反亞流神學文集 第 6 章 第 23/24 段

But how can there be glory for the unbelievers, which is not given except to the justified? For whom God justified, them he also glorified (Rom 8:30); and the righteousness of God is through the faith of Jesus Christ upon all who believe (Rom 3:22); or what honor shall be given to the unbelievers, since blessed Peter teaches that this is bestowed on none but believers, saying: To you therefore that believe is honor (1 Pet 2:7)? Or how shall there be peace for him who is not redeemed by the blood of Jesus Christ, in whom God has made peace, whether the things that are on earth (Eph 1:10) or the things that are in heaven? For he himself is our peace, who has made both one (Eph 2:14).

But this peace cannot be possessed without the charity and faith of Christ, because, being justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and glory in the hope of the glory of the children of God (Rom 5:1,2). And this hope does not confound, because the charity of God is poured forth in our hearts by the Holy Spirit who is given to us (ibid. 5). For we have received the spirit of the adoption of sons, in which we cry, Abba, Father (Rom 8:15). Therefore, that men may become the children of God, they receive by faith the only Son of God, and by his gift they receive this power both to believe in him and to belong to the number of the children of God:

For as many as received him, to them he gave power to become the children of God, to those who believe in his name (John 1:12). In their hearts he gives his law, and in their minds he writes it, that is, the law of faith, which, when inspired, justifies—not the law of works, which even condemns without doubt its own observers. CHAPTER XXVII. The law of works, which can naturally exist in the hearts of unbelievers, does not free from impiety. — 52. For that which is the law of works, which cannot justify man, because by the works of the law no flesh shall be justified, can indeed exist naturally both in the heart of the Gentiles and in the heart of unbelieving Jews:

which, however, without the faith of Christ in no way justifies its followers, but holds them bound with the bond of impiety. This law indeed was in the heart of Paul, when he was an unbeliever, persecuting the Church of God according to zeal, and living, according to the righteousness which is in the law, without blame (Phil 3:6). Yet because he did not have it from God, therefore he says: The things that were gains to me, these I have counted, for Christ, as losses:

yea verily, I count all things to be loss for the excellent knowledge of Jesus Christ my Lord, for whom I have counted all things as loss and esteem them as dung, that I may gain Christ and be found in him, not having my own righteousness, which is of the law, but that which is of the faith of Christ, the righteousness which is of God by faith, unto knowing him (Phil 3:7,8,9,10). 53. Who, from these apostolic words, would not see that the righteousness which is of the law is from man, but the righteousness which is of the faith of Christ is from none but God? That, then, is the righteousness by which the ungodly is lifted up only to fall into punishment; but this is the righteousness by which the justified is humbled so as to be exalted unto glory.

Therefore, although the Apostle lived without blame in that righteousness which is of the law, he does not deny that he was ungodly, saying: For why did Christ, when as yet we were weak, according to the time die for the ungodly (Rom 5:6)? He also truly confesses that he was an enemy of God, saying: For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, shall we be saved by his life from wrath through him (ibid. 10). What, then, would it profit Paul, without the knowledge of Christ, to keep that righteousness which is in the law of works, since our Savior himself says to the Jews: Unless you believe that I am he, you shall die in your sins (John 8:24).

Therefore, since the Apostle testifies that the righteousness which is of the faith of Christ is unto knowing him, it is manifest that it is the law of God which God promised he would write in the heart of his own. This the tenor of the same passage evidently shows. For there God says: And each shall not teach his neighbor, and each his brother, saying: Know the Lord; for all shall know me, from the least to the greatest of them (Jer 31:34). 54. This is the law which God writes in the hearts of them all, not by the condition of nature, but by the bounty of grace; not by the free will of man, but by the ministry of gospel preaching; not on stone by the letter of the Old Testament, but in the heart by the Spirit of the living God.

