← Latinum Institute Ecclesiastical Latin Reading Course
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This lesson introduces ergō (therefore), a conjunction of paramount importance in Catholic theological discourse. From the Vulgate Bible to scholastic disputations, ergō serves as the logical hinge connecting premises to conclusions. The word appears with remarkable frequency in the writings of the Church Fathers and medieval theologians, where careful argumentation required precise markers of logical consequence. In the Summa Theologiae alone, Thomas Aquinas employs ergō thousands of times in his systematic treatment of sacred doctrine.
Course Index:
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FAQ: What does ergō mean in Ecclesiastical Latin? Ergō means “therefore,” “consequently,” or “accordingly.” It introduces logical conclusions drawn from preceding statements, functioning as the essential connector in syllogistic reasoning throughout Catholic theological literature.
Key Takeaways: -
Ergō is invariable—it never changes form regardless of context -
Position is flexible: initial position creates emphasis; second position is most common -
Frequently paired with nunc (now therefore), quid (what therefore), sī (if...therefore) -
Central to scholastic argumentation formula: “Ad prīmum ergō dīcendum quod...” -
Abundant in Vulgate narrative transitions and Pauline epistles
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ergō /ˈer.ɡo/ -
e = /e/ — pure vowel as in Italian bene, not diphthongized -
r = /r/ — lightly rolled or tapped, single flap -
g = /ɡ/ — hard “g” as in English “gate” (before o, never soft) -
ō = /o/ — pure long vowel as in Italian come -
Stress: First syllable (ÉR-go)
Note: In Ecclesiastical Latin, g is only softened before e, i, ae, oe. Before a, o, u, it remains hard.
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134.16a Vidētur quod Deus nōn sit Ergō Deus nōn est 134.16b Vidētur (vi.ˈde.tur) it-seems quod (kwod) that Deus (ˈde.us) God nōn (non) not sit (sit) is-SUBJ Ergō (ˈer.ɡo) therefore Deus (ˈde.us) God nōn (non) not est (est) is
134.17a Sed contrā est quod dīcitur Ergō Deus est 134.17b Sed (sed) but contrā (ˈkon.tra) on-the-contrary est (est) it-is quod (kwod) what dīcitur (ˈdi.tʃi.tur) is-said Ergō (ˈer.ɡo) therefore Deus (ˈde.us) God est (est) is
134.18a Respondeō dīcendum quod Deum esse probātur 134.18b Respondeō (res.ˈpon.de.o) I-respond dīcendum (di.ˈtʃen.dum) it-must-be-said quod (kwod) that Deum (ˈde.um) God-ACC esse (ˈes.se) to-be probātur (pro.ˈba.tur) is-proved
134.19a Ad prīmum ergō dīcendum quod malum nōn tollit bonum 134.19b Ad (ad) to prīmum (ˈpri.mum) the-first ergō (ˈer.ɡo) therefore dīcendum (di.ˈtʃen.dum) it-must-be-said quod (kwod) that malum (ˈma.lum) evil nōn (non) not tollit (ˈtol.lit) destroys bonum (ˈbo.num) good
134.20a Quid ergō faciam cum Iēsū quī dīcitur Chrīstus 134.20b Quid (kwid) what ergō (ˈer.ɡo) therefore faciam (ˈfa.tʃi.am) shall-I-do-SUBJ cum (kum) with Iēsū (je.ˈsu) Jesus-ABL quī (kwi) who dīcitur (ˈdi.tʃi.tur) is-called Chrīstus (ˈkris.tus) Christ
