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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
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·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
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·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
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·020天主的奥秘之城第一册第1卷第1
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·025天主的奥秘之城第一册第1卷第2
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·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
·天主的奥秘之城第二册 见证
·天主的奥秘之城第二册 许可
·天主的奥秘之城第二册 引言
·001天主的奥秘之城第二册第1卷第1
「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。」
041天主的奥秘之城第一册第2卷第11章 至圣玛利亚所操练的勇德
041天主的奥秘之城第一册第2卷第11章 至圣玛利亚所操练的勇德
浏览次数:301 更新时间:2022-1-21
 
 

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CHAPTER XI

THE VIRTUE OF FORTITUDE, AS PRACTICED BY THE MOST HOLY MARY.

第十一章

至圣玛利亚所操练的勇德

cardinal virtues :四枢德:所有德行的中枢,共计四项,即: (1) 智 prudence :谨慎。 (2) 义 justice :公正。 (3) 勇 fortitude :刚毅。 (4) 节 temperance / continence :节操。此四「伦理」枢德,与信、望、爱「神学」三德相对照。

571.The virtue of fortitude, which is the third of the four cardinal virtues, serves to moderate the personal activity of each one s choleric affections. Although it is true that concupiscence precedes irascibility, and therefore temperance which regulates concupiscence, might seem to precede fortitude, because the resistance pertaining to fortitude is exerted against that which opposes concupiscence; nevertheless we must first treat of the activity of the choleric affections and their moderation through fortitude.

571. 勇德是四枢德中的第三个,它能调节每个人易怒情绪的个人行为。虽然贪欲确实先于暴躁,因此调节贪欲的节制似乎先于勇德,因为与勇德有关的阻力是针对节制贪欲而施加的; 然而,我们必须首先通过坚韧来对待易怒情感的活动和对它们的节制。

For in the pursuit of that which is desired, success ordinarily depends upon the intervention of the irascible faculties for overcoming the obstacles that present themselves. Therefore fortitude is a more noble and excellent virtue than temperance, of which we shall treat in the following chapter.

因为在追求理想的过程中,成功通常取决于对易怒官能的干预,以克服出现的障碍。因此,勇德是一种比节制更崇高和卓越的美德,我们将在下一章讨论。

572.The moderation of the irascible passions by the virtue of fortitude is made up of two elements or kinds of activity: to give way to anger in conformity with reason, propriety and honor, and to repress unreasonable anger and passion, whenever it is more useful to restrain than to allow them to act. For as well the one as the other can be praiseworthy or blamable according to the end inview and the circumstances of the affair in hand.

572.以勇德来缓和易怒的情绪是由两种元素或由两种活动组成:为符合理性、礼节、和荣誉而有的愤怒,以及克制不合理的愤怒和激情,无论怎样,约束愤怒比允许愤怒而行动,是更有用的。因为毕竟根据最终的看法和当时手边的情况而言,不论是前者和后者都可以是值得称赞的或可受指责的。

The first of these two kinds of operations of this virtue is properly called fortitude, being called by some teachers pugnacity(bellicositas). The second is called patience, which is the more noble and excellent kind of fortitude, and is possessed and exercised principally by the saints: the worldly-minded, throwing aside good judgment and usurping a false term, are apt to call patience pusillanimity, and miscall inconsiderate and rash presumption, fortitude. Thus it comes, that they never attain the true practice of the virtue of fortitude.

这种美德的两种运作中的第一种被恰当地称为勇,被一些导师称为刚毅。第二种叫做忍耐,是一种更崇高和卓越的坚韧,主要由圣人拥有和运用:世俗的人,抛开良好的判断力,窃取一个虚假的术语,容易把忍耐称为胆怯,误称轻率和鲁莽的放肆为刚强。因此,他们永远不会达到真正的践行勇德。

573.In most holy Mary there were no inordinate movements, which could call to activity the irascible affections for the exercise of fortitude ; for in the most innocent Queen all the passions were well ordered and subject to reason, and her reason was subject to God, who governed Her in all her actions and movements. But She was in need of this virtue in order to overcome the obstacles placed by the devil in diverse ways, seeking to prevent Her from attaining what She most prudently and most properly desired for Herself and her most holy Son.

