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Augustine of Hippo

Letters & Polemics (CSEL) 61

Latin original · 31 verses · some words can be tapped for a gloss

← ch. 60ch. 62 →
61:1
Alacritatem caritatis uestrae quanto gaudio suscipiamus agnoscitis. exultamus enim in domino deo nostro de quo apostolus ait: ipse est enim pax nostra, qui fecit utraque unum. agimus ergo eidem domino et saluatori nostro Iesu Christo gratias, qui praestitit nobis, ut, antequam habeamus fratris nostri Emeriti uoluntatem, iam cognouerimus quantum diligit unitatem. quae tamen principia deus uoluerit ut de ore ipsius audiremus accipite. mox ut ingressus est istam ecclesiam, illo loco stans ubi primum coepimus cum eo colloquium, inspirante domino, qui et cor instruit et linguam regit, ait nobis: non possum nolle quod uultis, sed possum uelle quod uolo.
You know with what joy we welcome the eagerness of your charity. For we exult in the Lord our God, of whom the Apostle says: 'He himself is our peace, who has made both one.' We therefore give thanks to the same Lord and our Saviour Jesus Christ, who has granted to us that, before we should possess the good will of our brother Emeritus, we might already have come to know how greatly he loves unity. Yet hear what beginnings God has willed that we should hear from his own mouth. As soon as he entered this church, standing in that place where we first began our conversation with him, by the inspiration of the Lord — who both instructs the heart and governs the tongue — he said to us: 'I cannot be unwilling for what you will, but I can will what I will.'
你們知道，我們以何等的喜樂迎接你們愛心的熱切。因為我們在主我們的天主裡歡欣，使徒論到祂說：「祂自己就是我們的和平，使兩者合而為一。」因此我們向這同一位主、我們的救主耶穌基督獻上感謝，祂賜恩給我們，使我們在尚未得著我們的弟兄厄默里圖斯的心意之前，就已認出他是何等地愛慕合一。然而請聽天主樂意讓我們從他自己口中所聽見的開端。他一進入這教會，站在我們最初與他開始交談的那地方，藉著主的默示——祂既教導人心，又管理人舌——便對我們說：「你們所願意的，我不能不願意；但我所願意的，我卻能願意。」
61:2
uidete quid promiserit qui se dixit non posse nolle quod uolumus. si enim non potest nolle quod uolumus, scit quid uelimus; hoc enim uolumus quod et uos uultis, hoc omnes uolumus quod uult deus. quid autem uelit dominus occultum non est. legitur enim testamentum eius qui nos sibi fecit coheredes; in eo recitatur: pacem meam do uobis, pacem meam relinquo uobis. siue ergo cito siue sero, non potest nolle quod uolumus. moras autem aliquas nobis facit secunda sententia: possum uelle quod uolo. sic enim dixit: non possum nolle quod uultis, sed possum uelle quod uolo. potest uelle quod uult, sed non potest nolle quod uolumus. illud enim quod se dicit posse uidemus.
See what he has promised, who said that he cannot be unwilling for what we will. For if he cannot be unwilling for what we will, he knows what we will; for this we will, which you also will; this we all will, which God wills. And what the Lord wills is not hidden. For the testament is read of him who has made us his co-heirs; in it is recited: 'My peace I give to you, my peace I leave to you.' Whether then soon or late, he cannot be unwilling for what we will. But some delays are caused us by the second sentence: 'I can will what I will.' For thus he said: 'I cannot be unwilling for what you will, but I can will what I will.' He can will what he wills, but he cannot be unwilling for what we will. For that which he says he can do, we see.
看哪，那位說自己不能不願意我們所願意之事的人，究竟應許了什麼。因為若他不能不願意我們所願意的，他就知道我們所願意的是什麼；因為我們所願意的，正是你們也願意的；我們眾人所願意的，正是天主所願意的。而主所願意的並不隱藏。因為那使我們成為同承受者的那一位，祂的遺囑正被誦讀；其中宣讀說：「我把我的平安賜給你們，我把我的平安留給你們。」所以無論或早或晚，他都不能不願意我們所願意的。但第二句話給我們造成了一些延遲：「我所願意的，我能願意。」因為他這樣說：「你們所願意的，我不能不願意；但我所願意的，我卻能願意。」他能願意他所願意的，卻不能不願意我們所願意的。因為他說自己能作的那事，我們是看得見的。
61:3
nam uult modo quod uult, ipsum autem quod modo uult non uult deus. quid enim modo uult? esse in dissensione a catholica ecclesia, esse adhuc in communione partis Donati, esse adhuc in schismate, esse adhuc inter illos qui dicunt: ego sum Pauli, ego uero Apollo, ego uero Cephae. sed hoc non uult deus, dum increpat apostolus: diuisus est Christus? potest ergo uelle quod uult, sed ad tempus, sed ad horam uerecundiae, non ad rationem sapientiae potest uelle quod uult. nam modo hoc est quod uult et potest uelle quod uult. sed quia non potest nolle quod uolumus, nolit ocius quod uult et faciat quod uolumus.
For he now wills what he wills, but that very thing which he now wills, God does not will. For what does he now will? To be in dissension from the Catholic Church, to be still in communion with the party of Donatus, to be still in schism, to be still among those who say: 'I am of Paul, but I of Apollos, but I of Cephas.' But this God does not will, while the Apostle rebukes: 'Is Christ divided?' He can therefore will what he wills, but only for a time, only for an hour of shame — not by the reason of wisdom can he will what he wills. For now this is what he wills, and he can will what he wills. But since he cannot be unwilling for what we will, let him swiftly be unwilling for what he wills, and let him do what we will.
因為他如今願意他所願意的，但他如今所願意的那事，天主卻不願意。他如今究竟願意什麼呢？願意與大公教會分裂，願意仍留在多納圖斯黨的共融中，願意仍處於分裂之中，願意仍在那些說「我是屬保羅的，我卻是屬亞波羅的，我卻是屬磯法的」人當中。但天主不願意這事，使徒也責備說：「基督是分開的嗎？」所以他能願意他所願意的，卻只是暫時的，只是羞愧的一時之間——並非出於智慧的理性能願意他所願意的。因為如今這正是他所願意的，他也能願意他所願意的。但既然他不能不願意我們所願意的，就讓他趕快不願意他所願意的，去作我們所願意的吧。
61:4
non uos ergo permoueat, fratres, aliqua morula, dum quod uult uult, sed orate ut faciat quod promisit, ut non possit nolle quod uolumus. — et ab omnibus acclamatum est: aut hic aut nusquam. — qui corda uestra declarastis uocibus, adiuuate nos et orationibus. potens est dominus, qui praecipit unitatem, mutare in melius uoluntatem. quod autem acclamauit caritas uestra: aut hic aut nusquam, uocem in illum uestrae caritatis agnouimus et amamus. hoc etiam nos non nunc primum, sed semper cogitamus, semper optamus. idem est et animus, quod praecipue necessarium est, fratris et coepiscopi nostri, episcopi uestri Deuterii. olim nobis notus est animus eius.
Let no delay, then, disturb you, brethren, while he wills what he wills; but pray that he may do what he promised, so that he cannot be unwilling for what we will. — And it was acclaimed by all: 'Either here or nowhere.' — You who have declared your hearts with your voices, help us also with your prayers. The Lord is powerful, who commands unity, to change the will for the better. And as to what your charity acclaimed — 'Either here or nowhere' — we recognized and we love in him a voice of your charity. This too we consider, not now for the first time but always; this we always desire. Of the same mind — which is chiefly necessary — is our brother and fellow-bishop, your bishop Deuterius. Long since his mind has been known to us.
