Sophia Scriptura

Exposition on Romans 8.1–8.39

Pelagius · Exposition on Romans · ca. 405–410 · Rome · 39 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 8

8.1Souter, Texts and Studies 9.2 2:60

Nihil ergo nunc damnationis est his qui sunt in Christo Iesu , qui non secundum carnem ambulant [ sed secundum spiritum ]. Nihil in illis damnationis dignum est, [qui] carnis operibus cruci fixi s[unt].

"There is therefore now no condemnation for those who are in Christ Jesus, who do not walk according to the flesh." There is nothing deserving condemnation in those who have been crucified to the works of the flesh.

Rom 8:1 (quotation, high confidence)

Notes and citation

Summary: Those crucified to the works of the flesh are free of condemnation.

  • Souter brackets "but according to the Spirit" in the lemma and qui; left out.

Notes on the original text

  • Digital text corrected (OCR slip): lesu → Iesu; camem → carnem; damnations → damnationis.

Cite (SBL): Pelagius, Comm. Rom. 8.1 (Souter, Texts and Studies 9.2 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-1). (abbreviation not yet checked)

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

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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.

8.2Souter, Texts and Studies 9.2 2:60

Lex enim spiritus uitae in Christo Iesu . Notandum quia gratiam legem appellat. [Et] liberauit te a lege peccati et mortis. Quae [peccatoribus data est et] mortificat peccatores. [Siue: Ab ea lege quam supra dixerat in menbris esse.]

"For the law of the Spirit of life in Christ Jesus." It is to be noted that he calls grace a law. "Has freed you from the law of sin and death." Which puts sinners to death.

Rom 8:2 (quotation, high confidence)

Notes and citation

Summary: Grace, called a law, frees from the law that kills sinners.

  • Souter brackets Et, "was given to sinners and," and "Or: from that law which he said above was in the members"; left out.

Notes on the original text

  • Digital text corrected (OCR slip): spifitus → spiritus; lesu → Iesu.

Cite (SBL): Pelagius, Comm. Rom. 8.2 (Souter, Texts and Studies 9.2 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-2

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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.

8.3Souter, Texts and Studies 9.2 2:60–61

Nam quod inpossibile erat legis . Ut homines carnales faceret custodire iustitiam, mortificandae carnis nec exemplo dato [nec gratia]. In quo infirmabatur per carnem. In illis infirmabatur, non in se. Deus filium suum misit. Contra Fotinum qui negat filium ante carnem. In similitudine carnis peccati . Hic similitudo [carnis] ueritatem habet, sicut ‘Adam genuit ad similitudinem suam.’ similem ergo ceteris hominibus carnem accepit[, quantum ad naturam]. Et de peccato damnauit peccatum in carne. Quasi si dicas: “de gente expugnauit gentem.” sicut hostiae quas pro peccato offerebant in lege, peccati nomine uocaba[n]tur, cum ipsae delicta nescirent, sicut scriptum est: ‘[et] inpone[t] manus super caput peccati sui,’ sic et Christi caro, quae pro peccatis nostris oblata est, peccati nomen accepit. quidam sane dicunt quod de peccato Iudaeorum quo dominum occiderunt, peccatum diaboli quo hominem deceperat, per hominem condemnarit, sicut ad Hebraeos dicit: ‘ut per mortem destrueret eum qui habebat mortis imperium.’ Siue: De illius carnis substantia quae ante seruiebat peccato, uicit numquam peccando peccatum, et in eadem carne damnauit peccatum, ut ostenderet uoluntatem esse in crimine, non naturam, quae talis a deo facta est, ut posset non peccare[, si uellet],

"For what was impossible for the law." To make carnal people keep righteousness, since it gave no example of putting the flesh to death. "In which it was weak through the flesh." It was weak in them, not in itself. "God sent his Son." Against Photinus, who denies the Son before the flesh. "In the likeness of the flesh of sin." Here likeness has truth, as in "Adam begot a son in his own likeness." So he took flesh like that of other men. "And concerning sin he condemned sin in the flesh." As if you were to say: "He defeated a nation by means of a nation." Just as the victims which they offered for sin under the law were called by the name of sin, though they themselves knew nothing of offenses, as it is written: "He shall lay his hands on the head of his sin," so too the flesh of Christ, which was offered for our sins, received the name of sin. Some indeed say that through the sin of the Jews, by which they killed the Lord, he condemned, through a man, the sin of the devil, by which he had deceived man, as he says to the Hebrews: "That through death he might destroy him who had the power of death." Or: from the substance of that flesh which before served sin, he conquered sin by never sinning, and in that same flesh condemned sin, to show that the fault lies in the will, not in nature, which was made by God such that it could not sin.

Rom 8:3 (quotation, high confidence) · Gen 5:3 (quotation, high confidence) · Lev 4:4 (quotation, medium confidence) · Heb 2:14 (quotation, high confidence)

Notes and citation

Summary: Christ took true flesh like ours and, never sinning in it, condemned sin, showing that fault lies in the will, not in nature.

  • Pelagius says nature was made able not to sin and that guilt lies in the will; translated as written. Souter brackets "nor grace," carnis, "as far as nature is concerned," the n of uocabantur, et, the t of inponet, and "if it willed" at the end; left out. The quotations are Gen 5:3, Lev 4:4 (in a Latin form), and Heb 2:14.

Notes on the original text

  • Digital text corrected (OCR misread bracket; OCR misread quotation mark; OCR slip; OCR slips; word split in OCR): [nee gratia] → [nec gratia]; injirmdbatur per camem → infirmabatur per carnem; infir mabatur → infirmabatur; camis → carnis; Hie → Hic; neritatem habet, sient → ueritatem habet, sicut; ads → ad; earnem → carnem; in came. → in carne.; bostiae → hostiae; eat → est; sui/ → sui,’; babebat → habebat; Be illius → De illius; peccaref, si uellet] → peccare[, si uellet].

Topics: Christology

Cite (SBL): Pelagius, Comm. Rom. 8.3 (Souter, Texts and Studies 9.2 2:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-3

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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.

8.4Souter, Texts and Studies 9.2 2:61–62

Ut iustificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum. Ut, quoniam in illis, repugnante carnali consuetudine, impleri non potuit, in nobis saltim impleatur, qui exemplo Christi mortificauimus carnem.

"So that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit." So that, since it could not be fulfilled in them because carnal habit resisted, it might at least be fulfilled in us, who by Christ's example have put the flesh to death.

Rom 8:4 (quotation, high confidence)

Notes and citation

Summary: What the law required is fulfilled in those who follow Christ's example.

Cite (SBL): Pelagius, Comm. Rom. 8.4 (Souter, Texts and Studies 9.2 2:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-4

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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.

8.5Souter, Texts and Studies 9.2 2:62

Qui enim secundum carnem sunt , quae carnis sunt sapiunt: qui uero secundum spiritum, quae sunt spiritus sentiunt . Homo ex spiritu et carne constructus est. quando ergo carnalia agit, totus caro dicitur, quando uero spiritalia, totus spiritus appellatur. una quaeque enim substantia, cum eam altera in suam dicionem redegerit, et uim quodam modo propriam et nomen amittit. nam singulae [substantiae] cognata sibi et uicina desiderant.

