, relegi, relectus- to read again, reread
Confugio, ere, confugi, confugitus- to flee	Sententiarius, i, m.- Sententiarist
Conor, ari, conatus sum- to try	Sparsim (adv.)- here and there
Conveniō, īre, convenī, conventus- to agree; to be appropriate; to come together	Subditus, a, um- submissive; subordinate
Deleo, ere, delevi, deletus- to erase, wipe away, blot away; delete, destroy	Subdō, ere, subdidī, subditus- to place under; supply
Effusio, effusionis, f.- pouring out, effusion	Subtilis, e- subtle; fine-spun
Evito, are, avi, atus- to shun, avoid	Superabundo, are, avi, atus- to be very abundant
Irrefragabilis, e- incontestable, incontrovertible; unavoidable	Testifico, are, avi, atus- to testify; demonstrate
Iustificator, iustificatoris, m.- justifier, one who justifies	Titulus, i, m.- title
Lavacrum, i, n.- bath, baptims, washing	Totus, a, um- total, entire
Magnificus, a, um- splendid, excellent; noble; proud	Venia, ae, f.- favor, kindness; pardon

Here and there similar testimonies are visible among the sacred fathers. For Ambrose says the same in his Epistle to Irenaeus, “However, the world has become subdued by God through the law because everyone is grouped together by the rule of the law and by works of the law no one is justified: that is because sin is recognized through the law but the fault is not loosened. The law, which made men sinners, seemed to have harmed, but the coming Lord Jesus forgave the sin, which could not be avoided, from all, and he blotted out our book with the pouring out of his blood. This is what he says in Romans 5:20, ‘Sin flourished through the law; however, grace was even more abundant through Jesus.’ Because, after the whole world was subdued, he took away the sin of the whole world just as it has been testified in John 1:29 which says, ‘Behold the lamb of God; behold he who bears the sin of the world.’ And so no one will glory in works, because no one is justified by works. But he who is just has a gift because after baptism he has been justified. Faith, therefore, is that which frees through the blood of Christ, because he is blessed for whom sin is forgiven and grace is given.

These are the words of Ambrose, which our doctrines openly defend; he separates justification from works, and he attributes to faith that it liberates through the blood of Christ. Let all the Sententiarists, who are adorned with magnificent titles, be brought together be brought together into one heap. For some are called angelic, some subtle, others irrefragable. All of those, after they have been read and reread, do not hardly contribute to understanding Paul as much as this one passage of Ambrose does.

On the same doctrine Augustine wrote many things against the Pelagians. In On the Spirit and the Letter he wrote thusly: “For that reason of course the righteousness of the law is displayed because he who has done it will live so that, when anyone recognizes his weakness, he, winning it not through his own powers nor through the letter of that law, because it cannot be done, but through faith, will come to the one who justifies and will do and live in those things. No proper work, which a man has done and will live in, except in the justified. Moreover, justification is obtained by faith.” Here he says clearly that the one who justifies is reconciled by faith and that justification is obtained through faith. And a little after he says, “Because of the law we fear God; because of faith we hope in God. But grace is hidden for those who fear a punishment: a spirit, laboring under this fear flees to the mercy of God through faith so that He gives what He commands. Here he teaches that hearts are terrified by the law; however, they grasp consolation through faith, and he teaches that first we grasp mercy through faith, then we try to do the law. We will also recite other certain things a little later.

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xxi)

Posted: October 1, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Act. 13, 38. 39: Notum igitur sit[1] vobis, viri fratres, quod[2] per hunc[3] vobis remissio peccatorum annuntiatur et ab omnibus, quibus non potuistis in lege iustificati.[4] In hoc omnis, qui credit, iustificatur. Quomodo potuit clarius de officio Christi et de iustificatione dici? Lex, inquit, non iustificabat. Ideo Christus datus est, ut credamus[5] nos propter ipsum iustificari. Aperte detrahit legi iustificationem. Ergo propter Christum iusti reputamur, quum credimus, nobis Deum placatum esse propter ipsum.

Act. 4, 11. 12: Hic est lapis, qui reprobatus est a vobis aedificantibus,[6] qui factus est in caput anguli,[7] et non est[8] in aliquo alio salus. Neque enim aliud nomen est sub coelo datum[9] hominibus, in quo oporteat[10]nos salvos fieri. Nomen autem Christi tantum fide apprehenditur. Igitur fiducia nominis Christi, non fiducia nostrorum operum salvamur. Nomen enim hic significat causam, quae allegatur, propter quam contingit salus. Et allegare nomen Christi est confidere nomine Christi, tamquam causa seu pretio, propter quod salvamur. Act. 15, 9: Fide purificans[11] corda eorum. Quare fides illa, de qua loquuntur apostoli, non est otiosa notitia, sed res, accipiens[12] Spiritum Sanctum et iustificans nos.

