← All books · Latin Fathers › Pauline Commentaries

Ambrosiaster

Pauline Commentaries 1 part 23/28

Latin original · 38 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:834–1:871 (1062 verses in all)

← prev partnext part →

1:834

firmauit apostolus quod per Iohel profetam fuerat promissum, quia hoc postquam clarificatus est Iesus impleuit deus, ut spiritum sanctum effunderet in illos, qui credunt in Christum, et hoc esse \'heredem fieri uitae aeternae* spiritum sanctum accipere, ut, quia spiritus aeternus est, aeternam habeat nitam qui accepit eum; pignus est enim inmortalitatis, Qui enim accepit eum et manet in eius dilectione, transpuncta hac uita pergit in caelos ad eum, cuius spiritum habet. incongruum est enim ut qui hinc exit habens spiritum sanctum apud inferos teneatur. signum est enim in homine uictoriae Christi, qua uicit mortem, spiritus eius, ut in quo fuerit spiritus eius ab inferis teneri non possit.

The Apostle confirmed what had been promised through the prophet Joel, namely that, after Jesus was glorified, God fulfilled this by pouring out the Holy Spirit upon those who believe in Christ; and that 'to be made an heir of eternal life' is to receive the Holy Spirit, so that, because the Spirit is eternal, he who has received Him may possess eternal life; for He is the pledge of immortality. For whoever has received Him and abides in His love, when this life is pierced through and ended, passes into the heavens to Him whose Spirit he possesses. For it is incongruous that one who departs hence possessing the Holy Spirit should be held among the dead below. For the Spirit of Christ is in a man the sign of His victory, by which He conquered death, so that in whomever His Spirit is, that one cannot be held back by the powers below.

使徒證實了藉先知約珥所應許的，就是說：在耶穌得了榮耀之後，神便成就了這事，將聖靈澆灌在凡信基督的人身上；又說「成為永生的後嗣」就是領受聖靈，這樣，因為聖靈是永遠的，凡領受祂的就可擁有永遠的生命；因為祂是不朽的憑質。因為凡領受祂、並住在祂愛中的人，當這今生被刺透、結束時，就進入諸天，到那擁有其靈的主那裡去。因為若有人帶著聖靈離開此世，卻被拘留在陰間之下，那是不合宜的。因為基督的靈在人裡面，乃是祂得勝死亡之勝利的印記，使凡有祂之靈在其裡面的，不能被陰間之下的權勢所拘留。

1:835

ac per hoc in ueteribus sanctis non ita fuit spiritus sanctus, sicut nunc est in fidelibus, quia exeuntes de saeculo apud inferos erant et non potest dici quia spiritus sanctus causa peccati Adae, quod per traducem generis omne semen eius subiectum fecit inferis, simul tenebatur sententia data Adae. Cum profetis ergo et iustis uiris sanctum fuisse spiritum non est ambiguum: cum profetis propter dispensationem, cum iustis uero causa sanctitatis, sicut legitur de sancto Symeone, quia spiritus, inquit. sanctus erat cum eo, non ut signum esset adoptionis in eo, sed meritorum eius gratia;

And on this account, in the saints of old the Holy Spirit was not present in the way He now is in believers, because when they departed from the world they were among the dead below; and it cannot be said that the Holy Spirit was likewise held there on account of the sin of Adam—which, through the propagation of the race, made all his seed subject to the powers below—together with the sentence pronounced upon Adam. That the Holy Spirit was, however, with the prophets and just men is not doubtful: with the prophets on account of the dispensation, but with the just on account of holiness, as it is read concerning holy Simeon, that 'the Holy Spirit,' it says, 'was with him'—not that there might be in him the sign of adoption, but by reason of the grace of his merits;

因此緣故，在古時的聖徒身上，聖靈並不像現今在信徒身上那樣同在，因為他們離世時是在陰間之下；也不能說聖靈同樣因亞當的罪而被拘留在那裡——這罪藉著種族的繁衍，使亞當一切的後裔都伏在陰間之下，連同那向亞當所宣告的判決。然而聖靈曾與眾先知和義人同在，這是毫無疑問的：與先知同在是為著職分的安排，與義人同在則是因著聖潔，正如所記論到聖徒西面的，說「聖靈在他身上」——這不是要在他裡面有得兒子名分的印記，乃是因著他功德之恩；

1:836

nam filii dei credentes tunc esse coeperunt, quando manifestatus est filius dei uicta morte cunctae creaturae. Si in Adam autem uel ceteris sic dicatur fuisse spiritus sanctus, sicut nunc est in fidelibus, quae noua dona dedit deus, cum regnum filii sui dedicauit in nobis? et quo modo felix et beatum tempus prae ceteris dicitur saluatoris aduentus, si ea praestitit quae iam fuerant praestita? et ubi est illud, quod dicit saluator ad discipulos: multi, inquit, profetae et iusti cupierunt uidere quae uidetis et audire quae auditis, et non audierunt? Qua ratione ergo poterit dici quia beatitudo temporis huius nihil amplius contulit doni, quam ueteribus est conlatum?

for believers began to be sons of God at that time when the Son of God was made manifest to all creation, death being conquered. But if it is said that the Holy Spirit was in Adam or in the others just as He now is in believers, then what new gifts did God bestow when He dedicated the kingdom of His Son in us? And how is the coming of the Saviour called a happy and blessed time above all others, if it furnished only those things which had already been furnished? And where is that which the Saviour says to His disciples: 'Many,' He says, 'prophets and just men desired to see the things which you see, and to hear the things which you hear, and did not hear them'? By what reasoning, then, could it be said that the blessedness of this time conferred nothing more of gift than was conferred upon the ancients?

因為信徒成為神的兒子，乃是始於那時候，就是當神的兒子向一切受造之物顯明、死亡被勝過之時。但若有人說聖靈在亞當或別人身上，正如現今在信徒身上一樣，那麼當神在我們裡面設立祂兒子的國度時，祂又賜下了甚麼新的恩賜呢？又怎能說救主的降臨乃是超乎一切的有福蒙恩之時，倘若祂只供應了那已經供應過的事？那救主對門徒所說的話又在哪裡呢？祂說：「從前有許多先知和義人，要看你們所看的，卻沒有看見；要聽你們所聽的，卻沒有聽見。」那麼，憑甚麼理由能說這時代的福分，所賜下的恩賜並不比古人所領受的更多呢？

1:837

quod quidem ad iniuriam proficit saluatoris, ut nihil habuerit nonum, quod in ortu imperii sui suscipientibus se donaret, cum id elaborare soleant diuites, ut in die festo natalis sui exquisita inuitatis dent apoforeta. quanta ergo iniuria domini est, ut his, quos ad nonum et inauditum diem festum et omni laude dignum inuitauit, non dicatur habuisse inexperta quae donaret! et ubi est illud euangelistae Iohannis, quod dicit: in sua uenit et sui eum non receperunt; quotquot autem receperunt eum, dedit illis potestatem filios dei fieri, his qui credunt in nomine eius, qui non ex sanguine neque ei uoluntate carnis neque ex uoluntate uiri, sed ex deo nati sunt?

Such a claim indeed works to the injury of the Saviour, as though He had nothing new which He might give to those who received Him at the inauguration of His reign—whereas even the rich are wont to take pains to give choice party-favours to their guests on the festal day of their birth. How great, then, is the injury to the Lord, if it be said that He had no untried gifts to bestow on those whom He invited to a new and unheard-of feast day, worthy of all praise! And where is that saying of the Evangelist John, who says: 'He came unto his own, and his own received him not; but as many as received him, to them gave he power to become the sons of God, to them that believe on his name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God'?

這樣的說法實在有損救主的名譽，彷彿祂在登基掌權之初，竟沒有甚麼新的東西可賜給接受祂的人——然而連富人也慣於費盡心思，在自己生辰的節期，將精選的禮物賜給賓客。那麼，若說主沒有任何未曾經歷過的恩賜可賜給那些蒙祂邀請、來赴這新而未聞、配得一切讚美之節期的人，這對主是何等大的虧負！福音書作者約翰那句話又在哪裡呢？他說：「祂到自己的地方來，自己的人倒不接待祂；凡接待祂的，就是信祂名的人，祂就賜他們權柄，成為神的兒女。這等人不是從血生的，不是從肉體的意思生的，也不是從人意生的，乃是從神生的。」

1:838

igitur quo modo non inusitatum est quod donauit credentibus deus in Christum, quando dedit eis potestatem filios dei fieri, id est fratres filii sui proprii, non ex uoluntate carnis et sanguinis aut uiri, sed ex deo, ut spiritaliter nascerentur? aut si prius gratia ista concessa probatur, tunc nihil nouum aduentus Christi contulisse dicatur. Adae certe carnalis et terrena fuit factura, non spiritalis. non enim ex deo sine carne et sanguine natus est, sed de terra a deo factus est. ideoque non potuit spiritum sanctum accipere, qui non erat spiritalis et cui concessum non erat patrem deum in oratione uocare.

Therefore, how is it not something unprecedented, what God bestowed upon those who believe in Christ, when He gave them the power to become sons of God—that is, brothers of His own proper Son—not of the will of flesh and blood or of man, but of God, that they might be born spiritually? Or, if this grace is proved to have been granted before, then it must be said that the coming of Christ conferred nothing new. Adam's making was certainly carnal and earthly, not spiritual. For he was not born of God without flesh and blood, but was made from the earth by God. And therefore he could not receive the Holy Spirit, since he was not spiritual, and to whom it had not been granted to call upon God as Father in prayer.

那麼，神賜給凡信基督之人的，豈不是空前未有的嗎？就是當祂賜他們權柄，成為神的兒子——即祂自己親生兒子的弟兄——不是從肉體和血氣的意思，也不是從人意，乃是從神，使他們得以按靈而生？若這恩典被證明從前已經賜下，那就只得說基督的降臨並未帶來任何新的事物。亞當的受造確實是屬肉體、屬地的，並非屬靈的。因為他不是從神、無需肉體血氣而生的，乃是神用塵土所造的。因此他不能領受聖靈，既然他不是屬靈的，又不曾蒙賜下在禱告中稱神為父的恩典。

1:839

qui enim spiritum sanctum accipiunt, his data potestas est, ut per id quod spiritum dei habent patrem illum Christianorum in oratione appellent. quod quia ante concessum non fuit, non possunt dici priores spiritum sanctum habuisse. hi ergo qui putant Adam uel ceteros habuisse sanctum spiritum nesciunt, quale donum habeant dei, nec gratias congruas possunt ei agere qui plus ceteris accipientes nihil se dicunt amplius consecutos. CXXIIII. UNUM OPUS DIFFERRE SECUNDUM PERSONAS SIUE IN LAUDEM SIUE IN CONDEMNATIONEM. Una est misericordia in diuite et in paupere, sed aliter inputatur diuiti et aliter pauperi, quia plus laudanda est in paupere quam in diuite.

For those who receive the Holy Spirit are given the power, through the fact that they have the Spirit of God, to call upon Him as the Father of Christians in prayer. Because this was not granted before, the men of former times cannot be said to have had the Holy Spirit. Those, therefore, who suppose that Adam or the others possessed the Holy Spirit do not know what gift of God they have, nor can they render fitting thanks to Him who, while receiving more than the rest, declare that they have obtained nothing more. CXXIV. THAT ONE AND THE SAME DEED VARIES ACCORDING TO PERSONS, WHETHER UNTO PRAISE OR UNTO CONDEMNATION. Mercy is one and the same in the rich man and in the poor, but it is reckoned one way to the rich and another to the poor, because it is more to be praised in the poor man than in the rich.

因為那領受聖靈的人，藉著他們有神的靈這一事實，得了權柄，在禱告中稱祂為基督徒之父。因為這事從前未曾賜下，所以不能說前人擁有聖靈。因此，那些以為亞當或別人擁有聖靈的人，並不知道他們所有神的恩賜是何等的，也不能向那位向他們獻上合宜的感謝——他們既領受比眾人更多，卻說自己未曾多得甚麼。第一二四題：論同一件事如何因人而有別，或得稱讚，或受定罪。憐憫在富人和窮人身上是同一的，但算在富人身上是一樣，算在窮人身上又是另一樣，因為憐憫在窮人身上比在富人身上更當受稱讚。

1:840

pauper enim de exiguitate sua largiri non timuit sperans a deo sibi retribui et in praesenti et in futuro. credit enim scripturae dicenti, quia qui tribuit pauperibus non egebit. unde et paupera illa diuitibus multa mittentibus sola meruit a domino conlaudari, quia de penuria sua largiri non timuit. diuites uero securi de diuitiis suis largiuntur, pauper autem securus de domino. bene igitur faciunt diuites, dum largiuntur egenis, sed multo melius pauperes, ac per hoc alia remuneratio pauperis et alia diuitis. diues enim, si hoc non fecerit, uapulabit; a paupere enim non exigitur tantum, ideoque laudabilis pauper est misericors.

For the poor man was not afraid to give out of his little, hoping to be repaid by God both in the present and in the future. For he believes the Scripture which says that 'he who gives to the poor shall not lack.' Whence that poor widow alone, while the rich were casting in much, deserved to be commended by the Lord, because she was not afraid to give out of her want. The rich indeed give being secure in their riches, but the poor man secure in the Lord. The rich therefore do well when they give to the needy, but the poor much better; and on this account the recompense of the poor man is one thing and that of the rich another. For the rich man, if he does not do this, shall be scourged; but from the poor man so much is not exacted, and therefore the merciful poor man is praiseworthy.

因為窮人不怕從自己微薄的所有中施捨，盼望神在今生與來世都報答他。因為他信那說「賙濟窮人的必不缺乏」的經文。因此，當富人投入許多的時候，惟有那窮寡婦蒙主稱讚，因為她不怕從自己的缺乏中施捨。富人施捨乃是倚仗他們的財富而安然，窮人施捨卻是倚靠主而安然。所以富人賙濟窮乏人固然是好的，但窮人卻好得多；因此窮人的賞賜是一樣，富人的賞賜又是另一樣。因為富人若不行這事，就要受責打；但從窮人並不索取這麼多，因此施憐憫的窮人是值得稱讚的。

1:841

Furtum in paupere et diuite unum peccatum est, sed diuitem plus facit reum, quia pauper per inopiam facit furtum, diues autem, cum habundet, non contentus suo tollit aliena. et, quod peius est, solent pauperes expoliare: ac per hoc differt poena utriusque. Et iustitia pauperis et diuitis una est, sed laudabilis est in paupere magis. in egestate enim seruare iustitiam magnifica res est; diues autem ideo uidetur seruare iustitiam, quia alienus est ab inopia. igitur uterque iustus est, sed maius est in necessitate seruare iustitiam.

Theft is one and the same sin in the poor man and the rich, but it makes the rich man more guilty, because the poor man commits theft through want, whereas the rich man, though he has abundance, not content with his own, takes what belongs to others. And, what is worse, the rich are accustomed to despoil the poor; and on this account the punishment of the two differs. Justice too is one and the same in the poor man and the rich, but it is more praiseworthy in the poor. For to keep justice in poverty is a magnificent thing; but the rich man seems to keep justice only because he is a stranger to want. Therefore each is just, but it is greater to keep justice in necessity.

偷竊在窮人和富人身上是同一樣的罪，但它使富人更為有罪，因為窮人犯偷竊是出於缺乏，富人卻雖有豐富，仍不以自己所有的為足，奪取別人的東西。更糟的是，富人慣於掠奪窮人；因此二者的刑罰有別。公義在窮人和富人身上也是同一的，但在窮人身上更為可讚。因為在貧窮中持守公義乃是極美的事；富人持守公義，似乎只因他與缺乏無干。所以二者都是義的，但在窮困中持守公義卻是更大的。

1:842

Superbia una est, sed plus damnanda in paupere est quam in diuite, quia diues copia elatus est, pauper autem in egestate superbus, quod ad insaniam pertinet, ac per hoc plus reus pauper est. Humilitas una est, sed magis laudanda in diuite est. quid enim magnum est si pauper humilis uideatur, quem ipsa inopia humilem facit? magnificum autem si hic, qui dignitate et copiis commendatur, inclinet se non sibi uindicans quod mereri se nouit. igitur in omnibus bona humilitas est, sed multo magis in diuite est. Doctrinae et studii una est causa, sed laudabilior in diuite est. pauper enim, cum nulla praerogatiua commendaretur, operam dedit ut haberet unde posset requiri;

Pride is one and the same, but more to be condemned in the poor man than in the rich, because the rich man is exalted through plenty, but the poor man is proud in his want—which pertains to madness; and on this account the poor man is the more guilty. Humility is one and the same, but more to be praised in the rich man. For what great thing is it if a poor man appears humble, whom his very want makes humble? But it is a magnificent thing if he who is distinguished by rank and wealth should bow himself, not claiming for himself what he knows he deserves. Therefore in all men humility is good, but much more so in the rich man. Of teaching and study too the cause is one, but it is more praiseworthy in the rich man. For the poor man, since he was commended by no prerogative, gave his effort that he might have something for which he could be sought after;

驕傲是同一樣的，但在窮人身上比在富人身上更當受定罪，因為富人是因豐裕而自高，窮人卻在缺乏中驕傲，這近乎瘋狂；因此窮人更為有罪。謙卑是同一樣的，但在富人身上更為可讚。因為窮人顯出謙卑有何稀奇，既然正是他的缺乏使他謙卑？但若那因地位和財富而尊貴的人肯俯就自己，不為自己爭取他所自知配得的，那才是極美的事。所以謙卑在眾人身上都是好的，但在富人身上更是如此。求學與向學的緣由也是同一的，但在富人身上更為可讚。因為窮人既無任何特權使他受人賞識，便竭力使自己有可被人尋求之處；

1:843

diues autem, cum non deesset unde commendaretur, adhibito labore auxit se, ut duplici genere necessarius esset; non enim auocatus copiis retraxit animum, quo minus per se floreret, ideo hic magis laude dignus est quam pauper, qui, si studiis minime operam dedisset, per omnia remanserat uilis. illum ergo uoluntas, hunc necessitas fecit studii cupidum. Libido in paupere et diuite eadem est, sed damnabilior in paupere quam in diuite est. pauperem enim ipsa egestas reuocare debet a cupiditate luxoriae;

but the rich man, though he lacked nothing whereby he might be commended, increased himself by added labour, so that he might be needed on a twofold ground; for, not drawn away by his wealth, he did not withdraw his mind from flourishing through his own merit. Therefore this man is more worthy of praise than the poor man, who, had he given no effort to studies, would have remained worthless in every respect. The one, then, will made eager for study; the other, necessity. Lust is the same in the poor man and the rich, but more damnable in the poor than in the rich. For very poverty ought to recall the poor man from the desire of luxury;

但富人雖一無所缺、足以受人賞識，仍藉著額外的勞苦增益自己，使他在雙重緣由上被人所需；因為他並不被財富所引離，未曾叫自己的心退縮、不去憑己之長興盛。所以這人比窮人更配受稱讚，因窮人若不在學問上下功夫，便要在各方面都成為卑微無用。所以一個是出於意志愛慕求學，另一個是出於需要。情慾在窮人和富人身上是同一的，但在窮人身上比在富人身上更可定罪。因為正是貧窮應當將窮人從奢侈的慾望中喚回；

1:844

cogitare enim debet quia unde hoc impleat non habet et, dum hoc festinat implere, alia multa mala admittat necesse est, quibus forte nec ad praesens euadat, aut certe hoc ipsum quod habet insumens mendicus remanebit cum nota. diuitem autem deliciarum copiae lacessunt ad uoluptatem libidinis, praeterea quia securi sunt de inpunitate scientes uenalia esse iudicia et nec redargui se ab aliquo. quia enim dignitate fultum uirum et diuitem audeat arguere? unde magis accenduntur, ut et uiolenter hoc agant. non solum enim minime reprehenduntur, sed et in magno honore sunt, ut et gloriari possint, quia tales sunt. . 8.

for he ought to consider that he does not have the means to satisfy it, and that, while he hastens to satisfy it, he must of necessity fall into many other evils, by which perhaps he may not even for the present escape, or else, by spending the very thing he has, he will be left a beggar with disgrace. The rich man, however, is provoked by an abundance of delights to the pleasure of lust; moreover, because such men are secure of impunity, knowing that judgments are for sale and that they cannot be convicted by anyone. For who would dare to accuse a man supported by rank and wealth? Whence they are the more inflamed, so that they even commit this by violence. For not only are they not in the least reproved, but they are even held in great honour, so that they can even boast that they are such men. ... 8.

因為他應當思想他並沒有滿足情慾的資財，而當他急於滿足之時，就必然陷入許多別的禍患，藉著這些他或許連眼前都不能逃脫，或至少要因耗盡他僅有的所有而成為帶著羞辱的乞丐。然而富人卻被豐盛的享樂挑動，趨向情慾之樂；況且這等人因確知刑判可以買賣、又不能被任何人定罪，便對逃罰有恃無恐。因為誰敢控告一個有地位財富撐腰的人呢？因此他們愈發放縱，甚至以強暴行此事。因為他們不但絲毫不受責備，反倒大受尊崇，以致他們竟能誇耀自己是這樣的人。……第八。

1:845

Quod si uterque, id est pauper et diues, pudicus sit, multum differt pudicitia diuitis a pudicitia pauperis. pauperem enim potest humilitas reuocare, ne quod uult possit implere, aut timor legum; diues autem, cum multis suffragantibus causis ad uoluptatem possit inlici, laudabilis est, si auertat hinc animum. alia ergo remuneratione dignus est diues pudicus et alia pauper pudicus. quod si rex pudicus sit, multum est gloriosum, ut omnia in potestate habens non contingat, quod scit impune a se posse fieri. hic uere deum timet, hic uere praecepta eius custodit, qui in potestate habens leges futurum dei iudicium contemplatur.

But if both, that is the poor man and the rich, are chaste, the chastity of the rich man differs greatly from the chastity of the poor man. For the poor man can be recalled by humility, lest he be able to fulfil what he wishes, or by fear of the laws; but the rich man, since with many circumstances favouring him he can be enticed to pleasure, is praiseworthy if he turn his mind away from it. The chaste rich man, therefore, is worthy of one recompense, and the chaste poor man of another. But if a king be chaste, it is greatly glorious, that, having all things in his power, he should not touch what he knows can be done by him with impunity. This man truly fears God, this man truly keeps His commandments, who, holding the laws in his power, contemplates the future judgment of God.

但若二者，就是窮人和富人，都是貞潔的，富人的貞潔就與窮人的貞潔大不相同。因為窮人可被謙卑所喚回，使他無法成就所願，或被律法的懼怕所約束；但富人既有許多有利的情況可被引誘趨向享樂，他若能把心轉離此事，便是可讚的。所以貞潔的富人配得一樣的賞賜，貞潔的窮人配得另一樣的賞賜。但若一位君王是貞潔的，那就極為榮耀，因他既將萬事握於權下，卻不去觸碰他自知可以不受刑罰而行的事。這人真是敬畏神，這人真是遵守祂的誡命，因他將律法握於權下，卻仰望神將來的審判。

1:846

itaque grandis res est ut, cum in praesenti non habens quem timeat, uincat quod delectat, cum delectatio tantum possit, ut non solum futura, sed et praesentia minime uereatur. unde multum merentur qui hanc superant, sed plus hic, qui in praesenti legibus et hominibus dominatur. ceteri enim et homines et leges uerentur, quare et propositum custodiunt. ne enim apud homines erubescant, seruant quod diu tenuerunt et, ne condemnentur, a prohibitis se abstinent; hic autem, qui dominatione nec leges timet nec homines erubescit, magnae gloriae est si se abstinet. CXXV. ADUERSUS EUSEBIUM.

And so it is a great thing that, when in the present he has no one whom he might fear, he should yet overcome what delights him—seeing that delight has such power that it dreads not only future but even present consequences not at all. Whence those who overcome this deserve much, but more so this man, who in the present rules over both laws and men. For other men reverence both men and laws, wherefore they keep their resolve; for lest they be put to shame before men, they preserve what they have long maintained, and lest they be condemned, they abstain from forbidden things; but this man, who by his dominion neither fears the laws nor is ashamed before men, is of great glory if he abstains. CXXV. AGAINST EUSEBIUS.

因此這是一件大事：當這人在眼前並無可懼之人時，竟能勝過那使他歡愉的事——因為情慾的力量竟如此之大，以致它連眼前的後果，更不用說將來的，都全然不懼。所以勝過此事的人配得許多賞賜，而這人更甚，因他在眼前既轄管律法又轄管眾人。因為別人既敬畏眾人也敬畏律法，所以才持守他們的定志；他們恐怕在人前蒙羞，便保守他們久已持守的，又恐怕被定罪，便戒絕一切禁戒之事；但這人既因權位既不懼律法又不在人前羞愧，他若能戒絕，便是大有榮耀。第一二五題：駁優西比烏。

1:847

Memini me in quodam libello Eusebii, quondam egregii in reliquis uiri, legisse, quia nec spiritus sanctus sciat mysterium natiuitatis domini Iesu Christi, et admiror tantae doctrinae uirum hanc maculam sancto spiritui inflixisse. hoc enim dicens degenerem illum significauit. neque enim potest dici de deo esse, ei nescit quae dei sunt, quia inferior natura quid in potiore sit nescit. sin uero eiusdem substantiae est et diuinitatis, quo modo potest nescire quae sua sunt? denique filius dei, quia ego, inquit, et pater unum sumus propter unitatem substantiae, non inmerito adiecit dicens: omnia quae patris sunt mea sunt et quae mea sunt patris.

I recall that in a certain little treatise of Eusebius—once an outstanding man in other respects—I read that not even the Holy Spirit knows the mystery of the nativity of the Lord Jesus Christ; and I marvel that a man of such great learning should have inflicted this blemish upon the Holy Spirit. For in saying this he implied that the Spirit is of a degenerate nature. For He cannot be said to be of God if He does not know the things that are God's, since an inferior nature does not know what is in a superior. But if He is of the same substance and divinity, how can He not know the things that are His own? In short, the Son of God, because 'I,' He says, 'and the Father are one' by reason of the unity of substance, not undeservedly added, saying: 'All things that the Father has are mine, and the things that are mine are the Father's.'

