Translating the Augsburg Confession Part XLI (Article III.iv)
Posted: November 8, 2022 Filed under: Augsburg Confession, Latin Translation, Lord's Supper | Tags: Augsburg Confession, Latin, Lord's Supper, Lutheranism, Translation Leave a commentIII. De Missa. (iv.)
Quum autem missa sit talis communicatio sacramenti, servatur apud nos una communis missa singulis feriis atque aliis etiam diebus,[1] si qui[2] sacramento velint uti, ubi porrigitur sacramentum his, qui [3]petunt. Neque hic mos in ecclesia novus est. Nam veteres ante Gregorium non faciunt mentionem privatae missae; de communi missa plurimum loquuntur. Chrysostomus ait: Sacerdotem[4] quotidie stare ad altare et alios ad communionem accersere, alios arcere. Et ex canonibus veteribus apparet unum[5] aliquem celebrasse missam, a quo reliqui presbyteri et diaconi sumpserunt corpus Domini. Sic enim sonant verba canonis Nicaeni: Accipiant[6] diaconi secundum ordinem post presbyteros ab episcopo vel a presbytero sacram communionem. Et Paulus 1 Cor. 11, 33 de communione iubet, ut[7] alii alios exspectent, ut[8] fiat communis participatio.
Postquam[9] igitur missa apud nos habet exemplum ecclesiae, ex Scriptura et patribus, confidimus improbari[10] eam non posse, maxime quum publicae ceremoniae magna ex parte similes usitatis[11] serventur. Tantum numerus missarum est dissimilis, quem propter maximos et manifestos abusus certe moderari prodesset.[12]
Nam olim etiam in ecclesiis frequentissimis non fiebat quotidie missa, ut testatur Historia Tripartita, lib. 9, c. 38: Rursus autem in Alexandria quarta et sexta feria[13] Scripturae leguntur easque doctores interpretantur, et omnia fiunt praeter solennem oblationis morem.[14]
[1] Singulis…diebus: ablatives of location
[2] Si qui: Si [ali]qui: if anyone
[3] Qui: they
[4] Sacerdotem…arcere: an indirect statement where sacerdotem is the accusative subject and there are three infinitive main vebs
[5] Unum…missam: an indirect statement: one person celebrated the mass
[6] Accipiant: the iussive subjunctive: let the…
[7] Ut…exspectent: an indirect command
[8] Ut…participation: a purpose clause
[9] Postquam: Since
[10] Improbari…posse: an indirect statement where eam (missam) is the accusative subject and improbari is the infinitive main verb
[11] Usitatis: to the usual ones
[12] Prodesset: an impersonal verb: it benefits
[13] Quarta et sexta feria: on the fourth and sixth days of the week
[14] Morem: the Eucharist
Moreover, since the mass is so great a communication of the sacrament, one common mass is preserved among us for individual holy days and other days also: if anyone wants to use the sacrament, when the sacrament is extended, they ask for it. and this custom is not new in the church. For the ancients before Gregory do not mention private masses; they say a great deal about the common mass. Chrysostom says: the priest stands daily at the altar and summons some to Communion and keeps away others. And from the ancient canons it appears that one person celebrated the mass from which the rest-of-the priests and deacons took the body of the Lord. For the words of the canon of Nicaea declare thus: Let the deacons receive next in order after the priests from the bishop’ or from the priests, the Holy Communion. And Paul in 1 Cor. 11, 33 concerning communion orders that some wait for others so that a common partaking occurs.
Since the mass among us has the example of the church from the Scripture and the fathers, we trust that it cannot be disapproved of, especially since our public ceremonies are preserved for the most part similar to the common ones. Only the number of masses is dissimilar, which, on account of the very great and clear abuses, it certainly benefits to regulate.
For once the daily mass did not occur in even the most crowded churches. as the Histeria Trepartain Book 9 c. 38 testifies: Again, moreover, in Alexandria, on the fourth and sixth day, the Scriptures are read and teachers interpret them, and everything occurs except the Eucharist.
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Translating the Augsburg Confession Part XL (Article III.iii)
Posted: November 7, 2022 Filed under: Augsburg Confession, Latin Translation, Lord's Supper | Tags: Augsburg Confession, Latin, Lord's Supper, Lutheranism, Translation Leave a commentIII. De Missa. (iii.)
De his opinionibus nostri admonuerunt, quod[1] dissentiant a Scripturis Sanctis et laedant gloriam passionis Christi. Nam passio Christi fuit oblatio et satisfactio non solum pro culpa originis, sed etiam pro omnibus reliquis peccatis, ut ad Hebraeos, 10, 10, scriptum est: Sanctificati sumus per oblationem Iesu Christi semel. Item 10, 14: Una oblatione consummavit[2] in perpetuum sanctificatos.
