PART III : THE DECALOGUE

第三部分：十诫

Importance Of Instruction On The Commandments

对于十诫训导的重要性

St. Augustine in his writings remarks that the Decalogue is the summary and epitome of all laws: Although the Lord had spoken many things, He gave to Moses only two stone tablets, called "tables of testimony," to be placed in the Ark. For if carefully examined and well understood, whatever else is commanded by God will be found to depend on the Ten Commandments which were engraved on those two tables, just as these Ten Commandments, in turn, are reducible to two, the love of God and of our neighbour, on which "depend the whole law and the prophets."

圣奥斯定在他的著作里评论道，十诫是一切法律的总结和概括。尽管上主宣布了很多的事，但是祂给了梅瑟只有两块石板，叫做“证言之板”，是被置于约柜中的。因为如果仔细思考和理解，天主的其他命令也依赖于刻在石板上的十诫，随之被总结起来，就是两条:爱天主，爱邻人，全部法律和先知，都系于这两条诫命。（玛窦22:40）

Since, then, the Decalogue is a summary of the whole Law, the pastor should give his days and nights to its consideration, that he may be able not only to regulate his own life by its precepts, but also to instruct in the law of God the people committed to his care. The lips of the priest shall keep knowledge, and they shall seek the law at his mouth, because he is the angel of the Lord of hosts. To the priests of the New Law this injunction applies in a special manner; they are nearer to God, and should be transformed from glory to glory, as by the Spirit of the Lord. Since Christ our Lord has called them light, it is their special duty to be a light to them that are in darkness, the instructors of the foolish, the teachers of infants; and if a man be overtaken in any fault, they who are spiritual should instruct such a one.

那么既然，十诫是整个法律的总结，牧者应该昼夜对其思考，以便他不仅能够根据规范自己的生活，也能对他人教导天主的法律。司祭的唇舌应保卫智识，人也应从他的口中得到教训，因为他是万军上主的使者。（马拉基亚2:7）对于新法律下的祭司，这个指令以特殊的方式运用：因为他们离天主更近，与旧法律下的祭司相比，应该被天主之神赋予更大的光荣。既然基督我主称他们为光，他们作为光，在黑暗中就有特殊的职责，是愚昧者的教师，是小孩子的师傅（罗2:20）；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。（迦拉达6:1）

In the tribunal of penance the priest holds the place of a judge, and pronounces sentence according to the nature and gravity of the offence. Unless, therefore, he is desirous that his ignorance should prove an injury to himself and to others, he must bring with him to the discharge of this duty the greatest vigilance and the most practiced acquaintance with the interpretation of the law, in order to be able to pronounce, according to this divine rule, on every act and omission; and, as the Apostle says, to teach sound doctrine, free from error, and heal the diseases of the soul, which are sins, in order that the people may be acceptable to God, pursuers of good works.

在告解庭里，祭司占法官位，根据过犯的性质与严重程度宣布判决。除非他渴望看到自己的无知对自己和他人造成了伤害，否则，他就应该随身随时，用最大的警觉和最熟悉的法律了解来履行祭司职，为的是能够根据神圣的法律，审判每个行为和疏忽。就像宗徒说，讲该合乎健全的道理，远离错误，治疗灵魂中的疾病，也就是罪，为了使人们能够被天主接纳，热心行善。（弟铎书）

Motives for Observing the Commandments

遵守诫命的动机

In these instructions the pastor should propose to himself and to others motives for keeping the Commandments

在以下的教导中，牧者应意图为他自己和他人讲授遵守诫命的动机。

God Is The Giver Of The Commandments

天主是这些诫命的给予者

Now among all the motives which induce men to obey this law the strongest is that God is its author. True, it is said to have been delivered by angels, but no one can doubt that its author is God. This is most clear not only from the words of the Legislator Himself, which we shall shortly explain, but also from innumerable other passages of Scripture that will readily occur to pastors.

在一切促使人们遵守天主法律的动机中，最强的一个动机就是因为天主是它们的作者。是的，据说这些法律是被天神传达的，但是没人能怀疑作者是天主。这是无比清楚的，不仅可以从立法者祂自己的话得来，我们马上将会解释，还从数不清的圣经篇章中得到，这些篇章是牧者应印在脑海中随时可脱口而出的。

Who is not conscious that a law is inscribed on his heart by God, teaching him to distinguish good from evil, vice from virtue, justice from injustice? The force and import of this unwritten law do not conflict with that which is written. Who is there, then, who will dare to deny that God is the author of the written, as He is of the unwritten law?

难道有人对刻在他内心的天主法律毫无意识的吗，这内心的法律教他辨别美善与邪恶，美德与堕落，公义与不义？这不成文法律的力量和意思与成文的法律毫不冲突。那还有人敢否认天主是成文法的作者，就像祂是不成文法律的作者一样吗？

But, lest the people, aware of the abrogation of the Mosaic Law, may imagine that the precepts of the Decalogue are no longer obligatory, it should be taught that when God gave the Law to Moses, He did not so much establish a new code, as render more luminous that divine light which the depraved morals and long-continued perversity of man had at that time almost obscured. It is most certain that we are not bound to obey the Commandments because they were delivered by Moses, but because they are implanted in the hearts of all, and have been explained and confirmed by Christ our Lord.

但是，以免有些知道梅瑟法律被废除的人，可能以为十诫不再是强制的，因此要教导，当天主把法律给梅瑟时，祂并没有建立一个新的法典，而是为了那个时代堕落的道德和长期持续的错乱的人们提供几乎已经黑暗的明亮的神圣之光。非常确定的是，我们遵守诫命不是因为是由梅瑟传达的，而是由于这些诫命是植于我们所有人的内心的，是被基督我主解释并确认过的。

The reflection that God is the author of the law is highly useful, and exercises great influence in persuading (to its observance); for we cannot doubt His wisdom and justice, nor can we escape His infinite power and might.

对天主是法律作者的反思是高度有用的，对于遵守法律有很大的影响；因为我们不能怀疑祂的智慧与公义，我们也不能逃离祂无限的权力和能力。

Hence, when by His Prophets He commands the law to be observed, He proclaims that He is the Lord God; and the Decalogue itself opens: I am the Lord thy God; and elsewhere (we read): If I am a master, where is my fear?

因此，当借着祂的先知们，祂命令要被遵守的法律，他宣布祂是上主天主，并且十诫以这样为开头：我是上主你们的天主。祂还说：如果我是主人，对我的敬畏在那里？（马拉基亚1:6）

That God has deigned to make clear to us His holy will on which depends our eternal salvation (is a consideration) which, besides animating the faithful to the observance of His Commandments, must call forth their gratitude Hence Scripture, in more passages than one, recalling this great blessing, admonishes the people to recognise their own dignity and the bounty of the Lord Thus in Deuteronomy it is said: This is your wisdom and understanding in the sight of nations, that hearing all these precepts they may say: Behold a wise and understanding people, a great nation; again, in the Psalm (we read): He hath not done in like manner to every nation, and his judgments he hath not made manifest to them.

天主降尊纡贵为我们明确祂对我们永远救恩的神圣意志，认识这一点，除了激励信友遵守祂的诫命外，还能呼唤他们对天主的感激之情。因此圣经中用了大量的篇幅来回忆这重大的祝福，劝诫人们认识到自己的重要以及上主的慷慨。因此在出谷纪中说到：你们要谨守遵行，因为这样，在万民眼中，才能显出你们的智慧和见识；他们一听到这一切法令说：『这实在是一个有智慧，有见识的大民族！』，然后在圣咏中我们读到：他从未如此恩待过其他任何民族，也没有向他们宣示过自己的法律。

The Commandments Were Proclaimed With Great Solemnity

十诫是庄严庄重的宣布的

If the pastor explain the circumstances which accompanied the promulgation of the Law, as recorded in Scripture, the faithful will easily understand with what piety and humility they should receive and reverence the Law received from God.

如果牧者再解释记录在圣经中梅瑟宣布十诫时相伴的情形时，信友会很容易的理解他们应该用什么样的虔诚和谦逊来领受和尊敬天主的法律。

All were commanded by God that for three days before the promulgation of the Law they should wash their garments and abstain from conjugal intercourse, in order that they might be more holy and better prepared to receive the Law, and that on the third day they should be in readiness When they had reached the mountain from which the Lord was to deliver the Law by Moses, Moses alone was commanded to ascend the mountain. Thither came God with great majesty, filling the place with thunder and lightning, with fire and dense clouds, and began to speak to Moses, and delivered to him the Commandments.

天主命令所有人在领受法律的三日之前，要清洁衣裳，斋戒守贞，做到更圣洁，更好的准备领受法律，第三天准备好后，到达西奈山下，在这里上主要把法律交给梅瑟，梅瑟被命令独自一人上山。在巨大的威严中，天主降到了那里，在那里充满了雷霆和闪电，以及火和密集的烟云，开始对梅瑟说话，并交给了他十诫。

In this the divine wisdom had solely for object to admonish us that the law of the Lord should be received with ure and humble minds, and that over the neglect of His commands impend the heaviest chastisements of the divine justice.

在这里，神圣智慧这样做的唯一目的，就是提醒劝告我们，我们应该用谦卑敬畏的心来领受天主的法律，忽视祂的命令就会招致神圣正义的最严厉惩罚。

The Observance Of The Commandments Is Not Difficult

遵守这些诫命并不困难

The pastor should also teach that the Commandments of God are not difficult, as these words of St Augustine are alone sufficient to show: How, I ask, is it said to be impossible for man to love -- to love, I say, a beneficent Creator, a most loving Father, and also, in the persons of his , brethren , to love his own flesh? Yet, "he who loveth has fulfilled the law." Hence the Apostle St. John expressly says that the commandments of God are not heavy; for as St. Bernard observes, nothing more just could be exacted from man, nothing that could confer on him a more exalted dignity, nothing more advantageous. Hence St. Augustine, filled with admiration of God's infinite goodness, thus addresses God : What is man that Thou wouldst be loved by him ? And if he loves Thee not, Thou threatenest t him with heavy punishment. Is it not punishment enough that I love Thee not ?

牧者也应教导，遵守天主的律令是不困难的，圣奥斯定一人所说的已足够解释：我想问，有种说法，人不可能爱一个慈善的造物主，一个最可爱的父亲，然而却爱他自己的骨肉，这怎么可能？“因为谁爱别人，就满全了法律”（罗13:8），因此圣若望宗徒这样说，是表示天主的律令并不沉重就像圣伯尔纳铎评论的，除了天主的律令，没什么能更正义的要求人类去做的，也没什么更尊贵的授予人类的，更没什么对人类更有益处的。因此圣奥斯定充满了对天主无穷美善的钦崇时，演讲说：人算什么，竟得到了您如此的爱？如果人不爱您，您就用最严厉的惩罚他们。难道我不爱天主，这难道不是足够的惩罚吗？

But should anyone plead human infirmity to excuse himself for not loving God, it should be explained that He who demands our love pours into our hearts by the Holy Ghost the fervour of His love; and this good Spirit our heavenly Father gives to those that ask him with reason, therefore, did St. Augustine pray: Give what thou commandest and command what thou pleasest. As, then, God is ever ready to help us, especially since the death of Christ the Lord, by which the prince of this world was cast out, there is no reason why anyone should be disheartened by the difficulty of the undertaking. To him who loves, nothing is difficult.

但是，如果有人以人类的软弱性为借口，为自己不爱天主请求原谅，那就应该这样解释：天主需要我们爱祂，首先将祂炙热的爱通过圣神倾注在我们的内心；因此，我们的天父把圣神赐给那些拥有理性并求祂的人，圣奥斯定是这样祈祷的：请赐给我袮的命令，命令袮所喜欢。天主无时无刻不在准备帮助我们，特别是从上主基督的圣死之后，这个世界的主人已经被驱逐后，任何人有任何理由面对这种困难程度的任务时，表现出如此坚硬的心肠来。对于爱天主的人来说，没有任何困难。

The Observance Of The Commandments Is Necessary

遵守十诫是必要的

Furthermore, it will contribute much to persuade (obedience to the law) if it is explained that such obedience is necessary, especially since in these our days there are not wanting those who, to their own serious injury, have the impious hardihood to assert that the observance of the law, whether easy or difficult, is by no means necessary to salvation.

进一步解释服从法律的必要性有助于服从法律，特别是在我们这个时代，太多的人有不虔诚的傲慢，号称无论简单或容易，遵守法律不是救恩的必要，从而给他们自己造成伤害。

This wicked and impious error the pastor should refute from Scripture, especially from the same Apostle by whose authority they attempt to defend their wickedness. What, then, are the words of the Apostle?

牧者可以根据圣经来反驳这种邪恶和不虔诚的错误，特别是引用那些邪恶者最喜欢引用的宗徒来支持他们的错误的那一位宗徒。那么，这位宗徒的话到底是什么呢？

Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Again, inculcating the same doctrine, he says: new creature, in Christ, alone avails. By a new creature in Christ he evidently means him who observes the Commandments of God; for, he who observes the Commandments of God loves God, as our Lord Himself testifies in St. John: If anyone love me, he will keep my word.

受割损算不得什么，不受割损也算不得什么，只该遵守天主的诫命。（格前7:19）之后他又强调说：所以谁若在基督内，他就是一个新受造物。（格后5:17）在基督内的新受造物，宗徒的最终的意思是遵守天主诫命的受造物。因为，遵守天主诫命的人是爱天主的，就像我主亲自在圣若望福音中说的：谁爱我，必遵守我的话。（若望14:23）

A man, it is true, may be justified, and from wicked may become righteous, before he has fulfilled, by external acts, each of the Commandments; but no one who has arrived at the use of reason can be justified, unless he is resolved to keep all of God's Commandments.

虽然这是真实的，就是一个人的外在言行没有遵守全部的诫命，他也可以复义，从邪恶变成正义；但是没有人在到达可以使用理性的程度后，还可以这样做而复义，除非他决心遵守全部的天主诫命。

The Observance Of The Commandments Is Attended By Many Blessings

遵守天主的诫命会伴随着许多的祝福

Finally, to leave nothing unsaid that may be calculated to induce the faithful to an observance of the law, the pastor should point out how abundant and sweet are its fruits. This he will easily accomplish by referring to the eighteenth Psalm, which celebrates the praises of the divine law. The highest eulogy of the law is that it proclaims the glory and the majesty of God more eloquently than even the heavenly bodies, whose beauty and order excite the admiration of all peoples, even the most uncivilised, and compel them to acknowledge the glory, wisdom and power of the Creator and Architect of the universe.

最后，为了劝导信友遵守天主的法律，不遗留任何问题，牧者还应该指出，遵守天主的法律会有多么丰盛和甜蜜的果实。他可以参考第十八篇圣咏，是关于庆贺赞扬神圣的法律。这篇圣咏是关于上主法律最高的颂词，它雄辩的宣扬天主的光荣和巍峨远超天神，天主的美丽与秩序唤起了全人类的钦崇，甚至是最不开化的民族，迫使他们承认造物主和宇宙设计师的光荣、智慧和能力。

The law of the Lord also converts souls to God; for knowing the ways of God and His holy will through the medium of His law, we turn our steps into the ways of the Lord.

上主的法律也使灵魂转向天主；因为借着祂的法律作为媒介，我们懂得了天主的道路和祂的神圣意志，我们迈步走在天主的道路上。

It also gives wisdom to little ones; for they alone who fear God are truly wise. Hence, the observers of the law of God are filled with pure delights, with knowledge of divine mysteries, and are blessed with plenteous joys and rewards both in this life and in the life to come.

天主的法律也给了小孩子智慧；因为他们畏惧天主，这真是聪明。因此，遵守天主法律的人充满了纯粹的喜悦，伴随这对神圣奥迹的知识，无论是在此生还是后世都被授予了丰富的喜乐和回报。

In our observance of the law, however, we should not act so much for our own advantage as for the sake of God who, by means of the law, has revealed His will to man. If other creatures are obedient to God's will, how much more reasonable that man should follow it?

然而，我们遵守天主的法律，并不是过多的为了我们自己的利益，而是为了天主，祂借着法律给人类显示了祂的意志。如果其他的受造物也遵守天主的意志，那么人类应该用比他们多多少的理性来服从天主的法律呢？

God's Goodness Invites Us To Keep His Commandments

天主的美善邀请我们遵守祂的诫命

Nor should it be omitted that God has preeminently displayed His clemency and the riches of His goodness in this, that while He might have forced us to serve His glory without a reward, He has, notwithstanding, deigned to identify His own glory with our advantage, thus rendering what tends to His honour, conducive to our interests.

还不应该忽略的是，天主显著的展示了祂的仁慈和美善；祂完全可强迫我们服从祂的光荣，并不需要给我们回报，但是祂却屈尊用我们的利益给我们展示祂的荣耀，用有利于我们利益的办法来表示祂的光荣。

This is a great and striking consideration; and the pastor, therefore, should teach in the concluding words of the Prophet that in keeping them there is a great reward. Not only are we promised those blessings which seem to have reference to earthly happiness, such, for example, as to be blessed in the city, and blessed in the field: but we are also promised a great reward in heaven, good measure, pressed down, shaken together and running over, which, aided by the divine mercy, we merit by our holy and pious actions.

这是极大的和震撼的一种考虑，因此牧者要教导，遵守天主的法律会有大回报，先知也是如此总结的。我们不仅被许诺了许多恩宠，包括世俗的幸福，比如受到祝福的城市和农田，我们也被许诺了更大的天堂回报，并且还要用好的，连按带摇，以致外溢的升斗（路加6:38），这恩宠是由于神圣慈悲，我们借着我们圣洁和虔诚的行为获得的功绩。

The Promulgation of the Law

法律的公告宣布

I am the Lord thy God who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange gods before me. Thou shalt not make to thyself a graven thing. The Law, although delivered to the Jews by the Lord from the mountain, was long before written and impressed by nature on the heart of man, and was therefore rendered obligatory by God for all men and all times.

我是上主你的天主，是我领你出了埃及地、奴隶之所。除我以外，你不可有别的神。你不可为自己雕刻偶像。（申5:6）这法律是在山中由上主交给犹太人的，但是很早之前就被自然写在刻在人们的心里，因此是天主强制性给了各个时代的所有人。

The People To Whom The Law Was Given

被给予法律的人们

It will be very useful, however, to explain carefully the words in which it was proclaimed to the Hebrews by Moses, its minister and interpreter, and also the history of the Israelites, which is so full of mysteries.

仔细解释梅瑟宣布给希伯来人的旧法律、执行者和阐述者，以及以色列人充满奥迹的历史，这是非常有用的。

Epitome Of Jewish History

犹太简史

(The pastor) should first tell that from among the nations of the earth God chose one which descended from Abraham; that it was the divine will that Abraham should be a stranger in the land of Canaan, the possession of which He had promised him; and that, although for more than four hundred years he and his posterity were wanderers before they dwelt in the promised land, God never withdrew from them, throughout their wanderings, His protecting care. They passed from nation to nation and from one kingdom to another people; He suffered no man to hurt them, and He even reproved kings for their sakes.

首先应讲述，天主从世界众多民族中选择了亚巴郎的后代；天主的神意，指定亚巴郎是迦南地这应许之地的陌生人，在居住于应许之地前，他和子孙们已经徘徊了四百年，天主从未与他们分开，在徘徊中，祂一直保护他们。他们穿过一个个民族、国王和人群；祂不让别人伤害他们，祂甚至为他们谴责各种国王。

Before they went down into Egypt He sent before them one by whose prudence they and the Egyptians were rescued from famine. In Egypt such was His kindness towards them that although opposed by the power of Pharaoh who sought their destruction, they increased to an extraordinary degree; and when they were severely harassed and cruelly treated as slaves, God raised up Moses as a leader to lead them out in a strong hand. It is especially this deliverance that the Lord refers to in the opening words of the Law: I am the Lord thy God who brought thee out of the land of Egypt, out of the house of bondage.

在他们进入埃及之前，祂派出了一人，借这人的审慎，他们和埃及人被免于饥荒。在埃及，祂对他们又伸出仁慈之手，尽管法郎压迫并试图摧毁他们，他们的人口依然大大增长，当他们被严酷的折磨，被以奴隶相待，天主扶起了梅瑟作为领导带领他们走出埃及。此事特别的被上主作为颁布法律的开场白：我是上主你的天主，是我领你出了埃及地、奴隶之所。

Lessons To Be Drawn From Jewish History

从犹太人历史可以学到的

From all this the pastor should especially note that out of all the nations God chose only one whom He called His people, and by whom He willed to be known and worshipped; not that they were superior to other nations in justice or in numbers, and of this God Himself reminds the Hebrews, but rather because He wished, by the multiplication and aggrandisement of an inconsiderable and impoverished nation, to display to mankind His power and goodness.

从以上，牧者应该特别指出，从众多的民族中，天主之拣选了一个民族，称为祂的子民，通过他们，天主愿意被知晓和崇拜；不是因为他们在正义或者数量方面优于其他民族。关于这一点，天主祂自己也提醒希伯来人，仅仅是因为祂愿意而不是别的原因，借着把一个弱小贫穷的民族赐予人口多多增长到不可思议的地步，是为了给人类展示祂的能力和美善。

Such having been their condition, he was closely united to them, and loved them, and Lord of heaven and earth as He was, He disdained not to be called their God. He desired that the other nations might thus be excited to emulation and that mankind, seeing the happiness of the Israelites, might embrace the worship of the true God.

弱小贫穷曾是他们的状态，他曾紧密的与他们联系，爱了他们，作为天地万物的上主，祂不愿意只被称为他们的天主。祂愿意激起其他民族的模范，并且全人类在看到以色列人的幸福时，也愿意拥抱和崇拜真天主。

In the same way St. Paul says that by discussing the happiness of the Gentiles and their knowledge of the true God, he provoked to emulation those who were his own flesh.

同样的方法，圣保禄在讨论外教人的幸福和他们对真天主的知识时，他也唤起他们去效仿那些他自己的犹太兄弟。

The faithful should next be taught that God suffered the Hebrew Patriarchs to wander for so long a time, and their posterity to be oppressed and harassed by a galling servitude, in order to teach us that none are friends of God except those who are enemies of the world and pilgrims on earth, and that an entire detachment from the world gives us an easier access to the friendship of God. Further He wished that, being brought to His service, we should understand how much happier are they who serve God, than they who serve the world. Of this Scripture itself admonishes us: Yet they shall serve him, that they may know the difference between my service and the service of the kingdom of the earth.

接下来，信友要学习为何天主让这些希伯来族长们在应许之地外徘徊了这么久的时间，并且他们的后代不断的被压迫并成为懊恼的奴隶，这是为了教育我们没有人是天主的朋友，除了那些这个世界的敌人们，以及在世上朝圣的人，对这个世界的完全分离可以让我们更容易的获得天主的友谊。祂还进一步希望，我们能够理解那些为天主服务的人比那些为这个世界服务的人更加的幸福。关于这一点，圣经教导说：虽然如此，他们仍必作史沙克的仆役，好使他们知道服事我与服事世上的列邦，有何区别。（编年史下12:8）

(The pastor) should also explain that God delayed the fulfilment of His promise until after the lapse of more than four hundred years, in order that His people might be sustained by faith and hope; for, as we shall show when we come to explain the first Commandment, God wishes His children to depend on Him at all times and to repose all their confidence in His goodness.

牧者也应该解释，为何天主推迟实现祂的许诺超过四百年，这是为了祂的子民能够靠信德和望德维持住，我们即将在解释第一诫命中展示。天主希望祂的子民在任何时候都依靠祂，把他们的信心完全托付在祂的美善中。

The Time And Place In Which The Law Was Promulgated

宣告法律的时间和地点

Finally, the time and place, in which the people of Israel received this Law from God should be noted. They received it after they had been delivered from Egypt and had come into the wilderness; in order that, impressed by the memory of a recent benefit and awed by the dreariness of the place in which they journeyed, they might be the better disposed to receive the Law. For man becomes closely attached to those whose bounty he has experienced, and when he has lost all hope of assistance from his fellow-man, he then seeks refuge in the protection of God.

最后来谈一谈以色列人从天主领受法律的时间和地点。这事发生在他们离开埃及和进入旷野后，为的是在深刻记忆中的近期的好处和所受旅途的可怕，他们能更好的领受法律。因为人们总是与给予他们慷慨好处的人的关系走的很近，然后当他失去从他朋友处得到援助的全部希望后，他这时才会寻找天主的庇护。

From all this we learn that the more detached the faithful are from the allurements of the world and the pleasures of sense, the more disposed they are to accept heavenly doctrines. As the Prophet has written: Whom shall he teach knowledge, and whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts.

从以上，我们了解了，信友越远离这个世界的诱惑和感官的快乐，他们越倾向于接受来自天堂的信理。如同先知曾经说：他要将智识授给谁呢？向谁解释启示呢？是向方才断乳和刚离母怀的婴儿吗？（依撒依亚28:9）

THE FIRST COMMANDMENT : "I am the lord thy god, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange gods before me. Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth. Thou shalt not adore them, nor serve them. I am the lord thy god, mighty, jealous, visiting the iniquity of the fathers upon the children, to the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments."

第一诫：我是上主你的天主，是我领你出了埃及地、奴隶之所。除我之外，你不可有别的神。不可为你制造任何仿佛天上、或地上、或地下水中之物的雕像。不可叩拜这些像，也不可敬奉，因为我，上主，你的天主是忌邪的天主；凡恼恨我的，我要追讨他们的罪，从父亲直到儿子，甚至三代四代的子孙。凡爱慕我和遵守我诫命的，我要对他们施仁慈，直到他们的千代子孙。

"I am the Lord thy God"

我是上主你的天主

The pastor should use his best endeavours to induce the faithful to keep continually in view these words: I am the Lord thy God. From them they will learn that their Lawgiver is none other than their Creator, by whom they were made and are preserved, and that they may truly repeat: He is the Lord our God, and we are the people of his pasture and the sheep of his hand. The frequent and earnest inculcation of these words will also serve to induce the faithful more readily to observe the Law and avoid sin.

牧者应尽最大的努力，来劝导信友持续关注上主的这句话：我是上主你的天主。从这句话中，他们会了解到他们的法律制定者就是他们的创造者，是因为祂，他们才得以创造和保存，因此他们应该发自内心的重复说：祂是上主我们的天主，我们是祂牧场里的人和祂手中的羊。对这句话频繁的淳淳教导能够劝导信友们时刻准备遵守法律，避免犯罪。

"Who Brought thee out of the Land of Egypt, out of the House of Bondage"

是我领你出了埃及地、奴隶之所。

The next words, who brought thee out of the land of Egypt, out of the house of bondage, seem to relate solely to the Jews liberated from the bondage of Egypt. But if we consider the meaning of the salvation of the entire human race, those words are still more applicable to Christians, who are liberated by God not from the bondage of Egypt, but from the slavery of sin and the powers of darkness, and are translated into the kingdom of his beloved Son. Contemplating the greatness of this favour, Jeremias foretold: Behold the days come, saith the Lord, when it shall be said no more: The Lord liveth that brought forth. the children of Israel out of the land of Egypt; but: The Lord liveth that brought the children of Israel out of the land of the north and out of all the lands to which I cast them out; and I will bring them again into their land which gave to their fathers. Behold, I send many fishers, saith the Lord, and they shall fish them, etc. And, indeed, our most indulgent Father has gathered together, through His beloved Son, His children that were dispersed, that being made free from sin and made the servants of justice, we may serve before him in holiness and justice all our days.'

接下来的这句话，看起来似乎只跟犹太人从埃及得到自由有关。但是如果我们考虑到整个人类救恩的意义，这句话对基督徒更适用，与犹太人不同，基督徒被天主从黑暗势力和罪的奴役中释放，并被转移到祂爱子的王国中。在默想这巨大的关怀时，先知耶肋米亚预言说：为此，看，时日即将来临──上主的断语──人不再发誓说：领以色列子民由埃及地上来的「上主永在，」却要说：领以色列子民由北方，并由他驱逐他们所至的各地回来的「上主永在；」因为我必领他们回到我已赐给他们祖先的地方。】看我必派许多渔夫──上主的断语──来捕捉他们，等等（耶肋米亚16:14-17）实际上，我们最宽容的天父借着祂的爱子，召唤回祂的四散的子民，就是从罪中得到自由并成为正义之仆的子民们，我们在我们的每天里都要在圣洁和正义中服侍祂。

Against every temptation, therefore, the faithful should arm themselves with these words of the Apostle as with a shield: Shall we who are dead to sin live any longer therein? We are no longer our own, we are His who died and rose again for us. He is the Lord our God who has purchased us for Himself at the price of His blood. Shall we then be any longer capable of sinning against the Lord our God, and crucifying Him again? Being made truly free, and with that liberty wherewith Christ has made us free, let us, as we heretofore yielded our members to serve injustice, henceforward yield them to serve justice to sanctification.

为了对抗每个诱惑，信友应该穿上宗徒这些话做成的盔甲：我们这些死于罪恶的人，如何还能在罪恶中生活呢？（罗6:3）我们不再是我们自己了，我们是属于为我们死而复活的祂的。祂是主我们的天主，用祂的宝血做价钱为祂自己赎买了我们。难道我们还能继续用罪恶得罪上主我们的天主，把祂再次钉死吗？我们真正的得了自由，是基督使我们得了自由，让我们把迄今为止服从不义的肉身，从今往后让它们服从圣化的正义吧。

"Thou shalt not have Strange Gods before Me"

除我之外，你不可有别的神。

The pastor should teach that the first part of the Decalogue contains our duties towards God; the second part, our duties towards our neighbour. The reason (for this order) is that the services we render our neighbour are rendered for the sake of God; for then only do we love our neighbour as God commands when we love him for God's sake. The Commandments which regard God are those which were inscribed on the first table of the Law.

牧者应该教导，十诫分为两个部分，第一部分是我们对天主的责任，第二部分是我们对邻人的责任。安排这种顺序的原因是我们为了天主而给我们邻人提供服务；我们爱邻人是因为天主的命令，是因为我们爱天主。关于天主的诫命是刻在第一块石板上的。

The Above Words Contain A Command And A Prohibition

以上的话包含了一个命令和一个禁令

(The pastor) should next show that the words just quoted contain a twofold precept, the one mandatory, the other prohibitory. When it is said: Thou shalt not have strange gods before me, it is equivalent to saying: Thou shalt worship me the true God; thou shalt not worship strange gods.

牧者接下来要解释，这句话包含了双重原则，一条是命令，另一条是禁令。“除我之外，你不可有别的神。”相当于在说，你要崇拜我是真天主；你不可崇拜假神。

What They Command

命令了些什么

The (mandatory part) contains a precept of faith, hope and charity. For, acknowledging God to be immovable, immutable, always the same, we rightly confess that He is faithful and entirely just. Hence in assenting to His oracles, we necessarily yield to Him all belief and obedience. Again, who can contemplate His omnipotence, His clemency, His willing beneficence, and not repose in Him all his hopes? Finally, who can behold the riches of His goodness and love, which He lavishes on us, and not love Him? Hence the exordium and the conclusion used by God in Scripture when giving His commands: I, the Lord.

命令部分包含了信、望、爱的一条规则。因为，承认天主是不可改变，永恒的同时，我们就正确的宣认祂是可依靠的和全然正义的。在认同了祂的神谕后，我们就有必要全心全意的服从祂。同时，谁能在默想祂的全能，祂的仁慈，祂的慷慨后，还不用全部的希望依赖祂呢？最后，谁能在看到祂的美善和大爱施给我们后，还不爱祂呢？因此天主在圣经中传达诫命的序章和结尾都说：我，上主。

What They Forbid

禁止了些什么

The (negative) part of this Commandment is comprised in these words: Thou shalt not have strange gods before me. This the Lawgiver subjoins, not because it is not sufficiently expressed in the affirmative part of the precept, which means: Thou shalt worship me, the only God, for if He is God, He is the only God; but on account of the blindness of many who of old professed to worship the true God and yet adored a multitude of gods. Of these there were many even among the Hebrews, whom Elias reproached with having halted between two sides, and also among the Samaritans, who worshipped the God of Israel and the gods of the nations.

本诫命的否定部分由以下话语组成：你不可有别的神。制定法律者的这句补充，并不是因为在本诫命的肯定部分表达的不够充分，即：“你应崇拜我，唯一的天主，因为如果祂是天主，他就是唯一的天主”。而是由于当时许多人的盲目，他们宣称崇拜真天主的同时还崇拜许多的假神。这种人在希伯来人中不少，以致厄里亚先知斥责他们，在人民中分开了两边（列上18:21），以及撒玛黎雅人，他们既崇拜以色列的天主又崇拜别的民族的假神。

Importance Of This Commandment

本条诫命的重要性

After this it should be added that this is the first and principal Commandment, not only in order, but also in its nature, dignity and excellence. God is entitled to infinitely greater love and obedience from us than any lord or king. He created us, He governs us, He nurtured us even in the womb, brought us into the world, and still supplies us with all the necessaries of life and maintenance.

本条诫命是第一条和首要的诫命，不仅在顺序上，也在性质上尊贵和卓越。天主被我们冠以无限美善和顺从，远超任何的主人或国王。祂造了我们，祂统治我们，我们在子宫里时祂养育我们，把我们带到这个世界，供给我们一切生活的维持所需。

Sins Against This Commandment

违反这条诫命的罪

Against this Commandment all those sin who have not faith, hope and charity. such sinners are very numerous, for they include all who fall into heresy, who reject what holy mother the Church proposes for our belief, who give credit to dreams fortune-telling, and such illusions; those who, despairing of salvation, trust not in the goodness of God; and those who rely solely on wealth, or health and strength of body. But these matters are developed more at length in treatises on sins and vices.

所有没有信、望、爱的之人都违反了本条诫命。这样的罪人数量巨大，因为他们包括所有落入异端的，拒绝慈母圣教会为我们信仰所提倡的，那些支持算命或其他错觉幻觉的，以及那些对救恩绝望，不信任天主的美善的；还有那些只依赖财富，或健康和身体力量的。这些命题都有大量的论文详细的论述罪和邪恶。

Veneration And Invocation Of Angels And Saints Not Forbidden By This Commandment

尊重和祈求天神和圣人并不受本条诫命禁止

In explanation of this Commandment it should be accurately taught that the veneration and invocation of holy Angels and of the blessed who now enjoy the glory of heaven, and likewise the honour which the Catholic Church has always paid even to the bodies and ashes of the Saints, are not forbidden by this Commandment. If a king ordered that no one else should set himself up as king, or accept the honours due to the royal person, who would be so foolish as to infer that the sovereign was unwilling that suitable honour and respect should be paid to his magistrates? Now although Christians follow the example set by the Saints of the Old Law, and are said to adore the Angels, yet they do not give to Angels that honour which is due to God alone.

应该精确的教导，尊敬和祈求天堂里的天神和圣人，以及天主教会经常对圣人的遗体遗骸的尊重等都不是本诫命所禁止的。如果一个国王命令任何人不准自立为王，或者接受王室的荣誉，那么有谁会傻到认为国王会不愿意对他的执政官给予相适宜的尊重？现在的基督徒尽管追随着旧法律里圣人们的榜样，并据说崇拜天神，然而他们给天神的尊敬并不等同于天主的那种。

And if we sometimes read that Angels refused to be worshipped by men, we are to know that they did so because the worship which they refused to accept was the honour due to God alone.

如果有时候我们读到天神拒绝人类的崇拜，我们知道那是因为这种崇拜是独属于天主的。

It Is Lawful To Honour And Invoke The Angels

尊重和祈求天神们是合法的

The Holy Spirit who says: Honour and glory to God alone, commands us also to honour our parents and elders; and the holy men who adored one God only are also said in Scripture to have adored, that is, supplicated and venerated kings. If then kings, by whose agency God governs the world, are so highly honoured, shall it be deemed unlawful to honour those angelic spirits whom God has been pleased to constitute His ministers, whose services He makes use of not only in the government of His Church, but also of the universe, by whose aid, although we see them not, we are every day delivered from the greatest dangers of soul and body ? Are they not worthy of far greater honour, since their dignity so far surpasses that of kings?

圣神说：尊崇和光荣归于万世的君王，那不死不灭，不可见的惟一天主，于无穷世之世！（第前1:17），并且命令我们要尊敬我们的父母和老者；以及在圣经里崇拜唯一天主的圣人们，也祈求和尊重君王们。如果那时的君王们，天主借着他们作为统治世界的代理，受到如此高的尊重，那么尊重那些天神般的神体们，他们是被天主高兴的设立为祂的执行者的，又有什么不合法呢，借着这些天神的服务，祂统治祂的教会，以及整个宇宙，这些天神我们虽然肉眼看不见，但是每天我们都被他们远离灵魂和身体的危险。难道他们不值得更大的尊重吗，因为他们的尊严要远超君主们。

Add to this their love towards us, which, as we easily see from Scripture, prompts them to pour out their prayers for those countries over which they are placed, as well as for us whose guardians they are, and whose prayers and tears they present before the throne of God Hence our Lord admonishes us in the Gospel not to offend the little ones because their angels in heaven always see the face of their Father who is in heaven.

并且出于对我们的爱，促使他们作为守护天神为我们，以及他们被安置之地的国家祈祷。并且他们把我们的祷文和泪水呈给天主面前，因此我们的救主在福音中提醒我们不要冒犯小孩子们，因为他们在天堂的守护天神经常能够看到他们的天父。

Their Intercession, therefore, we ought to invoke, because they always see tile face of God, and are constituted by Him the willing advocates of our salvation. The Scriptures bear witness to such invocation. Jacob entreated the Angel with whom he wrestled to bless him; nay, he even compelled him, declaring that he would not let him go until he had blessed him. And not only did he invoke the blessing of the Angel whom he saw, but also of him whom he saw not. The angel, said he, who delivers me from all evils, bless these boys.

