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約伯倫理第 911 章

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911:1

71. Angeli ab omni labe mundi, non homines. — Quid namque per aurum obryzum nisi sancti angeli designantur ? Qui recte et aurum vocantur, et obryzum: aurum, quia fulgent claritate justitiae; obryzum, quia nullum habuerunt unquam contagium culpæ. Homines vero justi quandiu in hac carne corrui tibili mortaliter vivunt, aurum quidem esse possunt, obryzum omnino non possunt, quia corpus quod corrumpitur aggravat animam, et. deprimit terrena inhabitato sensum multa cogitantem (Sap. IX, 15). 591 Nam quamvis in hac vita cx magna justitiæ claritate resplendeant, nequaquam tamen ad purum peccatcrum sordibus carent; Joanne Apostolo attestante, qui dicit: Si dixerimus quia peccatum non habemus.

七十一。天使脫離世界一切的污點，人卻不然。——因為精金所表徵的，不正是聖天使嗎？他們恰當地既被稱為金，又被稱為精：稱為金，因為他們以公義的光輝照耀；稱為精，因為他們從未有過任何過犯的沾染。但義人只要在這必朽壞的肉體中必死地活著，固然能是金，卻斷不能是精金，因為「必朽壞的身體叫靈魂沉重，屬地的居所壓住那思慮多事的心思」（智九15）。因為他們在今生雖以公義極大的光輝照耀，卻絕不能純潔無瑕地脫離眾罪的污穢；有使徒約翰為證，他說：「我們若說自己無罪，

71. Angels are free from every stain of the world, not men. — For what is designated by refined gold but the holy angels? Who are rightly called both gold and refined: gold, because they shine with the brightness of justice; refined, because they have never had any contagion of fault. But just men, so long as they live mortally in this corruptible flesh, can indeed be gold, but can by no means be refined gold, because 'the body which is corrupted weigheth down the soul, and the earthly habitation presseth down the sense that museth upon many things' (Wis. 9:15). For although in this life they shine with great brightness of justice, yet they are by no means purely free from the defilements of sins; the Apostle John bearing witness, who says: 'If we say that we have no sin,

911:2

nosmetipsos seducimus, et veritas in nobis non est (I Joan. I, 8); et affirmante Jacobo, qui astruit, dicens: In multis enim offendimus omnes (Jac. III, 2). Propheta etiam deprecante, qui ait: Ne intres in judicium cum servo tuo, quia non justificabitur in censpectu tuo omnis vivens (Psal. CXLII, 2). Aurum cgo obryzum illi nuncupantur, qui in ea qua conditi sunt innocentia perdurantes, et fulgent clariiate justitiæ, et nullis vel minimis maculantur sordibus culpæ. | Vet. XXX.] 72. Nullus tamen angelorum ad redimendum hominem missus est, aut sufficit.

就是自欺，真理不在我們心裡了」（約壹一8）；又有雅各的斷言，他說：「原來我們在許多事上都有過失」（雅三2）。還有先知的懇求，他說：「求你不要與僕人計較，因為在你面前凡活著的人沒有一個是義的」（詩一四二2）。但那些被稱為精金的，乃是那些在自己受造時的無邪中持守到底的，既以公義的光輝照耀，又不被任何過犯的污穢——就是至微的污穢——所玷污。七十二。然而天使中沒有一位被差遣、或足以救贖人。

we deceive ourselves, and the truth is not in us' (1 John 1:8); and James affirming, who declares, saying: 'For in many things we all offend' (James 3:2). The prophet also beseeching, who says: 'Enter not into judgment with thy servant, for in thy sight no man living shall be justified' (Ps. 142:2). But those are called refined gold who, persevering in the innocence in which they were created, both shine with the brightness of justice and are stained with no defilements of fault, even the least. 72. Yet none of the angels was sent, or suffices, to redeem man.

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— Sed quia pro hac sapientia nullus angelorum redemptor hnmani generis mittendus fuit, ne quis spem in his, quos in adjutorium hominum sæpe apparuisse didicimus, angelis poneret, dictum est: Non dabitur aurum obryxum pro ca. Ac si aperte diceretur: Per semetipsam sapienlia manifestabitur, ut humanum genus a culpa redimatur. Nullus vice ejus angelus mittitur, quia per creatorem necesse est ut creatura liberetur. Unde et in Evangelio Dominus dicit: Si vos filius liberaverit, vere liberi eritis (Joan. VIII, 36).

——但因為為這智慧，天使中沒有一位要被差遣作人類的救贖者，免得有人將盼望寄託於那些我們得知常為幫助人而顯現的天使，故此說：「精金不能為它而獻上。」彷彿明明地說：智慧要親自被彰顯，好使人類從過犯中得贖。沒有天使被差遣代替祂，因為受造之物必須由創造者釋放。因此在福音中主也說：「所以天父的兒子若叫你們自由，你們就真自由了」（約八36）。

— But because for this wisdom no one of the angels was to be sent as redeemer of the human race, lest anyone should place his hope in those angels whom we have learned often appeared for the help of men, it was said: 'Refined gold shall not be given for it.' As if it were plainly said: Through himself wisdom shall be manifested, that the human race may be redeemed from fault. No angel is sent in his stead, because it is necessary that the creature be freed by the Creator. Whence also in the Gospel the Lord says: 'If the Son shall make you free, you shall be free indeed' (John 8:36).

911:4

e Sed vir sanctus, spiritu ejusdem sapientiae repletus, quosdam in Judæa praevidit non esse defuluros qui spem in legislatore ponerent,et suae salutis auctorem Hoysen putarent, sicut et * cuidam sanato maledicentes dicunt: Tu discipulus sis ejus, b nos enim Moysi discipuli sumus (Joan. IX, 28). Unde adhuc congrue subinfertur:

然而那位聖人，被同一智慧的靈所充滿，預見在猶太必不缺少某些人，要將盼望寄託於那頒律法者，並以摩西為自己救恩的創始者，正如他們辱罵一個得了醫治的人說：「你是他的門徒，我們是摩西的門徒」（約九28）。因此仍恰當地接著說：

But the holy man, filled with the Spirit of that same wisdom, foresaw that there would not be lacking in Judea certain men who would place their hope in the lawgiver, and think Moses the author of their own salvation, just as they say, reviling a certain man who had been healed: 'Be thou his disciple; but we are the disciples of Moses' (John 9:28). Whence it is still congruously subjoined:

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約伯倫理 第 911 章

約伯倫理第 911 章