← Latinum Institute Ecclesiastical Latin Reading Course
107.1 Omnium of all rērum things Deus God est is causa the cause
107.2 Propter on account of hanc this causam cause Chrīstus Christ vēnit came
107.3 Nūlla no causa cause sine without Deō God fit happens
107.4 Multae many causae causes nōs us ad to ecclēsiam church dūcunt lead
107.5 Apostolī the apostles Chrīstī of Christ causam cause praedicant preach
107.6 Salūtis of salvation nostrae our causa for the sake mortuus died est he is
107.7 Quae what est is causa the cause tuae of your trīstitiae sadness
107.8 Prīma the first peccātī of sin causa cause superbia pride fuit was
107.9 Causās the causes rērum of things sapiēns the wise man cognōscit knows
107.10 Nōn not sine without causā cause haec these things facta done sunt are
107.11 Ob on account of eam that causam cause monachī monks ōrant pray
107.12 Iūsta just causā with cause episcopus the bishop pūnit punishes
107.13 Grātiā grace Deī of God causam the cause nostram our dēfendit defends
107.14 Hārum of these causārum causes prīma the first caritas charity est is
107.15 Veritātis of truth causā for the sake martyrēs martyrs moriuntur die
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107.1 Omnium rērum Deus est causa. God is the cause of all things.
107.2 Propter hanc causam Chrīstus vēnit. For this reason Christ came.
107.3 Nūlla causa sine Deō fit. No cause happens without God.
107.4 Multae causae nōs ad ecclēsiam dūcunt. Many reasons lead us to church.
107.5 Apostolī Chrīstī causam praedicant. The apostles preach Christ's cause.
107.6 Salūtis nostrae causā mortuus est. He died for the sake of our salvation.
107.7 Quae est causa tuae trīstitiae? What is the cause of your sadness?
107.8 Prīma peccātī causa superbia fuit. The first cause of sin was pride.
107.9 Causās rērum sapiēns cognōscit. The wise man knows the causes of things.
107.10 Nōn sine causā haec facta sunt. These things were not done without reason.
107.11 Ob eam causam monachī ōrant. For that reason the monks pray.
107.12 Iūstā causā episcopus pūnit. The bishop punishes with just cause.
107.13 Grātiā Deī causam nostram dēfendit. God's grace defends our cause.
107.14 Hārum causārum prīma caritas est. Of these causes the first is charity.
107.15 Veritātis causā martyrēs moriuntur. Martyrs die for the sake of truth.
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107.1 Omnium rērum Deus est causa.
107.2 Propter hanc causam Chrīstus vēnit.
107.3 Nūlla causa sine Deō fit.
107.4 Multae causae nōs ad ecclēsiam dūcunt.
107.5 Apostolī Chrīstī causam praedicant.
107.6 Salūtis nostrae causā mortuus est.
107.7 Quae est causa tuae trīstitiae?
107.8 Prīma peccātī causa superbia fuit.
107.9 Causās rērum sapiēns cognōscit.
107.10 Nōn sine causā haec facta sunt.
107.11 Ob eam causam monachī ōrant.
107.12 Iūstā causā episcopus pūnit.
107.13 Grātiā Deī causam nostram dēfendit.
107.14 Hārum causārum prīma caritas est.
107.15 Veritātis causā martyrēs moriuntur.
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The word causa is a first declension feminine noun meaning "cause," "reason," or "sake." Here are its forms:
Declension of causa, -ae f. -
Nominative: causa (the cause) -
Genitive: causae (of the cause) -
Dative: causae (to/for the cause) -
Accusative: causam (the cause) -
Ablative: causā (by/with/from the cause) -
Vocative: causa (O cause!)
Plural forms: -
Nominative: causae (the causes) -
Genitive: causārum (of the causes) -
Dative: causīs (to/for the causes) -
Accusative: causās (the causes) -
Ablative: causīs (by/with/from the causes) -
Vocative: causae (O causes!)