我記得在優西比烏的某本小冊子中——他在其他方面曾是傑出之人——讀到說：連聖靈也不知道主耶穌基督降生的奧祕；我希奇這樣一位如此博學之人，竟給聖靈加上這污點。因為他這樣說，就暗指聖靈的本性是低劣的。因為若祂不知道屬神的事，就不能說祂是出於神，既然低等的本性不知道高等者裡面有甚麼。但若祂是同一本質、同一神性，祂怎能不知道屬於祂自己的事呢？簡言之，神的兒子既因本質的合一而說「我與父原為一」，便不無理由地加上說：「凡父所有的，都是我的；凡我所有的，都是父的。」

1:848

Quam ob rem si sanctus spiritus eiusdem diuinitatis est, qua ratione segregatur, ne sit eiusdem scientiae, cum eiusdem non negetur esse substantiae? quod plus est concedis et quod minus est retines. creatura enim discit et incipit aliquanta \' scire de auctore suo et erant ei quae didicerit cum auctore suo communia, substantia autem uel diuinitas non potest deo esse et creaturae communis. nam dei substantia non habet quod discat, quia nihil est quod ignoret; substantia uero hominum non habet in natura ut sciat, sed ut discat. itaque naturae hominum accedit scientia, non tamen inmutatur substantia, quia hominis natura dehabet scientiam;

Wherefore, if the Holy Spirit is of the same divinity, by what reasoning is He set apart, as though He were not of the same knowledge, when it is not denied that He is of the same substance? You concede the greater and withhold the lesser. For a creature learns and begins to know something of its Author, and the things it learns were common to it with its Author; but substance or divinity cannot be common to God and to a creature. For the substance of God has nothing to learn, since there is nothing it does not know; whereas the substance of men does not have in its nature that it should know, but that it should learn. And so knowledge accrues to the nature of men, yet the substance is not changed, because the nature of man lacks knowledge;

因此，若聖靈是同一神性，憑甚麼理由把祂分別出來，彷彿祂不是同一知識，既然並不否認祂是同一本質？你承認那較大的，卻保留那較小的。因為受造之物學習，並開始認識牠的創造主一二事，牠所學的事乃是與牠的創造主所共有的；但本質或神性卻不能為神與受造之物所共有。因為神的本質無可學習，既然沒有甚麼是祂所不知道的；然而人的本質在其本性中並不具備知識，乃是要去學習。因此知識是附加於人的本性，本質卻不改變，因為人的本性原是缺乏知識的；

1:849

sic enim condita est substantia, ut per exercitium adquirat scientiam. Igitur maior est substantia quam scientia, quia non scientia adquirit substantiam, sed substantia scientiam; et substantia est sine scientia, non tamen potest esse scientia sine substantia. in deo autem sicut est substantia, ita et scientia; substantia enim, quae nihil habet quod discat, ipsa substantia est sibi scientia. quam ob rem omnia in deo substantiua dicuntur. substantia enim, cui nihil deest, omnia substantialiter habet, quia nihil ei accessit per studium. Quo modo igitur dici potest de spiritu sancto quia nescit natiuitatem filii dei, si consubstantiuus est ei?

for substance was so constituted that through exercise it might acquire knowledge. Therefore substance is greater than knowledge, because knowledge does not acquire substance, but substance acquires knowledge; and substance exists without knowledge, yet knowledge cannot exist without substance. In God, however, as is the substance, so also is the knowledge; for the substance, which has nothing to learn, is itself substance as its own knowledge. Wherefore all things in God are said to be substantive. For the substance which lacks nothing possesses all things substantially, because nothing has accrued to it through effort. How, then, can it be said of the Holy Spirit that He does not know the nativity of the Son of God, if He is consubstantial with Him?

因為本質被如此構成，乃是要藉著操練而獲得知識。所以本質大於知識，因為不是知識獲得本質，乃是本質獲得知識；本質可以存在而無知識，知識卻不能存在而無本質。然而在神裡面，本質如何，知識也如何；因為那無可學習的本質，自身就是本質，作為祂自己的知識。因此凡在神裡面的都被稱為本質性的。因為那一無所缺的本質，乃本質性地擁有萬有，因為沒有甚麼是藉努力附加給祂的。那麼，若聖靈與神的兒子同質，怎能說祂不知道神兒子的降生呢？

1:850

numquid potest Una eademque substantia et scire et nescire? certe filius dei mysterium natiuitatis suae non didicit; scit enim substantialiter, non per doctrinam. qua ergo ratione spiritus -sanctus dicitur nescire, cum similiter etiam ipse nihil habeat quod discat, quia omnia nouit per substantiam? Sicut enim dei filius, ita et sanctus spiritus dei substantia est dicente domino: omnia quae patris sunt mea sunt, per quod significauit substantiam dei patris suam esse substantiam; et spiritum sanctum a patre dicit procedere et de suo accipere: et ideo, inquit, dixi: de meo accipiet, quia omnia quae patris sunt mea sunt.

Can one and the same substance both know and not know? Surely the Son of God did not learn the mystery of His own nativity; for He knows it substantially, not through instruction. By what reasoning, then, is the Holy Spirit said not to know, when He likewise has nothing to learn, because He knows all things through His substance? For just as the Son of God, so also the Holy Spirit is the substance of God, the Lord saying: 'All things that the Father has are mine'—by which He signified that the substance of God the Father is His own substance; and He says that the Holy Spirit proceeds from the Father and receives of His own: 'and therefore,' He says, 'I said, He shall receive of mine, because all things that the Father has are mine.'

同一個本質豈能既知道又不知道？神的兒子斷然不是學來祂自己降生的奧祕；因為祂乃是本質性地知道，並非藉著教導。那麼憑甚麼理由說聖靈不知道，既然祂同樣無可學習，因為祂藉著本質知道萬事？因為正如神的兒子，照樣聖靈也是神的本質，主說：「凡父所有的，都是我的」——藉此祂表明父神的本質就是祂自己的本質；祂又說聖靈從父出來，並從祂自己領受：「所以我說，祂要從我領受，因為凡父所有的，都是我的。」

1:851

si a patre procedit et de filio accipit, quo modo nescit filii natiuitatem, quando substantia eius filii substantia est? omnia enim quae patris sunt filii sunt. sine dubio ergo patris substantia in spiritu sancto est. adiecit enim filius dicens: et omnia quae mea sunt patris sunt. Quid ergo ambigitur de spiritu sancto, an eiusdem diuinitatis sit, cum sit eiusdem substantiae? nam sicut de se dixit dominus quia a deo processit, ita et de sancto testatur spiritu. et ne hoc aliter possit interpretari: a patre, inquit, procedit et: de meo accipiet, ut a patre procedere hoc sit de Christo accipere.

If He proceeds from the Father and receives of the Son, how does He not know the nativity of the Son, when His substance is the substance of the Son? For all things that are the Father's are the Son's. Without doubt, therefore, the substance of the Father is in the Holy Spirit. For the Son added, saying: 'And all things that are mine are the Father's.' What, then, is there to be doubted concerning the Holy Spirit, whether He be of the same divinity, since He is of the same substance? For just as the Lord said of Himself that He proceeded from God, so also He testifies concerning the Holy Spirit. And lest this could be interpreted otherwise: 'He proceeds,' He says, 'from the Father,' and: 'He shall receive of mine,' so that to proceed from the Father is to receive of Christ.

祂若從父出來、又從子領受，當祂的本質就是子的本質時，祂怎會不知道子的降生呢？因為凡父所有的，都是子的。所以毫無疑問，父的本質在聖靈裡面。因為子加上說：「凡我所有的，都是父的。」那麼，論到聖靈還有甚麼可疑的，疑祂是否同一神性，既然祂是同一本質？因為正如主論到自己說祂是從神出來的，照樣祂也為聖靈作見證。又恐怕這話被人別解，祂說：「祂從父出來」，又說：「祂要從我領受」，這樣，從父出來就是從基督領受。

1:852

cum enim dicitur de filio dei accipere, non ambigitur etiam ipse esse de deo, ut in sancto spiritu patris esse substantia et diuinitas non ambigatur. Itaque qui hunc dicit nescire filii dei natiuitatem, ipsi derogat, de cuius dicitur accepisse. nec enim aliud accepit, quam ipse est de quo accepit, quia accepisse de Christo de deo processisse significat, ideoque non potest nescire, quod hic scit, de cuius accepit, neque ignorare dicendus est deum, quia a deo processit Certe filius dei, quia de patre est deo, scit omnia dei: quare ergo spiritus sanctus negetur scire quae Christi sunt, cum de eo acceperit?

For when He is said to receive of the Son of God, it is not doubted that He Himself also is of God, so that there is no doubt that in the Holy Spirit there is the substance and divinity of the Father. And so whoever says that He does not know the nativity of the Son of God disparages the very One of whom He is said to have received. For He received nothing other than is the very One from whom He received, because to have received from Christ signifies to have proceeded from God; and therefore He cannot be ignorant of what He knows, from whose He received; nor must He be said to be ignorant of God, since He proceeded from God. Certainly the Son of God, because He is of the Father who is God, knows all things of God: why, then, should the Holy Spirit be denied to know the things that are Christ's, since He has received of Him?

因為當祂被說從神的兒子領受時，就不容置疑祂自己也是出於神，這樣，毫無疑問，父的本質與神性都在聖靈裡面。所以凡說祂不知道神兒子降生的人，乃是貶損那位祂所從之領受的主。因為祂所領受的，無非就是那位祂所從之領受者本身，因為從基督領受就表示從神出來；因此祂不能不知道那位祂從之領受者所知道的；也不可說祂不認識神，既然祂是從神出來的。神的兒子既是出於那位是神的父，便知道一切屬神的事，這是必然的：那麼，為何要否認聖靈知道屬基督的事，既然祂已從祂領受呢？

1:853

itaque si scit filius dei quae in deo sunt, dubium non est etiam sanctum spiritum non ignorare quae in filio dei sunt et, per id quod nouit quae sunt in filio, non nescire dicendus est quae in deo sunt. de eo enim, de quo accepit, dei habet notitiam. Et quid laboramus, cum testis sit in hac re apostolus dicens: nemo scit quae sunt in deo nisi spiritus dei? ecce in quo diu sudauimus, apostolo adiuuante impleuimus. et numquid praeiudicauit filio dei, quia neminem dixit scire quae in deo sunt nisi spiritum dei? absit. sic nec praeiudicauit sancto spiritui filius, cum dixit: nemo nouit patrem nisi filius.

