Rule, Penitential & Letters 22

Latin original · 9 verses · some words can be tapped for a gloss

22:1

De dilectione Dei et proximi. I. Moyses in lege scripsit: Fecit Deus hominem ad imaginem et similitudinem suam (Gen. I, 26). Con- siderate, quaeso, dicti hujus dignitatem. Deus omni- potens, invisibilis, incomprehensibilis, inenarrabilis, inaestimabilis, de limo hominem fingens, imaginis suae dignitate nobilitavit. Quid homini ad Deum? Quid limoso [ Forte limo], et spiritui? Deus enim spi- ritus est (Joan. IV, 24). Grandis dignatio, quod Deus suae aeternitatis imaginem, et morum suorum simili- tudinem homini donavit. Magna dignitas homini Dei similitudo, si conservetur; sed grandis iterum dam- natio, Dei imaginis violatio.

On the love of God and of neighbour. I. Moses wrote in the law: God made man after his own image and likeness (Gen. 1:26). Consider, I beg you, the dignity of this saying. Almighty God, invisible, incomprehensible, unutterable, beyond all reckoning, fashioning man out of clay, ennobled him with the dignity of his own image. What is man in relation to God? What is the man of clay to the Spirit? For God is a Spirit (John 4:24). Great is the condescension, that God bestowed upon man the image of his eternity and the likeness of his own character. Great is man's dignity, the likeness of God, if it be preserved; but great again is the condemnation, the violation of God's image.

論愛神與愛鄰舍。一、摩西在律法中寫道：神照著自己的形像和樣式造人（創一26）。我求你們思想這話的尊貴。全能的神，乃是不可見的、不可測度的、不可言喻的、不可估量的，祂用塵土塑造人，竟以自己形像的尊貴使人成為尊榮。人與神相比算得甚麼？這屬土的與那靈相比算得甚麼？因為神是靈（約四24）。何等大的看顧，神將祂永恆的形像與祂性情的樣式賜給了人。人若能保守，神的樣式乃是人極大的尊榮；但人若毀壞，玷污神的形像，又是極大的咒詛。

22:2

Quod enim homo accipit de flatu Dei, si in contrarium depravaverit usum, et beneficium naturae contaminaverit; tunc Dei simili- tudinem corrumpit, et quantum in se est delet: si autem animae insitis virtutibus usus fuerit in rectum, tunc Deo erit similis. Quascunque ergo Deus in nobis in prima nostra conditione virtutes seminavit, ipsas ei reddere nos praeceptis docuit. Hoc est primum: Diligere ex toto corde Deum nostrum (Matth. XXII, 37; Marc. XII, 30), quia ipse prior dilexit nos (I Joan. IV, 10) ab initio et antequam essemus. Dei enim dilectio, imaginis ejus renovatio. Deum autem diligit qui ejus mandata custodit; dixit enim: Si diligitis me, man- data mea servate (Joan. XIV, 15);

For what man has received from God's breath, if he turns it to a perverse use and defiles the gift of his nature, then he corrupts the likeness of God and, so far as in him lies, blots it out; but if he uses for good the virtues implanted in his soul, then he will be like to God. Whatever virtues, therefore, God sowed in us at our first creation, he taught us by his precepts to render back to him. This is the first: to love the Lord our God with all our heart (Matt. 22:37; Mark 12:30), for he himself first loved us (1 John 4:10) from the beginning and before we existed. For the love of God is the renewal of his image. And he loves God who keeps his commandments; for he said: If you love me, keep my commandments (John 14:15);

因為人從神的氣息所領受的，若敗壞而用在相反的用途上，玷污了本性的恩賜，那時他就敗壞了神的樣式，並且就他自己而論，把它塗抹了；但他若將靈魂中所植的諸般美德用在正道上，那時他就要像神。所以神在起初創造我們時，在我們裡面所撒下的一切美德，祂藉著誡命教導我們將這些都歸還給祂。這是第一條：要全心愛我們的神（太二二37；可十二30），因為祂在起初、在我們未曾存在以先，就先愛了我們（約壹四10）。因為愛神就是祂形像的更新。凡遵守祂誡命的，就是愛神；因祂說：你們若愛我，就必遵守我的誡命（約十四15）；

22:3

hoc est mandatum ejus, dilectio invicem, juxta illud: Hoc est manda- tum meum, ut diligatis invicem, sicut et ego dilexi vos (Joan. XIII, 34). Dilectio autem vera non verbo est tantum, sed opere et veritate (I Joan. III, 28). Reddamus itaque Deo nostro, Patri nostro, suam imaginem inviolatam in sanctitate, quia ille sanctus est, juxta illud: Sancti estote, quia ego sanctus sum (Lev. XI, 44; I Petr. I, 16): in charitate, quia cha- ritas est, juxta illud Joannis: Deus charitas est (I Joan. IV, 8): in pietate et veritate, quia ille pius et verax est. II. Ne simus alienae imaginis pictores: tyrannicae enim imaginis pictor est, qui ferus est, qui iracundus est, qui superbus est.