我们应该祈求他们的代祷，因为他们经常能够见天主的面，也是被天主设立为我们救恩的乐意的主保。圣经里也有祈求的见证。雅各伯请求与他摔跤的天神降福他；不，他甚至是强迫他降福，说除非他降福否则不许他走。并且他不仅祈求他看到的天神来降福，也祈求他看不见的。他说：救我脱离一切祸患的使者，祝福这两个孩童！（创48:16）

It Is Lawful To Honour And Invoke The Saints

尊重和祈求圣人是合法的

From all this we may conclude that to honour the Saints who have slept in the Lord, to invoke them, and to venerate their sacred relics and ashes, far from diminishing, tends considerably to increase the glory of God, in proportion as man's hope is thus animated and fortified, and he himself encouraged to imitate the Saints.

从以上全部，我们可以得出结论说，尊重安息主怀的圣人，祈求他们，并且敬重他们神圣的遗骨遗骸，根本不是减少，反而是极大的增加了天主的光荣，其增加的程度要根据他被圣人所激励，强化和鼓励的程度成正比。

This is a practice which is also supported by the authority' of the second Council of Nice, the Councils of Gangra, and of Trent, and by the testimony of the Fathers. In order, however, that the pastor may be the better prepared to meet the objections of those who deny this doctrine, he should consult particularly St. Jerome against Vigilantius and St. Damascene. To the teaching of these Fathers should be added as a consideration of prime importance that the practice was received from the Apostles, and has always been retained and preserved in the Church of God.

这是被第二次尼斯大公会议，甘格拉主教会议，以及特伦多大会所支持的实践，也有教父们的证言。为了帮助牧者能够更好的准备反驳那些拒绝此信理的，他应该特别请教圣热罗摩尼关于反驳维吉兰蒂斯的资料，还有大马士革的圣若望的相关文献。对这些教父教导，还应该补充一个最重要的思量，就是这个实践是从宗徒传下来的，一直保留在天主的教会中。

But who can desire a stronger or more convincing proof than that which is supplied by the admirable praises given in Scripture to the Saints? For there are not wanting eulogies which God Himself pronounced on some of the Saints. If, then, Holy Writ celebrates their praises, why should not men show them singular honour?

但是，谁还能找到比圣经里赞美圣人更强更确信的证据呢？因为圣经里毫不缺少天主自己对某些圣人的颂文。如果天主上智都赞扬他们的称颂，人为什么不给他们尊重呢？

A stronger claim which the Saints have to be honoured and invoked is that they constantly pray for our salvation and obtain for us by their merits and influence many blessings from God. If there is joy in heaven over the conversion of one sinner, will not the citizens of heaven assist those who repent? When they are invoked, will they not obtain for us the pardon of sins, and the grace of God ?

对尊重圣人和祈求圣人的一个更强烈的主张是，他们持续的为我们的救恩祈祷，并因为他们的功绩和影响，从天主那里为我们获得了许多的祝福。如果在天堂中，转化一个罪人就会有极大的喜悦，那么天堂居民为什么不帮助那些悔改的人呢？当祈求他们时，难道他们不愿为我们获得罪过的赦免和天主的恩宠吗？

Objections Answered

对反对意见的回复

Should it be said, as some say, that the patronage of the Saints is unnecessary, because God hears our prayers without the intervention of a mediator, this impious assertion is easily met by the observation of St. Augustine: There are many things which God does not grant without a mediator and intercessor. This is confirmed by the well-known examples of Abimelech and the friends of Job who were pardoned only through the prayers of Abraham and of Job Should it be alleged that to recur to the patronage and intercession of the Saints argues want or weakness of faith, what will (the objectors) answer regarding the centurion whose faith was highly eulogised by the Lord God Himself, despite the fact that he had sent to the Redeemer the ancients of the Jews, to intercede for his sick servant?

有些人说，圣人的主保是不必要的，因为天主不要一个中间人的代祷就能够俯听我们的祈祷，这种不虔诚的断言很容易被圣奥斯定的评论所处理，他说：有许多事如果没有中保和调停人，天主是不会答应的。广为人知的例子就是亚巴郎为阿彼默肋客（创20:7）以及约伯的朋友为约伯转求。还有一种断言说，寻求圣人的主保和代祷说明信德软弱，那么这些反对者应该如何回答那个罗马百夫长派遣古代犹太人当中间人寻找救主来为他患病的仆人看病呢？（玛窦8:8-13）

True, there is but one Mediator, Christ the Lord, who alone has reconciled us to the heavenly Father through His blood, and who, having obtained eternal redemption, and having entered once into the holies, ceases not to intercede for us. But it by no means follows that it is therefore unlawful to have recourse to the intercession of the Saints. If, because we have one Mediator Jesus Christ, it were unlawful to ask the intercession of the Saints, the Apostle would never have recommended himself with so much earnestness to the prayers of his brethren on earth. For the prayers of the living would lessen the glory and dignity of Christ's Mediatorship not less than the intercession of the Saints in heaven.

的确，只有一个中保，单独靠着基督我主的宝血，使我们与天父和好，祂在为我们获得了永恒的救恩之后和升天之后，就从不停止为我们代祷。这是这绝不意味着求助于圣人的代祷就是不合法的。如果，由于我们有唯一的中保耶稣基督，就使得求圣人的代祷变得不合法的话，那么宗徒就绝对不会允许他自己用最诚恳的祈祷为他在世上的兄弟们祈祷。因为假如这样，那么活人的祈祷就会降低基督中保的光荣和尊严，与天堂里的圣人代祷则不会。

The Honour And Invocation Of Saints Is Approved By Miracles

借着奇迹，尊重和祈求圣人是经过批准的

But who would not be convinced of the honour due the Saints and of the help they give us by the wonders wrought at their tombs? Diseased eyes, hands, and other members are restored to health; the dead are raised to life, and demons are expelled from the bodies of men ! These are facts which St. Ambrose and St. Augustine, most unexceptionable witnesses, declare in their writings, not that they heard, as many did, nor that they read, as did man- very reliable men, but that they saw.

但是会有谁能不被圣人在他们的坟墓中所行的奇迹说服，应该尊重圣人和他们给我们的帮助呢？有病的眼睛，手，和其他的肢体被恢复了健康，死去的又恢复了生命，魔鬼从人的身体中被驱逐出去。这些是圣昂博罗晓和圣奥斯定亲眼所见证的无懈可击的事实，写在他们的作品中，不是他们听别人说的，就像那许多人都转述听说的，也不是他们读到的，而是他们所看见的。

But why multiply proofs? If the clothes, the handkerchiefs, and even the very shadows of the Saints, while yet on earth, banished disease and restored health, who will have the hardihood to deny that God can still work the same wonders by the holy ashes, the bones and other relics of the Saints ? Of this we have a proof in the restoration to life of the dead body which was accidentally let down into the grave of Eliseus, and which, on touching the body (of the Prophet), was instantly restored to life.

但是为什么需要增加证据呢？如果圣人的衣服、手帕或者其他遗迹还在地球上，去除疾病恢复健康，还会有人心硬的拒绝承认天主依然可以借着这些神圣的遗骸或圣人的遗骨行同样的奇迹吗？关于这一点，我们有一个证据，证明死人意外的被扔进厄里叟的坟墓里，接触到了先知的身体，立刻恢复了生命。（列下13:21）

"Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth: thou shalt not adore them nor serve them"

“不可为你制造任何仿佛天上、或地上、或地下水中之物的雕像。不可叩拜这些像，也不可敬奉”

Some, supposing these words which come next in order to constitute a distinct precept, reduce the ninth and tenth Commandments to one. St. Augustine, on the contrary, considering the last two to be distinct Commandments, makes the words just quoted a part of the first Commandment. His division is much approved in the Church, and hence we willingly adopt it. Furthermore, a very good reason for this arrangement at once suggests itself. It was fitting that to the first Commandment should be added the rewards or punishments entailed by each one of the Commandments.

有些人建议把这句话作为一条单独的诫命，然后把第九和第十诫命合并为一个。相反的，圣奥斯定认为最后两条是不同的诫命，并把本句话作为第一诫命的一个部分。他的划分在教会内得到了认可，因此我们愿意采纳。进一步的，这种划分还有一个非常好的理由。每条诫命所伴随的奖惩应该补充到第一条诫命中，这是非常恰当的。

The Above Words Do Not Forbid All Images

以上这句话不禁止所有的圣像

Let no one think that this Commandment entirely forbids the arts of painting, engraving or sculpture. The Scriptures inform us that God Himself commanded to be made images of Cherubim, and also the brazen serpent. The interpretation, therefore, at which we must arrive, is that images are prohibited only inasmuch as they are used as deities to receive adoration, and so to injure the true worship of God.

不应有人认为，本条诫命彻底的禁止了所有的绘画艺术、雕版雕刻艺术。圣经告诉我们，天主亲自命令制作格鲁宾的画像以及黄铜蛇。所以我们必须这样解读，就是被禁止的像仅仅到它们被用于神接受崇拜，伤害到了崇拜真天主这种程度。

They Forbid Idols And Representations Of The Deity

它们禁止所有的假神的偶像和代表

As far as this Commandment is concerned, it is clear that there are two chief ways in which God's majesty can be seriously outraged. The first way is by worshipping idols and images as God, or believing that they possess any divinity or virtue entitling them to our worship, by praying to, or reposing confidence in them, as the Gentiles did, who placed their hopes in idols, and whose idolatry the Scriptures frequently condemn. The other way is by attempting to form a representation of the Deity, as if He were visible to mortal eyes, or could be reproduced by colours or figures. Who, says Damascene, can represent God, invisible, as He is, incorporeal, uncircumscribed by limits, and incapable of being reproduced under any shape. This subject is treated more at large in the second Council of Nice. Rightly, then, did the Apostles say (of the Gentiles): They changed the glory of the incorruptible God into a likeness of birds, and of four-footed beasts, and of creeping things; for they worshipped all these things as God, seeing that they made the images of these things to represent Him. Hence the Israelites, when they exclaimed before the image of the calf: These are thy gods, Israel, that have brought thee out of the land of Egypt, are denounced as idolaters, because they changed their glory into the likeness of a calf that eateth grass.

就本诫命所涉及的，很清晰有两个主要的方式违反了天主的尊威。第一个方式是把偶像和画像当作天主来崇拜，或相信这些偶像和画像拥有某种神性或德性值得我们崇拜，向它们祈祷，或者把信心寄托于它们，就像外教人那样，把他们的希望寄托于偶像中，这种偶像崇拜是圣经里经常谴责的。另一个方式是，试图建立神的一个代表物，就好像祂能被肉眼可见，或者借着色彩和形象再造出来。大马士革的圣若望说，能够代表天主的是不可见的，就像天主一样，是无形的，是无限的，也不可能以任何的形状再造出来。在第二次尼斯大公会议中，本主题深入的处理过了。宗徒论外教人是多么的正确啊，说：他们将不可朽坏的天主的光荣，改归于可朽坏的人、飞禽、走兽和爬虫形状的偶像。（罗1:23）因为他们把这些东西当成天主来崇拜，认为他们造的这些东西就能代表天主。因此，当以色列人在金牛前欢呼：以色列，这就是领你出埃及国的天主。（出谷纪32:4），这些以色列人被斥责为偶像崇拜，因为他们把他们的光荣变成了吃草的牛。

When, therefore, the Lord had forbidden the worship of strange gods, He also forbade the making of an image of the Deity from brass or other materials, in order thus utterly to do away with idolatry. It is this that Isaias declares when he asks: To whom then have you likened God, or what image will you make for hill? That this is the meaning of the prohibition contained in the Commandment is proved, not only from the writings of the holy Fathers, who, as may be seen in the seventh General Council, give to it this interpretation: but is also clearly declared in these words of Deuteronomy, by which Moses sought to withdraw the people from the worship of idols: You saw not any similitude in the day that the Lord spoke to you in Horeb, from the midst of the fire. These words this wisest of legislators spoke, lest through error of any sort, they should make an image of the Deity, and transfer to any thing created, the honour due to God.

当上主禁止崇拜别的神，祂也禁止用黄铜或者其他材料制造神像，为了废除偶像崇拜。当依撒意亚先知宣布：你们要把天主同谁相比拟呢？你们把他与什么相对照呢？（依撒依亚40:18）本诫命里包含了禁止偶像，不仅这被许多教父的著作所证明，并且在第七次大公会议中，给出了解读：在申命纪里明确的宣布，梅瑟试图将人们从偶像崇拜中拉出来，他说：因为上主你们的天主，在曷勒布由火中对你们说话的那天，你们既然没有见到什么形状。（申4:15）这些话是最明智的立法者所说，以免他们犯错误，制造神的像，并把属于天主的荣耀归于任何的被造物。

They Do Not Forbid Representations Of The Divine Persons And Angels

它们不禁止天神和天主神圣位格的代表

To represent the Persons of the Holy Trinity by certain forms under which they appeared in the Old and New Testaments no one should deem contrary to religion or the law of God. For who can be so ignorant as to believe that such forms are representations of the Deity? -- forms, as the pastor should teach, which only express some attribute or action ascribed to God. Thus when from the description of Daniel God is painted as the Ancient of days, seated on a throne, with the books opened before hint, the eternity of God is represented and also the infinite wisdom, by which He sees and judges all the thoughts and actions of men.

为了表现神圣三位一体的位格，使用旧约和新约中的已经确定的形式，没人会认为这是对天主法律或者天主信仰的背叛。因为，谁会如此无知的相信这样的形式是在代表神？牧者应该教导，形式仅能表达天主的一些属性和一些举动。因此，从达尼尔先知的描述中，在古代，天主被描绘成坐在王位上，面前摆着打开的书卷，这是在表现天主的永恒和无限智慧。通过无限智慧，祂监督和审判人们的所有的思想和行为。

Angels, also, are represented under human form and with wings to give us to understand that they are actuated by benevolent feelings towards mankind, and are always prepared to execute the Lord's commands; for they are all ministering spirits, sent to minister for them who shall receive the inheritance of salvation.

天神也被描绘成带着翅膀的人类形状，以便我们理解他们对人类善意的行动，时刻准备执行上主的命令，因为他们都是传道的神体，被派遣去帮助那些准备领受救恩遗产的那些人。

What attributes of the Holy Ghost are represented under the forms of a dove, and of tongues of fire, in the Gospel and in the Acts of the Apostles, is a matter too well known to require lengthy explanation.

属于圣神的形式，是被刻画成鸽子的形状，或者火舌，这也是广为人知无需过多解释的。

They Do Not Forbid Images Of Christ And The Saints

它们不禁止基督和圣人的画像

But to make and honour the images of Christ our Lord, of His holy and virginal Mother, and of the Saints, all of whom were clothed with human nature and appeared in human form, is not only not forbidden by this Commandment, but has always been deemed a holy practice and a most sure indication of gratitude. This position is confirmed by the monuments of the Apostolic age, the General Councils of the Church, and the writings of so many among the Fathers, eminent alike for sanctity and learning, all of whom are of one accord upon the subject.

但是制作和荣耀我主基督以及无玷圣母，圣人的画像，展示他们的人形，不仅不被本诫命禁止，反而一直被认为是神圣的做法，是表达最感激的确定标志。这种观点在宗徒时代就被确定，以及大公会议和许多教父的著作中，无论是杰出如圣人者还是初学者，他们所有人在这个主题上完全的一致。

Usefulness Of Sacred Images

圣像的实用性

But the pastor should not content himself with showing that it is lawful to have images in churches, and to pay them honour and respect, since this respect is referred to their prototypes. He should also show that the uninterrupted observance of this practice down to the present day has been attended with great advantage to the faithful, as may be seen in the work of Damascene on images, and in the seventh General Council, the second of Nice.

但是牧者不应自己只说在教堂里用圣像并光荣和尊重它们所代表的原型是合法的就感到满足。他还应该指出教会的这做法是毫无间断，传承之今日的，给信友带来了巨大的好处，大马士革的圣若望的《论圣像》，以及第七次大公会议和第二次尼斯会议都有详细的解释。

But as the enemy of mankind, by his wiles and deceits, seeks to pervert even the most holy institutions, should the faithful happen at all to offend in this particular, the pastor, in accordance with the decree of the Council of Trent's should use every exertion in his power to correct such an abuse, and, if necessary, explain the decree itself to the people.

但是人类的敌人，用他的狡诈和欺骗，试图使这神圣的机构走入邪路，如果信友恰好在这个问题上冒犯了天主，牧者应根据特伦多大会法令，用他的权力劝说纠正这样的错误，如果必要的话，给人们解释法令本身。

He will also inform the unlettered and those who may be ignorant of the use of images, that they are intended to instruct in the history of the Old and New Testaments, and to revive from time to time their memory; that thus, moved by the contemplation of heavenly things, we may be the more ardently inflamed to adore and love God Himself. He should, also, point out that the images of the Saints are placed in churches, not only to be honoured, but also that they may admonish us by their examples to imitate their lives and virtues.

他也应该教导不识字的，以及那些对使用圣像无知的人，关于新旧约的历史，唤醒他们的记忆；在对天堂般事物的默想当中，我们能被热情点燃去朝拜和热爱天主。牧者应该指出，圣人像被置于教堂里，不仅要被光荣，而且这些像能够提醒我们去以圣人为榜样，效法他们的生活和德性。

"I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, to the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments."

因为我，上主，你的天主是忌邪的天主；凡恼恨我的，我要追讨他们的罪，从父亲直到儿子，甚至三代四代的子孙。凡爱慕我和遵守我诫命的，我要对他们施仁慈，直到他们的千代子孙。

In this concluding clause of this Commandment two things occur which demand careful exposition. The first is, that while, on account of the enormous guilt incurred by the violation of the first Commandment, and the propensity of man towards its violation, the punishment is properly indicated in this place, it is also attached to all the other Commandments.

在本诫命的总结句，有两件事需要仔细解释。第一个，由于违反第一诫命招致的巨大的罪，以及人的对违反诫命的内在倾向，遭受的惩罚非常适宜的出现在这个位置，这惩罚也附在其他的每条诫命之后。

Every law enforces its observance by rewards and punishments; and hence the frequent and numerous promises of God in Sacred Scripture. To omit those that we meet almost on every page of the Old Testament, it is written in the Gospel: If thou wilt enter into life, keep the commandments; and again: He that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven; and also: Every tree that doth not yield good fruit shall be cut down and cast into the fire; Whosoever is angry with his brother shall be guilty of the judgment; If you will not forgive men, neither will your Father forgive you your offences.

任何法律都是靠奖励和惩罚来强制实施的；因此在圣经中天主有频繁和多次的承诺。更不用说，我们在旧约中处理的每一页，都写在了福音中：如果你愿意进入生命，就该遵守诫命。（玛窦19:17），之后，而是那承行我在天之父旨意的人，才能进天国。（玛窦7:21），以及，凡不结好果子的树，必被砍倒，投入火中。（玛窦3:10）;凡向自己弟兄发怒的，就要受裁判（玛窦5:22）；但你们若不宽免别人的，你们的父也必不宽免你们的过犯。（玛窦6:15）

How The Sanction Contained In The Above Words Should Be Proposed

上述的惩罚如何被应用的

The other observation is that this concluding part (of the Commandment) is to be proposed in a very different manner to the spiritual and to the carnal Christian. To the spiritual who is animated by the Spirit of God, and who yields to Him a willing and cheerful obedience, it is, in some sort, glad tidings and a strong proof of the divine goodness towards him. In it he recognises the care of his most loving God, who, now by rewards, now by punishments, almost compels His creatures to adore and worship Him. The spiritual man acknowledges the infinite goodness of God towards himself in vouchsafing to issue His commands to him and to make use of his service to the glory of the divine name. And not only does he acknowledge the divine goodness, he also cherishes a strong hope that when God commands what He pleases, He will also give strength to fulfil hat He commands.

