BE4.关于称义： （a）我们的天父，是慈悲怜悯之父，在时候满足之际，差他的儿子耶稣基督给世人，既差给律法之下犹太人，还给不遵循正义的外邦人，以致于他们都能得着正义，都能被接纳为儿子。不仅为了我们的罪，而且为了所有世人的罪，因信他的宝血，上帝立他为赎罪祭（第6届会议，第2章）。 （b）然而不是所有人都接受他的死带来的益处，唯有他受难的功德与其相通之人；因此，除非他们在基督里被重生，将决不会被称义（第6届会议，第3章）。 （c）称义的开始来自于上帝预期的、藉着耶稣基督赐予的恩典，也就是来自于他的呼召（第6届会议，第5章）。 （d）当被神圣的恩典激动，并通过听道获得信仰时，人们就会被置于正义之中，他们会自由地向上帝靠近，相信那些以神圣方式所揭示和承诺的事情是真实的；特别是这一点：借着在基督耶稣里的救赎，因着他的恩典，不敬虔的人被上帝算为正义；当他们因着对神圣正义的畏惧而意识到他们是罪人时，藉此内心感到不安，于是他们被提升，有了希望，为了基督的缘故，将使他们对上帝的信仰产生好感（第5届会议，第6章）。 （e）如此性情与预备导致的结果就是真实的称义，不仅罪得宽恕，而且因着神性的赦免和恩赐内在人得以成圣与革新，人由此从不正义成为正义，从敌人变成朋友，并照着对永生的盼望成为后嗣（第6届会议，第7章）。 （f)称义的终极因是上帝和基督的荣耀，以及永生。动力因是上帝自由地洁净和成圣。功德因是上帝最爱的独生子我们的主耶稣基督，尽管我们曾是仇敌，但因他极大的爱他爱了我们，藉着他的在十字架上至圣的受难，为我们争取被称为义，并使我们与父和好。工具因是受洗这一圣礼，这是一种信仰的圣礼，不通过洗礼，无人能被称为义。形式因是唯独上帝才有的正义，不是说他因此自己是正义，而是他因此使我们正义，凭着他所恩赐的正义，使我们的心灵得到更新。而且，我们不只被认为正义，而且真称为正义并且成为正义；此事在现实中的成就，乃是照着每个人取悦于他的情形由圣灵赐给每个人的程度（第6次会议，第7章第2节）。 （g）称义是从前一个状态到另一个状态的转化；前一状态是生为第一亚当之子的状态，后一状态是恩典的、因第二亚当我们的救主耶稣基督而被接纳为上帝之子的状态（第6次会议，第4章）。
4. Concerning Justification.
(a) The heavenly Father, Father of mercies, sent Christ Jesus, His Son, to men, when the blessed fulness of time arrived, in order to redeem both the Jews who were under the law and the Gentiles who followed not after righteousness, so that they might lay hold of righteousness, and all receive adoption as sons. 1God offered Him to be a propitiation for sin through faith in His blood, and this, not only for our sins but also for the sins of the whole world: Session VI, chapter 2.
(b) Yet all do not receive the benefit of His death, but only those to whom the merit of His passion is communicated; wherefore, unless they are born again in Christ, they will never be justified: Session VI, chapter 3.
(c) The origin of justification is to be derived from the prevenient grace of God through Christ Jesus, that is, from His call: Session VI, chapter 5.
(d) Men are disposed to righteousness when, being stirred by divine grace, and acquiring faith by hearing, they are freely moved towards God, believing those things to be true which sire divinely revealed and promised and especially this, that the ungodly are justified by God by His grace, by the redemption which is in Christ Jesus; and when they realise that they are sinners, from fear of divine justice, by which they are profitably disquieted, they are raised to hope, trusting that God, for Christ's sake, will be well-disposed towards them: Session VI, chapter 6.
(e) The consequence of this disposition and preparation is actual justification, which is not only a remission of sins but also a sanctification and renewal of the interior man by the reception of grace and gifts, whereby man, from being unrighteous, becomes righteous, and from being an enemy becomes a friend, so as to be an heir according to the hope of eternal life: Session VI, chapter 7.
(f) The final cause of justification is the glory of God and of Christ, and life eternal. The efficient cause is God Who freely cleanses and sanctifies. The meriting cause is the most dearly beloved and only-begotten of God, our Lord Jesus Christ, Who, although we were enemies, on account of the exceeding great love wherewith He loved us, and by His most holy passion upon the cross, earned justification for us, and made satisfaction on our behalf to God the Father. The instrumental cause is the sacrament of baptism, which is a sacrament of faith without which no one can ever be justified. The formal cause is the sole righteousness of God; not that whereby He is righteous Himself, but that whereby He makes us righteous, with which, that is, we, being gifted by Him, are renewed in the spirit of our mind. Moreover, we are not only reputed righteous but truly called righteous; being so in reality, each according to that measure which the Holy Spirit imparts to everyone just as it pleases Him: Session VI, chapter 7, par. 2.
(g) Justification is a transference from that state in which man is born a son of the first Adam into a state of grace and adoption among the sons of God through the second Adam, our Saviour Jesus Christ: Session VI, chapter 4.
Footnotes:
1. In the Decree of the Council of Trent the following sentence appears:
Quo factum est ut coelestis Pater, Pater misericordiarum et Deus totius consolationis, Christum Jesum filium suum, et ante legem, et legis tempore, multis sanctis patribus declaratum ac promissum, cum venit beata illa plenitudo temporis, ad homines miserat; ut et Judaeos qui sub lege erant redimeret; et gentes, quae non sectabantur justitiam, justitiam apprehenderent atque omnes adoptionem filioruna reciperent.
In the Summaria Expositio (Brief Exposition) this is quoted in an abbreviated form as follows:
Quod Caelestis Pater, Pater misericordiarum, Christum Jesum, Filium suum, cum venit beata plenitudo temporis, ad homines miserit, ut et ad Judaeos, qui sub lege erant, et ad Gentes, quae non sectabantur justitiam....
This presents some difficulty in translation, and the text has been modified by adding 'redimeret' after erant and omitting 'ad' before Judaeos and before Gentes, in accordance with the wording of the original.
4. Concerning Justification.
(a) That our heavenly Father, the Father of mercies, sent Christ Jesus His Son to men, in the blessed fulness of time, as well to the Jews who were under the law, as to the Gentiles who followed not justice, that they might all lay hold of justice, and all receive the adoption of sons. Him God offered to be a propitiation through faith in His blood, not only for our sins, but likewise for the sins of the whole world (Session 6, Chapter 3).
(b) Nevertheless all do not receive the benefit of His death, but only they to whom the merit of His passion is communicated; so that unless they are born again in Christ, they can never be justified (Session 6, Chapter 3).
(c) That the beginning of justification is to be derived from the preventing grace of God through Christ Jesus, that is, from His call (Session 6, Chapter 5).
(c) That men are disposed to justice, when being stirred up by Divine grace, and conceiving faith from hearing, they are freely moved towards God, believing those things to be true which are Divinely revealed and promised; and especially this, that the ungodly are justified by God through His grace, through redemption, which is by Christ Jesus; and when, being convinced of sin from the fear of Divine justice, by which they are profitably disquieted, they are encouraged in hope, trusting that God, for Christ's sake, will be propitious to them (Session 6, Chapter 6).
(d) That the consequence of this disposition and preparation is actual justification, which is not only a remission of sins, but likewise a sanctification and renovation of the interior man by the reception of Divine grace and gifts, whereby man from being unjust, becomes just, and from being an enemy becomes a friend, so as to be an heir according to the hope of eternal life (Session 6, Chapter 7).
(e) The final cause of justification is the glory of God and of Christ, and life eternal. The efficient cause is God, who freely cleanses and sanctifies. The meritorious cause is the Dearly-Beloved and Only-Begotten of God, our Lord Jesus Christ, who when we were enemies, through the great charity wherewith He loved us, by His most holy passion upon the wood of the cross, merited for us justification, and made satisfaction for us to God the Father.
The instrumental cause is the sacrament of baptism which is a sacrament of faith, without which no one can ever reach justification. The formal cause is the sole justice of God; not that whereby He is just Himself, but that whereby He makes us just, with which being gifted by Him, we are renewed in the spirit of our mind; and are not only reputed just, but are truly called and are just, each according to his own measure, which the Holy Spirit imparts to everyone as it pleases Him (Session 6, Chapter 7, 2).
(f) That justification is a translation from that state, wherein man is born a son of the first Adam, into a state of grace and adoption of the sons of God by the second Adam, our Saviour Jesus Christ (Session 6, Chapter 4).
4. DE JUSTIFICATIONE.
(a) Quod Caelestis Pater, Pater misericordiarum, Christum Jesum, Filium suum, cum venit beata plenitudo temporis, ad homines miserit, ut et ad Judaeos, qui sub lege erant, et ad Gentes, quae non sectabantur justitiam, [ut] justitiam apprehenderent, atque omnes adoptionem filiorum reciperent. Hunc proposuit Deus Propitiatorem per fidem in sanguine Ipsius pro peccatis, non solum pro nostris, sed etiam pro totius Mundi, Sess. VI: Cap. 2.
(b) Non tamen omnes mortis Ipsius beneficium recipiunt, sed ii duntaxat, quibus Meritum passionis Ipsius communicatur; ita nisi in Christo renascantur, nusquam justificarentur, Sess. VI: Cap. 3.
(c) Quod Justificationis principium a Dei per Christum Jesum praeveniente gratia, hoc est, ab ejus vocatione sumendum sit, Sess. VI: Cap. 5.
(c) Quod homines disponantur ad justitiam, dum excitati Divina gratia, fidem ex auditu concipientes, libere moventur in Deum, credentes vera esse, quae Divinitus revelata et promissa sunt; atque illud imprimis, a Deo justificari impium per gratiam Ejus, per Redemptionem, quae est [in] Christo Jesu, et dum peccatores se intelligentes a Divinae justitiae timore, quo utiliter concutiuntur, in spem eriguntur, fidentes Deum sibi propter Christum propitium fore, Sess. VI: Cap. 6.
(d) Quod hanc dispositionem et praeparationem Justificatio ipsa consequatur, quae non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per susceptionem gratiae et donorum, unde homo ex injusto fit justus, et ex inimico amicus, ut sit haeres secundum spem vitae aeternae, Sess. VI: Cap. 7.
(e) Justificationis Causa finalis est gloria Dei et Christi, ac vita aeterna. Causa efficiens est Deus, qui gratuito abluit et sanctificat. Causa meritoria est Dilectissimus Unigenitus Dei Dominus noster Jesus Christus, qui cum essemus inimici, propter nimiam Charitatem, qua dilexit nos, sua sanctissima passione in ligno crucis, nobis justificationem meruit, et pro nobis Deo Patri satisfecit. Causa instrumentalis est Sacramentum baptismi, quod est sacramentum fidei, sine qua nulli usquam contigit justificatio. Causa formalis unica est justitia Dei, non qua ipse justus est, sed qua nos justos facit, qua videlicet ab eo donati, renovamur spiritu mentis nostrae; et non modo reputamur justi, sed vere justi nominamur et sumus, quisque secundum suam mensuram, quam Spiritus Sanctus partitur singulis prout vult, Sess. VI: Cap. 7. 2.
(f) Quod Justificatio sit translatio ab eo statu, in quo homo nascitur filius primi Adae, in statum gratiae, et adoptionem filiorum Dei per Secundum Adam Salvatorem nostrum Jesum Christum, Sess. VI: Cap. 4.