920:1
87. Vere humiles cl 'anili sunt qui suis meritis nihil tribuunt. — Tincturae enim mundissimæ a vocantur hi qui veraciter sunt humiles et veraciter sancti, qui sciunl quidem quia ex semctipsis virtutum speciem non habent, sed hanc ex dono gratiae superveniemus tenent. Tincti enim non essent si sanctitatem naturaliter habuissent. Sed mundissimæ tincturae sunt, quia humiliter cuslodiunt supervenientem in se virtutum gratiam quam acceperunt. Ilinc est enim quod sponsi voce de sancla Ecclesia dicitur: Quæ est ista quæ ascendit dealbata (Cant. VI, 9; III, 6)?
87. Truly humble and holy are those who attribute nothing to their own merits. — For those are called the purest dyes who are truly humble and truly holy, who know indeed that they do not have the appearance of virtues of themselves, but hold this from the gift of grace coming upon them. For they would not be dyed if they had had holiness naturally. But they are the purest dyes, because they humbly guard the grace of virtues coming upon them which they have received. Hence it is that by the voice of the Bridegroom it is said of the holy Church: 「Who is this that ascendeth made white?」 (Cant. vi, 9; iii, 6).
八十七。那些將一無所有歸於自己功勞的人，才是真正謙卑、真正聖潔的。——因為那些真正謙卑、真正聖潔的人被稱為最純淨的染料，他們誠然知道自己本身並沒有美德的樣式，乃是從那臨到他們的恩典之賜握有這樣式。因為他們若本性中就有聖潔，就不會是被染的了。但他們是最純淨的染料，因為他們謙卑地保守那臨到他們、他們所領受的美德之恩。因此新郎的聲音論到聖教會說：「那被染白、從曠野上來的是誰呢？」（歌六9；三6）。
920:2
Quia enim sancta Ecclesia cœlestem vitam naturaliter non habet, sed superveniente Spiritu, pulchritudine donorum componitur, non alba, sed dealbata memoratur. Et notandum quod superius cum dixisset: Non conferetur tinctis Indiæ coloribus, eosdem colores non intulit mundos. Hoc vero in loco ut tincturam veracium virtutum ab illa philosophorum fucatione distingueret, tincturas dicens, addidit mundissimas. Tincturæ enim mundissimae recte nominantur hi qui prius per prava opera faedi fuerant, superveniente tamen spiritu, nitore gratiae vestiuntur, ut longe aliud appareant esse quam crant. Unde etiam baptisma, id est tinctio, dicitur ipsa nostra in aquam descensio.
For because the holy Church does not have the heavenly life naturally, but by the Spirit coming upon her is adorned with the beauty of gifts, she is spoken of not as white, but as made white. And it is to be noted that above, when he had said: 「It shall not be compared with the dyed colors of India」, he did not add that those colors were pure. But in this place, that he might distinguish the dye of true virtues from that painted coloring of the philosophers, saying 「dyes」, he added 「purest.」 For those are rightly named the purest dyes who before had been foul through depraved works, yet, the Spirit coming upon them, are clothed with the brightness of grace, so that they appear to be something far other than they were. Whence also our very descent into water is called baptism, that is, dyeing.
因為聖教會本性上並不擁有屬天的生命，乃是藉那臨到她的聖靈，以恩賜的美麗妝飾，所以她不被稱為「白的」，乃被稱為「被染白的」。當注意的是，上文他既說：「它不能與印度的染色相比」，卻沒有加上說那些顏色是純淨的。但在此處，為要將真美德的染色與哲學家那虛飾的塗抹加以區別，他既說「染料」，就加上「最純淨的」。因為那些先前因敗壞行為而污穢、卻因聖靈臨到而被恩典的光輝所披戴、以致顯得與從前大不相同的人，才被恰當地稱為最純淨的染料。因此我們入水的下沉，也被稱為洗禮，即「染」。
920:3
b Tingimur quippe, et qui prius indecori eramus deformitate vitiorum, accepta fide reddimur pulchri gratia c et ornamento virtutum. Sequitur:
For we are dyed; and we who before were unseemly through the deformity of vices, having received faith, are rendered beautiful by grace and by the adornment of virtues. There follows:
因為我們被染了；我們這先前因惡習的醜陋而不堪的人，既領受了信德，就藉恩典並美德的妝飾而被造成美麗。接著又說：