第十一章 论归算
第一节 当今使人称义的信仰即归算
626# 当今教会所谓唯独使人称义的信仰，与归算乃是一回事。
当今教会所谓唯独使人称义的信仰，就是归算；或者说，在当今教会中，信仰与归算乃是一回事。这是因为二者一为另一者之所属，或说二者彼此相互进入、互为内在，并使彼此得以成立。因为若只说“信仰”，而不加上“归算”，则信仰不过是一个声音；若只说“归算”，而不加上“信仰”，同样也不过是一个声音；但若将这二者合在一起说，便成了某种有分节的言辞，然而仍然没有悟性的内容。因此，为使悟性能够领会某种意义，就必须再加上第三者，即基督的功德；由此才形成一个人可以带着某种理性说出口的命题。因为当今教会的信仰乃是：父上帝将祂儿子的义归算给人，并差遣圣灵来运行其功效。
626# 当今教会的信仰被认为是称义的唯一要求，它是归算；也就是说，当今教会、信仰和归算构成一体，因为每一个都属于另一个，或每一个都相互交换地进入另一个，使之存在，或说是它存在的原因。因为如果提到信仰，却不加上归算，那么信仰只是一个声音；如果提到归算，却不加上信仰，那么归算只是一个声音；但当两者一起提到时，结果是某种清晰的东西，却仍没有意义。为叫理解力可以对某种事物有一种感知，或说可以感知到某种意义，必须加上第三个因素，即基督的功德。这些形成一句人可以用某种理性来表达的话，或说这种意义可以用某种理性来表达，因为当今教会的信仰是，父神归算了祂儿子的公义，并差圣灵来产生它的效果。
626. Chapter 11: The Assignment of Spiritual Credit or Blame
The Faith of the Church of Today, Which Is Claimed to Be the Sole Thing That Makes Us Just, and the Belief That Christ's Merit Is Assigned to Us Amount to the Same Thing
The faith of the church of today, which is claimed to be the sole basis of our justification, is the belief that Christ's merit is assigned to us; that is, the two concepts amount to the same thing. This is because each belongs to the other or is a part of the other and supports the other's existence.
If you mention faith but you do not include the idea of an assigning, the word "faith" is just a meaningless sound. By the same token, if you mention an assigning but you forget to mention faith, that too is a meaningless sound. If the two are mentioned together, however, now the sounds start to form a phrase, although understanding will still not occur. To engage the intellect, it is necessary to add a third element: the merit of Christ. Now you have a sentence that can be uttered with some rationality, because the faith of the church of today is that God the Father assigns us the justice of his Son and sends the Holy Spirit to produce its effects.
626. CHAPTER ELEVEN
IMPUTATION
I. The faith of the present-day church, which is held to be the sole requirement for justification, is one with imputation.
The faith of the present-day church, which is held to be the sole requirement for justification, is one with imputation; in other words, faith and imputation in the present-day church make a single whole. This is because one involves the other, and one enters into the other, and the other into the first, and causes it to exist. For if one talks of faith without adding imputation, faith is simply a meaningless sound; and if one talks of imputation without adding faith, this too is simply a meaningless sound. Even if the two are spoken of linked together, they become an articulated expression, though still devoid of intelligible meaning. For the understanding to grasp any real meaning in it, a third term needs to be added, Christ's merit. This produces a concept that one can utter with some degree of reasonableness. For it is the faith of the present-day church that God the Father imputes the righteousness of His Son, and sends the Holy Spirit to bring about its effects.
626. CHAPTER 11
IMPUTATION.
I. IMPUTATION AND THE FAITH OF THE PRESENT CHURCH (WHICH IS HELD TO BE THE SOLE GROUND OF JUSTIFICATION), MAKE ONE.
The faith of the present church, which is held to be the sole ground of justification, is imputation; that is, in the present church, faith and imputation make one, because each belongs to the other, or each mutually and interchangeably enters into the other and causes it to be. For if faith is mentioned and imputation is not added faith is mere sound; and if imputation is mentioned and faith is not added imputation is mere sound; but when the two are mentioned together, the result is something articulate, and yet without meaning; and in order that the understanding may have a perception of some thing, a third must necessarily be added, namely, Christ's merit. These form a statement that a man can utter with some reason. For it is the faith of the present church that God the Father imputes His Son's righteousness, and sends the Holy Spirit to work out its effects.
626. CHAPTER XI
IMPUTATION
I. IMPUTATION IS ONE WITH THE PRESENT CHURCH'S FAITH WHICH, IT IS HELD, ALONE JUSTIFIES.
The faith of the present Church which, it is held, alone justifies, is imputation, or that faith and imputation in the present Church are one, because the one pertains to the other, or enters mutually and reciprocally into the other, and is the cause of its existence. For if faith is spoken of without the addition of imputation, it is merely a sound; and if imputation is spoken of without the addition of faith, it also is merely a sound; and even when taken together, although something distinct is the result, still they convey nothing to the understanding. In order, then, that the understanding may perceive some meaning, a third factor must be added, namely, the merit of Christ. Now this meaning may be expressed with some appearance of reason, as in the faith of the present Church, that God the Father imputes the righteousness of His Son, and sends the Holy Spirit to work out its effects.
626. CAPUT UNDECIMUM
DE IMPUTATIONE.
Quod Fides hodiernae Ecclesiae, quae perhibetur sola justificare, et Imputatio, unum faciant.
Quod Fides hodiernae Ecclesiae, quae perhibetur sola justificare, sit Imputatio, seu quod fides et imputatio in hodierna Ecclesia unum faciant, est quia unum est alterius, seu unum ingreditur alterum mutuo et vicissim, et facit ut sit, si enim dicitur fides et non adjicitur imputatio, fides est mere sonus, et si dicitur imputatio, et non adjicitur fides, est quoque mere sonus, at si duo illa dicuntur conjunctim, fit articulatum quid, sed adhuc absque intellectu, quare ut intellectus percipiat aliquid, necessario adjicietur tertium, quod est meritum Christi, inde fit sententia, quam homo potest eloqui cum aliqua ratione: fides enim hodiernae Ecclesiae est, quod Deus Pater imputet justitiam Filii sui, et mittat spiritum Sanctum ad operandum effectus ejus.