Apologetic Book 1.1–14.3
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 1
1.1CSEL 5:603
Possibilitatis non est neque praesumptionis meae, beatissimi sacerdotes, sed artissimae ac paene extremae, ut ipsi agnoscitis, necessitatis, ut ego nunc uidear. quod quidem ut facerem, iniuria coactus sum, non solum defensor fidei meae sed etiam perfidiae manifestator alienae.
It is not a matter of my ability or of my presumption, most blessed priests, but of a most pressing and almost extreme necessity, as you yourselves recognize, that I should now appear. I have been forced to do this by a wrong, not only as defender of my own faith but also as revealer of another's faithlessness.
Notes and citation
Summary: Orosius explains why he must write.
- Addressed to the bishops of Palestine, after the synod of Jerusalem (415).
Topics: Heresy
Cite (SBL): Orosius, Apol. 1.1 (CSEL 5:603; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/1-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.2CSEL 5:603
sicut enim purgationi propriae studere debeo propter conscientiam — conscientiam autem dico non meam sed alterius —, ita et deprehensos in grege ouium lupos ostentare ad digitum cogor propter fidem et zelum — zelum autem non meum dico sed Christi.
For just as I must be zealous for my own clearing because of conscience (and I say conscience, not mine but another's), so I am forced to point out with the finger the wolves caught in the flock of sheep, because of faith and zeal (and I say zeal, not mine but Christ's).
Matt 7:15 (allusion, medium confidence) · Acts 20:29 (echo, low confidence)
Notes and citation
Summary: He must expose the wolves in the flock.
- Compare Matt 7:15; Acts 20:29.
Topics: Heresy
Cite (SBL): Orosius, Apol. 1.2 (CSEL 5:603; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/1-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.3CSEL 5:603–604
sed neque ego, cum sim minimus omnium, aliquid temeritate praesumo: mihi necessitas est iniuriam manifestare, quam passus sum. cunctis pateat qui fecerunt. Dei enim et uoluntas et ordinatio est, ut malum, quod per patientiam tolerabatur, necessarie proderetur, et per contentionem furoris eorum ipsis dignam mercedem quam oportuit erroris sui recipientibus non solum pessimorum denotatio fieret dogmatum sed corripiendarum manifestatio personarum.
But neither do I, since I am the least of all, presume anything by rashness: it is necessary for me to make known the wrong I have suffered. Let those who did it be open to all. For it is both the will and the ordering of God that the evil which was tolerated through patience should of necessity be revealed, and that through the contention of their fury, as they receive the fitting and deserved reward of their error, there should be not only a marking of the worst doctrines but also a disclosure of the persons who must be rebuked.
Eph 3:8 (echo, low confidence)
Notes and citation
Summary: God wills the error and its authors to be exposed.
- “The least of all”: compare Eph 3:8.
Topics: Heresy
Cite (SBL): Orosius, Apol. 1.3 (CSEL 5:603–604; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/1-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.4CSEL 5:604
patres enim et qui iam quieuerunt martyres et confessores, Cyprianus, Hilarius et Ambrosius, et quibus etiam nunc permanere adhuc in carne necessarium est, qui sunt columnae et firmamenta Ecclesiae catholicae, Aurelius Augustinus et Hieronymus, multa iam aduersus hanc nefariam haeresim absque designatione nominum haereticorum scriptis probatissimis ediderunt.
For the fathers, both martyrs and confessors who have already fallen asleep, Cyprian, Hilary, and Ambrose, and those for whom it is still necessary to remain in the flesh, who are pillars and foundations of the catholic church, Aurelius Augustine and Jerome, have already published many things against this wicked heresy in most approved writings, without naming the heretics.
1 Tim 3:15 (allusion, medium confidence) · Phil 1:24 (echo, low confidence)
Notes and citation
Summary: The fathers have already written against the heresy.
- “Pillars and foundations”: compare 1 Tim 3:15; “to remain in the flesh”: Phil 1:24.
Topics: Heresy
Cite (SBL): Orosius, Apol. 1.4 (CSEL 5:604; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/1-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.5CSEL 5:604
quamquam et haec uenenatissimorum dogmatum abominatio habet etiam nunc uiuentes mortuos mortuosque uiuentes. nam Origenes et Priscillianus et Iouinianus, olim apud se mortui, in his uiuunt, et non solum uiuunt uerum etiam loquuntur;
And yet this abomination of most poisonous doctrines has even now living dead and dead living. For Origen, Priscillian, and Jovinian, long dead in themselves, live in these men, and not only live but even speak;
Notes and citation
Summary: Old heretics live again in the Pelagians.
Topics: Heresy, Pelagianism
Cite (SBL): Orosius, Apol. 1.5 (CSEL 5:604; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/1-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
1.6CSEL 5:604
nunc uero Pelagius et Caelestius, si in his perseuerauerint uiuentes mortui, ecce aduersus Ecclesiam, quod miserum est, et, quod multo miserius est, in ecclesia palam sibilant impiique serpentes uibrantibus infecta linguis ora lambentes dum sanctam et munitissimam sedem cui subtiliter inrepsere obsident, cunctos fideles, ne ad illud firmissimum quondam in Sion refugium conuolemus, exterrent. fetor siquidem oris eorum longe lateque diffusus omnium, quibus odor uitae in uitam erat, odorem uertit in mortem.
but now Pelagius and Caelestius, if they persevere in these things as living dead, see, against the church, which is wretched, and, what is far more wretched, in the church, hiss openly, and impious serpents, licking their infected mouths with quivering tongues, while they besiege the holy and most fortified seat into which they have subtly crept, frighten all the faithful so that we may not fly to that once most firm refuge in Zion. For the stench of their mouth, spread far and wide, has turned to death the odor of all for whom the odor of life was unto life.
2 Cor 2:16 (allusion, medium confidence)
Notes and citation
Summary: Pelagius and Caelestius hiss like serpents in the church.
- Compare 2 Cor 2:16.
Notes on the original text
- Digital text corrected (digitization slip): Pelagine → Pelagius; aduersus Ecolesiam → aduersus Ecclesiam.
Topics: Heresy, Pelagianism
Cite (SBL): Orosius, Apol. 1.6 (CSEL 5:604; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/1-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 2
2.1CSEL 5:604–605
Contra hunc serpentem suffocantemque halitum multa utique beatissimi quos supra memorauimus uiri et multifaria suaueolentia scripturarum unguenta conficiunt et ad reficienda aestuantium corda populorum fragrantissimum thymiama cum oblatione orationis incendunt.
Against this serpent and its suffocating breath the most blessed men we have mentioned above prepare many and manifold sweet-smelling ointments of the Scriptures, and to refresh the hearts of the fevered peoples they burn most fragrant incense with the offering of prayer.
Rev 8:3–4 (echo, low confidence)
Notes and citation
Summary: The fathers counter the heresy with Scripture and prayer.
- Compare Rev 8:3–4.
Notes on the original text
- Digital text corrected (digitization slip): saueolentia → suaueolentia.
Topics: Scripture and canon, Prayer
Cite (SBL): Orosius, Apol. 2.1 (CSEL 5:604–605; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/2-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
2.2CSEL 5:605
sed hoc parum est, incerto propemodum auctore contendere et contraria substituendo contrariis infectum pestifero halitu aerem temperare, nisi ipsi in medium protrahantur proteranturque serpentes.
But this is little, to contend with an author almost uncertain, and to temper the air infected with pestilent breath by setting opposites against opposites, unless the serpents themselves are dragged into the open and trampled.
Notes and citation
Summary: The heretics themselves must be exposed.
Topics: Heresy
Cite (SBL): Orosius, Apol. 2.2 (CSEL 5:605; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/2-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
2.3CSEL 5:605
qui cum tuendi solius capitis causa reliquum concisioni atque iniuriae corpus exponunt nihil damni arbitrantes ea tantum sui parte a periculo libera, quae multimodas uenenatasque in se obtinet linguas, si etiam membris omnibus amputentur: nobis sufficere uidetur temperando saltem putori satisfacere, ipsos autem a penetralibus non mouere?
Since, to protect the head alone, they expose the rest of the body to cutting and injury, thinking it no loss if only that part of them is free from danger which holds within it their manifold and poisonous tongues, even if they are cut off in all their members: does it seem enough to us to satisfy ourselves by at least tempering the stench, but not to move them from the inner sanctuary?
Notes and citation
Summary: Tempering the stench is not enough.
Notes on the original text
- Digital text corrected (digitization slip): conoisioni → concisioni.
Topics: Heresy
Cite (SBL): Orosius, Apol. 2.3 (CSEL 5:605; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/2-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
2.4CSEL 5:605
— quasi ullus exhalationis fetidae finis sit nisi auctore finito - et inter haec illud Salomonis testimonium non occurrit? unus aedificans, alius destruens, quis eorum proficiet nisi labor?
(as if there were any end of the fetid exhalation without ending its author) and amid these things does not that testimony of Solomon come to mind: “One building, another destroying: what will either of them gain but labor?”
Notes and citation
Summary: One builds, another destroys.
- Sir 34:23 (Vulg. 34:28), cited as Solomon's.
Extrabiblical texts: Sir 34:23 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Orosius, Apol. 2.4 (CSEL 5:605; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/2-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
2.5CSEL 5:605–606
stat etiam inmanissimus superbia Goliath carnali potentia tumidus, omnia se per se posse confidens capite manu, ac per totum insuper corpus plurimo aere uestitus, habens post se armigerum suum, qui etsi ipse non dimicat, cuncta tamen aeris ac ferri suffragia subministrat. et non mirum est, si competenter hunc locum prouidens Scriptura pronuntiat, ubi ait, Philistiim stabant super montem ex hac parte.
There stands also Goliath, most monstrous in pride, swollen with fleshly power, trusting that he can do all things by himself, clothed in very much bronze on head, hand, and over his whole body besides, having behind him his armor-bearer, who, though he does not fight himself, nevertheless supplies all the help of bronze and iron. And it is no wonder if Scripture, foreseeing this place fittingly, declares where it says: “The Philistines stood on the mountain on this side.”
1 Sam 17:3 (quotation, high confidence) · 1 Sam 17:4–7 (allusion, high confidence)
Notes and citation
Summary: Pelagius as Goliath.
- 1 Sam 17:3–7 (LXX 1 Kingdoms). The armor-bearer is Caelestius.
