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Chapter 4OracMed.1.4

Prólogo galeato. III. Declárase en particular la necesidad de la doctrina

The Necessity of Sound Doctrine

The author defends the use of vernacular books for Christian instruction, arguing that ignorance of the faith is as dangerous as ignorance of monastic rules.

And even granting that what I've already said was enough—and more than enough—to prove my purpose, I still want to go further and prove, by the necessity of the Christian life's obligations, how much we need teaching about that life. This labor seemed necessary to me because some people of standing condemn books of sound doctrine written in the common tongue for those who never learned Latin.1 In one matter they are right, but in another we don't grant that they are.2 For they are right if they mean that one should not write in the common tongue either lofty and obscure matters, or the errors of heretics—even if only to refute them—or other things of that kind, or questions of theology, which St. Augustine will not allow to be treated even in popular sermons. How much less, then, should one write in this language what isn't fitting to preach? This agrees with the Apostle's saying, for he does not want questions preached, but teaching that builds up.3 Likewise, books of Sacred Scripture shouldn't circulate in the common tongue, because they contain many obscure things that need4 Thirteenth declaration. In this regard, those who don't want such books to exist are correct. However, to want there to be no books in our common language to teach us how to live according to the Christian religion we profess in holy Baptism—I consider that as serious a wrong as binding a person to the monastic life and then not wanting them to read and know its constitutions and statutes. After all, this first profession binds the Christian no less than the second binds the religious.5 And as much at fault as the religious would be if he neglected to learn the laws of his religious life, just as much at fault will the Christian be for refusing to learn the laws of his own. Although the examples and authorities from Holy Scripture we have provided here are more than enough proof of what has been said, it still seemed good to me to demonstrate this in a way that the things themselves prove and clarify how necessary it is.

Foundations of the Faith

A call to move beyond rote recitation of the Creed toward an explicit, humble, and intellectual understanding of the mysteries of the faith.

For first of all, if a man truly and with all his heart wants to be a Christian—not by faith alone, but by a life and habits that match that faith—he must know, before everything else, the articles of the faith he professes, not only in the faith of his elders, but explicitly and distinctly.6 So it isn't enough to say the words of the Creed the way a parrot would; he has to understand what he is saying, so that he doesn't form strange ideas and meanings about what he believes. As Saint Augustine writes of his close friend Alypius, before the mystery of the Incarnation was explained to him, Alypius believed that our Savior had taken on nothing of our humanity except the body, and that the divine person within Him performed the work of the soul. Likewise, regarding the mystery of the Most Holy Trinity, when a Christian hears the names Father and Son, they should know not to take them in a physical sense, for that divine generation is entirely spiritual, even though it is natural.7 And likewise he should understand that this mystery is to be believed and adored, not pried into—considering, on the one hand, the majesty of that most high substance, which is ineffable and beyond comprehension; and on the other, the smallness and lowliness of his own understanding, which, for grasping the height of divine things, is—as the philosophers say—like an owl's eyes before the brightness of the sun. The Christian should accept this as a given, so that they don't turn their lack of understanding into an argument for not believing. They must also understand that this mystery, while above reason, does not imply a contradiction, as some simple and ignorant people have imagined. Therefore, there must be teaching that drives out all such ignorance in matters of such gravity.

The Path of Repentance and Purity

Instruction on the commandments, the nature of sin, the necessity of confession, and the spiritual remedies required to maintain a life of virtue.

