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教牧守則·對話錄與書信 第 607 章
拉丁文原文．9 節．此語言尚無詞彙資料
607:1
Gregorius a Theoderico et Theodeberto regibus Francorum. Cum regni vestri nomen b inter cætera gratia oliro Christianæ religionis effulserit, valde studendum est ut unde gloriosiores cæteris gentibus eminetis, inde omnipotenti Domino qui dat salulem regibus perfectius placeatis et fidem quam colitis adjutricem in omnibus habeatis. Optaveramus quidem, præcellentissimi lilii, qostrum ad vos c sola dirige e visitatione sermonem, ut charitatis officiis paternum monstraremus affectum. Sed d quia nimium nos res constristat illicita, sic unum convenit exhibere, ut aliud sub silentio, quod emendatione indiget, miuime relinquamus.
貴格利致法蘭克諸王提奧多里克（Theoderic）與提奧德貝爾特（Theodebert）。既然你們王國之名自古便藉基督教信仰的恩典在列邦中發光，就當極力追求：你們既在何事上比別的邦國更榮耀、更卓越，就當在那事上更完全地取悅那賜救恩給君王的全能之主，並使你們所敬奉的信仰在萬事上作幫助者。最卓越的兒子們，我們原願僅以純粹的問候向你們傳達我們的話語，好藉愛心的職分顯出父親般的情意。但因一件非法之事使我們過於憂傷，所以既要顯出這一面，也斷不可把那需要改正的另一面隱而不言。
Gregory to Theoderic and Theodebert, kings of the Franks. Since the name of your kingdom has of old shone forth among the rest by the grace of the Christian religion, it is greatly to be striven for, that whence you are more glorious and eminent than the other nations, thence you may more perfectly please the Almighty Lord, who gives salvation to kings, and may have the faith which you worship as a helper in all things. We had indeed wished, most excellent sons, to direct our word to you by a bare visitation only, that by the offices of charity we might show a paternal affection. But because an unlawful matter saddens us too much, it is fitting so to display the one, that we may by no means leave the other under silence, which stands in need of amendment.
607:2
Quod si diligenter attenditis, pro salutis vestræ nes loqui prorsus incolumitate cognocetis. Fertur autem (Grat. 1, q. 1, c. 28) simoniacam haeresim, quæ prima contra Dei Ecclesiam e diabolica plantatione subrepsit, et in ipso ortu suo telo apostolicæ uttionis percussa atque damnata est, in regni vestri finibus dominari, cum in sacerdotibus fides sit eligenda cum vita. Si vita deest, fides meritum non habet, beato Jacobo attestante, qui ait: Fides sine operibus mortua est (Jac. II, 18). Quae enim opera esse valeant sacerdotis, qui honorem tanti sacrameti convincitur obtinere per praemium?
你們若殷勤留意此事，就會全然認清：我們是為你們救恩的平安而說。如今有報告說，那買賣聖職的異端——就是它首先藉魔鬼的栽種潛入而抵擋神的教會，並在其興起之時便被使徒懲罰的箭所擊、所定罪的——正在你們王國的境界中橫行，然而在司祭身上，信德當與生命一同被揀選。若生命缺乏，信德便沒有功德，正如有福的雅各所證，他說：「信心若沒有行為就是死的」（雅二26）。因為一個被查明藉價銀取得如此重大聖事之尊榮的司祭，能有什麼行為呢？
Which if you diligently attend to, you will recognize altogether that we speak for the safety of your salvation. Now it is reported that the simoniacal heresy — which first crept in against the Church of God by diabolical planting, and in its very rising was struck and condemned by the dart of apostolic vengeance — is prevailing in the borders of your kingdom, whereas in priests the faith is to be chosen together with the life. If the life is lacking, the faith has no merit, blessed James attesting, who says: 'Faith without works is dead' (James 2:26). For what works can there be of a priest who is convicted of obtaining the honour of so great a sacrament by a price?
