149:1
. Inter hæc autem pensandum est quod tutior sit via ut bonum quod quisque post mortem suam sperat agi per alios, agat ipse e dum vivit per se. Beatius quippe est liberum exire, quam post vincula libertatem quaerere. Debemus itaque praesens saeculum velquia jam conspicimus deOuxisse, tota mente contemnere, quotidiana Deo lacrymarum sacrificia, quotid.anas cunis ejus (Grat., dist. ct sanguinis 2, hostias immolare. Hæc namque singulariter victima de consecrat., § i) ab aeterno interitu animam salvat, quae inam nohis mortem Unigeniti pcr mysterium reparat, qui licet resurgens a mortuis jam non nlorilur, et mors ea ultra non dominabitur (Rom.
Among these things, moreover, it must be weighed that the safer way is that the good which each man hopes to be done for him by others after his death, he himself should do while he yet lives through himself. For it is more blessed to go forth free than to seek liberty after chains. We ought therefore, seeing that we already behold the present world to have flowed away, to despise it with our whole mind, to immolate daily to God the sacrifices of tears, daily the victims of His body and blood. For this victim singularly saves the soul from eternal destruction, which by mystery restores to us the death of the Only-begotten, who, though rising from the dead now dies no more, and death shall no more have dominion over Him (Romans
此外，在這些事中還須衡量：更為穩妥的途徑乃是，每個人所盼望在自己死後由他人為他所行的善，他自己趁還活著時就親自去行。因為得自由而離世，比在鎖鏈之後才尋求自由更為有福。因此，既然我們已看見這現世流逝而去，我們就當全心輕看它，天天向天主獻上眼淚的祭，天天獻上祂身體與寶血的犧牲。因為這犧牲以獨特的方式拯救靈魂脫離永遠的滅亡，它藉著奧秘為我們重現獨生子的死亡；祂雖從死裡復活，如今不再死，死也不再作祂的主（羅馬書
149:2
vi, 9), tamen in semetipso immortaliter atque incorruptibiliter vivens, pro nobis a iterum in hoc mysterio sacrae oblationis immolatur. Ejus quippe ibi corpus sumitur, ejus caro in populi salutem partitur, ejus sanguis non jam in manus infidelium, sed ill ora fidelium funditur. Hinc ergo pensemus quale sit pro nobis hoc sacrificium, quod pro absolutione nostra passionem unigeniti Filii semper imitatur. Quis enim fidelium habere dubium possit, in ipsa immolationis hoM ad sacerdotis vocem cœlos aperiri, ino esu Christi mysterio angelorum choros adesse. summis iota sociari, terrena coelestibus jungi, unumque ex visibUihus atque invisibilibus fieri 9
6:9), yet living in Himself immortally and incorruptibly, He is for our sake immolated once again in this mystery of the sacred oblation. For there His body is received, His flesh is distributed for the salvation of the people, His blood is poured out no longer into the hands of unbelievers but into the mouths of the faithful. From this, therefore, let us weigh what this sacrifice is for us, which for our absolution ever imitates the Passion of the only-begotten Son. For what one of the faithful could hold in doubt that at the very hour of the immolation, at the voice of the priest, the heavens are opened; that in that mystery of Jesus Christ the choirs of angels are present, the lowest are joined to the highest, things earthly are united to things heavenly, and one thing is made out of the visible and the invisible?
六章9節），然而祂在自己裡面以不朽不壞的方式活著，卻為我們在這神聖奉獻的奧秘中再次被獻為祭。因為祂的身體在那裡被領受，祂的肉為百姓的救恩而被分開，祂的血不再倒在不信者的手中，而是傾流入信徒的口中。因此，讓我們思量這為我們獻上的祭是何等偉大，它為我們的赦罪不斷地效法獨生子的受難。有哪一位信徒能懷疑：正當獻祭之時，隨著司鐸的聲音，諸天為之開啟；在耶穌基督的那奧秘中，天使的歌詠團在場，至卑的與至高的相連，屬地的與屬天的相合，可見的與不可見的合而為一呢？