339、由此清楚可知，凡基于生活思想得救的人，都不会想到出于直接怜悯、无需方法的瞬间得救，而是会思想得救的方法，主进入并通过这些方法照着祂的圣治律法来运作；因此，主出于纯粹的怜悯通过得救的方法引领人。但那些不从生活的视角思想得救的人，以为得救只在一瞬间，怜悯是直接的，无需方法；这也是那些把信与仁分离的人所行的，而事实上，仁爱就是生活；他们也以为信是瞬间的，即便以前没有信，在最后一刻，就是临死的那一刻，也能立刻获得信。那些以为不悔改的罪得赦免就是赦罪，因而就是得救，然后领受圣餐的人也是如此行的；那些信靠修道士的宽容，相信他们为死者所作的祷告，以及他们出于他们声称掌管人们灵魂的权柄所授予的豁免之人同样是如此行的。
339. It is apparent now from this that all who think of salvation in terms of life think not of any instantaneous salvation out of mercy apart from means, but of the means of salvation into which and by which the Lord operates in accordance with the laws of His Divine providence, thus by which the Lord leads a person out of pure mercy.
On the other hand, people who do not think of salvation in terms of life, suppose there to be an instantaneous change in salvation and an absence of means in mercy, as those do who separate faith from charity (charity being life) and attribute an instantaneous change to faith, if not before, during the last hour of death. And those, too, do the same who believe that the forgiveness of sins is, without repentance, an absolution from sins and thus salvation, and go to Holy Supper. Likewise those who trust in the indulgences of monks, and in their prayers for the deceased, and in their dispensations by virtue of the power they claim to have over people's souls.
339. We can now see that everyone who thinks about salvation on the basis of life has no thought of instant salvation by direct mercy. The thought is rather of the means of salvation, the means in and through which the Lord works according to the laws of his divine providence, through which we are therefore led by the Lord out of his pure mercy.
However, people who do not think about salvation on the basis of life add the "instant" component to salvation and the "direct" component to mercy. This is what people do who separate faith from charity--charity is a way of living--and make attaining faith instantaneous, an event that occurs at the last hour of dying, if not before. It is also what people do who believe that forgiveness of sins without repentance is absolution from sins and therefore salvation, and who then take the Holy Supper. This also applies to people who trust the indulgences issued by monks and their prayers for the departed and the dispensations given by a power some claim to have over human souls.
339. Hence it is now evident that all who from the point of view of life think of salvation do not think at all of instantaneous salvation from immediate mercy; but they think of the means of salvation on which and through which the Lord operates in accordance with the laws of His Divine Providence, and by which therefore man is led by the Lord from pure mercy. Those, however, who do not think of salvation from the point of view of life suppose an instantaneousness in salvation and an immediateness in mercy; as also do those who, separating faith from charity, when yet charity is life, suppose an instantaneousness in faith, and at the last hour, the hour of death, if not before. Those also do the same who believe remission of sins without repentance to be absolution from sins and thus salvation, and who attend the Holy Supper; likewise those who have faith in the indulgences of monks, in their prayers for the dead and in the dispensations they grant from the power they claim over the souls of men.
339. From all this it is clear that no one who from life thinks about salvation thinks of any instantaneous salvation out of mercy apart from means; but he thinks about the means of salvation into which and through which the Lord operates in accordance with the laws of His Divine providence, and by which, therefore, man is led by the Lord out of pure mercy. But those who do not think of salvation from life ascribe instantaneousness to salvation and absence of means to mercy, as those do who separate faith from charity (for charity is life); they also ascribe instantaneousness to faith at the closing hour of death, if not before. Those also do this who believe remission of sins without repentance to be an absolution from sins and thus salvation, and who go to the Holy Supper; also those that have faith in the indulgences of the monks and in their prayers for the dead and in the dispensations they grant because of the power they claim over the souls of men.
339. Ex his nunc patet, quod omnes qui cogitant ex vita de salvatione, non cogitent de aliqua salvatione momentanea ex immediata Misericordia, sed de mediis salutis, in quae et per quae Dominus secundum leges Divinae suae Providentiae operatur, ita per quae homo a Domino ex pura Misericordia ducitur. At illi, qui non cogitant ex vita de salute, ponunt momentaneum in salvatione, ac immediatum in Misericordia, 1ut faciunt illi qui separant fidem a charitate, charitas est vita, et momentaneum fidei ponunt, et si non prius, circa ultimam mortis horam; et hoc quoque faciunt illi, qui remissionem peccatorum absque poenitentia credunt esse absolutionem a peccatis, et sic salvationem, et obeunt Sanctam Coenam; tum qui fidunt indulgentiis monachorum; et qui precibus illorum pro defunctis; ac dispensationibus ex potestate sibi vindicata super animas hominum.
Footnotes:
1 Prima editio: Misericordia;