另一个结论就是，本诫命的总结部分会根据精神性基督徒和世俗性基督徒的不同，以不同的方式应用。对于那些被天主之神所激励的精神性基督徒，他们乐意并快乐的服从天主，这是一条高兴的消息和强力的证据，证明神性的美善给予了他们。在这方式中，他认出了来自他最爱的天主的关心，天主现在靠奖励或靠惩罚，驱使祂的被造物去崇拜祂。精神性的人承认天主对他自己的无穷美善，因为赐予他诫命，使用了他的服务来光荣这圣名。并且不仅因为他承认了这神性的美善，他还抱有一个强烈的希望，就是天主命令了祂所喜悦的事，祂也会赐予完成祂命令的力量。

But to the carnal man, who is not yet freed from a servile spirit and who abstains from sin more through fear of punishment than love of virtue, (this sanction) of the divine law, which closes each of the Commandments, is burdensome and severe. Wherefore they should be encouraged by pious exhortation, and led by the hand, as it were, in the way of the law. The pastor, therefore, as often as he has occasion to explain any of the Commandments should keep this in view.

但是对世俗基督徒，他们依然没有从奴役性的精神中解放出来，他们戒除犯罪更是靠对惩罚的恐惧，而不是对美德的爱，因此，每条诫命结尾的神性法律的制裁对他们而言就是不堪重负的和严厉的。因此应该用虔诚的劝说鼓励他们，手把手领着他们，就像以往法律所采取的方式。牧者因此，需要经常找机会解释十诫，并保持这种习惯。

Mighty

强大的

But both the carnal and the spiritual should be spurred on, especially by two considerations which are contained in this concluding clause, and are highly calculated to enforce obedience to the divine law.

无论是世俗性的还是精神性的，都应该被结尾部分的两个用来强化遵守神性法律的因素所鞭策。

The one is that God is called the strong. That appellation needs to be fully expounded; because the flesh, unappalled by the terrors of the divine menaces, frequently indulges in the foolish expectation of escaping, in one way or another, God's wrath and threatened punishment. But when one is deeply impressed with the conviction that God is the strong, he will exclaim with the great David: Whither shall I go from thy spirit? Or whither shall I pee from thy face?

第一鞭策，天主被称为强大的。这个称号需要被完整的解释；因为肉身，对神的可怕威胁毫无畏惧，经常沉浸在愚蠢的逃离期望中，想各种办法逃离天主的义怒和惩罚。但是当一个人有了深深的信念，即天主是强有力的，他就会如同圣王达味那样大喊：我往何处，才能脱离你的神能？我去那里，才能逃避你的面容？（圣咏139:7）

The flesh, also, distrusting the promises of God, sometimes magnifies the power of the enemy to such an extent, as to believe itself unable to withstand his assaults; while, on the contrary, a firm and unshaken faith, which wavers not, but relies confidently on the strength and power of God, animates and confirms man. For it says: The Lord is my light and my salvation; whom shall I fear?

并且，肉身不相信天主的承诺，有时候会夸大敌人的能力到这样一种程度，以至于不相信自己能抵挡敌人的袭击；然而另一方面，一个坚定不动摇的信仰，毫不犹豫不定，完全信赖天主的大能和力量，激励人并坚固人。因为达味说：上主是我的光明，我的救援，我还畏惧何人？上主是我生命稳固的保障，我还害怕何人？（圣咏27:1）

Jealous

忌邪的

The second spur is the jealousy of God. Man is sometimes tempted to think that God takes no interest in human affairs, and does not even care whether we observe or neglect His law. This error is the source of the great disorders of life. But when we believe that God is a jealous God, the thought easily keeps us within the limits of our duty.

第二鞭策是天主的忌邪。人们有时被诱惑认为天主对人类事务毫不关心，甚至不关心我们是不是遵守或者忽略祂的法律。这个错误想法是生活中错乱的来源。但是当我们相信天主是忌邪的天主时，我们就很容易的恪守我们的职责。

The jealousy attributed to God does not, however, imply disturbance of mind; it is that divine love and charity by which God will suffer no human creature to be unfaithful to Him with impunity, and which destroys all those who are disloyal to Him. The jealousy of God, therefore, is the most tranquil and impartial justice, which repudiates as an adulteress the soul corrupted by erroneous opinions and criminal passions.

属于天主的这种嫉妒，并不是一种思想的骚乱；这是天主的爱和慈悲，使天主不会面临人类的不忠并免于惩罚，并摧毁所有不忠与祂的人。因此，天主的忌邪是最稳定和不偏不倚的正义，断然拒绝那些被错误的观念和罪恶激情所腐蚀的灵魂，把他们当成奸妇看待。

This jealousy of God, since it shows His boundless and incomprehensible goodness towards us, we find most sweet and pleasant. Among men there is no love more ardent, no greater or more intimate tie, than that of those who are united by marriage. Hence when God frequently compares Himself to a spouse or husband and calls Himself a jealous God, He shows the excess of His love towards us.

天主的嫉妒，显示了祂对我们无尽的，人类无法理解的美善，我们得到了最甜蜜的快乐。人类相互之间，婚姻关系之爱比其他一切关系的爱都更热烈。因此，当天主频繁的将祂自己与配偶或丈夫相比，并称祂自己是嫉妒的天主，祂显示了祂对我们的超额的爱。

Zeal In The Service Of God

对天主服务的热情

The pastor, therefore, should here teach that men should be so warmly interested in promoting the worship and honour of God as to be said rather to be jealous of Him than to love Him, in imitation of Him who says of Himself: With zeal have I been zealous for the Lord God of hosts, or rather of Christ Himself, who says: The zeal of thy house hath eaten me up.

牧者应该教导人们热心于推广崇拜天主，光荣天主，哪怕被说成嫉妒祂，而不是爱祂，这是为了效仿天主借先知说的：“我为上主万军的天主热忱如焚（列上19:14）“，又或者基督说：“我对你殿宇所怀的热忱，把我耗尽（若望2:17）”

"Visiting The Iniquity," Etc.

凡恼恨我的，我要追讨他们的罪，从父亲直到儿子，甚至三代四代的子孙。

Concerning the threat contained in this Commandment it should be explained that God will not suffer sinners to go unpunished, but will chastise them as a father, or punish them with the rigour and severity of a judge. This was elsewhere explained by Moses when he said: Thou shalt know that the Lord thy God is a strong and faithful God, keeping his covenant and mercy to them that love him, and to them that keep his commandments, unto a thousand generations; and repaying forthwith them that hate him. You will not, says Josue, be able to serve the Lord; for he is a holy God, and mighty and jealous, and will not forgive your wickedness and sins. If you leave the Lord and serve strange gods, he will turn and will afflict you, and will destroy you.

关于本诫命包含的威胁，要解释天主不容忍对罪人不惩罚，而是要把罪人当成父亲来惩罚，用最严格严厉的审判。在别处，梅瑟解释说：所以，你应知道，只有上主你的天主是天主，是对那爱他，遵守他诫命的人，守约施恩直到千代的忠信的天主；但对那恨他的人，他必当面报复（申7:10）。若苏厄对百姓说：「你们不能事奉上主，因为他是神圣不可侵犯的天主，是忌邪的天主，他决不宽赦你们的过犯和罪恶，如果你们背弃上主，去事奉外邦的神，在他恩待你们之后，他必转而向你们降祸，消灭你们。」（若苏厄书24:19）

The faithful are also to be taught that the punishments here threatened await the third and fourth generation of the impious and wicked; not that the children are always chastised for the sins of their ancestors, but that while these and their children may go unpunished, their posterity shall not all escape the wrath and vengeance of the Almighty. This happened in the case of King Josias. God had spared him for his singular piety, and allowed him to be gathered to the tomb of his fathers in peace, that his eyes might not behold the evils of the times that were to befall Juda and Jerusalem, on account of the wickedness of his grandfather Manasses; yet, after his death the divine vengeance so overtook his posterity that even the children of Josias were not spared.

信友还应被教导，无信和邪恶者的三代四代子孙所面临的惩罚，并不是说子孙始终因为他们祖先的罪而受惩罚，而是说这些人极其子女可能没有受到惩罚，但是后代不会逃脱全能者的义怒和报复。这事发生在约史雅王的身上。天主饶恕了他，由于唯独他虔诚，因此天主允许他与的祖先团聚，要平安归到坟墓里，眼睛也不会见到在这地方所要降的一切灾祸。（列下22:20）这灾祸是他的祖父默纳舍所作的邪恶事引起的，在他死后，来自神的复仇临到了他的后代身上，甚至是约史雅王的后代也没有宽免。

How the words of this Commandment are not at variance with the statement of the Prophet: The soul that sins shall die, is clearly shown by the authority of St. Gregory, supported by the testimony of all the ancient Fathers. Whoever, he says, follows the bad example of a wicked father is also bound by his sins; but he who does not follow the example of his father, shall not at all suffer for the sins of the father Hence it follows that a wicked son, who dreads not to add his own malice to the vices of his father, by which he knows the divine wrath to have been excited, pays the penalty not only of his own sins, but also of those of his father. It is just that he who dreads not to walk in the footsteps of a wicked father, in presence of a rigorous judge, should be compelled in the present life to expiate the crimes of his wicked parent.

本诫命并没有与先知的话冲突：谁犯罪，谁就该丧亡（厄则克耳18:20），大圣额略我做了清晰的解释，所有的古代教父都支持其观点。他说，无论谁，随他邪恶父亲的坏榜样，也要受到父亲罪的束缚；但是没有跟随父亲榜样的，就无需忍受从父而来的罪。因此，那些不惧怕把自己的恶意增加到其父的恶习上的，也知道其父已经激发了天主之怒的，就不仅为自己的罪付出惩罚，还要增加其父的。对那些不惧怕追随邪恶父亲的足迹，在严厉的法官面前，就应该被剥夺此生来补偿其邪恶祖先的罪行，这是完全正义的。

"And Showing Mercy, Etc.

凡爱慕我和遵守我诫命的，我要对他们施仁慈，直到他们的千代子孙。

The pastor should next observe that the goodness and mercy of God far exceed His justice. He is angry to the third and fourth generation; but He bestows His mercy on thousands.

牧者接下来应该评论，天主的美善和仁慈远远超过祂的正义。祂对第三第四代愤怒，但祂赠祂的正义于千代。

"Of Them That Hate Me"

对那些恼恨我的

The words of them that hate me display the grievousness of sin. What more wicked, what more detestable than to hate God, the supreme goodness and sovereign truth? This, however, is the crime of all sinners; for as he that hath God's commandments and keepeth them, loveth God, so he who despises His law and violates His Commandments, is justly said to hate God.

这些话展示了罪的滔天程度。还能有比恨天主更邪恶的，更可憎的吗？天主是如此的美善和至高无上的真理。然而，这却是所有罪人的罪行，因为那爱天主的，遵守并执行天主的诫命，而鄙视和违反天主诫命的，可以被正义的称为恼恨天主。

Of Them That Love Me

对那些爱我的

The concluding words: And to them that love me, point out the manner and motive of observing the law. Those who obey the law of God must needs be influenced in its observance by the same love and charity which they bear to God, a principle which should be brought to mind in the instructions on all the other Commandments.

结尾句：对那些爱我的，指出了遵守法律的正确方式和动机。那些遵守天主法律的人必定受到了他们怀有对天主的爱和爱德的影响，这是一条总原则，在其他诫命的教导中应被时时提醒。

THE SECOND COMMANDMENT : "Thou shalt not take the name of the lord thy God in vain"

第二诫命：不可妄呼上主你天主的名；

Why This Commandment Is Distinct From The First

为何本诫命与第一诫不同

The second Commandment of the divine law is necessarily comprised in the first, which commands us to worship God in piety and holiness For he who requires that honour be paid him, also requires that he be spoken of with reverence, and must forbid the contrary, as is clearly shown by these words of the Lord in Malachy: The son honoureth the father and the servant his master if then I be a father, where is my honour?

神圣法律的第二条诫命是必须被包括在第一条诫命当中的，要求我们用虔诚和圣洁来朝拜天主。因为祂要求荣耀祂，也要求人们尊重的论及祂，但禁止人们做相违背的事，同时天主借先知的口清楚的说：儿子应孝敬父亲，仆人应敬畏主人。但如果我是父亲，对我的孝敬在那里？（马拉基亚1:6）

However, on account of the importance of the obligation, God wished to make the law, which commands His own divine and most holy name to be honoured, a distinct Commandment, expressed in the clearest and simplest terms.

然而，由于这个责任的重要性，天主愿意为此事制定单独一条法律，命令人们要用最清晰和最简洁的词语来光荣祂的圣名。

Importance Of Instruction On This Commandment

关于本条诫命训导的重要性

The above observation should strongly convince the pastor that on this point it is not enough to speak in general terms; that the importance of the subject is such as to require it to be dwelt upon at considerable length, and to be explained to the faithful in all its bearings with distinctness, clearness and accuracy.

上述评论应该强烈使牧者确信，笼统的论述本论点是远远不够的，本主题的重要性要求用相当长的篇幅论述，并用鲜明的，清晰的和准确的方法解释给信友。

This diligence cannot be deemed superfluous, since there are not wanting those who are so blinded by the darkness of error as not to dread to blaspheme His name, whom the Angels glorify. Men are not deterred by the Commandment laid down from shamelessly and daringly outraging Him divine Majesty every day, or rather every hour and moment of the day. Who is ignorant that every assertion is accompanied with an oath and teems with curses and imprecations? To such lengths has this impiety been carried, that there is scarcely anyone who buys, or sells, or transacts business of any sort, without having recourse to swearing, and who, even in matters the most unimportant and trivial, does not profane the most holy name of God thousands of times.

这种努力不应被认为是多余的，因为这世上从不缺乏被错误的黑暗导致盲目的人，他们不怕亵渎祂的名，这名正是天神光荣的。每天，人们并没有被这条诫命所阻止，依然毫无羞愧的，胆大妄为的伤害祂神性的威严，甚至在一天里的每时每刻。是谁这么无知，不知道每个坚持己见的断言都伴随着一个誓言，产生出诅咒和谴责？这种不虔诚达到了如此的程度，以至很少有人在买卖或者任何商业交易的时候做到不发誓的，甚至在非常不重要的琐事上，不千百次的滥用天主的至圣圣名的。

It therefore becomes more imperative on the pastor not to neglect, carefully and frequently, to admonish the faithful how grievous and detestable is this crime.

因此，要求牧者不要忽视，应仔细的和频繁的劝诫信友这个罪是多么重大和可憎，这个任务就变得非常必要的。

Positive Part of this Commandment

本诫命的肯定部分

But in the exposition of this Commandment it should first be shown that besides a negative, it also contains a positive precept, commanding the performance of a duty. To each of these a separate explanation should be given; and for the sake of easier exposition what the Commandment requires should be first set forth, and then what it forbids.  It commands us to honour the name of God, and to swear by it with reverence. It prohibits us to contemn the divine name, to take it in vain, or swear by it falsely, unnecessarily or rashly.

在解释本诫命时，首先有必要指出，除了一个否定句外，还包含一个肯定句，命令了一个职责的履行。这两部分都要分别给出解释；为了更容易的给出解释，因此应阐述本诫命做了什么要求，之后才是禁止了什么。本诫命命令我们荣耀天主之名，用天主之名发誓时要尊敬。还禁止我们蔑视神之名，妄呼之，或者用祂的名发假誓，发不必要的誓或轻率发誓等。

In the part which commands us to honour the name of God, the command, as the pastor should show the faithful, is not directed to the letters or syllables of which that name is composed, or in any respect to the mere name; but to the meaning of a word used to express the Omnipotent and Eternal Majesty of the Godhead, Trinity in Unity Hence we easily infer the superstition of those among the Jews who, while they hesitated not to write, dared not to pronounce the name of God, as if the divine power consisted in the four letters, and not in the signification.

在这要求我们荣耀天主名的命令部分里，这个命令与天主名的字母或音节都没有关系，跟名字的任何一个方面都没有关系；而是使用词语的意义有关系，即用什么词来表达全能永生的天主三位一体的奥迹。因此我们可以很容易的推导出，在犹太人中存在着迷信，他们犹豫着不敢写，也害怕念出天主的名字，好像这神的力量存在与这四个字母里，而不在字母所代表的含义中。

Although this Commandment uses the singular number, Thou shalt not take the name of God, this is not to be understood to refer to any one name, but to every name by which God is generally designated For He is called by many names, such as the Lord, the Almighty, the Lord of hosts, the King of kings, the Strong, and by others of similar nature, which we meet in Scripture and which are all entitled to the same and equal veneration.

尽管本诫命使用了单数名称，你不应妄呼上主你天主的名，这不应被理解仅指天主的任何一个名称，而是指天主被赋予的所有名称。因为有很多名称称呼祂，例如上主，全能者，万军之主，万王之王，强有力者，以及其他类似的名称，我们在圣经中可以看到，这些称呼都被给与了相同相等的尊重。

Various Ways Of Honouring God's Name

荣耀天主之名的不同方式

It should next be taught how due honour is to be given to the name of God Christians, whose tongues should constantly celebrate the divine praises, are not to be ignorant of a matter so important, indeed, most necessary to salvation The name of God may be honoured in a variety of ways; but all may be reduced to those that follow.

接下来，应该教导如何给天主之名应得之荣耀。基督徒们的唇舌应持续的歌颂对神的赞扬，不应对如此重要的事物无知，实际上这是救恩的最必要事。天主之名可以通过许多方式被荣耀，但是都应被归纳为以下几种。

Public Profession Of Faith

公开的宣认信仰

In the first place, God's name is honoured when we publicly and confidently confess Him to be our Lord and our God; and when we acknowledge and also proclaim Christ to be the author of our salvation.

首先，当我们公开的，自信的宣认祂是我们的上主天主时，承认基督时我们救恩的作者时，天主之名就被荣耀了。

Respect For The Word Of God

尊重天主的话

(It is also honoured) when we pay a religious attention to the word of God, which announces to us His will; make it the subject of our constant meditation; and strive by reading or hearing it, according to our respective capacities and conditions of life, to become acquainted with it.