573.在至圣玛利亚身上,没有过度的作为,可以招来锻炼勇德的急躁情绪;因为在最纯洁的元后身上,所有的激情都井井有条,服从于理性,而她的理性服从于天主,天主在她的一切行动和活动中统管着她。但她需要这勇德,以克服魔鬼以各种方式设置的障碍,试图阻止她实现她对自己和她至圣圣子最谨慎、最恰当的渴望。

And in this most valiant resistance and conflict none of the creatures ever showed more fortitude. For no one ever encountered such conflicts and opposition as She from the demon. But whenever it became necessary to make use of this kind of fortitude or pugnacity with human creatures, She was equally sweet and forcible, or rather, She was just as irresistible as She was most sweet in her activity. For this heavenly Lady alone among all creatures was able to copy so faithfully in her operations that attribute of the Most High, which unites irresistible power with heavenly sweetness (Wisdom 8, 1).

在这场最勇敢的抵抗和冲突中,没有一个受造物表现出更大的刚毅。因为从来没有人遇到过像她这样的来自恶魔的冲突和对立。但每当需要对人类使用这种刚毅或坚韧的时候,她都同样温和而有力,或者更确切地说,她就像她在行动中表现得最为亲切一样不可抗拒。因为在所有受造物中,只有这位天上的圣母能够在她的行动中如此忠实地复制至高者的属性,这属性将不可抗拒的力量与天上的甜蜜结合在一起(智慧篇 8:1 1)。

[经文〈智慧篇 8:1 1〉:智慧施展威力,从地极直达地极,从容治理万物。]

Thus our Queen proceeded in her actions with fortitude, knowing no disorderly fear in her generous heart, as She was superior to all creation. Neither was She rash, or audacious, or immoderate, being alike removed from all these vicious extremes ; for in her great wisdom She knew what terrors were to be vanquished, and what rashness was to be avoided. Thus She was the chosen Woman, clothed in the strength of fortitude and beauty (Prov. 31, 25).

因此,我们的天后以刚毅的态度行事,在她宽厚的心中没有无序的恐惧,因为她优于所有受造物。她既不草率,也不鲁莽,也没有过度,完全摆脱了所有这些恶劣的极端;因为凭着她的大智慧,她知道什么恐怖是要克服的,什么鲁莽是要避免的。因此,她是被选中的女人,穿着刚毅和美丽的力量(箴言 31:25)。

[经文〈箴言 31:25〉:刚毅和尊严是她的服饰,一念及将来便笑容满面。]

574.That part of fortitude which consists in patient endurance, most holy Mary practiced in a still more admirable manner, for She alone participated in the excellent patience of her most holy Son, who bore punishment and suffered innocently without guilt, and in a greater measure than all those who had contracted the guilt. The whole life of the sovereign Queen was a continual suffering and tribulation, especially during the life and passion of our Redeemer, Jesus Christ.

574.勇德的一部分包括忍耐,至圣玛利亚以更令人钦佩的方式实践,因为只有她参与了她至圣之子卓越的忍耐,圣子耶稣承受了惩罚,无罪而无辜地受苦,在更大程度上超过了所有那些犯罪的人所受的苦。至尊元后的整个生活都是不断的痛苦和磨难,尤其是在我们的救赎主耶稣基督的一生和受难中。

Her patience during this time exceeds the comprehension of all creatures ; and only the Lord who imposed this suffering upon Her, could worthily understand its greatness. Never was this most pure Dove excited to the least impatience against any creature, nor did any of the immense tribulations and sorrows of her life seem great to Her, nor was She ever dejected on account of them, nor did She fail to accept them all with joy and gratitude.

