BE5.关于信仰、爱、善工和功德： （a）使徒宣称，人因信白白被称为义，这些话所被理解的意义在公教会一如既往地被持守并表达；也就是说，说我们藉着信而成为正义，因为信是人得救的开始，是一切被证明为正义的根基，没有信，就不可能与上帝修和，不可能进入上帝众子的团契之中。至于说我们白白地被称为义，是因为没有任何在称义之前的事情——无论是信仰又或行为——配得称义的恩典本身；即是恩典，就不是来自行为，要不然恩典不再是恩典（第6次会议，第8章）。 （b）尽管没有一个人是正义的，但我们主耶稣基督受难之功可以与人相通，这样的相通被作用于称义之举中，藉着基督至圣的受难之功，上帝的爱由圣灵注入到那些被称为义之人的心中，并留在里面。因而在称义之举中，连同他的罪得赦免，这人接受一切被耶稣基督立时注入到他里面的东西，信、望、爱被灌输在他里面。不过，除非爱参与到信仰中，否则信无法与基督完美相连，更不能构成基督身体中一个有生命的肢体（第6次会议，第7章，第3节）。 （c）基督不但是信他之人的救赎者，还是信他之人当顺从的立法者（第6次会议，第16章；法规第21条）。 （d）没有行为的信仰是死的，是徒然的，因为在基督耶稣里，既不是受割礼产生果效，也不是不受割礼，而是藉着仁义来作工的信仰产生果效。因为信若离了望和爱，就无益于永生；为此他们还当听从基督所说的：“你若要进入永生，就当遵守诫命”。如此，被瞬间重生，接受真正的基督徒之义，他们被吩咐将这真正的基督徒之义保持洁白无暇，作为耶稣基督赐给他们的义袍，来取代亚当因不顺服而为自己和我们所失去的，以至于可以呈现在我们主耶稣基督的审判台前并得永生（第6次会议，第7章）。 （e）有能力从耶稣基督自身源源不断注入到那些称义者里面，如同从头注入到身体各部分，或好比从葡萄树到各枝子。这能力总是领先、伴随并跟从着他们的好行为，若没有它，这些好行为在上帝面前无论如何都不会被接纳且没有任何价值。因此，可以相信，对于那些被称义的人而言，再不会缺乏什么使他们被判定为应得永生；凭借在上帝里面被完成的那些行为，将在适当的时候赋予他们的永生（第6次会议，第16章）。 （f）当我们说到某人正义时，并非说人自己有正义，那被称为我们的正义其实是上帝的正义，因为上帝借着基督的功德将它注入到我们里面。因此，任何一个基督徒都不能信靠或荣耀自己，全是主的工作，他对我们的善如此伟大，他恩准我们把这些视为仿佛是我们的，这全因他的恩赐（第6次会议，第16章）。 （g）就自身而言，我们无能为力做什么，但有了主的合作，因着他加强我们力量，使我们凡事都能。因此，人自己没有任何可以夸耀的，所有的荣耀都在基督里，我们在他里面活着，在他里面配得称义，在他里面与上帝修和，产生与悔改相称的果子，这些果子有从他那里得到的功效，由他将它们提供给父，藉着他被父接受（第14次会议，第8章）。 （h）无论是谁，若说人可以凭借他自己的行为——或通过人性的能力做成，或通过律法的教导而做成，不需要藉着基督耶稣的圣恩，这人是该受诅的（第6次会议，法规第1条）。 （i）无论是谁若声称：在没有圣灵预先的启示，不需要圣灵的帮助的情况下，人能够相信、希望、爱（也就是说，有信、望、爱），或者应该能悔改，以至于称义的恩典可被赋予他；这人是该受诅的（第6次会议，法规第3条）。 （k）无论是谁若声称：在没有基督的正义、并因他的正义而让我们值得被称为正义的前提下，人可以成为正义；这样说的人是该受诅的（第6次会议，法规第10条）。在此就不一一列举更多章节了，大部分与信仰和善工的结合，以及它们被分离后的谴罚。
