Bayern, USA, Deutschland

Friday, October 19, 2018

The Apostles’ Creed in Anglo-Saxon

Se læssa’ créda

1 Ic belīefe on God ðæs Fæðer ælmihtigan Scippend heofonas and eorðan. 
   And on Hælend Crist hīs ān-feald Sunu Drihten ûsa 
hē geæcnian bý ðe Hālgan Gáste 
gebære of ðære Sancta María 
5 geðolode under Pontiscean Pilate 
on rōde āhēnge to deaðe and on eorðan bebyrigde 
hē fērde tō helle 
and ðe driddan dæg ðonne hē ārīsan of ðæs dēaðe
hē tō heofonum āstīge 
10 and sitt æt ðe rihthandre of God ðonne Fæðer ælmihtigan 
from ðas hē sceal mægenðrymlíce cuman tō démanne ðe lifiendan and ðe deadan. 
   Ic belīefe on ðone Hàlgan Gaste 
ðā halgan eallgeleafican cirice 
ðæt gæd ðāra halig folces 
15 ðā forgiefnesse ðæs gylta 
ðā ærist ðære bræde 
and ðæt līf ā on ecnesse. 


Thursday, October 18, 2018

The Lord’s Prayer in Anglo-Saxon

From the Heliand:

Ðe Fadar ûsa

        Fadar ûsa | firiho barno,
1601 thu bist an them hôhon | himila rîkea,
        geuuîhid sî thîn namo | uuordo gehuuilico.
        Cuma thîn | craftag rîki.
        Uuerða thîn uuilleo | ob=ar thesa uuerold alla,
1605 sô sama an erðo, | sô thar uppa ist
           an them hôhon | himilo rîkea.
        Gef ûs dago gehuuilikes râd, | drohtin the gôdo,
        thîna hêlaga helpa, | endi alât ûs, heb=enes uuard,
       managoro mênsculdio, | al sô uue ôðrum mannum dôan.
1610 Ne lât ûs farlêdean | lêða uuihti
        sô forð an iro uuilleon, | sô uui uuirðige sind,

        ac help ûs uuiðar allun | ub=ilon dâdiun.

Wednesday, October 17, 2018

The 10 Commandments translated into Anglo-Saxon

The Commandments

Nu lufa þu odre fremde godas ofer me. 
Ne minne naman ne cig þu on ydelnesse. 
Gemun ðæt þu gehalgie þone resrendæg. 
Ara þinum fæder þinre meder. 
Ne sleah þu. 
Ne lige þu deornunga. 
Ne stala þu. 
Ne sæge þu lease gewitnesse. 

Ne gewylna þu ðines nyhstan yfres mid uneyhte.

Anglo-Saxon research

For the past two years I have been studying and researching Anglo-Saxon literature, mythology and Christianity. I will post here some of my work and essays. 

Monday, April 02, 2018

Easter Monday. Luke 24,13-35

That very day two of them were going to a village named Emmaus, about seven miles[a] from Jerusalem, 14 and they were talking with each other about all these things that had happened. 15 While they were talking and discussing together, Jesus himself drew near and went with them. 16 But their eyes were kept from recognizing him. 17 And he said to them, “What is this conversation that you are holding with each other as you walk?” And they stood still, looking sad. 18 Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?” 19 And he said to them, “What things?” And they said to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 22 Moreover, some women of our company amazed us. They were at the tomb early in the morning, 23 and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.” 25 And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! 26 Was it not necessary that the Christ should suffer these things and enter into his glory?” 27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
28 So they drew near to the village to which they were going. He acted as if he were going farther, 29 but they urged him strongly, saying, “Stay with us, for it is toward evening and the day is now far spent.” So he went in to stay with them.30 When he was at table with them, he took the bread and blessed and broke it and gave it to them. 31 And their eyes were opened, and they recognized him. And he vanished from their sight. 32 They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” 33 And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together,34 saying, “The Lord has risen indeed, and has appeared to Simon!” 35 Then they told what had happened on the road, and how he was known to them in the breaking of the bread. (Luke 24,13-35) 


℣ We will not hide them from their children, but tell to the coming generation the glorious deeds of the Lord  and His might,  
℟ and the wonders that He has done. 

Collect of the Day
O God, in the paschal feast You restore all creation. Continue to send Your heavenly gifts upon Your people so that they may walk in perfect freedom and receive eternal life; through Jesus Christ, Your Son, our Lord  who lives and reigns with You and the Holy Spirit, One God, now and forever.  Amen. 

Wednesday, June 25, 2014

Pieper and the polemic of Scripture re. justification

Two more paragraphs from Pieper's Dogmatics


2. The polemic of Scripture against the indubitable false impregnation of works in justification.

5. The Scripture teaches not only that the justification is completely independent of works but it turns into a more abundant and sharp polemic against the introduction of the works in the justification before God calls the garments through works before God to do justice to be foolishness, they have a zeal for God, but not according to knowledge, the religion of the flesh, having begun by the Spirit, are you now being perfected by the flesh?; denial of Christ’s death for if 

justification were through the law, then Christ died for no purpose, with rejecting Christ and grace, You are severed from Christ, you who would be justified by the law; you have fallen away from grace. They say of all who want to be justified by works before God that they do not acquire justification, but rather the curse for all who rely on works of the law are under a curse, Galatians 3,10; and all the teachers, who mix works into justification, Paul twice speaks the anathema. The apostle used the characterization and proper assessment of such teacher with expressions that are our delicate to our ears and almost unbearable. He calls them in Philippians 3,2 „dogs, evildoers, those who mutilate the flesh“. The sharp expressions by the apostle, was needed at this point against the Jewish teachers of works, for some exegetes had made it a necessity. 


