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約伯倫理 第 249 章

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249:1
V ers. 16. — Imago coram oculis meis, et vocem quasi aurae lenis audivi. 49. Deum intueri spiritaliter nequeunt, neque tamen semper errant. Quaedam vera et sublimia loquuntur. — Saepe haeretici Deum sibi a imaginaliter fingunt quem intueri spiritaliter nequeunt; ejusque 160 vocem quasi aurae lenis audire se perhibent, quia ad secreta illius cognoscenda, quasi esse se caeteris fami- liariores gaudent. Non enim ea docent quae Deus pu- blice loquitur, sed quae eorum auri quasi latenter as- pirantur. Haec igitur diximus, ut quid sub haeretico- rum specie in Eliphaz sermonibus sentiendum sit intimemus.
第十六節。——有一形像在我眼前，我聽見有聲音如柔和的微風。四十九、他們不能靈裡看見神，然而並非總是錯謬。他們也述說某些真實而崇高之事。——異端往往在想像中為自己虛構一位他們不能靈裡看見的神；他們自稱聽見祂的聲音如柔和微風，因為他們自誇比別人更親密地知曉祂的隱祕。因為他們所教導的並非神公開所說的話，而是彷彿暗中吹入他們耳中之事。因此我們述說這些，好使我們指明在以利法的言語中，於異端形象之下所當領會的是什麼。
Verse 16. — An image before my eyes, and I heard a voice as of a gentle breeze. 49. They cannot behold God spiritually, yet they do not always err. They speak certain true and sublime things. — Often heretics fashion for themselves in imagination a God whom they cannot behold spiritually; and they profess to hear His voice as of a gentle breeze, because they rejoice as though they were more intimate than the rest in knowing His secrets. For they do not teach the things which God speaks openly, but the things that are, as it were, secretly breathed into their ear. These things, then, we have said, that we might intimate what is to be understood under the likeness of heretics in the words of Eliphaz.
249:2
Sed qui amici beati Job tanti viri amici non essent, nisi manifeste aliquid ex veritate didi- cissent, quia quamvis in sententiis correptionis errant, in veritatis tamen cognitione b non in toto titubant: haec eadem paulo superius verba replice- mus, ut subtilius discernamus quomodo ea quae de perceptione veritatis dicuntur, a recte sentientibus proferri veraciter possint. [ Vet. XX. ] Nonnunquam vero haeretici vera quaedam et sublimia loquuntur, non quod haec divinitus ipsi percipiunt, sed quod ex sanctae Ecclesiae contentione didicerunt; neque haec ad profectum conscientiae, sed ad scientiae ostentatio- nem trahunt.
但這些人若非明明從真理中學到了些什麼，就不配作有福約伯這等偉人的朋友——因為他們雖在責備的見解上有錯，在真理的認識上卻並未全然搖擺——讓我們把上文這同樣的話重述一遍，好更細緻地辨明：那些關於領悟真理所說的話，如何能真確地出自持正之人之口。（第二十版本。）然而異端有時也述說某些真實而崇高之事，並非他們親自藉神的恩賜領悟這些，而是從與聖教會的爭辯中學來的；他們引用這些並非為良心的益處，而是為炫耀知識。
But those who would not be the friends of so great a man as blessed Job, unless they had manifestly learned something from the truth—because, although they err in their sentiments of reproof, yet in the knowledge of the truth they do not wholly waver—let us repeat these same words a little above, that we may more subtly discern how those things which are said concerning the perception of the truth can be truthfully brought forth by the right-minded. (Version XX.) Sometimes, however, heretics speak certain true and sublime things, not because they themselves perceive these by divine gift, but because they have learned them from contention with the holy Church; and they draw these things not to the profit of conscience, but to the ostentation of knowledge.
249:3
Unde fit plerumque ut alta sciendo di- cant, sed vivendo quae dicunt nesciant. Sive igitur ex haereticorum specie, videlicet non vitam scientiae, sed verba tenentium, seu certe ex persona amicorum beati Job, qui de cognitione veritatis potuerunt pro- cul dubio percipiendo experiri, quod studuerunt do- cendo eloqui, haec eadem quae transcurrimus, subti- lius dicta disseramus; ut dum sollicite Eliphaz sermo discutitur, quantae scientiae fuerit, demonstretur; quamvis in eadem scientia humilitatem non tenuit, qui commune bonum sibi specialiter arrogavit. Ait namque:
因此常常有這樣的情形：他們憑知識述說高深之事，卻不憑生活認識所述說之事。那麼，無論是在異端的形象之下——即那些不持守知識之生命、只持守其言辭之人——抑或確實是在有福約伯之友的身分之下——這些人在真理的認識上無疑能藉領悟而親歷他們熱心在教導中所述說之事——讓我們更細緻地闡釋我們已略過的這些內容，好使在仔細審察以利法的言論時，得以顯明他的知識何等宏大；儘管在這知識之中他並未持守謙卑，反倒將本是共通之善的據為己有。因為他說：
Hence it very often comes to pass that by knowing they speak lofty things, but by living they know not the things they speak. Whether, then, under the likeness of heretics—namely, of those who hold not the life of knowledge, but its words—or certainly under the person of the friends of blessed Job, who could without doubt experience by perceiving what they were zealous to utter in teaching, let us more subtly expound these same things which we have run through, so that, while the discourse of Eliphaz is carefully examined, it may be shown how great was his knowledge—although in that very knowledge he held not humility, who arrogated to himself in particular what is a common good. For he says:
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