所以，弟兄們，不要讓任何些微的遲延使你們煩擾，當他還願意他所願意之事時；但你們當祈禱，願他成就他所應許的，好叫他不能不願意我們所願意的。——眾人齊聲喊道：「不在這裡，就在別無他處！」——你們既以聲音表明了心意，也求你們以祈禱幫助我們。那命定合一的主大有能力，能把人的意志改變得更好。至於你們愛心所喊的「不在這裡，就在別無他處」，我們認出、也喜愛這是出於你們愛心的呼聲。這事我們也在思念，並非如今才頭一次，而是常常思念，常常渴望。與此心意相同的——這是最為必要的——還有我們的弟兄、同工主教，你們的主教德烏特里烏斯。他的心意我們早已知曉。
61:5
nobiscum preces de hac re domino fudit cum concilio, ubi hoc illis qui foris sunt promisimus et obtulimus. iam de hac re subscriptiones nostrae retinentur. numquam enim nos ita honorem nostrum fouemus, ut unitati inuideamus. minores simus honore, cum simus maiores dilectione. nouimus quemadmodum inuitanda sit infirmitas, ut perficiatur unitas. Nec ideo dicimus haec, fratres, quasi illi, qui sub schismate remanserint, aliquam spem habeant ad dominum. multi enim disputant parum intellegentes quid loquantur et dicunt: *si schismatici sunt, si haeretici sunt, quare sic illos suscipiunt?\' audite, fratres mei.
Together with us he poured out prayers to the Lord over this matter in council, where we promised and offered this to those who are outside. Already on this matter our signatures are kept on record. For we never so cherish our own honour as to begrudge unity. Let us be lesser in honour, since we are greater in love. We know in what manner weakness is to be invited, that unity may be brought to perfection. Nor do we say these things, brethren, as if those who remain under the schism have any hope toward the Lord. For many dispute, understanding too little what they say, and say: 'If they are schismatics, if they are heretics, why do they receive them so?' Hear, my brethren.
他曾與我們一同在會議中為此事向主傾心禱告，我們也在那裡向那些在外的人作了應許與提議。關於此事，我們的簽署已存留為記。因為我們決不至於如此看重自己的尊榮，竟嫉妒合一。願我們在尊榮上為小，因為我們在愛中為大。我們知道當如何邀請那軟弱的，好使合一得以完全。弟兄們，我們說這些話，並非好像那些仍留在分裂中的人在主面前還有什麼盼望。因為許多人議論紛紛，卻不甚明白自己所說的，說：「若他們是分裂者，若他們是異端者，為什麼還這樣接納他們？」我的弟兄們，請聽。
61:6
si (sic) eos susciperemus, iam istum susciperemus fratrem nostrum Emeritum, siue bonum siue malum, tamen fratrem. quod ideo dico, quia et ipse nouit per prophetam nobis dictum esse quod illis etiam in collatione diximus: dicite \'fratres nostri estis\' his qui uos oderunt. oderunt nos, credimus finiendum esse quod odiunt: tamen quamdiu odit \'frater audit. donec finiatur odium, erit nomen in testimonium. non ergo sic illos suscipimus ut sunt — absit a nobis; nam haeretici sunt —, suscipimus autem catholicos: mutantur, suscipiuntur. sed propter malum quod habent non in eis possumus persequi bona quae agnoscimus.
If we received them thus [as they are], we would already be receiving this man, our brother Emeritus — whether good or bad, yet a brother. And I say this because he himself also knows that it was said to us through the prophet, as we said also to them in the conference: 'Say to those who hate you, You are our brethren.' They hate us; we believe that what they hate must come to an end; yet as long as he hates, 'brother' let him hear. Until the hatred is ended, the name shall be for a testimony. We do not therefore receive them as they are — far be it from us, for they are heretics — but we receive Catholics: they are changed, they are received. But because of the evil which they have, we cannot in them persecute the good things which we recognize.
我們若照他們的原樣接納他們，那我們豈不早就接納了這人、我們的弟兄厄默里圖斯了嗎——無論他是好是壞，總是弟兄。我說這話，是因為他自己也知道，主藉先知對我們所說的話，就是我們在會談中也對他們說過的：「你們要對那恨你們的人說：『你們是我們的弟兄。』」他們恨我們；我們相信他們所恨的必要止息；然而只要他還在恨，仍當稱他為「弟兄」讓他聽見。直到恨意止息之前，這名稱要作為見證。所以我們並不照他們的原樣接納他們——這絕非我們所為；因為他們是異端者——而是接納那些歸正的大公教徒：他們既改變了，就被接納。但因著他們所懷有的惡，我們無法在他們身上迫害我們所認同的善。
61:7
malum enim dissensionis, schismatis, haeresis malum suum habent, bona uero quae in illis agnoscimus non sunt sua. domini nostri habent bona, ecclesiae habent bona. baptismus non est ipsorum, sed Christi. inuocatio nominis dei super caput ipsorum, quando ordinantur episcopi, inuocatio illa dei est, non Donati. non eum suscipio episcopum, si, quando est ordinatus, super caput eius Donatus est inuocatus. in errante et deserente milite crimen est desertoris, character autem non est desertoris, sed imperatoris. sed frater noster non deseruit, ubi adhuc numquam fuit, siquidem in illo desertoris error est natus, quando est a desertore signatus.
For the evil of dissension, of schism, of heresy, they have as their own; but the good things which we recognize in them are not their own. They have the good things of our Lord, they have the good things of the Church. Baptism is not theirs, but Christ's. The invocation of the name of God over their head, when bishops are ordained — that invocation is God's, not Donatus's. I do not receive that man as a bishop, if, when he was ordained, Donatus was invoked over his head. In a soldier who errs and deserts, the crime is the deserter's, but the mark is not the deserter's, but the emperor's. But our brother did not desert where he never yet had been, seeing that in him the deserter's error was born, when he was marked by a deserter.
因為分裂、分黨、異端之惡，是他們自己所有的；但我們在他們身上所認同的善卻不是他們自己的。他們所有的是我們主的美善，是教會的美善。洗禮不是他們的，而是基督的。主教被立時，天主的名被呼求在他們頭上——那呼求乃是天主的，不是多納圖斯的。若有人受立時，多納圖斯的名被呼求在他頭上，我便不接納他為主教。在一個犯錯且逃亡的士兵身上，罪過是逃兵的，但那印記卻不是逃兵的，而是君王的。然而我們的弟兄並沒有從他從未身處之地逃離，因為逃兵的錯謬是在他身上出生的，那是他被一個逃兵蓋印之時。
61:8
qui primo schisma fecit, qui se ab ecclesia catholica separauit, cum his quos secum traxit desertor fuit. ceteri a desertoribus signati sunt, non tamen signo desertoris, sed signo imperatoris; non enim desertor characterem suum fixit. quid est quod dico: desertor characterem suum non fixit? Donatus non baptizauit in nomine Donati. nam si Donatus, quando schisma fecit, in nomine Donati baptizaret, desertoris characterem infigeret. ego quando uocarem ad unitatem, si inuenirem desertoris characterem, exterminarem delerem abolerem abicerem non approbarem respuerem anathemarem damnarem. nunc uero ipse desertor characterem fixit imperatoris sui.
He who first made the schism, who separated himself from the Catholic Church, was a deserter, together with those whom he drew away with himself. The rest were marked by deserters, yet not with the deserter's mark, but with the emperor's mark; for the deserter did not affix his own mark. What is it that I say: 'the deserter did not affix his own mark'? Donatus did not baptize in the name of Donatus. For if Donatus, when he made the schism, had baptized in the name of Donatus, he would have imprinted the deserter's mark. When I called men to unity, if I found the deserter's mark, I would exterminate it, delete it, abolish it, cast it away, not approve it, spit it out, anathematize it, condemn it. But as it is, the deserter himself affixed the mark of his own emperor.