607:3
Ex qua re agitur, ut ipsi quoque qui sacros ordines appetunt non vitam corrigcre, non mores componcre studeant, sed divitias quibus honor sacer emitnr satagant congregarc. r Hinc fit etiam ut insontes 1017 et pauperes a sacris ordinibus prohibiti despectique resiliant. Et dum innocentia pauperis displicet, dubiurn non est quod praemium illic delicta commendet, quia ubi aurum placet, et vitium. Hinc igitur non solum in ordinatoris et ordinati animam lethale 8 vulnus infigitur, verum etiam excellentiæ vestrae regnum, vestrorum episcoporurn culpa, quorum magis intercessionibus juv. ri debuerat, praegravatur.
由此便致：連那些尋求聖秩的人自己，也熱衷的不是糾正自己的生命、修正自己的品行，而是聚斂那用以購買聖潔尊榮的財富。由此也致：無辜者與貧窮人，被禁止、被藐視，從聖秩退卻。當貧窮人的無辜不蒙悅納時，毫無疑問，在那裡賄賂使罪過得著推薦，因為金子在哪裡蒙悅納，惡行也在哪裡蒙悅納。因此，不僅在授秩者與受秩者的靈魂上刺下致命的傷，連你尊貴之殿下的國，也因你們的主教之過而受重壓——本當藉他們的代求得幫助的。
From which matter it comes about that even those very men who seek sacred orders are zealous not to correct their life, not to compose their morals, but to gather together riches by which the sacred honour is bought. Hence it comes also that the innocent and the poor, forbidden and despised, recoil from sacred orders. And while the innocence of the poor man is displeasing, there is no doubt that a bribe there commends the offenses, because where gold pleases, there vice too pleases. Hence, therefore, not only is a lethal wound inflicted upon the soul of the ordainer and the ordained, but also the kingdom of your excellency is weighed down by the fault of your bishops, by whose intercessions rather it ought to have been aided.
607:4
Si enim is dignus sacerdolio creditur, cui non actionis merita, sed praemiorum copia suffragatur, restat ut nihil sibi in honores ecclesiasticos gravitas, nil defendat industria, sed totum auri profanus amor obtineat. h Et dum vitia munerantur honore, in locum ultoris is qui fortasse fuerat u!ciscendus adducitur; atque hinc i sacerdotes non proficere, sed perire polius indicantur. Vulnerato namque pastore, quis curandis ovibus adhibeat medicinam? Aut quando populum orationis clypeo tueamur, qui jaculis se hostilibus ferieadum exponit? Aut qu.lem de se fructum producturus est, cujus gravi peste radix infecta est?
因為若那並非以行為的功德、而是以報酬的豐盛作依託之人，被認為配得司祭職，那麼結果便是：對他而言，無論莊重或勤勉，都不能為教會的尊榮辯護什麼，反倒是對金子的褻瀆之愛得著這一切。當惡行以尊榮受賞時，那本或許當受懲治之人，反被引進懲治者之位；由此可見司祭並非得益，反倒滅亡。因為牧人既受傷，誰來給羊上藥醫治呢？或者，我們既要以禱告的盾牌護衛百姓，那把自己暴露在仇敵之箭下受擊之人，何時能護衛呢？又或者，那根已被沉重瘟疫所染之人，將能從自己結出什麼果子呢？
For if he is believed worthy of the priesthood to whom not the merits of action, but an abundance of rewards, gives support, it remains that neither gravity nor industry defends anything for him unto ecclesiastical honours, but the profane love of gold obtains it all. And while vices are rewarded with honour, into the place of the avenger is brought in the very one who perhaps ought to have been avenged; and hence priests are shown not to profit, but rather to perish. For when the shepherd is wounded, who shall apply medicine to the healing of the sheep? Or when shall we protect the people with the shield of prayer, who exposes himself to be struck by the enemy's darts? Or what fruit shall he be about to produce of himself, whose root is infected with a grievous pestilence?
