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rupta. Et sane hodie Dominus And to-day no less God acknowlanimas et corpora nostra crea- edges onr minds and bodies to be turas et opus suum esse agnoscit, his creatures and work; as it is sicut scriptum est (Job x. 8): written (Job x. 8): “Thy hands have Manus tuæ fecerunt me, et plas- made me and fashioned me togethmaverunt me totum in circuitu.' er round about.' Et Filius Dei unione perso

And the Son of God, by a pernali illam humanam naturam, sonal union, has assumed this natsed sine peccato, assumsit, et non ure, yet without sin; and uniting alienam, sed nostram carnem not other flesh, but our flesh to sibi adjungens arctissime copu- himself, hath most closely conlavit, ejusque assumtæ carnis ra- joined it, and in respect of this tione vere frater noster factus flesh thus assumed he has truly beest; ut Scriptura testatur (Heb. come our brother; as the Scripture ii, 14): Posteaquam pueri com- bears witness (Heb. ii. 14): Formercium habent cum carne et asmuch then as the children are sanguine, et ipse similiter parti- partakers of flesh and blood, he also ceps factus est eorundem. Item himself likewise took part of the (ii. 16): “Non Angelos assumit, same. Also ii. 16): "For verily sed semen Abrahæ assumit, unde he took not on him angels; but he et debuit per omnia fratribus as- took on him the seed of Abraham. similari, excepto peccato? Wherefore in all things it behooved

him to be made like unto his breth

ren, yet without sin.' Eandem humanam nostram na- This same human nature of ours turam (opus videlicet suum) Chris- (that is his own work) Christ has tus redemit, eandem (quae ipsius redeemed, the same (inasmuch as opus est) sanctificat, eandem a it is his own work) he sanctifies, the mortuis resuscitat, et ingenti glo- same doth he raise from the dead, ria (opus videlicet suum) ornat : and with great glory (as being his peccatum autem originale non own work) doth he crown it. But creavit, non assumsit, non redemit, Original Sin he has not created, has non sanctificat, non resuscitabit not assumed, has not redeemed, in electis, neque unquam gloria doth not sanctify, will not raise coelesti ornabit aut salvabit, sed again in the elect, nor will ever in beata illa resurrectione plane save and crown with heavenly abolitum erit [sondern in der glory, but in that blessed resurrecAuferstehung gar vertilget sein tion it shall be utterly abolished wird].

and done away. Ex his, quo a nobis allata sunt,

From these considerations which discrimen inter corruptam natu- have been advanced by us, the disram, et inter corruptionem, quce tinction between our corrupt nature naturæ infisca est, et per quam and the corruption which is imnatura est corrupta, facile agno- planted in the nature, and through sci potest.

which the nature is corrupt, can be

easily discerned. III. Vicissim autem credimus, III. But, on the other hand, we docemus atque confitemur, pecca- believe, teach, and confess that tum originis non esse levem, sed Original Sin is no trivial corruptam profundam humanæ naturce tion, but is so profound a corrupcorruptionem, quæ nihil sanum, tion of human nature as to leave nihil incorruptum, in corpore et nothing sound, nothing uncorrupt anima hominis, atque adeo in in- in the body or soul of man, or in terioribus et exterioribus viribus his mental or bodily powers. As ejus reliquit. Sicut Ecclesia ca- reads the hymn of the Church: nit: 'Lapsus Ado vi pessima hu- Through Adam's fall is all corrupt,

Nature and essence human.'' mana tota massa, natura et ipsa essentia corrupta, luce cassa," etc. How great this evil is, is in truth Hoc quantum sit malum, verbis not to be set forth in words, nor can

est inexplicabile, neque it be explored by the subtlety of huhumanæ rationis acumine inda- man reason, but can only be disgari, sed duntaxat per verbum cerned by means of the revealed Dei revelatum agnosci potest. word of God. And we indeed afEt sane affirmamus, quod hanc firm that no one is able to dissever naturæ corruptionem ab ipsa this corruption of the nature from natura nemo, nisi solus Deus, the nature itself, except God alone, separare queat; id quod per which will fully come to pass by mortem in beata illa resurrec- means of death in the resurrection



1 'Durch Adam's Fall ist ganz verderbt

Menschlich Natur und Wesen.' The beginning of a hymn by Lazarus Spengler, of Nuremberg (d. 1534), composed in 1525. See Schaff's German Hymn-Book, No. 62.

tione plene fiet. Ibi enim ea unto blessedness. For then that very ipsa natura nostra, quam nunc same nature of ours, which we now circumferimus, absque peccato bear about, will rise again free from originis, et ab eodem omnino Original Sin, and wholly severed separata et remota resurget, et and disjoined from the same, and æterna felicitate fruetur. Sic will enjoy eternal felicity. For enim scriptum est (Job xix. 26): thus it is written (Job xix. 26): 'Pelle mea circumdabor, et in "I shall be compassed again with carne mea videbo Deum, quem my skin, and in my flesh shall ego visurus sum mihi, et oculi I see God; whom I shall see for mei eum conspecturi sunt.' myself, and mine eyes shall behold,

and not another.'


