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約伯倫理 第 971 章

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971:1
47. A prædicatione feriendum est, cum ii qui terbum Dei excipiunt, inde pejores fiunt. — Frenum sibi apuI quosdam positum cognoverant, qui dicebam: Vobis oportebat primum loqui verbum Dei, a sed quoniam repellitis illud, et indignos vos judicatis æternæ vitæ, ecce convertimur ad gentes (Act. XIII, 46). Frenum silentii sibi superimpositum sancti viri apud dara reproborum corda conspiciunt, qui per Prophetam dicunt: Quomodo cantabimus canticum Domini in terra aliena (Psal. CXXXVI, 4) ? Frenum poti etiam Paulus admonuil, qui discipulo praecepit, dicens:
四十七。當那些領受神話語的人反因此變得更壞時，就當停止宣講。——他們曾察覺自己在某些人中間被套上了嚼環，就是那說這話的人：神的道理當先講給你們聽，只因你們棄絕這道，斷定自己不配得永生，看哪，我們就轉向外邦人（徒十三46）。聖人在被棄者剛硬的心面前，察覺緘默的嚼環套在自己身上，他們藉先知說：我們怎能在外邦之地唱耶和華的歌呢？（詩一三六4）保羅也曾勸勉這嚼環，他吩咐門徒說：
47. One must refrain from preaching when those who receive the word of God become worse thereby. — They had recognized that a curb was set upon them among certain men, they who said: It was necessary that the word of God should first be spoken to you; but since ye reject it, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles (Acts xiii, 46). Holy men perceive the curb of silence laid upon them at the hard hearts of the reprobate, who say through the Prophet: How shall we sing the Lord's song in a strange land? (Ps. cxxxvi, 4). Paul also urged the curb, who charged his disciple, saying:
971:2
Hæreticum post primam et secundam correplionem devita, sciens quia subversus est qui ejusmodi est, ct delinquit proprio judicio condemnatus (Til. III, 10). Sancti quippe doctores 659 plerumque alta consideratione resistentium corda conspiciunt, et dum ea derelicta divinitus vident, afflicti gen entesque conticescunt. An non aliquando frenum Salomon doctoribus imponit, qui dicit: Noli arguere derisorem, ne oderit te (Prov. ix, 8). Sed si ab increpatione idcirco reticemus, quia contra nos insurgere derisoris odia formidamus, i:on jam lucra Dei, sed nostra quærimus. Qua in re sciendum est quod nonnunquam cum redarguuntur pravi, deteriores existunt.
異端的人，警戒過一兩次，就要棄絕他，知道這等人已經背道，是自定己罪的（多三10）。聖潔的教師確實多半以崇高的思慮察覺那些抵擋者的心，當他們看見這些人被神所撇棄時，就憂傷歎息，默然不語。所羅門豈不有時也給教師套上嚼環麼？他說：不要責備褻慢人，恐怕他恨你（箴九8）。但我們若因懼怕褻慢人的仇恨向我們發作，就為此緣故不加責備而緘默，那麼我們所尋求的就不是神的益處，而是我們自己的益處。在這事上必須知道，有時當敗壞之人被責備時，他們反倒變得更壞。
A heretic, after a first and second admonition, avoid, knowing that he who is such is subverted, and sins, being condemned by his own judgement (Tit. iii, 10). Holy teachers indeed for the most part perceive with lofty consideration the hearts of those who resist, and when they see them divinely abandoned, afflicted and groaning they fall silent. Does not Solomon at times lay a curb upon teachers, who says: Reprove not a scorner, lest he hate thee (Prov. ix, 8)? But if we keep silent from rebuke for this reason, that we dread lest the hatred of the scorner rise up against us, then we are seeking not the gain of God, but our own. In which matter it must be known that sometimes, when the depraved are rebuked, they become worse.
971:3
Ipsis ergo b et non nobis parcimus, si ab eorum redargutione pro eorum amore cessamus. Unde necesse est ut aliquando toleremus tacendo quod sunt, quatenus in nobis * discant bene vivendo quod non sunt. Quia igitur sancta Ecclesia, quae verba sua semper per charitatem exerit, ea etiam nonnunquam ex charitate restringit, dicat: Frenum posuit in os meum. Ac Ii aperte fateatur, dieens: Quia in quibusdam provectum non vidi praedicationis, ab eis impetum temperavi, ut vitam meam saltem per patientiam discerent, cum verba mea admittere per oolatam praedicationem nollent. [ Vet.
所以，我們若為愛他們的緣故而停止責備他們，我們所愛惜的乃是他們，而非我們自己。因此我們有時必須在緘默中容忍他們現今的光景，好使他們能從我們身上藉善良的生活學會他們所還不是的樣子。所以，聖教會既總是藉愛心發出她的言語，有時也出於愛心約束這些言語，就讓她說：他在我口上放了嚼環。彷彿她公然承認，說：因為在某些人身上我看不見宣講的長進，我便節制我對他們的攻勢，好使他們至少能藉忍耐學習我的生活，因為他們既不肯藉所賜給他們的宣講領受我的話。
It is them, therefore, and not ourselves, that we spare, if for love of them we cease from their rebuke. Whence it is needful that we should sometimes tolerate in silence what they are, so that in us they may learn by good living what they are not. Since, therefore, the holy Church, which always puts forth her words through charity, sometimes also out of charity restrains them, let her say: He hath put a curb upon my mouth. As though she openly confessed, saying: Because in certain persons I saw no advancement of preaching, I tempered my onset upon them, that they might at least learn my life through patience, since they were unwilling to admit my words through the preaching offered them.
971:4
XX.] Sed plus nobis hoc plerumque in tribulationibus dolet, quod eas ab illis patimur, in quibus germano amore confidebamus. Unde et subditur:
但在患難中，這一件事往往使我們更加憂傷，就是我們所承受的患難竟出於那些我們曾以弟兄之愛所信賴的人。因此接著說：
But this for the most part grieves us the more in tribulations, that we suffer them from those in whom we had trusted with a brotherly love. Whence it is subjoined:
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