Sophia Scriptura

Exposition on Romans 1.1–1.32

Pelagius · Exposition on Romans · ca. 405–410 · Rome · 30 passages

Latin text: Souter, TS 9.2 (Latin text: A. Souter (Texts and Studies 9.2, 1926); OCR of the Vrije Universiteit Amsterdam scan, read by Tesseract).English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 1

1.1Souter, Texts and Studies 9.2 2:8

Paulus. Quaerimus quare Paulus scribat, cum Saulus ante[a] sit uocatus ? quod ex more sanctorum fecisse credendus est, qui in uirtutibus proficientes mutato nomine sunt uocati, ut essent etiam ipso nomine noui, ut Abraham et Sarra et Cefas. Seruum Iesu Christi . A seruo coepit, ut exemplum nobis humilitatis ostenderet, quasi imitator eius, qui ‘exinaniuit se ipsum formam serui accipiens, et humiliauit se [ipsum] factus oboediens usque ad mortem: propter quod et deus illum exaltauit.’ ita hic per fidele primum seruitium meruit apostolatum. Uocatus apostolus. [Iam in praescientia ad hoc uocatus ut esset apostolus.] Segregatus . Sicut in Actibus Apostolorum spiritus sanctus dicit: ‘segregate mihi Barnaban et Saulum ad opus quod elegi eos.’ In euangelium dei. Euangelium latine bona adnuntiatio dicitur, natiuitatis scilicet Christi, passionis resurrectionis et in caelum ascensionis.

"Paul." We ask why he writes "Paul," when he was earlier called Saul. He must be believed to have done this after the custom of the saints, who, as they advanced in virtues, were called by a changed name, so that they might be new even in their very name, like Abraham and Sarah and Cephas. "A servant of Jesus Christ." He began with "servant" to show us an example of humility, as an imitator of him who "emptied himself, taking the form of a servant, and humbled himself, becoming obedient unto death; for which reason God also exalted him." So this man too earned the apostleship by faithful service first. "Called an apostle." "Set apart." As the Holy Spirit says in the Acts of the Apostles: "Set apart for me Barnabas and Saul for the work to which I have chosen them." "For the gospel of God." "Gospel" is called in Latin "good announcement": namely, of the birth of Christ, of his passion, resurrection, and ascension into heaven.

Rom 1:1 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Phil 2:8 (quotation, high confidence) · Phil 2:9 (quotation, high confidence) · Acts 13:2 (quotation, high confidence)

Notes and citation

Summary: Paul's new name, his calling himself a servant after Christ's humility, and the meaning of "gospel."

  • Souter brackets the comment on "called an apostle" ("Already in foreknowledge called for this, that he should be an apostle") and the word ipsum; left out.

Notes on the original text

  • Digital text corrected (OCR misread quotation mark; OCR slip): Serum → Seruum; lesu → Iesu; fexinaniuit → ‘exinaniuit; ilium → illum; hie → hic; Bamaban → Barnaban.

Cite (SBL): Pelagius, Comm. Rom. 1.1 (Souter, Texts and Studies 9.2 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-1

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.2Souter, Texts and Studies 9.2 2:8

Quod ante[a] promiserat per prophetas. Ostendit se Christum non alium praedicare quam cuius euangelium prophetae promiserant ab Hierusalem esse uenturum. Suos in scripturis sanctis. Ipsos adserit dei prophetas esse, et illas scripturas sanctas quae de Christo antea cecinerunt. uerum [tamen] totus hic locus contra Manichaeos facit, ubi dicit quod [et] ante euangelium sit promissum et per prophetas dei et in sanctis scripturis et quod Christus secundum carnem ex Dauid stirpe, id est Maria uirgine, sit creatus, secundum quod praedixerat Esaias.

"Which he had promised beforehand through the prophets." He shows that he preaches no other Christ than the one whose gospel the prophets had promised would come from Jerusalem. "His, in the holy scriptures." He asserts that they are God's own prophets, and that those scriptures are holy which sang of Christ beforehand. This whole passage, however, tells against the Manichaeans, where he says that the gospel was promised beforehand, both through the prophets of God and in the holy scriptures, and that Christ was created according to the flesh from the stock of David, that is, from the virgin Mary, as Isaiah had foretold.

Rom 1:2 (quotation, high confidence) · Isa 7:14 (allusion, medium confidence)

Notes and citation

Summary: The gospel was promised by God's own prophets in holy Scripture, against the Manichaeans.

  • Souter brackets tamen and et; left out. The Manichaeans rejected the Old Testament prophets.

Notes on the original text

  • Digital text corrected (OCR dropped letter; OCR slip): hie → hic; tirpe → stirpe.

Cite (SBL): Pelagius, Comm. Rom. 1.2 (Souter, Texts and Studies 9.2 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-2

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.3Souter, Texts and Studies 9.2 2:8–9

De filio suo. Multi filii gratia, hic natura, cuius etiam in carne natiuitas dissimilis ceteris inuenitur [eo quod sancta Maria uirgo et concepit et peperit]. Qui factus est [ei] ex semine Dauid. Factus per spiritum [sanctum]. Secundum carnem. Addendo secundum carnem et Fotinum extinxit et Arrium. si enim secundum carnem factus est, secundum uerbi utique substantiam non est factus.

"Concerning his Son." Many are sons by grace; he is Son by nature, and even his birth in the flesh is found unlike that of others. "Who was made from the seed of David." Made through the Spirit. "According to the flesh." By adding "according to the flesh" he extinguished both Photinus and Arius: for if he was made according to the flesh, then according to the substance of the Word he was certainly not made.

Rom 1:3 (quotation, high confidence)

Notes and citation

Summary: Christ is Son by nature, and "made" only according to the flesh, against Photinus and Arius.

  • Souter brackets "because holy Mary, a virgin, both conceived and gave birth," ei ("for him") in the lemma, and sanctum ("Holy" Spirit); left out.

Notes on the original text

  • Digital text corrected (OCR misread bracket; OCR slip): hie → hic; foetus → factus; [ei\ → [ei].

Topics: Christology

Cite (SBL): Pelagius, Comm. Rom. 1.3 (Souter, Texts and Studies 9.2 2:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-3

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.4Souter, Texts and Studies 9.2 2:9

Qui praedestinatus est filius dei in uirtute . ‘Ut sit in omnibus ipse primatum tenens.’ Secundum spiritum sanctificationis ex resurrectione mortuorum. Secundum spiritum sanctificationis praedestinatus, ut prior omnibus [in] incorruptibilitatis uirtute resurgeret et uiam resurrectionis dei filiis aperiret, de quibus ipse dicit quia filii dei sunt, cum sint filii resurrectionis.’ Iesu Christi domini nostri . Non omnium resurgentium, sed ad Christum pertinentium, in ipso Christo resurrectionis forma portenditur.

