EnglishVerbum › 原文閱讀 › 隱修會規·懺悔書與書信 · 🔍 搜尋
高隆班
隱修會規·懺悔書與書信 第 19 章
拉丁文原文．7 節．此語言尚無詞彙資料
19:1
Quod ad coelestem patriam, viae praesentis finem, festinandum sit. I. Ecce nunc de fine vitae dicendum est: jam enim diximus viam esse humanam vitam, et quam sit dubia et incerta, et non esse quod est, umbrae similitudine monstravimus: similiter, quam impro- visa et quam caeca est ante diximus, de fine vero vitae nostrae, Spiritu sancto nos adjuvante, noster sermo producendus est. Viatorum est festinare ad patriam: eorum similiter est in via sollicitudo, in patria securitas. Festinemus ergo ad patriam, qui in via sumus; tota enim vita nostra, quasi iter unius diei est. Primum nobis est, nihil hic amare; sed sursum amemus, sursum desideremus, sursum sapiamus, surdum quaeramus patriam:
論我們當趕赴天上的家鄉，即今世路程的終點。看哪，如今我們當論到生命的終點：因為我們已經說過，人的生命是一條道路，並指出它是何等可疑而不定，以及它「並非其所是」，我們已用影子的比擬顯明了：同樣，我們先前說過它是何等出人意料、何等盲目，但論到我們生命的終點，靠著聖靈的幫助，我們的論述必須繼續推進。旅人的本分是趕赴家鄉：他們的本分同樣是在路上憂慮，在家鄉安穩。所以讓我們這在路上的人趕赴家鄉；因為我們的一生彷彿是一日的路程。我們首要之務是在此一無所愛；惟願我們愛慕上面的事，渴慕上面的事，思念上面的事，尋求上面的家鄉：
That we must hasten to the heavenly fatherland, the end of the present way. Behold, now we must speak of the end of life: for we have already said that human life is a way, and how doubtful and uncertain it is, and that it is not what it is, we have shown by the likeness of a shadow: likewise we said before how unforeseen and how blind it is, but concerning the end of our life, with the Holy Spirit helping us, our discourse must be carried forward. It belongs to travelers to hasten to their fatherland: it belongs to them likewise to have anxiety on the way, security in the fatherland. Let us therefore hasten to our fatherland, we who are on the way; for our whole life is, as it were, the journey of a single day. Our first task is to love nothing here; but let us love things above, desire things above, savor things above, seek the fatherland above:
19:2
ibi enim, ubi [ Forte ibi] Pater est. Patriam ergo non habe- mus in terra, quia Pater noster in coelis est ( Matth. VI, 9). Etenim si potestatis virtute, et deitatis ma- gnitudine ubique est, quam mare profundior, terra stabilior, mundo latior, aere purior, coelo altior, sole clarior est ( Job. XI, 8, 9); in coelis tamen mani- feste est, in quibus panis angelorum est, qui ut domestici beatam coeli primi regiam incolunt, et Dei fruuntur conspectu. Sed quia inconspicabilis Dei natura [ Forte naturam] sinceram natura infirmior ferre non poterat;
因為那裡乃是父之所在。所以我們在地上沒有家鄉，因為我們的父在天上（太六9）。因為祂若藉其大能的權能與其神性的浩大而無所不在——祂比海更深，比地更穩，比世界更廣，比空氣更清，比天更高，比日頭更明（伯十一8~9）——祂卻明顯地在諸天之上，那裡有天使的食物，他們如同家裡的人住在頭一層天有福的宮殿中，享受神的面光。但因較軟弱的本性不能承受那不可見之神純全的本性；
for there, where the Father is. We have therefore no fatherland on earth, because our Father is in heaven (Matt. 6:9). For if by the power of his might and the greatness of his deity he is everywhere—he who is deeper than the sea, more stable than the earth, broader than the world, purer than the air, higher than heaven, brighter than the sun (Job 11:8-9)—yet he is manifestly in the heavens, in which is the bread of angels, who as members of the household dwell in the blessed palace of the first heaven, and enjoy the sight of God. But because a weaker nature could not bear the pure nature of the unseeable God;
19:3
ideo Deus pius, intra quem omnia, et extra quem nihil, primam regionem cognitionis suae quam primo coelo inclusit (quod aquis elevatis temperavit) supernis virtutibus deputavit: nisi enim illa primi coeli natura supra dictis aquis temperare- tur, superni Dei accensa virtute, nequaquam ab in- ferioribus esset patienda naturis; ac sk omnibus ubique praesens, inconspicabilis Deus est. Plus enim est, quam totus conspici queat, et plus omnibus, qui omnia ex nihilo creavit; et ideo cum videtur, invisi- bilis est, quia quis sit et quantus sit, sibi soli notus est. Pulsemus tamen illum, quia unicuique pro me- rito puritatis notus adest, invisibilis licet, inaestima- bilis licet, Deus Trinitas.