607:5
Major ergo metuenda est locis illis fore calamitas, ubi tales intercessores ad locum regiminis adducuntur, qui Dei in se magis iracundiam provocent, quam per semetipsos populis placire debuerant. Audivimus autem quia k Ecclesiarum prædia tributa 1 nunc præbeant, et magna super hoc admiratione suspendimur, si ab eis illicita quaerantar accipi, quibus etiam licita relaxantur. Nec hoc quoque malum sollicitudo nostra patitur negligenter omittere, quod quidam, instinctu gloria inanis illecti, ex laico repente habitu, sacerdotii bonorem arripiunt, et, quod dicere pudet et grave tacere est, regendi rectores, et qui docendi sunt ductores, m nec erubescunt videri, nec metuunt.
所以，當懼怕那些地方將臨更大的災禍，就是那裡把這樣的中保引到治理之位——這等人與其藉自己本當使百姓蒙悅納，反倒激動神的忿怒臨到自己身上。但我們聽說，眾教會的產業如今竟繳納貢賦，我們對此極其詫異：竟向那些連合法之物都得豁免的人，尋求領受非法之物。我們的關切也不容這惡同樣被疏忽地放過，就是有些人被虛榮的煽動所誘，忽然從平信徒之衣攫取司祭的尊榮，並且——這是說出來可恥、緘默不言又可痛的——那本當受治的竟去治理、那本當自己受教的竟去引導，他們既不因如此被看見而羞愧，也不懼怕。
A greater calamity, then, is to be feared to befall those places where such intercessors are brought to the place of governance — men who rather provoke God's wrath against themselves than, by their own selves, ought to have pleased the peoples. But we have heard that the estates of the Churches now render tribute, and we are held in great amazement at this, that unlawful things should be sought to be received from those to whom even lawful things are relaxed. Nor does our solicitude suffer this evil also to be negligently passed over, that certain men, allured by the instigation of vain-glory, suddenly from a lay habit seize the honour of the priesthood, and — what it is shameful to say and grievous to be silent about — the rulers who are to be ruled, and the leaders who ought themselves to be taught, neither blush to be seen so, nor fear it.
607:6
Ducatum animarum impudenter assumunt, quibus via omnis ignota ductoris est, et quo vel ipsi gradiantur ignari sunt. Quod quam pravum quamve sit temerarium saeculari etiam ordine et disciplina monstratur. Nam dum dux exercitus nonnisi labore et sollicitudine expertus eligitur, quales animarum duces esse debeant, qui episcopatus culmen immatura cupiunt festinatione conscendere, hujus saltemrei comparatione considerent, et aggredi repente inexpertos labores abstineant, ne cæca honoris ambtio et ipsis in j cenam sit, et aliis pestifera erroris semina jaciat, quippe. qui non didicerunt quod ipsi doceant.
他們厚顏地承擔起引導人靈魂的職分，卻對一位嚮導所應走的每一條道路一無所知，甚至連自己該循何路而行也懵然不知。這是何等悖謬、何等冒失，連世俗的秩序與紀律都足以顯明。因為軍隊的統帥非經勞苦與勤慎的考驗不得被選任；那些憑不成熟的急切之心，妄想登上主教之位巔峰的人，至少當藉此事作比較，思量靈魂的引導者當是何等人；並當克制自己，不要驟然承擔毫無經驗的重任，免得對榮譽的盲目野心既成為自己的網羅，又在他人中間撒下瘟疫般的謬誤種子，因為他們並未學會自己所要教導的事。
They shamelessly take up the guidance of souls, to whom every road of a guide is unknown, and who are ignorant even of the way by which they themselves may walk. How wrong and how rash this is, is shown even by the order and discipline of the world. For while the commander of an army is chosen only when proved by toil and diligence, let those who, by a premature haste, desire to climb the summit of the episcopate consider, at least by comparison with this matter, what kind of leaders of souls they ought to be; and let them refrain from taking up all at once labours in which they have no experience, lest the blind ambition of honour become both a snare to themselves and cast among others the pestilent seeds of error, seeing that they have not learned the very thing they are to teach.
607:7
Proinde paterno salutantes affectu 1018 petimus, excellentissimi filii, ut hoc tam detestabile malum de regni vestri studeatis finibus prohibere, et nulla apud vos excusatio, nulla contra animam vestram suggestio locum inveniat, quia facientis procul dubio culpam babel, qui quod potest corrigere negligit emendare.
