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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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·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。」
042天主的奥秘之城第一册第2卷第12章 至圣玛利亚所操练的节德
042天主的奥秘之城第一册第2卷第12章 至圣玛利亚所操练的节德
浏览次数:320 更新时间:2022-1-30
 
 

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CHAPTER XII.

THE VIRTUE OF TEMPERANCE AS PRACTICED BY THE MOST HOLY MARY.

第十二章

至圣玛利亚所操练的节德。

583. In regard to good and evil man possesses two tendencies: namely that of striving after the good and of repelling the evil; the latter is regulated by fortitude, which, as already demonstrated, serves to strengthen the will against the immoderate exercise of the irascible faculties and inspires it with bold daring rather to suffer all possible afflictions of the senses than to desist from the attainment of the good.

583. 于善恶,人有两种倾向:一是努力向善,二是弃绝邪恶;后者受勇德的支配,正如已经证明的那样,它有助于加强意志,反对过度使用易怒的官能,并以大胆的勇气激励意志,宁可忍受感官的所有可能的痛苦,也不愿停止追求善。

The other tendency, founded on the concupiscible faculties, is regulated by temperance, and this is the last and the least of the cardinal virtues; for the good which it procures is not so universal as that attained by the practice of other virtues, since temperance directly is concerned only with the particular advantage of its possessor.

另一种倾向,建立在肉欲本能上,由节制调节,这是四枢德中最后也是最基本的。因为节德所带来的好处并不像通过其他美德的操练所获得的那样普遍一致,因为节制只与它的拥有者的特定有利因素直接相关。

The doctors and teachers treat of temperance in another aspect: namely in so far as it can regulate the action of all the natural appetites of man ; in this respect temperance is a general and universal virtue which comprises within its scope the proper exercise of all the virtues according to reason. We do not at present speak of this general virtue of temperance, but only of that temperance which serves to regulate the concupiscence of touch and other pleasurable concupiscences indirectly related to the touch, but not presenting such powerful attractions as the concupiscence of the flesh.

圣师和导师从另一个方面来看待节制:即在它能够调节人的所有自然欲望范围之内的行为;在这方面,节制是一种普遍性的美德,它包括在其范围 内的所有美德的合理运用。我们现在不谈节制的一般美德,只谈节制用来调节触觉的贪欲和其他与触觉的贪欲间接相关的快感贪欲,这种贪欲并不表现出像肉体贪欲那样强烈的吸引力。[若壹2: 16-17]。

[经文〈若壹 2:16-17〉:原来世界上的一切:肉身的贪欲,眼目的贪欲,以及人生的骄奢,都不是出于父,而是出于世界。这世界和它的贪欲都要过去;但那履行天主旨意的,却永远存在。] 

584. In this regard temperance holds the last place among the virtues, its aim being less noble than that of others ; yet in other regards it may be said to have greater excellence, namely in as far as it preserves man from viler and more contemptible transgressions, namely from the immoderate indulgence of those pleasures which are common to men and the irrational brutes.

584. 在情欲节制这方面,节制在美德中居于末位,其目的不如其他美德高尚; 然而在其他方面,节制可以说是更卓越的,也就是说,它使人免于更卑鄙和更邪恶的堕落,即免于过度放纵人类共有的那些享乐和非理性的兽性。

Referring to this David says that man has become like unto the beast (Psalm 48, 13, 21), allowing himself to be carried away by the pleasure of the senses. Intemperance is rightly called a puerile vice ; for, just as a child is not guided by reason, but by the spur of fancy, and does not restrain itself, except through fear of chastisement, so also concupiscence cannot otherwise be checked in the indulgence of its desires.

提到这点,达味说,人已经变得像牲畜一样(圣咏 48:13,21),让自己被感官的快感带走。放纵情欲不节制被恰当地称为一种幼稚的恶习;因为,正如一个孩子不受理性的引导,而是受幻想的刺激引导,除非因为害怕受到惩罚,否则不会自我约束。因此,贪欲也无法在放纵欲望的过程中得到抑制

[经文〈圣咏49:13〉人在富贵中绝不能久长,将与牲畜无异,同样死亡。经文〈圣咏49:21〉人在富贵中,不深思远虑,将与牲畜无异,都要死去。 ]

From this dishonor and vileness man is freed by the virtue of temperance, which teaches him to govern himself not by his desires, but by reason. Therefore a certain decorous honorableness and comeliness distinguish this virtue, by which the reason is enabled to preserve its rule, although the indomitable passions are hardly ever inclined to listen or yield to it willingly.

节德使人摆脱了这种耻辱和卑劣,这种美德教导人不是靠欲望而是靠理性来管理自己。 因此,某种高尚的光荣和美丽使这种美德与众不同,使理性得以维持其统治,尽管顽固的激情几乎从来没有愿意倾听或屈服于理性。

On the other hand, the subjection of man to beastly pleasures is a great dishonor, degrading him to the position of an irrational animal or of an unreasoning child.

另一方面,人屈从于野兽般的享乐是一种极大的耻辱,使他沦为一个没有理性的动物或丧失理智的孩子的地位。

585. Temperance includes the two virtues of abstinence and sobriety ; the former being opposed to gluttony and the latter to drunkenness. Abstinence also includes fasting. These virtues take the first place in treating of temperance; for nourishment, being necessary for the preservation of life, is among the principal objects coveted by the appetites.

585. 节制包括节食和节酒两种美德;前者反对贪食,后者反对醉酒。节食还包括斋戒(禁食)。这些美德在关于节制方面居于首位; 因为营养是维持生命所必需的,是食欲所渴望的主要目标之一。

After these follow others which regulate the use of the faculties for reproduction of the species, such as chastity and susceptibility to shame, with their concomitant virginity and continence, opposed to the vices of lust and incontinence and their species.

在此之后,还会有其他人来规范使用这些官能来繁殖这一物种,例如贞洁和羞耻感,以及伴随的童贞和克制,与情欲和无节制的恶习和它们的物种形成鲜明的反差。

Besides these virtues, which are the principal ones belonging to temperance, there are others that regulate the appetite in the less important desires. Those that regulate the sensations of smell, hearing and sight, may be classed under those referring to the proper use of the sense of touch.

除了这些属于节制的主要美德之外,还有其他一些可以调节次要的欲望的美德。调节嗅觉、听觉和视觉的那些美德,可以归类为正确使用触觉的那些美德。

But there are still other kinds of virtues which resemble some of the above, though their object is entirely different, such as clemency and meekness, which are set to anger and wrath in the administration of punishment, lest they turn into bestial and inhuman cruelty. Then there is modesty, which includes four virtues; the first one is humility, which keeps down pride, lest man seek in a disorderly manner his own exaltation and honor before men; the second is studiousness, by which one preserves the proper measure in seeking information, being opposed to vain curiosity.

但还有其他种类的美德与上述的一些美德相似,虽然它们的对象完全不同,例如宽厚和柔和(迦 6: 1),用于在惩罚的管理中控制怒气和愤怒,以免它们变成兽性和不人道的残忍。然后是谦虚,包括四种美德; 第一个是谦卑,它抑制骄傲,免得人在人面前无序地寻求抬高自己和自我光荣; 第二种是专注(专心),通过这美德可以在寻求信息时保持适当的措施,抵挡徒劳的猎奇。

[经文〈迦 6: 1〉:弟兄们,如果见一个人陷于某种过犯,你们既是属神的人,就该以柔和的心神矫正他;但你们自己要小心,免得也陷入诱惑。]

The third is moderation or frugality, by which one avoids superfluous expense and ostentation in regard to clothing and exterior living; the fourth is the restraint of overindulgence in pleasurable entertainment, such as playing, bodily exercise, dancing, jesting and the like.

三种是适度或节俭,避免在衣着和外在生活方面的多余开支和炫耀; 第四种是克制过分沉迷于愉快的娱乐活动,如玩耍、锻炼身体、跳舞、开玩笑等。

Although this virtue seems to have no special name, it is of the greatest importance. It goes under the generic name of modesty or temperance.

这种美德虽然看似没有什么特别的名字,但却是最重要的。 它属于谦虚或节制的通用名称。

586. It always seems to me when I describe the excellence of these and of the other virtues when applied to the corresponding virtues of the Queen of heaven, that the terms at my disposal and commonly used in order to describe these virtues in other creatures, fall far below the truth.

586. 当我将这些美德和其他美德应用到天上元后的相应圣德上时,我总是觉得,我可以使用的措辞和用来描述其他受造物的这些美德常用的术语, 远远低于真实的美

The graces and gifts of the most holy Mary were in closer correspondence with those of the divine perfections, than all the virtues and the holiness of the saints are with those of the sovereign Queen of virtues.

至圣玛利亚的恩宠和恩赐,胜过所有圣徒的美德和圣洁,而更接近于神圣的完美。

Thence it no doubt happens that whatever we can say of her virtues by using the terms fit for describing the virtues of the saints, seems to fall far short of the truth; for the latter, as great as they may have been, existed in persons disordered and subject to imperfections and the distempers of sin.

因此,毫无疑问,无论我们用什么适合描述圣徒圣德的措辞来谈论圣母的圣德,似乎都与真实的情况相去甚远;因为圣人的圣德虽然伟大,却存在于混乱、不完美和被罪恶败坏的人身上。

When therefore Ecclesiasticus says (Eccli. 26, 20), that we can have no true conception of the excellence of the continent man, what shall we say of the virtue of temperance in the Mistress of all virtues, and what of the beauty of that soul which contained the perfection of all virtues?

因此,当训道者说(贞洁的灵魂,实尊贵无比。–德训篇 26:20),我们无法真正了解贞洁人的卓越性时,我们将如何评价母后所有圣德中的节制美德,以及包含所有完美美德的灵魂的美丽呢?

[经文〈德训篇 26: 20〉:贞洁的灵魂,实尊贵无比。]

All the domestics of this strong Woman were doubly clothed (Prov. 31, 21) because all her faculties were clothed in two vestments or perfections of incomparable beauty and strength; the one, that of original justice, which subjected all the appetites to reason and grace; the other that of the infused habits, which supplied new beauty and strength for the attainment of highest perfection in her works.

这位坚强伟大的妇人的所有家仆都穿着双料衣服(箴言 31:21),因为圣母所有的官能都穿着两件具有无与伦比的美丽和庄严的衣服;一是原始正义,它使所有的欲望都服从于理性和恩宠;另一是对被注的习惯的坚持,为她的作为达到最高的成全提供了新的美和力量。

[经文〈箴言 31:21〉:为自己的家人,她不害怕风雪,因为全家上下,都穿双料衣裳。]

587. All the saints that have signalized themselves in the beauty of temperance, obtained the full conquest over the indomitable concupiscences by subjecting them in such a manner to the rule of reason, as not to allow their desires to reach out after anything that might afterwards occasion them sorrow for having desired it.

587.所有以节制之美而著名的圣徒,都通过这样一种方式,使自己置于理性的统治之下,从而完全征服了顽固的私欲偏情,不让他们的欲望去追求任何东西,避免以后可能会因为渴望得到它而痛苦。

They avanced so far, that they denied themselves  all indulgence in those concupiscences, which could be withdrawn without destroying human nature. Nevertheless in all these exercises of the virtue of temperance they felt a certain opposition within themselves, which retarded the perfect assent of the will, or at least a certain resistance preventing them from reaching the plenitude of perfection intheir actions. They complained with the Apostle of the unhappy burden of this body of sin (Rom. 7, 24). 他们奋勇向前,以致于他们不让自己沉溺于这些私欲偏情中,这些是可以在不破坏人性的情况下收回的欲望。 然而,在所有这些节德的操练中,他们感到自己内心有某种对抗,这阻碍了意志的完全同意,或者至少是某种抵抗,阻止他们在行动中达到成全。 他们与宗徒一起抱怨这个罪的身体带来的不幸负担(罗马书 7:24)

[经文〈罗马书 7:24〉:我这个人真不幸呀!谁能救我脱离这该死的肉身呢?]

In most holy Mary no such dissonance could be traced ; for without a murmur of the appetites and without a shadow of repugnance of the dictates of her will, all her powers acted in such harmony and concert that, like armies marching in well ordered squadrons (Cant. 6, 4), they moved on in heavenly unison.

在至圣玛利亚身上,找不到这样的不和谐;因为没有欲望的杂音,也没有丝毫对她意志的反感,她的所有力量都如此和谐一致地运作,就像一群整齐的军旅在天庭的和谐中前进(雅歌 6: 4

[经文〈雅歌 6: 4〉:我的爱卿!你美丽有如提尔匝,可爱有如耶路撒冷,庄严有如齐整的军旅。]

As She had no rebellious passions to overcome, She exercised such great temperance in all her actions, that not even the suggestion of disorder ever entered her mind. On the contrary her activity so closely imitated the divine operations that they seemed originated and drawn directly from this supreme Source, turning toward it as the only rule and ultimate end of all her perfections.

因为至圣玛利亚没有叛逆情绪需要克服,所以她在所有的行动中都表现出极大的节制,甚至没有任何混乱的细微迹象进入过她的脑海。相反,她的活动如此密切地效法天主的运作,以至于她的活动似乎直接源自这个至高无上的「源头」,并将这源头视为她所有成全的唯一规则和最终目的。

588. The abstinence and sobriety of most holy Mary was the admiration of the angels; for though being the Queen of all creation and experiencing the natural affections of hunger and thirst, She never sought after the delicacies that would have suited her high estate, nor ever indulged in nourishment merely for the sake of the pleasures of taste, but only in order to supply her natural wants.

588. 至圣玛利亚的节制和冷静是天使们所钦佩的;因为她虽然是万物之后,经历过饥渴的自然情感,但她从不追求合她尊贵地位的美食,也从不只为了味觉的愉悦而沉迷于食物,而只在为了满足她的自然需求。

Even these She satisfied with such moderation as never to exceed, or ever being capable of exceeding, the exact measure necessary to preserve the radical humors of life. Moreover She partook of nourishment in such a way as to allow room for hunger and thirst and so as to make allowance for the effects of grace on the natural process of bodily nourishment.

即使是这自然需求她也以这样的节制来满足身体的需要,即永远不要超过,或永远不能够超越,维持生命中基本生理需要的必要措施。此外,她以这样一种方式分享食物,以便为饥渴留出空间,使恩宠对身体营养的自然过程得有影响。

She never experienced the changes of corruption arising from super fluous eating or drinking; nor did her needs in this regard grow greater on one day than on others; nor was She more subject to these changes on account of the want of food; for if at any time She detracted from the food necessary to keep up the natural warmth, She was supplemented in her activity by divine grace, in which the creature lives, not in bread alone (Matth. 4, 4).

至圣玛利亚从未经历过大吃大喝带来的腐败变化;她在这方面的需求也不会一天比一天增大;她也不会因为缺乏食物而更容易受到这些变化的影响;因为如果她在任何时候少了持自然热量所必需的食物,在她的活动就会得到天恩宠的补充,这恩宠使受造物活,不仅仅靠饼(玛窦福音 4:4)。

[经文〈玛窦福音 4:4〉:经上记载:人生活不只靠饼,而也靠天主口中所发的一切言语。]

The Lord could have sustained Her without food or drink, but He did not do it ; for it was not right that She should lose the merit of virtuously using these things, thus affording us the benefit of her example and merits. As to the kind of food and the time in which She partook of it, we will mention these circumstances in different parts of this history (Part II, 196, 424, 898).

上主本可以使她不吃不喝而得以维持生命,但上主没有这样做;因为那样元后就失去了善用这些东西的功德,使我们不能受益于她的榜样和功德,这是不对的。至于她吃的食物种类和时间,我们将在这段历史的不同部分提到这些情况(第二部分:196,424,898)。

Of Her own choice She never ate meat, nor did She eat more than once a day, except when She lived with her husband Joseph, or when She accompanied her most holy Son in his travels; for in such circumstances, in order to conform Herself to others, She imitated the mode of living followed by the Lord, although at all times She was wonderful in her temperance.

由于她自己选择,她从不吃肉,每天进食也不超过一次,除非她和丈夫若瑟生活在一起,或者她陪她至圣圣子旅行;因为在这种情况下,她为了顺应别人,效法主所遵循的生活方式,尽管她的节制在任何时候总是很出色。

589. Of the virginal purity and modesty of this Virgin of virgins not even the seraphim could speak worthily, for in this virtue, though to them it is co-natural, they were inferior to their Queen and Mistress. By the privilege and power of the Most High She was more free from the contrary vice than the angels themselves, who by their very nature could not be touched by impurity.

589. 对于这位童贞中的童贞的无瑕的纯洁和谦虚,即使是六翼天使也无法恰当的说出,因为在这种美德上,虽然对他们来说是共同的天性,但他们不如他们的天后和主母。靠着至高者的特恩和力量,她比天使自身更免于乖戾的罪恶,天使自身的本性是不能被不洁所触及的。

Mortals will never in this life be able to form a proper idea of this virtue as it existed in the Queen of heaven; for we are much weighed down by the earthliness, and the pure and crystalline light of chastity is much obscured in our souls. Our great Queen possessed this virtue in such a degree that She might justly have preferred it even to the dignity of being the Mother of God, if this dignity had not been the very source of her great purity.

凡人今生永远无法对天国元后所存在的这种美德形成正确的观念; 因为我们被世俗所压倒,纯洁而晶莹的贞洁之光在我们的灵魂中被遮蔽了很多。我们伟大的元后拥有这种圣德达到如此的高度,甚至更喜欢节制的圣德胜过作为天主之母的尊严,如果天主之母的尊严不是她伟大纯洁的源泉的话。

Measuring this virginal purity of Mary by the esteem in which She held it, and by the dignity to which it raised Her, we can partly estimate how great was that virtue in her virginal body and soul. She resolved upon this purity from the moment of her Immaculate Conception, She vowed it at her nativity, and She guarded it in such a manner that She never offended against it, or against the utmost modesty in any of her actions or movements, nor in any attitude of her body or soul.

用她对这圣德的尊重和这圣德使她尊严的提升来衡量玛利亚的无瑕纯洁,我们可以部分地估计这圣德在她童贞的身体和灵魂中是多么伟大。她从始胎无染原罪的那一刻起就决心要保持这种纯洁,她在出生时宣誓这纯洁,而且她以一种从不冒犯这种纯洁的方式来保护它,无论是在她的任何行动或动作中,还是在她的身体或灵魂的任何态度中,她都从不冒犯这种纯洁。

Accordingly She never spoke to any man except at the command of God ; nor did She ever look into the face of a man, and not even in the face of a woman ; and this not on account of any danger to Her, but for the sake of gaining merit, and for our example, and in order to exercise the superabundance of her heavenly prudence, wisdom and charity.

因此,除非是在天主的命令下,她从不与任何人交谈;她也从来没有正视过男人的脸,甚至没有正视过女人的脸;这不是因为对她有任何危险,而是为了获得功德,为了我们的榜样,为了行使她天堂般的谨慎、智慧和爱德。

590. Of her clemency and meekness Solomon says that the law of clemency is on her tongue (Prov. 31, 26). She never moved it except in order to let flow the grace poured out on her lips (Psalm 44, 3). Meekness regulates wrath, and clemency moderates punishment. There was no anger in our most mild Queen, nor did She use the faculty of it except, as we have said above, in order to lend fortitude to her activity against sin and the devil or the like.

590. 关于至圣玛利亚的宽仁和温柔,撒罗满说她的口中有宽仁的律法(箴 31:26)。她从不开口,除非为了让倾倒在她口中的恩宠流动(圣咏 45:3)。温柔调节愤怒,宽仁缓和惩罚。 我们最温柔的元后没有愤怒,她也没有使用愤怒的能力,除非,正如我们上面所说,为了帮助她坚韧对抗罪恶和魔鬼之类的活动。

[经文〈箴 31:26〉:她一开口即倾吐智慧,舌上常有仁慈的训诲。经文〈圣咏 45:3〉:你在世人中最为美丽,你口唇中流露着慈惠,因此天主永远赐福你。]

But against men and the angels She made no use of anger for the purpose of punishing them, nor was She moved to anger by any event, nor did She ever on any account interrupt her most perfect practice of meekness, preserving inimitable and imperturbable equanimity both interiorly and exteriorly ; neither did She ever show out ward signs of inward anger in her countenance, in her voice or in her movements.

但对人和天使,她从未用愤怒来惩罚他们,也没有因任何事件而发怒,也从未中断她最完美的温柔操练,在内部和外部都保持无比而冷静的镇定;她的表情、声音或动作也从未表现出内在愤怒的外在迹象。

Her mildness and clemency the Lord made use of as an instrument peculiarly his own, and through it He wished to scatter all his benefits of his ancient and everlasting mercies; on this account it was necessary that the clemency of Mary should imitate so closely his own as to make it a fit channel for the overflow of his divine clemency toward the creatures.

上主用至圣玛利亚的温和和宽仁作为上主自己的特殊器皿,并希望通过这特殊器皿播撒祂古老而永恒的慈悲的所有福祉;出于这个原因,玛利亚的宽仁必须如此紧密地效法上主的慈悲,以使其成为上主对受造物溢出神圣慈悲的合适渠道。

When we consider attentively and once have understood well the works of the divine mercy toward sinners and when we see that the most holy Mary was a fit instrument of their distribution and application, we will then partly understand the clemency of this Lady.

当我们仔细思考,一旦深入了解天主慈悲对罪人的工作,当我们看到至圣玛利亚是分发和应用这些工作的合适器皿时(弟后 2:21),我们就会某种程度上理解圣母的宽仁。

[经文〈弟后 2:21〉:所以人若自洁,离开卑贱的,必然成为贵重的,圣洁的,有益于主人,便利行各种善工的器皿。 ]

All her corrections were undertaken more by pleading, teaching and admonishing than by chastisement; She herself besought the Lord, and He ordained that this be her course of action ;for this incomparable Creature was to be the fountain of clemency and the depositary of the law of clemency, of which his Majesty should avail Himself, and from which mortals should draw this virtue as well as all the others.

她所有的纠正更多是通过恳求、教导和告诫而不是通过惩罚来进行的。她自己恳求主,主命定这是她的行动方式;因为这个无与伦比的受造物将成为宽仁的泉源和宽仁法律的保管人,尊威的天主将利用这个受造物,世人将从中汲取这种美德以及所有其他美德。

591. To discourse worthily of the other virtues, especially of the humility and of the frugality and of the poverty of most holy Mary, many books and the tongues of angels would be required. Of these ineffable virtues of Mary this history is replete, for in all the actions of the Queen of heaven her incomparable humility shines forth beyond everything else.

591. 要谈论其他美德,尤其是至圣玛利亚的谦逊、勤俭和贫穷,需要许多书籍和天使的语言。这段历史充满了玛利亚这些难以言喻的圣德,因为在天后的所有行为中,她无与伦比的谦卑闪耀着超越一切的光芒。

I fear extremely to understate the greatness of this singular virtue in the blessed Virgin by trying to encompass in the limited terms at my disposal, that ocean of humility which was able to contain and embrace the Incomprehensible and the Immense himself. All that the angels and the saints themselves could comprehend and practice of the virtue of humility, cannot equal even the least part of that which our Queen attained therein.

我非常害怕低估荣福童贞圣母身上这一独特美德的伟大,因为我试图用我可以使用的有限的词语来容纳和包含不可理解的和巨大的谦卑的海洋。天使和圣徒自己所能理解和实践的谦卑美德,甚至不能与我们母后在其中取得的最少的部分相提并论。

Which of the saints or angels could ever merit the title of Mother of God? And who, beside Mary and the eternal Father, could ever address the incarnate Word as Son? If then She, who in this regard attained to a dignity like that of the eternal Father and possessed the graces and gifts befitting such a state, reputed Herself as the last of all creatures and all the rest as her superiors, what fragrance and odor of virtue did this humble spikenard exhale for the delight of God, while She bore in her womb the King of kings ? ( Cant. 1 , 11).

天使和圣徒中,哪一个配得上「天主之母」的称号?除了玛利亚和永恒的天父,谁能称降生成人的「圣言」为圣子?如果说她在这方面达到了永恒天父那样的尊贵,并拥有了与这种状态相称的恩宠和恩赐,却将自己看为万物中的最无关紧要一个,而所有其他受造物为她的长上,当她在腹中孕育出万王之王时,这谦卑的拿尔多香液(若 12: 3)为了取悦天主,呼出了多少美德的芬芳和气味啊?(雅歌1:12)

[经文〈若 12: 3那时,玛利亚拿了一斤极珍贵的纯“拿尔多”香液,敷抹了耶稣的脚,并用自己的头发擦干,屋里便充满了香液的气味。[经文〈雅歌1:12〉:君王正在坐席的时候,我的香膏已放出清香。 ]

592. That the pillars of heaven, the angels (Job 26,11), should quake and tremble in the presence of the in accessible light of the infinite Majesty, is not to be wondered at; for they had before their eyes the ruin of their companions, while they themselves were confirmed in the advantages and favors common to all. That the most valiant and invincible of the saints should humiliate themselves, embracing contempt and reproach, and acknowledging themselves unworthy of the least favors of grace, and even of the service and succor of the creatures outside themselves; all this was most just and only according to the natural order of things.

