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Gregory the Great

Pastoral Rule, Dialogues & Letters 463

Latin original · 4 verses · some words can be tapped for a gloss

← ch. 462ch. 464 →
463:1
Gregorius a Sabiniano episcopo Jadertino. Si dispensationis ecclesiasticae regulam, et anliquæ consuetudinis ordinem solliciLa studuisses consideratione pensarc, nec tibi aliqua illicitæ præsumptionis culpa subriperet, nec alii occasionc tui peccati discrimcn incurrerent. Itaque cogiovissc te non est ambiguum quia dum ad nos quxdam de Maximo pervenissent quæ sacerdotii provectum non leviter impedirent, nostrum in ejus persona non fuisse consensum, nec prins eum nos voluisse ad hoc quod nitebatur accedere quam digna de bis quae dicta erant salisfactio proveniret.
Gregory to Sabinianus, bishop of Zara. If you had studied with careful consideration to weigh the rule of ecclesiastical administration and the order of ancient custom, neither would any fault of unlawful presumption have crept upon you, nor would others have incurred peril by occasion of your sin. And so it is not doubtful that you had come to know that, when certain things had reached us concerning Maximus which not lightly impeded his advancement to the priesthood, our consent was not given in his person, nor had we wished him to attain to that which he was striving after, before worthy satisfaction should be forthcoming concerning those things which had been alleged.
額我略致札拉(Zara)主教撒比尼安(Sabinianus)。你若曾以審慎的思量竭力斟酌教會治理的規則與古老慣例的次序,那麼既不會有任何不法擅專之過潛入你身,別人也不會因你罪過之機而陷於危險。因此毫無疑問:你早已得知,當關於瑪西模(Maximus)的某些事——非輕微地妨礙他晉陞司祭之事——傳到我們這裡時,我們對他本人並未給予同意,也未曾願他在對所指控之事作出相稱的交代之前,就達到他所力求之位。
463:2
Quod cum servare et tu omnino debuisses, actum magis est ut antediclus Maximus, caecae mentis aviditate episcopatum arripicns, ad suam te incaute voluntatem contra nostrum vetitum inclinaret. Sed ne vel tunc irrequisita quæ ad nos perlata fuerant remanerent, nostris ut huc veniret epistolis est accersitus. Quein etiam pravo studio differentem curae nobis fuit sub interdicLionc communionis iceratis epistolis admonere, ut ad nos pro sui purificatione venire, excusatione postposita, properaret; sed elegit excommunicationi succumbere, quamobedientiam exhibere. Unde contingit ut persae ipsius mentis pravitas in sua alios secum, quod dici nefas est, perditione convolveret.
Since you too ought by all means to have observed this, it came to pass instead that the aforesaid Maximus, seizing the episcopate in the greed of a blinded mind, incautiously bent you to his own will against our prohibition. But lest even then the matters which had been reported to us should remain uninvestigated, he was summoned by our letters to come here. And since he put off coming out of a perverse zeal, we took care to admonish him in repeated letters under the ban of communion, that he should hasten to come to us for his own purification, setting aside all excuse; but he chose rather to succumb to excommunication than to show obedience. Whence it came about that the perversity of his own mind involved others also along with him — a thing wicked to say — in its own ruin.
既然你也理應在各方面遵守此事,結果卻反而發生了這樣的事:前述的馬克西穆斯,懷著盲目心靈的貪慾攫取了主教之職,違背我們的禁令,輕率地將你扭曲順從於他自己的意願。但為免那時呈報給我們的事件仍未經查究,我們便以書信召他前來此地。而由於他出於乖僻的熱衷而拖延不來,我們曾費心在領聖體共融的禁令之下,以再三的書信勸誡他,要他撇開一切藉口,速速前來我們這裡以求自身的潔淨;然而他寧可屈服於絕罰,也不肯表現出順服。因此便發生了這樣的事:他自己心靈的乖謬,竟將別人也一同捲入他自身的沉淪之中——這是不堪言說的事。
463:3
Nunc autem quia ab ejus te nequitia cognovimus dissenlire, denique ut nec ei communices, nec nominis ipsius facias inter sacra missarum solemnia mentionem, ut animae tuae vel sero te ab eo discordasseg64 proficiat, scriptis te pracsemibus adhorlamur; quatenus ad nos mora submota venire non difleras, sed et alios tecum, quos tamen potueris, episcopos cæterosque religiosos festines adducere: ut causa subtilius examinata, b et vestra, si res esegerit, congrue decenterque debeat absolutio provenire, et hi qui in peccato ejusdem temeritatis collapsi sunt ad viam salutis, auxiliante beato Petro apostolorum principe, disposilione Christo placita revocentur.
But now, since we have learned that you dissent from his wickedness, we exhort you by the present writings that you neither communicate with him nor make mention of his name amid the sacred solemnities of the Mass, so that it may profit your soul, even though late, to have parted from him; and to this end, that you do not delay to come to us with all delay removed, but that you hasten to bring with you also other bishops and other religious men, such as you are able: so that, the case being more subtly examined, both your absolution — if the matter shall require it — may fittingly and becomingly be granted, and those who have fallen into the sin of the same rashness may, by the aid of blessed Peter the prince of the Apostles, be recalled to the way of salvation by a dispensation pleasing to Christ.
但如今,既然我們得知你不贊同他的邪惡,我們便藉這封書信勸勉你:不要與他共融,也不要在彌撒神聖的禮儀之中提及他的名字,好使你脫離了他這件事,即使遲了,也能有益於你的靈魂;為此,望你不要遲延,速速前來我們這裡,並且要盡力偕同你所能帶的其他主教及其他修道人一同前來:如此,待此案更細緻地查明之後,一方面你們的赦免——倘若情形有此需要——便可合宜得體地得以進行;另一方面,那些陷入同樣魯莽之罪而跌倒的人,也可藉宗徒之首聖伯多祿的扶助,按著基督所喜悅的安排,被召回救恩之路。
463:4
Sciat autem quisquis ad nos episcopus vel religiosus venerit, nullum se praejudicium vel injuslitiam sustinere; c sed ita interius cognita veritate, quæ Redemptori nostro placuerint ordinari; quali nus ex ipsa nostra dispensatione, Domino suifragante, cunctis appareat non nos proprio odio contra aliquem, sed Dei zelo et ecclesiastici ordinis libramine commoveri.
But let every bishop or religious man who shall come to us know that he will suffer no prejudice or injustice; but that, the truth being inwardly known, those things shall be ordered which are pleasing to our Redeemer; so that from this our very dispensation, with the Lord's favour, it may appear to all that we are moved not by any private hatred against anyone, but by zeal for God and by the balance of ecclesiastical order.
但凡前來我們這裡的主教或修道人,都當知道他必不會遭受任何偏見或不公;反倒是在內心查明真相之後,凡是我們的救贖主所喜悅的事都必得以安排;如此,從我們這番處置本身,藉著主的眷佑,眾人便可看出:我們並非出於對任何人的私怨而行動,而是出於對天主的熱忱,以及對教會秩序的公允權衡而有所行動。
← ch. 462ch. 464 →
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