Why Study Latin?

By Rev. John Nordling

Why study Latin? Everyone knows Latin is a difficult subject (like higher math or physics), and the only thing one could possibly do with Latin is teach it others. Thus the poem:

Latin’s a dead language, as dead as dead can be. First it killed the Romans; Now it’s killing me!

But Latin doesn’t kill. In fact, there are some practical benefits. Some point out that Latin could help high school graduates get much higher SAT scores. Consider that the mean verbal SAT scores for all students in 2002 was 504. But for those who had studied Spanish, the score was 581, German 622, French 637, and Latin 666. 1 Latin could help one score 162 points higher on the SAT than the typical American student who has not studied Latin!

Still, there’s more to Latin than SAT scores. Other arguments made for Latin are that it

• develops proficiency in English;

• provides a solid foundation for the acquisition of related languages;

• stimulates cultural diversity; and

• sharpens the mind.

The overall effect of Latin is that by studying it, students may appear more attractive to potential employers: Classics majors are hired by firms that need personnel who can define and identify problems, think on their feet, and arrive at sound and creative solutions. 2

These are all selfish reasons for studying Latin, however. Might there be better reasons for studying Latin than simply to get ahead and find a better job?

Well, Luther supposed that education ought to do more than “feed the belly.” 3 Otherwise, he believed, education is worse than useless—the tool of the devil, fit for “swine and dogs.” 4 And if a young person could study nowhere else than in the monasteries of medieval Europe, Luther supposed that students should not study at all “but just remain dumb.” 5

Indeed, education ought to matter to society. Luther argues, in effect, that a city’s worth consists not so much in its cash vaults, walls, buildings, guns, and armor. “Indeed, where such things are plentiful, and reckless fools get control of them, it is so much the worse and the city suffers even greater loss.” 6 Instead, society’s greatest treasure consists in having “many able, learned, wise, honorable, and welleducated citizens.” 7 That’s the reason why Rome succeeded so brilliantly as a civilization. 8

But there is more to education than producing good citizens for secular society. We are Christians, and so education—particularly the study of the ancient languages—can strengthen our grasp of the one true faith. First, the Holy Spirit is conveyed to the world through the medium of “other tongues” and was originally spread by that means (Acts 2:1–11). Second, there will always remain in the Church a need for interpreters of Scripture whom Luther believed were the “prophets” Paul describes in 1 Corinthians 12:28–30 and 14:26–32. Of course God works—and powerfully—through what Luther calls the simple preacher:

But when it comes to interpreting Scripture, and working with it on your own, and disputing with those who cite it incorrectly, he [the simple preacher] is unequal to the task; that cannot be done without languages. Now there must always be such prophets in the Christian church who can dig into Scripture, expound it, and carry on disputations. A saintly life and right doctrine are not enough. Hence, languages are absolutely and altogether necessary in the Christian church, as are the prophets or interpreters, although it is not necessary that every Christian or every preacher be such a prophet. 9

Luther describes, in particular, the activities of theologians who know how to work with Greek and Hebrew—if not Latin—for the benefit of the Church that constantly contends with error. Thus, modern Christians are the beneficiaries of giants who once contended for the truth in past centuries, using the texts of Scripture—written in Greek and Hebrew—to guide the Church beside the “still waters” (Psalm 23:2). That task, says Luther, is ongoing, nor can there even be a Church without it.

Luther would surely agree with Paul that there are varieties of gifts in the Church but the same Spirit (1 Corinthians 12:4): “it is not necessary that every Christian or every preacher be such a prophet.” Perhaps that is how we should view Latin too: it is a great gift of God for society and the Church, but not everyone can benefit from Latin. Millions of Christians have not been so blessed, but God in His mercy grants all Christians what they need to sustain the faith and life in Christ (Ephesians 4:11).

Why study Latin? Because it is something grand and glorious that God has given to western civilization and to the Church for the promotion of truth and for the spread of the Gospel. It may help you to succeed at life from a purely selfish point of view, and it is fun. But the greatest blessing of all—our salvation in Christ—is not dependent on Latin. It is, rather, the gift of God, “not of works, lest anyone should boast” (Ephesians 2:9).

Dr. John G. Nordling is an Associate Professor of Exegetical Theology at Concordia Theological Seminary, Fort Wayne, Indiana. He may be reached at nordlingjg@ctsfw.edu.

1 www.promotelatin.org 2 http://www.promotelatin.org/WhyStudyLatin2003.pdf 3 “To the Councilmen of All Cities in Germany that they Establish and Maintain Christian Schools” Luther’s Works 45 [Philadelphia: Muhlenberg Press, 1962] 349. 4 Luther’s Works 45:357 5 Luther’s Works 45: 352 6 Luther’s Works 45:356 7 Ibid. 8 Ibid. 9 LW 45:363