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Gregory the Great

Pastoral Rule, Dialogues & Letters 18

Latin original · 16 verses · some words can be tapped for a gloss

18:1

Sit rector internorum curam in exteriorum occupatione non minuens, exteriorum providentiam in internorum sollicitudine non relinquens; ne i aut exterioribus deditus ab intimis corruat, aut solis interioribus occupatus, quoe foris debet proximis non impendat. Saepe namque nonnulli velut obliti quod fratribus animarum causa prælati sunt, toto cordis adnisu sæcularibus curis inserviunt: has, cum adsunt, se agere exsultant; ad has etiam cum desunt, diebus ac noctibus cogitationis turbidae æstibus anhelant. Cumque ab his, cessante forsitan a opportumitate, quieti sunt, ipsa deterius sua quiete fatigantur.

Let the ruler be one who does not diminish the care of inward things in the occupation with outward things, nor relinquish the providence of outward things in the solicitude for inward things; lest either, given over to outward things, he fall from his inmost parts, or, occupied with inward things alone, he not bestow on his neighbours without what he owes them. For often some, as though forgetful that they have been set over the brethren for the sake of souls, serve secular cares with all the effort of their heart: these, when they are present, they exult to transact; and after these, even when they are absent, they pant day and night in the surges of turbid thought. And when, opportunity perchance ceasing, they are at rest from these, they are worse wearied by their very rest.

作牧者的，當是這樣的人：不因忙於外務而減少對內在之事的關顧，也不因操心內在之事而丟棄對外務的照管；免得他或全然委身於外務而從至深之處墮落，或單單專注於內在之事而不將他在外面所欠鄰舍的施予他們。因為常有一些人，彷彿忘了自己是為靈魂的緣故被立在弟兄之上，就以全心的力量服事屬世的操心：這些事臨到時，他們歡喜辦理；甚至這些事不在時，他們也日夜在混亂思念的翻騰中喘息。當機會或許止息、他們得從這些事中安息時，他們反因這安息本身而更加疲累。

18:2

Volupta em namque censent si actionibus deprimuntur, laborem deputant si in terrenis negotiis non laborant. Sicque fit, ut dum b se urgeri mundanis tumultibus gaudent, interna quae alios docere debuerant ignorent. Unde subjectorum quoque proculdubio • vita torpeseit, quia cum proficere spiritaliter appelit, in exemplo ejus qui sibi praelatus est, quasi in obstaculo itineris offendit. Languente enim capite membra incassum vigent, et in exploratione hostium frustra exercitus velociter sequitur, si ab ipso duce itineris erratur. Nulla subditorum mentes exhortatio sublevat, eorumque culpas increpatio nulla casiigat;

For they count it a pleasure if they are pressed down by activities, and they reckon it toil if they do not labour in earthly business. And so it happens that, while they rejoice to be pressed by worldly tumults, they remain ignorant of the inward things which they ought to have taught others. Hence, without doubt, the life of the subjects also grows torpid, because, while it desires to advance spiritually, it stumbles, in the example of him who is set over it, as though against an obstacle in the way. For when the head languishes, the members vigorously flourish in vain, and in the exploration against enemies the army follows swiftly to no purpose, if the leader himself errs in the way. No exhortation raises up the minds of the subjects, and no rebuke chastises their faults;

因為他們若被各樣活動所壓，就算為喜樂；若不在屬地事務上勞碌，就算為勞苦。於是就發生這樣的事：當他們以被世俗喧囂所催逼為喜樂時，他們卻對本當教導別人的內在之事一無所知。故此，屬下的生活無疑也變得遲鈍，因為當它渴望在靈性上長進時，卻在那立於其上者的榜樣中絆跌，如同絆在道路的障礙上。因為當頭衰弱時，肢體徒然壯健；在偵察仇敵之時，若領路者自己走迷了路，軍隊迅速跟隨也是枉然。沒有勸勉能提振屬下的心，也沒有責備能懲治他們的過犯；

18:3

quia dum pcr animarum præsulem terreni exercetur officium judicis, a gregis custodia vacat cura pastoris; et subjecti veritatis lumen apprehendere nequeunt, quia dum pastoris sensus terrena studia occupant, vento tentationis impulsus Ecclesiæ oculos pulvis cæcat. Quo contra recte humani generis Redemptor, eum nos a ventris voracitate compesceret, dicens: Attendite autem vobis, ut non gra ventur corda vestra in crapula ei ebrietate (Luc. XXI, 34), illico adjunxit: Aut in curis hujus vitæ. Ubi pavorem quoque protinus intente adjiciens: Ne forte, inquit, superveniat in vos repentina d cs illa (1 bid.). Cujus adventus etiam qualitatem denuntiat, dicens:

For while the ruler of souls busies himself with the earthly office of a judge, the care of the shepherd is drawn away from the guardianship of the flock; and those under him cannot grasp the light of truth, because, while earthly pursuits occupy the shepherd's mind, the dust stirred up by the wind of temptation blinds the eyes of the Church. Rightly, on the contrary, the Redeemer of mankind, to restrain us from gluttony of the belly, said, 'Take heed to yourselves, lest your hearts be weighed down with surfeiting and drunkenness' (Luke 21:34), and at once added, 'and the cares of this life.' And immediately, earnestly adding a warning of dread, He says, 'lest perhaps that day come upon you suddenly' (ibid.). He also announces the very manner of its coming, saying:

因為當管理眾靈魂的人忙於地上審判官的職務時，牧人照管羊群的關顧便荒廢了；屬下的人也無法領受真理的光，因為當牧人的心思被地上的追求所佔據時，那被試探之風揚起的塵土便使教會的眼睛失明。與此相反，人類的救贖主為了約束我們免於口腹的貪食，正確地說：「你們要謹慎，恐怕因貪食醉酒使你們的心昏沉」（路加福音二十一章34節），並隨即補充：「以及今生的思慮。」祂又立刻懇切地加上警戒之言：「恐怕那日子忽然臨到你們」（同上）。祂也宣告那來臨的方式，說：

18:4

Tanquam laqueus enim veniet super omnes qui sedent super faciem omnis terræ (Ibid., 35). Hinc iterum dicit: Nemo potest duobus dominis servire (Luc. XVI, i3). llinc Paulus religiosorum mentes a mundi consortio contestando, ac potius conveniendo suspendit, diCens: Nemo militans Deo implicat se 25 negotiis sæcularibus, ut ei placeat cui se probavit (II Tim. II, 4). Hine Ecclesiae rectoribus et vacandi studia præcipit, et d consulendi remedia ostendit, dicens: Sæ cularia igitur e judicia si habueritis, contemptibilcs qui sunt in Ecclesia, illos constituite ad judicandum (I Cor. vi, 14); ut ipsi videlicet dispensationibus terrenis inserviant, quos dona spiritalia non exornant.

'For as a snare shall it come upon all that sit upon the face of the whole earth' (ibid. 35). Hence again He says, 'No man can serve two masters' (Luke 16:13). Hence Paul withholds the minds of the religious from fellowship with the world, both by testifying and, still more, by exhorting, saying, 'No man that warreth for God entangleth himself with the affairs of this world, that he may please Him to whom he hath approved himself' (2 Tim. 2:4). Hence he both enjoins upon the rulers of the Church zeal for leisure, and shows them the remedies for their counsel, saying, 'If therefore ye have judgments of things pertaining to this world, set them to judge who are of least esteem in the Church' (1 Cor. 6:4); namely, that those whom spiritual gifts do not adorn may busy themselves with earthly dispensations.

「因為那日子要這樣臨到全地上一切居住的人，如同網羅一般」（同上35節）。故此祂又說：「一個人不能事奉兩個主」（路加福音十六章13節）。因此保羅既作見證、更加以勸勉，使敬虔者的心思脫離與世俗的來往，說：「凡為神當兵的，不將世務纏身，好叫那招他當兵的人喜悅」（提摩太後書二章4節）。因此他既命令教會的治理者當有殷勤閒暇之志，又向他們指出商議的良方，說：「你們若有今生的事當審判，是派教會所輕看的人審判嗎」（哥林多前書六章4節）；意即那些沒有屬靈恩賜裝飾的人，好讓他們去料理地上的事務。

18:5

Ac si apertius dicat: Quia penetrare intima nequeunt, saltem necessaria foris operentur. Hinc Moyses, qui cum Deo loquitur (Exod. ivm, 17,18), Jethro alienigenae reprehensione judicatur, quod terrenis populorum negotiis stulto labore deserviat: cui et consilium mox præbetur, ut pro se alios ad jurgia dirimenda constituat, et ipse liberius ad erudiendos populos spiritalium arcana cognoscat. A subditis ergo inferiora gerenda sunt, a rectoribus summa cogitanda; ut scilicet oculum, qui praevidendis gressibus praeminet, cura pulveris non obscuret. Caput namque subjectorum sunt cuncti qui præsunt;

As if he said more plainly: Since they cannot penetrate inward things, let them at least perform necessary outward things. Hence Moses, who speaks with God (Exod. 18:17-18), is judged worthy of rebuke by his father-in-law Jethro, a foreigner, because he devoted himself with foolish labor to the earthly affairs of the peoples; and counsel is soon given him that he appoint others in his stead to settle disputes, and that he himself may more freely come to know the secrets of spiritual things for the instruction of the peoples. By subjects, therefore, the lower matters are to be handled; by rulers, the highest things are to be pondered; so that, namely, the care of dust may not darken the eye which stands foremost to foresee the steps. For all who preside are the head of their subjects;

彷彿他更明白地說：既然他們無法洞察內在之事，至少讓他們處理必要的外在之事。故此，與神說話的摩西（出埃及記十八章17-18節），被外邦人、他的岳父葉忒羅指責為當受責備，因為他以愚昧的勞苦服事百姓地上的事務；於是隨即有勸告賜給他，要他委派他人代替自己去排解爭訟，使他自己能更自由地認識屬靈之事的奧祕，以教導百姓。所以，較低下之事當由屬下處理，最高之事當由治理者思量；如此那站在最前面、預見腳步的眼睛，便不致被塵土的關顧所遮蔽。因為凡作首領的，都是屬下之人的頭；

18:6

ei ut recta pedes valeant itinera carpere, hæc proculdubio caput d( bet ex alto provider-c, ne a provectus sui itinere pedes torpeant, cnm curvata rectitudine corporis caput sese ad terram declinat. Qua autem mente animarum præsul honore pastorali inter caeteros utitur, si in terrenis negotiis quæ teprehendere in aliis debuit, et ipse versatur? Qnod videlicet ex ira justæ retributionis per prophetam Dominus minatur, dicens: Et erit sicut populus, sic sacerdos (Oseæ IV, 9). Sacerdos qirppe est ut populus, quando eft agit is qui spiritali officio fungitur, quæ illi nimirum faciunt qui adhuc de studiis carnalibus judicantur.

and that the feet may take right paths, the head must without doubt provide for these things from on high, lest the feet grow numb from the course of their advancement, when the uprightness of the body is bent and the head inclines itself toward the earth. But with what mind does the ruler of souls enjoy pastoral honor among the rest, if he himself is engaged in those earthly affairs which he ought to have rebuked in others? This indeed the Lord threatens through the prophet, out of the anger of just retribution, saying, 'And it shall be, like people, like priest' (Hos. 4:9). For the priest is as the people, when one who exercises a spiritual office does those very things which they do who are still judged for carnal pursuits.

為使雙腳能行走正直的路徑，那頭無疑必須從高處為這些事作預備，免得雙腳因其向前行進的路程而麻木疲軟，以致身體的正直彎曲，頭俯向地面。然而，管理眾靈魂的人若自己也捲入那些他本應在別人身上責備的地上事務，他還憑什麼心懷牧養的尊榮居於眾人之上呢？主藉先知出於公義報應的忿怒，正是以此相威嚇，說：「將來民怎樣，祭司也怎樣」（何西阿書四章9節）。因為當那執行屬靈職分的人所行的，正是那些仍在肉體追求中受審判之人所行的，祭司就與百姓一樣了。

18:7

Quod cum magno scilicet dolore charitatis Jeremias propheta conspiciens, quasi sub destructione templi deplorat, dicens: Quomodo obscuratum est aurum, mutatus est color optimus, dispersi sunt la pides sanctuarii in capite omnium platearum (Thren. IV, 1)? Quid namque auro, quod metallis cæteris praeeminet, nisi excellentia sanctitatis? Quid colore optimo, nisi cunctis amabilis rcverentia religionis exprimitur? Quid sanctuarii lapidibus, nisi sacrorum ordinum personae signantur? Quid platearum nomine, nisi præsentis vitae latitudo figuratur? Quia enim Graeco eloquio latimdo dicitur, profecto a latitudine platex sunt vocatæ. Per semebipsam vero Veritas dicit:

And beholding this with great sorrow of charity, the prophet Jeremiah bewails it as under the destruction of the temple, saying, 'How is the gold become dim, the finest color is changed, the stones of the sanctuary are scattered at the head of every street' (Lam. 4:1)? For what is signified by gold, which excels other metals, but the excellence of holiness? What by the finest color, but the reverence of religion, lovely to all? What by the stones of the sanctuary, but the persons of the sacred orders? What by the name of streets, but the breadth of the present life? For because in Greek speech breadth is called 'plateia,' the streets are indeed named from their breadth. But Truth Himself says:

