BE23.关于因信称义，《特兰托会议信纲》中声称“公教会一如既往地被持守并表达，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”（参阅前文n.5的(a）部分）。还说“信来自听上帝的话语”（n4.(d）部分）。之前的天主教会议信纲将信与義、或信与好行为相连，从前文可明显看出（n.4，5，7，8）。然而更正教——随从他们自己的领军人物的立场——将它们分离，使得救在于信，而不同时在于義或好行为，旨在可以与天主教在教会最基本要素上——信与義——划清界限，我经常从这些改教领袖亲口这么说。我还听到他们确证信与義分离的论据如下：没有人能行出任何善有益于他自己的得救，也没任何人能满足律法的要求；此外，人的任何功德不能进入信。出于这些原则，并为了与天主教划清界限，他们将義之善从信、因而从拯救排除出去。这可从之前的《协和信条》引文中看出（n.12），那里这么说：義跟随那被称为公义的信仰而来，但正如天主教徒所宣称的，该信仰被称为公义并非因義而成就（n.12（b）部分）；得救必须要有好行为这一立场要被拒绝，因为好行为被天主教徒接受来支持不良的动机（n.12（h）部分）；拒绝《特兰托会议信纲》是理所应当的，因为它坚称好行为保守救恩（n.12（n）部分）；还有其它诸多内容。不过，更正教又认为在得救时要信与義相连，与天主教的唯一分别在于行为的性质，下一节将作说明。
23. Concerning Justification by Faith, the Council of Trent declares as follows "It has always been the agreed opinion of the Catholic Church that faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God and to come into the fellowship of His children" see above, n. 5(a). Also it is said that "faith comes by hearing the Word of God," n. 4(d). Moreover, the aforesaid Roman Catholic Council conjoined faith and charity, or faith and good works, as may be clearly seen from the above quotations, nos. 4-5, 7-8. But the Reformed Churches, following their own leaders, have separated them, making salvation to consist in faith, and not at the same time in charity or good works, to the end that they might be totally severed from the Roman Catholics as to the very essentials of the Church, which are faith and charity; this I have frequently heard from the aforesaid leaders themselves.
I have also heard that they established this separation by the following considerations: that no one can do any good which avails for salvation of himself, nor can anyone fulfil the law; nor, again, can any merit of man's enter into faith. From these principles, and in view of the end stated above, they excluded the goods of charity from faith, and thereby from salvation. This is evident from the quotations given above from the Formula Concordiae, n. 12, among which are these: "Faith, to the extent that it is formed by charity, does not justify as the Papists allege, 12(b). The position that good works are necessary for salvation is to be rejected on many accounts and also because they are accepted by the Papists in support of a bad cause, 12(h). The decree of the Council of Trent that good works preserve and retain salvation must rightly be rejected," 12(n); besides many other points there stated. However, the Reformed still conjoin faith and charity into one for salvation, with the sole difference as to the quality of the works, as will be shown in the following article.
23. The Council of Trent delivers this concerning justifying faith: "It has always been the consensus of the Catholic church, that faith is the beginning 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," see above (n. 5).
(a) Also, "That faith comes by hearing the Word of God" (n. 4).
(c) Moreover that Roman Catholic council joined faith and charity, or faith and good works, may clearly be seen from the quotations above (n. 4-5, 7-8). But that the Reformed churches, from their leaders, have separated them, declaring salvation to consist in faith, and not at the same time in charity or works, to the intent that they might be totally severed from the Roman Catholics, as to the very essentials of the church, which are faith and charity, I have frequently heard from the above mentioned leaders themselves. As also, that they established such separation by the following considerations, namely, "that no one can do good which confers salvation of himself, nor can he fulfil the law"; and moreover, lest thereby any merit in man should enter into faith. That from these principles, and with this view, they excluded the goods of charity from faith, and thereby also from salvation, is plain from the quotations from The Formula Concordiae above (n. 12); among which are these: "That faith does not justify, as being formed by charity, as the Papists allege (n. 12).
(b) That the position, that good works are necessary to salvation, ought to be rejected for many reasons, and among others, because they are accepted by the Papists to support an evil cause (n. 12).
(h) That the decree of the Council of Trent that good works preserve and retain salvation and faith, is deservedly to be rejected" [n. 12 (n)]; besides many other things there. That still, however, the Reformed conjoin faith and charity into one at the same time saving, and only differ from the Roman Catholics respecting the quality of the works, will be shown in the following article.
23. Synodus Tridentina de Fide justificante tradit haec "Perpetuus Ecclesiae Catholicae consensus fuit, quod Fides sit humanae salutis initium, fundamentum et radix omnis justificationis, sine qua impossibile est placere Deo, et ad filiorum ejus consortium venire," videatur supra n. 5 (a). Tum quod Fides sit ex auditu Verbi Dei, n. 4 (c). Quod autem Romano-Catholica illa Synodus conjunxerit fidem et charitatem, seu fidem et bona opera, ex adductis supra n. 4, 5, 7, 8. plene videri potest. Quod autem Ecclesiae Reformatae ab Antesignanis suis separaverint illa declarando salvificum in fide, et non simul in charitate seu operibus, propter finem ut a Romano-Catholicis quoad ipsa essentialia Ecclesiae, quae sunt Fides et Charitas, divellerentur, ab ipsis Antesignanis supra nominatis aliquoties audivi ut et quod separationem illam constabiliverint per haec." Quod nemo possit bonum, quod confert ad salutem, ex se facere; nec possit implere legem;" tum ne per illa meritum hominis intret fidem. Quod ex his principiis et propter illum finem, excluserint bona charitatis a fide 1et sic etiam a salute, constat, ex allatis e FORMULA CONCORDIAE supra n. 12; inter quae haec sunt "Quod Fides non justificet, quatenus a Charitate, ut Pontificii 2loquuntur, formata est, n. 12. (b). Quod rejicienda sit positio, quod bona Opera sint necessaria ad salutem propter plures causas, et quoque quia acceptantur a Papistis ad malam causam fulciendam, n. 12. (h). Quod merito rejiciendum sit Tridentinae Synodi decretum, quod bona opera salutem et fidem conservent et retineant," n. 12. (n); praeter plura ibi. Quod tamen usque Reformati conjungant fidem et charitatem in unum salvificum simul, cum sola differentia qualitatis operum, in Lemmate subsequente videbitur.
Footnotes:
1. a fide pro fide a.
2. Pontificii pro Pontificli.