Beyond this, he is also bound to know the commandments—both God's and the Church's—which are the law by which he must live; he must also understand that they are broken not only by the deed itself, but also by thought: that is, by consenting to the evil act. And he should understand still more: that mortal sin is committed, when the matter is mortal, not only by an evil purpose of the will, but also by delighting in an evil thought even when he does not mean to carry it out—what the theologians call lingering delight (delectatio morosa).8 Beyond this, the good Christian is bound to go to confession at least once a year; and he ought to do so many more times if he wants to live more devoutly. So for this he needs to know how to examine his conscience, going through the commandments and the mortal sins to see where he has failed by deed, word, or thought; so he will not be like some brute creatures who, kneeling at the confessor's feet after a whole year of so many faults, can hardly name one, but only say: "Father, you ask me."9 And it is not enough to confess our sins if we don't have repentance and sorrow for them. For that, we need to know how ugly sin is, how much is lost by it, the wretched state in which it leaves the soul, and above all, how offensive it is to the majesty of God, from whom we have received so many gifts—and with those very gifts we so often offend him. Although contrition is a very special gift of God, he usually gives it to those who, for their part, prepare themselves and do what they can to obtain it. And because this contrition must include a very firm resolve never to sin again—and it is a sign of little repentance if the sins are soon repeated—it is right that people know the remedies and medicines for this: such as avoiding every occasion of them, the practice of prayer, frequent reception of the sacraments, and the10 And the reading of good books, and temperance in eating and drinking, and the guarding of the senses—especially of the tongue, through which so many faults are committed; and no less necessary is the guarding of the eyes, through which death so often enters our souls; and above all this, it is necessary to resist promptly at the first rising of evil thoughts and impulses, with the memory of Christ's Passion, and so on.11 Because to want to live virtuously in so wicked a world (where there are so many occasions to sin), while being hemmed in on one side by flesh so badly inclined, and on the other by so many demons and some perverse people (who sometimes wage a harsher war on us than the demons do), without using all these spiritual supplies and weapons, is to want to climb to heaven without a ladder. And because of this, we see how few people live without mortal sins. So how much will it help toward knowing all these things to read them in the books that teach them?

Sacramental Reverence and Prayer

The author emphasizes the need for proper preparation for the Eucharist and the cultivation of virtues like humility and thanksgiving in prayer.

So when a Christian comes to receive Communion, who will declare to him the height of that Sacrament, the greatness of that gift, and the sovereignty of the Majesty enclosed there, so that from this he may understand with how much fear and reverence, with how pure a conscience, and with how much humility and lowliness he must prepare himself to receive into his poor little hut the Lord of all creation—so that he may thus share in the grace of that Sacrament and in the riches and consolations it brings with it? For to receive Communion without the due preparation is, as the Apostle says, to eat and drink judgment for the one who receives it that way—as it seems many people do today when they receive Communion, since we see no amendment in their lives.✦ It's also the Christian's duty to pray—as Holy Scripture strongly recommends—and in that prayer to ask our Lord for help with all his needs, both bodily and spiritual, which are countless. For his prayer to be effective, he needs the virtues that should accompany it: attention, devotion, humility, and perseverance—and above all, faith and trust, just as the Savior says: Whatever you ask for, believe that you will receive it, and it will be given to you. Along with prayer, the Apostle wants thanksgiving for benefits received to be joined—which is the sacrifice of divine praises that God so urgently asks for in Psalm 49.12 So how can a Christian carry out this duty with the devotion and feeling it requires if he doesn't know how many these benefits are, or how great they are?

Spiritual Warfare and the Affective Virtues

A guide to navigating the temptations of life through vigilance and the cultivation of the four affective virtues: love, hatred of sin, hope, and fear.

Beyond what has already been said, temptations are unavoidable in this life, for as holy Job says, all of life is one long temptation.✦ And Saint Peter says that our adversary, like a raging lion, circles us on every side, looking for someone to devour.✦ The apostle Saint Paul emphasizes this enemy's great strength and power, and provides us with various spiritual weapons to stand against him. He has a thousand tricks and a thousand ways of attacking us—sometimes with blasphemous thoughts, sometimes with temptations against the faith, sometimes with anger, hatred, and desires for revenge, sometimes with sensual appetites, and other times more slyly, offering us sweetened poison to drink: that is, presenting vice to us under the mask of virtue.13 So if a Christian isn't alert to all these shoals—where the little boat of innocence so often runs into danger—and doesn't know the remedies for these dangers at least moderately well, what can they expect but to run aground at every step and fall into the abyss of sin?14 We also sail through this mortal life under shifting winds—sometimes in a storm, sometimes in fair weather; I mean, sometimes with prosperity, and other times with adversity. Of these, some vainly make us proud and lift us up and make us forget God; but the others, being of many kinds, stir us sometimes to impatience, sometimes to distrust, sometimes to disordered sadness, sometimes to15 to complain against divine providence, and others to desires for revenge.16 So if the one who is trying to be a good Christian is not alert and prepared in peacetime for the dangers of war, how can he escape these two so common dangers? And who will more readily furnish him with wholesome remedies for this, if not the teaching and counsel of good books? There are also four virtues that are essential for running this race toward heaven: love of God, hatred of sin, hope in divine mercy, and fear of his justice; the sum of our entire salvation consists in these virtues.✦ These virtues are called affective because they consist of the movements and affections of the will.17 Since this faculty is blind—because it doesn't move itself toward any of these affections unless the understanding presents the motives and reasons for doing so—it follows that a good Christian needs to know what can move him toward each of these things.18 Although God infuses these virtues into the souls of the just, a person must still do his own part and not leave everything to God, helping himself with the many considerations that can move him toward this.19 Since this subject is so vast, how much will it benefit a good Christian to know some considerations that can move him toward each of these virtues? Books of sound doctrine teach us all of this.