"Who was predestined Son of God in power." "That in all things he himself may hold the first place." "According to the Spirit of sanctification, from the resurrection of the dead." He was predestined according to the Spirit of sanctification, so that he might rise before all in the power of incorruptibility and open the way of resurrection to the sons of God, of whom he himself says that they are sons of God, since they are sons of the resurrection. "Jesus Christ our Lord." Not of all who rise, but of those who belong to Christ: in Christ himself the form of the resurrection is foreshown.

Rom 1:4 (quotation, high confidence) · Col 1:18 (quotation, high confidence) · Luke 20:36 (allusion, high confidence)

Notes and citation

Summary: Christ was destined to rise first and open the way of resurrection to God's sons.

Notes on the original text

  • Digital text corrected (OCR slip; words run together in OCR): estfilius → est filius; spiritum sanctifieationis ex → spiritum sanctificationis ex; spiritum sanctifieationis praedestinatus, → spiritum sanctificationis praedestinatus,.

Topics: Christology

Cite (SBL): Pelagius, Comm. Rom. 1.4 (Souter, Texts and Studies 9.2 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-4

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.5Souter, Texts and Studies 9.2 2:9

Per quem accepimus gratiam et apostolatum. Gratia[m] in baptismo, apostolatum, quando ab spiritu sancto directus est . apostolus enim graece latine dicitur missus. Per oboedientiam fidei in omnibus gentibus. [In omnibus gentibus] apostolatum accepi[t], ut [iam] non legi sed fidei oboedirent. Pro nomine eius. Uice nominis eius fungimur, ut ipse ait : ‘ sicut misit me pater, et ego mitto uos,’ et iterum: ‘qui uos recepit me recepit.

"Through whom we have received grace and apostleship." Grace in baptism; apostleship when he was sent by the Holy Spirit: for "apostle" in Greek is "one sent" in Latin. "For the obedience of faith among all nations." I received the apostleship so that they might obey not the law but faith. "For his name." We act in place of his name, as he himself says: "As the Father sent me, I also send you," and again: "He who receives you receives me."

Rom 1:5 (quotation, high confidence) · John 20:21 (quotation, high confidence) · Matt 10:40 (quotation, high confidence)

Notes and citation

Summary: Grace came in baptism and apostleship by the Spirit's sending, so that the nations might obey faith rather than the law.

  • Souter brackets "among all nations" (repeated in the comment), the final t of accepit (so "I received," not "he received"), and iam; left out.

Notes on the original text

  • Digital text corrected (OCR misread quotation mark; OCR slip; word split in OCR; words run together in OCR): quern → quem; gratiom → gratiam; jidei → fidei; nonlegisedfideioboedirent → non legi sed fidei oboedirent; f ungimur → fungimur; £qui → ‘qui.

Cite (SBL): Pelagius, Comm. Rom. 1.5 (Souter, Texts and Studies 9.2 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-5

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.6Souter, Texts and Studies 9.2 2:9

In quibus estis et uos uocati Iesu Christi . Et in uobis, id est Romanis, apostolatum accepimus.

"Among whom you too are called of Jesus Christ." And among you, that is, the Romans, we have received the apostleship.

Rom 1:6 (quotation, high confidence)

Notes and citation

Summary: Paul's apostleship extends to the Romans.

Cite (SBL): Pelagius, Comm. Rom. 1.6 (Souter, Texts and Studies 9.2 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-6

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.7Souter, Texts and Studies 9.2 2:9–10

Omnibus qui sunt Romae in caritate dei. Hoc est omnibus credentibus, quos aequaliter diligi[t]deus sine acceptione personae Iud[a]eiuelGr[a]eci. Uocatis sanctis. Sanctis uocatione dei, non merito sancti[tatis]. Gratia uobis et pax a deo patre nostro et domino Iesu Christo Talis est ubique salutatio eius, ut et commemoret beneficia dei, et [ea] optet in nobis integra permanere, quia et gratis nobis peccata remissa sunt et ‘reconciliati sumus deo per mortem filii eius/ commonet etiam pacificos esse debere unam eandemque gratiam consecutos. [huc usque praefatio.]

"To all who are at Rome in the love of God." That is, to all believers, whom God loves equally, without respect to the person of Jew or Greek. "Called saints." Saints by God's calling, not holy by merit. "Grace to you and peace from God our Father and the Lord Jesus Christ." Such is his greeting everywhere, so that he both recalls God's benefits and prays that they remain whole in us, because our sins were forgiven us freely and "we were reconciled to God through the death of his Son"; he also reminds us that those who have obtained one and the same grace ought to be peacemakers.

Rom 1:7 (quotation, high confidence) · Rom 5:10 (quotation, high confidence)

Notes and citation

Summary: The Romans are saints by God's calling, not by merit; the greeting recalls the free forgiveness of sins.

  • Souter brackets ea and the closing remark "Thus far the preface"; left out.

Notes on the original text

  • Digital text corrected (OCR slip): nbiqne → ubique.

Cite (SBL): Pelagius, Comm. Rom. 1.7 (Souter, Texts and Studies 9.2 2:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-7

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.8Souter, Texts and Studies 9.2 2:10

Primum quidem gratias ago deo meo per Iesum Christum . Natura deus omnium est, merito et uoluntate paucorum, ut deus Abraham,’ secundum quod hic suum nominat deum. Pro omnibus uobis. Non pro Iudaeis solis. Quia fides uestra praedicatur in uniuerso mundo . Prudenter laudat ut prouocet ad profectum. Siue : Quia omni mundo mirum fuit [Romanos] credidisse, qui[a] idolorum nimia fuerant cultura possessi, ita ut omnium gentium diis quas uicerant deseruirent. sed et simpliciter eam fidem laudasse credendus est, cuius nunc deuotio demonstratur.

"First, I thank my God through Jesus Christ." By nature he is the God of all, by merit and will the God of few, as "the God of Abraham"; accordingly Paul here calls him his God. "For all of you." Not for the Jews alone. "Because your faith is proclaimed in the whole world." He praises prudently, to spur them to progress. Or: because it was a wonder to the whole world that they had believed, who had been possessed by an excessive worship of idols, so that they served the gods of all the nations they had conquered. But he must also be believed to have simply praised that faith whose devotion was now being shown.

Rom 1:8 (quotation, high confidence) · Exod 3:6 (allusion, medium confidence)

Notes and citation

Summary: Paul thanks God for the Romans' faith, famous because Rome had served the gods of all nations.

