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Pope Leo the Great

Sermons & Letters 65

Latin original · 25 verses · some words can be tapped for a gloss

65:1

CAp. I. — Scio quidem, dileotissimi, plurimos vestrum ita in iis quae ad observantiam Christianam pertinent esse devotos, ut nostris cohortationibus non indigeant admoneri. Quod enim dudum et traditio decrevit, et consuetudo firmavit, nec eruditio ignorat, nec pietas praetermittit. Sed quia sacerdotalis officii est erga omnes Ecclesiae filios curam habere communem, in id quod et rudibus prosit et doctis, quos simul diligimus, pariter incitamus: ut jejunium quod nobis septimi mensis recursus indicit, fide alacri per castigationem animi et corporis celebremus.

Chapter I. — I know indeed, most beloved, that very many of you are so devoted in those things which pertain to Christian observance that you need not to be admonished by our exhortations. For that which long ago tradition has decreed and custom has confirmed, neither instruction is ignorant of nor godliness neglects. But because it belongs to the priestly office to have a common care toward all the children of the Church, we urge you alike—the untaught and the learned, both of whom we love together—unto that which may profit both: that the fast which the return of the seventh month announces to us we may keep with eager faith through the chastisement of soul and body.

第一章。——至愛的弟兄，我確知你們中間有許多人，在關乎基督徒本分的事上是如此虔誠，以致無需我們的勸勉來提醒。因為那久已為傳統所定、為習俗所確立的，學識既不無知，敬虔也不忽略。然而，因為顧念教會眾兒女乃是祭司職分所當有的共同關懷，我們便一同勸勉那我們共同所愛的——無論是未受教的還是有學問的——去做那對兩者都有益的事：就是第七個月的來臨向我們宣告的禁食，我們要以殷勤的信德，藉著身心的苦刻來遵守。

65:2

Quamvis enim diminutip cibi carnem proprie videatur afficere, nihil tamen corporeis sensibus vel conceditur vel negatur,quod non sicut ad servientem, ita pertineat ad jubentem. Cum itaque unusquisque homo duplicem in se ler gem habeat continentiae, nihilque actionum nostra rutn ad solum corpus, multa autem ad solum referenda sint animum, prudenter debemus advertere quam indecens quamque injustum sit, si quod a superiore indicitur ab inferiore negligatur. Ut autem mens rationalis salubriter 364 exteriora castiget, debet etiam propria exercere jejunia: quia non solum carnis desideriis, sed etiam animi cupiditatibus convenit repugnare, dicente Scriptura:

For although the diminishing of food seems properly to affect the flesh, yet nothing is either granted to or denied the bodily senses which does not pertain, as to the servant, so also to the one who commands. Since therefore each man has in himself a twofold law of self-restraint, and none of our actions is to be referred to the body alone, while many are to be referred to the soul alone, we ought prudently to observe how unseemly and how unjust it is if what is enjoined by the higher part be neglected by the lower. But that the rational mind may wholesomely chastise outward things, it ought also to exercise its own fasts: for it is fitting to resist not only the desires of the flesh but also the lusts of the soul, as the Scripture says:

因為飲食的減少雖似乎恰當地影響肉體，然而凡向身體的感官所准許或所拒絕的，無不既關乎那受差遣者，也關乎那發號施令者。所以，每個人在自身既有雙重的節制之律，而我們的行為沒有一件是單單歸於身體的，卻有許多是單單歸於靈魂的，我們就當審慎察覺：倘若上部所命令的被下部所忽略，那是何等不合宜、何等不公義。然而，為使理性的心智能有益地約束外在的事物，它也當操練自己的禁食：因為不但要抵抗肉體的私慾，也當抵抗靈魂的貪慾，正如聖經所說：

65:3

Post concupiscentias tuas non eas, et a voluntate tua (iJ avertere (Eccli. XVIII, 30). Jejunans ergo ab iis que caro appetit, jejunet et ab iis quae male interior substantia concupiscit. PESSIMUS enim animæ cibus est, velle quod non licet; et noxia cordis delectatio est, quae aut turpi lucro pascitur, aut superbia extollitur, aut ultione laetatur. Quamvis enim his affectibus motus quoque corporis serviant, ad originem tamen suam cuncta respiciunt, et ibi censetur qualitas actionis, ubi invenitur initium voluntatis, quam revocare a pravis desideriis optimum maximumque jejunium est, quia tunc est edendi abstinentia fructuosa quando exterior parcilas a temperantia interiore procedit. CAP. II.