134.21a Ergō et nōs dēbēmus prō frātribus animās pōnere 134.21b Ergō (ˈer.ɡo) therefore et (et) also nōs (nos) we dēbēmus (de.ˈbe.mus) ought prō (pro) for frātribus (ˈfra.tri.bus) the-brothers-ABL animās (ˈa.ni.mas) souls-ACC pōnere (ˈpo.ne.re) to-lay-down
134.22a Sī ergō vōs cum sītis malī nostis bona data dare 134.22b Sī (si) if ergō (ˈer.ɡo) therefore vōs (vos) you cum (kum) although sītis (ˈsi.tis) you-are-SUBJ malī (ˈma.li) evil nostis (ˈnos.tis) you-know bona (ˈbo.na) good data (ˈda.ta) gifts dare (ˈda.re) to-give
134.23a Quantō magis Pater vester dē caelō dabit Spīritum 134.23b Quantō (ˈkwan.to) by-how-much magis (ˈma.dʒis) more Pater (ˈpa.ter) Father vester (ˈves.ter) your dē (de) from caelō (ˈtʃe.lo) heaven-ABL dabit (ˈda.bit) will-give Spīritum (ˈspi.ri.tum) Spirit-ACC
134.24a Ergō dum tempus habēmus operēmur bonum 134.24b Ergō (ˈer.ɡo) therefore dum (dum) while tempus (ˈtem.pus) time habēmus (ha.ˈbe.mus) we-have operēmur (o.pe.ˈre.mur) let-us-work-SUBJ bonum (ˈbo.num) good
134.25a Quid ergō Iūdaeus amplius habet 134.25b Quid (kwid) what ergō (ˈer.ɡo) therefore Iūdaeus (ju.ˈde.us) the-Jew amplius (ˈam.pli.us) more habet (ˈha.bet) has
134.26a Multum per omnem modum Ergō magnum est 134.26b Multum (ˈmul.tum) much per (per) in omnem (ˈom.nem) every modum (ˈmo.dum) way Ergō (ˈer.ɡo) therefore magnum (ˈmaŋ.num) great est (est) it-is
134.27a Sī ergō offerēs mūnus tuum ad altāre 134.27b Sī (si) if ergō (ˈer.ɡo) therefore offerēs (of.ˈfe.res) you-offer mūnus (ˈmu.nus) gift tuum (ˈtu.um) your ad (ad) at altāre (al.ˈta.re) the-altar
134.28a Et ibi recordātus fuerīs quia frāter tuus habet aliquid adversum tē 134.28b Et (et) and ibi (ˈi.bi) there recordātus (re.kor.ˈda.tus) having-remembered fuerīs (ˈfu.e.ris) you-shall-have-been-SUBJ quia (ˈkwi.a) that frāter (ˈfra.ter) brother tuus (ˈtu.us) your habet (ˈha.bet) has aliquid (ˈa.li.kwid) something adversum (ad.ˈver.sum) against tē (te) you
134.29a Relinque ibi mūnus tuum ante altāre et vāde 134.29b Relinque (re.ˈliŋ.kwe) leave-IMP ibi (ˈi.bi) there mūnus (ˈmu.nus) gift tuum (ˈtu.um) your ante (ˈan.te) before altāre (al.ˈta.re) the-altar et (et) and vāde (ˈva.de) go-IMP
134.30a Prīmum reconciliāre frātrī tuō Ergō venī et offer mūnus tuum 134.30b Prīmum (ˈpri.mum) first reconciliāre (re.kon.tʃi.li.ˈa.re) be-reconciled-IMP frātrī (ˈfra.tri) to-brother-DAT tuō (ˈtu.o) your Ergō (ˈer.ɡo) therefore venī (ˈve.ni) come-IMP et (et) and offer (ˈof.fer) offer-IMP mūnus (ˈmu.nus) gift tuum (ˈtu.um) your
B: Natural Sentences
134.16 Vidētur quod Deus nōn sit. Ergō Deus nōn est. → “It seems that God does not exist. Therefore God does not exist.”
134.17 Sed contrā est quod dīcitur. Ergō Deus est. → “But on the contrary, it is said. Therefore God exists.”
134.18 Respondeō dīcendum quod Deum esse probātur. → “I respond that it must be said that God’s existence is proved.”
134.19 Ad prīmum ergō dīcendum quod malum nōn tollit bonum. → “To the first, therefore, it must be said that evil does not destroy good.”
