Manga by Yamamoto Kotetsuko - Page 1
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(C) 2010-, all rights reserved. Current Time is GMT Dec 25,论及成义的法令
论及成义的法令
脱理腾大公会议第六期会议──公元一五四七年一月十三日
当今之际，既有若干有关&成义&道理的邪说，到处流传，不无严重危害及多人灵魂的安全以及教会的团结，于是，这神圣的脱理腾大公会议，为了全能天主的颂赞与荣耀，以及教会的安全与灵魂的救援起见，蓄意要把那&义德之日&(拉：3:20），信德的创始者和完成者&&耶稣基督(希：12:2)所教过的，与其宗徒们所传授的、以及公教会，由圣神所默导，永远坚持的真实而健全的这个&成义&道理，向所有的基督信徒，陈述一下；(并)严禁任何人，以后不得相信、宣讲或教授那相反本法令所规定所宣布的道理。
第一章：论本性与律法的无能，不足使人成义
首先，神圣大会宣布，对于&成义&( Justificatio )的道理，应坦率诚挚地予以了解，即每个人，都该知道并承认：众人既因原祖抗命(犯罪)而失掉天真(纯洁&&无罪）[参阅：罗：5：12；格前：15：25；* 239]，&成了不洁的人&（依：64：5)，且(如保禄宗徒所说的)，&生来就是义怒之子&(弗：2：3)，一如论原罪法令中所说的，众人都成为&罪恶的奴隶&(罗：6：20)，且都属于魔鬼与死亡的霸权下，不仅外邦人&&(外教人)，不能由于本性的能力，而且，连犹太人，也不能藉梅瑟律法的文字本身，得以解放自由，或站立起来；固然，在他们内&&(即在众人内)的自主之权，绝未消灭殆尽[Canq5]，但在能力方面，却被削弱而式微。[参阅： * 378]。
第二章：论基督来临的恩赐与奥迹
事实是这样：天父&&&仁慈的父和施与各种安慰的天主&(格后：1：3) 当这幸福的&时期一满&（弗：1：10；迦：4：4），便派遗自己的儿子基督耶稣[Can 1]，即在律法之前以及在律法时期，由许多圣祖所宣布预许的耶稣(救主)[参阅：创：49：10/18]，来到人间，不但为救赎那属于律法的犹太人，也为救赎那&没有追求正义，却获得了正义&(罗：9：30)的外邦人；并使所有的人，&获得义子的地位&(迦：4：5)。&这耶稣即是由天主公开立定，使k以自己的血，为信仰k的人作赎罪祭的&（罗：3：25)；k&不但赎我们的，而且也赎全世界的罪过&(若一：2：2)。
第三章：凡藉基督成义者&&&&
k&&(耶稣基督)虽然&替众人死&(格后：5：15)，却不是众人都接受k死亡的恩赐；唯有那些分享到k苦难之功的人们，(才会受益)。因为正如：事实上，人除非从亚当的精子出生，决不生来就成为不义的人，盖人当受孕时，就沾染了自身的不义；同样，人除非重生于基督，决不成为义者[Can 2与10]，盖那使人成义的恩宠，由于k(基督)的苦难之功，因此重生(洗礼)而赐予于人。对于这个恩赐，保禄宗徒，劝告我们，常常感谢(圣)父，因为k&使我们有资格，在光明中分享圣徒的福份&(哥：1：12)，暨&由黑暗的权势下，救出了我们，并将我们移置在k爱子的国内，我们且在k内，得到了救赎，获得了罪赦&(哥：1：13)。
第四章：描述不义者之&成义&，以及义人的恩宠地位
可用这几句话来描述不义者之成义，那就是：人从那生来就是原祖亚当的子女的处境，转变到恩宠的地位上，借着第二个亚当耶稣基督我们的救主，成为天主的义子(罗：8：15)；的确，这种转变，在公布福音之后，若无重生洗礼[Canq5]或若不愿意领洗，那就不能成义，正如圣经所载：&人除非由水和圣神重生，不能进天主的国&(若：3：5)。
第五章：论成人成义准备之必要性，且论从何而成义
此外，大会宣布：这种在成人内的&成义&缘起，是借着耶稣基督先由于天主的恩宠[Canq3]；这就是说：这由于天主在成人们毫无功绩的情况下，召叫他们的召叫，使他们因罪而背向天主者，由于天主的激励及其恩宠的助佑而把自己，转向成义(途径)，自由地予以同意，且与恩宠合作而受到准备，好使天主藉圣神的光照，触动人心，而人自己，也不是完全一无所为，因为他接纳这个默感，(换言之)，他也能抛弃这个默感；但他不无天主的恩宠，而能以自己的自由意志，当着k&&(天主)的面，把自己归于义德。[Canq3]因此，当圣经记载说：&你们归向我吧&我必转向你们&(匝：1：3)时，它(圣经)就提示了我们的自由；当我们回答说：&上主，求你叫我们归向你，我们必定回心转意&(哀：5：21)时，我们就承认：天主的恩宠，先助佑了我们。
第六章：成义的过程&(模样)
几时人们，为天主的恩宠所激动，所佑助，领悟由&听道&(参阅：罗：10：17)所听到的信理，自由地转向天主，相信那由天主所启示的所预许的，是真实的，(且)尤其是相信：不义者，借着天主的恩宠，借着那&在耶稣基督内所蒙的救赎&(罗：3：24)而由天主，成为义人；又几时罪人明了自己是罪人，从那有益地为天主公义所打击的怕惧上，回心转想天主的仁慈，而起了希望之念，信赖天主，将因基督而垂怜他，并开始爱慕基督，犹似一切义德的泉源，且因此而透过一些悔恨与憎恶，也就是借着那在领洗前所应做的忏悔(参阅：宗：2：38)而离弃罪恶；最后，几时人们立意领受圣洗(圣事)，开始度一个新的生活并遵守天主的诫命，那时，他们就受到准备，归于义德了。[Canq7 et 9]。
对于这种准备，圣经记载说：&凡接近天主的人，应该信他存在，且信他对寻求他的人是赏报者。 &(希：11：6)：又说：&孩子，你放心！你的罪赦了&(玛：9：2；谷：2：5)；又说：&敬畏上主，驱除罪恶&(德：一，廿七)；又说：&你们悔改吧！你们要以基督的名字受洗，好赦免你们的罪过，并领受圣神的恩惠&(宗：2：38)；又说：&所以，你们要去使万民成为门徒，因父及子及圣神之名，给他们授洗，教训他们遵守我的诫命&(玛：28：19/20)；最后又说：&你们该为上主，准备你们的心&(撒上，7:3)。
第七章：什么是：不义者之成义；它的原因是什么
这&成义&&&(复义)本身，获得这个处境，或准备，即：这不仅是罪之赦免(Canq11 )而且也是人之内心，由于自愿接受恩宠与恩赐所获的&圣化&与&革新&(Sanctificatio et renovatio)；因此，人由不义者而成为义者，且由不友善者而成为友善者，&好使(人)因k的恩宠成义，本着希望而成为永生的承继人&(铎：3：7)。
