BE106.简要分析：罗马教会的主教和管理者在就任圣职时，宣誓遵守《特兰托信纲》中的信条，可从教皇庇护四世于1564年11月颁发的诏令中以下信仰告白式的话语看出：“我坚信并承认罗马圣教会所使用的信条中包含的每一条和全部内容，并且毫无疑问地接受在她的神圣教规和总会信纲中所坚守和宣布的一切内容，特别是至圣《特兰托会议信纲》的决议；上帝啊，请帮助我。”他们还通过宣誓来约束自己相信并承认《特兰托会议信纲》中关于基督功德的归算以及因信（归算而）称义的决议，从同一诏令中的这些话中可以明显看出：“我承认且接受在圣神圣《特兰托会议信纲》中已经确定和宣布的关于原罪和称义每一个和全部内容。”这些内容可从该信纲的摘录中看到（请参阅n.3-8）。根据该信纲确立的原则，得出了以下结论，即：宗教改革之前天主教所持的信仰与宗教改革后更正教所持的信仰在关于基督之功的归算和因信（归算而）称义方面几乎相同，唯一的分别在于天主教将信与義或好行为联系在一起（n.19-20）；并且，路德、梅兰西顿、加尔文等几位改教领袖秉承了天主教一贯持守的关于基督之功的归算和因信（归算而）称义的所有教义；只不过他们将義或善行从信分离出去，声称它们并不能共同参与拯救，以期在关于教会最基本要素（義与信）上与天主教完全切断关系（n.21-23）。尽管改教领袖们把好行为与他们的信连起来，甚至合在一起，不过这样的好行为在人里面是个被动的对象；然而天主教把好行为在人里面作为主动的对象与信相联合。尽管如此，更正教与天主教在关于信、行为和功德等立场上确实仍有它们一致性（n.24-29）。由以上所示可明显看出，与更正教徒一样，这种信仰是天主教徒郑重申明要遵守的。
106. BRIEF ANALYSIS That the primates and rulers of the Church of Rome, on being consecrated to their office, swear to observe the decrees of the Council of Trent, appears from the bull of Pope Pius LV, where are these words in the form of the oath of their profession of faith dated November, 1564: In firm faith I believe and profess each and everything contained in the creed used by the Holy Church of Rome, and I receive without any doubts all such things as are maintained and declared in her holy canons and oecumenical councils, especially by the most holy Council of Trent, so help me God. That they also bind themselves by an oath to believe and profess what the council of Trent has ordained concerning the imputation of Christ's merit, and justification by faith therein, is evident from these words in the same bull: I embrace and receive each and everything which has been determined and declared in the most holy Council of Trent concerning original sin and justification. What these are may be seen from the extracts taken above from that Council, nos. 3-8. From those articles, which have been established as principles at that Council, the following conclusions have been drawn: That the Roman Catholics held exactly the same beliefs before the Reformation as the Reformed Church did after it concerning ...the imputation of Christ's merit and justification by faith therein; with the sole difference that they united that faith with charity or good works. See above, nos. 19-20. That the leading Reformers, Luther, Melanchthon and Calvin, retained all the dogmas concerning ...the imputation of Christ's merit and justification by faith, just as they were and had been with the Roman Catholics; but they separated charity or good works from that faith, and declared that they were not together saving, in order that they might be completely severed from the Roman Catholics as to the very essentials of the Church, which are faith and charity. See above, nos. 21-23. That nevertheless the leading Reformers adjoined good works, and even conjoined them, to their faith, but in man as a passive subject whereas the Roman Catholics did so in man as an active subject; and yet there is actually a conformity between the latter and the former as to faith, works and merit. See above, nos. 24-29. From what has been shown it is also evident that the aforesaid faith is one which the Roman Catholics swear to observe equally with the Reformed.