Go not after thy lusts, and turn away from thine own will (Ecclesiasticus xviii, 30). Fasting therefore from those things which the flesh craves, let it fast also from those which the inner substance wickedly desires. For the worst food of the soul is to will that which is not lawful; and a harmful delight of the heart is that which is fed either by base gain, or exalted by pride, or made glad by revenge. For although the movements of the body also serve these affections, yet all things look back to their origin, and the quality of an action is reckoned there where the beginning of the will is found; to recall that will from depraved desires is the best and greatest fast, for then is abstinence from eating fruitful when the outward frugality proceeds from an inward temperance. Chapter II.

「不要隨從你的私慾，總要制止你的心願」（德訓篇十八章30節）。所以，既已禁戒肉體所貪求的，也當禁戒內在本性所邪惡渴慕的。因為靈魂最壞的食物，就是願望那不合法之事；而心中有害的喜悅，乃是那以卑污之利為食、或因驕傲而高抬、或因報復而歡樂的。因為身體的動作雖也服事這些情慾，然而一切都追溯到其源頭，行為的性質乃是在意志的起點被判定的；將那意志從邪惡的慾望中喚回，乃是最好最大的禁食，因為惟當外在的儉樸出於內在的節制時，斷食才有果效。第二章。

65:4

— Celebraturi igitur, dilectissimi, verum et spiritale jejunium,quod et corpus et animum sui puritate sanctificet, cordis nostri secreta rimemur, et quibus rebus aut contristentur aut gaudcant, justo discutiamus examine. Ac si quis amor vanae gloriae, si qua radix avaritiae, si quod inest virus invidiæ, nihil talium anima sumat escarum, sed.virtutum intenta deliciis, cælestes epulas terrenae praeferat voluptati. Agnoscat homo Sui generis dignitatem, factumque se ad imaginem et similitudi- nem sui Creatoris intelligat; nec ita de miseriis quas per peccatum illud maximum et commune incidit expavescat, ut non se ad misericordiam sui Reparatoris attollat. Ipse enim dicit:

— About to celebrate, therefore, most beloved, a true and spiritual fast, which may sanctify both body and soul by its purity, let us search out the secrets of our heart, and with just examination discuss by what things they are either saddened or made glad. And if there be any love of vainglory, if any root of avarice, if any poison of envy be present, let the soul take none of such foods as its nourishment, but, intent upon the delights of the virtues, let it prefer heavenly banquets to earthly pleasure. Let a man acknowledge the dignity of his own nature, and understand himself to have been made after the image and likeness of his Creator; nor let him so dread the miseries into which he fell through that greatest and common sin, that he does not raise himself up to the mercy of his Restorer. For He Himself says:

——至愛的弟兄，所以我們既將守一個真實屬靈的禁食，好使身心因其潔淨而同得成聖，就讓我們探查己心的隱密，以公正的省察辨明它們因何憂愁、因何歡樂。倘若有任何虛榮的愛戀、任何貪婪的根、任何嫉妒的毒存在，就不要讓靈魂以這等食物為養分，倒要專注於美德的喜樂，寧取屬天的筵席，勝於屬地的歡愉。人當承認自己本性的尊貴，明白自己是照著造他之主的形像與樣式受造的；他也不可因那最大、眾人共有之罪所陷入的悲慘而過於驚懼，以致不肯振起自己去就那修復他之主的憐憫。因為祂親自說：

65:5

Sancti estote, quoniam ego sanctus sum (Levit. xix, 2): hac est, me eligite, et ab iis quæ mihi displicent abstinete. Facite quod amo, amate quod facio. Et cum videtur esse difficile quod jubeo, ad jubentem accurrite; ut unde datur praeceptum, praestetur auxilium; non negabo opem qui tribui voluntatcm. Jejunate ab adversis, abstinete a contrariis. Ego sum cibus vester et potus: nemo quae mea sunt inefficaciter concupiscit; qui enim ad me tendit ex mei participatione me quaerit., CAP. III. — His, dilectissimi, cohortationibus, quibus nos ad bona incommutabilia et ad gaudia invitat æterna, plenae sunt omnes divinarum paginæ litterarum;

