教宗良一世

講道與書信第 52 章

拉丁文原文．19 節．部分字詞可點開查義

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CAP. I. — Plenissime quidem nobis, dilectissimi, causam atque rationem solemnitatis hodiernae divinorum eloquiorum textus ostendit, quo sanctum Spiritum quinquagesimo post Domini resurrectionem die,301 qui ab ascensioneejus estdecimus. infusum Christi discipulis, sicut promissus sperabatur,agnovimus.Sed ad novos Ecclesiae filios instruendos, addendum est etiam nostri sermonis obsequium. Non enim timemus ne spirituales et eruditi nota fastidiant, ad quorum fructum pertinet ut quam plurimis insinuari velint quod ipsi cum magna sui utilitate didicerunt. Fiat ergo per corda omnium dispensatio munerum divinorum, et servitutem oris nostri docti indoctique non spernant:

至親愛的弟兄們，天主聖言的經文確實極其充分地向我們陳明了今日慶節的緣由與理據，藉此我們得知：聖神在主復活後第五十日、亦即祂升天後第十日，正如按應許所盼望的那樣，傾注在基督的門徒身上。但為教導教會的新兒女，還須加上我們講道的服事。因為我們並不擔心屬靈與有學問的人會厭棄他們已知之事，因為使他們自己極獲益處所學到的道理盡可能傳給更多人，正是他們所當得的益處。所以，願天主恩賜的分施臨到眾人心中，願有學問與無學問的人都不輕看我們口舌的職事：

Most fully indeed, dearly beloved, does the text of the divine oracles set forth to us the cause and reason of today's solemnity, whereby we have come to know that the Holy Spirit was poured out upon the disciples of Christ on the fiftieth day after the Lord's resurrection, which is the tenth from His ascension, even as He was hoped for according to the promise. But for the instruction of the new sons of the Church, the service of our own sermon must also be added. For we do not fear that the spiritual and the learned should regard as tiresome what is already known, since it belongs to their profit that they should wish what they themselves have learned to their own great advantage to be imparted to as many as possible. Let there be, then, through the hearts of all a distribution of the divine gifts, and let both the learned and the unlearned not despise the ministry of our mouth:

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illi ut probent se amare quod norunt, isti ut ostendant se desiderare quod nesciunt. Huic enim præparationi vestrae aderit ipsius largitas,de cujus loqui majestate (1) tentamus, ut ad profectum totius Eoclesiae et vos capaces, et nos faciat abundantes. CAP. II. — Cum igitur ad intelligendam dignitatem Spiritus sancti oculos mentis intendimus, nihil diversum ab excellentia Patris et Filii cogitemus: quia in nullo ab unitate sua discrepat divinae Trinitatis essentia. Sempiternum est Patri, coaeterni sibi Filii sui esse genitorem. Sempiternum est Filio, intemporaliter esse a Patre progenitum. Sempiternum quoque est Spiritui sancto, Spiritum esse Patris et Filii:

前者要證明他們愛他們所知道的，後者要顯明他們渴慕他們尚不知道的。因為對你們這樣的預備，那位我們試圖談論其威嚴者的慷慨賜予必要臨到，好使祂為整個教會的長進，既使你們有領受的能力，也使我們有充溢的供給。第二章——所以，當我們把心靈的眼目轉向理解聖神的尊貴時，讓我們所思想的絕不異於父與子的卓越：因為天主聖三的本質在任何方面都不與其自身的合一相異。父作為與祂同永恆之子的生者，乃是永恆的。子由父在超越時間中受生，乃是永恆的。聖神作為父與子的神，同樣乃是永恆的：

the former that they may prove they love what they know, the latter that they may show they desire what they do not yet know. For to this preparation of yours will come the very bounty of Him of whose majesty we attempt to speak, so that unto the advancement of the whole Church He may make both you capable and us abounding. CHAP. II. — When, therefore, we direct the eyes of the mind to understand the dignity of the Holy Spirit, let us think nothing different from the excellence of the Father and the Son: for in nothing does the essence of the divine Trinity differ from its own unity. It is eternal to the Father to be the begetter of the Son co-eternal with Him. It is eternal to the Son to be timelessly begotten of the Father. Eternal likewise is it to the Holy Spirit to be the Spirit of the Father and of the Son:

