1. 译者(笔译)
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We will focus briefly on three points within Rome’s doctrine as stated in the Council of Trent. The first is Rome’s denial of the imputed obedience of Christ as the ground of the believer’s justification. According to Trent, justification is not a one-time forensic act in which Christ’s obedience and righteousness is imputed to the believer (e.g. HC 60; BC 22; WCF 11.1; WLC 70-73), but a gradual process of moral change in the believer’s life, wrought by grace. This was a rejection of the sharp distinction Protestants made between justification and sanctification. Session 6, Chapter 7, states that justification “is not the remission of sins merely but also the sanctification and renewal of the inward man, through the voluntary reception of the grace and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to the hope of life everlasting.” Whereas the Reformed orthodox insisted that Christ’s righteousness is the formal cause of justification, Rome contended otherwise:
[T]he alone formal cause is the justice of God, not that whereby he himself is just, but that whereby he maketh us just, that, to wit, with which we, being endowed by him, are renewed in the spirit of our mind, and we are not only reputed, but are truly called, and are just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to every one as he wills, and according to each one’s proper disposition and co-opertation.

In other words, justification, for Rome is the Holy Spirit’s process of inward, moral renewal, since one is justified only if one is actually and truly just.

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牛泓 · 2018年5月4日 15:21