"For those who are according to the flesh mind the things of the flesh; but those according to the Spirit perceive the things of the Spirit." Man is constructed of spirit and flesh. So when he does carnal things, he is called wholly flesh; but when he does spiritual things, he is called wholly spirit. For each substance, when the other has brought it under its sway, loses in a way both its own force and its name. For each desires what is akin and near to it.

Rom 8:5 (quotation, high confidence)

Notes and citation

Summary: A person is called wholly flesh or wholly spirit according to what he does.

  • Souter brackets substantiae; left out.

Notes on the original text

  • Digital text corrected (OCR slip): earn → eam.

Cite (SBL): Pelagius, Comm. Rom. 8.5 (Souter, Texts and Studies 9.2 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-5

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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.

8.6Souter, Texts and Studies 9.2 2:62

Nam prudentia carnis mors est , prudentia autem spiritus uita et pax. Ipse alibi dicit prudentiam humanam esse malo uicem referre. talis ergo prudentia mortem parit transgrediendo praeceptum: spiritus uero prudentia et in praesenti pacem habet non reddendo uicem, et uitam in futuro percipiet. prudentia uero a prouidendo est appellata.

"For the prudence of the flesh is death, but the prudence of the Spirit is life and peace." He himself says elsewhere that human prudence is to return evil for evil. Such prudence therefore brings forth death by transgressing the commandment; but the prudence of the Spirit both has peace in the present by not returning evil, and will receive life in the future. Prudence (prudentia) is named from foreseeing (prouidendo).

Rom 8:6 (quotation, high confidence) · Rom 12:17 (allusion, medium confidence)

Notes and citation

Summary: Fleshly prudence returns evil and brings death; spiritual prudence brings peace and life.

Notes on the original text

  • Digital text corrected (OCR slip): tabs → talis.

Cite (SBL): Pelagius, Comm. Rom. 8.6 (Souter, Texts and Studies 9.2 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-6

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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.

8.7Souter, Texts and Studies 9.2 2:62

Quoniam sapientia carnis inimica est deo: legi enim dei non est subiecta. Non ipsa caro, ut Manichaei dicunt, sed sensus carnalis inimicus est deo. omne enim non subiectum inimicum est, et quicumque se uoluerit uindicare, etiam ueteris legis [non] numquam modum excedit. Nec enim potest. Impossibile dixit, ut uel sic eos a carnis concupiscentiis reuocaret.

"For the wisdom of the flesh is hostile to God: for it is not subject to the law of God." Not the flesh itself, as the Manichaeans say, but the carnal mind is hostile to God. For everything that is not subject is hostile, and whoever wishes to avenge himself sometimes exceeds the measure even of the old law. "Nor indeed can it be." He said "impossible" so as to call them back, at least in this way, from the concupiscences of the flesh.

Rom 8:7 (quotation, high confidence)

Notes and citation

Summary: Not the flesh, as the Manichaeans say, but the carnal mind is hostile to God.

  • Souter brackets non in nonnumquam ("sometimes"); left out, it would read "never," which contradicts the sense, so "sometimes" is kept.

Notes on the original text

  • Digital text corrected (OCR slip): Impossible → Impossibile.

Cite (SBL): Pelagius, Comm. Rom. 8.7 (Souter, Texts and Studies 9.2 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-7

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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.

8.8Souter, Texts and Studies 9.2 2:62–63

Qui autem in carne sunt. Hinc probatur quia superius non carnem sed opera accusauerit carnis, quia quibus hoc dicit, utique in carne uiuebant. Deo placere non possunt. Fieri enim non potest ut carni deditus aliquando non peccet.

"But those who are in the flesh." Hence it is proved that above he accused not the flesh but the works of the flesh, because those to whom he says this were certainly living in the flesh. "Cannot please God." For it cannot be that one given over to the flesh does not sin at some time.

Rom 8:8 (quotation, high confidence)

Notes and citation

Summary: "In the flesh" means given over to the works of the flesh.

Notes on the original text

  • Digital text corrected (OCR slip): came → carne.

Cite (SBL): Pelagius, Comm. Rom. 8.8 (Souter, Texts and Studies 9.2 2:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-8). (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.

8.9Souter, Texts and Studies 9.2 2:63

Uos autem in carne non estis , sed in spiritu. Hoc est, [in] spiritalibus occupati. Si tamen spiritus dei habitat in uobis. In illo spiritus dei habitat, in quo eius apparet fructus, sicut ait ad Galatas: ‘fructus autem spiritus est caritas, gaudium,’ et cetera. Si quis autem spiritum Christi non habet, hic non est eius . Spiritus Christi spiritus humilitatis patientiae omniumque uirtutum est, qui dilexit inimicos et pro eis orauit.

"But you are not in the flesh, but in the Spirit." That is, occupied with spiritual things. "If indeed the Spirit of God dwells in you." The Spirit of God dwells in him in whom his fruit appears, as he says to the Galatians: "But the fruit of the Spirit is love, joy," and the rest. "But if anyone does not have the Spirit of Christ, he is not his." The Spirit of Christ is the spirit of humility, of patience, and of all virtues, of him who loved his enemies and prayed for them.

Rom 8:9 (quotation, high confidence) · Gal 5:22 (quotation, high confidence)

Notes and citation

Summary: The Spirit dwells where his fruit appears; Christ's Spirit is humility, patience, and love of enemies.

  • Souter brackets in; left out.

Notes on the original text

  • Digital text corrected (OCR slip): hie → hic.

Cite (SBL): Pelagius, Comm. Rom. 8.9 (Souter, Texts and Studies 9.2 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-9

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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.

8.10Souter, Texts and Studies 9.2 2:63

Si autem Christus in uobis est , corpus quidem mortuum est propter peccatum . Si Christum imitamini, carnalis sensus quasi mortuus non resistit. unde et Dauid aiebat: ‘ego autem tamquam surdus non audiebam, et sicut mutus non aperiens os suum ’ et cetera. Spiritus uero uiuit propter iustitiam. Spiritus uiuit ut iustitiam operetur: non enim hoc solum quaeritur ut [a] carnalibus cessemus, sed etiam ut spiritalia faciamus.

"But if Christ is in you, the body is dead because of sin." If you imitate Christ, the carnal mind does not resist, as if dead. Hence David also said: "But I, like a deaf man, did not hear, and like a mute man not opening his mouth," and the rest. "But the spirit lives because of righteousness." The spirit lives in order to work righteousness: for it is not only required that we cease from carnal things, but also that we do spiritual ones.

Rom 8:10 (quotation, high confidence) · Ps 38:13 (37:14 LXX) (quotation, high confidence)

Notes and citation

Summary: In those who imitate Christ the carnal mind is dead and the spirit works righteousness.

  • Souter brackets a; left out.

Notes on the original text

  • Digital text corrected (OCR slip): opereturr → operetur:.