那首先製造分裂、把自己從大公教會分離出去的人，連同他所拉走的那些人，都是逃兵。其餘的人是被逃兵蓋印的，卻不是被逃兵的印記，而是被君王的印記所印；因為那逃兵並沒有蓋上他自己的印記。我說「逃兵沒有蓋上他自己的印記」是什麼意思呢？多納圖斯並沒有奉多納圖斯的名施洗。因為多納圖斯若在製造分裂時奉多納圖斯的名施洗，他就會烙上逃兵的印記了。當我呼召人歸於合一時，倘若我發現逃兵的印記，我必把它剷除、抹去、廢除、丟棄、不予認可、吐棄、咒詛、定罪。但如今，那逃兵自己所蓋的，卻是他自己君王的印記。
61:9
deus et dominus noster Iesus Christus quaerit desertorem, delet erroris crimen, sed non exterminat suum characterem. ego quando uenio ad fratrem meum et colligo errantem fratrem meum, attendo fidem in nomine patris et filii et spiritus sancti. iste est character imperatoris mei. de isto charactere militibus suis uel potius comitibus suis, ut hunc inprimerent eis, quos congregabant castris eius, praecepit dicens: ite, baptizate omnes gentes in nomine patris et filii et spiritus sancti. istum characterem a domino dictum omnibus credentibus inprimendum quia nouerat Paulus, expauescit ad eos qui uolebant esse Pauli et dicit eis: \'numquid Paulus pro uobis crucifixus est?
God and our Lord Jesus Christ seeks out the deserter, blots out the crime of his error, but does not exterminate his own mark. When I come to my brother and gather in my erring brother, I look for the faith in the name of the Father and of the Son and of the Holy Spirit. This is the mark of my emperor. Concerning this mark he commanded his soldiers, or rather his companions, that they should imprint it on those whom they gathered into his camp, saying: 'Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit.' Because Paul knew that this mark, spoken by the Lord, must be imprinted on all believers, he is dismayed at those who wished to be Paul's, and says to them: 'Was Paul crucified for you?
天主、我們的主耶穌基督尋找那逃兵，塗抹他錯謬的罪愆，卻不剷除祂自己的印記。當我來到我的弟兄那裡，把我迷途的弟兄招聚回來時，我尋看的是那奉父、子、聖靈之名的信德。這就是我君王的印記。論到這印記，祂吩咐祂的士兵，或更好說祂的同伴，要把它烙在他們招聚入祂營中的人身上，說：「你們要去，奉父、子、聖靈的名給萬民施洗。」保羅既知道主所吩咐的這印記，必要烙在一切信者身上，就對那些願意作保羅之人的深感驚駭，對他們說：「難道保羅為你們釘了十字架嗎？
61:10
quid uultis esse mei et non magis domini mei? quid uultis esse mei et non potius cuius ego sum? agnoscite, aduertite characterem uestrum: numquid in nomine Pauli baptizati estis?\' sic ergo eos colligimus, ut non sibi blandiantur illi quos non colligimus. et ipsi colligantur, non inflentur; ueniant, suscipientur. non in eis odimus quod dei est, non odimus et ipsos, quia dei sunt et quod habent dei est. dei sunt, quia homines sunt et omnis homo creatura dei est; dei est quod habent nomen patris et filii et spiritus sancti: baptismus trinitatis dei est, dei est euangelium quod habent, dei est fides quam habent. Et quid non habent, ait mihi aliquis, qui haec habent? tu dicis:
Why do you wish to be mine and not rather my Lord's? Why do you wish to be mine, and not rather his whose I am? Recognize, mark well, your mark: were you baptized in the name of Paul?' So then we gather them in, that those whom we do not gather may not flatter themselves. Let these too be gathered in, not puffed up; let them come, they will be received. We do not hate in them what is God's, nor do we hate them themselves, since they are God's and what they have is God's. They are God's, because they are men, and every man is a creature of God; God's is what they have — the name of the Father and of the Son and of the Holy Spirit: the baptism of the Trinity is God's, God's is the Gospel which they have, God's is the faith which they have. And what do they not have, someone says to me, who have these things? You say:
你們為什麼願意作我的，而不寧可作我主的？你們為什麼願意作我的，而不寧可作那位擁有我的？要認出、要看清你們的印記：你們是奉保羅的名受洗的嗎？」所以我們招聚他們回來，好叫我們尚未招聚的人不至於自我陶醉。願這些人也被招聚，不要自高自大；讓他們來吧，他們必被接納。我們並不恨他們身上屬天主的，也不恨他們本身，因為他們是屬天主的，他們所有的也是屬天主的。他們是屬天主的，因為他們是人，而凡人都是天主的受造物；他們所有的乃是屬天主的——父、子、聖靈的名：三位一體的洗禮是天主的，他們所有的福音是天主的，他們所有的信德是天主的。那麼，有人對我說，這些人既有這一切，還缺什麼呢？你說：
61:11
habent baptismum Christi? dico. tu dicis: habent fidem Christi? dico. si ergo haec habent, quid non habent? quid est baptismus? sacramentum. audi apostolum: si sciero omnia sacramenta. multum est scire omnia dei sacramenta; quantacumque sciamus sacramenta, quis nouit dei omnia sacramenta? quid ait apostolus? si sciero omnia sacramenta, si habeam omnem prophetiam, adde adhuc: et omnem scientiam. (sed de fide dixeras). audi adhuc: si habeam omnem fidem. difficile est habere omnem fidem, quomodo difficile est noscere omnia sacramenta. et quid est quod dicit: (omnem) ita ut montes transferam, caritatem autem non habeam, nihil sum?
Do they have the baptism of Christ? I say yes. You say: Do they have the faith of Christ? I say yes. If then they have these, what do they not have? What is baptism? A sacrament. Hear the Apostle: 'If I should know all sacraments [mysteries].' It is much to know all the sacraments of God; however many sacraments we may know, who has known all the sacraments of God? What does the Apostle say? 'If I should know all sacraments, if I should have all prophecy' — add still more: 'and all knowledge.' (But you had spoken of faith.) Hear yet further: 'if I should have all faith.' It is difficult to have all faith, just as it is difficult to know all sacraments. And what is it that he says: 'all, so that I should remove mountains, but have not charity, I am nothing'?
他們有基督的洗禮嗎？我說有。你說：他們有基督的信德嗎？我說有。那麼，他們若有這些，還缺什麼呢？洗禮是什麼？是聖事（奧祕）。請聽使徒的話：「我若知道一切奧祕。」能知道天主一切的奧祕，這是極大的事；我們無論知道多少奧祕，誰又能知道天主一切的奧祕呢？使徒怎麼說？「我若知道一切奧祕，我若有全備的先知講道之恩」——還要再加上：「並各樣的知識。」（但你先前所說的是信德。）再聽下去：「我若有全備的信心。」擁有全備的信心是難的，正如認識一切奧祕是難的。他又說什麼呢：「我若有全備的信心，甚至能移山，卻沒有愛，我就算不得什麼」？
61:12
intendite, fratres, intendite, obsecro uos, apostoli uocem et uidete, quare cum tantis laboribus et periculis fratres nostros quaeramus. caritas eos quaerit de cordibus nostris. propter fratres meos et propinquos meos, dicit psalmus, loquebar pacem de te, ad sanctam Hierusalem loquens. uidete ergo, fratres mei, quid dixit apostolus: si habuero omnia sacramenta, omnem scientiam, prophetiam, fidem — qualem fidem? — ita ut montes transferam, caritatem autem non habeam, nihil sum. non dixit: illa omnia nihil sunt,\' sed: si caritatem non habeam, nihil sum. quis enim demens diceret: nihil sunt dei sacramenta? quis demens diceret: nihil est prophetia, nihil scientia, nihil fides?
Attend, brethren, attend, I beseech you, to the voice of the Apostle, and see why with such great labours and dangers we seek out our brothers. Charity seeks them out from our hearts. 'For the sake of my brethren and my kinsmen,' says the psalm, 'I spoke peace concerning you,' speaking to the holy Jerusalem. See then, my brethren, what the Apostle said: 'If I should have all sacraments, all knowledge, prophecy, faith' — what kind of faith? — 'so that I should remove mountains, but have not charity, I am nothing.' He did not say: 'Those things are nothing,' but: 'If I have not charity, I am nothing.' For who would be so mad as to say: 'The sacraments of God are nothing'? Who would be so mad as to say: 'Prophecy is nothing, knowledge nothing, faith nothing'?
弟兄們，我懇求你們留心，留心使徒的話，看看我們為何要付出如此巨大的勞苦與危險去尋找我們的弟兄。是愛從我們心中尋找他們。詩篇說：「為了我弟兄和我親屬的緣故，我論到你說平安」，這是對聖城耶路撒冷所說的。所以，我的弟兄們，看使徒說了什麼：「我若有一切奧祕、各樣的知識、先知講道之恩、信心」——是何等的信心呢？——「甚至能移山，卻沒有愛，我就算不得什麼。」他沒有說「那一切都算不得什麼」，而是說「我若沒有愛，我就算不得什麼」。因為誰會愚妄到說「天主的奧祕算不得什麼」呢？誰會愚妄到說「先知講道算不得什麼，知識算不得什麼，信心算不得什麼」呢？
61:13
non illa nihil sunt, sed cum illa magna sint, ego magna habens si caritatem non habeam, nihil sum. magna illa sunt et magna habeo et nihil sum, si caritatem non habeo, per quam mihi prosunt quae magna sunt. si enim non habeo caritatem, illa inesse possunt, prodesse non possunt. Attende ergo, frater, attende, obsecro te. dicis mihi: quid me quaeris? respondeo: quia frater meus es. respondes mihi et dicis: si perii, quid me quaeris? et ego respondeo: si non perisses, non quaererem. quid me quaeris? dicis mihi: si perii, quid me quaeris? cum ego respondeam: quaero quia peristi. et quare quaero, quo fructu quaero? ut aliquando dicatur mihi:
Those things are not nothing; but since those things are great, I, having great things, if I have not charity, am nothing. Those things are great, and I have great things, and I am nothing, if I have not charity, through which the great things I have profit me. For if I have not charity, those things can be present, but cannot profit. Attend, then, brother, attend, I beseech you. You say to me: Why do you seek me? I answer: Because you are my brother. You answer me and say: If I have perished, why do you seek me? And I answer: If you had not perished, I would not seek you. Why do you seek me? you say to me: If I have perished, why do you seek me? While I answer: I seek because you have perished. And why do I seek, to what fruit do I seek? That it may one day be said to me:
那些事並非算不得什麼；只是那些事雖大，我這擁有大事的人，若沒有愛，就算不得什麼。那些事是大的，我也擁有大事，然而我若沒有愛，就算不得什麼；因為正是藉著愛，我所擁有的大事才於我有益。因為我若沒有愛，那些事雖能存在，卻不能有益。所以，弟兄啊，我懇求你留心，留心。你對我說：你為什麼尋找我？我回答：因為你是我的弟兄。你回答我說：我若已滅亡，你為什麼還尋找我？我回答：你若沒有滅亡，我就不尋找你了。你對我說：你為什麼尋找我？你若我已滅亡，你為什麼還尋找我？我卻回答：正因你已滅亡，所以我才尋找。我尋找是為了什麼，尋找有何果效呢？是為了叫我有一天能聽見人對我說：
61:14
frater tuus mortuus erat et reuixit, perierat et inuentus est. respondes et dicis mihi: sed habeo sacramentum. habes, agnosco; propter hoc te quaero. magnam causam addidisti, quare diligentius te quaeram. ouis es enim de grege domini mei, cum signo errasti; ideo quaero magis, quia ipsum signum habes. quare unam ecclesiam non possidemus? unum signum habemus; quare in uno ouili non sumus? ideo te quaero, ut hoc sacramentum sit tibi in salutis adiutorium, non in damnationis testimonium. nescis quia desertor de charactere damnatur, de quo militans honoratur? ideo te quaero, ut non pereas cum signo. salutis enim signum est, si habeas salutem, si habeas caritatem.
'Your brother was dead and is alive again, was lost and is found.' You answer and say to me: But I have the sacrament. You have it, I acknowledge it; for this reason I seek you. You have added a great cause why I should seek you more diligently. For you are a sheep of my Lord's flock, you have strayed with the mark; therefore I seek the more, because you have that very mark. Why do we not possess one Church? We have one mark; why are we not in one sheepfold? Therefore I seek you, that this sacrament may be to you an aid to salvation, not a testimony to your damnation. Do you not know that the deserter is condemned by the mark by which the serving soldier is honoured? Therefore I seek you, that you may not perish with the mark. For it is a mark of salvation, if you have salvation, if you have charity.
「你這弟兄是死而復活、失而復得的。」你回答我說：可是我有聖事。你有，我承認；正因如此我才尋找你。你已加上了一個大理由，使我更當殷勤尋找你。因為你是我主羊群中的一隻羊，你帶著印記走迷了路；所以我更加尋找，正因你有那印記。我們為什麼不共有同一教會呢？我們有同一印記；為什麼我們不在同一羊圈裡呢？所以我尋找你，是要叫這聖事於你成為得救的助益，而非定罪的憑證。難道你不知道，逃兵正是憑那服役者所引以為榮的印記而被定罪嗎？所以我尋找你，是要你不至於帶著印記滅亡。因為那是得救的印記——只要你有救恩，只要你有愛。
61:15
hoc enim signum salutis extra tibi inesse potest, prodesse non potest. ueni, ut prosit tibi quod habebas, non ut accipias quod habebas, sed ut prodesse tibi incipiat quod habebas et accipias quod non habebas. habebas enim signum pacis, ipsam pacem non habebas. in domo illa, id est in te, discordia habitabat et in limine titulos pacis figebat. agnosco titulos, sed quaero habitantem. lego titulum pacis: baptismus in nomine patris et filii et spiritus sancti. titulus pacis est, lego; quis habitet, quaero. fratrem meum attendo, titulum pacis agnosco. ipsum et ego habeo, intrare uolo. quid est \'intrare uolo\'? fratrem me accipe, ut simul oremus patrem. \'non tecum oro\'.
For this mark of salvation can be present with you outwardly, but cannot profit. Come, that what you had may profit you — not that you may receive what you had, but that what you had may begin to profit you, and that you may receive what you did not have. For you had the mark of peace, but you did not have peace itself. In that house, that is, in yourself, discord dwelt, and on the threshold it affixed the placards of peace. I recognize the placards, but I seek the dweller. I read the placard of peace: baptism in the name of the Father and of the Son and of the Holy Spirit. It is a placard of peace, I read it; who dwells within, I ask. I attend to my brother, I recognize the placard of peace. I too have that very thing, I wish to enter. What is 'I wish to enter'? Receive me as a brother, that together we may pray to the Father. 'I do not pray with you.'
因為這救恩的印記能外在地存於你身上，卻不能有益。你來吧，好叫你先前所有的能於你有益——不是要你重新領受你先前所有的，而是要叫你先前所有的開始於你有益，並使你領受你先前所沒有的。因為你先前有和平的印記，卻沒有和平本身。在那房子裡，就是在你自己裡面，住著紛爭，卻在門檻上貼著和平的告示。我認得那些告示，但我尋找的是那居住者。我讀那和平的告示：奉父、子、聖靈之名的洗禮。這是和平的告示，我讀著它；但誰住在裡面，我卻要問。我留意我的弟兄，我認出和平的告示。這印記我自己也有，我願意進去。何謂「我願意進去」？就是接納我作弟兄，好叫我們一同祈求父。「我不與你一同祈禱。」
61:16
tituli pacis sunt, et mihi discordia contradicit? plane laborabo adiuuante domino eicere discordiam male possidentem et introducere pacem tamquam legitimum possessorem. cum ergo discordiam excludo, pacem introduco, titulos pacis quare depono? dico plane domino meo: \'o Christe, qui es pax nostra, qui fecisti utraque unum. fac nos unum, ut recte cantemus: ecce quam bonum et quam iucundum habitare fratres in unum. introduc concordiam, pelle discordiam; introduc te ipsum in titulos tuos. tu mane, non alter possideat et de titulis tuis fallat. tu muta istum contradictorem, qui una hora in cruce mutasti latronem.\' Et certe uideamus quid habes. \'habeo,\' inquis, \'sacramentum, habeo baptismum*.
There are placards of peace, and yet discord contradicts me? Assuredly, with the Lord's help, I will labour to cast out discord, which wrongfully possesses, and to bring in peace as the lawful possessor. When therefore I exclude discord and bring in peace, why should I take down the placards of peace? I say plainly to my Lord: 'O Christ, who art our peace, who hast made both one, make us one, that we may rightly sing: Behold how good and how pleasant it is for brethren to dwell in unity. Bring in concord, drive out discord; bring thyself into thine own placards. Do thou remain, let no other possess and deceive through thy placards. Change thou this gainsayer, thou who in one hour on the cross didst change the thief.' And let us certainly see what you have. 'I have,' you say, 'the sacrament, I have baptism.'
既有和平的告示，紛爭卻還要反對我嗎？靠著主的幫助，我必定要竭力驅逐那不法佔據的紛爭，把和平作為合法的擁有者迎進來。所以，當我趕走紛爭、迎進和平時，我為什麼要撤下和平的告示呢？我坦然對我的主說：「基督啊，祢是我們的和平，祢使兩者合而為一，求祢使我們合一，好叫我們能正確地歌唱：看哪，弟兄和睦同居，是何等地善、何等地美！求祢帶進和諧，趕走紛爭；求祢把祢自己帶進祢自己的告示中。願祢常存，不容別的佔據並藉祢的告示行騙。求祢改變這反對者，正如祢在十字架上一時之間改變了那強盜。」我們必定要看看你有什麼。你說：「我有聖事，我有洗禮。」
61:17
si dicam tibi \'proba\', ostendis mihi quid acceperis, dicis quid confessus fueris, dicis quid teneas. agnosco, non muto, non exsufflo; absit ut, cum quaero salutem desertoris, faciam iniuriam imperatori. ergo probasti mihi quod habeas sacramentum; exponendo sacramentum probasti mihi te habere fidem. proba mihi quod habeas caritatem: tene unitatem. nolo mihi dicas \'habeo caritatem\': proba. unum patrem habemus: simul oremus. quid tu dicis, quando oras, rogo te? \'pater noster qui es in caelis.\' deo gratias. secundum magisterium domini nostri addidisti: qui es in caelis. singulos enim patres habebamus in terris, unum inuenimus simul in caelis. pater noster qui es in caelis:
If I say to you 'prove it,' you show me what you have received, you tell me what you have confessed, you tell me what you hold. I acknowledge it, I do not change it, I do not breathe it away [in exorcism]; far be it from me, when I seek the salvation of the deserter, to do injury to the emperor. So then you have proved to me that you have the sacrament; by expounding the sacrament you have proved to me that you have faith. Prove to me that you have charity: hold fast to unity. I do not want you to say to me 'I have charity': prove it. We have one Father: let us pray together. What do you say, when you pray, I ask you? 'Our Father, who art in heaven.' Thanks be to God. According to the teaching of our Lord you have added: 'who art in heaven.' For we had individual fathers on earth; one we have found together in heaven. 'Our Father, who art in heaven':
我若對你說「證明給我看」，你就把你所領受的顯給我看，說出你所承認的，說出你所持守的。我承認它，我不改變它，我不把它吹去驅除；當我尋求逃兵的得救時，我斷不至於損害那君王。所以你已向我證明了你有聖事；藉著闡釋這聖事，你已向我證明了你有信德。現在請向我證明你有愛：就是持守合一。我不要你只對我說「我有愛」：請證明出來。我們有同一位父：讓我們一同祈禱。我問你，你祈禱時說什麼呢？「我們在天上的父。」感謝天主。你照著我們主的教導加上了：「在天上的。」因為我們在地上各有各的父親；但在天上，我們卻同尋得一位。「我們在天上的父」：
61:18
ipsum inuocas patrem. pater noster unam coniugem habere uoluit. qui ergo adoramus unum patrem, quare non agnoscimus unam matrem? si natum te dicis de alia, et de sinu alieno ipsa te peperit. quod dixi, non omnes intellegere potuistis. nouimus per legitimas coniuges factum esse, ut etiam, qui non de legitimis coniugibus nascerentur, in eadem hereditate sociarentur. hoc uoluntas coniugis fecit. nam Ismahel exheredatus est. ipsum Sara pepererat, etsi de utero alieno. Sara pepererat utero alieno, uoto suo. ipsa enim dixit: uolo enim de ista mihi filios facias, et ideo fecit Abraham. uxor enim non habet potestatem corporis sui, sed uir; similiter uir non habet potestatem corporis sui, sed mulier.
the same Father you invoke. Our Father willed to have one spouse. We then who adore one Father, why do we not acknowledge one Mother? If you say you were born of another, even from another's womb she bore you. What I have said not all of you were able to understand. We know that through lawful wives it came about that even those who were not born of lawful wives were associated in the same inheritance. This the will of the wife brought about. For Ishmael was disinherited. Sarah had borne him, though from another's womb. Sarah had borne through another's womb, by her own vow. For she herself said: 'I will that you make me sons from this woman,' and therefore Abraham did so. 'For the wife has not power over her own body, but the husband; likewise the husband has not power over his own body, but the wife.'
你所呼求的正是同一位父。我們的父樂意只有一位配偶。那麼我們既敬拜同一位父，為什麼不承認同一位母親呢？你若說你是由另一位所生，她也是從別人的胎中把你生下的。我所說的，你們並非人人都能明白。我們知道，藉著合法的妻子，就使得那些並非由合法妻子所生的人，也得以同享同一份基業。這是妻子的意願所成就的。因為以實瑪利被剝奪了繼承權。撒拉曾生了他，雖是從別人的胎中。撒拉是憑自己的心願，藉別人的胎所生的。因為她自己說：「我願你藉這女子為我生子。」亞伯拉罕便照樣行了。「因為妻子沒有權柄主張自己的身子，乃在丈夫；照樣，丈夫也沒有權柄主張自己的身子，乃在妻子。」
61:19
nam filius esset, si non superbisset; superbus est exheredatus Ismahel. erexit enim ancilla ceruicem, ut diceretur: eice ancillam et filium eius; non enim heres erit filius ancillae cum filio meo Isaac. nam uis nosse quid ualeat pax, quid ualeat concordia, quid ualeat humilitas, et quid impediat superbia? Ismahelem exheredauit, filios autem ancillarum de Iacob, quia et illi ut nascerentur coniugia iusta uoluerunt, filios ergo ancillarum de Iacob nouimus in unam hereditatem aduocatos. simul numerati sunt omnes patriarchae duodecim; nullum ab altero uteri diuersitas separauit, quia omnes caritas sociauit. quid interest ergo ubi baptismum acceperis?
For he would have been a son, had he not been proud; Ishmael was disinherited through pride. For the handmaid lifted up her neck, so that it was said: 'Cast out the handmaid and her son; for the son of the handmaid shall not be heir with my son Isaac.' For do you wish to know what peace avails, what concord avails, what humility avails, and what pride hinders? It disinherited Ishmael, but the sons of the handmaids born of Jacob — because they too, that they might be born, willed lawful marriages — those sons of the handmaids born of Jacob we know were called into one inheritance. All the twelve patriarchs were numbered together; the diversity of the womb separated none from another, because charity associated them all. What difference does it make, then, where you received baptism?
因為他本可作兒子，若不驕傲的話；以實瑪利是因驕傲而被剝奪繼承權。因為那使女昂起了頸項，以致有話說：「把這使女和她兒子趕出去，因為這使女的兒子不可與我兒子以撒一同承受產業。」你豈不願知道和平有何功效、和諧有何功效、謙卑有何功效，而驕傲又有何妨礙嗎？驕傲剝奪了以實瑪利的繼承權；但雅各由使女所生的眾子——因為他們為了得生，也是出於合法的婚姻——我們知道這些雅各由使女所生的眾子，卻被召同承受一份基業。十二位先祖一同被數點；胎腹的不同並未使一人與另一人相隔，因為愛把他們眾人聯結在一起。那麼，你在何處受洗，又有何分別呢？
61:20
baptismus meus est, dicit tibi Sara, baptismus meus est, dicit tibi Rachel. noli superbire, ueni ad hereditatem, maxime quia ipsa hereditas non est illa terra quae data est filiis Iacob. filiis Israel data est terra; quanto a pluribus possidebatur, tanto plus angustabatur. hereditas nostra pax uocatur; testamentum lego: pacem meam do uobis, pacem meam relinquo uobis. simul teneamus quod diuidi non potest. non eam angustat numerosus possessor, quanticumque uenerint, sicut promissum est: sic erit semen tuum tamquam stellae caeli et sicut arena quae est ad labium maris. in semine tuo benedicentur omnes gentes.
'The baptism is mine,' Sarah says to you; 'the baptism is mine,' Rachel says to you. Do not be proud, come to the inheritance — especially because that inheritance is not that land which was given to the sons of Jacob. To the sons of Israel land was given; the more possessors it had, the more cramped it became. Our inheritance is called peace; I read the testament: 'My peace I give to you, my peace I leave to you.' Together let us hold what cannot be divided. A numerous possessor does not cramp it, however many may come, as it was promised: 'So shall your seed be, as the stars of heaven and as the sand which is on the seashore. In your seed shall all nations be blessed.'
撒拉對你說：「這洗禮是我的。」拉結對你說：「這洗禮是我的。」不要驕傲，來承受這份基業吧——尤其因為那基業並不是賜給雅各眾子的那地。地是賜給以色列眾子的；擁有它的人越多，它就越顯狹窄。我們的基業卻名為和平；我讀那遺囑：「我把我的平安賜給你們，我把我的平安留給你們。」讓我們一同持守那不能被分割的。眾多的擁有者並不使它變得狹窄，無論來的有多少，正如所應許的：「你的後裔必如此，像天上的星、海邊的沙。地上萬國都必因你的後裔得福。」
61:21
et uidi, inquit in Apocalypsi, multos in stolis albis et habentes palmas, quos numerare nemo potest, uenientes ex omnibus gentibus. ueniant, pacem teneant. angusta non fit nostra possessio; angustias non facit nisi sola dissensio. ecce, fratres mei, ut angustias adhuc patiamur, dissensio facit fratris nostri: consentiat in pace, et facta est latitudo. Sed quid faciamus, nisi fraternam infirmitatem feramus et non deficiamus? sudor iste meus credimus quod erit fructuosus.
'And I saw,' he says in the Apocalypse, 'a great multitude in white robes and holding palms, whom no one can number, coming out of all nations.' Let them come, let them hold fast to peace. Our possession does not become cramped; nothing makes it narrow except dissension alone. Behold, my brethren, that we still suffer straits, the dissension of our brother causes it: let him consent in peace, and there is spaciousness. But what shall we do, except bear our brother's weakness and not grow faint? This sweat of mine, we believe, will be fruitful.
他在《默示錄》中說：「我又看見許多人，身穿白衣，手拿棕枝，是從各邦國來的，沒有人能數過來。」讓他們來吧，讓他們持守和平。我們的產業並不變得狹窄；除了紛爭之外，沒有別的能使它變窄。看哪，我的弟兄們，我們至今仍受困窘，這是我們弟兄的紛爭所致：只要他在和平中同意，就必大得寬廣。但我們能作什麼呢？無非是擔當弟兄的軟弱，不至灰心。我們相信，我這番汗水必要結出果實。
61:22
dominus deus noster, qui uoluit ut ueniremus ad uos, qui iussit ut eum quaereremus, qui fecit ut eum interim facie tenus inueniremus, adiutos orationibus uestris faciet nos inuenire cor eius, laetari de concordia eius, gratias agere deo de salute eius, quam non potest habere nisi in ecclesia catholica. extra catholicam ecclesiam totum potest praeter salutem: potest habere honorem, potest habere sacramenta, potest cantare alleluia, potest respondere \'amen\', potest euangelium tenere, potest in nomine patris et filii et spiritus sancti fidem habere et praedicare, sed nusquam nisi in ecclesia catholica salutem poterit inuenire. transeunt enim omnia ista, fratres mei.
The Lord our God, who willed that we should come to you, who commanded that we should seek him, who has brought it about that we have meanwhile found him face to face, will make us — aided by your prayers — find his heart, rejoice in his concord, give thanks to God for his salvation, which he cannot have except in the Catholic Church. Outside the Catholic Church he can have everything except salvation. He can have honour, he can have the sacraments, he can sing 'Alleluia,' he can answer 'Amen,' he can hold the Gospel, he can have and preach faith in the name of the Father and of the Son and of the Holy Spirit; but nowhere except in the Catholic Church will he be able to find salvation. For all these things pass away, my brethren.
主我們的天主，祂樂意讓我們來到你們這裡，祂命定我們去尋找他，祂使我們如今得以與他面對面相見；祂必——靠著你們祈禱的幫助——使我們尋得他的心，因他的和諧而喜樂，為他的得救向天主獻上感謝，而這得救除了在大公教會中，他別無可得。在大公教會之外，除了救恩以外他一切都能有：他能有尊榮，能有聖事，能唱「阿肋路亞」，能答「阿們」，能持守福音，能奉父、子、聖靈之名持有並宣講信德；但除了在大公教會中，他斷不能在別處尋得救恩。因為我的弟兄們，這一切都要過去。
61:23
modo putat quia magnus erit apud suos, si non consenserit et dictus fuerit martyr partis Donati. absit! tollatur in nomine domini de corde eius iste typhus. nouit et ipse, legit et ipse: si tradidero corpus meum ut ardeam, caritatem autem non habeam, nihil mihi prodest. ego non dico: si aliquas iniurias quasi iactet se passum esse pro parte Donati aut aliqua damna terrena, nihil ei prodest. ego plus dico: si patiatur foris inimicum Christi, non catholicum fratrem suum quaerentem salutem eius, sed inimicum Christi si foras patiatur et dicat ei foras ab ecclesia Christi inimicus Christi:
He now thinks that he will be great among his own people, if he does not consent and is called a martyr of the party of Donatus. Far be it! Let this vainglory be taken away from his heart in the name of the Lord. He himself knows, he himself has read: 'If I should deliver my body to be burned, but have not charity, it profits me nothing.' I do not say merely: if he should boast that he has suffered some injuries for the party of Donatus, or some earthly losses, it profits him nothing. I say more: if he should suffer an enemy of Christ from without — not a Catholic brother seeking his salvation, but an enemy of Christ; if he should suffer that enemy from outside, and the enemy of Christ, outside the Church of Christ, should say to him:
他如今以為，若他不順服，並被稱為多納圖斯黨的殉道者，他在自己人中間便會成為偉大的。這絕不可能！願這虛榮奉主的名從他心中除去。他自己知道，他自己也讀過：「我若捨己身叫人焚燒，卻沒有愛，仍與我無益。」我不只是說：他若誇口自己為多納圖斯黨受了些傷害，或受了些屬世的損失，這於他無益。我還要說得更進一步：他若在外面遭受基督的仇敵——不是那尋求他得救的大公教會弟兄，而是基督的仇敵；他若在外遭受那仇敵，而那基督的仇敵在基督教會之外對他說：
61:24
\'pone thus idolis, adora deos meos\', et non adorans occidatur ab inimico Christi, sanguinem fundere potest, coronam accipere non potest. Ipsi nouerunt, quando in collatione nostra fuerunt quam Carthagine habuimus, quomodo confessi sunt, quia parentes eorum fecerunt persecutionem Caeciliano episcopo. tunc a catholica discordantes schisma fecerunt. persecuti sunt illum parentes ipsorum, id est primi qui fecerunt partem Donati persecuti sunt Caecilianum. perduxerunt illum persequendo usque ad iudicium imperatoris, miserunt crimina ipsius imperatori, quae uera non existebant. iussit audiri causam imperator. audita est apud episcopos, falsa illa crimina inuenta sunt, absolutus est Caecilianus.
'Offer incense to the idols, adore my gods,' and, refusing to adore, he should be slain by the enemy of Christ — he can shed his blood, he cannot receive the crown. They themselves know, when they were present at our conference which we held at Carthage, how they confessed that their forefathers made persecution against Bishop Caecilian. Then, dissenting from the Catholic Church, they made a schism. Their forefathers persecuted him — that is, the first who made the party of Donatus persecuted Caecilian. By persecuting they carried him even to the judgment of the emperor; they sent to the emperor charges against him which were not true. The emperor ordered the case to be heard. It was heard before the bishops, those charges were found to be false, Caecilian was acquitted.
「向偶像獻香吧，敬拜我的諸神吧」，他若拒絕敬拜而被基督的仇敵所殺——他能流血，卻不能領受冠冕。他們自己知道，當他們出席我們在迦太基所舉行的會談時，他們如何承認自己的先人曾迫害主教凱基利安。當時他們與大公教會分裂，製造了分黨。他們的先人迫害了他——就是那些首先製造多納圖斯黨的人迫害了凱基利安。他們藉著迫害，把他一直帶到皇帝的審判之前；他們向皇帝呈上針對他的種種控告，這些控告都不是真的。皇帝下令審理此案。案件在眾主教面前受審，那些控告被查明是虛假的，凱基利安被判無罪。
61:25
nec illi a persequendo destiterunt, sed imperatorem saepe interpellauerunt, ubi postea iudicem causae constituerunt et ipse inter partes audiuit et cognouit. cognouit imperator, innocentem Caecilianum iudicauit. et cum hoc obiceremus, contenderunt nobiscum et dixerunt, quia Caecilianum damnarit imperator in exilium. quod falsum est. sed tamen uidete quid dixerunt, quia persequentibus maioribus suis adductus est ad imperatorem Caecilianus et missus in exilium. gesta legimus, prosecutiones ipsius sunt, manus ipsius tenentur subscribentis uerbis suis. intendite, obsecro uos, diiudicate modo causam nostram.
Yet they did not desist from persecuting, but often importuned the emperor, until afterwards they appointed a judge of the case, and he himself heard and examined it between the parties. The emperor examined it, and judged Caecilian innocent. And when we brought this forward, they contended with us and said that the emperor had condemned Caecilian to exile. Which is false. But nevertheless see what they said: that, while their elders were persecuting, Caecilian was brought to the emperor and sent into exile. We have read the records; they are the prosecutions of that very party; the hands of the one subscribing his own words are held fast. Attend, I beseech you, judge now our case.
然而他們並未止息迫害，反倒屢次糾纏皇帝，直到後來他們為此案指定了一位法官，這法官親自在雙方之間聽審並查明。皇帝查明了此案，判凱基利安無罪。當我們提出此事時，他們與我們爭辯，說皇帝曾把凱基利安定罪流放。這是虛假的。但你們仍要看看他們所說的：即在他們的先人迫害之下，凱基利安被帶到皇帝面前並被流放。我們讀了那些案卷；那都是他們那一黨自己的控訴文書；那親筆簽署自己言辭之人的手跡，如今仍被握有為據。我懇求你們留心，如今就審斷我們的案件吧。
61:26
certe persecuti sunt maiores sui Caecilianum, certe ad imperatorem perduxerunt, certe ut damnaretur fecerunt. nolo dicere quia non est damnatus, nolo dicere quia innocens est pronuntiatus, sed hoc sit quod dicunt. quando eum persequebantur, quando damnari fecerunt, tunc quid erat Caecilianus? quando persecutionem patiebatur a maioribus istorum, quid erat? dicatur mihi: quid erat? christianus erat? catholicus erat? aut quid erat? non dicunt non erat catholicus\', sed \'criminosus\'. possunt ergo pati persecutionem a sanctis homines criminosi. prorsus hoc accipiamus: criminosus erat Caecilianus qui persecutionem patiebatur.
Certainly their elders persecuted Caecilian, certainly they brought him to the emperor, certainly they contrived that he should be condemned. I do not wish to say that he was not condemned, I do not wish to say that he was pronounced innocent — but let it be as they say. When they were persecuting him, when they contrived that he should be condemned, what then was Caecilian? When he was suffering persecution from these men's elders, what was he? Let it be told me: what was he? Was he a Christian? Was he a Catholic? Or what was he? They do not say 'he was not a Catholic,' but 'he was a criminal.' Criminal men, then, can suffer persecution from the holy. Let us grant this outright: Caecilian, who was suffering persecution, was a criminal.
他們的先人確實迫害了凱基利安，確實把他帶到皇帝面前，確實圖謀使他被定罪。我不願說他沒有被定罪，我不願說他被宣判為無辜——就照他們所說的吧。當他們迫害他時，當他們圖謀使他被定罪時，凱基利安當時是什麼呢？當他遭受這些人先人迫害之時，他是什麼？請告訴我：他是什麼？他是基督徒嗎？他是大公教徒嗎？還是什麼？他們不說「他不是大公教徒」，而說「他是罪犯」。那麼，罪犯之人也能遭受聖徒的迫害。我們就徹底承認這一點吧：那遭受迫害的凱基利安是個罪犯。
61:27
sic enim non dico (mentiebantur>, sed \'fallebantur\', ut et nos illis consentiamus: \'criminosus erat\'. qui faciebant quid erant? quod uis elige. si iniqui erant, desere iniquos, ueni ad nos; si autem sancti erant, potest ergo fieri ut sancti persequantur iniustum. noli nobis irasci, si persequimur, noli dicere: iniusti estis qui persequimini. iam enim ostendistis, quia fieri potest ut et iusti persequantur iniustum. fieri potest aut non potest? unum de duobus dicatur mihi. si fieri non potest, quare uestri persecuti sunt Caecilianum? si autem fieri potest, quid miraris? quid laudas poenam et non ostendis causam? beati, ait dominus, qui persecutionem patiuntur. adde:
For thus I do not say 'they lied,' but 'they were deceived,' so that we too may grant them this: 'he was a criminal.' Those who did it, what were they? Choose which you will. If they were wicked, forsake the wicked, come to us; but if they were holy, then it can happen that the holy persecute the unjust. Do not be angry with us, if we persecute; do not say: 'You are unjust, who persecute.' For you have already shown that it can happen that even the just persecute the unjust. Can it happen or not? Let one of two things be told me. If it cannot happen, why did your people persecute Caecilian? But if it can happen, why do you wonder? Why do you praise the penalty and not show the cause? 'Blessed,' says the Lord, 'are they who suffer persecution.' Add:
因為我這樣說，不是說「他們說謊」，而是說「他們受了矇騙」，好叫我們也可以順著他們承認：「他是個罪犯。」那麼作這事的人又是什麼呢？隨你選一個吧。他們若是不義的，就離棄那些不義的人，來到我們這裡；但他們若是聖徒，那麼聖徒迫害不義之人就是可能發生的事了。你們不要向我們發怒，因為我們也施行迫害；不要說：「你們這施行迫害的是不義的。」因為你們已經表明：連義人迫害不義之人也是可能發生的。這事可能發生，還是不可能？請在二者中告訴我一個。若不可能發生，你們的人為什麼迫害凱基利安？但若可能發生，你們又何必詫異？你們為什麼稱讚那刑罰，卻不指明緣由呢？主說：「為義受逼迫的人有福了。」還要加上：
61:28
propter iustitiam, et separasti latrones, separasti maleficos, separasti adulteros, separasti impios, separasti sacrilegos, separasti haereticos. tales persecutionem patiuntur, sed non propter iustitiam. Et tamen qualem persecutionem patitur frater noster, qui adductus est ad nos? ipsa est persecutio gloriosior; de illa prorsus profiteor. reprehendat qui uult: talem persecutionem profiteor. psalmum lego: detrahentem proximo suo occulte, hunc persequebar. si recte persequor occulte proximo detrahentem, non rectius persequor dei ecclesiam publice blasphemantem, quando dicit non est ipsa\', quando dicit \'nostra est quae in parte est\', quando dicit ilia meretrix est\'?