Abacuc[13] 2, 4: Iustus ex fide vivet. Hic primum dicit[14] homines fide esse iustos, qua credun[15]t Deum propitium esse, et addit, quod eadem fides vivificet, quia haec fides parit in corde pacem et gaudium et vitam aeternam.

Esaiae[16] 53, 11: Notitia eius iustificabit multos. Quid est autem notitia Christi, nisi nosse[17] beneficia Christi, promissiones, quas per evangelium sparsit in mundum? Et haec beneficia nosse, proprie et vere est credere in Christum, credere, quod,[18] quae[19] promisit Deus propter Christum, certo praestet.

Sed plena est Scriptura talibus testimoniis, quia alibi legem, alibi promissiones de Christo et de remissione peccatorum et de gratuita acceptatione propter Christum tradit.

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[1] The iussive subjunctive: Let it be known to you all, men and brothers…

[2] A quod substantive clause

[3] The masculine demonstratives here refer to Christ

[4] Iustificati estis

[5] Introduces an indirect statement

[6] A present active participle as apposition to vobis

[7] cornerstone

[8] An impersonal construction: there is not

[9] A perfect passive participle

[10] Introduces an indirect statement

[11] A present active participle

[12] Accipiens and iustificans are present active participles

[13] Habakkuk

[14] Introduces an indirect statement

[15] Introduces an indirect statement

[16] Isaiah

[17] No(vi)sse

[18] A quod substantive clause

[19] That which…

Vocabulary
Acceptatio, acceptationis, f.- acceptance	Frater, fratris, m.- brother
Aedifico, are, avi, atus- to build	Gaudium, ī, n.- joy
Angulus, i, m.- corner; angle, apex	Lapis, lapidis, m.- stone; jewel
Annuntiō, āre, āvī, ātus- to announce, declare	Purifico, are, avi, atus- to purify; clean
Coelum, ī, n.- heaven	Reprobo, are, reprobavi, reprobatus- to condemn, reject
Contingo, ere, contigi, contactus- to be granted to; to happen; to reach	Spargo, ere, sparsi, sparsus- to scatter

In Acts 13: 38-39, it says, “Let it be known to you all, men and brothers, that through this man, the forgiveness of sins is announced to you all, and you have been justified from all the things which you were not able in the law. In this man, everyone, who believes, is justified.” How can this thing concerning the office of Christ and justification be said more clearly? The law, it said, does not justify. So Christ has been given so that we believe that we are justified on account of him.

In Acts 4:11-2 Peter says, “This is the rock, which was condemned by you all, the builders, which has become the cornerstone, and there is not salvation in another place for anyone. For under heaven there is not another name, given to men, in which it is necessary for us to be saved.” However, the name of Christ is only grasped by faith. Therefore, we are saved by trust in the name of Christ, not by trust in our works. For here “name” means the reason, which is urged, on account of which salvation happens. And to plea the name of Christ is to trust in the name of Christ as the cause or price on account of which we are saved. Acts 15:9 says, “Purifying your hearts by faith.” Wherefore, that faith, about which the Apostles speak, is not an idle knowledge, but a thing which accepts the Holy Speak and justifies us.

In Habakkuk 2:4 it says, “The just will live by faith.” Here first it says that men are just by the faith with which they believe that God is well-disposed towards them, and it adds that the same faith makes alive because this faith produces in a heart peace and joy and eternal life.

In Isaiah 53:11 it says, “Knowledge of Him will make many righteous.” But what is the knowledge of Christ unless it is to have known the benefits of Christ and the promises which are sprinkled in the world through the gospel? And to have known these benefits, properly and truly, is to believe in Christ, to believe that those things which God promised on account of Christ surely stand.

But Scripture is full of such testimonies because in some places it teaches the law, in some places the promises concerning Christ and the forgiveness of sins and its free acceptance because of Christ.