Topics: Heresy
Cite (SBL): Orosius, Apol. 2.5 (CSEL 5:605–606; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/2-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
2.6CSEL 5:606
ab Ecclesia siquidem haereseos impugnator expellitur et nutriri in sinu Ecclesiae haereticus inuenitur, et propter hoc per Spiritum Sanctum inde Israel stare pronuntiatur, hinc hostis. et hoc saepe. nam et rex Dauid usque ad impium filium pius pater ab Hierusalem deposito regis habitu fugatur: ubi protinus Absalon tyrannus ingreditur.
For the opponent of heresy is driven from the church, and the heretic is found being nourished in the bosom of the church; and because of this it is declared through the Holy Spirit that Israel stands on that side, the enemy on this. And this often. For King David too, the pious father, even to his impious son, laid aside his royal dress and fled from Jerusalem: where at once the tyrant Absalom entered.
2 Sam 15:13–17 (allusion, high confidence) · 2 Sam 16:15 (allusion, medium confidence)
Notes and citation
Summary: Like David fleeing Absalom, the orthodox are driven out.
- 2 Sam 15:13–16:15.
Topics: Heresy
Cite (SBL): Orosius, Apol. 2.6 (CSEL 5:606; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/2-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
2.7CSEL 5:606
stat ergo Goliath - pro dolor! — ex hac parte, id est in Ecclesia, et non solum stat, uerum et prouocat, simulque per dies plurimos sanctum Israel manifesti timoris exprobrat.
So Goliath stands (alas!) on this side, that is, in the church, and not only stands but also challenges, and at the same time for many days reproaches holy Israel with manifest fear.
1 Sam 17:10 (allusion, high confidence) · 1 Sam 17:16 (allusion, medium confidence)
Notes and citation
Summary: Goliath challenges from within the church.
- 1 Sam 17:10, 16.
Topics: Heresy
Cite (SBL): Orosius, Apol. 2.7 (CSEL 5:606; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/2-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 3
3.1CSEL 5:606
Ne, quaeso, beatissimi sacerdotes, quisquam me arbitretur sub praetextu speciei Goliath Dauid nomine gloriari: uos me participem certaminis uestri esse uoluistis, ut auxiliator non auctor accederem.
Let no one, I beg, most blessed priests, think that I boast of the name of David under pretext of the figure of Goliath: you wished me to be a partner in your contest, so that I came as a helper, not an author.
Notes and citation
Summary: Orosius disclaims the role of David.
Cite (SBL): Orosius, Apol. 3.1 (CSEL 5:606; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/3-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
3.2CSEL 5:606
latebam siquidem in Bethleem, ignotus aduena pauper — quid miser ego sic loquor, iterum forsitan iactantiae notandus? quoniam quidem et ipse Dauid et talis et inde processit — latebam ergo in Bethleem, traditus a patre Augustino, ut timorem Domini discerem sedens ad pedes Hieronymi. inde Hierusalem nobis accersientibus uocatus adueni; dehinc in conuentum uestrum una uobiscum Iohanne episcopo praecipiente conscendi.
For I was hiding in Bethlehem, an unknown and poor stranger (why, wretch that I am, do I speak so, to be marked again perhaps for boasting, since David himself too was such and came forth from there?) — I was hiding, then, in Bethlehem, entrusted by my father Augustine, so as to learn the fear of the Lord sitting at the feet of Jerome. From there I came to Jerusalem, called by you who sent for us; then, at the bidding of Bishop John, I went up with you to your assembly.
1 Sam 17:12 (echo, low confidence) · Luke 10:39 (echo, low confidence)
Notes and citation
Summary: Orosius came from Jerome's Bethlehem to the synod.
- Compare 1 Sam 17:12; Luke 10:39. The synod of Jerusalem under Bishop John, July 415.
Cite (SBL): Orosius, Apol. 3.2 (CSEL 5:606; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/3-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
3.3CSEL 5:606–607
ilico a pusillitate mea postulastis uniuersi, ut si quid super hac haeresi, quam Pelagius et Caelestius seminarunt, in Africa gestum esse cognoscerem, fideliter ac simpliciter indicarem.
At once you all asked my littleness, if I knew of anything done in Africa about this heresy which Pelagius and Caelestius have sown, to report it faithfully and simply.
Notes and citation
Summary: The synod asks Orosius about Africa.
Notes on the original text
- Digital text corrected (digitization slip): ilioo a pusillitate → ilico a pusillitate.
Topics: Heresy
Cite (SBL): Orosius, Apol. 3.3 (CSEL 5:606–607; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/3-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
3.4CSEL 5:607
exposui coronae uestrae breuiter ut potui, Caelestium iam ad honorem presbyterii subrepentem apud Carthaginem plurimis episcopis iudicantibus proditum auditum conuictum confessum detestatumque ab Ecclesia ex Africa profugisse;
I set out to your assembly as briefly as I could that Caelestius, already creeping up to the honor of the presbyterate, had at Carthage, before very many bishops as judges, been exposed, heard, convicted, had confessed, and, condemned by the church, had fled from Africa;
Notes and citation
Summary: Caelestius was condemned at Carthage.
- The council of Carthage of 411.
Topics: Heresy, Church office, Pelagianism
Cite (SBL): Orosius, Apol. 3.4 (CSEL 5:607; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/3-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
3.5CSEL 5:607
contra librum uero Pelagii beatum Augustinum discipulis ipsius Pelagii prodentibus ac petentibus plenissime respondere, extare etiam in manibus meis epistulam supra memorati episcopi, quam nuper ad Siciliam ordinasset, in qua multas quaestiones haereticorum retudit: quam etiam ibidem ut legerem praecepistis et legi.
and that blessed Augustine, at the disclosure and request of Pelagius's own disciples, was answering Pelagius's book most fully; that I also had in my hands a letter of the aforesaid bishop which he had lately sent to Sicily, in which he refuted many questions of the heretics: which you also ordered me to read there, and I read it.
Notes and citation
Summary: Augustine's writings against Pelagius.
- Augustine, On Nature and Grace, answering Pelagius's On Nature; the letter to Sicily is Augustine, Letter 157.
Extrabiblical texts: Augustine, Nat. et grat. (On Nature and Grace; allusion); Augustine, Ep. 157 (Letters; allusion)
Topics: Heresy, Pelagianism
Cite (SBL): Orosius, Apol. 3.5 (CSEL 5:607; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/3-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
3.6CSEL 5:607
ad haec Iohannes episcopus ut Pelagius coram intromitteretur expetiit. cui et propter paternitatis ipsius reuerentiam et propter actionis utilitatem, dum praesentem ab episcopo rectius crederetis confutandum, intromittendi coniuentia praestita est.
At this Bishop John asked that Pelagius be brought in before us. Both out of reverence for his fatherhood and for the usefulness of the proceedings, since you believed that he would more rightly be refuted by the bishop when present, consent was given to bring him in.
Notes and citation
Summary: John has Pelagius brought in.
Cite (SBL): Orosius, Apol. 3.6 (CSEL 5:607; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/3-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 4
4.1CSEL 5:607–608
Intromissum Pelagium unanimiter omnes interrogastis, an haec, quibus Augustinus episcopus respondisset, se docuisse cognosceret. ilico ille respondit: et quis est mihi Augustinus? cumque uniuersi acclamarent, blasphemantem in episcopum, ex cuius ore Dominus uniuersae Africae unitatis indulserit sanitatem, non solum a conuentu illo uerum ab omni ecclesia pellendum, episcopus Iohannes ilico eum, hominem uidelicet laicum in consessu presbyterorum, reum haereseos manifestae in medio catholicorum sedere praecepit et deinde ait:
When Pelagius had been brought in, you all unanimously asked him whether he acknowledged that he had taught the things to which Bishop Augustine had replied. At once he answered: “And who is Augustine to me?” And when all cried out that one who blasphemed against the bishop, from whose mouth the Lord had granted the healing of the unity of all Africa, should be driven not only from that assembly but from the whole church, Bishop John at once ordered him, a layman, in the session of presbyters, accused of manifest heresy, to sit in the midst of catholics, and then said:
Notes and citation
Summary: Pelagius disdains Augustine; John seats him.
- The “unity of all Africa” refers to the end of the Donatist schism (Carthage, 411).
Notes on the original text
- Digital text corrected (misread quotation mark in the digital text): respondit: cet quis → respondit: et quis.
Topics: Heresy
Cite (SBL): Orosius, Apol. 4.1 (CSEL 5:607–608; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/4-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
4.2CSEL 5:608
Augustinus ego sum, ut scilicet persona quasi praesentis assumpta, liberius ex auctoritate eius qui laedebatur ignosceret et dolentium animos temperaret.
“I am Augustine,” that is, taking on the person of one as if present, so that he might pardon more freely by the authority of the one who was being injured and soothe the minds of those who were grieved.
Notes and citation
Summary: John takes Augustine's part.
Notes on the original text
- Digital text corrected (digitization slip; misplaced full stop): Augnstinus → Augustinus; assumpta. liberius → assumpta, liberius.
Cite (SBL): Orosius, Apol. 4.2 (CSEL 5:608; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/4-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
4.3CSEL 5:608
cui mox a nobis dictum est: si Augustini personam sumis, Augustini sequere sententiam. tunc idem episcopus nobis omnibus ait: haec, quae leguntur, in alios dicta sunt, dicta autem de Pelagio suggerendum putatis; si in ipsum ergo Pelagium quid dicatis, expromite.
To him we at once said: “If you take on the person of Augustine, follow Augustine's judgment.” Then the same bishop said to us all: “These things that are read were said against others, but you think they should be applied to Pelagius; if then you say anything against Pelagius himself, bring it out.”
Notes and citation
Summary: John asks for charges against Pelagius himself.
Notes on the original text
- Digital text corrected (misread quotation mark in the digital text): dictum est: csi Augustini → dictum est: si Augustini.
Cite (SBL): Orosius, Apol. 4.3 (CSEL 5:608; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/4-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
4.4CSEL 5:608
ego autem nobis annuentibus dixi: Pelagius mihi dixit docere se, hominem posse esse sine peccato et mandata Dei facile custodire, si uelit. respondit Pelagius audientibus nobis: hoc et dixisse me et dicere, negare non possum.
And I, with you nodding assent, said: “Pelagius told me that he teaches that a man can be without sin and easily keep God's commandments, if he wishes.” Pelagius answered in our hearing: “That I both said this and say it, I cannot deny.”
Notes and citation
Summary: Pelagius admits his teaching.
Notes on the original text
- Digital text corrected (digitization slip; stray parenthesis): dixi: Telagius → dixi: Pelagius; negare non possum). → negare non possum..
Topics: Heresy, Pelagianism
Cite (SBL): Orosius, Apol. 4.4 (CSEL 5:608; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/4-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
4.5CSEL 5:608
ego ilico prosecutus sum: hoc in Caelestio Africana synodus detestata est; hoc Augustinus episcopus scriptis suis, sicut audistis, exhorruit; hoc in ipsius nunc Pelagii scriptis sua responsione condemnat;
I at once went on: “This the African synod detested in Caelestius; this Bishop Augustine abhorred in his writings, as you have heard; this he now condemns in the writings of Pelagius himself in his reply;
Notes and citation
Summary: The doctrine was already condemned.
Topics: Heresy, Pelagianism
Cite (SBL): Orosius, Apol. 4.5 (CSEL 5:608; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/4-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
4.6CSEL 5:608–609
hoc et beatus Hieronymus, cuius eloquium uniuersus Occidens, sicut ros in uellus, expectat — multi enim iam haeretici cum dogmatibus suis ipso oppugnante supplosi sunt — in epistula sua, quam nuper ad Ctesiphontem edidit, condemnauit, similiter et in libro, quem nunc scribit, collata in modum dialogi altercatione confutat. hoc est enim lubricum in ancistro draconem tenere, ne possit effugere.
this blessed Jerome too, whose eloquence the whole West awaits like dew on the fleece (for many heretics with their doctrines have already been trampled down by his attack), condemned in his letter which he recently published to Ctesiphon, and likewise refutes in the book which he is now writing, a controversy set out in the form of a dialogue. For this is to hold the slippery dragon on the hook, so that it cannot escape.”
Judg 6:37–38 (allusion, medium confidence) · Job 41:1 (40:20 Vulg.) (echo, low confidence)
Notes and citation
Summary: Jerome has also condemned it.
- Jerome, Letter 133 to Ctesiphon, and his Dialogue against the Pelagians (no work id). “Dew on the fleece”: Judg 6:37–38; compare Ps 72:6 (Vulg. 71:6). The dragon on the hook: compare Job 41:1 (Vulg. 40:20).
Extrabiblical texts: Jerome, Ep. 133 (Letters; allusion)
Topics: Heresy
Cite (SBL): Orosius, Apol. 4.6 (CSEL 5:608–609; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/4-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 5
5.1CSEL 5:609
Porro autem episcopus Iohannes nihil horum audiens a nobis exigere conabatur, ut accusatores nos ipso iudice fateremur. responsum saepissime est ab uniuersis: nos accusatores huius non sumus, sed quid fratres tui, patres nostri, senserint et decreuerint super hac haeresi, quam nunc laicus uulgo praedicat, intimamus, ne Ecclesiam, tuam praesertim ad cuius sinum conuolauimus, te ignorante conturbet.
Then Bishop John, hearing none of this, tried to make us declare ourselves accusers with himself as judge. All answered very often: “We are not his accusers, but we make known what your brothers, our fathers, have thought and decreed about this heresy, which a layman now publicly preaches, so that he may not, without your knowledge, disturb the church, especially yours, to whose bosom we have fled.”
Notes and citation
Summary: The orthodox refuse to be accusers.
Notes on the original text
- Digital text corrected (digitization slip): fatesremur → fateremur.
Topics: Heresy
Cite (SBL): Orosius, Apol. 5.1 (CSEL 5:609; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/5-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
5.2CSEL 5:609–610
at ille cum saepe nos docendi simulatione in aliquam professionis speciem temptaret inducere, dicens, quia ad Abraham dictum esset a Domino: ambula coram me et esto sine macula, et Zachariam atque Elisabeth pronuntiatos esse iustos ambos ante Dominum, incedentes in omnibus iustificationibus Domini sine querela;— quod quidem ab Origene dictum ab eo proferri compluribus nobis notum erat — cui responsum per me est: nos filii Ecclesiae catholicae sumus; non exigas a nobis, pater, ut doctores super doctores esse audeamus aut iudices super iudices. patres, quos uniuersa per Orbem Ecclesia probat, quorum communioni uos adhaerere gaudetis, damnabilia haec esse dogmata decreuerunt: illis probantibus nos oboedire dignum est. cur interrogas filios quid sentiant, cum patres audias quid decernant?
But when he often tried, under pretense of teaching, to lead us into some kind of profession, saying that it was said to Abraham by the Lord, “Walk before me and be without blemish,” and that Zechariah and Elizabeth were declared to be “both righteous before the Lord, walking in all the righteous ordinances of the Lord without reproach” (which, as several of us knew, he was bringing forward as said by Origen), he was answered through me: “We are sons of the catholic church; do not demand of us, father, that we dare to be teachers over teachers or judges over judges. The fathers, whom the church throughout the world approves, to whose communion you rejoice to adhere, have decreed that these doctrines are damnable: it is right for us to obey their approval. Why do you ask the sons what they think, when you hear the fathers what they decree?”
Gen 17:1 (quotation, high confidence) · Luke 1:6 (quotation, high confidence)
Notes and citation
Summary: John cites Abraham and Zechariah; Orosius appeals to the fathers.
- Quotations of Gen 17:1 and Luke 1:6. The argument is attributed to Origen (compare his Commentary on Romans).
Notes on the original text
- Digital text corrected (stray period): doctores super doctores esse. audeamus → doctores super doctores esse audeamus.
Topics: Heresy
Cite (SBL): Orosius, Apol. 5.2 (CSEL 5:609–610; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/5-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 6
6.1CSEL 5:610
Ad quod ille diu disputans et nostris propter imperitiam ignoti nobis interpretis — quem saepissime uiri primarii et religiosi Passerio et Auitus presbyteri et Domnus exduce uel praue interpretantem uel plura subprimentem uel alia ex aliis suggerentem confutauerunt — nostris, ut dixi, actionibus uel interpolatis plerumque uel tacitis, episcopus Iohannes ait:
To this he argued for a long time, and, because of the incompetence of an interpreter unknown to us (whom those leading and religious men, the presbyters Passerius and Avitus and the ex-general Domnus, very often refuted as interpreting badly, or suppressing much, or suggesting one thing for another), with our proceedings, as I said, either garbled for the most part or passed over in silence, Bishop John said:
Notes and citation
Summary: A poor interpreter garbles the proceedings.
- John spoke Greek; the Western party spoke Latin.
Cite (SBL): Orosius, Apol. 6.1 (CSEL 5:610; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/6-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
6.2CSEL 5:610
si sine adiutorio Dei hoc hominem posse diceret, pessimum et damnabile erat; nunc autem cum adiciat, posse hominem esse sine peccato non sine adiutorio Dei, uos quid dicitis? an
“If he said that a man could do this without God's help, it was most evil and damnable; but now, since he adds that a man can be without sin, not without God's help, what do you say? Or
Notes and citation
Summary: John defends Pelagius's qualification.
Topics: Heresy
Cite (SBL): Orosius, Apol. 6.2 (CSEL 5:610; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/6-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
6.3CSEL 5:610
forte uos Dei adiutorium denegatis? cui respondi ego: testibus et testificantibus etiam nunc uobis et supra memoratis uiris anathema ei, qui negat adiutorium Dei. ego certe non nego, praecipue cum e contrario in haereticos confutarim.
do you perhaps deny God's help?” I answered him: “With you as witnesses, and testifying even now, and the aforementioned men: anathema to him who denies God's help. I certainly do not deny it, especially since I have argued it against the heretics.”
Notes and citation
Summary: Orosius anathematizes denial of God's help.
Notes on the original text
- Digital text corrected (digitization slip): in haeretioos → in haereticos.
Cite (SBL): Orosius, Apol. 6.3 (CSEL 5:610; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/6-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
6.4CSEL 5:610
dein cum, intellecto iudice et interprete prodito, clamaremus, Latinum esse haereticum, nos Latinos, haeresim Latinis magis partibus notam Latinis iudicibus disserendam, ac se paene impudenter ad iudicandum — cum quidem nos accusatores non essemus — et unus et suspectus ingereret, dici a pluribus necessarium fuit: non potest quisquam idem et haereticus esse et aduocatus et iudex.
Then, when, the judge understood and the interpreter exposed, we cried out that the heretic was a Latin, we were Latins, that a heresy better known in the Latin parts should be examined by Latin judges, and since he, almost impudently, one man and suspect, was thrusting himself forward to judge (though we were not accusers), it was necessary for many to say: “No one can be at once heretic, advocate, and judge.”
Notes and citation
Summary: The Latins ask for a Latin judgment.
Topics: Heresy
Cite (SBL): Orosius, Apol. 6.4 (CSEL 5:610; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/6-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
6.5CSEL 5:610–611
multisque aliis actitatis Iohannes episcopus nouissimam sententiam protulit, confirmans tandem postulationem intentionemque nostram, ut ad beatum Innocentium, papam Romanum, fratres et epistulae mitterentur, uniuersis quod ille decerneret secuturis, sed ut haereticus Pelagius imposito sibi eatenus silentio conticesceret et ut nostri ab insultatione conuicti Iohannis confessique cessarent. uniuersi in hanc sententiam consensimus; gratiarum actione celebrata, pace facta et consummata ad pacis testimonium oratione discessimus.
And after many other things had been done, Bishop John gave a final sentence, at last confirming our request and intention, that brothers and letters be sent to blessed Innocent, pope of Rome, all being ready to follow what he should decree; but that the heretic Pelagius, silence being imposed on him meanwhile, should keep quiet, and that our side should cease from insulting John, now convicted and confessed. We all agreed to this sentence; thanks being given, peace made and completed, we departed with prayer as a testimony of peace.
Notes and citation
Summary: The matter is referred to Pope Innocent.