This blessed Paul evidently intimates, saying: You are the epistle of Christ, ministered by us, and written not with ink, but with the Spirit of the living God; not on tablets of stone, but on the fleshly tablets of the heart (2 Cor 3:3). This, therefore, God writes in the hearts of men by his Spirit, which the envy of the devil had thence erased, through which death entered into the world. And so he writes the law of faith, by which God justifies the Gentiles, that by giving grace he may renew nature. For charity, which is the fullness of the law (Rom 13:10), he pours forth by his Spirit unto this end, that he may cause to be fulfilled what he commands;

and he bestows the grace of illumination through the spirit of faith for this reason, that faith may work through charity what is pleasing to God. And as long as this is not in man, whatever, without the law of faith, has remained written in man by the natural law in no way saves him who works it, because God justifies no one without faith, nor can it acquire salvation for the one who works, because without faith it is impossible to please God (Heb 11:6). Let no one, therefore, attempt to assign to the natural law that law which God writes in the heart of the Gentiles, not by creating nature, but by giving grace. For this is the law, not that by which man keeps the bond of human society even without faith, but that by which, believing, he knows and loves God;

not that by which any proud man claims for himself even his good works or faith itself, but that by which, submissive, he ascribes both his faith and his good works to God, who works mercifully in him: for this law so composes and directs the heart of man that, when man hears the precepts of God, he asks that what is commanded be granted to him, and when he works in faith, he does not doubt that he is continually helped by the grace of God. CHAPTER XXVIII. That God does not make all men will to believe pertains to his secret judgments. — 55. But as to what these men ask concerning God, saying: Why then did he not make all men will to believe, since there is no respect of persons with God?

they ought to know that this is placed among those higher things from which holy Scripture restrains the boldness of human curiosity, saying: Seek not the things that are too high for you, and search not into things above your strength, but the things that God has commanded you, think on them always (Sir 3:22). These higher things he who was caught up into the third heaven, the more terrified the more he was enlightened, was appalled at. Whence he does not cease all the more to cry out: O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are his judgments, and his ways unsearchable! For who has known the mind of the Lord? or who has been his counselor? or who has first given to him, and it shall be repaid him? For of him, and through him, and in him are all things:

to him be glory forever (Rom 11:33,34 and following). It is enough for us, then, without doubt to believe both, in those who are saved, the free mercy of God, and in those who are condemned, the true justice of God, and with a contrite and humbled heart to sing mercy and judgment to the Lord (Ps 101:1), who, even in the vessels of wrath fitted for destruction, shows that no iniquity is pleasing to his justice, and demonstrates in the vessels of mercy that his goodness can remit all the sins it wills. CHAPTER XXIX. They are deceived who suppose that the divine will is equal toward those to be saved and those to be damned. 56. But that apostolic saying where it is said of God:

Who wills all men to be saved and to come to the knowledge of the truth (1 Tim 2:4)—they do not understand as they ought, who think that this will of God is to be taken as much in the vessels of wrath as in the vessels of mercy, giving too little consideration to that most truthful sentence of Scripture which, commending the omnipotence of the divine will, says: All things whatsoever he willed, he did, in heaven and on earth, in the sea and in all the depths (Ps 135:6); and again it says to God himself: For it is in your power to be able when you will (Wis

12:18). How, then, does he do all things that he wills, if, willing a man to be saved—whose salvation begins from nothing but a good will—God does not himself begin that willing in the man, but waits for it to arise from the man? O what a most wicked crime is asserted, while the grace of God is obstinately resisted! and men deny that they are changed unto good by the work of God, who would not be men at all unless they existed by the goodness of God who works. Does then the order of things permit us to believe or think that God, who is the creator of man, is able to make man but not to change him; and that he who needs no one's help to make man, cannot yet work what he wills in man's will before he has found the very willing in the man;

and that, in order to be a man, he should have it from God, but in order to be better, he should have it from himself; and thus that the will of goodness by which one believes in God is wrought not by the divine goodness but by human depravity? For every man is depraved before he believes in God; and because it is written: The crooked shall be made straight (Isa 40:4), out of the crooked man is made straight, out of the unbelieving is made a believer. If, then, God does not bestow goodness upon the depraved will, but waits for it to become good of itself, then the depraved will can beget goodness of itself, so that, although it has from God that it exists, it can have only from itself that it is good; and thus

as if the omnipotent and good God could work good out of the evil wills of men when he willed, but, that those wills themselves might be good, could indeed will it, yet could in no way do it. 57. For who does not know that Paul was of an evil will when he was persecuting the Church of God and assaulting it? Yet God used his malice well, when, while Saul persecuted, blessed Stephen was crowned with martyrdom. Could God then crown Stephen through the unbelief of Saul the persecutor, and yet was God unable to convert Saul the persecutor to faith? Did Paul then first give his will to God, and so God repaid faith to the willing Paul? And where is that which he himself says: Who has first given to him, and it shall be repaid him (Rom 11:35)?

This he certainly would not have said, if he had known that his will was given by himself to God, and that faith was repaid to him by God. May God, then, ward off this madness from his faithful, and take it away from the unbelieving. For he is polluted by so profane a thought, who thinks that grace is either not given to the hardened or taken away from the ungrateful: for God, converting, gives life to those whom he wills to be saved; God changes the wills of men, that they may begin to be good. Therefore it is written: And I said, now I have begun; this is the change of the right hand of the Most High (Ps 77:11). The meaning of the prophet offered itself to be recognized in plain speech, who indeed did not keep silent that not after he had begun, but this very fact that he had begun, was the change of the right hand of the Most High.

Accordingly, those who suppose that the will of God, by which he wills all men to be saved, is equal toward those to be redeemed and those to be damned—when they are asked why God wills all men to be saved, and yet not all are saved, what will they answer? CHAPTER XXX. God does not wait for the good will of man, but bestows it. Salvation is gratuitous for adults as for infants. The torment of infants. — 58. Or that which your letter testifies that they say: namely, that God waits for the will of man, so that the reward may be just in the willing, and just condemnation in the unwilling?

But, avoiding prolixity, let us omit the other things that can be urged in reply to this depraved opinion on behalf of the truth of the faith, and meanwhile let them be convicted and confounded by the testimony not of speaking men, but of silent infants, in whom, to empty out the wisdom of the word, the power of the cross of Christ shines forth greatly—which shows that the same salvation is freely wrought by itself in all men who use their own will, as it deigns to work in infants who have no will at all. For in them there is no good will, that the reward should be just in the willing; nor evil, that there should be just condemnation in the unwilling. If, then, in order to save men, God, as these people would have it, does not stir up nor change, but waits for the wills of men;

how does he grant eternal salvation to the infants who are baptized and die in that same infancy, whose good will he neither waits for nor finds? Likewise, how does he condemn to eternal torments others who have died without baptism, when he finds in them no guilt of an evil will? 59. Does not their own perversity drive these enemies of the grace of God—not defenders of the human will, but deceivers concerning it—to this, that they should think God unjust in the death of all infants, where, with neither goodness nor malice of will intervening, they see some obtain the kingdom and others assigned to unending fire?

Accordingly, if it is as they suppose, no infant ought to die before he reaches the age in which he can have either a good will or an evil one; so that God neither saves baptized infants without a good will, nor condemns the unbaptized without an evil will. For if the goodness of God does not begin to work the salvation of man unless it has found his good will, it will be unjust that he should be either condemned or redeemed who could neither will nor be unwilling. But there is no iniquity with God (2 Chr 19:7), all whose ways are mercy and truth (Ps 25:10). 60.

Since, therefore, the catholic Church truly believes and confesses God to be just and good, it must most certainly be believed and confidently confessed that one and the same grace of God works, in the older ones to be saved, the beginning of a good will, which in infants works the effect of salvation without a will. That very grace redeems infants who neither will nor are unwilling, which by enlightening makes the older ones willing out of unwilling.

And this work of salvation is accomplished in infants, by the working grace of God, without the assent of their own will, which in the older ones is begun by the beginning of a good will divinely given, so that by the work of grace alone the will that was evil may become good, and thereafter may render to the grace working with it the service of cooperating obedience. And thus God is not cruel in condemning the infants to whom he does not grant the benefit of baptism, just as he is not unjust in the case of the older ones to whom he does not give a good will. And just as their own evil will causes the latter to be justly punished, so a condemned origin causes the former. But God has created in men neither the stain of a corrupted origin, nor the malice of their own will.

In the men, therefore, whom he saves, he does not find a good will, but, as the diversity of salvation requires, either in the older ones he freely makes good the will which he found evil, or, without any will of man whether good or evil, he accomplishes in infants the grace of the sacrament—he whose good will no one can resist. CHAPTER XXXI. Which 'all men' God wills to be saved. By 'all men' the whole human race is not always to be understood. — 61. Wherefore we ought so to understand all those whom God wills to be saved, that we neither think that anyone can be saved except by the will of God, nor suppose that the will of the omnipotent God is either not fulfilled in anything or in any way hindered.

For all whom God wills to be saved are, without doubt, saved; nor can any be saved except those whom God wills to be saved; nor is there anyone whom God wills to be saved who is not saved: for our God has done whatsoever He willed (Ps. 134:6). All these assuredly are saved whom He wills to be saved, because this salvation is not born in them from human will, but is bestowed from the good will of God. Yet in all these men whom God wills to save, the whole human race is not signified without exception, but the entire company of those to be saved.

Now they are called 'all' for this reason: because out of all men divine goodness saves all these, that is, from every nation, condition, and age, from every tongue, from every province. In all these that saying of our Redeemer is fulfilled, in which He says: When I have been lifted up from the earth, I will draw all things to Myself (John 12:32). He did not say this because He draws absolutely all, but because no one is saved unless He Himself has drawn him. For elsewhere too He says: No one can come to Me unless the Father who sent Me draws him (John 6:44). Again elsewhere: All that the Father has given Me will come to Me. These, therefore, are all whom God wills to be saved and to come to the knowledge of the truth.

Moreover, it is characteristic of the divine oracles that they sometimes say 'all,' yet warn that the whole human race is not always to be understood in that word 'all'; as is that saying which the Lord speaks through the prophet Joel: In the last days I will pour out of My Spirit upon all flesh (Joel 2:28). Blessed Peter showed this to have been fulfilled in the hundred and twenty men upon whom the Holy Spirit came in fiery tongues. If, therefore, here we should suppose that by 'all flesh' absolutely all men are to be understood, the divine word would begin (which God forbid) to be reckoned false. But God is truthful, and the words of the Lord are chaste words (Rom. 3:4; Ps. 12:6).

Therefore, upon all flesh, just as God promised that He would pour out of His Spirit, so He did, so He does, and so He will do even to the end of the age. Assuredly upon all flesh, that is, upon all men, He pours out of His Spirit, namely upon all those whom He wills to be saved. And that we may more fully know who all these are, let us hearken to the words of the same blessed Peter, who, filled with the Holy Spirit, concluded that preaching of his with this exhortation: Repent, he says, and let every one of you be baptized in the name of Jesus Christ for the remission of your sins, and you shall receive the gift of the Holy Spirit:

for the promise is to you and to your children, and to all who are far off, as many as the Lord our God shall call (Acts 2:38-39). And so he said 'all,' but 'as many as the Lord shall call.' These also blessed Paul intimates to be called according to purpose, who in another place also says that God has shut up all in unbelief, that He may have mercy upon all (Rom. 11:32). And yet God does not so have mercy upon absolutely all whom He has shut up in unbelief, that He mercifully grants the grace of faith to all unbelievers; for God the merciful does not grant that same grace of faith to unbelievers, but doubtless to those of whom He says to Moses:

I will have mercy on whom I have mercy, and I will show mercy to whom I will be merciful (Exod. 33:19). He thus shows the grace of a voluntary bestowal, just as the Lord deigned to speak to His disciples: To you it is given to know the mystery of the kingdom of heaven, but to them it is not given (Matt. 13:11); likewise He says: He who is able to receive it, let him receive it (Matt. 19:12). But that He might teach that this very capacity is granted by divine bounty, He says in another place: Not all receive this word, but those to whom it is given (ibid.). These, then, are all upon whom God has mercy, because they are prevented by His mercy, that they may believe and be freely saved through faith.

For their believing does not take its beginning from human will, but faith is freely given to the will itself by the bounty of the merciful God. This distinction of all, which the faithful understanding ought altogether to preserve, blessed Paul set forth in one place of his Epistle in such a way that, saying 'all men' without any exception, he immediately made known that certain 'all men' were to the exclusion of others. For he says: As through the offense of one, upon all men unto condemnation, so also through the righteousness of one, upon all men unto justification of life (Rom. 5:18).

