Apologetic Book 15.1–24.7
Latin text: Zangemeister, CSEL 5 (Latin text: K. Zangemeister (CSEL 5, 1882), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 15
15.1CSEL 5:623
Dominus Christus uenturus in gloria Dei Patris et creditur et speratur iudicare uiuos et mortuos, a cuius adspectu, ut Scriptura testatur, fugiet caelum et terra; et existunt homines, qui nec propter ignorantiam, ut non dicam propter conscientiam, iudicio superuenturo subiectos esse se iudicent et aduentum Domini inlustrationemque fulgoris eius elementis ardentibus et mundo pereunte trepident!
The Lord Christ is believed and hoped to come in the glory of God the Father to judge the living and the dead, from whose face, as Scripture testifies, heaven and earth will flee; and there are men who neither through ignorance, not to say through conscience, judge themselves to be subject to the coming judgment, and do not tremble at the coming of the Lord and the shining of his brightness, as the elements burn and the world perishes!
2 Tim 4:1 (allusion, medium confidence) · Rev 20:11 (allusion, high confidence) · 2 Pet 3:10–12 (allusion, medium confidence)
Notes and citation
Summary: Some do not fear the coming judgment.
- Compare 2 Tim 4:1; Rev 20:11; 2 Pet 3:10–12.
Notes on the original text
- Digital text corrected (digitization slip): propter oonscientiam → propter conscientiam; iudico superuenturo → iudicio superuenturo.
Topics: Eschatology, Christology, The last judgment
Cite (SBL): Orosius, Apol. 15.1 (CSEL 5:623; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/15-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
15.2CSEL 5:623–624
quos ex illis fore timeo, de quibus praemonet Dominus: multi enim dicent in illa die — homines scilicet de illa carnali arrogantia, qua homines seducebant, et non tam coram Deo quam adhuc apud semet ipsos iusti — Domine, Domine, nonne in nomine tuo prophetauimus et in nomine tuo uirtutes magnas fecimus? et tunc ego iurabo illis, et dicam: non noui uos, discedite a me, operarii iniquitatis.
I fear they will be among those of whom the Lord forewarns: “For many will say in that day” (men, that is, of that fleshly arrogance by which they led men astray, and righteous not so much before God as still in their own eyes) “Lord, Lord, did we not prophesy in your name, and do great mighty works in your name? And then I will swear to them and say: I never knew you; depart from me, you workers of iniquity.”
Matt 7:22–23 (quotation, high confidence)
Notes and citation
Summary: The self-righteous will be rejected.
- Quotation of Matt 7:22–23.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): nonne in nomine tno prophetauimus et in nomine tno → nonne in nomine tuo prophetauimus et in nomine tuo; ego inrabo illis → ego iurabo illis; non noni nos → non noui uos.
Topics: Eschatology
Cite (SBL): Orosius, Apol. 15.2 (CSEL 5:623–624; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/15-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
15.3CSEL 5:624
dicitur per prophetam Dauid in persona Christi: Domine, quis habitabit in tabernaculo tuo aut quis requiescet in monte sancto tuo? qui ingreditur sine macula et operatur iustitiam. hoc est reuera dicere: qui potest esse et est sine peccato.
It is said through the prophet David in the person of Christ: “Lord, who will dwell in your tabernacle, or who will rest on your holy mountain? He who enters without blemish and works righteousness.” This is truly to say: he who can be and is without sin.
Ps 15:1–2 (14:1-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: Only the sinless dwells on God's mountain: Christ.
- Quotation of Ps 15:1–2 (Vulg. 14:1–2).
Notes on the original text
- Digital text corrected (digitization slip): prophetam Danid → prophetam Dauid.
Topics: Christology
Cite (SBL): Orosius, Apol. 15.3 (CSEL 5:624; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/15-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
15.4CSEL 5:624
nam et ipse de se Dominus ait: uenit princeps mundi huius et nihil in me inuenit suum. quid enim est diaboli? haud dubium, quin peccatum. ab initio enim diabolus mendax est, et contra Dominus mens est, qui loquitur ueritatem in corde suo et non egit dolum in lingua sua.
For the Lord himself says of himself: “The prince of this world comes and finds nothing of his in me.” For what is the devil's? No doubt, sin. For from the beginning the devil is a liar, and on the other hand the Lord is the one who speaks truth in his heart and did no deceit with his tongue.
Textual problem in this passage: see the notes.
John 14:30 (quotation, high confidence) · John 8:44 (allusion, high confidence) · Ps 15:2–3 (14:3 Vulg.) (allusion, medium confidence)
Notes and citation
Summary: Christ alone is without sin.
- Quotation of John 14:30; compare John 8:44; Ps 15:2–3 (Vulg. 14:3). “mens est” in the digital text is corrupt; translated by sense.
Notes on the original text
- Digital text corrected (words joined in the digital text): quinpeccatum → quin peccatum.
Topics: Christology
Cite (SBL): Orosius, Apol. 15.4 (CSEL 5:624; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/15-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/15-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
15.5CSEL 5:624
angelus magnus et fortis Scriptura testante clamat in caelo: quis dignus est aperire librum et soluere signa eius? nec quisquam poterat, neque in caelo, neque in terra, neque sub terra aperire librum, neque perspicere eum
A great and strong angel, as Scripture testifies, cries out in heaven: “Who is worthy to open the book and loose its seals?” And no one could, either in heaven or on earth or under the earth, open the book or look
Rev 5:2–3 (quotation, high confidence)
Notes and citation
Summary: No one is worthy to open the book.
- Quotation of Rev 5:2–3.
Notes on the original text
- Digital text corrected (word split across sections; completed here): neque per- → neque perspicere eum.
Cite (SBL): Orosius, Apol. 15.5 (CSEL 5:624; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/15-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/15-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
15.6CSEL 5:624–625
flet multum Iohannes et luget, quod ex uniuersitate rationalium creaturarum nemo dignus repertus esset, qui aperiret librum, ut uideret eum. flentem Iohannem unus e senioribus consolatur et dicit: noli flere, Iohannes. ecce uicit leo ex tribu Iuda, radix Dauid, aperire librum et soluere signa eius. quis, rogo, iste liber est, quem de manu uiuentis in saecula nullus fuit accipere, nisi qui ingreditur sine macula et operatur iustitiam?
at it; John weeps much and mourns, because from the whole of rational creatures no one was found worthy to open the book so as to see it. One of the elders comforts the weeping John and says: “Do not weep, John. See, the Lion of the tribe of Judah, the Root of David, has conquered, to open the book and loose its seals.” What, I ask, is this book, which no one was able to receive from the hand of him who lives forever, except he who enters without blemish and works righteousness?
Rev 5:4–5 (quotation, high confidence)
Notes and citation
Summary: Only the Lion of Judah can open it.
- Quotation of Rev 5:4–5.
Notes on the original text
- Digital text corrected (word split across sections; moved to 15.5): spicere eum, flet → flet.
Topics: Christology
Cite (SBL): Orosius, Apol. 15.6 (CSEL 5:624–625; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/15-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/15-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
15.7CSEL 5:625
parum est quia sine macula, parum quia agnus, nisi et occisus nisi puritatem uitae passionis testimonio coronasset, habens septem cornua et oculos septem, qui sunt septem spiritus Dei: nec dubium, quin spiritus sapientiae et intellectus, spiritus consilii et uirtutis, spiritus scientiae et pietatis, spiritus timoris Domini. quis ergo iste est liber? ut credo, iudicii. Pater enim non iudicat quemquam; sed omne iudicium Filio dedit. Pro dolor! cogor dicere, quod horrui cogitasse.
It is little that he is without blemish, little that he is a lamb, unless also slain, unless he had crowned the purity of his life with the testimony of his passion, having seven horns and seven eyes, which are the seven spirits of God: no doubt the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety, the spirit of the fear of the Lord. What then is this book? As I believe, of judgment. For the Father judges no one, but has given all judgment to the Son. Alas! I am forced to say what I shuddered to think.
Rev 5:6 (allusion, high confidence) · Isa 11:2–3 (allusion, high confidence) · John 5:22 (quotation, high confidence)
Notes and citation
Summary: The book is the book of judgment, given to the Son.
- Compare Rev 5:6; Isa 11:2–3. Quotation of John 5:22.
Notes on the original text
- Digital text corrected (digitization slips): ut credo, indicii. Pater enim non indicat quemquam; sed omne indicium → ut credo, iudicii. Pater enim non iudicat quemquam; sed omne iudicium.
Topics: Christology, Eschatology
Cite (SBL): Orosius, Apol. 15.7 (CSEL 5:625; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/15-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/15-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 16
16.1CSEL 5:625
ecce nunc et Pelagius, qui ausus est profiteri se esse sine macula atque peccato, consequenter arbitratur dignum se accipiendo librum atque iudicium, proximumque est, ut dicat sibi ego potestatem habeo ponendi animam meam et iterum sumendi eam et praeparet se in throno Christi futurum esse consortem.
See now Pelagius too, who has dared to profess himself without blemish and sin, consequently thinks himself worthy to receive the book and the judgment, and it is next that he should say of himself, “I have power to lay down my life and to take it up again,” and prepare himself to be a partner on the throne of Christ.
John 10:18 (quotation, high confidence)
Notes and citation
Summary: Pelagius's claim makes him rival Christ.
- Quotation of John 10:18.
Notes on the original text
- Digital text corrected (misread quotation mark in the digital text): sibi cego potestatem → sibi ego potestatem.
Topics: Heresy, Christology
Cite (SBL): Orosius, Apol. 16.1 (CSEL 5:625; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.2CSEL 5:625
miser homo, qui non potius intellegit praeparare se Antichristi aduentum praecursorem, qui cum fuerit reuelatus, extollit se super omne quod dicitur aut quod colitur Deus, iuxta hunc qui se iam conparat in coaequationem unici filii Dei.
Wretched man, who does not rather understand that he is preparing himself as forerunner of the coming of Antichrist, who, when he is revealed, exalts himself above all that is called God or is worshiped, like this man who already compares himself to equality with the only Son of God.
2 Thess 2:3–4 (allusion, high confidence)
Notes and citation
Summary: Pelagius as forerunner of Antichrist.
- Compare 2 Thess 2:3–4.
Topics: Heresy, Eschatology, Antichrist
Cite (SBL): Orosius, Apol. 16.2 (CSEL 5:625; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.3CSEL 5:625–626
agnus Dei, filius Dei, ut accipiat librum de manu Patris, praefert stigmata passionis, non iudicans perpetratam nisi in morte atque in resurrectione uictoriam; et ἀναμάρτητος mens uenire sibi posse perfectionem uitae inmaculatae manducanti bibenti dormientique confirmat!
The Lamb of God, the Son of God, in order to receive the book from the Father's hand, shows the marks of his passion, not judging victory accomplished except in death and resurrection; and our sinless one (anamartētos) affirms that the perfection of a spotless life can come to him while eating, drinking, and sleeping!
Notes and citation
Summary: Christ won through suffering; Pelagius claims it at ease.
- The Greek ἀναμάρτητος (“sinless”) is Orosius's mocking label for Pelagius.
Topics: Heresy, Christology
Cite (SBL): Orosius, Apol. 16.3 (CSEL 5:625–626; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.4CSEL 5:626
Dominum nostrum Iesum post quadraginta dierum ieiunium ter diabolus temptans terque superatus reliquit et non reliquit in perpetuum sed ad tempus acrior usque ad mortem crucis apostolo perturbarique rediturus; et ἀπαϑὴς noster uictis sane, ut sibi uidetur, cum auctore temptationibus non posse se ultra temptari perturbarique confidit!
The devil tempted our Lord Jesus three times after the fast of forty days and, three times overcome, left him, and did not leave him forever but for a time, to return fiercer, even to the death of the cross, to tempt and disturb him; and our passionless one (apathēs), having, as he thinks, conquered the temptations with their author, is confident that he can no longer be tempted and disturbed!
Textual problem in this passage: see the notes.
Matt 4:1–11 (allusion, high confidence) · Luke 4:13 (allusion, high confidence) · Phil 2:8 (echo, low confidence)
Notes and citation
Summary: Christ was tempted again; Pelagius claims to be beyond temptation.
- Compare Matt 4:1–11; Luke 4:13; Phil 2:8. “apostolo” in the digital text is corrupt; translated by sense (“to tempt”). The Greek ἀπαθής (“passionless”) is Orosius's label for Pelagius.
Topics: Heresy, Temptation
Cite (SBL): Orosius, Apol. 16.4 (CSEL 5:626; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.5CSEL 5:626
agnus ille perfectus, ille, qui non solum peccata non habet sed etiam tollit peccata mundi et qui habet septem cornua et oculos septem, non ita uentilare sufficiat temptatorem quin redeat; et noster hic mutilus, leuis in fronte, διόϕϑαλμος, non necessarium sibi aestimat munimen in capite, qui possibilitatem praesumit in carne!
That perfect Lamb, he who not only has no sins but also takes away the sins of the world and has seven horns and seven eyes, is not thought able so to winnow away the tempter that he does not return; and this mutilated man of ours, smooth of forehead, two-eyed (diophthalmos), does not think the protection on his head necessary, he who presumes ability in the flesh!
John 1:29 (allusion, high confidence) · Rev 5:6 (allusion, high confidence)
Notes and citation
Summary: Pelagius has no horns and few eyes, yet presumes much.
- Compare John 1:29; Rev 5:6. The Greek διόφθαλμος (“two-eyed”) contrasts with the Lamb's seven eyes.
Topics: Heresy
Cite (SBL): Orosius, Apol. 16.5 (CSEL 5:626; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.6CSEL 5:626–627
miser, qui secundum Euangelium magis forte si caecus esset, peccatum non haberet! sed forsitan, quia septem oculi septem spiritus sunt, abundare se his omnibus iactat et quasi interiorem hominem suum congestis septiformis gratiae uigere uirtutibus, praesertim qui sibi totidem dogmatum suorum titulis gloriatur.
Wretched man, who, according to the gospel, would perhaps rather have no sin if he were blind! But perhaps, since the seven eyes are seven spirits, he boasts that he abounds in all of them and that his inner man flourishes as if with the gathered powers of sevenfold grace, especially since he glories in as many titles of his doctrines.
John 9:41 (allusion, high confidence)
Notes and citation
Summary: Pelagius claims the sevenfold Spirit.
- Compare John 9:41.
Notes on the original text
- Digital text corrected (digitization slip): pecoatum non haberet → peccatum non haberet.
Topics: Heresy, The Holy Spirit
Cite (SBL): Orosius, Apol. 16.6 (CSEL 5:626–627; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.7CSEL 5:627
unde fieri potest, ut iudicio suo se arbitretur spiritu sapientiae refertum, praecipue cum dicat facilia Dei esse mandata; spiritu intellectus sufficientem maxime, quo praenoscat et praedicat peccatores omnes simul cum impiis in aeternum ignem esse damnandos;
Hence it may be that by his own judgment he thinks himself filled with the spirit of wisdom, especially since he says that God's commandments are easy; most sufficient in the spirit of understanding, by which he foreknows and proclaims that all sinners together with the impious are to be condemned to eternal fire;
Notes and citation
Summary: Pelagius's claims mocked: wisdom and understanding.
Topics: Heresy
Cite (SBL): Orosius, Apol. 16.7 (CSEL 5:627; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.8CSEL 5:627
spiritu consilii diuitem, quo moneat malum nec cogitandum; spiritu uirtutis potentem, quo adfirmet posse esse hominem sine peccato; spiritu scientiae inflatum, quo sperat, nisi qui scientiam legis habuerit, sine peccato esse non posse;
rich in the spirit of counsel, by which he warns that evil must not even be thought; powerful in the spirit of strength, by which he affirms that a man can be without sin; puffed up with the spirit of knowledge, by which he thinks that no one can be without sin unless he has the knowledge of the law;
Notes and citation
Summary: Counsel, strength, and knowledge.
Notes on the original text
- Digital text corrected (digitization slip): sine peocato esse → sine peccato esse.
Topics: Heresy
Cite (SBL): Orosius, Apol. 16.8 (CSEL 5:627; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-8
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.9CSEL 5:627
spiritu pietatis exuberantem, quo doceat inimicum uelut amicum diligendum oblitus, quia ipse dixerit, inimico omnimodis non credendum; spiritu timoris Dei cohonestatum, quo post multam crapulam nouissime expergefactus adiungit, posse hominem sine peccato esse non sine adiutorio Dei,
overflowing with the spirit of piety, by which he teaches that an enemy is to be loved as a friend, forgetting that he himself said that an enemy is in no way to be trusted; honored with the spirit of the fear of God, by which, finally awakened after much drunkenness, he adds that a man can be without sin, not without God's help,
Notes and citation
Summary: Piety and fear of God.
Notes on the original text
- Digital text corrected (digitization slip): non oredendum → non credendum.
Topics: Heresy
Cite (SBL): Orosius, Apol. 16.9 (CSEL 5:627; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-9
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.10CSEL 5:627
et per hos praesumptionum, ut arbitror, gradus non reformidat ascendere usque in id elatus, ut dicat, quia in similitudinem Christi perfecta sui potentia plenus in toto super eum descenderit Spiritus Sanctus et manserit;
and through these steps of presumption, I think, he does not fear to climb, lifted up to the point of saying that, in the likeness of Christ, full of perfect power of his own, the Holy Spirit descended upon him wholly and remained;
John 1:32–33 (allusion, medium confidence)
Notes and citation
Summary: Pelagius as if the Spirit rested on him as on Christ.
- Compare John 1:32–33.
Topics: Heresy
Cite (SBL): Orosius, Apol. 16.10 (CSEL 5:627; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-10
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
16.11CSEL 5:627–628
cum tamen hoc illi soli a Patre Deo datum sit, cui etiam dedit nomen, quod est super omne nomen, qui solus sine peccato est et ingreditur sine macula, apud quem manet ipsum sanctificationis unguentum. nos autem in odorem unguentorum eius currimus et interim super nos aurae uitalis adflatu dulcia uitae spiramina Domino praecedente captamus.
although this was given by God the Father to him alone, to whom he also gave the name which is above every name, who alone is without sin and enters without blemish, with whom the very ointment of sanctification remains. But we run to the fragrance of his ointments and meanwhile, the Lord going before, catch above us the sweet breaths of life in the breeze of the vital air.
Phil 2:9 (quotation, high confidence) · Song 1:4 (1:3 Vulg.) (allusion, medium confidence)
Notes and citation
Summary: Only Christ has the fullness; we run after his fragrance.
- Quotation of Phil 2:9; compare Song 1:4 (Vulg. 1:3).
Notes on the original text
- Digital text corrected (digitization slip): eui etiam dedit → cui etiam dedit; solus sine peocato → solus sine peccato.
Topics: Christology
Cite (SBL): Orosius, Apol. 16.11 (CSEL 5:627–628; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/16-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/16-11
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 17
17.1CSEL 5:628
Sed dicis: cur tanta me lacessis iniuria, cur tam arrogantis uerbi inuidia grauas? egone me seruus conparare audeam Domino meo, egone terra et cinis conferam Verbo Dei? egone morti obnoxius dici debeam uictori mortis aequalis?
But you say: “Why do you assail me with such great injury, why do you burden me with the odium of so arrogant a word? Would I, a servant, dare to compare myself to my Lord? Would I, dust and ashes, compare myself to the Word of God? Should I, subject to death, be called equal to the conqueror of death?”
Gen 18:27 (echo, medium confidence)
Notes and citation
Summary: Pelagius protests his humility.
- “Dust and ashes”: Gen 18:27.
Notes on the original text
- Digital text corrected (misread quotation mark in the digital text): Sed dicis: Ccur → Sed dicis: cur.
Topics: Humility and pride
Cite (SBL): Orosius, Apol. 17.1 (CSEL 5:628; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.2CSEL 5:628
bene quidem, o condemnata nequitia, dans testimonium Deo humiliaris in uerbis, sed aliter sensus tuus clamat in paginis. dicis hominem posse esse sine peccato; iterum ac saepius repeto.
Well indeed, O condemned wickedness, bearing testimony to God, you humble yourself in words, but your meaning cries otherwise in your pages. You say that a man can be without sin; I repeat it again and again.
Notes and citation
Summary: His words are humble, his writings proud.
Topics: Heresy, Humility and pride
Cite (SBL): Orosius, Apol. 17.2 (CSEL 5:628; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.3CSEL 5:628
homo, qui hoc potest, Christus est: aut praesume nomen aut depone fiduciam. Deus illud uni tantum donauit et hoc non nisi primogenito in multis fratribus. sic catholica fide traditur, sic tenemus.
The man who can do this is Christ: either assume the name or lay down the confidence. God gave that to one only, and this only to the firstborn among many brothers. So it is handed down by the catholic faith, so we hold.
Rom 8:29 (quotation, high confidence)
Notes and citation
Summary: Only Christ is sinless.
- Quotation of Rom 8:29.
Topics: Christology
Cite (SBL): Orosius, Apol. 17.3 (CSEL 5:628; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.4CSEL 5:628
sane Dominus noster admonuit infideles: ego ueni in nomine Patris mei, et non me recepistis. ueniet alius in nomine suo, forsitan ipsum recipietis. aut nobiscum illum, cui credimus peccatores, unum sine peccato eundemque unigenitum sequere aut, si tu es ille alius, confitere.
Indeed our Lord warned the unbelievers: “I have come in my Father's name, and you did not receive me. Another will come in his own name; perhaps you will receive him.” Either follow with us him in whom we sinners believe, the one without sin and the same only-begotten, or, if you are that other, confess it.
John 5:43 (quotation, high confidence)
Notes and citation
Summary: Follow Christ or confess to being the other.
- Quotation of John 5:43.
Topics: Christology
Cite (SBL): Orosius, Apol. 17.4 (CSEL 5:628; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.5CSEL 5:628
ipse est dominus Iesus, qui morte deuicta et diabolo triumphato ascendens in altum captiuam duxit captiuitatem, dedit dona hominibus; de cuius plenitudine nos omnes accepimus; sicut apostolus docet: unicuique autem nostrum data est gratia secundum mensuram donationis Christi.
He is the Lord Jesus, who, having conquered death and triumphed over the devil, ascending on high led captivity captive and gave gifts to men; of whose fullness we have all received; as the apostle teaches: “But to each one of us grace has been given according to the measure of the gift of Christ.”
Eph 4:8 (quotation, high confidence) · John 1:16 (quotation, high confidence) · Eph 4:7 (quotation, high confidence)
Notes and citation
Summary: Grace is given by measure from Christ's fullness.
- Eph 4:8 (Ps 68:18); John 1:16; quotation of Eph 4:7.
Notes on the original text
- Digital text corrected (stray period): data est gratia. secundum → data est gratia secundum.
Topics: Christology
Cite (SBL): Orosius, Apol. 17.5 (CSEL 5:628; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.6CSEL 5:628–629
et ad Romanos idem magister gentium scribit: dico enim per gratiam, quae data est mihi, omnibus qui sunt inter uos: non plus sapere quam oportet sapere, sed sapere ad sobrietatem, et unicuique, sicut Deus diuisit mensuram fidei.
And to the Romans the same teacher of the gentiles writes: “For I say, through the grace that has been given to me, to all who are among you: not to think more highly than one ought to think, but to think soberly, each one as God has distributed the measure of faith.”
Rom 12:3 (quotation, high confidence)
Notes and citation
Summary: Each receives a measure of faith.
- Quotation of Rom 12:3.
Topics: Faith
Cite (SBL): Orosius, Apol. 17.6 (CSEL 5:628–629; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.7CSEL 5:629
deinde ad Corinthios praedicat: diuisiones uero gratiarum sunt, idem autem spiritus; et diuisiones operationum sunt, idem autem Dominus; et diuisiones ministrationum sunt, idem uero Deus qui operatur omnia in omnibus, et post enumerationes plurimas gratiarum atque uirtutum subicit: haec autem omnia operatur unus atque idem spiritus, diuidens singulis prout uult.
Then he preaches to the Corinthians: “There are varieties of gifts, but the same Spirit; and there are varieties of operations, but the same Lord; and there are varieties of ministries, but the same God who works all in all”; and after enumerating very many gifts and powers he adds: “All these one and the same Spirit works, dividing to each as he wills.”
1 Cor 12:4–6 (quotation, high confidence) · 1 Cor 12:11 (quotation, high confidence)
Notes and citation
Summary: Gifts are distributed by the Spirit.
- Quotation of 1 Cor 12:4–6, 11.
Topics: Spiritual gifts and visions
Cite (SBL): Orosius, Apol. 17.7 (CSEL 5:629; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.8CSEL 5:629
deinde per conparationem membrorum in corpore hominis manifestat corpus unitatis Ecclesiae ex disparibus operum modis in unam perfectionis conuenire concordiam, probans nullam penitus esse membrorum, quod non egeat alterius ope atque conpage, ipso domino capite constituto, in quo sunt omnes sensus ac thesauri sapientiae ac scientiae absconditi.
Then, by comparison with the members in the human body, he shows that the body of the church's unity comes together into one harmony of perfection from different modes of work, proving that there is no member at all which does not need the help and joining of another, the Lord himself being appointed the head, in whom are hidden all the senses and treasures of wisdom and knowledge.
1 Cor 12:12–27 (allusion, high confidence) · Col 2:3 (quotation, high confidence)
Notes and citation
Summary: The church as a body of mutually dependent members.
- Compare 1 Cor 12:12–27; Col 2:3.
Topics: The church
Cite (SBL): Orosius, Apol. 17.8 (CSEL 5:629; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-8
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.9CSEL 5:629
unde et nobis dedit sensum, per quem sciremus, quod est Verbum in Christo Iesu, in quo est omnis plenitudo diuinitatis corporaliter; in quem iuxta testimonium Iohannis descendens Spiritus Sanctus et permanens in ipso, esse Dominum declarauit.
Hence he also gave us understanding, by which we might know what the Word is in Christ Jesus, in whom dwells all the fullness of the Godhead bodily; on whom, according to the testimony of John, the Holy Spirit descending and remaining on him declared that he is the Lord.
1 John 5:20 (allusion, medium confidence) · Col 2:9 (quotation, high confidence) · John 1:32–33 (allusion, high confidence)
Notes and citation
Summary: The fullness dwells in Christ.
- Compare 1 John 5:20; quotation of Col 2:9; John 1:32–33.
Topics: Christology, Trinity
Cite (SBL): Orosius, Apol. 17.9 (CSEL 5:629; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-9
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.10CSEL 5:629
itaque si et nemo habet, nisi qui a te petit, et nemo nisi secundum diuisionem mensuramque accipit et, qui acceptum habet, ad ipsum custodiendum alieno eget auxilio: qua, rogo, amentia sibi de plenitudine promittit, qui in singularitate non sufficit?
So if no one has anything except one who asks it of you, and no one receives except according to division and measure, and one who has received needs another's help to keep it: by what madness, I ask, does he promise himself fullness, who is not sufficient by himself alone?
Notes and citation
Summary: No one has the fullness alone.
- “a te” (“of you”) as printed seems addressed to God; the sense is uncertain.
Topics: Heresy
Cite (SBL): Orosius, Apol. 17.10 (CSEL 5:629; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-10
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.11CSEL 5:629–630
de Domino euangelista testatur: erat autem lux uera, quae inluminat omnem hominem uenientem in hunc mundum. dicit uero Dominus apostolis suis: uos estis lux huius mundi. ibi in solo Domino lux tota, quia uera: hic in cunctis apostolis lux quidem, sed de luce quae tota est.
Of the Lord the evangelist testifies: “He was the true light, which enlightens every man coming into this world.” But the Lord says to his apostles: “You are the light of this world.” There, in the Lord alone, is the whole light, because it is true; here in all the apostles there is light indeed, but from the light which is whole.
John 1:9 (quotation, high confidence) · Matt 5:14 (quotation, high confidence)
Notes and citation
Summary: Christ is the true light; the apostles reflect it.
- Quotations of John 1:9 and Matt 5:14.
Topics: Christology
Cite (SBL): Orosius, Apol. 17.11 (CSEL 5:629–630; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-11
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.12CSEL 5:630
et cum hoc in apostolis ita est, in quorum electione uniuersum Ecclesiae corpus adsumptum est, quid nos — nos, inquam, et singuli — quid post eos uideri possumus, nisi secundum apostolum Petrum homines ignari credentes tantum per fidem euangelico propheticoque sermoni, tamquam lucernae lucenti in caligoso loco?
And since this is so with the apostles, in whose election the whole body of the church was taken up, what can we (we, I say, each one of us) seem to be after them, except, according to the apostle Peter, ignorant men, believing only by faith in the gospel and prophetic word, as in a lamp shining in a dark place?
Acts 4:13 (echo, low confidence) · 2 Pet 1:19 (quotation, high confidence)
Notes and citation
Summary: We have only the lamp of the prophetic word.
- Compare Acts 4:13; quotation of 2 Pet 1:19.
Notes on the original text
- Digital text corrected (digitization slip): euangelico pheticoque → euangelico propheticoque.
Topics: Scripture and canon
Cite (SBL): Orosius, Apol. 17.12 (CSEL 5:630; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-12
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
17.13CSEL 5:630
quasi inlustrati etiam ipsi persuademur, ut praeparatae in operibus bonis sint lucernae ardentes in manibus nostris, quae multimodis temptationibus fatigatae et defectu semper proprio et uerbere periclitantur alieno. unde et Dominus in Euangelio ait: et si ipsa lux, quae in nobis est, tenebrae sunt: ipsae tenebrae quantae erunt?
As if enlightened ourselves too, we are persuaded to have burning lamps in our hands, prepared in good works, which, wearied by manifold temptations, are always endangered by their own failing and by another's blow. Hence the Lord too says in the gospel: “And if the light itself which is in us is darkness, how great will the darkness itself be?”
Luke 12:35 (allusion, medium confidence) · Matt 6:23 (quotation, high confidence)
Notes and citation
Summary: Our lamps are fragile.
- Compare Luke 12:35; quotation of Matt 6:23.
Notes on the original text
- Digital text corrected (digitization slips): quasi inlnstrati etiam ipsi persuademur, nt praeparatae → quasi inlustrati etiam ipsi persuademur, ut praeparatae.
Cite (SBL): Orosius, Apol. 17.13 (CSEL 5:630; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/17-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/17-13
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 18
18.1CSEL 5:630–631
Sed concedo, ut hoc, quantulumcumque lumen est, indeficienti usque in finem uigore permaneat, id est donum illud, quod sortitus est specialis gratiae, non amittat — alioquin plenitudo lucis adsistit in toto, caligo non remanet: caliginem autem dico insipientiae de peccati sordibus accidentem - quid si conpetens ratio est, ut quantum de luce defuerit tantum de caligine supersit?
But I grant that this light, however little, may remain with unfailing vigor to the end, that is, that it may not lose that gift which it obtained of special grace (otherwise the fullness of light is present in the whole and darkness does not remain: and I call darkness that of foolishness, arising from the filth of sin): what if the reasoning is fitting, that as much of darkness remains as there is lacking of light?