Key grammatical constructions: -
Genitive + causā (for the sake of): This is a very common idiom where causa in the ablative follows a genitive. Example: "salūtis nostrae causā" = "for the sake of our salvation" -
Propter + accusative (because of, on account of): Used with causam to express reason. Example: "propter hanc causam" = "for this reason" -
Ob + accusative (on account of): Similar to propter. Example: "ob eam causam" = "for that reason" -
Ablative of cause: The ablative case alone can express cause. Example: "iūstā causā" = "with just cause" -
Sine + ablative (without): Often used in negative expressions. Example: "sine causā" = "without cause/reason"
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In Christian Latin, causa takes on profound theological significance beyond its classical meanings. Early Christian writers adopted this term to explore fundamental questions about God, creation, and salvation.
Theological Usage: -
God as First Cause: Medieval theologians, following Aristotle through Aquinas, spoke of God as the "causa prima" (first cause) of all existence. This concept was central to scholastic proofs for God's existence. -
The Four Causes: Christian philosophers adopted Aristotle's four causes (material, formal, efficient, and final) to explain creation and divine action. God was seen as the ultimate efficient cause (creator) and final cause (purpose) of all things. -
Causality and Free Will: The question of how divine causality relates to human free will became a major theological debate. Terms like "causa secunda" (secondary cause) were used to describe human agency within God's providence.
Liturgical and Legal Usage: -
In Church Latin, "causa" appears in legal contexts: "causa matrimonialis" (marriage case), "causa sanctōrum" (cause of saints - the process of canonization). -
The phrase "honoris causā" (for the sake of honor) appears in ecclesiastical documents and ceremonies.
Common Expressions: -
"Quid est causa?" (What is the reason?) - frequently used in theological disputations -
"Prima causa" (First Cause) - a name for God -
"Causa finalis" (final cause) - the purpose or end for which something exists
Understanding "causa" helps English speakers grasp how Latin-speaking Christians reasoned about God's relationship to creation and the logical structure of theological arguments.
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From Thomas Aquinas, Summa Theologiae, I, q. 2, a. 3:
"Invenītur in rēbus aliquid quod est possibile esse et nōn esse. Impossibile est autem omnia quae sunt tālia, semper esse: quia quod possibile est nōn esse, quandoque nōn est. Ergō necesse est pōnere aliquid quod sit per sē necessārium, nōn habēns causam necessitātis aliunde."
Part F-A (Interleaved Text)
Invenītur is found in in rēbus things aliquid something quod which est is possibile possible esse to be et and nōn not esse to be. Impossibile impossible est it is autem however omnia all things quae which sunt are tālia such, semper always esse to be: quia because quod what possibile possible est is nōn not esse to be, quandoque sometimes nōn not est is. Ergō therefore necesse necessary est it is pōnere to posit aliquid something quod which sit may be per through sē itself necessārium necessary, nōn not habēns having causam cause necessitātis of necessity aliunde from elsewhere.
Invenītur in rēbus aliquid quod est possibile esse et nōn esse. Impossibile est autem omnia quae sunt tālia, semper esse: quia quod possibile est nōn esse, quandoque nōn est. Ergō necesse est pōnere aliquid quod sit per sē necessārium, nōn habēns causam necessitātis aliunde.
We find in things something that can exist and not exist. But it is impossible for all things that are such to exist always: because what can not-exist, at some time does not exist. Therefore it is necessary to posit something that is necessary through itself, not having the cause of its necessity from elsewhere.
Invenītur in rēbus aliquid quod est possibile esse et nōn esse. Impossibile est autem omnia quae sunt tālia, semper esse: quia quod possibile est nōn esse, quandoque nōn est. Ergō necesse est pōnere aliquid quod sit per sē necessārium, nōn habēns causam necessitātis aliunde.
