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

Posted: January 19, 2024 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , | Leave a comment

Check out the fifty-third part of Translating the Apology of the Augsburg Confession: On Love and the Fulfillment of the Law! 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. Finally onward to a new article!

Nam et bulla Leonis X. [Iunii 15, 1520: Exsurge, Domine] damnavit articulum maxime necessarium, quem omnes Christiani teneant et credant,[1] videlicet non esse confidendum, quod[2] simus absoluti propter nostram contritionem, sed propter verbum Christi Matth. 16, 19: Quodcunque ligaveris etc. Et nunc in hoc conventu auctores confutationis damnaverunt apertis verbis hoc, quod fidem diximus[3] partem esse poenitentiae, qua consequimur remissionem peccatorum et vincimus terrores peccatorum et conscientia pacata[4] redditur. Quis autem non videt[5] hunc articulum, quod[6] fide consequamur remissionem peccatorum, verissimum, certissimum et maxime necessarium esse omnibus Christianis? Quis ad omnem posteritatem, audiens[7] talem sententiam damnatam esse, iudicabit[8] auctores huius condemnationis ullam Christi notitiam habuisse?

Et de spiritu eorum coniectura fieri potest ex illa inaudita crudelitate, quam constat[9] eos in bonos viros plurimos hactenus exercuisse. Et accepimus[10] in hoc conventu quendam reverendum patrem in senatu imperii, quum de nostra confessione sententiae dicerentur, dixisse[11] nullum sibi consilium videri[12] utilius, quam si ad confessionem, quam nos exhibuissemus atramento scriptam, sanguine rescriberetur. Quid diceret crudelius[13] Phalaris?[14] Itaque hanc vocem nonnulli etiam principes iudicaverunt[15] indignam esse, quae in tali consessu diceretur.

Quare etiamsi vindicant sibi adversarii nomen ecclesiae, tamen nos sciamus[16] ecclesiam Christi apud hos esse, qui evangelium Christi docent, non qui pravas opiniones contra evangelium defendunt, sicut inquit Dominus Ioh. 10, 27: Oves meae vocem meam audiunt. Et Augustinus ait: Quaestio est, ubi[17] sit ecclesia. Quid ergo facturi sumus?[18] In verbis nostris eam quaesituri sumus, an in verbis capitis sui, Domini nostri Iesu Christi? Puto, quod in illius verbis quaerere debemus, qui veritas est et optime novit corpus suum. Proinde non perturbent[19] nos iudicia adversariorum, quum humanas opiniones contra evangelium, contra auctoritatem sanctorum patrum, qui in ecclesia scripserunt, contra piarum mentium testimonia defendunt.

[1] Introduces an indirect statement

[2] A quod substantive clause

[3] Introduces an indirect statement where fidem is the accusative subject

[4] A perfect passive participle

[5] Introduces an indirect statement

[6] A quod substantive clause

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

[8] Introduces an indirect statement

[9] Introduces an indirect statement

[10] Introduces an indirect statement: We have learned that…

[11] Introduces an indirect statement

[12] Seemed more useful that if to our confession, which was written in ink there was a reply in blood.

[13] A comparative adverb

[14] Phalaris was a tyrant of Agrigentum (modern day Agrigento) in ancient Sicily (ca. 550 B.C.). He was infamous for his cruel conduct towards his enemies.

[15] Introduces an indirect statement: that this statement, which was spoken in such a meeting, was unworthy.

[16] A hortatory subjunctive which introduces an indirect statement: let us know that…

[17] Introduces an indirect question

[18] Render this as the future tense: What, therefore, will we do?

[19] The iussive subjunctive: let not the judgments of the adversaries disturb us…

Vocabulary
Apertus, a ,um- open; clearOvis, is, f.- sheep
Atramentum, i, n.- inkPerturbō, āre, āvī, ātus- to disturb; confuse, trouble
Coniectura, ae, f.- guess, conjectureQuaesitio, quaesitionis, f.- question, inquisition
Conventus, us, m.- gatheringQuocunque, quaecunque, quodcunque- whoever, whatever
Crudelitas, crudelitatis, f.- cruelty, barbarity, harshness, severity, savageryRescribo, ere, rescripsi, rescriptus- to reply, write back in reply
Inauditus, a, um- unheard (of), novel, newReverendus, a, um- reverend, revered
Ligo, are, avi, atus- to bind, tie; unite

For also Leo X’s bull condemns the very greatly a necessary article, which every Christ holds and believes: namely that it must not be believed that we are absolved on account of our contrition but on account of the word of Christ that “whatever you bind” (Matthew 16:19). And now in this assembly the authors of the confutation condemn with open words this: that we have said that faith is a part of repentance by which we obtain the forgiveness of sins and conquer the terrors of sin and a peaceful conscience is restored. But who does not see that this article, that we obtain the forgiveness of sins by faith, is most true and certain and very greatly necessary for all Christians? Who, in all posterity, hearing such a sentence has been condemned, will think that the authors of this condemnation had any knowledge of Christ.

And from their spirit a conjecture can be made from their unheard of cruelty, which it is understood that they exercised on good men till now. And we have learned in this assembly a certain venerable father in the senate of the empire, when from our confession sentences were said, said that there seemed no more useful plan for us than if to our confession, which we have produced written in ink, there was a reply in blood. What would Phalaris say more cruelly? And so some princes have also judged this saying, which was spoken in such a meeting, to be unworthy.

Wherefore, even if they claim the name of the church for themselves; nevertheless, let us know that the church of Christ is among those who teach the gospel not those who defend depraved opinions contrary to the gospel just as our Lord said in John 10:27, “My sheep hear my voice.” And Augustine said, “There is the question where is the church? What, therefore, will we do? Will we seek it in our words or in the words of our head, our Lord Jesus Christ? I think that we ought to seek it in His words, who is the truth and knows very well His own body.” Hence let not the judgements of our adversaries upset us since they defend human opinions against the gospel and against the authority of the holy fathers, who wrote in the church, and against the testimonies of pious minds.

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

Posted: January 18, 2024 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , | Leave a comment

Check out the fifty-second part of Translating the Apology of the Augsburg Confession: On Love and the Fulfillment of the Law! 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. Only one more to go!

Nec statim censendum est[1] Romanam ecclesiam sentire, quidquid papa aut cardinales aut episcopi aut theologi quidam aut monachi probant. Constat[2] enim pontificibus magis curae esse dominationem suam quam evangelium Christi. Et plerosque compertum est[3] palam Epicuraeos esse. Theologos constat[4] plura ex philosophia admiscuisse doctrinae Christianae, quam satis erat. Nec auctoritas horum videri debet tanta, ut[5] nusquam dissentire a disputationibus eorum liceat, quum multi manifesti errores apud eos reperiantur, ut quod[6] possimus ex puris naturalibus Deum super omnia diligere. Hoc dogma peperit alios errores multos, quum sit manifeste falsum. Reclamant enim ubique Scripturae, sancti patres et omnium piorum iudicia. Itaque, etiamsi in ecclesia pontifices aut nonnulli theologi ac monachi docuerunt remissionem peccatorum, gratiam et iustitiam per nostra opera et novos cultus quaerere, qui obscuraverunt Christi officium, et ex Christo non propitiatorem et iustificatorem, sed tantum legislatorem fecerunt: mansit tamen apud aliquos pios semper cognitio Christi.

