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Pseudo-Augustine

Sermons & Tracts 3 part 11/12

Latin original · 37 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 3:367–3:403 (416 verses in all)

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3:367

Quantis in locis istæc spica; dispersæ sunt, quando ubique transferuntur reliquia: martyrum ad medicinam in firmorum, et lumen cæcorum, et solemnitatem po pulorum, cl ad misericordiam indigentium ? Solvun tur modo gremia; sed nun solvitur consimmata corona. Velut spicie sunt reliquiæ martyrum, quæ planlantur per totum mundum , .....incimi..... venit mes.... elestis mom... tum.....resurrectionis ..... ..... (a) spicæ ad manipulos suos; et videbis exerr citus preliosos, non dispersos in terra, sed collectos in patria sempiterna. In coelo novo, et in terra nova lucebunt velut lampades in manibus Angelorum.

In how many places are these ears scattered, when everywhere the relics of the martyrs are translated for the healing of the sick, and the light of the blind, and the solemnity of the peoples, and for the mercy of the needy? The bosoms are now unbound; but the consummated crown is not unbound. The relics of the martyrs are like ears of grain, which are planted throughout the whole world... the heavenly harvest comes... of the resurrection... the ears to their sheaves; and you shall see precious hosts, not scattered on the earth, but gathered in the everlasting homeland. In a new heaven and in a new earth they shall shine like lamps in the hands of the Angels.

當殉道者的遺骸被遷徙到各處，為要醫治病人、光照瞎子、成為萬民的節慶、並施憐憫給貧乏人時，這些麥穗被散佈在何等眾多的地方？如今懷抱雖被鬆開；那已完成的冠冕卻不被鬆開。殉道者的遺骸如同麥穗，栽種在全世界……天上的莊稼來到……復活的……麥穗歸入自己的禾捆；你必看見寶貴的隊伍，不是散落在地上，乃是聚集在永恆的故鄉。在新天新地裡，他們必像眾天使手中的燈盞一樣發光。

3:368

Nonne quando eos impii judices crudeli incendio con cremabant, non quasi spicæ solvebantur ? Modo ubi sunt? Collegit eos, qui aedificavit Jerusalem Domi nus, et dispersiones israel congregavit. Tesiis esi ille campus de exercitu mortuorum. Nonne quasi spi cæ erant caput et inanus, pedes et ossa, articuli ei nervi, carnes et cates? Sonuit prophetæ clamantis una tuba; et collectis articulis, aristis facta est seges una, stupente coelo et terra, multo clarius vocibus Angelorum, quasi falcibus gaudiorum (Ezech. XXXVII). Colligentur de singulis locis, de terra et mari, de campo et profundo, de silvis et aquis, de faucibus bestiarum et de ventre belluarum :

When the wicked judges burned them with cruel fire, were they not, as it were, unbound like ears of grain? Where are they now? The Lord who built Jerusalem gathered them, and gathered together the dispersions of Israel. That field of the army of the dead is witness. Were not head and hands, feet and bones, joints and sinews, flesh and skins, like ears of grain? The one trumpet of the prophet crying out sounded; and when the joints were gathered, from the awns there was made one harvest, while heaven and earth were amazed, much more brightly than by the voices of Angels, as if by the sickles of joys (Ezek. 37). They shall be gathered from every place, from land and sea, from field and deep, from woods and waters, from the jaws of beasts and from the belly of monsters:

當那些惡毒的審判官用殘忍的火焚燒他們時，他們豈不是彷彿麥穗一樣被鬆散了嗎？如今他們在哪裡呢？那建造耶路撒冷的主聚集了他們，招聚了以色列被趕散的人。那死人軍隊的田地就是見證。頭與手、腳與骨、關節與筋、肉與皮，豈不是像麥穗一樣嗎？先知呼喊的那一枝號筒吹響了；當關節被聚攏，那些麥芒便合成一片莊稼，天地都驚奇，比眾天使的聲音更為明亮，彷彿是喜樂的鐮刀（結三十七）。他們必從各處被聚集，從陸地與海洋，從田野與深淵，從樹林與眾水，從野獸的口中並巨獸的腹中：

3:369

quando mare et terra reddent mortuos suos, et colligentur ossa ad ossa, spicae ad gremia, et apparebit in Jerusalem messis pretiosa; quia ipsi sunt, qui laverunt stolas suas, et candidas eas fecerunt in sanguine Agni. 3. Per resurrectionem adunabuntur. De isto campo clamabat beatus David , Qui seminant in lacrymis, in gaudio metent. Vere flebant, quando lapsus lugebant, et infirmos lacrymis adjuvabant. Bona sanguinis ri- gua, ubi non caduutgrana per infinita tormenta. La pidantur, et solidantur ; nec grana decidunt, sed me lius nutriuntur. Videsegctemcorporis sancti Stephani lapidari, et grana fructus ejus penitus non quassari.

when sea and land shall render up their dead, and bones shall be gathered to bones, ears to bosoms, and a precious harvest shall appear in Jerusalem; for they are the ones who have washed their robes and made them white in the blood of the Lamb. 3. Through the resurrection they shall be united. Concerning that field the blessed David cried out, 'They that sow in tears shall reap in joy.' Truly they wept, when they mourned the fallen, and aided the weak with tears. Good things watered with blood, where the grains do not fall through infinite torments. They are stoned, and they are made solid; nor do the grains fall down, but they are the better nourished. See the harvest of the body of holy Stephen being stoned, and the grains of his fruit not shaken at all within.

那時海洋與陸地必交出他們的死人，骨要湊合骨，麥穗歸入懷抱，寶貴的莊稼必顯現在耶路撒冷；因為他們就是那些曾在羔羊的血中洗淨自己袍子、使袍子潔白的人。三、他們必藉復活得以聯合。有福的大衛論到那田地呼喊說：「流淚撒種的，必歡呼收割。」他們確實哭泣，當他們為跌倒的人哀慟、以眼淚幫助軟弱的人時。以血澆灌的美好之物，其中麥粒不因無盡的酷刑而墜落。他們被石頭打，卻反被堅固；麥粒非但不墜落，反倒得著更好的滋養。看那聖司提反身體的莊稼被石頭打，他果實的麥粒在裡面卻絲毫不被震動。

3:370

Lapides illisi sonabant, et ille ad cœlos apertos ca put lcvabat : ubi panis vitæ fulgebat, ibi calamus Stephani testificando florcbaL. Sanguis fundebatur; sed constantia non solvebatur : nec lingua confunde batur, quia in fundamento Evangelii furtis invenie batur. Vide, spica Isaiæ prophetæ serra acuta sccaba tur : ct non solvebatur spica corporis, fidei constrin gente constantia. Quando enim messorum manibus gremia defecta bene cinguntur, manipuli non solvun tur, sed integri jactantur ad carrUm. Sic et corpora sanctorum gremia integra ad carrucam carnis Chri Ii levantur :

The stones flung against him resounded, and he lifted his head toward the opened heavens: where the bread of life shone forth, there the reed of Stephen flourished in bearing witness. The blood was poured out, but his constancy was not dissolved; nor was his tongue confounded, because it was found strong upon the foundation of the Gospel. See, the ear of the prophet Isaiah was cut with a sharp saw; and yet the ear of his body was not dissolved, the constancy of faith holding it fast. For when the bosoms weakened by the hands of the reapers are well girded, the sheaves are not loosed, but are thrown whole onto the cart. Thus also the whole bosoms of the bodies of the saints are lifted onto the wagon of Christ's flesh:

投向他的石頭錚錚作響，他卻向敞開的諸天舉起頭來：生命之糧在何處發光，司提反的葦稈就在何處為作見證而茂盛。血流出來，他的堅忍卻不消散；他的舌頭也不被羞辱，因為它被發現堅立在福音的根基上。看那先知以賽亞的麥穗被利鋸鋸開；然而他身體的麥穗並不消散，因信德的堅忍將它牢牢握住。因為當收割者手中虛弱的懷抱被好好束緊，禾捆就不鬆散，反倒整全地被拋上車。聖徒身體整全的懷抱，也照樣被舉上基督肉身的車輦：

3:371

sic occurrunt Christo in nubihus, et regna bunt in splendoribus sancorum curi eodem, qui vi vit cL regnat in sacula Sæculorum. Amen. SERMO CCXXVIII (b). In feslivitate virginum de lectione Evangelica. i. Quid prudentibus virginibus, quid fatuis intelli gendum. In lectione quæ nobis recitata est, fratres dileclissiini, audivimus Dominum dixisse, Simile esi regnum cœ/orum decem virginibus, quæ accepiis lum padibu. exierunt obviam sponso et sponsæ (Matth. xxv, i). Hoc si secundum literam tantum intelligimus, nimium durum vidctur et asperum. Absit Loc a sen- situs nostris, utvel de domo cujuscumque iliam pauperis christiani tam parvus numerus veniat ad vi tam alternam.

thus they meet Christ in the clouds, and they shall reign in the splendors of the saints with the same one who lives and reigns unto the ages of ages. Amen. SERMON 228. On the festivity of the virgins, from the Gospel reading. I. What is to be understood by the wise virgins, what by the foolish. In the reading which has been recited to us, most beloved brethren, we have heard the Lord say, 'The kingdom of heaven is like ten virgins, who taking their lamps went out to meet the bridegroom and the bride' (Matt. 25:1). If we understand this only according to the letter, it seems too harsh and severe. Far be it from our understanding that from the house of any poor Christian so small a number should come to eternal life.

他們如此在雲中迎見基督，並要與那位活著掌權、直到世世代代的主一同在眾聖徒的榮光中作王。阿們。第二二八篇講道。論童貞女的節慶，取自福音書的誦讀。一、當如何理解那聰明的童女，如何理解那愚拙的童女。至親愛的弟兄們，在向我們誦讀的經課中，我們聽見主說：「天國好比十個童女，拿著燈出去迎接新郎與新婦」（太二十五1）。倘若我們只按字面理解這話，就顯得過於嚴厲苛刻。但願我們的悟性遠離這樣的想法，以致以為從任何一個貧窮基督徒的家中，只有這麼小的數目能得永生。

3:372

Et ideo qnia nulla ratione secundum laceram intelligi debet, ct revera ipse Dominus simi litudinem esse dixit, requiramus quare quinque di cte sunt fatuæ et quinque prudentes. Illæ, enim quin que prudentes significant omnes sanctos, qui cum Christo sunt regnaturi : et e contrario illæ quinquc fatuæ, figurant videnlur habere christianorum malo rum, qui sinc operibus hunis de solo tantum chri stiano nomine gloriantur. Idco aulcm ct illæ faturc quinque, et illæ prudentes quinque dicuntur; quia quinque s nsus in omnibus hominibus esse proban tur, visus , auditus , gustus , odoratus , et tactus.

And therefore, since it ought by no means to be understood according to the letter, and since the Lord himself in truth said it was a parable, let us seek why five are called foolish and five wise. For those five wise ones signify all the saints who are to reign with Christ; and on the contrary those five foolish ones are seen to figure evil Christians, who without good works glory only in the mere name of Christian. And they are called five foolish and five wise, because five senses are proved to be in all men: sight, hearing, taste, smell, and touch.

所以，既然這話絕不當按字面理解，且主自己確實說這是一個比喻，那就讓我們探究為何有五個被稱為愚拙、五個被稱為聰明。因為那五個聰明的表徵一切要與基督一同作王的聖徒；反之，那五個愚拙的則彷彿是描繪那些惡基督徒，他們沒有善工，只憑基督徒這空名誇口。而她們之所以稱為五個愚拙、五個聰明，是因為在眾人身上都證明有五種感官：視覺、聽覺、味覺、嗅覺與觸覺。

3:373

EI quia per istos sensus velut per quasdam januas vel fenestras ant vita aut mors ingreditur ad animam no siram ; de quibus et Propheta dixit. Intravit mors per fenestras vestras (Jerem. IX , 21 ) : ideo et ibi quinque virgines dicuntur pialentes, quæ istis sensibus bene utuntur; et ibi qninque fatuæ, quæ per istos quinquc sensus magis mortem quam vitam excipiunt. 2. Sensus quinque velut quinque virgines : qui cor rumpantur aut intergritatem conservent. Quomodo au Lcm isti quinque sensus , velut quinque virgines, aut virginitatem custodiant, aut corruplioni subjaceant, diligentius requiramus. Si aliquis vir, aut aliqua mu lier viderit.

And because through these senses, as through certain doors or windows, either life or death enters into our soul—of which the Prophet also said, 'Death has entered through your windows' (Jer. 9:21)—therefore there too five virgins are called prudent, who use these senses well; and there five foolish, who through these five senses receive death rather than life. 2. The five senses as five virgins: how they may be corrupted or preserve their integrity. But how these five senses, like five virgins, either keep their virginity or lie subject to corruption, let us more diligently inquire. If any man, or any woman, shall see

又因為藉著這些感官，就如藉著某些門或窗，生命或死亡進入我們的靈魂——先知也論到這事說：「死亡從你們的窗戶進來」（耶九21）——所以那裡也稱五個童女為聰明，就是那善用這些感官的；並稱五個為愚拙，就是那藉這五官接受死亡而非生命的。二、五官猶如五個童女：她們如何或被玷污、或保守貞潔。但這五官如何像五個童女那樣，或保守貞潔、或落在敗壞之下，讓我們更殷勤地探究。倘若有男人或婦人看見

3:374

ant filium, aut liliam, aut alienum ser vum aut ancillain , et ad concupiscenliam diligenter aspexerit ; corrupla cst una virgo : qnia per oculos , id est, per fenestras corporis in secretum cordis ve nenum mortis intravit. Si vero aliquis sive religiosus sive laicus homines detrahentes , sermones ,liam otiosos, et cantica luxuriosa vel turpia proferentes libenter audierit , ei cum delectatione placido auditu susceperit ; corrupta est alia virgo. Si autem non sit contentus mediocribus cibis, sed sumptuosas dili cias quærat, si semper male loqui studeat ; per ini quum gustum corrupta est Urlia virgo. Quo:!

either a son, or a daughter, or another's manservant or maidservant, and shall look upon them attentively with concupiscence, one virgin is corrupted: because through the eyes, that is, through the windows of the body, the poison of death has entered into the secret place of the heart. But if anyone, whether religious or layman, shall willingly listen to men slandering, uttering even idle words and lascivious or filthy songs, and shall receive them with delight and pleased hearing, another virgin is corrupted. But if one be not content with moderate foods, but seek costly delicacies, if he always be zealous to speak evil, through wicked taste the third virgin is corrupted. But

無論是兒子、女兒，或別人的僕婢，並帶著情慾殷切地注視他們，就有一個童女被玷污了：因為藉著眼睛，就是藉著身體的窗戶，死亡的毒素已進入內心隱密之處。但倘若有人，無論修道者或平信徒，甘心聆聽人的毀謗、甚至無益的言語，以及淫蕩或污穢的歌曲，並帶著愉悅、悅耳的心接受它們，就有另一個童女被玷污了。但倘若有人不以適度的飲食為足，反尋求奢華的珍饈，倘若他總熱衷於惡言，藉那邪僻的味覺，第三個童女就被玷污了。但

3:375

si etiam odores peregrinos, ut hominibus ad luxuriam placere possit, diligenter inquirit; quarta virgo est violata. Si vcro manibus suis aut lilios aut filias alienas cum dela ctatione propter libidinem tangere voluerit, ct vestia enta nimis mollia animo voluptuoso quæsierit; jam etiam quinta virgo corrupta est. Hoc enim or dine isti quinque sensus velut quinque virgincs in hominibus corrumpuntur. Et e contra, dum animæ sanctæ istos quinque sensus, id est, visum, auditum, gustum , odoratum ct tactum, ah omnibus illicitis rebus refrenant, linguam suam ad ea quæ suut licita vel legitima sobrie ct caste relaxant, quinque sen suum virginitatem custodiunt.

if he also diligently seeks out exotic perfumes, so that he may be able to please men unto luxury, the fourth virgin is violated. But if with his own hands he shall wish to touch others' sons or daughters for the sake of lust with delight, and shall seek with a voluptuous mind garments too soft, then the fifth virgin also is corrupted. For in this order these five senses, like five virgins, are corrupted in men. And on the contrary, when holy souls restrain these five senses—that is, sight, hearing, taste, smell, and touch—from all unlawful things, and soberly and chastely loosen their tongue only to those things which are lawful or legitimate, they guard the virginity of the five senses.

倘若他還殷勤尋求異域的香料，好能討人歡心以致奢逸，第四個童女就被侵犯了。倘若他親手為著情慾而甘願帶著愉悅去摸觸別人的兒女，並以貪逸的心尋求過於柔軟的衣裳，那麼第五個童女也被玷污了。因為這五官正是按此次序，像五個童女一樣在人身上被玷污。反之，當聖潔的靈魂約束這五官——就是視、聽、味、嗅、觸——遠離一切不合法之事，並清醒貞潔地只將舌頭放鬆去說那合法正當之事，他們就保守了五官的貞潔。

3:376

Ideo quinque virgines homines bonos significanl; et aliæ quinque, eos qui mali sunt prætigurant. 3. Virginitas sola nihil prodest. Et revera, fratres charissimi, quid prodest viro vel feminæ, clerico vel monacho, vel sanctimoniali, si in corpore virgi nilas custoditur, quando per malas concupiscentias cordis integritas violatur? Quid prodest in uno mon bro præferre castitatem, et in omnibus habere cor ruptionem? Nam ct illi virgines qui Agnum sequuntur, si diligenter altenditis, non propter hoc sequuntur Agnum . quia solam virginitatem corporis servave runt : denique cum dixisset, Hi sunt qui se cum mu lieribus non inquinaverunt;

Therefore the five virgins signify good people; and the other five prefigure those who are evil. 3. Virginity alone profits nothing. And truly, most beloved brethren, what does it profit a man or a woman, cleric or monk, or nun, if virginity is kept in the body, when through evil concupiscences the integrity of the heart is violated? What does it profit to display chastity in one member, and to have corruption in all? For even those virgins who follow the Lamb, if you attend diligently, do not follow the Lamb for this reason: because they have kept only the virginity of the body; for when he had said, 'These are they who have not defiled themselves with women;'

所以那五個童女表徵善人；另五個則預表那些惡人。三、單有貞潔毫無益處。至親愛的弟兄們，實在說，無論男人或婦人、聖職人員或修士、修女，倘若身體保守了貞潔，卻藉惡劣的情慾玷污了內心的純全，這對他有何益處？在一個肢體上顯出貞潔，卻在一切肢體上懷有敗壞，這有何益處？因為即使那些跟隨羔羊的童身者，你若殷勤留意，也並非因這緣故而跟隨羔羊：即單單保守了身體的貞潔；因為當祂說了「這些人是未曾與婦女沾染的」之後，

3:377

seculus adjunxit, Et non eat inventum in ore eorum mendacium; sive macula sunt (Apoc. XIV, 4 et 5). Qui ergo de sola corporisvirgini tate gloriantur, diligenter attendant, quia si menda tium diligunt, cum illis sanctis virginibus Christum sequi non poterunt. Nulla ergo virgo de sola corporis virginitate præsumat ; quia si inobediens fuerit aut linguosa, ab illo thalamo sponsi coelestis se noverit excludendam. Cum ergo virgo centesimum gradum teneat, ei mulier conjugata tricesimum, melior ta men est casta et humilis conjugata , quam virgo su perba. Illa euim caste et humiliter marito serviens nicesimum graduum possidet; virgini superbæ nIc unus remanchit :

he followed by adding, 'And in their mouth there was found no lie; nor are they with blemish' (Rev. 14:4 and 5). Those therefore who glory in bodily virginity alone, let them attend diligently, that if they love a lie, they will not be able to follow Christ with those holy virgins. Let no virgin therefore presume upon bodily virginity alone; for if she be disobedient or full of tongue, let her know that she is to be excluded from that chamber of the heavenly bridegroom. When therefore a virgin holds the hundredfold degree, and a married woman the thirtyfold, yet a chaste and humble married woman is better than a proud virgin. For she, serving her husband chastely and humbly, possesses the thirtieth degree; but for a proud virgin not one will remain:

接著又加上說：「在他們口中察不出謊言來；他們也沒有瑕疵」（啟十四4、5）。所以那些單憑身體的貞潔誇口的人，讓他們殷勤留意：他們若喜愛謊言，就不能與那些聖潔的童女一同跟隨基督。因此，沒有一個童女可單憑身體的貞潔自恃；因為她若悖逆或多言，就當知道她要被摒除於天上新郎的洞房之外。所以當童女持有百倍的等次，已婚婦人持有三十倍的等次時，一個貞潔謙卑的已婚婦人，仍勝過一個驕傲的童女。因為她貞潔謙卑地事奉丈夫，便擁有那三十的等次；而驕傲的童女卻連一等也不存留：

3:378

ct in utrisque impletur quod ait Psalmista , Tu populum humilem salvam facies, et ocu. los superborum humiliabis (Psal. xvn , 28). 4. Fidelis quisque virgo eat et 'poma Christi. Et quia totam Ecclesiam catholicam beamus Apostolus virg! nem vocavit. non solas in ea considerans corpore virgines, sed incorruptas omnium desiderans mentes. ila dicit, Aptuvi vos uni viro, virginem castam exhibere Christo (II Cor. XI. 2) : non solum sanctimonialium , sed eliam omnium virorum vel mulierum animæ, si ei castilatcm in corpore, et in illis supra dictis quin que sensibus virginitatem servare voluerint, sponsas se Christi esse non dubitent.

and in both is fulfilled what the Psalmist says, 'You will save the humble people, and will humble the eyes of the proud' (Ps. 17:28). 4. Every faithful soul is a virgin and a spouse of Christ. And since the blessed Apostle called the whole catholic Church a virgin, considering in her not only those who are virgins in body, but desiring the minds of all to be incorrupt, he speaks thus, 'I have betrothed you to one husband, to present you as a chaste virgin to Christ' (2 Cor. 11:2): not only the souls of nuns, but even of all men or women, if they will keep chastity in the body, and in the aforesaid five senses preserve virginity, let them not doubt that they are spouses of Christ.

在這兩者身上都應驗了詩人所說的話：「困苦的百姓，祢必拯救；驕傲的人，祢必使他們的眼目降卑」（詩十七28）。四、每一個信實的靈魂都是童女，都是基督的新婦。既然有福的使徒稱整個大公教會為童女，在她裡面所看重的不僅是那些身體貞潔的人，更是渴望眾人的心思純潔無玷，他便如此說：「我把你們許配一個丈夫，要把你們如同貞潔的童女獻給基督」（林後十一2）：不僅是修女的靈魂，甚至是一切男女的靈魂，他們若肯在身體上保守貞潔，並在上述五官上保守童貞，就不必懷疑自己乃是基督的新婦。

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Non enim corporum, sed animarum sponsus intelligendus est Christus. Et idco , fratres charissimi, tam viri, quam feminæ, lam pueri quam puellæ, si virginitatem usque ad nu ptias servant, et per istos quinque sensus, id est, visum, auditum, gustum, odoratum, vel tactum, dum eis bene utuntur, suas animas non corrumpunt ; in die judicii apertis januis ad aternum sponsi thala mum feliciter merebuntur intrare. llli vero, qui ct corpora sua ante nuptias adulterina conjunctione cor rumpunt, et postea per totam vitam suam male vi vendo, male audiendo, male loqucndo, animas suas violare non desinunt ;

For Christ is to be understood as the bridegroom not of bodies, but of souls. And therefore, most beloved brethren, both men and women, both boys and girls, if they keep virginity until marriage, and through these five senses—that is, sight, hearing, taste, smell, and touch—while they use them well, do not corrupt their souls, on the day of judgment, with the doors opened, they will happily deserve to enter into the eternal bridal chamber of the bridegroom. But those who both corrupt their bodies before marriage by adulterous union, and afterward throughout their whole life, by living evilly, hearing evilly, speaking evilly, do not cease to violate their souls;

因為基督當被理解為那新郎，並非身體的新郎，乃是靈魂的新郎。所以，至親愛的弟兄們，無論男女、無論男童女童，倘若他們持守貞潔直到婚娶，並藉這五官——就是視、聽、味、嗅、觸——在善用它們時，不玷污自己的靈魂，那麼在審判之日，門既開了，他們就必歡然配得進入新郎永恆的洞房。但那些既在婚娶之前以姦淫的結合玷污自己身體，又在此後一生之中，藉惡劣的生活、惡劣的聆聽、惡劣的言語，不住地污穢自己靈魂的人；

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si eis dignæ fruclus pœnitentiæ nou subvenerit, clausis januis sine causa clamabunt, Domine, Domine, aperi nobis ; et audire merebuntur, Amen dico vubis, nescio vos unde sitis (Matth, xxv, 11, 12). Hæc ergo, fratres, si ct clerici, et laiei, et monachi, et sanctimoniales, et in conjugiis positi li delitcr et diligenter attendimus. et cum castitate corporis eliam integritatem cordis auxiliante Domino custodiamus, non cum faluis projiciemur in tcnebras exteriores ; sed cum sapientibus ad spirituales nu ptias intromissi audire merebimur, Euge, serre bone et fidelis, intra in gaudium Domini tui (Ibid. 21). Quod ipse praestare dignetur. SERMO CCXXIX (a).

if worthy fruits of penance do not come to their aid, with the doors shut they shall cry out in vain, 'Lord, Lord, open to us'; and they shall deserve to hear, 'Amen I say to you, I know not whence you are' (Matt. 25:11, 12). These things therefore, brethren, if we—both clerics and laymen, monks and nuns, and those placed in marriages—attend faithfully and diligently, and with chastity of body also guard the integrity of heart, with the Lord's help, we shall not be cast with the foolish into the outer darkness; but with the wise, admitted to the spiritual nuptials, we shall deserve to hear, 'Well done, good and faithful servant, enter into the joy of your Lord' (ibid. 21). Which may he himself deign to grant. SERMON 229.

他們若沒有配得的悔改果子來相助，門既關了，他們就必徒然呼喊：「主啊，主啊，給我們開門」；並且他們必要聽見：「我實在告訴你們，我不曉得你們是從哪裡來的」（太二十五11、12）。所以，弟兄們，倘若我們——無論聖職人員、平信徒、修士、修女，並那些置身婚姻中的人——都信實殷勤地留意這些事，並藉主的幫助，在身體貞潔之外也保守內心的純全，我們就不至於與愚拙的人一同被拋入外邊的黑暗裡；乃要與聰明的人一同被接入屬靈的婚筵，得以配聽見：「好，你這又良善又忠心的僕人，可以進來享受你主人的快樂」（同上21）。願祂親自垂允賜下此福。第二二九篇講道。

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In Dedicatione ecclesiæ vel allarisconsecralione, i (b). i. Qnod in templis manufactis, id spiritualiter com pletur in nobis. Quotiescumque, fratres charissimi. al taris vel templi festivitatem colimus, si fideliter ac diligenter attendimus, et sancte ac juste vivimus, quidquid in templis manufactis agitur, totum in nobis spirituali ædificatione completur. Non cnim mentitus est ille qui dixit, Temptum enim Dei sanctum est, quod estis vos (I Cor. III, 17); et iterum, Nescitis quia cor pora vestra templum sunt Spiritus sancti (Id. vi, 15). Quia vero nullis præcedentibus meritis, sed per gra tiam Dei meruimus fieri templum Dei; quantum pos sumus, cum ipsius adjutorio laboremus.

On the Dedication of a church or the consecration of an altar, I. I. That what is done in temples made by hands is spiritually fulfilled in us. As often, most beloved brethren, as we celebrate the festivity of an altar or a temple, if we attend faithfully and diligently, and live holily and justly, whatever is done in temples made by hands is wholly fulfilled in us by spiritual edification. For he did not lie who said, 'For the temple of God is holy, which you are' (1 Cor. 3:17); and again, 'Know you not that your bodies are the temple of the Holy Spirit?' (id. 6:19). And since by no preceding merits, but through the grace of God, we have deserved to be made the temple of God, let us, as much as we can, labor with his help,

論教堂的奉獻或祭壇的祝聖（一）。一、凡在人手所造的殿中所行的，在屬靈的意義上都在我們裡面成就。至親愛的弟兄們，每逢我們慶祝祭壇或殿宇的節慶，倘若我們信實殷勤地留意，並聖潔公義地生活，那麼凡在人手所造的殿中所行的，都藉屬靈的建造完全在我們裡面成就。因為那說話的並不撒謊，祂說：「因為上帝的殿是聖的，這殿就是你們」（林前三17）；又說：「豈不知你們的身子就是聖靈的殿嗎？」（同上六19）。既然我們並非憑先前的功勞，乃是藉上帝的恩典，才配成為上帝的殿，就讓我們盡力，藉祂的幫助勞力，

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ne Dominus noster in templo suo, hoc est, in nobis ipsis, inveniat quod oculos suit majestatis offendat ; sed habitacu him cordis nostri evacuetur vitiis, et virtutibus re pleatur ; claudatur diabolo, et aperiatur Christo; ct ita laboremus, ut nobis bonorum operum clavihus januam regni coelestis aperire possimus. Sicul enim malis operibus, quasi quibusdam seris ac vectibus, vitæ nobis janna clauditur, ita absque dubio bonis opcribus aperitur. 2. Debita ad sacram synaxim præparatio. Decet quan doque ab ea se subducere. EI ideo, fratres cha rissimi, unusquisque consideret conscientiam suam:

lest our Lord in his temple, that is, in ourselves, find something that may offend the eyes of his majesty; but let the dwelling place of our heart be emptied of vices, and filled with virtues; let it be closed to the devil, and opened to Christ; and let us so labor that we may be able, with the keys of good works, to open to ourselves the gate of the heavenly kingdom. For as by evil works, as by certain bolts and bars, the gate of life is closed to us, so without doubt by good works it is opened. 2. The due preparation for the sacred synaxis. Sometimes it is fitting to withdraw from it. And therefore, most beloved brethren, let each one consider his own conscience:

免得我們的主在祂的殿中，就是在我們自己裡面，尋見甚麼會冒犯祂威嚴之眼目的事；卻要使我們心的居所倒空諸惡，並充滿諸德；使它向魔鬼關閉，向基督敞開；並要如此勞力，好使我們能以善工的鑰匙，為自己開啟天國的門。因為正如藉惡工，彷彿藉某些門閂與門栓，生命的門向我們關閉，照樣，藉善工，生命的門無疑地就被開啟。二、對聖餐聚會當有的預備。有時當自其中退出。所以，至親愛的弟兄們，讓各人省察自己的良心：

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el quando se aliquo crimine vulneratum esse cq- .novet, prius orationibus v jcjuniis vel elecmosy nis studeat mundare conscientiam suam ; et sic Eucharistiam praesumat accipere. Si enim agnoscens reatum suum, ipse se a divino altari subduxerit. cito ad indulgentiam divinac misericordiæ perveniet : quia sicut qui se exaltat humiliabitur; ita c contrario qui se humiliat exaltabitur (Matth. XXIII, 12). Qui enim, sicut dixi, agnoscens reatum sunum, ipse se humiliter ab altari ceclesiæ pro emendatione vitæ removere vo luerit, ab aeterno illo ct coelesti convivio excommuni cari penitus non timebit. S. Crimen eam indigne percipientium. Criminis hujus pœna.

and when he knows himself wounded by some crime, let him first be zealous by prayers, fastings, or almsgivings to cleanse his conscience; and so let him presume to receive the Eucharist. For if, recognizing his guilt, he himself withdraws from the divine altar, he will quickly come to the pardon of the divine mercy: because just as he who exalts himself shall be humbled, so on the contrary he who humbles himself shall be exalted (Matt. 23:12). For he who, as I have said, recognizing his guilt, is willing humbly to remove himself from the altar of the church for the amendment of his life, will not fear to be utterly excommunicated from that eternal and heavenly banquet. 3. The crime of those who receive it unworthily. The penalty of this crime.

當他知道自己被某罪所傷，就當先以禱告、禁食或捨施殷勤地潔淨自己的良心；然後才可放膽領受聖體。因為他若認明自己的罪咎，親自從神聖的祭壇退開，就必迅速得著神聖憐憫的赦免：因為正如凡自高的必降為卑，反之，凡自卑的必升為高（太二十三12）。因為如我所說，凡認明自己罪咎、甘願為著生命的改正而謙卑地離開教會祭壇的人，就不必懼怕被全然摒除於那永恆屬天的筵席之外。三、不配領受者的罪。這罪的刑罰。

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Rogo vos, fratres, diligenter attendite, si ad mensam cujuscumque potentis hominis nemo præsu mit cum vestibus conscissis et inquinatis accedere; quanto magis a convivio æterni regis, id est, ab al tari Domini debet se unusquisque invidiæ vel odii ve neno percussus, iracundiæ furore repletus, cnm revc rentia et humilitate subtrahcre, propter illud quod scriptum cst, Vade prius reconciliari fratri tuo; et tunc reniens offeres munus tuum (ld. v, 24); et iterum, Amice, quomodo huc intrasti non habens vestem nuptia-• lem? Sic enim habet textus evangelicæ lectionis, quod quidam fecerit nuptias filio suo, et inlravcril nt videret simul recumbentes;

I ask you, brethren, attend diligently: if to the table of any powerful man no one presumes to approach with torn and defiled garments, how much more ought each one who is struck by the poison of envy or hatred, filled with the fury of wrath, to withdraw himself with reverence and humility from the banquet of the eternal King, that is, from the altar of the Lord, on account of that which is written, 'Go first to be reconciled to your brother; and then coming you shall offer your gift' (id. 5:24); and again, 'Friend, how did you come in here not having a wedding garment?' For thus the text of the Gospel reading has it, that a certain man made a wedding for his son, and went in to see those reclining together;

弟兄們，我求你們殷勤留意：若沒有人敢穿著破爛污穢的衣服來到任何有權勢之人的席前，那麼凡被嫉妒或仇恨的毒所傷、滿懷忿怒之狂暴的人，豈不更當帶著敬畏與謙卑，從那永恆君王的筵席——就是主的祭壇——退下嗎？因為經上記著說：「你先去同你的弟兄和好，然後來獻你的禮物」（同上五24）；又說：「朋友，你到這裡來怎麼不穿禮服呢？」因為福音經課的原文如此記載：有一個人為他兒子擺設婚筵，進來觀看一同坐席的人；

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et videns iUi hominem non habentem vestem nuplialem, dixit ad eum, Amice, quomodo huc intrasti non habens vestem nuptia lem? Et illo obmutescente, dixit ministris : Ligate illi manus et pedes, et projicite eum tn tenabras exterio res : ibi erit fletus et stridor dentium (Id. XXII, 1-13). Ecce qualem sententiam mcrebitur audire, qui ad convivium nuptiale, id Est, altare Domini, aut cbrio sus, aut adulter, aut odium in corae retinens præsu init accedere. Avertat hoc Deus a nobis, fratres cha rissimi, et concedat ut mala ista aut nunquam velimus admittere;

and seeing there a man not having a wedding garment, he said to him, 'Friend, how did you come in here not having a wedding garment?' And when he was silent, he said to the servants, 'Bind his hands and feet, and cast him into the outer darkness: there shall be weeping and gnashing of teeth' (id. 22:1-13). Behold what a sentence he shall deserve to hear, who to the wedding banquet, that is, the altar of the Lord, presumes to approach either drunken, or an adulterer, or retaining hatred in his heart. May God avert this from us, most beloved brethren, and grant that we may either never wish to admit these evils;

他看見那裡有一個人沒有穿禮服，就對他說：「朋友，你到這裡來怎麼不穿禮服呢？」那人無言可答，他便對僕人說：「捆起他的手腳來，把他丟在外邊的黑暗裡；在那裡必要哀哭切齒了」（同上二十二1-13）。看哪，凡放膽帶著醉酒、或姦淫、或心中懷恨來到婚筵——就是主的祭壇——的人，將要配聽見何等的判詞。至親愛的弟兄們，願上帝使這事離開我們，並使我們或者永不願容讓這些惡事；

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aut si admissa fuerint, sine ulla mora poenitentia vel pace studeamus sanare, et largioribus eleemosynis festinemus abluere, ne forte, si cum peccatorum vulneribus ante tribunal æterni Judicis venerimus, ab illa æterna Eeclesia. et ab illa cœlesti Jerusalem perpetua excommunicatione separemur. 4. Excommunicatio temporaria et alterna. Pœnœ œter nœ. Considerate, rogo vos, fratres, si hodie aliquis a conventu Ecclesiæ hujus pro aliquo crimine projicia tur foras, in quanto dolore veltribulatione erit anima sua? Et si intolerabilis dolor est de ista sancta Ec clesia foras projici;

or if they have been admitted, let us be zealous without any delay to heal them by penance or peace, and let us hasten to wash them away by more generous almsgivings, lest perchance, if we come before the tribunal of the eternal Judge with the wounds of our sins, we be separated by perpetual excommunication from that eternal Church and from that heavenly Jerusalem. 4. Excommunication temporary and eternal. Eternal penalties. Consider, I ask you, brethren, if today someone is cast out from the assembly of this Church for some crime, in how great grief or tribulation will his soul be? And if it is an intolerable grief to be cast out from this holy Church;

或者，若這些惡事已被容讓進來，就讓我們毫不遲延地熱切藉悔改或和睦去醫治它們，並趕緊藉更慷慨的捨施去洗淨它們，免得我們或許帶著罪的創傷來到永恆審判者的審判台前，就被永久的絕罰從那永恆的教會、從那屬天的耶路撒冷中隔絕出去。四、暫時的與永恆的絕罰。永恆的刑罰。弟兄們，我求你們思想：倘若今日有人因某罪從這教會的聚會中被逐出去，他的靈魂將要陷入何等的憂傷與患難中呢？倘若被逐出這聖潔的教會已是難以忍受的憂傷；

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ubi ille qui prof citur, et mandu care et bibere et cuin hominibus loqui non potest I, et habet spem ut iterum mercatur ad Ecclesiam re vocari: putamns quantus dolor erit, si aliquis pro criminibus suis ab illa Ecclesia, quæ in cælis est, a conventu Angelorum vcl sanctorum omnium congre gatione fuerit separatus; cui ncc hoc solum sufficiet ad poenam, quod foris projicitur, sed insuper in te nebris exterioribus aterno incendio concremandus includitur? Qni enim ab ilia cœlesti Jerusalem ex communicari meruerit, non solum hanc poenam ha bebit, quod nec manducare vel bibcre poterit ;

where he who is cast out can neither eat nor drink nor speak with men, and yet has hope that he may again deserve to be recalled to the Church: let us consider how great a grief it will be, if anyone for his crimes is separated from that Church which is in heaven, from the assembly of the Angels and the congregation of all the saints; for whom not even this alone shall suffice for punishment, that he is cast outside, but moreover he is shut up in the outer darkness to be burned with eternal fire. For whoever deserves to be excommunicated from that heavenly Jerusalem will not only have this penalty, that he can neither eat nor drink;

在那裡，被逐出的人既不能與人一同吃喝，也不能與人交談，然而還存著盼望，或許能再度配得被召回教會：讓我們思想，倘若有人因他的罪過被從那在天上的教會、從眾天使的聚集與眾聖徒的會眾中隔絕出去，這將是何等的憂傷；對這人而言，被逐到外邊還不足以為刑罰，反倒要被關在外邊的黑暗裡，被永火焚燒。因為凡被摒除於那屬天耶路撒冷之外的人，所受的刑罰不僅是既不能吃、也不能喝；

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sed ctiain flammas infernales sine ullo termino sustinebit, ubi est fletus et stridor dentium, uhi ululatus, lamen tatio ct pœnitentia sine ullo remedio ; ubi cst vermis ille qui non morietur, et ignis qui non exstinguetur (Isai. LXVI, 24); ubi mors quæritur, ct non inveni tur. Quare in inferno mors quæritur, ct nun inveni tur? Qui quibus in hoc sæcudo vita offertur, et dedi gnantur accipcre; in inferno quærent mortem, cl non poterunt invenire. Ibi crit nox sine die, amari tudo sine dulcedine, obscuritas sine lumine ; ubi nac divitiæ, nec parentes, lice conjuges, nec filii, lice vi cini poterunt subvenire ;

but he shall endure the flames of hell without any end, where there is weeping and gnashing of teeth, where there is wailing, lamentation, and repentance without any remedy; where is that worm which shall not die, and the fire which shall not be quenched (Isaiah 66:24); where death is sought and is not found. Why is death sought in hell and not found? Because to those to whom life is offered in this world, and who disdain to receive it, they shall seek death in hell and shall not be able to find it. There shall be night without day, bitterness without sweetness, darkness without light; where neither riches, nor parents, nor spouses, nor children, nor neighbours shall be able to bring aid;

然而他將永無止境地忍受地獄的烈火，那裡有哀哭切齒，那裡有號咷、悲嘆與毫無補救的悔恨；那裡有那不死的蟲，和不滅的火（以賽亞書六十六章24節）；在那裡人尋求死亡卻尋不著。為何在地獄中尋求死亡卻尋不著呢？因為那些在今世被賜予生命、卻不屑領受的人，將在地獄中尋求死亡，卻無法尋見。那裡將是有夜無晝、有苦無甘、有暗無光；在那裡財富、父母、配偶、兒女、鄰人都無法施以援手；

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ubi nihil peccator inveniet, nisi quod de hoc sæculo caste et juste vivendo per elecmosynarum largitatem transmiserit. 5.Merces digne communicantium. Munditics ad id requisita. Iniqui probantur animam non amare. Hæc ergo cogitantes, fratres charissimi, mmcasti, tam so brii, et tam pacifici ad istud altarc, Dco auxiliante, studeamus accedere, ut ab illo æterno altari non me reamur excludi. Qui enim ad istud altare casto cor pore et mundo corde, cum munda ct sccura con scientia venerit, ad iliud altare quod in coelis ea, felici transmigratione perveniet. Ad extremum, fra tres charissimi, non est grave nec laboriosum quod suggero : hoc dico quod vos frequenter facere aspi cio.

where the sinner shall find nothing except what by living chastely and justly in this world he has sent ahead through the generosity of almsgiving. 5. The reward of those who worthily partake. The purity required for it. The wicked are shown not to love their own soul. Considering these things therefore, dearly beloved brethren, let us strive, with God's help, to approach that altar so chaste, so sober, and so peaceable, that we may not deserve to be excluded from that eternal altar. For whoever comes to this altar with a chaste body and a pure heart, with a clean and untroubled conscience, shall by a happy passage arrive at that altar which is in heaven. Finally, dearly beloved brethren, what I suggest is neither heavy nor laborious: I say this which I frequently see you do.

在那裡罪人將一無所得，除了他在今世藉著貞潔公義的生活、以慷慨施捨所預先送去的。五、配得地領受者的賞報。為此所需的潔淨。不義之人顯明並不愛惜自己的靈魂。因此，至親愛的弟兄們，思想這些事，讓我們靠著神的幫助，如此貞潔、如此節制、如此和睦地努力走近那祭壇，好使我們不至於被排除於那永恆的祭壇之外。因為凡以貞潔的身體、潔淨的心、以及潔淨無憂的良心來到這祭壇的人，必藉著蒙福的過渡抵達那在天上的祭壇。最後，至親愛的弟兄們，我所勸告的既不沉重也不勞苦：我所說的正是我常見你們所行的。

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Omnes viri, quando ad altare accessuri sunt, la vant manus suns, ct omnes mulieres nitida exhibent linteamina, ubi corpus Christi accipiunt' (a). Non est grave quod dico, fratres: quoniodo viri lavant aqua manus suas; sic clecmosynis lavent animas Silas. Sirniliter et mulieres quomodo nitidum exhi bunt linteolum, ubi corpus Christi accipiant ; sic corpus castum ct cor mundum exhibeant, ut cum bona conscientia Christi Sacramenta suscipiant. Rogo vos, fratres, numquid est aliquis, qui in arca sordi bus plena velit mittere vestem suam? Et si in arca sordibus plena vestis non mittitur pretiosa, qua fronte in anima peccatorum sordibus inquinata Chri sti Eucharista suscipitur?

All the men, when they are about to approach the altar, wash their hands, and all the women present clean linen cloths, on which they receive the body of Christ. What I say is not burdensome, brethren: just as the men wash their hands with water, so let them wash their souls with alms. Likewise, as the women present a clean cloth on which they receive the body of Christ, so let them present a chaste body and a pure heart, that they may receive the sacraments of Christ with a good conscience. I ask you, brethren, is there anyone who would put his garment into a chest full of filth? And if a costly garment is not put into a chest full of filth, with what face is the Eucharist of Christ received into a soul defiled with the filth of sins?

所有的男子，當他們將要走近祭壇時，都洗淨自己的手，而所有的婦女也拿出潔淨的細麻布，在其上領受基督的身體。弟兄們，我所說的並不沉重：正如男子用水洗手，也讓他們用施捨洗淨自己的靈魂。同樣，婦女怎樣拿出潔淨的布來領受基督的身體，也讓她們獻上貞潔的身體與潔淨的心，好使他們憑著無虧的良心領受基督的聖禮。弟兄們，我問你們：有誰願意把自己的衣服放進裝滿污穢的箱子裡呢？倘若貴重的衣服尚且不放進裝滿污穢的箱子，那麼以何等面目將基督的聖體領受到被罪的污穢所玷污的靈魂裡呢？

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Et quia istis verissimis exemplis loqui cœpimus, etiam ct hoc quod benc no stis insinuo. Non puto esse aliquem hominem, qui in arca sua, ubi pretiosas vestes habet repositas, ac quiescat aut carbonem vivum aut qualemcumque scintillam includere. Quare hoc, fratres? Quia timet ne comburantur vestimenta, quibus in festivitate in duitur. Rogo vos, fratres, qui in arca sua non vult scintillam ignis includere, quare in anima sua flam mam iracundiæ non timet accendere? Sed quare hoc flat, manifeste et evidenter cognoscimus. Ideo enim in arcam ignem non mittimus, quia diligimus vestem nostram :

And since we have begun to speak by these most true examples, I set before you also this, which you well know. I do not think there is any man who, in his chest where he has costly garments stored, would consent to enclose a live coal or any spark whatever. Why is this, brethren? Because he fears lest the garments in which he is clothed on a feast day be burned. I ask you, brethren, he who is unwilling to enclose a spark of fire in his chest, why does he not fear to kindle the flame of anger in his soul? But why this is done, we recognize plainly and evidently. For we do not put fire into the chest, because we love our garment:

既然我們已開始用這些至為真實的例子說話，我也向你們提出這一件你們所熟知的事。我想沒有任何人願意在他存放貴重衣服的箱子裡放入一塊燃燒的炭或任何一點火星。弟兄們，這是為什麼呢？因為他懼怕他在節日所穿的衣服被燒毀。弟兄們，我問你們：那不願在自己箱子裡放入一點火星的人，為何不懼怕在自己的靈魂裡點燃忿怒的火焰呢？至於這事為何如此，我們清楚而明白地認識。我們不把火放進箱子，是因為我們愛惜自己的衣服：

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flammam vero iracundiæ ideo non exstin guimus, quia non solum non diligimus, sed etiam odio habemus animam nostram, secundum id quod scriptum est, Qui diligit iniquitatem, odit animam suam (Psal. x, C). 6. Adhortatio. Et idco, fratres charissimi, exem pla ista attentius cogitantes, arcellas interiores, id est, conscientias nostras, quautum possumus, cum Dei adjutorio custodire diligentius studeamus; ut cum dies judicii venerit, in illa aeterna ac beata Ecclesia, ubi nunquam habitare poterit malus, et unde nun quam exiturus est bonus, non cum pannis veteribus fo ras in tenebras exteriores excludendi apparcamus:

but the flame of anger we do not extinguish, because we not only do not love, but even hold in hatred our own soul, according to that which is written: He who loves iniquity hates his own soul (Psalm 10). 6. An exhortation. And therefore, dearly beloved brethren, considering these examples more attentively, let us strive more diligently, with God's help, to guard as far as we can the inner little chests, that is, our consciences; so that when the day of judgment comes, we may not appear cast out with the old rags into the outer darkness, in that eternal and blessed Church where the wicked shall never be able to dwell, and out of which the good shall never depart:

但我們卻不撲滅忿怒的火焰，因為我們不僅不愛惜，甚至憎恨自己的靈魂，正如經上所記：喜愛罪孽的，恨惡自己的靈魂（詩篇十篇）。六、勸勉。因此，至親愛的弟兄們，更用心思想這些例子，讓我們靠著神的幫助，更加殷勤地竭力看守那內裡的小箱子，就是我們的良心；好使審判之日來到時，我們不至於身穿破舊的衣裳被扔到外面的黑暗裡，而是在那永恆蒙福的教會裡，惡人永不能居住其中，善人也永不從其中出去：

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sed stola immortalitatis induti, castitatis et justitiæ gemmis ornati, et cleemosynarum luce vestiti, audire mcreainur, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. xxv, 54); et illud, Euge, aerne bone et fidelis, intra in gaudium Domini tui (lbid., 21). Ad quod gau dium vos Dominus sub sua protectione perducat, qui vivit et regnat in sæcula sicculorum. Amcn. SERMO CCXXX (b). In Dedicatione ecclesiae vel altaris Consecratione, II (c). i. Festivitas hœc in gaudiis celebrata. Sicut optime novit Sanetilas vestra, fratres. consecrationem altaris hodie celebramus :

but clothed with the robe of immortality, adorned with the gems of chastity and justice, and vested with the light of almsdeeds, we may deserve to hear: Come, ye blessed of my Father, take possession of the kingdom which has been prepared for you from the foundation of the world (Matthew 25:34); and that other word: Well done, good and faithful servant, enter into the joy of thy Lord (ibid. 21). To which joy may the Lord bring you under His protection, who lives and reigns unto the ages of ages. Amen. SERMON 230. On the Dedication of a Church or the Consecration of an Altar, II. 1. This feast is celebrated in joy. As your Holiness well knows, brethren, we celebrate today the consecration of an altar:

而是身披不朽的衣袍，以貞潔與公義的寶石為裝飾，又披戴施捨的光輝，好使我們配得聽見：你們這蒙我父賜福的，可來承受那從創世以來為你們所預備的國（馬太福音二十五章34節）；以及那另一句話：好，你這又良善又忠心的僕人，可以進來享受你主人的快樂（同上21節）。願主在祂的保護之下領你們進入這快樂，祂是永永遠遠活著掌權的。阿們。第二三○篇講道。論教會的奉獻或祭壇的祝聖，第二篇。一、此節當以喜樂慶祝。弟兄們，正如你們的聖眾所深知的，我們今日慶祝一座祭壇的祝聖：

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et juste ac meritu gaudentes re lebramus festivitatem, in qua benedictus vel unctus est I ap is, in quo nobis divina sacrificia consecrantur. Sed quando festivitates istas colimus, fratres charis simi, dil genter debemus attendere, et totis viribus laborare, ut qnod in templis vel altaribus visibiliter colitur, in nohis invisibiliter compleatur: quia quam vis sancta sint templa quæ videmus de lignis et lapi dibus fabricari, tamen plus apud Deum pretiosa sunt templa cordis et corporis nostri; quia illa flunt ab homine carnali, ista ab artifice mundi. Templa de li gnis et lapidibus humano ingenio componuntur; tem pla corporum ipsius coelestis artificis manu fabrican tur :

and justly and deservedly rejoicing we celebrate the festival, in which is blessed or anointed the stone upon which the divine sacrifices are consecrated for us. But when we keep these festivals, dearly beloved brethren, we ought diligently to attend and to labour with all our strength, that what is visibly honoured in the temples or altars may be invisibly fulfilled in us: for although the temples which we see built of wood and stones are holy, yet more precious before God are the temples of our heart and body; because those are made by carnal man, but these by the Maker of the world. Temples of wood and stones are put together by human skill; the temples of our bodies are fashioned by the hand of the heavenly Craftsman Himself:

我們公義而當得地歡欣，慶祝這節期，在其中那塊石頭被祝福或膏抹，就是在其上為我們祝聖神聖祭獻的石頭。至親愛的弟兄們，當我們守這些節期時，我們當殷勤留意，並竭盡全力勞苦，使那在殿宇或祭壇中有形地被尊崇的，也在我們裡面無形地得以成就：因為我們所見用木石建造的殿宇雖然是聖潔的，然而在神面前，我們心與身的殿更為寶貴；因為那些是由屬肉體的人所造的，這些卻是由世界的創造者所造的。木石的殿宇是由人的巧藝所建；我們身體的殿卻是由那天上工匠親手所造的：

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sicut scriptum est, Manus tu æ fecerunt me et plasmaverunt me (Psal. CXVIII, 75); et iterum. Prius quam te formarem in utero, noni te (Jerem. I, 5). Natn quod templa succenduutur; ita e cintrario qui chari tatis luce replelus est, si negligens fuerit, cUlo refri gescit charitas, et cupiditas inardescit. Ergo nec ille desperet qui malus est; quia cito potest resurgere : nec ille qui bonus ost, aut negligens remaneat, aut aliquid de sua virtute præsumat, ne gandium suum convertatur ad luctum. 2. Candium ei non est verum , cui nec cor pnrum nec corpus castum. Est enim diaboli domicilium.

as it is written: Thy hands have made me and fashioned me (Psalm 118:73); and again: Before I formed thee in the womb, I knew thee (Jeremiah 1:5). For as temples are set on fire, so on the contrary he who has been filled with the light of charity, if he is negligent, in him charity grows cold and cupidity blazes up. Therefore let not him who is evil despair, because he can quickly rise again; nor let him who is good either remain negligent, or presume anything of his own virtue, lest his joy be turned into mourning. 2. His joy is not true, who has neither a pure heart nor a chaste body. For he is a dwelling place of the devil.

正如經上所記：你的手製造我，塑造我（詩篇一一八篇73節）；又說：我未將你造在腹中，我已曉得你（耶利米書一章5節）。因為正如殿宇被火焚燒，相反地，那被愛心之光所充滿的人，若疏懶怠惰，他裡面的愛心便冷淡，貪慾便燃燒起來。因此，那作惡的人不要絕望，因為他能迅速再起；那行善的人也不要疏懶怠惰，也不要憑自己的美德自恃，免得他的喜樂變為哀哭。二、心不潔、身不貞的人，其喜樂並不真實。因為他乃是魔鬼的居所。

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Et ideo , dilectissimi fratres, castitatem corporis, puritatem cordis , cum Dei adjutorio, servare quautum possu mus, studeamus. His enim rebus ignis in nobis chari tatis vel compunctionis semper accenditur et nutri tur. Qui enim nec castitatem custodit in corpore, nec jpuritatem tenet in mente, quoties sanctæ solemnita tcs adveniunt, in corpore videtur habere gaudium, in corde non celebrat nisi lucium. Quale enim gau dium . potest habere, in cujus anima multis vitiis oc cupata magis diaholus probatur habitare qnam Chr! stus ?

And therefore, most beloved brethren, let us strive, with God's help, to keep as far as we can chastity of body and purity of heart. For by these things the fire of charity or of compunction is ever kindled and nourished in us. For whoever neither guards chastity in his body nor keeps purity in his mind, as often as holy solemnities come, seems to have joy in his body, but in his heart celebrates nothing but mourning. For what joy can he have, in whose soul, occupied by many vices, the devil is proved to dwell rather than Christ?

因此，至親愛的弟兄們，讓我們靠著神的幫助，竭盡所能地努力保守身體的貞潔與心的純潔。因為藉著這些，愛心或痛悔之火便常在我們裡面被點燃並得滋養。因為凡在身體上不守貞潔、在心思裡不持守純潔的人，每逢聖節來到，他在身體上似乎有喜樂，在心裡卻只慶祝哀哭。因為他能有何等的喜樂呢？他的靈魂被許多惡習所盤據，其中顯明住著魔鬼而非基督？

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Qu ile gaudium potest babere anima quæ ira cundiae furore succenditur, cupiditatis nigredine ob scuratur, superbiae amarissimo felle repletur, invidiae veneno percutitur , luxiriæ sordibus inquinatur ? 3. Deuis in nobis habitare desiderat. Nos vero, fra tres charissimi, etiamsi noui, aliqua, ut solet fleri, peccata subrepunt, quantum possumus , cum Dei adjutorio laboremus, jejuniis , vigiliis, orationibus, cleemosynis mundare sordida , lapsa construere , templum Dei vivi reædificare ; ut vcnicns Dominus in nobis nihil inveniat quod oculos suæ majestatis offendat : quia de ipso scriptum est, Ecce sto ad ostium et pulso;

What joy can that soul have which is set aflame with the fury of anger, darkened with the blackness of cupidity, filled with the most bitter gall of pride, struck with the poison of envy, defiled with the filth of lust? 3. God desires to dwell in us. But we, dearly beloved brethren, even if, as usually happens, some slight sins creep in, let us labour as far as we can, with God's help, by fastings, vigils, prayers, and alms to cleanse what is soiled, to rebuild what has fallen, to re-edify the temple of the living God; that when the Lord comes He may find nothing in us that offends the eyes of His majesty: for of Him it is written: Behold, I stand at the door and knock;

那被忿怒之狂暴所點燃、被貪慾之幽暗所遮蔽、被驕傲之至苦的膽汁所充滿、被嫉妒之毒所擊打、被淫慾之污穢所玷污的靈魂，能有何等喜樂？三、神渴望住在我們裡面。至親愛的弟兄們，即或如常有的情形，有些小罪偷偷潛入，讓我們也靠著神的幫助盡力勞苦，藉著禁食、儆醒、禱告與施捨，潔淨污穢之處，重建傾倒之物，重新修造永生神的殿；好使主來的時候，在我們裡面找不到任何冒犯祂威嚴之目的事：因為經上論到祂記著說：看哪，我站在門外叩門；

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si quis surrexerit et aperuerit mihi , intrabo et c ænabo cum illo, et ille mecum (Apoc. III , 20); et iterum, Ego et Pater veniemus, et mansio nem apud eum faciemus (Joan. xiv, 23). Quam beata est illa aninra, in qua Pater et Filius venientes non solum habitare vul manere, sed eliam coenare di gnantur ! Quod autem dixit, Canabo cum illo, et ille mecum, scimus evidenter; quia apostolus Paulus ostendit, dicens, Templum. Dei sanctum est, quod estis vos (I Cor. III , 17). Et per prophetam Dominus dicit, Et habitabo , inquit, in eis, et inambulabo (Levit. XXVI, ii). Et quia . sicut ipsi vidistis , fra tres , habitare et inambulare desiderat in nobis Deus.

if any man shall rise up and open to me, I will come in and sup with him, and he with me (Revelation 3:20); and again: I and the Father will come, and will make our abode with him (John 14:23). How blessed is that soul, in which the Father and the Son, coming, deign not only to dwell and remain, but even to sup! Now what He said, I will sup with him, and he with me, we understand plainly; because the apostle Paul shows it, saying: The temple of God is holy, which you are (1 Corinthians 3:17). And through the prophet the Lord says: And I will dwell in them, and walk among them (Leviticus 26:11-12). And since, as you yourselves have seen, brethren, God desires to dwell and to walk among us,

若有人起來給我開門，我要進到他那裡去，我與他一同坐席，他也與我一同坐席（啟示錄三章20節）；又說：我與父要來，同他一起居住（約翰福音十四章23節）。那靈魂何等有福，父與子來到其中，不僅甘願居住並存留，甚至甘願與其坐席！至於祂所說的「我與他一同坐席，他也與我一同坐席」，我們明白地了解；因為使徒保羅顯明說：神的殿是聖的，這殿就是你們（哥林多前書三章17節）。主又藉先知說：我要住在他們中間，在他們中間往來（利未記二十六章11至12節）。既然，弟兄們，正如你們自己所見，神渴望住在我們中間並在我們中間往來，

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cum ipsius adjutorio ita cor nostrum studea mus bonis semper cogitationibus occupare, et cor pora nostra ab omni sorde luxuriæ munda vel casta jugiter custodire; ut Deum in nobis delectet ha bitare. 4. Duo altaria in templo Salomonis. Sacrificium du plex a nobis exigit Deus. In templo enim a Salomone ædificato legimus duo altaria fuisse coustilula, unum firis, aliud intus. In illo quod foris crat, animalium celebrabatur sacrificium : in ilio vero attan quod in tus erat, thymiamatis offerebatur incensum. Videa mus ergo, fratres, ne forte in nobis duo sint altaria constituta , corporis scilicet et codis nostri. Denique dup ex a nobis sacrificium quært Deus :

let us strive, with His help, so to occupy our heart always with good thoughts, and to keep our bodies continually clean and chaste from every defilement of lust; that it may please God to dwell in us. 4. Two altars in the temple of Solomon. God requires a twofold sacrifice from us. For in the temple built by Solomon we read that two altars were set up, one without, the other within. On that which was without, the sacrifice of animals was celebrated; but on that altar which was within, the incense of sweet spices was offered. Let us see then, brethren, whether perhaps in us also two altars have been set up, namely of our body and of our heart. In short, God requires a twofold sacrifice from us:

讓我們靠著祂的幫助竭力如此行，使我們的心常以善念充滿，並使我們的身體不斷保持潔淨與貞潔，脫離淫慾的一切污穢；好使神樂意住在我們裡面。四、所羅門聖殿中的兩座祭壇。神向我們要求雙重的祭。因為在所羅門所建的聖殿中，我們讀到設立了兩座祭壇，一座在外，一座在內。在那外面的祭壇上，獻上牲畜的祭；而在那內裡的祭壇上，獻上馨香之料的香。因此，弟兄們，讓我們察看，是否在我們裡面也設立了兩座祭壇，就是我們身體與心的祭壇。總之，神向我們要求雙重的祭：

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unum ut si mus casto corpore, aliud ut muudo corde esse debea mas. Ergo in exteriore aliarl, id est, in corpore no stro offerantur opera bona ; in corde odorem suavi tatis rcdoleat cogitatio sancta. In altari cordis nostri jugiter quod est Deo placitum operemur. Tunc enim ordinem legitimum consecrationis altaris cum gaudio celebramus, quando altaria cordis vel corporis nostri munda et pura in conspectu divinae majestatis offeri mus. Nam nescio qua fronte aut qua conscientia opint in allaris consecratione gaudere, qui in cordis sui altari non studet munditiam custodire. Nos vero, fra tres charissimi, ita agere studeamus, ut semper fo stivitatem duplicem celebrare mereamur :

one, that we be of chaste body; the other, that we ought to be of pure heart. Therefore on the outer altar, that is, in our body, let good works be offered; in the heart let holy thought exhale the odour of sweetness. On the altar of our heart let us continually work that which is pleasing to God. For then we celebrate with joy the lawful order of the consecration of the altar, when we offer the altars of our heart and body clean and pure in the sight of the divine majesty. For I know not with what face or with what conscience he wishes to rejoice in the consecration of the altar, who does not strive to keep cleanness on the altar of his own heart. But we, dearly beloved brethren, let us strive so to act that we may ever deserve to celebrate the twofold festival:

其一，是我們有貞潔的身體；其二，是我們當有純潔的心。因此，在外面的祭壇上，就是在我們的身體上，讓善行被獻上；在心裡讓聖潔的意念散發馨香之氣。在我們心的祭壇上，讓我們不斷行神所喜悅的事。因為那時我們才歡然慶祝祭壇祝聖的合法次序，就是當我們在神威嚴面前獻上潔淨純全的心與身的祭壇之時。因為我不知道那不竭力保守自己心之祭壇潔淨的人，以何等面目、何等良心願意在祭壇的祝聖中歡欣。至親愛的弟兄們，讓我們竭力如此行，好使我們常配得慶祝這雙重的節期：

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et quo modo de templi vel altaris consecrationc gaudemus , sic invisibiliter de corporis castitale vel anianæ puri tate spirituale gaudium habere mereamur. 5. Ignes duo, charitatis et cupiditatis. Kl hoc con siderate , fratres , quod in illo altari , quod a Salo mune legimus dedicatum , jugiter quotidianus ignis ardebat : quod utinam ct in nubis pietas divina perti ciat. Unde non solum orationibus, sed etiam bonis operibus placandus est Dcus : ut in altari cordis no stri ignem suum semper accendat illut, de quo ipse dixit, Ignem veni mittere in terram ; et quid volo nisi ut accendatur (Luc. XII , 49) ? quia duo sunt ignes t cupiditatis scilicet et chritatis :

and as we rejoice in the consecration of the temple or altar, so invisibly may we deserve to have spiritual joy in the chastity of the body or the purity of the soul. 5. The two fires, of charity and of cupidity. And consider this, brethren, that on that altar which we read was dedicated by Solomon, a daily fire burned continually: which may the divine mercy accomplish in us also. Wherefore God is to be appeased not only by prayers, but also by good works: that on the altar of our heart He may ever kindle that fire of His, of which He Himself said: I came to send fire upon the earth; and what will I but that it be kindled (Luke 12:49)? for there are two fires, namely of cupidity and of charity:

並且正如我們為殿宇或祭壇的祝聖而歡欣，也願我們無形地配得在身體的貞潔或靈魂的純潔中擁有屬靈的喜樂。五、愛心與貪慾的兩種火。弟兄們，還要思想這事：在我們所讀到所羅門所奉獻的那祭壇上，每日的火不斷焚燒：願神的憐憫在我們裡面也成就這事。所以，神不僅要藉禱告，也要藉善行來得蒙喜悅：使祂在我們心的祭壇上常點燃祂那火，就是祂自己所說的：我來要把火丟在地上；我豈不願這火已經著起來麼（路加福音十二章49節）？因為有兩種火，就是貪慾與愛心的火：

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et unus de parte Dei, alter de parte diaboli; unus devorans omnia mala , alter universa bona consumens. Consideret unusquisque conscientiam suam, et si in se videt ignem cupiditatis ardere, cum Dei adjutorio festinet exstinguere; quia nihil in illo boni remanere poterit, quem ignis cupiditatis accenderit : sicut e contrario nihil in eo mali remanehit, in quo ignis arserit chari tatis. Flamma enim cupiditatis in corde peccatorum, velut in altari sacrilego, devorans omnia bona, dia bolo odurcm suavitatis exhalat : in anima vero san cta, velut in sacrosancto altari, flamma charitais quæcumque supervenerint mala cousumens, Deo odo rem suavitatis exhibet. A.

one on the side of God, the other on the side of the devil; one devouring all evils, the other consuming all good things. Let each one consider his own conscience, and if he sees the fire of cupidity burning in himself, let him hasten with God's help to extinguish it; because nothing good can remain in him whom the fire of cupidity has kindled: just as, on the contrary, nothing evil will remain in him in whom the fire of charity has burned. For the flame of cupidity in the heart of sinners, as on a sacrilegious altar, devouring all good things, breathes out an odour of sweetness to the devil: but in a holy soul, as on a most sacred altar, the flame of charity, consuming whatever evils have come upon it, offers an odour of sweetness to God.

一種在神一邊，另一種在魔鬼一邊；一種吞滅一切惡，另一種吞盡一切善。願各人省察自己的良心，若見貪慾之火在自己裡面焚燒，就當靠著神的幫助急忙撲滅；因為在被貪慾之火所點燃的人裡面，不能存留任何良善：正如相反地，在愛心之火所焚燒的人裡面，不會存留任何惡。因為貪慾的火焰在罪人的心裡，如同在褻瀆的祭壇上，吞滅一切善，向魔鬼呼出馨香之氣：但在聖潔的靈魂裡，如同在至聖的祭壇上，愛心的火焰吞滅一切臨到它的惡，向神獻上馨香之氣。

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Cujusque cor aut altare Dei, aut diaboli. Sacerdos legatus pauperum. Et quia uniuscujusquc cor altare est aut Dei, aut adversarii, sicut jam dixi , attendat unusquisque conscientiam suam , et si cupiditatis igni consumitur, eleemosynarum refrigerio mitigetur; quia scriptum est, Sicut aqua exstinguit ignem, ita eleemo syna exstinguit peccatum (Eccli. III, 33). Qui ergo CII piditate consumitur, subtrahat a se opcra mala , et quod bonum est exercere conetur. Qui vero flamma claritatis accenditur, semper bonis operibus augea tur, et nutriat in se ignem quem in eo Christus di gnatur accendere (a).

Each one's heart is either the altar of God or of the devil. The priest is the advocate of the poor. And since each one's heart is an altar either of God or of the adversary, as I have already said, let each one attend to his own conscience, and if he is consumed by the fire of cupidity, let him be soothed by the refreshment of almsdeeds; because it is written: As water quenches fire, so alms quench sin (Ecclesiasticus 3:33). Whoever therefore is consumed by cupidity, let him withdraw himself from evil works, and let him strive to practise what is good. But whoever is kindled by the flame of charity, let him ever increase in good works, and let him nourish in himself the fire which Christ deigns to kindle in him.

各人的心不是神的祭壇，就是魔鬼的祭壇。祭司是窮人的代求者。既然各人的心不是神的祭壇就是仇敵的祭壇，正如我已說過的，願各人省察自己的良心，若他被貪慾之火所吞噬，就讓他藉施捨的清涼得以緩解；因為經上記著說：水怎樣滅火，施捨也怎樣贖罪（便西拉智訓三章33節）。所以，凡被貪慾所吞噬的人，讓他從惡行中退離，並竭力行善。但凡被愛心的火焰所點燃的人，讓他在善行上不斷增長，並在自己裡面滋養那基督甘願在他裡面點燃的火。

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