Item Scriptura docet nos[3] coram Deo iustificari per fidem in Christum, quum credimus, nobis[4] remitti peccata propter Christum. Iam si missa delet peccata vivorum et mortuorum ex opere operato,[5] contingit iustificatio ex opere missarum, non ex fide, quod[6] Scriptura non patitur. Sed Christus iubet facere in sui memoriam, Luc. 22, 19. Quare missa instituta est, ut[7] fides in iis, qui utuntur sacramento, recordetur, quae beneficia accipiat per Christum, et erigat[8] et consoletur pavidam conscientiam. Nam id est meminisse Christi, beneficia meminisse ac sentire, quod[9] vere exhibeantur nobis. Nec satis est[10] historiam recordari, quia hanc etiam Iudaei et impii recordari possunt. Est igitur ad hoc facienda[11] missa, ut[12] ibi porrigatur sacramentum his, quibus opus est consolatione, sicut Ambrosius ait: Quia semper pecco, semper debeo accipere medicinam.
[1] Quod…Christi: a quod substantive clause
[2] Consummavit: he completed
[3] Nos…Christum: an indirct statement where nos is the accusative subject and iustificari is the infinitive main verb
[4] Nobis…Christum: an indirect statement where peccata is the accusative subject and remitti is the infinitive main verb
[5] Operato: a perfect passive participle modifying opere
[6] Quod: a relative pronoun modifying the broad concept of justification being obtained by the work of the mass; translate as which
[7] Ut…recordetur: a purpose clause
[8] Erigat…conscientiam: [ut] erigat: a purpose clause
[9] Quod…nobis: a quod substantive clause
[10] Satis est: an impersonal construction: Nor is it enough
[11] Est…facienda: a passive periphrastic: Therefore, the mass must be done for this reason
[12] Ut…his: a purpose clause
Our teachers have cautioned about these opinions that they disagree with the Holy Scriptures and harm the glory of Christ. For Christ’s passion was an offering and satisfaction not only for original sin but also for all the remaining sins as it was written to the Hebrews 10,10: We are sanctified by the offering of Jesus Christ once. Also in 10,14,” He completed our sanctification through one offering forever. Scripture also teaches that we are justified before God through faith in Christ when we believe that sins are forgiven for us on account of Christ. Now if the mass destroys the sins of the living and the dead because of the work having been done, justification happens because of the work of the mass, not on account of faith, which Soupture does not permit. But Christ orders us to do this in his memory in Luke 22, 19. Wherefore the mass was instituted so that faith, in those who use the sacrament, is called to mind, which receives the benefits through Christ, and so that faith excites and consoles terrified consciences.
For it is to be mindful of Christ, to remember His benefits and to think that they are produced for us, and it is not enough to recall the history because the Jews and the impious are able to recall this also. Therefore, the mass must be done for this reason so that the sacrament is extended to those, for whom it is necessary, with comfort just as Ambrose says: Because I always sin, I ought always to receive the medicine.
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Translating the Augsburg Confession Part XXXIX (Article III.ii)
Posted: October 30, 2022 Filed under: Augsburg Confession, Latin Translation, Lord's Supper, Published Works | Tags: Augsburg Confession, Latin, Lord's Supper, Lutheranism, Published Works, Translation Leave a commentIII. De Missa. (ii.)
Neque ignoraverunt hos abusus episcopi; qui si[1] correxissent eos in tempore, minus nunc esset[2] dissensionum. Antea sua dissimulatione[3] multa vitia passi sunt in ecclesiam serpere. Nunc sero incipient queri de calamitatibus ecclesiae, quum hic tumultus non aliunde sumserit occasionem quam ex illis abusibus, qui tam manifesti erant, ut[4] tolerari amplius non possent. Magnae dissensiones de missa, de sacramento exstiterunt. Fortasse dat poenas orbis tam diuturnae profanationis missarum,[5] quam in ecclesiis tot saeculis[6] toleraverunt isti, qui emendare et poterant et debebant. Nam in Decalogo, Ex. 20, 7, scriptum est: Qui[7] Dei nomine abutitur, non erit impunitus. At ab initio mundi nulla res divina ita videtur unquam[8] ad quaestum collata fuisse ut[9] missa.
