875:1
12. Ecclesia pro infideli habet, quem intra se positnm, pravis moribus videt. — In sacro eloquio sicut, et quasi, aliquando non pro similitudine pouitur, sed pro veritate. Unde est illud: Vidimus gloriam ejus, gloriam quasi unigeniti a Patre (Joan. I, 14). Unde et hic quoque sicut, et quasi, pro affirmatione potius quam pro similitudine dictum videtur. Inter impium vero et iniquum, hoc distare nonnunquam solet, quia omnis impius iniquus, non tamen omnis iniquus est impius. Impius namque pro infideli poni' tur, id est a pietate religionis alienus; iniquus vero dicitur, qui pravitatc operis ab æquitate discordat, vel si fortasse Christianae fidei nomen portat.
十二、教會將那雖置身於己內、卻見其品行敗壞之人，視為不信者。在神聖的話語中，「如同」與「彷彿」有時並非表類比，乃是表真實。所以有那話說：「我們見過他的榮光，正是父獨生子的榮光」（約一14）。所以在此，「如同」與「彷彿」似乎也是為著肯定，過於為著類比而說的。但在不敬虔者與不義者之間，有時慣常有此區別：凡不敬虔者都是不義的，然而並非凡不義者都是不敬虔的。因為「不敬虔」是指不信者，就是與宗教的敬虔相疏遠之人；但「不義」是指那因行為敗壞而與公義相背之人，即使他或許頂著基督信仰之名。
12. The Church holds as an infidel him whom, though placed within herself, she sees to be of depraved morals. In sacred discourse «as» and «as it were» are sometimes put not for likeness, but for truth. Whence is that: «We saw his glory, the glory as it were of the Only-begotten of the Father» (John 1:14). Whence here also «as» and «as it were» seem to be said rather for affirmation than for likeness. But between the ungodly and the iniquitous this distinction is sometimes wont to hold, that every ungodly man is iniquitous, yet not every iniquitous man is ungodly. For «ungodly» is put for the unbeliever, that is, one estranged from the piety of religion; but he is called «iniquitous» who by depravity of deed disagrees with equity, even if perchance he bears the name of the Christian faith.
875:2
Beali igitur Job voce typica sancta Ecclesia, quæ alios rect:e fidei contradicentes tolerat. impium se habere fatetur inimicum. Quia vero alios sub prætextu Mei intus positos in pravis operibus patitur, iniquum suum adversarium detestatur. Si autem sicut, et quasi, oportet magis ut pro similitudine positum sentiamus, sancta Ecclesia eos quos viventes carnaliter intra H tolerat de simulitudine impiorum notat. Intus quippe ei inimicus est, qui fidelem se dum affirmat vocibus, mo* ribus negat. Et quia eum velut * infidelem æstimat qui illam specie tenus intus positus vitio pravæ actionis impugnat, recte dicit: Sicut impius inimicus meus, et adversarius meus quasi iniquus. Ac si aperte dicat:
所以聖教會藉有福約伯的表號之聲，承認她將不敬虔者視為仇敵——她這位容忍別人抵擋正信之人的教會。但因她容忍另一些人打著信仰的幌子置身於內、行敗壞之事，她便憎惡她那不義的仇敵。但若「如同」與「彷彿」當理解為表類比，聖教會便將那些憑肉體而活、她容忍在自己內的人，以不敬虔者的類比來標記。因為那口稱自己有信、行為卻否認自己有信的人，是她內裡的仇敵。並且因她將那僅在外表上置身於內、卻以敗壞行為之惡攻擊她的人，視為不信者，她便恰當地說：「我的仇敵如同不敬虔者，我的對頭彷彿不義者。」彷彿她淺白地說：
Therefore holy Church, by the typical voice of blessed Job, confesses that she holds as an enemy the ungodly man—she who tolerates others contradicting the right faith. But because she suffers others, placed within under the pretext of the faith, in their depraved works, she detests her iniquitous adversary. But if «as» and «as it were» ought rather to be understood as put for likeness, holy Church marks with the likeness of the ungodly those whom, living carnally, she tolerates within her. For he is inwardly her enemy who, while by his words he affirms himself faithful, by his morals denies it. And because she esteems as an unbeliever him who, placed inwardly only in appearance, assails her by the vice of depraved action, rightly she says: «My enemy is as the ungodly, and my adversary as it were the iniquitous.» As if she plainly said:
875:3
A me etiam fide discrepat, qui mihi opere,non concordat. Sequitur:
那在行為上與我不合的人，在信仰上也與我相異。接著說：
He also differs from me in faith, who does not agree with me in deed. There follows: