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都靈的馬克西姆斯
講道集 第 221 章
拉丁文原文．9 節．此語言尚無詞彙資料
221:1
Benedictini monachi congreg. S. Mauri opp. S. Ambrosii editores, etsi apertis verbis indicaverint condonem hanc Ambrosio non esse ascribendam, attamen eamdem in Jine sermonum ejus num. 63 collocarunt; quamveriti fuiinus in collectionem nostram traducere, donec nostris oculis vidimus in cod 99 S. Crucis in erusalem nomine S. Maximi relatam num. 94, et judicium etiam doctissimi cardinalis Besutii. Is igitur scribit: Postremus sermo, quem S. Maximi existimo, est de servo centurionis in Evangelio; in dedicatione basilicæ, cujus principium est:
聖摩爾修會的本篤會修士們，即聖安波羅修著作的編者，雖然以明言指出此篇講章不當歸於安波羅修，卻仍把它放在他講章的末尾，第六十三號；因此我們原不敢把它收入我們的文集，直到我們親眼在耶路撒冷聖十字架第九十九號抄本中，見到它以聖馬克西姆之名列於第九十四號，並見到極博學的貝蘇提烏斯樞機的判斷。他寫道：我判為聖馬克西姆所作的最後一篇講章，是論福音書中百夫長的僕人；在一座聖殿的奉獻禮上，其開端是：
The Benedictine monks of the congregation of Saint Maur, editors of the works of Saint Ambrose, although in open words they indicated that this sermon is not to be ascribed to Ambrose, nevertheless placed it at the end of his sermons, number 63; wherefore we feared to bring it over into our collection, until with our own eyes we saw it related under the name of Saint Maximus, number 94, in codex 99 of Holy Cross in Jerusalem, and also the judgment of the most learned cardinal Besutius. He therefore writes: The last sermon, which I judge to be Saint Maximus's, is on the centurion's servant in the Gospel; at the dedication of a basilica, whose beginning is:
221:2
Legimus in sancto Evangelio, etcqui quidem non est pro festo Dedicationis ecclesiæ, ut nunc in more habemus, sed est sermo ad populum habitus, cum de novo a comite, qui ibidem imperatoris nomine comeaque appellabatur, basilica constructa fuit. Laudat quoque in eodem duos viros, Vitalianum et Majanum, qui, etsi mediocres in sæculo forturnisque tenues, tabernaculumtamen basilicæ construi fecerint. Accedit etiam testimonium codicis Sangallensis num. 75. Legimus in S.
「我們在聖福音書中讀到」云云——這其實並非如我們現今習慣的、為著教堂奉獻節而作，而是一篇向會眾所講的道，那時有一位伯爵新建了一座聖殿，他在那裡以皇帝的名義被稱作伯爵並冠以伯爵之銜。這篇道也在其中稱讚兩個人，維塔利安與馬雅努斯，他們雖在世上身分中等、家業微薄，卻使那聖殿的帳幕得以建成。此外還加上聖迦倫抄本第七十五號的佐證。我們在聖福音書中讀到：
'We read in the holy Gospel,' and so forth—which indeed is not for the feast of the Dedication of a church, as we now have it in custom, but is a sermon delivered to the people, when a basilica had been newly constructed by a count, who was there called by the emperor's name and title of count. It also praises therein two men, Vitalian and Majanus, who, although of middling station in the world and slender in fortune, nevertheless caused the tabernacle of the basilica to be built. There is added also the testimony of the Sangallensis codex, number 75. We read in the holy
221:3
Evangelio, eum centurionis cujusdam servus qui erat illi pretiosior, e gravi paralysis aegritudine laboraret, et per seniores Judaeorum ille centurio rogaret Salvatorem ut ejus doloribus mederetur (erat enim, ut ait Scriptura, moriturus), iter cætera ad majorem commendationis gratiam sermonis Judæorum dixisse Domino: Dignum est ut hoc illi præstes: diligit enim gentem nostram, et synagogam ipse ædificavit nobis (Luc. VII et seqq.). Si ergo commendatur Domino qui aedificavit synagogam, quanto est commendatior qui aedificavit ecclesiam ? Et si is meretur gratiam qui impietatis receptaculum præstitit, quanto majorem meretur gratiam qui religioni domicilium præparavit?