And so, if the Son of God knows the things that are in God, there is no doubt that the Holy Spirit too is not ignorant of the things that are in the Son of God; and, through the fact that He knows what is in the Son, He must not be said to be ignorant of what is in God. For from Him of whom He received, He has knowledge of God. And why do we labour, when the Apostle is a witness in this matter, saying: 'No one knows the things that are in God except the Spirit of God'? Behold, in the very matter over which we long toiled, we have, with the Apostle's help, accomplished it. And did he in any way prejudice the Son of God, because he said that no one knows the things that are in God except the Spirit of God? God forbid. So too the Son did not prejudice the Holy Spirit, when He said: 'No one knows the Father except the Son.'

因此，神的兒子既知道在神裡面的事，毫無疑問，聖靈也不是不知道在神兒子裡面的事；藉著祂知道在子裡面的事這一事實，就不可說祂不知道在神裡面的事。因為從那位祂所領受者，祂便有神的知識。我們又何必勞苦呢，既然使徒在這事上作見證說：「除了神的靈，沒有人知道神的事」？看哪，我們久所勞苦的這事，靠著使徒的幫助便成就了。他既說除了神的靈，沒有人知道神的事，難道他絲毫貶損了神的兒子嗎？斷乎不然。照樣，子說「除了子，沒有人認識父」時，也並未貶損聖靈。

1:854

neminem enim dixit scire quae in deo sunt praeter eum qui de deo est, quia omne quod de deo est nouit deum et quae in deo sunt. natura enim dei ipsa se nouit, quam cum intellegis esse etiam in spiritu sancto, per id quod a patre processit et de filio accepit, tutum non est istum dicere nescire patrem deum, cuius naturam agnoscis in eo. Et tamen saluator sic dixit neminem scire deum nisi filium, ut reseruaret alii personae huius cognitionem. statim enim subiecit dicens: et cui uoluerit filius reuelare. cui, putas, uult reuelare filius? nulli enim carior esse potest quam spiritui suo, quia si quis, inquit, spiritum Christi non habet, hic non est eius.

For He said that no one knows the things that are in God except Him who is of God, because everything that is of God knows God and the things that are in God. For the nature of God knows itself; and when you understand this nature to be also in the Holy Spirit—through the fact that He proceeded from the Father and received of the Son—it is not safe to say that He does not know God the Father, whose nature you acknowledge in Him. And yet the Saviour so said that no one knows God except the Son, as to reserve the knowledge of Him for another Person. For immediately He added, saying: 'And to whomsoever the Son will reveal Him.' To whom, do you suppose, does the Son will to reveal Him? For none can be dearer to Him than His own Spirit, because 'if any man,' he says, 'have not the Spirit of Christ, he is none of His.'

因為祂說，除了那出於神的，沒有人知道在神裡面的事，因為凡出於神的都認識神，並認識在神裡面的事。因為神的本性認識祂自己；當你明白這本性也在聖靈裡面——藉著祂從父出來、又從子領受這一事實——就不可說祂不認識父神，既然你在祂裡面承認了父的本性。然而救主說除了子，沒有人認識神，乃是要為另一位格保留對父的認識。因為祂隨即加上說：「以及子所願意指示的。」你想，子願意向誰啟示父呢？因為沒有誰能比祂自己的靈於祂更為親愛，因為使徒說：「人若沒有基督的靈，就不是屬基督的。」

1:855

igitur quo modo putas reuelatum deum patrem a filio spiritui sancto, nisi quo modo ipse dominus ait: de meo accipiet? creaturae enim reuelari non potest pater deus, quia dei naturam ferre non potest, nisi fuerit eiusdem substantiae; lucem etenim habitat inaccessibilem, creaturae dumtaxat. Sed quibusdam uidetur ideo recte dici nescire mysterium natiuitatis filii dei sanctus spiritus, quia omnia dicitur scrutari et <qui scrutatur), inquit, \'nescit utique\'. quod ex alio loco debet intellegi; dei enim uerba sunt inter cetera dicentis: ego deus qui scrutor renes et corda, et in psalmo: scrutans, ait, corda et renes deus, et apostolus:

Therefore in what way do you suppose that God the Father is revealed by the Son to the Holy Spirit, except in the way the Lord Himself says: 'He shall receive of mine'? For God the Father cannot be revealed to a creature, because a creature cannot bear the nature of God, unless it be of the same substance; for He inhabits light inaccessible—inaccessible, that is, to the creature. But to some it seems rightly to be said that the Holy Spirit does not know the mystery of the nativity of the Son of God, because He is said to search all things, and 'he who searches,' it is said, 'surely does not know.' This must be understood from another passage; for these are the words of God, who says among other things: 'I am God who searches the reins and hearts,' and in the Psalm: 'God searches the hearts and reins,' and the Apostle:

那麼，你想父神是怎樣藉著子向聖靈啟示的呢，豈不正如主自己所說：「祂要從我領受」？因為父神不能向受造之物啟示，因為受造之物不能承受神的本性，除非牠是同一本質；因為祂住在人不能靠近的光中——這是說，受造之物不能靠近。但有些人以為，說聖靈不知道神兒子降生的奧祕乃是恰當的，因為說祂鑒察萬事，而「鑒察的，必定不知道」。這話須從別處去明白；因為這是神的話，祂在別處說：「我是鑒察人肺腑心腸的神」，詩篇中也說：「鑒察人心腸肺腑的神」，使徒也說：

1:856

qui scrutatur, inquit, corda, scit quid desideret spiritus, quia secundum dei uoluntatem postulat pro sanctis. His exemplis cum scrutari dicitur dei spiritus, non ignorare significatur. \'etiam alta dei\' dicitur scrutari: et quae sunt alta dei, quae dicitur peruidere ? scrutari enim occulta significat penetrare, ut per id nihil ei occultum esse credatur. alta enim dei mysteria interiora sunt dei, quae scrutari a creatura non possunt. nam et secundum dei uoluntatem pro sanctis legitur postulare, quod sancti utique nesciunt,. dicente apostolo: nam quid oremus, sicut oportet, nescimus. igitur alta dei scire et uoluntatem dei non ignorare unum significat.

'He who searches the hearts,' he says, 'knows what the Spirit desires, because according to the will of God He makes intercession for the saints.' By these examples, when the Spirit of God is said to search, it does not signify that He is ignorant. He is said also to search 'the deep things of God'; and what are the deep things of God, which He is said to perceive thoroughly? For to search means to penetrate hidden things, so that through this nothing is believed to be hidden from Him. For the deep things of God are the inner mysteries of God, which cannot be searched by a creature. For He is also read to make intercession for the saints according to the will of God, which the saints assuredly do not know, the Apostle saying: 'For what we should pray for as we ought, we know not.' Therefore to know the deep things of God and not to be ignorant of the will of God signify one and the same thing.

使徒說：「鑒察人心的，曉得聖靈的意思，因為聖靈照著神的旨意替聖徒祈求。」藉著這些例證，當說神的靈鑒察時，並不表示祂無知。也說祂鑒察「神深奧的事」；那麼，祂所被說能徹底洞悉的，是神甚麼深奧的事呢？因為鑒察的意思就是穿透隱藏之事，藉此叫人相信沒有甚麼是向祂隱藏的。因為神深奧的事乃是神內裡的奧祕，是受造之物所不能鑒察的。因為又記著祂照神的旨意替聖徒祈求，而這旨意聖徒確實不知道，因使徒說：「我們本不曉得當怎樣禱告。」所以，知道神深奧的事，與不昧於神的旨意，乃表示同一件事。

1:857

quid enim tam altum mysterium quam uoluntas est dei, quod cognitum est spiritui sancto, ceteris uero incognitum omnibus? Contuendum etenim est quo modo dictum est, quia nemo scit quidsit in homine nisi spiritus hominis, qui in eo est. spiritum animum significauit, quia nemo scit quid sit in animo hominis nisi animus eius, qui est spiritus. sic et in deo nemo scit quae sunt nisi spiritus dei, hoc est ipse deus. Qui enim de deo est, non aliud intellegitur esse quam deus est. ideo spiritus dei scit quid in deo est, quia de deo est. nam si cogitationes hominum nemo nouit nisi deus, quanto magis dei secreta et uoluntatem nullus potest cognoscere nisi sit de deo, hoc est idem ipse deus!

For what mystery is so deep as is the will of God, which is known to the Holy Spirit but unknown to all the rest? For it must be considered in what way it was said that 'no one knows what is in a man except the spirit of the man which is in him.' By 'spirit' he signified the mind, because no one knows what is in the mind of a man except his mind, which is the spirit. So too in God, no one knows the things that are in Him except the Spirit of God, that is, God Himself. For He who is of God is understood to be nothing other than what God is. Therefore the Spirit of God knows what is in God, because He is of God. For if no one knows the thoughts of men except God, how much more can no one know the secrets and the will of God unless he be of God, that is, the very same God!