当我们虔诚的关注天主对我们宣布祂意志的言语时，使祂的话成为我们默想的主题，努力的阅读或者聆听时，依据我们个人的能力和生活的条件去努力熟悉它们时，就是荣耀天主之名。

Praise And Thanksgiving

赞扬和感恩

Again, we honour and venerate the name of God, when, from a sense of religious duty, we celebrate His praises, and under all circumstances, whether prosperous or adverse, return Him unbounded thanks Thus spoke the Prophet Bless the Lord, O my soul, and never forget all he hath done for thee. Among the Psalms of David there are many, in which, animated with singular piety towards God, he chants in sweetest strains the divine praises There is also the example of the admirable patience of Job, who, when visited with the heaviest and most appalling calamities, never ceased, with lofty and unconquered soul, to give praise to God When, therefore, we labour under affliction of mind or body, when oppressed by misery and misfortune, let us instantly direct all our thoughts, and all the powers of our souls, to the praises of God, saying with Job Blessed be the name of the Lord.

再次，当我们在任何情况下，无论顺境逆境，出于虔诚信仰的责任，歌颂祂赞扬祂时，以无尽的感恩回报祂时，就是在荣耀和尊重天主之名。因此先知说：我的灵魂，请向上主赞颂，请你不要忘记他的恩宠。（圣咏103:2）在达味的圣咏中，有许多的篇章充满了对天主的单独的虔诚，他用最甜蜜的曲调唱出了对天主的赞颂。还有约伯那令人钦崇的耐心作为例子，当朋友在他遭受最严重最痛苦的灾难时拜访他，他的崇高的不被征服的灵魂，从未停止赞美天主。因此，当我们在肉体或精神受到折磨辛苦劳作时，被不幸和悲惨压迫时，让我们立刻调整我们所有的想法和灵魂所有的力量去赞美天主，与约伯一起说：愿上主之名永受赞美。

Prayer

祈祷

The name of God is not less honoured when we confidently invoke His assistance, either to relieve us from our afflictions, or to give us constancy and strength to endure them with fortitude This is in accordance with the Lord's own wishes Call upon me, He says, in the day of trouble: I will deliver thee, and thou shalt glorify me.

当我们充满信心的祈求天主的帮助时，天主之名的荣耀丝毫没有减少，无论时求缓解我们所受的折磨时，或者求赐给我们坚持和力量来坚毅的忍受折磨时。这与上主的愿望完全一致。祂说：并在困厄的时日，呼号我，我必拯救你，你要光荣我。（圣咏50:15）

We have illustrious examples of such supplications in many passages of Scripture, and especially in the

sixteenth, forty-third, and one hundred and eighteenth Psalms.

在圣经中，我们有许多这样呼求上主的杰出例子，特别时在第十六、四十三和一百一十八圣咏中。

Oaths

誓言

Finally, we honour the name of God when we solemnly call upon Him to witness the truth of what we assert. This mode of honouring God's name differs much from those already- enumerated. Those means are in their own nature so good, so desirable, that our days and nights could not be more happily or more holily spent than in such practices of piety. I will bless the Lord at all times, says David, his praise shall be always in my mouth.

最后，当我们郑重呼求天主来见证我们宣称的事实时，我们就是在光荣天主之名。这种荣耀天主之名的方式与之前已经列举过的方式不一样。那些方式的内在本质是如此的好，如此的可取，若我们的每天每夜都以这种虔诚来度过的话，没有什么更幸福和更圣洁的了。达味说：我必要时时赞美上主，对他的赞颂常在我口。（圣咏34:2）

On the other hand, although oaths are in themselves good, their frequent use is by no means praiseworthy.

另一方面，尽管誓言自身是好的，但是频繁发誓无论如何是不值得赞扬的。

The reason of this difference is that oaths have been instituted only as remedies to human frailty, and a necessary means of establishing the truth of what we assert. As it is inexpedient to have recourse to medicine unless, when it becomes necessary, and as its frequent use is harmful; so with regard to oaths, it is not profitable to have recourse to them, unless there is a weighty and just cause; and frequent recurrence to them, far from being advantageous, is on the contrary highly prejudicial. Hence the excellent observation of St Chrysostom, Oaths were introduced among men, not at the beginning of the world, but long after; when vice had spread far and wide over the earth; when all things were disturbed and universal confusion reigned out; when, to complete human depravity, almost all mankind debased the dignity of their nature by the degrading service of idols. Then at length it was that the custom of oaths was introduced. For the perfidy and wickedness of men was so great that it was with difficulty that anyone could be induced to credit the assertion of another, and they began to call on God as a witness.

造成这个区别的原因是，设立誓言仅是人类软弱性的药物，是一个我们宣称真相的必要办法。因为，长期依赖药物是不相称的，除非有必要，长期频繁用药是有害的；所以，有关誓言，依赖他们是没有益处的，除非有相当和正当的原因。频繁的重复誓言，不仅远离任何好处，相反高度有害。因此，圣金口若望的卓越评论说：发誓被引进人类，并非从这个世界的一开始，而是很长时间以后；当邪恶广泛深远的散布在全世界后；万事原初的和谐都被混乱，普遍的困惑统治了大地；当几乎所有的人类都因可耻的为偶像服务而降低了人类本性的尊严，实现了人类的整体堕落。最后，发誓的习惯才被发明出来。因为人的欺诈和邪恶如此严重，以致任何人都无法信任他人的断言，他们开始呼求天主作为证人。

Meaning Of An Oath

一个誓言的意义

Since in explaining this part of the Commandment the chief object is to teach the faithful how to render an oath reverential and holy, it is first to be observed, that to swear, whatever the form of words may be, is nothing else than to call God to witness; thus to say, God is witness, and By God, mean one and the same thing.

在解释诫命的这部分时，首要目标是教导信友如何以尊重的神圣的态度发一个誓言。首先要遵守的，是无论誓言的形式如何，发誓就是呼求天主当作见证的行为，就是说，天主是见证人，或者说通过天主，这是相同的。

To swear by creatures, such as the holy Gospels, the cross, the names or relics of the Saints, and so on, in order to prove our statements, is also to take an oath Of themselves, it is true, such objects give no weight or authority to an oath; it is God Himself who does this, whose divine majesty shines forth in them Hence to swear by the Gospel is to swear by God Himself, whose truth is contained and revealed in the Gospel (This holds equally true with regard to those who swear) by the Saints, who are the temples of God, who believed the truth of His Gospel, were faithful in its observance, and spread it far and wide among the nations and peoples.

通过被造物宣誓，例如福音，十字架，圣人的名字或遗物等等，也是一个从它们而来的誓言。的确，这种物件对誓言没有任何的影响或权威。然而这是天主亲自做的，是祂的神圣威严在它们之中闪耀。因此，通过福音书宣誓，就是通过天主祂自己宣誓，因为天主的真理被包含和揭示在其中。同样的，借着圣人宣誓也是如此，圣人们是天主的殿堂，他们相信祂福音的真理，他们虔诚的遵守并传播真理到地极。

This is also true of oaths uttered by way of execration, such as that of St Paul I call God to witness upon my soul. By this form of oath one submits himself to God's judgment, who is the avenger of falsehood We do not, however, deny that some of these forms may be used without constituting an oath; but even in such cases it will be found useful to observe what has been said with regard to an oath, and to conform exactly to the same rule and standard.

通过谴责的方式也可以发誓，例如圣保禄一世说，求天主于我灵魂做见证。这种方式的发誓，就把他自己提交给天主的审判中，祂要对一切虚假进行报复。然而我们认可这种形式不可以当作发誓，但是有时候，在完全符合誓言的规则和标准时，通过这形式也是很有用的。

Oaths Are Affirmatory And Promissory

誓言是确定和承诺的

Oaths are of two kinds The first is an affirmatory oath, and is taken when we religiously affirm anything, past or present. Such was the affirmation of the Apostle in his Epistle to the Galatians: Behold, before God, I lie not.

誓言有两种。第一种是肯定的誓言，当我们虔信的确定当前发生的或曾经发生的某事。宗徒

说：我给你们写的都是真的，我在天主前作证，我决没有说谎。（迦拉达书1:20）就是例子。

The second kind, to which comminations may be reduced, is called promissory It looks to the future, and is taken when we promise and affirm for certain that such or such a thing will be done Such was the oath of David, who, swearing by the Lord his God, promised to Bethsabee his wife that her son Solomon should be heir to his kingdom and successor to his throne.

第二种被称为承诺的誓言，对此天主的警告会被减弱。这誓言关注将来，当我们承诺以及断定某事一定将发生时。如达味的誓言，借着上主祂的天主，承诺妻子巴特舍巴她的儿子撒罗满成为他的王位和王国的继承人。

Conditions Of A Lawful Oath

合法誓言的条件

Although to constitute an oath it is sufficient to call God to witness, yet to constitute a holy and just oath many other conditions are required, which should be carefully explained. These, as St Jerome observes, are briefly enumerated in the words of Jeremias Thou shalt swear: as the Lord liveth, in truth and in judgment and in justice, words which briefly sum up all the conditions that constitute the perfection of an oath, namely, truth, judgment, justice.

尽管呼求天主见证，已经充分构成一个誓言，然而构成一个圣洁和正义的誓言，还需要其他的条件。如圣热罗尼莫所评论的，耶肋米亚先知的话里就包括这些条件，他说：若是你以诚实、公平和正义指著「上主永在」起誓。（耶肋米亚4:2）这句话就简要的构成了一个完美誓言的全部条件，那就是，诚实，公平，正义。

First Condition: Truth

第一条件：诚实

Truth, then, holds the first place in an oath What is asserted must be true and he who swears must believe what he swears to be true, being influenced not by rash judgment or mere conjecture, but by solid reasons.

诚实在誓言里占首位。所宣称的必须是真实的，宣誓人必须详细他宣誓的是真实的，不是鲁莽的判断或仅仅是猜测，而是牢固的理由

Truth is a condition not less necessary in a promissory than in an affirmatory oath He who promises must be disposed to perform and fulfil his promise at the appointed time As no conscientious man will promise to do what he considers opposed to the most holy Commandments and will of God; so, having promised and sworn to do what is lawful, he will never fail to adhere to his engagement, unless, perhaps by a change of circumstances it should happen that, if he wished to keep faith and observe his promises, he must incur the displeasure and enmity of God That truth is necessary to an oath David also declares in these words: He that sweareth to his neighbour, and deceiveth not.

在肯定性誓言和承诺性誓言中，诚实同等重要。做出承诺者必须在未来履行和满足他的承诺。如同有良心的人不会承诺做他认为违反了天主意志和至圣诫命的事，因此在承诺发誓去完成某项合法的事后，他绝不会做不到他的约定，除非，也许环境发生了改变，如果他要继续保持信仰，遵守约定的话，他必须招致天主的不快和敌意。诚实是一个誓言的必须，达味也说过如下的话：只有那行为正直，作事公平，从自己心里说诚实话的人，他不信口非议，危害兄弟，更不会对邻里，恃势诋欺。（圣咏15:4）

Second Condition: Judgment

第二条件：公平

The second condition of an oath is judgment. An oath is not to be taken rashly and inconsiderately, but after deliberation and reflection. When about to take an oath, therefore, one should first consider whether he is obliged to take it, and should weigh well the whole case, reflecting whether it seems to call for an oath. Many other circumstances of time, place, etc., are also to be taken into consideration; and one should not be influenced by love or hatred, or any other passion, but by the nature and necessity of the case.

一个誓言的第二条件是公平。不应鲁莽的不经考虑的发誓，而应精神集中，深思熟虑。在发誓之前，发誓人首先要考虑是不是被迫发誓，然后好好的权衡整件事，反思是否看起来在呼求天主。许多其他的条件，如时间、地点等等，也应被考虑进去，同时他也不能被爱恨或其他的激情所影响，只能考虑整件事的性质和必要性。

Unless this careful consideration and reflection precede, an oath must be rash and hasty; and of this character are the irreligious affirmations of those, who, on the most unimportant and trifling occasions, swear without thought or reason from the influence of bad habit alone. This we see practiced daily everywhere among buyers and sellers. The latter, to sell at the highest price, the former to purchase at the cheapest rate, make no scruple to strengthen with an oath their praise or dispraise of the goods on sale.

除非进行了仔细深入的思考，否则一个誓言就是鲁莽急躁的。这就属于那些不虔诚人们的发誓特征。他们在最不重要的琐事或场合下，毫不思考坏习惯的影响就发誓。我们在市场的买卖双方天天可以看到这种情况。卖家总是希望卖出最高的价格，买家总是希望买入最低的价格，他们为了加强赞扬或者贬低这些货物的效果时经常毫无顾虑的发誓。

Since, therefore, judgment and prudence are necessary, and since children are not able, on account of their tender years, to understand and judge accurately, Pope St. Cornelius decreed that an oath should not be administered to children before puberty, that is, before their fourteenth year.

因此，公正和审慎是必须的，并且儿童由于年幼不能理解和正确的做出判断。因此圣教宗科尔乃略有法令规定，在青春期之前的儿童是无需发誓的。

Third Condition: Justice

第三条件：正义

The last condition (of an oath) is justice, which is especially requisite in promissory oaths. Hence, if a person swear to do what is unjust or unlawful, he sins by taking the oath, and adds sin to sin by executing his promise.

誓言的最后一条是正义，这在承诺性誓言中是特别必需的。因此，如果有人发誓去做不正义或不合法的，他就因发誓而犯罪了，而且还会因执行他的誓言而罪上加罪。

Of this the Gospel supplies an example. King Herod, bound by a rash oath, gave to a dancing girl the head of John the Baptist as a reward for her dancing. Such was also the oath taken by the Jews, who, as we read in the Acts of the Apostles, bound themselves by oath not to eat, until they had killed Paul.

福音提供了一个例子。黑罗德王受到了一个鲁莽誓言的约束，把洗者若翰的头送给了舞女做回报。犹太人也发过这种誓言，我们在宗徒大事录里读到，他们发誓不吃不喝，直到他们杀了保禄。

Lawfulness Of Oaths

誓言的合法性

These explanations having been given, there can be no doubt that they who observe the above conditions and who guard their oaths with these qualities as with bulwarks, may swear with a safe conscience.

在给出了上述解释后，不会怀疑那些符合上述条件的，用这些像堡垒一样的品质保卫誓言的这些人，可以用安全的良心发誓。

This is easily established by many proofs. For the law of God, which is pure and holy, commands: Thou shalt fear the Lord thy God, and shalt serve him only, and thou shalt swear by his name. All they, writes David, shall be praised that swear by him.

这很容易的有许多的证明。因为天主的法律，是纯净又圣洁，命令我们：你要敬畏上主你的天主，只事奉他，只以他的名起誓。（申6:13）

The Scriptures also inform us that the most holy Apostles, the lights of the Church, sometimes made use of oaths, as appears from the Epistles of the Apostle.

圣经还告诉我们，这些最圣洁的宗徒们，作为教会之光，有时候也起誓言，如保禄书信中。

Even the Angels sometimes swear. The angel, writes St. John in the Apocalypse, swore by him who lives for ever.

甚至天神有时也发誓。圣若望默示录里，天神也指着永生者起誓。（默10:6）

Nay, God Himself, the Lord of Angels, swears, and, as we read in many passages of the Old Testament, has confirmed His promises with an oath. This He did to Abraham and to David. Of the oath sworn by God David says: The Lord hath sworn, and he will not repent: thou art a priest for ever according to the order of Melchisedech.

而且，天主祂自己，作为天神的主人，也起誓，就像我们在旧约中的许多篇章读到的，祂也用誓言确认祂的许诺，如对亚巴郎和达味。达味论天主的起誓说：上主一发了誓，他决不再反悔：你照默基瑟德品位，永做司祭！（圣咏110:5）

In fact, if we consider the whole matter attentively, and examine the origin and purpose of an oath, it can be no difficult matter to explain the reasons why it is a laudable act.

实际上，如果我们留心的考虑整件事，检查一个誓言的来源和目的，那么解释为何誓言是一个值得赞美的行为，就不是一件困难的事情。

An oath has its origin in faith, by which men believe God to be the author of all truth, who can never deceive others nor be deceived, to whose eyes all things are naked and open, who, in fine, superintends all human affairs with an admirable providence, and governs the world. Filled with this faith we appeal to God as a witness of the truth, as a witness whom it would be wicked and impious to distrust.

誓言的根源在信仰，人们通过信仰相信天主是一切真理的作者，祂从不骗人，也不可能被骗，在天主的眼里，一切事物都是无遮掩的和敞开的。 祂很好的用令人钦崇的神意监督一切人类事务，统治整个世界。充满着信仰，我们向天主呼求，由于存在一个邪恶且不虔信的见证人，因此请天主作为诚实的见证。

With regard to the end of an oath, its scope and intent is to establish the justice and innocence of man, and to terminate disputes and contests. This is the doctrine of the Apostle in his Epistle to the Hebrews.

关于誓言的目的，它的范围和意向就是建立人的正义和无玷，终结争端和竞争。这是宗徒在他对希伯来人书里的信理。

An Objection Against Oaths

对誓言的反对

Nor does this doctrine at all clash with these words of the Redeemer, recorded in St. Matthew: You have heard that it was said to them of old: "Thou shalt not foreswear thyself, but thou shalt perform thy oaths to the Lord"; but I say to you not to swear at all; neither by heaven, for it is the throne of God; neither by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great king; neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your speech be "yea, yea"; "no, no"; and that which is over and above these is of evil.

本信理完全没有与救主的话冲突，圣玛窦记载说：我却对你们说：你们总不可发誓：不可指天，因为天是天主的宝座；不可指地，因为地是他的脚凳；不可指耶路撒冷，因为她是大王的城市；36也不可指你的头发誓，因为你不能使一根头发变白或变黑。你们的话该当是：是就说是，非就说非；其他多余的，便是出于邪恶。（玛窦5:34）

It cannot be asserted that these words condemn oaths universally and under all circumstances, since we have already seen that the Apostles and our Lord Himself made frequent use of them. The object of our Lord was rather to reprove the perverse opinion of the Jews, who had persuaded themselves that the only thing to be avoided in an oath was a lie. Hence in matters the most trivial and unimportant they did not hesitate to make frequent use of oaths, and to exact them from others. This practice the Redeemer condemns and reprobates, and teaches that an oath is never to be taken unless necessity require it. For oaths have been instituted on account of human frailty. They are really the outcome of evil, being a sign either of the inconstancy of him who takes them, or of the obstinacy of him who refuses to believe without them. However, an oath can be justified by necessity.

不可以断言说这些话谴责了普遍的，任何情况下的誓言，因为我们已经看到宗徒们和上主祂自己经常使用誓言。我们主说这些话的目的更是为了谴责犹太人那些不正当的观念，祂在劝说他们发誓时唯一要避免的就是撒谎。因此，在最不重要和琐碎的事情上，他们毫不犹豫的频繁发誓，并强求别人发誓。这种做法是救主反对和谴责的，并教导他们除非必要，否则绝不发誓。因为誓言是由于人类的软弱而设立的。那些顽固拒绝相信誓言的，善变的人所发的誓言，真的是出自邪恶的产物。然而，依着必要性，誓言是有正当性的。

When our Lord says: Let your speech be "yea, yea"; "no, no," He evidently forbids the habit of swearing in familiar conversation and on trivial matters. He therefore admonishes us particularly against being too ready and willing to swear; and this should be carefully explained and impressed on the minds of the faithful. That countless evils grow out of the unrestrained habit of swearing is proved by the evidence of Scripture, and the testimony of the most holy Fathers. Thus we read in Ecclesiasticus: Let not thy mouth be accustomed to swearing, for in it there are many falls; and again: A man that sweareth much shall be filled with iniquity, and a scourge shall not depart from his house. In the works of St. Basil and St. Augustine against lying, much more can be found on this subject.