Notes and citation
Summary: What light lacks, darkness fills.
Notes on the original text
- Digital text corrected (digitization slip): indefioienti → indeficienti; de luce defnerit → de luce defuerit.
Cite (SBL): Orosius, Apol. 18.1 (CSEL 5:630–631; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/18-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
18.2CSEL 5:631
porro autem difficillimum est, ut offendiculum caligo non habeat. necesse est homini, in quantitate luminis et in reliquiis caliginis constituto, uolenti bonum et non effugienti malum, et subsistere adiutorium et non deesse peccatum.
Moreover, it is most difficult for darkness not to have a stumbling block. It is necessary for a man placed in a measure of light and in the remains of darkness, willing good and not escaping evil, that both help should be present and sin not be absent.
Rom 7:19 (echo, low confidence)
Notes and citation
Summary: Man needs help and still sins.
- Compare Rom 7:19.
Notes on the original text
- Digital text corrected (digitization slip): porro antem → porro autem; neoesse est → necesse est.
Cite (SBL): Orosius, Apol. 18.2 (CSEL 5:631; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/18-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
18.3CSEL 5:631
quod si cuiquam obscure dictum uidetur, accipiat exemplum conuersationis humanae. duo singuli habent dona diuersa, unus ut sit humilis in silentio, alter ut sit suadibilis in docendo. ille, cui silentium cordi est, si forte poscatur rationem de fide reddere, putasne nullam in disserendo patietur offensam? aut si is, cui doctrina in docendo commissa est, si de arrogantia castigetur, putasne nullam adsumit in humilitate fallaciam?
But if this seems obscurely said to anyone, let him take an example from human conduct. Two persons each have different gifts, one to be humble in silence, the other to be persuasive in teaching. The one to whom silence is dear, if he happens to be asked to give an account of the faith, do you think he will suffer no offense in discoursing? Or if the one to whom teaching has been entrusted is rebuked for arrogance, do you think he takes on no deceit in humility?
1 Pet 3:15 (echo, low confidence)
Notes and citation
Summary: Each gift has its weakness.
- Compare 1 Pet 3:15.
Notes on the original text
- Digital text corrected (digitization slip; doubled comma): uidetur,, → uidetur,; alter at sit → alter ut sit.
Cite (SBL): Orosius, Apol. 18.3 (CSEL 5:631; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/18-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
18.4CSEL 5:631
aut facile arbitraris, ut simplex scurrilitate careat, laetus uerbo, sollicitus iracundia, patiens neglegentia, mitis pigritia, doctus iactantia, submissus inuidia, extra illam, quae est omnium bonorum operum caligo generalis, uanae gloriae concupiscentiam.
Or do you think it easy for the simple man to lack buffoonery, the cheerful man to lack loose words, the anxious man anger, the patient man negligence, the gentle man laziness, the learned man boasting, the submissive man envy, apart from that which is the general darkness of all good works, the desire of vainglory?
Notes and citation
Summary: Every virtue borders a vice.
Notes on the original text
- Digital text corrected (digitization slip): ollioitus iracundia → sollicitus iracundia.
Topics: Ethics
Cite (SBL): Orosius, Apol. 18.4 (CSEL 5:631; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/18-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/18-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
18.5CSEL 5:631–632
quodsi hoc pie sancteque intellegitur, unusquisque nostrum adsumat conparationem, ut magis semet ipsum in melioris praelatione condemnet quam in minoris despectione iustificet. ita demum inuicem membra sociabit, praecipue si, una caritate ueluti pelle ossa circumdante neruisque iunctis indigentia, sui conscius homo hanc ipsam quam habet gratiam donum intellegat esse non debitum et magis ex eo unde accepit glorietur in Domino quam unde non acceperit irascatur.
But if this is understood piously and holily, let each of us take up the comparison so as rather to condemn himself in preferring the better than justify himself in despising the lesser. So at last he will join members to one another, especially if, with one love like skin surrounding the bones and needs joined like sinews, a man conscious of himself understands this very grace which he has to be a gift, not a debt, and glories in the Lord rather for that which he has received than is angry for what he has not received.
Job 10:11 (echo, low confidence) · 1 Cor 1:31 (allusion, high confidence) · 1 Cor 4:7 (allusion, medium confidence)
Notes and citation
Summary: Grace is a gift, not a debt.
- Compare Job 10:11; 1 Cor 1:31; 4:7.
Topics: Grace
Cite (SBL): Orosius, Apol. 18.5 (CSEL 5:631–632; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/18-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/18-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
18.6CSEL 5:632
nos enim cum essemus naturaliter filii irae propter delictum nostrum, facti sumus filii misericordiae propter clementiam Domini, nihil digni nisi damnatione. non ingeramus Domino de non accepto querellam sed de accepto gratiam repensemus gloriam solo illi creatori redemptorique nostro Domino Iesu Christo, quem posuit Deus propitiatorem in sanguine suo, ut in nomine eius omne genu curuetur caelestium et terrestrium et infernorum, quem in illa praedicta potestate iudicantem omnis caro uideat et cui omnis lingua fateatur.
For we, though we were by nature children of wrath because of our offense, have been made children of mercy because of the Lord's clemency, worthy of nothing but condemnation. Let us not press a complaint on the Lord about what we have not received, but for what we have received let us repay thanks and glory to him alone, our Creator and Redeemer, the Lord Jesus Christ, whom God set forth as propitiator in his blood, that in his name every knee may bow of things in heaven, on earth, and under the earth, whom all flesh will see judging in that foretold power, and whom every tongue will confess.
Eph 2:3 (quotation, high confidence) · Rom 3:25 (allusion, high confidence) · Phil 2:10–11 (allusion, high confidence) · Luke 3:6 (echo, low confidence)
Notes and citation
Summary: Children of wrath made children of mercy.
- Compare Eph 2:3; Rom 3:25; Phil 2:10–11; Luke 3:6.
Notes on the original text
- Digital text corrected (digitization slips): utinnomine eius quern genu → ut in nomine eius omne genu.
Topics: Christology
Cite (SBL): Orosius, Apol. 18.6 (CSEL 5:632; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/18-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/18-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
18.7CSEL 5:632
unde et apostolus ait: ideo contendimus siue absentes siue praesentes placere illi. omnes enim nos manifestari oportet ante tribunal Christi, ut referat unusquisque propria corporis prout gessit siue bonum siue malum; et alibi: omnes enim stabimus ante tribunal Dei.
Hence the apostle too says: “Therefore we strive, whether absent or present, to please him. For we must all be made manifest before the judgment seat of Christ, so that each may receive what is his own in the body, according as he has done, whether good or evil”; and elsewhere: “For we shall all stand before the judgment seat of God.”
2 Cor 5:9–10 (quotation, high confidence) · Rom 14:10 (quotation, high confidence)
Notes and citation
Summary: All must appear before Christ's judgment seat.
- Quotations of 2 Cor 5:9–10 and Rom 14:10.
Topics: Eschatology, The last judgment
Cite (SBL): Orosius, Apol. 18.7 (CSEL 5:632; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/18-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/18-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
18.8CSEL 5:632
Paulus apostolus dixit etiam se staturum ante tribunal Dei et propria corporis prout gessit cum ceteris redditurum; contra autem Pelagius confidenter audet dicere: ita consummo uniuersam in carne perfectionem, ut de iudicis bonitate nihil sperem.
Paul the apostle said that even he would stand before the judgment seat of God and with the rest render what was his own in the body according as he had done; but Pelagius on the other hand confidently dares to say: “I so complete all perfection in the flesh that I hope for nothing from the goodness of the judge.”
Notes and citation
Summary: Pelagius does not need the judge's mercy.
Notes on the original text
- Digital text corrected (misread quotation mark in the digital text; stray mark): cita consummo → ita consummo; nihil sperem*. → nihil sperem..
Topics: Heresy, Eschatology
Cite (SBL): Orosius, Apol. 18.8 (CSEL 5:632; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/18-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/18-8
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
18.9CSEL 5:632–633
iusti in illa die iudicis operum suorum glorias audientes, adhuc tamen uelut ignorantes, interrogabunt: Domine, quando te uidimus et haec fecimus tibi? et hic noster scientissimus legis agnoscit quo die, qua hora, quo momento ultimam sedem, ultra quam non sit alia plenissimae sanctitatis, intrabit!
The righteous, on that day of the judge, hearing the glories of their works, will still ask as if not knowing: “Lord, when did we see you and do these things for you?” And this most learned man of the law of ours knows on what day, at what hour, at what moment he will enter the last seat, beyond which there is no other of the fullest holiness!
Matt 25:37 (quotation, high confidence)
Notes and citation
Summary: The righteous are humble; Pelagius is sure.
- Quotation (adapted) of Matt 25:37.
Topics: Eschatology, Heresy, Humility and pride
Cite (SBL): Orosius, Apol. 18.9 (CSEL 5:632–633; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/18-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/18-9
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 19
19.1CSEL 5:633
Aut forsitan reclamat et loquitur: recte mihi haec amentiae, ut non dicam superbiae, ingererentur obprobria, si dicerem sine adiutorio hominem posse esse sine peccato; nunc autem adiutorium Dei, cui nihil difficile, adsero. an tu fortassis Dei adiutorium negas?
Or perhaps he protests and says: “These reproaches of madness, not to say of pride, would rightly be thrown at me if I said that a man can be without sin without help; but now I assert the help of God, to whom nothing is difficult. Or do you perhaps deny God's help?”
Notes and citation
Summary: Pelagius insists he affirms God's help.
Notes on the original text
- Digital text corrected (misread quotation mark in the digital text; words joined in the digital text): loquitur: Crecte → loquitur: recte; dicamsuperbiae → dicam superbiae.
Topics: Heresy
Cite (SBL): Orosius, Apol. 19.1 (CSEL 5:633; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/19-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
19.2CSEL 5:633
concedo paulisper calumniae tuae, ut, dum quod in te conuincere uolo in me uidear detegere, inueniamur simul et ego in mei defensione purgatior et tu in tua confusione manifestior.
I grant your slander for a little, so that, while I seem to uncover in myself what I want to convict in you, we may be found together, I the cleaner in my defense and you the more manifest in your confusion.
Notes and citation
Summary: Orosius takes up the challenge.