'for the sake of righteousness' — and you have set apart robbers, you have set apart evildoers, you have set apart adulterers, you have set apart the impious, you have set apart the sacrilegious, you have set apart heretics. Such men suffer persecution, but not for the sake of righteousness. And yet what kind of persecution does our brother suffer, who has been brought to us? That persecution is the more glorious; of that I altogether make profession. Let him reprehend who will: such a persecution I profess. I read the psalm: 'Him who secretly slandered his neighbour, this man I persecuted.' If I rightly persecute one secretly slandering his neighbour, do I not more rightly persecute one publicly blaspheming the Church of God, when he says 'It is not she,' when he says 'Ours is the one that is in a part,' when he says 'That woman is a harlot'?
「為義的緣故」——而你們把強盜分別出來，把作惡的分別出來，把姦淫的分別出來，把不虔的分別出來，把褻瀆聖物的分別出來，把異端者分別出來。這樣的人也遭受迫害，卻不是為義的緣故。然而，這位被帶到我們這裡的弟兄，他所受的又是何等的迫害呢？那迫害更為榮耀；對於這樣的迫害，我全然承認。願指責的儘管指責：這樣的迫害我坦然承認。我讀那詩篇：「暗中誹謗鄰舍的，我就迫害他。」我若正當地迫害一個暗中誹謗鄰舍的人，難道我迫害一個公然褻瀆天主教會的人，豈不更為正當嗎？就是當他說「那不是教會」，當他說「只有身處一隅的那個才是我們的教會」，當他說「那女子是妓女」之時？
61:29
ergo blasphemantem ecclesiam non persequar? persequar plane, quia membrum sum ecclesiae, persequar plane, quia filius sum ecclesiae. ipsius uoce ecclesiae utor, ipsa ecclesia per me dicit in psalmo: persequar inimicos meos et comprehendam illos, et non conuertar donec deficiant. deficiant in malo, proficiant in bonum. fratres, ne putetis aliquid nonum factum esse fratri nostro. pars Donati quando praeualebat Constantinae, laicum nostrum catechumenum natum de parentibus catholicis Petialius tenuit, uim fecit nolenti, scrutatus est fugientem, inuenit latentem, extraxit pauentem, baptizauit trementem, ordinauit nolentem. ecce qualem uiolentiam fecit in nostro! rapuit ille ad mortem:
Shall I then not persecute one blaspheming the Church? I will persecute him plainly, because I am a member of the Church; I will persecute him plainly, because I am a son of the Church. I use the very voice of the Church; the Church herself says through me in the psalm: 'I will persecute my enemies and overtake them, and I will not turn back until they fail.' Let them fail in evil, let them advance in good. Brethren, do not think that anything new has been done to our brother. When the party of Donatus was prevailing at Constantina, a certain Petilianus seized a layman of ours, a catechumen, born of Catholic parents: he did violence to him against his will, searched him out as he fled, found him hiding, dragged him out as he trembled, baptized him quaking, ordained him unwilling. Behold what violence he did to one of ours! He seized him unto death:
那麼，我豈可不迫害那褻瀆教會的人嗎？我必坦然迫害他，因為我是教會的一員；我必坦然迫害他，因為我是教會的兒子。我所用的正是教會自己的聲音；教會親自藉我在詩篇中說：「我要追趕我的仇敵，並且追上他們；不至他們滅絕，我必不轉回。」願他們在惡中滅絕，在善中進步。弟兄們，不要以為在我們弟兄身上發生了什麼新奇的事。當多納圖斯黨在康斯坦提納得勢時，有一個名叫佩提利安的人，擄走了我們一位平信徒——一位由大公教父母所生的慕道者：他違背那人的意願向他施暴，在他逃跑時搜尋他，發現他躲藏，把戰慄的他拖出來，給發抖的他施洗，違背他的意願立他為聖職。看哪，他對我們的人施了何等的暴力！他把人擄去，是引向死亡：
61:30
nos non trahimus ad salutem? Haec locutus sum caritati uestrae propter illud quod dixistis: aut hic aut nusquam. hoc enim et nos uolumus, ut \'hic hic\' sed in pace, hic hic\' sed in unitate, \'hic hic\' sed in caritatis societate. tunc bene (hi c). nam (si non sic), melius \'nusquam\' quam hic). sed praestet dominus, ut hic) potius quam \'nusquam\'. si non \'hic\', absit ut non alibi, absit. hic aut alibi. audistis, audiuit. quid in eius animo deus egerit, ipse nouit. nos enim aurem forinsecus percutimus, ille nouit intus loqui, ille intus praedicat pacem nec cessat praedicare, si audiatur. aderit misericordia eius adiuuantibus orationibus uestris, ut sit fructuosus labor noster.
do we not draw men to salvation? These things I have spoken to your charity on account of what you said: 'Either here or nowhere.' For we too will this — that it be 'here, here,' but in peace; 'here, here,' but in unity; 'here, here,' but in the fellowship of charity. Then it is well 'here.' For if not thus, better 'nowhere' than 'here.' But may the Lord grant that it be 'here' rather than 'nowhere.' If not 'here,' far be it that it be not elsewhere, far be it. Here or elsewhere. You have heard, he has heard. What God has wrought in his soul, he himself knows. For we strike the outward ear; he knows how to speak within, he preaches peace within and does not cease to preach it, if he is heard. His mercy will be present, your prayers aiding, that our labour may be fruitful.
難道我們把人引向救恩，反倒不可嗎？我對你們愛心說這些話，是因著你們所說的：「不在這裡，就在別無他處。」因為我們也願意如此——願是「就在這裡，就在這裡」，但要在和平中；「就在這裡，就在這裡」，但要在合一中；「就在這裡，就在這裡」，但要在愛的團契中。這樣「在這裡」才是美好的。因為若不這樣，「別無他處」倒勝過「在這裡」。但願主賜恩，使之成為「在這裡」而非「別無他處」。若不能「在這裡」，也斷不至於不在別處，斷不至於。或在這裡，或在別處。你們聽見了，他也聽見了。天主在他心中作了什麼，唯有他自己知道。因為我們敲擊的是外面的耳朵；祂卻知道如何在裡面說話，祂在裡面宣講和平，並不停止宣講，只要有人肯聽。祂的憐憫必要顯現，藉你們祈禱的幫助，使我們的勞苦結出果實。
61:31
tamen si hodie communicare noluerit, quamuis fatigari non debeamus, sed instare quantum possumus debeamus, nec sic tamen fatigari debemus. differre possumus, auferre instantiam nostram nec possumus nec debemus. aderit ille qui huc illum ad nos perduxit, ut nos faciat cum illo in unitate uobiscum et in sua pace gaudere.
Nevertheless, if today he should be unwilling to enter into communion, although we ought not to grow weary — but ought rather to press on as much as we can — yet even so we ought not to grow weary. We can defer, but we can neither take away our urgency nor ought we to. He will be present, who brought this man hither to us, that he may make us rejoice together with him in unity with you, and in his peace.
然而，倘若今天他不願進入共融，雖然我們不當疲倦——反倒當儘力堅持——即便如此，我們仍不當疲倦。我們可以延緩，但我們既不能、也不當撤去我們的懇切。那把這人帶到我們這裡的主，必要在場，使我們得以與他一同、並與你們合一、在他的平安中歡欣。
← ch. 60ch. 62 →
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