耶柔米

書信集（CSEL）第 1 章第 61/85 段

拉丁文原文．38 節．部分字詞可點開查義．本章太長已分段，此段為 1:2324–1:2361（全章共 3306 節）

1:2324

et sic stare potest, ut, qui credit in Christo, non moriatur et, etiam si mortuus fuerit, uiuat in perpetuum, quod iuxta corporalem mortem excepto Enoch et Helia nulli contigisse perspicuum est. qui autem fidei magnitudine semper uiuunt in Christo, non dormient, non morientur, sed imitatores erunt uitae apostolicae, qui absque ulla culpa uixerunt in lege iustitiae et ad fidem domini transeuntes credentesque in eo, qui uita uocatur et resur.rectio, numquam dormiere, numquam mortui sunt. anima enim, quae peccauerit, ipsa morietur. sicut igitur anima, quae peccat, uiuente corpore mortua est et eadem die, qua peccauerit, dormit in mortem dicente Ecclesiaste:

如此便能成立：凡信基督的人不死，即使死了，也永遠活著——這事就肉身之死而論，顯然除以諾與以利亞外，未曾臨到任何人。但那些憑其信心之偉大常在基督裡活著的人，必不睡覺，必不死，乃要效法使徒的生命——就是那些在義的律中毫無過失而生活的人，他們轉向主的信，信那稱為生命與復活的主，就從未睡過，從未死過。因為犯罪的靈魂，那靈魂必死。所以，正如犯罪的靈魂在身體活著時已死，並在犯罪的當日就睡入死亡，正如傳道書所說：

And thus it can stand that he who believes in Christ does not die, and even if he has died, lives forever — which, in respect of bodily death, is clear to have happened to no one except Enoch and Elijah. But those who by the greatness of their faith always live in Christ shall not sleep, shall not die, but shall be imitators of the apostolic life — those who lived without any fault in the law of righteousness, and passing over to the faith of the Lord and believing in him who is called life and resurrection, never slept, never died. For the soul that has sinned, that same soul shall die. Just as, therefore, the soul that sins is dead while the body lives, and on the same day on which it has sinned it sleeps unto death, as Ecclesiastes says:

1:2325

qui peccauerit, mortuus est ex tunc, sic anima, quae Christi praecepta seruauerit, etiam si corpus mortuum fuerit, uiuet in aeternum. hoc autem sciendum, quod magis conueniet ueritati ita legere: omnes quidem dormiemus, non omnes autem inmutabimur, maxime quia sequitur: mortui resurgent incorrupti et nos inmutabimur. si enim omnes sunt inmutandi iuxta alteram lectionem, quomodo postea dicitur quasi praecipuum atque priuatum et proprie apostolorum: et nos inmutabimur? quando autem dicit \'nos\', sanctos quosque significat\'. Quaeritis, quomodo intellegendum sit illud, quod in prima ad Thessalonicenses epistula scribitur:

犯罪的人從那時起就死了——照樣，那持守基督誡命的靈魂，即使身體死了，也永遠活著。但這是當知道的：更合乎真理的是如此讀：我們眾人固然都要睡覺，卻不都要改變——尤其因為隨後說：死人要復活成為不朽壞的，我們也要改變。因為若照另一種讀法眾人都要改變，那麼後面又怎會作為某種特殊、獨有、且為使徒所專屬的事來說：我們也要改變呢？他說「我們」時，是指各位聖徒。」你們問道，帖撒羅尼迦前書中所寫的那句話當如何理解：

He who has sinned is dead from that time — so the soul that has kept the precepts of Christ, even if the body has died, shall live forever. But this is to be known, that it more befits the truth to read thus: We shall indeed all sleep, but we shall not all be changed — especially because there follows: The dead shall rise incorruptible, and we shall be changed. For if all are to be changed according to the other reading, how is it afterward said, as something special and privileged and proper to the apostles: And we shall be changed? But when he says 'we,' he signifies each of the saints.' You ask how that is to be understood which is written in the first Epistle to the Thessalonians:

1:2326

hoc enim uobis dicimus in uerbo domini, quia nos, qui uiuimus, qui residui sumus in aduentu domini, non praeueniemus eos, qui dormierunt, quoniam ipse dominus in iussu, in uoce archangeli et in tuba dei descendet de caelo et, mortui qui in Christo sunt, resurgent primi, deinde nos, qui uiuimus, qui reliqui sumus, simul cum illis rapiemur in nubibus obuiam Christo in aera et ita semper cum domino erimus. super quo quamuis superior Acacii disputatio plenius uentilarit, tamen dicendum est, quid uideatur aliis, Theodoro uidelicet, Apollinari et Diodoro, qui unam sequuntur sententiam. quorum Diodorus haec scripsit:

我們現在照主的話告訴你們一件事：我們這活著還存留到主降臨的人，斷不能在那已睡的人之先；因為主必親自從天降臨，有發令的聲音，有天使長的呼聲，又有神的號筒吹響，那在基督裡死了的人必先復活；以後我們這活著還存留的人，必和他們一同被提到雲裡，在空中與基督相遇，這樣，我們就要永遠與主同在。關於這事，雖然阿卡修先前的辯論已較充分地闡明，然而仍須說出別人的看法——就是狄奧多若、亞波里拿留與狄奧多若的看法，他們持守同一見解。其中狄奧多若如此寫道：

For this we say to you by the word of the Lord, that we who live, who remain until the coming of the Lord, shall not go before those who have slept; for the Lord himself, at the command, at the voice of the archangel and at the trumpet of God, shall descend from heaven, and the dead who are in Christ shall rise first; then we who live, who remain, shall together with them be caught up in the clouds to meet Christ in the air, and so shall we ever be with the Lord. Concerning which, although the earlier disputation of Acacius has ventilated it more fully, yet it must be said what seems right to others — namely to Theodore, Apollinaris and Diodore, who follow one opinion. Of these, Diodore wrote thus:

1:2327

\'residuos atque uiuentes Paulus apostolus uocat, non quo uelit intellegi et se et alios resurrectionis tempore in corpore repperiendos, sed \'nos\' dixit pro eo, quod est \'iustos, de quorum et ego sum numero\'. ipsi enim rapientur obuiam Christo et non peccatores. \'uiuentes\' autem non iuxta tropologiam sanctos accipimus, qui peccato mortui sunt, sed omnes, quos in corpore adueniens Christus inuenerit. quodque sequitur: non praeueniemus eos, qui dormiunt, nequaquam ad peccatores referre debemus — neque enim peccatores cum iustis rapientur obuiam Christo —, sed eos, quos mors dissoluerit. uerum quid ista perquiro et apostolicis dictis calumniam facio, cum ipse manifestissime scribat:

「使徒保羅稱他們為存留的與活著的，並非願人理解他和別人都要在復活之時仍在身體裡被尋見，乃是說『我們』，即指『義人，我也在其列』。因為他們自己要被提去與基督相遇，罪人卻不然。而我們對『活著的』一詞的理解，不是按寓意指那向罪死了的聖徒，乃是指一切在基督降臨時被他尋見仍在身體裡的人。至於隨後的話：我們斷不能在那已睡的人之先，我們絕不當指罪人——因為罪人不會與義人一同被提去與基督相遇——乃當指那些被死亡所消解的人。但我何必查究這些事，向使徒的話加以誣控，既然他自己極明白地寫道：

'Paul the Apostle calls them the remaining and the living, not that he would have it understood that both he and others will be found in the body at the time of the resurrection, but he said "we" for that which is, "the righteous, of whose number I too am." For they themselves shall be caught up to meet Christ, and not the sinners. But by "the living" we understand not, according to the tropology, the saints who are dead to sin, but all those whom Christ at his coming shall find in the body. And what follows, We shall not go before those who sleep, we ought by no means to refer to sinners — for neither shall sinners be caught up with the righteous to meet Christ — but to those whom death has dissolved. But why do I inquire into these things and cast a calumny upon the apostolic sayings, when he himself most manifestly writes:

1:2328

qui residui sumus in aduentum domini? qui sint autem residui, uerbis discimus saluatoris: sicut in diebus Noe ducebant uxores et nubebant et repente uenit diluuium et tulit omnes, sic erit aduentus f il i i hominis. quibus sermonibus adprobatur in fine mundi multos uiuos et adhuc in corporibus repperiendos. sequitur: in iussu, in uoce archangeli et mortui resurgent primi. et hoc rursum saluator in euangelio loquitur: media autem nocte sponsus uenit, qui utique uiuentes in corpore deprehendet, quando duo erunt in lecto uno, unus adsumetur et alius relinquetur, et duae molentes, una adsumetur et alia relinquetur.