Topics: Heresy, Church office, Rome and Peter
Cite (SBL): Orosius, Apol. 6.5 (CSEL 5:610–611; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/6-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 7
7.1CSEL 5:611
Nunc autem cum post dies XL et VII primo encaeniorum die, ut solitus eram quando aderam, ad obsequium Iohannis episcopi cucurrissem, statim ab eo notam falsi criminis pro gratia salutationis accepi. ait enim mihi: quare ad me uenis, homo qui blasphemasti? nolens, ut credo, intellegi: noli me tangere, quia mundus sum et absque peccato. at ego nihil mihi conscius interrogaui:
But now, when after forty-seven days, on the first day of the Encaenia, I had hurried, as I used to when I was present, to pay respects to Bishop John, I at once received from him the mark of a false charge instead of the grace of a greeting. For he said to me: “Why do you come to me, a man who has blasphemed?” wishing, as I believe, not to be understood as saying, “Do not touch me, for I am clean and without sin.” But I, conscious of nothing, asked:
Isa 65:5 (allusion, medium confidence) · John 20:17 (echo, low confidence)
Notes and citation
Summary: John accuses Orosius of blasphemy.
- The Encaenia was the feast of the dedication of the church of the Holy Sepulchre (September). “Do not touch me … I am clean”: compare Isa 65:5; John 20:17.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): post dies XL et vn primo enoaeniorum → post dies XL et VII primo encaeniorum; blasphemastif? → blasphemasti?.
Cite (SBL): Orosius, Apol. 7.1 (CSEL 5:611; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/7-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
7.2CSEL 5:611
quando aut quo audiente aut cuiusmodi illud est dictum, quod blasphemiae possit adscribi? episcopus respondit: ego te audiui dixisse, quia nec cum Dei adiutorio possit esse homo sine peccato.
“When, or in whose hearing, or what sort of thing was said that could be counted blasphemy?” The bishop answered: “I heard you say that not even with God's help can a man be without sin.”
Notes and citation
Summary: The alleged blasphemy.
Notes on the original text
- Digital text corrected (misread quotation mark in the digital text; stray parenthesis): cquando aut → quando aut; respondit: (ego → respondit: ego.
Cite (SBL): Orosius, Apol. 7.2 (CSEL 5:611; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/7-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
7.3CSEL 5:611–612
ego quidem, beatissimi sacerdotes, sicut et uos testes estis et uniuersa fraternitas et praeterea sancti uiri qui huic testimonio amore ueritatis adsistunt, statim testificatus sum dicens, quia eiusmodi uerbum, quod nunc a me dictum episcopus intenderit, numquam de ore meo antea processisset. quamquam hanc inconuenientiam miserae falsitatis ruminans saepius crebra expositione non tam me probasse quam alium uidear prodidisse.
I indeed, most blessed priests, as you are witnesses and the whole brotherhood, and besides the holy men who assist at this testimony for love of truth, at once testified, saying that such a word as the bishop now alleged had been said by me had never before come out of my mouth. Although, chewing over this unseemliness of wretched falsehood with frequent exposition, I may seem not so much to have proved myself as to have exposed another.
Notes and citation
Summary: Orosius denies the charge.
Notes on the original text
- Digital text corrected (digitization slips): beatissimi saoerdotes, sicut et nos testes → beatissimi sacerdotes, sicut et uos testes.
Cite (SBL): Orosius, Apol. 7.3 (CSEL 5:611–612; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/7-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
7.4CSEL 5:612
concedo enim, ut, qualecumque dictum illud est, dixerim: quomodo Latinum expers Latinitatis Graecus audiuit? aut, si audiuit sacrilegum uerbum, cur non statim coarguit blasphemantem uel, ut lenius ageret, quasi incautum filium pius pater de cohibenda licentia periculosi sermonis admonuit?
For I grant, for argument's sake, that I said that word, whatever it was: how did a Greek, without Latin, hear the Latin? Or, if he heard a sacrilegious word, why did he not at once rebuke the blasphemer, or, to act more gently, as a pious father warn an incautious son to restrain the license of dangerous speech?
Notes and citation
Summary: John could not have understood Latin.
Notes on the original text
- Digital text corrected (digitization slip): Graecus audinit → Graecus audiuit.
Cite (SBL): Orosius, Apol. 7.4 (CSEL 5:612; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/7-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/7-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
7.5CSEL 5:612
sed e contrario post plurimam magni temporis obliuionem ipse per se accusationem intulit, ipse testimonium perhibuit, ipse iudicium promulgauit, omnium scelerum officia in suae personae auctoritatem suscipiens, praesertim euangelica lectione diligenter instructus, Dominum nostrum Iesum nisi testimonio principis non fuisse damnatum.
But on the contrary, after much forgetting over a long time, he himself by himself brought the accusation, himself bore the testimony, himself pronounced the judgment, taking upon the authority of his own person the offices of all crimes, especially since, diligently instructed in the gospel reading, he knew that our Lord Jesus was condemned only by the testimony of the chief priest.
Matt 26:63–66 (allusion, medium confidence)
Notes and citation
Summary: John acts as accuser, witness and judge.
- Compare Matt 26:63–66; Mark 14:61–64.
Cite (SBL): Orosius, Apol. 7.5 (CSEL 5:612; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/7-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/7-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
7.6CSEL 5:612
ex alio mihi latere fratres mei adsistebant, ex alio falsi fratres. deinde in consessu eodem ex una mecum parte consederant Auitus et Vitalis presbyteri, ex alia nescio quis ignotus interpres et deinde probati et saeculo et Deo uiri Passerio presbyter et Domnus exduce:
On one side my brothers stood by me, on the other false brothers. Then in the same session there sat with me on one side the presbyters Avitus and Vitalis, on the other some unknown interpreter, and then men approved by the world and by God, Passerius the presbyter and Domnus the ex-general:
Gal 2:4 (echo, low confidence)
Notes and citation
Summary: Who was present at the session.
- “False brothers”: compare 2 Cor 11:26; Gal 2:4.
Cite (SBL): Orosius, Apol. 7.6 (CSEL 5:612; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/7-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/7-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
7.7CSEL 5:612
qui ambo ut pro experientia ac fide sua adesse interpretes dignarentur, ipso conueniente episcopo Iohanne a corona uestra conrogati deductique conuenerant.
both of whom, so that they might deign to be present as interpreters because of their experience and faith, had come, asked and brought by your assembly, Bishop John himself agreeing.
Notes and citation
Summary: Passerius and Domnus served as interpreters.
Notes on the original text
- Digital text corrected (digitization slip and stray period): episcopo lohanne a corona. uestra → episcopo Iohanne a corona uestra.
Cite (SBL): Orosius, Apol. 7.7 (CSEL 5:612; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/7-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/7-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
7.8CSEL 5:612–613
medius quoque uobis ipse fuit, quem in illa tunc circumstantia non minus audisse quam uidisse mirandum est, quomodo sermo dimissus tantos aduersarios collegas auditoresque praeterierit et inscias aures gnari auditoris intrauerit.
You yourselves too were in the middle, and it is a marvel that he should have heard no less than seen in that situation then, how a word let drop passed by so many opponents, colleagues, and hearers and entered the unknowing ears of the knowing hearer.
Notes and citation
Summary: No one else heard the alleged word.
- The sentence is ironic: John, who knew no Latin, alone heard it.
Cite (SBL): Orosius, Apol. 7.8 (CSEL 5:612–613; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/7-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/7-8
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 8
8.1CSEL 5:613
Sed ego calore ueritatis inpulsus satis urgueor: excedo professionis modum. concedendum est magis, ut interpres errasse dicendo quam episcopus audiendo finxisse uideatur et nunc ad uicem mercedis quam haereticis praestitit exigendae falsos in adiutorium sui testes quaerere;
But I, driven by the heat of truth, am pressed hard enough: I exceed the measure of my profession. It must rather be granted that the interpreter seems to have erred in speaking than that the bishop invented in hearing, and that he now, to exact the reward he has given the heretics, seeks false witnesses to help him;
Notes and citation
Summary: Perhaps the interpreter erred.
Notes on the original text
- Digital text corrected (digitization slip): meroedis → mercedis.
Cite (SBL): Orosius, Apol. 8.1 (CSEL 5:613; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/8-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
8.2CSEL 5:613
quippe cum mirari iam nemo debeat conquiri et existere falsos testes in Hierusalem a sacerdotibus atque senioribus: hoc sanguis Stephani clamabat, hoc dominicae crucis uexilla significant, hoc etiam nunc excitata per eos manifestat iniuria. sed haec utrum ab episcopo temere credita an malitiose ficta an ignare subaudita uideantur, Christo iudici discutienda commendo.
since no one now ought to wonder that false witnesses are sought out and appear in Jerusalem from priests and elders: this the blood of Stephen cried out, this the banners of the Lord's cross signify, this the wrong stirred up by them even now makes plain. But whether these things seem to have been rashly believed by the bishop, or maliciously invented, or ignorantly misheard, I commit to Christ the judge to be examined.
Matt 26:59–60 (allusion, high confidence) · Acts 6:13 (allusion, high confidence)
Notes and citation
Summary: False witnesses in Jerusalem, as against Christ and Stephen.
- Compare Matt 26:59–60; Acts 6:13.
Notes on the original text
- Digital text corrected (digitization slip): Christo iudiei → Christo iudici.
Cite (SBL): Orosius, Apol. 8.2 (CSEL 5:613; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/8-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
8.3CSEL 5:613
absit a me umquam, ut ego pauper, peccator, ignotus episcopum et praecipue Hierosolymae audeam ad episcopos prouocare. mea mihi apud eminentissimam Trinitatem omnipotentiae Dei et apud uniuersos seruos eius catholicos simplicitas et probatio sat est.
Far be it from me ever that I, a poor man, a sinner, unknown, should dare to challenge a bishop, and especially of Jerusalem, before bishops. My simplicity and proof are enough for me before the most eminent Trinity of the omnipotence of God and before all his catholic servants.
Notes and citation
Summary: Orosius does not challenge the bishop.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): sabsit a tne umquam, ut ego pauper, peooator, ignotas → absit a me umquam, ut ego pauper, peccator, ignotus; eatholioos → catholicos.
Topics: Trinity
Cite (SBL): Orosius, Apol. 8.3 (CSEL 5:613; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/8-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/8-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
8.4CSEL 5:613–614
testem inuoco Deum super animam meam, beatissimi sacerdotes, scientibus haec eadem uobis mecumque testantibus, nullam me in illo conuentu uestro ore meo protulisse blasphemiam neque huiuscemodi uerba quae mihi ab episcopo Iohanne sunt obiecta dixisse, hoc est, etiam cum adiutorio Dei non posse esse hominem sine peccato.