The Narrow Road to Heaven

A concluding exhortation that the rigorous demands of the Christian life are necessary for the difficult journey from earth to heaven.

But someone will say that I ask a great deal in all the things I have touched on here. To that, I answer that for anyone who thinks it’s enough to be a Christian by faith alone, without considering how one lives, all of this will seem like a lot. But for the one who wants to be a Christian in purity of conscience, turning away from every kind of mortal sin, not only will this not seem like too much, but experience with the world's dangers, temptations, and occasions will teach him that all of this—and more—is necessary, for the road from earth to heaven is no small one.✦20 And that is why all the things mentioned above are needed for such a great flight.

Read the original Latin

Y, dado caso que bastaba y aun sobraba lo dicho para probar nuestro intento, pero todavía quiero pasar adelante y probar con la necesidad de las obligaciones de la vida cristiana la necesidad que tenemos de la doctrina della. El cual trabajo me pareció necesario, por haber algunas personas graves que condenan los libros de buena doctrina escritos en lengua vulgar para el uso de los que no aprendieron latín. Los cuales, en una materia tienen razón, mas en otra no la alcanzamos. Porque razón tienen si entienden que no se han de escribir en lengua vulgar ni cosas altas y escuras, ni tampoco se han de referir los errores de los herejes — aunque sea para confundirlos— ni otras cosas semejantes, ni cuestiones de teología; las cuales, ni aun en los sermones populares consiente san Agustín que se traten. Pues ¿cuánto menos se debe en esta lengua escribir lo que no conviene predicar? Con lo cual contesta el dicho del Apóstol, pues no quiere que se prediquen cuestiones, sino doctrina que edifique. Asimismo, libros de la Sagrada Escritura no conviene andar en lengua común, porque hay en ellos muchas cosas escuras que tienen necesidad de

XIII declaración. Así que, cuanto a esto, razón tienen los que no quieren que haya estos libros. Mas querer que no haya libros en esta común lengua, que nos enseñen a vivir conforme a la religión cristiana que en el santo Bautismo profesamos, téngolo por tan grande inconveniente, como obligar a un hombre a la vida monástica, y no querer que lea y sepa las constituciones y estatutos della; pues no menos obliga al cristiano esta primera profesión, que al religioso la segunda. Y cuan culpado sería el religioso si se descuidase en aprender las leyes de su religión, tanto lo será el cristiano en no querer aprender las leyes de la suya. Mas, aunque los ejemplos y autoridades de la Santa Escritura que aquí habemos alegado sean suficientísima prueba de lo dicho, pero todavía me pareció mostrar esto por tal medio que las mismas cosas prueben y declaren la necesidad que dello hay.

Porque, primeramente, si un hombre desea de verdad y de todo corazón ser cristiano, no por sola fe, sino por vida y costumbres conformes a esta fe, ha de saber ante todas las cosas los artículos de la fe que profesa, no sólo en la fe de los mayores, sino explícita y distintamente. De modo que no basta pronunciar las palabras del Credo como las diría un papagayo, sino ha de entender lo que pronuncia, porque no venga a formar conceptos y sentidos extraños de lo que cree. Como escribe san Agustín de Alipio, su familiar amigo, del cual dice que, antes que le fuese declarado el misterio de la encarnación, tenía para sí que nuestro Salvador no había tomado de nuestra humanidad más que solo el cuerpo, y que la persona divina que dentro dél estaba hacía el oficio del ánima. Asimesmo, en el misterio de la Santísima Trinidad conviene que, cuando el cristiano oye los nombres de Padre y de Hijo, sepa que no ha de entender aquí cosa corporal, pues aquella divina generación es toda espiritual, aunque natural. Y asimesmo entienda que este misterio ha de ser creído y adorado, y no escudriñado, considerando en esto, por una parte, la majestad de aquella altísima substancia, que es inefable y incomprehensible; y por otra, la cortedad y bajeza de su entendimiento, el cual, para entender la alteza de las cosas divinas, es —según dicen los filósofos— como los ojos de la lechuza para ver la claridad del sol. Esto conviene que presuponga el cristiano, para no hacer argumento de su no entender, para no creer. Asimesmo ha de entender que este misterio, aunque sea sobre toda razón, no por eso implica contradicción, como algunos simples y ignorantes imaginaron. Pues, siendo esto así, necesario es que haya doctrina que excluya todas estas ignorancias en materias tan graves.

