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天主的奥秘之城(胡文浩 紫微雷塔小德兰译 杨开勇校阅)列表
·目录
·001天主的奥秘之城第一册第1卷第1
·002天主的奥秘之城第一册第1卷第1
·003天主的奥秘之城第一册第1卷第1
·004天主的奥秘之城第一册第1卷第1
·005天主的奥秘之城第一册第1卷第1
·006天主的奥秘之城第一册第1卷第1
·007天主的奥秘之城第一册第1卷第2
·008天主的奥秘之城第一册第1卷第3
·作者:艾吉达的耶稣玛利亚
·009天主的奥秘之城第一册第1卷第4
·010天主的奥秘之城第一册第1卷第5
·011天主的奥秘之城第一册第1卷第6
·012天主的奥秘之城第一册第1卷第7
·013天主的奥秘之城第一册第1卷第8
·014天主的奥秘之城第一册第1卷第9
·015天主的奥秘之城第一册第1卷第1
·016天主的奥秘之城第一册第1卷第1
·017天主的奥秘之城第一册第1卷第1
·018天主的奥秘之城第一册第1卷第1
·019天主的奥秘之城第一册第1卷第1
·020天主的奥秘之城第一册第1卷第1
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·022天主的奥秘之城第一册第1卷第1
·023天主的奥秘之城第一册第1卷第1
·024天主的奥秘之城第一册第1卷第1
·025天主的奥秘之城第一册第1卷第2
·026天主的奥秘之城第一册第1卷第2
·027天主的奥秘之城第一册第1卷第2
·028天主的奥秘之城第一册第1卷第2
·029天主的奥秘之城第一册第1卷第2
·030天主的奥秘之城第一册第1卷第2
·031天主的奥秘之城第一册第2卷第1
·032天主的奥秘之城第一册第2卷第2
·033天主的奥秘之城第一册第2卷第3
·034天主的奥秘之城第一册第2卷第4
·035天主的奥秘之城第一册第2卷第5
·036天主的奥秘之城第一册第2卷第6
·037天主的奥秘之城第一册第2卷第7
·038天主的奥秘之城第一册第2卷第8
·039天主的奥秘之城第一册第2卷第9
·040天主的奥秘之城第一册第2卷第1
·041天主的奥秘之城第一册第2卷第1
·042天主的奥秘之城第一册第2卷第1
·042天主的奥秘之城第一册第2卷第1
·043天主的奥秘之城第一册第2卷第1
·044天主的奥秘之城第一册第2卷第1
·045天主的奥秘之城第一册第2卷第1
·046天主的奥秘之城第一册第2卷第1
·047天主的奥秘之城第一册第2卷第1
·048天主的奥秘之城第一册第2卷第1
·049天主的奥秘之城第一册第2卷第2
·050天主的奥秘之城第一册第2卷第2
·051天主的奥秘之城第一册第2卷第2
·052天主的奥秘之城第一册第2卷第2
·053天主的奥秘之城第一册第2卷第2
·天主的奥秘之城第一册 完(附 中译
·054天主的奥秘之城第一册第2卷第2
·天主的奥秘之城第二册 许可 引言
·001天主的奥秘之城第二册第1卷第1
·002天主的奥秘之城第二册第1卷第2
·003天主的奥秘之城第二册第1卷第3
·004天主的奥秘之城第二册第1卷第4
·005天主的奥秘之城第二册第1卷第5
「我的民因无知识而灭亡。你弃掉知识,我也必弃掉你,使你不再给我作祭司。」
011天主的奥秘之城第一册第1卷第6章:在这章里,我提出有关教义的质疑,及天主的回答
011天主的奥秘之城第一册第1卷第6章:在这章里,我提出有关教义的质疑,及天主的回答
浏览次数:708 更新时间:2021-2-23
 
 

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CHAPTER VI.

CONCERNING A DOUBT, WHICH I PROPOSED REGARDING THE DOCTRINE CONTAINEDIN THESE CHAPTERS, AND THE ANSWER TO IT.

