# Lehre und Wehre_St. Louis Missouri_Juli 1864_S195
# AI translation — CHI Digital Archive (demonstration)

Theological Axioms. 195

Christ is a founder of that same spiritual freedom, which one does not see. (Luther.)

99. Sicut evangelium approbat alias res politicas, ita libertatem, dominia et servitutes approbat. (Cruciger.) — Just as the Gospel confirms other political matters, so also it confirms liberty, dominions, and servitudes.

Just as the Gospel confirms other political things, so also liberty, the powers of lordship, and states of servitude.

100. Illa vox: Honora patrem et matrem, subjicit omnes homines servituti; cum autem et illa sententia sit in natura scripta, sentiendum est vere, causas servitutis in natura positas esse. (Melanchthon.) — That voice, "Honor thy father and thy mother," subjects all men to servitude; but since that saying is also written in nature, it must truly be held that the causes of servitude are placed in nature.

That voice: Honor thy father and mother, subjects all men to servitude; but since this truth also stands written in nature (of man), it is to be held without doubt that the causes of servitude already lie in nature.

101. Sicut ev. non abolet hoc praeceptum: Honora patrem et matrem, ita nec imperia, nec servitutem improbat, sed suo testimonio confirmat, ac docet oportere ad cohercendos impios et carnales in mundo existere regna et servitutem; et iis rebus utuntur sancti, sicut aliis bonis Dei creaturis. (Melanchthon.) — Just as the Gospel does not abolish this commandment, "Honor thy father and thy mother," so it disapproves neither governments nor servitude, but confirms them by its own testimony, and teaches that, for the restraining of the impious and carnal, kingdoms and servitude must exist in the world; and the saints make use of these things, as of other good creatures of God.

Just as the Gospel does not abolish this commandment: Honor thy father and mother, so it disapproves neither lordly authorities nor servitude, but confirms them by its testimony, and teaches that for the taming of the godless and the carnal in the world there must be lordship and servitude; and the saints make use of these things, as of other good creatures of God.

102. In Christi quidem regno et quoad communicationem spiritualium bonorum domini et servi pares sunt, interim tamen evangelium non abolet politias, nec tollit discrimen statuum in vita civili. (Gerhard.) — In Christ's kingdom indeed, and as regards the communication of spiritual goods, masters and servants are equal; nevertheless the Gospel does not abolish civil polities, nor does it remove the distinction of estates in civil life.

Indeed, in Christ's kingdom, and as regards the fellowship of spiritual goods, masters and servants are equal; nevertheless the Gospel does not thereby abolish the political orders, nor does it remove the distinction of estates in civil life.

103. Cum dicit Paulus: Praestate aequalitatem, non vult servos fieri aequales et pares domino, sed vult servari aequalitatem geometrica proportione. (Melanchthon.) — When Paul says, "Render equality," he does not wish servants to become equal and on a par with their master, but wishes equality to be observed according to geometrical proportion.

When Paul says: Show (to the servants) what is fair, he does not wish that the servants be made equal to their master, but wishes that equality be observed in geometrical proportion.

104. Our LORD Christ does not desire that with my goods I make myself a beggar and the beggar a lord, but that I take up his need and, so far as I am able, help him, so that the poor man eats with me, and not that I eat with the poor man. (Luther.)

105. Vincula divina et naturalia ligant servos et liberos. (Melanch.) — Divine and natural bonds bind together servants and free men.

The divine and natural bonds bind together servants and free men.