  • Souter brackets Romanos; left out.

Notes on the original text

  • Digital text corrected (OCR slip; words run together in OCR): hie → hic; Quiafides → Quia fides; earn → eam; demonstratin' → demonstratur.

Cite (SBL): Pelagius, Comm. Rom. 1.8 (Souter, Texts and Studies 9.2 2:10; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-8

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.9Souter, Texts and Studies 9.2 2:10

Testis enim mihi est deus cui seruio in spiritu meo in euangelio filii eius . Hoc est: in toto corde meo et prompta deuotione dese[r]uio ; ‘si enim uolens hoc ago, mercedem habeo.’ Siue : Uerbum hic spiritum nominauit, ut est illud: ‘uerbo domini caeli firmati sunt, et spiritu oris eius omnis uirtus eorum.’ Quod sine intermissione memoriam uestri facio

"For God is my witness, whom I serve in my spirit in the gospel of his Son." That is: I serve with my whole heart and ready devotion; "for if I do this willingly, I have a reward." Or: here he called the word "spirit," as in that saying: "By the word of the Lord the heavens were established, and all their power by the spirit of his mouth." "That without ceasing I make mention of you

Rom 1:9 (quotation, high confidence) · 1 Cor 9:17 (quotation, high confidence) · Ps 33:6 (32:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Paul serves God with his whole heart in the gospel.

  • The last lemma continues in the next section.

Notes on the original text

  • Digital text corrected (OCR misread quotation mark; OCR slip): £ si → ‘si; hie → hic; facto → facio.

Cite (SBL): Pelagius, Comm. Rom. 1.9 (Souter, Texts and Studies 9.2 2:10; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-9

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.10Souter, Texts and Studies 9.2 2:10–11

[semper] in orationibus meis obsecrans . Hic et ostendit se omnia ex dilectione dicturum, ut libentius audiatur, et dat exemplum sine intermissione orandi. Si [quo modo] tandem aliquando prosperum iter habeam in uoluntate dei ueniendi ad uos. desidero enim uidere uos. [Si] qualibet ratione ad uos quandoque perueniam in uoluntate dei. aliter enim prosperum iter non habeo nisi me uoluntas dei, quae omnia nouit, illo direxerit ubi aliquem habeam fructum. unde in Actibus Apostolorum legimus eos alio ire uolentes alio destinatos. Siue: Secundum illud Iacobi: ‘si dominus uoluerit et si uixerimus, faciemus hoc aut illud.’ Ut aliquid inpertiar uobis gratiae spiritalis ad confirmandos uos . Hic ostendit quo modo eos superius laudauerit, qui[a] ad confirmandum aliquid gratiae indigent spiritalis. Id est simul consolari uobiscum per eam quae inuicem est fidem uestram atque meam . Ut per communem fidem in inuicem consolemur.

in my prayers, beseeching." Here he both shows that he will say everything out of love, so that he may be heard more willingly, and gives an example of praying without ceasing. "If at last at some time I may have a prosperous journey by the will of God, to come to you. For I long to see you." By whatever means I may at some time come to you by the will of God. For otherwise I do not have a prosperous journey, unless the will of God, which knows all things, directs me where I may have some fruit. Hence we read in the Acts of the Apostles that they wished to go one way and were directed another. Or: according to that saying of James: "If the Lord wills and we live, we will do this or that." "That I may impart to you something of spiritual grace to strengthen you." Here he shows in what sense he praised them above, since they need something of spiritual grace for strengthening. "That is, to be comforted together with you through the faith that is in one another, yours and mine." That we may be comforted by one another through the common faith.

Rom 1:10 (quotation, high confidence) · Rom 1:11 (quotation, high confidence) · Rom 1:12 (quotation, high confidence) · Acts 16:7 (allusion, medium confidence) · Jas 4:15 (quotation, high confidence)

Notes and citation

Summary: Paul prays to come to Rome if God wills, to strengthen them and be comforted by their shared faith.

  • The section covers Rom 1:10–12. Souter brackets semper ("always") and quo modo in the lemma, Si in the comment, and the final -a of quia; left out.

Notes on the original text

  • Digital text corrected (OCR slip; verse number 11 leaked from the page; verse number 12 leaked from the page; words run together in OCR): . Hie et → . Hic et; ll desidero → desidero; nnde → unde; (diquid → aliquid; . Hie ostendit → . Hic ostendit; eossuperius → eos superius; confirmandumaliquid → confirmandum aliquid; 1 2 Id → Id; earn → eam; estfidem → est fidem; meant → meam.

Cite (SBL): Pelagius, Comm. Rom. 1.10 (Souter, Texts and Studies 9.2 2:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-10

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.13Souter, Texts and Studies 9.2 2:11

Non enim arbitror ignorare uos, fratres , quia saepe proposui uenire ad uos. Per commeantes enim fratres audire potuistis. Et prohibitus sum usque adhuc . ‘ Prohibitus ’ hic occupatus accipitur [,dum aliis prouinciis praedicaret, sicut ipse exponit in fine epistulae, dicens: propter quod [et] impediebar plurimum uenire ad uos’]. Ut aliquem fructum habeam et in uobis . Mercedem laboris sui nominat fructum. Sicut et in ceteris gentibus . Subauditur: ‘habeo.’

"For I do not think you are unaware, brothers, that I have often proposed to come to you." You could have heard it through the brothers who travel back and forth. "And I have been hindered until now." "Hindered" is here taken as "occupied." "That I may have some fruit among you also." He calls the reward of his labor "fruit." "As also among the other nations." "I have" is understood.

Rom 1:13 (quotation, high confidence)

Notes and citation

Summary: Paul's visit was delayed because he was occupied elsewhere; fruit means the reward of labor.

  • Souter brackets the explanation "while he preached in other provinces, as he himself explains at the end of the letter, saying: 'This is why I was very much hindered from coming to you'" (Rom 15:22); left out.

Notes on the original text

  • Digital text corrected (OCR slip; words run together in OCR): uosyfratres → uos, fratres; saepeproposuiuenireaduos → saepe proposui uenire ad uos; hie → hic.

Cite (SBL): Pelagius, Comm. Rom. 1.13 (Souter, Texts and Studies 9.2 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-13

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.14Souter, Texts and Studies 9.2 2:11

Graecis ac barbaris sapientibus et insipientibus. Sapientes Graecos [apud quos omnis philosophia est], barbaros insipientes appellat. Debitor sum:

"To Greeks and barbarians, to wise and unwise." He calls the Greeks wise and the barbarians unwise. "I am a debtor;"

Rom 1:14 (quotation, high confidence)

Notes and citation

Summary: Paul owes the gospel to wise Greeks and unwise barbarians alike.