第六章

在这章里,我提出有关教义的质疑,及天主的回答。

72. In regard to the significance of thedoctrine contained in the last two chapters a doubt occurred to me, and I haveoften heard and been informed by learned persons, that the same is discussedalso in the schools.

72. 关于前两章中所包含的重要教义,我产生了一个疑问,并且我经常听说也被有学问的人告知,也在学校讨论过同样的问题。

The doubt was as follows: If theprincipal motive of the incarnation of the Word, was to make him Head and theFirstborn of all creation (Col. 1, 15) and, through the hypostatic union withhuman nature, to communicate his attributes and perfections, in a mannerbefitting his grace and glory, to the predestined;

我的疑问如下:是否圣言降生为人的主要动机是使主子成为所有受造物的元首和首生者(哥罗森书:115)并且通过与人性的神人合一,来传达主子的属性及完美,以某种方式使主子的恩宠和荣耀给予预定的人;

and, if to assume flesh capable ofsuffering and dying for man was his secondary motive : then, if theseassumptions are true, how comes it, that there is such a diversity of opinionin regard to it in the holy Church?

并且,如果认为道成肉身能为世人受苦受死是祂的第二个动机:那么,如果这假设是真的,那圣教会对此怎么会有这么多各种各样的看法呢?

The most common assumption is, that theeternal Word descended from heaven expressly for the purpose of redeeming menthrough his most holy Passion and Death.

最常见的假设是,永生圣言从天降下,其明确的目的是以天主子最神圣的“苦难”和“死亡”来救赎人类。

73. This doubt I proposed humbly to theLord. After giving me an understanding and a great enlightenment, by which Iperceived and understood many mysteries, He condescended to answer me.

73. 我谦卑地向主提出这个疑问。主賜我明悟和光照后,我领悟並理解了许多奥秘,天主屈尊回答了我。

The mysteries themselves I cannotexplain, because the words of the Lord comprehend and mean so much.

我无法解释奥秘本身,因为主的话语是不变的真理,但其理解和含意却很多很深。

But his answer was as follows: “Myspouse and dove, hear : for as a Father and a Teacher I will solve thy doubtand instruct thee in thy ignorance.

但天主的回答如下:「我的净配,我的鸽子,听啊:作为天父”和老师,我要解决你的疑惑,并指导你的无知。

Know, that the principal and legitimateend of the decree, which I had in view in resolving to communicate my Divinityin the hypostatic union of the Word with human nature, was the glory, whichwould redound to my name through this communication, and also that which was toredound to the creatures capable thereof.

要知道,我在解决传达我的神圣圣言与人性两性一位结合的问题时所考虑的这命定主要和真实的目的是,通过这个传达将荣耀归于我的名,也使受造物获得能力。

This decree would without doubt havebeen executed in the Incarnation, even if the first man had not sinned : for itwas an express decree, substantially independent of any condition.

毫无疑问,这法令已被执行在道成肉身里,即便是“第一个人”没有犯罪:因为它是个明确的旨意,本质上独立于任何条件。

Therefore, the intention of my will,which was primarily to communicate Myself to the soul and humanity of the Word,was to be efficaciously fulfilled.

因此,我的心意是向灵魂和圣言的人性传达“我自己”,并被有效地承行。

This was conformable to the justice andrectitude of my works, and, although it was subsequent in its execution, it wasnevertheless antecedent in my intention.

这符合我的正义和正直的工作,尽管它是随后执行的,但它在我的意向中却是先行的。

If I waited before sending my Onlybegotten, it was because I had resolved to prepare for Him beforehand a holyand select congregation of the just, who, presupposing the fall of mankind,would be like roses among the thorns, that is, the sinners.

如果在派遣我的“独生子”之前有所等待,那是因为我决心为“他”事先准备圣洁和蒙揀选的义人们,他们如同荆棘–罪人–中的玫瑰,预设在人类的堕落中。

Foreseeing the fall of the human race, Idetermined, by an express decree, that the Word should come in a form capableof suffering and death for the Redemption of his people, whose head He was tobe.

我预见了人类的堕落,我通过一项明确的旨意决定,圣言应该能够以遭受苦难和死亡的形式来救赎他的子民,而圣子将成为他子民的元首。

Thus my infinite love for man could beso much the more known and manifest and a just satisfaction would be renderedto my equity and justice;

因此我对人的无限爱就可以更加广为人知和彰显。我的公平和正义将得到公正的满足;

and if he, who was to be first inexistence, was a sinner: He that was to be first in dignity, would be theRedeemer (I Cor. 15, 21).

如果亚当,第一个存在的人,是一个罪人;天主子作为第一个有尊严的人,将是救赎者(格林多前书 15:21)。

【经文格林多前书 15:21〉:因为死亡既因一人而来,死者的复活也因一人而来;】

Thus also men might come to know thegravity of sin, and love one and the same Creator, Vivifier, Redeemer, andJudge of all mortals. I also wished as it were, to compel them to make a properreturn of gratitude and love.

因此,人类也可以由此知道罪的严重性,以感激之情来回报我的救赎和造物主,那赋予生气者,同时又是救赎者和可朽的凡人的审判者的天主子。

Refusing to punish them withoutreprieve, as I have punished the apostate angels, but pardoning them andlooking upon them with mercy, I offered them an opportune remedy by executingthe rigor of my justice upon my only begotten Son and reserving for man thekindness of my great mercy.“

我拒绝毫无宽免地惩罚他们,就像我惩罚反叛的天使一样,而是赦免了他们,用慈悲的眼光看待他们,给了他们一个及时的补救办法,对我唯一的独生子执行了严格的正义,并为他们保留了良善和我的伟大慈悲。”

74. “And in order that thou mayestbetter understand the answer to thy doubt, remember, that there is neither anysuccession of time in my decrees, nor any need of it for the perception and theexecution of them.

74. 「并且,为了你能更好的明白对你的疑问的回答,要记得,在我的圣意中既没有时间的接续性,也不需要任何时间来感知和执行。

Those that say that the Word becameincarnate in order to redeem the world, say well; and those that say, that Hewould have become incarnate also, if man had not sinned, likewise speak well,only it must be understood in the right way.

那些说圣言化身为人以赎回世人的人,说的好;那些说,既便人类没有犯罪,祂也将道成肉身的,也说得很好,只要能以正确的方式去理解。

For if Adam had not sinned, Christ wouldhave descended from heaven in that form, which would be suitable to the stateof man‘s innocence; but as Adam sinned, I resolved by the secondary decree,that He should be made of passible nature; since foreseeing sin, it was proper,that it should be repaired in the way in which He has done it.

因为如果亚当没有犯罪,基督会以适合无罪人类的形式从天降下;但因为亚当犯了罪,我就藉著第二个命定来解决这个问题,即天主子会有感受(痛苦)的人的本性;因为我预见人的犯罪,所以由我唯一子的血洁净罪恶为罪修补是当的而天主子也已经按照他的方式恢复圣宠给人类

And as you desireto know, how the mystery of the Incarnation would have taken place, if man hadpreserved the state of innocence, know, that the human substance would havebeen essentially the same as now, only it would be clothed with the gifts ofimpassibility and immortality, such as my Only begotten possessed after hisResurrection and before his Ascension.

正如你想知道的,如果人类保持了无罪的状态,那么“道成肉身”的奥迹要怎样发生,你要知道,人类的实质与现在基本上是相同的,只是会披上不可逾越和不可朽坏的恩赐,就像我的独生子在他“复活”后和“升天”前所拥有的一样。

Hewould live and converse with men; the hidden sacraments and mysteries would allbe manifest; and many times would his glory shine forth as it happened once inhis mortal life (Mark 17, 1).

降生成人的天主子将会与人生活交谈;隐藏的圣事和奥秘都将显现出来;天主子的光荣会常常照耀,就像在祂的一生中曾经发生过一样。

[经文马尔谷福音 17:1 〉:耶稣讲完了这些话,便举目向天说:「父啊!时辰来到了,求你光荣你的子,好叫子也光荣你:」

Hewould, in that state of man‘s innocence, have become manifest to all men in thesame manner as He once showed Himself to the three apostles in his mortalstate.

在人类无罪状态下,祂将以同样的方式显现给所有的人,就像祂曾在尘世状态中向三位宗徒显示祂自己那样。

All those on the way to heaven would seethe great glory of my Only begotten; they would be consoled by conversing withHim and they would place no obstacle to his divine workings, for they would bewithout sin.

所有的人在去天堂的路上将看见我独生子的大光荣;他们将通过与祂的谈话被安慰,他们不会对祂的神圣工作设置任何障碍,因为他们将是无罪的。

But all this was impeded and spoiled bythe guilt of sin and on that account it was proper, that He should come inpassible and mortal nature.“

但这一切都因罪恶而受阻和破坏,因此天主子取人性,为人,在人性内来救我们,他贬抑自己,和人一样受苦,为的是成了人之后的他,能使人成全肖似天主。”

75. “The existence of different opinionsregarding these sacraments and other mysteries in the Church, arises from thefact that I manifest and give light concerning one set of mysteries to someteachers, and illumine others concerning other mysteries; for mortals are notcapable of receiving all the light.

75.教会中对这些圣事和其它奥秘存着不同的看法,源于我向一些圣师展示并给予了部分奥秘的光照,并对另一些人给予其它的奥秘的光照;这是因为世人无法承受所有的光。

It is not expedient, that the knowledgeof all things be given to one man, as long as men are viators. For also in thestate of comprehensors, they obtain them in parts and according to the stateand the merits of each.

只要是仍在尘世中生活的人,将万物的知识通传给一个人是不合宜的。同时由于世人是在理解者的状态,他们只能获得部分的知识,并且是根据各人的状态和理解力。

But the plenitude of all gifts is dueonly to the humanity of my Only begotten and to his Mother in properproportion. The other mortals receive it neither entirely, nor is it alwaysgiven so clearly, as to assure them altogether.

但是,所有圆满丰盛的神圣恩赐都交在我“独生子”和他母亲的手里,其他世人接受的神圣知识都不是全部,只是部分,每个人的恩赐都不一样,没有人享有全部的恩赐。(意谓天主持有一切完整的神圣知识,而不是人。)

Therefore they must acquire it by meansof study and the use of letters and science. There are also many truthsrevealed in holy Scriptures and to some men light is given from above.

因此,世人必须通过学习,使用文字和科学来获得神圣知识。圣经中也揭示了许多真理,有些人从上天得到光照。

Yet, as I leave most men to work bytheir natural light, it must follow, that they understand these mysteries indifferent senses, and that there exist different explanations and differentmeanings regarding the different passages in Scripture; for each adheres to hisopinion according to his understanding.

然而,当我让大多数世人在他们天然的领悟下学习,知识是必须遵循的,世人以不同的感受理解这些奥秘,而这让圣经中的不同段落有不同的解释和不同的含义,因为每个人都按照自己的理解持守自己的观点。

nd the light and truth is essentiallyone, but it is made use of with diversity of judgment and inclinations, so thatsome adhere to these teachers, others to those and so the controversies ariseamong them.”

许多人的用意是好的,并且光明与真理本质上是一体,但被使用的判断和倾向各不相同,所以有些人追随这位神师,另一些人追随那位神师,所以他们之间就产生了争议。”

76. “One of the reasons why the opinion,that the Word came from heaven mainly for the sake of redeeming the world, ismore common can be partly explained by the fact, that the mystery of theRedemption with its object has already been consummated and has been mentionedso often in Scriptures, thus causing it to be better understood and manifested.

76.圣言是从天上来的,主要是为了救赎世界,这一信仰之所以被接受的原因之一,其中一个原因可以部分地解释为,救赎的奥秘及其目的已经完成,并且在圣经中经常提到,从而使它得到更好的理解和证明。

The impassibility of Christ on the contrary was neithereffected, nor was it simply and absolutely decreed. All that pertained to thisstate remains concealed and nobody could be sure of it, except those particularones, whom I select for the reception of that light, and for the revelation ofthis decree of my love for man.

 (因为世人都犯了罪),所以基督的不可受苦性从没有发生过,所有与这种状态有关的一切都被隐藏起来,没有人能够显明,除了我特选的人以外,没有人能确知它,由于我对人的爱的圣意,只有特选的人才能接受这光照和启示。(注:基督作为人,必须可以受苦,才能经历和体会人的感受。不过就从基督具有天主性来说,祂应该有超越一切苦难和痛苦的能力,正如祂永不改变那样。基督不可受苦性,的确是极大的奥秘,非一般人可以理解。所以基督同时具有可受苦性和不可受苦性。历史上两种认识曾经互为矛盾,今天看来是基督同时具有神性和人性的完美证明。)

And although this would certainly becapable of moving men, if they would ponder over it and penetrate it; yet thedecree and the work of his Redemption from sin is more powerful and efficaciousto move them toward some acknowledgment and return of my immense love ; forthis is the end, which prompts my works.

尽管这肯定可以感动人,如果他们仔细思考并洞悉的话;然而,使人摆脱罪恶的救赎的圣意和工作更有力,更有效,我希望人们酬答的是他们遵从了我的教诲与真理的熏陶后能在灵性上结出正义的果实,这是促使我工作的目的。

Therefore I fittingly provide, thatthese motives and mysteries be kept especially before the mind and be morefrequently expounded. Advert also, that in one work two results can well beintended, when one of them is conditional.

因此,我恰如其分地提出,这些动机和奥秘尤其要放在心里,并更经常地加以阐述。还要注意到,一项工作可能会有两个结果,当其中之一会是有条件的情形之下。

Thus it was that the Word would not havedescended in passible flesh, if man had not sinned, and ifhe would sin, He would come in a body capable of suffering: whatever wouldhappen the decree of the Incarnation would not be left unfulfilled.

因此,如果人没有犯罪,圣言就不会降生成为可受苦的肉身;如果人犯了罪,祂将以能受苦的身体来到:无论怎样都会发生,道成肉身的旨意不会不完成。

I desire, that the sacraments of theRedemption be recognized and held in esteem and that they be always remembered,in order that they may bring the proper fruit.

我渴望,救赎圣事能够被认识并受到尊重,并始终牢记在心,以便世人能结出相称的果实。

But just as much I desire, that themortals recognize the Word as their Head and as the final Object of allCreation and of all the rest of the human race.

但我也同样希望,世人都能认识到圣言是他们的元首,是所有受造物和所有其他人类的最终目标。

For, conjointly with my own kindness,his formation was the principal motive for giving existence to the creatures.Therefore He should be honored, not only because He has redeemed the humanrace, but also because he furnished the motive for its creation.”

因为与我自己的仁慈相结合,天主子的形成是赋予这些受造物存在的主要动机。因此,天主子应该被光荣,不仅因为祂救赎了人类,还因为祂为创造世界提供了动力。”

77.“Take notice also, my spouse, that very often I permit and causedifferences of opinions among the doctors and teachers. Thus some of themmaintain what is true and others, according to their natural disposition,defend what is doubtful.

77.另请留意,我的净配,我经常允许教会圣师们和教师们之间产生意见分歧。因此,他们中一些人保持真理,而另一些人,则根据其自然性情,辩解那些质疑之事。

Others still again are permitted to sayeven what is not true, though not in open contradiction to the veiled truths offaith, which all must hold. Some also teach, what is possible according totheir supposition. By this varied light, truth is traced, and the mysteries offaith become more manifest.

另有一些人更被允许说些不是真理之事,然而不是公开相反那隐密信仰的真理,这真理是所有人必须持守的;还有一些人根据他们的假设,教导什么是可能的。藉着不一样的光,真理被追寻,信仰的奥秘变得更加明显。

Doubt serves as a stimulus to theunderstanding for the investigation of truth. Therefore controversies of the teachersfulfill a proper and holy end.

为探索真理, 怀疑是对真理探究理解力的一种激发。因此,教师的争论达到了一个正确而神圣的目的。

They are also permitted in order, tomake it known, that real science dwells in my Church more than in the combinedstudy of all the holy and perfect teachers, and that she can make them wiseabove the wisdom of the worldly wise; that there is above them One, who is thePrompter of the wise(Wis. 7, 15), namely, Myself;

教师们还被允许为使众人都知道,真正的科学在我的圣教会里,胜过所有圣洁和完美的教师的联合研究,而且我的圣教会可以使他们变得充满智慧,超越世俗智慧。他们之上有一位智慧的领导者(智慧篇7:15),即我自己;

经文〈智慧篇 7:15 〉:「愿天主使我遵照他的意愿说话,使我的思想配合他的恩赐,因为是他领导智慧,引导智者;」

who alone knows all and comprehends all; who weighs and measures, without ever being measured or comprehended (Wis. 9,13) ; that men, although they may search my judgments and testimonies ever somuch, cannot attain them, unless I give the intelligence and light (Job 32, 8),who am the beginning and the Author of all wisdom and science.

只有我知道一切,了解一切;我权衡和判定,却从来没有被衡量或理解过。(智慧篇 9:13);世人,尽管他们可能会非常想寻找我的判断和法度,却无法获得,除非我赐给他们知识和光明(约伯记32:8),我是一切智慧和科学的源头和作者。

经文智慧篇 9:13 〉:有谁能知道天主的计划,有谁能想像上主的意愿?约伯记 32:8 〉但人本来都具有灵性,全能者的气息赋与人聪明;

I desire that men,in acknowledging all this, give Me praise, exaltation, confession, supremityand glory forever.“

在认知了这一切后,我渴望世人永远给予我赞美、崇敬,承认我的至高无上,将光荣归于我。

78.“I desire also that the holy doctors acquire for themselves muchgrace, light and glory by their earnest, laudable and sacred study, and thatthe truth be more and more clearly detected and purified, and be traced to itssource.

78.「我也渴望圣洁的教会圣师们,通过他们认真,值得称赞和神圣的研究,为他们获得极大的恩宠、光明和荣耀,并越来越清楚地发现和净化真理,并追寻其源头。

By humbly investigating the mysteriesand the admirable works of my right hand, they come to be partakers of them andof the bread of the understanding, the holy Scriptures (Eccli. 15, 3).

通过谦卑地探索奥秘和崇敬全能万物之主的工程,教师们变成了智慧的一份,也分享智慧的粮,就是圣经。(德训篇15:3)

经文〈德训篇15:3〉:要用生命和明智的食物养育他,用有益的智慧之水,给他当饮料。他依靠智慧,便不致动摇;

I have especially shown my Providence inregard to doctors and teachers, although their opinions and doubts have been sodiverse and for such different ends.

我特别向教会圣师和教师显示了我的国度”,尽管他们的意见和怀疑如此多样,而且出于不同的目的。

Sometimes, for my greater glory andhonor, sometimes for earthly purposes, they are permitted to dispute, and tocontradict each other; and there is a great inequality in the manner in whichthey have proceeded and do proceed to show their emulation and earnestness.

有时候为了我更大的光荣和荣耀,有时出于尘世的目的,圣师和教师被允许争论并相互矛盾;他们的行动方式存在很大的不同,而且确实表现出了他们的竞争和热诚。

But with all this I have directed,governed and enlightened them, giving them my protection in such a manner, thatthe truth may be investigated and clearly manifested.

尽管如此,我还是指导、管理并启发了他们,以这样一种方式给予保护,使真理可以被探索并清楚地被显示出来。

The light has spread out, so that manyof my perfections and wonderful works have been made known, and the holyScriptures have been interpreted according to high standards, which has beenvery pleasing to Me.

光已散播出去,这样我很多完美和奇妙的工作将被人了解,圣经也按照高标准被诠释,这让我很满意。

For this reason the fury of hell, withinconceivable envy (especially in these, our times), has raised its throne ofiniquity, pretending to engulf the waters of the Jordan (Job 40, 18), andobscure the light of holy faith by heretical doctrines and seeking to sow itsfalse seeds by the help of man (Matth. 13, 25). 

因此,地狱的愤怒,带着惊人的嫉妒(尤其是在我们这个时代),提升了牠邪恶的宝座,自诩吞没了约旦河的水(约伯记40:18),而异端教义隐晦了圣洁信仰之光,并在人的帮助下寻求播种虚假的种子。(玛窦福音13:25)

经文:(约伯记 40:18):牠的脊骨好似铜管,牠的骨骸有如铁杠。 玛窦福音13:25:但在人睡觉的时候,他的仇人来,在麦子中间撒莠子,就走了。

But the rest of the Church and itstruths are in most perfect order; the Catholics, although much involved andblind in other respects, hold nevertheless the truths of faith and its holylight without diminution. I call all men with fatherly love to share thishappiness, yet few are the elect, who choose to respond to my call.”

但是教会其余的部分及教会的真理是在最完美的秩序中。天主教友,虽然追求很多,但在其它方面仍有盲点,然而教友们持守信仰的真理及其圣光不熄。我以天父的爱召唤所有的世人来分享这份幸福,但很少的被选者愿意回应我的召叫。

79.“I also desire thee to understand, my spouse, how well my Providencedisposes things in such a way, that the teachers, by the diversity of theiropinions, and by their own diligent exertion and study, scrutinize more deeplymy yky and thus lay bare the marrow of the holy Scriptures to wayfaring men.

79、“我也希望你明白,我的净配,我很好的眷顾和处理这些事,教师们由于他们意见的多样性,以及他们勤奋的努力和学习,对我的见证作了更深入的细查,从而向旅途中的人揭示了圣经的精髓。

But it would be very pleasing to Me andin harmony with my service, if learned persons would extinguish and do awaywith pride, envy and ambition after vain honors; also all the other passionsand vices, which arise from them, together with the bad seeds, that are likelyto be generated from that sort of occupation (Matth. 13, 25).

但是,如果有学的人在无用的虚荣之后能消灭并远离骄傲、嫉妒和野心,以及所有由此产生的一切其它偏情、罪惡、连同坏种子,对我来说将是非常令人愉快,并与我的服事相和谐(玛窦福音13:25)。经文〈玛窦福音13:25〉:但在人睡覺的時候,他的仇人來,在麥子中間撒上莠子,就走了。 

But I do not root out this bad seed atpresent, in order that the good may not be rooted out with the bad.”

但是我目前不根除这些坏种子,以免好的与坏的同时被根除。

All this the Lord spoke to me and manyother things, which I cannot make manifest.

主对我说了所有这些,还有许多其他我无法表明的事情。

May his Majestyeternally be blessed, who, without disdaining the insignificance of soinsipient and useless a woman, deemed it proper to enlighten and to satisfy myignorance in so bountiful and merciful a manner. May the blessed spirits andthe just of the earth give Him praise and thanksgiving without end !

愿祂的尊威永受赞颂,祂没有轻视一个渺小无用的女子的不足,却认为应该以如此慷慨和慈悲的方式启发和光照我的无知。愿蒙福的灵魂和世上的义人,给予祂永无止息的赞美和感恩!

 


上一篇:010天主的奥秘之城第一册第1卷第5章 关于圣经的说明,特别是箴言篇的第八章
下一篇:012天主的奥秘之城第一册第1卷第7章:至高者如何开始祂的创世工作,天使和人如何在道成肉身的天主子的领导下被创造
 

 


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