106. BRIEF ANALYSIS.
That the primates and leaders of the Romish church, at their inauguration into the ministry, swear to observe the decrees of the Council of Trent, appears from the bull of the Roman pontiff Pius IV, where, in the form of the oath of their profession of faith, dated the 18th of November, 1564, we find these words: "I firmly believe and profess all and every thing contained in the creed used by the holy church of Rome; and I receive, without any doubt, all such things as are maintained and declared in her holy canons, and general councils, and especially by the most holy Council of Trent; so help me God." That they also bind themselves by an oath to believe and profess what the Council of Trent has established, concerning the imputation of the merit of Christ, and justification by faith therein, is evident from these words in the same bull: "I embrace and receive each and all things, which have been determined and declared in the most holy Council of Trent, concerning original sin and justification." What these are, may be seen from the extracts taken from that council, see above (n. 3-8). From these principles established in that council, the following consequences have been drawn, namely, "That the Roman Catholics, before the Reformation, held precisely the same doctrines as the Reformed have done after it, with respect to the imputation of the merit of Christ, and justification by faith therein, only with this difference, that they conjoined the same faith with charity and good works," see above (n. 19-20). Also, "That the leading reformers, Luther, Melancthon, and Calvin, retained all the dogmas concerning the imputation of the merit of Christ, and justification by faith, just as they then were and had been with the Roman Catholics; but that they separated charity and good works from that faith, and declared them to have no saving efficacy, to the intent that they might be severed from the Roman Catholics, as to the very essentials of the church, which are faith and charity," see above (n. 21-23). Moreover, "That nevertheless the aforesaid reformers adjoined good works, and even conjoined them, to their faith, but in man as a passive subject; but the Roman Catholics conjoin them in him as an active subject; and that nevertheless there actually is a conformity of sentiment between both the one and the other, as to faith, works, and merits," see above (n. 24-29). From what has been shown, then, it is evident, that this faith is a faith which the Roman Catholics swear to observe, equally as well as the Reformed.
106. BREVIS ANALYSIS.
Quod Primates et Antistites Ecclesiae Romanae, in Decreta Synodi Tridentinae, dum inaugurantur Ministeriis, jurent, constat ex Bulla Pii IV Romani Pontificis, super forma juramenti professionis fidei, An. 1564, id. Novemb. ubi haec "Firma fide credo et profiteor omnia et singula, quae continentur in Symbolo fidei, quo sancta Ecclesia Romana utitur; et quae in sanctis Canonibus, et Oecumenicis 1Conciliis, et PRAECIPUE A SS. TRIDENTINA SYNODO, tradita et declarata sunt, indubitanter recipio; sic me Deus adjuvet." Quod etiam juramento se constringant ad credendum et profitendum illa, quae Synodus Tridentina de Imputatione meriti Christi, et de Justificatione per fidem ejus sanxit, constat ex his in eadem Bulla "Omnia et singula, quae de Peccato Originali, et de Justificatione in SS. Tridentina Synodo definita et declarata fuerunt, amplector et recipio;" quae qualia sunt, ex Collectis ex illa Synodo supra, n. 3, 4, 5, 6, 7, 8. videri potest. Ex his ut Principiis in Synodo illa stabilitis haec consectaria sunt educta, videlicet "Quod Romano-Catholici ante Reformationem prorsus similia, quae Reformati post illam, de Imputatione meriti Christi, et de Justificatione per fidem ejus, tradiderint, cum sola differentia, quod eandem Fidem cum Charitate et Bonis Operibus conjunxerint, supra n. 19, 20. Tum, Quod Reformatores Antesignani, Lutherus, Melanchthon et Calvinus, omnia dogmata de Imputatione meriti Christi, et de Justificatione per fidem, qualia tunc erant et fuerant apud Romano-Catholicos retinuerint, sed quod charitatem et bona opera separaverint 2a fide illa, et declaraverint illa non salvifica, propter finem, ut a Romano-Catholicis quoad ipsa Essentialia Ecclesiae, quae sunt Fides et Charitas, divellerentur" supra n. 21, 22, 23. Porro "Quod tamen Reformatores antesignani illi, fidei suae adjunxerint bona Opera, et quoque conjunxerint illa, sed in homine ut in subjecto passivo, Romano-Catholici autem in homine ut in subjecto activo; et quod tamen inter hos et illos quoad fidem, opera, et merita, actualiter sit conformitas" videatur supra, n. 24-29. Ex ostensis etiam patet, quod fides illa sit fides jurata apud Romano-Catholicos, aeque sicut est apud Reformatos.
Footnotes:
1. Oecumen pro Aecumen.
2. separaverint pro sepaverint.