NEGATIVE. Rejectio fulsorum dogmatum, quæ commemo- Rejection of false dogmas, which are opposite ratæ sance doctrinæ repugnant.

to the sound doctrine as set forth above. I. Rejicimus ergo et damna- I. We therefore reject and conmus dogma illud, quo asseritur, demn that dogma by which it is peccatum originale tantummodo asserted that Original Sin is merereatum et debitum esse, ex alieno ly the liability and debt of anothdelicto, absque ulla naturæ no-er's transgression, transmitted to us stræ corruptione, in nos deriva- apart from any corruption of onr tum.

nature. II. Item, concupiscentias pravas

II. Also, that depraved concupisnon esse peccatum, sed concreatas cences are not sin, but certain connaturæ conditiones, et proprietates create conditions and essential propquasdam essentiales : aut defectus erties of the nature, or that those illos, et malum ingens a nobis defects and that huge evil just set paulo ante commemoratum, non forth by us is not sin on whose acesse peccatum, propter quod ho- count man, if not grafted into mo, Christo non insertus, sit fili- Christ, is a child of wrath.

us irc.

III. Rejicimus etiam Pelagia- III. We also reject the Pelagian nam hæresin, qua asseritur, ho- heresy, in which it is asserted that minis naturam post lapsum in the nature of man after the fall is corruptam esse, et quidem in spi- incorrupt, and that, moreover, in

ritualibus rebus totam bonam et spiritual things it has remained

puram in viribus suis naturali- wholly good and pure in its natural bus mansisse.

powers. IV. Item, peccatum originis ex- IV. Also, that Original Sin is an ternum, levem, et nullius prope external, trivial, and almost insigmomenti esse nævum, aut asper- nificant birth-mark, or a certain sam quandam maculam, sub qua stain dashed upon the man, under nihilominus natura bonas suas the which, nevertheless, nature hath vires etiam in rebus spiritualibus retained her powers unimpaired retinuerit.

even in spiritual things. V. Item, peccatum originale tan- V. Also, that Original Sin is only tum esse externum impedimentum an external impediment of sound bonarum spiritualium virium, et spiritual powers, and is not a denon esse despoliationem et defec- spoliation and defect thereof, even tum earundem, sicuti cum magnes as, when a magnet is smeared with allii succo illinitur, vis ejus natu- garlic-juice, its natural power of ralis attrahendi ferrum non tolli- drawing iron is not taken away, but tur, sed tantum impeditur, aut si- is only impeded; or as a stair can cut macula de facie, aut color de be easily wiped off from the face, pariete abstergi facile potest. or paint from a wall.

VI. Item, hominis naturam et VI. Also, that man's nature and essentiam non prorsus esse cor- essence are not utterly corrupt, ruptam : sed aliquid boni adhuc but that there is something of in homine reliquum, etiam in re- good still remaining in man, eren bus spiritualibus, videlicet, boni- in spiritual things, to wit, goodtatem, capacitatem, aptitudinem, ness, capacity, aptitude, ability, facultatem, industriam, aut vires, industry, or the powers by which quibus in rebus spiritualibus in- in spiritual things he has strength choare aliquid boni, operari, aut to undertake, effect, or co-effect cooperari valeat.

somewhat of good. VII. Contra autem rejicimus VII. But, on the other hand, we etiam falsum dogma Manichæo- reject also the false dogma of the rum, cum docetur, peccatum ori- Manichæans, where it is taught that ginis tanquam quiddam essentiale Original Sin is, as it were, something atque substantiale a Satana in na- essential and substantial, infused by turam esse infusum, et cum eadem Satan into the nature, and mingled

permixtum, quemadmodum vene- with the same, as wine and poison num et vinum miscentur.

are mixed. VIII. Item, non ipsum anima- VIII. Also, that it is not the natlem hominem, sed aliquid aliud, ural man himself, but something et peregrinum quiddam, quod sit alien and strange, which is in man, in homine, peccare, ideoque non that sins, and that therefore not his ipsam naturam, sed tantummodo nature itself, but only Original Sin peccatum originale, in natura existing in his nature is liable to existens, accusuri.

arraignment. IX. Rejicimus etiam atque dam- IX. We reject also and condemn, namus, ut Manichæum errorem, as a Manichæan error, the teaching quando. docetur, originale pecca- that Original Sin is properly, and tum proprie, et quidem nullo po- without any distinction, the very sito discrimine, esse ipsam homi- substance, nature, and essence of nis corrupti substantiam, natu- fallen man, so that between liis ram et essentiam, ita ut inter na- corrupt nature after the fall, conturam corruptam post lapsum, sidered in itself, and Original Sin. per se ipsam consideratam, et in- there is no difference at all, and ter peccatum originis nulla pror- that no distinction can be conceived sus sit differentia, neque ulla dis- by which Original Sin can be distinctio cogitari, aut saltem pecca- tinguished from man's nature even tum illud a natura cogitatione in thought. discerni possit.

X. D. Lutherus quidem origi- X. Dr. Luther, it is true, calls nis illud malum, peccatum na- this original evil a sin of nature, ture, personale, essentiale vocat : personal, essential; but not for

eam ob causam, quasi the reason that the nature, pernatura, persona, aut essentia ho- son, or essence of man, without minis, absque omni discrimine, any distinction, is itself Original sit ipsum peccatum originis : sed Sin, but he speaks after this manideo ad hunc modum loquitur, ut ner in order that by phrases of hujusmodi phrasibus discrimen this sort the distinction between inter peccatum originale, quod Original Sin, which is infixed in humanæ naturæ infixum est, et human nature, and other sins, inter alia peccata, quæ actualia which are called actual, may be vocantur, melius intelligi possit. better understood.


sed non

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