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et nunquam Pater sine Filio, numquam Filius sine Patre, numquam Pater et Filius fuerint sine Spiritu sancto; et omnibus existentiæ gradibus exclusis, nulla ibi persona sit anterior, nulla posterior. Hujus enim beatæ Trinitatis incommutabilis Deitas una est in substantia, indivisa in opere, concors in voluntate, par in potentia, equalis in gloria. De qua cum sancta Scriptura sic loquitur, ut aut in factis aut in verbis aliquid assignet quod singulis videatur convenire personis, non perturbatur fides catholica, sed docetur: ut per proprietatem aut vocis aut operis insinuetur nobis veritas Trinitatis, et non dividat intellectus quod distinguit auditus.

父從未沒有子，子從未沒有父，父與子從未沒有聖神；並且一切存在的等級皆被排除，其中沒有一位是在先的，沒有一位是在後的。因為這蒙福聖三不變的神性，在本體上是一，在運作上不分，在意願上和諧一致，在權能上相等，在榮耀上相等。當聖經如此論及祂，以致在作為或言語中賦予某些似乎適合各別位格之事時，大公信仰並不因此混亂，反而受教：如此，藉著言語或作為的特性，聖三的真理得以傳達給我們，而理智不致分割聽覺所區別的。

and never was the Father without the Son, never the Son without the Father, never were the Father and the Son without the Holy Spirit; and all degrees of existence being excluded, there is there no person prior, none posterior. For the immutable Godhead of this blessed Trinity is one in substance, undivided in operation, of one accord in will, equal in power, equal in glory. And when holy Scripture so speaks of it as to assign, either in deeds or in words, something that may seem to befit the several persons, the catholic faith is not disturbed, but is taught: so that through the propriety either of word or of work the truth of the Trinity may be conveyed to us, and the understanding may not divide what the hearing distinguishes.

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Ob hoC enim quaedam sive sub Patris, sive sub Filii, sive sub Spiritus sancti appellatione 302 promuntur, ut confessio fide. Hum in Trinitate non erret; quæ cum sit inseparabilis, numquam intelligeretur esse Trinitas, si semper inseparabiliter diceretur. Bene ergo ipsa difficultasloquendi cor nostrum ad intelligenliam trahit, et per infirmitatem nostram caelestis doctrina nos adjuvat: ut quia in Deitate Patris, et Filii, et Spiritus sancti nec singularitas est, nec diversitas eogitanda, vera unitas et vera Trinitas possit quidem simul mente aliquatenus sentiri, sed non possit simul ore proferri. CAp. III.

因為出於這緣故，某些事有時以父的名稱、有時以子的名稱、有時以聖神的名稱陳明，好使信仰的宣認在聖三之事上不致謬誤；聖三既是不可分的，若總是以不可分的方式來述說，就永遠不會被理解為聖三。所以，言說的困難本身正好把我們的心引向理解，並藉著我們的軟弱，屬天的教義幫助我們：如此，既然在父、子、聖神的神性中既不可設想為獨一、也不可設想為分歧，真正的合一與真正的聖三固然能在心中在某種程度上一同被感知，卻不能在口中一同被說出。第三章。

For on this account certain things are set forth under the appellation now of the Father, now of the Son, now of the Holy Spirit, so that the confession of faith may not err in the Trinity; which, since it is inseparable, would never be understood to be a Trinity if it were always spoken of inseparably. Well, then, does the very difficulty of speaking draw our heart to understanding, and through our infirmity the heavenly doctrine helps us: so that, since in the Godhead of the Father, and of the Son, and of the Holy Spirit neither singularity nor diversity is to be conceived, the true unity and the true Trinity can indeed be in some measure perceived together by the mind, yet cannot be uttered together by the mouth. CHAP. III.

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— Fundata igitur, dilectissimi, hac fide in cordibus nostris, qua salubritcr credimus quod simul tota Trinitas una virtus est, uua majestas, una substantia, indiscreta opere, inseparabilis dilectione indifferens polestate simul implens omnia, simul continens universa: quod enim Pater est, hoc est et Filius, hoc est et Spiritus sanctus; et vera Deitas in nullo esse aut major aut minor potest, quae sic in tribus est confitenda personis, ut et solitudinem non recipiat Trinitas, et unitatem servet aequalitas.