134.20 Quid ergō faciam cum Iēsū quī dīcitur Chrīstus? → “What therefore shall I do with Jesus who is called Christ?”
134.21 Ergō et nōs dēbēmus prō frātribus animās pōnere. → “Therefore we also ought to lay down our souls for the brothers.”
134.22 Sī ergō vōs cum sītis malī nostis bona data dare... → “If therefore you, although you are evil, know how to give good gifts...”
134.23 Quantō magis Pater vester dē caelō dabit Spīritum. → “How much more will your Father from heaven give the Spirit.”
134.24 Ergō dum tempus habēmus operēmur bonum. → “Therefore while we have time, let us work good.”
134.25 Quid ergō Iūdaeus amplius habet? → “What advantage therefore has the Jew?”
134.26 Multum per omnem modum. Ergō magnum est. → “Much in every way. Therefore it is great.”
134.27 Sī ergō offerēs mūnus tuum ad altāre... → “If therefore you are offering your gift at the altar...”
134.28 Et ibi recordātus fuerīs quia frāter tuus habet aliquid adversum tē... → “And there you remember that your brother has something against you...”
134.29 Relinque ibi mūnus tuum ante altāre et vāde. → “Leave your gift there before the altar and go.”
134.30 Prīmum reconciliāre frātrī tuō. Ergō venī et offer mūnus tuum. → “First be reconciled to your brother. Therefore come and offer your gift.”
C: Ecclesiastical Latin Text Only
134.16 Vidētur quod Deus nōn sit. Ergō Deus nōn est.
134.17 Sed contrā est quod dīcitur. Ergō Deus est.
134.18 Respondeō dīcendum quod Deum esse probātur.
134.19 Ad prīmum ergō dīcendum quod malum nōn tollit bonum.
134.20 Quid ergō faciam cum Iēsū quī dīcitur Chrīstus?
134.21 Ergō et nōs dēbēmus prō frātribus animās pōnere.
134.22 Sī ergō vōs cum sītis malī nostis bona data dare...
134.23 Quantō magis Pater vester dē caelō dabit Spīritum.
134.24 Ergō dum tempus habēmus operēmur bonum.
134.25 Quid ergō Iūdaeus amplius habet?
134.26 Multum per omnem modum. Ergō magnum est.
134.27 Sī ergō offerēs mūnus tuum ad altāre...
134.28 Et ibi recordātus fuerīs quia frāter tuus habet aliquid adversum tē...
134.29 Relinque ibi mūnus tuum ante altāre et vāde.
134.30 Prīmum reconciliāre frātrī tuō. Ergō venī et offer mūnus tuum.
D: Grammar Notes for Genre Section
This
134.1 Dīxit ergō eī mulier illa Samarītāna → “The Samaritan woman therefore said to him”
134.2 Unde ergō habēs aquam vīvam → “Whence therefore do you have living water?”
134.3 Mīsērunt ergō sorōrēs ad eum → “The sisters therefore sent to him”
134.4 Ut ergō audīvit quia īnfirmābātur → “When therefore he heard that he was sick”
134.5 Nunc ergō nē forte mittat manum suam → “Now therefore, lest perhaps he put forth his hand”
134.6 Ergō sacra doctrīna nōn est scientia → “Therefore sacred doctrine is not a science”
134.7 Ad prīmum ergō dīcendum quod → “To the first, therefore, it must be said that”
134.8 Sī ergō mortuī estis cum Chrīstō → “If therefore you have died with Christ”
134.9 Quid ergō dīcēmus ad haec → “What therefore shall we say to these things?”
134.10 Ergō evacuātum est scandalum crucis → “Therefore the stumbling block of the cross has been emptied”
134.11 Dīxērunt ergō discipulī eius → “Therefore his disciples said”
134.12 Relīquit ergō hydriam suam mulier → “The woman therefore left her water jar”
134.13 Cum vēnissent ergō ad illum Samarītānī → “When therefore the Samaritans had come to him”
134.14 Ergō fidēs ex audītū → “Therefore faith comes from hearing”
134.15 Absit ergō ut glōrier nisi in cruce → “Far be it therefore that I should glory except in the cross”
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134.1 Dīxit ergō eī mulier illa Samarītāna.
