640. 第5节 转嫁基督功与义是不可能的 想要明白转嫁耶稣基督功与义如何不可能, 有必要知道何为祂的功与义。 我们的主, 救主的功德就是救赎, 关于其性质可查看前面章节 (n。114-133), 此处它被描述为对地狱的征服, 对天堂的整序, 以及随之教会的建立, 因而是纯粹的神性行为。 还说明了, 主通过救赎拿回重生并拯救信靠祂, 遵守祂诫命之人的权柄; 若没有这救赎的行为, 凡有血气的就都不能得救。 既然救赎因此是纯粹的神性行为, 唯独属于主, 并构成祂的功德, 那么可知祂的功德和宇宙的创造与维护一样, 不可能被运用, 归给或转嫁到任何人身上。 此外, 救赎可以说是一个天人天堂的新创造, 也是教会的新创造。
当今教会将主, 救世主的功德归给那些因恩典获得信的人, 这一点从他们的教义 (这就是其中最主要的一条) 明显可知。 因为该教会的教主及其信徒, 无论天主教还是改革宗, 皆断言因着基督功德的归算, 那些获得信的人不仅算得上公义和神圣, 而且实际上就是公义和神圣的。 他们还声称, 他们的罪在神眼里不是罪, 因为它们被赦免了; 他们自己是公义的, 即和解, 更新, 重生, 成圣, 并被选入天堂。 现今, 整个基督教会都这样教导, 这一点通过特兰托会议, 奥古斯塔和奥格斯堡的自白, 以及通过被引用和普遍接受的评注明显可知。
当转向那信念时, 从上面所述必然得出的结果就是, 对信的拥有就是主的功与义, 并可推知, 其拥有者就是另一个名号的基督。 因为他们声称基督自己就是公义, 那信就是公义, 那归算 (从而意味着归给与运用) 使他们不但算得上, 而且事实上就是公义与神圣。 有了归算, 运用, 归给, 只加上转达, 你将是教皇, 基督的代理人。
640. The Merit and Justice of Christ Cannot Be Assigned to Anyone Else
To recognize that the merit and justice of Jesus Christ cannot be assigned to anyone else, it is necessary to know what his merit and his justice are. The merit of our Lord and Savior is redemption. For the nature of redemption, see the material in the relevant chapter above, 114-133. There you will see that redemption was a matter of gaining control of the hells and restructuring the heavens, and afterward establishing a church. Therefore redemption was something only the Divine could bring about. That material also shows that through his acts of redemption the Lord took on the power to regenerate and save people who believe in him and who do what he commands. Without this redemption no flesh could have been saved [Matthew 24:22].
Since redemption was something only the Divine could bring about and was the work of the Lord alone, and since that redemption is his merit, it follows that that merit is no more applicable or attributable or assignable to anyone else than the functions of creating and preserving the universe. Redemption was in fact a kind of re-creation of the angelic heaven and also of the church.
[2] The church of today, however, attributes that merit of the Lord the Redeemer to people who acquire faith by grace, as is clear from its teachings. This idea is central. The leaders of that church and also their followers, both in the Roman Catholic church and in the Protestant churches, say that through the assignment of Christ's merit, people who acquire faith are not only considered to be just and holy but actually are just and holy. Their sins are not sins before God, because those sins have been forgiven and they themselves have been justified, meaning reconciled, made new, regenerated, sanctified, and assigned to heaven.
From the Council of Trent, the Augsburg Confession, and the commentaries on them that have been widely accepted, it is abundantly clear that the entire Christian church today teaches this doctrine.
[3] The claim that all these benefits are transferred into that faith leads directly to the notion that possessing that faith is the same as having the Lord's own merit and justice. Therefore one who possesses that faith is Christ in an alternate form. After all, they say Christ himself is justice, and that faith is justice, and the assigning of merit, by which they mean its attribution or application, causes us not merely to be considered just and holy but actually to be just and holy. To this assigning, attributing, and applying of merit, just add an actual transfer of it and you too will be a pope, a vicar of Christ!