耶利米先知懷著極大慈愛的憂傷看見這事，如同在聖殿被毀之下哀悼，說：「黃金何其失光，純金何其變色，聖所的石頭倒在各街的口上」（耶利米哀歌四章1節）？那勝過其他金屬的黃金，若不是象徵聖德的卓越，還能是什麼？那純金般的美色，若不是表明那為眾人所愛慕、對信仰的敬虔，還能是什麼？那聖所的石頭，若不是標明聖秩之人，還能是什麼？那街道之名，若不是象徵今生的寬闊，還能是什麼？因為在希臘話中「寬闊」稱為 plateia，故街道實是因其寬闊而得名。然而真理祂自己說：

18:8

Lata et spatiosa via est quæ ducit ad perditionem (Matth. VII, 13). Aurum igitur obscuratur, cum terrenis actibus sanrtitatis vita polluitur. Color optimus commutatur, cum quorumdam qui degere religiose credebantur, aeStimatio anteacta minuitur. Nam cum quilibet post sanctitatis habitum terrenis se actibus inserit, quasi colore permutato ante humanos oculos ejus reverentia despecta pallescit. Sanctuarii quoque lapides in plateas disperguntur, cum causarum secularium foras lata itinera expetunt hi qui ad ornamentum Ecclesiae internis mysteriis quasi i in secretis tabernaculi vacare debuerunt.

'Broad and spacious is the way that leadeth to destruction' (Matt. 7:13). Gold therefore is dimmed, when a life of holiness is defiled by earthly deeds. The finest color is changed, when the former esteem of certain men who were believed to live religiously is diminished. For when anyone, after the habit of holiness, involves himself in earthly deeds, his reverence, as though its color were changed, grows pale and despised before human eyes. The stones of the sanctuary too are scattered in the streets, when those who ought to have been free for the inner mysteries as if in the secret places of the tabernacle, for the adornment of the Church, seek out the broad paths of secular affairs.

「引到滅亡的路是又寬又大的」（馬太福音七章13節）。所以，當聖德的生命被地上的行為玷污時，黃金就失光了。當某些被認為敬虔度日之人昔日的名望減損時，純金就變色了。因為當有人在披上聖德的裝束之後，卻捲入地上的行為時，他的敬虔便彷彿變了顏色，在世人眼前黯淡受輕視。聖所的石頭也散落街上，就是當那些本應為內在的奧祕、如同在會幕的隱密處、為教會的裝飾而自由專注之人，卻去尋求世俗事務的寬闊道路時。

18:9

Ad hoc quippe sanctuarii lapides fiebant, ut intra sancta sanctorum in vestimento summi sacerdotis apparerent. Cum vero ministri religionis a subditia honorem Redemptoris sui ex merito vitæ non exigunl, sanctuarii 26 lapides in ornamento pontificis non sunt. Qui nimirum sanctuarii lapides dispersi per plateas jacent, cum personae sacrorum ordinum voluptatum suarum I latitudini deditæ, tcrrenis negotiis inhaerent. Et notandum quod non hos dispersos in plateis, sed in capite platearum dicit; quia et cum terrena agunt, summi videri appetunt, ut et lata itinera teneant b ex voluptate delectatio. nis, et tamen in platearum siut capite ex honore sanctitatis.

For to this end the stones of the sanctuary were made, that they might appear within the Holy of Holies upon the vestment of the high priest. But when the ministers of religion do not, by the merit of their life, require from their subjects the honor of their Redeemer, they are not stones of the sanctuary upon the adornment of the pontiff. Such stones of the sanctuary indeed lie scattered through the streets, when persons of the sacred orders, given over to the breadth of their own pleasures, cling to earthly affairs. And it is to be noted that He says these are scattered not merely in the streets, but at the head of the streets; because even while they do earthly things, they seek to appear the highest, so that they may both hold the broad paths out of the delight of pleasure, and yet be at the head of the streets out of the honor of holiness.

聖所的石頭本是為此而造，好叫它們顯現在至聖所中大祭司的聖衣上。然而，當信仰的僕役不憑其生命的功德向屬下要求其救贖主當得的尊榮時，他們就不是大祭司裝飾上聖所的石頭了。這樣的聖所石頭實在散落街上，就是當聖秩之人縱情於自己歡愉的寬闊、依戀地上事務時。當注意，祂說這些石頭散落的不僅是在街上，而是在各街的口上；因為他們雖行地上之事，卻仍求顯為至高，好叫他們既因歡愉的快樂而佔據寬闊之路，卻又因聖德的尊榮而居於街道之首。