拉丁教父 › 文集與托雷多會議
塞維利亞的萊安德爾
文集與托雷多會議 第 24 章
拉丁文原文．3 節．部分字詞可點開查義
24:1
Esuro carnium infirmitatis łuæ obtentu nec prohibere tibi audeo nec permittere. Cui tamen suppetit virtus, a carnibus se abstineat. Nam dura cst conditio, nutrire contra quem dimices; et carnem propriam sic alere, ut sentias contumacem. Quod si talibus utitur virgo, qualibus et sæculares utuntur, dat sensum, ut ea agat quæ a saecularibus aguntur. Quid poteritcaro nutrita carnibus nisi erumpere ad libidinem, miseramque animam crudelitate luxuriae debacchare? Unde et quidam auctor ait, Deliciarum finis corruptio. Et Apostolus voluptuosam viduam sic notat: ut dicat: Quæ autem in deliciis est, vivent mortua est (11 Tim.
我既不敢禁止你、也不敢容許你以軟弱為藉口吃肉。然而那有體力可用的，當禁戒肉食。因為這是艱難的處境，去滋養你所要爭戰的；又這樣餵養自己的肉體，以致覺得它悖逆。但童貞女若使用世俗人所用的那些東西，就給她機會去行世俗人所行的。被肉所餵養的肉，除了爆發成情慾、以奢華的殘忍向可憐的魂猖狂之外，還能作甚麼呢？所以有位作者說：「逸樂的結局是敗壞。」使徒也這樣指責那好逸樂的寡婦，說：「那好宴樂的，活著也是死的」（提摩太前書
I dare neither to forbid you, nor to permit you, the eating of meat under the pretext of weakness. Yet she to whom strength is available, let her abstain from meat. For it is a hard condition, to nourish that against which you fight; and so to feed your own flesh that you feel it rebellious. But if a virgin uses such things as worldly people also use, it gives occasion that she may do the things which are done by worldly people. What can flesh nourished on flesh do but break out into lust, and rage with the cruelty of luxury against the wretched soul? Whence also a certain author says: 'The end of delights is corruption.' And the Apostle so brands the voluptuous widow that he says: 'She who is in delights is dead while she lives' (1 Timothy
24:2
v) Quod si abstinentia marcidum corpus vix a lege peccati, quae habitat in membris nostris, prohibemus; quid faciet quae Sic obruit terram carnis suae, ut et possit spinas et tribulos germinare ? Fomenta vitiorum, esus carnium: nec solum carnium, sed et nimia satietas aliorum ciborum. Quoniam non culpatur escae qualitas, sed quantitas reputatur in vitio. Quidquid enim accipitur nimis, hoc aggravat animam, et abundantiori cibo extensus stomacbus obtundit animae sensus. Virgo tantum sana debet esse, non rigida; pallida gestare ora, non rubenlia; quae suspiria cordis emittat ad Deum, non ructet cruditates ciborum. Quibus ergo vires corporis opus sunt, habeant carnis usum:
五章）。但若我們用禁戒尚且勉強約束那枯瘦的身體脫離住在我們肢體中的罪律，那麼那如此淹沒自己肉體之土、以致能生出荊棘蒺藜的人，又當怎樣呢？罪惡的助燃乃是吃肉：不僅是肉，連別樣食物的過分飽足也是。因為被責備的不是食物的品質，乃是分量被算為過錯。因為凡過量所取的，就壓沉魂魄，胃被過剩的食物撐脹，便使魂的感覺遲鈍。童貞女只當健康，不可僵硬；當帶蒼白的面容，不可帶紅潤；當向神發出心中的歎息，不可打出食物的飽嗝。所以那些需要身體力氣的，可以使用肉食：
5) But if by abstinence we scarcely restrain the wasted body from the law of sin, which dwells in our members, what will she do who so overwhelms the earth of her flesh that it can sprout thorns and thistles? The fomentation of vices is the eating of flesh: and not only of flesh, but also the excessive satiety of other foods. For it is not the quality of the food that is blamed, but the quantity that is reckoned a fault. For whatever is taken to excess weighs down the soul, and the stomach, distended with overabundant food, dulls the senses of the soul. A virgin ought only to be healthy, not stiff; to wear a pale countenance, not a ruddy one; one who sends up sighs of the heart to God, not who belches the crudities of foods. Those, therefore, who have need of bodily strength, let them have the use of flesh:
24:3
scilicet, qui metalla effodiunt; qui in agone terreno certant; qui construunt celsorum culmina aedificiorum, vel in diversis opificiis labore desudant corporis; his reparandarum virium aptus est usus carnis. Virgo quae magis defectus sustiuet corporis, bona virgo est. Ad quos usus carnes sumet, nisi ut miserum corpus fæce vitiorum inundet? Verum si cogit infirmitas, medicinaliter sumendae sunt carnes. Medicinaliler enim est, quod non gravat, sed relevat: quoniam et ipsam medicinam ita artis ipsius periti impendunt, ut sensim adhibita non onerent infirmum, sed allevent. Unde et illa vera est sententia philosophorum: Ne quid nimis.
就是那些開採金屬的；在地上競技中角力的；建造高樓大廈頂巔的，或在各樣工藝中以身體勞苦流汗的；對這些人，肉食的使用適合恢復他們的力氣。那寧可忍受身體衰弱的童貞女才是好童貞女。她取用肉食又為何用呢？豈不是使這可憐的身體被罪惡的渣滓淹沒麼？但若軟弱所迫，肉食就當作為醫療而取用。所謂醫療，乃是那不加重擔、反倒舒緩的；因為連精通那技藝的人，也這樣施用藥物，使逐漸用之，不致加重病人的負擔，反倒減輕他們。所以哲士那句話也是真的：「凡事不可過分。」
namely, those who dig out metals; who strive in earthly contest; who construct the summits of lofty buildings, or in various crafts sweat with bodily labour; for these the use of flesh is suited for restoring their strength. The virgin who rather sustains the failings of the body is a good virgin. For what uses will she take flesh, except that the wretched body may flood with the dregs of vices? But if infirmity compels, flesh is to be taken medicinally. For it is medicinal which does not burden, but relieves: since the skilled in that very art so administer the medicine itself that, applied gradually, it may not burden the sick, but lighten them. Whence that saying of the philosophers is also true: 'Nothing in excess.'