因為有甚麼奧祕深如神的旨意，是聖靈所知道、卻為其餘眾人所不知道的呢？因為必須思想那話是怎麼說的：「除了在人裡面人的靈，沒有人知道人的事。」他用「靈」表示心思，因為除了人的心思，就是那靈，沒有人知道人心思裡的事。照樣，在神裡面，除了神的靈，就是神自己，沒有人知道在神裡面的事。因為那出於神的，被視為無非就是神之所是。因此神的靈知道在神裡面的事，因為祂是出於神。因為若除了神，沒有人知道人的意念，那麼除非是出於神，就是那位同一的神，又有誰能知道神的隱祕與旨意呢！

1:858

ipse est enim soli sibi cognitus. Nam utique in deo non sunt cogitationes. nec enim tractat apud se quid faciat aut quid non faciat deliberans an expediat, quia omnia, quae in deo sunt, sine dubitatione sunt non per accidentiam, sed per substantiam, neque per studium, sed per naturam, quia non inmutatur. ac per hoc non aliter nouit spiritus sanctus mysteria dei nisi per substantiam; una enim substantia unum habet sensum et uoluntatem. De deo loquitur, qui semper unus et inmutabilis est, sine in filio siue in sancto spiritu. quod enim uult pater, hoc uult et filius, et quod uult filius, eadem uult et sanctus spiritus.

For He is known to Himself alone. For assuredly in God there are no deliberations. For He does not turn over within Himself what He should do or not do, weighing whether it is expedient, because all things that are in God are without hesitation, not by accident but by substance, not through effort but through nature, because He is not changed. And on this account the Holy Spirit knows the mysteries of God in no other way than through substance; for one substance has one understanding and one will. He speaks of God, who is ever one and unchangeable, whether in the Son or in the Holy Spirit. For what the Father wills, this the Son also wills; and what the Son wills, the same wills also the Holy Spirit.

因為祂惟獨為自己所認識。因為在神裡面確實沒有思慮。因為祂並不在自己裡面斟酌當行甚麼或不當行甚麼，權衡是否有益，因為凡在神裡面的事都是毫無遲疑的，不是出於偶然乃是出於本質，不是藉著努力乃是藉著本性，因為祂是不改變的。因此聖靈知道神的奧祕，無非是藉著本質；因為一個本質有一個悟性和一個旨意。祂論及神，這位神無論在子裡或在聖靈裡，都永是同一、不改變的。因為父所願意的，子也願意；子所願意的，聖靈也照樣願意。

1:859

quam ob rem aliquando dicitur spiritus dei, aliquando spiritus Christi, quia a deo, inquit, prodit, et: de meo accipiet. Hinc est unde Iohannes apostolus ait: ex hoc scimus quia deus in nobis manet, de spiritu suo, quem dedit nobis. igitur si spiritu dei manente in nobis deus manere dicitur in nobis, deus significatur esse spiritus dei.. Denique hic est signum credentium, quod sint filii dei, ut, cum hunc accipiunt, dei se filios audeant appellare. nisi enim signum deitatis habuerint, dei filii dici non poterunt;

For which reason He is sometimes called the Spirit of God, sometimes the Spirit of Christ, because 'He proceeds,' it is said, 'from God,' and: 'He shall receive of mine.' Hence it is that John the Apostle says: 'By this we know that God abides in us, by His Spirit which He has given us.' Therefore, if, the Spirit of God abiding in us, God is said to abide in us, the Spirit of God is signified to be God. Finally, this is the sign of believers, that they are sons of God, that, when they receive Him, they dare to call themselves sons of God. For unless they have had the sign of the Godhead, they cannot be called sons of God;

因這緣故，祂有時被稱為神的靈，有時被稱為基督的靈，因為說「祂從神出來」，又說「祂要從我領受」。因此使徒約翰說：「神將祂的靈賜給我們，從此就知道我們是住在祂裡面，祂也住在我們裡面。」所以，既然神的靈住在我們裡面，就說神住在我們裡面，這就表示神的靈乃是神。最後，這乃是信徒是神兒子的印記：當他們領受聖靈時，便敢稱自己為神的兒子。因為他們若沒有神性的印記，就不能被稱為神的兒子；

1:860

quia enim quis uerus dei filius non est, ut sit totus de toto, sicut et Christus, per adoptionem autem fiunt filii dei, ut accipientes spiritum Christi per ipsum filii dei dicantur, per id quod de deo est quem in se habent spiritum. in filiis enim, quamuis adoptatiui sint, patris tamen ex aliqua parte debet uideri substantia. In mundo enim quia res inperfectae sunt, adoptati ab hominibus filii nullum pignus, sed solum nomen accipiunt; deus autem, quia perfectus est, plus facit, ut adoptatis spiritum suum det, per quem aliquam ueritatem adoptati ab eo uideantur habere, quia uocabula sine rebus inania sunt. Apostolus noster hanc adsertionem nostram adiuuat dicens:

for because someone is not a true Son of God so as to be wholly of the whole, as Christ is, but they become sons of God through adoption—so that, receiving the Spirit of Christ, they are through Him called sons of God, through that which is of God, namely the Spirit whom they have in themselves. For in sons, although they be adopted, the substance of the father ought nevertheless in some part to be seen. For in the world, because things are imperfect, those adopted as sons by men receive no pledge, but only the name; but God, because He is perfect, does more, so that to those He adopts He gives His own Spirit, through whom the adopted may be seen to possess some reality from Him, because names without realities are empty. Our Apostle aids this assertion of ours, saying:

因為某人並不是真正的神之子，能全然出於全然，像基督那樣，乃是藉著收養成為神的兒子——這樣，他們既領受基督的靈，便藉著祂被稱為神的兒子，藉著那出於神的，就是他們裡面所有的靈。因為在兒子身上，雖是被收養的，父的本質仍當在某部分被看見。因為在世界上，因萬事都不完全，被人收養為子的，並不領受甚麼憑質，只領受名稱；但神既是完全的，便行得更多，以致祂把自己的靈賜給祂所收養的人，使被收養者藉著祂得以被看出擁有出於祂的某種實際，因為有名無實乃是空虛的。我們的使徒幫助我們這一論斷，說：

1:861

o altitudo diuitiarum et sapientiae et scientiae dei! quam inscrutabilia sunt iudicia eius et inuestigabiles uiae ipsius! quid.est ut, cum alibi dicat scrutabilia esse alta dei, id est secreta, hoc in loco deneget dicens inscrutabilia esse? sed in hoc loco de creatura dixit quia inscrutabilia sunt ei secreta uel iudicia dei; spiritui autem sancto, eo quod omnia dei nouerit, scrutabilia dixit esse cun* cta quae in deo sunt, ut, quod creaturae incognitum est, dei spiritum adserat non ignorare. dei ergo natura negari esse non potest, quae cognitum habet quod a creatura non potest conprehendi.

'O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!' What does this mean, that, whereas elsewhere he says the deep things of God, that is the secrets, are searchable, in this place he denies it, saying they are unsearchable? But in this place he spoke of the creature, that the secrets or judgments of God are unsearchable to it; whereas to the Holy Spirit, because He knows all the things of God, he said that all the things that are in God are searchable, so that what is unknown to the creature, he affirms the Spirit of God is not ignorant of. Therefore the nature of God cannot be denied to be that which has as known what cannot be comprehended by a creature.

「深哉，神豐富的智慧和知識！祂的判斷何其難測，祂的蹤跡何其難尋！」這是甚麼意思呢？他在別處說神深奧的事，就是隱祕，是可鑒察的，在此處卻否認，說是不可測度的？但在此處他是論到受造之物，說神的隱祕或判斷對牠是不可測度的；然而論到聖靈，因祂知道一切屬神的事，他說凡在神裡面的事都是可鑒察的，這樣，受造之物所不知道的，他便斷言神的靈並非不知道。所以不能否認，神的本性正是那擁有受造之物所不能領會之事為已知的那一位。

1:862

Qui degenerem dicunt sanctum spiritum, dei pulsant propositum, qui totius creaturae salutem in trinitatis diuinitate consistere declarauit, quia, si consubstantiuus non est deo et Christo, ineptum est ponere istum in numero patris et filii, ut sine hoc neque salus alicui sit neque dignitas. si enim non est eiusdem diuinitatis, aut stulte aut gratiose factum est, quod absit. quis enim prudentium deneget creatorem cum creatura connumerari non posse neque aeternum cum eo, qui sub initio sit, conparari neque dominum cum seruo aequari nec potentem cum inpotente conferri neque scium cum inscio deputari? Sed iam cesset calumnia. tertius enim ordine est, non natura; gradu, non diuinitate;

Those who say that the Holy Spirit is degenerate assail the purpose of God, who declared that the salvation of the whole creation consists in the divinity of the Trinity; because, if He is not consubstantial with God and Christ, it is absurd to place Him in the number of the Father and the Son, as though without Him there were neither salvation nor dignity for anyone. For if He is not of the same divinity, then it was done either foolishly or as a mere favour—which God forbid. For who among the prudent would deny that the Creator cannot be numbered together with the creature, nor the eternal be compared with one who is under a beginning, nor the Lord be equated with a servant, nor the powerful be compared with the powerless, nor the knowing be reckoned with the ignorant? But let calumny now cease. For He is third in order, not in nature; in grade, not in divinity;