至親愛的弟兄們，我們既然在心中奠基於此信德——藉此我們有益地相信：整個聖三同時是一個權能、一個威嚴、一個本體，在運作上不分、在愛中不可分、在權能上無差別，同時充滿萬有、同時涵容宇宙：因為父是甚麼，子也是甚麼，聖神也是甚麼；而真正的神性在任何方面都不能或大或小，這神性當在三位格中如此宣認，以致聖三不容有孤獨，而相等保守合一。

— Founded therefore, dearly beloved, upon this faith in our hearts, whereby we wholesomely believe that the whole Trinity together is at once one power, one majesty, one substance, undivided in operation, inseparable in love, indifferent in power, at once filling all things, at once containing all things: for what the Father is, that also is the Son, that also is the Holy Spirit; and the true Godhead can in nothing be either greater or less, which is so to be confessed in three persons that the Trinity may not admit solitude, and equality may preserve unity.

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Hac, inquam, dilectissimi, fide firmiter apprehensa, non ambigamus quod cum in die Pentecostes discipulos Domini Spiritus sanctus implevit, non fuit inchoatio muneris, sed adjectio largitatis: quoniam et patriarchae, et prophetae, et sacerdotes, omnesque sancti qui prioribus fuere temporibus, ejusdem sunt Spiritus sanctificatione vegetati; et sine hac gratia nulla umquam instituta sacramenta, nulla sunt celebrata mysteria: ut eadem semper fuerit virtus charismatum, quamvis non eadem fuerit mensura donorum. CAP. IV. — Ipsi quoque beati apostoli ante passionom Domini sancto Spiritu non carebant, nea potentia hujus virtutis aberat ab operibus Salvatoris.

至親愛的弟兄們，我說，我們既已牢牢把握此信德，就不要懷疑：當聖神在五旬節那日充滿主的門徒時，這並非恩賜的初次開始，而是慷慨的增添：因為列祖、眾先知、眾司祭，以及一切在先前時代生活的聖徒，都被同一位聖神的成聖所賦予生命；沒有這恩典，從未設立任何聖事，也從未舉行任何奧秘：如此，恩寵的能力始終如一，雖然恩賜的份量並不相同。第四章——蒙福的宗徒們自己，在主受難之前，也並非沒有聖神，這大能的能力也未曾離開救主的作為。

Having then, I say, dearly beloved, firmly grasped this faith, let us not doubt that when the Holy Spirit filled the disciples of the Lord on the day of Pentecost, it was not the beginning of the gift, but an addition of bounty: since the patriarchs also, and the prophets, and the priests, and all the saints who lived in former times, were quickened by the sanctification of the same Spirit; and without this grace no sacraments were ever instituted, no mysteries ever celebrated: so that the power of the graces was always the same, though the measure of the gifts was not the same. CHAP. IV. — The blessed apostles themselves also were not without the Holy Spirit before the Lord's passion, nor was the power of this might absent from the works of the Saviour.

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Et cum discipulis daret infirmitatum curationem, et ejiciendorum daemonum potestatem (Luc. x, 19), ejus utique Spiritus largiebatur effectus, in quo ipsumimmundisspiritibusimperantem Judaeorum negabat 303 impietas, et divina beneficia diabolo deputabat. Unde taliter blasphemantes merito illam Domini excepere sententiam, qua ait: Omne peccatum et blasphemia remittetur hominibus: Spiritus autem blasphemia non remittetur hominibus. Et quicumque dixerit verbum contra Filium Hominis, remittetur ei; qui autem dixerit contra Spiritum sandum, non remittetur ei neque in hoc swculo, neque in futuro (Matth. XII, 31-32).