134.2 Unde ergō habēs aquam vīvam?
134.3 Mīsērunt ergō sorōrēs ad eum.
134.4 Ut ergō audīvit quia īnfirmābātur.
134.5 Nunc ergō nē forte mittat manum suam.
134.6 Ergō sacra doctrīna nōn est scientia.
134.7 Ad prīmum ergō dīcendum quod.
134.8 Sī ergō mortuī estis cum Chrīstō.
134.9 Quid ergō dīcēmus ad haec?
134.10 Ergō evacuātum est scandalum crucis.
134.11 Dīxērunt ergō discipulī eius.
134.12 Relīquit ergō hydriam suam mulier.
134.13 Cum vēnissent ergō ad illum Samarītānī.
134.14 Ergō fidēs ex audītū.
134.15 Absit ergō ut glōrier nisi in cruce.
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These are the grammar rules for ergō in Ecclesiastical Latin:
1. Part of Speech and Form Ergō is an invariable conjunction/adverb. Unlike nouns, adjectives, or verbs, it never changes form. Whether the sentence is about one person or many, past or future, masculine or feminine, ergō remains ergō.
2. Position in the Sentence Latin word order is flexible, and ergō exploits this freedom: -
Initial position (examples 134.6, 134.10, 134.14): Creates rhetorical emphasis. The conclusion is foregrounded: “THEREFORE sacred doctrine is not a science.” -
Second position (most common in classical prose): After the first word or phrase of the clause: Dīxit ergō (she said therefore), Quid ergō (what therefore). -
After temporal/conditional conjunctions: Cum...ergō, Ut...ergō, Sī...ergō — here ergō reinforces the logical connection.
3. Common Patterns with ergō
Pattern Meaning Example nunc ergō now therefore Gen 3:22 quid ergō what therefore? Rom 6:1 unde ergō whence therefore? John 4:11 sī ergō if therefore Col 2:20 absit ergō far be it therefore Gal 6:14
4. Scholastic Formula In medieval theological writing, especially Aquinas, a standard formula appears: -
Ad prīmum ergō dīcendum quod... — “To the first [objection], therefore, it must be said that...” -
Ergō sacra doctrīna nōn est scientia — “Therefore sacred doctrine is not a science” (introducing the objection)
5. Difference from Related Words
Word Meaning Usage ergō therefore Logical conclusion, emphatic igitur therefore More common in classical prose itaque and so Consequence with narrative flow quārē wherefore Often interrogative
6. Common Mistakes to Avoid -
Do not confuse ergō (therefore) with ego (I) — the r is essential -
Do not add endings — ergō is invariable -
In reading, watch for ergō after the first word; English speakers expect “therefore” at the start
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Frequency in Catholic Literature The word ergō appears with extraordinary frequency in ecclesiastical texts. The Vulgate Bible contains hundreds of instances, particularly in the Gospel of John (where it marks narrative transitions) and in Paul’s epistles (where it signals logical conclusions in theological argument).
The Scholastic Method Medieval theologians, especially Thomas Aquinas in his Summa Theologiae, developed a highly structured method of argumentation that relied heavily on ergō. The typical structure was: -
State the question (Utrum... — Whether...) -
Present objections (Vidētur quod...Ergō... — It seems that...Therefore...) -
State the contrary (Sed contrā...) -
Give the response (Respondeō dīcendum...) -
Reply to objections (Ad prīmum ergō dīcendum quod...)
In this structure, ergō appears in nearly every objection and every reply, making it one of the most frequently encountered words in scholastic Latin.
Famous Usage: Cōgitō Ergō Sum Though from the 17th century (Descartes), the phrase Cōgitō ergō sum (”I think, therefore I am”) demonstrates how ergō passed into philosophical Latin and eventually into common educated usage. The phrase exemplifies the syllogistic function of ergō: premise → ergō → conclusion.
