BE59.简要分析：理性服从信仰这一主张是被设立于当今教会之信条之前的一个座右铭，这就意味着这些信条的内在是奥秘或秘密，因为它们超越了人的理解能力，因此无法进入人的知性层面，也就无从被理解（n.54）。教会中那些神职人员为了使自己在智慧上表现出色，并希望在属灵之事上被尊为权威，于是在这些经院学术中沉迷并被吞没，尤其是那些超越他人理解力的东西；他们对此热情洋溢，但却困难重重。于是，他们因此被尊为有智慧，那些从这些隐藏的智慧宝藏中脱颖而出的人们被授予博士帽和主教长袍的荣誉；他们在自己的思想中打转，从他们讲台上传授的内容不外乎唯信称义，好行为只是谦恭的侍从。从他们关于这两点的学术内容来看，他们以某种奇妙的方式时而将它们分开，时而又将它们结合在一起。有点像一手持着信，另一只手拿着好行为；一时伸张了双臂，它们分开，一时又使双手合在一起，使他们联结。关于这一点需要通过示例进行说明。他们教导说，好行为对得救来说并非必需，因为如果由人行出来的好行为是为了求功；同时，他们又教导说，好行为必须紧随着信，信心与好行为在得救之事上要合一。他们教导，无需好行为的信，是活的，能使人称义；同时又教导，没有好行为的信，是死的，不能证明人为义。他们一方面教导，信的持守与保持并不依靠好行为；同时又教导，好行为从信而来，正如果子从树而来，阳光从太阳而来，热从火而来。他们教导，好行为与信相结合时，可以令信更完美；他们也教导，如同婚姻或结合一体，好行为就剥夺了信的拯救本质。他们教导说，基督徒不受律法的约束，与此同时又教导基督徒日常生活中也必须遵守律法。他们教导说，如果好行为与因信得救之事（例如在罪得赦免、称义、重生、复苏和拯救）相混，就是有害的；但如果不相混，就是有益的。他们教导说，上帝将他自己的恩赐（也就是好行为）冠以属灵的奖赏，却不是救恩和永生；因为他们说无需好行为的信心才配行救恩和永生的冠冕。他们教导说，唯独信就像一位王后，步履端庄高贵，好行为就像她身后的一排侍从；但是如果这些侍从走到她的前面并亲吻她，她将被从宝座上扔下去并被称为淫妇。特别是他们同时教导信心和好行为时，他们一方面认为值得赞赏，另一方面又认为无所价值，任凭他们用不同的意义来轮流选择表达方式；一种意义用于平信徒，另一种意义用于神职人员；对平信徒，此信的赤裸不会出现；对神职人员，就赤裸可见。现在请想想，听到这些互相矛盾的东西，是否有人能从中总结出引向拯救的任何教义，或者是否变得盲目，然后就像在黑夜行路的人那样摸索拯救之法。在此情形下，谁能从行为的证据中看出他到底是有信还是无信，是冒着求功德的风险去行出好行为，还是冒着失去信心的风险而省掉不去行，哪样更好呢？朋友们，请远离这些自相矛盾的教导吧！避恶如罪，行出好行为，信靠主，得救之义自会临到你。
59. BRIEF ANALYSIS
The assertion that the understanding is to be kept under obedience to faith is a declaration set before the dogmas of the present Church to denote that interiorly these dogmas are mysteries or secrets (arcana) which, because they transcend the understanding, cannot enter into the upper region of the mind and be perceived there this may be seen above, n. 54. Those ministers of the Church who affect to excel in wisdom, and who wish to be trusted as oracles in spiritual matters, imbibe and absorb in the schools of theology such things especially as surpass the comprehension of others. They do this with avidity, yet with difficulty. And because they are then reputed to be wise, and those who distinguish and enrich themselves from such hidden stores of wisdom are honoured with doctoral hats and episcopal robes, they revolve in their thoughts and teach from their pulpits scarcely anything else than the mysteries concerning justification by faith alone, and good works as the humble attendants thereof. And from their learning on both points they sometimes separate and sometimes conjoin them in a wonderful manner; comparatively as if they held faith unadorned in one hand, and the works of charity in the other, at one time extending their arms and so separating them, at another time bringing their hands together and so conjoining them. But this shall be illustrated by examples.
They teach that good works are not necessary for salvation because they are meritorious if done by man; at the same time they also teach that good works necessarily follow faith, which for them is one with salvation. They teach that faith without good works, being alive, justifies; at the same time they teach that faith without good works, being dead, does not justify. They teach that faith is neither retained nor preserved by good works, and at the same time that good works proceed from faith as fruit from a tree, light from the sun, and heat from fire. They teach that good works make faith perfect when they are adjoined to it they also teach that, being conjoined as in a marriage, or in one form, good works deprive faith of its saving essence. They teach that a Christian is not under the Law, and at the same time that he must be in the daily practice of the law. They teach that good works are hurtful if they are mixed with the business of salvation by faith, as in the remission of sins, justification, regeneration, vivification and salvation; but if they are not so mixed, they are profitable. They teach that God crowns His own gifts, which are good works, with rewards, even with spiritual benefits, but not with salvation and eternal life; for with salvation and eternal life He crowns faith without works. They teach that this faith is like a queen who walks in a stately manner with good works as her train of attendants behind her but if these attendants join themselves to her in front and kiss her, she is cast from her throne and called an adulteress. In particular, when they teach faith and good works at the same time, they view merit on the one hand and the absence of merit on the other, making a choice of expressions and using them alternately; in one sense for the laity and in the other sense for the clergy; for the laity in order that the nakedness of faith alone may not appear, and for the clergy in order that it may appear.
Consider now whether anyone hearing such things can draw from them any doctrine leading to salvation, or whether he will not rather become blind from the manifest contradictions therein, and afterwards grope for the objects of salvation like a person walking in the night. Who in this case can tell from the evidence of works whether he has any faith or not, and whether it is better to do good works with the risk of claiming merit, or to omit them with the risk of losing faith. But, my friend, tear yourself away from such teaching; shun evils as sins and do good works, believing on the Lord, and saving justification will be given to you.
59. BRIEF ANALYSIS
That the understanding is to be kept under obedience to faith, is set as a motto before the dogmas of the present church, to denote that their interiors are mysteries, or arcana, which, because they transcend, cannot flow into the superior region of the understanding, and be there perceived, see above (n. 54). Those ministers of the church who are ambitious to be eminent for their reputation of wisdom, and wish to be looked upon as oracles in spiritual things, imbibe and swallow down in the schools, such things especially as surpass the comprehension of others, which they do with avidity, but nevertheless with difficulty. And because they are thence accounted wise, and they who have distinguished and enriched themselves from such hidden stores are honored with doctors' caps and episcopal robes, they revolve in their thoughts, and teach from their pulpits, scarce anything else but mysteries concerning justification by faith alone, and good works as her humble attendants.
And from their erudition concerning both faith and good works, they in a wonderful manner sometimes separate them, and sometimes conjoin them; comparatively as if they held faith by itself in one hand, and the works of charity in the other, and at one time extend their arms and so separate them, and at another time bring their hands together and so conjoin them.
But this shall be illustrated by examples. They teach, that good works are not necessary to salvation, because if done by man they are meritorious; at the same time they also teach, that good works necessarily follow faith, and that both together make one in the article of salvation. They teach that faith without good works, as being alive, justifies; and at the same time, that faith without good works, as being dead, does not justify. They teach, that faith is neither preserved nor retained by good works; and at the same time, that good works proceed from faith, as fruit from a tree, light from the sun, and heat from fire. They teach, that good works being adjoined to faith make it perfect; and at the same time, that being conjoined as in a marriage, or in one form, they deprive faith of its saving essence. They teach, that a Christian is not under the law; and at the same time, that he must be in the daily practice of the law. They teach, that if good works are intermixed in the business of salvation by faith, as in the remission of sins, justification, regeneration, vivification, and salvation, they are hurtful; but if not intermixed, that they are profitable. They teach, that God crowns His own gifts, which are good works, with rewards also spiritual, but not with salvation and eternal life, because faith without works, they say, is entitled to the crown of eternal life. They teach, that faith alone is like a queen, who walks in a stately manner with good works as her train of attendants behind her; but if these join themselves to her in front, and kiss her, she is cast from her throne and called an adulteress. But particularly, when they teach faith and good works at the same time, they view merit on the one hand, and no merit on the other, making choice of expressions which they use in two different senses; one for the laity, and the other for the clergy; for the laity, that its nakedness may not appear, and for the clergy, that it may. Consider now, whether anyone hearing such things can draw from them any doctrine leading to salvation, or whether he will not rather, from the apparent contradictions therein, become blind, and afterwards grope for the objects of salvation, like one walking in the dark. Who in this case can tell from the evidence of works, whether he has any faith or not; and whether it is better to omit good works on account of the danger of merit, or to do them for fear of the loss of faith? But do you, my friend, tear yourself away from such contradictions, and shun evils as sins, and do goods, and believe in the Lord, and saving justification will be given you.
59. BREVIS ANALYSIS.
Quod Intellectus sub obedientia Fidei captandus sit, est sicut proclama appositum ante Dogmata Ecclesiae hodiernae, indicium quod interiora sint mystica seu arcana, quae, quia transcendunt, non possunt in regionem intellectus superiorem influere, et percipi, videatur supra n: 54. Ministri Ecclesiae illi, qui ambiunt fama Sapientiae eminere, et credi Oracula in Spiritualibus, in Lyceis hauriunt et insorbent imprimis talia, quae captum aliorum excedunt, quod fit cum aviditate, et usque cum difficultate; et quia ex illis reputantur Sapientes, et illi qui illustres ac opulenti facti sunt ex talibus absconditis cimeliis, insigniuntur pileis Doctoratus ac palliis Episcopatus, vix aliud in ideis suae cogitationis versant, et super pulpitis docent, quam mystica de Justificatione per solam fidem, et de bonis operibus ut pedissequis ejus; et ex eruditione de utrisque, mirabiliter nunc separant illa, nunc conjungunt illa; et comparative sicut nudam fidem tenerent in una manu et charitatis opera in altera, et nunc ulnas extendunt, et sic separant illa; et nunc manum manui applicant, et conjungunt illa. Sed Exempla illustrent; docent quod bona opera non sint necessaria ad salutem, quia si ab homine fiunt, sunt meritoria; simul etiam quod necessario sequantur fidem, quae illis unum est cum salute. Docent quod fides absque bonis operibus ut viva justificet; simul etiam quod fides absque bonis operibus ut mortua non justificet. Docent quod fides non conservetur et retineatur per bona opera; et simul quod haec procedant ex fide, sicut fructus ex arbore, lux ex sole, et calor ex igne. Docent quod bona opera adjuncta compleant fidem, et simul quod conjuncta sicut conjugio aut in una forma, fidem essentia sua salutifera deprivent. Docent quod Christianus non sub lege sit, et simul quod in quotidianis legis exercitiis. Docent quod si bona opera commiscentur negotio salutis per fidem, ut si remissioni peccatorum, justificationi, regeneratione, vivificationi, salvationi, sint nocumenta; at si non commiscentur, sint emolumenta. Docent quod Deus coronet suo dona, quae sunt bona opera, praemiis, etiam spiritualibus, sed non salute et vita aeterna, quia his coronat fidem absque illis. Docent quod Fides illa sit sicut Regina, quae incedit magnifica ex bonis operibus ut famulitiis a tergo, at si haec conjungunt se ei a facie, et illam osculantur, ejicitur illa e throno, et vocatur maecha. Imprimis cum docent fidem, et simul bona opera spectant meritum ab uno latere, et non meritum ab altero, et eligunt vocabula, et concinnant illa in alternum sensum, unum pro laicis et alterum pro clericis, pro laicis ne ejus nuditas appareat, et pro clericis ut appareat. Expende num aliquis audiens talia, quicquam Doctrinae ducentis ad salutem hauriat, numne ex apparentia sicut contradictionum in illis fiat caecus, et postea objecta salutis palpet sicut ambulans in nocte: quis scit num ei fides aliqua sit ex operibus ut testimoniis, ac num praestet facere illa ex timore meriti, aut omittere illa ex timore jacturae fidei. At, mi amice, eripe te a talibus, ac fuge mala ut peccata, et fac bona, et crede in Dominum, et dabitur tibi Justificatio Salvans.