當祂賜給門徒醫治疾病的能力和驅逐邪魔的權柄時（路十19），所賜的無疑正是祂聖神的運作，就是那位神——猶太人的不虔褻瀆了祂命令污鬼的權能，並把這些神聖的恩惠歸給魔鬼。因此，那些如此褻瀆的人理當領受主的那句判語，主說：人一切的罪和褻瀆都可得赦免；惟獨褻瀆聖神，總不得赦免。凡說話干犯人子的，還可得赦免；惟獨說話干犯聖神的，今世來世總不得赦免（瑪十二31-32）。

And when He gave to the disciples the healing of infirmities and the power of casting out demons (Luke x, 19), it was assuredly the working of His Spirit that was bestowed, that same Spirit whose command over the unclean spirits the impiety of the Jews denied, and imputed the divine benefits to the devil. Whence those who thus blasphemed rightly received that sentence of the Lord, in which He says: Every sin and blasphemy shall be forgiven unto men: but the blasphemy of the Spirit shall not be forgiven unto men. And whosoever shall speak a word against the Son of Man, it shall be forgiven him; but he that shall speak against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come (Matt. XII, 31-32).

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Unde manifestum est peccatorum remissionem sine Spiritus sancti advocatione non fieri, nec quemquam sine illo,. sicut expedit, ingemiscere, aut sicut oportet, orare, dicenle Apostolo: Quid enim oremus sicut oportet, nescimus; sed ipse Spiritus postulai pro nobis gemitibus inenarrabilibus (Rom. VIII, 26); et: Nemo potest dicere Dominum Jesum, nisi in Spiritu sancto (I Cor. XII, 3):

由此顯明：罪的赦免若無聖神的呼求便不能成就，任何人若沒有祂，也不能如所當有地嘆息，或如所當然地祈禱，正如宗徒所說：因為我們本不曉得當怎樣禱告；只是聖神親自用說不出來的嘆息替我們祈求（羅八26）；又說：若不是被聖神感動的，也沒有能說耶穌是主的（格前十二3）：

Whence it is manifest that the remission of sins is not effected without the invocation of the Holy Spirit, nor can anyone without Him groan as is fitting, or pray as is right, since the Apostle says: For we know not what we should pray for as we ought; but the Spirit Himself asketh for us with groanings that cannot be uttered (Rom. VIII, 26); and: No man can say the Lord Jesus, but in the Holy Spirit (1 Cor. XII, 3):

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quo vacuari nimis exitiabile est nimisque mortiferum, quia numquam veniam meretur, qui ab intercessore deseritur.Omnes igitur,dilectissimi, qui in Dominum Jesum crediderant, infusum sibi habebant Spiritum sanctum, etremittendorum peccatorum etiam tunc apostoli acceperant potestatem, quando post resurrectionem suam Dominus insufflavit, et dixit: Accipite Spiritum sanctum; quorum remiseritis peccatatremitlentur eis; et quorum retinuerilis, retinebuntur (Joan. xx, 22). Sed illi perfectioni, quae erat discipulis conferenda, major gratia et abundantior inspiratio servabatur, per quam et quae nondum acceperant sumerent, et excellentius possent habere qum sumpserant. Propter quod Dominus dicebat:

缺乏祂乃是極其毀滅、極其致命的，因為凡被那位中保所離棄的，永不配得赦免。所以，至親愛的弟兄們，凡信了主耶穌的，都有聖神傾注在他們裡面，並且那時宗徒們已領受了赦罪的權柄，就是當主在復活後向他們噓氣、說：你們受聖神；你們赦免誰的罪，誰的罪就赦免了；你們留下誰的罪，誰的罪就留下了（若二十22）。但為那將要賜給門徒的圓滿，還保留著更大的恩典與更豐盛的感動，藉此他們既能領受尚未得到的，又能更卓越地擁有已領受的。因此主說：

to be void of whom is exceedingly ruinous and exceedingly deadly, since he never merits pardon who is forsaken by the Intercessor. All therefore, dearly beloved, who had believed in the Lord Jesus, had the Holy Spirit poured into them, and even then the apostles had received the power of remitting sins, when after His resurrection the Lord breathed upon them and said: Receive the Holy Spirit; whose sins ye shall remit, they are remitted unto them; and whose ye shall retain, they are retained (John xx, 22). But for that perfection which was to be conferred upon the disciples, a greater grace and a more abundant inspiration was reserved, through which they might both take what they had not yet received, and might possess more excellently what they had received. Wherefore the Lord said: