第三条：人的自由
Article 3: Man’s Freedom
1730神创造人是有理性的存在，赐给他作为位格的尊严，使他能发起并掌管自己的行动。「神愿意人『交在自己的筹算里』，好叫他能自愿寻求造物主，并藉着依附他而自由达到自己圆满而蒙福的成全。」GS 17；德 15:14。
1730God created man a rational being, conferring on him the dignity of a person who can initiate and control his own actions. “God willed that man should be ‘left in the hand of his own counsel,’ so that he might of his own accord seek his Creator and freely attain his full and blessed perfection by cleaving to him.”GS 17; Sir 15:14.
人是理性的，因此像神；他受造时有自由意志，是自己行为的主人。圣爱任纽，Adv. haeres. 4，4，3：PG 7/1,983。
Man is rational and therefore like God; he is created with free will and is master over his acts.St. Irenaeus, Adv. haeres. 4, 4, 3:PG 7/1,983.
一、自由与责任
I. Freedom and Responsibility
1731自由是一种能力，根植于理性与意志：人可以行动或不行动，可以做这件或那件事，从而在自己的责任下作出有意识的行动。人凭着自由意志塑造自己的生命。人的自由是使人在真理与良善中成长并成熟的力量；当它被导向神——我们的福乐——时，就达到圆满。
1731Freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one’s own responsibility. By free will one shapes one’s own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.
1732只要自由还没有最终地把自己系于它的最终善——神——就仍可能在善与恶之间作选择，因此可以在圆满上成长，也可能失败并犯罪。这种自由正是人的行为之所以为人的特征。它是一切赞美或责备、功劳或谴责的基础。
1732As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach.
1733人越是行善，就越自由。除非服事良善与公义，否则没有真正的自由。选择悖逆并作恶，是滥用自由，会把人带入「作罪的奴仆」。参 罗 6:17。
1733The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. The choice to disobey and do evil is an abuse of freedom and leads to “the slavery of sin.”Cf. Rom 6:17.
1734自由使人对自己的行为负责任，程度取决于这些行为在多大程度上是出于自愿。德行上的进步、对善的认识，以及克己操练，都能加强意志对其行为的掌控。
1734Freedom makes man responsible for his acts to the extent that they are voluntary. Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts.
1735行为的可归责性与责任，可能因无知、疏忽、胁迫、恐惧、习惯、不正当的依恋，以及其他心理或社会因素而减轻，甚至被完全免除。
1735Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors.
1736凡是直接出于意志的行为，都要归责于行为者本人：
1736Every act directly willed is imputable to its author:
因此，园中犯罪之后，主问夏娃说：「你作的是什么事呢？」创 3:13。他也同样问该隐。参 创 4:10。先知拿单在大卫与乌利亚的妻子通奸，并使乌利亚被杀之后，也同样质问大卫。参 撒下 12:7-15。
一个行为也可能是间接出于自愿的：当它是由于人对本该知道或本该做的事疏于注意而造成的，例如，由于不了解交通法律而引发的事故。
Thus the Lord asked Eve after the sin in the garden: “What is this that you have done?”Gen 3:13. He asked Cain the same question.Cf. Gen 4:10. The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered.Cf. 2 Sam 12:7-15.
An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.
1737一个结果可以在行为者并不愿意的情况下被容许，例如，母亲照料生病的孩子而导致的疲惫。若一个坏结果既不是被当作目的，也不是被当作手段而想要的，就不能归责，例如，有人援助处在危险中的人而遭遇死亡。一个坏结果若要可归责，它必须是可预见的，并且行为者必须有可能避免它，例如醉酒驾驶导致的过失杀人。
1737An effect can be tolerated without being willed by its agent; for instance, a mother’s exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver.
1738自由是在人的相互关系中行使的。每个人都是按神的形象受造，因此在自然上有权被承认为自由而负责任的存在。人人都彼此负有这种尊重的义务。行使自由的权利，尤其在道德和宗教事务上，是人的尊严不可剥夺的要求。这项权利必须在公共福祉与公共秩序的限度内，由世俗政权承认并保护。参 DH 2 § 7。
1738Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being. All owe to each other this duty of respect. The right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order.Cf. DH 2 § 7.
二、救恩计划中的人的自由
II. Human Freedom in the Economy of Salvation
1739自由与罪。人的自由是有限而可能出错的。事实上，人失败了。他自由地犯了罪。他拒绝神爱的计划，就自欺，并成了罪的奴隶。这第一次的疏离引发了许多其他的疏离。从一开始，人类历史就见证了：由于滥用自由，人心带来的悲惨与压迫。
1739Freedom and sin. Man’s freedom is limited and fallible. In fact, man failed. He freely sinned. By refusing God’s plan of love, he deceived himself and became a slave to sin. This first alienation engendered a multitude of others. From its outset, human history attests the wretchedness and oppression born of the human heart in consequence of the abuse of freedom.
1740对自由的威胁。行使自由并不意味着人有权想说什么就说什么，想做什么就做什么。有人主张人——「这种自由的主体」——是「一个完全自给自足的人，他最终的目的就是在享受世上财物时满足自己的利益」，这种说法是错误的。信理部，训令，Libertatis conscientia 13。此外，为了公正地行使自由所需要的经济、社会、政治和文化条件，也常常被忽视或被侵犯。这些盲目与不公的处境伤害道德生活，使强者与弱者都陷入诱惑，去犯违背仁爱的罪。人偏离道德律法，就侵犯自己的自由，把自己囚禁在自我之中，破坏邻里的交往，并反叛神的真理。
1740Threats to freedom. The exercise of freedom does not imply a right to say or do everything. It is false to maintain that man, “the subject of this freedom,” is “an individual who is fully self-sufficient and whose finality is the satisfaction of his own interests in the enjoyment of earthly goods.”CDF, instruction, Libertatis conscientia 13. Moreover, the economic, social, political, and cultural conditions that are needed for a just exercise of freedom are too often disregarded or violated. Such situations of blindness and injustice injure the moral life and involve the strong as well as the weak in the temptation to sin against charity. By deviating from the moral law man violates his own freedom, becomes imprisoned within himself, disrupts neighborly fellowship, and rebels against divine truth.
1741解放与救恩。基督借着他荣耀的十字架为全人类赢得了救恩。他把人从束缚他们的罪中救赎出来。「基督释放了我们，叫我们得以自由。」加 5:1。在他里面，我们与那「真理必叫你们得以自由」相通。参 约 8:32。圣灵已经赐给我们；正如使徒教导的：「主就是那灵；主的灵在哪里，那里就得以自由。」林后 3:17。我们已经以「神儿女自由的荣耀」为荣。罗 8:21。
1741Liberation and salvation. By his glorious Cross Christ has won salvation for all men. He redeemed them from the sin that held them in bondage. “For freedom Christ has set us free.”Gal 5:1. In him we have communion with the “truth that makes us free.”Cf. Jn 8:32. The Holy Spirit has been given to us and, as the Apostle teaches, “Where the Spirit of the Lord is, there is freedom.”2 Cor 3:17. Already we glory in the “liberty of the children of God.”Rom 8:21.
1742自由与恩典。只要我们的自由符合神放在人心里对真实与良善的领会，基督的恩典就丝毫不会与我们的自由相对立。相反，基督徒的经验——尤其是在祈祷中——证明：我们越顺服恩典的催促，就越能在试炼中增长内在的自由与信赖，例如我们在外在世界的压力与限制之下所遭遇的试炼。借着恩典的运行，圣灵训练我们获得属灵的自由，使我们成为他在教会和世界里工作的自由合作者：
1742Freedom and grace. The grace of Christ is not in the slightest way a rival of our freedom when this freedom accords with the sense of the true and the good that God has put in the human heart. On the contrary, as Christian experience attests especially in prayer, the more docile we are to the promptings of grace, the more we grow in inner freedom and confidence during trials, such as those we face in the pressures and constraints of the outer world. By the working of grace the Holy Spirit educates us in spiritual freedom in order to make us free collaborators in his work in the Church and in the world:
全能而仁慈的神，
求你以你的良善从我们身上除去一切有害之物，
使我们的心灵与身体都预备妥当，
好叫我们能自由地成就你的旨意。罗马弥撒经书，常年期第32主日，开端祷词：Omnipotens et misericors Deus, universa nobis adversantia propitiatus exclude, ut, mente et corpore pariter expediti, quae tua sunt liberis mentibus exsequamur。
Almighty and merciful God,
in your goodness take away from us all that is harmful,
so that, made ready both in mind and body,
we may freely accomplish your will.Roman Missal, 32nd Sunday, Opening Prayer: Omnipotens et misericors Deus, universa nobis adversantia propitiatus exclude, ut, mente et corpore pariter expediti, quae tua sunt liberis mentibus exsequamur.
综述
In Brief
1743「神愿意人交在自己的筹算里（参 德训篇 15:14），好叫他能自愿寻求造物主，并藉着依附他而自由达到自己圆满而蒙福的成全」（GS 17 § 1）。
1743“God willed that man should be left in the hand of his own counsel (cf. Sir 15:14), so that he might of his own accord seek his creator and freely attain his full and blessed perfection by cleaving to him” (GS 17 § 1).
1744自由是能行动或不行动的能力，因此能作出出于自己的有意识的行动。当自由在行动中被导向神——至高的善——时，就达到圆满。
1744Freedom is the power to act or not to act, and so to perform deliberate acts of one’s own. Freedom attains perfection in its acts when directed toward God, the sovereign Good.
1745自由正是人的行为之所以为人的特征。它使人对自己那些由他自愿作出的行为负责任。他有意识的行为真正属于他自己。
1745Freedom characterizes properly human acts. It makes the human being responsible for acts of which he is the voluntary agent. His deliberate acts properly belong to him.
1746行为的可归责性或责任，可能因无知、胁迫、恐惧，以及其他心理或社会因素而减轻或免除。
1746The imputability or responsibility for an action can be diminished or nullified by ignorance, duress, fear, and other psychological or social factors.
1747行使自由的权利，尤其在宗教和道德事务上，是人之尊严不可剥夺的要求。但行使自由并不包含那种想当然的权利，也就是想说什么就说什么，想做什么就做什么。
1747The right to the exercise of freedom, especially in religious and moral matters, is an inalienable requirement of the dignity of man. But the exercise of freedom does not entail the putative right to say or do anything.
1748「基督释放了我们，叫我们得以自由。」（加 5:1）。
1748“For freedom Christ has set us free” (Gal 5:1).