Epistola Jacobi

Fratres mei, nolite in personarum acceptione habere fidem Domini nostri Jesu Christi gloriæ.

My brethren, have not the faith of our Lord Jesus Christ of glory, with respect of persons.

Fratres meo, ne vol in personas acceptione habere fide de Domino nostro de Iesu de Christo de gloria.

Etenim si introierit in conventum vestrum vir aureum annulum habens in veste candida, introierit autem et pauper in sordido habitu,

For if there shall come into your assembly a man having a golden ring, in fine apparel; and there shall come in also a poor man in mean attire:

Etenim si viro in convento vestro introi aurea annulo habente in veste candida, introi autem et paupere in sordido habitu,

et intendatis in eum qui indutus est veste præclara, et dixeritis ei: Tu sede hic bene: pauperi autem dicatis: Tu sta illic; aut sede sub scabello pedum meorum:

And you have respect to him that is clothed with the fine apparel and shall say to him: Sit thou here well: but say to the poor man: Stand thou there, or: Sit under my footstool:

Et intende in illo qui indusa es veste praeclara, et te ad illo: dic sede hoc bene: ad paupere autem dic: te sta ibi; aut sede sub scabello de pedes meo:

nonne judicatis apud vosmetipsos, et facti estis judices cogitationum iniquarum?

Do you not judge within yourselves, and are become judges of unjust thoughts?

Nonne iudica apud vosmetior, et fac es iudices de cogitationes iniquo?

Audite, fratres mei dilectissimi: nonne Deus elegit pauperes in hoc mundo, divites in fide, et hæredes regni, quod repromisit Deus diligentibus se?

Hearken, my dearest brethren: Hath not God chosen the poor in this world, rich in faith and heirs of the kingdom which God hath promised to them that love him?

Audi, fratres meo dilecso: nonne Deo elige paupere in hoc mundo, divite in fide, et haeres de regno, Deo repromitte quod dilige se?

vos autem exhonorastis pauperem. Nonne divites per potentiam opprimunt vos, et ipsi trahunt vos ad judicia?

But you have dishonoured the poor man. Do not the rich oppress you by might? And do not they draw you before the judgment seats?

Vos autem exhonora paupere. Nonne divite per potentia opprime vos, et ipso trahe vos ad iudicios?

nonne ipsi blasphemant bonum nomen, quod invocatum est super vos?

Do not they blaspheme the good name that is invoked upon you?

Nonne ipso blasphema bono nomine, quod invoca es super vos?

Si tamen legem perficitis regalem secundum Scripturas: Diliges proximum tuum sicut teipsum: bene facitis:

If then you fulfil the royal law, according to the scriptures: Thou shalt love thy neighbour as thyself; you do well.

Si tamen lege perfice regali secundo Scripturas: dilige proximo tuo sicut teiba: bene fac:

si autem personas accipitis, peccatum operamini, redarguti a lege quasi transgressores.

But if you have respect to persons, you commit sin, being reproved by the law as transgressors.

Si autem personas accipe, peccato operor, redargue ab lege quasi transgressores.

Quicumque autem totam legem servaverit, offendat autem in uno, factus est omnium reus.

And whosoever shall keep the whole law, but offend in one point, is become guilty of all.

Omni autem serva toto lege, offende autem in uno, facto es de omni reo.

Qui enim dixit: Non mœchaberis, dixit et: Non occides. Quod si non mœchaberis, occides autem, factus es transgressor legis.

For he that said: Thou shalt not commit adultery, said also: Thou shalt not kill. Now if thou do not commit adultery, but shalt kill, thou art become a transgressor of the law.

Qui nam dic: non moechor, dic et: non occide. Quod si non moechor, occide autem, facto es transgressore de lege.

Sic loquimini, et sic facite sicut per legem libertatis incipientes judicari.

So speak ye and so do, as being to be judged by the law of liberty.

Sic loque, et sic fac sicut per lege de libertate incipie iudica.

Judicium enim sine misericordia illi qui non fecit misericordiam: superexaltat autem misericordia judicium.

For judgment without mercy to him that hath not done mercy. And mercy exalteth itself above judgment.

Iudicio nam sine misericordia illo qui non fac misericordia: superexolta autem misericordia iudicio.

Quid proderit, fratres mei, si fidem quis dicat se habere, opera autem non habeat? numquid poterit fides salvare eum?

What shall it profit, my brethren, if a man say he hath faith, but hath not works? Shall faith be able to save him?

Quid prosum, fratres meo, si fide qui que dic se habere, operes autem non que habe? Numquid fide pote salva illo?

Si autem frater et soror nudi sint, et indigeant victu quotidiano,

And if a brother or sister be naked and want daily food:

Si autem fratre et sorore nuda es, et indige victus quotidiano,

dicat autem aliquis ex vobis illis: Ite in pace, calefacimini et saturamini: non dederitis autem eis quæ necessaria sunt corpori, quid proderit?

And one of you say to them: Go in peace, be ye warmed and filled; yet give them not those things that are necessary for the body, what shall it profit?

Aliquo autem ex vos ad illos que dic: greek.expression in pace, calefacie et satura: non da autem ad illos que necessaria es ad corpore, quid prosum?

Sic et fides, si non habeat opera, mortua est in semetipsa.

So faith also, if it have not works, is dead in itself.

Sic et fide, si non que habe operes, more es in semetipso.

Sed dicet quis: Tu fidem habes, et ego opera habeo: ostende mihi fidem tuam sine operibus: et ego ostendam tibi ex operibus fidem meam.

But some man will say: Thou hast faith, and I have works. Shew me thy faith without works; and I will shew thee, by works, my faith.

Sed dic qui: te habe fide, et me habe operes: ostende ad me fide tuo sine operes: et me ostende ad te ex operes fide meo.

Tu credis quoniam unus est Deus: bene facis: et dæmones credunt, et contremiscunt.

Thou believest that there is one God. Thou dost well: the devils also believe and tremble.

Te crede quia uno es Deo: bene fac: et daemones crede, et contremisce.

Vis autem scire, o homo inanis, quoniam fides sine operibus mortua est?

But wilt thou know, O vain man, that faith without works is dead?

Vol autem scire, o homine inane, quia fide sine operes more es?

Abraham pater noster nonne ex operibus justificatus est, offerens Isaac filium suum super altare?

Was not Abraham our father justified by works, offering up Isaac his son upon the altar?

Abrahame patre nostro nonne ex operes iustifica es, offer Isaace filio suo super altari?

Vides quoniam fides cooperabatur operibus illius: et ex operibus fides consummata est?

Seest thou that faith did cooperate with his works and by works faith was made perfect?

Vide quia fide cooperor ad operes de illo: et ex operes fide consumma es?

Et suppleta est Scriptura, dicens: Credidit Abraham Deo, et reputatum est illi ad justitiam, et amicus Dei appellatus est.

And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God.

Et supple es Scriptura, dicente: Abrahame crede ad Deo, et reputa es ad illo ad iustitia, et amico de Deo appella es.

Videtis quoniam ex operibus justificatur homo, et non ex fide tantum?

Do you see that by works a man is justified, and not by faith only?

Vide quia ex operes homine iustifica, et non ex fide tanto?

Similiter et Rahab meretrix, nonne ex operibus justificata est, suscipiens nuntios, et alia via ejiciens?

And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers and sending them out another way?

Similiter et Rahabe meretrice, nonne ex operes iustifica es, suscipe nuntios, et alio via eiice?

Sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est.

For even as the body without the spirit is dead: so also faith without works is dead.

Sicut nam corpore sine spiritu more es, ita et fide sine operes more es.