Is it, then, because the Apostle says 'upon all men unto condemnation' and 'upon all men unto justification,' that we must therefore believe that absolutely all men, whom it is established were originally damned through Adam's sin, are at the same time all of them justified through Christ? — when countless deaths of unbelievers stand in the way, who pass out of this life without the grace of justification, and are snatched away without the sacrament of baptism to the seat of death and eternal torments? It remains, therefore, that we should understand that not absolutely all whom the Apostle places under condemnation pass over to the grace of justification, but certain ones out of all those — namely all these:

and so all through Adam are children of wrath in condemnation, and out of them certain ones through Christ are all children of grace; those, therefore, are 'all' whom the offspring of the sinner condemns by carnal generation through the first man. For all are earthly who bear the image of the earthly man, and all are heavenly who receive unto eternal life the image of the heavenly man. Again the prophet says: All the nations whom You have made shall come and shall worship before You, O Lord, and shall glorify Your name (Ps. 86:9). The Lord also says to His faithful: You shall be hated by all nations for My name's sake (Matt. 10:22). Does divine Scripture, then, contradict itself with opposing statements? God forbid.

But it truthfully speaks both of those 'all' and of these 'all,' that is, both of all the faithful who glorify the name of the Lord among all nations, and of all the unbelievers who among those same nations persist in the deadly impiety of hatred against the name of Christ and of His faithful. There is something of this same kind also in the Epistle which the blessed Apostle writes to the Colossians, where he says: For in Christ were all things created that are in heaven and that are on earth, visible and invisible, whether thrones, or dominions, or principalities, or powers. All things were created through Him and in Him, and He is before all, and all things hold together in Him (Col. 1:16-17). And a little later he says:

For in Him it pleased that all fullness should dwell, and through Him to reconcile all things unto Himself, making peace through the blood of His cross, whether things on earth or things in heaven (Col. 1:19-20). Are we, then, to believe that all things which are in the heavens and on the earth are pacified through Him? God forbid. For whoever should choose to think thus will fall into a two-headed snare of a twofold impiety: so that either he denies that the devil and his angels were created through Christ, or he affirms that they are to be reconciled through the blood of His cross. But whoever is entangled in the perversity of either of these opinions, let him beware lest he be condemned along with the devil himself and his angels to the punishment of eternal burning.

For he is guilty of one and the same impiety, whoever believes either that the devil was not created by Christ, or that he must at some time be restored to reconciliation with Christ. Since, assuredly, if Christ the Lord had not created him, his damnable defection from Christ would not have occurred; and if Christ were at some time to save him, his eternal burning would not be pronounced by the mouth of Christ. All things, therefore, were created through Christ and in Christ, because there is nothing that the Father did not create through the Son and in the Son. And all things are reconciled through Him and in Him, because there is no man who obtains the benefit of reconciliation without the cross of Christ.

From this rule, then, which is shown to be inserted into the heavenly oracles, let us so understand all men whom God wills to be saved, that we may know that all who are saved are saved only from His free goodness. For that anyone may be saved, no good merits of human will precede, but the will of God alone is the cause of human salvation. For wrath is in His indignation, and life in His will (Ps. 30:5). Therefore His wrath is the desert of our iniquity, but life is the gift of His will. For as the Father raises up the dead and gives them life, so also the Son gives life to whom He wills (John 5:21): and He wills the same to be given life whom He wills to be saved.

Thus, then, He saves whom He wills, just as He gives life to whom He wills. For He willed nothing and failed to do it, who, as Scripture testifies, has done whatsoever He willed (Ps. 115:3). Accordingly, we do not unfittingly say that God wills not something which He could do; but it is impious if anyone should say that the Almighty cannot do something that He wills: for who resists His will (Rom. 9:19)? No one indeed, because there is no nature that is alien to His creation. And just as nothing naturally subsists which He did not make, so nothing comes to pass for the salvation of men which He has not predestined to be done in the eternal ordering of His good will — by whom faith too is freely poured in, through which we walk well;