5. Concerning Faith, Charity, Good Works and Merit.
(a) When the Apostle declares that man is justified by faith, and freely, these words are to be understood in the sense in which, by general consent, the Catholic Church has always held and expressed them; to wit, that we are said to be justified by faith because faith is the beginning of man's salvation, and the foundation and root of all justification, without which it is impossible to satisfy God and attain to the fellowship of His children. Moreover, we are said to be justified freely because none of those things which precede justification, whether faith or works, merit the actual grace of justification; for if it be grace, it does not arise from works, otherwise grace would not be grace: Session VI, chapter 8.
(b) Although no one can be righteous except those to whom the merit of the passion of our Lord Jesus Christ is communicated, nevertheless this communication is effected in justification when, by the Merit of the same most holy passion, the love of God is infused by the Holy Ghost into the hearts of those who are justified, and abides in them. Whence, in the act of justification, man receives, together with the remission of sins, all these things infused into him at once by Jesus Christ, in Whom he is ingrafted by faith, hope and charity. For faith, unless charity be added to it, neither unites perfectly to Christ, nor constitutes man a living member of His body: Session VI, chapter 7, par. 3.
(c) Christ is not only the Redeemer in Whom they are to have faith, but also a Lawgiver Whom they must obey: Session VI, chapter 16, canon 21.
(d) Faith without works is dead and vain, because in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which works by charity for faith without hope and charity cannot avail unto eternal life; wherefore they hearken at once to the word of Christ: "If thou wilt enter into life, keep the commandments." Thus, being reborn instantly, and receiving true Christian righteousness, they are bidden to preserve it white and unspotted, as their principal robe given them by Jesus Christ in place of that which Adam lost for himself and us by his disobedience, that they may present it before the judgment-seat of our Lord Jesus Christ and have eternal life: Session VI, chapter 7, par. 4.
(e) There is a continual influx of power from Jesus Christ Himself into those who are justified, as from the head into the parts of the body, and from the vine into its branches. This power always precedes, accompanies and follows their good works, and without it these could not by any means be acceptable and meritorious in the sight of God. Wherefore, it is to be believed that nothing more is wanting for those who are justified than that they be adjudged to have fully deserved eternal life, which will be bestowed on them in due time, by virtue of those works which were wrought in God. Session VI, chapter 16.
(f) When we speak of our own righteousness, this is not said as though it were our own from ourselves; for that which is called our righteousness is the righteousness of God, because it is infused into us by God through Christ's merit. Far be it, therefore, from any Christian man to trust or glory in himself, and not in the Lord, Whose goodness towards us men is so great that He wills to regard those things as our deserts, which are His own gifts: Session VI, chapter 16.
(g) For of ourselves, as from ourselves, we can do nothing; but with Him, Who strengthens us, co-operating, we can do all things. Thus man has not anything in which he may glory. All our glory is in Christ, in Whom we live, in Whom we have merit, in Whom we make satisfaction, bringing forth fruits worthy of repentance, which have their efficacy from Him, are offered unto the Father by Him, and are accepted by the Father through Him. Session XIV, chapter 8.
(h) If anyone shall say that man may be justified in the sight of God by his own works, which are done either through the powers of human nature or through the teaching of the law, without divine grace through Christ Jesus, let him be accursed. Session VI, canon 1.
(i) If anyone shall say that man may believe, hope and love (that is, have faith, hope and charity), as is necessary in order that the grace of justification may be conferred upon him without the prevenient inspiration of the Holy Spirit and His assistance, let him be accursed: Session VI, canon 2.
(k) If anyone shall say that man is justified without the righteousness of Christ, whereby He has acquired merit for us, let him be accursed. Session VI, canon 10.
And many other passages there are which are not mentioned here, principally relating to the conjunction of faith with charity or good works, and condemning their separation.