Liturgical Register In liturgical texts, ergō appears in prayers and hymns marking the logical progression from divine attributes to human response. It signals the movement from contemplating God’s nature to drawing practical or doxological conclusions.
Regional Variations The pronunciation of ergō is consistent across Ecclesiastical Latin traditions, following the Italianate standard promulgated by Pope Pius X in 1903. The hard g before o is universal.
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F-A: Interlinear Construed Text
Praetereā scientia nōn est singulārium Praetereā (pre.te.ˈre.a) furthermore scientia (ʃi.ˈen.tsi.a) science nōn (non) not est (est) is singulārium (sin.ɡu.ˈla.ri.um) of-singular-things-GEN
Sed sacra doctrīna tractat dē singulāribus Sed (sed) but sacra (ˈsa.kra) sacred doctrīna (dok.ˈtri.na) doctrine tractat (ˈtrak.tat) treats dē (de) concerning singulāribus (sin.ɡu.ˈla.ri.bus) singular-things-ABL
puta dē gestīs Abrahae Isaac et Iācob puta (ˈpu.ta) namely dē (de) concerning gestīs (ˈdʒes.tis) the-deeds-ABL Abrahae (a.ˈbra.e) of-Abraham-GEN Isaac (ˈi.sa.ak) Isaac et (et) and Iācob (ˈja.kob) Jacob
et similibus et (et) and similibus (si.ˈmi.li.bus) similar-things-ABL
Ergō sacra doctrīna nōn est scientia Ergō (ˈer.ɡo) therefore sacra (ˈsa.kra) sacred doctrīna (dok.ˈtri.na) doctrine nōn (non) not est (est) is scientia (ʃi.ˈen.tsi.a) a-science
F-B: Natural Text with Translation
Praetereā, scientia nōn est singulārium. Sed sacra doctrīna tractat dē singulāribus, puta dē gestīs Abrahae, Isaac et Iācob, et similibus. Ergō sacra doctrīna nōn est scientia.
→ “Furthermore, science is not of singular things. But sacred doctrine treats of singular things, namely concerning the deeds of Abraham, Isaac, and Jacob, and similar matters. Therefore sacred doctrine is not a science.”
F-C: Original Latin Text Only
Praetereā, scientia nōn est singulārium. Sed sacra doctrīna tractat dē singulāribus, puta dē gestīs Abrahae, Isaac et Iācob, et similibus. Ergō sacra doctrīna nōn est scientia.
F-D: Grammar Commentary
This passage exemplifies the scholastic objection (obiēctiō) format. Note how ergō introduces the logical conclusion of the syllogism: -
Major premise: Science is not of singular things (scientia nōn est singulārium) -
Minor premise: Sacred doctrine treats of singular things (sacra doctrīna tractat dē singulāribus) -
Conclusion: Therefore (ergō) sacred doctrine is not a science
The genitive singulārium depends on scientia (”science of singular things”). The ablative singulāribus follows dē (”concerning singular things”). The particle puta (”namely, for example”) introduces specific instances.
Aquinas will refute this objection, but first he presents it fairly. This dialectical method, inherited from Aristotle via Boethius, makes ergō indispensable to theological discourse.
F-E: Literary Significance
The Summa Theologiae represents the pinnacle of medieval scholastic achievement. Written between 1265 and 1274, it systematically addresses thousands of theological questions using this precise logical structure. The word ergō appears in virtually every article, marking the crucial transition from premises to conclusions. Understanding how ergō functions in scholastic Latin opens the door to reading not only Aquinas but the entire tradition of medieval philosophy and theology.
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The following examples form a coherent dialogue in the scholastic style, demonstrating how ergō functions in theological argumentation.