这段时间至尊元后的忍耐超出了众生的理解;只有把这痛苦加给她的天主,才能完全理解这忍耐的伟大。这只最纯洁的鸽子从来没有对任何人产生过一丝不耐烦,她生活中的任何巨大磨难和悲伤对她来说也似乎没有那么大,她也从来没有因此而沮丧,也没有拒绝接受所有这些磨难,并总是以喜悦和感激接受它们。

If, according to the Apostle, the first requisite of charity, and as it were its firstborn, is patience (I Cor. 13, 4) ; and if our Queen was the Mother of love, then She was also the Mother of patience, and her love is the measure of her patience. For in the degree in which we love and esteem the eternal good, (and we should esteem it above all visible things), in that degree will we be ready, in order to obtain it and avoid the loss of it, to suffer all hardships in patience.

如果根据宗徒的教导,爱德的首要条件是忍耐(格林多前书 13:4); 如果我们的元后是爱之母,那么她也是忍耐之母,而她的爱是衡量她忍耐的标准。因为在我们爱和尊重永恒之善的那个程度(我们应该把永恒之善看为高于一切可见的事物),在那个程度我们将准备好,为了获得永恒之善并避免失去它,在耐心中忍受一切苦难。

[经文〈格林多前书13:4〉:爱是含忍的,爱是慈祥的,爱不嫉妒,不夸张,不自大。 ]

Hence most holy Mary in her love was patient beyond all that is created and She was the Mother of patience for us. Flying to her protection we shall find the tower of David with its thousand shields of patience pending from it (Cant. 4, 4), with which the brave ones of the Church and of the militia of Christ our Lord arm themselves for battle.

因此,在她的爱中,至圣玛利亚的忍耐超越了一切受造之物,她是我们忍耐之母。飞向她的保护,我们会发现达味敌楼,上面挂着千个耐心的盾牌(雅歌4:4),教会的勇士和我们主基督的士兵用耐心的盾牌武装自己,准备战斗。

[经文〈雅歌4:4〉:你的颈项宛如达味的宝塔,建筑如堡垒,悬有上千的盾牌,都是武士的利器。 ]

575.Our most patient Queen was never affected by the caprices of feminine inconstancy, nor indulged in outward signs of anger; all this She restrained by the aid of divine light and wisdom, although these latter did not do away with pain, but rather augmented it; for no one could recognize the infinite misfortune of sins and offenses against God as this Lady. But even so her invincible heart could not be disturbed : neither the malice of Judas, nor the injuries and insults of the pharisees could ever cause signs of anger in her exterior.

575.我们最有耐心的元后从来没有被女性反复无常的任性所影响,也没有放纵于外表的愤怒;所有这一切她都借助天主的光照和智慧来约束自己,虽然天主并没有消除她的痛苦,而是增加了痛苦;因为没有人能像圣母那样认识到罪孽的无限不幸和对天主的冒犯。但即便如此,她那无敌的心也不会被动摇:无论是犹达斯的恶意,还是法利塞人的伤害和侮辱,都无法在她的外表上引起愤怒的迹象。

Although at the death of her most holy Son all the insensible elements and creatures seemed to have lost patience toward mortals, not being able to suffer the injuries and offenses done to their Creator, Mary alone remained unmoved and ready to receive Judas, all the pharisees and high-priests who crucified Christ, if they had chosen to return to this Mother of piety and mercy.

虽然在她至圣之子的死在十字架上时,所有无意识的元素和受造物似乎都对世人失去了耐心,无法承受人类对他们的造物主造成的伤害和冒犯,但只有玛利亚保持镇定不动摇,并准备接纳犹达斯和所有将基督钉在十字架上的法利塞人和大司祭的悔改,如果他们选择回到这位虔诚和慈悲的母亲身边的话。

576.It is true that, without thereby passing the bounds of reason or virtue, the most meek Queen could justly have been indignant and angry at those who delivered over her most holy Son to such a frightful death ; for the Lord himself punished this sin in his justice. While following up this thought, I was informed, that the Most High provided against these movements and kept Her free from all motions and affections of anger, though they would not have been unjust; for He wished to prevent Her from being the accuser of these sinners, because He had chosen Her as the Mediatrix and Advocate, the Mother of mercy.

576.诚然,如果没有因此超越理性或圣德的界限,最温顺的元后可能会理所当然地应对那些给她至圣圣子带来如此可怕的死亡的人表示愤慨和愤怒;因为主亲自按祂的公义惩罚了这罪。在跟进这个想法时,我获悉,至高者反对愤怒的行动,并提供保护使元后免受任何愤怒的举动和情感的影响,尽管这些愤怒不会是不公正的;因为至高者希望阻止她成为这些罪人的控告者,因为至高者拣选了她作为诸宠中保和世人主保,慈悲之母。

Through Her were to flow all the mercies which He wished to grant to all the children of Adam. He wished Her to be the one Creature, that could worthily intercede for sin and temper the wrath of the just Judge. Solely against the demon the anger of this Lady was given free scope. Also in so far as this passion was necessary to exercise patience and forbearance and to overcome the impediments with which this enemy and ancient serpent obstructed her beneficent course.

至高者希望赐给亚当所有子孙的所有慈悲都将经过元后流淌出来。祂希望她成为唯一一个可以为罪恶代求并缓和公义审判者义怒的受造物。圣母的愤怒只针对恶魔被释放了。此外,这种受苦对于操练耐心和自制,克服敌人和古蛇阻碍她行善的障碍是必要的。

577.To this virtue of fortitude belong also magnanimity and magnificence because they in a manner partake of the nature of this virtue by giving firmness to the will in matters relating to fortitude. Magnanimity consists in pursuing great things and thus striving after the great honors of virtue.

577.这种勇德也属于宽宏大度和尊荣气度,因为他们通过在与刚毅坚韧有关的事情上坚定意志,以某种方式分享了这种美德的本质。「宽宏大度」在于追求伟大的事物,从而追求美德的伟大光荣。

Its subject matter is therefore great honorableness, from which arise many qualities peculiar to the magnanimous ; as for instance to abhor flattery and the pretenses of hypocrisy, (for to love these is the part of small and mean souls), not to be covetous, selfishly looking only for usefulness, but rather to seek honorable and great things; to speak little of one s self, not to brag, and not to be easily taken up by small things, and not to avoid the greater undertakings, to be more inclined to give than to receive; for all these things are worthy of honor.

因此,它的主题是伟大的光荣,由此产生了许多宽宏大度特有的品质:例如,鄙视谄媚和虚伪的伪装(因为爱慕这些虚伪是渺小而卑鄙的灵魂的一部分),不贪婪,自私地只寻求有用,而是寻求光荣和伟大的事物;少谈论自己,不自吹自擂,不轻易被小事占据,不逃避更大的事业,宁肯施而不受;因为这一切都是值得尊敬的。

But this virtue is not on this account opposed to humility, for one virtue cannot be opposed to another. Magnanimity causes us to use our gifts and virtues in such a way as to merit the greater honor, without at the same time seeking honor anxiously and unreasonably. Humility on the other hand teaches us our relation to God and the smallness of our desert caused by our defects and our own lowly nature.

但这种美德并不因此而与谦逊相对立,因为一种美德不能与另一种美德相对立。宽宏大度使我们以能够获得更大荣誉的方式使用我们的恩惠和美德,同时又不会焦虑和不合理地寻求荣誉。另一方面,谦卑教导我们与天主的关系,以及我们的缺陷和我们自己卑微的本性造成我们贫瘠的渺小。

On account of the special difficulties connected with great and noble undertakings, fortitude, especially the fortitude called magnanimity, is necessary. This proportions our forces to the execution of great works, neither allowing us to desist from them in pusillanimity, nor to attempt them with presumption, disorderly ambition, or vainglory ; for all these vices magnanimity abhors.

由于与伟大而崇高的事业有关的特殊困难,勇德,特别是称为宽宏大度的勇德是必要的。这使我们的力量与伟大的工程的执行成正比,既不允许我们胆怯地终止这事业,也不能让我们妄自菲薄、野心勃勃或自负;宽宏大度的德行深恶痛绝所有这些恶习。

578.Magnificence similarly points to the execution of great deeds, and in this signification, it may enter into the perfection of every virtue, for in all virtues great things may be undertaken. But as there is a special difficulty in great outlays or sacrifices, magnificence more particularly is that virtue, which inclines us to make great sacrifices in the prudent manner, so that there be neither niggardliness, where much is required, nor profuseness where there is no need, wasting and destroying without necessity.

578.「尊荣气度」同样指着伟大行为的执行,在此意义中,它可以进入每一种美德的成全,因为在所有的美德中可以进行伟大的事情。但是由于伟大的付出或牺牲有一个特殊的困难,所以尊荣气度更特别是美德,它倾向于我们以谨慎的方式做出巨大的牺牲,因此既不需要很多的吝啬,也不需要很多的挥霍、不必要的浪费和破坏。

Although this seems to be the same virtue as liberality, yet the philosophers distinguish one from the other. Magnificence regards only the greatness of the cost, without attending to other circumstances, whereas liberality regulates the temperate love and use of money. One can therefore be liberal without being magnificent, as liberality may stop short of its course, when there is question of great and important favors.

尽管这似乎是与慷慨相同的美德,但哲学家却将两者区分开来。尊荣气度只看代价的大小,不考虑其他情况,而慷慨则调节对金钱适度的爱和使用。因此,一个人可以是慷慨的,但不一定是尊荣气度的,因为当存在重大而重要的利益问题时,慷慨可能会停止。

579.These virtues of magnanimity and magnificence were possessed by the Queen of heaven in a manner, unattainable by others capable of these virtues. Mary alone found no difficulty or hindrance in accomplishing great things; and She alone did everything on a grand scale, even though the matter was small in itself. She alone understood the full bearing of these virtues, as She did of all the rest.

579.元后拥有这些宽宏大度和尊荣气度的圣德,是其他有这些美德的人无法达到的。唯独玛利亚在完成伟大的事业时没有发现任何困难或障碍;唯独她做的一切都是规模宏大的,尽管事件本身很小。唯独她了解这些美德的全部含义,就像她了解其他所有美德一样。

She could give them their full perfection, without gaging them by any contrary inclinations, nor was She ignorant of the perfect manner of exercising, nor of making them dependent upon the assistance of other virtues. For this is wont to happen with most holy and prudent men, who, when they cannot attain entire perfection in all virtue, choose that which seems to be the best of them.

她可以给予这两个圣德完全的成全,而不用以任何相反的倾向来衡量这两个圣德,她也不是不知道完美的锻炼方式,也不使这两个圣德依赖其他美德的帮助。 因为大多数圣洁和谨慎的人都不会发生这种情况,当他们无法在所有美德上达到完全成全时,就会选择其中看起来最好的。

In all her practice of virtues this Lady was so magnanimous, that She always performed that which was most excellent and worthy of honor and commendation. Yet though She deserved honor and praise from all creatures, She was nevertheless most magnanimous in despising it and referring it to God alone, and She preserved her humility while practicing the highest perfection of virtue.

圣母在她所有的圣德操练中都是如此宽宏大度,以致于她总是表现得非常优秀,配得尊敬和赞扬。然而,她虽然配得众生的尊荣与赞颂,却是最大度的轻看尊敬,只将光荣归于天主,在修行至善至美的圣德同时,也保持着谦卑。

The acts of her heroic humility stood as it were in heavenly rivalry with the magnanimous excellence of all her other virtues and were like richest jewels set in contrast with the beauteous variety of excellences that adorned the Daughter of the King, whose glory, as David, her father, had said (Psalm 44, 14), is all from within.