Porro Scriptura praedixit,[7] fore ut[8] iustitia fidei hoc modo obscuraretur per traditiones humanas et doctrinam operum. Sicut Paulus saepe (cf. Gal. 4, 9; 5, 7; Col. 2, 8. 16 sq.; 1 Tim. 4, 2 sq. et al.) queritur[9] tunc quoque fuisse, qui pro iustitia fidei docebant[10] homines per opera propria et proprios cultus, non fide propter Christum reconciliari Deo et iustificari, quia homines naturaliter ita iudicant[11] Deum per opera placandum esse.[12] Nec videt ratio aliam iustitiam quam iustitiam legis civiliter intellectae.[13] Ideo semper exstiterunt in mundo, qui hanc carnalem iustitiam solam docuerunt, oppressa iustitia fidei,[14] et tales doctores semper existent etiam.

Idem accidit in populo Israel. Maxima populi pars sentiebat[15] se per sua opera mereri remissionem peccatorum, cumulabant sacrificia et cultus. Econtra prophetae, damnata illa opinione[16] docebant iustitiam fidei. Et res gestae[17] in populo Israel sunt exempla eorum, quae in ecclesia futura fuerunt. Itaque non perturbat pias mentes multitudo adversariorum, qui nostram doctrinam improbant. Facile enim iudicari de spiritu eorum potest, quia in quibusdam articulis adeo perspicuam et manifestam veritatem damnaverunt, ut[18] palam appareat eorum impietas.

[1] A passive periphrastic which introduces an indirect statement

[2] An impersonal construction which introduces an indirect statement

[3] An impersonal construction which introduces an indirect statement

[4] An impersonal construction which introduces an indirect statement

[5] Introduces a result clause

[6] Such as that…

[7] Introduces an indirect statement where the subject is impersonal: it would happen

[8] Introduces a result clause

[9] Introduces an indirect statement where the subject is impersonal: that then also there had been those who…

[10] Introduces an indirect statement

[11] Introduces an indirect statement

[12] The passive periphrastic as the infinitive main verb for an indirect statement

[13] A perfect passive participle

[14] Oppressa…fidei: an ablative absolute

[15] Introduces an indirect statement

[16] Damnata illa opinione: an ablative absolute

[17] A perfect passive participle

[18] Introduces a result clause

Vocabulary
Cardinalis, is, m.- cardinalAuctoritas, auctoritatis, f.- authority, power; influence
Dominatio, dominationis, f.- power, domination, dominionLegislator, legislatoris, m.- legislator, lawgiver

And it must not be immediately supposed that the Roman church knows what either the pope or the cardinals or the bishops or certain theologians or the monks approve. For it is agreed that among the popes there is more concern for their dominion than the gospel of Christ. And it has been proven that several are openly Epicureans. It is agreed that the theologians have confused many philosophical things in the doctrine of Christ which is enough. And the authority of these men does not seem such that nowhere is it permitted to dissent from their disputations since many clear errors are discovered among them such as that we are able to love God above all things from pure things of our natures. This teaching produces many other errors since it is so clearly false. For everywhere the Scriptures, holy fathers and judgment of every pious person cries out in protest. And so, even if in the church popes or some theologians and monks taught to seek the forgiveness of sins, grace and righteousness through our works and new forms of worships, which obscure the office of Christ, and have made from Christ not a propitiator or justifier  but only a law giver: the knowledge of Christ, nevertheless, remained among other pious people.

From afar Scripture proclaimed that it would happen that the righteousness of faith would be obscured in this way through human traditions and the doctrine of works. Thus Paul often (see Galatians 4:9, 5:7; Colossians 2:8; 2:16 and following; 1 Timothy 4:2 and following; and others) complains then also that there had been those who taught instead of the righteousness of faith that men are reconciled to God and justified through their own works and acts of worship not because of faith on account of Christ since men naturally think thusly that God must be pleased through works. Reason does not see another righteousness than the righteousness of the law as it is understood in the civil sphere. Therefore, there have always existed in the world those who teach this carnal righteousness alone, after the righteousness of faith has been oppressed, and such teachers have also always existed.

Likewise it happened among the people of Israel. The greatest part of the people understood that they merit the forgiveness of sins through their works, and they heaped up sacrifices and acts of worship. On the contrary, after that opinion had been condemned, the prophets taught the righteousness of faith. And such things, which were done among the people of Israel, are the examples of those who would be in the future church. And so the multitude of adversaries, who condemn our doctrine, does not trouble pious minds. For concerning their spirit it can be easily determined since they condemn in certain articles the so clear and manifest truth that their impiety openly appears.

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

Posted: January 9, 2024 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , | Leave a comment

Check out the fifty-first part of Translating the Apology of the Augsburg Confession: On Love and the Fulfillment of the Law! 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. Only two more to go!

Et plerasque alias sententias corrumpunt in scholis, propterea quia non tradunt iustitiam fidei, et fidem intelligunt tantum notitiam historiae seu dogmatum, non intelligunt hanc virtutem esse, quae apprehendit promissionem gratiae et iustitiae, quae vivificat corda in terroribus peccati et mortis.

Quum Paulus inquit Rom. 10, 10: Corde creditur[1] ad iustitiam, ore fit confessio ad salutem. Hic fateri adversarios existimamus, quod[2] confessio ex opere operato non iustificet aut salvet, sed tantum propter fidem cordis. Et Paulus sic loquitur, quod[3] confessio salvet, ut[4] ostendat, qualis[5] fides consequatur vitam aeternam, nempe firma et efficax fides.

Non est autem firma fides, quae non ostendit se in confessione. Sic cetera bona opera placent propter fidem, sicut et orationes ecclesiae rogant, ut[6] omnia sint accepta propter Christum. Item petunt omnia propter Christum. Constat[7] enim semper in fine precationum addi hanc clausulam: per Christum, Dominum nostrum. Ideo concludimus, quod[8] fide iustificemur coram Deo, reconciliemur Deo et regeneremur, quae in poenitentia apprehendit promissionem gratiae et vere vivificat perterritam mentem, ac statuit, quod[9] Deus sit nobis placatus ac propitius propter Christum. Et hac fide ait Petrus 1. ep. 1, 5, nos custodiri ad salutem,[10] quae revelabitur.

Huius fidei cognitio Christianis necessaria est et uberrimam affert consolationem in omnibus afflictionibus et officium Christi nobis ostendit, quia isti, qui negant[11] homines fide iustificari, negant[12] Christum mediatorem esse ac propitiatorem, negant promissionem gratiae et evangelium. Tantum docent aut doctrinam rationis aut legis de iustificatione.

Nos, quantum hic fieri potuit, ostendimus fontes huius causae et exposuimus ea, quae adversarii obiiciunt. Quae quidem facile diiudicabunt boni viri, si cogitabunt,[13] quoties citatur locus de dilectione aut operibus, legem non fieri sine Christo, nec nos ex lege, sed ex evangelio, hoc est, promissione gratiae in Christo promissae,[14] iustificari. Et speramus[15] hanc, quamvis brevem, disputationem bonis viris ad confirmandam[16] fidem, ad docendam et consolandam conscientiam utilem futuram esse. Scimus[17] enim ea, quae diximus, consentanea esse scripturis propheticis et apostolicis, sanctis patribus, Ambrosio, Augustino et plerisque aliis et universae ecclesiae Christi, quae certe confitetur[18] Christum esse propitiatorem et iustificatorem.

[1] The implied subject here is a confession of the gospel.

[2] A quod substantive clause

[3] A quod substantive clause

[4] A purpose clause

[5] Introduces an indirect question

[6] Introduces an indirect command

[7] Introduces an indirect statement

[8] A quod substantive clause

[9] A quod substantive clause

[10] An indirect statement

[11] Introduces an indirect statement

[12] Introduces an indirect statement

[13] Introduces an indirect statement

[14] A perfect passive participle

[15] Introduces an indirect statement

[16] Ad with the gerundive to indicate purpose: to strengthen faith

[17] Introduces an indirect statement

[18] Introduces an indirect statement

Vocabulary
Clausula, ae, f.- clausePrecatiō, precatiōnis, f.- prayer, supplication
Dogma, dogmatis, n.- doctrine, dogma, teachingQuamvis (conj.)- although
Obiicio, ere, obieci, objectus- to object, oppose; throw before

And in the schools they corrupt several other passages and because of this they do not teach the righteousness of faith, and they do not understand faith to be only a knowledge of history or of dogmas, and they do not understand that it is this virtue which grasps the promise of grace and righteousness and which in the terrors of sin and death makes hearts alive.

When Paul says in Romans 10:10, “It is believed in the heart for righteousness, and a confession is made with your mouth for salvation.” Here we think that the adversaries confess that a confession does not justify or save because of the performed work but only because of faith of the heart. And Paul thusly says that confession saves so that he shows what sort of faith obtains eternal life, truly firm and efficacious faith.

However, a faith, which does not show itself in a confession, is not firm. Thusly other good works are pleasing on account of faith, just as the prayers of the church ask that every work is accepted because of Christ. Likewise they ask for everything by means of Christ. For it is always agreed at the end of prayers to add this little clause: through Christ our Lord. Therefore, we conclude that we are justified before God, reconciled to God and regenerated by faith which grasps in repentance the promise of grace and truly makes alive a terrified mind and thinks that God is pleased with us and propitious on account of Christ. And by this faith Peter says in his first epistle, “We are preserved for a salvation which will be revealed” (1 Peter 1:5).

The knowledge of this faith is necessary for Christians, offers the most abundant consolation in all afflictions and shows the office of Christ to all because those,who deny that men are justified by faith, deny that Christ is our mediator and propitiator, and they deny the promise of grace and the gospel. Concerning justification, they only teach either a doctrine of reason or a doctrine of the law.

We, as much as it could happen, have shown the source of this cause and have exposed those things, which the adversaries object. Indeed good men will distinguish these things easily if they think how often as a passage is cited about love or works that the law is not done without Christ and we are justified not by the law but by the gospel, that is the promise of offered grace in Christ. And we hope that this, although short, disputation will be a future use for strengthening faith and teaching and consoling the conscience. For we think that those things, which we have said, are in harmony with the prophetic and apostolic scriptures, the holy fathers, Ambrose, Augustine and several others, and the whole universal church of Christ, which certainly confesses that Christ is our propitiator and justifier. 

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

Posted: January 4, 2024 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , | Leave a comment

Check out the fiftieth part of Translating the Apology of the Augsburg Confession: On Love and the Fulfillment of the Law! 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. Only three more to go!

Hic error manifeste abolet iustitiam fidei, quae sentit, quod[1] accessum ad Deum habeamus propter Christum, non propter opera nostra, quae sentit[2] nos per pontificem et mediatorem Christum adduci ad Patrem et habere placatum Patrem, ut supra satis dictum est. Et haec doctrina de iustitia fidei non est[3] in ecclesia Christi negligenda, quia sine ea non potest officium Christi conspici, et reliqua doctrina iustificationis tantum est doctrina legis. Atqui nos oportet retinere evangelium et doctrinam de promissione propter Christum donata.[4]

Non igitur litigamus in hoc loco de parva re cum adversariis. Non quaerimus otiosas subtilitates, quum reprehendimus eos, quod docent[5] vitam aeternam mereri operibus, omissa hac fide,[6] quae apprehendit mediatorem Christum. Nam de hac fide, quae credit[7] nobis Patrem propitium esse propter Christum, nulla apud scholasticos syllaba exstat. Ubique sentiunt, quod[8] simus accepti, iusti propter opera nostra vel ex ratione facta, vel certe facta, inclinante[9] illa dilectione, de qua dicunt.

Et tamen habent quaedam dicta, quasi apophthegmata veterum auctorum, quae depravant interpretando.[10] Iactatur[11] in scholis, quod[12] bona opera placeant propter gratiam, et quod sit confidendum[13] gratiae Dei. Hic interpretantur gratiam habitum,[14] quo nos diligimus Deum, quasi vero voluerint dicere veteres, quod[15] debeamus confidere nostra dilectione, quae, quam[16] sit exigua, quam sit immunda, certe experimur. Quamquam hoc mirum est,[17] quomodo isti iubeant confidere dilectione, quum doceant[18] nesciri, utrum adsit. Cur non exponunt hic gratiam misericordiam Dei erga nos? Et quoties mentio huius fit, addere oportebat fidem. Non enim apprehenditur nisi fide promissio misericordiae, reconciliationis, dilectionis Dei erga nos. In hanc sententiam recte dicerent[19] confidendam esse gratiam, placere bona opera propter gratiam, quum fides gratiam apprehendit. Iactatur et hoc in scholis, valere bona opera nostra virtute[20] passionis Christi. Recte dicitur. Sed cur non addunt de fide? Christus enim est propitiatio, ut Paulus Rom. 3, 25 ait, per fidem. Quum fide eriguntur pavidae conscientiae et sentiunt[21] peccata nostra deleta esse morte Christi et Deum nobis reconciliatum esse propter passionem Christi, tum vero prodest nobis passio Christi. Si omittatur doctrina de fide, frustra dicitur[22] opera valere virtute passionis Christi.

[1] A quod substantive clause

[2] Introduces an indirect statement

[3] Est…negligenda: the passive periphrastic

[4] A perfect passive participle

[5] Introduces an indirect statement

[6] Omissa…fide: an ablative absolute

[7] Introduces an indirect statement

[8] A quod substantive clause

[9] A present active participle used substantively: by one inclined…

[10] A gerund in the ablative

[11] An impersonal construction: it is boasted…

[12] A quod substantive clause

[13] The passive periphrastic

[14] Apposition to gratiam: as a habit

[15] A quod substantive clause

[16] This and the following quam are the exclamatory quam: how meager and unclean…

[17] An impersonal construction

[18] Introduces an indirect statement where the implied subject is impersonal: it is not known whether it is present

[19] Introduces an indirect statement

[20] An ablative of cause

[21] Introduces an indirect statement

[22] Introduces an indirect statement

Vocabulary
Apophthegmatum, i, n.- aphorism, sayingNegligō, ere, neglixī, neglictus- to neglect, disregard, ignore
Iacto, are, avi, atus- to boast; throw about, discussSubtilitas, subtilitatis, f.- subtlety; fineness of logical/detail; slenderness/exactness/acuteness; sharpness

This error clearly abolishes the righteousness of faith which knows that we have access to God on account of Christ not on account of our works and that we are lead to the Father and have a pleased Father through our high priest and mediator Christ as we have said enough above. And this doctrine of the righteousness of faith must not be neglected in Christ’s church because without it the office of Christ is not able to be discerned and the remaining doctrine of justification is only the doctrine of the law. It is still necessary that we retain the gospel and the doctrine of the promise which has been given because of Christ.

Therefore, we do not quarrel in this passage with the adversaries about a small matter. We are no seeking idle details when we condemn them because they teach that eternal life is merited with works, after this faith, which grasps the mediator Christ, has been omitted. For no syllable concerning this faith, which believes that the Father is propitious towards us on account of Christ, exists among the scholastics. Everywhere they think that we are accepted as righteous on account of our works or deeds from reason or certainly deeds, which have been done by one inclined with that love about which they speak. 

And, nevertheless, certain sayings, such as the sayings of the ancient authors, which they twist with their interpreting. It is boasted in the schools that good works are pleasing on account of grace and that it must be conceded to the grace of God. Here they interpret grace as a habit by which we love God as if truly the ancient wanted to say that we should trust our love, which we certainly experience is so meager and unclean. Although this is strange how they order us to trust love when they teach that it is not known when it is present. Why do they not explain here that grace is the mercy of God towards us. And as often as mention of this happens it is necessary to add faith. For the promise of mercy, reconciliation and the love of God for us is not grasped without faith. In this teaching they would rightly say that grace must be trusted and that good works are pleasing on account of grace since faith grasps this grace. And this is boasted in the schools: that our good works are powerful  because of the virtue of the passion of Christ. It is said rightly. But why not add something about faith? For Christ is our propitiation as Paul says in Romans 3:25, “through faith.” When terrified consciences are raised through faith and they think that our sin are removed by the death of Christ and that God has been reconciled to us on account of the passion of Christ, then truly the passion of Christ profits us. If the doctrine of faith is omitted, it is said in vain that our works are powerful through the virtue of Christ.

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

Posted: December 22, 2023 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , | Leave a comment

Verum urgent adversarii, quod[1] proprie mereantur vitam aeternam bona opera, quia Paulus dicit Rom. 2, 6: Reddet unicuique secundum opera eius. Item v. 10: Gloria, honor et pax omni operanti[2] bonum. Ioh. 5, 29: Qui bona fecerunt, in resurrectionem vitae. Matth. 25, 35: Esurivi, et dedistis mihi manducare etc.

In his locis et similibus omnibus, in quibus opera laudantur in Scripturis, necesse est intelligere non tantum externa opera, sed fidem etiam cordis, quia Scriptura non loquitur de hypocrisi, sed de iustitia cordis cum fructibus suis. Quoties autem fit mentio legis et operum, sciendum est,[3] quod[4] non sit excludendus Christus mediator. Is est enim finis legis et ipse inquit Ioh. 15, 5: Sine me nihil potestis facere. Ex hoc canone diximus[5] supra iudicari posse omnes locos de operibus. Quare quum operibus redditur vita aeterna, redditur iustificatis,[6] quia neque bene operari possunt homines nisi iustificati,[7] qui aguntur Spiritu Christi, nec sine mediatore Christo et fide placent bona opera, iuxta illud, Hebr. 11, 6: Sine fide impossibile est placere Deo.

Quum dicit Paulus: Reddet unicuique secundum opera eius, intelligi debet non tantum opus externum, sed tota iustitia vel iniustitia. Sic: Gloria operanti[8] bonum, hoc est, iuste. Dedistis mihi manducare, fructus et testimonium iustitiae cordis et fidei allegatur, redditur igitur vita aeterna iustitiae. Ad hunc modum Scriptura simul complectitur iustitiam cordis cum fructibus. Et saepe fructus nominat, ut[9] ab imperitis magis intelligatur, et ut[10] significat[11] requiri novam vitam et regenerationem, non hypocrisin. Fit autem regeneratio fide in poenitentia.

Nemo sanus iudicare aliter potest, nec nos aliquam otiosam subtilitatem hic affectamus, ut[12] divellamus fructus a iustitia cordis, si tantum adversarii concesserint, quod[13] fructus propter fidem et mediatorem Christum placeant, non sint per sese digni gratia et vita aeterna. Hoc enim reprehendimus in adversariorum doctrina, quod talibus locis Scripturae, seu philosophico, seu Iudaico more intellectis,[14] abolent iustitiam fidei et excludunt mediatorem Christum. Ex his locis ratiocinantur, quod[15] haec opera mereantur gratiam, alias de congruo, alias de condigno, quum videlicet accedit dilectio,[16] id est, quod[17] iustificent et, quia sint iustitia, digna sint vita aeterna.

[1] A quod substantive clause

[2] A present active participle

[3] The passive periphrastic

[4] A quod substantive clause with the passive periphrastic

[5] Introduces an indirect statemen

[6] The perfect passive participle used substantially: the justified

[7] A perfect passive participle

[8] A present active participle

[9] Introduces a purpose clause

[10] Introduces a purpose clause

[11] Introduces an indirect statement

[12] Introduces a purpose clause

[13] A quod substantive clause

[14] Talibus…intellectis: an ablative absolute

[15] A quod substantive clause

[16] Certainly when love is added

[17] A quod substantive clause

Vocabulary
Affecto, are, avi, atus- to aim at, desire; lay claim to; feignIuste (adv.)- justly, rightly, lawfully
Canon, canonis, m.- canonManducō, āre, āvī, ātus- to eat
Concedō, ere, concessī, concessus- to allow, grantUrgeo, ere, ursi- to press; urge
Esurio, ire, ivi, itus- to be hungry, hunger

But the adversaries urge that good works properly merit eternal life because Paul says in Romans 2:6, “Give to each according to his works.” Likewise in verse 10, “Glory, honor and peace to everyone who does good works.” John 5:29 says, “He, who does good works, into the resurrection of life.” Matthew 25: 35 says, “I have hungered and you gave to me to eat” etc.

In these and every similar passage, in which works are praised in the Scriptures, it is necessary to understand not only external works but also faith of the heart because Scripture is not speaking about hypocrisy but about the righteousness of the heart with its works. However, as often as mention of the law and works happens, it must be known that Christ, our mediator, must not be excluded. For He is the end of the law and Himself says in John 15:5, “Without me you can do nothing.” From this canon we have said above that every passage about works can be judged. Wherefore when eternal life is rendered for works, it is rendered to the justified because men, unless they are the justified who are moved by the Spirit of Christ, are not able to do good works, and good works are not pleasing without our mediator Christ and faith; concerning that Hebrews 11:6 says, “Without faith it is impossible to please God.”