Demás desto, también está obligado a saber los mandamientos, así de Dios como de la Iglesia, que es la ley en que ha de vivir; y entender que no sólo se quebrantan por sola obra, sino también por pensamiento, que es por consentimiento en la mala obra. Y aun más debe entender: que no sólo con el mal propósito de la voluntad, sino también con el deleite del mal pensamiento, aunque no quiera ejecutarlo (que es lo que los teólogos llaman delectación morosa), se comete pecado mortal en materia de pecado mortal. Allende desto, el buen cristiano está obligado a confesarse por lo menos una vez al año; lo cual debería hacer otras muchas veces, si quiere vivir más religiosamente. Pues para esto ha de saber examinar su conciencia, discurriendo por los mandamientos y pecados mortales, para ver en lo que ha desfallecido por obra, o palabra, o pensamiento; porque no sea como algunos brutos, que, puestos a los pies del confesor, apenas saben decir una culpa a cabo de un año, donde han cometido tantas, sino dicen: «Padre, peguntadme vos». Y no basta confesar los pecados, si no tenemos arrepentimiento y pesar dellos. Para lo cual es menester conocer la fealdad del pecado, y lo mucho que por él se pierde, y el estado en que deja al ánima miserable, y, sobre todo, cuán ofensivo sea de la majestad de Dios, de quien tantos beneficios habemos recibido, con los cuales muchas veces le ofendemos. Porque, dado caso que la contrición sea un muy especial don de Dios, pero este suele él dar a los que de su parte se disponen y hacen lo que pueden por alcanzarlo. Y, porque a esta contrición pertenece que esté con ella un muy firme propósito de no volver más a pecar, y sea señal de poco arrepentimiento si luego se repiten los pecados, conviene que se sepan los remedios y medicinas que hay para esto, cuales son evitar todas las ocasiones dellos, y el ejercicio de la oración, y la frecuencia de los sacramentos, y la

XIV lección de los buenos libros, y la templanza en el comer y beber, y la guarda de los sentidos, mayormente de la lengua, por la cual se cometen tantas culpas; y no menos es necesaria la guarda de los ojos, por donde muchas veces entra la muerte en nuestras ánimas; y, sobre todo esto, es necesario resistir apresuradamente al principio de los malos pensamientos y movimientos, con la memoria de la pasión de Cristo, &c. Porque querer vivir virtuosamente en un mundo tan malo (donde tantas ocasiones hay para pecar), y estando cercados, por una parte, de una carne tan mal inclinada, y por otra, de tantos demonios y de algunos hombres perversos (que a veces nos hacen más cruda guerra que los demonios), sin ayudarnos de todos estos pertrechos y armas espirituales, es querer subir al cielo sin escalera. Y por falta desto vemos cuán pocos sean los hombres que vivan sin pecados mortales. Pues ¿cuánto aprovechará para saber todas estas cosas leerlas en los libros que las enseñan?

Pues, cuando el cristiano se llega a comulgar, ¿quién le declarará la alteza de aquel Sacramento, la grandeza de aquel beneficio y la soberanía de la Majestad que allí está encerrada, para que por aquí entienda con cuánto temor y reverencia, y con cuánta pureza de conciencia, y cuánta humildad y encogimiento se debe aparejar para recibir en su pobre chozuela al Señor de todo lo criado, para que así se haga participante de la gracia de aquel Sacramento, y de las riquezas y consolaciones que él trae consigo? Porque comulgar sin el aparejo debido es, como dice el Apóstol, comer y beber juicio para quien así lo recibe; como parece que comulgan el día de hoy muchas personas, pues ninguna enmienda vemos en sus vidas.