那些說聖靈是低劣的人，乃是攻擊神的旨意，這旨意宣告了全受造之物的救恩在於三位一體的神性；因為若祂與神和基督不同質，把祂列在父與子的數目中便是荒謬的，彷彿沒有祂任何人就既無救恩也無尊榮。因為若祂不是同一神性，那麼這事的成就，要不是愚拙，就是僅出於恩賜的施惠——這斷乎不可。因為明智之人中誰會否認，創造主不能與受造之物同列，永遠者不能與一個有起頭的相比，主不能與奴僕相等，全能者不能與無能者相較，全知者不能與無知者並列？但讓毀謗如今止息罷。因為祂在次序上是第三，並非在本性上；在等次上，並非在神性上；

1:863

persona, non ignorantia. sicut enim filius dei secundae a patre est et diuinitate minor non est, ita et spiritus sanctus sequens a filio est non inpar, sed aequalis diuinitate substantiae. Denique quae legimus de filio dei, eadem legimus et de sancto spiritu ipso nobis teste. ait enim: rogabo patrem et alium paraclitum dabit uobis, spiritumueritatis. \'alium\' cum dixit, se paraclitum significauit. quod Iohannes apostolus declarat dicens, quia filius dei postulat pro peccatis nostris, et Paulus apostolus: ipse, inquit, spiritus dei postulat pro nobis. ecce scriptura ambos aduocatos esse ostendit. et cum ueritatis illum dixit spiritum, nihil illum a se differre ostendit, quia dixit:

in person, not in ignorance. For just as the Son of God is second from the Father and is not less in divinity, so also the Holy Spirit is one who follows from the Son, not unequal, but equal in the divinity of substance. Finally, the things we read of the Son of God, the same we read also of the Holy Spirit, with Him Himself as our witness. For He says: 'I will ask the Father, and He will give you another Comforter, the Spirit of truth.' When He said 'another,' He signified Himself as a Comforter. This John the Apostle declares, saying that the Son of God makes intercession for our sins; and Paul the Apostle: 'The Spirit of God Himself,' he says, 'makes intercession for us.' Behold, Scripture shows that both are advocates. And when He called Him the Spirit of truth, He showed that He differs in nothing from Himself, because He said:

在位格上，並非在無知上。因為正如神的兒子在父之後居其次，卻在神性上不較小，照樣聖靈也是那從子而隨之的一位，不是不相等，乃是在本質的神性上同等。最後，凡我們讀到關於神兒子的，照樣也讀到關於聖靈的，並有祂自己作我們的見證。因為祂說：「我要求父，父就另外賜給你們一位保惠師，就是真理的靈。」祂說「另外一位」時，便表明祂自己也是保惠師。這是使徒約翰所宣明的，他說神的兒子為我們的罪代求；使徒保羅也說：「神的靈親自為我們代求。」看哪，聖經顯明二者都是中保。當祂稱祂為真理的靈時，便顯明祂與自己毫無分別，因為祂說：

1:864

ego ueritas. missum se a patre dixit et ipse mittere se sanctum spiritum promisit. si ipse a mittente inpar non est, neque inpar ab illo est sanctus spiritus. nec enim quia tres sunt, singuli alter alterius membra sunt, ut diuersa possint. una est enim trium potentia, ut nihil singulis desit. Hic finis sit; iam enim in libello aduersus Arriam inpietatem digesto reliqua plene tractata sunt, quae trinitatis conplexa sunt indiscretam unitatem. CXXVI. DE EO QVI PERCIPIT. Scriptum est, quia iusto nihil proderit iustitia eius, in qua die exerrauerit, et quia iniusto nihil oberit iniustitia sua, cum se conuerterit, et dominus in euangelio:

'I am the truth.' He said that He Himself was sent by the Father, and He Himself promised to send the Holy Spirit. If He is not unequal to the One who sends Him, neither is the Holy Spirit unequal to Him. For not because they are three are the individual members one another's parts, such that they could be diverse. For there is one power of the three, so that nothing is lacking to any one of them. Let this be the end; for already in the little treatise composed against the Arian impiety the remaining matters have been fully treated, which embraced the undivided unity of the Trinity. CXXVI. CONCERNING HIM WHO RECEIVES. It is written that 'to the just man his justice shall profit nothing in the day in which he goes astray,' and that 'to the unjust man his injustice shall do no harm, when he has turned himself,' and the Lord in the Gospel:

「我就是真理。」祂說祂自己是父所差來的，祂自己也應許差遣聖靈。祂若不較那差祂者為小，聖靈也不較祂為小。因為三者並非因為是三，個別位格就彼此互為肢體，以致能彼此相異。因為三者乃有一個能力，以致祂們中無一缺乏甚麼。讓這作為結束罷；因為在那駁亞流不虔之說所寫的小冊子中，其餘的事已經充分論述了，這些事涵蓋了三位一體不可分的合一。第一二六題：論那領受的人。經上記著：「義人在他偏離的日子，他的義毫無益處」，又「不義的人轉回時，他的不義毫無損害」，主在福音書中也說：

1:865

qui non crediderit, inquit, iam iudicatus est, ut per hoc eum, qui crediderit, non iudicio subiectum ad sententiam excipiendam signaret, sed fidei merito landsdignum futurum. Igitur cognitio dei hanc habet praerogatiuam, ut peccatorum consequatur remissa. credens enim dei esse filium Iesum dignus exsistat ab omnibus liberari peccatis. diu enim errore deuius, cum per diuersa ignorantiae fluctibus iactaretur, inluminatus ueritatis corusco stationem nanctus est, in qua post nimias tempestates requiescat securus, cui congruit, ut post cognitionem temperet ab his, quae iam pridem in ignorantia positus agebat. quid enim prodest cognitio, si manet pristina, conuersatio?

'He who has not believed,' He says, 'is already judged'—so that by this He might mark him who has believed as not subject to judgment for receiving a sentence, but as one who will be worthy of praise by the merit of his faith. Therefore the knowledge of God has this prerogative, that it obtains the remission of sins. For one who believes that Jesus is the Son of God becomes worthy to be set free from all sins. For long wandering astray in error, when he was tossed through diverse things by the waves of ignorance, being enlightened by the flashing of truth he has found a resting-place, in which after excessive storms he may rest secure; for whom it is fitting that, after knowledge, he should refrain from those things which, while set in ignorance, he had long before been doing. For what does knowledge profit, if his former manner of life remains?

祂說：「不信的人，罪已經定了」——藉此祂指明，那已經信的人並不伏在審判之下、要接受判決，乃是要因他信德的功勞而配得稱讚。因此認識神有這特權，就是得著罪的赦免。因為人若信耶穌是神的兒子，就配得從一切罪中被釋放。因為人長久在錯謬中迷失，當他被無知的波浪在各樣事上拋來拋去時，蒙真理之光照亮，就得了安歇之處，在其中經過過度的風暴之後可以安然歇息；這樣的人理當在認識之後，戒絕那些他從前在無知中久已所行的事。因為若他舊有的生活方式仍存留，認識又有何益呢？

1:866

hinc enim quis uidetur cognouisse deum, si uitam mutet et conuersationem suam. Cognitus enim deus timeri debet, quia iudicaturus praedicatur, ut et fideles iustitiae suae percipiant fructum et impii, id est increduli, perfidiae suae congruas poenas exsoluant. conuenit enim iustos in futuro gaudere, ubi regnabit Christus cum suis, ut qui in saeculo obprobrio sunt et iniuriis subiacent, in quo princeps est diabolus, in regno Christi gloriosi appareant, propter quem contemptibiles iudicati sunt a mundanis, iniustos autem, quia falso florere uidentur, per mendacium repugnantes ueritati in poena tribulari, ut qui per fucum gloriosi uisi sunt per uerum despecti et humiliati nimis appareant.

For from this someone is seen to have known God, if he change his life and his manner of living. For God, once known, ought to be feared, because He is proclaimed as about to judge, so that both the faithful may receive the fruit of their righteousness and the impious—that is, the unbelieving—may pay the fitting penalties of their perfidy. For it is fitting that the just rejoice in the future, where Christ will reign with His own, so that those who in the world are subject to reproach and injuries—in which world the devil is prince—may appear glorious in the kingdom of Christ, on whose account they were judged contemptible by the worldly; but that the unjust, because they seem falsely to flourish, opposing the truth through falsehood, be afflicted in punishment, so that those who through deception seemed glorious may through the truth appear despised and exceedingly humbled.

因為從這事可以看出一個人是否已經認識神，就是看他是否改變了他的生命與生活方式。因為神既被認識，就當被敬畏，因為祂被宣告為將要審判的，好叫信實的人領受他們義行的果子，不敬虔的人，就是不信的人，為他們的背逆付出相稱的刑罰。因為理當叫義人在將來歡喜，那時基督要與屬祂的人一同作王，這樣，那些在世上受羞辱、伏於凌辱之下的人——在這世界裡魔鬼是首領——就在基督的國裡顯為榮耀，他們乃是為基督的緣故被世人看為可鄙的；但叫不義的人，因他們虛假地似乎興盛、藉謊言抵擋真理，在刑罰中受苦，這樣，那些藉欺哄似乎榮耀的人，就藉著真理顯為被藐視、極其卑下的。

1:867

tunc enim iusti credidisse se gaudent, cum perfidos uiderint cruciari, et nec paenitebit perfidos non credidisse, nisi uiderint gloriam illorum et suam poenam, quos, quia crediderunt, stultos et contemptibiles arbitrati sunt. Igitur ex eo quod profitetur quis Christianum se esse, id studere debet ne peccet. armare enim se debet contra uitia et — quia inpossibile est semper uincere — si uictus fuerit, dolere, ne iterum uincatur, quia qui se dolet uictum reparat se. qui ergo repugnat, habet unde excuset, si nictus fuerit. ostendit enim se uotum habuisse uincendi, sed minime praeualuisse.