When Paul says, “Give to each according to his works,” not only external works must be understood but the whole of righteousness or unrighteousness. Thusly: glory for the doer of good, that is, justly. You have given to me to eat, the fruit and testimony of the righteousness of the heart and faith is admitted, therefore, eternal life is rendered for righteousness. In this way Scripture at the same time embraces the righteousness of the heart with fruits. And it often names fruits so that it is better understood by the unlearned and so that it means that the new life and regeneration are required not hypocrisy. Moreover, regeneration happens through faith in repentance.

No sensible person is able to judge differently, and we are not feigning some idle exactness of logic so that we separate fruits from the righteousness of the heart: if the adversaries would only concede that fruits are pleasing on account of faith and the mediator Christ and are not of themselves worthy of grace and eternal life. For we condemn this in the doctrine of the adversaries: that because such passages of Scripture have been understood either in a philosophic or Jewish fashion, they abolish the righteousness of faith and exclude the mediator  Christ. From these passages they conclude that these works merit grace: some from suitable merit, some from wholly deserving merit, when love is added, that is, that they justify and, because they are righteousness, are worthy of eternal life.

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

Posted: December 16, 2023 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , | Leave a comment

Et tamen praedicatio praemiorum et poenarum necessaria est. In praedicatione poenarum ira Dei ostenditur, quare ad praedicationem poenitentiae pertinet. In praedicatione praemiorum gratia ostenditur. Et sicut Scriptura saepe mentione bonorum operum fidem complectitur; vult enim complecti iustitiam cordis cum fructibus: ita interdum cum aliis praemiis simul offert gratiam, ut Esa. 58, 8 sq. et saepe alias apud prophetas.

Fatemur et hoc, quod saepe testati sumus, quod,[1] etsi iustificatio et vita aeterna ad fidem pertinent, tamen bona opera mereantur alia praemia corporalia et spiritualia et gradus praemiorum iuxta illud, 1 Cor. 3, 8: Unus quisque accipiet mercedem iuxta suum laborem. Nam iustitia evangelii, quae versatur circa promissionem gratiae, gratis accipit iustificationem et vivificationem. Sed impletio legis, quae sequitur fidem, versatur circa legem, in qua non gratis sed pro nostris operibus offertur et debetur merces. Sed qui hanc merentur, prius[2] iustificati sunt, quam legem faciunt. Itaque prius sunt translati in regnum Filii Dei, ut Paulus ait Col. 1, 13; Rom. 8, 17, et facti coheredes Christi.

Sed adversarii, quoties de merito dicitur, statim transferunt rem a reliquis praemiis ad iustificationem, quum evangelium gratis offerat iustificationem propter Christi merita, non nostra; et merita Christi communicantur nobis per fidem. Ceterum[3] opera et afflictiones merentur non iustificationem, sed alia praemia, ut in his sententiis merces operibus offertur: Qui parce seminat, parce metet, et qui largiter seminat, largiter metet, 2 Cor. 9, 6. Hic clare modus mercedis ad modum operis confertur. Honora patrem et matrem, ut[4] sis longaevus super terram, Exod. 20, 12. Et hic proponit lex certo operi mercedem.

Quamquam igitur legis impletio meretur mercedem, proprie enim merces ad legem pertinet: tamen meminisse[5] nos evangelii oportet, quod gratis offert iustificationem propter Christum. Nec legem prius[6] facimus, aut facere possumus, quam reconciliati Deo, iustificati et renati sumus. Nec illa legis impletio placeret Deo, nisi propter fidem essemus accepti. Et quia homines propter fidem sunt accepti, ideo illa inchoata[7] legis impletio placet, et habet mercedem in hac vita et post hanc vitam. De nomine mercedis pleraque alia hic etiam dici poterant ex natura legis, quae, quia longiora[8] sunt, alio in loco explicanda erunt.[9]

[1] A quod substantive clause

[2] Prius…quam: priusquam legem faciunt: before they do the law

[3] Ceter(or)um

[4] A purpose clause

[5] Meminisse takes the gentive as a direct object

[6] Prius…quam: priusquam reconciliati Deo…

[7] A perfect passive participle

[8] Too long

[9] The passive periphrastic

Vocabulary
Circa +acc.-concerning; with, aroundMeto, ere, messui, messus- to reap; mow
Gradus, us, m.- step, position; degreeParce (adv.)- sparingly, moderately; frugally
Largiter (adv.)- plentifully, liberally, muchSemino, are, avi, atus- to plant, sow
Longaevus, a, um- aged; ancient; long-lived

Nevertheless, the proclamation of rewards and punishments is necessary. In the proclamation of punishments the wrath of God is shown; in this way it pertains to the proclamation of repentance. In the proclamation of rewards grace is shown. Scripture also in this way often includes faith in the mention of good works; for it wants righteousness of a heart included with works: thusly it offers sometimes at the same time grace with other rewards as Isaiah 58:8 and following does and often occurs among the other prophets.

We confess also this: that often we testified that even if justification and eternal life pertain to the end, nevertheless, good works merit other bodily and spiritual rewards and degrees of rewards. Concerning that 1 Corinthians 3:8 says, “Each one will receive a wage according to his labor.” For the righteousness of the gospel, which lives according to the promise of grace and freely receives justification and the new life. But the fulfillment of the law, which follows faith, lives according to the law in which not freely but for our works a reward is owed and offered. But they, who merit this, have been justified before they do the law. And so they have been transferred into the kingdom of the Son of God before, as Paul says in 1 Colossians 1:13, and been made co-heirs of Christ (Romans 8:17).

But the adversaries, as often as it has been said about merit, immediately transfer the matter from the remaining rewards to justification since the gospel freely offers justification on account of the merits of Christ, not ours; and the merits of Christ are communicated to us through faith. The works and afflictions of others do not merit justification but other rewards as a reward for works is offered in these passages: “He who sows sparingly, will reap sparingly, and he who sows liberally will reap much” (2 Corinthians 9:6). Here clearly the manner of a reward is united to the manner of work. “Honor your mother and father so that you are long upon the earth” (Exodus 20:12). And here the law relates the reward to the work.

Therefore, although the fulfillment of the law merits a reward, for a reward properly pertains to the law, nevertheless, it is necessary for us to recall the gospel because it freely offers justification on account of Christ. And we do not do the law or are able to do it before we are reconciled to God, justified and reborn. And that fulfillment of the law does not please God unless we have been accepted on account of faith. And because men are accepted on account of faith, therefore, that fulfillment of the law, which has begun, is pleasing, and it has a reward in this life and after this life. Several other things can also be said here about the word reward from the nature of the law which, because they are too long, must be explained in another section.

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

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

Adversarii nostri non solum hoc tribuunt operibus, quod[1] sint digna gratia et vita aeterna, sed fingunt etiam, quod[2] merita supersint sibi, quae donare aliis et iustificare alios queant, ut quum monachi suorum ordinum merita vendunt aliis. Haec portenta Chrysippeo more coacervant, hac una voce mercedis audita:[3] Merces appellatur, igitur habemus opera, quae sunt pretium, pro quo debetur merces; igitur opera per sese, non propter mediatorem Christum placent. Et quum alius alio[4] plura habeat merita, igitur quibusdam supersunt merita. Et haec merita donare aliis possunt isti, qui merentur.

Mane, lector, nondum habes totum huius soriten.[5] Addenda sunt[6] enim certa sacramenta huius donationis, mortuis induitur cucullus etc. Talibus coacervationibus beneficium Christi et iustitia fidei obscurata sunt.

Non movemus inanem λογομαχίαν[7] de vocabulo mercedis. Si concedent adversarii, quod[8] fide propter Christum iusti reputemur, et quod[9] bona opera propter fidem placeant Deo, de nomine mercedis postea non valde rixabimur. Nos fatemur[10] vitam aeternam mercedem esse, quia est res debita propter promissionem, non propter nostra merita. Est enim promissa iustificatio, quam supra ostendimus proprie esse donum Dei. Et huic dono coniuncta est promissio vitae aeternae, iuxta illud, Rom. 8, 30: Quos iustificavit, eosdem et glorificavit.

Huc pertinet, quod Paulus ait 2 Tim. 4, 8: Reposita est mihi corona iustitiae, quam reddet mihi Dominus iustus iudex etc. Debetur enim corona iustificatis[11] propter promissionem. Et hanc promissionem scire sanctos oportet, non ut[12] propter suum commodum laborent, debent enim laborare propter gloriam Dei; sed ne[13] desperent in afflictionibus, scire eos oportet voluntatem Dei, quod[14] velit eos adiuvare, eripere, servare. Etsi aliter perfecti, aliter infirmi audiunt mentionem poenarum et praemiorum;[15] nam infirmi laborant sui commodi causa.[16]

[1] A quod substantive clause

[2] A quod substantive clause

[3] An ablative absolute

[4] An ablative of comparison: than another

[5] A type of extended syllogism in which intermediate conclusions are ommitted

[6] The passive periphrastic

[7] Logomachia arguments or conflicts over terminology or words

[8] A quod substantive clause

[9] A quod substantive clause

[10] Introduces an indirect statement

[11] A perfect passive participle used substantially

[12] A negative purpose clause

[13] A negative purpose clause

[14] A quod substantive clause

[15] An elliptical construction in which aliter perfecti and aliter infirmi both depend upon audiunt mentionem poenarum et praemiorum: even if the perfect hear the mention of the punishments and rewards in one way and the weak hear it in another…

[16] An ablative of cause: for their own benefit

Vocabulary
Coacervatio, coacervationis, m.- heaping, pilling together; adding togetherRepono, ere, reposui, repositus- to store up; restore; repeat; put pack
Coacervo, are, avi, atus- to heap up, pile up, gather together; amass, collectSorites, soritae, m.- sorite; an accumulation of arguments
Cucullus, i, m.- cowl, hoodSupersum, superesse, superfui, superfuturus- to be in excess, be superfluous; survive
Portentum, i, n.- portent, omen; monsterVendō, ere, vendidī, venditus- to sell

Our adversaries not only attribute this to works: that they are worthy of grace and eternal life but they pretend also that merits are so great for them, which they are able to give to others and to justify others as when the monks of their orders sell merits to others. These portents they heap up in the fashion of Chrysippus when this one word reward is heard: It is called a reward; therefore, we have works, which are the price for which the reward is owed; therefore, works in and of themselves, not on account of the mediator Christ, are worthy. And since one has more merits than another, therefore, merits are superfluous for certain persons. And these merits are able to be donated to others by the one who is meritorious.

Wait, reader, you do not yet have the whole sorites of this. For certain sacraments of this gift must be added: the cowl is placed on the dead etc. With so many heaps the benefits of Christ and the righteousness of faith are obscured.

We are not stirring vain logomachia about the word reward. If the adversaries will concede that we are considered just through faith on account of Christ and that good works please God on account of faith, henceforth we will not quarrel very much about the word reward. We confess that eternal life is a reward, because it is a thing owed on account of the promise not on account of our merits. For it is the promised justification, which above we have shown is properly a gift of God. And the promise of eternal life is joined to this gift: concerning that Romans 3:30 says, “Those whom He has justified, the same ones He has also glorified.”

From this that which Paul says in 2 Timothy 4:8 pertains, “The crown of righteousness, which the Lord, a righteous judge, will restore to me, has been stored up for me.” For crowns are owed to the justified on account of the promise. And it is necessary that the saints know this promise, not so that they labor for their own benefit for they ought to labor on account of the glory of God; but so that they do not despair in afflictions, it is necessary for them to know the will of God: that He wants to help, raise and save them. Even if the perfect hear the mention of punishments and rewards one way and the weak hear it another way; for the weak labor for their own benefit. 

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

Posted: December 14, 2023 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , | Leave a comment

Haec regeneratio est quasi inchoatio aeternae vitae, ut Paulus ait Rom. 8, 10: Si Christus in vobis est, spiritus vivit, corpus autem mortuum est etc. Et 2 Cor. 5, 2. 3: Superinduemur, si tamen induti[1], non nudi reperiemur. Ex his iudicare [2]candidus lector potest, nos maxime requirere bona opera, siquidem hanc fidem docemus in poenitentia existere et debere subinde crescere in poenitentia. Et in his rebus perfectionem Christianam et spiritualem ponimus: si simul crescant poenitentia et fides in poenitentia. Haec intelligi melius a piis possunt, quam quae[3] de contemplatione aut perfectione apud adversarios docentur. Sicut autem iustificatio ad fidem pertinet, ita pertinet ad fidem vita aeterna. Et Petrus ait 1 Petr. 1, 9: Reportantes[4] finem seu fructum fidei vestrae, salutem[5] animarum. Fatentur enim adversarii, quod[6] iustificari sint filii Dei et coheredes Christi. Postea opera, quia placent Deo propter fidem, merentur alia praemia corporalia et spiritualia. Erunt[7] enim discrimina gloriae sanctorum.

Sed hic reclamant[8] adversarii, vitam aeternam vocari mercedem, quare necesse sit eam de condigno mereri per bona opera. Breviter et plane respondemus. Paulus Rom. 6, 23 vitam aeternam donum appellat, quia donata[9] iustitia propter Christum simul efficimur filii Dei et coheredes Christi, sicut ait lohannes 3, 36: Qui credit in Filium, habet vitam aeternam. Et Augustinus inquit, et hunc secuti[10] alii multi idem dixerunt: Dona sua coronat Deus in nobis. Alibi vero, Luc. 6, 23, scriptum est: Merces vestra copiosa erit in coelis. Haec si videntur adversariis pugnare, ipsi expedient. Sed parum aequi[11] iudices sunt, nam doni vocabulum omittunt et fontes totius negotii, et excerpunt vocabulum mercedis idque acerbissime interpretantur non solum contra Scripturam, sed etiam contra sermonis consuetudinem. Hinc ratiocinantur, quia merces nominatur, igitur opera nostra sunt eiusmodi, quae debeant esse pretium, pro quo debetur vita aeterna. Sunt igitur digna gratia et vita aeterna, nec indigent misericordia aut mediatore Christo aut fide. Plane nova est haec dialectica: vocabulum audimus mercedis, igitur nihil opus est mediatore Christo aut fide habente[12] accessum ad Deum propter Christum, non propter opera nostra.