&成义&的原因是这样的：那最后的原因(Causa Finalis)，固然是天主与基督的光荣以及永生；但&成义&的&成因&(Causa efficiens)，是仁慈的天主，因为是k白白地洗净了我们，并祝圣了我们(参阅：格前：6：11)，&且在k内，(我们)受了恩许圣神的印证；这圣神就是我们得嗣业的保证&(弗：1：13)。而(那使人成义的)功绩原因(Causa meritoria)，却是(天主自己的)极爱的独生子&&我们的主耶稣基督，因为当我们还是(天主的)仇人时(参阅：罗：5：10)，k&因着k爱我们的大爱&(弗：2：4)，用自己极其神圣的苦难(圣死)，在十字架上，为我们挣取了&成义&&&(复义)&&(的大恩)[Canq10]，并为我们，补偿了(我们对)天父(所欠的罪债)；同样的，那成义的工具原因(Causa instrumentalis)，是圣洗圣事，那就是&信仰(信德)的圣事&(圣盎博罗削：论圣神；PL 16, 743 A；圣奥斯定致鲍尼法书；PL 33,364)；若没有这种圣事，谁也不能成为义人。
末了，那(使人成义的)正式原因(Causa formalis)，是天主的义德；这不是因为天主因自己的义德而成为义者，而是因为天主，用k自己的义德，使我们成为义者[Canq10 et 11]&(参阅：圣奥斯定：论圣三，PL 42, 1048)；换言之：我们因天主所赐的义德，在我们的心神内，获得革新，而且我们不仅被认为义人，且我们真的被称为义人，也真是义人，因为我们每个人都&按圣神的心愿，个别分配&(格前：12：11)的尺度(衡量)并按我们每个人的准备与合作的程度，获得义德于我们内。
虽然，若我主耶稣基督的苦难功绩，不被分施于人，则谁也不能成为义人；可是，当天主的爱由于吾主耶稣的苦难功绩，借着圣神而倾注于那些成义者的心中(参阅：罗：5：5)，且就在他们内依附着时(Canq 11)，那时不义者就因此而成为义者了。因此人就在&成义&时，连同罪之赦免，一并领取那藉耶稣基督所加入的：信德、望德与爱德。
因为信德，若无望德与爱德一并加入，那它使人和基督的结合，也不会纯全，且它也不可使人成为基督(妙)身的活肢体。为此缘故，圣经所载的话真对!&信德：若没有什么(善行)&便是死的&(雅：2：17)是无用的[Canq19]，况且&在基督耶稣内，割损或不割损，都算不得什么，唯有以爱德行事的信德，才算什么&(迦：5：6)。根据宗徒们的传授，望教者在领洗之前，当向教会求那(使人获得)永生的信德时，就是要求这信德，因为那没有望德与爱德的信德，不能(使人获得)永生。为此，望教者，立即听到基督的话：你若愿意进入(永)生，你该遵守(主的)诫命&(玛：19：17；Canq18&20)。所以(望教者领受洗礼)，领受了真的基督徒的义德，这也就是领取了那因亚当抗命，为他自己，并为我们所失去的，而由耶稣基督所赐予他们的&上等袍子&(路：15：22)后，他们重生者，立即奉命要保存这件袍子的洁白无玷，好使他们在我们的主耶稣基督的审判台前，穿着这件(白)袍，而获得永生。(参阅：Ritq Romqnq24)。
第八章：不义者藉信德而白白地成了义人；这句话，作何解释？
但当(保禄)宗徒说人之&成义&，&是藉信德&[Canq9]而且是&白白地&的(罗：3：22－24)时候，那么，这几句话的意思，应该是为公教会，常常同意所坚信的，所表达的，那就是：我们之所以要说，成义是藉信德，那是因为&信德是人得救的开端&(Fulgentius Ruspqde fide, PL 63, 671 /PL 40, 753 )，也是一切成义的基础与根由，盖&没有信德，是不可能中悦天主的&(希：11：6)，也不能分享天主子女的荣幸；但我们之所以要说：&白白地成义&，那是因为在成义之前，不分信德或作为，什么都不足以挣取那成义的恩宠；盖&既然是恩宠，那就不是出于作为，不然，恩宠就不算为恩宠了&(罗：11：6)。
第九章：驳斥异教人的假伪信赖：
虽然，人必须相信：除非因基督而白白地先获得天主的仁慈，人罪也不会获赦，且在过去也从来没有人获得罪赦，可是，既然在异教人以及裂教人那里可能有这样的事，而且在我们的风暴时代，真是如此：他们竭力相反公教会，宣讲这个虚伪的，远离一切虔诚的信赖，所以，谁也不该夸耀他对自己获得罪赦的信赖性与确切性，且谁也不该说：o因安息在这种信赖中，才会获得罪赦，或罪之宽恕。[Canq12]。
但这也不该说：&凡真正成义的人，该毫无疑惑地自信自己是已成为义者，而且，除了那些确信自己已蒙宽恕而成为义者之外，谁也不获罪赦而成为义者，且人唯藉这种信心，才会获得罪赦而成义。[Canq14]，好像谁若不信这个，那么，他对天主的预许，以及对基督的死亡与复活，都该予以怀疑似的。&因为正如没有一个虔敬的人，该对天主的仁慈、对基督的功绩，以及对圣事的效能与成果，有所怀疑；同样，任何人，当回顾自己，回愿自己本来的软弱与准备(性情)时，可能对自己的恩宠，惴惴不安而有所惧怕(Canq 13)，因为没有人，能以信理的确切性，能以绝不能有任何虚伪的确切性，来确知自己已获得了天主的恩宠。
第十章：论已获义德之增加&&
因此，成义者，一面成为&天主之友&，一面成为&天主的家人&(若：15：15；弗：2：19)；&他们的德行，越修越多&&(咏：84：8，与思高本不同)，(又如保禄宗徒所说的)，&他们内在的人，日日更新&&(参阅：格后：4：16)；这就是说：他们致死了自己肉欲的肢体(参阅：哥：3：5)，并&献于天主，当作正义的武器&(罗：6：13)，且因遵守天主与教会的规诫而圣化：盖他们就在那藉基督的恩宠所获得的义德内(参阅：雅：2：22)，以善工来配合信德而逐渐成长，日进于义德(Canq24 et 32)；正如圣经所载：&让行义者，再行义吧&(默：22：11)；圣经又说：&人成义是由于行为，不仅是由于信德&(雅：2：24)。当圣教会祈祷说：主，求赐我们增加信、望、爱三德&(五旬节后第十三主日，集祷经)时，就是祈求增进这个义德。
第十一章：论遵守诫命及其必要性与可能性
成义后，谁也不该想：自己自由，可不必遵守诫命[Canq20]；谁也不该说这种冒昧的，为教父们以&绝罚&来禁止人说的话，说：天主的诫命，为已成义的人，是不可能令以遵守的[Canq18 et 22；cfq* 397]。&因为天主不是命做那不可能的事，而是用命令来劝告做你能做的(事)，那不能做的，你要祈求天主&(奥斯定：论本性与恩宠；PL 44, 271)，而k(就来)助佑你，使你能做那不能做的事；&而k的诫命，并不沉重&(若一：5：3) ；&k的轭是柔和的；k的担子是轻松的&(参阅：玛：11：30)。盖所有天主之子女，都爱基督；但所有爱k的人，(如k亲自证实的)，必遵守k的话(参阅：若：14：23)。当然，若有天主助佑，他们必能遵守k的话。
虽然，人在这有死的今生，圣纵圣，义纵义，难免有时候，也会跌倒于日常的所谓可原谅的(Venialia, canq23)小罪之中，但他们并不因此而不成为义人。因为这正是义人们的谦卑、真诚的话：&求k宽恕我们的罪过&(玛：6：12；* 229 Sq)。事既如此，就是义人，也该觉得，要力自奋勉，在义德的道路上继续迈进；他们固已脱离了罪恶，获得了自由，(却)作了天主的奴隶(罗：6：22)，&有节制地、公正地、虔敬地、在今世生活&(铎：2：12)，&借着耶稣基督，他们得(因信德)而进入了现今所站立的这个恩宠中&(罗：5：2)。因为天主，既以自己的恩宠，一次使人成义，那么，&除非，k先为他们所离弃，k(永)不离弃他们&(奥斯定论本性与恩宠，26章；PL 44, 261)。