Cite (SBL): Pelagius, Comm. Rom. 8.10 (Souter, Texts and Studies 9.2 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-10

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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.

8.11Souter, Texts and Studies 9.2 2:63

Quod si spiritus eius qui suscitauit Iesum a mortuis , habitat in uobis , qui suscitauit [Iesum] Christum a mortuis , uiuificabit et mortalia corpora uestra propter inhabitantem spiritum eius in uobis. Si tam puri sitis ut in uobis spiritus sanctus habitare dignetur, non patietur deus templum sui spiritus interire, sed quo modo Iesum a mortuis suscitauit, ita et uestra corpora restaurabit.

"But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit dwelling in you." If you are so pure that the Holy Spirit deigns to dwell in you, God will not let the temple of his Spirit perish, but as he raised Jesus from the dead, so he will restore your bodies too.

Rom 8:11 (quotation, high confidence)

Notes and citation

Summary: God will raise the bodies in which his Spirit dwells.

  • Souter brackets Iesum in the second clause; left out.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slip; OCR misread brackets): qui susdtauit lesum a → qui suscitauit Iesum a; qui susdtauit \Iesum\ → qui suscitauit [Iesum]; tarn → tam; modo lesum a → modo Iesum a.

Topics: Eschatology

Cite (SBL): Pelagius, Comm. Rom. 8.11 (Souter, Texts and Studies 9.2 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-11

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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.

8.12Souter, Texts and Studies 9.2 2:63

Ergo, fratres, debitores simus, non carni, ut secundum carnem uiuamus. Hoc totum agit ut ostendat eis legem non esse necessariam, quae carnalibus data est.

"Therefore, brothers, we are debtors, not to the flesh, to live according to the flesh." He does all this to show them that the law, which was given to carnal people, is not necessary.

Rom 8:12 (quotation, high confidence)

Notes and citation

Summary: Believers owe nothing to the flesh, and so the law for carnal people is unnecessary.

Notes on the original text

  • Digital text corrected (word split in OCR; words run together in OCR): debitor es → debitores; carnemuiuamus → carnem uiuamus.

Cite (SBL): Pelagius, Comm. Rom. 8.12 (Souter, Texts and Studies 9.2 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-12

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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.

8.13Souter, Texts and Studies 9.2 2:63–64

Si enim secundum carnem uixeritis, moriemini. Secundum rationem expositam, quod carnales homines iustitiam custodire non possint. Si autem [per] spiritu[m] facta carnis mortifica[ueri]tis, uiuetis. [Si] spiritalibus actibus carnis opera subieceritis. notandum sane opera carnis, non substantiam, condemnari.

"For if you live according to the flesh, you will die." According to the reasoning set out, that carnal people cannot keep righteousness. "But if by the Spirit you put to death the deeds of the flesh, you will live." You subject the works of the flesh to spiritual acts. It is to be noted, of course, that the works of the flesh are condemned, not its substance.

Rom 8:13 (quotation, high confidence)

Notes and citation

Summary: The works of the flesh, not its substance, are condemned.

  • Souter brackets per, the m of spiritum, -ueri- in mortificaueritis, and Si; left out.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slip; words run together in OCR; hyphen rejoined; words run together in OCR): uix- eritis → uixeritis; spiriiu[m]facta → spiritu[m] facta; [Si]spiritalibus → [Si] spiritalibus; condenmari → condemnari.

Cite (SBL): Pelagius, Comm. Rom. 8.13 (Souter, Texts and Studies 9.2 2:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-13

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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.

8.14Souter, Texts and Studies 9.2 2:64

Quicumque enim spiritu dei aguntur, hi filii sunt dei . Quicumque mere[n]tur sancto spiritu gubernari, sicut e contrario qui peccant spiritu diaboli aguntur, ab initio peccatoris.

"For all who are led by the Spirit of God are sons of God." All who deserve to be governed by the Holy Spirit; as, on the contrary, those who sin are led by the spirit of the devil, the sinner from the beginning.

Rom 8:14 (quotation, high confidence) · 1 John 3:8 (allusion, high confidence)

Notes and citation

Summary: Those governed by the Spirit are God's sons; sinners are led by the devil.

  • Souter brackets the n of merentur; left out.

Notes on the original text

  • Digital text corrected (OCR slip): gubemari → gubernari.

Cite (SBL): Pelagius, Comm. Rom. 8.14 (Souter, Texts and Studies 9.2 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-14). (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.

8.15Souter, Texts and Studies 9.2 2:64

Non enim accepistis spiritum seruitutis iterum in timore , sed accepistis spiritum adoptionis filiorum. Iudaei acceperunt spiritum qui illos ad seruitutem cogeret per timorem. timere enim seruorum est, dilegere filiorum, sicut scriptum est: ‘seruus dominum suum timebit et filius diliget patrem suum.’ illi ergo qui operari caritatis uoluntate nolebant, timoris necessitate coguntur: nos uero omnia uoluntarie operemur, ut filios nos probemus. In quo clamamus: abba pater . Qui uocat patrem, filium se esse profitetur: debet ergo patri in moribus similis inueniri, ne pro nomine quoque in uacuum usurpato maiori poenae subiaceat.

"For you did not receive the spirit of slavery again in fear, but you received the spirit of adoption of sons." The Jews received a spirit that compelled them to slavery through fear. For to fear belongs to slaves, to love to sons, as it is written: "The slave will fear his master, and the son will love his father." So those who would not work by the will of love are compelled by the necessity of fear; but let us do everything willingly, so that we may prove ourselves sons. "By which we cry: Abba, Father." He who calls him Father professes himself a son: he ought therefore to be found like the Father in his ways, lest he be liable to greater punishment for taking the name too in vain.

Rom 8:15 (quotation, high confidence) · Mal 1:6 (allusion, medium confidence)

Notes and citation

Summary: Slaves serve from fear, sons from love; whoever calls God Father must be like him.

  • The quotation resembles Mal 1:6.

Notes on the original text

  • Digital text corrected (OCR slip): enim aceepistis spiritum → enim accepistis spiritum; sed aceepistis spiritum → sed accepistis spiritum; dominion → dominum; damamus → clamamus.

Cite (SBL): Pelagius, Comm. Rom. 8.15 (Souter, Texts and Studies 9.2 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-15

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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.

8.16Souter, Texts and Studies 9.2 2:64

Ipse [enim] spiritus testimonium reddit spiritui nostro quod sumus filii dei . Testimonium adoptionis est quod habemus spiritum, per quem ita oramus; tantam [enim] arram accipere non poterant nisi filii.

"The Spirit himself bears witness to our spirit that we are sons of God." The testimony of adoption is that we have the Spirit, through whom we pray thus; for none but sons could receive so great a pledge.

Rom 8:16 (quotation, high confidence)

Notes and citation

Summary: Having the Spirit is the pledge of adoption.

  • Souter brackets enim twice; left out.

Notes on the original text

  • Digital text corrected (OCR slip): quern → quem.