Quis non videt haec esse ανακολουθα?[13] Nos non rixamur de vocabulo mercedis. De hac re litigamus, utrum[14] bona opera per se sint digna gratia et vita aeterna, an vero placeant tantum propter fidem, quae apprehendit mediatorem Christum.

[1] Induti (sumus)

[2] Introduces an indirect statement

[3] That which…

[4] As a present active participle this verb picks up the meaning of to obtain

[5] Apposition to finem et fructum

[6] A quod substantive clause

[7] An impersonal construction: there will be

[8] Introduces an indirect statement

[9] A perfect passive participle

[10] A perfect active participle

[11] Little fairness

[12] A present active participle

[13] Anacoluthon: a rhetorical device in which the speaker suddenly deviates from his previous thought and concludes his thought in a way seemingly unrelated to the beginning of his thought

[14] Introduces an indirect question

Vocabulary
Contemplatio, contemplationis, f.- contemplation, consideration; viewIudex, iudicis, m.- judge
Copiosus, a, um- plentiful; verbose; fruitfulLitigo, are, avi, atus- to quarrel; go to law
Corono, are, avi, atus- to crown; awardReportō, āre, āvī, ātus- to receive; bring back
Dialectica, ae, f.- logic; reasoning; dialecticsSuperinduo, ere, superindui, superindutus- to put on over; clothe
Induo, ere, indui, indutus- to put on

This regeneration is as if eternal life had begun as Paul says in Romans 8:10, “If Christ is in you, if the spirit lives, the body is, however, dead” etc. And in 2 Corinthians 5: 2-3, “We will put on, if we have yet been clothed, and we will not be naked.” From these a candid reader is able to judge that we very greatly require good works since we teach this faith exists in repentance and must constantly grow in repentance. And in these things we locate Christian and spiritual perfection: if we grow at the same time in repentance and faith in repentance. These things are better able to be understood by the pious than that which is taught concerning contemplation or perfection among the adversaries. Moreover, in this way justification pertains to faith and thusly eternal life pertains to faith. Peter also says in 1 Peter 1:9, “Obtaining the end or fruit of your faith, the salvation of your spirit.” For the adversaries confess that sons of God and heirs of Christ are justified. Afterwards works, because they please God on account of faith, merit other bodily and spiritual rewards. For there will be distinctions in the glory of the saints. 

But here the adversaries cry out that eternal life is called a reward: wherefore it is necessary that it is merited according to meritum condigni through good works. Briefly and plainly we respond. Paul in Romans 6:23 calls eternal life a gift because righteousness has been given on account of Christ at the same time we are made sons of God and coheirs of Christ as John 3:36 says, “He, who believes in the Son, has eternal life.” Both Augustine says this, and many others, following him, said the same thing: God bestows His gifts on us. But elsewhere, in Luke 6:23, it is written, “Your reward will be plentiful in heaven.” If these things seem to fight with the adversaries, they themselves will be expedient. But they are judges of little impartiality, for they omit the word gift and the source of the whole business, and they select the word reward and interpret that very stridently not only against Scripture but also against the custom of language. From there they argue, because they are called rewards, therefore, our works of this sort, which ought to be the price for which eternal life is owed. Therefore, they are worthy of grace and eternal life, and they do not require mercy or the mediator Christ or faith.. This logic is plainly new: we hear the word reward; therefore, nothing is required from the mediator Christ or faith which has an approach to God on account of Christ not on account of our works.

Who does not see that these things are anacoluthon. We are not quarreling about the word reward. We are quarreling about this thing: whether good works are worthy in themselves of grace and eternal life or truly they are pleasing only on account of faith which grasps the mediator Christ.

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

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

Quoties igitur de misericordia dicitur, addenda est[1] fides promissionis. Et haec fides parit certam spem, quia nititur Verbo et mandato Dei. Si spes niteretur operibus, tunc vero esset incerta, quia opera non possunt pacare conscientiam, ut supra saepe dictum est. Et haec fides facit discrimen inter hos, quibus contingit salus, et illos, quibus non contingit. Fides facit discrimen inter dignos et indignos, quia vita aeterna promissa est iustificatis,[2] fides autem iustificat.

Sed hic iterum clamitabunt[3] adversarii, nihil opus esse bonis operibus si non merentur vitam aeternam. Has calumnias supra refutavimus. Imo vero necesse est bene operari. Iustificatis dicimus[4] promissam esse vitam aeternam. At nec fidem nec iustitiam retinent illi, qui ambulant secundum carnem. Ideo iustificamur, ut[5] iusti bene operari et obedire legi Dei incipiamus.

Ideo regeneramur et Spiritum Sanctum accipimus, ut[6] nova vita habeat nova opera, novos affectus, timorem, dilectionem Dei, odium concupiscentiae etc. Haec fides, de qua loquimur, existit in poenitentia, et inter bona opera, inter tentationes et pericula confirmari et crescere debet, ut[7] subinde certius apud nos statuamus, quod Deus propter Christum respiciat nos, ignoscat nobis, exaudiat nos.

Haec non discuntur sine magnis et multis certaminibus. Quoties recurrit conscientia, quoties sollicitat ad desperationem, quum ostendit aut vetera peccata aut nova aut immunditiem naturae! Hoc chirographum non deletur sine magno agone, ubi testatur experientia, quam[8] difficilis res sit fides. Et dum inter terrores erigimur et consolationem concipimus, simul crescunt alii motus spirituales, notitia Dei, timor Dei, spes, dilectio Dei, et regeneramur, ut ait Paulus Col. 3, 10 et 2 Cor. 3, 18, ad agnitionem Dei, et intuentes[9] gloriam Domini transformamur in eandem imaginem, id est, concipimus veram notitiam Dei, ut[10] vere timeamus eum, vere confidamus[11] nos respici, nos exaudiri.

[1] The passive periphrastic

[2] A perfect passive participle used substantially: the justified

[3] Introduces an indirect statement

[4] Introduces an indirect statement

[5] A purpose clause

[6] A purpose clause

[7] A purpose clause

[8] Introduces an indirect question

[9] A present active participle

[10] A purpose clause

[11] Introduces an indirect statement

Vocabulary
Agnitio, agnitionis, f.- recognition, acknowledgment, knowledgePaco, are, avi, atus- to pacify, subdue
Clamito, are, avi, atus- to shout out, cry out repeatedlyTentatiō, tentatiōnis, f.- temptation, trial
Experientia, ae, f.- experience; trialTransformo, are, avi, atus- to transform

Therefore, as often as it is said about mercy, the trust of the promise must be added. And this faith produces certain hope because it depends upon the Word and command of God. If hope depends upon works, then truly it is uncertain because our works are not able to pacify the conscience as it has been said often above. And this faith distinguishes between these people for whom salvation is obtained and those for whom it is not obtained. Faith distinguishes between the worthy and the unworthy because eternal life is a promise to the justified but faith justifies.

