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Pope Leo the Great

Sermons & Letters 88

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

← ch. 87ch. 89 →
88:1
CAP. I. Tristis legi tristes litteras tuas, at scripta moesta maerore debilo percurri; quia sicutnos pax Ecclesiarum, sacerdotum concordia, tranquillitas plebis, gaudere facitgaudio coelesti, ita nos affligit et dejicit fraterna dissensio, praesertim cum talibus oriatur ex causis. Triginta annis humanae leges humanas adimunt quaestiones, et Christi generatio, quae divina lege scribitur inenarrabilis (Isai. LIII, 8), poet tot saecula disputatione temeraria ventilatur. Quid Origenes principiorum scrutator incurrerit, quomodo Nestorius lapsus sit disputans de naturis, non latet prudentiam tuam.Magi (6)Jesum in cunabulis Deum mysticis muneribus confitentur(Matlh. u);
CHAPTER I. Sorrowing, I have read your sorrowful letters, and with due grief I have run through your mournful writings; because, just as the peace of the Churches, the concord of the priests, the tranquility of the people, makes us rejoice with heavenly joy, so fraternal dissension afflicts and dejects us, especially when it arises from such causes. For thirty years human laws take away human questions, and the generation of Christ, which by divine law is written to be unspeakable (Isa. LIII, 8), after so many ages is bandied about by rash disputation. What Origen, the scrutinizer of first principles, incurred, how Nestorius fell disputing about the natures, is not hidden from your prudence. The Magi confess Jesus in the cradle to be God with mystic gifts (Matt. II);
第一章。我懷著憂傷讀了你憂傷的書信，並以應有的哀慟通覽了你悲切的文字；因為正如眾教會的平安、司鐸們的和睦、百姓的安寧，使我們以屬天的喜樂而歡欣，同樣，弟兄間的紛爭也使我們悲痛沮喪，尤其當它是由如此的緣由而生時。三十年來，人的律法取消人的問題，而基督的世代——就是那按神聖律法所記載、乃是無可言喻的（賽五十三8）——竟在如此漫長的歲月之後，被輕率的辯論所翻攪。奧利振這位本原的探究者招致了何等後果，涅斯多留如何在辯論二性時跌倒，這都瞞不過你的明智。博士們藉神祕的禮物認信搖籃中的耶穌為神（太二章）；
88:2
et sacerdotes, quis sit, qui virginali partu de Spiritu sancto natus est, dolenda interrogatione disquirunt; cum vagitum daret 777 Jesus in cunis, Gloria in excelsis Deo,, coelestis clamat exercitus (Luc. ii, 14); et modo, quando in nomine Jesu omne genu flectitur, coelestium, terrestrium et infernorum (Philipp. II, 10), originis ejus quæstio commovetur ? Nos, frater, cum Apostolo dicimus: Etsi novi mus Jesum secundum carnem, sed nunc jam non novi mus (II Cor. v, 16). Nec possumus injuriose roplicare, qui jubemur honorem dare, et timorem reddere,et exspectare, non discutere, quem, judicem confitemur. CAP. II.
and do priests, with lamentable questioning, inquire who He is who was born of a virginal birth by the Holy Spirit? When Jesus gave His infant cry in the cradle, the heavenly host cried out, 'Glory to God in the highest' (Luke II, 14); and now, when at the name of Jesus every knee bows, of things heavenly, earthly, and infernal (Phil. II, 10), is a question about His origin stirred up? We, brother, say with the Apostle: 'Even though we have known Jesus according to the flesh, yet now we know Him so no more' (II Cor. V, 16). Nor can we injuriously repeat the question, we who are commanded to give honor, and to render fear, and to await, not to dispute, Him whom we confess to be Judge. CHAPTER II.
難道司鐸們竟要以可悲的詰問，追究那由童貞之生、藉聖靈而降生者究竟是誰？當耶穌在搖籃中發出嬰孩的啼哭時，天上的軍隊呼喊說：「在至高之處榮耀歸與神」（路二14）；如今當一切在天上的、地上的、和地底下的，在耶穌的名下都要屈膝之時（腓二10），竟還要興起關乎他源起的問題嗎？弟兄啊，我們要與使徒同說：「我們即或曾按肉體認識耶穌，如今卻不再這樣認識他了」（林後五16）。我們既奉命要獻上尊崇、要存敬畏、要等候而非辯詰那我們所認信為審判者的主，就不可以損害之言反覆詰問。第二章。
88:3
— Haec breviter respondi, frater, litteris tuis', plura rescripturus, si ad me frater et coepiscopus nosterFlavianus aliquade haccausa scriptamisisset. Si enim tibi displicet, quoniam scripsisti (1) electum judicium, nos quomodo de bis judicare poterimus, quos neque videmus propter absentiam, et quid intellexerint, eorum taciturnitate nescimus? Justus (I) mediator non est, qui sic unam partem audit ut nihil alteri parti reservet. In omnibus autem 779 hortamur te, frater honorabilis, ut his quæ a beatissimo papa Romanae civitatis scripta sunt, obedienter attendas: quoniam beatus Petrus, qui in propria scde et vivit et praesidet, praestat quaerentibus fidei veritatom.
This is the brief reply I have made, brother, to your letter, intending to write more fully if our brother and fellow-bishop Flavian had sent me anything in writing about this matter. For if it displeases you that you wrote of a judgment already given, how shall we be able to pass judgment upon those whom we do not even see because of their absence, and whose thoughts we do not know because of their silence? He is no just mediator who so hears the one party as to leave nothing in reserve for the other party. In all things, however, we exhort you, honorable brother, to give obedient heed to what has been written by the most blessed pope of the city of Rome; for blessed Peter, who both lives and presides in his own see, supplies the truth of the faith to those who seek it.
弟兄啊，這就是我對你來信所作的簡短答覆；倘若我們的弟兄與同任主教的弗拉維安（Flavianus）曾就此事寄給我任何書面的說明，我本會寫得更為詳盡。因為，倘若你對自己寫及一項已作出的判決感到不悅，那麼我們又怎能審斷那些人呢？他們因缺席而不在我們眼前，我們也因他們的緘默而無從得知他們的心意。凡如此只聽一方之詞、卻毫不為另一方保留餘地的人，就不是公正的仲裁者。然而在一切事上，我們勸勉你，可敬的弟兄，要順服地留心羅馬城至有福的教宗所寫的一切；因為有福的伯多祿，既在自己的座位上活著並主持，就將信德的真理賜給尋求的人。
88:4
Nos enim pro studio pacis et fidei extra consensum Romanae civitatis episcopi causas fide audire non possumus.Inco]umen tuam dilectionem Dominus tempore longissimo conservare dignetur, charissime et honorantissime fili.
For we, out of zeal for peace and faith, cannot judge causes of faith apart from the consent of the bishop of the city of Rome. May the Lord deign to preserve your love in safety for a very long time, most dear and most honored son.
因為我們出於對和平與信德的熱忱，若沒有羅馬城主教的同意，便不能審斷有關信德的案件。願主俯允使你的愛德長久安然無恙，至親愛、至可敬的兒子。
← ch. 87ch. 89 →
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