640. V. It is impossible for Christ's merit and righteousness to be imputed.
In order to know how impossible it is for the merit and righteousness of Jesus Christ to be imputed, it is necessary to know what His merit and righteousness are, The merit of our Lord the Saviour is redemption; on the nature of this see the relevant chapter above (114-133). It is there described as being the conquest of the hells and the ordering of the heavens, followed by the foundation of a church; and so it was shown that it was an entirely Divine deed. It was also shown there that by redemption the Lord gave Himself the power to regenerate and save people who believe in Him and keep His commandments; without this act of redemption no flesh could have been saved. Since then redemption was an entirely Divine deed, and was the Lord's alone, this being His merit, it follows that this cannot be applied, attributed or imputed to any human being, any more than the creation and preservation of the universe can. Redemption was also a kind of fresh creation of the heaven of angels, and also of the church.
[2] The present-day church attributes that merit of the Lord the Redeemer to those who acquire faith by grace. This is plain from their dogmas, among which this is the principal. For the hierarchy of that church and their adherents, both in the Roman Catholic as well as in the Reformed churches, hold that through the imputation of Christ's merit those who have acquired faith are not merely counted righteous and holy, but actually are. They also assert that their sins are not sins in the sight of God, because they are forgiven; and they themselves are justified, that is, reconciled, made new, regenerated, sanctified and enlisted in heaven. This is the teaching of the whole Christian church at the present time, as is evident from the Council of Trent, the Confessions of Augusta and Augsburg 1 , and from the commentaries quoted and generally accepted.
[3] The inevitable consequence of what was said above, when transferred to that belief, is that the possession of that faith is that merit and righteousness of the Lord, and it follows that its possessor is Christ under another name. For it is said that Christ Himself is righteousness, and that that faith is righteousness, and that imputation (understood as meaning also attribution and application) makes them not only to be counted, but actually to be, righteous and holy. You have only to add transcription to imputation, application and attribution, and you will be a Pope, Christ's vicar.
Footnotes:
1. Apparently alternative names for the single document usually called 'the Confession of Augsburg'.
640. V. IMPUTATION OF CHRIST'S MERIT AND RIGHTEOUSNESS IS IMPOSSIBLE.
In order to know that an imputation of the merit and righteousness of Jesus Christ is impossible, what His merit and righteousness are must be known. The merit of the Lord our Savior is redemption, the nature of which may be seen above in its proper chapter (n. 114-133), where it is described as the subjugation of the hells, the orderly arrangement of the heavens, and the subsequent establishment of a church, and thus as being a work purely Divine. It is also there shown that the Lord by means of redemption took to Himself the power to regenerate and save those who believe on Him and do His commandments; also that without this redemption no flesh could have been saved. As redemption therefore was a work purely Divine, and a work of the Lord alone, and constitutes His merit, it follows that His merit can no more be applied, ascribed, or imputed to any man than the creation and preservation of the universe. Moreover, redemption was, as it were, a new creation of the angelic heaven, and likewise of the church.
[2] That the present church attributes that merit of the Lord the Redeemer to those who by grace attain to that faith, is evident from their dogmas, among which this is the chief. For it is affirmed by the hierarchs of that church and by their subordinates, both in the Roman Catholic and in the Reformed churches, that by the imputation of Christ's merit those who have attained to faith are not only reputed righteous and holy, but also are so; and that their sins are not sins in God's sight because they are forgiven, and they themselves are justified, that is, reconciled, renewed, regenerated, sanctified, and enrolled in heaven. That the entire Christian church today teaches these same dogmas is very evident from the Council of Trent, from the Augustan or Augsburg Confessions, and from the appended and accepted commentaries.
[3] From the things said above when applied to that faith, what follows but that the possession of that faith is that merit and that righteousness of the Lord, consequently that its possessor is Christ in another person? For it is affirmed that Christ Himself is righteousness, and that that faith is righteousness, and that imputation (meaning thereby ascription and application), causes men not only to be reputed righteous and holy, but to be so in reality. To imputation, application, and ascription, add transcription only, and you will be a vicarious pope.
640. V. THE IMPUTATION OF THE MERIT AND RIGHTEOUSNESS OF CHRIST IS IMPOSSIBLE.
In order to know that the imputation of the merit and righteousness of Jesus Christ is impossible, it is necessary to understand what His merit and righteousness are. The merit of our Lord the Savior is redemption, the nature of which may be seen above in the chapter devoted to it, 114-133. There it is described as having consisted in the subjugation of the hells and the orderly arrangement of the heavens, and the subsequent establishment of the Church; and thus it is shown that redemption was a work purely Divine. It is also shown there that by redemption the Lord assumed the power of regenerating and saving those who believe on Him and do His commandments; and that without this redemption no flesh could have been saved. Now, since redemption was a work purely Divine, a work of the Lord alone, and since this is His merit, it follows that it can no more be applied, ascribed or imputed to any man than the creation and preservation of the universe. Redemption, moreover, was in a sense a creation of the angelic heaven anew, and also of the Church.