But here again the adversaries will cry out that there is no necessity for good works if we do not merit eternal life. We have refuted these false charges above. But on the contrary it is necessary to do good works. We have said to the justified that the promise is eternal life. And neither faith nor righteousness do those people, who walk according to the flesh, retain. Therefore, we are justified so that we, who are just, begin to do good works and to obey the law of God.  

We are regenerated in such a way, and we receive the Holy Spirit that our new life has new works and new affections: fear, love of God, hatred of concupiscence, etc. This faith, about which we are speaking, exists in repentance, among good works, among suffering, and it must grow and be strengthened among suffering and dangers so that constantly we think more rather certainly that God cares for us, pardons us and hears us because of Christ.

These things are not learned without many great struggles. As often as the conscience returns and inspires despair when it reviews either our old or new sins or the foulness of our nature! This record is not destroyed without great agony when experience testifies how difficult a matter faith is. And while we are raised among these terrors and receive consolation, at the same time other spiritual movements grow: the knowledge of God, the fear of God, hope, the love of God, and we are reborn as Paul says in Colossians 3:10 and 2 Corinthians 3:18 into the knowledge of God and regarding the glory of God we are transformed into the same image, that is, we receive the true knowledge of God so that we truly fear him and truly trust that we are cared for and listened to. 

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

Posted: December 12, 2023 | Author: | Filed under: Apology of the Augsburg Confession, Book of Concord, Classical Education, Concordia Latin Reader, Latin Translation, Law and Gospel, Lutheranism, Melancthon | Tags: , , , , , , , | Leave a comment

Promissioni gratiae confidendum est,[1] non naturae nostrae. Sed adversarii suo more faciunt, contra fidei doctrinam detorquent sententias pro fide traditas.[2] Verum haec spinosa reiiciamus ad scholas. Illa cavillatio plane puerilis est, quum interpretantur[3] servos inutiles, quia opera Deo sint inutilia, nobis vero sint utilia. At Christus de ea utilitate loquitur, quae constituit[4] nobis Deum debitorem gratiae. Quamquam alienum est[5] hoc loco disputare de utili aut inutili. Nam servi inutiles significant insufficientes, quia nemo tantum timet, tantum diligit Deum, tantum credit Deo, quantum oportuit. Sed missas faciamus has frigidas cavillationes adversariorum, [6] de quibus quid[7] iudicaturi sint[8] homines, si quando proferentur in lucem, facile possunt existimare viri prudentes. In verbis maxime planis et perspicuis repererunt rimam. At nemo non videt,[9] in illo loco fiduciam nostrorum operum improbari.

Teneamus[10] igitur hoc, quod[11] ecclesia confitetur, quod[12] per misericordiam salvemur. Et ne[13] quis hic cogitet: Si per misericordiam salvandi sumus,[14] incerta spes erit, si nihil praecedit in his, quibus contingit salus, quo discernantur ab illis, quibus non contingit: huic satisfaciendum est.[15] Scholastici enim videntur hac ratione moti quaesivisse meritum condigni.

Nam haec ratio valde potest exercere humanum animum. Breviter igitur respondemus. Ideo ut sit certa spes, ideo ut sit praecedens discrimen inter hos, quibus contingit, et illos, quibus non contingit salus, necesse est constituere, quod[16] per misericordiam salvemur. Hoc, quum ita nude dicitur, absurdum videtur. Nam in foro et iudiciis humanis ius seu debitum certum est, misericordia incerta. Sed alia res est de iudicio Dei. Hic enim misericordia habet claram et certam promissionem et mandatum Dei. Nam evangelium proprie hoc mandatum est, quod praecipit, ut[17] credamus[18] Deum nobis propitium esse propter Christum. Non misit Deus Filium suum in mundum, ut[19] iudicet mundum, sed ut salvetur mundus per ipsum. Qui credit in eum, non iudicatur etc., Ioh. 3, 17. 18.

[1] The passive periphrastic

[2] The perfect passive participle

[3] Introduces an indirect statement

[4] Introduces an indirect statement

[5] An impersonal construction: it is strange…

[6] Missas faciamus…: an idiomatic expression which means to dismiss where missas and whatever nouns it is describing are the direct objects of dismiss

[7] Introduces an indirect question which depends upon existimare

[8] Would judge

[9] Introduces an indirect statement

[10] The hortatory subjunctive: let us hold

[11] A quod substantive clause

[12] A quod substantive clause

[13] A negative purpose clause

[14] The passive periphrastic

[15] The passive periphrastic

[16] A quod substantive clause

[17] Introduces an indirect command

[18] Introduces an indirect statement

[19] This and the following ut introduce indirect commands

Vocabulary
Breviter (adv.)- briefly, shortlyReperio, ire, repperi, repertus- to discover, learn; find out; invent
Insufficiens, insufficientis- insufficientRima, ae, f.- crack, fissure
Nude (adv.)- without additional trappings; nakedlySpinosus, a, um- thorny, prickly; difficult
Quando (adv.)- at what time; at any time; when (interrogative)

There must be trust in the promise of grace not our nature. But the adversaries act in their custom: they twist sentences, which have been related to faith, against the doctrine of faith. But these difficult things we have turned over to the schools. That mockery is plainly childish since it interprets worthless slaves, because works are worthless to God but are useful for us. But Christ speaks about that usefulness which considers God to be a debtor of grace to us. Nevertheless, it is strange in this passage to dispute concerning useful and useless. For useless servants means insufficient because no fears, loves and trusts God as much as it is necessary. But let us dismiss these cold mockings of the adversaries about which prudent men are easily able to estimate what men would judge if at any time they were brought forward into the light. In very greatly plain and clear words they invent a crack. But no one does not see in that passage that our trust of works is not approved.

Therefore, let us hold this: that the church confesses that we are saved through mercy. And let no one think thusly, “If we must be saved through mercy, our hope will be uncertain if nothing excels in those people for whom salvation is reached, by which they are distinguished from others for whom it is not obtained. We must give a satisfactory answer. For the scholastics, who have been moved by this reasoning, seem to have sought meritum condigni.

For this reasoning is very able to exercise the human soul. Therefore, we briefly respond. So that hope is certain, there is a prior distinction between those for whom salvation is obtained and those for whom it is not obtained, It is necessary to think in this way that we are saved by mercy. This, when it said so nakedly, seems absurd . For in the court and in human judgment, the law or debt is certain and mercy is uncertain. But it is another matter concerning the judgment of God. For here mercy holds the clear and certain promise and command of God. For the gospel properly is this command because it commands that we believe that God is well disposed towards us on account of Christ. John 3:17-18 says, “God did not send His Son in the world to judge the world but so that the world would be saved through Him. He who believes in Him, will not be judged” etc.

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