因此，我們以父親般的慈愛向你們致意，至尊貴的眾子啊，懇求你們竭力禁止這極可憎的惡事出現於你們王國的境內，使任何藉口、任何違背你們自己靈魂的慫恿都不能在你們中間立足；因為凡能糾正卻疏忽不加改正的人，無疑要擔負行惡者的罪責。
Therefore, greeting you with fatherly affection, we ask, most excellent sons, that you take pains to forbid this so detestable an evil from the borders of your kingdom, and that no excuse, no suggestion against your own soul, find place with you; for without doubt he bears the guilt of the doer who neglects to amend what he is able to correct.
607:8
Qua de re, ut magnum omnipotenti Domino munus valeatis offerre, synodum congregari præcipite, in qua, sicut fratribus coepiscopisque nostris mandavimus, praecente dilectissimo Clio nostro (yriaco abbate, sub anathematis debeat obligatione constitui, nullum pro ecclesiastico ordine aliquid unquam dare, nullum accipere, nec quemquam ex laicis ad sacerdotium repente transire, quatenus hanc vobis mercedem et bic et in futura vita Redemptor noster, cujns sacerdotes interius ab hoste perire non sinitis, recompenset. Omnino praeterea admirati sumus quod in regno vestro II. Judaeos Christiana mancipia possidere permittitis. Quid enim sunt Christiani omnes, nisi membra Christi?
因此，為使你們能向全能的主獻上大禮，請下令召開一次主教會議，在其中——正如我們已囑咐我們的弟兄及同為主教者——在絕罰的約束之下，由我們最親愛的兒子、隱修院院長濟利亞谷（Cyriacus）主持，當議定：任何人不得為教會職分而付出分毫，任何人不得收受分毫，也不得容任何俗人驟然晉升聖職；如此，我們的救贖主——你們既不容祂的祭司在內裡被仇敵所害——必在今生與來世都以此賞賜報答你們。此外，我們甚為驚訝，你們竟容許猶太人在你們的王國中擁有基督徒為奴。因為眾基督徒豈非都是基督的肢體麼？
Wherefore, that you may be able to offer a great gift to the Almighty Lord, command a synod to be gathered, in which — as we have charged our brethren and fellow-bishops — under the obligation of anathema, with our most beloved son the abbot Cyriacus presiding, it may be decreed that no one ever give anything for an ecclesiastical office, that no one receive anything, and that no layman pass suddenly to the priesthood; so that our Redeemer, whose priests you do not suffer to perish inwardly by the enemy, may recompense you with this reward both here and in the life to come. Moreover, we have been altogether amazed that in your kingdom you permit Jews to possess Christian slaves. For what are all Christians but members of Christ?
607:9
Quorum videlicet membrorum caput cuncti novimus quia fideliter honoralis; sed quam diversum sit excellentia vestra perpendat caput honorare, et membra ipsius hostibus calcanda permittere. Atque ideo petimus ut excellentiæ vestræ constitutio de regno suo hujus pravitatis mala removeat, ut iN hoc vos amplius dignos cultores omnipotentis Domini demonstretis, quod fideles illius ab inimicis ejus absolvitis. (Cf Joan. Diac. I. III, c. 2.)
我們都知道，你們忠心地尊崇這些肢體的元首；但願你們的尊駕細思，一面尊崇元首，一面卻容祂的肢體被仇敵踐踏，這是何等矛盾。因此我們懇求，願你們尊駕頒下法令，將這敗壞之惡從你們的國中除去，使你們在此事上更顯為全能之主配得的敬拜者，因你們把祂的信徒從祂仇敵手中釋放出來。
We all know that you faithfully honour the Head of these members; but let your excellency weigh how inconsistent it is to honour the Head and yet to permit His members to be trampled by enemies. And therefore we ask that your excellency's decree remove the evils of this depravity from your realm, so that in this you may show yourselves the more worthy worshippers of the Almighty Lord, in that you set His faithful free from His foes.