356.⑴人能为自己获取信。这在前面已说明（343－348节），如就其本质而言，信就是真理，谁都能从圣言获取真理，并且只要人为自己获取并热爱它们，他就开始将信植入在自己里面。对此需要补充的是，若非人能为自己获取信，圣言中有关信的所有要求一点用处也没有。因为我们在圣言中读到：父的意思是人当信子，信子的人有永生，不信子的人不得见永生（约翰福音3:36；6:40）。我们还读到：耶稣要差保惠师（圣灵）来，祂要叫世人为罪责备自己，因他们不信祂，以及前面所引用的其它经文（337，338节）。另外，使徒们宣讲信，信主神救主耶稣基督。如果人真的象带有活动关节的雕像那样站在那里，双手下垂，只等着神作用于他，那所有这些经文有什么用？在这种情况下，人的肢体不能使自己去接受信，反而会从内趋向与信无关之物。因为在从罗马天主教分离出去的部分基督教界，现代正统派是这样教导的：在良善方面，人已全然败坏和麻木不仁，以致在堕落之后、重生之前，没有丝毫属灵的力量存留在人的本性中，使他能为神的恩典预备自己，或在它到来时把握住它，能自行或凭自己的努力接受恩典；使他能在属灵的问题上理解、相信、接受、思想、意愿、开始、实施、行动、运作或配合，或专注于恩典，亦或完全或部分或有一点点凭自己为转变做点什么。人在关乎灵魂救赎的属灵问题上，就象化为盐柱的罗得之妻，或象无生命的木、石那样不能运用自己的眼睛、嘴巴，或任何其它感官。然而，人有移动，即支配外在肢体的能力，还能参加公众聚会，聆听圣言和福音。这些信条出自福音教会的一本书（656，658，661，662，663，671，672，673页），书名是《协和信条》，1756年出版于莱比锡。牧师任职时，就凭着这本书宣誓，并发誓扞卫这一信仰。改革宗教会有类似的信。但是，凡具有理性和宗教信仰之人，谁不对这些观点报以嘘声、斥为荒谬可笑？他会说：“既然如此，那圣言有什么用？还要宗教信仰、牧师、讲道干什么？这和毫无意义的空洞噪音有什么两样？”去跟某个具有判断力的无宗教信仰之人说，你想要他皈依，说在皈依和信仰方面他得象这个样子，他岂不会将基督徒看成一个空洞的容器？因为拿走人凭自己相信的能力，他能还做什么？不过，关于这个主题，我们会在自由选择那一章更清楚地说明。
356. (1)人可以自己獲取信。
在本章的第三節已闡述此點(343-348節)。還可從下列事實看出:信, 就本質而言, 就是真理; 任何人都可以靠自己從聖言獲取真理。當人獲取真理並熱愛真理時, 便開始獲得信。
另外, 如果人無法為自己獲得信, 那麼聖言中所命令的一切關於信的經文將毫無意義可言。例如我們讀到, 父願我們信子, 信祂的得永生, 不信的看不到永生(約翰福音3:36; 6:40)。我們還讀到, 耶穌將會差遣保惠師, 要叫世人為罪, "是因為他們不信我"(約翰福音16:8-9)。還有許多其他的章節, 之前曾引述(337-338節)。
另外, 使徒們傳揚信:信主上帝拯救者耶穌基督。倘若人只是像個雙臂關節會轉動的雕像站在那裡, 伸出雙手迎接上帝在他身上起作用, 那一切關於信的內容會有何作用呢？
這就是當今基督教(從羅馬公教分離而出)世界的正統教導的內容:相對于善, 人是完全敗壞和麻木, 以致於在墮落之後,更新之前, 沒有絲毫屬靈的力量保留或存在于人的本性之中, 讓他可以自行為上帝的恩典預備自己, 或在恩典提供時去抓住, 又或自願或憑自己努力而有能力去接受恩典; 又或在屬靈的事務上, 去認知,相信,接受,思想,願意,開始,完成,行動,工作或合作,或為恩典自行奉獻或適應什麼, 或自己為轉變信仰有所作為——不論是全部,或一半, 甚至最小程度地轉變。人在於關靈魂得救的屬靈事務上, 如同羅得的妻子那樣成了鹽柱, 或者像個毫無生命的木塊或石塊, 無法使用其眼,其口或任何感覺。然而, 人有能力走動並控制外在的肢體, 為的是去參加公眾聚會, 以及聆聽聖言話語和福音。
以上內容出現在信義宗教會的『協和信條』中(1756年里斯本版本, 第656, 658, 661-663, 671-673頁)。當牧師被按立時, 他們起誓相信並維護這樣的信仰。改革宗(又稱歸正宗或加爾文宗)教會有類似之信。
任何一個有理性與信仰之人, 哪個看不出如此觀點的可笑荒謬呢？因為人們會說:"倘或如此, 聖言的作用是什麼呢？信仰,神職或講道的作用在哪裡呢？不全都毫無意義, 聽起來如同虛空一樣？"
如果你將這些關於歸信與信仰的內容斬釘截鐵地告訴非基督徒, 對方除了視基督教為毫無內容的空桶, 還能是什麼呢？連自己去相信的能力都從人身上拿走了, 他還能做什麼呢？關於這個話題, 在關於自由選擇一章中會更清楚說明。
356. (a) We are able to acquire faith for ourselves. This was shown in the third part of this chapter above, 343-348. This is also clear from the fact that faith in its essence is truth and any of us can acquire truths for ourselves from the Word. As we acquire truths and love them, we begin to acquire faith.
Furthermore, if we were unable to acquire faith for ourselves, all the passages in the Word that command faith would be pointless. For example, we read that it is the Father's will for us to believe in the Son. Those who believe in him have eternal life. Those who do not believe will not see life [John 3:36; 6:40]. We also read that Jesus will send the Comforter, who is going "to convict the world of sin" because it did not believe in him [John 16:8-9], not to mention many other passages listed above in 337, 338.
For another thing, all the apostles preached faith, specifically a faith in the Lord God our Savior Jesus Christ. What would be the point of all this if we were supposed to stand waiting for something to flow in, with our arms hanging down as if we were statues with movable limbs? In that case our limbs, unable to move themselves into a position to receive faith, might be moved from within toward something that was not faith.
Yet this is what is taught by the modern-day orthodoxy in the Christian world that separated from the Catholics:
As far as goodness is concerned, we are so totally corrupt and dead that after the fall but before regeneration not even a spark of spiritual force remains extant in our nature that would enable us to prepare ourselves for the grace of God, or to take it if it were offered, or to be open to his grace on our own and by ourselves, or in spiritual matters to have our own ability to understand, believe, embrace, think, will, start, finish, act, operate, co-operate, or adapt and accommodate ourselves to grace, or to have the power for a complete conversion or half a conversion or the least part of a conversion on our own. When it comes to spiritual things related to the salvation of our soul, we are like the statue of salt that Lot's wife became; we are like a log or a stone devoid of life, which lacks the benefit of eyes, or a mouth, or any senses. Nevertheless we have the ability to move and control our external limbs in order to go to public gatherings and hear the Word and the Gospel.
These statements appear in the book put out by the Lutheran church called the Formula of Concord, in the Leipzig edition of 1756, pages 656, 658, 661, 662, 663, 671, 672, 673. When priests are inaugurated they swear on this book and therefore swear to this faith. Calvinists have a similar faith.
Anyone with reason and religion would hiss at these absurd and ridiculous statements. People would say to themselves, "If this were the case, what would be the point of the Word? What would be the point of religion? What would be the point of the priesthood? What would be the point of preaching? They would be pointless - they would be sounds that mean nothing. "
Take some non-Christians who have good judgment whom you are hoping to convert and tell them that this is Christianity's approach to conversion and faith. Surely they will think of Christianity as a container with nothing inside it. If you take away all apparent human autonomy, how could they think of Christianity as anything else?