This passage from Aquinas's famous "Third Way" demonstrates sophisticated use of causa in philosophical argument: -
Philosophical infinitives: "esse" and "nōn esse" (to be and not to be) are used as philosophical concepts -
Subjunctive mood: "sit" (may be) in the relative clause shows purpose/characteristic -
Present participle: "habēns" (having) creates a complex modifier -
Accusative with infinitive: Multiple examples like "possibile est...esse" (it is possible to be) -
The key phrase: "nōn habēns causam necessitātis aliunde" - Here causam is the direct object of the participle "habēns," showing that this necessary being (God) has no external cause for its necessity. This is the crucial theological point: God is uncaused.
The word order places "causam necessitātis" between "habēns" and "aliunde" for emphasis on the philosophical concept of an uncaused cause.
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107.16 Sanctus Saint Franciscus Francis paupertātis of poverty causā for the sake omnia all things relīquit left behind
107.17 Ob on account of quam which causam cause beāta blessed Marīa Mary virginitātem virginity servāvit preserved
107.18 Multārum of many mīrāculōrum miracles causa the cause fuit was sanctitās holiness eius his
107.19 Prīma the first conversīōnis of conversion causa cause vīsiō a vision caelestis heavenly fuit was
107.20 Causam the cause pauperum of the poor semper always dēfendit defended sancta saint Elisabētha Elizabeth
107.21 Nōn not sine without dīvīnā divine causā cause martyr the martyr Stephanus Stephen lapidātus stoned est was
107.22 Propter on account of fideī of faith causam the cause sanctus saint Laurentius Lawrence in on crāticulā gridiron ustus burned est was
107.23 Quae what fuit was causa the cause tantae of such great paenitentiae penance Marīae of Mary Magdalēnae Magdalene
107.24 Ob for hanc this causam reason sanctus saint Benedictus Benedict in into sōlitūdinem solitude sēcēssit withdrew
107.25 Apostolōrum of the apostles causā for the sake sanctus saint Paulus Paul multās many tribulatīōnēs tribulations passus suffered est has
107.26 Causās the causes morbōrum of diseases cognōscēns knowing sanctus saint Cōsmas Cosmas aegrōs the sick sānābat healed
107.27 Sine without hūmānā human causā cause sed but dīvīnō by divine nūtū will sancta saint Therēsia Teresa levitāta levitated est was
107.28 Ecclēsiae of the church causam cause dēfendēns defending sanctus saint Thomās Thomas Cantuariēnsis of Canterbury occīsus killed est was
107.29 Nūlla no erat there was causa cause mortis of death praeter except amōrem love Chrīstī of Christ in in corde the heart sanctī of saint Ignātiī Ignatius
107.30 Veritātis of truth causā for the sake sancta saint Ioanna Joan Arcēnsis of Arc ignī by fire combusta burned est was
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107.16 Sanctus Franciscus paupertātis causā omnia relīquit. Saint Francis left everything behind for the sake of poverty.
107.17 Ob quam causam beāta Marīa virginitātem servāvit? For what reason did the Blessed Mary preserve her virginity?
107.18 Multārum mīrāculōrum causa fuit sanctitās eius. His holiness was the cause of many miracles.
107.19 Prīma conversīōnis causa vīsiō caelestis fuit. A heavenly vision was the first cause of his conversion.
107.20 Causam pauperum semper dēfendit sancta Elisabētha. Saint Elizabeth always defended the cause of the poor.
107.21 Nōn sine dīvīnā causā martyr Stephanus lapidātus est. Not without divine reason was the martyr Stephen stoned.
107.22 Propter fideī causam sanctus Laurentius in crāticulā ustus est. For the cause of faith Saint Lawrence was burned on a gridiron.
107.23 Quae fuit causa tantae paenitentiae Marīae Magdalēnae? What was the cause of Mary Magdalene's great penance?
107.24 Ob hanc causam sanctus Benedictus in sōlitūdinem sēcēssit. For this reason Saint Benedict withdrew into solitude.
107.25 Apostolōrum causā sanctus Paulus multās tribulatīōnēs passus est. For the sake of the apostles Saint Paul suffered many tribulations.