Cite (SBL): Orosius, Apol. 19.2 (CSEL 5:633; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/19-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
19.3CSEL 5:633
mea semper haec est fidelis atque indubitata sententia, Deum adiutorium suum non solum in corpore suo, quod est Ecclesia, cui specialia ob credentium fidem gratiae suae dona largitur, uerum etiam uniuersis in hoc mundo gentibus propter longanimem sui aeternamque clementiam subministrare,
This is always my faithful and undoubted judgment: that God supplies his help not only in his body, which is the church, to which he gives the special gifts of his grace because of the faith of believers, but also to all nations in this world because of his long-suffering and eternal mercy,
Col 1:24 (allusion, medium confidence)
Notes and citation
Summary: God's help reaches the church and all nations.
- Compare Col 1:18, 24.
Notes on the original text
- Digital text corrected (digitization slip and stray period): quod est Epclesia, cui specialia. ob → quod est Ecclesia, cui specialia ob.
Cite (SBL): Orosius, Apol. 19.3 (CSEL 5:633; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/19-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
19.4CSEL 5:633
non — ut tu adseris cum discipulo tuo Caelestio, cui iam apud Africanam synodum occulta illa impiorum dogmatum natura contusa est — in solo naturali bono et in libero arbitrio generaliter uniuersis unam gratiam contributam, sed speciatim cotidie per tempora, per dies, per momenta, per atomos et cunctis et singulis ministrare. dicit enim Scriptura: qui facit solem suum oriri super bonos et malos. at tu forte respondes:
not, as you assert with your disciple Caelestius, whose hidden nature of impious doctrines was already crushed at the African synod, that one grace was granted generally to all in natural good alone and in free will, but that he ministers specially, daily, through seasons, days, moments, and instants, to all and to each. For Scripture says: “Who makes his sun rise on the good and the evil.” But you perhaps answer:
Matt 5:45 (quotation, high confidence)
Notes and citation
Summary: Grace is continual, not only natural endowment.
- Quotation of Matt 5:45.
Cite (SBL): Orosius, Apol. 19.4 (CSEL 5:633; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/19-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/19-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
19.5CSEL 5:633–634
ordinem suum conposita bene natura custodit ac per hoc Deus elementariis semel cursibus constitutis facit inde, quia fecit. quid ergo de illa sententiae parte, quae sequitur, opinaris? dat pluuiam super iustos et iniustos. utique qui dat, cum uult dat et ubi uult dat, uel dispensando dispositam constitutionem uel effundendo propriam largitatem.
“Nature, well composed, keeps its order, and so God, having once established the elemental courses, makes from that because he made.” What then do you think of the part of the saying that follows? “He gives rain on the just and the unjust.” Surely he who gives, gives when he wills and where he wills, either by dispensing the arranged order or by pouring out his own generosity.
Matt 5:45 (quotation, high confidence)
Notes and citation
Summary: God gives rain when and where he wills.
- Quotation of Matt 5:45.
Topics: Providence
Cite (SBL): Orosius, Apol. 19.5 (CSEL 5:633–634; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/19-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/19-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
19.6CSEL 5:634
ac ne secundum amentiam impietatis tuae etiam hoc euacuare mediteris, audi prophetam super hac ueritate testantem: qui aduocat aquas maris et effundit eas super faciem terrae, Dominus nomen est illi. quid uero dicam de spe uera generis humani, quia omnis qui arat, in spe arat. sperare autem non est possibilitatis propriae sed largitatis alienae.
And lest, according to the madness of your impiety, you plan to empty this too, hear the prophet testifying to this truth: “He who calls the waters of the sea and pours them out on the face of the earth, the Lord is his name.” What shall I say of the true hope of the human race, that “everyone who plows plows in hope”? But to hope is not of one's own ability but of another's generosity.
Amos 5:8 (quotation, high confidence) · 1 Cor 9:10 (quotation, high confidence)
Notes and citation
Summary: The farmer plows in hope of God's gift.
- Quotations of Amos 5:8 (9:6) and 1 Cor 9:10.
Notes on the original text
- Digital text corrected (stray period): quid uero dicam. de → quid uero dicam de.
Cite (SBL): Orosius, Apol. 19.6 (CSEL 5:634; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/19-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/19-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
19.7CSEL 5:634
cum autem quis seminauerit iactamque sementem in sinu terrae cultor absconderit, non habet ultra quod faciat nisi ut oculos tendat ad caelum, oret non terram cui commisit sed Deum cui credidit, ut labores eius uel matutino uel serotino imbre fecundet. et ut spiritali testimonio etiam ad communes usus perfruar, neque qui plantat neque qui rigat quicquam sunt sed qui incrementum dat Deus.
And when someone has sown and the farmer has hidden the scattered seed in the bosom of the earth, he has nothing more to do but to lift his eyes to heaven and pray, not to the earth to which he entrusted it, but to God in whom he believed, that he may make his labors fruitful with the early or the late rain. And, to enjoy spiritual testimony even for common uses: “Neither he who plants nor he who waters is anything, but God who gives the growth.”
Jas 5:7 (allusion, medium confidence) · 1 Cor 3:7 (quotation, high confidence)
Notes and citation
Summary: God gives the growth.
- Compare Jas 5:7; quotation of 1 Cor 3:7.
Topics: Prayer
Cite (SBL): Orosius, Apol. 19.7 (CSEL 5:634; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/19-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/19-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
19.8CSEL 5:634
quantum ergo de Dei adiutorio gaudeam, per id metire, quod ministrari per singula etiam gentibus probo: ut manifestum nobis esset, quem usque in finem cauere et quem sine cessatione inuocare debeamus.
So measure how much I rejoice in God's help by this, that I prove it to be ministered in each thing even to the nations: so that it might be plain to us whom we must beware of to the end and whom we must call on without ceasing.
Notes and citation
Summary: God's help is everywhere.
Cite (SBL): Orosius, Apol. 19.8 (CSEL 5:634; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/19-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/19-8
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 20
20.1CSEL 5:634
Diabolus interrogatur a Domino: unde ades? at ille respondit: circumiens terram et peragrans quae sub caelo sunt adsum. rogo te: sollicitudo ista diaboli bonae uoluntatis an malae est? fatearis necesse est: omnino malae. hoc enim et sequens expostulatio eius ostendit.
The devil is asked by the Lord: “Where have you come from?” And he answered: “I have come from going around the earth and walking through the things under heaven.” I ask you: is this care of the devil of good will or bad? You must confess: altogether bad. For his following demand shows this too.
Job 1:7 (quotation, high confidence)
Notes and citation
Summary: The devil roams the earth.
- Quotation of Job 1:7.
Topics: The devil and demons
Cite (SBL): Orosius, Apol. 20.1 (CSEL 5:634; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/20-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
20.2CSEL 5:634–635
manifestatio ista diaboli tempore Iob facta est, scilicet tempore Moysi. certe tunc nulla Iudaea, nulla Hierusalem, nulla per Orbem Ecclesia erat. adhuc uniuersa gentilitas Dei notitiam non habebat et iam tamen diabolus circumiens terram omnia quae sub caelo sunt peragrabat atque ad seducendum et disperdendum humanum genus incessabili malitiae suae sollicitudine ferebatur.
This manifestation of the devil was made in the time of Job, that is, in the time of Moses. Certainly there was then no Judea, no Jerusalem, no church throughout the world. As yet the whole gentile world had no knowledge of God, and yet the devil was already going round the earth and walking through all things under heaven, and was borne to seducing and destroying the human race with the ceaseless care of his malice.
Notes and citation
Summary: The devil worked before there was any church.
- Orosius dates Job to the time of Moses, as was common.
Topics: The devil and demons
Cite (SBL): Orosius, Apol. 20.2 (CSEL 5:634–635; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/20-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
20.3CSEL 5:635
itaque cum uideas hominibus ignaris tantam diaboli in disperdendum incubuisse nequitiam, nullamne credis Dei in custodiendo gratiam praefuisse? aut forte frustra dictum putas: Domini est terra et plenitudo eius, orbis terrarum et uniuersi qui habitant in eo.
So, when you see that such great wickedness of the devil pressed on to destroy ignorant men, do you believe that no grace of God was present to guard them? Or do you perhaps think it was said in vain: “The earth is the Lord's and its fullness, the world and all who dwell in it”?
Ps 24:1 (23:1 Vulg.) (quotation, high confidence)
Notes and citation
Summary: God guarded men even then.
- Quotation of Ps 24:1 (Vulg. 23:1).
Cite (SBL): Orosius, Apol. 20.3 (CSEL 5:635; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/20-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
20.4CSEL 5:635
at uero, ut adesse adiutorium Dei et per singula et per singulos manifestius probes, en ipse diabolus dum testatur de uniuersitate, de uno interrogatur: animaduertisti, inquit Deus, in puerum meum Iob, quia non est quisquam similis illi super terram?
But, so that you may prove more clearly that God's help is present in each thing and to each person, see, the devil himself, while he testifies about the whole, is asked about one: “Have you considered,” says God, “my servant Job, that there is no one like him on earth?”
Job 1:8 (quotation, high confidence)
Notes and citation
Summary: God asks about Job.
- Quotation of Job 1:8.
Notes on the original text
- Digital text corrected (words joined in the digital text): puerum meumlob → puerum meum Iob.
Cite (SBL): Orosius, Apol. 20.4 (CSEL 5:635; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/20-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/20-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
20.5CSEL 5:635
nouit speciatim unumquemque Dominus, nouit et diabolus; ille potestate naturae, iste labore nequitiae; iste ut temptet, ille ut probet. Iob contradicente aduersario a creatore laudatur. uult Dominus opus iudicare hominis, quod ipse operatur in eo, at uero de adiutorio etiam diabolus confitetur. dicit enim: nonne tu circumsaepsisti quae sunt extra domum et intra domum eius?
The Lord knows each one individually, and so does the devil; the one by power of nature, the other by labor of wickedness; the latter to tempt, the former to prove. Job is praised by the Creator, the adversary contradicting. The Lord wishes to judge the work of man which he himself works in him, while even the devil confesses God's help. For he says: “Have you not hedged around the things outside his house and inside his house?”
Job 1:10 (quotation, high confidence)
Notes and citation
Summary: Even the devil admits God protected Job.
- Quotation of Job 1:10.
Topics: The devil and demons
Cite (SBL): Orosius, Apol. 20.5 (CSEL 5:635; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/20-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/20-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
20.6CSEL 5:635–636
expetente inimico famulum suum Deus spoliat per temptationem, non nudat, aufert substantiam et dat gratiam: ecce, inquit, omnia quaecumque habet do in manu tua, sed ipsum noli tangere. parum est hoc. inuidus furit, mortem conatur inducere, sed e contrario dispensatione Dei mouetur, gratia non aufertur; expetita praedoni praeda permittitur et rursus praedae suae custos adhibetur. dicitur enim ad eum: ecce trado eum tibi, tantum animam ipsius custodi.