Es también oficio propio del cristiano hacer oración (que es cosa grandemente encomendada en las Santas Escrituras), en la cual pida a nuestro Señor remedio para todas sus necesidades, así corporales como espirituales, que son innumerables. Pues, para que su oración sea eficaz, ha de saber las virtudes con que la ha de acompañar, las cuales, contándolas brevemente, son: atención, devoción, humildad y perseverancia, y, sobre todas, fe y confianza, según aquello del Salvador, que dice: Cualquiera cosa que pidiéredes, creed que la recibiréis, y darse os ha. Con la oración, quiere el Apóstol que se junte el hacimiento de gracias por los beneficios recibidos, que es el sacrificio de las alabanzas divinas que Dios tan encarecidamente pide en el salmo 49. Pues ¿cómo podrá un cristiano hacer este oficio con la devoción y sentimiento que conviene, si no supiere cuántos y cuán grandes sean estos beneficios?

Demás de lo dicho, tentaciones en esta vida no pueden faltar, pues, como dice el santo Job, toda la vida es una tentación prolija. Y san Pedro dice que nuestro adversario, como león rabioso, nos cerca por todas partes, buscando a quién trague. Y el apóstol san Pablo encarece la fuerza y poder grande deste enemigo, y nos provee de diversos géneros de armas espirituales para contrastarlo; el cual tiene mil artes y mil maneras para acometernos, unas veces con pensamientos de blasfemia, otras con tentaciones de la fe, otras con iras, odios y deseos de venganza, y otras con apetitos sensuales, y otras veces más disimuladamente, dándonos a beber la ponzoña azucarada, que es representándonos el vicio con máscara de virtud. Pues, si el cristiano no estuviere advertido de todos estos bajos (donde suele peligrar la navecica de la inocencia), y no supiere siquiera medianamente los remedios destos peligros, ¿qué puede esperar, sino dar al través a cada paso y caer en el abismo de los pecados? Navegamos también en esta vida mortal con diversos vientos, unas veces con tormenta, y otras con bonanza; quiero decir, unas veces con prosperidades, y otras con adversidades. De las cuales, las unas vanamente nos ensoberbecen y levantan y hacen olvidar de Dios; mas las otras, como son de diversas maneras, así nos mueven unas veces a impaciencia, otras a desconfianza, otras a tristeza desordenada, otras a

XV quejarnos de la divina providencia, y otras a deseos de venganza. Pues, si el que procura ser buen cristiano, no estuviere advertido y prevenido en tiempo de paz para los peligros de la guerra, ¿cómo podrá escapar destos dos tan ordinarios peligros? Y ¿quién le proveerá más fácilmente para esto de saludables remedios, sino la doctrina y avisos de los buenos libros?

Son también para andar esta carrera del cielo cuatro virtudes grandemente necesarias, que son: amor de Dios, aborrecimiento del pecado, esperanza en la divina misericordia y temor de su justicia; en las cuales virtudes consiste la suma de toda nuestra salvación. Y llámanse estas virtudes afectivas, porque consisten en los movimientos y sentimientos de la voluntad. Pues, como esta sea una potencia ciega (que no se mueve a ninguno destos afectos, sino representándole el entendimiento los motivos y causas que tiene para ello), de aquí es que ha menester el buen cristiano saber lo que a cada cosa destas le puede mover. Porque, aunque estas virtudes infunda Dios en las ánimas de los justos, mas debe el hombre ayudarse por su parte, y no librarlo todo en Dios, ayudándose de muchas consideraciones que para esto le puedan mover. Y, pues esta materia es muy copiosa, ¿cuánto aprovechará a un buen cristiano saber algunas consideraciones que a cada una destas virtudes lo puedan mover? Lo cual todo nos enseñan los libros de buena doctrina.

Mas dirá alguno que pido mucho en tantas cosas como aquí he tocado. A lo cual respondo que a quien parece que basta ser cristiano con sola fe, y sin tener cuenta con la vida, todo esto parecerá mucho; mas a quien lo quiere ser en la pureza de la conciencia, apartándose de todo género de pecado mortal, no sólo esto no parecerá mucho, mas antes la experiencia de los peligros y tentaciones y ocasiones del mundo le enseñarán que todo esto, y más, le es necesario; pues no es pequeño el camino que hay de la tierra al cielo. Y por eso todas las cosas susodichas son menester para este tan grande vuelo.

