donum concreatum（同時受造的恩賜）；donum superadditum（外加的恩賜）（Richard Muller）

以下三個詞條，譯自Richard Muller 編著，Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology

donum concreatum: concreated gift; also donum naturale: natural gift; or donum intrinsecum: intrinsic or inward gift; terms used by Protestant scholastics in opposition to the medieval scholastic concept of a donum superadditum (q.v.). The Protestant argument was that the donum gratuitum, the utterly free gift, of iustitia originalis (q.v.) was part of the original constitution of man and therefore a donum concreatum, naturale, or intrinsecum rather than something superadded to the original constitution of man. By extension, the loss of the iustitia originalis in the fall was the loss of something fundamental to the constitution of man that could be resupplied only by a divine act and not, as the semi-Pelagian tendency in late medieval Scotism and nominalism indicated, something superadded that could be regained by a minimal act of human obedience. SEE facere quod in se est; homo; imago Dei; meritum de congruo.

donum concreatum：同時受造的恩賜（concreated gift）；亦作donum naturale：自然恩賜（natural gift）；或donum intrinsecum：固有（intrinsic）或內在恩賜（inward gift）；這些術語由更正教經院學者使用，以反對中世紀經院學者的 donum superadditum（外加恩賜/額外附加的恩賜，見該條目）概念。更正教的論點是，iustitia originalis（原初的義，見該條目）中的donum gratuitum，即完全白白的恩賜，是人類原始構成的一部分，因此是donum concreatum、naturale或intrinsecum，而不是人類原始構成的附加物。引申而言，在墮落過程中喪失的iustitia originalis（原初的義）是人類構成的基本要素的喪失，而這種基本要素只能藉著上帝的作為來重新補充，而不像中世紀晚期司各脱主義（Scotism）和唯名論（nominalism）中的半伯拉纠主義傾向所指出的那樣，可以藉著最低限度的人類順服的行為來重新獲得。參見facere quod in se est；homo；imago Dei；meritum de congruo。

donum gratiae: gift of grace. SEE gratia infusa; gratia inhaerens.

donum gratiae：恩典的恩賜。見gratia infusa（注入的恩典）；gratia inhaerens （固有的恩典）。

donum superadditum: superadded gift; specifically, the gift of grace superadded to human nature after creation but before the fall, a concept debated in the medieval theory of grace and merit and rejected by the Protestant orthodox. The concept arises out of the problem of explaining the hypothetical ability of Adam and Eve to have retained their original righteousness. Augustine recognized (City of God, XIV.27) that a finite nature, such as that present in Adam, would be of necessity mutable and liable to fall. Indeed, if Adam were created fully righteous and also mutable (as indeed he was), then any change would constitute a fall. Augustine therefore argued a gift of resistible grace to Adam, before the fall, that made Adam able to choose the good and preserve his will in its pristine integrity. This grace can be described as an auxilium sine quo non (q.v.), an assistance without which no continuance of righteousness is possible. The medieval scholastics raised the question of the relation of this superadded grace to Adam’s original righteousness. Aquinas maintained that the donum superadditum was part of the original constitution of man and that its loss was the loss of the original capacity for righteousness. Since the superadded grace was not merited in the beginning, it cannot be regained by merit after the fall. Franciscan theology, particularly as mediated to the later Middle Ages by Scotus, argued that the donum superadditum was not part of the original constitution or original righteousness of man, but was to be considered truly as a gift merited by a first act of obedience on the part of Adam performed by Adam according to his purely natural capacities (ex puris naturalibus). Since Adam could, by doing a minimal or finite act, merit the initial gift of God’s grace, fallen man might, by doing a minimal act, also merit the gift of first grace (SEE meritum de congruo). The Reformers and the Protestant orthodox reject the idea of any remaining ability in man to do good and argue the necessity of an effective gratia praeveniens (q.v.), or prevenient grace. In place of the idea of a donum superadditum, they argue that the original righteousness of Adam and the posse non peccare (q.v.), or ability not to sin, was a donum concreatum (q.v.), a gift given in the original constitution of man. SEE homo; status purorum naturalium.

donum superadditum：外加的恩賜/額外附加的恩賜（superadded gift）；具體來說，是在創造之後、墮落之前額外附加在人類本質上的恩典的恩賜。這一概念在中世紀的恩典與功績理論中引發了爭論，並被新教正統派所摒棄。這一概念源於解釋亞當和夏娃是否有能力保持原初的義（original righteousness）的假設問題。奧古斯丁認識到（《上帝之城》，XIV.27），像亞當這樣有限的本質必然是可變的（mutable），也是容易墮落的。事實上，如果亞當受造的時候是完全公義的，而且也是可變的（他確實如此），那麼任何變化都會構成墮落。因此，奧古斯丁認為，在亞當墮落之前，有一種可抗拒的恩典賜予亞當，使亞當能夠擇善而從，保持其意志的原始完整性。這種恩典可以被描述為auxilium sine quo non（若無此協助，見該條目），即若少了這種協助，仁義就不可能延續。中世紀經院學者們提出了這一額外附加的恩典（superadded grace）與亞當原初的義的關係問題。阿奎那認為，donum superadditum（外加的恩賜）是人類原始構成的一部分，失去它就失去了原初追求義的能力。由於額外附加的恩典一開始就不是靠功績賺得的，因此墮落後也無法透過功績重新獲得。方濟各會（Franciscan）的神學，尤其是由司各脫傳入中世紀後期的神學，認為donum superadditum（外加的恩賜）並不是人的原始構成或原初的義的一部分，而應被真正視為亞當憑著他純粹的自然能力（ex puris naturalibus）作出的第一個順服行為所賺得的恩賜（亞當憑這個功績賺來的恩賜）。既然亞當可以通過最小或有限的行為獲得上帝最初的恩典，那麼墮落的人也可以通過最小的行為獲得最初的恩典（見meritum de congruo；merit of congruity=情誼功績）。改教家和新教正統派拒絕接受人還保留任何行善的能力的觀點，他們認為必須要有gratia praeveniens，即先存的恩典（prevenient grace）。他們認為，亞當原初的義和posse non peccare（able not to sin=能夠不犯罪），即不犯罪的能力，是一種donum concreatum（同時受造的恩賜），是在人類最初構成裏蒙賜予的禮物，他們以此觀點來取代donum superadditum（外加的恩賜）的觀點。見 homo; status purorum naturalium。

donum superadditum: Gifts of righteousness and holiness granted to Adam on top of natural gifts of reason.

donum superadditum：在理性這個自然恩賜之外，亞當還獲得了公義和聖潔的恩賜。Robert Letham, Systemic Theology