I call God as witness upon my soul, most blessed priests, you knowing these same things and testifying with me, that I uttered no blasphemy with my mouth in that assembly of yours, and did not say such words as were charged against me by Bishop John, that is, that not even with God's help can a man be without sin.
2 Cor 1:23 (quotation, high confidence)
Notes and citation
Summary: Orosius swears his innocence.
- Quotation of 2 Cor 1:23.
Topics: Oaths
Cite (SBL): Orosius, Apol. 8.4 (CSEL 5:613–614; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/8-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/8-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
8.5CSEL 5:614
satisfactum etiam contentioni opinionis, ignarae nobis, ideo nolo, ne forte a uobis quidem non auditum, a me tamen dictum putantes testimonio laboretis ambiguo; uulgo autem rumorique propterea, ne, dum episcopum mentiri posse non crederet, alia innocentem credulitate peccaret. et inde quis ignoret auctores uel in accusatione Susannae uel in lapidatione Nabuthae?
I wish satisfaction to be made also to the contention of opinion, unknown to us, for this reason, lest perhaps, thinking it was not heard by you but said by me, you labor under an ambiguous testimony; and to the common people and rumor for this reason, lest, while they do not believe a bishop can lie, they sin against an innocent man by another credulity. And from this who does not know the authors, either in the accusation of Susanna or in the stoning of Naboth?
1 Kgs 21:8–13 (allusion, high confidence)
Notes and citation
Summary: Like Susanna and Naboth, the innocent are falsely accused.
- Compare Susanna 34–41; 1 Kgs 21:8–13.
Notes on the original text
- Digital text corrected (digitization slip): oredulitate → credulitate.
Extrabiblical texts: Sus 34-41 (Susanna [in RC, EO, ETH canons]; allusion)
Cite (SBL): Orosius, Apol. 8.5 (CSEL 5:614; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/8-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/8-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 9
9.1CSEL 5:614
Et, ne forte quis nesciat, in Hierosolymam numquam ad effundendum sanguinem Christianum uel argenti suffragia uel flagella militum defuisse, nunc, quoniam ab hoc qualicumque uerbo esse me liberum reor, liberum fide uestra, liberum conscientia mea, ipsius uerbi ambiguitate discussa conabor exquirere, hi qui ita nos respondisse adserunt, qualiter ipsi interrogasse uideantur. forsitan per modum interrogationis ipsorum arcanum dogmatis denudabitur, ut reciprocis feriendo uulneribus emissorem suum remissa certius tela castigent.
And, lest perhaps anyone not know that in Jerusalem neither the support of silver nor the whips of soldiers have ever been lacking for shedding Christian blood: now, since I think I am free from this word, whatever it is, free by your faith, free by my conscience, having cleared away the ambiguity of the word itself, I will try to inquire how those who assert that we answered thus appear themselves to have asked. Perhaps through the manner of their question the secret of their doctrine will be laid bare, so that the darts, sent back, may punish their sender the more surely by striking with reciprocal wounds.
Notes and citation
Summary: Orosius turns to examine the question itself.
Notes on the original text
- Digital text corrected (digitization slip): nesoiat → nesciat.
Cite (SBL): Orosius, Apol. 9.1 (CSEL 5:614; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/9-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
9.2CSEL 5:614–615
ait enim a nobis esse responsum: nec cum Dei adiutorio potest homo esse sine peccato. hoc si quisquam hominum ita dicendum putet, ut sub infirmitate hominis Deum non posse confirmet et omnipotentiae Dei aliquid inpossibile suspicetur in omni creatura caelestium et terrestrium et infernorum, hunc non tantum sententia mea dixerim blasphemum anathema detestandum, sed etiam uel in exemplum Nadab et Abiu diuino igne damnandum uel iuxta perditionem Dathan atque Abiron hiatu terrae receptum uiuum ad inferna mergendum.
For he says that we answered: “Not even with God's help can a man be without sin.” If any man thinks this is to be said in such a way that he asserts that God cannot strengthen man in his weakness, and suspects that anything is impossible to the omnipotence of God in all creation of things in heaven, on earth, and under the earth, such a one I would say is not only to be detested as a blasphemer, anathema, by my judgment, but also to be condemned either by divine fire after the example of Nadab and Abihu, or, according to the destruction of Dathan and Abiram, received by the opening of the earth and plunged alive into hell.
Lev 10:1–2 (allusion, high confidence) · Num 16:31–33 (allusion, high confidence) · Phil 2:10 (echo, low confidence)
Notes and citation
Summary: To deny God's power would be blasphemy.
- Compare Lev 10:1–2; Num 16:31–33; Phil 2:10.
Notes on the original text
- Digital text corrected (digitization slip; stray marks): sine peccato*. hoc si quisquam. hominum → sine peccato. hoc si quisquam hominum; suspioetur → suspicetur.
Topics: God
Cite (SBL): Orosius, Apol. 9.2 (CSEL 5:614–615; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/9-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
9.3CSEL 5:615
utrique siquidem praesumptione cordis Dei potentiae derogarunt uel illi, dum ignem alienum, quasi hoc indigeret Deus, offerunt, uel isti, dum resistentes Moysi in terram repromissionis introduci se posse diffidunt.
For both, by presumption of heart, detracted from the power of God: those, while they offer strange fire, as though God needed this; these, while, resisting Moses, they distrust that they can be brought into the land of promise.
Num 16:12–14 (allusion, medium confidence)
Notes and citation
Summary: Both detracted from God's power.
- Compare Num 16:12–14.
Notes on the original text
- Digital text corrected (digitization slip): uel illi, dam ignem → uel illi, dum ignem.
Cite (SBL): Orosius, Apol. 9.3 (CSEL 5:615; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/9-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
9.4CSEL 5:615
Deus omnia potest et quae uult semper potest, quam potens in faciendo de nihilo tam facilis in perficiendo de facto. ipsi enim sibi subest, cum uelit, posse. hoc indulta secundum spiritum gratia confitetur, hoc secundum litteram lex conscripta testatur, hoc in uniuersis lex naturalis intellegit, hoc ordinatissimus mundi motus ostendit.
God can do all things and can always do what he wills, as easy in perfecting what is made as powerful in making from nothing. For to be able, when he wills, is subject to himself. This the grace granted according to the spirit confesses, this the law written according to the letter attests, this the natural law understands in all, this the most ordered motion of the world shows.
Notes and citation
Summary: God can do all things.
Notes on the original text
- Digital text corrected (digitization slip): quae unlt semper → quae uult semper; in faoiendo → in faciendo.
Topics: God
Cite (SBL): Orosius, Apol. 9.4 (CSEL 5:615; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/9-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
9.5CSEL 5:615
quis enim gentilium hoc audeat dicere, cui in prospectu semper sunt caeli terraeque ac maris elementa distincta?
For which of the gentiles would dare to say this, who always has in view the distinct elements of heaven, earth, and sea?
Notes and citation
Summary: Even pagans see God's power.
Cite (SBL): Orosius, Apol. 9.5 (CSEL 5:615; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/9-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/9-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
9.6CSEL 5:615–616
quis Iudaeorum hoc suspicari queat, ad quem traditae per Moysen legis scientia quantulacumque peruenerit, cum scriptum et agnoscat et credat, nuda discissis Erythraei maris fluctibus profunda patuisse et tutum iter in pelago pediti praebuisse
Who of the Jews could suspect it, to whom the knowledge, however little, of the law handed down through Moses has come, since he acknowledges and believes what is written, that when the waves of the Red Sea were divided its bare depths lay open and offered a safe path in the sea to one going on foot
Exod 14:21–22 (allusion, high confidence)
Notes and citation
Summary: The Jews know of the Red Sea crossing.
- Exod 14:21–22.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): quia Iudaeorum hoc suspioari → quis Iudaeorum hoc suspicari; maris luotibus → maris fluctibus.
Topics: Miracles
Cite (SBL): Orosius, Apol. 9.6 (CSEL 5:615–616; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/9-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/9-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
9.7CSEL 5:616
terreno, diuisumque Iordanem resupinis in fontem refluxisse gurgitibus, uel mortalem in corpore Heliam euectum flammei currus igne nec laesum, uel praeparatis onustum escis Abacuc, ut ieiuno inter esurientes feras iusto prandium ministraret, ut uulgata narrat editio, in momento diei a Iudaea in Babyloniam translatum fuisse protinus ac relatum?
on land, and that the Jordan, divided, flowed back to its source with its waters turned back; or that Elijah, mortal in body, was carried up in the fire of a fiery chariot and not harmed; or that Habakkuk, loaded with prepared food, so that he might serve a meal to a just man fasting among hungry beasts, as the common version relates, was carried in a moment of the day from Judea to Babylonia and at once brought back?
Josh 3:16 (allusion, high confidence) · 2 Kgs 2:11 (allusion, high confidence)
Notes and citation
Summary: The Jordan, Elijah and Habakkuk.
- Josh 3:16; 2 Kgs 2:11; Bel 33–39 (“the common version,” the Septuagint-based Latin).
Notes on the original text
- Digital text corrected (digitization slip; stray period): resupims → resupinis; a Iudaea. in → a Iudaea in.
Extrabiblical texts: Bel 33-39 (Bel and the Dragon [in RC, EO, ETH canons]; allusion)
Topics: Miracles
Cite (SBL): Orosius, Apol. 9.7 (CSEL 5:616; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/9-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/9-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
9.8CSEL 5:616
quis hoc Christianus in cor suum uel in atomo cogitationis admittat, qui sciat Lazarum quadriduanum mortuum fetentibus membris ac liquida iam intra semet pelle fluitantibus Domini deuoto prosiluisse seruitio; qui legerit caecum a natiuitate eundemque iam aetatem habentem uel factis subito uel refectis uiguisse luminibus;
What Christian would admit this into his heart, even in an atom of thought, who knows that Lazarus, four days dead, with his members stinking and already flowing as liquid within his skin, sprang forth to the devoted service of the Lord; who has read that the man blind from birth, and already of age, flourished with eyes either suddenly made or restored;
John 11:39–44 (allusion, high confidence) · John 9:1–7 (allusion, high confidence)
Notes and citation
Summary: Lazarus and the man born blind.