我們這存留到主降臨的人？至於誰是那存留的，我們從救主的話得知：正如挪亞的日子，人又娶又嫁，洪水忽然來到，把他們全都沖去，人子降臨也要這樣。這些話證明，在世界的末了，許多人將活著且仍在身體裡被尋見。隨後說：有發令的聲音，有天使長的呼聲，死人要先復活。這事救主在福音書中又說：半夜有人喊著說：新郎來了——他必要驚動那些活在身體裡的人，那時兩個人在一張床上，取去一個，撇下一個；兩個女人在推磨，取去一個，撇下一個。

We who remain until the coming of the Lord? But who are the remaining, we learn from the words of the Savior: As in the days of Noah they were taking wives and marrying, and suddenly the flood came and took them all away, so shall be the coming of the Son of man. By which words it is proved that at the end of the world many will be found alive and still in their bodies. There follows: At the command, at the voice of the archangel, and the dead shall rise first. And this again the Savior speaks in the Gospel: But in the middle of the night the bridegroom came — who will surely surprise those living in the body, when there shall be two in one bed, one shall be taken and the other left, and two grinding, one shall be taken and the other left.

1:2329

quibus\' dictis ostenditur medio noctis securis omnibus consummationem mundi esse uenturam\'. Origenes in tertio uolumine Εξηγητϰῷν epistulae Pauli ad Thessalonicenses primae post multa, quae uario prudentique sermone disseruit, haec intulit, de quibus nulli dubium est et Acacium pleraque libasse: \'quid est ergo, quod scribunt Thessalonicensibus in uerbo dei Paulus et Siluanus et Timotheus: ns o s, qui uiuimus, qui residui sumus in aduentu domini, non praeueniemus eos, qui dormierunt? qui sunt isti uiuentes, qui loquuntur talia?

這些話顯明，在半夜眾人安然無慮之時，世界的成全必要來到。」俄利根在他《保羅致帖撒羅尼迦前書釋義》第三卷中，經過許多以多樣而審慎之言所討論的內容之後，加上這些話——毫無疑問，阿卡修也大多取材於此：「那麼，保羅、西拉與提摩太照神的話寫給帖撒羅尼迦人的，是甚麼呢：我們這活著還存留到主降臨的人，斷不能在那已睡的人之先？這些說如此話的活人是誰呢？

By which words it is shown that in the middle of the night, while all are secure, the consummation of the world shall come.' Origen, in the third volume of his Expositions on the first Epistle of Paul to the Thessalonians, after many things which he discussed in varied and prudent language, added these things — of which there is no doubt to anyone that Acacius too drew most from them: 'What then is it that Paul and Silvanus and Timothy write to the Thessalonians in the word of God: We who live, who remain until the coming of the Lord, shall not go before those who have slept? Who are these living ones who speak such things?

1:2330

utique Paulus, non ab hominibus neque per homines apostolus, et carissimus filius eius in fide Timotheus et Siluanus, qui illis erat et affectione et uirtutibus copulatus. et hoc non solum illi, sed, quicum-que Pauli et scientia et conuersatione similis est, dicere potest: n o s, qui uiuimus, quorum corpus mortuum est propter peccatum, spiritus autem uiuit propter iustitiam et quorum mortificata sunt membra super terram, ita ut nequaquam concupiscat caro contra spiritum.

當然是保羅——一位不是由於人、也不是藉著人所立的使徒——和他在信仰上最親愛的兒子提摩太，以及西拉，他在情誼與德行上都與他們相連。這話不僅他們能說，凡在知識與生活上與保羅相似的人也能說：我們這活著的人，身體因罪而死，靈卻因義而活，我們在地上的肢體已經治死，以致肉體絕不敵擋聖靈而有私慾。

Surely Paul — an apostle not from men nor through men — and his dearest son in the faith Timothy, and Silvanus, who was joined to them both in affection and in virtues. And this not only can they say, but whoever is similar to Paul both in knowledge and in conversation: We who live, whose body is dead because of sin, but whose spirit lives because of righteousness, and whose members are mortified upon the earth, so that the flesh in no way lusts against the spirit.

1:2331

si enim adhuc desiderat caro, uiuit et, quia uiuit, desiderat et non sunt mortificata membra eius super terram, quod, si mortificata sunt, nequaquam contra spiritum concupiscunt, quae mortificationis ui huiusce modi desiderium perdiderunt. sicut igitur, qui uita caruere praesenti et ad meliora translati sunt, magis uiuunt deposito mortis corpore et uitiorum omnium incentiuis, sic, qui mortificationem Iesu in corpore suo circumferunt et nequaquam uiuunt iuxta carnem, sed iuxta spiritum, uiuunt in eo, qui uita est, et uiuit in eis Christus, de quo scriptum est: uiuens sermo dei et efficax, qui est dei uirtus deique sapientia.

因為肉體若仍有私慾，它就是活著的，因活著就有私慾，其肢體也未曾在地上被治死；但若被治死了，它們就絕不敵擋聖靈而有私慾，因為藉治死之力，它們已喪失了這類的慾望。所以，正如那些離開今生、被遷到更美之境的人反倒更加活著，既已卸下這取死的身體與一切惡行的引誘，照樣，那些身上常帶著耶穌的死、絕不隨從肉體而隨從聖靈生活的人，也活在那位是生命的主裡面，基督也活在他們裡面——論到基督，經上記著說：神的道是活潑的，是有功效的，就是神的能力，神的智慧。

For if the flesh still desires, it lives, and because it lives, it desires, and its members are not mortified upon the earth; but if they are mortified, they in no way lust against the spirit, since by the force of mortification they have lost desire of this kind. Just as, therefore, those who have departed from the present life and have been translated to better things live the more, having laid aside the body of death and the incitements of all vices, so those who carry about the mortification of Jesus in their body and in no way live according to the flesh but according to the spirit, live in him who is life, and Christ lives in them — of whom it is written: The word of God is living and effectual, which is the power of God and the wisdom of God.

1:2332

uiuunt enim, in quibus uiuit uirtus dei omni humana fragilitate deposita et in quibus uiuit sapientia, quae abscondita est in deo et in quibus uiuit et inoperatur iustitia. Christus enim factus est nobis non solum iustitia ex deo, sed et sapientia et omne, quod uirtus est. et si quidem in praesenti loco se a dormientibus et in Christo mortuis, qui hanc scribunt epistulam, separarent, uidebatur superflua adnotatio et ex uno loco adsumptum testimonium non ualeret; nunc uero eodem sensu, quia eodem et spiritu, et in prima ad Corinthios loquitur: omnes non dormiemus, omnes autem inmutabimur in momento, in motu oculi, in nouissima tuba;

因為那些人是活著的，在他們裡面有神的能力活著，一切人的軟弱都已卸下，在他們裡面有那藏在神裡面的智慧活著，在他們裡面有義活著並運行。因為基督成了我們的義，是從神而來，不僅如此，也成了智慧，並成了一切屬乎能力的。若在當前這段經文中，那些寫這信的人把自己與那些睡了、在基督裡死了的人分別出來，這註解就似乎多餘，從一處取來的見證也就無效；但如今實在，是在同一意義上，因為也是在同一靈裡，他在哥林多前書中也說：我們不都要睡覺，卻都要改變，就在一瞬間，眼目轉動之間，末次號筒吹響之時；

For those live in whom the power of God lives, all human frailty having been laid aside, and in whom lives the wisdom which is hidden in God, and in whom righteousness lives and works. For Christ was made unto us not only righteousness from God, but also wisdom, and everything that is power. And if indeed in the present passage those who write this epistle were to separate themselves from those who sleep and are dead in Christ, the annotation would seem superfluous and a testimony taken from one place would have no force; but now, in truth, in the same sense, because also in the same spirit, he speaks in the first Epistle to the Corinthians as well: We shall not all sleep, but we shall all be changed, in a moment, in the movement of an eye, at the last trumpet;

1:2333

canet enim et mortui resurgent incorrupti et nos inmutabimur. hoc, quod m praesenti loco scriptum est: in tuba dei descendet de caelo, conpara illi, quod ad Corinthios dicitur: in nouissima tuba; canet enim, illi autem, 20 quod ad Thessalonicenses legitur: et mortui in Christo resurgent primum, hoc, quod ad Corinthios scriptum est: et mortui resurgent incorrupti. porro, quod sequitur: deinde nos, qui uiuimus, qui residui sumus, illis respondet: et nos inmutabimur, quorum utrumque sic intellegi potest:

因為號筒要響，死人要復活成為不朽壞的，我們也要改變。當前這段經文所寫的『在神的號筒吹響時他要從天降臨』，可與對哥林多人所說的『在末次號筒吹響時；因為號筒要響』相比；而另一方面，對帖撒羅尼迦人所讀的『那在基督裡死了的人必先復活』，則可與對哥林多人所寫的『死人要復活成為不朽壞的』相比。此外，隨後的話『以後我們這活著還存留的人』，對應於那句『我們也要改變』——兩者都可如此理解：

for it shall sound, and the dead shall rise incorruptible, and we shall be changed. This, which is written in the present passage, At the trumpet of God he shall descend from heaven, compare with that which is said to the Corinthians, At the last trumpet; for it shall sound; and that, on the other hand, which is read to the Thessalonians, And the dead in Christ shall rise first, with this, which is written to the Corinthians, And the dead shall rise incorruptible. Furthermore, what follows, Then we who live, who remain, answers to those words, And we shall be changed — both of which can be understood thus:

1:2334

nos, qui uiuimus, qui residui sumus in aduentu domini, et nos, qui inmutabimur et non sumus ex his, qui appellantur mortui, sed uiuimus, idcirco praesentiam dei non in morte, sed in uita praestolamur, quia de Israhelitico genere sumus et electae sunt de nobis reliquiae, de quibus olim dominus loquebatur: dereliqui mihi septem milia, uiros, quinon curuauerunt genua Bahal. in Iohannis quoque euangelio uiuorum et non uiuorum duplex ordo describitur; omnis, qui credit in me, etiam si mortuus fuerit, uiuet; et omnis, qui uiuit et credit in me, non morietur in aetern u m.