At the enemy's request God strips his servant through temptation but does not lay him bare; he takes away his substance and gives grace: “See,” he says, “all that he has I give into your hand, but do not touch him.” This is little. The envious one rages, tries to bring on death, but on the contrary is moved by God's dispensation; grace is not taken away; the prey requested is permitted to the robber, and he is in turn made guardian of his own prey. For it is said to him: “See, I hand him over to you, only guard his life.”
Job 1:12 (quotation, high confidence) · Job 2:6 (quotation, high confidence)
Notes and citation
Summary: God limits the devil's power over Job.
- Quotations of Job 1:12 and 2:6.
Topics: The devil and demons
Cite (SBL): Orosius, Apol. 20.6 (CSEL 5:635–636; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/20-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/20-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
20.7CSEL 5:636
nemo ex hoc aestimet diabolum ad seducendam in corpore tantummodo animam laborare nisi etiam ab ipso corpore uellendam, si non saucium infirmumque hominem miserentis Dei tutela muniret et obuia cunctis insidiarum eius conatibus semper occurreret.
Let no one conclude from this that the devil labors only to seduce the soul in the body, and not also to tear it from the body itself, if the protection of a merciful God did not defend the wounded and weak man and always meet all the attempts of his snares.
Notes and citation
Summary: God shields the weak from the devil.
Topics: The devil and demons
Cite (SBL): Orosius, Apol. 20.7 (CSEL 5:636; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/20-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/20-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 21
21.1CSEL 5:636
Habes, ut arbitror, etiam in gentibus sufficientem cooperantis gratiae probationem: accipe manifestam quoque significantiam de illo praecipuo dono, quod Ecclesiae et corpori suo peculiare largitur.
You have, I think, sufficient proof of cooperating grace even among the nations: receive also a clear indication of that chief gift which he gives specially to the church, his body.
Notes and citation
Summary: Now the special grace given to the church.
Topics: Grace
Cite (SBL): Orosius, Apol. 21.1 (CSEL 5:636; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
21.2CSEL 5:636
Paulus apostolus ad Corinthios scribit: gratias ago Deo meo semper pro uobis in gratia Dei, quae data est uobis in Christo Iesu: quia in omnibus diuites facti estis in illo, in omni uerbo et in omni scientia, sicut testimonium Christi confirmatum est in uobis: ita ut nihil uobis desit in ulla gratia. et iterum: iustificati igitur ex fide pacem habeamus ad Deum per Dominum nostrum Iesum Christum: per quem accessum habemus fidei in gratia ista, per quam stamus et gloriamur.
Paul the apostle writes to the Corinthians: “I give thanks to my God always for you, for the grace of God that was given to you in Christ Jesus, that in everything you were made rich in him, in all speech and all knowledge, as the testimony of Christ was confirmed in you, so that you lack nothing in any grace.” And again: “Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ, through whom we have access by faith into this grace in which we stand and glory.”
1 Cor 1:4–7 (quotation, high confidence) · Rom 5:1–2 (quotation, high confidence)
Notes and citation
Summary: Paul on grace given in Christ.
- Quotations of 1 Cor 1:4–7 and Rom 5:1–2.
Topics: Grace
Cite (SBL): Orosius, Apol. 21.2 (CSEL 5:636; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
21.3CSEL 5:636–637
unde et Petrus apostolus admonet dicens: recipientes finem fidei uestrae, salutem animarum. de qua salute exquisierunt atque scrutati sunt prophetae, qui de futura in nos gratia Dei prophetauerunt. ex quo euidentissime declaratum est, nemini hominum Dei deesse adiutorium, praesertim cum et seductor insistat et insit infirmitas.
Hence the apostle Peter too admonishes, saying: “Receiving the end of your faith, the salvation of souls; about which salvation the prophets inquired and searched, who prophesied of the grace of God to come to us.” From this it is most clearly declared that God's help is lacking to no man, especially since both the seducer presses on and weakness is within.
1 Pet 1:9–10 (quotation, high confidence)
Notes and citation
Summary: Peter on the grace foretold by the prophets.
- Quotation of 1 Pet 1:9–10.
Notes on the original text
- Digital text corrected (digitization slip): reoipientes → recipientes.
Topics: Grace
Cite (SBL): Orosius, Apol. 21.3 (CSEL 5:636–637; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
21.4CSEL 5:637
Confusa euacuataque calumnia est caeci arguentis, qui ait: forte tu Dei adiutorium negas? sed, quoniam de Iob fecimus mentionem et superiori testimonio recensum est Domino dicente homo sine crimine, uerax Dei cultor, abstinens se ab omni malo —
The slander of the blind accuser who said, “Do you perhaps deny God's help?” is confounded and emptied. But since we have mentioned Job, and in the earlier testimony it was recounted with the Lord saying, “a man without crime, a true worshiper of God, keeping himself from every evil”
Job 1:8 (allusion, high confidence)
Notes and citation
Summary: Turning to Job as a man “without crime.”
- Compare Job 1:1, 8.
Notes on the original text
- Digital text corrected (digitization slip): oalumnia → calumnia.
Cite (SBL): Orosius, Apol. 21.4 (CSEL 5:637; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
21.5CSEL 5:637
solet enim a nobis saepissime dictitari ad probandum hominem sine peccato posse esse, quia fuerit, hoc est, quia et Iob testimonio Dei homo sine crimine est dictus et uerax et Zacharias sine querella in euangelio probatus ostenditur —:
(for it is very often said by you, to prove that a man can be without sin, that one has been, that is, that Job was called by God's testimony a man without crime and true, and Zechariah is shown approved in the gospel as without reproach):
Luke 1:6 (allusion, high confidence)
Notes and citation
Summary: The Pelagian appeal to Job and Zechariah.
- Compare Luke 1:6. The text has “a nobis” (“by us”), evidently meaning the Pelagians.
Topics: Heresy
Cite (SBL): Orosius, Apol. 21.5 (CSEL 5:637; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
21.6CSEL 5:637
dixit Dominus de Iob homo sine crimine, numquid dixit sine peccato? peccatum enim cogitatio concipit, crimen uero non nisi actus ostendit. esse etiam sine querella eorum cognitioni iudicioque adscribitur, quibus in promptu est, in facie quidem mansuetudinem aspicere sed cordis bella nescire.
the Lord said of Job, “a man without crime”; did he say “without sin”? For thought conceives sin, but only an act shows a crime. To be “without reproach,” moreover, is ascribed to the knowledge and judgment of those who can readily see gentleness in the face but do not know the wars of the heart.
Notes and citation
Summary: “Without crime” is not “without sin.”
Topics: Heresy
Cite (SBL): Orosius, Apol. 21.6 (CSEL 5:637; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
21.7CSEL 5:637–638
unde et Paulus confidenter iubet dicens oportet enim episcopum sine crimine esse; et alibi generale dat testimonium Corinthiis atque adserit: ita ut non indigeatis in ulla gratia, expectantes reuelationem Domini nostri Iesu Christi: qui et confirmabit uos usque in finem sine crimine.
Hence Paul too confidently orders, saying: “For a bishop must be without crime”; and elsewhere he gives a general testimony to the Corinthians and asserts: “so that you lack nothing in any grace, awaiting the revelation of our Lord Jesus Christ, who will also confirm you to the end without crime.”
Titus 1:7 (quotation, high confidence) · 1 Cor 1:7–8 (quotation, high confidence)
Notes and citation
Summary: Paul uses “without crime” of ordinary believers.
- Quotations of Titus 1:7 and 1 Cor 1:7–8.
Notes on the original text
- Digital text corrected (digitization slip; stray hyphen): iubet dioens → iubet dicens; esse;- et → esse; et.
Topics: Church office
Cite (SBL): Orosius, Apol. 21.7 (CSEL 5:637–638; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
21.8CSEL 5:638
ecce Paulus quos testimonio suo usque in finem confirmat esse sine crimine, mox eosdem in eadem epistula corripit scribens: iam quidem omnino delictum est in uobis, quod iudicia habeatis inter uos. sub uno titulo iisdemque personis ecce sine crimine, ecce delictum: unde declarat, non statim sine delicto adseri quem uideas sine crimine nominari.
See, those whom Paul by his testimony confirms to be without crime to the end, he soon rebukes in the same letter, writing: “Already there is altogether a fault in you, that you have lawsuits among you.” Under one title and of the same persons, see, “without crime,” see, “fault”: by which he declares that one whom you see named “without crime” is not at once asserted to be without fault.
1 Cor 6:7 (quotation, high confidence)
Notes and citation
Summary: The Corinthians are both blameless and at fault.
- Quotation of 1 Cor 6:7.
Cite (SBL): Orosius, Apol. 21.8 (CSEL 5:638; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-8
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
21.9CSEL 5:638
dixit enim et Dominus Iesus: uenit Iohannes non manducans neque bibens. et iterum scriptum est: esca illius erat locusta et mel siluestre. numquid ex alterutro aut Iohannes non manducasse aut Dominus fefellisse credendus est? sed e contrario in utroque ueritas est, quia et Iohannes in substantiam carnis escae aliquid sumpserit et rursum uere dixerit Dominus in Iohannem, nec cum ceteris nec id manducasse quod ceteros, probans se Scripturasque sanctas occultata saepe scientia Dei hominum manifestare sententias.
For the Lord Jesus also said: “John came neither eating nor drinking.” And again it is written: “His food was locusts and wild honey.” Must we believe from one or the other either that John did not eat or that the Lord deceived? On the contrary, there is truth in both, since John took some food for the substance of his flesh, and again the Lord truly said of John that he did not eat with the others nor what the others ate, proving that he himself and the Holy Scriptures, while often hiding the knowledge of God, make known the judgments of men.
Matt 11:18 (quotation, high confidence) · Matt 3:4 (quotation, high confidence)
Notes and citation
Summary: Scripture speaks according to human judgment.
- Quotations of Matt 11:18 and Matt 3:4 (Mark 1:6).
Notes on the original text
- Digital text corrected (digitization slip): non manduoasse → non manducasse.
Topics: Scripture and canon
Cite (SBL): Orosius, Apol. 21.9 (CSEL 5:638; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-9
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
21.10CSEL 5:638
quamobrem obsequenter accipitur, quotiescumque Scriptura commemorat et iustum et sine querella, pro captu temporis et secundum iudicia hominum dici, non secundum illud ultimum iudicium Dei, cui uniuersorum conscientia subicitur et lingua omnium confiteatur.