- John 11:39–44; 9:1–7, 21.
Topics: Miracles
Cite (SBL): Orosius, Apol. 9.8 (CSEL 5:616; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/9-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/9-8
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
9.9CSEL 5:616
qui probauerit uentos fluctus ac tempestates simulque inuicem elementa rixantia dominicae increpationis audito mansuetasse praecepto; qui credat Petrum, carnali sarcina grauem et ter Dominum continuo negaturum, super tumidos fluctus pendulis incessisse uestigiis?
who has proved that winds, waves, and storms, and the elements fighting with one another at once, grew gentle on hearing the command of the Lord's rebuke; who believes that Peter, heavy with the burden of flesh and about to deny the Lord three times soon after, walked with hanging steps over the swelling waves?
Matt 8:26 (allusion, high confidence) · Matt 14:29 (allusion, high confidence) · Matt 26:34 (allusion, medium confidence)
Notes and citation
Summary: The calming of the storm and Peter on the water.
- Matt 8:26; 14:29; 26:34.
Notes on the original text
- Digital text corrected (digitization slip): fluctus ao tempestates → fluctus ac tempestates.
Topics: Miracles
Cite (SBL): Orosius, Apol. 9.9 (CSEL 5:616; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/9-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/9-9
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 10
10.1CSEL 5:616
Itaque uniuersos homines arbitror, uel qui excellenti fide et sapientia praediti sunt uel qui se aliter habent, hoc, quod Deus omnia potest, uenerari credere confiteri. ideo enim generaliter ab uniuersa creatura dicitur omnipotens, quia omnia potest. et hoc est Deus solus qui ait: haec apud homines inpossibilia sunt. atque alibi docet dicens: sine me nihil potestis facere.
So I think that all men, whether those endowed with excellent faith and wisdom or those who are otherwise, revere, believe, and confess that God can do all things. For this reason he is generally called omnipotent by all creation, because he can do all things. And this is God alone, who says: “These things are impossible with men.” And elsewhere he teaches, saying: “Without me you can do nothing.”
Matt 19:26 (quotation, high confidence) · John 15:5 (quotation, high confidence)
Notes and citation
Summary: Only God can do all things.
- Quotations of Matt 19:26 and John 15:5.
Topics: God
Cite (SBL): Orosius, Apol. 10.1 (CSEL 5:616; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/10-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
10.2CSEL 5:616–617
potest ergo omnia in homine, qui utique potest omnia. porro autem quid superbit terra et cinis, ut dicat homo potest, cum Deus possit? clamat apostolus: gratia eius sum quod sum, et gratia eius egena in me non fuit, sed abundantius illis omnibus laboraui: non ego autem, sed gratia Dei mecum. quid, incaute praesumptor, aspicis, quia dixerit mecum?
He can therefore do all things in man, who surely can do all things. But why is dust and ashes proud, so that man says, “I can,” when God can? The apostle cries: “By his grace I am what I am, and his grace in me has not been needy, but I labored more abundantly than all of them: yet not I, but the grace of God with me.” Why, incautious presumer, do you look at his having said “with me”?
1 Cor 15:10 (quotation, high confidence)
Notes and citation
Summary: Paul attributes his labor to grace.
- “Dust and ashes … proud”: Sir 10:9. Quotation of 1 Cor 15:10 (“egena,” “needy,” for the usual “uacua,” “in vain”).
Notes on the original text
- Digital text corrected (digitization slip; stray parenthesis): homo potest), cum → homo potest, cum; inoaute → incaute.
Extrabiblical texts: Sir 10:9 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Grace
Cite (SBL): Orosius, Apol. 10.2 (CSEL 5:616–617; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/10-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
10.3CSEL 5:617
attende, quia praemiserit non ego. quapropter inter haec duo uerba non ego et mecum gratia Dei media est, cuius est uere et uelle et perficere pro bona uoluntate et tamen uoluntate hominis. unde et ille confisus est, ut diceret mecum, qui dixerat non ego.
Notice that he put first “not I.” So between these two words, “not I” and “with me,” the grace of God is in the middle, to which truly belongs both to will and to accomplish for good will, and yet with man's will. Hence he also was confident to say “with me,” who had said “not I.”
Phil 2:13 (allusion, high confidence)
Notes and citation
Summary: Grace stands between “not I” and “with me.”
- Compare Phil 2:13.
Notes on the original text
- Digital text corrected (stray parenthesis): non ego) et mecum → non ego et mecum.
Topics: Grace
Cite (SBL): Orosius, Apol. 10.3 (CSEL 5:617; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/10-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
10.4CSEL 5:617
in uoluntate ergo hominis gratia diuinae uirtutis operatur, quae et hoc ipsum uelle donauit. ita conscientia hominis profitetur ut dicat non ego; gratia Dei largitur, ut mecum.
So in man's will the grace of divine power works, which has given this very willing. So man's conscience professes, so that he says “not I”; the grace of God bestows, so that he says “with me.”
Notes and citation
Summary: Grace gives the will itself.
Notes on the original text
- Digital text corrected (digitization slip): ut dioat non ego → ut dicat non ego.
Topics: Grace
Cite (SBL): Orosius, Apol. 10.4 (CSEL 5:617; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/10-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
10.5CSEL 5:617
clamat apostolus: gratia Dei sum quod sum. meminerat enim Domini praedicantis: nemo uenit ad me, nisi quem Pater attraxerit; et rursum alibi: ego autem uobiscum sum omnibus diebus usque in consummationem saeculi. et alio loco de Spiritu Sancto sic ait: expedit uobis, ut ego eam: nam si non abiero, non ueniet consolator ille ad uos; si autem iero, mittam eum ad uos.
The apostle cries: “By the grace of God I am what I am.” For he remembered the Lord preaching: “No one comes to me unless the Father has drawn him”; and again elsewhere: “But I am with you all days until the consummation of the age.” And in another place he says thus of the Holy Spirit: “It is expedient for you that I go: for if I do not go away, that Comforter will not come to you; but if I go, I will send him to you.”
1 Cor 15:10 (quotation, high confidence) · John 6:44 (quotation, high confidence) · Matt 28:20 (quotation, high confidence) · John 16:7 (quotation, high confidence)
Notes and citation
Summary: Father, Son and Spirit all aid man.
- Quotations of 1 Cor 15:10; John 6:44; Matt 28:20; John 16:7.
Notes on the original text
- Digital text corrected (stray mark and misread quotation mark): | clamat apostolus: cgratia → clamat apostolus: gratia.
Topics: Trinity
Cite (SBL): Orosius, Apol. 10.5 (CSEL 5:617; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/10-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/10-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 11
11.1CSEL 5:617–618
Infelix, o homo, secundum ueritatem sententiae Dei! Pater te attrahit, Filius tecum et Spiritus consolator, et in hac tanta diuinae maiestatis circumstantia audes dicere: gratia quidem Dei adiuuante sed mea possibilitate sum quod sum!
Unhappy are you, O man, according to the truth of God's judgment! The Father draws you, the Son is with you, and the Spirit the Comforter, and in this so great surrounding of divine majesty you dare to say: “With God's grace helping, indeed, but by my own ability I am what I am!”
Notes and citation
Summary: The Pelagian boast rebuked.
Cite (SBL): Orosius, Apol. 11.1 (CSEL 5:617–618; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/11-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
11.2CSEL 5:618
adseris enim nunc post hanc sociam antiquo errori emendationem: potest homo sine peccato esse cum Dei adiutorio; quamquam in libro tuo, quem Testimoniorum titulatione signasti, haec ipsa sententia hoc modo scripta sit, posse hominem sine peccato esse et facile Dei mandata custodire, si uelit.
For you now assert, after this correction allied with the old error: “A man can be without sin with God's help”; although in your book, which you entitled Testimonies, this very statement is written in this way: that a man can be without sin and easily keep God's commandments, if he wishes.
Notes and citation
Summary: Pelagius's book of Testimonies lacked any mention of grace.
- Pelagius's Eclogae or Book of Testimonies (lost).
Cite (SBL): Orosius, Apol. 11.2 (CSEL 5:618; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/11-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
11.3CSEL 5:618
nulla ibi gratia Dei, nullum adiutorium nominatum est, quamlibet crebro dicas de gratia Dei: non ideo negaui, quia non dixi, sed ideo dixisse accipiendus sum, quia non negaui. quasi uero et Susanna ideo de adulterio confessa credenda sit, quia arguentibus aliis non negauit, aut testimonium falsorum testium Dominus Iesus, quia tacuit, adprobauerit.
No grace of God, no help is named there, however often you say about the grace of God: “I did not deny it because I did not say it,” but “I must be taken as having said it because I did not deny it.” As if Susanna must be believed to have confessed adultery because she did not deny it when others accused her, or the Lord Jesus approved the testimony of the false witnesses because he was silent.
Matt 26:62–63 (allusion, high confidence)
Notes and citation
Summary: Silence is not affirmation.
- Compare Susanna 42–43; Matt 26:62–63.
Notes on the original text
- Digital text corrected (digitization slip): quasi uer et Susanna → quasi uero et Susanna.
Extrabiblical texts: Sus 42-43 (Susanna [in RC, EO, ETH canons]; allusion)
Topics: Heresy
Cite (SBL): Orosius, Apol. 11.3 (CSEL 5:618; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/11-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
11.4CSEL 5:618
quodsi apud uos non negasse dixisse est et tacuisse clamasse est, frustra Dauid postulat: pone, Domine, custodiam ori meo et ostium circumstantiae labiis meis: frustra et ego me non dixisse, in quo arguor, testibus et testificatione confirmo, si alter audire potuit, quod meus sermo non dixit.
But if with you not to have denied is to have said, and to have been silent is to have cried out, in vain does David ask, “Set a guard, O Lord, on my mouth and a door of enclosure for my lips”; in vain too do I confirm with witnesses and testimony that I did not say what I am accused of, if another could hear what my speech did not say.
Ps 141:3 (140:3 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Silence is not speech.
- Quotation of Ps 141:3 (Vulg. 140:3).
Notes on the original text
- Digital text corrected (digitization slip): ei alter audire → si alter audire.