These points will be presented in clearer light in the chapter on free choice.
356. (i) It was shown above in the third section (343-348) that a person can acquire faith for himself. This showed that faith is in its essence truth, and anyone can acquire truths from the Word; and that in so far as anyone acquires them for himself and loves them, so far does he begin to acquire faith. To this must be added the following point, that if a person were unable to acquire faith for himself, everything about faith which is commanded in the Word would be said in vain. For it says there that it is the Father's will that people should believe in the Son, and that he who believes in Him has everlasting life, and he who does not believe will not see life. We also read that Jesus was to send the Comforter, who should convict the world of sin, 'for not believing in me.' There are many other passages, which were quoted above (337-338). Moreover, all the Apostles preached faith, faith in the Lord God the Saviour Jesus Christ. What use would all these passages be, if a person were to stand with his hands hanging down like a carved puppet fitted with movable joints, and wait for God to act upon him? In such a case, instead of the joints being able to adapt themselves to receiving this influence, they would be stimulated from within to some action which had nothing to do with faith.
[2] For the received doctrine at the present day in the part of Christendom separated from the Roman Catholics teaches that:
Man is utterly corrupt and dead to good, so that after the fall and before regeneration not a spark of spiritual strength has been left or remains in man's nature, so as to enable him to be prepared for God's grace, or to grasp it when offered, or to be capable of receiving grace of his own accord or by his own efforts; or in spiritual matters to understand, believe, embrace, think, will, begin, complete, act, work or collaborate, or to devote or fit himself for grace or do anything of himself towards conversion, either wholly or half or to the smallest extent. Man in spiritual matters relating to the salvation of the soul is like Lot's wife turned into a pillar of salt, or like a lifeless block of wood or stone, unable to use its eyes, its mouth or any senses. Yet man possesses the power of locomotion, that is, of controlling his outward parts, of attending public gatherings, and listening to the Word and the Gospel.
These statements are from the book of the Evangelical Church called 'The Formula of Concord' published in Leipzig in 1756 (pp. 656, 658, 661-3, 671-3). When priests are ordained they swear on this book and so swear to uphold this faith. The Reformed Churches have a similar faith. But is there anyone, endowed with reason and a religion, who would not howl down these views as nonsensical and absurd? For he would say to himself, 'If that were so, what use would the Word be, what use would religion be, or the priesthood, or preaching? Would it be more than an empty noise signifying nothing?' If you were to say this sort of thing to a heathen with some power of judgment whom you wanted to convert, telling him he was like this as regards conversion and faith, could he fail to look on Christianity otherwise than as an empty vessel? For if you take away from a person any power to believe as of himself, what else could he do? This subject will be set in a clearer light in the chapter on free will.
