← All books · Latin Fathers › History Against the Pagans
Paulus Orosius
History Against the Pagans 2 part 4/4
Latin original · 12 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 2:115–2:126 (126 verses in all)
2:115
omne quod non sit ex fide peccatum sit et siue nobilium locorum episcopos uideris sine potentes saeculi uiros siue diuites sub religione uideas, utrum omnino nihil uel adulationi uel timeri uel spei acceptione personarum captus indulgeas nec quicquam in quo te cor tuum reprehendat et conscientia remordeat, uel si nulla uerba tempori potius quam neritati adcommodata respondeas. illud etiam consulo: utrum aeque omnes Christianos siout te ipsum diligis? nos enim sub uno capite, quod est Christus, et sub una Ecclesia, quae est, Christus, omnes fratres sumus et unum corpus in Christo. utrum ergo sicut te ipsum diligas omnes, qui misericordiam Dei sperant, quos tamen noueris, confitere;
'Everything that is not of faith is sin' — and whether, when you see bishops of noble places, or behold mighty men of the world, or rich men under religious profession, you indulge nothing at all, captivated either by flattery or by fear or by hope in the acceptance of persons, nor anything in which your own heart should reprove you and your conscience sting you, nor whether you answer any words accommodated to the occasion rather than to the truth. This too I ask: whether you love all Christians equally as yourself? For we, under one head, which is Christ, and under one Church, which is Christ, are all brothers and one body in Christ. Whether therefore you love as yourself all who hope in the mercy of God, those at least whom you know — confess;
「凡不出於信的，都是罪」──你是否在見到顯赫之地的主教、或看見世上有權勢的人、或宗教身分下的富戶時，毫不被諂媚、懼怕或盼望所擄、毫不徇情面而有所放縱，也毫不容你的心責備你、良心刺痛你，也不曾說出任何遷就時勢過於遷就真理的話。我還要問這事：你是否同等地愛眾基督徒如同愛你自己？因為我們在一位元首之下，就是基督，又在一個教會之下，就是基督，都是弟兄，在基督裡同為一身。那麼你是否愛一切指望神憐憫的人，至少是你所認識的，如同愛你自己──請你承認；
2:116
non enim te de ignotis consulo, quos ex eo te diligere arbitraris, quod quia non noueris non odisti. sed quid ego haec a canfessione tua exigo, cum conuersationem tuam uulgus agnoscat P tu perfectus sine infirmitate, tu omnem legis sarcinam ferre possibilis, tu, inquam, homo inflate sed uacue, audi, si dignaris, Dominum Saluatorem te, si tamen hoc poteris, ad sancta reuocantem: amen dico uobis, quisquis non receperit regnum Dei uelut infans, non intrabit in illud. infans nihil in se habet, nisi quod diligit blandientem et quod panem suum non in sudore suo sed in precibus sperans alimoniam uitae simplici petitione consequitur, quam fiduciali opere non meretur:
for I do not ask you concerning those unknown to you, whom you suppose you love on this account, that, because you do not know them, you do not hate them. But why do I exact these things from your confession, when the common people recognize your manner of life? You, perfect without weakness; you, able to bear the whole pack of the law; you, I say, O man puffed up but empty, hear, if you deign, the Lord and Savior calling you back — if at least you are able — to holy things: 'Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, shall not enter into it.' The infant has nothing in itself except that it loves the one who caresses it, and that, hoping for its bread not in its own sweat but in entreaties, it obtains the nourishment of life by simple petition, which it does not earn by confident work:
因為我並不是問你那些你所不認識的人，你以為你愛他們，乃是因你既不認識他們，便不恨他們。但我何必向你的承認索取這些呢？既然眾人都認得你的為人。你這毫無軟弱的全備者、你這能擔負律法全部重擔者、你，我說，這自誇卻空洞的人哪，你若肯，就聽主救主呼喚你──你若還能夠的話──歸回聖潔的事：「我實在告訴你們，凡不像小孩子接受神國的，斷不能進去。」嬰孩在自己裡面甚麼也沒有，只是愛那撫慰他的，並且盼望他的食物不是靠自己的汗，乃是靠懇求，藉著單純的祈求得著生命的養料，這養料原非他憑自信的工作所掙得的：
2:117