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xx)

Posted: September 30, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Et ne[1] putemus temere excidisse Paulo sententiam, quod[2] fides iustificet, longa disputatione munit et confirmat eam in quarto capite ad Romanos, et deinde in omnibus epistolis repetit. Sic ait capite quarto ad Romanos 4, 5: Operanti[3] merces non imputatur secundum gratiam, sed secundum debitum; ei autem, qui non operatur, credit autem in eum, qui iustificat impium, reputatur fides eius ad iustitiam. Hic clare dicit[4] fidem ipsam imputari ad iustitiam. Fides igitur est illa res, quam Deus pronuntiat esse iustitiam, et addit gratis imputari, et negat[5] posse gratis imputari, si propter opera deberetur. Quare excludit etiam meritum operum moralium. Nam si his deberetur iustificatio coram Deo, non imputaretur fides ad iustitiam sine operibus.

Et postea, Rom. 4, 9: Dicimus enim, quod[6] Abrahae[7] imputata est fides ad iustitiam. Capite 5, 1 ait: Iustificati[8] ex fide, pacem habemus erga Deum, id est, habemus conscientias tranquillas et laetas coram Deo. Rom. 10, 10: Corde creditur; ad iustitiam. Hic pronuntiat[9] fidem esse iustitiam cordis. Ad Gal. 2, 16: Nos in Christo Iesu credimus, ut[10] iustificamur ex fide Christi et non ex operibus legis. Ad Eph. 2, 8: Gratia enim salvati estis per fidem, et hoc non ex vobis, Dei enim donum est;[11] non ex operibus, ne[12] quis glorietur.

lohannis, capite primo, v. 12: Dedit eis potestatem filios Dei fieri, his,[13] qui credunt in nomine eius, qui non ex sanguinibus neque ex voluntate carnis neque ex voluntate viri, sed ex Deo nati sunt. Iohannis 3, 14.15: Sicut Moses exaltavit serpentem in deserto, ita exaltari oportet Filium hominis, ut[14] omnis, qui credit in ipsum, non pereat. 96] Item v. 17: Non misit Deus Filium suum in mundum, ut[15] iudicet mundum, sed ut salvetur mundus per ipsum. Qui credit in eum, non iudicatur.

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[1] Introduces a negative purpose clause

[2] A quod substantive clause

[3] A present active participle used substantially: worker

[4] Introduces an indirect statement

[5] Introduces an indirect statement

[6] A quod substantive clause

[7] Genitive singular

[8] A perfect passive participle

[9] Introduces an indirect statement

[10] Introduce a purpose clause

[11] An impersonal construction: it is…

[12] Introduces a negative purpose clause

[13] Apposition to eis

[14] Introduces a purpose clause

[15] This and the following ut introduces purpose clauses

Vocabulary
Debitum, ī, n.- debt	Mitto, ere, misi, missus- to send
Desertum, i, n.- desert, wilderness	Munio, ire, ivi, itus- to fortify, strengthen; defend, protect
Exaltō, āre, āvī, ātus- to exalt	Pax, pacis, f.- peace
Iohannes, Iohannis, m.- John	Temere (adv.)- rashly, blindly
Laetus, a, um- happy	Tranquillus, a, um- tranquil
Merces, mercedis, f.- pay, recompense, reward	Voluntas, voluntatis, f.- will

And so that we do not think that this doctrine, that faith justifies, has fallen from Paul rashly, he fortifies it with a long disputation, and he confirms it in the fourth chapter of the Epistle to the Romans, and he repeats it in every epistle. He says in the fourth chapter of the Epistle to the Romans, “Recompense is not imputed to a worker according to grace, but according to debt; however, he, who does not work, but believes in him who justifies the impious, his faith is considered righteousness” (Romans 4:5). Here he clearly says that faith itself is imputed for righteousness. Faith, therefore, is that thing which God pronounces to be righteousness, and he adds that it is imputed freely, and he denies that it is able to be imputed freely if it is owed on account of works. Wherefore he excludes even the merit of moral works. For if justification before God is owed for these things, faith is not imputed for righteousness without works.

And afterwards in Romans 4:9 he says, “For we say that Abraham’s faith was imputed as righteousness.” And in Romans 5:1 he says, “Justified by faith, we have peace towards God.” That is we have calm and happy consciences before God. And in Romans 10:10 he writes, “It is believed by the heart for righteousness.” Here he pronounces faith to be a righteousness of the heart.  In the Epistle to the Galatians 2:16 he declares, “We believe in Jesus Christ so that we are justified by the faith of Christ and not by works of the law.” In the Epistle to the Ephesians he says, “For by grace through faith you are saved, and this is not from you all. For it is the gift of God; it is not from your works so that no one boasts.”

In the first chapter of John, verse 12, it says, “He gave to them the power to become sons of God, to those, who believe in His name, who were born neither from blood, nor from the will of the flesh, nor from the will of man but from God.” And in John 3:14-15 it says, “Thus Moses exalted the serpent in the desert, so it is fitting that the son of man be exalted so that everyone, who believes in himself, does not perish.” Likewise in verse 17 it says, “God did not send His son into the world to judge the world, but so that the world would be saved through Him. He, who believes in Him, is not judged.”
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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xix)

Posted: September 29, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Paulus in Epistola ad Romanos praecipue de hoc loco disputat et proponit, quod[1] gratis iustificemur fide, credentes[2] nobis Deum placatum propter Christum. Et hanc propositionem capite tertio, quae statum universae disputationis continet, tradit: Arbitramur[3] hominem fide iustificari, non ex operibus legis, 3, 28. Hic adversarii interpretantur ceremonias Leviticas. At Paulus non tantum de ceremoniis loquitur, sed de tota lege. Allegat enim infra, 7, 7, ex Decalogo: Non concupisces. Et si opera moralia mererentur remissionem peccatorum et iustificationem, etiam nihil opus esset[4] Christo et promissione, et ruerent omnia illa, quae Paulus de promissione loquitur. Male etiam scriberet[5] ad Ephesios, 2, 8, gratis[6] nos salvatos esse, et donum Dei esse, non ex operibus.

Item PauIus allegat[7] Rom. 4, 1. 6 Abraham, allegat Davidem. At hi de circumcisione habuerunt mandatum Dei. Itaque si ulla opera iustificabant, necesse erat[8] illa opera tunc, quum mandatum haberent, etiam iustificasse. Sed recte docet[9] Augustinus Paulum de tota lege loqui, sicut prolixe disputat De Spiritu et Litera, ubi postremo ait:

His igitur consideratis pertractatisque pro viribus,[10] quas Dominus donare dignatur, colligimus[11] non iustificari hominem praeceptis bonae vitae, nisi per fidem Iesu Christi [hoc est, non lege operum sed fidei, non littera, sed spiritu, non factorum meritis, sed gratuita gratia].

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[1] A quod substantive clause

[2] A present active participle modifying the implied subject of iustificemur; it introduces an indirect statement

[3] Introduces an indirect statement

[4] There is also no need for…

[5] The contrary to fact result from the previous sentence continues here: he would have written wickedly

[6] The citation from Scripture is an indirect statement.

[7] Puts forward

[8] Introduces an indirect statement

[9] Introduces an indirect statement

[10] An ablative absolute: Since these things have been considered and handled in accordance with the powers…

[11] Introduces an indirect statement

Vocabulary
Circumcisio, circumcisionis, f.- circumcision	Pertracto, are, avi, atus- to handle, treat; touch, feel
Colligo, ere, collegi, collectus- to collect, gather	Prolixe (adv.)- at length, in detail; amply, generously
Dignor, ari, dignatus sum- to deign; think worthy	Propositio, propositionis, f.- proposition; statement of facts
Epistola, ae, f.- letter, epistle	Romanus, a, um- Roman
Leviticus, a, um- Levitical	Ruo, ere, rui, rutus- to destroy, ruin, overthrow
Litera, ae, f.- letter; writing; literature	Status, ūs, m.- position; standing; condition, state
Male (adv.)- wickedly, wrongly, badly, ill	Ullus, a, um- any
Moralis, e- moral; of philosophy

Paul in the Epistle to the Romans especially argues concerning this doctrine and asserts that we, who believe that God has been placated with us on account of Christ, are justified freely by faith. And he teaches this proposition, which contains the statement of the whole dispute: “We think that men are justified by faith not by works of the law” (3:28). Here the adversaries understand the Levitical ceremonies. But Paul is talking about not only ceremonies but about the whole law. For he later urges in 7:7 from the Decalogue, “You shall not desire.” And if moral works merit the forgiveness of sins and justification, there was no need for Christ and the promise, and they destroy all of those things which Paul said about the promise. He would even have written poorly to the Ephesians in 2:8, “We hae been saved freely and the gift of God, not from our works.”

Likewise in Romans 4:1-6 Paul puts forward Abraham and David. But these had the command of God concerning circumcision. And so if any works justify, it was necessary that those works then, when they had the command, also justified.But Augustine rightly teaches that Paul spoke about the whole law just as he disputed at length in On the Spirit and the Letter where he finally said:

“Therefore, since these things have been considered and treated according to the powers, which the Lord deigns to give, we gather that men are not justified by the precepts of a good life unless through faith in Jesus Christ [that is not by a law of work but by the law of faith, not through letters but by the Spirit, not the merits of works but by free grace].