5. Concerning Faith, Charity, Good Works and Merits.
(a) When the apostle says, that man is justified by faith and freely, these words are to be understood in the sense wherein the Catholic church has uniformly held and expressed them; namely, that we are said to be justified by faith, because faith is the commencement of man's salvation, the foundation and root of all justification, without which it is impossible to please God, and attain to the fellowship of His sons. But we are said to be justified freely, because none of those things which precede justification, whether faith or works, merit the actual grace of justification; for if it be grace, it is not from works, otherwise grace would not be grace (Session 6, Chapter 8).
(b) Although no one can be just, but they to whom the merits of the passion of our Lord Jesus Christ are communicated, nevertheless that is effected in justification, when by the merit of the same most holy passion, the charity of God is infused by the Holy Spirit into the hearts of those who are justified, and abides in them. Hence in the act of justification, man receives, together with the remission of his sins, all these things infused into him at once by Jesus Christ, in whom he is ingrafted by faith, hope, and charity. For faith, unless charity be added to it, neither unites perfectly with Christ, nor constitutes a living member of His body (Session 6, Chapter 7, 3).
(c) That Christ is not only the Redeemer in whom they have faith, but also a Lawgiver, whom they obey (Session 6, Chapter 16, Canon 21).
(d) That faith without works is dead and vain, because in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh through charity. For faith without hope and charity cannot avail unto eternal life; wherefore also they hearken to the word of Christ, "If thou wilt enter into life, keep the commandments." Thus they who are born again, receiving true Christian justice, are commanded to keep it white and unspotted, as their first robe, given them by Jesus Christ, instead of that which Adam lost both for himself and us by his disobedience, that they may present it before the tribunal of our Lord Jesus Christ, and obtain eternal life (Session 6, Chapter 7).
(e) That there is a continual influx of power from Jesus Christ Himself into those who are justified, as from a head into the members, and from a vine into the branches; which power always precedes, accompanies, and follows their good works, and without which they could not by any means be acceptable and meritorious in the sight of God; wherefore we are to believe, that nothing more is wanting to those who are justified, but they may be fully assured, that by those works which have been wrought in God, they have merited eternal life, which will be bestowed upon them in due time (Session 6, Chapter 16).
(f) We do not mean our own justice, as though it were our own from ourselves; for that which is termed our justice, is the justice of God, because it is infused into us by God through the merit of Christ. Far be it, therefore, from any Christian man either to trust or glory in himself, and not in the Lord, whose goodness towards us men is so great, that He vouchsafes to regard those things as our merits, which are His own gifts (Session 6, Chapter 16).
(g) For of ourselves, as of ourselves, we can do nothing; but by His cooperation, who strengthens us, we can do all things. Thus man has not whereof to glory, but all our glory is in Christ, in whom we live, in whom we merit, in whom we make satisfaction, bringing forth fruits worthy of repentance, which have their efficacy from Him, are offered unto the Father by Him, and are accepted by the Father through Him (Session 14, Chapter 8).
(h) Whosoever shall say that man may be justified in the sight of God, by his own works, which are done either through the powers of human nature, or through the teaching of the law, without Divine grace through Christ Jesus, let him be accursed (Session 6, Canon 1).
(i) Whosoever shall say that man may believe, hope, and love (that is, have faith, hope, and charity), as is necessary in order that the grace of justification may be conferred upon him, without the preventing inspiration of the Holy Spirit, and its assistance, let him be accursed (Session 6, Canon 2).
(k) Whosoever shall say that man is justified without the justice of Christ, whereby He has merited for us, let him be accursed (Session 6, Canon 10). Not to mention many more passages, principally relating to the conjunction of faith with charity or good works, and the condemnation of their separation.
5. DE FIDE, CHARITATE BONIS OPERIBUS, ET MERITIS.
(a) Cum Apostolus dicit, justificari hominem per fidem et gratis, ea verba in eo sensu intelligenda sunt; quem perpetuus Ecclesiae Catholicae consensus tenuit et expressit, ut scilicet per fidem justificari dicamur, quia Fides est humanae salutis initium, fundamentum et radix omnis justificationis, sine qua impossibile est placere Deo, et ad filiorum ejus consortium pervenire: gratis autem justificari dicimur, quia nihil eorum, quae justificationem praecedunt, sive fides sive opera, ipsam justificationis gratiam promerentur; si enim gratia est, non est ex operibus, nec gratia foret gratia, Sess. VI: Cap. 8.