592. 天上的柱子,天使(约伯记 26:11),在无限尊威的天主可及之光面前,会颤栗和发抖,这是不足为奇的;因为在他们眼前看到了同伴的毁灭,而他们自己却在所有共同的益处和恩惠中得到了坚振。最勇敢和无敌的圣徒应该谦卑自己,接受蔑视和责备,承认自己不配得到最微不足道的恩惠和恩宠,甚至不配为自己以外的受造物服务和援助;这一切都是最公正的,也是符合自然规律的。

[经文〈约伯记 26:11〉:支天的柱子震动,因他的呵叱而战栗。]

For all of us have sinned and infringe on the glory of God (Rom. 3, 23) ; and no one is so holy that he cannot increase in sanctity ;nor so perfect that some virtue is not wanting in him; nor so innocent, that the eyes of God find nothing to reprehend. And if any one should be of consummate perfection, he nevertheless would still remain within the sphere of the common graces and benefits, since no one is superior to all in all things.

因为我们都犯了罪,并且侵害了天主的光荣(罗马书 3:23);没有一个人圣洁到不能在圣洁上再长进的;也没有一个人是完美到不缺少某种美德的;也没有一个人是完全清白无罪,以致天主在他身上找不到什么可指责的。若有一个人是完全的,他仍会停留在普遍恩宠和恩惠的范围之内,因为没有人在所有事情上都优于一切。

[经文〈罗马书 3:23〉:因为所有的人都犯了罪,都失掉了天主的光荣。]

 

593. But just on this account the humility of the most pure Mary was without example and without equal. For though She was the dawn of grace, the pure beginning of all creatures, the superior over them all, the prodigy of the divine perfections, the centre of his love, the sphere

e of the omnipotence of God, who called God her Son and was called by Him his Mother, She nevertheless humbled Herself to the lowest place in all creation.

593. 但正因如此,至洁的玛利亚的谦卑是无与伦比的。因为虽然她是恩宠的开端,是所有受造物的纯洁开端,高于一切受造物,是天主完美的奇观,是天主爱的中心,是全能天主的领域,她称圣子为她的儿子,并且被圣子称为祂的母亲,玛利亚仍然谦卑自己在所有受造物的最低位置。

She, who enjoyed the highest position, exalted above all the works of God, so that no higher position was left for a mere creature, humiliated Herself so far as to judge Herself unworthy of the least estimation, distinction or honor, not even of such as would befit the most insignificant of the rational creatures.

享有至高地位的她,被高举在天主的一切化工之上,以致于没有一个受造物更高于她的地位,她谦卑自己,只认定自己不配得最起码的尊敬、荣誉或光荣,甚至不配成为最微不足道的理性受造物。

Not only did She deem Herself unworthy of the dignity of being the Mother of God and of all the graces connected therewith, but She did not esteem Herself deserving of the air She breathed, of the support the earth gave to her footsteps, of the sustenance derived from it, or of any service or kindness at the hands of creatures; of all things She considered Herself unworthy and She gave thanks for all, as if She were really so undeserving.

她不仅认为自己不配作为天主之母的尊严以及与之相关的所有恩宠,而且她认为自己不配拥有她呼吸的空气、大地给予她脚步的支持和源自大地的食物,或从受造物手中获得的任何服务或善意;在所有的事情中她都认为自己不配,她对这一切都表示感谢,好像她真的很不配。

In order to say all in a few words: that a creature should not seek the honor which does not belong to it or which for some reason it does not merit, is not such a great humility, although the Most High in his infinite kindness accepts it and considers Himself under obligation to one who practices it in that way. But She, most admirably exceeding all this, while deserving all exaltation and majesty, humiliated Herself more than all other creatures and sought neither honor nor exaltation.

总而言之:一个受造物不应该寻求不属于它的荣誉,或不应该寻求由于某种原因它不配得的荣誉,这不是一种伟大的谦卑,尽管至高者以其无限的仁慈接纳寻求荣誉的人,并认为祂自己有义务以这样的方式行事。但是玛利亚,最令人钦佩的超越了这一切,虽然她配得所有的崇高和威严,却比其他所有受造物都更谦卑自己,既不寻求荣誉,也不寻求尊崇。

Thus Mary, holding worthily the dignity of Mother of God, annihilated Herself, and by this very humility deserved anew and in justice to be raised to the dominion and sovereignty of all creation.

因此,玛利亚,当之无愧地配得上天主之母的尊严,她倒空自己,放弃一切,脱除尊荣,而正是凭借这谦卑,她值得重新公正地被提升到诸天之上,超过天使,超过一切受造物

594. In proportion to this incomparable humility most holy Mary possessed also all the other virtues, which belong to modesty. The desire of knowing more than is necessary, ordinarily arises from the want of humility and charity. This is a fault not only of no use, but of great hindrance in the advancement of virtue, as happened with Dina (Gen. 24, 1), who, going out to see what was no benefit to her, suffered such great damage to her honor.

594. 与这种无与伦比的谦卑相称,至圣玛利亚还拥有所有其他属于谦虚的圣德。 想要知道更多不必要的东西,通常源于缺乏谦卑和爱德。这不仅是一个毫无用处的错误,而且极大地阻碍了美德的发展,就像狄纳(创世记 34:1)发生的那样,她出去看看对她没有好处的事情,她的荣誉却遭受了如此大的损害。

[经文〈创世记 34:1〉:肋阿给雅各伯生的女儿狄纳,要去看看当地的女人。]

From the same root of proud presumption usually also springs superfluous ostentation and finery in outward dress, and also the disorderly behavior in gesture and carriage, which serves sensuality and vanity, testifying to the levity of the heart according to the saying of Ecclesiasticus (19, 27) : “The attire of the body and the laughter of the teeth, and the gait of the man, show what he is.”

出于同样的骄傲自负的根源,通常也表现在外在衣着上的炫耀和华丽,还有举止不检点的行为,这些行为是为感官享受和虚荣服务的,正如《德训篇》所说(19:27) :「人的服装、喜笑和步伐,都表示他的为人。 」

All the virtues opposed to these vices were in most holy Mary in their entirety, void of all disinclination or feebleness in the exercise of them. They were like companions of her profound humility, charity and purity, that revealed the certain tokens of a nature more heavenly than earthly.

与这些恶习相对的所有美德都完全在至圣玛利亚的里面,在操练这些美德时没有任何不情愿或软弱。这些圣德就像她深刻的谦逊、爱德和纯洁的伴侣,揭示了一种比世俗更属天的本性。

595. She was most studious without being curious; for though She was replete with a wisdom far above that of the cherubim, She studied and allowed Herself to be taught as if ignorant of all things. Whenever She made use of her divine science or sought to learn the will of God, She was so prudent and attended so carefully and exactly to all circumstances that her efforts always wounded the heart of God and drew and inclined Him to fulfill her most well ordered wishes.

595.她最好学,而不猎奇;虽然她的智慧远远超过了普智天神「革鲁宾」,但她仍学习并允许自己受教,好像对一切事物一无所知。 每当她运用她的天主的知识或寻求学习天主的旨意时,她都如此谨慎,如此小心和准确地关注所有情况,以至于她的努力总是触动天主的心,吸引并促使天主以最好的方式满足她最良好的愿望。

In poverty and frugality She was most admirable ; for being the Mistress of all creation and having full right to dispose of it, She yielded all right of possession to the Lord in imitation of her most holy Son; namely, just as the Father gave all things into the hands of the incarnate Word, so the Word put all into the hands of his Mother, and She, similarly offered all things, as well in desire as in fact, for the glory of her Son and Lord. Of the modesty of her behavior and sweetness of her intercourse, and of all her exterior actions, it is sufficient to repeat what is asserted by the wise man of Athens, saint Dionysius, that She would have deserved to be looked upon as more than human, if faith did not teach that She is a mere creature.

在神贫和勤俭方面,她最令人钦佩;作为万物的主母,她拥有处置万物的全部权利,她效法她至圣圣子,将所有的财产权交给了主; 即,正如天父将万物交到降生成人的圣言手中,圣言也将一切交到祂母亲的手中,而她也同样地为她圣子和天主的荣耀献出了一切,无论是在愿望中还是在实际中。她的举止谦虚,交往时的亲切,以及她所有的外在行为,足以重复雅典智者–主教圣狄奥尼修斯所宣称的,即「她会被看作是超越人类的存在,如果信仰不教导我们,她是一个受造物」。

 

 

INSTRUCTION VOUCHSAFED BY THE QUEEN OF HEAVEN.

天堂元后赐予的指示

596. My daughter, thou hast said something of the virtue of temperance and of my practice of it, so far as thou hast understood its dignity and excellence. Yet thou hast omitted much that belongs to a full understanding of the necessity of temperance in human actions. It was a punishment of the first sin that man lost the perfect use of reason, and that the passions should rise in rebellion against him, because he rose up against God in contempt of his most just command.

596. 我的女儿,就你所了解的节制的尊严和卓越而言,你已经谈到了节德和我的实践。然而,你忽略了很多属于人类行为中对节制必要性的充分理解。人类丧失了对理性的完美运用,这是(天主)对原罪的惩罚,使情欲起来反叛理性,因为理性蔑视天主最公正的诫命而反抗天主。

In order to repair this damage, temperance became necessary; by it man restrains his concupiscences within proper bounds ; he perceives the perfect medium in that which is desirable and he is taught to follow once more the dictates of reason, bringing him near to the Divinity and declining to follow his concupiscences like irrational beasts.