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xvi)

Posted: September 27, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Quod[1] Remissionem Peccatorum Sola Fide in Christum Consequamur.

Fateri etiam adversarios existimamus,[2] quod[3] in iustificatione primum necessaria sit remissio peccatorum. Omnes enim sub peccato sumus. Quare sic argumentamur: Consequi remissionem peccatorum est iustificari iuxta illud, Ps. 32, 1: Beati, quorum remissae sunt iniquitates. Sola fide in Christum, non per dilectionem, non propter dilectionem aut opera consequimur remissionem peccatorum, etsi dilectio sequitur fidem. Igitur sola fide iustificamur, intelligendo[4] iustificationem, ex iniusto iustum effici seu regenerari.

Minor ita facile poterit declarari, si sciamus, quomodo[5] fiat remissio peccatorum. Adversarii frigidissime disputant, utrum[6] sint una mutatio, remissio peccatorum et infusio gratiae. Otiosi homines, quid[7] dicerent, non habebant. In remissione peccatorum oportet[8] in cordibus vinci terrores peccati et mortis aeternae, sicut Paulus testatur 1 Cor. 15, 56 sq.: Aculeus mortis peccatum est, potentia vero peccati lex. Gratia autem Deo, qui dat nobis victoriam per Dominum nostrum Iesum Christum. Id est, peccatum perterrefacit conscientias; id fit per legem, quae ostendit iram Dei adversus peccatum, sed vincimus per Christum. Quomodo? Fide, quum erigimus nos fiducia[9] promissae[10] misericordiae propter Christum. Sic igitur probamus minorem: Ira Dei non potest placari, si opponamus nostra opera, quia Christus propositus est propitiator,[11] ut[12] propter ipsum fiat nobis placatus Pater. Christus autem non apprehenditur tamquam mediator nisi fide. Igitur sola fide consequimur remissionem peccatorum, quum erigimus corda fiducia misericordiae propter Christum promissae.[13]

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[1] A quod substantive clause

[2] Introduces the indirect statement Fateri etiam adversarios

[3] A quod substantive clause

[4] A gerund which introduces an indirect statement

[5] Introduces an indirect question

[6] Introduces an indirect question

[7] Introduces an indirect question

[8] Introduces an indirect question

[9] An ablative of means

[10] A perfect passive participle

[11] Apposition for Christus

[12] A purpose clause

[13] A perfect passive participle

Vocabulary
Aculeus, i, m.- sting, thorn; barb; pang	Minor, minoris, m.- minor, minor premise
Beatus, a, um- blessed	Mutatio, mutationis, f.- change, alteration
Existimo, are, avi, atus- to value; form an opinion, think; judge	Victoria, ae, f.- victory
Infusio, infusionis, f.- infusion, pouring in, addition

That we obtain the forgiveness of sins by faith alone in Christ

We think that the adversaries also confess that in justification first the forgiveness of sins is necessary. For everyone is under sin. Wherefore we argue thusly: to obtain the forgiveness of sins is to be justified. Concerning that Psalm 32:1 says, “Blessed are those whose iniquities are forgiven.” We obtain the forgiveness of sins by faith alone in Christ, not through love, not on account of love or works even if love follows faith. Therefore, we are justified by faith alone, by understanding that justification is to be made just from the unjust or to be regenerated.

The minor premise will be able to be declared so easily, if we know how the forgiveness of sins happens. The adversaries very coldly dispute whether there is one change, forgiveness of sins and infusion of grace. Idle men do not know what they are saying. In the forgiveness of sins it is necessary that the terrors of sin and eternal death are conquered in hearts as Paul testifies in 1 Corinthians 15:56 and following, “The sting of death is sin but the power of sin is the law. However, grace is from God who gives victory to us through our Lord Jesus Christ.” That is sin terrifies consciences; it happens through the law which shows the wrath of God against sin, but we are conquerors through Christ. How? By faith, when we raise ourselves through trust in the promised mercy on account of Christ. Therefore, in this way we demonstrate the minor premise: the wrath of God cannot be placated if we oppose our works because Christ has been positioned as our mediator so that on account of Him the Father becomes kindly disposed towards us. Christ, however, is not grasped as our mediator except by faith. Therefore, by faith alone we obtain the forgiveness of sins when we raise our hearts in the mercy promised on account of Christ. 