A: Interlinear Construed Text
134.16a Vidētur quod Deus nōn sit Ergō Deus nōn est 134.16b Vidētur (vi.ˈde.tur) it-seems quod (kwod) that Deus (ˈde.us) God nōn (non) not sit (sit) is-SUBJ Ergō (ˈer.ɡo) therefore Deus (ˈde.us) God nōn (non) not est (est) is
134.17a Sed contrā est quod dīcitur Ergō Deus est 134.17b Sed (sed) but contrā (ˈkon.tra) on-the-contrary est (est) it-is quod (kwod) what dīcitur (ˈdi.tʃi.tur) is-said Ergō (ˈer.ɡo) therefore Deus (ˈde.us) God est (est) is
134.18a Respondeō dīcendum quod Deum esse probātur 134.18b Respondeō (res.ˈpon.de.o) I-respond dīcendum (di.ˈtʃen.dum) it-must-be-said quod (kwod) that Deum (ˈde.um) God-ACC esse (ˈes.se) to-be probātur (pro.ˈba.tur) is-proved
134.19a Ad prīmum ergō dīcendum quod malum nōn tollit bonum 134.19b Ad (ad) to prīmum (ˈpri.mum) the-first ergō (ˈer.ɡo) therefore dīcendum (di.ˈtʃen.dum) it-must-be-said quod (kwod) that malum (ˈma.lum) evil nōn (non) not tollit (ˈtol.lit) destroys bonum (ˈbo.num) good
134.20a Quid ergō faciam cum Iēsū quī dīcitur Chrīstus 134.20b Quid (kwid) what ergō (ˈer.ɡo) therefore faciam (ˈfa.tʃi.am) shall-I-do-SUBJ cum (kum) with Iēsū (je.ˈsu) Jesus-ABL quī (kwi) who dīcitur (ˈdi.tʃi.tur) is-called Chrīstus (ˈkris.tus) Christ
134.21a Ergō et nōs dēbēmus prō frātribus animās pōnere 134.21b Ergō (ˈer.ɡo) therefore et (et) also nōs (nos) we dēbēmus (de.ˈbe.mus) ought prō (pro) for frātribus (ˈfra.tri.bus) the-brothers-ABL animās (ˈa.ni.mas) souls-ACC pōnere (ˈpo.ne.re) to-lay-down
134.22a Sī ergō vōs cum sītis malī nostis bona data dare 134.22b Sī (si) if ergō (ˈer.ɡo) therefore vōs (vos) you cum (kum) although sītis (ˈsi.tis) you-are-SUBJ malī (ˈma.li) evil nostis (ˈnos.tis) you-know bona (ˈbo.na) good data (ˈda.ta) gifts dare (ˈda.re) to-give
134.23a Quantō magis Pater vester dē caelō dabit Spīritum 134.23b Quantō (ˈkwan.to) by-how-much magis (ˈma.dʒis) more Pater (ˈpa.ter) Father vester (ˈves.ter) your dē (de) from caelō (ˈtʃe.lo) heaven-ABL dabit (ˈda.bit) will-give Spīritum (ˈspi.ri.tum) Spirit-ACC
134.24a Ergō dum tempus habēmus operēmur bonum 134.24b Ergō (ˈer.ɡo) therefore dum (dum) while tempus (ˈtem.pus) time habēmus (ha.ˈbe.mus) we-have operēmur (o.pe.ˈre.mur) let-us-work-SUBJ bonum (ˈbo.num) good
134.25a Quid ergō Iūdaeus amplius habet 134.25b Quid (kwid) what ergō (ˈer.ɡo) therefore Iūdaeus (ju.ˈde.us) the-Jew amplius (ˈam.pli.us) more habet (ˈha.bet) has
134.26a Multum per omnem modum Ergō magnum est 134.26b Multum (ˈmul.tum) much per (per) in omnem (ˈom.nem) every modum (ˈmo.dum) way Ergō (ˈer.ɡo) therefore magnum (ˈmaŋ.num) great est (est) it-is
134.27a Sī ergō offerēs mūnus tuum ad altāre 134.27b Sī (si) if ergō (ˈer.ɡo) therefore offerēs (of.ˈfe.res) you-offer mūnus (ˈmu.nus) gift tuum (ˈtu.um) your ad (ad) at altāre (al.ˈta.re) the-altar
