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高隆班
隱修會規·懺悔書與書信 第 20 章
拉丁文原文．8 節．此語言尚無詞彙資料
20:1
De extremo judicio. I. Adhuc de One dicamus, fratres charissimi; finis enim viae nostrae, ut diximus, nostra patria est. Sed quia alii hic patriam possidentes, illic finem viae in patria non habebunt; sed de via in viam vadunt, id est, de poena in poenam animo remordente mutabuntur, et requiem non habebunt; ideo vim, I (??) est, vitae illorum finis patria non est, sed poena; non est requies, sed inquietudo. Justorum autem vitae finis est vita aeterna, requies, pax perennis, patria coelestis, aeternitas bea. ta, laetitia infinita. Diversus itaque finis viae humanae vitae est;
論末後的審判。至親愛的弟兄們，讓我們再論這終點；因為我們路程的終點，如我們所說，乃是我們的家鄉。但因有些人在此擁有家鄉，在那裡卻必不在家鄉得著路程的終點；他們乃是從一條路走到另一條路，就是從一種刑罰轉到另一種刑罰，心被咬齧，永不得安息；所以對他們而言，生命的終點不是家鄉，乃是刑罰；不是安息，乃是不安。但義人生命的終點乃是永生、安息、長存的平安、屬天的家鄉、有福的永恆、無窮的喜樂。所以人生道路的終點是各異的；
On the last judgment. Still let us speak of the end, dearest brethren; for the end of our way, as we have said, is our fatherland. But because some, here possessing a fatherland, there shall not have the end of the way in a fatherland; but they go from way to way, that is, from punishment to punishment they shall be changed with a gnawing soul, and shall have no rest; therefore for them the end of life is not a fatherland, but punishment; it is not rest, but unrest. But the end of the life of the just is eternal life, rest, perennial peace, the heavenly fatherland, blessed eternity, infinite joy. Diverse therefore is the end of the way of human life;
20:2
quia licet fragilitate et volubilitate lubrica, ac incerta fugacitate via vitae humanae similis, studiis tamen ac profectibus dissimilis est. Sed dissimilem vitam hic sors similis premit, et incerti itineris in- cursus manifestat: similiter enim omnes nascuntur, crescunt, decrescunt, infirmantur, tribulantur, mo- riuntur; sed quando ad finem veniunt, ibi discer- nuntur, et quos similis incursus fatigavit, dissimilis ordo segregavit: ibi enim vera probatio et diligens examinatio similis miseriae erit, qua omnes viatores viae, quam mortales similiter terrae premunt. Illic enim, ut Apostolus ait: Uniuscujusque opus quale sit, ignis probabit (I Cor. III, 13).
因為它雖因其脆弱與動盪而滑溜，且在那不定的飛逝中酷似人生的道路，然而在其追求與長進上卻是相異的。但相似的命運在此壓制這相異的生命，那不定旅程的衝擊也將它顯明：因為人都同樣出生、生長、衰退、患病、遭難、死亡；但當他們到達終點時，便在那裡被分別出來，凡被相似衝擊所困乏的人，便被相異的次序所隔開：因為在那裡必有對這相似之苦難真實的試驗與殷勤的查驗，藉此查驗一切道路上的旅人——就是必死之人同樣地在地上踐踏的道路。因為在那裡，正如使徒所說：各人的工程如何，火必試驗（林前三13）。
because, though by its frailty and instability it is slippery, and like the way of human life in its uncertain fleetingness, yet in its pursuits and advances it is dissimilar. But a similar lot here presses this dissimilar life, and the assault of the uncertain journey makes it manifest: for likewise all are born, grow, decline, sicken, are troubled, die; but when they come to the end, there they are distinguished, and those whom a similar assault has wearied, a dissimilar order has separated: for there shall be a true testing and diligent examination of the similar misery, by which all the travelers of the way—which mortals alike press upon the earth. For there, as the Apostle says: Of what sort each one's work is, the fire shall test (1 Cor. 3:13).
20:3
Videte ordinem mi- seriae humanae vitae de terra, super terram, in terram, a terra in ignem, de igne in judicium, de judicio aut in gehennam, aut in vitam: de terra enim creatus es, terram calcas, in terram ibis, a terra surges, in igne probaberis, judicium exspectabis, aeternum au- tem post haec supplicium aut regnum possidebis; quia illic oportet nos, ut ait Apostolus, manifestari ante tribunal Christi, ut referat unusquisque propria corporis sui, prout gessit, sive bonum, sive malum (II Cor. V, 10); quam rem etiam Dominus in Evan- gelio denuntiat: Filius hominis venturus est in gloria sua, et tunc reddet unicuique secundum opera sua (Matth. XVI, 27).
看看人生苦難的次序：從地而出，在地之上，歸入地中，從地進入火，從火進入審判，從審判或入地獄，或入生命：因為你是從地被造的，你踐踏這地，你必歸入地中，你必從地復起，你必在火中受試驗，你必等候審判，這些之後你必擁有永遠的刑罰或國度；因為在那裡，正如使徒所說，我們眾人都必顯露在基督台前，叫各人按著本身所行的，或善或惡，領受報應（林後五10）；這事主在福音書中也宣告說：人子要在祂父的榮耀裡降臨，那時祂要照各人的行為報應各人（太十六27）。
See the order of the misery of human life: from earth, upon earth, into earth, from earth into fire, from fire into judgment, from judgment either into Gehenna or into life: for from earth you were created, you tread the earth, into the earth you shall go, from earth you shall rise, in fire you shall be tested, you shall await judgment, and after these things you shall possess either eternal punishment or kingdom; because there, as the Apostle says, we must be made manifest before the tribunal of Christ, that each one may bring back the things proper to his own body, as he has done, whether good or evil (2 Cor. 5:10); which thing the Lord also announces in the Gospel: The Son of Man shall come in his glory, and then he shall render to each one according to his works (Matt. 16:27).
20:4
Expavescite, quaeso, dictorum pondus, et cum timore et tremore suspecta semper mente illum tremendum divini judicii adventum in- desinenter cogitate, ubi ante illud tribunal Christi judicis horrificum, uniuscujusque opus quale sit, ignis probabit, et propria uniuscujusque corporis, sive bo· num sive malum, quisque ut gessit referet; et ubi Filius hominis veniens unicuique secundum opera sua reddet. II. Satis tremenda sententia est, fratres, quia non dixit, secundum misericordiam suam, sed secundum opera sua unicuique reddet: hic enim misericors, illic justus judex.
弟兄們，我懇求你們，當為這些話的份量戰兢，並當以懼怕戰兢、常存戒懼的心，不住地思想神聖審判那可畏的來臨，在那裡，在基督審判者那令人毛骨悚然的台前，各人的工程如何，火必試驗，各人本身所行的，或善或惡，都必各自領受報應；又在那裡，人子降臨，照各人的行為報應各人。弟兄們，這判決是極可畏的，因為祂沒有說照祂的憐憫，乃說要照各人的行為報應各人：因為那在此施憐憫的，在那裡乃是公義的審判者。
Tremble, I beseech you, at the weight of these words, and with fear and trembling, with an ever-apprehensive mind, think incessantly of that dread coming of the divine judgment, where before that terrifying tribunal of Christ the judge, of what sort each one's work is, the fire shall test, and each one shall bring back what is proper to his own body, whether good or evil, as he has done; and where the Son of Man, coming, shall render to each one according to his works. Most dread is the sentence, brethren, because he did not say, according to his mercy, but according to his works shall he render to each one: for he who is merciful here, is the just judge there.
20:5
Idcirco timendum est, tremendum nobis est multum, qui haec legimus et audimus, charissimi, quando Deo praedicante cognoscimus, juxta opera sua unicuique reddendum esse. Quid durius dicere potuit? quid spei reliquit humanae? quis enim potest per ignem justificari et Judicis mise. ricordia non egere, qui in corpore peccati habitat? Quis, rogo, humani generis carnem gestans, haec non timeat, quibus nos omnes manifestandos et quodammodo assignandos esse ante tribunal Christi, et ibi opera nostra per ignem probanda praedicatur? dum dolore pro perditis dicendum est: Ut quid li- mus sensum accipit? quare sensus factus est de pul- vere?
所以，至親愛的，我們這些讀到並聽到這些話的人，當懼怕，當大大戰兢，當我們從神的宣告中得知，要照各人的行為報應各人。祂還能說出什麼更嚴厲的話呢？祂給人類留下了什麼指望呢？因為那住在罪身之中的人，誰能藉著火被稱義，而不需要審判者的憐憫呢？我問，凡帶著人類肉身的人，誰能不懼怕這些事呢？這些事宣告我們眾人都必顯露，並某種意義上被交付於基督台前，且在那裡我們的工程必經火試驗？以致人當為那些滅亡之人哀傷說：泥土為何領受了知覺？知覺為何由塵土造成？
Therefore it is to be feared, it is greatly to be trembled at by us who read and hear these things, dearest ones, when, with God proclaiming, we learn that to each one it shall be rendered according to his works. What harder thing could he have said? What hope did he leave to humanity? For who can be justified through the fire and not need the mercy of the Judge, who dwells in the body of sin? Who, I ask, bearing the flesh of the human race, would not fear these things, by which it is proclaimed that we all must be made manifest and in a manner consigned before the tribunal of Christ, and there our works must be tested through fire? while in sorrow for the perishing one must say: For what purpose does the clay receive sense? Why was sense made out of dust?