6. This „intense emotion expressions“ do not seem to fit the „delicate tone“, which characterizes the Epistle to the Philippians, and especially not where the apostle urges the congregation to rejoice in the Lord in the immediately preceding words. But the context is obvious. Seeing the magnificent results of the grace of God in the church at Philippi, the apostle violently erupted in holy wrath against the Judaizing heretics who threatened the whole foundation of the Christian faith and life with their doctrine of works. 

Wednesday, April 02, 2014

Justification through faith

Posted below is the initial translation I have recently undertaken. I am working through Francis Peiper's Christian Dogmatics, Vol. 2, which is the second volume of a three volume set of systematic textbooks used at Concordia Seminary, St. Louis. Pieper's original volumes were in German and used extensively, but as the seminary transitioned from German to English as the primary language, an English translation was needed. Work began in 1944 as Dr. Theodore Engelder began the daunting task of translation. Engelder died before he completed his work, but others finished the portions remaining in Volume 2 and a completed English translation of all three volumes was available by 1951. 

In search of a new German translation project, I decided to tackle Pieper's Dogmatics. We were always told that various paragraphs were not translated but summarized by combining them together. So it will be interesting to learn if this is indeed the case and, if so,  how much was paraphrased rather than translated. I have noted already in the three pages undertaken that Engelder did paraphrase together sentences to make the paragraphs shorter. 

Pieper's Dogmatics has copious footnotes (page 606 begins with footnote 1404!). I have omitted the footnotes for the blog post (which makes the pages seem rather short, but many times the footnotes take up half of the page in Pieper's volumes), I have translated most of his Latin phrases into English (I kept the Latin phrases intact where they are used as the Latin translation for Pieper's German phrases) and I also numbered the paragraphs (which were not numbered in the original or the translation) as I find it makes referencing easier in papers and essays.



Justification through faith. 
concerning justification
1. Justification is accomplished through faith, without the works of the law. 

1. At the very moment in which a person believes in Christ or in the gospel, that is, in the acquired Christ and proffered in the gospel forgiveness of sins, that believer is justified by that faith before God. This is the so-called subjective justification, as distinguished from the so-called objective justification that exists for the faith. Concerning the relationship between objective and subjective justification is later pointed out. From the subjective justification that occurs through faith, as Romans 3,28 says: »For we hold that man is justified by faith.« But Scripture is not satisfied arbitrarily to say that we are justified „by faith“, because this Divine method of justification well contradicts human intuition that looks and expects a justification by the works according to their natural terms of religion —, so the Scriptures are zealous to hone that every work of the law is completely excluded from justification. Romans 3,28: »For we hold that man is justified by faith apart from the works of the law.« Galatians 2,16: »yet we know that man is not justified by works of the law.« Namely, every form of human works are excluded form of the justification. Excluded are 1. all external good works that people do and those done before faith such as the works of the Pharisees; 2. all spiritual good works  


flowing from faith, such as the works of faithful Abraham. Scripture also indicates reasons why God chose this strange manner of justification, namely He has completely detached justification from the law and the works of the law. God has chosen this method of justification: 1. thus giving people the certainty of the forgiveness of sins and salvation; 2. so that the object of human boasting is not man himself, but is God’s entirely unmerited grace in Christ. 
2. It is useful that we remain aware of what confronts us in the Scriptural doctrine of the justification through faith, namely, that it is a wonderful method of justification by faith. We may easily lose sight of its wonderful character, so that it fades into the background, because we’ve heard about justification by faith from our youth. But Luther was right when he says: „It’s a great thing that I should grasp and believe with the heart that all my sins are forgiven, and that through such faith 


I am righteous before God. That is certainly a wondrous justice and it is different from the justice found among all the intelligent and wise lawyers in this world (St. Louis XIII,2495). But a requirement for this „wondrous righteousness“ by faith is the „wondrous“ fact, that God reconciles all people unto Himself through Christ’s vicarious satisfaction, that is, in His heart He has forgiven their sins and this forgiveness or justification in the word of the gospel. This is to constantly point out the further exposition of the Biblical doctrine of justification. 
3. In the Scriptural proclamation of Romans 3,28: »one is justified by faith apart from the works of the law« is the article or clause through which the orthodox Church refutes the various errors over time that attempt to redefine the Christian doctrine of justification. Justification is „by faith without the deeds of the law“, and it is not based upon the „infused grace“ (gratia infusa), but is based upon the „gracious disposition of God in Christ“ (gratuitus Dei favor propter Christ), it cannot be found in man, but is found outside of man, namely, in the objective word of the Gospel (the means of grace are the means of justification), thus it is the act is not medicinal, but forensic, that is, one who is in himself unrighteous is declared righteous so it has no grace (does not allow fluctuations), as justification occurs by faith alone, and thus faith in justification can only be construed instrumental, not as a moral achievement, an ethical principle, etc., it is not a subject of conjecture (certainly is conjectural of the Romans), but the poor sinner is certain because it is precisely by faith in the gospel and completely separate from the law and its works occurs. All these clauses are articles, as I said, are already contained in substance in Romans 3,28: »by faith apart from the works of the law.« As we discuss each of the following particulars in more or less detail, we see the contrast to the various errors that confront the central article from outside the Christian faith. Also, we must never forget that we still bear our flesh,


with the opinion of the law, that is, we are afflicted with a tendency to believe that justification is by the works of the law. 
4 The 4. Article of the Augsburg Confession contains a simple but comprehensive description of justification: „Also they teach that men cannot be justified before God by their own strength, merits or works, but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight, as St. Paul says in Romans 3 and 4.“