Scripture echoes

  1. ↩1Cor.11.27-1Cor.11.29 — So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 1Cor.11.28 — But let a person examine himself, and in this way let him eat of the bread and drink of the cup. 1Cor.11.29 — For the one who eats and drinks without discerning the body eats and drinks judgment on himself.
  2. ↩Job.7.1 — Does not a human have a hard service on earth, and are not his days like the days of a hired worker?
  3. ↩1Pet.5.8 — Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.
  4. ↩1Cor.9.24;Heb.12.1 — Do you not know that those who run in a stadium all run, but only one receives the prize? Run in such a way that you may obtain it. Heb.12.1 — Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that so easily entangles us, and let us run with endurance the race set before us.
  5. ↩Matt.7.13-Matt.7.14 — Enter through the narrow gate. For the gate is wide and the road is broad that leads to destruction, and many are those who enter through it. Matt.7.14 — Because the gate is narrow and the road is hard that leads to life, and there are few who find it.

Notes

  1. 1 ↩"personas graves" rendered as "people of standing" (weighty/respected persons), not merely solemn temperament.
  2. 2 ↩"no la alcanzamos" keeps first-person plural: the author does not concede "razón" to them on the second point (not "they fail to grasp it").
  3. 3 ↩"contesta" taken in the older sense "agrees with / matches," not modern "answers" or "contests."
  4. 4 ↩Source sentence ends mid-clause after "tienen necesidad de"; English stops at the same break and does not invent the missing complement (likely "explanation" / learned interpretation).
  5. 5 ↩"religión cristiana" is the Christian faith professed at Baptism; "religioso" / "vida monástica" refer to vowed religious life. "primera profesión" = baptismal profession; "segunda" = religious profession.
  6. 6 ↩Spanish «en la fe de los mayores» points to implicit reliance on the faith held by one's elders/parents, set against personal, explicit, and distinct knowledge of the articles of faith.
  7. 7 ↩«Aunque natural» keeps the classical distinction: the Son's generation is spiritual (not bodily), yet truly natural to the Godhead, not merely metaphorical or adoptive.
  8. 8 ↩Spanish delectación morosa: the scholastic term for voluntary, prolonged pleasure in a sinful thought without intent to act; retained as 'lingering delight' with the Latin technical form for precision.
  9. 9 ↩Source reading peguntadme vos treated as preguntadme vos ('you ask me'), a common early-modern misspelling.
  10. 10 ↩Source sentence ends mid-phrase after 'y la' (and the); the following section continues the list of remedies (good books, temperance, custody of the senses, etc.). Translation preserves the incomplete close rather than inventing the missing words.
  11. 11 ↩Source opens with «XIV lección». The previous sentence ends mid-list at «y la…», so the intended reading is almost certainly «y la lección de los buenos libros» (“and the reading of good books”). «XIV» is treated as corrupt or as a stray numeral and is not rendered as “fourteen.”
  12. 12 ↩Source cites "salmo 49" (Vulgate/Septuagint numbering), which corresponds to Psalm 50 in most modern Protestant Bibles; the 'sacrifice of praise/thanksgiving' is the theme of that psalm.
  13. 13 ↩Literally 'sweetened poison'; rendered as figurative bait that hides vice under an appearance of virtue.
  14. 14 ↩Nautical metaphor: 'bajos' are shoals/shallows; 'dar al través' means to wreck or run aground.
  15. 15 ↩Source section ends mid-clause; the continuation appears to begin OracMed.1.4.9.s1 ('...quejarnos de la divina providencia, y otras a deseos de venganza').
  16. 16 ↩Source opens with 'XV', almost certainly a leaked section numeral rather than authorial wording; rendered as the list-continuation of the previous section ('otras a…').
  17. 17 ↩Spanish 'afectivas' / later 'afectos' kept as affective/affections for the will's interior motions, not mere emotion.
  18. 18 ↩'esta' / 'potencia' refers to the will as a blind power that depends on the intellect's presentation of motives.
  19. 19 ↩'no librarlo todo en Dios' rendered as not leaving everything to God—i.e., not casting the whole work on God alone while neglecting human cooperation.
  20. 20 ↩"con sola fe" rendered as "by faith alone" in the ordinary sense of bare assent without a life shaped by faith—not as a polemic slogan against justified faith.

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