她英勇谦逊的行为一如既往屹立,与她所有其他宽宏大量的优秀美德在天上竞争,就像最珍贵的珠宝,与装饰君王女儿美妙多样的卓越相对比,正如她的祖先达味所说,她的荣耀来自内心(圣咏 45:15)。

[经文〈圣咏 45:15〉:她身穿绣衣华服,被引到君王面前]

580.Also in magnificence our Queen greatly excelled. For although She was poor and without any affection toward earthly things, nevertheless She dispensed most freely those things, with which the Lord furnished Her, as happened with the precious gifts, which the Magi offered to the Child Jesus, and many times afterwards in the course of her life after the Lord had ascended to heaven.

580.在尊荣气度方面,我们的天后也是非常出色的。因为虽然她贫穷,对世俗的事物没有任何依恋,但她最能自由地分配那些主给她的东西,就像贤士曾献给婴孩耶稣的珍贵礼物一样,后来在主耶稣升天后,在她的一生中,也多次这样做。

As Mistress of all creation She also showed her great magnificence by willingly yielding the whole of it for the common benefit and for the honor and the worship of God. Many She instructed in this doctrine and virtue, which, on account of their vile customs and inclinations mortals practice with so much difficulty, and in which they never reach the proper perfection of prudence.

作为万物的主母,她为了共同的利益和对天主的尊荣和敬拜,心甘情愿地放弃了所有的一切,从而展示了她的伟大。她教导了许多人这种教义和美德,由于他们卑鄙的习惯和倾向,世人在实践中遇到了很多困难,而且他们从未达到适当智德的成全。

Commonly mortals follow their inclinations and desires, seeking only the honor and emoluments of virtue, and to be esteemed as great and extraordinary. The honor and glory of virtue is thus diverted from the Lord by their wrongful hankering; and consequently, when any occasion presents itself for the performance of a magnanimous and generous deed, they shrink back and fail to execute it, on account of the littleness and meanness of their sentiments.

凡人一般随心所欲,只求美德的荣誉和报酬,被人尊为伟大非凡。因此美德的尊荣和荣耀因他们错误的渴望而偏离了天主;因此,当有任何机会表现出宽宏大度和慷慨的行为时,他们都会退缩而无法执行,因为他们的感情是渺小的和卑鄙的。

As their desire of seeming great, excellent and worthy of admiration nevertheless remains, they have recourse to other measures, proportionately deceitful and really vicious, such as getting angry, showing arrogance, impatience, haughtiness, dislike and boastfulness. However, these vices are not a part of magnanimity, but of smallness and meanness of heart. Hence, as such conduct and sentiments repel rather than attract honor, they do not gain the honor and esteem of the wise, but contempt and abhorrence.

由于凡人仍然渴望看起来伟大、优秀、和值得钦佩,他们采取其他措施,这些措施相当具有欺骗性和非常恶毒,例如生气、傲慢、急躁、狂妄、厌恶和自夸。然而,这些恶习不是宽宏大度的一部分,而是心胸狭窄和卑鄙的一部分。因此,由于这种行为和情感排斥了荣誉而不是吸引,它们不会获得智者的荣誉和尊重,而是被智者蔑视和憎恶。 

 

INSTRUCTION VOUCHSAFED BY THE QUEEN OF HEAVEN.

天堂元后赐予的指示:

581.My daughter, if thou seekest attentively to obtain a full understanding of the excellence and the propriety of the virtue of fortitude, as is my wish, thou shalt come into the possession of a most efficient check for the guiding of thy irascible affections; for these are the passions, which are most easily moved to action and are most apt to overstep the bounds of reason.

581.我的女儿,如果你如我所愿,专心寻求对勇德的卓越和适当的全面了解,你将拥有最有效的克制来引导你的急躁情感;因为急躁是最容易被付诸行动并且最容易超越理性界限的情感。

Thou shalt also have the means of attaining to the utmost greatness and perfection of virtue, which thou desirest, and of resisting and overcoming all the machinations of thy enemies, who seek to intimidate thee in the pursuit of what is hard in perfection. But understand, my dearest, that the irascible in thy nature assists the concupiscible by opposing what is hostile to the object sought after by the concupiscible powers.