For this reason it is dutifully understood that, whenever Scripture mentions someone as both just and without reproach, it is said according to the measure of the time and according to the judgments of men, not according to that last judgment of God, to which the conscience of all is subject and the tongue of all confesses.
Phil 2:11 (echo, low confidence)
Notes and citation
Summary: Such praise is not God's final verdict.
- Compare Phil 2:11.
Notes on the original text
- Digital text corrected (digitization slip): ultimum indicium Dei → ultimum iudicium Dei.
Topics: Eschatology, Scripture and canon
Cite (SBL): Orosius, Apol. 21.10 (CSEL 5:638; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/21-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/21-10
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 22
22.1CSEL 5:638–639
Denique liquido intellege, quia iustificatio Iob passionumque eius in carnem permissio prouido consilio Dei confusionem diaboli arrogantis operata est, ut, dum homo de honore creatoris ipso Domino probante laudatur, infidelitatis notam declinans angelus puniretur.
Finally, understand clearly that the justification of Job and the permission of his sufferings in the flesh worked, by God's provident counsel, the confusion of the arrogant devil, so that, while a man was praised for the honor of the Creator with the Lord himself approving, the angel, avoiding the mark of unbelief, should be punished.
Notes and citation
Summary: Job's trial confounded the devil.
- The last clause is obscure in the Latin; translated literally.
Notes on the original text
- Digital text corrected (digitization slip): instificatio → iustificatio; de honore creatris → de honore creatoris.
Cite (SBL): Orosius, Apol. 22.1 (CSEL 5:638–639; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/22-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
22.2CSEL 5:639
rursus autem ne famulo suo grauiorem plagam faceret, dum sanaret, et per curam carnis animae uulnus infligeret, hoc est, ne beatus Iob tanta temptatione superata duplicatisque omnibus et restitutis in superbiam elatus in iudicium incideret diaboli, admonetur ab occultis suis, ut etsi a foris de iustitia laudaretur, intus tamen ei se sciret subditum esse debere, a quo custodiretur. dicit enim ad eum Dominus:
But again, lest he should make a heavier wound for his servant while he healed, and through care of the flesh inflict a wound on the soul, that is, lest blessed Job, having overcome so great a temptation and had all things doubled and restored, should be lifted up into pride and fall into the judgment of the devil, he is warned about his hidden faults, so that even if he was praised from outside for righteousness, inwardly he might know that he must be subject to him by whom he was guarded. For the Lord says to him:
Notes and citation
Summary: God humbles Job after his trial.
Notes on the original text
- Digital text corrected (digitization slip): uulnus nfligeret → uulnus infligeret; omnibus et restitutes → omnibus et restitutis.
Cite (SBL): Orosius, Apol. 22.2 (CSEL 5:639; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/22-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
22.3CSEL 5:639
quis est hic qui celat me consilium, continens sermones in corde, et me putat latere? accinge tamquam uir lumbos tuos. interrogabo, tu autem responde mihi. ubi eras, cum fundarem terram? indica mihi, si nosti scientiam.
“Who is this who hides counsel from me, holding words in his heart, and thinks he is hidden from me? Gird up your loins like a man. I will question you, and you answer me. Where were you when I founded the earth? Tell me, if you have knowledge.”
Job 38:2–4 (quotation, high confidence)
Notes and citation
Summary: God's questions to Job.
- Quotation of Job 38:2–4 (in a form close to the LXX).
Cite (SBL): Orosius, Apol. 22.3 (CSEL 5:639; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/22-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/22-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
22.4CSEL 5:639
et post multam docendo correptionem uel corripiendo doctrinam respondens Iob Domino dixit: quid ego iudicor commonitus et increpitus a Domino, audiens talia cum nihil sim?
And after much rebuking by teaching, or teaching by rebuking, Job answered the Lord and said: “Why am I judged, warned and rebuked by the Lord, hearing such things, when I am nothing?”
Job 40:4 (39:34 Vulg.) (quotation, medium confidence)
Notes and citation
Summary: Job confesses he is nothing.
- Job 40:4 (Vulg. 39:34) in a form close to the LXX.
Cite (SBL): Orosius, Apol. 22.4 (CSEL 5:639; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/22-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/22-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
22.5CSEL 5:639
Talis et Zacharias, homo sine querella, dignus honore hominum, dignus testimonio Scripturarum, quem aliqua iam, ut arbitror, ex hoc inflatio titillabat, incipiebatque plus credere famae quam conscientiae, per corripientem angelum nota infidelitatis arguitur et temporario silentio castigatur.
Such too was Zechariah, a man without reproach, worthy of the honor of men, worthy of the testimony of the Scriptures, whom some swelling from this, I think, was already tickling, and who was beginning to believe his reputation more than his conscience: through the rebuking angel he is convicted with the mark of unbelief and chastised with temporary silence.
Luke 1:18–20 (allusion, high confidence)
Notes and citation
Summary: Zechariah too was rebuked.
- Luke 1:18–20.
Cite (SBL): Orosius, Apol. 22.5 (CSEL 5:639; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/22-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/22-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
22.6CSEL 5:639–640
unde et Paulus dicit: itaque qui se existimat stare, uideat ne cadat. et quasi forma hominum de se ipse pronuntiat dicens: castigo corpus meum et in seruitutem redigo: ne forte, cum aliis praedicauerim, ipse reprobus efficiar. ita sine crimine dici quemquam et sine querella non est perfectionis testimonium sed conuersationis exemplum.
Hence Paul also says: “So let him who thinks he stands take heed lest he fall.” And as a pattern for men he declares of himself, saying: “I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become reprobate.” So for anyone to be called without crime and without reproach is not a testimony of perfection but an example of conduct.
1 Cor 10:12 (quotation, high confidence) · 1 Cor 9:27 (quotation, high confidence)
Notes and citation
Summary: “Blameless” is an example, not perfection.
- Quotations of 1 Cor 10:12 and 9:27.
Cite (SBL): Orosius, Apol. 22.6 (CSEL 5:639–640; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/22-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/22-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 23
23.1CSEL 5:640
De inmaculato autem ubicumque Scriptura pronuntiat; sicut Dauid ait beati inmaculati in uia, qui ambulant in lege Domini, sana doctrina traditum reor, quia uere beati sint qui sunt inmaculati in uia, hoc est perfecta fide in ueritate gradientes, non declinantes haeretica prauitate neque in dexteram neque in sinistram.
But wherever Scripture speaks of the spotless, as David says, “Blessed are the spotless in the way, who walk in the law of the Lord,” I think it is handed down by sound doctrine that those are truly blessed who are spotless in the way, that is, walking with perfect faith in the truth, not turning aside by heretical perversity either to the right or to the left.
Ps 119:1 (118:1 Vulg.) (quotation, high confidence) · Deut 5:32 (echo, low confidence)
Notes and citation
Summary: “Spotless in the way” means orthodox in faith.
- Quotation of Ps 119:1 (Vulg. 118:1); compare Deut 5:32.
Topics: Heresy
Cite (SBL): Orosius, Apol. 23.1 (CSEL 5:640; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/23-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
23.2CSEL 5:640
uia Christus est, qui per Spiritum Sanctum ducit ad Patrem. igitur qui sine macula atque lepra nec conuiolatus ab his, quorum sermo serpit ut cancer, uenerandae gloriam Trinitatis audit credit intellegit, beatus in fide inmaculatusque consistit.
The way is Christ, who through the Holy Spirit leads to the Father. So whoever, without spot or leprosy and uncorrupted by those whose speech creeps like a cancer, hears, believes, and understands the glory of the venerable Trinity stands blessed and spotless in faith.
John 14:6 (allusion, high confidence) · 2 Tim 2:17 (allusion, high confidence)
Notes and citation
Summary: Spotless faith in the Trinity.
- Compare John 14:6; 2 Tim 2:17.
Cite (SBL): Orosius, Apol. 23.2 (CSEL 5:640; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/23-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
23.3CSEL 5:640
ex quo etiam dicitur ad Abraham: ambula coram me et esto sine macula. necessario enim Abraham — qui credidit Deo et reputatum est ei ad iustitiam; ut sit in eo quo credidit, uidit et gauisus est — perfectus ac sine macula commonetur, multarum gentium pater constitutus in fide et fidelium sinus, in requie ut simus omnes, qui speramus in Deo cum fideli Abraham.
From this it is also said to Abraham: “Walk before me and be without spot.” For of necessity Abraham, who “believed God and it was counted to him as righteousness,” so that he might be in that in which he believed, “saw and rejoiced,” is admonished to be perfect and without spot, appointed father of many nations in faith and the bosom of the faithful, so that we all may be in rest, who hope in God with faithful Abraham.
Gen 17:1 (quotation, high confidence) · Gen 15:6 (quotation, high confidence) · John 8:56 (allusion, high confidence) · Rom 4:17–18 (allusion, medium confidence) · Luke 16:22 (echo, low confidence)
Notes and citation
Summary: Abraham's spotlessness is faith.
- Quotation of Gen 17:1; compare Gen 15:6 (Rom 4:3); John 8:56; Rom 4:17–18; Luke 16:22.
Topics: Faith
Cite (SBL): Orosius, Apol. 23.3 (CSEL 5:640; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/23-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/23-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
23.4CSEL 5:640–641
beati inmaculati in uia, scriptum est; per fidem enim ambulamus non per speciem. at uero si uis de inmaculato qualem Dauid orans quaerit audire, uanam possibilitatis tuae depone fiduciam, et prostratus in precibus cum propheta oratione coniungere, flens pariter ac dicens: delicta quis intellegit? ab occultis meis munda me, Domine, et ab alienis parce seruo tuo. si enim mihi non fuerint dominati, tunc inmaculatus ero.
“Blessed are the spotless in the way,” it is written; for we walk by faith, not by sight. But if you wish to hear of the spotless kind whom David seeks in prayer, lay down the vain confidence of your ability and, prostrate in prayers, join yourself in prayer with the prophet, weeping likewise and saying: “Who understands his faults? Cleanse me, Lord, from my hidden faults, and spare your servant from those of others. If they have not ruled over me, then I shall be spotless.”
Ps 119:1 (118:1 Vulg.) (quotation, high confidence) · 2 Cor 5:7 (quotation, high confidence) · Ps 19:12–13 (18:13-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: David prays to be cleansed of hidden faults.
- Quotations of Ps 119:1; 2 Cor 5:7; Ps 19:12–13 (Vulg. 18:13–14).