  • Souter brackets "among whom is all philosophy" after "Greeks"; left out.

Notes on the original text

  • Digital text corrected (OCR slip): Graeds → Graecis.

Cite (SBL): Pelagius, Comm. Rom. 1.14 (Souter, Texts and Studies 9.2 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-14

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.15Souter, Texts and Studies 9.2 2:11

ita quod in me est promptus sum . Hoc est ‘paratus.’ Et uobis qui Romae estis euangelizare. Aeque sapientibus ut Graecis.

"so, as far as it lies in me, I am ready." That is, "prepared." "To preach the gospel to you also who are at Rome." To the wise equally, as to the Greeks.

Rom 1:15 (quotation, high confidence)

Notes and citation

Summary: Paul is ready to preach at Rome as to the wise.

Notes on the original text

  • Digital text corrected (words run together in OCR; words run together in OCR; OCR slip): itaquod in me estpromplus → ita quod in me est promptus; Romaeestis → Romae estis.

Cite (SBL): Pelagius, Comm. Rom. 1.15 (Souter, Texts and Studies 9.2 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-15

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.16Souter, Texts and Studies 9.2 2:11–12

Non enim erubesco [super] euangelium . Hoc ad taxationem suptiliter pertinet paganorum, qui, cum non erubescant credere deum suum Iouem propter immanem libidinem in animalia inrationabilia et insensibile aurum esse mutatum, nobis erubescendum putant dominum nostrum propter salutem imaginis suae in carne suscepta credere cruci fixum, cum in altero horrendum sit dedecus, in altero insigne pietatis atque uirtutis. simul et illos haereticos tangit, qui haec tamquam indigna deo refugiunt, [ut hominem indueret, quem pro salute humani generis passioni traderet,] non intellegentes nihil dignius creatori quam creaturae suae salutem curare,’ maxime cum ipse per haec naturae suae detrimentum quasi inpassibilis sentire non possit. Uirtus enim dei est in salutem , Nulla maior uirtus est quam quae deuicta morte homini perditam reddidit uitam. Omni credenti [in eo], Quamuis infirmitas incredulis uideatur. Iudaeo primum et Graeco,

"For I am not ashamed of the gospel." This subtly bears on the censure of the pagans, who are not ashamed to believe that their god Jupiter, because of his monstrous lust, was changed into irrational animals and senseless gold, and yet think we ought to be ashamed to believe that our Lord, for the salvation of his image, was crucified in the flesh he had taken up; whereas in the one case there is horrible disgrace, in the other a signal mark of goodness and virtue. At the same time he also touches those heretics who shrink from these things as unworthy of God, not understanding that nothing is more worthy of the Creator than to care for the salvation of his creature, especially since he himself, being impassible, cannot suffer any loss to his nature through these things. "For it is the power of God unto salvation." No power is greater than that which conquered death and gave back to man the life he had lost. "To everyone who believes." Although it seems weakness to unbelievers. "To the Jew first and to the Greek,"

Rom 1:16 (quotation, high confidence)

Notes and citation

Summary: The gospel of the crucified Lord is no shame, unlike the pagan myths of Jupiter, and is God's saving power.

  • Souter brackets super in the lemma, "that he should put on a man whom he would hand over to suffering for the salvation of the human race" after "unworthy of God," and in eo ("in him") in the lemma; left out. Jupiter's transformations: into a bull, a swan, and a shower of gold (Danaë).

Notes on the original text

  • Digital text corrected (OCR misread bracket; OCR slip; hyphen rejoined): paga- norum → paganorum; Touem → Iouem; came → carne; borrendum → horrendum; quern → quem; [in eo\ → [in eo].

Topics: Christology

Cite (SBL): Pelagius, Comm. Rom. 1.16 (Souter, Texts and Studies 9.2 2:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-16

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.17Souter, Texts and Studies 9.2 2:12

iustitia enim dei in eo reuelatur, Siue: Quod iustum fuerit ut, quo modo Abraham credens ex gentibus per solam primum fidem saluatus est, ita ceteri credentes saluarentur. Siue: Quod illud testamentum quod per legem deus uerax promiserat, debuerit exhiberi. Ex fide in fidem, Siue: Quod ex fide iustificatur Iudaeus et in fide gentilis, et ideo [‘ex’ et] ‘in’ posuerit, ut tautologiae uitium declinaret. Sicut scriptum est: iustus, autem ex fide uiuit, ‘ Non ex operibus legis.’

"For the righteousness of God is revealed in it," Or: that it was just that, as Abraham, believing, was first saved from among the gentiles by faith alone, so the other believers should be saved. Or: that the testament which God, being truthful, had promised through the law had to be shown forth. "From faith to faith," Or: that the Jew is justified from faith and the gentile in faith; and therefore he put "to," to avoid the fault of tautology. "As it is written: The righteous, however, lives by faith." "Not by works of the law."

Rom 1:17 (quotation, high confidence) · Hab 2:4 (quotation, high confidence) · Gen 15:6 (allusion, medium confidence)

Notes and citation

Summary: God's righteousness is that believers are saved by faith, as Abraham was.

  • "By faith alone" translates per solam fidem. Souter brackets "'from' and" in the phrase about tautology; left out.

Cite (SBL): Pelagius, Comm. Rom. 1.17 (Souter, Texts and Studies 9.2 2:12; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-17

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.18Souter, Texts and Studies 9.2 2:12–13

Reuelatur [enim] ira dei de caelo, Incipit ad partem [gentium loqui dicitque dei iram per euangelium reuelari, siue per naturae testimonium] : nouerunt enim homines et beneficia et plagas expectare de caelo. In omnem impietatem et iniustitiam hominum. [Ideo dixit ‘in omnem, quia] tres esse uidentur impietates : prima et maxima in deum, quae aut per blasphemiam aut per idololatriam admittitur: secunda in parentes aut iniuriae aut contemptus, sicut scriptum est in Leuitico : ‘ si quis dormierit cum uxore patris sui, morte moriantur ambo; impietatem fecerunt, rei sunt;’ tertia in extraneum, ut illud: ‘et tu remisisti impietatem cordis mei:’ et plura alia [sunt super hoc testimonial, quae enumerare perlongum est. Siue: Omnis impietas ad diuersas idolorum culturas referenda est, ut impietas ad iniuriam dei, iniustitia uero ad omnia peccata pertinere uideatur. Eorum qui ueritatem [dei] in iniustitia detinent. Ueritatem nominis dei [in] iniustitia indignae materiae detinent idolorum.

