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約伯倫理第 1303 章

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1303:1

7G. Inchoantes inter spem et metum positi, propter certamina carnis, quam idcirco fortiter edomant. — Pro eo quod non visa res odore deprehenditur, non immerito narium nomine spei nostrae cogitationes exprimuntur, quibus venturum judicium, quod etsi oculis adhuc non cernimus, jam tamen sperando praevidemus. Omnis autem qui bene vivere incipit, audiens quod per extremum judicium justi ad regnum vocentur, hilarescit; sed quia quædam mala adhuc a ex reliquiis sibi inesse considerat, hoc ipsum judicium, de quo exsultare inchoat, appropinquare formidat. Vitam quippe suam bonis malisque permistam conspicit, et cogitationes suas aliquo modo spe et timore 1031 coufundit.

七十六、初信者置身於盼望與懼怕之間，因肉體的爭戰，故此他們奮力制伏肉體。——因為看不見的事物是藉嗅覺被領會的，所以我們盼望的思想以鼻孔為名來表達，並非無理；藉這些思想，我們雖然還未用眼看見那將來的審判，卻已藉盼望預先看見它。但每一個開始正直而活的人，一聽見藉末後的審判義人被召進國度，便歡喜快樂；但因他思想仍有某些餘留之惡存在他裡面，便懼怕那使他開始歡欣之審判的臨近。因為他看見自己的生命善惡相摻雜，並以某種方式把自己的思想與盼望和懼怕混合。

76. Beginners, set between hope and fear, because of the conflicts of the flesh, which they therefore strongly subdue. — Because a thing not seen is apprehended by smell, not without reason are the thoughts of our hope expressed under the name of nostrils, by which we already foresee, by hoping, the judgment to come, which though with our eyes we do not yet behold. But everyone who begins to live well, hearing that through the final judgment the just are called to the kingdom, grows glad; but because he considers that certain evils are still in him from the remnants, he dreads the drawing near of this very judgment, over which he begins to exult. For he beholds his life mingled of good and evil, and in some manner confounds his thoughts with hope and fear.

1303:2

Nam cum audit quæ sint regni gaudia, mox mentem lætitia sublevat; et rursum cum respicit quæ sint gehennæ tonuenta, inox mentem formido perturbate Bene ergo gloria narium ejus terror dicitur, quia inter spem et metum positus, dum futurum judicium mente conspicit, hoc ipsum timet unde gloriatur. Ipsa ei sua gloria terror est, quia inchoatis jam bonis, spe de judicio lætus est; et necdum finitis omnibus malis, perfecte securus non est. Sed inter haec sollicite ad mentem revertitur, et procellas tantae formidinis renuens, seque in solius pacis tranquillitate disponens, totis viribus a districto judice inveniri liber conatur. Servile quippe aestimat dominicam præsentiam formidare;

因為當他聽見國度的喜樂是何等時，喜樂立刻高舉他的心；他再回顧地獄的酷刑是何等時，懼怕又立刻擾亂他的心。所以恰當地把他鼻孔的榮耀稱為恐懼，因為他置身於盼望與懼怕之間，當他在心中看見將來的審判時，便懼怕那使他誇耀的同一件事。他自己的榮耀對他就是恐懼，因為他的善行如今既已開始，他便在對審判的盼望中歡喜；而他的諸惡尚未終結，他便不能完全安穩。但在這些事中，他殷勤地回到自己的心，拒絕如此巨大之恐懼的風暴，並把自己安置在惟獨平安的寧靜中，竭盡全力要在那嚴格的審判者面前被發現為自由的。因為他認為懼怕主的同在乃是奴僕之態；

For when he hears what the joys of the kingdom are, straightway gladness lifts up his mind; and again, when he looks back at what the torments of Gehenna are, straightway fear troubles his mind. Rightly therefore is the glory of his nostrils called terror, because, set between hope and fear, while he beholds the future judgment in his mind, he fears the very thing over which he glories. His own glory is itself terror to him, because, his good works being now begun, he is glad in hope of the judgment; and, all his evils not yet ended, he is not perfectly secure. But amid these things he carefully returns to his mind, and refusing the storms of so great a dread, and disposing himself in the tranquility of peace alone, he strives with all his powers to be found free by the strict judge. For he deems it servile to dread the Lord's presence;

1303:3

ac ne conspectum patris metuat, illa agit per quae se filium recognoscat. Discit ergo judicem tota exspectatione diligere, atque, ut ita dixerim, timendo renuit timere. Oriri autem cordi formidinem pro carnali actione considerat, et idcirco ante omnia carnem b forti edomatione castigat. Unde i postquam dictum est: Gloria narium ejus, terror, recte subjungitur:

並且惟恐他懼怕父的面容，他便行那些能使他認出自己是兒子的事。所以他學習以全然的期待去愛那審判者，並且，可以說，藉懼怕他拒絕懼怕。但他思想恐懼之所以在心中生起是因肉體的行為，所以他在萬事之先藉剛強的降服來責打肉體。因此，在說了「他鼻孔的榮耀就是恐懼」之後，恰當地補充說：

and lest he should dread the sight of the Father, he does those things by which he may recognize himself to be a son. He learns therefore to love the judge with all expectation, and, so to speak, by fearing he refuses to fear. But he considers that dread arises in the heart on account of carnal action, and therefore before all things he chastises the flesh by strong subjugation. Whence, after it was said, 'The glory of his nostrils, terror,' rightly is subjoined:

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約伯倫理 第 1303 章

約伯倫理第 1303 章