Cite (SBL): Pelagius, Comm. Rom. 8.16 (Souter, Texts and Studies 9.2 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-16

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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.

8.17Souter, Texts and Studies 9.2 2:64–65

Si autem filii , et heredes , heredes quidem dei , coheredes autem Christi. Qui meretur esse filius, meretur effici heres patris et ueri filii coheres. Si tamen compatiamur [, ut et conglorijicemur] . Si talia patiamur cum necesse fuerit pro nomine eius, qualia pertulit ille pro nobis. Ut [et] simul glorificemur. Sicut Iohannes ait: ‘scimus quoniam, cum apparuerit, similes illi erimus,’

"And if sons, also heirs; heirs of God and joint heirs with Christ." He who deserves to be a son deserves to be made heir of the Father and joint heir of the true Son. "If indeed we suffer with him." If, when it is necessary, we suffer for his name such things as he endured for us. "So that we may also be glorified together." As John says: "We know that when he appears we shall be like him."

Rom 8:17 (quotation, high confidence) · 1 John 3:2 (quotation, high confidence)

Notes and citation

Summary: Sons who suffer for Christ's name will share his inheritance and glory.

  • Souter brackets "so that we may also be glorified with him" in the lemma and et; left out (the second lemma repeats the sense).

Cite (SBL): Pelagius, Comm. Rom. 8.17 (Souter, Texts and Studies 9.2 2:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-17

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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.

8.18Souter, Texts and Studies 9.2 2:65

Existimo enim quod indignae sint passiones huius temporis. Hinc uult futuram gloriam commendare, ut praesentes pressuras facilius toleremus; et re uera nihil posset homo condignum pati gloria[e] caelesti, etiam si talis esset illa qualis modo est uita. quitquit enim passus fuerit a morte, plus non est quam etiam pro peccatis suis antea merebatur; nunc autem et peccata donantur, et tunc uita aeterna praestabitur, consortium angelorum, splendor solis, et cetera quae sanctis legimus repromissa. Ad futuram gloriam quae reuelabitur in nobis . Modo enim ‘abscondita est cum Christo in deo,’ et ‘nondum apparuit quid erimus.’

"For I consider that the sufferings of this time are not worthy." Here he wishes to commend the future glory, so that we may bear present pressures more easily. And in truth a man could suffer nothing worthy of the heavenly glory, even if that glory were only such as life now is. For whatever he has suffered, even death, is no more than he previously deserved for his sins; but now his sins are forgiven, and then eternal life will be granted, the fellowship of angels, the splendor of the sun, and the other things we read are promised to the saints. "Compared with the future glory that will be revealed in us." For now "it is hidden with Christ in God," and "it has not yet appeared what we shall be."

Rom 8:18 (quotation, high confidence) · Col 3:3 (quotation, high confidence) · 1 John 3:2 (quotation, high confidence) · Matt 13:43 (allusion, low confidence)

Notes and citation

Summary: No suffering can compare with the promised glory, which is now hidden.

  • "Even death" renders a morte, which is uncertain.

Notes on the original text

  • Digital text corrected (OCR misread bracket; OCR misread quotation mark; OCR slip; words run together in OCR): gloriafe] → gloria[e]; talisesset → talis esset; ilia → illa; soils → solis; deo/ → deo,’; erimus.5 → erimus.’.

Topics: Eschatology

Cite (SBL): Pelagius, Comm. Rom. 8.18 (Souter, Texts and Studies 9.2 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-18

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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.

8.19Souter, Texts and Studies 9.2 2:65–66

Nam expectatio creaturae reuelationem filiorum dei expectat. Diuersi hunc locum diuersis modis exponunt. Siue: Omnis creatura resurrectionis tempus expectat, quia tunc in melius commutabitur. Siue: Angelica rationabilis creatura: Petrus enim dicit [etiam] angelos gloriam desiderare sanctorum, quidam etiam sic[ut] dicunt, Adam et Euam esse creaturam, quos olim serpens spe diuinitatis uanitati subiectos corruptioni fecerit deseruire, non per semet ipsos peccantes, sed serpentis instinctu. “et ipsi,” inquiunt, “liberabuntur, ut iam non corruptioni deseruiant.” omnem autem creaturam dicunt esse eos qui usque ad aduentum Christi iusti fuerunt, quia et ipsi nondum accipientes [expectant, ‘deo] pro nobis melius aliquit prouidente.’ non solum autem illi, sed et nos ipsi in quibus completa sunt necdum tenemus, sed in spe sustinemus, quamuis quae multi uidere iusti cupierant, uiderimus.

"For the expectation of the creation awaits the revelation of the sons of God." Different people expound this passage in different ways. Either: the whole creation awaits the time of the resurrection, because then it will be changed for the better. Or: the rational angelic creation: for Peter says that the angels desire the glory of the saints. Some also say that the creation is Adam and Eve, whom the serpent long ago, by the hope of divinity, made subject to vanity and in bondage to corruption, not sinning by themselves but at the serpent's instigation. "And they too," they say, "will be freed, so as no longer to be in bondage to corruption." And "the whole creation" they say is those who were righteous until the coming of Christ, because they too have not yet received, "God providing something better for us." Not only they, but we ourselves too, in whom these things have been fulfilled, do not yet hold them, but wait for them in hope, although we have seen what many righteous people desired to see.

Rom 8:19 (quotation, high confidence) · 1 Pet 1:12 (allusion, high confidence) · Heb 11:40 (quotation, high confidence) · Matt 13:17 (allusion, high confidence) · Gen 3:5 (allusion, medium confidence)

Notes and citation

Summary: Pelagius lists interpretations of "creation": the whole world, the angels, Adam and Eve, or the righteous before Christ.

  • Souter brackets etiam, -ut in sicut, and "await, God" (so the clause lacks its verb; "God" is kept for the sense); left out. The quotation is Heb 11:40.

Notes on the original text

  • Digital text corrected (running head and line number leaked from the page; words run together in OCR): reuelationemfiliorum → reuelationem filiorum; PELAGI EXPOSmO [VIII 20creaturam → creaturam.

Topics: Eschatology

Cite (SBL): Pelagius, Comm. Rom. 8.19 (Souter, Texts and Studies 9.2 2:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-19

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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.

8.20Souter, Texts and Studies 9.2 2:66

Uanitati enim creatura. Uanitas est omne quod quandoque finitur. Subiecta est. Si[cut] angeli hominibus ministrantes. Non sponte , sed propter eum qui subiecit [eam] in spe

"For the creation was subjected to vanity." Vanity is everything that at some time comes to an end. "Was subjected." As the angels are, ministering to men. "Not willingly, but because of him who subjected it in hope,"

Rom 8:20 (quotation, high confidence)

Notes and citation

Summary: Creation, like the ministering angels, was subjected to transience in hope.

  • Souter brackets -cut in sicut ("as") and eam ("it"); left out, "as" kept for sense.

Notes on the original text

  • Digital text corrected (OCR slip): earn → eam.

Cite (SBL): Pelagius, Comm. Rom. 8.20 (Souter, Texts and Studies 9.2 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-20

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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.