我們這活著還存留到主降臨的人，以及我們這將要改變、不屬於那被稱為死人之列的人，我們卻活著，因此我們不是在死中，乃是在生命中等候神的臨在，因為我們是屬以色列族的，並有餘剩被從我們中間揀選出來，論到這餘剩，主曾說：我為自己留下七千人，是未曾向巴力屈膝的。在約翰福音中也描述了活人與非活人的雙重次序：凡信我的，雖然死了，也必活著；凡活著信我的，必永遠不死。

we who live, who remain until the coming of the Lord, and we who shall be changed and are not of those who are called dead, but we live, therefore we await the presence of God not in death but in life, because we are of the Israelite race, and a remnant has been chosen from us, of whom the Lord once spoke: I have left for myself seven thousand men who have not bowed their knees to Baal. In the Gospel of John too a twofold order of the living and the not-living is described: Everyone who believes in me, though he be dead, shall live; and everyone who lives and believes in me shall never die.

1:2335

si uiuos ita intellegimus, ut a nobis dictum est, dormientes et in Christo mortuos illos esse credamus, qui, cum uelint in Christo uiuere, tamen peccato mortui sunt. sin autem reliquiae et electio secundum gratiam appellantur uiuentes, qui non ita credunt nec de Israhelitica nobilitate generati sunt, dormientes et mortui appellabuntur in Christo. Sunt, qui hunc locum ita edisserant: uiui appellantur, qui numquam peccato sunt mortui; qui autem peccauerunt et in eo, quod peccauerunt,: mortui sunt et postea conuersi ad paenitentiam purgant antiqua delicta, mortui appellantur, quia peccauerunt, in Christo autem mortui, quia plena ad deum mente conuersi sunt.

若我們照我們所說的理解『活著的人』，就讓我們相信那睡了並在基督裡死了的人，乃是那些雖然願意在基督裡活著、卻向罪死了的人。但若那按恩典被稱為餘剩與揀選的人是活著的，那麼那些不如此相信、也非由以色列尊貴血統所生的人，就要被稱為睡了並在基督裡死了的人。有人如此解釋這段經文：那些從未向罪死過的人被稱為活著的；而那些犯了罪、並在他們所犯的罪中死了，後來悔改歸正、洗淨舊日過犯的人，因為犯了罪而被稱為死人，卻因全心歸向神而稱為在基督裡死了。

If we understand the living as we have said, let us believe those to be the sleeping and the dead in Christ who, although they wish to live in Christ, yet are dead to sin. But if the remnant and the election according to grace are called the living, those who do not so believe nor are begotten of Israelite nobility shall be called the sleeping and the dead in Christ. There are those who expound this passage thus: they are called the living who have never died to sin; but those who have sinned, and in that which they have sinned are dead, and afterward, being converted to repentance, purge their old offenses, are called dead because they sinned, but dead in Christ because they were converted to God with their whole mind.

1:2336

porro, qui uiuunt et habent testimonium fidei et necdum receperunt promissionem dei, qui et de aliis quiddam melius cogitauit, ut non absque his, qui iusti sunt, coronentur, in eo habebunt beatitudinem, quod fruuntur bono conscientiae et uiuunt et relicti sunt in aduentu domini saluatoris. sed quia clemens est deus et uult saluari etiam eos, qui dormierunt et m Christo mortui sunt, non praeuenient illos neque soli rapientur in nubibus, sed iuxta exemplum euangelicae parabolae unum denarium unamque mercedem et undecimae horae operarii et primae, qui in uineam missi sunt, salutis accipient. nec hoc alicui uideatur iniustum, ut dispar labor unum praemium consequatur.

再者，那些活著、有信心的見證、卻尚未領受神應許的人——論到這些人，神也定意要賜下更美的事，使他們不至於離開那義人而單獨得冠冕——他們的福樂在於：他們享受清潔良心的美善，並且活著，在主救主降臨時被存留下來。但因神有憐憫，願意連那些睡了並在基督裡死了的人也得救，他們就不會在那些人之先，也不會單獨被提到雲裡，乃是照福音比喻的樣式，那午後第十一時辰進葡萄園作工的人，與那頭一時辰進去的人，都要領受一錢銀子和一份救恩的工價。也不要有人以為這是不公的，即不同的勞苦竟得同一的賞賜。

Furthermore, those who live and have the testimony of faith and have not yet received the promise of God — of whom he also purposed something better, that they should not be crowned apart from those who are righteous — shall have their blessedness in this: that they enjoy the good of a clear conscience, and live, and are left at the coming of the Lord and Savior. But because God is merciful and wills that even those who have slept and are dead in Christ be saved, they shall not go before them nor alone be caught up in the clouds, but, according to the example of the evangelical parable, both the workers of the eleventh hour and of the first, who were sent into the vineyard, shall receive one denarius and one wage of salvation. Nor let this seem unjust to anyone, that unequal labor obtains one reward.

1:2337

magna quippe diuersitas est eorum, qui post uulnera sunt sanati, et eorum, qui numquam uiderint terrorem mortis. de his puto dictum: quis est homo, qui uiuat et non uideat mortem, redimet d e morte animam suam? neque enim, ut quidam putant, \'quis\' pro eo, quod est \'nullus\', accipitur, sed quasi dixerit \'quis\' puta iuxta illud, quod scriptum est: quis sapiens et intellegit haec? nec non in alio loco: d omine, quis habitabit in tabernaculo tuo? et iterum: quis cognouit sensum domini? residui ergo erunt de credentibus pauci, qui aduentum domini uideant secundum id, quod deus uerbum est, nequaquam in uilitate carnis, sed in gloria triumphantis.

因為那些受傷之後得醫治的人，與那些從未見過死亡之恐怖的人之間，有極大的差別。論到這些人，我想那話是這樣說的：誰能常活著不見死亡，救他的靈魂脫離死亡的權勢呢？因為這裡的『誰』，並非如某些人所想，取『無人』之意，乃是彷彿他說『誰』——你可按那所寫的來領會：誰是智慧人，能明白這些事呢？又在別處：主啊，誰能寄居在你的帳幕裡？又說：誰知道主的心呢？所以，信者之中要有少數存留，得見主的降臨，就是按神為道的那一面而言——絕不是在肉體的卑賤中，乃是在得勝者的榮耀中。

For there is a great difference between those who have been healed after wounds and those who have never seen the terror of death. Concerning these I think it was said: What man is there who lives and shall not see death, and shall redeem his soul from death? For not, as some suppose, is 'who' taken for that which is 'no one,' but as though he had said 'who' — reckon it according to that which is written: Who is wise and understands these things? and also in another place: Lord, who shall dwell in your tabernacle? and again: Who has known the mind of the Lord? Therefore there shall remain, out of the believers, a few who see the coming of the Lord according to that in which God is the Word — by no means in the vileness of the flesh, but in the glory of the one triumphing.

