Apologetic Book 25.1–33.7
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 25
25.1CSEL 5:643
Habentes utique gratiam et adiutorium Dei, tamen sine peccato esse nec obtinere Dauid nec Salomon ualuit custodire; et Iouiniani filius, ut omnipotens Deus pro ipso discipulisque eius tantum rerum ordinem mutet, sperat! quod si factum forte non fuerit, Deum inpossibilitatis accuset?
Though they surely had the grace and help of God, neither David could obtain nor Solomon keep being without sin; and the son of Jovinian hopes that almighty God will change so great an order of things for him and his disciples! And if perhaps it does not happen, will he accuse God of inability?
Notes and citation
Summary: Pelagius hopes for what David and Solomon lacked.
- “The son of Jovinian” is Pelagius, as heir of Jovinian's error.
Topics: Heresy
Cite (SBL): Orosius, Apol. 25.1 (CSEL 5:643; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/25-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-25-1) · Report an error
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.
25.2CSEL 5:643–644
potest, inquit, homo esse sine peccato, tamen cum Dei adiutorio. quid faciam? tolerabo interim pannum nouum uestimento ueteri conligatum, donec emendationis miserae falsitatem peior scissura patefaciat. concedo enim, ut contra ducem ueritatis loquentis cum dixerit potest homo si uelit, dixisse uideatur potest homo cum adiutorio Dei.
“A man can,” he says, “be without sin, yet with God's help.” What shall I do? I shall tolerate meanwhile the new patch sewn onto an old garment, until a worse tear exposes the falsity of the wretched correction. For I grant that, against the leader of truth speaking, when he said, “a man can if he wishes,” he may seem to have said, “a man can with God's help.”
Matt 9:16 (allusion, high confidence)
Notes and citation
Summary: The correction is a new patch on an old garment.
- Compare Matt 9:16.
Notes on the original text
- Digital text corrected (stray mark): Dei adiutorio*. → Dei adiutorio..
Topics: Heresy
Cite (SBL): Orosius, Apol. 25.2 (CSEL 5:643–644; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/25-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-25-2) · Report an error
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.
25.3CSEL 5:644
nunc demum mihi ueluti ad exordium propositionis sermo reuocandus est et paulisper iniuriae dolore seposito cum reuerentia disputandi ad celsitudinem capitis recurrendum.
Now at last my discourse must be called back as if to the beginning of the proposition, and, setting aside for a little the pain of the wrong, I must return with reverence of argument to the height of the head.
Notes and citation
Summary: Orosius returns to Christ, the head.
Notes on the original text
- Digital text corrected (digitization slip): mihi uelnti → mihi ueluti.
Cite (SBL): Orosius, Apol. 25.3 (CSEL 5:644; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/25-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-25-3) · Report an error
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.
25.4CSEL 5:644
caput enim nostrum est Christus Iesus, quem, sicut apostolus ait, proposuit Deus propitiationem per fidem in sanguine ipsius ad ostensionem iustitiae, propter remissionem praecedentium delictorum, in sustentationem Dei et ostensionem iustitiae eius in hoc tempore, ut sit ipse iustus et iustificans eum, qui ex fide est Iesu.
For our head is Christ Jesus, whom, as the apostle says, “God set forth as a propitiation through faith in his blood, for the showing of righteousness, because of the remission of former sins, in the forbearance of God, and for the showing of his righteousness in this time, that he himself may be just and the justifier of him who is of the faith of Jesus.”
Rom 3:25–26 (quotation, high confidence)
Notes and citation
Summary: Christ set forth as propitiation.
- Quotation of Rom 3:25–26.
Notes on the original text
- Digital text corrected (digitization slip): capnt enim → caput enim; iustifieans → iustificans.
Topics: Christology, Atonement
Cite (SBL): Orosius, Apol. 25.4 (CSEL 5:644; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/25-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/25-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-25-4) · Report an error
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.
25.5CSEL 5:644
itaque propitiator per fidem in sanguine suo positus ad ostensionem formamque iustitiae ipse est mediator Dei et hominum, homo Christus Iesus. de quo Iohannes usque ad ipsam paene inaccessibilem lucem introductus exclamat in principio erat Verbum et Verbum erat apud Deum et Deus erat Verbum. hoc erat in principio apud Deum, omnia per ipsum facta sunt.
So the propitiator set forth through faith in his blood, for the showing and pattern of righteousness, is himself “the mediator of God and men, the man Christ Jesus.” Of him John, brought almost to the inaccessible light itself, cries out: “In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God; all things were made through him.”
1 Tim 2:5 (quotation, high confidence) · 1 Tim 6:16 (echo, low confidence) · John 1:1–3 (quotation, high confidence)
Notes and citation
Summary: Christ the mediator and the Word.
- Quotations of 1 Tim 2:5 and John 1:1–3; compare 1 Tim 6:16.
Topics: Christology, Trinity
Cite (SBL): Orosius, Apol. 25.5 (CSEL 5:644; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/25-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/25-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-25-5) · Report an error
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.
25.6CSEL 5:644–645
ac post paululum exposita diuini operis ueritate subiungit: et Verbum caro factum est et habitauit in nobis; et uidimus gloriam eius, gloriam tamquam unici nati a Patre, plenum gratiae et ueritatis. qui peccatum non fecit, nec inuentus est dolus in ore eius, qui tamquam agnus coram tondente sic non aperiens os suum, cum flagellatus crucifixus et mortuus est, qui aculeum mortis edomuit, qui a mortuis resurrexit, qui captiuam ducens captiuitatem ascendit in caelos.
And a little after, having set out the truth of the divine work, he adds: “And the Word was made flesh and dwelt in us; and we saw his glory, glory as of the only-begotten from the Father, full of grace and truth.” He “did no sin, nor was deceit found in his mouth,” who, “like a lamb before its shearer,” so did not open his mouth when he was scourged, crucified, and died; who tamed the sting of death, who rose from the dead, who, leading captivity captive, ascended into heaven.
John 1:14 (quotation, high confidence) · 1 Pet 2:22 (quotation, high confidence) · Isa 53:7 (quotation, high confidence) · 1 Cor 15:55 (allusion, medium confidence) · Eph 4:8 (allusion, high confidence)
Notes and citation
Summary: The sinless Word made flesh.
- Quotations of John 1:14; 1 Pet 2:22; Isa 53:7; compare 1 Cor 15:55; Eph 4:8.
Notes on the original text
- Digital text corrected (words joined in the digital text): subiungit: etVerbum → subiungit: et Verbum; inuentusest → inuentus est.
Topics: Christology, Incarnation
Cite (SBL): Orosius, Apol. 25.6 (CSEL 5:644–645; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/25-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/25-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-25-6) · Report an error
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.
25.7CSEL 5:645
hic est unigenitus in patre, primogenitus in multis fratribus; in quo est omnis plenitudo diuinitatis corporaliter. hic ergo Dominus Christus, hic, inquam, filius Dei, in uirtute Patris et gloria quae in principio condidit et redemit in medio, etiam in nouissimo iudicabit.
This is the only-begotten in the Father, the firstborn among many brothers, in whom dwells all the fullness of the Godhead bodily. This, then, is the Lord Christ, this, I say, the Son of God, who in the power and glory of the Father created in the beginning, redeemed in the middle, and will also judge at the last.
Rom 8:29 (quotation, high confidence) · Col 2:9 (quotation, high confidence)
Notes and citation
Summary: Christ creates, redeems, and judges.
- Compare Rom 8:29; Col 2:9.
Topics: Christology, Eschatology
Cite (SBL): Orosius, Apol. 25.7 (CSEL 5:645; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/25-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/25-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-25-7) · Report an error
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 26
26.1CSEL 5:645
Itaque post conditionem uniuersae, quae secundum uoluntatem eius extitit, creationis conpositis modum rebus inposuit, ut quod rationale factum fuerat ratione subsisteret, et quod libero donarat arbitrio, ne in licentiam perditionis excurreret, praecepti lege restrinxit: ut cum creatura
So, after the founding of the whole creation, which came into being according to his will, he set a measure on the things he had arranged, so that what had been made rational should subsist by reason, and he restrained by the law of a commandment what he had given free will, lest it run out into the license of perdition: so that the creature
Notes and citation
Summary: God gave free will with a law.
Notes on the original text
- Digital text corrected (stray period (the sentence continues in the next section)): ut cum creatura. → ut cum creatura.
Topics: Free will
Cite (SBL): Orosius, Apol. 26.1 (CSEL 5:645; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/26-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-26-1) · Report an error
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.
26.2CSEL 5:645
creatorem et domini donum agnosceret et praecepti stabilitatem, in subiectione lapsus libertatem prospiciens ad hoc tantum ipsa libertate uti uellet, ut per eam seruitium quo regeretur eligeret digno habitus iudicio, ut ex prudenti seruitute defensionem, ex libera uoluntate mereretur mercedem, confirmante apostolo, qui ait: si enim uolens hoc ago, mercedem habeo.
might recognize both the Creator and the Lord's gift and the stability of the commandment, and, foreseeing in subjection the fall of liberty, might wish to use liberty only so as to choose through it the service by which it would be ruled, being held worthy of judgment, so that it might merit defense from prudent service and reward from free will, as the apostle confirms, who says: “For if I do this willingly, I have a reward.”
1 Cor 9:17 (quotation, high confidence)
Notes and citation
Summary: Freedom is meant for chosen service.
- Quotation of 1 Cor 9:17.
Topics: Free will
Cite (SBL): Orosius, Apol. 26.2 (CSEL 5:645; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/26-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-26-2) · Report an error
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.
26.3CSEL 5:645–646
fiant duo luminaria magna omnipotens Deus dixit et facta sunt, praecepitque, ut diuidant diem ac noctem et sint in signa et tempora et dies et annos. numquid haec semel decreta distinctio non usque in praesentem permanet diem? et tamen haec ipsa, quae sic ordinato motu feruntur, creatori mutare cum uelit, potentia inerat, si ratio non teneret: quoniam in omnibus potentiae Dei ratio coniuncta est. si enim esset apud creatorem mutatio operum, qualiter a creatura expectari posset obseruatio mandatorum?
“Let there be two great lights,” almighty God said, and they were made; and he commanded that they divide day and night and be for signs and seasons and days and years. Does not this distinction, once decreed, remain to the present day? And yet the power was in the Creator to change these very things, which move with so ordered a motion, when he wills, if reason did not hold him: since in all things reason is joined to the power of God. For if there were change of works with the Creator, how could the keeping of commandments be expected from the creature?