故此，谁也不该只在信仰中[Canq 9, 19, 20]自夸自诩，妄想：自己只凭信仰，便可被立为嗣子而会得承嗣业；纵然不与&基督、同受苦，也必要与k，一同受光荣&(罗：8：17)。因为就是基督自己，(一如保禄宗徒所说的)，&虽然是天主子，却由所受的苦难，学习了服从，且在达到完成之后，为一切服务k的人，成了永远救恩的根源&（希：5：8－9）。为此，宗徒本人，也劝告成义的人们，说：&你们岂不知道在运动场上赛跑的，固然都跑，但只有一个得奖赏吗？你们也该这样跑，好能得到奖赏。凡比武竞赛的，在一切事上，都有节制；他们只是为得到可朽坏的花冠，而我们却是为得到不朽坏的花冠。所以，我总是这样跑，不是如同无定向的；我这样打拳，不是如同打空气的；我痛击我身，使它为奴，免得我给别人报捷，自己反而落选&(格前：9：24－27)。同样地，宗徒之长伯多禄也说：&弟兄们，你们更要尽心竭力，使你们的蒙召和被选，赖善行而坚定不移；倘若你们这样做，决不会犯罪(跌倒)&(伯后：1：10)。
因此，谁若说：&义人在一切善工上，至少犯小罪[Canq25；cf * 1481]，或说：(义人)，应遭受永罚(那更是不可忍受的谬论)；甚至还说：那些他们所规定的义人们，如果他们在行那些善工时，力自振作精神而自励，在竞赛场上赛跑，他们就犯了罪；那么这种人，一定相反了(天主)教正宗的道理，因为义人们，力行善工，首先是为光荣天主，也为挣取永远的赏报[Canq26, 31]；(这没有什么不是之处)，因为按圣经所载：&为得赏报，我曾倾心，做你(教我做的)成义的事&(咏：119，112 与思高本不同)；况且，(保禄)宗徒，论及梅瑟，也说：&他所注目的，是天主的赏报&(希：11：26)。
第十二章：慎防论及&(天主)预定&的邪说
再者，人在这有死的今生，生活一日，那就一日不该对天主的&预定&奥秘，(MystqPraedestinationis divinae)，如此妄断，认为自己完全一定在预定(得救)者的数目之中[Canq15](参阅：奥斯定：De correptione et gratia, Cq15；PL 44, 944)好像&那已成义的人，或不能再犯罪，或他即使犯罪，天主也该预许他必会悔改&的说法，是真实似的。因为人除非由天主特别启示，不能知道，天主为自己选谁(得救升天)。[Canq16]。
第十三章：论坚持到底的恩赐&&
相似地，对坚持到底(即恒心行善至死不渝)的恩赐，也是如此，圣经论及此恩记载说：&唯独坚持到底的，才可得救&(玛：10:22；24:13)，的确，设若那有能力决定者&&(天主)不决定谁站立起来，那么，谁也不可使一个人，恒心地坚持&&站立到底，而使那跌倒者，再站立起来(参阅：罗：14：4)；固然，人人都该坚决地切望并寄望于天主的助佑，但没有一人对自己的得救，拥有绝对一定的把握。因为正如人若不缺少天主的恩宠，则开始行善；同样，天主使他力行，为成就他的善意?(参阅：斐：2：13；Canq22)。可是，&凡自以为站得稳的，务要小心，免得跌倒&(格前：10：12)，且&要怀着恐惧战栗努力成就他们得救的事(斐：2：12)，还要&在劳苦、不寝、不食之中&&以慈惠&施舍&以祈祷与奉献，以斋戒清廉&&&(来坚持到底)。(参阁：格后：6：3－7)。盖人们该知道：他们尚未重生于荣耀之中，为获得那荣耀的希望(参阅：伯前：1：3)，必须和他一起的肉身，和世俗、和魔鬼作战；但按保禄宗徒的教训，他们除非与天主的恩宠合作，决不能在这场战争中，获得胜利，他说：&我们并不欠肉性的债，竟该随从肉性生活。如果你们随从肉性生活，必要死亡；然而如果你们依赖圣神，去致死肉性的妄动，必能生活&(罗：8：12－13)。
第十四章：论犯罪(跌倒)者，以及他们的悔改
但谁若因罪而从他所领取的成义恩宠(地位)上，跌倒下来，那么，他们可能再被复义&&(成义)[Canq 29]，因为他们由于天主的激励，借着忏悔圣事，用基督的功绩，可以复得已失去的恩宠。原来，这一种成义&&复义&&的方法，是失足者的补救(方法)，也就是那圣教父们所说得(很)合适的：&在失去恩宠翻船之后的第二块木板&(cfqTertullianus, De paenitentia, cq4q2；PL 1, 1343 B；HieronymusqEpq84, PL, 22, 748)事实上，基督耶稣，为那些领洗后跌倒于罪恶中的人们，建立了忏悔圣事；k说：&你们领受圣神吧！你们赦免谁的罪，就给谁赦免了罪，你们存留谁的罪，就给谁存留了罪&(若：20，22－23)。
因此，该教人知道的是：基督信徒在失足(犯罪)之后的&忏悔&与领洗时的忏悔，大不相同；盖在那(领洗后的)忏悔中，不仅包括&中止犯罪，以及对它们(罪恶)的悔恨，即不仅包括那&忏悔谦抑之心&(咏：51：19)，而且，还包括：对罪恶的告明，至少愿意及时在告解圣事中，将告明自己所犯的罪过，且领取司铎的赦罪，以及司铎所吩咐的守斋、施舍、祈祷、以及其它神修神工，作为补赎；固然，这不是为补赎那因(告解)圣事，或因愿领(告解)圣事而与罪恶一并赦免的永罚，而是为补赎那(罪有应得的)暂罚，盖这种暂罚，(按圣经的道理)，并不像在圣洗圣事中一样，常全被赦去，因为他们对他们所领取的天主恩宠，不知感恩而使&圣神忧郁&(弗：4：30)，且也不怕&毁坏天主的宫殿&(格前：3：17)。对于这种忏悔，圣经记载，说：&你该回想你是从那里跌下的；你该悔改，行你先前所行的事&(默：2：5)；又说：&按照天主的圣意而来的忧苦，能产生那再也不会返悔的悔改，以致于得救(格后：7：10)；又说：&你们悔改吧！&(玛：3：2；4：17)；又说：&(你们)就结与悔改相称的果实吧！&(玛：3：8)。
第十五章：任何死罪，使人失掉恩宠，不仅是信德而已
也有些人，&以甜言蜜语，迷惑那些诚实人的心灵&(罗：16：18)；为了相反(或驳斥)这样人的狡猾本能，所该判定(肯定)的是：那人所领取的成义恩宠，不仅因那因此而失掉信德的背信之罪[Canq27]遭受遗弃；而且，任何其它死罪，即使信德没有被失掉[Canq28]，也使人失掉这个(成义)恩宠，因为天主的律法，不仅禁止那不信天主的人们，进入天主的王国，而且，连那些信天主的人，若&是淫荡的&&犯奸淫的、作娈童的、好男色的、偷窃的、贪婪的、酗酒的、辱骂人的、勒索人的、(格前：6：9－10)，以及其它所有犯死罪的人们，(也都不得承继天主的国)，盖他们藉天主恩宠的助佑，能够不犯这些死罪，而与基督的恩宠分离[Canq27]。
第十六章：论成义的成果，即论行善的功绩，以及人立功的理由