所以那滿有憐憫的神——萬有都在祂之內，祂之外一無所有——把祂所認識的頭一個領域，就是祂所封閉於頭一層天之中的（祂以被舉起的諸水加以調和），分派給那些屬天的諸般權能：因為若非那頭一層天的本性藉前述的諸水加以調和，被那至上之神的能力所點燃，下界的諸性斷不能承受；如此，神雖無所不在地臨於萬有，卻是不可見的。因為祂超乎一切所能完全看見的，又大於萬有，乃是那從無造出萬有的；所以當祂被看見時，祂仍是不可見的，因為祂是誰、祂何等浩大，惟有祂自己知道。然而讓我們叩祂的門，因為祂照各人純潔的程度臨於各人，雖然不可見，雖然不可測度，這位三一神。
therefore the merciful God, within whom are all things, and outside whom is nothing, assigned the first region of his knowledge, which he enclosed in the first heaven (which he tempered by the waters lifted up), to the supernal powers: for unless that nature of the first heaven were tempered by the aforesaid waters, kindled by the power of the supernal God, it could in no way be endured by the lower natures; and thus, present everywhere to all things, God is unseeable. For he is more than can be wholly beheld, and greater than all, who created all things out of nothing; and therefore when he is seen, he is invisible, because who he is and how great he is, is known to himself alone. Let us nevertheless knock upon him, because he is present to each according to the merit of his purity, invisible though he be, inestimable though he be, God the Trinity.
19:4
Pulsemus, inquam, vel hinc, vel illuc familiarius, vel intremus, vel manifestius intelligamus, et nos in via cantantes dicamus: Post te in odorem unguentorum tuorum curremus (Cant. I, 3); et: Post te adhaesit anima mea (Psalm. LXII, 9); et: Trahe me post te (Cant. I, 3); ut cum his canti- cis mundum festinanter transeamus, ac de supernis gubernati, praesentia negligamus, et de coelestibus semper cogitantes, terrena despiciamus: nisi enim coelestibus desideriis impatientibus inhiemus, terrenis uecesse est haerebimus. II. Occupemus itaque nos divinis, ne forte huma- nis; et quasi peregrini semper patriam suspiremus, semper patriam desideremus;
我說，讓我們叩門，無論在此或在那裡，更親密地叩，或讓我們進入，或更明白地領會，並讓我們在路上歌唱說：我們要隨著你，在你膏油的香氣中奔跑（歌一3）；又說：我心緊緊地隨從你（詩六十二9）；又說：願你吸引我，我們就隨你奔跑（歌一3）；好叫我們藉這些詩歌急速穿越這世界，並從上面被治理，忽略現今之事，又常思念屬天之事，藐視屬地之事：因為我們若不以那不能滿足的屬天渴望切慕屬天之事，就必然黏附於屬地之事。所以讓我們以屬神之事自任，免得反以屬人之事自任；又如寄居的客旅常為家鄉歎息，常渴慕家鄉；
Let us knock, I say, whether here or there, more familiarly, or let us enter, or more manifestly understand, and let us, singing on the way, say: After you, in the fragrance of your ointments, we will run (Cant. 1:3); and: My soul has cleaved after you (Ps. 62:9); and: Draw me after you (Cant. 1:3); that with these songs we may hastily pass through the world, and, governed from above, may neglect present things, and, always thinking on heavenly things, may despise earthly ones: for unless we pant with impatient heavenly desires for heavenly things, we must needs cleave to earthly ones. Let us therefore busy ourselves with divine things, lest perchance with human; and as pilgrims let us always sigh for our fatherland, always desire our fatherland;
19:5
finis enim vise semper viatoribus optabilis et desiderabilis est: et ideo quia sumus mundi viatores et peregrini, de Fine viae, id est, vitae nostrae semper cogitemus; viae enim finis nostrae, patria nostra est. Sed ibi omnes saeculi iterantes [ Forte itinerantes] pro meritis diversa sor- tiuntur; et boni viatores in patria requiescunt: mali vero de ea peribunt; multi enim patriam veram perdunt, quia plus viam diligunt. Non plus viam nos, quam patriam diligamus, ne aeternam patriam perdamus; talem enim habemus patriam, quam amare debemus. Duret igitur apud nos ista definitio, ut hic vivamus in via;
因為路程的終點向來是旅人所當盼望、所當渴慕的：所以既然我們是這世界的旅人和客旅，就讓我們常思念那路程的終點，就是我們生命的終點；因為我們路程的終點乃是我們的家鄉。但在那裡，凡經歷世代的人都照其功過得著不同的分；善良的旅人在家鄉安息：惡人卻要從家鄉滅亡；因為許多人失去了真家鄉，乃因更愛那道路。讓我們愛家鄉不要過於那道路，免得失去永遠的家鄉；因為我們所有的家鄉是這樣的，是我們所當愛的。所以願這定理常存於我們中間，就是我們在此活在路上；