Gen 1:14–16 (quotation, high confidence)
Notes and citation
Summary: God's power is joined to reason and order.
- Gen 1:14–16.
Notes on the original text
- Digital text corrected (digitization slip; stray letter for a question mark): diatinotio → distinctio; in praesentem permanet diem P → in praesentem permanet diem?.
Cite (SBL): Orosius, Apol. 26.3 (CSEL 5:645–646; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/26-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/26-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-26-3) · Report an error
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.
26.4CSEL 5:646
iussum a Deo est, ut germinet terra herbam, faenum lignumque fructiferum. hoc etiam nunc annuis uicibus incessabili parturitione custodit; et tamen iratus saepissime Deus terrae fructus negata imbrium ubertate diminuit et quod auferre in totum potuit maluit castigare, ut et correptionem plaga ostenderet et ordinem natura seruaret.
It was commanded by God that the earth bring forth grass, hay, and fruit-bearing trees. This it keeps even now in yearly turns with unceasing bearing; and yet God, often angry, has diminished the fruits of the earth by denying the abundance of rains, and what he could have taken away entirely he preferred to chastise, so that the blow might show correction and nature keep its order.
Gen 1:11 (allusion, high confidence)
Notes and citation
Summary: God chastises without overturning nature.
- Gen 1:11.
Notes on the original text
- Digital text corrected (doubled full stop): lignumque fructiferum.. → lignumque fructiferum..
Cite (SBL): Orosius, Apol. 26.4 (CSEL 5:646; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/26-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/26-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-26-4) · Report an error
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.
26.5CSEL 5:646–647
fecit Deus hominem de limo terrae et uitalis spiritus insufflatione uiuentem posuit in paradiso deliciarum, libero insuper donauit arbitrio uinxitque mandato medio inmortalitatis et mortis; quamuis adserant tui, qui abundantiora de pectore tuo uenena suxerunt, mortalem eam fuisse factum nihilque eidem damni ex transgressione contigisse praecepti. at uero praeuaricante homine terra maledicitur, laboribus ac doloribus homo ipse coonustatur, ut in sudore faciei panem adquirat iubetur, nota mortis circumscribitur, donec in terram, de qua sumptus est, reuertatur; eicitur Adam de paradiso, generat filios trahentes secum seminis infidelis originale peccatum; peccat humanum genus; Deum quoque paenituit quod hominem fecisset in terra.
God made man from the mud of the earth and, living by the breathing in of the vital spirit, placed him in the paradise of delights, gave him free will besides, and bound him with a commandment between immortality and death; although your followers, who have sucked more abundant poisons from your breast, assert that he was made mortal and that no harm came to him from the transgression of the commandment. But when man transgressed, the earth is cursed, man himself is burdened with labors and pains, he is ordered to get bread in the sweat of his face, he is marked with the sign of death until he returns to the earth from which he was taken; Adam is cast out of paradise, he begets sons who draw with them the original sin of the unfaithful seed; the human race sins; God too repented that he had made man on the earth.
Gen 2:7–8 (allusion, high confidence) · Gen 2:16–17 (allusion, high confidence) · Gen 3:17–19 (allusion, high confidence) · Gen 3:23 (allusion, high confidence) · Gen 6:6 (quotation, high confidence)
Notes and citation
Summary: The fall and original sin.
- Gen 2:7–8, 15–17; 3:17–19, 23; 6:6. Caelestius denied that Adam was created immortal.
Notes on the original text
- Digital text corrected (digitization slip): quamuis adserant toi → quamuis adserant tui.
Topics: Heresy, The fall, Original sin and concupiscence
Cite (SBL): Orosius, Apol. 26.5 (CSEL 5:646–647; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/26-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/26-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-26-5) · Report an error
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 27
27.1CSEL 5:647
O Domine, sustine paulisper stultitiam meam, donec, qui sibi sapiens et prudens uidetur, erubescat et sentiat inprudentiam! peccante uno homine, ex quo in uniuersam successionem dira contagia transierunt regnumque in uniuersos mortis inualuit, paenitet te, irasceris, doles et, usquequo Verbum caro factum passione, cruce ac morte opus habeat, commoueris.
O Lord, bear with my foolishness a little, until he who seems wise and prudent to himself blushes and feels his imprudence! When one man sinned, from whom dire contagion passed into the whole succession and the reign of death prevailed over all, you repent, you are angry, you grieve, and you are moved until the Word made flesh has need of passion, cross, and death.
2 Cor 11:1 (echo, low confidence) · Rom 5:12–17 (allusion, high confidence) · John 1:14 (allusion, medium confidence)
Notes and citation
Summary: One man's sin brought death to all.
- Compare 2 Cor 11:1; Rom 5:12–17; John 1:14.
Notes on the original text
- Digital text corrected (digitization slip): suocessionem → successionem.
Topics: Christology, Original sin and concupiscence
Cite (SBL): Orosius, Apol. 27.1 (CSEL 5:647; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/27-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-27-1) · Report an error
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.
27.2CSEL 5:647
forte satius fuerat unum deleri ilico peccatorem et mox alium secunda plasmatione substitui, quo ab omni sorde libera et inmaculata propago descenderet. an haec te, omnipotens Deus, quia non fecisse agnoscimus, non potuisse credimus?
Perhaps it would have been better for the one sinner to be destroyed at once and soon another put in his place by a second forming, from whom a progeny free from all filth and spotless might descend. Or do we believe, almighty God, that you could not do this, because we know you did not do it?
Notes and citation
Summary: God's not doing something does not mean inability.
Notes on the original text
- Digital text corrected (digitization slip): pecoatorem → peccatorem.
Cite (SBL): Orosius, Apol. 27.2 (CSEL 5:647; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/27-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-27-2) · Report an error
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.
27.3CSEL 5:647
o Petre, super quam petram Christus suam fundauit ecclesiam, et o Paule, qui fundamentum posuisti, praeter quod aliud nemo potest ponere, quod est Christus, beati apostoli, columnae et firmamenta ueritatis, uos saltem huic, qui consiliarius Deo est et mediator, sacris respondete sermonibus! ait Petrus:
O Peter, upon which rock Christ founded his church, and O Paul, who laid the foundation besides which no one can lay another, which is Christ, blessed apostles, pillars and foundations of the truth, you at least answer with sacred words this man, who is God's counselor and mediator! Peter says:
Matt 16:18 (allusion, high confidence) · 1 Cor 3:11 (quotation, high confidence) · 1 Tim 3:15 (allusion, medium confidence) · Rom 11:34 (echo, low confidence)
Notes and citation
Summary: Orosius calls on Peter and Paul.
- Compare Matt 16:18; 1 Cor 3:11; Gal 2:9; 1 Tim 3:15; Rom 11:34.
Cite (SBL): Orosius, Apol. 27.3 (CSEL 5:647; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/27-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/27-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-27-3) · Report an error
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.
27.4CSEL 5:647–648
benedictus Deus et pater domini nostri Iesu Christi, qui per magnam misericordiam suam regenerauit nos in spem uitae per resurrectionem a mortuis domini nostri Iesu Christi, in hereditatem incorruptibilem et incontaminabilem, conseruatam in caelis nobis, qui in uirtute Dei custodimini per fidem in salutem paratam reuelari in tempore nouissimo.
“Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has begotten us again into a hope of life through the resurrection from the dead of our Lord Jesus Christ, into an inheritance incorruptible and undefiled, kept in heaven for us, who are guarded in the power of God through faith for a salvation ready to be revealed in the last time.”
1 Pet 1:3–5 (quotation, high confidence)
Notes and citation
Summary: Peter on the hope of salvation.
- Quotation of 1 Pet 1:3–5.
Notes on the original text
- Digital text corrected (digitization slip): regenerauit BOS → regenerauit nos; in hereditaten → in hereditatem.
Topics: Eschatology
Cite (SBL): Orosius, Apol. 27.4 (CSEL 5:647–648; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/27-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/27-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-27-4) · Report an error
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.
27.5CSEL 5:648
deinde Paulus, uas electionis, profert thesauros salutares et ait: benedictus Deus et pater domini nostri Iesu Christi, qui benedixit nos in omni benedictione spiritali in caelestibus in Christo, sicut elegit nos in ipso ante Mundi constitutionem, ut essemus sancti et inmaculati in conspectu eius in caritate, qua praedestinauit nos in adoptionem filiorum per Iesum Christum in ipsum, secundum propositum uoluntatis suae, in laudem gloriae suae, in qua gratificauit nos in dilecto, in quo habemus redemptionem per sanguinem eius, remissionem peccatorum, secundum diuitias gratiae eius, quae superabundauit in nobis in omni sapientia et prudentia: ut notum faceret nobis sacramentum uoluntatis suae secundum bonum placitum eius quod disposuit in eo dispensatione plenitudinis temporum, restaurare omnia in Christo, quae in caelis et quae in terra sunt.
Then Paul, the vessel of election, brings out saving treasures and says: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, as he chose us in him before the foundation of the world, that we should be holy and spotless in his sight in love, in which he predestined us to adoption as sons through Jesus Christ to himself, according to the purpose of his will, to the praise of his glory, in which he has favored us in the beloved, in whom we have redemption through his blood, the remission of sins, according to the riches of his grace, which abounded in us in all wisdom and prudence: that he might make known to us the mystery of his will according to his good pleasure, which he purposed in him in the dispensation of the fullness of times, to restore all things in Christ, both those in heaven and those on earth.”
Acts 9:15 (allusion, high confidence) · Eph 1:3–10 (quotation, high confidence)
Notes and citation
Summary: Paul on predestination and the fullness of times.
- Compare Acts 9:15; quotation of Eph 1:3–10.
Notes on the original text
- Digital text corrected (digitization slip): eonstitutionem → constitutionem.
Topics: Election and predestination
Cite (SBL): Orosius, Apol. 27.5 (CSEL 5:648; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/27-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/27-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-27-5) · Report an error
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 28
28.1CSEL 5:648–649
dicit Petrus in salutem paratam reuelari in tempore nouissimo; testatur et Paulus, quod proposuit in eo in dispensationem plenitudinis temporum instaurare omnia in Christo; et nunc nobis nescio quis quasi rana e caeno emergit et personat: quid mihi est expectare tempus, expectare iudicium. Deus si potest, semper potest: si semper potest, personarum acceptor non est!
Peter says, “for a salvation ready to be revealed in the last time”; Paul too testifies that he purposed in him, in the dispensation of the fullness of times, to restore all things in Christ; and now some unknown man emerges to us like a frog out of the mud and croaks: “What is it to me to wait for the time, to wait for the judgment? If God can, he always can: if he always can, he is no respecter of persons!”
1 Pet 1:5 (quotation, high confidence) · Eph 1:10 (quotation, high confidence) · Acts 10:34 (allusion, medium confidence)
Notes and citation
Summary: Pelagius will not wait for God's time.
- Compare 1 Pet 1:5; Eph 1:10; Acts 10:34.
Notes on the original text
- Digital text corrected (misread quotation mark in the digital text): personat: cquid mihi → personat: quid mihi.
Topics: Heresy
Cite (SBL): Orosius, Apol. 28.1 (CSEL 5:648–649; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-1) · Report an error
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.
28.2CSEL 5:649
potest ergo et modo potest et in te uere personarum acceptor probandus, si, quod in omnibus potest et utique acturus in tempore suo est, in te solo ante tempus faceret, quod neque in Moyse fecit, cui unum tantummodo in hac uita peccatum exprobrauit et tamen ante mortem remisit, quem ob hanc culpam mori iussit, ne terram repromissionis intraret.
He can, then, and can now, and would truly be proved a respecter of persons in your case, if what he can do in all and will surely do in his own time he did in you alone before the time, which he did not do even in Moses, whom he reproached with only one sin in this life and yet forgave before death, whom for this fault he ordered to die so that he should not enter the land of promise.
Num 20:12 (allusion, high confidence) · Deut 32:51–52 (allusion, medium confidence)
Notes and citation
Summary: Not even Moses was made sinless before the time.
- Compare Num 20:12; Deut 32:51–52.
Cite (SBL): Orosius, Apol. 28.2 (CSEL 5:649; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-2) · Report an error
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.
28.3CSEL 5:649
audiat ergo Salomonem super ordinatione temporum et Dei constitutione testantem: omnia tempus habent et suis spatiis transeunt uniuersa sub caelo. tempus nascendi et tempus moriendi. tempus plantandi et tempus euellendi quod plantatum est. tempus occidendi et tempus sanandi. deinde alio loco dicit:
Let him hear, then, Solomon testifying about the ordering of times and God's arrangement: “All things have their time, and all things under heaven pass in their spaces. A time to be born and a time to die. A time to plant and a time to pluck up what is planted. A time to kill and a time to heal.” Then he says in another place:
Eccl 3:1–3 (quotation, high confidence)
Notes and citation
Summary: Everything has its time.
- Quotation of Eccl 3:1–3.
Cite (SBL): Orosius, Apol. 28.3 (CSEL 5:649; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-3) · Report an error
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.
28.4CSEL 5:649
uidi sub sole in loco iudicii impietatem et in loco iustitiae iniquitatem et dixi in corde meo: iustum et impium iudicabit Deus, et tempus omnis rei tunc erit.
“I saw under the sun in the place of judgment impiety, and in the place of righteousness iniquity; and I said in my heart: God will judge the just and the impious, and then there will be a time for every thing.”
Eccl 3:16–17 (quotation, high confidence)
Notes and citation
Summary: God will judge in his time.
- Quotation of Eccl 3:16–17.
Topics: Eschatology
Cite (SBL): Orosius, Apol. 28.4 (CSEL 5:649; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-4) · Report an error
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.
28.5CSEL 5:649–650
quamobrem, o homo uacue, si quam fiduciam habes, patienter expecta ordinem Dei, quem dignatus est et ipse Dominus expectare qui fecit: factus sub lege, qui fecerat legem. audi ipsum tibi dicentem: non est uestrum scire tempora, quae Pater posuit in sua potestate.
Therefore, O empty man, if you have any confidence, wait patiently for the order of God, which the Lord himself who made it deigned to await, he who had made the law being made under the law. Hear him saying to you: “It is not for you to know the times which the Father has set in his own power.”
Gal 4:4 (allusion, high confidence) · Acts 1:7 (quotation, high confidence)
Notes and citation
Summary: Wait for God's order, as Christ did.
- Compare Gal 4:4; quotation of Acts 1:7.
Notes on the original text
- Digital text corrected (digitization slip): facastus sub lege → factus sub lege.
Cite (SBL): Orosius, Apol. 28.5 (CSEL 5:649–650; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-5) · Report an error
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.
28.6CSEL 5:650
aut si uis apertius accipere testimonium, quia cum utique possit Deus tamen pro ipsa sui ordinatione non faciat, dicit ad Petrum: an putas non posse me modo rogare Patrem meum, et exhibebit mihi plus quam duodecim legiones angelorum? sed quomodo conplebuntur Scripturae, quia sic oportet fieri?
Or if you wish to receive a plainer testimony that, though God surely can, he nevertheless does not act because of his own ordering, he says to Peter: “Do you think I cannot now ask my Father, and he will give me more than twelve legions of angels? But how then will the Scriptures be fulfilled, that it must be so?”
Matt 26:53–54 (quotation, high confidence)
Notes and citation
Summary: Christ could but would not.
- Quotation of Matt 26:53–54.
Cite (SBL): Orosius, Apol. 28.6 (CSEL 5:650; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-6) · Report an error
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.
28.7CSEL 5:650
uides ergo, quia operator temporis temperat uirtutes et ratio dispositionis miscet potentiae patientiam. deinde ait Dominus: reconde gladium in theca. fieri enim non potest, ut calicem quem dedit mihi Pater non bibam illum.
You see, then, that the worker of time tempers his powers and the reason of his arrangement mixes patience with power. Then the Lord says: “Put the sword back in its sheath. For it cannot be that I should not drink the cup which the Father has given me.”
John 18:11 (quotation, high confidence)
Notes and citation
Summary: Christ drinks the cup.
- Quotation of John 18:11.
Topics: Passion and death of Christ
Cite (SBL): Orosius, Apol. 28.7 (CSEL 5:650; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-7) · Report an error
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.
28.8CSEL 5:650
et tamen Deus nihil non potest, nec est quicquam quod non faciat nisi forte quod nolit, non oporteat, non proponat. loquitur Paulus ad Thessalonicenses, significans de aduentu Antichristi: non retinetis, quod cum adhuc essem apud uos, haec dicebam uobis? et nunc quid detineat scitis, ut reueletur in suo tempore.
And yet there is nothing God cannot do, nor is there anything he does not do, unless perhaps what he does not will, what is not fitting, what he does not purpose. Paul speaks to the Thessalonians, indicating the coming of Antichrist: “Do you not remember that when I was still with you I told you these things? And now you know what restrains, that he may be revealed in his time.”
2 Thess 2:5–6 (quotation, high confidence)
Notes and citation
Summary: Even Antichrist comes in his time.
- Quotation of 2 Thess 2:5–6.
Notes on the original text
- Digital text corrected (digitization slips): cum adhuc essem apud nos, haec dicebam nobis → cum adhuc essem apud uos, haec dicebam uobis.
Topics: Eschatology, Antichrist
Cite (SBL): Orosius, Apol. 28.8 (CSEL 5:650; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-8) · Report an error
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.
28.9CSEL 5:650
tanta uis est decreti Dei et tam inreuolubilis status constitutorum in suis quibusque causis temporum, ut propter electos suos dies saeculi adbreuiari dixerit Dominus non auferri; ut faceret temporum statutorum pro maiestate plenitudinem, pro pietate breuitatem, simulque et conpendium misericordia caperet et numerum mundus inpleret.
So great is the force of God's decree and so irrevocable the state of the times established each in its own causes, that the Lord said that the days of the world would be shortened for his elect, not taken away; so that he might make a fullness of the appointed times according to his majesty and a brevity according to his kindness, and at once mercy might take a shortcut and the world fill up its number.
Matt 24:22 (allusion, high confidence)
Notes and citation
Summary: The days shortened for the elect.
- Compare Matt 24:22.
Notes on the original text
- Digital text corrected (digitization slip): tanta nis est → tanta uis est.
Topics: Eschatology
Cite (SBL): Orosius, Apol. 28.9 (CSEL 5:650; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-9) · Report an error
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.
28.10CSEL 5:650–651
et tu uis iam — ecce ego cum dolore misericordiae loquor — tu inquam uis, o homo similis mei, ut tibi homines in hoc praesenti tempore, quod nusquam antea dictum in sacris uoluminibus inuenitur, quemquam sine peccato esse respondeant et, si in hoc forte consenserint, de die momentoque subscribant,
And you now want (see, I speak with the pain of mercy), you, I say, O man like me, want men in this present time to answer that someone is without sin, which is found nowhere said before in the sacred volumes, and, if perhaps they agree in this, to sign as to the day and the moment,
Notes and citation
Summary: Pelagius demands assent to the unprecedented.
Notes on the original text
- Digital text corrected (digitization slip): et tu nis iam → et tu uis iam.
Topics: Heresy
Cite (SBL): Orosius, Apol. 28.10 (CSEL 5:650–651; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-10) · Report an error
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.
28.11CSEL 5:651
nouam calumniae machinam instruens, ut, quod non fieri dicimus, non posse fieri dixisse uideamur, et in quo praecipue operantem in dispositione quam statuit omnipotentiam praedicamus, ne inpatienter infamare inpotentiam iudicemur? uanum, quaeso te, furorem abice, quoniam hoc ipsum ad peccatum proficit, de quo abstergendo possibilitatem temporis, non clementiam iudicis uideris cogitasse.
setting up a new engine of slander, so that what we say does not happen we may seem to have said cannot happen, and so that, in that in which we chiefly preach omnipotence working in the arrangement it has established, we may be judged to slander it impatiently as impotence? Cast away, I beg you, the vain fury, since this very thing advances sin, in wiping away which you seem to have thought of the ability of time, not of the mercy of the judge.
Notes and citation
Summary: Pelagius twists the orthodox position.
Topics: Heresy
Cite (SBL): Orosius, Apol. 28.11 (CSEL 5:651; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-11) · Report an error
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.
28.12CSEL 5:651
Hactenus de potentia Dei, quam praedicamus et colimus, et de praefinitione temporum, quae profundissimo ipsius sunt statuta consilio, dixisse sufficiat; de qua, etsi plura quae sunt sanctorum scripta non essent, daemonum saltim responsio sola sufficeret, qui propria damnati conscientia uociferantur ad Dominum: quid tibi et nobis, fili Dei? quid uenisti ante tempus perdere nos?
Let it suffice to have said this much about the power of God, which we preach and worship, and about the predetermination of times, which have been established by his deepest counsel; about which, even if the many writings of the saints did not exist, the answer of the demons alone would suffice, who, condemned by their own conscience, cry out to the Lord: “What have you to do with us, Son of God? Why have you come before the time to destroy us?”
Matt 8:29 (quotation, high confidence)
Notes and citation
Summary: Even the demons know the appointed time.
- Quotation of Matt 8:29.
Notes on the original text
- Digital text corrected (stray period and wrong punctuation): uociferantur ad. Dominum. → uociferantur ad Dominum:.
Topics: Eschatology, The devil and demons
Cite (SBL): Orosius, Apol. 28.12 (CSEL 5:651; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-12) · Report an error
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.
28.13CSEL 5:651–652
quos cum intellegas de constitutione iudicii confitentes, cape certissimum ipsius contra te exemplum. si illos in oppressione miseri hominis conprehensos ultimo tunc iudicio intellegis esse damnatos: accipe et te ipsum hic inperturbabili emundatione purgandum; sin autem, ut legitur, patientia Dei adhuc illis liberum indulget arbitrium: adhuc et te crede temptandum.
Since you understand that they confess the appointment of judgment, take a most certain example of it against yourself. If you understand that they, caught in oppressing a wretched man, were then condemned by the last judgment, take it that you too are to be purged here by an undisturbable cleansing; but if, as is read, the patience of God still grants them free choice, believe that you too are still to be tempted.
Notes and citation
Summary: If demons still have time, so is Pelagius still tempted.
Notes on the original text
- Digital text corrected (digitization slip): iQtellegas → intellegas.
Cite (SBL): Orosius, Apol. 28.13 (CSEL 5:651–652; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/28-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/28-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-28-13) · Report an error
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 29
29.1CSEL 5:652
Nunc ad aliam strictim transeo quaestionem, quam tu aduersus omnes catholicos uibrare saepius diceris. nam etiam in epistula tua illa lucubratissima haec ipsa uel intellegere uix potuimus. ita ista, inquam, ad Demetriadem puellam, ut audio, sacram et sanctam homo uerecundissimus scribere non erubuisti, docens, ut credo, reuerentiam castitatis sub stropha Ioseph et luxuriantis dominae suae, ubi dixisti, contempta frequenter domina propiores adulescenti tendit insidias, secretum ac sine testibus manu inpudens adprehendit, inopportunam historiam obscenissimo sermone contexens;
Now I pass briefly to another question which you are said often to hurl against all catholics. For even in that most elaborate letter of yours we could hardly understand these very things. These things, I say, you, a most modest man, did not blush to write to the maiden Demetrias, sacred and holy, as I hear, teaching, I suppose, reverence for chastity under the trick of Joseph and his lustful mistress, where you said, “Often scorned, the mistress lays closer snares for the young man; in secret and without witnesses she shamelessly seizes him with her hand,” weaving an inopportune story with most obscene language;
Gen 39:7–12 (allusion, high confidence)
Notes and citation
Summary: Pelagius's indecorous Letter to Demetrias.
- Pelagius, Letter to Demetrias (no work id). Compare Gen 39:7–12.
Notes on the original text
- Digital text corrected (digitization slip): nopportunam → inopportunam.
Topics: Heresy
Cite (SBL): Orosius, Apol. 29.1 (CSEL 5:652; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/29-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-29-1) · Report an error
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.
29.2CSEL 5:652
quamquam hoc quod neque apte neque decore dicitur, tibi inputare non debeamus, cui neque natales dederunt, ut honestioribus studiis erudireris, neque naturaliter prouenit, ut saperes, sed illis dictatoribus tuis, qui miserum sensum miserrimo sermone conscribunt et te legendum cachinnis quasi titulum confusionis exponunt.
although what is said neither fitly nor becomingly we ought not to impute to you, whose birth did not grant that you be educated in more honorable studies, nor did it come to you by nature to be wise, but to those dictators of yours who write down a wretched meaning in most wretched language and expose you to be read with laughter as a title of confusion.
Notes and citation
Summary: Orosius blames Pelagius's ghostwriters.
Notes on the original text
- Digital text corrected (digitization slip): dicitnr → dicitur.
Cite (SBL): Orosius, Apol. 29.2 (CSEL 5:652; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/29-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/29-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-29-2) · Report an error
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.
29.3CSEL 5:652–653
inter haec ergo huiusmodi sensum in eadem epistula indigestis sermonibus eructasti, quod plerique nostrorum dicerent, Deum malam hominis condidisse naturam. quod etiam ille Phineus tuus pedetemptim nobis temptauit intendere: unde breuiter primum profiteor, deinde respondeo.
Among these things, then, you belched out in the same letter, in undigested words, a meaning of this kind: that most of our people say that God created man's nature evil. This your Phinehas too tried cautiously to press upon us: about which I first briefly profess, then answer.
Notes and citation
Summary: Pelagius accuses the catholics of calling nature evil.
- “Phinehas” is a mocking name for a Pelagian supporter, perhaps the interpreter at the synod.
Topics: Heresy, Evil and its origin
Cite (SBL): Orosius, Apol. 29.3 (CSEL 5:652–653; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/29-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/29-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-29-3) · Report an error
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.
29.4CSEL 5:653
ante tribunal Christi in dextera inter agnos Dei non sit dignus adsistere nec mereatur uidere Dominum in regione uiuorum nec in gloria resurrectionis uita Iesu manifestetur in mortali corpore eius, qui dicit Deum aliquam malam uel hominis uel cuiusque rei condidisse naturam, uel qui liberum in aliquo tollit arbitrium, cum scriptum legerit: omnia quaecumque fecit Deus, bona ualde.
Let him not be worthy to stand at the right hand of the judgment seat of Christ among the lambs of God, nor deserve to see the Lord in the land of the living, nor let the life of Jesus be manifested in his mortal body in the glory of the resurrection, who says that God created any evil nature, either of man or of any thing, or who takes away free will in anything, since he has read it written: “All things whatever God made were very good.”
Matt 25:33 (allusion, medium confidence) · Ps 27:13 (26:13 Vulg.) (allusion, medium confidence) · 2 Cor 4:11 (allusion, medium confidence) · Gen 1:31 (quotation, high confidence)
Notes and citation
Summary: Anathema to anyone who calls God's creation evil.
- Compare Matt 25:33; Ps 27:13 (Vulg. 26:13); 2 Cor 4:11; quotation of Gen 1:31.
Topics: Eschatology, Evil and its origin
Cite (SBL): Orosius, Apol. 29.4 (CSEL 5:653; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/29-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/29-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-29-4) · Report an error
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.
29.5CSEL 5:653
et de libero hominis arbitrio scriptum est: Deus creauit hominem inexterminabilem et reliquit eum in manu consilii sui. caece et maligne — aliter enim tibi loqui nequeo, sensum dominicae auctoritatis, sensum propriae fragilitatis, sensum communis intellegentiae non habenti —, nos naturam hominis infirmam dicimus esse, non malam. nam si mala esset, bonum omnino non caperet; nunc uero cum genuino affectu concupiscat bonum et adhaereat bono malumque omnino fugiat, ubi in ea malam dicendum est esse substantiam?
And of man's free will it is written: “God created man indestructible and left him in the hand of his own counsel.” Blind and malicious man (for I cannot speak otherwise to one who has neither the sense of the Lord's authority, nor the sense of his own frailty, nor the sense of common understanding), we say that man's nature is weak, not evil. For if it were evil, it would not receive good at all; but now, since it desires good with an inborn affection and clings to good and altogether flees evil, where is it to be said that there is an evil substance in it?
Notes and citation
Summary: Human nature is weak, not evil.
- The quotation combines Wis 2:23 and Sir 15:14.
Extrabiblical texts: Wis 2:23 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Sir 15:14 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Evil and its origin
Cite (SBL): Orosius, Apol. 29.5 (CSEL 5:653; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/29-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/29-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-29-5) · Report an error
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.
29.6CSEL 5:653–654
Dominus clamat: spiritus quidem promptus, caro autem infirma. clamat Abraham: ego autem terra et cinis. clamat Iob: homo putredo et filius hominis uermis. clamat Esaias: o miser ego, quoniam conpunctus sum, quia, cum sim homo et inmunda labia habeam, in medio quoque populi inmunda labia habentis habitem.
The Lord cries: “The spirit indeed is willing, but the flesh is weak.” Abraham cries: “But I am dust and ashes.” Job cries: “Man is rottenness and the son of man a worm.” Isaiah cries: “O wretched me, for I am stricken, because, being a man and having unclean lips, I also dwell in the midst of a people having unclean lips.”
Matt 26:41 (quotation, high confidence) · Gen 18:27 (quotation, high confidence) · Job 25:6 (quotation, high confidence) · Isa 6:5 (quotation, high confidence)
Notes and citation
Summary: The saints confess weakness.
- Quotations of Matt 26:41; Gen 18:27; Job 25:6; Isa 6:5.
Notes on the original text
- Digital text corrected (digitization slip; words joined in the digital text): Dopiinus clamat → Dominus clamat; clamat lob → clamat Iob; cumsim homo → cum sim homo.
Cite (SBL): Orosius, Apol. 29.6 (CSEL 5:653–654; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/29-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/29-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-29-6) · Report an error
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.
29.7CSEL 5:654
clamat Hieremias: anima in angustiis, et spiritus anxius clamat ad te: uide Domine et miserere. clamat Abacuc: custodiui me et expauit uenter meus a uoce orationum et intra me turbata est habitudo mea. clamat Dauid: exaudi me in tua iustitia et non intres in iudicium cum seruo tuo, quia non iustificabitur in conspectu tuo omnis uiuens.
Jeremiah cries: “A soul in distress and an anxious spirit cries to you: see, Lord, and have mercy.” Habakkuk cries: “I kept watch, and my belly trembled at the voice of prayers, and my frame was troubled within me.” David cries: “Hear me in your righteousness, and do not enter into judgment with your servant, for no one living will be justified in your sight.”
Hab 3:16 (quotation, high confidence) · Ps 143:1–2 (142:1-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: Jeremiah, Habakkuk, and David confess.
- The first quotation is Bar 3:1–2, cited under Jeremiah's name. Hab 3:16 in the LXX form; Ps 143:1–2 (Vulg. 142:1–2).
Notes on the original text
- Digital text corrected (digitization slip): clamat Abacuc: custodini me → clamat Abacuc: custodiui me; a uooe → a uoce.
Extrabiblical texts: Bar 3:1-2 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Orosius, Apol. 29.7 (CSEL 5:654; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/29-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/29-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-29-7) · Report an error
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.
29.8CSEL 5:654
clamant omnes apostoli infirmitatis timore turbati: Domine, libera nos, perimus. clamat Iohannes: si dixerimus quoniam peccatum non habemus, ipsi nos seducimus, et ueritas in nobis non est. clamat Iacobus: in multis enim offendimus omnes.
All the apostles, troubled by fear of weakness, cry: “Lord, save us, we are perishing.” John cries: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” James cries: “For in many things we all offend.”
Matt 8:25 (quotation, high confidence) · 1 John 1:8 (quotation, high confidence) · Jas 3:2 (quotation, high confidence)
Notes and citation
Summary: The apostles confess.
- Quotations of Matt 8:25; 1 John 1:8; Jas 3:2.
Cite (SBL): Orosius, Apol. 29.8 (CSEL 5:654; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/29-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/29-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-29-8) · Report an error
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.
29.9CSEL 5:654
clamat Paulus: infelix ego homo, quis me liberabit de corpore mortis huius? gratia Dei per Iesum Christum dominum nostrum. et ut generaliter uniuersorum clamet infirmitas, clamat Spiritus Sanctus in sanctis: omnis caro faenum et gloria hominis sicut flos faeni. faenum aruit, flos decidit; uerbum autem Domini manet in aeternum.
Paul cries: “Wretched man that I am, who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” And so that the weakness of all may cry out in general, the Holy Spirit cries in the saints: “All flesh is grass, and the glory of man like the flower of grass. The grass has withered, the flower has fallen; but the word of the Lord remains forever.”
Rom 7:24–25 (quotation, high confidence) · Isa 40:6–8 (quotation, high confidence) · 1 Pet 1:24–25 (quotation, medium confidence)
Notes and citation
Summary: All flesh is grass.
- Quotations of Rom 7:24–25 and Isa 40:6–8 (1 Pet 1:24–25).
Notes on the original text
- Digital text corrected (stray period): flos faeni. faenum. aruit → flos faeni. faenum aruit.
Cite (SBL): Orosius, Apol. 29.9 (CSEL 5:654; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/29-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/29-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-29-9) · Report an error
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 30
30.1CSEL 5:654–655
Contra has tam splendidas perspicuasque diuinorum nubes testimoniorum audiat laborans in gemitu suo mundus uniuersus Pelagium reclamantem atque humili ueritati non solum uerborum inpudentia sed etiam scriptorum cauteribus resistentem.
Against these so splendid and clear clouds of divine testimonies let the whole world, laboring in its groaning, hear Pelagius protesting and resisting humble truth not only with impudence of words but with the brands of his writings.
Rom 8:22 (echo, low confidence)
Notes and citation
Summary: Pelagius resists all these testimonies.
- Compare Heb 12:1; Rom 8:22.
Topics: Heresy, Pelagianism
Cite (SBL): Orosius, Apol. 30.1 (CSEL 5:654–655; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-1) · Report an error
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.
30.2CSEL 5:655
ait enim in epistula, quam supra nominauimus: uerum e contrario remisso ac fastidioso animo superborum ac nequam seruorum more in os Domini reclamamus, et dicimus durum est, arduum est, non possumus; homines sumus, fragili carne circumdamur et — o caecam insaniam! — et — o profanam temeritatem! — duplicis ignorantiae accusamus scientiae Dominum, ut uideatur nescire quod fecit, nescire quod iussit et quasi oblitus fragilitatis humanae, cuius auctor ipse est, inposuerit homini, quod ferre non possit. quid, rogo, hac praesumptione feralius?
For he says in the letter we named above: “But on the contrary, with slack and disdainful mind, after the manner of proud and worthless servants, we protest to the Lord's face and say: It is hard, it is difficult, we cannot; we are men, we are surrounded by fragile flesh; and (O blind madness! O profane rashness!) we accuse the Lord of knowledge of a double ignorance, so that he seems not to know what he made, not to know what he commanded, and, as if forgetting human frailty, of which he himself is the author, to have laid on man what he cannot bear.” What, I ask, is more deadly than this presumption?
Notes and citation
Summary: Pelagius's charge against those who plead weakness.
- Pelagius, Letter to Demetrias 16 (no work id).
Topics: Heresy, Pelagianism
Cite (SBL): Orosius, Apol. 30.2 (CSEL 5:655; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-2) · Report an error
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.
30.3CSEL 5:655
quid hac increpatione peruersius? exprobras Ecclesiae catholicae, cuius nos uiscera sumus, quod quasi dicere desperando uideatur, quod Deus auctor hominis inposuerit homini quod ferre non possit:
What is more perverse than this rebuke? You reproach the catholic church, whose inner parts we are, as if by despairing it seemed to say that God, man's author, laid on man what he cannot bear:
Notes and citation
Summary: Pelagius misrepresents the church.
Topics: Heresy
Cite (SBL): Orosius, Apol. 30.3 (CSEL 5:655; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-3) · Report an error
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.
30.4CSEL 5:655–656
cuius tamen fidelissima est et ore et humilitate professio, Deum et primo omnia possibilia praecepisse et nemine tamen possibilia complente — propter quod subditus fit omnis mundus Deo — postea pondus praecepti substituta gratiae indulgentia subleuasse.
whose most faithful profession, both in word and in humility, is that God at first commanded all things possible and, since no one fulfilled the possible things (on account of which the whole world becomes subject to God), afterward lightened the weight of the commandment by substituting the indulgence of grace.
Rom 3:19 (allusion, medium confidence)
Notes and citation
Summary: The church's true teaching.
- Compare Rom 3:19.
Cite (SBL): Orosius, Apol. 30.4 (CSEL 5:655–656; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-4) · Report an error
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.
30.5CSEL 5:656
uerumtamen tu, serue nequam et maligne, qui quod tibi dominus tuus remisit, a conseruis tuis conaris exigere: tuum primum sensum discutio et meum postea si uidetur explano.
But you, wicked and malicious servant, who try to exact from your fellow servants what your lord has remitted to you: I first examine your meaning and then, if it seems good, explain mine.
Matt 18:32–33 (allusion, high confidence)
Notes and citation
Summary: The unforgiving servant.
- Compare Matt 18:32–33.
Notes on the original text
- Digital text corrected (digitization slips): ueramtamen ta → uerumtamen tu.
Cite (SBL): Orosius, Apol. 30.5 (CSEL 5:656; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-5) · Report an error
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.
30.6CSEL 5:656
tu qui non posse ferri onus legis dixisse quosdam arguis, ergo tu te ipsum ferre posse confidis? o miser, qui secundum quod scriptum est dicis in corde tuo: diues sum et ditatus sum et nullius rei egeo, et nescis quia tu es miser et miserabilis et pauper et caecus et nudus.
You who blame some for saying that the burden of the law cannot be borne, do you then trust that you yourself can bear it? O wretch, who, as it is written, say in your heart, “I am rich and have become rich and need nothing,” and do not know that you are wretched and miserable and poor and blind and naked.
Rev 3:17 (quotation, high confidence)
Notes and citation
Summary: Pelagius is like Laodicea.
- Quotation of Rev 3:17.
Cite (SBL): Orosius, Apol. 30.6 (CSEL 5:656; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-6) · Report an error
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.
30.7CSEL 5:656
numquid ad te locutus est Christus amen dico tibi, non tibi reuelauit caro et sanguis, sed pater meus qui est in caelis? numquid tibi dixit tu uocaberis Cephas? numquid tibi spopondit super hanc petram fundabo ecclesiam meam?
Did Christ say to you, “Amen I say to you, flesh and blood has not revealed this to you, but my Father who is in heaven”? Did he say to you, “You shall be called Cephas”? Did he promise you, “On this rock I will found my church”?
Matt 16:17–18 (quotation, high confidence) · John 1:42 (quotation, high confidence)
Notes and citation
Summary: Pelagius is not Peter.
- Compare Matt 16:17–18; John 1:42.
Notes on the original text
- Digital text corrected (digitization slip; stray mark): Christns → Christus; Cephas*? → Cephas?.
Cite (SBL): Orosius, Apol. 30.7 (CSEL 5:656; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-7) · Report an error
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.
30.8CSEL 5:656
adtende enim quid Petrus apostolus Spiritu Sancto docente commoneat, qui ait: et nunc ergo nos quid temptatis Deum, inponere iugum collo discentium, quod neque patres nostri neque nos ipsi potuimus portare? sed gratia domini nostri Iesu Christi credimus nos posse saluos fieri, sicut et illi.
For notice what the apostle Peter, taught by the Holy Spirit, warns, who says: “And now therefore why do you tempt God, putting a yoke on the neck of the disciples which neither our fathers nor we ourselves were able to bear? But we believe that we can be saved through the grace of our Lord Jesus Christ, just as they.”
Acts 15:10–11 (quotation, high confidence)
Notes and citation
Summary: Peter: the yoke no one could bear.
- Quotation of Acts 15:10–11.
Cite (SBL): Orosius, Apol. 30.8 (CSEL 5:656; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-8) · Report an error
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.
30.9CSEL 5:656–657
Petrus apostolus dicit, quia ille uere Deum temptet, qui nunc homini onus legis moliatur inponere; contra autem tu obicis et minaris, quod ille criminetur iniustitiae Deum, qui per confessionem propriae infirmitatis ad gratiam spiritus a littera occidente confugiat.
The apostle Peter says that he truly tempts God who now tries to lay the burden of the law on man; but you on the contrary object and threaten that he accuses God of injustice who, through confession of his own weakness, flees from the killing letter to the grace of the Spirit.
2 Cor 3:6 (allusion, high confidence)
Notes and citation
Summary: Peter's verdict reverses Pelagius's.
- Compare 2 Cor 3:6.
Notes on the original text
- Digital text corrected (digitization slip): ille nere Deum → ille uere Deum.
Topics: Heresy
Cite (SBL): Orosius, Apol. 30.9 (CSEL 5:656–657; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-9) · Report an error
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.
30.10CSEL 5:657
Samuhel Helias Heliseus Esaias Hieremias Danihel Zacharias, omnes sancti uel iudices uel reges uel prophetae patres sine dubio nostri sunt et neminem patrum Petrus adfirmat sed neque semet ipsos, hoc est apostolos, cum essent Iudaei, onus legis ferre potuisse, sed fide Christi secundum spem gratiae fuisse saluatos.
Samuel, Elijah, Elisha, Isaiah, Jeremiah, Daniel, Zechariah, all the saints, whether judges or kings or prophets, are without doubt our fathers, and Peter affirms that none of the fathers, nor even themselves, that is, the apostles, though they were Jews, could bear the burden of the law, but that they were saved by faith in Christ according to the hope of grace.
Notes and citation
Summary: No saint bore the law; all were saved by grace.
Notes on the original text
- Digital text corrected (digitization slip): patres sine dubio nestri → patres sine dubio nostri.
Topics: Grace
Cite (SBL): Orosius, Apol. 30.10 (CSEL 5:657; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/30-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/30-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-30-10) · Report an error
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 31
31.1CSEL 5:657
An forte secundum te omnes isti sancti patres Dei adiutorium non habebant? ecce Petrus increpat illos, qui graue iugum collo discentium inponere conabantur; tu e contrario in scandalum Petri increpas eos, qui ad fidelem Dei misericordiam confugiunt et ae per semet ipsos onus legis ferre diffidunt.
Or perhaps, according to you, all these holy fathers did not have God's help? See, Peter rebukes those who tried to lay a heavy yoke on the neck of the disciples; you on the contrary, to the scandal of Peter, rebuke those who flee to the faithful mercy of God and distrust that they can bear the burden of the law by themselves.
Acts 15:10 (allusion, high confidence)
Notes and citation
Summary: Pelagius rebukes those whom Peter defends.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): Dai adintorium → Dei adiutorium; eecoe Petrus → ecce Petrus; grate ingum → graue iugum; tu « contrario m scandalum → tu e contrario in scandalum; fidelem Dei misericordium → fidelem Dei misericordiam.
Topics: Heresy
Cite (SBL): Orosius, Apol. 31.1 (CSEL 5:657; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/31-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-31-1) · Report an error
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.
31.2CSEL 5:657
sed tibi specialis inde portandi oneris fortasse fiducia est, quod balneis epulisque nutritus latos humeros gestas robustamque ceruicem, praeferens etiam in fronte pinguedinem, sicut scriptum est: tetendit enim aduersum Deum manum suam et contra omnipotentem roboratus est. cucurrit aduersum eum erecto collo et pingui ceruice armatus est. operuit faciem eius crassitudo, et de lateribus eius aruina dependet.
But perhaps you have a special confidence in carrying the burden from the fact that, nourished by baths and feasts, you carry broad shoulders and a sturdy neck, showing fat even on your forehead, as it is written: “For he stretched out his hand against God and was strengthened against the Almighty. He ran against him with neck erect and was armed with a fat neck. Fatness covered his face, and suet hangs from his sides.”
Job 15:25–27 (quotation, high confidence)
Notes and citation
Summary: Pelagius's bodily bulk mocked.
- Quotation of Job 15:25–27 (in a form close to the LXX).
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): portandi oneria → portandi oneris; pingui I cemice → pingui ceruice; faoiem eius → faciem eius.
Cite (SBL): Orosius, Apol. 31.2 (CSEL 5:657; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/31-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-31-2) · Report an error
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.
31.3CSEL 5:657–658
at illi tales esse non possunt, quibus semper in corde loquitur Christus: contendite per angustam uiam introire: lata est enim, quae ducit ad mortem. et Paulus apostolus monet: curam carnis ne feceritis in concupiscentiis. est in me ueritas Christi, quia multum doleo pro nobis. iuxta sententiam enim beati patris mei Augustini non est sani fiducia sed insani.
But those cannot be such to whom Christ always speaks in the heart: “Strive to enter by the narrow way; for broad is the one that leads to death.” And the apostle Paul warns: “Make no provision for the flesh in its desires.” The truth of Christ is in me, that I grieve much for you. For according to the judgment of my blessed father Augustine, it is not the confidence of the sane but of the insane.
Matt 7:13–14 (quotation, high confidence) · Rom 13:14 (quotation, high confidence) · 2 Cor 11:10 (allusion, medium confidence)
Notes and citation
Summary: The narrow way; Augustine's judgment.
- Compare Matt 7:13–14 (Luke 13:24); Rom 13:14; 2 Cor 11:10; Rom 9:1–2. The saying of Augustine is not identified.
Notes on the original text
- Digital text corrected (digitization slips): atilli tales essa → at illi tales esse.
Cite (SBL): Orosius, Apol. 31.3 (CSEL 5:657–658; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/31-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/31-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-31-3) · Report an error
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.
31.4CSEL 5:658
de uno praecepto eodemque primo te, si dignaris, interrogo. in lege Dominus per Moysen iubet, quod et in euangeliis Christus adfirmat: diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex totis uiribus tuis; et secundum simile huic: diliges proximum tuum tamquam te ipsum.
I ask you, if you deign, about one commandment, and that the first. In the law the Lord commands through Moses, and Christ confirms in the gospels: “You shall love the Lord your God with your whole heart and with your whole soul and with all your strength”; and the second, like it: “You shall love your neighbor as yourself.”
Deut 6:5 (quotation, high confidence) · Lev 19:18 (quotation, high confidence) · Matt 22:37–39 (quotation, high confidence)
Notes and citation
Summary: The great commandments.
- Quotations of Deut 6:5 and Lev 19:18; Matt 22:37–39.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): praeoepto → praecepto; ex toto corde tno et ex tota anima tna → ex toto corde tuo et ex tota anima tua.
Topics: Ethics, Love of God and neighbour
Cite (SBL): Orosius, Apol. 31.4 (CSEL 5:658; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/31-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/31-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-31-4) · Report an error
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.
31.5CSEL 5:658
rogo te, responde non mihi sed Deo, non uoce sed conscientia, si ita ex toto corde Deum diligis, ut nullam umquam in eo cogitationem, quae absque timore et dilectione Dei intellegi possit, admittas; si ita in tota anima sequeris, ut suscepta semel cruce in nullam penitus oblectationem habita ad tempus iucunditate succedas; si ita in totis uisceribus tuis calore caritatis ardes, ut nulla penitus per argumenta necessitatis infirma concupiscentiis aut desideriis adquiescas;
I ask you, answer not me but God, not with voice but with conscience: whether you so love God with your whole heart that you never admit any thought in him which can be understood as being without the fear and love of God; whether you so follow with your whole soul that, having once taken up the cross, you never give way to any delight in a pleasure held for a time; whether you so burn with the heat of love in all your inner parts that you never at all, through weak arguments of necessity, give in to lusts or desires;
Luke 9:23 (echo, low confidence)
Notes and citation
Summary: Does Pelagius keep the first commandment perfectly?
- Compare Luke 9:23.
Notes on the original text
- Digital text corrected (digitization slip): concupiscentiis ant desideriis → concupiscentiis aut desideriis.
Topics: Ethics
Cite (SBL): Orosius, Apol. 31.5 (CSEL 5:658; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/31-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/31-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-31-5) · Report an error
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.
31.6CSEL 5:658–659
deinde, cum scriptum sit: omne quod non sit ex fide peccatum sit et siue nobilium locorum episcopos uideris siue potentes saeculi uiros siue diuites sub religione uideas, utrum omnino nihil uel adulationi uel timori uel spei acceptione personarum captus indulgeas nec quicquam in quo te cor tuum reprehendat et conscientia remordeat, uel si nulla uerba tempori potius quam ueritati adcommodata respondeas.
then, since it is written, “Everything that is not of faith is sin,” whether, when you see bishops of noble places or powerful men of the world or rich men under religion, you indulge nothing at all, caught by flattery or fear or hope, in respect of persons, nor anything in which your heart reproves you and your conscience gnaws you, or whether you never answer words suited to the time rather than to the truth.
Rom 14:23 (quotation, high confidence)
Notes and citation
Summary: Does he never flatter the great?
- Quotation of Rom 14:23.
Notes on the original text
- Digital text corrected (digitization slip): sine potentes saeculi → siue potentes saeculi; uel timeri uel spei → uel timori uel spei; potius quam neritati → potius quam ueritati.
Topics: Ethics
Cite (SBL): Orosius, Apol. 31.6 (CSEL 5:658–659; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/31-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/31-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-31-6) · Report an error
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.
31.7CSEL 5:659
illud etiam consulo: utrum aeque omnes Christianos sicut te ipsum diligis? nos enim sub uno capite, quod est Christus, et sub una Ecclesia, quae est, Christus, omnes fratres sumus et unum corpus in Christo. utrum ergo sicut te ipsum diligas omnes, qui misericordiam Dei sperant, quos tamen noueris, confitere; non enim te de ignotis consulo, quos ex eo te diligere arbitraris, quod quia non noueris non odisti.
This too I ask: whether you love all Christians equally as yourself? For under one head, which is Christ, and under one church, which is Christ, we are all brothers and one body in Christ. Confess, then, whether you love as yourself all who hope in the mercy of God, those, however, whom you know; for I do not ask you about the unknown, whom you think you love because, not knowing them, you do not hate them.
Eph 4:15 (allusion, medium confidence) · Rom 12:5 (quotation, high confidence)
Notes and citation
Summary: Does he love all Christians as himself?
- Compare Eph 4:15; quotation of Rom 12:5.
Notes on the original text
- Digital text corrected (digitization slip): siout te ipsum → sicut te ipsum.
Topics: Ethics, Love of God and neighbour
Cite (SBL): Orosius, Apol. 31.7 (CSEL 5:659; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/31-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/31-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-31-7) · Report an error
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.
31.8CSEL 5:659
sed quid ego haec a confessione tua exigo, cum conuersationem tuam uulgus agnoscat? tu perfectus sine infirmitate, tu omnem legis sarcinam ferre possibilis, tu, inquam, homo inflate sed uacue, audi, si dignaris, Dominum Saluatorem te, si tamen hoc poteris, ad sancta reuocantem: amen dico uobis, quisquis non receperit regnum Dei uelut infans, non intrabit in illud.
But why do I demand these things from your confession, when the people know your manner of life? You, perfect without weakness, you able to bear the whole burden of the law, you, I say, puffed-up but empty man, hear, if you deign, the Lord Savior calling you back, if you are able, to holy things: “Amen I say to you, whoever does not receive the kingdom of God like an infant will not enter it.”
Mark 10:15 (quotation, high confidence) · Luke 18:17 (quotation, medium confidence)
Notes and citation
Summary: Receive the kingdom like an infant.
- Quotation of Mark 10:15 (Luke 18:17).
Notes on the original text
- Digital text corrected (digitization slip; stray letter for a question mark): a canfessione → a confessione; uulgus agnoscat P → uulgus agnoscat?.
Cite (SBL): Orosius, Apol. 31.8 (CSEL 5:659; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/31-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/31-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-31-8) · Report an error
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.
