Towards tlie close of the IStli century and the begin- ning of the rJth, efforts were again made, especially in
LATINISMS
2G3
LATIN VERSIONS
Germany, to have mass said in the vernacular (see ISIar- heinecke, Si/siem d. Katholicismus, iii, 397), but in vain. The increase of uUramontanisni rendered all efforts un- availing. Hirscher, in his Missm genuinum notionem eniere, etc., tentavit Uiisclier (Tubing. 1821), thus clearly expressed the general aspiration (p. t)9) : " Vituperamus igitur hunc externe in cultu nostro linguie usum pro viri- bus nostris, atque si unquam eucharistiie celebrationi vitam redire velimus, eliminandum esse atijue proscri- bendum statuimus. Et sane, si liturgia Latina inter nos Gcrmanos non existeret, nemo profecto popuhmi aUqueni universum lingua uti vel duci velle, qua Deum adoret, sibi i)enitus ignota admitteret possibilitatem. Incora- prehensibile revera istud omnibus debet viileri.qui cunc- ta ad sanre rationis normam solcnt metiri, et nihil nisi quod ffiditicat atl cultum admittere." Here Hirscher quotes the v.'ords of St. Paul, 1 Cor. xiv, 1-20, and con- tinues : " Apostolus hoc loco ne de ordinario quldem lin- gure exter£B in ecclesia usu sed de extraordinario aliquo loquitur, quem argumentis ex visceribus rei petitis im- pugnat. Quanto magis igitur principiis suis inhaerens ordinarium ab ipsis mysferiorum ministris et universi cultus ducibus debuit corripere?" He then goes on to prove that the use of Latin in the mass is in contradic- tion with the object of this part of worship, which re- quires " sacerdotem inter ct populnm actionem, cele- brantis et populi communionem" (p. 70-71). These views, however, he afterwards withdrew, on being ad- monished by superior authorities. Komanism cannot admit any real communion between the priest and the people in the sacrifice of the mass, and Hirscher had in this respect gone farther than his Church would allow him. It is remarkable that all such efforts were always connected with more extended theological views, name- ly, with the rejection of the atoning character of mass.
As the principles of the Reformation unfolded, so did the necessity of administering the sacraments in the vernacular. Yet Latin was not at once set aside, and there are yet extant a numljer of Lutheran liturgies of the second half of the IGth centurj- in which that lan- guage is extensively used.
In the English Church, one of the first acts of the Re- formers was in behalf of the use of the vernacular in re- ligious service, and the twenty-fourth of the Thirty- nine Articles treats " of speaking in the congregation in such a tongue as the people understandeth." The arti- cle reads thus: "It is a thing plainly repugnant to the Word of God, and the custom of the primitive Church, to have public prayer in the church, or to minister the sacraments in a tongue not understanded of the people."
See Herzog, Real-Enq/Jdopddie, viii, 208 ; Fuhrmann, Handwdrtei-huch d. Kircheni/e.fcJi. n,(ilO sq.; SchriJckh, Kirchenr/escfi. xx, 153 sq. ; xxi, 418 sq. (J. II. W.)
Latinisms. This word, which properly signifies idioms or phraseology peculim- to the Latin tongue, is ex- tended by Biblical critics so as to include also the Latin words occurring in the Greek Testament. It is but rea- sonable to expect the existence of Latinisms in the lan- guage of every country subdued by the Romans. See EoME. The introduction of their civil and military officers, of settlers, and merchants, would naturally be followed b}^ an infusion of Roman terms, etc., into the language of their new subjects. There would be many new things made known to some of them for which they could find no corresponding word in their own tongues. The circumstance that the proceedings, in courts of law were, in ev3ry part of the Roman empire, conducted in the Latin language, would necessarily cause the intro- duction of many Roman words into the department of law, as might be amply illustrated from the present state of the juridical language in ev^ery country once subject to the Romans, and even in our own. Valerius Maxi- mus (ii, 2, 2), indeed, records the tenacity of the an- cient Romans for their language in their intercourse •»vith the (jreeks, and their strenuous endeavors to prop- agate it through all their dominions. The Latinisms in the New Testament are of four kinds.
1. L^athi Words in Greelc Characters. — The following are instances (see Tregelles in Home's Ititrod. iv, 15): 'Affdapioj', " farthing,'' from the Latin assaiius (Matt. X, 29). This word is used likewise by Plutarch, Diony- sius of Halicarnassus, and Athenajus, as may be seen in Wetstein, ad loA SccAssarium. Kfjvffoc, census (Matt. xvii, 25); Kivrvpior, centurio (Mark xv, 39), etc.; \t- jHov, legio, "legion" (Matt, xxvi, 53). Polybius (B.C. 150) has also adopted the Roman militarj' terms (vi, 17) 161G. ^TTiKovXc'iTwp, specidator, " a spy," from sjjeculor, " to look about," or, as Walil and Schleusner think, from spiculum, the weapon carried b}' the speculator. The word describes the emperor's life-guards, who, among other duties, punished the condemned ; hence " an exe- cutioner" (Mark vi, 27), margin, "one of his guard" (comp. Tacitus, Hist, i, 25 ; Josephus, War, i, 33, 7 ; Sen- eca, De Ira, i, IG). M ukiWov, from macellum, " a mar- ket-place for flesh" (1 Cor. x, 25). As Corinth was now a Roman colony, it is onlj^ consistent to find tliat the in- habitants had adopted this name for their public mar- ket, and that I'aul, writing to them, should employ it. Mi'Aioi', "a mile" (IMatt. v, 41). This word is also used by Polybius (xxxiv, 11,8) and Strabo (v,332),