(b) Quamquam nemo potest justus esse, nisi cui Merita passionis Domini nostri Jesu Christi communicantur, id tamen in Justificatione fit, dum ejusdem sanctissimae passionis Merito per Spiritum Sanctum charitas Dei infunditur in cordibus eorum qui justificantur, atque ipsis inhaeret: unde in ipsa Justificatione cum remissione peccatorum haec omnia simul infusa accipit homo per Jesum Christum, cui inseritur per fidem, spem et charitatem: nam fides, nisi ad eam accedat charitas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit, Sess. VI: Cap. 7. 3.
(c) Quod Christus non modo sit Redemptor Cui fidant, sed etiam Legislator Cui obediant, Sess. VI: Cap. 16. Can. 21.
(d) Quod Fides sine operibus mortua et otiosa sit, quia et in Christo Jesu neque circumcisio aliquid valet neque praeputium sed fides quae per charitatem operatur: fides enim sine spe et charitate vitam aeternam non praestare potest: unde et statim Verbum Christi audiunt, si vis ad vitam ingredi, serva mandata: itaque veram et Christianam justitiam accipientes, eam ceu primam stolam, pro illa quam Adam sua inobedientia sibi et nobis perdidit, per Christum Jesum illis donatam candidam et immaculatam jubentur statim renati conservare, ut eam praeferant 1ante tribunal Domini nostri Jesu Christi, et habeant vitam aeternam, Sess. VI: Cap. 7. 4.
(e) Quod Ipse Christus Jesus tanquam Caput in membra, et tanquam Vitis in palmites, in ipsos justificatos jugiter virtute influat; quae virtus bona eorum opera semper antecedit, et comitatur, et subsequitur, et sine qua nullo pacto Deo grata et meritoria esse possent; quare nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quae in Deo facta sunt, vitam aeternam suo etiam tempore consequendam promeruisse censeantur. Sess. VI: Cap. 16.
(f) Non propria nostra justitia, tanquam ex nobis propria, statuitur; quae enim justitia nostra dicitur, illa eadem Dei est, quia a Deo nobis infunditur per Christi meritum: absit ergo ut Christianus homo in seipso vel confidat vel glorietur, et non iii Domino, Cujus tanta erga nos homines bonitas, ut eorum velit esse merita quae sunt Ipsius dona, Sess. VI: Cap. 16.
(g) Quia ex nobis tanquam ex nobis nihil possumus, EO cooperante, qui nos confortat, omnia possumus: ita non habet homo unde glorietur, sed omnis gloria nostra in Christo est, in quo vivimus, in quo meremur, in quo satisfacimus, facientes fructus dignos paenitentia, qui ab Illo vim habent, ab Illo offeruntur Patri, et per Illum acceptantur a Patre, Sess. XIV: Cap. 8.
(h) Si quis dixerit hominem suis operibus, quae vel per humanae naturae vires, vel per legis doctrinam fiunt, absque Divina per Christum Jesum gratia posse justificari coram Deo, anathema sit, Sess. VI: Can. 1.
(i) Si quis dixerit sine praeveniente Spiritus Sancti inspiratione, atque ejus adjutorio, hominem credere, sperare et diligere (hoc est, fidem, spem et charitatem habere) sicut oportet, ut ei justificationis gratia conferatur, anathema sit, Sess. VI: Can. 2.
(k) Si quis dixerit hominem sine Christi justitia, per quam nobis meruit, justificari, anathema sit, Sess. VI: Can. 10. praeter plura, imprimis de conjunctione fidei et charitatis seu bonorum operum, et de damnatione separationis illorum.
Footnotes:
1. praeferant pro praeserant