31.9CSEL 5:659
infans nihil in se habet, nisi quod diligit blandientem et quod panem suum non in sudore suo sed in precibus sperans alimoniam uitae simplici petitione consequitur, quam fiduciali opere non meretur: qua tu conparatione commonitus conuertere ad infantiam, ut reuertaris ad uitam.
An infant has nothing in itself except that it loves the one who caresses it and that, hoping for its bread not in its own sweat but in prayers, it obtains by simple asking the nourishment of life which it does not merit by confident work: warned by this comparison, turn back to infancy, so that you may return to life.
Gen 3:19 (echo, low confidence)
Notes and citation
Summary: The infant asks and receives.
- Compare Gen 3:19.
Topics: Prayer
Cite (SBL): Orosius, Apol. 31.9 (CSEL 5:659; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/31-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/31-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-31-9) · Report an error
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 32
32.1CSEL 5:659
Et quoniam superius dixeram de possibilitate oneris sustinendi tuum primum sensum discutio et meum postea, si uideatur, explano:
And since I said above about the ability to bear the burden, “I first examine your meaning and then, if it seems good, explain mine”:
Notes and citation
Summary: Orosius gives his own view.
Cite (SBL): Orosius, Apol. 32.1 (CSEL 5:659; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-1) · Report an error
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.
32.2CSEL 5:659–660
mea sententia est, quia et in hoc quoque peccamus, qui, cum infirmi sumus, de infirmitate conquerimur sicut apostolus ait numquid dicit figmentum ei qui se finxit, quid me finxisti sic?
my judgment is that we sin in this too, who, when we are weak, complain of weakness, as the apostle says: “Does the thing formed say to him who formed it, Why have you formed me so?”
Rom 9:20 (quotation, high confidence)
Notes and citation
Summary: Complaining of weakness is itself a sin.
- Quotation of Rom 9:20.
Cite (SBL): Orosius, Apol. 32.2 (CSEL 5:659–660; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-2) · Report an error
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.
32.3CSEL 5:660
infirmitatis enim querella propriae uirtutis ambitio est, quoniam occulte adiutorium Dei fastidit, qui peculiarem fortitudinem quaerit. et hic diabolus est, qui dicit uiribus faciam. ego autem secundum apostolum gloriabor semper in infirmitatibus meis, ut semper dicat cor meum Deo: in uelamento alarum tuarum exultabo, adhaesit anima mea post te; me suscepit dextera tua.
For complaint of weakness is ambition for one's own strength, since he who seeks a strength of his own secretly disdains God's help. And this is the devil, who says, “By my strength I will do it.” But I, according to the apostle, will always glory in my weaknesses, so that my heart may always say to God: “In the shelter of your wings I will rejoice; my soul has clung after you; your right hand has upheld me.”
Isa 10:13 (allusion, medium confidence) · 2 Cor 12:9 (allusion, high confidence) · Ps 63:7–8 (62:8-Ps Vulg.) (quotation, high confidence)
Notes and citation
Summary: Glory in weakness.
- “By my strength I will do it”: compare Isa 10:13. Compare 2 Cor 12:9; quotation of Ps 63:7–8 (Vulg. 62:8–9).
Notes on the original text
- Digital text corrected (digitization slips): infirmitatis enittt querelia → infirmitatis enim querella.
Cite (SBL): Orosius, Apol. 32.3 (CSEL 5:660; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-3) · Report an error
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.
32.4CSEL 5:660
unde et scriptum est: postulationes uestrae innotescant coram Deo, et pax Dei, quae exsuperat omnem mentem, custodiat corda et corpora uestra in Christo Iesu. habeo itaque infirmitatem et gaudeo in cognitione infirmitatis meae. cum enim infirmor, tunc potens sum, potentem inuocando Deum, qui me exaudit infirmum, qui nobis fidelissime repromisit: ego autem uobiscum sum omnibus diebus Usque ad consummationem saeculi.
Hence it is written: “Let your requests be made known before God, and the peace of God, which surpasses every mind, guard your hearts and bodies in Christ Jesus.” So I have weakness and rejoice in the knowledge of my weakness. For when I am weak, then I am strong, by calling on the powerful God, who hears me in my weakness, who has most faithfully promised us: “But I am with you all days until the consummation of the age.”
Phil 4:6–7 (quotation, high confidence) · 2 Cor 12:10 (quotation, high confidence) · Matt 28:20 (quotation, high confidence)
Notes and citation
Summary: When weak, then strong.
- Quotations of Phil 4:6–7; 2 Cor 12:10; Matt 28:20.
Notes on the original text
- Digital text corrected (digitization slip): postnlationes → postulationes.
Topics: Prayer
Cite (SBL): Orosius, Apol. 32.4 (CSEL 5:660; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-4) · Report an error
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.
32.5CSEL 5:660–661
peculiare opus infirmitatis est in omni loco semper orare, ut omnipotens Deus, qui se spopondit non deserere, etiam iuuare non cesset. ecce enim Scriptura clamat infirmis: quaerite Dominum et confirmamini quaerite faciem eius semper, cui respondit pia ac uera confessio: ecce sicut oculi seruorum in manibus Dominorum suorum, ita oculi nostri ad Dominum Deum nostrum donec misereatur nobis.
The special work of weakness is to pray always in every place, so that almighty God, who promised not to desert, may also not cease to help. For see, Scripture cries to the weak: “Seek the Lord and be strengthened; seek his face always”; to which pious and true confession answers: “See, as the eyes of servants are on the hands of their masters, so our eyes are on the Lord our God until he has mercy on us.”
1 Thess 5:17 (allusion, medium confidence) · Heb 13:5 (allusion, medium confidence) · Ps 105:4 (104:4 Vulg.) (quotation, high confidence) · Ps 123:2 (122:2 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Weakness prays always.
- Compare 1 Thess 5:17; Heb 13:5; quotations of Ps 105:4 (Vulg. 104:4) and Ps 123:2 (Vulg. 122:2).
Notes on the original text
- Digital text corrected (digitization slip; stray letter; stray periods and digitization slip): pecdliare → peculiare; respondit pia. at uera. confessio → respondit pia ac uera confessio; oculi seruerum → oculi seruorum; misereatur nobis s. → misereatur nobis..
Topics: Prayer
Cite (SBL): Orosius, Apol. 32.5 (CSEL 5:660–661; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-5) · Report an error
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.
32.6CSEL 5:661
magna et certa est de perfectione fiducia, cum omnipotens facit quod optat infimus, rursusque magna et certa est de confirmatione securitas, cum omnipotens seruat nec perdit infirmos; sicut scriptum est: ei autem, qui potest omnia abundantius facere quam petimus et intellegimus, secundum uirtutem quam operatur in nobis: ipsi gloria in Christo Iesu. quamobrem
Great and certain is confidence about perfection when the Almighty does what the lowest desires, and again great and certain is security about strengthening when the Almighty keeps and does not lose the weak; as it is written: “But to him who can do all things more abundantly than we ask and understand, according to the power that works in us: to him be glory in Christ Jesus.” Therefore
Eph 3:20–21 (quotation, high confidence)
Notes and citation
Summary: God does more than we ask.
- Quotation of Eph 3:20–21.
Notes on the original text
- Digital text corrected (digitization slips; stray character; stray period (the sentence continues in the next section)): magna et qerta est 4e perfectione → magna et certa est de perfectione; qui pote$t omnia → qui potest omnia; ipsi gloria in Christo Iesu. quamobrem. → ipsi gloria in Christo Iesu. quamobrem.
Cite (SBL): Orosius, Apol. 32.6 (CSEL 5:661; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-6) · Report an error
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.
32.7CSEL 5:661
admonet apostolus: quae sursum sunt sapite, non quae super terram; mortui enim estis et uita uestra abscondita est cum Christo in Deo. cum Christus apparuerit uita uestra, tunc et uos cum illo apparebitis in gloria. uitae fructus est sanctitas, sanctitas uero est esse sine peccato, si ergo incorruptionis gloria abscondita est ab omnibus hominibus in hoc tempore, tu quomodo in hoc eodem tempore ipsa incorruptione posse te superindui gloriaris?
the apostle admonishes: “Savor the things that are above, not those on the earth; for you have died, and your life is hidden with Christ in God. When Christ, your life, appears, then you too will appear with him in glory.” The fruit of life is holiness, and holiness is to be without sin. If then the glory of incorruption is hidden from all men in this time, how do you boast that in this same time you can put on that very incorruption?
Col 3:2–4 (quotation, high confidence)
Notes and citation
Summary: Sinlessness belongs to the hidden future glory.
- Quotation of Col 3:2–4.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips; stray period): quae sursum. sunt → quae sursum sunt; cum Christo in DęQ. → cum Christo in Deo.; in hoe eedem tempore → in hoc eodem tempore.
Topics: Eschatology, Heresy
Cite (SBL): Orosius, Apol. 32.7 (CSEL 5:661; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-7) · Report an error
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.
32.8CSEL 5:661–662
sicut enim corruptionis principium fuit homini declinare in peccatum, ita incorruptionis initium erit non habere peccatum. quis ergo illud ante iudicium Dei abscondit aut de sinu Christi abstulit et tibi tradidit? an forte quia non mereretur eam in future de manu Domini intellegis?
For as the beginning of corruption for man was to turn aside into sin, so the beginning of incorruption will be not to have sin. Who then hid it before the judgment of God, or took it from the bosom of Christ and handed it to you? Or perhaps do you understand that you would not merit it in the future from the hand of the Lord?
Notes and citation
Summary: Sinlessness is a future gift.
Notes on the original text
- Digital text corrected (digitization slip): ante indicium Dei → ante iudicium Dei.
Topics: Eschatology
Cite (SBL): Orosius, Apol. 32.8 (CSEL 5:661–662; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-8) · Report an error
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.
32.9CSEL 5:662
haec praesnmmns instruit Paulus et dicit: cum autem mortale hoc induerit inmortalitatem: tunc fiet sermo qui scriptus est, Absorta est mors in uictoria. ubi est, mors, uictoria tua? ubi est, mors, stimulus tuus? stimulus autem mortis peccatum est.
Paul instructs those who presume these things and says: “But when this mortal has put on immortality, then the word that is written will come to pass: Death is swallowed up in victory. Where, death, is your victory? Where, death, is your sting? But the sting of death is sin.”
Textual problem in this passage: see the notes.
1 Cor 15:54–56 (quotation, high confidence)
Notes and citation
Summary: Victory over sin comes at the resurrection.