Accessit opinio, quae auxit privatas missas in infinitum,[10] videlicet quod[11] Christus sua passione satisfecerit pro peccato originis, et instituerit[12] missam, in qua fieret oblatio pro quotidianis delictis, mortalibus et venialibus. Hinc manavit publica opinio, quod[13] missa sit opus delens peccata vivorum et mortuorum ex opere operato.[14] Hic coeptum est disputari, utrum[15] una missa dicta[16] pro pluribus tantumdem valeat, quantum singulae pro singulis.[17] Haec disputatio peperit istam infinitam multitudinem missarum.
[1] Qui si: si (ali)qui: if anyone
[2] Esset: an impersonal verb: there would now be less arguments
[3] Dissimulatione: an ablative of cause: because of their dissembling
[4] Ut…possent: a result clause
[5] Diuturnae…missarum: for the daily profaning of masses
[6] Saeculis: an ablative of time
[7] Qui: He who
[8] Unquam…fuisse: an indirect statement
[9] Ut: as
[10] In infinitum: infinitely
[11] Quod…originis: a quod substantive clause
[12] Instituerit missam: also a quod substantive clause introduced by the prior quod
[13] Quod…operato: a quod substantive clause
[14] Operato: a perfect passive participle modifying opere
[15] Utrum…valeat: an indirect question
[16] Dicta: a perfect passive participle modifying missa
[17] Quantum…singulis: as individual masses for individuals
And the bishops were not unaware of these abuses; if anyone had corrected them at the time, there would now be less arguments. Before, on account of dissembling, many sins were allowed to creep into the churches. Now too late they begin to complain about the calamities in the church since this disturbance has arisen not from some other occasion than those abuses which are so plain that they cannot be tolerated any more. Great disagreements about the mass and the sacrament have come forth. Perhaps the world is giving punishments for the profaning of the mass for so long which those men, who were able and ought to have corrected it, tolerated in the churches for so many ages. For in the Decalogue in Ex. 20, 7 it is written, He who abuses the name of God, will not be unpunished. But from the beginning of the world no divine thing seems thus to have been done for profit as the mass.
An opinion, which increased the private masses infinitely, arose: evidently that Christ made satisfaction with his passion for original sin and instituted the mass in which an offering for daily sins, mortal and venial, happens. From this the public opinion poured that the mass is a work which removes the sins of the living and the dead because of the work which has been done. In the present circumstances it has been disputed whether a mass, spoken for several people, is as effective as individual masses spoken for individual people This dispute gave birth to that infinitive multitude of masses.
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Translating the Augsburg Confession Part XXXVIII (Article III)
Posted: October 29, 2022 Filed under: Augsburg Confession, Latin Translation, Lord's Supper, Published Works | Tags: Augsburg Confession, Lord's Supper, Published Works, Translation Leave a commentThis is an excerpt from my recently published book The Augsburg Confession: A Latin Reader. Check it out here: https://www.amazon.com/Augsburg-Confession-Latin-Reader/dp/B0BKML7RW1/ref=sr_1_1?crid=IBJ2PEC8PAAX&keywords=Augsburg+Confession+Latin+reader&qid=1667044096&qu=eyJxc2MiOiIwLjc4IiwicXNhIjoiMC4wMCIsInFzcCI6IjAuMDAifQ%3D%3D&s=books&sprefix=augsburg+confession+latin+reade%2Cstripbooks%2C88&sr=1-1
III. De Missa.
Falso accusantur ecclesiae nostrae, quod[1] missam aboleant. Retinetur enim missa apud nos et summa reverentia celebratur. Servantur et usitatae ceremoniae fere omnes, praeterquam quod[2] Latinis cantionibus admiscentur alicubi Germanicae, quae additae sunt ad docendum populum.[3] Nam ad hoc unum opus est ceremoniis,[4] ut[5] doceant imperitos. Et non modo Paulus 1 Cor. 14, 2 sq. praecipit uti lingua intellecta populo[6] in ecclesia, sed etiam ita constitutum est humano iure.[7] Assuevit populus, ut[8] una utantur sacramento, si qui[9] sunt idonei; id quoque auget reverentiam ac religionem publicarum ceremoniarum. Nulli enim admittuntur, nisi antea explorati.[10] Admonentur etiam homines de dignitate et usu sacramenti, quantam[11] consolationem afferat pavidis conscientiis, ut[12] discant Deo credere et omnia bona a Deo exspectare et petere. Hic cultus delectat Deum, talis usus sacramenti alit pietatem erga Deum. Itaque non videntur apud adversarios missae maiore religione[13] fieri quam apud nos.