8.21Souter, Texts and Studies 9.2 2:66

qu[on]ia[m] et ipsa creatura liberabitur a seruitute corruptionis in libertate gloriae filiorum dei. Iam non seruiet eis qui dei [in se] imaginem corruperunt.

"because the creation itself also will be freed from the bondage of corruption into the freedom of the glory of the sons of God." It will no longer serve those who have corrupted the image of God.

Rom 8:21 (quotation, high confidence)

Notes and citation

Summary: Creation will no longer serve those who corrupted God's image.

  • Souter brackets letters of quoniam and "in themselves"; left out.

Notes on the original text

  • Digital text corrected (OCR slip): filiomm → filiorum; 8eruiet → seruiet.

Cite (SBL): Pelagius, Comm. Rom. 8.21 (Souter, Texts and Studies 9.2 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-21

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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.

8.22Souter, Texts and Studies 9.2 2:66

Scimus autem quod omnis creatura congemescit et [aeque] parturit usque athuc. Sicut ‘gaudent angeli super paenitentes,’ ita dolent super conuerti nolentes.

"For we know that the whole creation groans and is in labor until now." As "the angels rejoice over those who repent," so they grieve over those who refuse to be converted.

Rom 8:22 (quotation, high confidence) · Luke 15:10 (quotation, high confidence)

Notes and citation

Summary: Creation, the angels, grieve over the unconverted.

  • Souter brackets aeque; left out.

Notes on the original text

  • Digital text corrected (OCR misread quotation mark): paenitentes,9 → paenitentes,’.

Cite (SBL): Pelagius, Comm. Rom. 8.22 (Souter, Texts and Studies 9.2 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-22

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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.

8.23Souter, Texts and Studies 9.2 2:66

Non solum autem illa, sed et nos qui receptaculum spiritus habemus , [nos] ipsi intra [nos] gemimus [adoptionem filiorum]. Non solum angeli qui benigniores nobis sunt, de huius modi [dolent], sed etiam nos qui iam spiritum sanctum [habemus], de talibus ingemescimus, sicut et Hieremias ingemescens aiebat: ‘heu mihi anima, quia perit reuerens a terra!’ et reliqua. Expectantes redemptionem corporis nostri:

"And not only it, but we too, who have the dwelling place of the Spirit, groan within." Not only the angels, who are kinder than we, grieve over people of this kind, but also we who already have the Holy Spirit groan over such people, as Jeremiah too groaned and said: "Woe is me, my soul, for the reverent man has perished from the earth!" and the rest. "Awaiting the redemption of our body:"

Rom 8:23 (quotation, high confidence) · Mic 7:2 (quotation, high confidence)

Notes and citation

Summary: Believers who have the Spirit groan with the angels over the unconverted.

  • Pelagius's lemma reads "the dwelling place" (receptaculum) of the Spirit. The quotation is Mic 7:1–2, not Jeremiah. Souter brackets nos twice, "the adoption of sons," and the verbs dolent ("grieve") and habemus ("have"); left out, the two verbs supplied by sense.

Notes on the original text

  • Digital text corrected (OCR misread bracket; OCR misread quotation mark; OCR slip; OCR slips; line number 15 leaked from the page): ilia → illa; nos 1 5 qui receptaculum → nos qui receptaculum; [nos\ → [nos]; [adoptionemJUiorum] → [adoptionem filiorum]; buius → huius; a terra ! 9 → a terra!’.

Cite (SBL): Pelagius, Comm. Rom. 8.23 (Souter, Texts and Studies 9.2 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-23

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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.

8.24Souter, Texts and Studies 9.2 2:66–67

spe ergo salui facti sumus . Nondum re ipsa promissa percepimus, sed speramus, sicut ad Corinthios ait: 'per fidem enim ambulamus, et non per speciem.’ Spes autem quae uidetur, non est spes: nam quod uidet quis, quid sperat? Quod uidetur non speratur, sed si proprium est possidetur . nulla ergo spes in rebus uisibilibus est Christianis : non enim nobis praesentia promissa sunt, sed futura.

"for in hope we were saved." We have not yet received the promises in reality, but we hope, as he says to the Corinthians: "For we walk by faith, and not by sight." "But hope that is seen is not hope: for what one sees, why does he hope for it?" What is seen is not hoped for, but if it is one's own, it is possessed. So there is no hope for Christians in visible things: for not present things were promised to us, but future ones.

Rom 8:24 (quotation, high confidence) · 2 Cor 5:7 (quotation, high confidence)

Notes and citation

Summary: Christian hope is for future, unseen things.

Notes on the original text

  • Digital text corrected (OCR slips): Bicut ad Corintliios → sicut ad Corinthios; Bed si proprium eat → sed si proprium est.

Cite (SBL): Pelagius, Comm. Rom. 8.24 (Souter, Texts and Studies 9.2 2:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-24

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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.

8.25Souter, Texts and Studies 9.2 2:67

Sed si quod non uidemus speramus , per patientiam expectamus . Ideo fides per patientiam grandis est praemii, quia quod non uidet credit, et, quasi iam acceperit, ita secura est de nondum acceptis, sicut ait ad Hebraeos : patientia uobis necessaria est, ut uoluntatem [dei] facientes reportetis repromissionem.’ spes enim sine patientia esse non nouit.

"But if we hope for what we do not see, we wait for it through patience." Faith through patience is therefore of great reward, because it believes what it does not see, and, as if it had already received, is secure about what it has not yet received, as he says to the Hebrews: "You need patience, so that, doing the will, you may receive the promise." For hope does not know how to exist without patience.

Rom 8:25 (quotation, high confidence) · Heb 10:36 (quotation, high confidence)

Notes and citation

Summary: Hope requires patience, and faith that waits is greatly rewarded.

  • Souter brackets dei ("of God"); left out.

Notes on the original text

  • Digital text corrected (OCR stray mark): no.uit → nouit.

Cite (SBL): Pelagius, Comm. Rom. 8.25 (Souter, Texts and Studies 9.2 2:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-25

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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.

8.26Souter, Texts and Studies 9.2 2:67–68

Similiter autem et spiritus adiuuat infirmitati nostrae [orationis.] Secundum hanc spem adiuuat, ut non terrena sed caelestia postulemus. infirma est enim nostra possibilitas, nisi inluminatione sancti spiritus adiuuetur. Nam quid oremus sicut oportet nescimus. Quia athuc per speculum [uidemus], [et] frequenter obsunt quae prodesse arbitramur, et ideo nobis postulata minima conceduntur prouisione diuina, sicut et ipse alibi ait: 'propter quod ter dominum rogaui ut discederet a me,’ et reliqua. [Aliter : Difficile orationis nostrae desiderium, secundum quod corde concepimus, exprimere uix in uoce ualemus; unde subsecutus est:] Sed ipse spiritus postulat [pro nobis] gemitibus inenarrabilibus: [Deus ergo qui scrutatur corda, et si sermone conprehendere non sufficimus, nonit in quanto modo credere cupiamus. scit tamen quia pro sanctis rebus, non pro saecularibus postulamus secundum ipsius uoluntatem.]