为此缘故，对所有成义的人们，不拘他们常保持他们所领取的恩宠，或是他们仍复得他们所失去的恩宠，都该把保禄宗徒的话，给他们说：你们要多行善工，&因为你们知道&，你们的勤劳，在主内决不落空&(格前：15：58)；又说：&因为天主不是不公义的，竟至于忘掉你们的善工和爱德，即你们为了k的名&所表现的爱德&(希：6：10)；又说：&你们千万不要丧失那使你们可得大赏报的勇敢信心&(希：10:35)。故此，为那些行善到底(玛：10:22)而寄望于天主的人们，(天主)展示了永生，并把&永生作为恩宠藉基督耶稣，慈悲地预许于k(天主)的子女；天主又把这(永生)&作为赏报&(奥斯定论恩宠与自由意志，第八章&20；PL 44, 893)，而由于k(天主)的预许，忠实地赏报义人们的善行与善功。[Canq26 et 36]。原来，这就是(保禄)宗徒所说的那个正义冠冕，那就是主，正义的审判者在他打完好仗，跑完赛程之后赏给他的冠冕，且不但赏给他，也赏给一切爱慕k来临的人们&(弟后：4:7-8)。
基督耶稣，好比是&各肢体的头&(参阅：弗：4:15)与&葡萄树枝的树干&(参阅：若：15:5)；k既亲自不断地把德能注入&成义&人的本身，而这种德能，常在他们行善工之前，行善工之时，以及行善工之后(须臾不离)，否则的话，他们就不能做任何中悦天主的有功事宜。[Canq2]，是故&成义&人自己，应该相信，不再缺少什么了；他们该想的是：先按他们的生活处境，在天主内做事，(行善工)，以满全天主的法律，然后(如果他们在恩宠内逝世(参阅：默：14:13))，那么，他们就会真正地，及时挣取永生[Canq 32]，因为基督&&我们的救主说过：&谁若喝了我所赐予他的水，他将永远不渴，并且我所赐给他的水，将在他内，成为涌到永生的水泉&(若：4：14)。
为此，我们自己的义德，也不是由我们建立起来的；我们也不要不认识，或不顺从天主的义德（参阅：罗：10：3－4）；因为我们之所以要说&我们的义德&，是因为我们藉那依附在我们内的义德而成义[Conq10 et 11]，而我们之所以称此同一义德为天主的义德，是因为这义德，由天主藉基督的功绩，所赋予我们。
但这也不该不说：虽然，按圣经所载的这个善工，即基督所预许的，&谁若给这些小子中最小的一个一杯凉水喝&他也失不了他的赏报&（玛：10：42），而且，保禄宗徒也证明，说：&为我们这现时轻微的苦难，正分外无比地给我们造就永远的光荣赏报&；但这不是说：一个基督徒该信赖自己，或在自己内而不在主内自夸（参阅：格前：1：31；格后：10：17）；盖天主对众人的善良真大，竟愿意把k自己的各种恩赐(* 248)，作为他们的功绩[Canq32]。
其实，&我们众人都犯许多过失&(雅：3：2；Canq23)；正如每个人，应该有慈悲、有善心，同样，每个人该在主前，该注视严厉的审判；人即使自问良心无罪，却任谁也不要判断自己，因为人之一切生活，不该以人的判断去审查与判断；这是天主的事；天主&要揭发暗中的隐情，且要显露人心的计谋，那时各人，才可由天主那里获得称誉&(格前：4：4－5)；又如圣经所载：&k&&(天主)要照每人的行为予以报应&(罗：2：6)。
Decree On Justification
Introduction
Since at this time not without the loss of many souls and grave detriment to the unity of the Church there is disseminated a certain erroneous doctrine concerning justification, the holy ecumenical and general synod of Trent lawfully assembled in the Holy Spirit, the Most Reverends John Maria, Bishop of Praeneste, de Monte, and Marcellus, priest of the Holy Cross in Jerusalem, cardinals of the Holy Roman Church and apostolic legates a latere, presiding therein in the name of our Most Holy Father and Lord in Christ, Paul, the third Pope by the providence of God, for the praise and glory of Almighty God, for the tranquillity of the Church and the salvation of souls, purpose to expound to all the faithful of Christ the true and salutary doctrine of justification, which the &son of justice& [Mal. 4:2], Christ Jesus, &the author and finisher of our faith& [Heb. 12:2] taught, the apostles transmitted and the Catholic Church, under the instigation of the Holy Spirit, has always retained, strictly forbidding that anyone henceforth may presume to believe, preach or teach, otherwise than is defined and declared by this present decree.
Chap. 1. On the Inability of Nature and of the Law to Justify Man
The holy Synod decrees first that for a correct and sound understanding of the doctrine of justification it is necessary that each one recognize and confess that, whereas all men had lost their innocence in the prevarication of Adam [Rom. 5:12; 1 Cor. 15:22: see n. 130], &having become unclean& [Isa. 64:6], and (as the Apostle says), &by nature children of wrath& [Eph. 2:3], as it (the Synod) has set forth in the decree on original sin, to that extent were they the servants of sin [Rom. 5:20], and under the power of the devil and of death, that not only the gentiles by the force of nature [can. 1], but not even the Jews by the very letter of the law of Moses were able to be liberated or to rise therefrom, although free will was not extinguished in them [can. 5], however weakened and debased in its powers [see n. 81].
Chap. 2. On the Dispensation and Mystery of the Advent of Christ
Whereby it came to pass that the heavenly Father, &the Father of mercies and the God of all comfort& [2 Cor. 1:3], when that &blessed fullness of time& was come [Eph. 1:10; Gal. 4:4] sent to men Christ Jesus [can. 1], his Son, who had been announced and promised [cf. Gen. 49:10, 18], both before the Law and at the time of the Law to many holy Fathers, that He might both redeem the Jews, who were under the Law, and the &gentiles, who did not follow after justice, might attain to justice& [Rom. 9:30], and that all men &might receive the adoption of sons& [Gal. 4:5]. &Him God has proposed as a propitiator through faith in his blood, for our sins& [Rom. 3:25], and not for our sins only, but also for those of the whole world [1 John 2:2].
Chap. 3. Who are Justifed Through Christ
But although Christ died for all [2 Cor. 5:15], yet not all receive the benefit of His death, but those only to whom the merit of His passion is communicated. For, as indeed men would not be born unjust, if they were not born through propagation of the seed of Adam, since by that propagation they contract through him, in conception, injustice as their own, so unless they were born again in Christ, they never would be justified [can. 2 and 10], since in that new birth through the merit of His passion, the grace, whereby they are made just, is bestowed upon them. For this benefit the Apostle exhorts us always to &give thanks to the Father who has made us worthy to be partakers of the lot of the saints in light& [Col. 1:12], &and has delivered us from the power of darkness, and has translated us into the kingdom of the Son of his love, in whom we have redemption and remission of sins [Col. 1:13 ff.].
Chap. 4. A Description of the Justification of the Sinner, and Its Mode in the State of Grace is Recommended
In these words a description of the justification of a sinner is given as being a translation from that state in which man is born a child of the first Adam to the state of grace and of the &adoption of the sons& [Rom. 8:15] of God through the second Adam, Jesus Christ, our S and this translation after the promulgation of the Gospel cannot be effected except through the laver of regeneration [can. 5 de bapt.], or a desire for it, as it is written: &Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God& [John 3:5].
Chap. 5. On the Necessity of Preparation for Justification of Adults, and Whence it Proceeds
It [the Synod] furthermore declares that in adults the beginning of that justification must be derived from the predisposing grace [can. 3] of God through Jesus Christ, that is, from his vocation, whereby without any existing merits on their part they are called, so that they who by sin were turned away from God, through His stimulating and assisting grace are disposed to convert themselves to their own justification, by freely assenting to and cooperating with the same grace [can. 4 and 5], in such wise that, while God touches the heart of man through the illumination of the Holy Spirit, man himself receiving that inspiration does not do nothing at all inasmuch as he can indeed reject it, nor on the other hand can he [can. 3] of his own free will without the grace of God move himself to justice before Him. Hence, when it is said in the Sacred Writings: &Turn ye to me, and I will turn to you& [Zach. 1:3], we are rem when we reply: &Convert us, O Lord, to thee, and we shall be converted& [Lam. 5:21], we confess that we are anticipated by the grace of God.
Chap. 6. The Manner of Preparation
Now they are disposed to that justice [can. 7 and 9] when, aroused and assisted by divine grace, receiving faith &by hearing& [Rom. 10:17], they are freely moved toward God, believing that to be true which has been divinely revealed and promised [can. 12 and 14], and this especially, that the sinner is justified by God through his grace, &through the redemption which is in Christ Jesus& [Rom. 3:24], and when knowing that they are sinners, turning themselves away from the fear of divine justice, by which they are profitably aroused [can. 8], to a consideration of the mercy of God, they are raised to hope, trusting that God will be merciful to them for the sake of Christ, and they begin to love him as the source of all justice and are therefore moved against sins by a certain hatred and detestation [can. 9], that is, by that repentance, which must be performed before baptism [Acts 2:38]; and finally when they resolve to receive baptism, to begin a new life and to keep the commandments of God. Concerning this disposition it is written: &He that cometh to God must believe, that he is and is a rewarder to them that seek him& [Heb. 11:6], and, &Be of good faith, son, thy sins are forgiven thee& [Matt. 9:2; Mark 2:5], and, &The fear of the Lord driveth out sin& [Sirach. 1:27], and, &Do penance, and be baptized every one of you in the name of Jesus Christ for the remission of your sins, and you shall receive the Holy Spirit& [Acts 2:38], and, &Going therefore teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you& [Matt. 28:19], and finally, &Prepare your hearts unto the Lord& [1 Samuel 7:3].
Chap. 7. In What the Justification of the Sinner Consists, and What are its Causes
Justification itself follows this disposition or preparation, which is not merely remission of sins [can. II], but also the sanctification and renewal of the interior man through the voluntary reception of the grace and gifts, whereby an unjust man becomes a just man, and from being an enemy becomes a friend, that he may be &an heir according to hope of life everlasting& [Tit. 3:7]. The causes of this justification are: the final cause indeed is the glory of God and of Chr the efficient cause is truly a merciful God who gratuitously &washes and sanctifies& [1 Cor. 6:11], &signing and anointing with the Holy Spirit of promise, who is the pledge of our inheritance& [Eph. 1:13f.]; but the meritorious cause is His most beloved only-begotten Son, our Lord Jesus Christ, &who when we were enemies& [cf. Rom. 5:10], &for the exceeding charity wherewith he loved us& [Eph. 2:4], merited justification for us [can. 10] by His most holy passion on the wood of the Cross, and made satisfaction for us to God the F the instrumental cause is the sacrament of baptism, which is the &sacrament of faith,''* without which no one is ever justified. Finally the unique formal cause is the &justice of God, not that by which He Himself is just, but by which He makes us just& * [can. 10 and 11], that, namely, by which, when we are endowed with it by him, we are renewed in the spirit of our mind, and not only are we reputed, but we are truly called and are just, receiving justice within us, each one according to his own measure, which the &Holy Spirit distributes to everyone as he wills& [1. Cor. 12:11], and according to each one's own disposition and cooperation.
For although no one can be just but he to whom the merits of the passion of our Lord Jesus Christ are communicated, yet this does take place in this justification of the ungodly when by the merit of that same most holy passion &the charity of God is poured forth by the Holy Spirit in the hearts& [Rom. 5:5] of those who are justified, and inheres in them [can. II]. Hence man through Jesus Christ, into whom he is ingrafted, receives in the said justification together with the remission of sins all these [gifts] infused at the same time: faith, hope, and charity. For faith, unless hope and charity be added to it, neither unites one perfectly with Christ, nor makes him a living member of his body. For this reason it is most truly said that &faith without works is dead& [Jas.2:17],and is of no profit [can. 19], and &in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith, which worketh by charity& [Gal. 5:6; 6:15]. This faith, in accordance with apostolic tradition, catechumens beg of the Church before the sacrament of baptism, when they ask for &faith which bestows life eternal,''* which without hope and charity faith cannot bestow. Thence also they hear immediately the word of Christ: &If thou wilt enter into life, keep the commandments& [Matt. 19:17; can. 18-20]. Therefore, when receiving true and Christian justice, they are commanded immediately on being reborn, to preserve it pure and spotless as the &first robe& [Luke 15:22] given to them through Christ Jesus in place of that which Adam by his disobedience lost for himself and for us, so that they may bear it before the tribunal of our Lord Jesus Christ and have life eternal.
Chap. 8. How One is to Understand the Gratuitous Justification of a Sinner by Faith
But when the Apostle says that man is justified &by faith& [can. 9] and &freely& [Rom. 3:22, 24], these words must be understood in that sense in which the uninterrupted consent of the Catholic Church has held and expressed, namely, that we are therefore said to be justified by faith, because &faith is the beginning of human salvation,& * the foundation and root of all justification, &without which it is impossible to please God& [Heb. 11 :6] and to come to the fellowship of H and are, therefore, said to be justified gratuitously, because none of those things which precede justification, whether faith, or works merit the grace its for, &if it is a grace, it is not no otherwise (as the same Apostle says) grace is no more grace& [Rom.11:6].