Constat autem hanc[14] quoque publicam et longe maximam querelam omnium bonorum virorum diu fuisse, quod[15] missae turpiter profanarentur, collatae[16] ad quaestum. Neque enim obscurum est,[17] quam[18] late pateat hic abusus in omnibus templis, a qualibus[19] celebrentur missae tantum propter mercedem aut stipendium, quam[20] multi contra interdictum canonum celebrent. Paulus autem graviter minatur his, qui indigne tractant eucharistiam, quum ait 1 Cor. 11, 27: Qui[21] ederit panem hunc, aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini. Itaque quum apud nos admonerentur sacerdotes de hoc peccato, desierunt apud nos privatae missae, quum fere nullae privatae missae nisi quaestus[22] causa fierent.
[1] Quod…aboleant: a quod substantive clause
[2] Praeterquam quod: except that: a quod substantive clause
[3] Ad…populum: ad with the gerundive modifying populum to indicate purpose: to teach the people
[4] Opus est ceremoniis: Ceremonies are useful…
[5] Ut…imperitos: a purpose clause
[6] Intellecta populo: a perfect passive participle modifying lingua and modified by the ablative of agency populo
[7] Iure: an ablative of location
[8] Ut…sacramento: a result clause
[9] Si qui: si aliqui: if any
[10] Explorati: explorati sunt
[11] Quantam…conscientiis: an indirect question
[12] Ut…discant: a purpose clause
[13] Maiore religione: an ablative of comparison
[14] Hanc…fuisse: an indirect statement where fuisse as impersonal verb supplies both the subject and main verb: that there has been…
[15] Quod…profanarentur: a quod substantive clause
[16] Collatae: a perfect passive participle modifying missae
[17] Est: an impersonal verb
[18] Quam…templis: an indirect question with quam expressing degree: how widely
[19] A qualibus…stipendium: an indirect question
[20] Quam…celebrent: an indirect question
[21] Qui: The implied he which this relative pronoun modifies is the subject of erit
[22] Quaestus: genitive singular
Our churches are falsely accused that they abolish the mass. However, the mass is retained among and celebrated with the greatest reverence. Nearly all the usual ceremonies are preserved except that some German ceremonies, which have been added to teach the people, are occasionally mixed in with the Latin chanting. For ceremonies are useful for this one thing: that they teach the unlearned. And not only Paul in 1 Cor. 14, 2 and following commands them to use a language, understood by the people in the church but also it is appointed in human law. The people have become accustomed to use the sacrament together if they are worthy: it also increases the reverence and religion of the public ceremonies. For none are admitted unless they are tested before. Men also are cautioned concerning the worth and use of the sacrament how much consolation it produces for terrified consciences so that they learn to trust God and to expect and seek all good things from God. This worship delights God, such use of the sacrament nourishes piety toward God. And so masses do not seem to occur among the adversaries with more reverence than among us.
It is well known, however, that there had for a long time been also a public and very great complaint of all the good men that masses are profaned shamelessly and bestowed for profit. And it is not hidden how widely known this abuse is in all the churches, by what sort masses are celebrated only for pay and tribute, how many celebrate the mass contrary to the canons. Paul, however, gravely warns these people, who handle the Eucharist unworthily, when he says in 1 Cor. Il, 27: He, who eats this bread or drinks the chalice of the Lord unworthily, will be guilty concerning the body and blood of the Lord. And so when among us priests are admonished about this sin, private masses cease among us since almost no private masses occur except for the sake of profit.
Translating the Augsburg Confession Part XXXIV (Article I)
Posted: October 25, 2022 Filed under: Augsburg Confession, Latin Translation, Lord's Supper | Tags: Augsburg Confession, Latin, Lord's Supper, Lutheranism, Translation Leave a commentI. De Utraque Specie.
Laicis datur utraque species sacramenti in coena Domini, quia hic mos habet mandatum Domini Matth. 26, 27: Bibite ex hoc omnes. Ubi manifeste praecepit Christus de poculo, ut[1] omnes bibant.
Et ne[2] quis possit cavillari, quod[3] hoc ad sacerdotes tantum pertineat, Paulus ad Corinthios 11, 26 exemplum recitat, in quo apparet totam[4] ecclesiam utraque specie usam esse. Et diu mansit hic mos in ecclesia, nec constat, quando[5] aut quo auctore mutatus sit, tametsi Cardinalis Cusanus recitet, quando[6] sit approbatus. Cyprianus aliquot locis testatur populo[7] sanguinem datum esse. Idem testatur Hieronymus, qui ait: Sacerdotes eucharistiae ministrant et sanguinem Christi populis dividunt. Imo Gelasius Papa mandat, ne[8] dividatur sacramentum. Tantum consuetudo non ita vetus aliud habet. Constat autem, quod[9] consuetudo contra mandata Dei introducta[10] non sit probanda,[11] ut testantur canones.