134.28a Et ibi recordātus fuerīs quia frāter tuus habet aliquid adversum tē 134.28b Et (et) and ibi (ˈi.bi) there recordātus (re.kor.ˈda.tus) having-remembered fuerīs (ˈfu.e.ris) you-shall-have-been-SUBJ quia (ˈkwi.a) that frāter (ˈfra.ter) brother tuus (ˈtu.us) your habet (ˈha.bet) has aliquid (ˈa.li.kwid) something adversum (ad.ˈver.sum) against tē (te) you
134.29a Relinque ibi mūnus tuum ante altāre et vāde 134.29b Relinque (re.ˈliŋ.kwe) leave-IMP ibi (ˈi.bi) there mūnus (ˈmu.nus) gift tuum (ˈtu.um) your ante (ˈan.te) before altāre (al.ˈta.re) the-altar et (et) and vāde (ˈva.de) go-IMP
134.30a Prīmum reconciliāre frātrī tuō Ergō venī et offer mūnus tuum 134.30b Prīmum (ˈpri.mum) first reconciliāre (re.kon.tʃi.li.ˈa.re) be-reconciled-IMP frātrī (ˈfra.tri) to-brother-DAT tuō (ˈtu.o) your Ergō (ˈer.ɡo) therefore venī (ˈve.ni) come-IMP et (et) and offer (ˈof.fer) offer-IMP mūnus (ˈmu.nus) gift tuum (ˈtu.um) your
B: Natural Sentences
134.16 Vidētur quod Deus nōn sit. Ergō Deus nōn est. → “It seems that God does not exist. Therefore God does not exist.”
134.17 Sed contrā est quod dīcitur. Ergō Deus est. → “But on the contrary, it is said. Therefore God exists.”
134.18 Respondeō dīcendum quod Deum esse probātur. → “I respond that it must be said that God’s existence is proved.”
134.19 Ad prīmum ergō dīcendum quod malum nōn tollit bonum. → “To the first, therefore, it must be said that evil does not destroy good.”
134.20 Quid ergō faciam cum Iēsū quī dīcitur Chrīstus? → “What therefore shall I do with Jesus who is called Christ?”
134.21 Ergō et nōs dēbēmus prō frātribus animās pōnere. → “Therefore we also ought to lay down our souls for the brothers.”
134.22 Sī ergō vōs cum sītis malī nostis bona data dare... → “If therefore you, although you are evil, know how to give good gifts...”
134.23 Quantō magis Pater vester dē caelō dabit Spīritum. → “How much more will your Father from heaven give the Spirit.”
134.24 Ergō dum tempus habēmus operēmur bonum. → “Therefore while we have time, let us work good.”
134.25 Quid ergō Iūdaeus amplius habet? → “What advantage therefore has the Jew?”
134.26 Multum per omnem modum. Ergō magnum est. → “Much in every way. Therefore it is great.”
134.27 Sī ergō offerēs mūnus tuum ad altāre... → “If therefore you are offering your gift at the altar...”
134.28 Et ibi recordātus fuerīs quia frāter tuus habet aliquid adversum tē... → “And there you remember that your brother has something against you...”
134.29 Relinque ibi mūnus tuum ante altāre et vāde. → “Leave your gift there before the altar and go.”
134.30 Prīmum reconciliāre frātrī tuō. Ergō venī et offer mūnus tuum. → “First be reconciled to your brother. Therefore come and offer your gift.”