For then the just rejoice that they believed, when they shall have seen the faithless tormented; and the faithless will not repent of not having believed, until they shall have seen the glory of those whom, because they believed, they had reckoned foolish and contemptible, and their own punishment. Therefore, from the fact that someone professes himself to be a Christian, he ought to make this his study: not to sin. For he ought to arm himself against the vices and—because it is impossible always to conquer—if he should be overcome, to grieve, lest he be conquered again; for he who grieves that he has been overcome restores himself. He, therefore, who fights back, has wherewith to excuse himself, if he be overcome. For he shows that he had the will to conquer, but only failed to prevail.

因為到那時，義人見不信的人受痛苦，便歡喜自己曾信了；而不信的人也不至於後悔自己未曾相信，直到他們見了那些人的榮耀，並自己的刑罰——就是那些他們因相信而看為愚拙、可鄙的人。因此，人既自認是基督徒，就當以此為他的功課：不犯罪。因為他當武裝自己抵擋諸惡——又因為常常得勝是不可能的——他若被勝過，就當憂傷，免得再被勝過；因為憂傷自己被勝過的人，就重新振作自己。所以那奮力抵抗的人，他若被勝過，仍有可為自己辯解之處。因為他顯明自己曾有得勝的心志，只是未能得勝罷了。

1:868

de hoc spes est quia potest reparare se, ut assidua meditatione in congressione peritior et fortior inueniatur. Nam qui ad hoc surgit, ut peccet, (et) inexcusabilis est, is pergrauem habet causam. peius est enim sub dei uiuere professione et uoluntatem habere peccandi, quam si ignoret quis deum et turpiter et contaminate uersetur. hic enim nescit quem timere debeat, ille sciens contemnit. Credentes igitur accipiunt remissionem peccatorum; non tamen gloriosi erunt, nisi post acceptam fidem uixerint sub dei timore, ut conluctati contra hostes Christiani nominis uictoriam faciant, ut possint praemium mereri, dum plus uincunt quam uincuntur.

Concerning such a one there is hope, because he is able to restore himself, so that by constant meditation he may be found more skilled and stronger in the contest. For he who rises up for this very purpose, that he may sin, is inexcusable and has a most grievous case. For it is worse to live under the profession of God and yet to have the will to sin, than for someone to be ignorant of God and to conduct himself in a base and defiled manner. For the latter does not know whom he ought to fear, while the former, though knowing, despises Him. Believers, therefore, receive the remission of sins; yet they will not be glorious unless, after receiving the faith, they have lived in the fear of God, so that, having striven against the enemies of the Christian name, they may win the victory and be able to merit the reward, since they conquer more than they are conquered.

關於這樣的人仍有盼望，因為他能使自己恢復，藉著不斷的默想，使他在爭戰中被察驗為更熟練、更剛強。因為那起來正是為要犯罪的人，是無可推諉的，他的案情極其嚴重。因為活在對神的承認之下卻懷有犯罪的意願，比一個人不認識神而行事卑污敗壞更為嚴重。因為後者不知道當懼怕誰，前者卻明知而藐視祂。所以信徒領受了罪的赦免；然而他們不會得榮耀，除非在領受信德之後，他們活在敬畏神之中，使他們在抵擋基督之名的仇敵中得勝，能夠配得賞賜，因為他們得勝多於被勝。

1:869

Nam qui intellegit deum et non accedit ad fidem eius, ne uiuat Christianus, sed in fine uult fidem accipere, ut moriatur Christianus, aut erubescit Christianus uiuere aut peccatis operam dat, quae arbitratur posse sibi remitti, cum crediderit, istum puto non bonam causam habere, quia, ut, quamdiu in saeculo est, peccet, non uult fieri et uiuere Christianus aut confunditur dici Christianus. qualem sperat deum, cui cum militare erubescit, uult ab eo stipendium accipere? huius modi inrisor est.

For he who understands God and yet does not draw near to faith in Him, so as not to live as a Christian, but wishes at the end to receive the faith so that he may die a Christian — either because he is ashamed to live as a Christian, or because he gives himself to sins which he supposes can be remitted to him once he has believed — such a one, I think, does not have a good case, because, in order that he may sin as long as he is in the world, he is unwilling to become and to live as a Christian, or he is embarrassed to be called a Christian. What sort of God does he hope for, from whom he is ashamed to serve as a soldier, yet wishes to receive a soldier's pay? A man of this kind is a mocker.

因為那認識神卻不就近祂的信德，以致不願以基督徒的身分而活，反倒想在臨終時才領受信德，好叫自己死時是個基督徒的人——或因羞於作基督徒而活，或因專務於那些他自以為一旦信了就能得赦免的罪——這樣的人，我認為其案情並不善，因為他為了趁仍在世時可以犯罪，不願成為並活作基督徒，或羞於被稱為基督徒。他所盼望的是怎樣的一位神呢？他羞於為這位神當兵，卻想從祂領受軍餉？這樣的人乃是個譏誚者。

1:870

sciens enim se iam tempus non habere ut peccet morte inminente, tunc uult fieri Christianus, ut, quia iam non potest peccare, credere$e dicat in Christum, qui exsecratur peccari, ut non iam nolit peccare, sed non possit praeueniente morte. istis legi debet, quia deus non inridetur. Nam et solent huius modi talia dare mandata, ut iam defectis et alienis, tantum anhelantibus detur fides, timentes ne euadant et confundantur, quia facti sunt Christiani. quibus recitanda sunt euangelii uerba dicentis: qui enim me erubescit, inquit, et mea uerba in hac generatione, et filius hominis confundet eum, cum uenerit in regno patris sui. Sed forte dicant:

For knowing that he now has no time to sin, since death is at hand, he then wishes to become a Christian, so that, because he can no longer sin, he may profess to believe in Christ — he who abhors being made to sin, not because he no longer wills to sin, but because he cannot, death forestalling him. To such men it must be read that God is not mocked. For men of this kind are also wont to give such instructions, that to those already failing and beside themselves, merely gasping for breath, the faith should be administered, since they fear lest they slip away and be put to shame because they were made Christians. To these the words of the Gospel must be recited, which says: 'For whoever is ashamed of me,' He says, 'and of my words in this generation, the Son of Man also will be ashamed of him, when He comes in the kingdom of His Father.' But perhaps they may say:

因為他知道自己既然死期臨近，已無時間犯罪，便在那時想成為基督徒，好叫他既已不能犯罪，就宣稱信入基督——這人厭惡被迫犯罪，不是因為他不再願意犯罪，乃是因為死亡攔阻，他已不能犯罪。對這樣的人必須宣讀：神是輕慢不得的。因為這等人也慣於發出這樣的吩咐，要把信德施給那些已經衰竭、神志昏迷、只剩喘息的人，因為他們懼怕這些人逃脫而蒙羞，因為他們已成了基督徒。對這些人必須宣讀福音的話說：「凡在這世代把我和我的話當作可恥的，人子在祂父的國裡來臨的時候，也要把那人當作可恥的。」但他們或許會說：

1:871

\'scientes fragile esse genus humanum idcirco in fine uitae uolumus fidem accipere, ne iam peccemus\'. sed fides sic accipi debet, ut sciatur quod accipitur. tunc enim beneficium eius habebit, si cognoscat et profiteatur eam - corde enim creditur ad iustitiam, ore autem confessio fit ad salutem — ac per hoc, qui iam nescit ubi sit, quo modo potest dici accipere? ille enim accepit, qui profitetur se accepisse sciens quia accepit, si enim credunt quia datur credentibus remissio pec-. catorum, scire debent quia hic credit qui corde suo teste credit, quia deus, qui promisit, cordis inspector est; ipsum enim suscipit, quem corde uidet credere.

'Knowing that the human race is frail, we therefore wish to receive the faith at the end of life, so that we may sin no more.' But the faith ought to be received in such a way that what is received is known. For only then will one have its benefit, if he recognizes and professes it — for with the heart one believes unto righteousness, but with the mouth confession is made unto salvation — and on this account, he who no longer knows where he is, how can he be said to receive? For that man has received who professes that he has received, knowing that he has received; for if they believe that to believers the remission of sins is given, they ought to know that he believes here who believes with his heart as witness, because God, who made the promise, is the inspector of the heart; for He receives that very man whom He sees believing with his heart.

「我們既知道人類軟弱，便想在生命末了領受信德，免得再犯罪。」但信德當這樣領受，使所領受的能被知道。因為惟有他認識並承認所領受的，才會得著信德的益處——因為人心裡相信就得著義，口裡承認就得著救恩——因此，那已不知自己身在何處的人，怎能說是領受了呢？因為惟有那承認自己已領受、並知道自己已領受的人，才算領受了；因為他們若信赦罪是賜給信的人，他們就當知道，惟有心裡作見證而相信的人才在此相信，因為那應許的神是鑒察人心的；因為祂所接納的，正是祂看見其心裡相信的那人。

← prev partnext part →