20:6
qui de terra creati, paululum super eam stan- tes, in eamdem paulo post intraturi, eadem nos iterum, jussu Dei, reddente ac projiciente, novis- sime per ignem probabimur, ut quadam arte terram et lutum ignis dissolvat; et si quid auri aut argenti habuerit, aut caeterorum terrae utilium paracarassi- mo [paracaximo] liquefacto demonstret. Mortuorum ergo animorum est et desperabilium ista non timere: nam cuivis vel semel haec audire, cautelae sufficere debuit. Quapropter nihil nobis utilius sciamus, quam ut omnibus diebus vitae nostrae vitam ancipi- lem retractantes, nosmetipsos quotidie discutiamus;
我們這些從地被造、在地上站立片時、不久又要歸入地中之人，當神照祂的命令把我們交還並擲回原處時，到末了必經火試驗，好叫火藉某種技藝銷融那地與泥；又叫它顯明，若其中有金有銀，或地上其他有用之物，便藉那熔煉的潔淨顯出來。所以不懼怕這些事乃是死寂而絕望之魂的特性：因為人即便只聽這些事一次，也當足以使其儆醒。因此讓我們知道，對我們再沒有比這更有益的，就是我們當在我們生命的一切日子裡反覆思量這可疑的生命，並天天省察自己；
we who, created from earth, standing a little while upon it, soon to enter into it again, when God by his command renders and casts us back into the same, at the last shall be tested through fire, that by a certain art the fire may dissolve the earth and clay; and may show, if it has any of gold or of silver, or of the other useful things of the earth, by the molten purifying. It belongs therefore to dead and despairing souls not to fear these things: for even to hear these things once should have sufficed anyone for caution. Wherefore let us know that nothing is more useful to us than that, reconsidering all the days of our life this doubtful life, we should daily examine ourselves;
20:7
et verborum cogitatuumque nostrorum rationem agentes, et humanam vitam perhorrescentes, hunc supra dictum istius viae, id est vitae nostrae finem, cunctis spretis mundi hujus voluptatibus, sine Intermissione cogitemus. Videmus vitam, sed um- bram et imaginem fugientem et fallentem adverti- mus. Ne ergo nos fallax et seductrix, brevis et temporalis, caduca et fragilis, amara ac tristis vita decipiat; de vera et aeterna semper cogitemus, quae post mortem immortales justos habitura sit. Vide vicissitudinem rerum: vita ante mortem, et post mortem vita: justus prius duas possidet, et pec- cator impius unam infeliciter habuit, alteram felicem perdidit:
並當為我們的言語和思念交帳，又當對人的生命戰慄，讓我們不住地思念這條道路、就是我們生命前述的終點，藐視這世界一切的逸樂。我們看見生命，卻覺得它是一道影子，是一幅逃逸而欺人的形像。所以，免得這欺詐而誘惑、短暫而短促、必朽而脆弱、苦澀而愁苦的生命欺哄我們；讓我們常思念那真實而永恆的生命，那生命在死後要使義人成為不死的。看看萬事的更替：死前有生命，死後也有生命：義人首先擁有這二者；但不虔的罪人卻不幸地只有了其一，並失去了另一個有福的：
and rendering an account of our words and thoughts, and shuddering at human life, let us without intermission think on this aforesaid end of this way, that is, of our life, despising all the pleasures of this world. We see life, but we perceive it as a shadow and a fleeting, deceiving image. Lest therefore this deceitful and seductive, brief and temporal, perishable and frail, bitter and sad life deceive us; let us always think on the true and eternal life, which after death is to have the just as immortals. See the vicissitude of things: life before death, and after death life: the just man first possesses two; but the impious sinner has had one unhappily, and has lost the other, the happy one:
20:8
post brevem enim vitam, de morte in mortem vadit in interitum, de quo Dei pii bonitas nos dignetur eripere per Dominum nostrum Jesum Christum, cui gloria in saecula saeculorum. Amen.
因為在短暫的生命之後，他從死亡進入死亡，歸於滅亡，願那滿有憐憫之神的良善，藉著我們的主耶穌基督搭救我們脫離這滅亡——願榮耀歸與祂，直到世世代代。阿們。
for after a brief life, from death into death he goes unto destruction, from which may the goodness of the merciful God deign to rescue us, through our Lord Jesus Christ, to whom be glory unto the ages of ages. Amen.