C: Ecclesiastical Latin Text Only
134.16 Vidētur quod Deus nōn sit. Ergō Deus nōn est.
134.17 Sed contrā est quod dīcitur. Ergō Deus est.
134.18 Respondeō dīcendum quod Deum esse probātur.
134.19 Ad prīmum ergō dīcendum quod malum nōn tollit bonum.
134.20 Quid ergō faciam cum Iēsū quī dīcitur Chrīstus?
134.21 Ergō et nōs dēbēmus prō frātribus animās pōnere.
134.22 Sī ergō vōs cum sītis malī nostis bona data dare...
134.23 Quantō magis Pater vester dē caelō dabit Spīritum.
134.24 Ergō dum tempus habēmus operēmur bonum.
134.25 Quid ergō Iūdaeus amplius habet?
134.26 Multum per omnem modum. Ergō magnum est.
134.27 Sī ergō offerēs mūnus tuum ad altāre...
134.28 Et ibi recordātus fuerīs quia frāter tuus habet aliquid adversum tē...
134.29 Relinque ibi mūnus tuum ante altāre et vāde.
134.30 Prīmum reconciliāre frātrī tuō. Ergō venī et offer mūnus tuum.
D: Grammar Notes for Genre Section
This section demonstrates ergō in three contexts: -
Scholastic Disputation (134.16-134.19): The classic Thomistic structure where ergō appears in objections (Ergō Deus nōn est) and in replies (Ad prīmum ergō dīcendum). -
Pauline Epistolary Style (134.20-134.26): Paul uses ergō to draw practical conclusions from theological truths. Note Quid ergō (what therefore?) as a rhetorical question introducing a new section. -
Gospel Teaching (134.27-134.30): From Matthew 5:23-24, showing ergō in Jesus’s moral teaching. The conditional Sī ergō introduces the scenario; the final Ergō venī draws the practical conclusion.
Key grammatical points: -
Sī...ergō pattern for conditional reasoning -
Quid ergō for rhetorical transitions -
Imperative mood following ergō (venī, offer) for exhortation -
Subjunctive in operēmur (hortatory: “let us work”)
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Standard Ecclesiastical Pronunciation: Following the reforms of Pope Pius X (1903), Ecclesiastical Latin uses Italianate pronunciation:
Letter Before Sound Example g a, o, u /ɡ/ hard ergō = /ˈer.ɡo/ g e, i, ae, oe /dʒ/ soft gestīs = /ˈdʒes.tis/ c a, o, u /k/ hard cum = /kum/ c e, i, ae, oe /tʃ/ soft caelō = /ˈtʃe.lo/
The Word ergō Specifically: -
Always two syllables: ER-gō -
Stress on first syllable (penultimate rule) -
The g is always hard /ɡ/ because it precedes o -
The final -ō is a long vowel, pure /o/
Common Combinations: -
nunc ergō = /nuŋk ˈer.ɡo/ -
quid ergō = /kwid ˈer.ɡo/ -
sī ergō = /si ˈer.ɡo/
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The Latinum Institute Ecclesiastical Latin Reading Course teaches Latin through direct engagement with authentic Catholic texts. Rather than artificial sentences, students encounter real passages from the Vulgate Bible, Church Fathers, scholastic theologians, and liturgical sources.
This lesson on ergō exemplifies our methodology: beginning with the word’s grammatical identity, proceeding through examples drawn from sacred Scripture and Thomas Aquinas, and culminating in extended passages that show the word functioning in its natural theological habitat.
The vocabulary follows the Dickinson College Core Vocabulary, ranked by frequency of occurrence in Latin literature. At rank 134, ergō is among the most common words in the language—and its frequency is even higher in ecclesiastical texts, where logical argumentation is central to the tradition.
Course Resources: -
Full Index: https://latinum.substack.com/p/index -
Reviews: https://uk.trustpilot.com/review/latinum.org.uk -
The Latinum Institute has been creating online language learning materials since 2006.
Ergō discāmus Latīnē! — Therefore let us learn Latin!
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Lesson 134 Complete Word: ergō (therefore) — Conjunction — Dickinson Frequency Rank 134 ◊ᴺᵉˣᵃˡ @ᴸᴱᶜᵀᴵᴼ.ᴸᴬᵀᴵᴺᴬ.ᴱᶜᶜᴸᴱˢᴵᴬˢᵀᴵᶜᴬ.134.ergō
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