1:2338

et considerandum, quomodo primum dormientes appellauerit, deinde in Christo mortuos, quos uiuentes praeuenire non poterunt. qui enim non custodierit hoc, quod scriptum est: ne dederis somnum oculis tuis neque palpebris tuis dormitationem, ut saluus fias sicut caprea de uinculis et sicut auis de laqueis, dormiet et culpabili sopore torpescet, cumque dormierit, transibit in mortem. sicut enim mouetur, qui uigilat, sic, qui dormit, iacet inmotus et in mortis torpet similitudine. quod autem dormitionem sequitur mors, et prima ad Corinthios docere nos poterit, in qua ita scriptum est: nunc autem Christus resurrexit a mortuis, primitiae dormientium;

還當思量，他何以先稱他們為睡著的人，其後又稱為在基督裡死了的人，就是活著的人所不能趕上的。凡不謹守所記之言的人——「不要容你的眼睛睡覺，不要容你的眼皮打盹，好叫你如羚羊脫離網羅、如飛鳥脫離捕鳥人的手而得救」——必要睡去，且在可責的昏睡中麻木遲鈍，一旦睡去，便要過入死亡。因為正如警醒的人有動作，睡著的人卻躺臥不動，在死亡的樣式中僵滯。而死亡隨睡眠而來，哥林多前書也能教導我們，其中如此寫著：「但如今基督已從死裡復活，成為睡了之人初熟的果子」；

It is also to be considered how he first called them those who sleep, and then the dead in Christ, whom the living cannot precede. For whoever does not observe what is written—'Give not sleep to your eyes, nor slumber to your eyelids, that you may be saved like a roe from the snares and like a bird from the nets'—shall sleep and grow numb in a blameworthy drowsiness, and when he has slept, he shall pass into death. For just as one who keeps watch is in motion, so one who sleeps lies motionless and grows torpid in the likeness of death. And that death follows upon sleep the First Letter to the Corinthians can also teach us, in which it is thus written: 'But now Christ is risen from the dead, the firstfruits of them that sleep';

1:2339

quia enim per hominem mors, et per hominem resurrectio mortuorum, et post paululum: non omnes dormiemus, sed omnes inmutabimur in momento, in ictu oculi, in nouissima tuba; canet enim et mortui resurgent incorrupti et nos inmutabimur. cum ergo haec de dormitione dicantur et morte et illud legamus in apostolo: surge, qui dormis, et exsurge de mortuis et inluminabit te Christus, iuremus domino et uotum faciamus deo Iacob unusquisque dicens in corde suo: si escendam super stratum meum, si dedero somnum oculis meis et palpebris meis dormitationem, donec inueniam locum domino — haud dubium, quin in anima tua-, tabernaculum deo Iacob, ut deus in illo aeterna sede requiescat. sequitur:

「因為死既是由一人而來，死人復活也是由一人而來」；再過不久又說：「我們不是都要睡覺，乃是都要改變，就在一霎時，眨眼之間，號筒末次吹響的時候；因號筒要響，死人要復活成為不朽壞的，我們也要改變。」既然這些話是論到睡眠與死亡而說的，又既然我們在使徒書中讀到那句話：「你這睡著的人當醒過來，從死裡復活，基督就要光照你」，我們就當向主起誓，向雅各的神許願，各人心裡說：「我若上我的床榻，若容我的眼睛睡覺，容我的眼皮打盹，直等我為主尋得所在」——無疑是在你自己的靈魂之內——「為雅各的神尋得帳幕」，好叫神在其中永遠安居。接著說：

'for since by man came death, by man came also the resurrection of the dead'; and a little later: 'We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet shall sound, and the dead shall rise incorruptible, and we shall be changed.' Since therefore these things are said of sleep and of death, and since we read in the Apostle that word: 'Rise, you who sleep, and arise from the dead, and Christ shall enlighten you,' let us swear to the Lord and make a vow to the God of Jacob, each one saying in his heart: 'If I go up upon my bed, if I give sleep to my eyes and slumber to my eyelids, until I find a place for the Lord'—doubtless within your own soul—'a tabernacle for the God of Jacob,' that God may rest in it as in an eternal seat. There follows:

1:2340

quia ipse dominus in iussu et reliqua. descendet enim missus a patre non diuersitate uirtutis, sed dispensatione iudicis, et descendet ad eos, qui deorsum sunt, uerbum dei et sapientia et ueritas atque iustitia. et quamquam mortui sint, ad quos dignatur descendere, tamen non sunt ab eo alieni; mortui enim uocantur in Christo. qui autem uiuunt, hoc habent priuilegium, quod eliguntur e pluribus. attamen utrumque agmen, et mortuorum in Christo et uiuentium, pariter rapientur in nubibus obuiam domino, ut non eum expectent, donec ad terrena descendat, sed praesentia illius et contubernio in sublimibus perfruantur.

「因為主必親自帶著號令降臨」等等。因為他要降下，是父所差來的，並非出於權能的差異，乃是出於審判者的安排，他要降到在下面的人那裡——就是神的道、智慧、真理與公義。雖然他所俯就降臨的對象已經死了，他們卻不與他疏遠；因為他們被稱為在基督裡死了的人。至於活著的人，則有此特權，就是從眾人中被揀選出來。然而這兩隊人，就是在基督裡死了的與活著的，要一同被提到雲裡在空中與主相遇，使他們不必等候到他降臨於地上之事，乃在高處享受他的同在與交契。

'For the Lord himself shall descend with a commandment,' and the rest. For he shall come down, sent by the Father not through any diversity of power but through the dispensation of a judge, and he shall descend to those who are below—the Word of God, and Wisdom, and Truth, and Righteousness. And although those to whom he deigns to descend are dead, yet they are not estranged from him; for they are called dead in Christ. But those who are alive have this privilege, that they are chosen out of many. Nevertheless both companies, both of the dead in Christ and of the living, shall alike be caught up in the clouds to meet the Lord, so that they do not wait for him until he descends to earthly things, but enjoy his presence and fellowship in the heights.

1:2341

quantaque Christi clementia, ut pro salute nostra non solum caro factus sit, sed ad mortuos usque descenderit et in ipsa morte habeat signa uiuentium! aqua enim et sanguis de latere eius egressa sunt. descendit igitur sermo diuinus uoce archangeli praecedente et praeparante. sibi uiam in his, qui eius possunt ferre praesentiam. quod ut queamus intellegere, primi aduentus mysteria cognoscamus. scriptum est de Iohanne, qui praecursor eius fuit, quod in heremo dixerit: ego uox clamantis in deserto et reliqua. quid clamauit uox in deserto? parate uiam domini, rectas facite semitas eius. ob quod praemium quamue mercedem?

基督的憐憫何等浩大，他為我們的救恩不但成了肉體，且降到死人那裡，並在死亡本身之中仍存有生命的記號！因為有水和血從他肋旁流出。所以神聖的道降下來，有天使長的聲音在前開路、預備，臨到那些能承受他同在的人身上。為叫我們能明白這事，讓我們認識他初次降臨的奧祕。論到作他先鋒的約翰，經上記著他在曠野說：「我就是在曠野呼喊者的聲音」等等。這聲音在曠野呼喊什麼呢？「預備主的道，修直他的路。」為要得什麼賞賜，什麼報酬呢？

And how great is the mercy of Christ, that for our salvation he not only became flesh, but descended even to the dead, and in death itself bears the signs of the living! For water and blood came forth from his side. Therefore the divine Word came down, with the voice of the archangel going before and preparing his way among those who can bear his presence. That we may be able to understand this, let us come to know the mysteries of his first coming. It is written of John, who was his forerunner, that he said in the wilderness: 'I am the voice of one crying in the desert,' and the rest. What did the voice cry in the desert? 'Prepare the way of the Lord, make straight his paths.' For what reward, for what recompense?

1:2342

omnis uallis inple bitur et omnis mons et collis humiliabitur et erunt praua in directa et aspera in uias planas et uidebit omnis caro salutare d e i. hoc autem ideo, quia uerbum caro factum est et habitauit in nobis. nunc autem nequaquam uox prophetae in deserto erit, sed uox archangeli parantis uias non in carnis humilitate uenienti, sed ei, qui est apud patrem uerbum deus. et tunc quidem egrediebantur in desertum, ut audirent adsumpti hominis praecursorem et uiderent harundinem uento agitatam, de qua factae sunt tibiae et uocalis calamus. qui in ore puerorum dulci sonat modulamine canentium in plateis atque dicentium: cantauimus uobis et non saltastis;

「一切山窪都要填滿，大小山岡都要削平；彎曲的要修直，崎嶇的要成為平坦；凡有血氣的都要看見神的救恩。」這是因為道成了肉體，住在我們中間。但如今先知的聲音絕不再在曠野中，而是天使長的聲音預備道路——不是為那在肉體卑微中降臨者，乃是為那與父同在的、道、神。從前他們果然出到曠野，為要聽那位他所取之人的先鋒，並看那被風吹動的蘆葦，就是用來作簫笛與發聲之管的蘆葦，這管在街市上歌唱之孩童口中發出甜美的曲調，說：「我們向你們吹笛，你們不跳舞」；

'Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight and the rough ways smooth, and all flesh shall see the salvation of God.' And this is so because the Word was made flesh and dwelt among us. But now the voice of the prophet shall by no means be in the desert; rather, it shall be the voice of the archangel preparing the ways—not for one coming in the lowliness of the flesh, but for him who is with the Father, the Word, God. And then indeed they went out into the desert to hear the forerunner of the man he had assumed, and to see the reed shaken by the wind, from which pipes were made and the sounding flute, which sounds with sweet melody in the mouth of children singing in the streets and saying: 'We have sung to you, and you have not danced';

1:2343

nunc autem in uoce archangeli praecedentis dominum descendentem de caelis et in clarissima tuba unusquisque credentium uel ad proelium uel ad sacerdotalia ministeria prouocatur. legimus in Numerorum libro sacratas deo tubus, quae ante hostias personent. sin autem magna est uox et angeli tubae et archangeli, quanto maior erit tubae dei, quae parat uias primum dormientium et mortuorum in Christo, deinde eorum, qui uiuunt et residui sunt et sermonis dei praestolantur aduentum! forsitan simplicis tubae clangor dormientibus et mortuis in Christo necessarius est, uox autem archangeli et tubae dei his, qui uiuunt et in praesentiam domini reseruantur.

