137:1
GBEGORIUS. Quia duobus modis vita dicitur, duobus etiam modis mors debet intelligi. Aliud namqne est quod in Deo vivimus, aliud vero quod in hoc quod conditi vel creati sumus; b id est, aliud beate vivere, atque aliud est essentialiter. Anima itaque et mortalis esse intelligitur, et immortalis. Mortalis quippe, quia beate vivere amittit; immortalis autem, quia essentialiter vivere nunquam desinit, et naturae suæ vitam perdere non valet, nec cum in perpetua fuerit morte damnata. Illic enim posita c beata esse perdit, et esse non perdit. Qua ex re a cogitur semper, ut et mortem sine morte, et defectum, sinc derectu, et finem sine fine patiatur;
GREGORY. Because life is spoken of in two ways, death also ought to be understood in two ways. For one thing is that we live in God, and another that we live in this — that we have been founded or created; that is, one thing is to live blessedly, and another is to live essentially. The soul therefore is understood to be both mortal and immortal. Mortal indeed, because it loses to live blessedly; but immortal, because it never ceases to live essentially, and cannot lose the life of its own nature, not even when it has been damned in perpetual death. For placed there it loses to be blessed, and does not lose to be. Whereby it is forced always to suffer both death without death, and defect without defect, and end without end;
額我略：因為「生命」有兩種說法，「死亡」也當以兩種方式理解。因為我們在天主裡活著是一回事，而我們在受造被生成之中活著又是另一回事；也就是說，蒙福地活著是一回事，本質上地活著又是另一回事。所以靈魂既被理解為有死的，又被理解為不死的。的確是有死的，因為它喪失了蒙福地活著；卻又是不死的，因為它本質上的活著永不停止，也不能喪失自己本性的生命，即使當它被判入永死之中也是如此。因為它被置於那裡，喪失了「蒙福」，卻未喪失「存在」。因此它被逼永遠承受無死之死、無虧之虧、無終之終；
137:2
453 quatenus ei mors immortalis sit, et defectus indeficiens, et finis infinitus. PETR. Quis hanc tam inexplicabilem damnationis sententiam, cujuslibet sit operis, ad exitum ven!cns non pertimescat, quando etsi jam novit quod egit, adhuc tamen facta illius quam subtiliter judicentur ignorat 9
so that to it death is immortal, and defect unfailing, and end infinite. PETER. Who, coming to the end of any work whatsoever, would not utterly dread this so inexplicable sentence of damnation, when, even though he already knows what he has done, he yet is ignorant how subtly his deeds shall be judged?
以致對它而言，死是不死的，虧是不竭的，終是無盡的。伯多祿：無論從事何等的工作，誰在走到盡頭時，能不極其懼怕這如此難以言喻的定罪判決呢？因為即使他已知道自己所行的，卻仍不知道他的行為將被何等精細地審判。