this is his commandment, that we love one another, according to that saying: This is my commandment, that you love one another, as I also have loved you (John 13:34). But true love is not in word only, but in deed and in truth (1 John 3:18). Let us therefore render to our God, our Father, his image unviolated in holiness, for he is holy, according to that saying: Be holy, for I am holy (Lev. 11:44; 1 Pet. 1:16); in charity, for he is charity, according to that saying of John: God is charity (1 John 4:8); in piety and truth, for he is loving and truthful. II. Let us not be painters of an alien image; for he is a painter of a tyrant's image who is cruel, who is wrathful, who is proud.

這就是祂的誡命，叫我們彼此相愛，正如那話所說：這是我的命令，要你們彼此相愛，像我愛你們一樣（約十三34）。然而真實的愛不僅在乎言語，乃在乎行為和誠實（約壹三18）。所以讓我們將祂的形像聖潔無玷地歸還我們的神、我們的父，因為祂是聖潔的，正如那話所說：你們要聖潔，因為我是聖潔的（利十一44；彼前一16）；歸還於愛，因為祂就是愛，正如約翰那話所說：神就是愛（約壹四8）；歸還於敬虔與誠實，因為祂是慈愛而信實的。二、我們不要作別樣形像的畫匠；因為凡兇暴的、暴怒的、驕傲的，就是暴君形像的畫匠。

22:4

Sicut enim falsa scientia legi- tur, sic falsa etiam imago umbrata deprehenditur. Divisa est enim veritas a falsitate, justitia ab iniqui- tate, charitas a malignitate, diligentia a securitate, aequitas a pravitate, dilectio a simulatione: et utra- que imagines quasdam in nobis pingunt, sibi invicem contrarias. Pietas enim et impietas pax et discor- dia contraria sibi sunt. Ne forte itaque nobis tyran- nicas introducamus imagines, Christus in nobis pin- gat suam imaginem, qui pinxit dicendo: Pacem meam do vobis, pacem meam relinquo vobis (Joan. XIV, 27). Sed quid prodest quod scimus quia pax bona est, si non bene servetur? Solet enim optimum quodque fragilissimum fieri;

For just as we read of false knowledge, so too a false image is detected as a mere shadow. For truth is divided from falsehood, justice from iniquity, charity from malice, diligence from carelessness, equity from depravity, love from pretence; and each set of these paints in us certain images, contrary to one another. For piety and impiety, peace and discord, are contrary to one another. Lest then we bring into ourselves tyrannical images, may Christ paint in us his own image, who painted it by saying: My peace I give to you, my peace I leave to you (John 14:27). But what does it profit us to know that peace is good, if it be not well kept? For it is wont that whatever is best becomes most fragile;

因為正如我們讀到假的知識，照樣假的形像也被認出不過是個影兒。因為真理與虛謊分開，公義與不義分開，愛心與惡毒分開，殷勤與懈怠分開，公平與邪僻分開，愛慕與假冒分開；這兩類各在我們裡面繪出彼此相反的某些形像。因為敬虔與不敬虔、和平與紛爭，乃是彼此相反的。所以為免我們把暴君的形像引進自己裡面，願基督在我們裡面繪出祂自己的形像，祂曾以說話繪了出來：我將我的平安賜給你們，我留下平安給你們（約十四27）。然而我們既知道平安是好的，若不善加保守，這於我們有何益處呢？因為凡至美之物往往變為至脆；

22:5

et pretiosa quaeque ma- jori cautela et diligentiori custodia indigent: nimium enim fragile est, quod levi sermone perditur, et mi- nima fratris laesione deperit. Nullum enim laedis, quando ei adularis; et nulli blandiris, quando eum despicis. Dic enim Fatue (Matth. V, 22), et pacem violasti, et reus factus es gehennae. Cavendum est itaque dilectionem fraternam studentibus complere, loqui ut libet, et pro animi motu linguam movere; dum non solum de injuriosis, sed etiam de otiosis sermonibus rationem reddemus ( Matth. XII, 36). Quapropter studendum est in multis sermonibus non immorari, sed necessaria quaeque loqui.

and all precious things need greater caution and more careful keeping; for that is too fragile which is lost by a light word and perishes by the smallest hurt to a brother. For you hurt no one when you flatter him; and you flatter no one when you despise him. For say but 'Thou fool' (Matt. 5:22), and you have violated peace and become guilty of hell-fire. Therefore those who are zealous to fulfil brotherly love must beware of speaking as they please and of moving the tongue according to the impulse of the mind; since we shall render an account not only of injurious words but even of idle ones (Matt. 12:36). Wherefore we must be zealous not to linger in many words, but to speak only what is necessary.