为了修复这种损害,节制就变得必要了;通过节制,人将他的私欲偏情限制在适当的范围内;他感知到节制是通往理想的完美途径,他被教导再次遵循理性的指令,使他靠近天主,拒绝像非理性的野兽一样追随他的私欲偏情。

Without this virtue it is not possible for man to divest himself of the spoiled human nature, nor to dispose himself for the graces and wisdom of God; for they will not enter into a soul subject to the body of sin (Wisdom 1, 4). He that knows how to moderate his passions by denying them their immoderate and bestial desires, will be able to say and experience in truth, what is said of the Canticles (2, 4) :that the King has introduced him into the cellars of his delicious wine, and into the treasure house of his wisdom and spiritual gifts; for this virtue is a storehouse of most beautiful and fragrant virtues for the delight of the Almighty.

没有这种美德,人就不可能摆脱被损坏的人性,也不可能为了天主的恩宠和智慧而安排自己;因为智慧不会进入一个屈服于罪身的灵魂(智慧篇 1:4)。那些知道如何通过节制克制自已的激情,拒绝那些不节制的、兽欲的欲望的人,将能够说出并真实地体验,正如《雅歌》(雅歌2:4)所说的:君王已将他引入君王美酒的酒室,以及君王智慧和属灵恩赐的宝库;因为这种美德是最美丽芬芳美德的宝库,以取悦全能者。

[经文〈智慧篇 1:4〉:因为,智慧不进入存心不良的灵魂里,也不住在一个屈服于罪恶的身体内。经文〈雅歌2:4〉:他引我进入酒室,他插在我身上的旗帜是爱情。]

597. Although of course I wish thee to labor much in acquiring all virtues pertaining to temperance, I desire nevertheless that thou consider especially the beauty and fragrance of chastity, the strength which abstinence and sobriety in eating and drinking will give, the sweet influence of modesty in words and actions, the exalted nobility of poverty in the use of created things.

597. 虽然你在获得与节制有关的所有美德时,要付出许多的努力,但是,我希望你特别注意贞洁的美丽和芬芳,禁欲和节制饮食所带来的力量,言行谦虚带来的甘饴影响,以及在使用受造之物时,神贫所带来的高尚和高贵。

With the help of these virtues, thou wilt attain the divine enlightenment, the peace and tranquillity of thy soul, the serenity of thy faculties, the right government of thy inclinations; thou wilt be entirely illumined with the splendors of the divine graces and gifts; from an animal and sensual way of living thou wilt be raised to a heavenly intercourse and an angelic life ; and that is what I seek in thee and what thou thyself by divine assistance art striving after.

在这些美德的帮助下,你将获得天主的启迪、灵魂的平静与安宁、你的官能的宁静、你的爱好的正确管理;你将完全被天主恩宠和恩赐的光辉照亮;你将从肉体和感官的生活方式提升到天堂的交往和天使的生活;这就是我在你身上寻求的东西,也是你自己通过天主的帮助所追求的。

Be careful therefore, my dearest, and watch for the divine light in all thy actions, and let not any of thy powers be induced to activity merely by pleasure and inclination; but always act according to reason and for the glory of the Most High in all things necessary for the conduct of thy life; in eating, in sleeping, in dressing, in speaking, in hearing, in desiring, in correcting, in commanding, in speaking : let all be governed in thee by the light and the pleasure of the Lord God, and not by thy own.

因此,我最亲爱的,要小心,注意你所有行为中的天主之光,不要让你的任何力量仅仅因快乐和爱好而被诱使活动;但在你生活所必需的一切事情上,要始终按照理性和为了至高者的荣耀而行事;在吃饭、睡觉、穿衣、说话、聆听、渴望、纠正、命令、发言时:让一切在你里面受主天主的光照和喜悦支配,而不是受你自己的支配。

598. And in order that thou mayest so much the more be captivated by the beauty and loveliness of the virtue of temperance, consider the vileness of its contrary vices and let thyself be deeply impressed according to the divine light given thee; consider assiduously how ugly, abominable, horrible and monstrous the world is in the sight of God and the saints on account of the enormous abominations, which men commit against this lovable virtue.

598.为了让你更加为节德的美丽和可爱而着迷,请考虑其相反的恶习的卑鄙,并根据赐予你的神圣之光让你自己铭刻不忘;仔细想想世界在天主和圣徒眼中是多么丑陋、可憎、可怕和凶恶,因为人们对这种可爱的节德犯下了巨大的可憎之事。

Look how some follow like brutes after the horrors of sensuality, how gluttony degrades others, how some follow after pleasures of play and vanity, how others are dominated by pride and presumption, how many are entangled in avarice and the desire of gain, how they all follow the impulse of passions, seeking in this life only pleasure, while in the life to come they pile up for themselves eternal torments and incur the loss of the beatific vision of their God and Lord.

看看有些人如何像野兽一样追随肉欲的恐怖,贪吃暴食如何降低了另一些人的人格,有些人如何追求玩乐和虚荣,另有些人如何被骄傲和傲慢所支配,有多少人被贪婪和欲望所纠缠,他们都是如何的追随着情欲的冲动,在今生只寻求享乐,却在来世为自己积累了永恒的痛苦折磨,导致他们失去了灵魂和天主的荣福直观。

 

 


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