但如今，當天使長的聲音在主從天降臨之前而出，並有極清亮的號筒吹響時，每一個信徒或被召去爭戰，或被召去盡祭司的職事。我們在民數記中讀到分別為聖歸神的號筒，要在獻祭之前吹響。若天使的聲音與天使長的號筒尚且宏大，那麼神的號筒又當何等更大，它預備道路，先是為睡著的人與在基督裡死了的人，其次是為那活著存留、等候神之道降臨的人！或許單純的號角聲對睡著的與在基督裡死了的人是必需的，而天使長的聲音與神的號筒則是為那活著、被存留以待主同在的人。

but now, at the voice of the archangel going before the Lord as he descends from heaven, and at the most clear trumpet, each of the believers is summoned either to battle or to priestly ministries. We read in the Book of Numbers of trumpets consecrated to God, which were to sound before the sacrifices. But if the voice of the angel and of the archangel's trumpet is great, how much greater shall be the trumpet of God, which prepares the ways first of those who sleep and of the dead in Christ, then of those who are alive and remain and await the coming of the Word of God! Perhaps the blast of the simple trumpet is necessary for those who sleep and are dead in Christ, but the voice of the archangel and the trumpet of God for those who are alive and are reserved unto the presence of the Lord.

1:2344

uideamus, quid possit intellegi et id, quod sequitur: simul cum illis rapiemur. quo uerbo ostendi puto subito ad meliora transcensum et idcirco raptum uoluisse se dicere, ut uelocitas transeuntis sensum cogitantis excederet. quod et in alio loco eiusdem uerbi proprietate signauit: scio hominem in Christo ante annos quattuordecim — siue in corpore, nescio, siue extra corpus, nescio, deus scit — raptum istius modi usque ad tertium caelum. et scio huiusce modi hominem — siue in corpore siue extra corpus, nescio, deus scit –, quia raptus est in paradisum et audiuit uerba ineffabilia, quae non licet homini loqui u i.

讓我們也來看接下來的話可作何解：「要與他們一同被提。」我想這話表明過入更美之境是驟然的，因此他選用「被提」一詞，好叫那過去者的迅速超過思想者的知覺。他在別處也藉同一詞的本義指出此意：「我認得一個在基督裡的人，十四年前——或在身內，我不知道；或在身外，我不知道；只有神知道——這樣的人被提到第三層天上。我認得這樣的一個人——或在身內、或在身外，我不知道，只有神知道——他被提到樂園裡，聽見隱祕的言語，是人不可說的。」

Let us see what can be understood also in what follows: 'together with them we shall be caught up.' By this word I think it is shown that the passage to better things is sudden, and that he therefore chose to speak of 'rapture,' so that the swiftness of the one passing over might exceed the perception of one who considers it. This he indicated in another place too by the proper force of the same word: 'I know a man in Christ, fourteen years ago—whether in the body, I do not know, or out of the body, I do not know, God knows—such a one caught up to the third heaven. And I know such a man—whether in the body or out of the body, I do not know, God knows—that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.'

1:2345

alii enim proficientes et, ut ita dicam, gradientes ad maiora crescebant, donec fierent iuxta id, quod scriptum est, \'magni ualde nimis, et quosdam in caelum adsumptos legimus. Paulus autem, uas electionis, in tertium caelum raptus ascendit et idcirco audiuit uerba ineffabilia. quomodo autem hi, qui rapiuntur in nubibus, rapiantur obuiam Christo, diligentius contemplandum est. scimus nubes prophetas, quibus praecepit deus, ne pluerent super Tsrahel imbrem, quando inpleuerunt mensuram patrum suorum et facta est lex et prophetae usque ad Iohannem Baptistam. et quia deus posuit in ecclesia primum apostolos, secundo prophetas, non solum prophetae, sed et apostoli nubes intellegendi sunt.

因為別人上進，可以說是漸進於更大之事，日益長進，直到照所記的成為「甚為壯大」，並且我們讀到有些人被接到天上。但保羅這揀選的器皿被提，升到第三層天，因此聽見隱祕的言語。至於那些在雲裡被提的人如何被提去與基督相遇，則當更加殷勤地思量。我們知道先知乃是雲彩，神吩咐他們不要向以色列降雨，那時他們已滿了他們列祖的惡貫，律法和先知到約翰為止而成。又因神在教會裡所設立的，第一是使徒，第二是先知，所以不但先知，連使徒也當被解作雲彩。

For others, making progress and, so to speak, advancing to greater things, grew until they became, according to what is written, 'exceedingly great,' and some we read were taken up into heaven. But Paul, the vessel of election, being caught up ascended into the third heaven, and therefore heard unspeakable words. But how those who are caught up in the clouds are caught up to meet Christ must be more diligently contemplated. We know the prophets to be clouds, whom God commanded not to rain a shower upon Israel, when they had filled up the measure of their fathers, and the law and the prophets were made until John the Baptist. And because God set in the Church first apostles, secondly prophets, not only the prophets but also the apostles are to be understood as clouds.

1:2346

si quis igitur rapitur ad Christum, ascendit super nubes legis et euangelii, super prophetas et apostolos et adsumptis alis columbae eorumque doctrina ad excelsa sublatus occurrit non deorsum, sed in aere et spiritali intellegentia scripturarum. occurrens autem in spiritalibus et terrena dimittens, siue ille sit dormiens siue in Christo mortuus siue uiuens et in illius praesentiam reseruatus, semper cum illo erit et fruetur uerbo dei et sapientia, ueritate atque iustitia\'. Haec celeri sermone dictaui, quid eruditi uiri de utroque sentirent loco et quibus argumentis suas uellent probare sententias, uestrae prudentiae exponens.

所以，若有人被提到基督那裡，他就升到律法與福音的雲彩之上，升到先知與使徒之上，並取了鴿子的翅膀與他們的教訓，被高舉到高處，就不在下面遇見他，乃在空中、在對聖經的屬靈悟性中與他相遇。他既在屬靈之事上與他相遇，撇下屬地之事——無論他是睡著的、是在基督裡死了的、還是活著存留以待他同在的——都要永遠與他同在，享受神的道、智慧、真理與公義。這些話我是匆促口授的，把有學問之人論到這兩段經文的看法，以及他們願用何等論據證明其見解，陳明給你們的明智。

If therefore anyone is caught up to Christ, he ascends above the clouds of the law and the gospel, above the prophets and apostles, and, having taken up the wings of a dove and their doctrine, being borne aloft to the heights he meets him not below, but in the air and in the spiritual understanding of the Scriptures. But meeting him in spiritual things and leaving earthly things behind—whether he be one who sleeps, or dead in Christ, or living and reserved unto his presence—he shall always be with him, and shall enjoy the Word of God, and Wisdom, Truth, and Righteousness. These things I have dictated in hasty speech, setting forth to your prudence what learned men have held concerning each passage, and by what arguments they wished to prove their opinions.

1:2347

neque enim tanta est meae pusillitatis auctoritas, qui nihil sum et inuidorum tantum morsibus pateo, quanta eorum, qui nos in domino praecesserunt, nec iuxta Pythagorae discipulos praeiudicata doctoris opinio, sed doctrinae ratio ponderanda est. si quis autem contrariae factionis inmurmurat, quare explanationes eorum legam, quorum dogmatibus non adquiesco, sciat me illud apostoli libenter audire: omnia probate, quod bonum est, retinete et saluatoris uerba dicentis: estote probati num mularii, ut, si quis nummus adulter est et figuram Caesaris non habet nec signatus moneta publica, reprobetur, qui autem Christi faciem claro profert lumine, in cordis nostri marsuppium recondatur.

因為我這卑微者的權威——我算不得什麼，只任憑嫉妒者的咬齧——並不及那些在主裡先我們而去之人的權威那樣大；也不當像畢達哥拉斯的門徒那樣，衡量老師既有的成見，乃當衡量教訓的道理。但若對方陣營有人嘟囔，問我為何要讀那些我不贊同其教義之人的解說，就當知道我樂意聽使徒那句話：「凡事察驗，善美的要持守」，並救主所說的話：「你們要作蒙認可的兌換銀錢者」，好叫凡假冒、不帶該撒像、未經公家錢幣印記的錢幣被棄絕，而凡以清亮之光顯出基督面容的，都可收藏在我們心的錢囊中。

For the authority of my littleness is not so great—I who am nothing and lie open only to the bites of the envious—as that of those who have gone before us in the Lord; nor is a doctor's prejudged opinion to be weighed, after the manner of Pythagoras' disciples, but the reasoning of the teaching. But if anyone of the opposing faction murmurs, asking why I read the expositions of those with whose dogmas I do not agree, let him know that I gladly hear that word of the Apostle: 'Prove all things; hold fast that which is good,' and the words of the Saviour who says: 'Be approved money-changers,' so that if any coin is counterfeit and does not bear the image of Caesar nor is stamped with public coinage, it may be rejected, but whoever displays the face of Christ with clear brightness may be stored away in the purse of our heart.

