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教牧守則·對話錄與書信 第 796 章

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796:1
Gregorius 0 servus servorum Dei dilectissimis filiis suis Romanis civibus. Pervenit ad me quosdam perversi spiritus homines, prava inler vos aliqua et sanctae fidei adversa seminasse, ita ut in die Sabbati aliquid operari prohiberent. Quos quid aliud nisi Antichristi prædicalores dixerim ? Qui veniens, diem Sabbatum atque Dominicum ab omni faciet opere custodiri. Quia enim muri se et resurgere simulat, haberi in veneratione vult diem Dominicum; et quia judaizare populum compellit ut exteriorem ritum legis revocet, et sibi Judaeorum perfidiam subdat, coli vult Sabbatum. Hoc enim quod per prophetam dicitur: Ne inferatis onera per portas vestras die Sabbati (Jereni.
上帝眾僕之僕額我略，致他至親愛的兒子、羅馬的公民們。我聽聞有某些悖謬心靈的人，在你們中間散播了一些邪惡、與聖潔信德相悖的事，以致他們禁止在安息日作任何工。這些人，我還能稱他們為別的什麼，若不是敵基督的宣傳者呢？那位敵基督來到時，必使安息日與主日都禁絕一切工作。因為他佯裝死而復活，就要人尊崇主日；又因他強逼百姓行猶太人的規矩，使之恢復律法的外在禮儀，並將猶太人的悖逆置於自己之下，就要人守安息日。因為那藉先知所說的話：『安息日不要從你們的城門擔擔子進來』（耶利米……
Gregory, servant of the servants of God, to his most beloved sons, the citizens of Rome. It has come to me that certain men of a perverse spirit have sown among you some depraved things contrary to the holy faith, so that they forbid anything to be done on the day of the Sabbath. What else should I call these men but preachers of Antichrist? Who, when he comes, will cause both the Sabbath and the Lord's Day to be kept from all work. For because he pretends to die and to rise again, he wishes the Lord's Day to be held in veneration; and because he compels the people to judaize, that it may recall the outward rite of the Law and subject to himself the perfidy of the Jews, he wishes the Sabbath to be observed. For this which is said through the prophet: Do not bring in burdens through your gates on the Sabbath day (Jeremiah...
796:2
xvn, 24), tandiu teneri potuit, quamdiu legem licuit juxta lit eram custodiri. At postquam gratia omnipotentis Dei Domini nostri Jesu Christi apparuit, præcepta legis quæ per figuram dicta sunt juxta litteram servari non possunt. Nam si quis dicit hoc de Sabbato esse servandum, dicat necesse est etiam carnalia sacrificia persolvenda, dicat praeceptum quoque de circumcisione corporis adhuc usque retinendum. Sed contra se Paulum apostolum audiat dicentem: Si circumcidamini, Christus vobis nihil prodest ( Ga lat. v, 2). Nos itaque hoc quod de Sabbato scriptum est, 1214 spiritaliter accipimus, spiritaliter leucius. Sabbatum enim requies dicitur.
……十七章24節），只要仍容許按字面遵守律法，這話便可持守。但自從全能上帝、我們主耶穌基督的恩典顯現以後，律法中那些藉預像所說的誡命，就不能按字面遵守了。因為若有人說這關於安息日的誡命當遵守，他就必須也說那屬肉體的祭當獻，必須說那論到肉身割禮的誡命至今仍當保留。但讓他聽使徒保羅那與此相反的話：『你們若受割禮，基督就與你們無益了』（迦拉達書五章2節）。因此我們將這關於安息日所寫的按屬靈的意思領受，按屬靈的意思誦讀。因為安息日意指安息。
...17:24), could be held so long as it was permitted that the Law be kept according to the letter. But after the grace of the almighty God, our Lord Jesus Christ, appeared, the precepts of the Law which were spoken by way of figure cannot be observed according to the letter. For if anyone says that this about the Sabbath is to be observed, he must needs say also that the carnal sacrifices are to be performed, he must say that the precept also concerning the circumcision of the body is still up to now to be retained. But let him hear the apostle Paul against himself saying: If you are circumcised, Christ profits you nothing (Galatians 5:2). We therefore take this which is written about the Sabbath spiritually; we read it spiritually. For the Sabbath is called rest.
796:3
Verum amem Sabbatum ipsum red mptorem nostrum Jesum Christum Dominum habemus. Et qui lucem (iJei ejus agnoscit,. si peccata concupiscentine ad mentem per oculus trahit, in die Sabbati onera per portas introducit. Non crgo in die Sabbati per portas introducimus •nera, si, in Redemptoris nostri gratia constituti, pondera peccati ad animam per sensus corporeus non trahamus. Nani idem Dominus ac redemptor noster multa in die Sabbati legitur operatus, ita ut. Judæos reprehenderet, dicens: Quis vestrum bovem aut asinum suum non solvit in die Sabbati, et ducit adaquare (Luc. xiv, 5)?
