The truth of this remark is readily seen when one examines specific exceptions which Catholics have taken to Luther's translation. They find fault with Luther's translation of the angel's address to Mary: "Du Holdselige," that is, Thou gracious one, or well-favored one. The Catholics demand that this term should be rendered "full of grace," because in their belief Mary is really the chief dispenser of grace. They complain that in Matt. 3, 2 Luther has rendered the Baptist's call: "Tut Busse," that is, Repent, instead of, Do penance. They fault Luther for translating in Acts 19, 18: "Und verkuendigten, was sie ausgerichtet hatten," that is, They reported what they had accomplished. Catholics regard this text as a stronghold for their doctrine of confession, especially for that part of it which makes satisfaction by works of penance a part of confession; they insist that the text must be rendered: They declared their deeds, that is, the works which they had performed by order of their confessors. Catholics charge Luther with having inserted a word in Rom. 4, 15, which he translates: "Das Gesetz richtet nur Zorn an," that is, The law worketh only wrath, or nothing but wrath. They object to the word "only," because in their view man can by his own natural powers make himself love the Law. They set up a great hue and cry about another insertion in Rom. 3, 28, which Luther translates: "So halten wir es nun, dass der Mensch gerecht werde ohne des Gesetzes Werk', allein durch den Glauben," that is, We conclude, therefore, that a man is justified without the deeds of the Law, by faith alone; they object to the word "alone," because in their teaching justification is by faith plus works. It is known that there are translations before Luther which contain the same insertion. On this insertion Luther deserves to be heard himself. "I knew full well," he says, "that in the Latin and Greek texts of Rom. 3, 28 the word solum (alone) does not occur, and there was no need of the papists teaching me that. True, these four letters sola, at which the dunces stare as a cow at a new barn-door, are not in the text. But they do not see that they express the meaning of the text, and they must be inserted if we wish to clearly and forcibly translate the text. When I undertook to translate the Bible into German, my aim was to speak German, not Latin or Greek. Now, it is a peculiarity of our German language, whenever a statement is made regarding two things, one of which is affirmed while the other is negatived, to add the word solum, 'alone,' to the word 'not' or 'none.' As, for instance: The peasant brings only grain, and no money. Again: Indeed, I have no money now, but only grain. As yet I have only eaten, and not drunk. Have you only written, and not read what you have written? Innumerable instances of this kind are in daily usage. While the Latin or the Greek language does not do this, the German has this