356. (1) Man can acquire for himself faith. This is shown in the sections above (n. 343-348), as follows, that faith in its essence is truth, and that anyone is able to acquire truths from the Word, and that so far as anyone does acquire them for himself, and loves them, he implants in himself the beginnings of faith. To which shall be added, that unless man were able to acquire faith for himself, all that is commanded in the Word respecting faith would be useless. For we there read that it is the will Of the Father that men should believe in the Son, and that whosoever believes in Him has eternal life, and he who does not believe shall not see life. We read also that Jesus was to send the Paraclete, who would convince the world respecting sin because it believed not on Him; besides other statements cited above (n. 337, 335); furthermore, that all the apostles preached faith, a faith in the Lord God the Savior Jesus Christ. What meaning would there be in all this, if a man were to stand with hanging hands like a sculptured statue with movable joints, and await influx, and meanwhile the joints (being able only to adapt themselves to receive faith) were inwardly moved toward something that has no relation to faith? For modern orthodoxy, in that part of the Christian world that is separate from Roman Catholicism, teaches as follows: Man is so utterly corrupt and dead to good that until he is regenerated there does not abide in man's nature, or continue in it since the fall, even a spark of spiritual strength by which he is capable from or by himself of being prepared for God's grace, or of apprehending it when offered, or of retaining it; nor is he able for himself, in things spiritual, to understand, believe, embrace, think, will, commence, carry out, act, operate, co-operate, or apply or adapt himself to grace, or do anything toward his own conversion, wholly, or by halves, or in the smallest measure; also that in spiritual things, which regard the salvation of the soul, he is like the statue of salt of Lot's wife, or like a stock or a stone destitute of life, having no use of eyes, or mouth, or any other sense. Nevertheless he has the power to move from place to place, to direct his external members, to go to public meetings, and to hear the Word and the Gospel. This doctrine is set forth in the book of the Evangelical churches called the Formula Concordance, the Leipsic edition of 1766 (pp. 656, 658; 661-663; 671-673); to which book, consequently to which faith, the priests take oath at their inauguration. The Reformed churches profess a like faith. But who that has reason and religion would not hiss at these things as absurd and ridiculous? Would he not say to himself, If this were so, what would the Word amount to, or religion, or the priesthood, or preaching, but mere emptiness, or sound about nothing? Tell some pagan who has any judgment and whom you wish to convert, that he is such in respect to conversion and faith, and would he not look upon Christianity as one would look upon an empty vessel? For take from man all power of believing as of himself, and what else is he? But this will be placed in clearer light in the chapter on Freedom of Choice.
356. (1) A man can acquire faith for himself. This was shown above in the third section, 343-348, from these considerations that faith in its essence is truth, and that every one can acquire truths from the Word, and that, as far as he acquires truths for himself and loves them, he initiates himself into faith. To this it should be added that, unless a man could acquire faith for himself, all the commands in the Word respecting faith would be empty words. For it is written there that it is the will of the Father that men should believe on the Son, and that whosoever believeth on Him hath eternal life, and whosoever believeth not, shall not see life. It is also written that Jesus would send the Comforter, who would "reprove the world of sin, because they believe not in me;" besides many other statements, which are quoted above in 337-338. Moreover all the apostles preached faith, and this in the Lord God, the Savior Jesus Christ. But all this would avail nothing if a man were to stand with hands hanging limp, like a graven image with movable joints, awaiting something to flow in; and if these joints were only able to exert themselves to receive this influx, but with no inward impulse to any act of faith. For present day orthodoxy in the Christian world, apart from the Roman Catholic Church, teaches:
"Man is altogether corrupt and dead to what is good; so that in human nature since the fall, and before regeneration, there was left and still remains, not a spark of spiritual strength, by which he can of himself be prepared to receive God's grace, or apprehend it when offered, or be capable of retaining it of and by himself. Nor can he in spiritual things, understand, believe, embrace, think, will, begin, finish, act, operate, co-operate, or apply or adapt himself to grace, or do anything towards conversion, wholly or by halves, or in the smallest degree. Further, man in spiritual things, which regard the salvation of the soul, is like the statue of salt into which Lot's wife was turned, or like a life-less stock or stone, without the use of eyes, mouth, or any of the senses. Nevertheless he has the power of motion, that is, he can direct his limbs, attend public assemblies, and hear the Word and the Gospel."
This teaching is to be found in the book of the Evangelical Protestants, called the "Formula Concordiae" 1 in the Leipzig 2 edition of 1756, pp. 656, 658, 881, 662-663, 671-673, to which book, and therefore to which faith, ministers subscribe when they take the oath at their inauguration. The faith of the Reformed Churches is the same. But what man, possessing sound reason and religion, would not deride such doctrine as absurd and ridiculous? For he would say within himself, "If this were the case, what then is the Word, what is religion, what is the ministry, and what is preaching but mere inanity and meaningless sounds?" Tell a pagan with any judgment, whom you wish to convert, that he is merely passive in regard to conversion and faith, and he will look upon Christianity as one would look upon an empty vessel. For if you take away from a man all power of believing as of himself, what is he but an empty vessel? These matters, however, will be presented in a clearer light in the chapter on Free Will.