1:2348

etenim, si dialecticam scire uoluero aut philosophorum dogmata et-ut ad nostram redeam scientiam-scripturarum, nequaquam simplices ecclesiae uiros interrogare debeo, quorum alia gratia est— et unusquisque in suo sensu abundat, praesertim cum in domo magna uasorum patris familiae diuersitas multa dicatur —, sed eos, qui artem didicere ab artifice et in lege dei meditantur die ac nocte. ego et in adulescentia et in extrema aetate profiteor et Origenem et Eusebium Caesariensem uiros esse doctissimos, sed errasse in dogmatum ueritate. quot e contrario de Theodoro, Acacio, Apollinare possumus dicere! et tamen omnes in explanationibus scripturarum sudoris sui nobis memoriam reliquerunt.

因為實在說，我若想要通曉辯證法，或哲學家的教義，並——回到我們自己的學問——聖經的道理，我絕不當去請教教會中那些單純之人，他們的恩賜是另一種的——各人在自己的意念中滿有把握，尤其因為據說在大戶人家中，家主的器皿有許多不同——而當請教那些從匠師學得此藝、晝夜思想神律法的人。我在少年時與暮年時都聲明：俄利根與該撒利亞的優西比烏都是極有學問的人，然而他們在教義的真理上錯了。反過來，論到狄奧多若、亞迦修、亞波里那留，我們又能說出何等多的話！然而他們眾人都在聖經的解說上為我們留下了他們勞苦的紀念。

For indeed, if I should wish to know dialectic, or the dogmas of philosophers, and—to return to our own knowledge—of the Scriptures, I ought by no means to question the simple men of the Church, whose grace is of another kind—and each one abounds in his own sense, especially since in a great house there is said to be much diversity of the vessels of the head of the household—but rather those who have learned the art from the craftsman and meditate in the law of God day and night. I profess both in my youth and in my extreme age that both Origen and Eusebius of Caesarea are most learned men, yet that they erred in the truth of doctrines. How many things on the contrary can we say of Theodore, Acacius, Apollinaris! And yet all of them have left us the memory of their toil in the expositions of the Scriptures.

1:2349

in terra aurum quaeritur et de fluuiorum alueis splendens profertur glarea Pactolusque ditior caeno est quam fluento. cur me lacerant inimici mei et aduersum silentem crassae sues grunniunt ? quarum omne studium est, immo scientiae supercilium, aliena carpere et sic ueterum defendere perfidiam, ut perdant fidem suam. meum propositum est antiquos legere, probare singula, retinere, quae bona sunt, et a fide ecclesiae catholicae non recedere. Uolens ad alias quaestiunculas respondere et uel mea uel aliena dictare extemplo a fratre Sisinnio admonitus sum, ut et ad uos et ad ceteros sanctos fratres, qui nos amare dignantur, litteras scriberem.

人在地裡尋求金子，從河床中取出閃亮的沙礫，而帕克托羅斯河的泥比它的水流更為豐富。我的仇敵為何撕裂我？那些肥豬為何向沉默者哼叫？他們一切的熱心——不如說是他們知識高傲的眉宇——就是挑剔別人之物，並且如此為古人的悖謬辯護，以致喪失了自己的信仰。我的宗旨是研讀古人，察驗各樣事，持守善美的，並不離棄大公教會的信仰。我正想要回答其他一些小問題，口授自己或別人的意見，就立刻被西西尼烏斯弟兄提醒，要我寫信給你們並其他樂意愛我們的聖潔弟兄。

In the earth gold is sought, and the shining gravel is brought forth from the riverbeds, and the Pactolus is richer in its mud than in its stream. Why do my enemies tear me apart, and why do the fat swine grunt against one who is silent? Their whole zeal—nay rather, the haughty eyebrow of their knowledge—is to carp at what belongs to others, and so to defend the treachery of the ancients that they lose their own faith. My purpose is to read the ancients, to test each thing, to retain what is good, and not to depart from the faith of the Catholic Church. Wishing to answer other little questions, and to dictate either my own opinions or those of others, I was straightway admonished by brother Sisinnius to write letters both to you and to the other holy brethren who deign to love us.

1:2350

cohibebo igitur gradum et, si uita comes fuerit, futuro me operi reseruabo, ut et uobis per partes paream et fractum ac senile corpusculum onus possit ferre moderatum. illud autem breuiter in fine commoneo, hoc, quod in Latinis codicibus legitur: omnes quidem resurgemus, non omnes autem inmutabimur, in Graecis uoluminibus non haberi, sed uel: omnes dormiemus, n.on omnes autem inmutabimur uel:non omnes dormiemus, omnes autem inmutabimur, quorum qui sensus sit, supra diximus. CXX. AD HEDVBIAM DE QVAESTIONIBUS DUODECIM. [Quomodo perfectus esse quis possit et quomodo uiuere debeat uidua, quae sine liberis derelicta est. Quid sit, quod in Matheo scriptum est: dico autem uobis:

所以我要收住腳步，若性命尚在，就把自己存留給將來的工作，好叫我一方面能一段一段地照顧你們，另一方面使我這破敗衰老的微軀能擔負適度的重擔。但在末了我簡略提醒此事：拉丁抄本中所讀的「我們固然都要復活，卻不都要改變」，在希臘卷本中並沒有，而是「我們都要睡覺，卻不都要改變」，或「我們不是都要睡覺，乃都要改變」；其意義如何，我們在上面已經說過。第一二〇函　致赫迪比亞，論十二個問題。人怎能成為完全？沒有兒女而寡居的婦人當怎樣生活？馬太福音所記的話有何意義：「我告訴你們：

I will therefore restrain my pace, and, if life be my companion, I will reserve myself for a future work, so that I may both attend to you piece by piece, and that my broken and aged little body may be able to bear a moderate burden. But this I briefly remind you of at the end: that what is read in the Latin copies—'We shall all indeed rise, but we shall not all be changed'—is not found in the Greek volumes, but rather 'We shall all sleep, but we shall not all be changed,' or 'We shall not all sleep, but we shall all be changed'; what the sense of these is we have said above. CXX. TO HEDIBIA, CONCERNING TWELVE QUESTIONS. How can anyone be perfect, and how ought a widow to live who is left without children? What is the meaning of what is written in Matthew: 'But I say to you:

1:2351

non bibam a modo de hoc genimine uitis usque in diem illum, quo illud bibam uobiscum nouum in regno patris mei. Quae causa sit, ut de resurrectione et apparitione domini euangelistae diuersa narrauerint, et cur dicente Matheo, quod uespere sabbati inlucescente in una sabbati dominus resurrexerit, Marcus mane eum alterius diei adserat resurrexisse. Quomodo iuxta Matheum uespere sabbati Maria Magdalene uidit dominum resurgentem et Iohannes euangelista refert mane una sabbati eam iuxta sepulchrum flere ? Quomodo iuxta Matheum Maria Magdalene uespere sabbati cum altera Maria aduoluta pedibus saluatoris secundum Iohannem mane una sabbati audit a domino: noli me tangere;

我不再喝這葡萄汁，直到那日我在我父的國裡同你們喝新的。」是什麼緣故，使福音書作者論到主的復活與顯現各有不同的記述？又為何馬太說主在安息日的晚上、七日的第一日天將亮時復活，馬可卻說他是在次日清晨復活，如此寫著？照馬太的記載，抹大拉的馬利亞在安息日的晚上看見主復活，而使徒約翰卻說她在七日第一日的清晨在墳墓旁哭泣，這如何相合？照馬太，抹大拉的馬利亞在安息日的晚上同另一個馬利亞抱住救主的腳，照約翰卻是在七日第一日的清晨聽見主說：「不要摸我；

I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in the kingdom of my Father.' What is the reason that the evangelists have narrated diverse things concerning the resurrection and appearing of the Lord, and why, though Matthew says that the Lord rose in the evening of the sabbath, as the first day of the week was dawning, Mark asserts that he rose in the morning of another day? How, according to Matthew, did Mary Magdalene in the evening of the sabbath see the Lord rising, while John the evangelist reports that in the morning of the first day of the week she wept beside the tomb? How, according to Matthew, did Mary Magdalene in the evening of the sabbath, together with the other Mary, fall at the feet of the Saviour, while according to John, in the morning of the first day of the week, she hears from the Lord: 'Touch me not;

1:2352

necdum enim ascendi ad patrem meum? Quomodo custodiente militum turba Petrus et Iohannes libere ingressi sunt- sepulchrum nullo prohibente custodum ? Quomodo Matheus scribit et Marcus, quod mandatum sit apostolis per mulieres, ut praecederent saluatorem in Galilaeam et ibi eum uiderent, Lucas autem et Iohannes in Hierusalem eum ab apostolis uisum esse commemorant? Quid sit, quod in Matheo legimus: monumenta aperta sunt et multa corpora sanctorum, qui dormierant, surrexerunt et exeuntes de monumentis post resurrectionem eius uenerunt in sanctam ciuitatem et apparuerunt multis.