我們在福音書中讀到，有一個百夫長的僕人，是他所寶貴的，患了嚴重的癱瘓病痛，那百夫長便藉猶太人的長老求救主醫治他的痛苦（因為他，如經上所說，快要死了），除別的話外，猶太人的言辭為要更得推薦之恩，對主說：「你給他行這事是應當的，因為他愛我們的百姓，給我們建造會堂」（路七章及以下）。那麼，建造會堂的人既得向主推薦，那建造教會的人豈不更蒙推薦嗎？建立了不敬虔之容器的人尚且配得恩典，那為敬虔預備了居所的人豈不配得更大的恩典嗎？
We read in the Gospel that when a certain centurion's servant, who was more precious to him, was suffering from a grave sickness of paralysis, and that centurion begged the Savior through the elders of the Jews that He would heal his sufferings (for he was, as the Scripture says, about to die), among other things, for the greater favor of commendation, the speech of the Jews said to the Lord: 'It is fitting that Thou grant him this: for he loves our nation, and he himself has built us a synagogue' (Luke 7 and following). If then he is commended to the Lord who built a synagogue, how much more commended is he who built a church? And if he merits grace who furnished a receptacle of impiety, how much greater grace does he merit who prepared a dwelling for religion?
221:4
Et si ille coelesti misericordia visitatur qui construxit locum ubi Christus semper negatur, quanto magis visitandus est a qui fabricari fecit tabernaculum ubi Christus quotidie prædicatur? In centurione enim Dominus non quid operis fecerit, sed qua mente operatus sit comprobavit. Nam qui id temporis quo nondum Cbristiani erant sollicite synagogam fecit, si fuissent utique Christiani, intelligitur quod multo sollicitius fecisset ecclesiam. Sed tamen licet synagogam aedificet, Christum prædicat; in ipso enim opere commonet Pharisaeos debere illos suscipere Salvatorem, et demonstrat propterea se tabernaculum amplius addidisse, ut multipliciter ibi Domini gloriam loquerentur.
建造了那總是否認基督之處的人尚且蒙天上的憐憫眷顧，那使人建成基督天天被傳揚之帳幕的人，豈不更當蒙眷顧嗎？因為在百夫長身上，主所嘉許的不是他所行何工，而是他以何等的心去行。因為他在那尚未成為基督徒的時候尚且殷勤地建造會堂，可見他若確曾是基督徒，必定會更加殷勤地建造教會。然而，他雖建造會堂，卻是在傳揚基督；因為在這工程本身，他勸誡法利賽人當接待救主，並顯明他之所以另加更大的帳幕，正是要人在那裡以多樣的方式述說主的榮耀。
And if he is visited by heavenly mercy who built a place where Christ is always denied, how much more is he to be visited who caused to be built a tabernacle where Christ is daily preached? For in the centurion the Lord approved not what work he had done, but with what mind he had worked. For he who at that time, when they were not yet Christians, carefully built a synagogue—it is understood that, had they by all means been Christians, he would have built a church far more carefully. And yet, although he builds a synagogue, he preaches Christ; for in the very work he admonishes the Pharisees that they ought to receive the Savior, and he shows that he added a larger tabernacle for this purpose, that in manifold ways they might there speak the glory of the Lord.
221:5
Si enim credit in Christum conditor synagogæ, multo magis credere debet habitator ipsius synagogæ. Centurio.ergo, si justificatus est propter opus fragile vel terrenum, justiftçandus plane vir clarissimus et providentissimus comes noster propter opus tam perpetuum vel cæleste: qui comes, sicut est. centurione dignitate potior, ita et fide debet esse devotior. Sapiens vir et religiosus comes, qui quantum in bello imperatori militat Salvatori, et quantum festinat de hostium manibus captivos eruere, tanto 685 magis festinat a diaboli se sacrilegio liberare. Ibi inimicos terreni regis interficit, hic adversarios Domini coelestis insequitur; ibi barbaros vincit, hic daemones.
因為建造會堂之人若信基督，那住在該會堂之人豈不更當相信嗎？所以，百夫長若因一件脆弱而屬地的工得稱義，那麼我們這位至為顯赫、至有遠見的伯爵，因一件如此恆久、屬天的工，顯然更當得稱義：這位伯爵既在尊貴上勝過百夫長，就當在信仰上更加虔敬。有智慧、敬虔的伯爵，他既在戰場上服事皇帝，也照樣服事救主；他既急於從仇敵手中救出俘虜，就更急於使自己脫離魔鬼的褻瀆。在那裡他殺戮屬地君王的仇敵，在這裡他追擊屬天之主的敵人；在那裡他戰勝蠻族，在這裡戰勝群魔。
For if the builder of the synagogue believes in Christ, much more ought the dweller in that synagogue to believe. Therefore the centurion, if he was justified on account of a frail or earthly work, our most illustrious and most provident count is plainly to be justified on account of a work so lasting and heavenly: this count, as he is superior to the centurion in dignity, so also ought he to be more devoted in faith. A wise man and a religious count, who, as much as he serves the emperor in war, so much serves the Savior, and as much as he hastens to rescue captives from the hands of enemies, so much the more does he hasten to free himself from the sacrilege of the devil. There he slays the enemies of the earthly king, here he pursues the adversaries of the heavenly Lord; there he conquers barbarians, here demons.
221:6
Sapiens, inquam, qui sicut comes imperatoris est, ita et comes Christi esse desiderat. Nam bene utique et religiose agendo, dignitatem suam cupit esse perpetuam, secundum quod scriptum est in propheta: Et vos, 0 boni reges, bonas facite vias vestras et studia vestra, et audite vocem Domini Dei vestri, et pœnitebit Dominum mali quod locutus est adversum vos (Prov. XXVI). Ergo cum centurio rogaret Dominum ut de morte erueret aegro. tantem, et vellet Dominus ad domum centurionis pergere, in qua servulus decumbebat, ait centurio: Domine, non sum dignus ut intres sub tectum meum. Excusatigitur centurio, et ne sub tectum ejus ingrediatur Dominus indignum se dicit.
我說，有智慧的人，他既是皇帝的伯爵，也渴望作基督的伯爵。因為他凡事行善敬虔，就渴望他的尊榮存到永遠，正如先知書上所記：「你們這些良善的君王啊，要使你們的道路和作為完善，聽從耶和華你們神的聲音，主就必後悔祂向你們所說的災禍」（箴二十六章，按原文）。所以當百夫長求主救他垂危的僕人脫離死亡，主也願意往那躺著小僕人的百夫長家去時，百夫長說：「主啊，不要勞動，因你到我舍下我不敢當。」於是百夫長推辭，說自己不配讓主進他的屋簷下。
Wise, I say, is he who, as he is the emperor's count, so desires to be also Christ's count. For by acting well and religiously in every way, he desires his dignity to be perpetual, according to what is written in the prophet: 'And you, O good kings, make good your ways and your endeavors, and hear the voice of the Lord your God, and the Lord will repent of the evil which He has spoken against you' (Prov. 26). Therefore when the centurion begged the Lord to rescue his sick servant from death, and the Lord willed to go to the centurion's house, in which the little servant lay, the centurion said: 'Lord, I am not worthy that Thou shouldst enter under my roof.' The centurion therefore excused himself, and said that he was unworthy that the Lord should enter under his roof.
221:7
Ecce dignus est comes noster, sub cujus tectum hodie Salvator ingreditur. Videamus ipsa centurionis excusatio quam habeat gratiam; ait cnim: Domine, non sum dignus ut intres sub tectum meum, b sed tantum die verbo, sana bitur puer meus (Matth. VIII). 0 fides Christiana, quæ cum humilitale totum impetrare consuevisti. Ecce religiosus centurio ad accipiendam saluteni dignior fit, dum se profitetur iudignum; et dum ædes suas injuriosas putat, magis eas honorificas fecit et gratas. Magnae enim et perfectæ fidei vir, qui intelligeret Christum Dominum coelorum esse, dum verebatur ne hospitii sui eum angusta 686 non acciperent. Ergo contradicente centurione, non pergit ad domum Dominus.
看哪，我們的伯爵是配得的，救主今日進入他的屋簷下。讓我們看百夫長那推辭本身有何等的恩典；因為他說：「主啊，你到我舍下我不敢當，只要你說一句話，我的僕人就必好了」（太八章）。啊，基督的信仰，你向來以謙卑求得一切！看哪，敬虔的百夫長自認不配，卻反而更配得領受痊癒；他既以為自己的居所有失恭敬，反倒使它更顯尊榮、更蒙悅納。因為他是大有並全備信仰之人，他明白基督是諸天之主，卻懼怕自己狹小的居所不足以接待祂。所以，百夫長既如此推辭，主就不往那家去。
Behold, worthy is our count, under whose roof the Savior enters today. Let us see what grace the centurion's very excuse has; for he says: 'Lord, I am not worthy that Thou shouldst enter under my roof, but only say the word, and my servant shall be healed' (Matt. 8). O Christian faith, which with humility hast been wont to obtain everything! Behold, the religious centurion becomes more worthy to receive health, while he professes himself unworthy; and while he thinks his house injurious to the Lord, he rather makes it honorable and pleasing. For a man of great and perfect faith was he, who understood Christ to be the Lord of heaven, while he feared lest the narrow bounds of his lodging should not receive Him. Therefore, the centurion demurring, the Lord does not go to the house.
221:8
Non pergit Dominus, sed pergit Domini medicina; non visitat segrotuni Salvator, sed visitat sanitas Salvatoris. De fratribus vero nostris sanctis viris Vitaliano et Majano quid dicam? Scio illos gloriam ab hominibus non quaerere, nisi a solo Deo: sed tamen tandem eorum, etsi ego taceam, ipsa opera loquuntur; ad ipsorum enim laudem pertinet quidquid in aliis paulo anle laudavimus. Nam hoc tabernaculum, etsi plurimi construxerunt, hi tamen sumptu operat! sunt uno assensu. Et quo tandem sumptu, cum sint in sæculo mediocres et tenues? Illo Scilicet de quo ait Apostolus, abundantia fidei et divitiis simplicitatii (11 Cor. VIII). Est enim sanctis viris semper dives ipsa paupertas.
主不去，但主的醫治去了；救主不親自探望病人，但救主的痊癒探望了他。至於我們的弟兄，聖潔之人維塔利安與馬雅努斯，我又當說甚麼呢？我知道他們尋求榮耀不是從人，乃是單從神：然而，縱使我緘默，他們的作為本身也在為他們說話；因為我們稍前在別人身上所稱讚的一切，都歸於他們的稱讚。因為這帳幕雖有許多人建造，這兩人卻同心以自己的資財建成。到底是用甚麼資財呢，既然他們在世上是中等而微薄的？當然是用使徒所說的那種：「信心的豐盛與慷慨的財富」（林後八章）。因為對聖潔之人而言，他們的貧窮本身總是富足的。
The Lord does not go, but the Lord's medicine goes; the Savior does not visit the sick man, but the Savior's health visits him. But concerning our brethren, the holy men Vitalian and Majanus, what shall I say? I know that they seek glory not from men, but from God alone: yet nevertheless, even if I keep silent, their very works speak of them; for whatever we praised in others a little before pertains to their praise. For this tabernacle, although very many built it, these however built with one accord at their own expense. And with what expense at last, since they are of middling and slender means in the world? With that expense, of course, of which the Apostle says, 'the abundance of faith and the riches of simplicity' (2 Cor. 8). For to holy men their very poverty is always rich.
221:9
Unde credo hos beatos hanc ecclesiam non minus orationibus quam impendiis fabricasse; sic enim oportebat ut opus Christi precibus. magis cresceret quam caementis. Totam enim substantiam et in hujus facturam operis expenderunt, et ipsis certe nibil deest. Ipsa plane eat, sicut diximus, dives locuplesque paupertas, qaae expendit omnia et possidet omnia. Sed haec a Deo benedicta est, sicut illa vidua de qua dicit Dominus in Evangelio (Marc. XII): Mulier haec vidua pauper plus quam omnes misit; nam omnes hi ex abundanti sibi miserunt in munera Dei, hæc autem totum victum sum quem habuit misit.
因此我相信這些蒙福之人建造這教會，用禱告不亞於用捐資；因為基督的工原當以禱告多過以泥灰而增長，這才相宜。因為他們把全部家業也都花在成就這工上，然而他們確實一無所缺。這誠然如我們所說，是富足而豐裕的貧窮，它花盡一切，又擁有一切。但這貧窮蒙神賜福，正如主在福音書中所論的那寡婦（可十二章）：「這窮寡婦所投的比眾人還多；因為眾人都是自己有餘，拿來投在神的供獻裡，但這寡婦是自己不足，把她一切養生的都投上了。」
Whence I believe that these blessed men built this church no less by prayers than by outlays; for so it was fitting that the work of Christ should grow more by prayers than by mortar. For they spent their whole substance also on the making of this work, and yet certainly nothing is lacking to them. Plainly it is, as we said, a rich and wealthy poverty, which spends all things and possesses all things. But this is blessed by God, like that widow of whom the Lord says in the Gospel (Mark 12): 'This poor widow has cast in more than all; for all these have cast into the offerings of God out of their abundance, but she has cast in all the living that she had.'