Chap. 9. Against the Vain Confidence of Heretics
Although it is necessary to believe that sins are neither forgiven, nor ever have been forgiven, except gratuitously by divine mercy for Christ's sake, yet it must not be said that sins are forgiven or have been forgiven to anyone who boasts of his confidence and certainty of the forgiveness of his sins and rests on that alone, since among heretics and schismatics this vain confidence, remote from all piety [can. 12], may exist, indeed in our own troubled times does exist, and is preached against the Catholic Church with vigorous opposition. But neither is this to be asserted, that they who are truly justified without any doubt whatever should decide for themselves that they are justified, and that no one is absolved from sins and is justified, except him who believes with certainty that he is absolved and justified, and that by this faith alone are absolution and justification effected [can. 14], as if he who does not believe this is doubtful of the promises of God and of the efficacy of the death and resurrection of Christ. For, just as no pious person should doubt the mercy of God, the merit of Christ, and the virtue and efficacy of the sacraments, so every one, when he considers himself and his own weakness and indisposition, may entertain fear and apprehension as to his own grace [can. 13], since no one can know with the certainty of faith, which cannot be subject to error, that he has obtained the grace of God.
Chap. 10. Concerning the Increase of Justification Received
Having, therefore, been thus justified and having been made the &friends of God& and &his domestics& [John 15:15; Eph. 2:19], &advancing from virtue to virtue& [Ps. 83:8], &they are renewed& (as the Apostle says) &from day to day& [2 Cor. 4:16], that is, by mortifying the members of their flesh [Col. 3:5], and by &presenting them as instruments of justice& [Rom. 6:13, 19], unto sanctification through the observance of the commandments of God and of the C in this justice received through the grace of Christ &faith cooperating with good works& [Jas. 2:22], they increase and are further justified [can. 24 and 32], as it is written: &He that is just, let him be justified still& [Rev. 22:11], and again: &Be not afraid to be justified even to death& [Sirach. 18:22], and again: &You see, that by works a man is justified and not by faith only& [Jas. 2:24]. And this increase of justice Holy Church begs for, when she prays: &Give unto us, O Lord, an increase of faith, hope and charity& [13th Sun. after Pent.].
Chap. 11. The Observance of the Commandments, and the Necessity and Possibility thereof
But no one, however much justified, should consider himself exempt from the observance of the commandments [can. 20]; no one should make use of that rash statement forbidden under an anathema by the Fathers, that the commandments of God are impossible to observe for a man who is justified [can. 18 and 22: cf. n. 200]. &For God does not command impossibilities, but by commanding admonishes you both to do what you can do, and to pray for what you cannot do, and assists you that you may be able&; * &whose commandments are not heavy& [1 John 5:3], &whose yoke is sweet and whose burden is light& [Matt. 11:30]. For they who are the sons of God, love Christ: &but they who love him, (as He Himself testifies) keep his words& [John 14:23], which indeed with the divine help they can do. For although in this mortal life men however holy and just fall at times into at least light and daily sins, which are also called venial [can. 23], they do not for that reason cease to be just. For that word of the just, &Forgive us our trespasses& [Matt. 6:12; cf. n.107], is both humble and true. Thus it follows that the just ought to feel themselves more bound to walk in the way of justice, in that having been now &freed from sin and made servants of God& [Rom. 6:22], &living soberly and justly and piously& [Tit. 2:12], they can proceed onwards through Christ Jesus, through whom they &have access unto this grace& [Rom. 5:2]. For God &does not forsake those who have once been justified by His grace, unless He be first forsaken by them.& * And so no one should flatter himself because of faith alone [can. 9, 19, 20], thinking that by faith alone he is made an heir and will obtain the inheritance, even though he suffer not with Christ &that he may be also glorified& [Rom. 8:17]. For even Christ Himself (as the Apostle says), &whereas he was the Son of God, he learned obedience by the things which he suffered and being made perfect he was made to all who obey him the cause of eternal salvation& [Heb. 5:8 ff.] For this reason the Apostle himself admonishes those justified saying: &Know you not, that they who run in the race, all run indeed, but one receiveth the prize? So run, that you may obtain. I therefore so run, not as at an uncertainty, I so fight, not as one beating the air, but I chastise my body and bring it under subjection, lest perhaps when I have preached to others, I myself should become a castaway& [1 Cor. 9:24ff.]. So also the chief of the Apostles, Peter: &Labor the more, that by good works you may make sure your
for doing these things, you shall not sin at any time& [2 Pet. 1:10]. Thence it is clear that they are opposed to the teaching of orthodox religion who say that the just man sins at least venially in every good work [can. 25], or (what is more intolerable) that he merits and that they also who declare that the just sin in all works, if in those works, in order to stimulate their own sloth and to encourage themselves to run in the race, with this (in view), that above all God may be glorified, they have in view also the eternal reward [can. 26, 31], since it is written: &I have inclined my heart to do thy justifications on account of the reward& [Ps. 118:112], and of Moses the Apostle says, that he &looked to the reward& [Heb. 11:26].
Chap. 12. Rash Presumption of Predestination is to be Avoided
No one moreover, so long as he lives in this mortal state, ought so far to presume concerning the secret mystery of divine predestination, as to decide for certain that he is assuredly in the number of the predestined [can. 15], as if it were true that he who is justified either cannot sin any more [can. 23], or if he shall have sinned, that he ought to promise himself an assured reformation. For except by special revelation, it cannot be known whom God has chosen for Himself [can. 16].