"Likewise the Spirit also helps our weakness." He helps according to this hope, so that we ask not for earthly but for heavenly things. For our capacity is weak unless it is helped by the illumination of the Holy Spirit. "For we do not know what we should pray for as we ought." Because we still see through a mirror, and often things harm us that we think will help; and therefore very few of the things we ask are granted us, by divine providence, as he himself also says elsewhere: "For this I asked the Lord three times that it might depart from me," and the rest. "But the Spirit himself intercedes with groanings that cannot be uttered:"

Rom 8:26 (quotation, high confidence) · 1 Cor 13:12 (allusion, high confidence) · 2 Cor 12:8 (quotation, high confidence)

Notes and citation

Summary: The Spirit helps us ask for heavenly things, since we do not know what to pray for.

  • Souter brackets orationis ("of prayer") in the lemma, uidemus ("see"), et, pro nobis, and two passages, left out: "Otherwise: we are hardly able to express in words the desire of our prayer as we conceive it in the heart; hence there follows" and "So God, who searches hearts, even if we cannot grasp it in speech, knows how much we desire to believe; he knows that we ask for holy things, not worldly ones, according to his will."

Notes on the original text

  • Digital text corrected (OCR misread quotation mark; OCR slip; OCR slips): inf/rmitati → infirmitati; a me,9 → a me,’; inenarr'abilibiLs → inenarrabilibus.

Topics: Prayer

Cite (SBL): Pelagius, Comm. Rom. 8.26 (Souter, Texts and Studies 9.2 2:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-26

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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.

8.27Souter, Texts and Studies 9.2 2:68

qui autem scrutatur [corda], scit quid desideret spiritus, [Quasi summus sacerdos.] quid secundum deum postulat pro sanctis . Hic gratiam spiritus spiritum nominauit, sicut ibi dicit : si orauero lingua, spiritus meus orat,’ et [alibi]: aemulatores estis spirituum.’ ‘postulat’ autem, quia postulare nos facit gemitibus qui enarrari non possunt, sicut temptare nos dicitur deus ut sciat, hoc est, ut scire nos faciat quales simus. sed et usu communi, quod dominus fieri iubet, ipse dicit[ur] operari, ut ‘ille aedificauit domum,’ aut ‘ille codicem fecit,’ cum nec iste scripserit, nec ille construxerit.

"But he who searches knows what the Spirit desires, that he intercedes for the saints according to God." Here he called the grace of the Spirit "spirit," as he says there: "If I pray in a tongue, my spirit prays," and: "You are zealous for spirits." And he says "intercedes" because he makes us intercede with groanings that cannot be described, just as God is said to tempt us in order to know, that is, to make us know what we are like. And in common usage too, what a master orders to be done he himself is said to do, as "he built a house" or "he made a book," though the one did not write it and the other did not build it.

Rom 8:27 (quotation, high confidence) · 1 Cor 14:14 (quotation, high confidence) · 1 Cor 14:12 (quotation, high confidence)

Notes and citation

Summary: The Spirit "intercedes" by making us pray; "spirit" here means the grace of the Spirit.

  • Souter brackets corda ("hearts"), "As the high priest," alibi, and -ur in dicitur; left out.

Notes on the original text

  • Digital text corrected (OCR slip): qui autern scrutatur → qui autem scrutatur; postuldt → postulat; Hie → Hic; ‘postulat’ autern, → ‘postulat’ autem,; lacit → facit; ‘file aedificauit → ‘ille aedificauit; ‘file codicem → ‘ille codicem.

Topics: Prayer

Cite (SBL): Pelagius, Comm. Rom. 8.27 (Souter, Texts and Studies 9.2 2:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-27

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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.

8.28Souter, Texts and Studies 9.2 2:68

Scimus autem quoniam diligentibus honum concurrunt omnia in bonum. Omnia quaecumque fecerimus uel passi fuerimus propter dilectionem dei, omnia nobis ad mercedem crescunt. omnia [enim] quaecumque iustus fecerit, prosperabuntur. His qui secundum propositum uocati sunt [sancti],

"But we know that for those who love God all things work together for good." Everything we do or suffer for the love of God grows into reward for us. "Whatever the righteous man does will prosper." "For those who are called according to purpose,"

Rom 8:28 (quotation, high confidence) · Ps 1:3 (allusion, high confidence)

Notes and citation

Summary: All that is done or suffered for love of God becomes reward.

  • The scanned lemma reads honum, probably for deum ("God"), which the comment supports; translated "God." The quotation adapts Ps 1:3. Souter brackets enim and sancti; left out.

Notes on the original text

  • Digital text corrected (OCR slip): autern → autem.

Cite (SBL): Pelagius, Comm. Rom. 8.28 (Souter, Texts and Studies 9.2 2:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-28

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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.

8.29Souter, Texts and Studies 9.2 2:68–69

[nam] quos praesciit . Secundum quod proposuit sola fide saluare quos praescierat credituros, et quos gratis uocauit ad salutem, multo magis glorificabit [ad salutem] operantes. Et praedestinauit conformes fieri imaginis [gloriae ] filii sui. Praedestinare idem est quod praescire. ergo quos praeuidit conformes futuros in uita, uoluit ut fierent conformes in gloria, quia ‘transformabit corpus humilitatis nostrae conforme corpori claritatis suae.’ Ut sit primogenitus ipse in multis fratribus . ‘Primogenitus [Me] ex mortuis’ in gloria.

"those whom he foreknew." According to what he purposed: to save by faith alone those whom he had foreknown would believe; and those whom he called freely to salvation, much more will he glorify when they work. "He also predestined to be conformed to the image of his Son." To predestine is the same as to foreknow. So those whom he foresaw would be conformed in life, he willed to become conformed in glory, because "he will transform the body of our lowliness, conformed to the body of his glory." "That he may be the firstborn among many brothers." "The firstborn from the dead," in glory.

Rom 8:29 (quotation, high confidence) · Phil 3:21 (quotation, high confidence) · Col 1:18 (quotation, high confidence)

Notes and citation

Summary: God predestined, that is foreknew, those who would believe and be conformed to Christ.

  • Pelagius equates predestination with foreknowledge of faith; translated as written. Souter brackets nam, "to salvation," gloriae ("of the glory"), and ille; left out.

Notes on the original text

  • Digital text corrected (OCR misread punctuation; OCR slip; hyphen rejoined; word split in OCR): [gkriae ] → [gloriae ]; sui- Praedestinare → sui. Praedestinare; con- formes → conformes; ‘ transf ormabit → ‘transformabit; conform© corpori → conforme corpori; Primogemtus → Primogenitus.

Cite (SBL): Pelagius, Comm. Rom. 8.29 (Souter, Texts and Studies 9.2 2:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-29

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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.