- Quotation of 1 Cor 15:54–56. “praesnmmns” in the digital text is corrupt; translated by sense.
Notes on the original text
- Digital text corrected (digitization slip): stimulus tutis → stimulus tuus.
Topics: Eschatology
Cite (SBL): Orosius, Apol. 32.9 (CSEL 5:662; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-9) · Report an error
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.
32.10CSEL 5:662
per quod ostendit apostolus, nullo modo eatenus quemquam insultare posse morti atque peccato, donec mortalitatem inmortalitas et corruptionem incorruptio consequatur, et ubi infirmitate deleta uirtus perfecta succedit, ubi non erit masculus et femina sed erunt omnes similes angelis Dei.
By which the apostle shows that no one can in any way triumph over death and sin until immortality follows mortality and incorruption corruption, and where, weakness destroyed, perfect strength succeeds, where there will be neither male nor female, but all will be like the angels of God.
Gal 3:28 (allusion, medium confidence) · Matt 22:30 (allusion, high confidence)
Notes and citation
Summary: Perfection belongs to the resurrection.
- Compare Gal 3:28; Matt 22:30.
Topics: Eschatology
Cite (SBL): Orosius, Apol. 32.10 (CSEL 5:662; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-10) · Report an error
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.
32.11CSEL 5:662
porro autem si quis iam in tantum cumulum sanctitatis excrescit, ut uiuens in hac carne uel masculum se esse uel feminam nesciat, si iam plenissima sui puritate percepta nec habens uestimenta sordidata similis est angelis Dei et si iam illa quae promissa est sanctis in speciem solis claritate circumdatur, digne hanc perfectionem non uoce sed habitu profitetur.
But if anyone already grows to such a heap of holiness that, living in this flesh, he does not know whether he is male or female, if already, having received the fullest purity of himself and not having soiled garments, he is like the angels of God, and if he is already surrounded with that brightness in the likeness of the sun which is promised to the saints, let him profess this perfection fittingly, not by voice but by condition.
Matt 13:43 (allusion, medium confidence) · Zech 3:3–4 (echo, low confidence)
Notes and citation
Summary: Let him show perfection, not claim it.
- Compare Matt 22:30; 13:43; Zech 3:3–4.
Topics: Eschatology
Cite (SBL): Orosius, Apol. 32.11 (CSEL 5:662; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-11) · Report an error
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.
32.12CSEL 5:662
uerumtamen praesumptio ista perditio est; quin potius huiusmodi homini expedit, ut non suum cor sed Paulum, magistrum gentium, audiat et sequatur simulque oret cum eo, cui oranti respondeat Dominus: sufficit tibi gratia mea; uirtus autem in infirmitate perficitur.
But this presumption is perdition; rather it profits such a man to hear and follow not his own heart but Paul, the teacher of the gentiles, and at the same time to pray with him, to whom, when he prayed, the Lord answered: “My grace is sufficient for you; for strength is made perfect in weakness.”
2 Cor 12:9 (quotation, high confidence)
Notes and citation
Summary: Grace is sufficient.
- Quotation of 2 Cor 12:9.
Cite (SBL): Orosius, Apol. 32.12 (CSEL 5:662; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/32-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/32-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-32-12) · Report an error
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 33
33.1CSEL 5:662–663
Itaque, quod solum et in quo solo liberum arbitrium proficit, praebeat se unusquisque nostrum Deo terram uoluntariam: Dei enim agricultura sumus; Dei aedificatio sumus. mittat in agrum suum semen uerbum, credat in corde, ipse plantet, ipse riget, ipse fecundet, ipse tribuat incrementum, qui est uerus agricola.
So, which alone and in which alone free will is of profit, let each of us offer himself to God as willing soil: for we are God's field, we are God's building. Let him send into his field the seed, the word; let it be believed in the heart; let him plant, let him water, let him make fruitful, let him give the increase, he who is the true farmer.
1 Cor 3:9 (quotation, high confidence) · 1 Cor 3:6–7 (allusion, high confidence) · Luke 8:11 (allusion, medium confidence)
Notes and citation
Summary: Free will offers itself as soil to God.
- Compare 1 Cor 3:9, 6–7; Luke 8:11.
Notes on the original text
- Digital text corrected (digitization slip): arbitrium pro- Scit → arbitrium proficit.
Cite (SBL): Orosius, Apol. 33.1 (CSEL 5:662–663; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/33-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-33-1) · Report an error
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.
33.2CSEL 5:663
quod solum tamen in nobis potest uoluntaria deuotio, ad continendam in se radicem seminis et nutriendos uberes partus fideliter subministret semperque orationibus suis agricolam suum, ne inimicus zizania superseminare possit, exsuscitet. haec sit eius in opere Dei cooperatio, cum spe non dubia et caritate sincera.
Yet what alone willing devotion can do in us, let it faithfully supply, for holding in itself the root of the seed and nourishing abundant offspring, and always rouse its farmer with its prayers, lest the enemy be able to oversow tares. Let this be its cooperation in God's work, with undoubting hope and sincere love.
Matt 13:25 (allusion, high confidence)
Notes and citation
Summary: Our part is prayer and devotion.
- Compare Matt 13:25.
Notes on the original text
- Digital text corrected (digitization slip; digitization slip and stray period; stray mark): in nobis pobest → in nobis potest; radioem seminis et. nutriendos → radicem seminis et nutriendos; co* operatio → cooperatio.
Topics: Prayer
Cite (SBL): Orosius, Apol. 33.2 (CSEL 5:663; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/33-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/33-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-33-2) · Report an error
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.
33.3CSEL 5:663
ait enim Dominus Iesus: ego sum uitis, uos estis palmites: quodcumque habet, de uite habet. non enim, inquit apostolus, tu radicem portas, sed radix te. quid se ergo extollit in fructibus, qui uidentur in eo, cum totum pertineat ad uitem non solum ut possit, uerum etiam ut sit? alioquin excidetur et in ignem mittetur. non enim palmes sed uitis potest, et quod uitis potest palmes ostendit.
For the Lord Jesus says: “I am the vine, you are the branches”: whatever it has, it has from the vine. “For you do not bear the root,” says the apostle, “but the root you.” Why then does one exalt himself in the fruits which are seen in him, when everything belongs to the vine, not only that he can, but also that he is? Otherwise he will be cut off and thrown into the fire. For not the branch but the vine can, and what the vine can the branch shows.
John 15:5–6 (quotation, high confidence) · Rom 11:18 (quotation, high confidence)
Notes and citation
Summary: The vine and the branches.
- Quotations of John 15:5–6 and Rom 11:18.
Cite (SBL): Orosius, Apol. 33.3 (CSEL 5:663; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/33-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/33-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-33-3) · Report an error
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.
33.4CSEL 5:663
sufficit ergo unicuique ut habeat; at uero unde et ubi habeat, et humiliter agnoscat et patienter expectet, ne, dum non habet et habere Se credit, id ipsum quod habet auferatur ab eo. primum hominem peccantem de paradiso eiecit Deus, deinde primum in cruce credentem in paradisum Christus induxit.
So it suffices for each to have; but let him both humbly acknowledge and patiently await from where and where he has it, lest, while he does not have and believes that he has, the very thing he has be taken away from him. God cast the first man who sinned out of paradise; then Christ brought the first believer on the cross into paradise.
Luke 8:18 (allusion, high confidence) · Gen 3:23–24 (allusion, high confidence) · Luke 23:43 (allusion, high confidence)
Notes and citation
Summary: Adam out of paradise; the thief into it.
- Compare Luke 8:18; Gen 3:23–24; Luke 23:43.
Cite (SBL): Orosius, Apol. 33.4 (CSEL 5:663; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/33-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/33-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-33-4) · Report an error
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.
33.5CSEL 5:663–664
merito ergo quamdiu in paradiso non sum et in terra peregrinationis Adae maneo, sine peccato me esse non credo. si autem in paradisum gratia Dei transductus fuero, ibi perfectione mea et morte superata peccatoque deleto aeternam in conspectu Dei potentiae eius gloriam praedicabo.
Rightly, then, as long as I am not in paradise and remain in the land of Adam's pilgrimage, I do not believe that I am without sin. But if by the grace of God I am brought over into paradise, there, with my perfection and with death overcome and sin destroyed, I will proclaim the eternal glory of his power in the sight of God.
Notes and citation
Summary: Sinlessness awaits paradise.
Topics: Eschatology
Cite (SBL): Orosius, Apol. 33.5 (CSEL 5:663–664; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/33-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/33-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-33-5) · Report an error
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.
33.6CSEL 5:664
Haec ego, ut potui, beatissimi sacerdotes, causa fidei et simplicitatis exposui. non mihi succenseant qui laeserunt, si in aliquo per conparationes nominum titulantur. de quaestionibus uero aequanimiter ferant magisque, si timorem Dei habent, gaudeant responsum fuisse quod uerum est.
These things I have set out as I could, most blessed priests, for the sake of faith and simplicity. Let those who did harm not be angry with me if in anything they are labeled by comparisons of names. As for the questions, let them bear it calmly, and rather, if they have the fear of God, rejoice that what is true has been answered.
Notes and citation
Summary: Orosius concludes.
Notes on the original text
- Digital text corrected (digitization slip): Haee ego → Haec ego.
Cite (SBL): Orosius, Apol. 33.6 (CSEL 5:664; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/33-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/33-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-33-6) · Report an error
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.
33.7CSEL 5:664–665
ego teste Iesu Christo odisse me fateor haeresim, non haereticum, sed, sicut iustum est, interim propter haeresim haereticum uito, quia et probaui et corripui. detestetur et damnet ore pariter ac manu et cunctis fraternitatis uinculo haerebit, quia scriptum est: inuicem onera uestra portate, et sic implebitis legem Christi.
I confess, with Jesus Christ as witness, that I hate the heresy, not the heretic; but, as is just, for the time being I avoid the heretic because of the heresy, since I have both proved and rebuked it. Let him detest and condemn it with mouth and hand alike, and he will cling to all by the bond of brotherhood, for it is written: “Bear one another's burdens, and so you will fulfill the law of Christ.”
Gal 6:2 (quotation, high confidence)
Notes and citation
Summary: Hate the heresy, not the heretic.
- Quotation of Gal 6:2.
Notes on the original text
- Digital text corrected (digitization slip): haeretieum uito → haereticum uito.
Topics: Heresy
Cite (SBL): Orosius, Apol. 33.7 (CSEL 5:664–665; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/33-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/33-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-orosius-apologeticus-33-7) · Report an error
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.