Cite (SBL): Orosius, Apol. 11.4 (CSEL 5:618; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/11-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/11-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
11.5CSEL 5:618–619
sed concedo, ut quod nequaquam dixeris pro dicto accipiendum putes. quid agimus ex eo, quod inuenientes ex sensu diuersitatem sermonis, iuncturis discordibus non cohaerent, quod ipsa quoque pagina discrepantia inter se uerba non recipit? scribis enim, posse hominem sine peccato esse et facile Dei mandata custodire, si uelit; et, quemadmodum beatissimus pater Hieronymus de hac eadem sententia in epistula, quam ad Ctesiphontem scripsit, exposuit, nouissime quasi e grauissimo somno expergescens adicis: non sine adiutorio Dei.
But I grant that you may think that what you never said is to be taken as said. What do we do about the fact that the words, finding a difference in sense, do not hold together in discordant joinings, that the very page does not admit words disagreeing among themselves? For you write that a man can be without sin and easily keep God's commandments, if he wishes; and, as the most blessed father Jerome explained about this same statement in the letter he wrote to Ctesiphon, at the very end, as if waking from a very heavy sleep, you add: “not without God's help.”
Notes and citation
Summary: Pelagius's added qualification does not cohere.
- Jerome, Letter 133.
Extrabiblical texts: Jerome, Ep. 133 (Letters; allusion)
Topics: Heresy
Cite (SBL): Orosius, Apol. 11.5 (CSEL 5:618–619; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/11-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/11-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
11.6CSEL 5:619
in hoc enim repugnat tibi ipsa ueritas et reclamat. quid per fastidiosum tumorem nausiantemque uerecundiam non necessarium tibi in ore tuo adiutorium Dei detines, qui facilia tibi arbitraris cuncta?
In this the truth itself fights against you and cries out against you. Why, through disdainful swelling and nauseated shame, do you hold back in your mouth God's help, not necessary to you, you who think all things easy for yourself?
Notes and citation
Summary: Pelagius has no real need of God's help.
Notes on the original text
- Digital text corrected (digitization slip): et reolamat → et reclamat; tibi ia ore → tibi in ore.
Topics: Heresy
Cite (SBL): Orosius, Apol. 11.6 (CSEL 5:619; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/11-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/11-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
11.7CSEL 5:619
summis labiis me honoras, cor autem tuum longe est a me. non est opus duobus in operatione, quod uni facile est, frustraque se gratia diuinitatis interserit, ubi fatetur se homo, quod facile possit, si uelit. tu uolenti facilia esse mandata dixisti, at ego etiam illud adsero, quod et difficilia dicas conpleri.
“You honor me with the tip of your lips, but your heart is far from me.” There is no need of two in an operation for what is easy for one, and in vain does the grace of divinity insert itself where a man confesses that he can easily do it, if he wishes. You said that the commandments are easy for one who wills; but I assert also this, that you should say they are fulfilled even when difficult.
Isa 29:13 (quotation, high confidence) · Matt 15:8 (quotation, medium confidence)
Notes and citation
Summary: If it is easy for man, grace is superfluous.
- Quotation of Isa 29:13 (Matt 15:8).
Notes on the original text
- Digital text corrected (digitization slip): longe eat a me → longe est a me.
Cite (SBL): Orosius, Apol. 11.7 (CSEL 5:619; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/11-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/11-7
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
11.8CSEL 5:619–620
tamen quoquo modo per hominem posse promittas, Dominum exprobras inuidiae, qui adiuncto adiutorio suo temptet adscribere, quod solus per uoluntatem homo potuisset implere. aut tolle homini si uelit et gratiae adscribe quod possit aut, quia homini tribuis posse cum uelit, remoue simulatam gratiae palpatam nec cohaerentem participationem et nudam ex abundantia cordis profitere blasphemiam.
Yet in whatever way you promise that it is possible through man, you reproach the Lord with envy, as one who would try to claim, by adding his help, what man could have fulfilled alone through his will. Either take away from man the “if he wishes” and ascribe to grace what he can do, or, since you grant to man the ability when he wishes, remove the feigned, flattering, and incoherent sharing of grace and profess the naked blasphemy out of the abundance of the heart.
Matt 12:34 (allusion, medium confidence)
Notes and citation
Summary: Pelagius must choose between grace and free ability.
- “Out of the abundance of the heart”: Matt 12:34.
Notes on the original text
- Digital text corrected (digitization slip): quod possit ant, quia → quod possit aut, quia.
Cite (SBL): Orosius, Apol. 11.8 (CSEL 5:619–620; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/11-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/11-8
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 12
12.1CSEL 5:620
Sed mearum ista partium non sunt latius indagare, praesertim unde beatissimi patres Augustinus et Hieronymus plenissimam conuictae haereseos probationem occidentalibus prouinciis tradiderunt. ad propositam supra redeam quaestionem, ad quam non fiducia suscitatus ingenii sed iniuria motus accessi.
But it is not my part to search these things out more widely, especially since the most blessed fathers Augustine and Jerome have handed to the western provinces the fullest proof of the convicted heresy. Let me return to the question set out above, which I approached not stirred by confidence in my talent but moved by a wrong.
Notes and citation
Summary: Orosius leaves the full refutation to Augustine and Jerome.
Notes on the original text
- Digital text corrected (digitization slip): non snnt latius → non sunt latius; ocoidentalibus → occidentalibus; non fiduoia → non fiducia; motus acoessi → motus accessi.
Topics: Heresy
Cite (SBL): Orosius, Apol. 12.1 (CSEL 5:620; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/12-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
12.2CSEL 5:620
dicis, posse in hoc saeculo esse hominem sine peccato cum Dei adiutorio. tu dicis potest homo, ego dico potest Deus. tres in camino pueros aestuans introrsum flamma non laesit. quis eorum quod contra naturam factum est potuit: utrumne ipsi an quartus in medio eorum similis filio Dei?
You say that a man can be without sin in this world with God's help. You say, “man can”; I say, “God can.” The flame burning within did not harm the three young men in the furnace. Which of them was able to do what was done against nature: they themselves, or the fourth in their midst, like the Son of God?
Dan 3:25 (3:92 Vulg.) (allusion, high confidence)
Notes and citation
Summary: God, not man, preserved the three young men.
- Dan 3:25 (Vulg. 3:92).
Notes on the original text
- Digital text corrected (digitization slip): ego dico potest Dens → ego dico potest Deus.
Cite (SBL): Orosius, Apol. 12.2 (CSEL 5:620; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/12-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
12.3CSEL 5:620
leprosus exclamat: Domine, si uis, potes me mundare, possibilitate uoluntatem manifestans. uoluntatem possibilitate confirmans. ipse est enim solus, cui, cum uelit, posse subsistit. accesserunt ad eum caeci, ut inluminarentur orantes; quibus ait Iesus: creditis, quod possim hoc facere? Dominus Christus summo praemio fidei dignum iudicat, si quis haec filium Dei posse crediderit; et Britannicus noster mox, ut uoluerit, se posse confidit! fideli paralytico Dominus dicit: constans esto, fili:
The leper cries out, “Lord, if you will, you can make me clean,” showing will by ability and confirming will by ability. For he is the only one in whom, when he wills, ability is present. The blind came to him, praying to be given light; to them Jesus says, “Do you believe that I can do this?” The Lord Christ judges anyone worthy of the highest reward of faith if he believes that the Son of God can do this; and our Briton trusts that he can do it as soon as he wishes! To the believing paralytic the Lord says, “Be firm, son:
Matt 8:2 (quotation, high confidence) · Matt 9:28 (quotation, high confidence) · Matt 9:2 (quotation, high confidence)
Notes and citation
Summary: The healings show God's ability, not man's.
- Quotations of Matt 8:2; 9:28; 9:2. “Our Briton” is Pelagius.
Notes on the original text
- Digital text corrected (digitization slip; digitization slips): aocesserunt → accesserunt; dignum iudioat, si quis haeo → dignum iudicat, si quis haec.
Topics: Heresy
Cite (SBL): Orosius, Apol. 12.3 (CSEL 5:620; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/12-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
12.4CSEL 5:620–621
dimissa sunt tibi peccata tua; et nunc nouus magister ministerque mensarum remissionem peccatorum de sua magis ausus est possibilitate praesumere, nec de Domino expectat audire! scribae non intellegentes ueritatem murmurant et dicunt: quis potest dimittere peccata nisi solus Deus?; et hic abolita esse iudicat, quae Deum nesciat dimisisse!
your sins are forgiven you”; and now a new master and minister of tables has dared to presume the remission of sins rather from his own ability, and does not wait to hear it from the Lord! The scribes, not understanding the truth, murmur and say, “Who can forgive sins but God alone?”; and this man judges abolished sins which he does not know God to have forgiven!
Matt 9:2 (quotation, high confidence) · Mark 2:7 (quotation, high confidence) · Acts 6:2 (echo, low confidence)
Notes and citation
Summary: Pelagius presumes to forgive sins by his own power.
- Quotation of Matt 9:2 and Mark 2:7. “Minister of tables” alludes to Acts 6:2; perhaps a jibe at Pelagius as a layman.
Notes on the original text
- Digital text corrected (digitization slip; stray period): et nunc nonus magister → et nunc nouus magister; nisi solus Deus.?; → nisi solus Deus?;.
Topics: Heresy, Forgiveness of sins
Cite (SBL): Orosius, Apol. 12.4 (CSEL 5:620–621; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/12-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/12-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 13
13.1CSEL 5:621
Ecce inflatus spiritu carnis tuae, tamquam super nihil sit, libero superbus arbitrio gloriaris et dicis peccator sum quia uolo; pecco dum uolo; cum autem rursum uoluero, possum esse sine peccato. quod dicis pecco cum uolo uerum est, quia et quod opere non feceris, cogitatione fecisti; rursus cum uolo, non pecco durum quidem ac difficile, nec semper omni subest, sed tamen aliquando fieri posse non dubium est;
See, puffed up by the spirit of your flesh, as if you were something when you are nothing, you boast, proud of free will, and say: “I am a sinner because I will; I sin while I will; but when I will again, I can be without sin.” What you say, “I sin when I will,” is true, because even what you have not done in deed you have done in thought; again, “When I will, I do not sin,” is indeed hard and difficult, nor is it always in everyone's power, but yet that it can sometimes be done is not doubtful;
Col 2:18 (allusion, medium confidence) · Gal 6:3 (allusion, medium confidence)
Notes and citation
Summary: Pelagius's boast about sinning and not sinning.
- Compare Col 2:18; Gal 6:3.
Notes on the original text
- Digital text corrected (digitization slip): quia uolo; pecoo dum → quia uolo; pecco dum.
Topics: Heresy
Cite (SBL): Orosius, Apol. 13.1 (CSEL 5:621; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/13-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
13.2CSEL 5:621
at uero posse esse sine peccato qui aliquando peccauerit, inpossibile est absque sola gratia baptismi, ubi ex persona Domini dicitur: remissa sunt tibi peccata tua. quod suadeor credere, quia permittor audire: possum ergo esse sine peccato, in hac dumtaxat corruptione, qua uiuimus, non suscipio, non praesumo, non audeo.
but that one who has once sinned can be without sin is impossible, apart from the sole grace of baptism, where it is said in the person of the Lord: “Your sins are forgiven you.” This I am persuaded to believe because I am permitted to hear it; but “I can therefore be without sin,” at least in this corruption in which we live, I do not undertake, I do not presume, I do not dare.
Luke 7:48 (allusion, medium confidence)
Notes and citation
Summary: Only baptismal grace frees from past sin.
- Compare Luke 7:48; Matt 9:2.
Cite (SBL): Orosius, Apol. 13.2 (CSEL 5:621; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/13-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
13.3CSEL 5:621
si enim Dauid orat ad Deum tibi soli peccaui et malum coram te feci et secundum Apocalypsim Iohannis iudicandi sunt mortui ex his, quae coram Deo peccauerunt, ex his, quae scripta sunt in libris, recipientes secundum opera sua: cur meum circa me praesumo iudicium, si me scio etiam de ipso iudicandum?
For if David prays to God, “Against you alone have I sinned and done evil before you,” and according to the Apocalypse of John the dead are to be judged from the things in which they sinned before God, from the things written in the books, receiving according to their works, why do I presume my own judgment about myself, if I know that I too am to be judged?
Ps 51:4 (50:6 Vulg.) (quotation, high confidence) · Rev 20:12 (quotation, high confidence)
Notes and citation
Summary: All must await God's judgment.
- Quotations of Ps 51:4 (Vulg. 50:6) and Rev 20:12.
Notes on the original text
- Digital text corrected (digitization slip and doubled comma): iudioandi sunt mortui ex his,, → iudicandi sunt mortui ex his,.
Topics: Eschatology, The last judgment
Cite (SBL): Orosius, Apol. 13.3 (CSEL 5:621; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/13-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/13-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
13.4CSEL 5:621–622
aut, si libri illi sacri numquam nisi in iudicio aperiendi, pariter uitae nostrae bona malaque suscipiunt, examen iudicii in pondere praebituri: quomodo sine examine in hac uita et ante mortem abolitos esse cognoscimus, quos non solum post mortem uerum etiam post resurrectionem legimus proferendos?
Or, if those holy books, never to be opened except at the judgment, receive equally the good and bad of our life, to furnish the examination of judgment in the balance, how do we know that sins are abolished in this life and before death without examination, which we read are to be brought forward not only after death but even after the resurrection?
Notes and citation
Summary: Sins are judged only at the end.
Topics: Eschatology, The last judgment
Cite (SBL): Orosius, Apol. 13.4 (CSEL 5:621–622; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/13-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/13-4
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
13.5CSEL 5:622
ego in potestate habui peccare, liberari a peccato in potestate non habeo. precari meum est, absolui non meum. ubi uero peccato me dedi, seruus factus sum accusatoris, reus iudicis. possum propter adsiduarum precum praemissa suffragia de bono iudice spem ferre, innocentem sine timore conscientiam ante promulgationem sententiae uindicare non possum.
I had it in my power to sin; to be freed from sin I do not have in my power. To pray is mine, to be absolved is not mine. Where I gave myself to sin, I became the slave of the accuser and guilty before the judge. I can, because of the support of constant prayers sent ahead, bear hope of the good judge; I cannot claim an innocent conscience without fear before the sentence is pronounced.
John 8:34 (echo, low confidence)
Notes and citation
Summary: Man can sin by himself but not free himself.
- Compare John 8:34.
Notes on the original text
- Digital text corrected (digitization slip): in potestate habui pecoare → in potestate habui peccare.
Topics: Prayer
Cite (SBL): Orosius, Apol. 13.5 (CSEL 5:622; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/13-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/13-5
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
13.6CSEL 5:622
dicit enim apostolus: nolite ante tempus quid iudicare, donec ueniat Dominus, qui et inluminabit occulta tenebrarum et manifestabit consilia cordium: et tunc laus erit unicuique a Deo. alioquin si in potestate est hominis, ut liberum se ipse faciat a peccato suo, aut non est iudex Christus aut frustra est.
For the apostle says: “Do not judge anything before the time, until the Lord comes, who will both bring to light the hidden things of darkness and will make manifest the counsels of hearts; and then each one will have praise from God.” Otherwise, if it is in man's power to make himself free from his sin, either Christ is not the judge or he is so in vain.
1 Cor 4:5 (quotation, high confidence)
Notes and citation
Summary: Christ alone judges.
- Quotation of 1 Cor 4:5.
Notes on the original text
- Digital text corrected (digitization slip): qui et inluminabat occulta → qui et inluminabit occulta.
Topics: Eschatology, The last judgment
Cite (SBL): Orosius, Apol. 13.6 (CSEL 5:622; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/13-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/13-6
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 14
14.1CSEL 5:622
Sed dicis ego dixi hominem sine peccato secundum hunc sensum: peccator cum ingemuerit, tunc saluus erit, hoc est, tunc ad salutem incipiet pertinere. tamen sine peccato statim non erit. Dominus enim cum intrasset domum Zacchaei credentis, ait: hodie salus domui huic facta est. numquid, si unus credidit, statim uniuersa domus familia sine peccato fuit, cui tunc utique maiore domus credente initium salutis intrauit?
But you say: “I said that a man is without sin in this sense: when the sinner groans, then he will be saved, that is, then he will begin to belong to salvation.” Yet he will not at once be without sin. For when the Lord had entered the house of Zacchaeus, who believed, he said: “Today salvation has come to this house.” Surely, if one believed, the whole household of the house was not at once without sin, into which, when the head of the house believed, the beginning of salvation certainly then entered?
Ezek 33:12 (allusion, low confidence) · Luke 19:9 (quotation, high confidence)
Notes and citation
Summary: Repentance begins salvation but does not make one sinless.
- “When the sinner groans …”: an Old Latin paraphrase of Ezek 33:12 (compare 18:21–22). Quotation of Luke 19:9.
Notes on the original text
- Digital text corrected (digitization slip; misread quotation mark in the digital text): dicis cego dixi → dicis ego dixi; domum Zaohaei → domum Zacchaei.
Topics: Repentance
Cite (SBL): Orosius, Apol. 14.1 (CSEL 5:622; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/14-1
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
14.2CSEL 5:622–623
nam et Dauid cum peccasset ingemuit et, quamuis meruisset audire dimissum sibi esse delictum, multo tamen postea id ipsum exilio et plurimo expiauit obprobrio, ut manifeste et poena in praesenti reddita et remissio in futurum repromissa uideatur, et per hoc Deus multum misericordiae ingemescenti donauerit peccatori, ut peccatum, quod morte dignum erat, temporaria castigatione purgaret.
For David too, when he had sinned, groaned, and although he deserved to hear that his offense had been forgiven, yet long afterward he expiated it by exile and much disgrace, so that plainly both the punishment seems to have been paid in the present and the remission promised for the future, and through this God gave much mercy to the groaning sinner, that he might purge by temporary chastisement a sin that was worthy of death.
2 Sam 12:13–14 (allusion, high confidence)
Notes and citation
Summary: David was forgiven yet punished.
- Compare 2 Sam 12:13–14; 15:13–30.
Notes on the original text
- Digital text corrected (digitization slip): cum peccasset ingemnit → cum peccasset ingemuit; ingemescenti donauerit peccator → ingemescenti donauerit peccatori.
Topics: Forgiveness of sins
Cite (SBL): Orosius, Apol. 14.2 (CSEL 5:622–623; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/14-2
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.
14.3CSEL 5:623
Ananiae de Paulo dicitur, querellam de persecutione eius cum timore facienti: ego monstrabo illi, quanta patietur propter nomen meum, ut, cum Paulus ibi solueretur, ubi ligasset persequendo Christum, mox patiendo pro Christo tribulatus usque ad mortem in resurrectione glorificatus existeret. ita fit, quia misericordia et ueritas praeeunt semper faciem Dei, ut, si in tempore ab ingemescente uoluntarium sacrificium, ut ueritas in misericordia fiat, contribulati spiritus et contriti cordis offertur, in fine misericordia iudicio praeferatur.
To Ananias, complaining with fear of Paul's persecution, it is said of Paul: “I will show him how much he will suffer for my name,” so that Paul, when he was loosed where he had bound in persecuting Christ, soon, afflicted by suffering for Christ even to death, might stand out glorified in the resurrection. So it comes about, since mercy and truth always go before the face of God, that, if in time the willing sacrifice of a troubled spirit and a contrite heart is offered by one who groans, so that truth may be done in mercy, mercy may in the end be preferred to judgment.
Acts 9:16 (quotation, high confidence) · Ps 89:14 (88:15 Vulg.) (allusion, medium confidence) · Ps 51:17 (50:19 Vulg.) (allusion, high confidence) · Jas 2:13 (allusion, medium confidence)
Notes and citation
Summary: Paul's sufferings; mercy over judgment.
- Quotation of Acts 9:16. Compare Ps 89:14 (Vulg. 88:15); Ps 51:17 (Vulg. 50:19); Jas 2:13.
Notes on the original text
- Digital text corrected (words joined in the digital text): nomenmeum → nomen meum.
Cite (SBL): Orosius, Apol. 14.3 (CSEL 5:623; trans. Sophia Scriptura, https://sophiascriptura.com/p/orosius-apologeticus/14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/orosius-apologeticus/14-3
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Translation: Translated by Claude from the Latin of Zangemeister, CSEL 5 (1882), digital text (OCR slips corrected by logged corrections). No public-domain or FOTC English exists; re-read against the Latin.