因此，当我们的主说：是就说是，非就说非。祂明显是禁止那些在闲聊中和琐事中的发誓习惯。因而祂告诫我们特别不要太快太乐意发誓。这一点要详细的给信友解释，并加深在他们的脑海中。圣经中的例子和许多圣父的证据，有数不清的邪恶出自于毫无约束的发誓习惯。在德训篇里说：不要让你的口习惯起誓，因为如此反增加许多过失。（德23:9）时常起誓的人，必恶贯满盈，他的家庭必会遭殃。（德23:12）在大圣巴西略和圣奥斯定的关于反对谎言的著作里，可以找到很多相关本主题的内容。

Negative Part of this Commandment

本诫命的否定部分

So far we have considered what this Commandment requires. It now remains to speak of what it prohibits; namely, to take the name of God in vain. It is clear that he who swears rashly and without deliberation commits a grave sin. That this is a most serious sin is declared by the words: Thou shalt not take the name of thy God in vain, which seem to assign the reason why this crime is so wicked and heinous; namely, that it derogates from the majesty of Him whom we profess to recognise as our Lord and our God. This Commandment, therefore, forbids to swear falsely, because he who does not shrink from so great a crime as to appeal to God to witness falsehood, offers a grievous Injury to God, charging Him either with ignorance, as though the truth of any matter could be unknown to Him, or with malice and dishonesty, as though God could bear testimony to falsehood.

截至目前，我们已经考虑了本诫命的要求部分。剩下的就是本诫命的禁止部分；也就是说，不可妄呼上主你天主的名。很明显的，一旦谁鲁莽的不计思考发誓，就是犯了一个重罪。根据这些话：不可妄呼上主你天主的名，判断出这是一个非常严重的罪行，很邪恶，很发指。因为这个行为损害了天主的尊威，我们宣认祂是我们的上主天主。本诫命因此，禁止假誓言，因为任何人发假誓言，就是想让天主做伪证，极严重的伤害了天主，使天主背负了无知和不诚实的名声，好像天主还有不知道的真相，又好像天主做了假见证一样。

Various Ways In Which Cod's Name Is Dishonoured: False Oaths

使天主之名蒙羞的假誓言的不同类别

Among false swearers are to be numbered not only those who affirm as true what they know to be false, but also those who swear to what is really true, believing it to be false. For since the essence of a lie consists in speaking contrary to one's belief and conviction, these persons are evidently guilty of a lie, and of perjury.

在发假誓的人中，不仅有明知为假却发誓为真的人，也有明知是真却相信是假的人。因为，一个谎言的本质就是对外所说的与内心所信的相反，这些人明显是犯了说谎的罪和伪证罪。

On the same principle, he who swears to that which he thinks to be true, but which is really false, also incurs the guilt of perjury, unless he has used proper care and diligence to arrive at a full knowledge of the matter. Although he swears according to his belief, he nevertheless sins against this Commandment.

同样的原则，有些人发誓绝对是事实，但其实是假的，也招致了伪证罪，除非他恰当的留意，并且审慎的达到了最大程度的认知，尽管他根据自己做的结论发誓，他并没有违反本条诫命。

Again, he who binds himself by oath to the performance of anything, not intending to fulfil his promise, or, having had the intention, neglect its performance, guilty of the same sin. This equally applies to those who, having bound themselves to God by vow, neglect its fulfilment.

另外，那些发誓要实施完成某些事的，如果没有意向去履行他的承诺，或者有这个意向，却疏于实施的，也犯了同样的罪。这同样的原则应用于那些向天主发了修道誓，却没有满全的人。

Unjust Oaths

不正义的誓言

This Commandment is also violated, if justice, which is one of the three conditions of an oath, be wanting.

如果缺少一个誓言的三个条件之一的正义，本诫命也被违反了。

Hence he who swears to commit a mortal sin, for example, to perpetrate murder, violates this Commandment, even though he speak seriously and from his heart, and his oath possess what we before pointed out as the first condition of every oath, that is, truth.

因而凡是发誓要犯大罪的，比如去实施谋杀，就违反了本条诫命，甚至他只要严肃的从内心认真的说出来时，他的誓言就符合了我们之前指出的誓言第一条件，诚实。

To these are to be added oaths sworn through a sort of contempt, such as an oath not to observe the Evangelical counsels, such as celibacy and poverty. None, it is true, are obliged to embrace these divine counsels, but by swearing not to observe them, one contemns and despises them.

还应补充，那些通过某种蔑视而发的誓言也是不正义的，比如发誓不遵守福音劝谕，如独身和神贫。虽然的确，并不是每人被约束要遵守福音劝谕，但如果发誓不遵守它们，这人就是蔑视和厌恶它们。

Rash Oaths

鲁莽的发誓

This Commandment is also sinned against, and judgment is violated when one swears to what is true and what he believes to be true if his motives are light conjectures and far-fetched reasons. For, notwithstanding its truth, such an oath is not unmixed with a sort of falsehood, seeing that he who swears with such indifference exposes himself to extreme danger of perjury.

如果一个人发誓某事和他相信的是真实的，但是他的动机缺少推理，远离理性，他也违反了本条诫命，犯了罪。因为尽管所说的是真实，但是这样的誓言依然掺杂了一些谎言，因为发誓人的如此冷漠漠视事实，将自己暴露于伪证罪的极端危险下。

Oaths By False Gods

指着假神发誓

To swear by false gods is likewise to swear falsely. What more opposed to truth than to appeal to lying and false deities as to the true God?

指着假神发誓同样的是虚假誓言。还有什么能向虚假的撒谎的假神而不是真天主求助更冲突真理的事？

Irreverent Speech

不尊敬的言说

Scripture when it prohibits perjury, says: Thou shalt not profane the name of thy God, thereby forbidding all irreverence towards all other things to which, in accordance with this Commandment, reverence is due. Of this nature is the Word of God, the majesty of which has been revered not only by the pious, but also sometimes by the impious, as is narrated in Judges of Eglon, King of the Moabites.

圣经中禁止伪证罪是这样说的：不要奉我的名妄发虚誓，而亵渎你天主的名字。根据本条诫命，因此对一切应予天主尊敬的表现出不尊敬。天主的圣言就是这样的本质，虔诚者应尊重天主的尊威，有时候不虔诚者也如此，比如在民长纪中的摩阿布王厄革隆对待神谕的态度。

But he who, to support heresy and the teaching of the wicked, distorts the Sacred Scriptures from their genuine and true meaning, is guilty of the greatest injury to the Word of God; and against this crime we are warned by these words of the Prince of the Apostles: There are certain things hard to be understood. which the unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction.

但是谁支持异端和这些邪恶者的教导，错误曲解圣经的真正的含义，他就对天主圣言犯了最严重的罪；宗徒之长警告过我们这种罪行：在这些书信内，有些难懂的地方，不学无术和站立不稳的人，便加以曲解，一如曲解其他经典一样，而自趋丧亡。（伯后3:16）

It is also a foul and shameful contamination of the Scripture, that wicked men pervert the words and sentences which it contains, and which should be honoured with all reverence, turning them to profane purposes, such as scurrility, fable, vanity, flattery, detraction, divination, satire and the like -- crimes which the Council of Trent commands to be severely punished.

还有一种厌恶和可耻的污染圣经的做法，就是邪恶者歪曲字句中包含的意义，这本应是用全部的尊重来荣耀的，但却被变成亵渎的目的，如粗俗，虚构，空虚，谄媚，损减，占卜，讽刺挖苦等，这是特伦多大公会议命令应被严厉惩罚的罪行。

Neglect Of Prayer

祈祷的忽视

In the next place, as they honour God who, in their affliction implore His help, so they, who do not invoke His aid, deny Him due honour; and these David rebukes when he says: They have not called upon the Lord, they trembled for fear where there was no fear.

接下来，那些在受折磨时呼求天主帮助的人，是在荣耀天主，因此，那些不乞求天主援助，就是拒绝祂应当的荣耀之人。达味斥责这些人时说：总不呼号天主的人，岂不是愚蠢糊涂？在不应惊慌之处，他们反倒惊惶发呆。（圣咏53:5）

Blasphemy

亵渎

Still more enormous is the guilt of those who, with impure and defiled lips, dare to curse or blaspheme the holy name of God-that name which is to be blessed and praised above measure by all creatures, or even the names of the Saints who reign with Him in glory.' So atrocious and horrible is this crime that the Sacred Scriptures, sometimes when speaking of blasphemy use the word blessing.

然而那些用不纯洁和玷污的唇舌，胆敢诅咒或亵渎天主圣名的人犯了巨大的罪行，这圣名应该是所有的被造物无可衡量的用来称颂和赞美的，哪怕是玷污圣人之名也不行，因为他们是与天主一起受光荣并统治的。这种凶残可怕的罪行，在圣经中有时把亵渎用“祝福”这词代替。

Sanction of this Commandment

本诫命的实施

As, however, the dread of punishment has often a powerful effect in checking the tendency to sin, the pastor, in order the more effectively to move the minds of men and the more easily to induce to an observance of this Commandment, should diligently explain the remaining words, which are, as it were, its appendix: For the Lord will not hold him guiltless that shall take the name of the Lord his God in vain.

因为，惩罚的可怕经常对省察犯罪倾向起到很有效的作用，牧者为了更有效的转移人们的心思，使其更容易的遵守本条诫命，就应该勤勉的解释本诫命的补充：因为凡妄呼他名的人，上主决不让他们免受惩罚。

In the first place (the pastor) should teach that with very good reason has God joined threats to this Commandment. From this is understood both the grievousness of sin and the goodness of God toward us, since far from rejoicing in man's destruction, He deters us by these salutary threats from incurring His anger, doubtless in order that we may experience His kindness rather than His wrath. The pastor should urge and insist on this consideration with greatest earnestness. in order that the faithful may be made sensible of the grievousness of the crime, may detest it still more, and may employ increased care and caution to avoid its commission.

首先，牧者应教导，天主把这个威胁加入本条诫命是有非常好的理由的。从这里就理解了，罪的严重性和天主对我们的美善，因为天主非常不愿意看到人的毁灭，因此祂使用这些有益的威胁阻止我们引起祂的愤怒，毫无疑问是为了我们经历到祂的美善而不是祂的义怒。牧者应该真诚的力劝并坚持这个意见，为了信友能够对这个罪行的严重性有所感受，能更恼恨此罪，能采用加倍的关切和注意避免犯罪。    

He should also observe how prone men are to this sin, since it was not sufficient to give the command, but also necessary to accompany it with threats. The advantages to be derived from this thought are indeed incredible; for as nothing is more injurious than a listless security, so the knowledge of our own weakness is most profitable.

他还应注意到，人们是多么倾向于犯这个罪。因此给出诫命是不够的，还有必要配以威胁。从这个想法中衍生出的益处是难以想象的，由于没什么能比疏于安全更有害的，因此关于我们弱点的知识是最有益处的。

He should next show that God has appointed no particular punishment. The threat is general; it declares that whoever is guilty of this crime shall not escape unpunished. The various chastisements, therefore, with which we are every day visited, should warn us against this sin. It is easy to conjecture that men are afflicted with heavy calamities because they violate this Commandment; and if these things are called to their attention, it is likely that they will be more careful for the future.

他下一步应展示，天主没有指定特别的惩罚。这个威胁是通用的；它宣告了任何人犯了这个罪都不能逃脱惩罚。因此，我们每天所遇见的各种惩罚都对这个罪警告我们。很容易推理出那些受严重惩罚的人们是因为他们违反了本条诫命；如果这些惩罚引起了他们的关注，那他们以后就会更加关切本诫命。

Deterred, therefore, by a holy dread, the faithful should use every exertion to avoid this sin. If for every idle word that men shall speak, they shall render an account on the day of judgment, what shall we say of those heinous crimes which involve great contempt of the divine name?

因此，靠着来自神圣畏惧的威胁，信友应竭力避免犯此罪。如果因为所说的每句闲话，他们都要在审判之日接受裁决，那么我们对蔑视天主圣名的发指罪行能说什么呢？

THIRD COMMANDMENT : "Remember that thou keep holy the sabbath day. Six days shalt thou labour, and do all thy works; but on the seventh day is the sabbath of the lord thy god; thou shalt do no work on it, neither thou nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy beast, nor the stranger that is within thy gates. For in six days the lord made heaven and earth, and the sea, and all things that are in them, and rested on the seventh day; wherefore the lord blessed the seventh day and sanctified it."

第三诫：应记住安息日，守为圣日。六天应该劳作，作你一切的事；但第七天是为恭敬上主你的天主当守的安息日；你自己、连你的儿女、你的仆婢、你的牲口，以及在你中间居住的外方人，都不可作任何工作。因为上主在六天内造了天地、海洋和其中一切，但第七天休息了，因此上主祝福了安息日，也定为圣日。

Reasons For This Commandment

本条诫命的原因

This Commandment of the Law rightly and in due order prescribes the external worship which we owe to God; for it is, as it were, a consequence of the preceding Commandment. For if we sincerely and devoutly worship God, guided by the faith and hope we have in Him, we cannot but honour Him with external worship and thanksgiving. Now since we cannot easily discharge these duties while occupied in worldly affairs, a certain fixed time has been set aside so that it may be conveniently performed.

本条法律的诫命正确的，以应当的次序规定了我们对天主应当的外在崇拜。因为，这是前一条诫命的结果。因为如果我们在对天主信仰和希望的指引下，真诚且虔诚的崇拜天主，我们就必须外在的崇拜和感恩天主。现在，由于我们被世俗事务所占据的情况下，也不能轻易的免除这些对天主的外在的责任，所以设置一个确定的固定时间以便实施这些责任。

Importance Of Instruction On This Commandment

本条诫命训导的重要性

The observance of this Commandment is attended with wondrous fruit and advantage. Hence it is of the highest importance for the pastor to use the utmost diligence in its exposition. The word Remembers with which the Commandment commences, must animate him to zeal in this matter; for if the faithful are bound to remember this Commandment, it becomes the duty of the pastor to recall it frequently to their minds in exhortation and instruction.

对本条诫命的遵守伴随着奇异的果实和好处。因此，对牧者来说，最勤勉的阐述本诫命就是最重要的。本条诫命的开始就用了“记住”这个词，必须激励他对此事务的热情。因为，信友是被要求记住本条诫命的，这就成为了牧者的职责，要频繁的提醒他们。

The importance of its observance for the faithful may be inferred from the consideration that those who carefully comply with it are more easily induced to keep all the other Commandments. For among the other works which are necessary on holydays, the faithful are bound to assemble in the church to hear the Word of God. When they have thus learned the divine justifications, they will be disposed to observe, with their whole heart, the law of the Lord. Hence the sanctification and observance of the Sabbath is very often commanded in Scripture, as may be seen in Exodus, Leviticus, Deuteronomy, and in the prophecies of Isaias, Jeremias," and Ezechiel, all of which contain this precept on the observance of the Sabbath.

遵守本条诫命的重要性还体现在，那些认真遵守本诫命的人会比较容易的遵守全部的诫命。因为在圣日中的一切必要工作中，信友有义务聚集在教堂中听天主的圣言。当他们学习了这神圣的道理后，他们就会全心遵守上主的法律。因此在圣经中，关于圣化和遵守安息日的命令很普遍的，可以在出谷纪、肋未纪，申命纪里，还有依撒意亚先知，耶肋米亚现在，厄则克耳先知等看到。

Rulers and magistrates should be admonished and exhorted to lend the sanction and support of their authority to the pastors of the Church, particularly in upholding and extending the worship of God, and in commanding obedience to the injunctions of the priests.

统治者和执政者应被劝告，用他们的权力帮助支持教会的牧者们，特别是在支持并发展崇拜天主的事情上，以及在遵守神职的命令上。

How The Third Differs From The Other Commandments

第三诫命与其他诫命的区别

With regard to the exposition of this Commandment, the faithful are carefully to be taught how it agrees with, and how it differs from the others, in order that they may understand why we observe and keep holy not Saturday but Sunday.

关于解释本条诫命时，信友们应被详细的教导，本条诫命与其他诫命的相同和不同之处，为了他们能理解为何我们遵守周日为圣日，而不是周六。

The point of difference is evident. The other Commandments of the Decalogue are precepts of the natural law, obligatory at all times and unalterable. Hence, after the abrogation of the Law of Moses, all the Commandments contained in the two tables are observed by Christians, not indeed because their observance is commanded by Moses, but because they are in conformity with nature which dictates obedience to them.

区别点是很明显的。十诫中的其他诫命是自然法的规定，在任何时候都是强制的，不可更改的。因此，在废除了梅瑟法律后，基督徒也遵守包含在两块石板中的诫命，并不是基督徒被梅瑟命令要遵守，而是因为这些诫命与自然所命令的相一致。

This Commandment about the observance of the Sabbath, on the other hand, considered as to the time appointed for its fulfilment, is not fixed and unalterable, but susceptible of change, and belongs not to the moral, but the ceremonial law. Neither is it a principle of the natural law; we are not instructed by nature to give external worship to God on that day, rather than on any other. And in fact the Sabbath was kept holy only from the time of the liberation of the people of Israel from the bondage of Pharaoh. The observance of the Sabbath was to be abrogated at the same time as the other Hebrew rites and ceremonies, that is, at the death of Christ.

另一方面，关于满全守安息日的诫命，其时间要求是可以活动可变的，并不属于道德律，而是属于礼节性的法律。并且这也不是自然法的原则；我们并没有得到自然界的命令要求我们在某天外在的崇拜天主。并且安息日为圣日的规则，仅仅自以色列人从珐琅那里获得自由开始。遵守安息日的规定与其他的希伯来礼节和礼仪一并被基督之死废除掉了。

Having been, as it were, images which foreshadowed the light and the truth, these ceremonies were to disappear at the coming of that light and truth, which is Jesus Christ. Hence St. Paul, in his Epistle to the Galatians, when reproving the observers of the Mosaic rites, says: You observe days and months and times and years; I am afraid of you lest perhaps I have laboured in vain amongst you. And he writes to the same effect to the Colossians.

曾经作为光明和真理的预像，这些礼仪在真光和真理，就是耶稣基督，到来时就消失了。因此圣保禄在给迦拉达教会的书信中，谴责了那些依然遵守梅瑟礼仪的基督徒，说：你们竟又谨守某日、某月、某时、某年！我真为你们担心，怕我白白地为你们辛苦了。（迦拉达书4:10）他对哥罗森教会也写了相同的话。

So much regarding the difference (between this and the other Commandments) .

以上就是有关本诫命与其他诫命的不同之处。

How The Third Is Like The Other Commandments

第三诫命与其他诫命的相似之处

This Commandment is like the others, not in so far as it is a precept of the ceremonial law, but only as it is a natural and moral precept. The worship of God and the practice of religion, which it comprises, have the natural law for their basis. Nature prompts us to give some time to the worship of God. This is demonstrated by the fact that we find among all nations public festivals consecrated to the solemnities of religion and divine worship.

本诫命与其他诫命也有相似之处，但并不是有关它的礼仪法律规定，而是关于它的自然法和道德律规定。本诫命中包含的崇拜天主，并实践信仰，就有自然法作为基础。自然促使我们花时间朝拜天主。这一点可通过一个事实加以说明，即我们发现全人类各个民族中，都有公共节庆被奉献给信仰的庄严和对神性的朝拜。

As nature requires some time to be given to necessary functions of the body, to sleep, repose and the like, so she also requires that some time be devoted to the mind, to refresh itself by the contemplation of God. Hence, since some time should be devoted to the worship of the Deity and to the practice of religion, this (Commandment) doubtless forms part of the moral law.

既然自然要求把一些时间留给身体的必需功能，如睡眠，休息等，因此她也要求把一些时间留给头脑，通过默想天主来恢复。因此，既然崇拜神，践行信仰应该花一些时间，本诫命毫无疑问的形成了道德律的一部分。

The Jewish Sabbath Changed To Sunday By The Apostles

宗徒们把犹太安息日改为周日

The Apostles therefore resolved to consecrate the first day of the week to the divine worship, and called it the Lord's day. St. John in the Apocalypse makes mention of the Lord's day; and the Apostle commands collections to be made on the first day of the week, that is, according to the interpretation of St. Chrysostom, on the Lord's day. From all this we learn that even then the Lord's day was kept holy in the Church.

宗徒们因此决定把每周的第一天奉献给神圣的崇拜，并称这天为上主的日子。圣若望在默示录里提到了主日；宗徒命令在每周第一天奉上献仪，这是因为根据圣金口若望的解释，在主日。从以上这些，我们了解了，就算在那时，主日也被教会守为圣日。

Four Parts Of This Commandment

本诫命的四个部分

In order that the faithful may know what they are to do and what to avoid on the Lord's day, it will not be foreign to his purpose, if the pastor, dividing the Commandment into its four natural parts, explain each word of it carefully.

为了让信友了解在主日能做什么，不能做什么，如果牧者能把本诫命分成四个自然部分，并详细的解释每个部分，这样就可以达到这目的。

First Part of this Commandment

本诫命的第一部分

In the first place, then, he should explain generally the meaning of these words: Remember that thou keep holy the sabbath day.

首先，他应该笼统的解释这句话：应记住安息日，守为圣日。

"Remember"

“记住”

The word remember is appropriately made use of at the beginning of the Commandment to signify that the sanctification of that particular day belonged to the ceremonial law. Of this it would seem to have been necessary to remind the people; for, although the law of nature commands us to devote a certain portion of time to the external worship to God, it fixes no particular day for the performance of this duty.

“记住”这个词非常恰当的在本诫命的开头来表示礼仪法律圣日的特殊性。对于这一点，非常有必要提醒人们。因为，尽管自然法命令我们要花一定的时间来外在的崇拜天主，但是自然法没有特别固定在某一天来履行职责。

They are also to be taught, that from these words we may learn how we should employ our time during the week; that we are to keep constantly in view the Lord's day, on which we are, as it were, to render an account to God for our occupations and conduct; and that therefore our works should be such as not to be unacceptable in the sight of God, or, as it is written, be to us an occasion of grief, and a scruple of heart.

他们还应被教导，从这些话中，我们可以学习在每周内如何安排时间；我们将以守主日为目标，为我们的行为向天主交账；因此我们的工作不能成为在天主的眼里不可接受的；或者成为经上写的，成为我们悲痛的原因和顾虑的心。

Finally, we are taught, and the instruction demands our serious attention, that there will not be wanting occasions which may lead to a forgetfulness of this Commandment, such as the evil example of others who neglect its observance, and an inordinate love of amusements and sports, which frequently withdraw from the holy and religious observance of the Lord's day.

最后，我们被教导，这个指示要求我们认真的关注，那就是从不缺少造成我们忘记本诫命的机会，比如其他人的坏榜样，以及对体育和娱乐的不恰当的爱，这些可以很容易的把我们从神圣和虔诚的守主日义务中给拉过去。

Sabbath

安息日

We now come to the meaning of the word sabbath. Sabbath is a Hebrew word which signifies cessation. To keep the Sabbath, therefore, means to cease from labor and to rest. In this sense the seventh day was called the Sabbath, because God, having finished the creation of the world, rested on that day from all the work which He had done. Thus it is called by the Lord in Exodus.

Later on, not only the seventh day, but, in honour of that day, the entire week was called by the same name; and in this meaning of the word, the Pharisee says in St. Luke: I fast twice in a sabbath. So much will suffice with regard to the signification of the word sabbath.

我们现在来解释安息日这个词。在希伯来语中，这个词意思是停止。因此为了守安息日，就意味着停止劳动，去休息。在这个意义上，第七天被称为安息日，是因为天主结束了创造世界的工程，在那一天休息了，不再进行任何工作。因此在出谷纪里，上主赋予了这个名字。

"Keep Holy"

守圣

In the Scriptures keeping holy the Sabbath means a cessation from bodily labor and from business, as is clear from the following words of the Commandment: Thou shalt do no work on it. But this is not all that it means; otherwise it would have been sufficient to say in Deuteronomy, Observe the day of the sabbath; but it is added, and sanctify it; and these additional words prove that the Sabbath is a day sacred to religion, set apart for works of piety and devotion.

在圣经中，安息日守圣，意味着停止体力劳动和工作，从本诫命接下来的文字可以很清楚的看出来：不可作任何工作。但是这不是全部的含义，否则出谷纪中说“遵守安息日”就足够了，然而，实际天主却最后补充了一句，圣化这一天。这个补充证明了在信仰上，安息日是一个圣日，是为了虔诚和崇拜的工作而特意区分的。

We sanctify the Sabbath fully and perfectly, therefore, when we offer to God works of piety and religion. This is evidently the Sabbath, which Isaias calls delightful; for festivals are, as it were, the delight of God and of pious men. And if to this religious and holy observance of the Sabbath we add works of mercy, the rewards promised us in the same chapter are numerous and most important.

因此，当我们把虔诚和信仰之工作献给天主时，我们就做到了完全完美的圣化安息日。这才是依撒依亚先知称为喜乐的安息日（依撒依亚58:13）；因为这是天主的喜乐和虔诚人们的节日。先知又说，在虔诚的和神圣的遵守安息日时，如果我们又多行了慈悲的善功，许诺回报给我们的将是众多和最重要的。

The true and proper meaning, therefore, of this Commandment tends to this, that we take special care to set apart some fixed time, when, disengaged from bodily labor and worldly affairs, we may devote our whole being, soul and body, to the religious veneration of God.

因此，本诫命真实和恰当的含义，应该是我们应特别的关切划出一些固定的时间，从体力劳动和世俗事务中脱离出来，把我们的灵魂与身体全部用于虔诚的朝拜天主。

Second Part of this Commandment

本诫命的第二部分

The second part of the precept declares that the seventh day was consecrated by God to His worship; for it is written: Six days shalt thou labour, and do all thy works; but on the seventh day is the sabbath of the Lord thy God. From these words we learn that the Sabbath is consecrated to the Lord, that we are required on that day to render Him the duties of religion, and to know that the seventh day is a sign of the Lord's rest.

诫命的第二部分宣布了第七天被天主祝圣，用于对祂的朝拜。是这样写的：“六天应该劳作，作你一切的事；但第七天是为恭敬上主你的天主当守的安息日。” 我们从这些话里知道，安息日是被祝圣给上主的，要求我们在那天给祂献上我们对信仰的职责，并知道第七天是上主休息的一个标记。

"The Seventh Day Is The Sabbath Of The Lord Thy God"

但第七天是为恭敬上主你的天主当守的安息日

This particular day was fixed for the worship of God, because it would not have been well to leave to a rude people the choice of a time of worship, lest, perhaps, they might have imitated the festivals of the Egyptians.

这一天特别固定下来为了朝拜天主，因为让粗野的人自主选择朝拜时间并不好，以免他们可能会模仿埃及人的节日。

The last day of the week was, therefore, chosen for the worship of God, and in this there is much that is symbolic. Hence in Exodus,' and in Ezechiel the Lord calls it a sign: See that you keep my sabbath because it is a sign between me and you in your generation, that you may know that I am the Lord who sanctify you.

所以，一周的最后一天曾被选择为朝拜天主，这里还有更多的象征意义。因为，在出谷纪和厄则克耳中，上主称这是一个标记：要圣化我的安息日，作为我与你们之间的记号，承认我是上主，你们的天主。（厄则克耳20：20）

It was a sign that man should dedicate and sanctify himself to God, since even the very day is devoted to Him.

这曾是一个人们应该为天主奉献和圣化自己的标记，因为其实每一天都应奉献给祂。

For the holiness of the day consists in this, that on it men are bound in a special manner to practice holiness and religion.

由于这一天具有的圣洁性，所有人们在这天必须用特别的方式来实践圣洁和信仰。

It was also a sign, and, as it were, a memorial of the stupendous work of the creation. Furthermore, to the Jews it was a traditional sign, reminding them that they had been delivered by the help of God from the galling yoke of Egyptian bondage. This the Lord Himself declares in these words: Remember that thou also didst serve in Egypt, and the Lord thy God brought thee out from thence with a strong hand and a stretched out arm. Therefore hath he commanded thee that thou shouldst observe the sabbath day.

它还曾是另一个标志，对令人惊叹的创世工程的纪念。进一步的，对犹太人而言，这是一个传统的标记，提醒他们，他们曾借着天主的帮助从埃及的奴役之轭从解救出来。这是上主亲自说的：你应记得：你在埃及地也曾做过奴隶，上主你的天主以大能的手和伸展的臂，将你从那里领出来；为此，上主你的天主吩咐你守安息日。（申5:15）

It is also a sign of a spiritual and celestial sabbath. The spiritual sabbath consists in a holy and mystical rest, wherein the old man being buried with Christ, is renewed to life and carefully applies himself to act in accordance with the spirit of Christian piety. For those who were once darkness but are now light in the Lord, should walk as children of the light, in all goodness and justice and truth, having no fellowship with the unfruitful works of darkness.

它还是永远是一个精神性和天上的安息日。精神性安息日是由圣洁的和奥秘的休息构成，在旧人与基督同埋葬后，我们重生并小心的使自己的行为遵守基督徒虔诚的精神。因为那些曾走在黑暗中的，重获光明，应像小孩子一样走在上主的光明中，在一切的美善、正义和真理中，再也不是毫无结果的黑暗之工的追随者。

The celestial sabbath, as St. Cyril observes on these words of the Apostle, There remaineth therefore a day of rest for the people of God, is that life in which, living with Christ, we shall enjoy all good, when sin shall be eradicated, according to the words: No lion shall be there, nor shall any mischievous beast go up by it, nor be found there; but a path shall be there, and it shall be called the holy way; for in the vision of God the souls of the Saints obtain every good. The pastor therefore should exhort and animate the faithful in the words: Let us hasten therefore to enter into that rest.

天上的安息日，就像圣济利禄评论宗徒的话说：的确为那些天主子民还是保留了安息的时日。（希伯来4:9）那就是与基督一起生活的日子，当罪恶被拔除后，我们会享受到所有的美善。因为经上说：那里没有狮子，猛兽也不上来，路上遇不到一只野兽，独有被赎出的人们行走。那里将有一条大路，称为「圣路」，不洁的人不得通行。（依撒依亚35:8）因为在天主的眼里，圣人的灵魂获得了各种美善。因此牧者要用“所以我们要努力进入那安息”（希伯来4:11）来劝告和激励信友。

Other Festivals Observed By The Jews

犹太人遵守的其他节日

Besides the seventh day, the Jews observed other festivals and holydays, instituted by the divine law to awaken the recollection of the principal favours (conferred on them by the Almighty).

除了第七日，犹太人还遵守其他的节日和圣日，是由神圣法律设立的，为的是唤醒他们对全能者曾对他们的偏爱。

The Sabbath, Why Changed To Sunday

安息日为何改变为周日

But the Church of God has thought it well to transfer the celebration and observance of the Sabbath to Sunday.

天主的教会认为，把遵守和庆祝安息日变为周日，是很好的。

For, as on that day light first shone on the world, so by the Resurrection of our Redeemer on the same day, by whom was thrown open to us the gate to eternal life, we were called out of darkness into light; and hence the Apostles would have it called the Lord's day.

因为，在那一天光第一次照耀了这个世界，我们救主的复活也在同一天，祂为我们打开了通往永生的大门，召叫我们走出黑暗，走向光明，因此宗徒们称之为上主之日，主日。

We also learn from the Sacred Scriptures that the first day of the week was held sacred because on that day the work of creation commenced, and on that day the Holy Ghost was given to the Apostles.

从圣经中，我们也学习到，一周的第一天是守圣的，因为在那天开始了整个创世工程，并且在那天圣神降临到了宗徒。

Other Festivals Observed By The Church

教会遵守的其他节日

From the very infancy of the Church and in the following centuries other days were also appointed by the Apostles and the holy Fathers, in order to commemorate the benefits bestowed by God. Among these days to be kept sacred the most solemn are those which were instituted to honour the mysteries of our redemption. In the next place are the days which are dedicated to the most Blessed Virgin Mother, to the Apostles, Martyrs and other Saints who reign with Christ. In the celebration of their victories the divine power and goodness are praised, due honour is paid to their memories, and the faithful are encouraged to imitate them.

从教会的最早期，以及接下来的几个世纪中，宗徒们和圣父们指定了其他一些日子作为纪念天主的赏赐。在这些守圣的日子中，最隆重的就是那些为了荣耀我们的救赎而设立的。接下来的是那些献给圣宠童贞圣母的，以及宗徒的，殉道者和其他在天圣人的。在庆祝他们的胜利中，神之能力和美善受到赞颂，给予他们的记忆以应得的荣耀，鼓励信友效法他们。

"Six Days Shalt Thou Labour And Do All Thy Work"

六天应该劳作，作你一切的事

And as the observance of the precept is very strongly assisted by these words: Six days shalt thou labour, but on the seventh day is the sabbath of God, the pastor should therefore carefully explain them to the people. For from these words it can be gathered that the faithful are to be exhorted not to spend their lives in indolence and sloth, but that each one, mindful of the words of the Apostle, should do his own business, and work with his own hands, as he had commanded them.

对本诫命的遵守也被之后的话所强烈的支持：六天应该劳作，作你一切的事，但第七天是为恭敬上主你的天主当守的安息日。牧者应该仔细给人们解释。因为，从中我们可以得出结论，信友们应该被劝导不要把生命浪费在懒惰和散漫中。记住宗徒说的：你们要以过安定的生活，专务己业，亲手劳作为光荣，就如我们所吩咐过你们的。（得撒洛尼前书4:11）

These words also enjoin as a duty commanded by God that in six days we do all our works, lest we defer to a festival what should have been done during the other days of the week, thereby distracting the attention from the things of God.

这些话也命令我们在六天中做我们的工作，如同天主命令的职责一样。以免我们把应该在本周内每天应做的事情推迟到瞻礼日去做，影响我们对天主的关注。

Third Part of this Commandment

本诫命的第三部分

The third part of the Commandment comes next to be explained. It points out, to a certain extent, the manner in which we are to keep holy the Sabbath day, and explains particularly what we are forbidden to do on that day.

现在来解释第三部分。这部分指出，我们守安息日的方式要达到什么样的程度，并特别解释我们在这天被禁止做什么。

Works Forbidden

被禁止的工作

Thou shalt do no work on it, says the Lord, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy beast, nor the stranger that is within thy gates.

你自己、连你的儿女、你的仆婢、你的牲口，以及在你中间居住的外方人，都不可作任何工作。

These words teach us, in the first place, to avoid whatever may interfere with the worship of God. Hence it is not difficult to perceive that all servile works are forbidden, not because they are improper or evil in themselves, but because they withdraw the attention from the worship of God, which is the great end of the Commandment.

这些话教育我们，首先应避免那些会影响我们崇拜天主的事。因此，不难理解，所有的服侍劳动性的工作被禁止，不是因为这些工作本身是不正当或邪恶的，而是因为他们转移了朝拜天主的注意力，这才是本诫命最大的目的。

The faithful should be still more careful to avoid sin, which not only withdraws the mind from the contemplation of divine things, but entirely alienates us from the love of God.

信友仍应留意避免犯罪，罪不仅转移我们对神圣事务的默想，并完全的使我们疏远天主的爱。

Works Permitted

允许的工作

But whatever regards the celebration of divine worship, such as the decoration of the altar or church on occasion of some festival, and the like, although servile works, are not prohibited; and hence our Lord says: The priests in the temple break the sabbath, and are without blame.

但是无论什么事，只要涉及到神圣朝拜的庆典的，比如在瞻礼日装饰祭台、教堂或者类似，尽管属于服侍劳动性的任务，但不被禁止。由于我们的上主说：你们在法律上没有念过：安息日，司祭在圣殿内违犯了安息日，也不算为罪过吗？（玛窦12：5）

Neither are we to suppose that this Commandment forbids attention to those things on a feast day, which, if neglected, will be lost; for this is expressly permitted by the sacred canons.

我们不要认为本条诫命禁止在瞻礼日关注这些事，因为一旦忽视就会被损坏；因为这是明确被神圣的教会法所允许的。

There are many other things which our Lord in the Gospel declares lawful on festivals and which may be seen by the pastor in St. Matthew and St. John.

还有许多其他的事情，我们主在福音中宣布在瞻礼日是合法的，牧者可以参见玛窦和若望两福音。

Why Animals Are Not To Be Employed On The Sabbath

为何动物不可在安息日使用

To omit nothing that may interfere with the sanctification of the Sabbath, the Commandment mentions beasts of burden, because their use will prevent its due observance. If beasts be employed on the Sabbath, human labor also becomes necessary to direct them; for they do not labor alone, but assist the labours of man. Now it is not lawful for man to work on that day. Hence it is not lawful for the animals to work which man uses.

为了不忽视任何可能影响安息日圣化的事，本诫命特意提到了劳动的牲口，因为使用他们也是不允许的。如果在安息日使用牲口，人力也必需使用去引导它们。因为牲口不能独自干活，而是在人力的协助下干活。对人而言，那天工作是不合法的。因此人使用牲口干活也是不合法的。

But the Commandment has also another purpose. For. if God commands the exemption of cattle from labor on the Sabbath, still more imperative is the obligation to avoid all acts of inhumanity towards servants, or others whose labor and industry we employ.

但是本诫命还有其他的目的。因为，如果天主命令免除了牛在安息日的劳动，那么就应更有强迫的义务避免所有对仆人或雇佣的其他劳动者的不人道的行为。

Works Commanded Or Recommended

命令的或者建议的工作

The pastor should also not omit carefully to teach what works and actions Christians should perform on festival days. These are: to go to church, and there, with heartfelt piety and devotion, to assist at the celebration of the Holy Sacrifice of the Mass; and to approach frequently the Sacraments of the Church, instituted for our salvation in order to obtain a remedy for the wounds of the soul.