8.30Souter, Texts and Studies 9.2 2:69

Quos autem praedestinauit , hos et uocauit , [et quos uocauit,] hos et sanctificauit , [quos autem iustijicauit ,] hos autem honorificauit. Quos praesciit credituros, hos uocauit. uocatio autem uolentes colligit, non inuitos; aut certe discretio non in personis, sed in tempore est. hoc ideo dicit propter fidei inimicos, ne fortuitam dei gratiam iudicarent. e[r]go uocantur per praedicationem ut credant, credentes iustificantur per baptismum, glorificantur in uirtutibus gratiarum siue in resurrectione futura.

"And those whom he predestined, these he also called; these he also sanctified; and these he honored." Those whom he foreknew would believe, these he called. And the calling gathers the willing, not the unwilling; or certainly the distinction is not in persons but in time. He says this on account of the enemies of faith, lest they judge the grace of God to be fortuitous. So they are called through preaching to believe; believing, they are justified through baptism; they are glorified in the powers of the gifts of grace or in the future resurrection.

Rom 8:30 (quotation, high confidence)

Notes and citation

Summary: God calls the willing whom he foreknew would believe; they are justified in baptism and glorified.

  • Souter brackets "and those whom he called" and "and those whom he justified" in the lemma; left out. The lemma reads "sanctified" and "honored."

Notes on the original text

  • Digital text corrected (OCR slip): has → hos; future → futura.

Cite (SBL): Pelagius, Comm. Rom. 8.30 (Souter, Texts and Studies 9.2 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-30

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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.

8.31Souter, Texts and Studies 9.2 2:69

Quid ergo dicemus ad haec? si deus pro nobis , quis contra nos? Uult ostendere quod nemo possit impedire eos qui, diligentes deum, diliguntur a deo, quo minus gloriam quae is promissa est consequantur, eo quod perfecta [quae] in illis est caritas omnem causam mortalis timoris foras expellat.

"What then shall we say to these things? If God is for us, who is against us?" He wishes to show that no one can prevent those who love God, and are loved by God, from attaining the glory promised to them, because the perfect love that is in them drives out every cause of mortal fear.

Rom 8:31 (quotation, high confidence) · 1 John 4:18 (allusion, high confidence)

Notes and citation

Summary: Nothing can stop those who love God from reaching the promised glory.

  • Souter brackets quae; left out.

Cite (SBL): Pelagius, Comm. Rom. 8.31 (Souter, Texts and Studies 9.2 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-31

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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.

8.32Souter, Texts and Studies 9.2 2:69

Qui [etiam] filio suo [proprio] non pepercit Permisit tradi, ut tradentibus maneret libertas arbitrii et nobis patientiae monstraretur exemplum. Sed pro nobis omnibus tradidit illum . Non pro aliquantis. Quo modo non etiam cum illo omnia nobis donauit? Quid potest habere carius quod nobis neget, qui filium non negauit?

"He who did not spare his own Son." He permitted him to be handed over, so that the freedom of choice might remain for those who handed him over, and an example of patience might be shown to us. "But handed him over for us all." Not for some. "How has he not also given us all things with him?" What dearer thing can he have to deny us, who did not deny his Son?

Rom 8:32 (quotation, high confidence)

Notes and citation

Summary: God handed over his Son for all, leaving the betrayers their free choice.

  • Souter brackets etiam and proprio ("own"); left out.

Notes on the original text

  • Digital text corrected (OCR slip): peperdt → pepercit; ilium → illum; filinm → filium.

Cite (SBL): Pelagius, Comm. Rom. 8.32 (Souter, Texts and Studies 9.2 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-32

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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.

8.33Souter, Texts and Studies 9.2 2:69–70

Quis accusabit [aduersus] electos dei? deus qui iustificat:

"Who will bring a charge against the elect of God? God who justifies:"

Rom 8:33 (quotation, high confidence)

Notes and citation

Summary: Lemma of Rom 8:33.

  • Souter brackets aduersus; left out.

Notes on the original text

  • Digital text corrected (OCR slip; running head and line number leaked from the page): aceusabit [aduersus] PELAGI EXPOSmO [viii 34electos → accusabit [aduersus] electos.

Cite (SBL): Pelagius, Comm. Rom. 8.33 (Souter, Texts and Studies 9.2 2:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-33

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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.

8.34Souter, Texts and Studies 9.2 2:70

quis est qui condemnet? Quos deus elegit credentes, ac signis et uirtutibus iustos ostendit, quis pro pristinis audebit accusare delictis, uel pro contemptu legalium mandatorum? [Simul autem] Christus [Iesus] qui mortuus est, immo qui [et] resurrexit, qui [et] est ad dexteram dei. Secundum adsumpti hominis loquitur formam, qui mortuus est atque [re]surrexit. Qui etiam interpellat pro nobis. Ut cum ipso simus ubi ipse est. solent plane Arriani ex interpellationis causa mouere calumniam, dicentes quod qui interpellatur interpellante sit maior. quibus respondendum est deum obliuionem non pati, ut pro illis commoneatur semper quos ipse elegit, sed in hoc interpellare eum, dum semper pat[r]i hominem, quem suscepit, quasi nostrum pignus ostendit et offert, ut uerus pontifex et aeternus.

"who is it that condemns?" Those whom God has chosen as believers and shown to be righteous by signs and powers, who will dare to accuse them for their former offenses, or for contempt of the legal commandments? "Christ who died, rather who rose, who is at the right hand of God." He speaks according to the form of the man assumed, who died and rose. "Who also intercedes for us." That we may be with him where he is. The Arians, of course, are accustomed to raise a false charge from the matter of intercession, saying that he to whom intercession is made is greater than he who intercedes. They must be answered that God does not suffer forgetfulness, so as to be continually reminded of those whom he himself chose; but Christ intercedes in this, that he always shows and offers to the Father the man whom he assumed, as our pledge, as the true and eternal high priest.

Rom 8:34 (quotation, high confidence) · John 17:24 (allusion, medium confidence)

Notes and citation

Summary: None can condemn God's elect; Christ intercedes by presenting his assumed humanity to the Father, against the Arians.

  • Souter brackets "At the same time," Iesus, et twice, and re- in resurrexit; left out.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; OCR stray mark): dens → deus; iustos-ostendit → iustos ostendit; Christies [lesus] → Christus [Iesus]; interpeUat → interpellat; interpellate eum → interpellare eum; quern → quem; aetemus → aeternus.

Topics: Christology

Cite (SBL): Pelagius, Comm. Rom. 8.34 (Souter, Texts and Studies 9.2 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-34). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-34

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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.

8.35Souter, Texts and Studies 9.2 2:70

Quis ergo nos separabit a dilectione Christi? tribulatio, an angustia, an persecutio, an fames, an nuditas, an periculum, an gladius?

"Who then will separate us from the love of Christ? Tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword?"

Rom 8:35 (quotation, high confidence)

Notes and citation

Summary: Lemma of Rom 8:35.

Notes on the original text

  • Digital text corrected (OCR slip): dUectione → dilectione; per8ecutio → persecutio.

Cite (SBL): Pelagius, Comm. Rom. 8.35 (Souter, Texts and Studies 9.2 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-35). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-35

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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.