Be ye holy, for I am holy (Leviticus xix, 2): that is, choose me, and abstain from those things which displease me. Do what I love, love what I do. And when what I command seems difficult, run to Him who commands; that from whence the precept is given, help also may be furnished; I will not deny aid, who have granted the will. Fast from adversities, abstain from things contrary. I am your food and drink: no one desires the things that are mine without effect; for he who reaches toward me seeks me by partaking of me. Chapter III. — With these exhortations, most beloved, by which He invites us to unchangeable goods and to eternal joys, all the pages of the divine writings are full;

「你們要聖潔，因為我是聖潔的」（肋未紀十九章2節）：這就是，揀選我，並戒絕那些使我不悅的事。行我所愛的，愛我所行的。當我所命令的顯為難行時，就奔向那發命令者；使那賜下誡命之處，也供應幫助；我既已賜下意願，就必不吝惜賜下援助。要禁戒逆事，戒絕相反之物。我是你們的飲食：沒有人渴慕屬我之物而歸於徒然；因為凡向我進趨的，是藉著分享我來尋求我。第三章。——至愛的弟兄，祂用這些勸勉邀請我們去就那不變之善與永恆之樂，而神聖書卷的每一頁都充滿了這樣的勸勉；

65:6

et hoc nobiscum agit Testamenti utriusque doctrina, ut inhaereamus veris et contineamus a vanis. Non enim apprehendi potest 365 quod promittitur nisi custoditum fuerit quod jubetur. Quid autem justius quam ut homo, cujus fert imaginem, faciat voluntatem. et per abstinentiam cibi jejunet a lege peccati? Ideo enim ipsa continentiae observantia quatuor est assignata temporibus, ut in idipsum totius anni redeunte decursu, cognosceremus nos indesinenter purificationibus indigere, semperque esse nitendum, dum. in hujus vitæ varietate jactamur, ut peccalum, quod fragilitate carnis et cupiditatum pollutione contrahitur, jejuniis atque eleemosynis deleatur. CAP. IV.

and the teaching of both Testaments works this with us, that we may cleave to things true and refrain from things vain. For that which is promised cannot be laid hold of unless that which is commanded be kept. But what is more just than that man should do the will of Him whose image he bears, and through abstinence from food should fast from the law of sin? For this reason the very observance of self-restraint has been assigned to four seasons, that in the recurring course of the whole year we might recognize that we unceasingly stand in need of purifications, and that we must always strive, while we are tossed about in the changefulness of this life, so that the sin which is contracted by the frailty of the flesh and the pollution of desires may be blotted out by fastings and almsgivings. Chapter IV.

兩約的教訓也與我們同工，使我們持守真實之事，戒絕虛妄之物。因為凡所應許的，若非持守所命令的，便不能得著。然而，有什麼比這更公正呢：就是人當遵行那位他所承載其形像者的旨意，並藉禁食戒絕肉體之食，來禁戒罪的律？正因如此，這節制的操練本身被分派於四個時節，使我們在全年循環往復的過程中，得以認清自己不斷需要潔淨，並且明白，當我們在今生的變幻中飄蕩時，必須常常竭力，好使那因肉體軟弱與私慾污穢所染上的罪，藉著禁食與施捨得以塗抹。第四章。

65:7

— Esuriamus paululum, dilectissimi, et aliquantulum quod juvandis possit prodesse pauperibus, nostrae consuetudini subtrahamus. Delectetur, conscientia benignorum fructibus largitatis; et cum gaudio tribuens, quo es laetificand us, accipies. Dilectio proximi dilectio Dei est, qui plenitudinem legis et prophetarum in hac geminae charitatis unitate constituit (Matth. XXII, 40); ut nemo ambigeret Deo se offerre quod homioi contulisset, dicente Domino Salvatore, cum de alendis juvandisque pauperibus loqueretur: Quod ' uni eorum fecistis, mihi fecistis (Matth. XXIV, 40). Quarta igitur et sexta feria jejunemus;

— Let us hunger a little, most beloved, and let us withhold from our accustomed fare something that may profit for the relief of the poor. Let the conscience be delighted with the fruits of a kindly generosity; and giving with joy, you shall receive that whereby you are to be gladdened. The love of one's neighbor is the love of God, who set the fullness of the law and the prophets in this unity of the twofold charity (Matthew xxii, 40); so that no one should doubt that he offers to God what he has bestowed upon man, since the Lord and Saviour, when He spoke of feeding and helping the poor, said: What ye have done to one of these, ye have done to me (Matthew xxv, 40). On the fourth day, therefore, and the sixth let us fast;

——至愛的弟兄，讓我們稍稍忍受饑餓，並從我們慣常的飲食中節省些許，用以救濟窮人。願良心因仁慈慷慨的果子而歡喜；你既歡然施予，也必領受那使你得歡樂之物。愛鄰舍就是愛神，祂將全律法與先知的總綱立於這雙重仁愛的合一之中（瑪竇福音二十二章40節）；使無人懷疑：他向人所施予的，就是獻給神，因為主救主論到供養並救濟窮人時，說：「你們對我這些弟兄中一個最小的所做的，就是對我做的」（瑪竇福音二十五章40節）。所以，讓我們在第四日與第六日禁食；

65:8

sabbato vero apud beatum Petrum apostolum vigilias c.elebremus, cujus nos meritis et orationibus credimus adjuvandos, ut misericordi Deo jejunio nostro et devotione placeamus, per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat Deus in saecula saeculorum. Amen. CAP. I. - Prædicante. dilectissimi, Domino nostro Jesu Christo Evangelium regni, et diversos per totam Galilæam curante languores, in omnem se Synam virtutum ejus fama diffuderat; et multae ex universaJudeea turbae ad coelestem medicum confluebant.

but on the Sabbath let us keep vigils at the shrine of the blessed apostle Peter, by whose merits and prayers we believe we shall be helped, that we may please the merciful God by our fasting and devotion, through our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns, God, unto the ages of ages. Amen. Chapter I. — While our Lord Jesus Christ, most beloved, was preaching the Gospel of the kingdom and healing divers sicknesses throughout all Galilee, the fame of His mighty works had spread into all Syria; and many crowds from all Judea flocked together to the heavenly Physician.

至於安息日，我們就在有福的使徒伯多祿的聖所守夜；我們深信必藉他的功勞與祈禱得蒙幫助，好使我們以禁食與虔誠得蒙慈悲的神喜悅，藉著我主耶穌基督，祂與聖父及聖靈同活同王，是神，直到萬世萬代。阿們。第一章。——至愛的弟兄，當我主耶穌基督宣講天國的福音，並醫治遍及全加里肋亞各樣的疾病時，祂大能作為的名聲已傳遍全敘利亞；許多從全猶太來的群眾都聚集到這位屬天的醫生那裡。

65:9

Quia enim tarda est humanae ignorantiae fides ad credenda quae non videt, etsperanda quae nescit, oportebat divina eruditione tirmandos corporeis beneficiis et visibilibusmiraculis incitari: ut cujus tam benignam experiebantur potentiam, 367 non ambigerent salutarem esse doctrinam. Ut ergo exteriores medelasDominus ad remedia interiora transferret, est post sani tates corporu m curationes operaretur animarum, segregatus a circumstantibus turbis, secessum vicini montis ascendit, advocatis apostolis, quos sublimioribus institutis ab edito mysticae sedis imbueret, ex ipsa loci atque operis qualitate significana se esae qui Moaen quondam sue fuisset dignatus alloquio:

For because the faith of human ignorance is slow to believe things it does not see and to hope for things it does not know, it was fitting that those who were to be strengthened by divine instruction should be roused by bodily benefits and visible miracles: so that, of Him whose power so kindly they experienced, they should not doubt that His teaching was salutary. Therefore, that the Lord might carry over the outward cures into inward remedies, and after the healings of bodies might work the healing of souls, He withdrew from the crowds standing about, ascended into the seclusion of a nearby mountain, having called His apostles, whom He might imbue with loftier instructions from that lofty seat of mystery, signifying by the very quality of the place and of the work that He was the same who once had deigned to speak with Moses:

因為人的無知在信德上遲鈍，不肯相信所看不見的、盼望所不知道的，所以那些將藉神聖教導得堅固的人，理當因身體的恩惠與可見的神蹟而被激勵：如此，他們既體驗到祂那般慈仁的能力，就不致懷疑祂的教訓是有益於救恩的。所以，為使主將外在的醫治轉為內在的醫治，並在醫好身體之後醫治靈魂，祂便離開周圍的群眾，上了附近山上的僻靜處，召來祂的使徒，好從那奧秘寶座的高處以更崇高的教訓薰陶他們，並藉著那地方與作為的性質，表明祂正是昔日曾俯就與梅瑟說話的那一位：