107.26 Causās morbōrum cognōscēns sanctus Cōsmas aegrōs sānābat. Knowing the causes of diseases, Saint Cosmas healed the sick.
107.27 Sine hūmānā causā sed dīvīnō nūtū sancta Therēsia levitāta est. Without human cause but by divine will Saint Teresa was levitated.
107.28 Ecclēsiae causam dēfendēns sanctus Thomās Cantuariēnsis occīsus est. Defending the cause of the church, Saint Thomas of Canterbury was killed.
107.29 Nūlla erat causa mortis praeter amōrem Chrīstī in corde sanctī Ignātiī. There was no cause of death except the love of Christ in Saint Ignatius's heart.
107.30 Veritātis causā sancta Ioanna Arcēnsis ignī combusta est. For the sake of truth Saint Joan of Arc was burned by fire.
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107.16 Sanctus Franciscus paupertātis causā omnia relīquit.
107.17 Ob quam causam beāta Marīa virginitātem servāvit?
107.18 Multārum mīrāculōrum causa fuit sanctitās eius.
107.19 Prīma conversīōnis causa vīsiō caelestis fuit.
107.20 Causam pauperum semper dēfendit sancta Elisabētha.
107.21 Nōn sine dīvīnā causā martyr Stephanus lapidātus est.
107.22 Propter fideī causam sanctus Laurentius in crāticulā ustus est.
107.23 Quae fuit causa tantae paenitentiae Marīae Magdalēnae?
107.24 Ob hanc causam sanctus Benedictus in sōlitūdinem sēcēssit.
107.25 Apostolōrum causā sanctus Paulus multās tribulatīōnēs passus est.
107.26 Causās morbōrum cognōscēns sanctus Cōsmas aegrōs sānābat.
107.27 Sine hūmānā causā sed dīvīnō nūtū sancta Therēsia levitāta est.
107.28 Ecclēsiae causam dēfendēns sanctus Thomās Cantuariēnsis occīsus est.
107.29 Nūlla erat causa mortis praeter amōrem Chrīstī in corde sanctī Ignātiī.
107.30 Veritātis causā sancta Ioanna Arcēnsis ignī combusta est.
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In hagiographical texts, causa serves several important functions:
1. Motivation for Sanctity: -
"paupertātis causā" (for the sake of poverty) - explains why saints embraced voluntary poverty -
"fideī causam" (the cause of faith) - shows what saints died for -
"veritātis causā" (for the sake of truth) - indicates moral motivation
2. Divine vs. Human Causation: Hagiographies often contrast human and divine causes: -
"sine hūmānā causā" (without human cause) - emphasizes miraculous events -
"dīvīnā causā" (by divine cause) - attributes events to God's will -
This distinction is crucial in saints' lives to demonstrate supernatural intervention
3. Legal/Judicial Language: Many saints faced trials and martyrdom: -
"causam dēfendere" (to defend a cause) - legal terminology -
"Ecclēsiae causam" (the Church's cause) - institutional loyalty -
This reflects the historical reality of saints facing civil and religious courts
4. Question Formulas: -
"Ob quam causam...?" (For what reason...?) -
"Quae fuit causa...?" (What was the cause...?) These interrogative forms are common in hagiographical dialogues and examinations of conscience
5. Specialized Vocabulary in Context: -
lapidātus (stoned) - passive perfect participle -
ustus (burned) - passive perfect participle -
combusta (burned) - feminine passive perfect participle -
levitāta (levitated) - passive perfect participle showing supernatural action -
sēcēssit (withdrew) - perfect tense showing completed action
6. Word Order for Emphasis: Notice how word order varies to emphasize different elements: -
"Multārum mīrāculōrum causa fuit sanctitās eius" - emphasizes the many miracles -
"Causam pauperum semper dēfendit" - emphasizes defending the poor's cause -
"Nūlla erat causa mortis praeter amōrem Chrīstī" - emphasizes the unique cause
These examples show how causa in hagiographical literature explores the motivations, reasons, and supernatural explanations for saints' extraordinary lives and deaths.
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