作者: 史鮑爾 (R.C. Sproul) 譯者: 姚錦榮
摘自《神學入門》《Essential Truths of the
Christian Faith》p.186 , 更新傳道會出版
恩典與功德這個問題，在羅馬天主教與基督教的神學史上向來爭辯不休。改革宗最重要的信仰宣言之一就是惟靠恩典（soia gratia）–—也就是說，救恩惟靠神的恩典。信徒不能把自己的功德帶到審判台前，而只能全賴神的恩典和憐憫。
所謂功德乃是指人所賺取或配得的獎賞。按照公平的標準，功德只能歸給配受的人，它是對一個人行為或表現的回報，如果該得的人得不到功德，那便算為不公平。
羅馬天主教神學從三種層次來說明功德；一種是應得的（condign），因為太值得稱讚了，所以神必定回報。第二種是適合的（congruous），這雖比不上應得的功德，但神給獎賞卻是「適當的」。這種適合的功德是借著行善並接受懺悔聖禮而獲得的。第三種功德是額外的（supererogatory）, 是在責任以外多行善事而得的。這種功德是從天主教聖徒而來的多余功德，可歸入功德庫中，教會可從中取出來，分給那些功德不足的人，幫助他從煉獄升上天堂。
基督教對於以上三種功德的看法都不同意，我們惟一能獲得的功德就是基督的功德。神的恩典讓基督的功德借著信臨到我們，神的恩典並不要靠人積功德才賜下，那是神為我們主動安排的。恩典不是一種可存在於我們靈魂裏面屬物質的東西，我們在恩典中成長，但不是借著在我們裏面一種可測量的東西，而全是借著住在我們裏面的聖靈，施恩向我們所做的。神用來幫助基督徒生命成長的方法是聖經、聖禮、禱告、相交和教會的牧養。
總結
1. 我們的救恩惟賴神的恩典來完成。
2. 我們沒有任何功德，足以使神有義務拯救我們。
3. 羅馬天主教神學將功德分作應得的、適合的和額外的三種，但是基督教並不接受這三種功德的說法。
4. 恩典是神所賜給我們卻不配得的悅納或憐憫。
思考經文：
約15：1-8；羅4：1-8；羅5：1-5；林後5：17-19；弗2：8-9；多3：4-7
69.
MERIT AND GRACE
The
issue of merit and grace is at the heart of the historic debate between Roman
Catholic theology and Protestantism. A major declaration of the Reformation was
sola gratia—salvation is by the grace of God alone.
Believers
bring no merit of their own before the judgment seat of God, but rest solely on
God’s mercy and grace.
Merit
is defined as that which is earned or deserved. Justice demands that merit be
given where it is deserved. Merit is something due a person for a performance.
If it is not received, an injustice is committed.
Roman
Catholic theology speaks of merit in three distinct ways. It speaks of condign
merit, which is so meritorious as to impose an obligation for reward. It also
speaks of congruous merit, which, though it is not as high as condign merit,
nevertheless is “fitting or congruous” for God to reward it. Congruous merit is
achieved by performing good works in conjunction with the sacrament of penance.
A third type of merit is supererogatory merit, which is merit above and beyond
the call of duty. It is the excess merit achieved by saints. This merit is
deposited into the treasury of merit from which the church can draw to apply to
the account of those lacking sufficient merit to progress from purgatory to
heaven.
Protestant
theology denies and “protests” against all three forms of merit, declaring that
the only merit we have at our disposal is the merit of Christ. The merit of
Christ comes to us by grace through faith. Grace is the unmerited favor of God.
It is an action or disposition of God toward us. Grace is not a substance that
can inhabit our souls. We grow in grace, not by a quantative measure of some
substance in us, but by the merciful assistance of the Holy Spirit who dwells within
us, acting graciously toward us and upon us. The means of grace God gives to
assist us in the Christian life include Scripture, the sacraments, prayer,
fellowship, and the nurture of the church.
Summary
1.
Our salvation is sola gratia, by grace alone.
2. We
have no merit of our own by which God is obligated to save us.
3.
Roman Catholic theology distinguishes among condign, congruous, and
supererogatory merit. All three are rejected by Protestantism.
4.
Grace is the undeserved favor or mercy of God toward us.
Biblical passages for reflection:
John
15:1-8 Romans 4:1-8 Romans 5:1-5 2 Corinthians 5:17-19 Ephesians 2:8-9 Titus
3:4-7