for the end of the way is always to be wished and desired by travelers: and therefore because we are travelers and pilgrims of the world, let us always think on the end of the way, that is, of our life; for the end of our way is our fatherland. But there all who journey through the age obtain different lots according to their merits; and the good travelers rest in the fatherland: but the evil shall perish away from it; for many lose the true fatherland, because they love the way more. Let us not love the way more than the fatherland, lest we lose the eternal fatherland; for such is the fatherland we have, that we ought to love it. Let this definition therefore abide with us, that here we live on the way;
19:6
ut viatores, ut peregrini, ut hospites mundi, nullis haerentes cupiditatibus, nullis terrenis inhiantes desideriis, sed coelestibus et spiri- tualibus formis animos nostros repleamus, virtute et opere psallentes: Quando veniam et apparebo ante faciem Dei mei? Sitivit enim anima mea Deum fortem, vivum (Psalm. XLI, 3); et; Anima mea sicut terra sine aqua tibi (Psalm. CXLII, 6); et cum Paulo dicentes: Cupio dissolvi, et esse cum Christo (Philipp. I, 23), sciamus nos licet peregrinos a Domino quandiu su- mus in corpore ( II Cor. V, 6-8), praesentes tamen esse oculis Dei.
好叫我們作旅人、作客旅、作這世界的賓客，不黏附於任何貪婪的慾望，不渴求任何屬地的願望，乃用屬天屬靈的形像充滿我們的魂，在美德與行為中歌唱說：我幾時得來朝見神的面呢？因為我的魂渴想神，就是那永生的大能者（詩四十一3）；又說：我的魂渴想你，如乾旱之地盼雨（詩一四二6）；並與保羅一同說：我情願離世與基督同在（腓一23），讓我們知道，我們雖然在身內時與主相離（林後五6~8），卻仍在神的眼目之前。
that as travelers, as pilgrims, as guests of the world, cleaving to no covetous desires, panting after no earthly longings, but filling our souls with heavenly and spiritual forms, we may sing in virtue and deed: When shall I come and appear before the face of my God? For my soul has thirsted for the strong, living God (Ps. 41:3); and: My soul is like a land without water unto you (Ps. 142:6); and, saying with Paul: I desire to be dissolved, and to be with Christ (Phil. 1:23), let us know that, though pilgrims from the Lord as long as we are in the body (2 Cor. 5:6-8), we are nevertheless present to the eyes of God.
19:7
Quapropter omni ignavia calcata, et omni deposito tepore, nitamur ei qui ubique praesens est, placere, ut cum bona conscientia et via hujus saeculi ad beatam patriam nostri Patris aeternam, et aeterni transire feliciter possimus, de praesentibus ad absentia, de tristibus ad laeta, de caducis ad aeterna, de terrenis ad coelestia, de regione mortis ad regio- nem vivorum, ubi facie ad faciem coelestia videmus, et Regem regum recto regimine regna regentem Do- minum nostrum Jesum Christum, cai gloria in saecula saeculorum. Amen.
因此，既已踐踏一切懶惰，又已撇下一切冷淡，讓我們竭力討那無所不在者的喜悅，好叫我們憑著無虧的良心，並這世代的道路，得以歡然越過，到我們永恆之父那有福而永恆的家鄉，從現今之事到不見之事，從愁苦之事到喜樂之事，從必朽之事到永恆之事，從屬地之事到屬天之事，從死亡之境到活人之境，在那裡我們面對面看見屬天之事，並看見那以正直治理掌權、統管萬國的萬王之王，我們的主耶穌基督——願榮耀歸與祂，直到世世代代。阿們。
Wherefore, having trampled down all sloth, and laid aside all lukewarmness, let us strive to please him who is everywhere present, that with a good conscience and the way of this age we may happily pass over to the blessed and eternal fatherland of our eternal Father, from things present to things absent, from sad things to joyful, from perishable to eternal, from earthly to heavenly, from the region of death to the region of the living, where face to face we behold heavenly things, and the King of kings ruling his realms with upright governance, our Lord Jesus Christ, to whom be glory unto the ages of ages. Amen.