因我還沒有升上去見我的父」？當兵丁把守之時，彼得和約翰如何能自由進入墳墓，卻無一守衛攔阻？馬太和馬可如何寫著，藉婦女吩咐使徒，要他們在救主之先往加利利去，在那裡看見他，而路加和約翰卻記載他是在耶路撒冷被使徒看見？馬太福音所讀的話有何意義：「墳墓也開了，已睡聖徒的身體多有起來的，到他復活以後，他們從墳墓裡出來，進了聖城，向許多人顯現」？

for I have not yet ascended to my Father'? How, while a guard of soldiers kept watch, did Peter and John freely enter the tomb, with none of the guards preventing them? How do Matthew and Mark write that it was commanded to the apostles through the women that they should go before the Saviour into Galilee and see him there, while Luke and John record that he was seen by the apostles in Jerusalem? What is the meaning of what we read in Matthew: 'The tombs were opened, and many bodies of the saints who had slept arose, and coming forth out of the tombs after his resurrection they came into the holy city and appeared to many'?

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Quomodo saluator secundum Iohannem insufflat spiritum sanctum apostolis et secundum Lucam post ascensionem missurum esse se dicit? Quid significet illud, quod apostolus Paulus disputat ad Romanos scribens: quid ergo dicemus? numquid iniquitas apud deum? absit et reliqua. Quid sit, quod apostolus scribit in secunda ad Corinthios: aliis odor mortis ad mortem et aliis odor uitae ad uitam et ad haec quis tam idoneus? Quid sit, quod scribit in epistula ad Thessalonicenses prima: ipse autem deus pacis sanctificet uos per omnia et integer spiritus uester et anima et corpus sine querela in aduentum domini nostri Iesu Christi seruetur.] Ignota uultu fidei mihi ardore notissima es.

照約翰，救主如何向使徒吹氣賜下聖靈，而照路加，他卻說要在升天之後差來聖靈？使徒保羅寫信給羅馬人所論的是什麼意思：「這樣，我們可說什麼呢？難道神有不義嗎？斷乎沒有」等等？使徒在哥林多後書所寫的有何意義：「在這等人就作了死的香氣叫他死，在那等人就作了活的香氣叫他活；這些事誰能當得起呢？」他在帖撒羅尼迦前書所寫的有何意義：「願賜平安的神親自使你們全然成聖，又願你們的靈與魂與身子得蒙保守，在我們主耶穌基督降臨的時候，完全無可指摘」？你的面容我素不相識，但因你的熱忱，你的信德於我卻是極其熟悉。

How does the Saviour, according to John, breathe the Holy Spirit upon the apostles, and, according to Luke, say that he will send him after the ascension? What does that mean which the apostle Paul discusses, writing to the Romans: 'What then shall we say? Is there unrighteousness with God? God forbid,' and the rest? What is the meaning of what the apostle writes in the Second to the Corinthians: 'to some the odour of death unto death, and to others the odour of life unto life; and who is sufficient for these things?' What is the meaning of what he writes in the First Epistle to the Thessalonians: 'And may the God of peace himself sanctify you in all things, and may your whole spirit and soul and body be preserved without complaint unto the coming of our Lord Jesus Christ'? Unknown to me in the face, by faith you are most known to me through ardour.

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et de extremis Galliae finibus in Bethleemitico rure latitantem ad respondendum prouocas de sanctarum quaestiunculis scripturarum per hominem dei filium meum Apodemium commonitoriolum dirigens, quasi uero non habeas in tua prouincia disertos uiros et in dei lege perfectos, nisi forte experimentum magis nostri quam doctrinam flagitas et uis scire, quid de his, quae ab aliis audisti, nos quoque sentiamus.

你竟激勵我這藏身於高盧最遠邊界、伯利恆鄉間的人，去回答聖經中的一些小問題，藉神的人、我兒亞波德米烏斯遞來一份小小的備忘錄——彷彿你在自己的省分中沒有能言善道、在神律法上完全的人似的——除非你或許是要試驗我們，而非求教導，並想知道我們對你從別人所聽見之事又作何看法。

And you challenge me, hiding in the fields of Bethlehem at the farthest borders of Gaul, to answer concerning the little questions of the holy Scriptures, sending through the man of God, my son Apodemius, a little memorandum—as though indeed you did not have in your own province eloquent men, perfect in the law of God—unless perhaps you demand a test of us rather than instruction, and wish to know what we too think concerning those things which you have heard from others.

1:2355

maiores tui Patera atque Delphidius, quorum alter, antequam ego nascerer, rhetoricam Romae docuit, alter me iam adulescentulo omnes Gallias prosa uersuque suo inlustrauit ingenio, iam dormientes et taciti me iure reprehendunt, quod audeam ad stirpem generis sui quippiam musitare, licet concedens eis eloquentiae magnitudinem et doctrinam saecularium litterarum merito subtraham scientiam legis dei, quam nemo accipere potest, nisi ei data fuerit a patre luminum, qui inluminat omnem hominem uenientem in mundum et stat medius credentium, qui in nomine 2 eius fuerint congregati.

你的先人帕特拉與德爾菲迪烏斯——其中一位在我出生之前於羅馬教授修辭學，另一位在我尚是少年時，以其散文與韻文的才華光照了全高盧——如今已沉睡緘默，卻理當責備我，因我竟敢向他們家族的本根喃喃有言；雖然我承認他們口才之偉大與世俗文學之博學，我卻理所當然地不將神律法的知識歸給他們，那知識無人能領受，除非是眾光之父所賜，他光照凡生在世上的人，並站在奉他名聚集之信徒的中間。

Your forebears Patera and Delphidius—of whom the one, before I was born, taught rhetoric at Rome, and the other, when I was already a young man, illumined all Gaul with his genius in prose and verse—now sleeping and silent rightly rebuke me, in that I dare to mutter anything to the very stock of their race; though granting them the greatness of eloquence and the learning of secular letters, I deservedly withhold from them the knowledge of the law of God, which no one can receive unless it be given him by the Father of lights, who enlightens every man coming into the world and stands in the midst of the believers who have been gathered together in his name.

1:2356

unde libere profiteor - nec dictum superbiae pertimesco - me scribere tibi non in doctis humanae sapientiae uerbis, quam deus destructurus est, sed in uerbis fidei spiritalibus spiritalia conparantem, ut abyssus ueteris testamenti inuocet abyssum euangelicam in uoce cataractarum, id est prophetarum et apostolorum suorum, et ueritas domini perueniat usque ad nubes, quibus mandatum est, ne super incredulum Israhel imbrem pluerent, sed ut rigarent arua gentilium et torrentem spinarum ac mare mortuum dulcorarent. ora igitur, ut uerus Heliseus steriles in me et mortuas aquas uiuificet et apostolorum sale, quibus dixerat:

因此我坦然聲明——也不怕被指為驕傲——我寫信給你，不是用人智慧委婉的言語，就是神所要毀滅的，乃是用信德屬靈的言語，將屬靈的話解釋屬靈的事，好叫舊約的深淵在瀑布之聲中呼喊福音的深淵，就是在他的先知與使徒之聲中，並使主的真理直達雲彩，就是那受命不向不信之以色列降雨、卻要澆灌外邦田地、並使荊棘的急流與死海變甜的雲彩。所以求你禱告，願真以利沙使我裡面荒瘠死寂的水復活，並以使徒的鹽——就是他曾對他們說的——調和我這微薄的禮物：

Hence I freely profess—nor do I fear the charge of pride—that I write to you not in the learned words of human wisdom, which God will destroy, but in the spiritual words of faith, comparing spiritual things with spiritual, so that the deep of the Old Testament may call unto the deep of the Gospel at the voice of the cataracts, that is, of his prophets and apostles, and the truth of the Lord may reach even unto the clouds, which were commanded not to rain a shower upon unbelieving Israel, but to water the fields of the Gentiles and to sweeten the torrent of thorns and the Dead Sea. Pray therefore that a true Elisha may make alive in me the barren and dead waters, and season my little gift with the salt of the apostles, to whom he had said:

1:2357

uos estis sal terr a e, meum munusculum condiat, quia omne sacrificium, quod absque sale est, domino non offertur. nec fulgore saecularis eloquentiae delecteris, quam uidit Iesus quasi fulgur cadentem de caelo, sed potius eum recipe, qui non habet decorem nec faciem, homo in plagis positus et sciens ferre infirmitatem, et quicquid ad proposita respondero, scias me non confidentia respondisse sermonis, sed eius fide, qui pollicitus est: aperi os tuum et implebo illud. Quomodo perfectus esse quis possit et quomodo uiuere debeat uidua, quae sine liberis derelicta est . — Hoc idem et in euangelio legis doctor interrogat: magister, quid faciens uitam aeternam possidebo? cui respondit dominus:

「你們是世上的鹽」，願他調和我這小小的禮物，因為凡沒有鹽的祭物都不獻與主。你也不要以世俗口才的光輝為樂，那口才是耶穌所見從天上如閃電墜下的；倒要接受那無佳形美容的一位，就是受鞭傷、知道擔當軟弱的人。無論我對擺在面前的問題作何回答，你當知道我不是憑言語的自信而答，乃是憑信靠那應許者的信德，他說：「你要大大張口，我就給你充滿。」人怎能成為完全？沒有兒女而寡居的婦人當怎樣生活？這同一問題，一個律法師在福音書中也問過：「夫子，我當做什麼才能承受永生？」主回答他說：

'You are the salt of the earth,' let him season my little gift, for every sacrifice which is without salt is not offered to the Lord. Nor be delighted by the brilliance of secular eloquence, which Jesus saw falling like lightning from heaven; but rather receive him who has no comeliness nor beauty, a man set in stripes and knowing how to bear infirmity. And whatever I shall answer to the questions set before me, know that I have answered not with confidence of speech, but with faith in him who promised: 'Open your mouth, and I will fill it.' How can anyone be perfect, and how ought a widow to live who is left without children? This same thing a doctor of the law asks in the Gospel: 'Master, what shall I do to possess eternal life?' To whom the Lord answered:

1:2358

mandata nosti? dicit illi: quae? Iesus autem dixit: non homicidium facies, non adulterium, non furtum, non falsum testimonium dices; honora patrem et matrem et diliges proximum tuum sicut te ipsum. et illo dicente: \'haec omnia feci\' \' dominus intulit: unum tibi deest. si uis esse perfectus, uade, uende omnia, quae habes, et da pauperibus et ueni, sequere me. itaque et ego tibi domini nostri respondebo sermonibus: si uis esse perfecta et tollere crucem tuam et sequi dominum saluatorem et imitari Petrum dicentem: ecce nos omnia nostra dimisimus et secuti.sumus te, uade et uende omnia tua, quae habes, et da pauperibus et sequere saluatorem.

「誡命你知道嗎？」他對主說：「哪些呢？」耶穌說：「不可殺人，不可姦淫，不可偷盜，不可作假見證；當孝敬父母，又當愛人如己。」他說：「這一切我都遵守了」，主就加上說：「你還缺少一件。你若願意作完全人，可去變賣你一切所有的，分給窮人，來跟從我。」所以我也要用我們主的話回答你：你若願意作完全的婦人，背起你的十字架，跟從救主，效法那說「看哪，我們已經撇下一切所有的跟從了你」的彼得，就當去變賣你一切所有的，分給窮人，然後跟從救主。

'You know the commandments?' He says to him: 'Which?' And Jesus said: 'You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness; honour your father and mother, and you shall love your neighbour as yourself.' And when he said, 'All these I have done,' the Lord added: 'One thing you lack. If you wish to be perfect, go, sell all that you have, and give to the poor, and come, follow me.' And so I too will answer you with the words of our Lord: If you wish to be perfect, and to take up your cross and follow the Lord the Saviour, and to imitate Peter who said, 'Behold, we have left all things and followed you,' go and sell all that you have, and give to the poor, and follow the Saviour.

1:2359

non dixit:\' da filiis, da fratribus, da propin quis\' — quos etiam si haberes, iure his dominus praeferretur — sed \'da pauperibus\', immo da Christo, qui in pauperibus pascitur, qui, cum diues esset, pro nobis pauper factus est, qui loquitur in tricesimo nono psalmo: ego autem mendicus sum et pauper, dominus sollicitus est pro me. statimque quadragesimi de eo exordium est: beatus, qui intellegit super egenum et pauperem. intellegentia opus est et post intellegentiam beatitudine, qui sit egenus et pauper, non utique ille, qui mendicitate et squalore coopertus est et tamen non recedit a uitiis, sed de quibus apostolus loquitur:

他沒有說：「分給你的兒子，分給你的弟兄，分給你的親屬」——縱然你有這些人，主也理當比他們更受看重——乃是說「分給窮人」，不如說是分給基督，他在窮人身上得養育，他本來富足，卻為我們成了貧窮，他在第三十九篇詩篇中說：「但我是困苦窮乏的，主顧念我。」第四十篇一開頭就是論到他：「眷顧貧窮困苦之人的有福了。」須有悟性，悟性之後須有蒙福，好知道誰是困苦窮乏的——並非那滿身乞丐襤褸卻仍不離惡行的人，乃是使徒所說的那等人：

He did not say, 'Give to your sons, give to your brothers, give to your kinsmen'—even if you had such, the Lord would rightly be preferred to them—but 'Give to the poor,' nay rather, give to Christ, who is fed in the poor, who, though he was rich, for our sake became poor, who speaks in the thirty-ninth Psalm: 'But I am a beggar and poor; the Lord is careful for me.' And immediately the beginning of the fortieth is about him: 'Blessed is he who understands concerning the needy and poor.' There is need of understanding, and after understanding of blessedness, to know who is the needy and poor—not indeed the one who is covered with beggary and squalor and yet does not depart from vices, but of whom the apostle speaks:

1:2360

tantum ut pauperum memores essemus, ob quorum refrigeria laborant Paulus et Barnabas in ecclesiis gentium, ut collectae fiant per primam sabbati, et hanc ipsam oblationem non per alios, sed per se deferre festinant his, qui suas pro Christo amisere substantias, qui persecutiones passi sunt, qui dixerunt patri suo et matri, uxoribus et liberis: non nouimus uos. hi lmpleuerunt uoluntatem dei et audierunt dicentem dominum saluatorem: mater mea et fratres mei hi sunt, qui faciunt uoluntatem patris mei.

「不過要我們記念窮人」，保羅和巴拿巴為了他們得舒暢，在外邦教會中勞苦，要在七日的第一日捐輸，並且他們急切地把這奉獻不藉別人、乃親自送到那些為基督失去產業、遭受逼迫、曾對父母、妻子兒女說「我們不認識你們」的人那裡。這等人成就了神的旨意，並聽見主救主說：「這些遵行我父旨意的人，就是我的母親、我的弟兄。」

'only that we should be mindful of the poor,' for whose refreshment Paul and Barnabas labour in the churches of the Gentiles, that collections should be made on the first day of the week, and this very offering they hasten to bring not through others but by themselves to those who have lost their possessions for Christ's sake, who have suffered persecutions, who have said to their father and mother, to wives and children, 'We know you not.' These have fulfilled the will of God and have heard the Lord the Saviour saying: 'These are my mother and my brothers, who do the will of my Father.'

1:2361

et haec dicimus, non quo in pauperes Iudaeos siue gentiles et omnino, cuiuslibet gentis sint pauperes, prohibeamus faciendam elemosynam, sed quo Christianos et credentes pauperes incredulis praeferamus et inter ipsos Christianos sit multa diuersitas, utrum peccator an sanctus sit. unde et apostolus passiuam in omnibusmisencordiamprobansinfert: maxime in domesticos fidei. domesticus fidei est, qui eadem tibi religione coniungitur, quem a consortio fraternitatis peccata non separant.

我們說這些話，並不是禁止向為猶太人或外邦人的窮人、以及一切各國的窮人施捨，乃是要我們把作基督徒、有信心的窮人置於不信者之先，並且在基督徒當中也有許多分別，看是罪人還是聖徒。因此使徒也稱許向眾人普遍施憐憫，卻加上說：「尤其要向信徒一家的人。」凡與你同一信仰相連、罪過並不使他與弟兄相交隔絕的，就是信徒一家的人。

And we say these things, not that we forbid almsgiving to be done toward the poor who are Jews or Gentiles, and in general to the poor of whatever nation they be, but that we may prefer Christian and believing poor to the unbelieving, and that among Christians themselves there may be much diversity, whether one be a sinner or a saint. Whence the apostle also, approving indiscriminate mercy toward all, adds: 'especially toward those who are of the household of faith.' He is of the household of faith who is joined to you by the same religion, whom sins do not separate from the fellowship of the brotherhood.

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書信集（CSEL） 第 1 章 第 61/85 段

書信集（CSEL）第 1 章第 61/85 段