Haec vero consuetudo non solum contra Scripturam, sed etiam contra veteres canones et exemplum ecclesiae recepta est. Quare si qui[12] maluerunt utraque specie sacramenti uti, non fuerunt cogendi[13], ut[14] aliter facerent eum offensione conscientiae. Et quia divisio sacramenti non convenit cum institutione Christi, solet apud nos emitti processio, quae hactenus fieri solita est.
[1] Ut…bibant: an indirect command
[2] Ne quis: Ne [ali]quis: a negative purpose clause: so that no one
[3] Quod…pertineat: a quod substantive clause
[4] Totam…esse: an indirect statement where ecclesiam is the accusative subject and usam esse is the infinitive main verb
[5] Quando…sit: indirect questions
[6] Quando approbatus: an indirect question
[7] Populo…datum esse: an indirect statement where sanguinem is the accusative subject and datum esse is the infinitive main verb
[8] Ne…sacramentum: an indirect command
[9] Quod…probanda: a quod substantive clause
[10] Introducta: a perfect passive participle modifying consuetudo
[11] Non sit probanda: the passive periphrastic: must not be approved
[12] Si qui: si [ali]quis: if anyone
[13] Fuerunt cogendi: the passive periphrastic: they have not been compelled[14] Ut…conscientiae: a purpose clause
Translating the Augsburg Confession Part XVIII (Article XIII)
Posted: October 7, 2022 Filed under: Augsburg Confession, Baptism, Latin Translation, Lord's Supper | Tags: Augsburg Confession, Baptism, Latin, Lutheranism, Translation Leave a commentArt. XIII. De Usu Sacramentorum.
De usu sacramentorum docent, quod[1] sacramenta instituta sint, non modo ut[2] sint notae professionis inter homines, sed magis ut[3] sint signa et testimonia[4] voluntatis Dei erga nos, ad excitandam[5] et confirmandam fidem in his, qui utuntur, proposita. Itaque utendum est[6] sacramentis ita, ut[7] fides accedat, quae credat promissionibus, quae per sacramenta exhibentur et ostenduntur.
Damnant igitur illos, qui docent, quod[8] sacramenta ex opere operato iustificent, nec docent fidem[9] requiri in usu sacramentorum, quae credat remitti[10] peccata.
[1] Quod…sint: a quod substantive clause
[2] Ut…homines: a purpose clause
[3] Ut…proposita: a purpose clause where proposita sint is the main verb
[4] Signa et testimonia: apposition for the implied they which is the subject: they, as signs and testimonies,…
[5] Ad excitandam et confirmandam: gerundives modifying fidem with ad to show purpose: to awake and confirm faith
[6] Utendum est: the passive periphrastic: the sacraments must be used…
[7] Ut…accedat: A result clause introduced by ita in the previous clause
[8] Quod…iustificent: a quod substantive clause
[9] Fidem…sacramentorum: an indirect statement where fidem is the accusative subject and require is the infinitive main verb
[10] Remitti peccata: an indirect statement where peccata is the accusative subject and remitti is the infinitive main verb
They teach concerning the use of the sacraments that the sacraments have been instituted not only so that they are signs of profession among men but more so that as signs and testimonies they are put forward to awaken and confirm faith in those who use them. And so the sacraments must be used in such a way that faith, which believes the promises which are produced and shown through the sacraments, is added.
They condemn, therefore, those who teach that the sacraments justify because of the work which is performed and those who do not teach that a faith, which believes that sins are forgiven, is required for the use of the sacraments.
Translating the Augsburg Confession Part XV (Article X)
Posted: October 6, 2022 Filed under: Augsburg Confession, Latin Translation, Lord's Supper | Tags: Augsburg Confession, Latin, Lord's Supper, Lutheranism, Translation Leave a commentArt. X. De Coena Domini.
De coena Domini docent, quod[1] corpus et sanguis Christi vere adsint et distribuantur vescentibus[2] in coena Domini; et improbant secus docentes.[3]
[1] Quod…Domini: a quod substantive clause with adsint and distribuantur as its main verbs
[2] Vescentibus: a present active participle used substantially: to those who partake
[3] Docentes: a present active participle used substantially: those who teach differently
Concerning the Lord’s Supper they teach that the body and blood of Christ are truly present and are distributed to those who partake in the Lord’s Supper; and they condemn those who teach differently.
lexsemperaccusat 