凡寶貴之物都需要更大的謹慎和更殷勤的保守；因為那因一句輕率的話就失去、因弟兄極小的傷害就喪掉的，乃是極其脆弱的。因為你諂媚人的時候，並不傷害任何人；你藐視人的時候，也不向任何人獻媚。因為你只要說一聲「你這魔利」（太五22），就已破壞了平安，並且成了該下地獄火的人。所以那些熱心要成全弟兄相愛的人，必須謹防隨意說話、照心思的衝動而動舌頭；因為我們不僅要為傷人的話交賬，連為閒話也要交賬（太十二36）。因此我們必須竭力不在許多言語中淹留，乃只說那必要的事。

22:6

Nihil enim suavius hominibus, quam aliena loqui et aliena cu- rare, et otiosa passim verba proferre, et de absen- tibus detrahere; et ideo qui non possunt dicere: Dominus dedit mihi linguam eruditam, ut possim su- stinere eum qni lassus est, verbo (Isa. L, 4), taceant, et si quid dicant, pacificum sit. Quamvis enim sa- piens, minus paucis offendit sermonibus, quam mul- tis: quando enim unusquisque mentitur, maledicit, detrahit, seipsum proprio mucrone jugulat. Quid autem aliud nobis inimici optassent, nisi ut nostris armis propriis succumberemus? Noli detrahere, ait Scriptura, ne eradiceris (Psalm. XXXVI, 8, 9). Vide quid laboratur in operibus impietatis:

For nothing is sweeter to men than to talk of others' affairs and to busy themselves with others' concerns, and to utter idle words everywhere, and to detract from those who are absent; and therefore let those who cannot say: The Lord has given me a learned tongue, that I may know how to sustain by a word him who is weary (Isa. 50:4), keep silence, and if they say anything, let it be peaceable. For although a wise man offends less by few words than by many; for whenever anyone lies, curses, detracts, he cuts his own throat with his own sword. And what else would our enemies have wished for us than that we should fall by our own weapons? Detract not, says the Scripture, lest you be rooted up (Ps. 36:8-9 [Vulg.]). See what labour is spent on the works of impiety:

因為對人而言，沒有甚麼比談論別人的事、料理別人的閒事、隨處說閒話、毀謗不在場的人更為甘甜；因此凡不能說「主賜我受教者的舌頭，使我知道怎樣用言語扶持疲乏的人」（賽五十4）的人，就當閉口不言，若有所說，也當是和平的話。雖然有智慧的人因說話少而比說話多得罪人少；因為每逢人說謊、咒詛、毀謗，就是用自己的刀割自己的喉嚨。我們的仇敵還能盼望我們甚麼呢，豈不是盼望我們倒在自己的兵器之下麼？聖經說：你不可毀謗，免得你被拔出（詩三六8~9〔武加大〕）。你看人在不敬虔的事上費了何等的勞苦：

22:7

habitatio et plantatio, quam vix magnis ac divinis laboribus plan- tamus, uno detractionis verbo eradicatur; et quod longo labore vix queat stabiliri, unius sermonis im- petu subruitur. Caveat ergo unusquisque, ne sua ra- dix de terra viventium eradicetur pro odii detra- ctione. Nullus enim unquam detrahit ei, quem diligit; detractio enim, odii primogenitus est, et ideo talis patris filius merito eradicandus erit. III. Periculosa habitatio, charissimi, in qua ista non vitantur. Si enim, ut ait Apostolus, invicem in- videtis et invicem mordetis, invicem detrahitis, dico, videte ne ab invicem consumamini (Gal. V, 15). Si enim qui non diligit, in morte est (I Joan.

the dwelling and the planting which we plant only by great and godly labours is rooted up by one word of detraction; and what can scarcely be established by long toil is undermined by the onset of a single utterance. Let everyone therefore beware lest his root be rooted up out of the land of the living because of the detraction of hatred. For no one ever detracts from him whom he loves; for detraction is the firstborn of hatred, and therefore the son of such a father deserves to be rooted up. III. Perilous, beloved, is the dwelling in which these things are not avoided. For if, as the Apostle says, you envy one another and bite one another, you detract from one another, I say, take heed lest you be consumed one by another (Gal. 5:15). For if he who loves not is in death (1 John