"The wrath of God is revealed from heaven," He begins on this part: for men know to expect both benefits and plagues from heaven. "Against all ungodliness and unrighteousness of men." There seem to be three kinds of ungodliness: the first and greatest is against God, which is committed either through blasphemy or through idolatry; the second against parents, by injury or contempt, as it is written in Leviticus: "If anyone lies with his father's wife, let both die the death; they have committed ungodliness, they are guilty"; the third against a stranger, as in that saying: "And you forgave the ungodliness of my heart"; and many others, which it would take too long to list. Or: all ungodliness is to be referred to the various cults of idols, so that ungodliness seems to pertain to the injury of God, but unrighteousness to all sins. "Of those who hold back the truth in unrighteousness." They hold back the truth of the name of God in the unrighteousness of the unworthy material of idols.

Rom 1:18 (quotation, high confidence) · Lev 20:11 (quotation, high confidence) · Ps 32:5 (31:5 LXX) (quotation, medium confidence)

Notes and citation

Summary: God's wrath is revealed against ungodliness toward God, parents, and strangers.

  • Souter brackets enim in the lemma; "to the gentiles, and says that God's wrath is revealed through the gospel, or through the testimony of nature" after "He begins"; "He said 'all' for this reason, that"; "there are testimonies on this"; dei in the second lemma; and in in the comment; left out.

Notes on the original text

  • Digital text corrected (OCR slip): imjrietatem → impietatem; Eorurn → Eorum.

Cite (SBL): Pelagius, Comm. Rom. 1.18 (Souter, Texts and Studies 9.2 2:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-18

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.19Souter, Texts and Studies 9.2 2:13–14

Quia quod notum est dei. Quod potest naturaliter sciri de deo, quod sit et quod iustus sit. Manifestum est in illis. In conscientiis eorum: omnis namque creatura deum se no[n e]sse testatur, se[que] ab alio factam indicat, cuius uoluntati sibi parere necesse sit. si enim deus summum magnum e[s]t, inuisibilis, inconprehensibilis, inaestimabilis, et qui super omnia sit, id est, cui neque praeponi aliquid neque possit aequari, siue magnitudine, siue claritate, uel potentia, manifestum est hoc nulli creaturae posse conpetere, quae et oculis uidetur et ratione colligitur et aestimatione iudicatur. major autem omnibus per omnia nulla est creatura, quia omnes se alter utrum uincunt, aliae magnitudine, ut caelum ac terra, aliae claritate, ut sol et luna uel stellae, aliae altitudine, ut mare, ita ergo peruidetur quia nullum elementum sit deus. quod autem facta sint, mutabilitas eorum, quae non potest cadere in aeternitatem, demonstrat. quod uero non se ipsa fecerint manifestum est, quia, si se ipsa fecerunt, iam erant ante quam fierent, ut se facere possent, quod ualde absurdum est dici. cum uero uariant et ordines suos permutant et alterutro cedunt, ostendunt se et ab uno auctore facta, et non suam, sed domini sui facere uoluntatem, cuius transgredi non possint imperium. Deus enim illis manifestauit. inuisibilia enim eius a creatura mundi per ea quae facta sunt . Uirtutes eius occultae ex his quae palam sunt aestimantur. si enim ea quae uidentur, tam praeclara ab eo facta sunt, ut quidam illa deos putarent et aeterna adserere temptarent, quanto magis factorem sempiternum et omnipotentem et inmensum esse intellegere potuerunt, secundum Sapientiae librum dicentem: ‘ad cuius magnitudinem creatura comparata poterit horum creator uideri,’ et cetera [quae secuntur] !

"Because what is known of God." What can be known of God naturally: that he exists and that he is just. "Is manifest in them." In their consciences: for every creature testifies that it knows God, and shows that it was made by another, whose will it must obey. For if God is the supreme greatness, and invisible, incomprehensible, inestimable, and above all things, that is, one to whom nothing can be preferred or made equal, whether in greatness or in brightness or in power, it is clear that this can befit no creature, which is seen by the eyes, grasped by reason, and judged by estimation. And no creature is greater than all in every respect, because they all surpass one another, some in size, as heaven and earth, others in brightness, as the sun and moon or stars, others in depth, as the sea. So it is plainly seen that no element is God. That they were made, their changeableness shows, which cannot befall eternity. That they did not make themselves is clear, because if they made themselves, they already existed before they came to be, in order to be able to make themselves, which is quite absurd to say. And when they vary and change their orders and give way to one another, they show both that they were made by one author and that they do not do their own will but the will of their Lord, whose command they cannot transgress. "For God has manifested it to them. For his invisible things, from the creation of the world, through the things that are made." His hidden powers are estimated from those things that are evident. For if the things that are seen were made by him so splendid that some thought them gods and tried to maintain they were eternal, how much more could they have understood their maker to be everlasting and almighty and immeasurable, according to the book of Wisdom, which says: "By the greatness of the creature, by comparison, the creator of these can be seen," and the rest.

Rom 1:19 (quotation, high confidence) · Rom 1:20 (quotation, high confidence)

Notes and citation

Summary: Creation, changeable and ordered, shows that no element is God and points to its almighty maker.

  • Souter brackets letters that turn nosse ("knows") into non esse ("that it is not God"), the -que of seque, the s of est, and "which follow" at the end; left out. The section includes the beginning of Rom 1:20.
  • The quotation is Wis 13:5 in an Old Latin form.

Notes on the original text

  • Digital text corrected (OCR slip; line number 15 leaked from the page; OCR slip): noturn → notum; eorurn → eorum; at caelum → ut caelum; autein → autem; inui8ibilia → inuisibilia; bis → his; tarn → tam; ut 15 quidam ilia deos → ut quidam illa deos.

Extrabiblical texts: Wis 13:5 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Pelagius, Comm. Rom. 1.19 (Souter, Texts and Studies 9.2 2:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-19

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.20Souter, Texts and Studies 9.2 2:14

Intellecta conspiciuntur sempiterna quoque eius uirtus et diuinitas ita ut sint inexcusabiles . Tam euidenter intellecta sunt [et] ut ‘conspecta’ dicantur.

"Are clearly seen, being understood; his everlasting power also and divinity, so that they are without excuse." They were understood so evidently that they are said to be "clearly seen."

Rom 1:20 (quotation, high confidence)

Notes and citation

Summary: God's power was so evident that the gentiles are without excuse.

  • Souter brackets et; left out.

Notes on the original text

  • Digital text corrected (OCR slip): conspiduntur → conspiciuntur; sempitema → sempiterna.

Cite (SBL): Pelagius, Comm. Rom. 1.20 (Souter, Texts and Studies 9.2 2:14; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-20

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.21Souter, Texts and Studies 9.2 2:14–15

Quia cum cognouerunt deum , non sicut deum magnificauerunt Siue per naturam siue per facturae rationem. Aut gratias egerunt . Pro eo quod tales facti sunt ut deum possent agnoscere si uellent. Sed euanuerunt in cogitationibus suis, Putantes se dei magnitudine[m] cogitatione posse comprehendere, euanuerunt a naturali sapore, creaturas pro creatore uenerando. Et obscuratum est insipiens cor eorum. Recedens a lumine ueritatis.

"Because when they knew God, they did not glorify him as God." Whether through nature or through the reasoning of the created order. "Or give thanks." For having been made such that they could know God if they wished. "But they became vain in their thoughts," Thinking that they could grasp the greatness of God by thought, they fell away into vanity from natural good sense, venerating creatures instead of the Creator. "And their foolish heart was darkened." As it withdrew from the light of truth.

Rom 1:21 (quotation, high confidence)

Notes and citation

Summary: Knowing God, the gentiles failed to glorify or thank him and fell into vanity.

  • Souter brackets the final m of magnitudinem; left out.

Notes on the original text

  • Digital text corrected (OCR slip): magnificauerunL → magnificauerunt.

Cite (SBL): Pelagius, Comm. Rom. 1.21 (Souter, Texts and Studies 9.2 2:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-21

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.22Souter, Texts and Studies 9.2 2:15

Dicentes enim se esse sapientes. Quasi qui inuenissent quo modo inuisibilis deus per simulacrum uisibile coleretur. Stulti facti sunt:

"For saying that they were wise." As if they had found out how the invisible God could be worshipped through a visible image. "They became fools;"

Rom 1:22 (quotation, high confidence)

Notes and citation

Summary: Claiming wisdom, idolaters became fools.

Cite (SBL): Pelagius, Comm. Rom. 1.22 (Souter, Texts and Studies 9.2 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-22

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.23Souter, Texts and Studies 9.2 2:15

et mutauerunt gloriam incorruptibilis dei in similitudine[m] Non intellegentes nullam similitudinem habere mortuum immortalis et corruptibile sempiterni. [In] imaginis corruptibilis hominis et uolucrum [et quadrupedum] et serpentium. Nec in hominis solum, sed [in] imaginis hominis, et non hoc tantum, sed etiam animalium. hic Iouis cultores appellat, qui eum [propter amores foedissimos in ista adserunt] transformatum, et idcirco se illi tales imagines consecrare, in quibus [suae] libidini satis fecit.

"and changed the glory of the incorruptible God into the likeness" Not understanding that the mortal has no likeness to the immortal, nor the corruptible to the everlasting. "Of the image of corruptible man and of birds and of serpents." Not only into a man, but into an image of a man; and not this only, but also of animals. Here he refers to the worshippers of Jupiter, who say that he was transformed, and that for this reason they consecrate to him such images, in which he satisfied his lust.

Rom 1:23 (quotation, high confidence)

Notes and citation

Summary: Idolaters exchanged God's glory for images of men and animals, as in the worship of Jupiter.

  • Souter brackets "and of four-footed beasts" in the lemma, the in before "image" (twice), suae, and "assert ... into these for the sake of his foulest loves"; left out. Without the last bracket the clause has no verb, so "say" is supplied by sense.

Notes on the original text

  • Digital text corrected (OCR misread bracket; OCR slip; words run together in OCR): similitudine[m\ → similitudine[m]; simibtudinem → similitudinem; uolucrum[etquadrupedum]etserpentium → uolucrum [et quadrupedum] et serpentium; hie → hic.

Cite (SBL): Pelagius, Comm. Rom. 1.23 (Souter, Texts and Studies 9.2 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-23

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.24Souter, Texts and Studies 9.2 2:15

Propter quod tradidit illos deus in desideria cordis eorum . Tradere in scripturis dicitur deus, cum non retinet delinquentes propter arbitrii libertatem, sicut in psalmo [dicit] : et dimisi eos secundum desideria cordis eorum’ et reliqua. In immunditiam . Quae est in turpibus mysteriis idolorum. Ut contumeliis adficiant corpora sua. Dum sibi in sacramentis eorum cauteria et conbustiones infligunt. Inter semet ipsos. Ut quasi amentes ipsi in se suorum sint uindices delictorum.

"Therefore God handed them over to the desires of their heart." God is said in the scriptures to "hand over" when he does not hold back those who transgress, because of the freedom of choice, as in the psalm: "And I let them go according to the desires of their heart," and the rest. "To uncleanness." That which is in the shameful mysteries of idols. "So that they dishonor their own bodies." When in their rites they inflict brandings and burnings on themselves. "Among themselves." So that, as if out of their minds, they themselves take vengeance on themselves for their own offenses.

Rom 1:24 (quotation, high confidence) · Ps 81:12 (80:13 LXX) (quotation, high confidence)

Notes and citation

Summary: God "hands over" sinners by not restraining their free choice.

  • "Freedom of choice" translates arbitrii libertas. Souter brackets dicit ("says"); left out.

Notes on the original text

  • Digital text corrected (OCR slip): IJt contuineliis → Ut contumeliis.

Cite (SBL): Pelagius, Comm. Rom. 1.24 (Souter, Texts and Studies 9.2 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-24

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.25Souter, Texts and Studies 9.2 2:15–16

Qui conmutauerunt ueritatem dei in mendacio et coluerunt . Conmutauerunt ueri dei cultum in mendacium idolorum, quae falso pro d[i]is coluntur, et quodam modo hoc se stultis mentiuntur esse quod non sunt. Et seruierunt creaturae potius quam creatori. Non solum dilexerunt sed etiam seruierunt: sed et quicumque alicuius creaturae cupiditate uincitur, ipsi seruit: ‘a quo enim superatus est quis, huius et seruus est. Qui est benedictus in saecula. Cui si serui[ui]ssent, et ipsi fieri benedicti in saecula potuissent: ‘qui’ enim ‘fecerit uoluntatem dei, manet in aeternum, sicut [et] deus manet in aeternum.’

"Who changed the truth of God into a lie, and worshipped." They exchanged the worship of the true God for the lie of idols, which are falsely worshipped as gods, and in a way they lie to fools that they are what they are not. "And served the creature rather than the Creator." They did not only love it but also served it: and whoever is overcome by desire for any creature serves it: "for by whom anyone is overcome, of him he is also the slave." "Who is blessed forever." Had they served him, they too could have become blessed forever: for "he who does the will of God abides forever, as God also abides forever."

Rom 1:25 (quotation, high confidence) · 2 Pet 2:19 (quotation, high confidence) · 1 John 2:17 (quotation, high confidence)

Notes and citation

Summary: Idolaters served creatures instead of the Creator, though serving him would have made them blessed forever.

  • The last quotation is 1 John 2:17, with an added comparison ("as God also abides forever") not in the usual text. Souter brackets the i of diis, -ui- in seruiuissent, and et; left out.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; hyphen rejoined): men- tiuntur → mentiuntur; sermerunt creaturaepotius nuam creoitni → seruierunt creaturae potius quam creatori; quioumque → quicumque; fecent → fecerit.

Cite (SBL): Pelagius, Comm. Rom. 1.25 (Souter, Texts and Studies 9.2 2:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-25

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.26Souter, Texts and Studies 9.2 2:16

Propter ea tradidit illos deus in passiones ignominiae. Propter causas superius memoratas in his flagitiis sunt dimissi. Nam [et] feminae eorum immutauerunt naturalem usum in eum [usum] qui est contra naturam. Omnia peruerterunt in deum peruersi: neque enim ordinem naturae seruare possent, qui naturae dereliquerunt auctorem. ‘ infandorum enim idolorum cultura, ’ [inquit,] ‘omnis mali causa est et initium et finis.’

"For this reason God handed them over to passions of disgrace." For the causes mentioned above they were let go into these shameful acts. "For their women also changed the natural use into that which is against nature." Perverse toward God, they perverted everything: for they could not keep the order of nature who had abandoned the author of nature. "For the worship of unspeakable idols is the cause, beginning, and end of every evil."

Rom 1:26 (quotation, high confidence)

Notes and citation

Summary: Having abandoned the author of nature, idolaters perverted the natural order.

  • The quotation is Wis 14:27. Souter brackets et, the repeated usum, and inquit ("he says"); left out.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; word split in OCR): iUos → illos; passwnes ignommiae → passiones ignominiae; naturcdem → naturalem; inf andorum → infandorum; culture, ’ → cultura, ’; omnia mali → omnis mali.

Extrabiblical texts: Wis 14:27 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Pelagius, Comm. Rom. 1.26 (Souter, Texts and Studies 9.2 2:16; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-26). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.27Souter, Texts and Studies 9.2 2:16

Similiter autem [et] masculi, relicto naturali usu feminae, exarserunt in desideriis suis inuicem, masculi in masculos turpitudinem exercentes. Effrenata libido modum seruare non nouit. Et mercedem quam oportuit erroris sui in semet ipsos recipientes. Sic cucurrit ordo, ut qui dei obliti erant nec se ipsos agnoscerent.

"And likewise the males also, leaving the natural use of the woman, burned in their desires toward one another, males with males working shamefulness." Unbridled lust does not know how to keep measure. "And receiving in themselves the recompense of their error which was due." So the order ran its course, that those who had forgotten God should not know even themselves.

Rom 1:27 (quotation, high confidence)

Notes and citation

Summary: Men burned for one another, and those who forgot God came not to know themselves.

  • Souter brackets et in the lemma; left out. The last sentence is run together in the OCR; the reading cucurrit ("ran its course") is a correction of the garbled cucuirit and is not certain.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; words run together in OCR; words run together in OCR; OCR slips): mturali → naturali; turpitudinemexercentes → turpitudinem exercentes; setnet ipsos rempientes → semet ipsos recipientes; Siccucuiritordojutquideioblitierantnec → Sic cucurrit ordo, ut qui dei obliti erant nec.

Cite (SBL): Pelagius, Comm. Rom. 1.27 (Souter, Texts and Studies 9.2 2:16; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-27). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.28Souter, Texts and Studies 9.2 2:16–17

Et sicut non existimauerunt deum habere in notitia[m], Non nescierunt, sed minime probauerunt. ille enim probat[ur] deum habere in notitia, qui semper illum praesentem habens peccare non audet. Tradidit eos deus in reprobum sensum. Non probando sunt traditi in reprobum sensum. Ut faciant quae non conueniunt. [Ut faciant quae non conueniunt] Homini facere.

"And as they did not see fit to have God in knowledge," They were not ignorant, but they did not see fit at all. For he sees fit to have God in knowledge who always holds him present and does not dare to sin. "God handed them over to a reprobate mind." By not seeing fit, they were handed over to a reprobate mind. "To do what is not fitting." For a human being to do.

Rom 1:28 (quotation, high confidence)

Notes and citation

Summary: Not ignorant but unwilling to keep God in mind, idolaters were handed over to a reprobate mind.

  • The Latin plays on probare ("see fit, approve") and reprobus ("reprobate"). Souter brackets the final m of notitiam, -ur of probatur, and the repeated lemma; left out.

Notes on the original text

  • Digital text corrected (OCR misread bracket; OCR slip; words run together in OCR): sedminime → sed minime; probat[ur]deum → probat[ur] deum; ilium → illum; nonaudet → non audet; Utfaciant → Ut faciant; conueniuntl → conueniunt].

Cite (SBL): Pelagius, Comm. Rom. 1.28 (Souter, Texts and Studies 9.2 2:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-28). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.29Souter, Texts and Studies 9.2 2:17

Repletos omni iniquitate [et] malitia , iniquitatem et malitiam principales causas ostendit esse uitiorum. Fornicatione [et] auaritia. Fornicationem et auaritiam simul iunxit, quia utraeque paene idololatriae conparantur. Nequitia, plenos inuidia homicidiis. Pulchre homicidium inuidiae sociauit, quia prima huius criminis ipsa materia est. Contentione. Contentio est ubi non ratione aliquid [sed] animi pertinacia defenditur, et ubi non [tam] ueritas quaeritur, sed intentio fatigatur. Dolo. [Dolus est] occulta malitia blandis sermonibus adornata. Malignitate . Malitiae uotum uel opus malignitas appellatur.

"Filled with all iniquity, malice," He shows that iniquity and malice are the principal causes of vices. "Sexual immorality, greed." He joined sexual immorality and greed together, because both are compared almost to idolatry. "Wickedness; full of envy, murders." He fittingly associated murder with envy, because envy is the first material of this crime. "Strife." Strife is when something is defended not by reason but by stubbornness of mind, and when truth is not sought, but only the effort of contending is worn out. "Deceit." Hidden malice adorned with smooth words. "Malignity." The wish or the deed of malice is called malignity.

Rom 1:29 (quotation, high confidence) · Col 3:5 (allusion, medium confidence) · Eph 5:5 (allusion, medium confidence)

Notes and citation

Summary: Paul's list of vices: iniquity, malice, sexual immorality, greed, envy, strife, deceit, malignity.

  • Souter brackets et twice in the lemmas, tam, and "Deceit is"; left out. On greed and sexual immorality as idolatry, compare Col 3:5; Eph 5:5.

Notes on the original text

  • Digital text corrected (OCR slip; OCR stray letter): malitu → malitia; Formcatione → Fornicatione; plenos i inuidia → plenos inuidia; Contention# → Contentione; Contenmo → Contentio; adomata → adornata.

Cite (SBL): Pelagius, Comm. Rom. 1.29 (Souter, Texts and Studies 9.2 2:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-29). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.30Souter, Texts and Studies 9.2 2:17–18

Susurratores. [Id est] murmuratores. [Siue :] Non in facie[m] sed in aure[m] loquentes. Detractores deo odibiles. Nihil est enim tam odibile deo quam idololatria, cui per similem eradicandi poenam detractio in scripturis coniungitur. [ait enim: sacrificans dis eradicabitur, ’ et alibi scriptum est: noli dilegere detrahere, ne eradiceris.’] Contumeliosos . Qui ueloces sunt in uerbis iniuriae. Superbos elatos inuentores malorum. Qui uult supergredi quod est, superbus est, sicut diabolus [qui ner hanc] perdidit ipsum quod erat. qui enim super alios uult esse, hic infra se fiet, et ideo sequitur ‘inuentores malorum/ quia semper superbia excogitat et inuenit mala, sicut auctor superbiae per elationem suam inuenit sibi malum quod ante non fuerat. ‘elatus,’ autem dicitur qui effertur super mensuras suas. Parentibus non oboedientes. Ueri parentes sunt qui per semen uerbi generant in lucem et uitam aeternam.

"Whisperers." Murmurers. Speaking not to the face but into the ear. "Detractors, hateful to God." For nothing is so hateful to God as idolatry, to which detraction is joined in the scriptures by a like penalty of being uprooted. "Insolent." Those who are quick with injurious words. "Proud, haughty, inventors of evils." He who wishes to rise above what he is, is proud, as the devil lost the very thing he was. For whoever wishes to be above others will become lower than himself; and therefore there follows "inventors of evils," because pride always devises and invents evils, as the author of pride by his exaltation invented for himself an evil that had not existed before. And he is called "haughty" who is carried beyond his measure. "Disobedient to parents." True parents are those who beget into light and eternal life through the seed of the word.

Rom 1:30 (quotation, high confidence)

Notes and citation

Summary: Detraction is joined with idolatry; pride, like the devil's, invents evil.

  • Souter brackets "That is," "Or," the final m of faciem and aurem, "For it says: 'He who sacrifices to gods shall be uprooted,' and elsewhere it is written: 'Do not love to detract, lest you be uprooted'" (Exod 22:20; Prov 20:13 in an Old Latin form), and "who through this"; left out.

Notes on the original text

  • Digital text corrected (OCR misread quotation marks; OCR slip; words run together in OCR): Detractoresdeo → Detractores deo; scriptuns → scripturis; Contumdiosos → Contumeliosos; datos → elatos; Quiuult → Qui uult; est,sicut → est, sicut; hie → hic; c elatus , → ‘elatus,’; sues → suas; aetemam → aeternam.

Cite (SBL): Pelagius, Comm. Rom. 1.30 (Souter, Texts and Studies 9.2 2:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-30). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.31Souter, Texts and Studies 9.2 2:18

Insensatos incompositos . Qui a fonte sapientiae recesserunt [et] necesse [est] ut inordinate ferantur. Sine affectione. Affectio est adimpletio caritatis. Sine misericordia. Quo modo aliis poterant misereri qui in se misericordes esse noluerunt? haec omnia per ordinem digesta peccata de illis dicit, qui [de]relinquentes deum ab eo [uicissim] sunt derelicti. caueamus ergo et nos ne qua mala ex his habentes similiter relinquamur.

"Senseless, disordered." Those who have withdrawn from the fountain of wisdom must needs be borne along without order. "Without affection." Affection is the fulfilling of love. "Without mercy." How could they have mercy on others who refused to be merciful to themselves? All these sins, set out in order, he says of those who abandoned God and were abandoned by him. Let us therefore beware lest we too, having some of these evils, be abandoned likewise.

Rom 1:31 (quotation, high confidence)

Notes and citation

Summary: Those who abandon God are abandoned by him; readers are warned not to share these vices.

  • Souter brackets et, est, de- (in derelinquentes), and uicissim ("in turn"); left out.

Notes on the original text

  • Digital text corrected (OCR slip): Insematos → Insensatos; ajfectione → affectione; adhnpletio → adimpletio.

Cite (SBL): Pelagius, Comm. Rom. 1.31 (Souter, Texts and Studies 9.2 2:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-31

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.32Souter, Texts and Studies 9.2 2:18

Qui cum iustitiam dei cognouissent, non intellexerunt quoniam qui talia agunt digni sunt morte . Cum ex eo quod sibi quoque displicet malum, dei iustitiam cognouissent, non intellexerunt tales ab eo, et si non in praesenti, tamen in futuro esse puniendos ; si enim intellexissent, utique talia committere timuissent. Non solum qui faciunt ea, sed et qui consentiunt facientibus . Ne quis diceret haec non omnia se fecisse, addidit ‘qui consentiunt facientibus.’ sed et qui in istis [forsitan] non consentit, quia iudicabant huius modi, tamen [in] idol[ol]atria[m] consentiendo, quae horum omnium caput et causa est, omnibus consensisse uidebatur.

"Who, though they knew the righteousness of God, did not understand that those who do such things are worthy of death." Though they knew the righteousness of God from the fact that evil displeases even themselves, they did not understand that such people are to be punished by him, if not in the present, at least in the future; for if they had understood, they would surely have been afraid to commit such things. "Not only those who do them, but also those who consent to those who do them." Lest anyone say that he had not done all these things, he added: "those who consent to those who do them." But even one who did not consent in these things, because they judged such deeds, yet by consenting to idolatry, which is the head and cause of all of them, was seen to have consented to all.

Rom 1:32 (quotation, high confidence)

Notes and citation

Summary: Those who consent to sin, and above all to idolatry, share its guilt.

  • Souter brackets forsitan ("perhaps"), in, and letters that make idololatriam into idolatria; left out. The lemma reads "did not understand" (non intellexerunt).

Notes on the original text

  • Digital text corrected (OCR misread quotation mark; OCR slip): pumendos → puniendos; quifadunt → qui faciunt; ( qui → ‘qui; facientibus.9 → facientibus.’.

Cite (SBL): Pelagius, Comm. Rom. 1.32 (Souter, Texts and Studies 9.2 2:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-32

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.