但我們有那真正的安息日本身，就是我們的救贖主、我們的主耶穌基督。凡認識祂信德之光的人，若藉眼目將貪欲的罪牽引到心思裡，就是在安息日從城門擔擔子進來。因此，我們若立於我們救贖主的恩典中，不藉肉身的感官將罪的重擔牽引到靈魂裡，就沒有在安息日從城門擔擔子進來。因為經上記載，我們這同一位主與救贖主，在安息日行了許多事，甚至責備猶太人說：『你們中間誰在安息日不解開他的牛或驢，牽去飲水呢』（路加福音十四章5節）？
But we have the true Sabbath itself as our Redeemer, our Lord Jesus Christ. And he who acknowledges the light of his faith, if he draws the sins of concupiscence to his mind through the eyes, brings in burdens through the gates on the Sabbath day. We therefore do not bring in burdens through the gates on the Sabbath day, if, established in the grace of our Redeemer, we do not draw the weights of sin to the soul through the bodily senses. For the same our Lord and Redeemer is read to have worked many things on the Sabbath day, so that he even rebuked the Jews, saying: Which of you does not loose his ox or ass on the Sabbath day, and lead it to water (Luke 14:5)?
796:4
Si ergo ipsa per se Veritas non custodiri juxta liiteram Sabbatum praecepit, quisquis otium Sabbati secundum legis litteram custodit, cui alteri nisi ipsi Venali contradicit ? Aliud quoque ad me perlatuin est, vobis a ierversis hominibus esse praedicatu n, b ut Dominicorum die nullus debeat lavari. Et quidem si pro luxui animi atque voluptate quis lavari appeiit, hoc fieri nec reliquo quolibet die concedimus. Si autem pro necessitate corporis, hoc nec Dominicorum die prohibemus. Scriptum quippe est: Nemo carnem suam odio habuit, sed nutrit et fovet eam (Ephes. v, 29). Et rursum scriptum est: Carnis curam ne feceritis in concupiscentiis (Rom. XIII, i 4).
因此，若真理本身親自吩咐安息日不當按字面遵守，那麼凡按律法字面遵守安息日之閒逸的人，除了抵觸真理本身以外，還抵觸誰呢？另有一事也傳到我這裡，說有悖謬之人向你們宣講，說在主日無人當沐浴。誠然，若有人為心靈的奢華與逸樂而想沐浴，我們不許此事在主日行，也不許在任何別的日子行。但若為身體的需要，即便在主日我們也不禁止。因為經上記著說：『從來沒有人恨惡自己的肉身，總是保養顧惜它』（厄弗所書五章29節）。又記著說：『不要為肉體安排，去放縱私慾』（羅馬書十三章14節）。
If therefore Truth itself in its own person commanded that the Sabbath be not kept according to the letter, whoever keeps the leisure of the Sabbath according to the letter of the Law, whom else does he contradict but Truth itself? Something else too has been brought to me, that it has been preached to you by perverse men, that on the Lord's Day no one ought to bathe. And indeed, if anyone desires to bathe for the luxury of the soul and for pleasure, we grant that this be done neither on the Lord's Day nor on any other day whatsoever. But if for the necessity of the body, this we forbid not even on the Lord's Day. For it is written: No one ever hated his own flesh, but nourishes and cherishes it (Ephesians 5:29). And again it is written: Make not provision for the flesh in its concupiscences (Romans 13:14).
796:5
Qui igiiur carnis curam in concupiscenliis fieri prohibet, profecto in nccessitatibus concedit. Nam si Dominicorum die corpus. lavare peccatum est, lavari ergo die codem nec facies debet. Si autem hoc in corporis parte conceditur, cur hoc exigente necessitate loti corpori negatur? Dominicorum vero die c a labore terreno 1215 cessandum est, atque omni modo orationibus insistendum, ut si quid negligentiæ per sex dica agitur, per, diem resurreetionis Dominicae precibus expietur. Hæc, filii charissimi, certa constantia et recta praediti fide custodite, stultorum bominum verba despicite, et omnia quæ ab eis dici cognoscitis nolite facile credere;
因此，那禁止為肉體在私慾中安排的，必定在需要上准許它。因為若在主日沐浴身體是罪，那麼在同一日連洗臉也不當。但若這對身體的一部分是准許的，那麼當需要要求時，為何對全身卻加以禁止呢？然而在主日當停止屬世的勞作，並當以各樣方式專注於禱告，好使那六日中所犯的任何疏忽，得以藉主復活之日的祈禱而得贖。至親愛的兒子們，這些事你們當以堅定的恆心、並存正直的信德持守；藐視愚人的言語，凡你們得知是他們所說的一切，不要輕易相信；
He therefore who forbids that provision for the flesh be made in concupiscences, assuredly permits it in necessities. For if to bathe the body on the Lord's Day is a sin, then neither ought one to wash the face on that same day. But if this is granted for a part of the body, why, when necessity requires it, is it denied to the whole body? But on the Lord's Day one must cease from earthly labor, and one must in every way insist upon prayers, so that if anything of negligence is committed through the six days, it may be expiated by prayers on the day of the Lord's Resurrection. These things, most dear sons, keep with firm constancy and endowed with upright faith; despise the words of foolish men, and do not readily believe all the things which you learn are said by them;
796:6
sed in rationis trutina pensate, ut dum erroris ventu forti stabilitate resistitis, ad solida cœlestis regni gaudia pervenire valeatis d. (Joan. Diac., lib. !▼, c. 52.)
卻要在理性的天平上稱量它們，好使你們一面以剛強的穩固抵擋謬誤之風，一面能達到天國那堅實的喜樂。（執事若望，第四卷，第52章。）
but weigh them in the balance of reason, so that while you resist the wind of error with strong stability, you may be able to attain to the solid joys of the heavenly kingdom. (John the Deacon, book IV, chapter 52.)
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