我們只憑著巨大而屬神的勞苦才種植成的居所與栽種，竟因毀謗的一句話就被拔出；那憑長久勞苦才勉強得以堅立的，竟被一句話的衝擊所傾覆。所以人人都當謹防，免得他的根因仇恨的毀謗而從活人之地被拔出。因為從來沒有人毀謗他所愛的人；因為毀謗乃是仇恨的長子，因此這樣父親的兒子理當被拔出。三、親愛的，凡不躲避這些事的居所乃是危險的。因為使徒說，你們若彼此嫉妒、彼此咬，我說，你們彼此毀謗，就要謹慎，恐怕彼此消滅了（加五15）。因為那不愛人的，乃是住在死中（約壹

22:8

III, 14), ubi erit qui detrahit? Lacrymis in his opus magis, quam ver- bis est. Quid enim diligentius, quidve abundantius lex Dei mandavit, quam dilectionem? Et raro inve- nis quemquam sic facientem. Quid dicemus pro excu- satione? Nunquid possumus dicere: laboriosum est? durum est? Non est labor dilectio: plus suave est, plus medicale est, plus salubre est cordi dilectio. Si enim vitiis languidum non fuerit cor, ipsius sani- tas dilectio est, et quod Deo charum sit: nihil autem Deo plus charum est, quam dilectio, spiritualis maxime; cum suae legis et omnium mandatorum suorum summa sit juxta illud Apostoli: Qui autem diligit proximum, legem implevit (Rom. XIII, 8).

3:14), where shall he be who detracts? In these matters there is need of tears rather than of words. For what has the law of God commanded more carefully or more abundantly than love? And yet you rarely find anyone so doing. What shall we say in excuse? Can we say: it is laborious? it is hard? Love is no labour: love is more sweet, more healing, more wholesome to the heart. For if the heart be not sickly with vices, love is its very health, and is that which is dear to God; for nothing is more dear to God than love, especially spiritual love; since it is the sum of his law and of all his commandments, according to that saying of the Apostle: He who loves his neighbour has fulfilled the law (Rom. 13:8).

三14），那毀謗人的又當住在何處呢？在這些事上需要眼淚過於言語。因為神的律法所更殷勤、更豐盛吩咐的，還有甚麼過於愛呢？然而你卻難得找著一個這樣行的人。我們有何辯解可說呢？我們能說：這是勞苦的麼？這是艱難的麼？愛並不是勞苦：愛對心乃是更甘甜的、更醫治的、更有益的。因為心若不因諸罪而患病，愛就是它的健康，且是神所喜悅的；因為在神看來，沒有甚麼比愛更為寶貴，尤其是屬靈的愛；因為照使徒那話所說，愛乃是祂律法和祂一切誡命的總綱：愛鄰舍的，就完全了律法（羅十三8）。

22:9

Qui vero legem imple- vit studio dilectionis, habet vitam aeternam, sicut et Joannes dicit: Fratres, scimus quoniam de morte ad vitam transivimus, quia diligimus fratres: qui enim non diligit, in morte est. Si quis autem odit, homicida est. Scitis autem, quia omnis homicida non habet vi- tam aeternam in se manentem (I Joan. III, 14, 15). Aut ergo nihil agendum est, nisi dilectio; aut nihil spera dum est, nisi poena: Plenitudo enim legis cha- ritas (Rom. XIII, 8), quam nobis ille pius abundanter inspirare dignetur Dominus noster et Salvator Jesus Christus, qui dignatus est dare, pacis conditor et charitatis Deus, cui gloria in saecula saeculorum. Amen.

And he who has fulfilled the law by the zeal of love has eternal life, as John also says: Brethren, we know that we have passed from death to life, because we love the brethren: for he who loves not abides in death. And whosoever hates is a murderer. And you know that no murderer has eternal life abiding in him (1 John 3:14-15). Either therefore nothing is to be done save love; or nothing is to be hoped for save punishment: For charity is the fulfilling of the law (Rom. 13:8), which may that loving One, our Lord and Saviour Jesus Christ, deign abundantly to inspire in us, who deigned to give it, the author of peace and the God of charity, to whom be glory unto the ages of ages. Amen.

凡藉著愛的熱心成全了律法的，就有永遠的生命，正如約翰也說：弟兄們，我們知道我們已經出死入生了，因為我們愛弟兄；那不愛弟兄的，仍住在死中。凡恨弟兄的，就是殺人的；你們曉得凡殺人的，沒有永遠的生命存在他裡面（約壹三14~15）。所以或是除了愛之外無事可作；或是除了刑罰之外無望可存：因為愛就是律法的完成（羅十三8）。願那位慈愛者，我們的主和救主耶穌基督，豐豐富富地將這愛感動在我們裡面；祂既是和平的締造者、是愛的神，便樂意將這愛賜下，願榮耀歸與祂，直到世世代代。阿們。

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