qua tu conparatione commonitus conuertere ad infantiam, ut reuertaris ad uitam. Et quoniam superius dixeram de possibilitate oneris sustinendi tuum primum sensum discutio et meum postea, si uideatur, explano\': mea sententia est, quia et in hoc quoque peccamus, qui, cum infirmi sumus, de infirmitate conquerimur sicut apostolus ait numquid dicit figmentum ei qui se finxit, quid me finxisti sic? infirmitatis enittt querelia propriae uirtutis ambitio est, quoniam occulte adiutorium Dei fastidit, qui peculiarem fortitudinem quaerit. et hic diabolus est, qui dicit \'uiribus faciam\'. ego autem secundum apostolum gloriabor semper in infirmitatibus meis, ut semper dicat cor meum Deo:
by which comparison admonished, turn to infancy, that you may return to life. And since I said above, concerning the possibility of sustaining the burden, 'I examine your own meaning first, and afterward, if it seem good, I explain my own' — my opinion is that in this too we sin, who, when we are weak, complain of our weakness, even as the apostle says: 'Doth the thing formed say to him who formed it, Why hast thou formed me thus?' For the complaint of weakness is the ambition of one's own virtue, since he secretly disdains the help of God who seeks a strength peculiarly his own. And this is the devil, who says, 'I will do it by my own strength.' But I, according to the apostle, will glory always in my weaknesses, that my heart may ever say to God:
你既受這比方的提醒，就當轉向嬰孩之態，好叫你歸回生命。我既在上面論到擔負重擔的可能說過：「我先查究你自己的意思，然後若覺合宜，再解明我自己的」──我的看法是：在這事上我們也犯了罪，就是當我們軟弱時卻為自己的軟弱抱怨，正如使徒所說：「受造之物豈能對那造他的說：你為甚麼這樣造我呢？」因為為軟弱抱怨，乃是貪圖自己的能力，因他暗暗厭棄神的幫助，去尋求專屬自己的剛強。這正是那魔鬼，牠說：「我要靠自己的力量行事。」但我要照使徒所說，常因我的軟弱誇口，好叫我的心常向神說：
2:118
in uelamento alarum tuarum exultabo, adhaesit anima mea post te; me suscepit dextera tua. unde et scriptum est: postnlationes uestrae innotescant coram Deo, et pax Dei, quae exsuperat omnem mentem, custodiat corda et corpora uestra in Christo Iesu. habeo itaque infirmitatem et gaudeo in cognitione infirmitatis meae. cum enim infirmor, tunc potens sum, potentem inuocando Deum, qui me exaudit infirmum, qui nobis fidelissime repromisit: ego autem uobiscum sum omnibus diebus Usque ad consummationem saeculi. pecdliare opus infirmitatis est in omni loco semper orare, ut omnipotens Deus, qui se spopondit non deserere, etiam iuuare non cesset. ecce enim Scriptura clamat infirmis:
'In the covering of thy wings I will exult; my soul hath cleaved after thee; thy right hand hath upheld me.' Whence also it is written: 'Let your requests be made known before God, and the peace of God, which surpasses all understanding, keep your hearts and bodies in Christ Jesus.' I have therefore weakness, and I rejoice in the knowledge of my weakness. For when I am weak, then am I strong, by invoking the mighty God, who hears me in my weakness, who most faithfully promised us: 'But I am with you all the days, even unto the consummation of the age.' It is the peculiar work of weakness to pray always in every place, that the almighty God, who pledged Himself not to forsake, may also not cease to help. For behold, Scripture cries to the weak:
「我要在你翅膀的蔭下歡呼；我的魂緊緊跟隨你；你的右手扶持我。」因此也記著說：「你們要將所求的告訴神，神所賜出人意外的平安，必在基督耶穌裡保守你們的心懷意念與身體。」所以我有軟弱，並且我因認識自己的軟弱而喜樂。因為我甚麼時候軟弱，甚麼時候就剛強了，乃是藉著呼求那大能的神，祂在我軟弱時垂聽我，又極其信實地應許我們：「我就常與你們同在，直到這世代的末了。」軟弱的獨特工作，就是隨時隨地常常禱告，好叫那應許自己不離棄人的全能神，也不停止幫助。看哪，聖經向軟弱的人呼喊說：
2:119
quaerite Dominum et confirmamini quaerite faciem eius semper, cui respondit pia. at uera. confessio : ecce sicut oculi seruerum in manibus Dominorum suorum, ita oculi nostri ad Dominum Deum nostrum donec misereatur nobis s. magna et qerta est 4e perfectione fiducia, cum omnipotens facit quod optat infimus, rursusque magna et certa est de confirmatione securitas, cum omnipotens seruat nec perdit infirmos; sicut scriptum est: ei autem, qui pote$t omnia abundantius facere quam petimus et intellegimus, secundum uirtutem quam operatur in nobis: ipsi gloria in Christo Iesu. quamobrem. admonet apostolus: quae sursum. sunt sapite, non quae super terram;