[2] The present Church attributes this merit of the Lord the Redeemer to those who, by grace, obtain faith. This is evident from their doctrines, of which this is the chief. For the dignitaries of this Church and their dependents, both in the Roman Catholic Church and in the Reformed Churches, assert that by imputation of the merit of Christ those who have obtained faith are not only reputed just and holy, but are so; that their sins are not sins in God's sight because they are remitted; and that the faithful are justified, that is, reconciled, renewed, regenerated, sanctified and enrolled in heaven. The whole Christian Church teaches the same to-day, as is plainly evident from the Council of Trent, 1 the Augustan or Augsburg Confessions, 2 and the treatises on them which are also received by the Church.
[3] It follows from the transfer to this faith of what has just been mentioned that the possession of this faith is itself that merit and righteousness of the Lord, and consequently that he who possesses it is Christ in another person. For it is declared that Christ Himself is righteousness and that this faith is righteousness, and that imputation, by which is also meant ascription and application, causes men not only to be reputed just and holy, but actually to be so. Add only transference to imputation, application and ascription, and you will be a vicarious pope.
Footnotes:
1. Trent, the Council of Trent (ancient Tridentum) met A.D. 1545-1563 at Trent in the Tyrol in order to crush the Reformation. It reaffirmed the old doctrines of the Papacy.
2. Augustan or Augsburg Confession, presented by the Lutherans to Charles V at Augusta or Augsburg, in A.D. 1530. This is one of the standard books of faith to which members of the Lutheran Church subscribe. Melanchthon was mainly responsible for its composition.
640. Quod Imputatio meriti et justitiae Christi sit impossibilis.
Ut sciatur quod Imputatio Meriti et Justitiae Jesu Christi sit impossibilis, necessum est scire, quid Meritum et Justitia Ipsius sunt; Meritum Domini nostri Salvatoris est Redemptio, quae qualis fuit, in suo Capite supra 114-133, videatur, quae quod fuerit subjugatio Infernorum et ordinatio Coelorum, et postea instauratio Ecclesiae, ibi describitur, et sic quod Redemptio fuerit Opus pure Divinum: ibi etiam ostensum est, quod Dominus per Redemptionem se miserit in potentiam regenerandi et salvandi homines, qui credunt in Ipsum, et faciunt praecepta Ipsius, et quod absque Redemptione illa nulla Caro salvari potuerit. Quoniam nunc Redemptio fuit Opus pure Divinum, et solius Domini, ac illa est Meritum Ipsius, sequitur quod hoc nulli homini applicabile, addicabile, et imputabile sit, non plus quam Creatio et Conservatio Universi; Redemptio etiam fuit quaedam Creatio Coeli Angelici e novo, et quoque Ecclesiae.
[2] Quod Ecclesia hodierna attribuat illud meritum Domini Redemptoris illis, qui ex gratia Fidem adipiscuntur, patet ex dogmatibus illorum, inter quae hoc principale est, nam dicitur ab Ecclesiae istius Hierarchis et ab illorum Clientibus, tam in Ecclesia Romano-Catholica, quam in Ecclesiis Reformatorum, quod per Imputationem Meriti Christi, illi qui Fidem adepti sunt, non modo justi et sancti reputentur, sed etiam quod sint, et quod peccata illorum non sint peccata coram Deo, quia remissa, et illi justificati, hoc est, reconciliati, innovati, regenerati, sanctificati, et Coelo adscripti. Quod universa Ecclesia Christiana eadem illa hodie doceat, manifeste constat ex Synodo Tridentina, Confessionibus, Augustana et 1 Augsburgensi, et a commentationibus allegatis et simul receptis.
[3] Quid aliud ex supradictis, et in fidem illam translatis, fluit, quam quod possessio istius fidei, sit illud meritum, et illa justitia Domini, consequenter quod possessor ejus sit Christus in alia persona, nam dicitur quod Ipse Christus sit Justitia, et quod fides illa sit justitia, et quod imputatio, per quam etiam intelligitur addicatio et applicatio, faciat ut non modo justi et sancti reputentur, sed quod sint. Adde modo imputationi, applicationi et addicationi TRANSCRIPTIONEM, et eris vicarius Papa.
Footnotes:
1. Nisi legeris seu, sic Tafel et Worcester.