8.36Souter, Texts and Studies 9.2 2:70–71

sicut scriptum est. Post tanta et tam praeclara beneficia uel promissa, quae poterit tam grauis esse pressura quae nos ab eius caritate diuellat? et nos dicendo, omnes dicit tales esse debere qui a Christo nec periculis ualeant separari. tunc uero Iudaei uolebant illos a Christo ita separare ut ad legis eos custodiam reuocarent. Quia propter te morte adficimur tota die. Non propter aliquod crimen, sed propter te, qui dixisti: ‘ beati estis, cum uos persequentur,’ et cetera. Aestimati sumus ut oues occisionis. Hoc in nobis maxime Christianis impletur, quibus non licet nosmet ipsos defendere, sed exemplo domini et magistri, qui ‘sicut ouis ad uictimam ductus est,’ omnia inlata patientissime tolerare.

"As it is written." After such great and splendid benefits and promises, what pressure could be so heavy as to tear us from his love? And by saying "we" he says that all ought to be such that they cannot be separated from Christ even by dangers. At that time the Jews wished to separate them from Christ so as to call them back to keeping the law. "Because for your sake we are put to death all day long." Not for any crime, but for your sake, who said: "Blessed are you when they persecute you," and the rest. "We are regarded as sheep for slaughter." This is fulfilled most of all in us Christians, who are not permitted to defend ourselves, but, by the example of our Lord and Master, who "was led like a sheep to the sacrifice," to bear everything inflicted on us most patiently.

Rom 8:36 (quotation, high confidence) · Ps 44:22 (43:23 LXX) (quotation, high confidence) · Matt 5:11 (quotation, high confidence) · Isa 53:7 (quotation, high confidence)

Notes and citation

Summary: Christians, suffering for Christ, must not defend themselves but bear all patiently like him.

Notes on the original text

  • Digital text corrected (OCR misread quotation mark; OCR slip): et tarn praeclara → et tam praeclara; poterit tarn grauis → poterit tam grauis; iota die → tota die; persequentur/ → persequentur,’; ones → oues; c sicut ouis → ‘sicut ouis; ductus est/ → ductus est,’.

Topics: Persecution

Cite (SBL): Pelagius, Comm. Rom. 8.36 (Souter, Texts and Studies 9.2 2:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-36). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-36

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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.

8.37Souter, Texts and Studies 9.2 2:71

Sed in his omnibus superamus propter eum qui nos dilexit . Has omnes tribulationes pro nihilo ducimus propter eum qui nos tantum dilexit ut etiam moreretur pro nobis, et, quando pro eius nomine morimur, tunc maxime triumphamus, praesertim cum leue sit pro se pati quod pro aliis prior d[omin]us [pati] dignatus est.

"But in all these things we overcome because of him who loved us." We count all these tribulations as nothing because of him who loved us so much that he even died for us; and when we die for his name, then we triumph most of all, especially since it is light to suffer for oneself what the Lord first deigned to suffer for others.

Rom 8:37 (quotation, high confidence)

Notes and citation

Summary: Dying for Christ's name is the greatest triumph.

  • Souter brackets -omin- in dominus and pati ("to suffer"); left out, the sense kept.

Notes on the original text

  • Digital text corrected (OCR slips): ins Mb → in his.

Topics: Martyrdom

Cite (SBL): Pelagius, Comm. Rom. 8.37 (Souter, Texts and Studies 9.2 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-37). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-37

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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.

8.38Souter, Texts and Studies 9.2 2:71

Confido enim quia neque mors, neque uita, neque angeli , neque initia neque instantia, [neque futura ,] neque uirtus,

"For I am confident that neither death nor life, nor angels, nor principalities, nor things present, nor power,"

Rom 8:38 (quotation, high confidence)

Notes and citation

Summary: Lemma of Rom 8:38.

  • Souter brackets "nor things to come"; left out.

Notes on the original text

  • Digital text corrected (OCR misread punctuation; OCR slip): mors9 → mors,; uirtusy → uirtus,.

Cite (SBL): Pelagius, Comm. Rom. 8.38 (Souter, Texts and Studies 9.2 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-38). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-38

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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.

8.39Souter, Texts and Studies 9.2 2:71–72

neque altitudo , neque profundum. Pro certo confido quia nec si mihi [quis] mortem minetur, nec si uitam promittat, nec si se angelum dicat a domino destinatum, nec si angelorum principem mentiatur, nec si in praesenti honorem conferat, neque si polliceatur gloria[m] futurorum, neque si uirtutes operetur, nec si caelum promittat et inferno deterreat, uel profunditate[m] scientiae suadere conetur, umquam nos poterit a Christi secernere caritate. Neque alia creatura poterit nos separare [a] caritate dei. Omnem paene creaturam nominauit, et non fuit his contentus, nisi adderet quod etiam si sit alia creatura, nec ipsa uale[a]t separare. Quae est in Christo Iesu domino nostro . Deum diligebat in Christo, cuius dilectio consistit in custodia mandatorum, sicut ipse ait: ‘si diligitis me, mandata mea seruate,’ qui imitationem amoris sui [in] fraterna caritate constituit, dicens: ‘in hoc cognoscent omnes quia mei discipuli estis, si dilexeritis inuicem’: [unde] et Iohannes [ait: ‘si] fratrem quem uides, non diligis, deum quem non uides, quo modo potes diligere?

"nor height, nor depth." I am confident for certain that neither if anyone threatens me with death, nor if he promises life, nor if he says that he is an angel sent by the Lord, nor if he falsely claims to be a prince of angels, nor if he confers honor in the present, nor if he promises the glory of things to come, nor if he works miracles, nor if he promises heaven and frightens with hell, or tries to persuade by depth of knowledge, will he ever be able to sever us from the love of Christ. "Nor any other creature will be able to separate us from the love of God." He named almost every creature, and was not content with these unless he added that even if there is another creature, it too cannot separate us. "Which is in Christ Jesus our Lord." He loved God in Christ, the love of whom consists in keeping the commandments, as he himself says: "If you love me, keep my commandments"; he established the imitation of his love in brotherly love, saying: "By this all will know that you are my disciples, if you love one another." And John: "If you do not love your brother whom you see, how can you love God whom you do not see?"

Rom 8:39 (quotation, high confidence) · John 14:15 (quotation, high confidence) · John 13:35 (quotation, high confidence) · 1 John 4:20 (quotation, high confidence)

Notes and citation

Summary: No threat or promise can separate us from Christ's love, which is shown in keeping his commandments and loving one another.

  • Souter brackets quis, the m of gloriam and profunditatem, a, the a of ualeat, in, unde, and "says: 'If"; left out.

Notes on the original text

  • Digital text corrected (OCR misread quotation mark; OCR slip; running head leaked from the page): aUitudo → altitudo; Beparare → separare; PELAGI EXPOSinO [ix i- Iesu → Iesu; seruate,9 → seruate,’; quern → quem.

Cite (SBL): Pelagius, Comm. Rom. 8.39 (Souter, Texts and Studies 9.2 2:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-39). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-39

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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.