Chap. 13. The Gift of Perseverance
So also as regards the gift of perseverance [can. 16] of which it is written: He that &shall persevere to the end, he shall be saved& [Matt. 10:22; 24:13] (which gift cannot be obtained from anyone except from Him, &who is able to make him, who stands, stand& [Rom. 14:4], that he may stand perseveringly, and to raise him, who falls), let no one promise himself anything as certain with absolute certitude, although all ought to place and repose a very firm hope in God's help. For God, unless men be wanting in His grace, as He has begun a good work, so will He perfect it, &working to will and to accomplish& [Phil. 2:13; can. 22]. * Nevertheless, let those &who think themselves to stand, take heed lest they fall& [1 Cor. 10:12], and &with fear and trembling work out their salvation& [Phil. 2:12] in labors, in watchings, in almsdeeds, in prayers and oblations, in fastings and chastity [cf. 2 Cor. 6:3 ff.]. For they ought to fear, knowing that they are born again &unto the hope of glory& [cf. 1 Rom. Pet. 1:3], and not as yet unto glory in the combat that yet remains with the flesh, with the world, with the devil, in which they cannot be victors, unless with God's grace they obey the Apostle saying: &We are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die. But if by the spirit you mortify the deeds of the flesh, you shall live& [Rom. 8:12 ff.].
Chap. 14. The Fallen and Their Restoration
Those who by sin have fallen away from the received grace of justification, will again be able to be justified [can. 29] when, roused by God through the sacrament of penance, they by the merit of Christ shall have attended to the recovery of the grace lost. For this manner of justification is the reparation of one fallen, which the holy Fathers * have aptly called a second plank after the shipwreck of lost grace. For on behalf of those who after baptism fall into sin, Christ Jesus instituted the sacrament of penance, when He said: &Receive ye the Holy G whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained& [John 20:22, 23]. Hence it must be taught that the repentance of a Christian after his fall is very different from that at his baptism, and that it includes not only a cessation from sins, and a detestation of them, or &a contrite and humble heart& [Ps. 50:19], but also the sacramental confession of the same, at least in desire and to be made in its season, and sacerdotal absolution, as well as satisfaction by fasting, almsgiving, prayers, and other devout exercises of the spiritual life, not indeed for the eternal punishment, which is remitted together with the guilt either by the sacrament or the desire of the sacrament, but for the temporal punishment [can. 30], which (as the Sacred Writings teach) is not always wholly remitted, as is done in baptism, to those who ungrateful to the grace of God which they have received, &have grieved the Holy Spirit& [cf. Eph. 4:30], and have not feared to &violate the temple of God& [1 Cor. 3:17]. Of this repentance it is written: &Be mindful, whence thou art fallen, do penance, and do the first works& [Rev. 2:5], and again: &The sorrow which is according to God, worketh penance steadfast unto salvation& [2 Cor. 7:10], and again: &Do penance& [Matt. 3:2; 4:17], and, &Bring forth fruits worthy of penance& [Matt. 3:8].
Chap. 15. By Every Mortal Sin Grace is Lost, but not Faith
Against the crafty genius of certain men also, who &by pleasing speeches and good words seduce the hearts of the innocent& [Rom. 16:18], it must be maintained that the grace of justification, although received, is lost not only by infidelity [can. 27], whereby even faith itself is lost, but also by any other mortal sin, although faith be not lost [can. 28], thereby defending the doctrine of the divine law which excludes from the kingdom of God not only the unbelievers, but also the faithful who are &fornicators, adulterers, effeminate, liers with mankind, thieves, covetous, drunkards, railers, extortioners& [1 Cor. 6:9 ff.], and all others who commit deadly sins, from which with the assistance of divine grace they can refrain and for which they are separated from the grace of God [can. 27].
Chap. 16. The Fruit of Justipration, that is, the Merit of Good
Works, and the Reasonableness of that Merit
To men, therefore, who have been justified in this respect, whether they have preserved uninterruptedly the grace received, or have recovered it when lost, the words of the Apostle are to be submitted: &Abound in every good work, knowing that your labor is not in vain in the Lord& [1 Cor. 15:58]; &for God is not unjust, that he should forget your work and the love, which you have shown in his name& [Heb. 6:10], and: &Do not lose your confidence, which has a great reward& [Heb. 10:35]. And therefore to those who work well &unto the end& [Matt. 10:22], and who trust in God, life eternal is to be proposed, both as a grace mercifully promised to the sons of God through Christ Jesus, &and as a recompense& * which is according to the promise of God Himself to be faithfully given to their good works and merits [can. 26 and 32]. For this is that &crown of justice which after his fight and course& the Apostle declared &was laid up for him, to be rendered to him by the just judge and not only to him, but also to all that love his coming& [2 Tim. 4:7ff.]. For since Christ Jesus Himself as the &head into the members& [Eph. 4:15], and &as the vine into the branches& [John 15:5] continually infuses His virtue into the said justified, a virtue which always precedes their good works, and which accompanies and follows them, and without which they could in no wise be pleasing and meritorious before God [can. 2], we must believe that to those justified nothing more is wanting from being considered [can. 32] as having satisfied the divine law by those works which have been done in God according to the state of this life, and as having truly merited eternal life to be obtained in its own time (if they shall have departed this life in grace [Rev. 14:13]), since Christ our Lord says: &If anyone shall drink of the water, that I will give him, he shall not thirst forever, but it shall become in him a fountain of water springing up unto life everlasting& [John 4:14]. Thus neither is &our own justice established as our own& from ourselves, nor is the justice of God [Rom. 10:3] &ignored& for that justice which is called ours, because we are justified [can. 10 and 11] through its inherence in us, that same is (the justice) of God, because it is infused into us by God through the merit of Christ.
Nor indeed is this to be omitted, that although in the sacred Writings so much is ascribed to good works, that even &he that shall give a drink of cold water to one of his least ones& Christ promises &shall not lose his reward& [Matt. 10:42], and the Apostle testifies &that that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory& [2 Cor. 4:17]; nevertheless far be it that a Christian should either trust or &glory& in himself and not &in the Lord& [cf. 1 Cor. 1:31; 2 Cor. 10:17], whose goodness towards all men is so great that He wishes the things which are His gifts [see n. 141] to be their own merits [can. 32]. And whereas &in many things we all offend& [Jas. 3:2; can. 23], each one should have before his eyes the severity and judgment as well a neither ought anyone to judge himself, even though he be &not conscious to himself of anything,& since the whole life of men must be judged and examined not by the judgment of men, but of God, who &will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise from God& [1 Cor.4:4ff.], &who,& as it is written, &will render to every man according to his works& [Rom. 2:6].
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