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Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xv)

Posted: September 26, 2023 | Author: lexsemperaccusat | Filed under: Apology of the Augsburg Confession, Book of Concord, Justification, Latin Translation, Lutheranism, Melancthon | Tags: Apology of the Augsburg Confession, Book of Concord, Justification, Latin, Lutheranism, Melancthon, Translation | Leave a comment

Sed nonnulli fortassis, quum dicitur, quod[1] fides iustificet, intelligunt de principio, quod[2] fides sit initium iustificationis seu praeparatio ad iustificationem, ita ut[3] non sit ipsa fides illud, quo accepti sumus Deo, sed opera, quae sequuntur, et somniant[4] fidem ideo valde laudari, quia sit principium. Magna enim vis est principii, ut vulgo dicunt: ʼΑρχηη το μισυ παντος,[5] ut si quis dicat, quod grammatica efficiat omnium artium doctores, quia praeparet ad alias artes, etiamsi sua quemque ars vere artificem efficit. Non sic de fide sentimus, sed hoc defendimus, quod[6] proprie ac vere ipsa fide propter Christum iusti reputemur seu accepti Deo simus. Et quia iustificari significat[7] ex iniustis iustos effici seu regenerari, significat et iustos pronuntiari seu reputari. Utroque enim modo loquitur Scriptura. Ideo primum volumus hoc ostendere, quod[8] sola fides ex iniusto iustum efficiat, hoc est, accipiat remissionem peccatorum.

Offendit quosdam particula SOLA, quum et Paulus dicat Rom. 3, 28: Arbitramur[9] hominem iustificari fide, non ex operibus; item Eph. 2, 8. 9: Dei donum est,[10] non ex vobis neque ex operibus, ne[11] quis glorietur; item Rom. 3, 24: Gratis iustificati. Si displicet exclusiva SOLA, tollant etiam ex Paulo illas exclusivas: gratis, non ex operibus, donum est etc. Nam hae quoque sunt exclusivae. Excludimus autem opinionem meriti. Non excludimus Verbum aut sacramenta, ut calumniantur adversarii. Diximus[12] enim supra fidem ex Verbo concipi, ac multo maxime ornamus ministerium Verbi. Dilectio etiam et opera sequi fidem debent. Quare non sic excluduntur, ne[13] sequantur, sed fiducia meriti dilectionis aut operum in iustificatione excluditur. Idque perspicue ostendemus.

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[1] A quod substantive clause

[2] A quod substantive clause

[3] Introduces a result clause

[4] Introduces an indirect statement

[5] The beginning is half of everything

[6] A quod substantive clause

[7] Introduces an indirect statement

[8] A quod substantive clause

[9] Introduces an indirect statement

[10] An impersonal construction: it is

[11] Introduces a negative purpose clause

[12] Introduces an indirect statement

[13] Introduces a negative purpose clause

But some perhaps, when it is said that faith justifies, understand from the first that faith is the beginning of justification or a preparation for justification, in such a way that it is not that faith itself by which we are accepted by God, but the works which follow, and they dream that faith is so greatly praised because it was the beginning. For a great power is the power of a beginning as they commonly say: “the beginning is half of everything”, so that if anyone says that grammar makes the teachers of all the arts, because it prepares for all the arts, even if his own art truly makes each artist. We do not think about faith in this way, but we defend this: that properly and truly that we are considered just or accepted by God by faith itself alone on account of Christ. And because to be justified means that the just are made from the unjust or are regenerated, it signifies that we are pronounced or considered just. For Scripture speaks in each fashion. For that reason we want to show this: that faith alone makes the just from the unjust, that is it receives the forgiveness of sins.

This single word Alone offends certain persons when Paul also says in Romans 3:38, “We think that men are justified through faith, not through works.” Likewise when he says in Ephesians 2:8-9, “It is the gift of God; it is neither from you all nor from your works so that no one boasts.” He also declares in Romans 3:24: “Having been justified freely.” If the exclusive Alone is displeasing, let them also remove those exclusives from Paul: freely, not from works, it is the gift, etc. For these things also are exclusives. However, we excluded the idea of merit. We did not exclude the Word or sacraments as the adversaries falsely accuse. For we said above that faith is formed from the Word, and we have honored very greatly the ministry of the Word. Love also and works ought to follow faith. Wherefore they are not in this way excluded, so that they do not follow, but trust excludes the worth of love or works in justification. And we will show this clearly.
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