Footnotes:
1. Form of Concord, Formula Concordiae, designed to effect an amicable adjustment of the differences among the Lutherans, by drawing them more closely to their principal standard, the Augsburg or Augustan Confession. Most of the Lutheran Churches add this Formula to their standard creeds.
2. Leipzig, capital of province of same name, seat of highest court of justice in Germany.
356. I. QUOD HOMO SIBI POSSIT COMPARARE FIDEM, in Lemmate Tertio supra a 343-348 1 ostensum est, et per id, quod Fides in sua essentia sit Veritas, ac Veritates ex Verbo possint comparari ab unoquovis, et quantum quis comparat sibi illas, et amat illas, tantum initiet sibi fidem: quibus addentur haec, quod nisi homo posset comparare sibi fidem, irrita forent omnia quae de Fide in Verbo mandantur; legitur enim ibi, Quod Voluntas Patris sit, ut credant in Filium, et quod qui credit in Ipsum, vitam aeternam habeat, et quod qui non credit, non visurus sit vitam: legitur etiam, quod Jesus missurus sit Paracletum, qui arguet Mundum de peccato, quia non credunt in Me, praeter plura, quae supra 337-338 2 adducta sunt: insuper quod omnes Apostoli praedicaverint Fidem, et hanc in Dominum Deum Salvatorem Jesum Christum. Quid haec et illa omnia, si homo staret remissis manibus sicut sculpta statua, cum articulis mobilibus, et exspectaret influxum, et tunc articuli, praeter quod ad illum recipiendum se applicare possent, intrinsecus ad quoddam non fidei, excitarentur:
[2] nam Orthodoxia hodierna in Orbe Christiano a Romano-Catholicis separato, ita docet, Quod homo ad bonum prorsus corruptus et mortuus sit, ita ut in hominis natura post lapsum ante regenerationem ne scintilla 3 quidem spiritualium virium manserit aut restet, quibus ille ad gratiam Dei praeparari, aut oblatam apprehendere, aut ejus gratiae ex se et per se capax esse, aut in spiritualibus intelligere, credere, amplecti, cogitare, velle, inchoare, perficere, agere, operari, cooperari, aut se ad gratiam applicare aut accommodare, aut aliquid ad conversionem ex toto, vel dimidia, vel ex minima parte, ex se potest. Quodque homo in spiritualibus, quae ad animae salutem spectant, sit instar statuae salis uxoris Lothi, ac similis trunco ac lapidi vita carenti, quae non oculorum, oris, aut ullorum sensuum usum habent. Quod usque loco motivam potentiam habeat, seu externa membra regere, ad Caetus publicos accedere, ac Verbum et Evangelium audire possit: haec in Libro Ecclesiae Evangelicorum, FORMULA CONCORDIAE 4 vocato in Editione Lips. 1756, p. 656, 658, 661-663, 671-673, in quem Librum, et sic in quam fidem, Sacerdotes dum inaugurantur, jurant: similis fides est Reformatis: sed quis, cui ratio et religio, non illa ut absona et ridicula exsibilaturus est, nam diceret secum, si ita foret, ad quid tunc Verbum, ad quid Religio, ad quid Sacerdotium, et ad quid Praedicatio, nisi quoddam inane aut sonorum nullius rei. Dic talia ad quendam paganum, cui judicium, quem convertere vis, quod talis sit quoad conversionem et fidem, annon ille Christianismum aspectaret sicut quis vas vacuum; aufer enim omnem potentiam credendi ab homine ut a se, quid tunc ille aliud. Sed haec clariore luce donabuntur in Capite de LIBERO ARBITRIO.
Footnotes:
1. Prima editio: 243-248.
2. Prima editio: 237, 238.
3. Prima editio: scientilla.
4. Prima editio: CONCORDIA.