Notes on the original text
- Digital text corrected (digitization slip): de inmacalato → de inmaculato.
Topics: Prayer
Cite (SBL): Orosius, Apol. 23.4 (CSEL 5:640–641; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/23-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/23-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
23.5CSEL 5:641
infelix ego homo delicta, quae nondum intellego, quando uitabo? Petrus diligit Christum nec umquam a dilectione declinat, testimonio dilectionis Domini nunc petra fundamenti Ecclesiae constituitur, nunc satanae uocabulo deprauatur. unum atque idem semper operanti nunc dicitur non reuelauit hoc tibi caro et sanguis, sed pater meus, qui est in caelis, nunc rursus ingeritur non sapis quae Dei sunt, sed quae sunt hominum.
Unhappy man that I am, when shall I avoid faults which I do not yet understand? Peter loves Christ and never turns aside from love; by the Lord's testimony to his love he is now set as the rock of the church's foundation, now degraded with the name of Satan. To one always working one and the same thing it is now said, “Flesh and blood has not revealed this to you, but my Father who is in heaven,” and now again it is pressed on him, “You do not savor the things of God, but those of men.”
Rom 7:24 (echo, low confidence) · Matt 16:17 (quotation, high confidence) · Matt 16:18 (allusion, high confidence) · Matt 16:23 (quotation, high confidence)
Notes and citation
Summary: Peter is both praised and rebuked.
- Compare Rom 7:24; quotations of Matt 16:17 and 16:23; compare 16:18.
Cite (SBL): Orosius, Apol. 23.5 (CSEL 5:641; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/23-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/23-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
23.6CSEL 5:641
apostolus diligendo electus est diligendo confusus, habens pro nimio amore peccatum. siquidem adnuntianti de passione sua Domino amoris inpatientia dixerat: propitius tibi esto, Domine; non erit istud tibi.
The apostle was chosen by loving and confounded by loving, having sin out of too great love. For to the Lord announcing his passion he had said, in the impatience of love: “Be merciful to yourself, Lord; this shall not happen to you.”
Matt 16:22 (quotation, high confidence)
Notes and citation
Summary: Peter sinned out of love.
- Quotation of Matt 16:22.
Notes on the original text
- Digital text corrected (digitization slip; misplaced punctuation): apostolns → apostolus; propitius tibi. esto; Domine; → propitius tibi esto, Domine;.
Cite (SBL): Orosius, Apol. 23.6 (CSEL 5:641; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/23-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/23-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 24
24.1CSEL 5:641–642
O miseriam miserorum! si Petrus in aliquo Christum amando peccauit, delicta quis intellegit? clamat propheta et clamat in Spiritu Sancto, clamat ille, de quo dixerat Dominus manus mea auxiliabitur ei et bracchium meum confortabit eum et nihil proficiet inimicus in eo, et quid clamet adtende: ab occultis meis munda me, Domine.
O misery of the miserable! If Peter sinned in some way by loving Christ, who understands his faults? The prophet cries, and cries in the Holy Spirit, he cries of whom the Lord had said, “My hand will help him and my arm will strengthen him, and the enemy will gain nothing against him”; and note what he cries: “Cleanse me, Lord, from my hidden faults.”
Ps 89:21–22 (88:22-Ps Vulg.) (quotation, high confidence) · Ps 19:12 (18:13 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Even David prayed for cleansing.
- Quotations of Ps 89:21–22 (Vulg. 88:22–23) and Ps 19:12 (Vulg. 18:13).
Notes on the original text
- Digital text corrected (digit for letter): 0 miseriam → O miseriam.
Cite (SBL): Orosius, Apol. 24.1 (CSEL 5:641–642; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/24-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
24.2CSEL 5:642
Dauid ille electus secundum cor, ille, quem promisit Deus facturum omnes uoluntates suas, ille, quem unxit in regem, ille, quem prophetici spiritus sanctificatione donauit, stupens in obreptione peccaminum clamat ad Dominum et ut ab occultis suis mundetur implorat et dicitur ei a Domino in alio loco: non aedificabis domum nomini meo, eo quod sis uir bellator et sanguinem fuderis, quasi uero sordium abolitione cunctarum ita emundare eum nequiuerit, ut dignum digno operi praepararet.
That David chosen according to the heart, he whom God promised would do all his wishes, he whom he anointed king, he whom he endowed with the sanctification of the prophetic spirit, astonished at the creeping in of sins, cries to the Lord and implores to be cleansed from his hidden faults; and it is said to him by the Lord in another place: “You shall not build a house to my name, because you are a man of war and have shed blood,” as if he could not so cleanse him by the abolition of all filth as to prepare him worthy for a worthy work.
Acts 13:22 (allusion, high confidence) · 1 Chr 22:8 (quotation, high confidence) · 1 Chr 28:3 (quotation, medium confidence)
Notes and citation
Summary: David was not allowed to build the temple.
- Compare Acts 13:22 (1 Sam 13:14); quotation of 1 Chr 22:8 (28:3).
Notes on the original text
- Digital text corrected (digitization slip): quasi nero sordium → quasi uero sordium.
Cite (SBL): Orosius, Apol. 24.2 (CSEL 5:642; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/24-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
24.3CSEL 5:642
Dauid usque ad mortem non emundatur, sed praelato in templi structione sibi filio se ipse condemnat; et Goliath cum armigero suo calumniatur mihi, cur Dominus non faciat in eo, quod numquam fecit in saeculo!
David is not cleansed until death, but, his son being preferred to him in the building of the temple, he condemns himself; and Goliath with his armor-bearer slanders me, why the Lord does not do in him what he has never done in the world!
Notes and citation
Summary: Pelagius demands what God never did.
Notes on the original text
- Digital text corrected (digitization slip): in templi struotione → in templi structione.
Topics: Heresy
Cite (SBL): Orosius, Apol. 24.3 (CSEL 5:642; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/24-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/24-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
24.4CSEL 5:642
dicit et Ecclesiastes: nihil sub sole nouum, nec ualet quisquam dicere: ecce hoc recens est; iam enim praecessit in saeculis quae fuerunt ante nos; et nouorum dogmatum instructor adfirmat: potest fieri, quod numquam factum est! non requiras utrum fuerit, quod posse non ambigas.
Ecclesiastes too says: “Nothing is new under the sun, nor can anyone say, See, this is recent; for it has already gone before in the ages that were before us”; and the instructor of new doctrines affirms: “What has never been done can be done!” Do not ask whether it has been, of which you do not doubt that it can be.
Eccl 1:9–10 (quotation, high confidence)
Notes and citation
Summary: Nothing new under the sun.
- Quotation of Eccl 1:9–10. The last sentence is ironic, in Pelagius's voice.
Topics: Heresy
Cite (SBL): Orosius, Apol. 24.4 (CSEL 5:642; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/24-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/24-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
24.5CSEL 5:642–643
aedificari domum uoluit Deus nomini suo ad hoc, ut non nisi innocens et bene inmaculatus exstrueret. duo ad hoc reges cunctis uiribus eliguntur, uterque ad adiutorium; de custodia utrique promittitur. ad Dauid siquidem dicit Deus: ueritas mea et misericordia mea cum eo. de Salomone uero testatur: ipsum elegi mihi in filium, et ego ero ei in patrem.
God wished a house to be built to his name, for this purpose, that only an innocent and wholly spotless man should build it. Two kings are chosen for this with all their strength, each for help; protection is promised to both. For to David God says: “My truth and my mercy with him.” Of Solomon he testifies: “Him I have chosen for myself as a son, and I will be to him a father.”
Ps 89:24 (88:25 Vulg.) (quotation, high confidence) · 1 Chr 28:6 (quotation, high confidence)
Notes and citation
Summary: David and Solomon chosen for the temple.
- Quotations of Ps 89:24 (Vulg. 88:25) and 1 Chr 28:6.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): nomini suo at hoc → nomini suo ad hoc; neritas mea et miserioordia → ueritas mea et misericordia.
Cite (SBL): Orosius, Apol. 24.5 (CSEL 5:642–643; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/24-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/24-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
24.6CSEL 5:643
ex his duobus templum Domini unus praeparat, alter aedificat; praeparat senex, perficit puer. dignum est enim, ut sanctum Domini templum sanctus aedificet. praeparat, ut dixi, senex, sed quasi postquam peccare cessauit; perficit puer, sed paene cum adhuc peccare non coepit. ille ante peccauit, hic postea. ille multo peccato aedificare non meruit, iste multum peccando quod aedificauerat dereliquit.
Of these two one prepares the temple of the Lord, the other builds it; the old man prepares, the boy completes. For it is fitting that a holy man build the holy temple of the Lord. The old man prepares, as I said, but as if after he had ceased to sin; the boy completes, but almost while he had not yet begun to sin. The one sinned before, the other after. The one, by much sin, did not deserve to build; the other, by sinning much, abandoned what he had built.
Notes and citation
Summary: Neither David nor Solomon was sinless.
Notes on the original text
- Digital text corrected (digitization slips; stray period and digitization slips): peccare ceesauit; perfioit → peccare cessauit; perficit; peccare non. coepit. ille ante peccauit, hie postea. ille multo peccato aedificar non → peccare non coepit. ille ante peccauit, hic postea. ille multo peccato aedificare non.
Cite (SBL): Orosius, Apol. 24.6 (CSEL 5:643; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/24-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/24-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
24.7CSEL 5:643
et inter haec mirabiliter sibi ordinatio sancta disposuit, ut inter duas aetates, quod perpetuum in homine esse non poterat, pro captu temporis inueniret. uterque aliquando non peccauit, tamen uterque sine peccato esse non potuit: ut sit Deus uerax, omnis autem homo mendax, sicut scriptum est; uani filii hominum, mendaces filii hominum in stateris.
And amid these things the holy ordering wonderfully arranged for itself that it should find between two ages, for the measure of the time, what could not be perpetual in man. Each at some time did not sin, yet neither could be without sin: so that God may be true and every man a liar, as it is written; “The sons of men are vain, the sons of men are liars in the balances.”
Rom 3:4 (quotation, high confidence) · Ps 62:9 (61:10 Vulg.) (quotation, high confidence)
Notes and citation
Summary: God alone is true.
- Quotations of Rom 3:4 and Ps 62:9 (Vulg. 61:10).
Notes on the original text
- Digital text corrected (digitization slip): uterque aliquando non peccaui → uterque aliquando non peccauit.
Cite (SBL): Orosius, Apol. 24.7 (CSEL 5:643; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/24-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/24-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.