更改成:

你也将有办法达到你所渴望的美德的最伟大和成全的境界,也有方法抵抗和克服你敌人的所有阴谋,他们在你追求全德的艰难过程中试图恐吓你。但是,我最亲爱的,你要明白,你本性中的易怒,通过对那些贪得无厌的权力所追求的目标怀有敌意的反对,只会助長了貪欲。(注:意思是说仇敌虽试图以追求完美美德的艰难来恐吓我们,但我们自己里面的易怒若不先以勇德对付好,只会助长贪欲。)

On this account the irascible will deteriorate much faster than the concupiscible as soon as the concupiscible affections become disordered and begin to love what is only apparently good or what is vicious. In place of a virtuous fortitude many execrable and deformed vices will then result.

因此,一旦欲望的感情变得紊乱,并开始只喜欢表面上的好的或坏的东西,易怒之人的情绪会比贪欲者恶化得更快,勇德被取而代之,随之而来的将是许多可憎恶和畸形的恶习。 

This will also teach thee that disorderly love of one's own excellence and distinction, and vainglory, which are the sources of pride and vanity, will breed many vices peculiar to the irascible passions, such as discords, contentions, quarrels, boasting, strife, impatience, obstinacy; moreover also vices peculiar to the concupiscible passions, such as hypocrisy, lying, vain strivings, curiosity and the desire to appear more than is befitting to a creature, and to conceal the meanness which truly belongs to one who has committed sins.

这也将教会导你,对自己的卓越和杰出,而产生的无序地自爱及自负,是骄傲和虚荣的根源,会滋生许多暴躁情绪所特有的恶习,如不和、争辩、斗嘴、吹嘘、争斗、不耐烦,固执;此外,还有情欲所特有的恶习,例如虚伪、说谎、徒劳无功、好奇心、和渴望表现得比其他受造物更体面,并掩盖真正属于一个犯过罪的人的卑鄙。

From all these contemptible vices thou shalt keep thyself free, if thou wilt earnestly mortify and restrain the inordinate movements of concupiscence by virtue of temperance, which I will now teach thee. For when thou strivest after that which is just and useful, although thou must make use of fortitude and of the well ordered irascible passions, it must always be done in such a way as not to pass the proper bounds ; and there is continual danger of allowing oneself to be carried away by inordinate zeal for virtue, when one is subject to selflove or any disorderly love.

如果你通过节德,认真地抑制和克制私欲偏情过度的活动,你就会摆脱所有这些可鄙的恶习,我现在将教你。因为当你追求合理和有用的东西时,尽管你必须利用坚韧并使急躁激情井然有序,但它必须始终以不超过适当界限的方式进行;当一个人受到自爱或任何无序的爱的影响时,就会不断有让自己被对美德的过度热心所迷惑的危险。

Sometimes this vice disguises itself and hides under the cloak of a pious zeal, and its victims, anxious to appear zealous for God and the good of their neighbor, are in reality deceived and ensnared into anger by selfish motives. On this account the patience, which is founded in charity and which is accompanied by generosity and magnanimity, is very honorable, estimable and necessary ; for he that really loves the highest and truest Good, easily bears the loss of apparent honor and glory, despising it with magnanimity as vile and contemptible.

有时,这种恶行会伪装自己,隐藏在虔诚热心的外衣下,而这恶习的受害者,急于表现出对天主和近人良善的热心,实际上却被自私的动机所欺骗并陷入愤怒之中。因此,那建立在爱德基础上,伴之以慷慨和宽宏大度的忍耐是非常光荣、可贵、和必要的;因为真正热爱最崇高和最真实的良善的人,很容易承受表面上的荣誉和荣耀的丧失,并以大度鄙视它,视之为卑下可鄙的。

Even when it is freely given by his fellow creatures, the magnanimous will set no value on it ; he will show himself invincible and constant in all his undertakings. Thus he will advance, according to his opportunities, in the virtues of perseverance and patience.

即使是他的同胞白白给予的荣誉,宽宏大度的人也不会重视它;他将在他所有的事业中表现出所向无敌和恒定不变。因此,他将根据他的机会,在坚忍和耐心的美德上取得进步。

 


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