'Seek the Lord and be strengthened; seek his face always.' To whom a pious and true confession replies: 'Behold, as the eyes of servants are upon the hands of their masters, so are our eyes unto the Lord our God, until he have mercy upon us.' Great and certain is the confidence concerning perfection, when the Almighty does what the lowliest desires; and again, great and certain is the security concerning confirmation, when the Almighty preserves and does not lose the weak; as it is written: 'But to him who is able to do all things more abundantly than we ask or understand, according to the power that works in us, to him be glory in Christ Jesus.' Wherefore the apostle admonishes: 'Mind the things that are above, not the things that are upon the earth;
「你們要尋求耶和華，便得堅固；要時常尋求他的面。」對此，敬虔而真實的承認回應說：「看哪，僕人的眼睛怎樣望主人的手，我們的眼睛也照樣仰望耶和華我們的神，直到他憐憫我們。」論到成全，有偉大確實的信心，就是當全能者成就那卑微者所願的；又論到堅固，有偉大確實的把握，就是當全能者保守軟弱的人、不丟棄他們；正如經上所記：「神能照著運行在我們心裡的大能，充充足足地成就一切，超過我們所求所想的，願他在基督耶穌裡得著榮耀。」因此使徒勸誡說：「你們要思念上面的事，不要思念地上的事；
2:120
mortui enim estis et uita uestra abscondita est cum Christo in DęQ. cum Christus apparuerit uita uestra, tunc et uos cum illo apparebitis in gloria. uitae fructus est sanctitas, sanctitas uero est esse sine peccato, si ergo incorruptionis gloria abscondita est ab omnibus hominibus in hoc tempore, tu quomodo in hoe eedem tempore ipsa incorruptione posse te superindui gloriaris? sicut enim corruptionis principium fuit homini declinare in peccatum, ita incorruptionis initium erit non habere peccatum. quis ergo illud ante indicium Dei abscondit aut de sinu Christi abstulit et tibi tradidit? an forte quia non mereretur eam in future de manu Domini intellegis ?
for you are dead, and your life is hidden with Christ in God. When Christ, who is your life, shall appear, then shall you also appear with him in glory.' The fruit of life is holiness, and holiness indeed is to be without sin. If therefore the glory of incorruption is hidden from all men in this time, how do you in this same time boast that you can be clothed over with that very incorruption of glory? For as the beginning of corruption was for man to turn aside into sin, so the beginning of incorruption will be to have no sin. Who then has hidden that glory before the judgment of God, or stolen it from the bosom of Christ and handed it to you? Or do you perhaps understand that you do not deserve it in the future from the hand of the Lord?
因為你們已經死了，你們的生命與基督一同藏在神裡面。基督是你們的生命，他顯現的時候，你們也要與他一同顯現在榮耀裡。」生命的果子是聖潔，而聖潔就是無罪。那麼，若不朽壞的榮耀在這個時候對所有人都是隱藏的，你怎能在這同一個時候誇口說自己能披上那不朽壞的榮耀呢？因為正如人之敗壞的起頭是偏向罪，照樣不朽壞的開端就是不再有罪。那麼，是誰在神審判之先把那榮耀藏起，或從基督的懷中取出交給你呢？還是你或許以為，將來你不配從主的手中得著它？
2:121
haec praesnmmns instruit Paulus et dicit: cum autem mortale hoc induerit inmortalitatem: tunc fiet sermo qui scriptus est, Absorta est mors in uictoria. ubi est, mors, uictoria tua? ubi est, mors, stimulus tutis? stimulus autem mortis peccatum est. per quod ostendit apostolus, nullo modo eatenus quemquam insultare posse morti atque peccato, donec mortalitatem inmortalitas et corruptionem incorruptio consequatur, et ubi infirmitate deleta uirtus perfecta succedit, ubi non erit masculus et femina sed erunt omnes similes angelis Dei.
Paul instructs us in these expectations and says: 'But when this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? Now the sting of death is sin.' By which the apostle shows that in no way can anyone exult over death and sin until immortality follows mortality and incorruption follows corruption, and where, weakness being destroyed, perfect virtue succeeds, where there shall not be male and female, but all shall be like the angels of God.
保羅教導我們存這些指望，說：「這必死的既穿上不死的，那時經上所記『死被得勝吞滅了』的話就應驗了。死啊，你得勝的權勢在哪裡？死啊，你的毒鉤在哪裡？死的毒鉤就是罪。」使徒藉此表明：直到不死的接續必死的、不朽壞的接續朽壞的，又直到軟弱被消除、全備的德能接續，那時就不再有男女，眾人都要像神的使者一樣，在此以前，斷無人能向死亡與罪誇勝。
2:122
porro autem si quis iam in tantum cumulum sanctitatis excrescit, ut uiuens in hac carne uel masculum se esse uel feminam nesciat, si iam plenissima sui puritate percepta nec habens uestimenta sordidata similis est angelis Dei et si iam illa quae promissa est sanctis in speciem solis claritate circumdatur, digne hanc perfectionem non uoce sed habitu profitetur. uerumtamen praesumptio ista perditio est; quin potius huiusmodi homini expedit, ut non suum cor sed Paulum, magistrum gentium, audiat et sequatur simulque oret cum eo, cui oranti respondeat Dominus: sufficit tibi gratia mea; uirtus autem in infirmitate perficitur.
Furthermore, if anyone now grows up to so great a height of holiness that, while living in this flesh, he knows not whether he is male or female; if, having received the fullest purity of himself, and having garments not defiled, he is like the angels of God; and if he is now girt about with that brightness of the splendor of the sun which is promised to the saints — then let him worthily profess this perfection, not by voice but by his very condition. Yet this presumption is perdition; nay rather it is expedient for such a man that he hear and follow not his own heart but Paul, the teacher of the nations, and at the same time pray with him, to whom as he prayed the Lord replied: 'My grace is sufficient for thee; for virtue is perfected in weakness.'
再者，倘若有人如今長到聖潔如此之高，以致活在這肉體中時不知自己是男是女；倘若他已領受自己最完滿的純潔，衣裳毫不沾污，像神的使者一樣；倘若他如今已被那應許給眾聖徒、如日頭般的光輝所環繞──那就讓他配得地宣認這完全，不是用口，乃是用他的實際光景。然而這妄自尊大正是滅亡；倒不如說，這樣的人最有益的，是不聽自己的心，而聽從並跟隨那外邦人的教師保羅，並與他一同祈求；主曾向祈求的保羅回應說：「我的恩典夠你用的，因為我的能力是在人的軟弱上顯得完全。」
2:123
Itaque, quod solum et in quo solo liberum arbitrium pro- Scit, praebeat se unusquisque nostrum Deo terram uoluntariam: Dei enim agricultura sumus; Dei aedificatio sumus. mittat in agrum suum semen uerbum, credat in corde, ipse plantet, ipse riget, ipse fecundet, ipse tribuat incrementum, qui est uerus agricola. quod solum tamen in nobis pobest uoluntaria deuotio, ad continendam in se radioem seminis et . nutriendos uberes partus fideliter subministret semperque orationibus suis agricolam suum, ne inimicus zizania superseminare possit, exsuscitet. haec sit eius in opere Dei co* operatio, cum spe non dubia et caritate sincera. ait enim Dominus Iesus: ego sum uitis, uos estis palmites:
Therefore — what alone, and in which alone, free choice avails — let each one of us offer himself to God as willing soil; for we are God's husbandry, we are God's building. Let the true husbandman cast into His own field His seed, the word; let Him believe in the heart, let Him plant, let Him water, let Him make fruitful, let Him give the increase. Yet what alone our voluntary devotion can do in us is to minister faithfully to the holding in itself of the root of the seed and to the nourishing of abundant offspring, and ever by its prayers to rouse up its husbandman, lest the enemy be able to oversow tares. Let this be its cooperation in the work of God, with hope not doubtful and charity sincere. For the Lord Jesus says: 'I am the vine, you are the branches':
因此──自由選擇所唯一能成就的、且唯獨在其中有效的──讓我們各人把自己獻給神，作甘心樂意的田土；因為我們是神所耕種的田地，是神所建造的房屋。讓那真正的農夫把祂的種子，就是話語，撒在祂自己的田裡；讓祂使人心裡相信，讓祂栽種，讓祂澆灌，讓祂使之結實，讓祂賜下生長。然而我們甘心的虔誠在我們裡面所唯一能成就的，就是忠信地服事，使種子的根保存於其中、又養育豐盛的果實，並常以禱告喚醒它的農夫，免得仇敵能撒上稗子。願這就是它在神工作上的同工，存著無疑的盼望和真誠的仁愛。因為主耶穌說：「我是葡萄樹，你們是枝子」：
2:124
quodcumque habet, de uite habet. non enim, inquit apostolus, tu radicem portas, sed radix te. quid se ergo extollit in fructibus, qui uidentur in eo, cum totum pertineat ad uitem non solum ut possit, uerum etiam ut sit? alioquin excidetur et in ignem mittetur. non enim palmes sed uitis potest, et quod uitis potest palmes ostendit. sufficit ergo unicuique ut habeat; at uero unde et ubi habeat, et humiliter agnoscat et patienter expectet, ne, dum non habet et habere Se credit, id ipsum quod habet auferatur ab eo. primum hominem peccantem de paradiso eiecit Deus, deinde primum in cruce credentem in paradisum Christus induxit.
whatever it has, it has from the vine. 'For not thou,' says the apostle, 'bearest the root, but the root thee.' Why then does it exalt itself in the fruits which seem to be in it, when the whole pertains to the vine, not only that it can, but even that it is? Otherwise it is cut off and cast into the fire. For not the branch but the vine has power, and what the vine has power to do, the branch displays. It is enough therefore for each one that he have; but whence and where he has it, let him both humbly acknowledge and patiently await, lest, while he has not and believes himself to have, that very thing which he has be taken away from him. The first man, sinning, God cast out of paradise; then the first man believing on the cross Christ led into paradise.
它無論有甚麼，都是從葡萄樹得來的。使徒說：「不是你托著根，乃是根托著你。」那麼，它何必因那看似在它裡面的果子自高呢？既然這一切都繫於葡萄樹──不僅它之所能，連它之所是也是如此。否則它就要被剪去，丟在火裡。因為有能力的不是枝子，乃是葡萄樹，而葡萄樹所能成就的，枝子不過顯明出來而已。所以各人只要有，就夠了；但他從何處、在何處得著，當謙卑承認，又當忍耐等候，免得他既沒有卻自以為有，連他所有的也被奪去。頭一個人犯罪，神就把他逐出樂園；後來頭一個在十字架上相信的人，基督就領他進入樂園。
2:125
merito ergo quamdiu in paradiso non sum et in terra peregrinationis Adae maneo, sine peccato me esse non credo. si autem in paradisum gratia Dei transductus fuero, ibi perfectione mea et morte superata peccatoque deleto aeternam in conspectu Dei potentiae eius gloriam praedicabo. Haee ego, ut potui, beatissimi sacerdotes, causa fidei et simplicitatis exposui. non mihi succenseant qui laeserunt, si in aliquo per conparationes nominum titulantur. de quaestionibus uero aequanimiter ferant magisque, si timorem Dei habent, gaudeant responsum fuisse quod uerum est.
Rightly therefore, so long as I am not in paradise and remain in the land of Adam's pilgrimage, I do not believe myself to be without sin. But if I shall have been led over into paradise by the grace of God, there, my perfection accomplished and death overcome and sin destroyed, I shall proclaim the eternal glory of His power in the sight of God. These things I have set forth as I could, most blessed priests, for the cause of faith and simplicity. Let not those who have been hurt be angry with me, if in anything they are noted by comparisons of names. As for the questions, let them bear it with equanimity, and rather, if they have the fear of God, let them rejoice that what is true has been answered.
因此，當我還不在樂園、仍住在亞當客旅之地的時候，我理當不信自己是無罪的。但我若蒙神的恩被領入樂園，在那裡我的完全得以成就、死亡被勝過、罪被消除，我就要在神面前宣揚祂能力永遠的榮耀。最有福的眾祭司啊，這些事我已盡我所能陳明，是為著信仰與單純的緣故。那些受了傷的人，若在某事上因名字的比對被點出，求他們不要向我發怒。至於這些問題，願他們以平心忍受，倒不如說，他們若有敬畏神的心，就當因所回答的乃是真的而歡喜。
2:126
ego teste Iesu Christo odisse me fateor haeresim, non haereticum, sed, sicut iustum est, interim propter haeresim haeretieum uito, quia et probaui et corripui. detestetur et damnet ore pariter ac manu et cunctis fraternitatis uinculo haerebit, quia scriptum est: inuicem onera uestra portate, et sic implebitis legem Christi.
I, with Jesus Christ as my witness, confess that I hate the heresy, not the heretic; but, as is just, meanwhile, on account of the heresy, I shun the heretic, because I have both tested and rebuked him. Let him detest and condemn it, alike with mouth and hand, and he shall cling to all by the bond of brotherhood, because it is written: 'Bear one another's burdens, and so shall you fulfill the law of Christ.'
我有耶穌基督作我的見證，承認我恨惡的是異端，不是異端分子；但照公義，目前因著異端的緣故，我躲避這異端分子，因為我既已試驗過、也責備過他。願他口手並用，憎惡並定罪這異端，他便要因弟兄之情的聯結與眾人連結，因為經上記著說：「你們各人的重擔要互相擔當，如此就完全了基督的律法。」