牧者也应详细的教导基督徒在瞻礼日应行的工作和行为。那就是：去教堂，在那里全心的虔诚和奉献，协助举行弥撒圣祭；经常去领教会的圣事，这是为我们的救恩而设立的治疗灵魂伤痛的药品。

Nothing can be more seasonable or salutary for Christians than frequent recourse to confession; and to this the pastor will be enabled to exhort the faithful by using the instructions and proofs which have been explained in their own place on the Sacrament of Penance.

对基督徒而言，没有比告解更有益更应时的了；牧者应劝信友去了解我们在忏悔圣事中已经解释过的。

But not only should he urge his people to have recourse to that Sacrament, he should also zealously exhort them again and again to approach frequently the Holy Sacrament of the Eucharist.

他不仅应力劝他的羊群去办告解，他还应热情的一遍遍的劝信友频繁的领圣体圣事。

The faithful should also listen with attention and reverence to sermons. Nothing is more intolerable, nothing more unworthy than to despise the words of Christ, or hear them with indifference.

信友应该留心和尊重的听讲道。与蔑视基督的圣言相比，没什么更不能容忍，没什么更不值得了，哪怕是用冷淡的态度听。

Likewise the faithful should give themselves to frequent prayer and the praises of God; and an object of their special attention should be to learn those things which pertain to a Christian life, and to practice with care the duties of piety, such as giving alms to the poor and needy, visiting the sick, and administering consolation to the sorrowful and afflicted. Religion clean and undefiled before God and the Father is this, says St. James, to visit the fatherless and widows in their tribulation.

类似的，信友自己应该经常祈祷，赞美天主；他们应该特别留心去学习关于基督徒生活的知识，用虔诚的职责去实践，如哀矜贫苦，访问病人，安慰对悲伤和受折磨的人。圣雅各伯说，访问受苦的孤儿寡母在天主圣父的眼里是无玷和洁净的信仰。

From what has been said it is easy to perceive how this Commandment may be violated.

从已经讲的，很容易理解本诫命是如何就被违反了。

Motives for the Observance of this Commandment

遵守本诫命的动机

It is also a duty of the pastor to have ready at hand certain main arguments by which he may especially persuade the people to observe this Commandment with all zeal and the greatest exactitude.

依然是牧者的职责，手边时刻准备好最主要的论点，使他能特别劝说人们热情和精确的遵守本诫命。

Reasonableness Of This Duty

这项职责的合理性

To the attainment of this end it will materially conduce, if the people understand and clearly see how just and reasonable it is to devote certain days exclusively to the worship of God in order to acknowledge, adore, and venerate our Lord from whom we have received such innumerable and inestimable blessings.

为达到解释目的，应从物质方面引导理解，如果人们理解了，并清除的看到了在特别的日子里完全崇拜上主，为了承认、崇拜、尊重我们的主，因为我们从祂那里获得了数不清和无法估计的祝福，这是多么的正义和合理。

Had He commanded us to offer Him every day the tribute of religious worship, would it not be our duty, in return for His inestimable and infinite benefits towards us, to endeavour to obey the command with promptitude and alacrity? But now that the days consecrated to His worship are but few, there is no excuse for neglecting or reluctantly performing this duty, which moreover obliges under grave sin.

祂的确曾命令我们每天奉献给他虔诚崇拜的礼物，那难道不是我们的职责，为了回报祂对我们无法估量和无限的利益，来使我们努力按时的欣然同意的遵守祂的命令吗？但是现在，被祝圣用来朝拜祂的日子是如此的少，就没有任何借口忽视或勉强履行这项职责，否则是大罪。

The Observance Of This Commandment Brings Many Blessings

遵守本诫命带来许多的祝福

The pastor should next point out the excellence of this precept. Those who are faithful in its observance are admitted, as it were, into the divine presence to speak freely with God; for in prayer we contemplate the divine majesty, and commune with Him; in hearing religious instruction, we hear the voice of God, which reaches us through the agency of those who devoutly preach on divine things; and at the Holy Sacrifice of the Mass, we adore Christ the Lord, present on our altars. Such are the blessings which they preeminently enjoy who faithfully observe this Commandment.

接下来，牧者应支持本诫命的卓越之处。就像过去，遵守诫命的信友被接纳入神性的存在中，与天主自由的说话。因为，在祈祷中我们默想神性的尊威，与祂亲密的交谈；在聆听信仰的指导中，我们听到天主的声音，通过那些献身于为天主代言的神职；在弥撒圣祭里，我们朝拜祭台上的基督我主。这些祝福都是那些虔诚的遵守本诫命的信友才可以享受到的。

Neglect Of This Commandment A Great Crime

忽视本诫命是极大的罪行

But those who altogether neglect its fulfilment resist God and His Church; they heed not God's command, and are enemies of Him and His holy laws, of which the easiness of the command is itself a proof. We should, it is true, be prepared to undergo the severest labor for the sake of God; but in this Commandment He imposes on us no labor; He only commands us to rest and disengage ourselves from worldly cares on those days which are to be kept holy. To refuse obedience to this Commandment is, therefore, a proof of extreme boldness; and the punishments with which its infraction has been visited by God, as we learn from the Book of Numbers,' should be a warning to us.

那些完全忽视满全本诫命的人，拒绝天主和祂的教会；他们毫不在意天主的节目，是天主和祂神圣法律的敌人，因为遵守本诫命的简单性就是证据。的确，为了天主，我们应该准备经历最严格的辛劳；但是在这条诫命中，祂要求我们不要辛劳；祂仅仅命令我们休息，把我们自己从世俗的关心中解脱出来守圣。拒绝遵守本诫命就是一个证明极端放肆的证据。违反诫命的惩罚在民数纪中已经了解过了，对我们而言应该是个警告。

In order, therefore, to avoid offending God in this way, we should frequently ponder this word: Remember, and should place before our minds the important advantages and blessings which, as we have already seen, flow from the religious observance of holydays, and also numerous other considerations of the same tendency, which the good and zealous pastor should develop at considerable length to his people as circumstances may require.

因此，为了避免在这方面得罪天主，我们应该时常思索这个词：记住。应该把从虔诚的遵守圣日得到的这些最重要的好处和祝福，以及许多其他类似的思考，就是我们之前已经看到的，放在我们思想的最前面。在情况允许时，热情的好牧者应对他的教友用相当的长度来解释这些。

THE FOURTH COMMANDMENT : "Honour thy father and thy mother, that thou mayest be long livedupon the land which the lord thy god will give thee."

第四诫命：应孝敬你的父亲和你的母亲，好使你在上主你的天主赐给你的地方，延年益寿。

Relative Importance Of The Preceding And The Following Commandments

本诫命之前的和之后的诫命的相对重要性

The preceding Commandments are supreme both in dignity and in importance; but those which follow rank nextin order because of their necessity. For the first three tend directly to God; while the object of the others is thecharity we owe to our neighbour, although even these are ultimately referred to God, since we love ourneighbour on account of God, our last end. Hence Christ our Lord has declared that the two Commandmentswhich inculcate the love of God and of our neighbour are like unto each other.

前三条诫命是极端重要和尊贵的，由于必要性不同，接下来的几条则要低一个等级。因为前三条直接指向天主；剩下的诫命的目的，则是我们对邻人应有的爱德，尽管后七条最终还是归因于天主，因为我们的终极目的——天主，我们才爱我们的领人。因此，基督我主宣布两条诫命，即爱天主和爱邻人与十诫是相互一致的。

Importance Of Instruction On The Fourth Commandment

第四诫命的重要性

The advantages arising from the present subject can scarcely be expressed in words; for not only does it bringwith it its own fruit, and that in the richest abundance and of superior excellence, but it also affords a test of ourobedience to and observance of the first Commandment. He that loveth not his brother whom he seeth, says St.John, how can he love God whom he seeth not? In like manner, if we do not honour and reverence our parentswhom we ought to love next to God and whom we continually see, how can we honour or reverence God, thesupreme and best of parents, whom we see not? Hence we can easily perceive the similarity between these twoCommandments.

本主题所谈论的好处是用语言无法表达的；因为遵守第四诫的果实不仅是最丰富和卓越的，而且还提供了我们是否遵守第一诫的检测。圣若望说：假使有人说：我爱天主，但他却恼恨自己的弟兄，便是撒谎的；因为那不爱自己所看见的弟兄的，就不能爱自己所看不见的天主。（若一4:20）同样的方式，如果在爱天主之下，我们不能尊重我们的天天看见的父母，我们怎么能荣耀尊敬天主，这不可见的，世人最好的最终极的父母呢？因此，我们可以轻易的觉察出这两条诫命之间的相似性。

The application of this Commandment is of very great extent. Besides our natural parents, there are many otherswhose power, rank, usefulness, exalted functions or office, entitle them to parental honour.Furthermore.(this Commandment) lightens the labor of parents and superiors; for their chief care is that thoseunder them should live according to virtue and the divine Law. Now the performance of this duty will beconsiderably facilitated, if it be known by all that highest honour to parents is an obligation, sanctioned andcommanded by God.

本诫命的应用范围极其广泛。除了我们的自然父母，还有许多人，他们的权力，阶级，实用性，职务和高度的功能，也使他们得到父母般的尊重。进一步的，本诫命显明了父母和长上付出的辛苦，因为他们的首要关切就是在他们照看下的人依照美德和神圣法律过生活。现在，实施该职责会变得相当容易，如果所有人都知道父母的最高荣誉就是一个被天主命令的义务的话。

The Two Tables Of The Law

旧约法律的两个石板

To impress the mind with this truth it will be found useful to distinguish the Commandments of the first, fromthose of the second table. This distinction, therefore, the pastor should first explain.

为了强化思想关于本真理的认识，学会区分十诫的两个板是很有用的。牧者应首先解释这个区别。

Let him begin by showing that the divine precepts of the Decalogue were written on two tables, one of which, inthe opinion of the holy Fathers, contained the three preceding, while the rest were given on the second table.

首先，十诫的神圣诫命是写在两个板上，根据圣教父们的观点，第一块板包含三条诫命，剩下的诫命在第二块板上。

This order of the Commandments is especially appropriate, since the very collocation points out to us theirdifference in nature. For whatever is commanded or prohibited in Scripture by the divine law springs from oneof two principles, the love of God or of our neighbour: one or the other of these is the basis of every dutyrequired of us. The three preceding Commandments teach us the love which we owe to God; and the otherseven, the duties which we owe to our neighbour and to public society. The arrangement, therefore, whichassigns some of the Commandments to the first and others to the second table is not without good reason.

诫命的排序是特别恰当的，这种并列的排序方式为我们指出了诫命的本质区别。因为，根据神圣法律，无论圣经中命令的或者禁止的，都出自于两条基本诫命之一，爱天主或者爱邻人，这两条是要求我们基督徒职责的基础。前三条诫命教导我们要爱天主，因为是欠天主的；剩下的七条是我们欠邻人和公共社会的。因此，这种把诫命分成两个石板安排，不是没有好的理由的。

In the first three Commandments, which have been explained, God, the supreme good, is, as it were, the subjectmatter; in the others, it is the good of our neighbour. The former require the highest love, the latter the love nextto the highest. The former have to do with our last end, the latter with those things that lead us to our end.

在前三条已经解释的诫命中，天主作为至上的美善，是诫命的主题；剩下的七条中，是邻人的美善。前者要求我们最高的爱，后者要求我们仅次于最高的爱。前者就是我们的终极目的，后者导向我们的终极目的。

Again, the love of God terminates in God Himself, for God is to be loved above all things for His own sake; butthe love of our neighbour originates in, and is to be regulated by, the love of God. If we love our parents, obeyour masters, respect our superiors, our ruling principle in doing so should be that God is their Creator, andwishes to give pre-eminence to those by whose cooperation He governs and protects other men; and as Herequires that we yield a dutiful respect to such persons, we should do so, because He deems them worthy of thishonour. If, then, we honour our parents, the tribute is paid to God rather than to man. Accordingly we read in St.Matthew concerning duty to superiors: He that receiveth you, receiveth me; and the Apostle in his Epistle to theEphesians, giving instruction to servants, says: Servants, be obedient to them that are your lords according tothe flesh, with fear and trembling, in the simplicity of your heart, as to Christ: not serving to the eye, as it werepleasing men, but as the servants of Christ.

另外，天主之爱终结在天主祂自己之内，因为天主自己就应被在万物之上被爱；但是爱我们的邻人起源于天主之爱，并受到天主之爱的规范。如果我们爱父母，顺从我们的主人，尊重我们的上级，我们做事的原则应该是，天主是他们创造者，并且愿意让他们优于他人，因为靠他们对天主的合作，天主统治和保护其他人；天主要求我们这些人有服从的职责，我们应该尊重服从他们，因为祂认为他们值得此尊重。那么如果，我们尊重我们的父母，这就是为天主的贡赋，而不是为人的。圣玛窦论对上级的职责说：谁接纳你们，就是接纳我；（玛窦10:40）保禄宗徒的书信说：你们作奴仆的，要战战兢兢，以诚实的心，听从你们肉身的主人，如同听从基督一样。不要只在人眼前服事，好像单讨人的喜欢，而要像基督的仆人，从心里遵行天主的旨意。（厄弗所书6:5）

Moreover, no honour, no piety, no devotion can be rendered to God sufficiently worthy of Him, since love ofHim admits of infinite increase. Hence our charity should become every day more fervent towards Him, whocommands us to love Him with our whole heart, our whole soul, and with all our strength. The love of ourneighbour, on the contrary, has its limits, for the Lord commands us to love our neighbour as ourselves.

进一步说，对天主的尊重，虔诚和奉献，是多少也不足够的，因为祂的爱是无穷。所以我们对天主的爱德应该每天都热情的增长，因为祂命令我们用全心，全灵，全力的爱祂。相反，对邻人的爱，是有限度的，因为天主命令我们爱邻人相当于爱自己。

To outstep these limits by loving our neighbour as we love God would be an enormous crime. If any man cometo me, says the Lord and hate not his father and mother, and wife and children, and brethren and sisters, yea,and his own life also; he cannot be my disciple. In the same way, to one who would first attend the burial of hisfather, and then follow Christ, it was said: Let the dead bury their dead; and the same lesson is more clearlyconveyed in St. Matthew: He that loveth father or mother more than me, is not worthy of me.

如果爱邻人的程度超过爱天主，那就是一个极大的罪行。我主说：如果谁来就我，而不恼恨自己的父亲、母亲、妻子、儿女、兄弟、姊妹，甚至自己的性命，不能做我的门徒。（路加14:26）同样的，基督对那想先去参加父亲葬礼然后再跟随他的门徒说：「你跟随我罢！任凭死人去埋葬他们的死人！」（玛窦8:22）同样的玛窦福音说：“谁爱父亲或母亲超过我，不配是我的；”（玛窦10:37）

Parents, no doubt, are to be highly loved and respected; but religion requires that supreme honour and homagebe given to Him alone, who is the Creator and Father of all, and that all our love for our earthly parents bereferred to our eternal Father who is in heaven. Should, however, the injunctions of parents be at any timeopposed to the Commandments of God, children are, of course, to prefer the will of God to the desires of theirparents, always keeping in view the divine maxim: We ought to obey God rather than men.

毫无疑问，应高度的爱父母，尊重他们；但是信仰要求唯一对天主以最高的尊重和服从，因为祂是所有人的创造者和父亲，我们对尘世父母之爱都指向了天国里永恒的父亲。然而，如果父母的命令违背了天主的诫命，子女们当然要选择天主的意志，而非父母的意志，要永远的以神圣的格言要求自己：我们应该服从天主，而非人。

Explanation of the Fourth Commandment: "Honour"

解释第四诫命中什么叫“尊重”（孝敬）

After these preliminaries the pastor should explain the words of the Commandment, beginning with honour. Tohonour is to think respectfully of anyone, and to hold in the highest esteem all that relates to him. It includeslove, respect, obedience and reverence.

解释了初步的概念后，牧者应该开始解释诫命中的词语，首先从“尊重”开始。尊重是指，尊敬的考虑每个人，并且高度尊敬与他有关的一切。其中包括爱，尊敬，顺从和敬畏。

Very properly, then, is the word honour used here in preference to the word fear or love, although parents arealso to be much loved and feared. Respect and reverence are not always the accompaniments of love; neither islove the inseparable companion of fear; but honour, when proceeding from the heart, combines both fear andlove.

尊重这个词用在这里要比用爱或者敬畏更好，尽管人们更多的是爱父母或者敬畏父母。尊敬和尊重并不经常伴随着爱；爱也不伴随着敬畏；只有从内心发出尊重，才能合并敬畏和爱。

"Thy Father"

你的父亲

The pastor should next explain who they are, whom the Commandment designates as fathers; for although thelaw refers primarily to our natural fathers, yet the name belongs to others also, and these seem to be indicated inthe Commandment, as we can easily gather from numerous passages of Scripture. Besides our natural fathers,then, there are others who in Scripture are called fathers, as was said above, and to each of these proper honouris due.

牧者接下来要解释，本诫命所指的父亲是谁；尽管本诫命首要所指就是我们的自然父亲，但是在本诫命中，这个称呼也属于其他人，我们可以轻易的从圣经中的许多篇章得出结论。除了我们的自然父亲，在圣经中还有许多人被称为父亲，他们也应受到应有的尊重。

In the first place, the prelates of the Church, her pastors and priests are called fathers, as is evident from theApostle, who, writing to the Corinthians, says: I write not these things to confound you; but I admonish you asmy dearest children. For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesusby the gospel I have begotten you. It is also written in Ecclesiasticus: Let us praise men of renown, and ourfathers in their generation.

首先，教会的主教们，她的神职们，祭司们都被称为父亲，这是从宗徒而来的，在给格林多教会的信中说：我写这些话，并不是为叫你们羞愧，而是为劝告你们，就如同劝告我所亲爱的孩子一样，因为你们纵然在基督内有上万的教师，但为父亲的却不多，因为是我在基督耶稣内藉福音生了你们（格前4:14）。以及德训篇中：现在让我们来赞扬那些著名的伟人，和我们历代的祖先。（德训44:1）

Those who govern the State, to whom are entrusted power, magistracy, or command, are also called fathers;thus Naaman was called father by his servants.

那些统治国家的人，他们被授予了权力，执政和命令，也被称为父亲；因此纳阿曼也被他的仆人称为父亲（列下5:13）。

The name father is also applied to those to whose care, fidelity, probity and wisdom others are committed, suchas teachers, instructors, masters and guardians; and hence the sons of the Prophets called Elias and Eliseus theirfather. Finally, aged men, advanced in years, we also call fathers.

父亲这个词，也可以被用在那些正直，忠贞和智慧的人上，如教师，大师和监护人等；所以先知的儿子们称厄利亚和厄利叟为他们的父亲。最后，老人，以及年长之人，我们也称为父亲。

Why Parents Should Be Honoured

为何父母应受尊敬

In his instructions the pastor should chiefly emphasise the obligation of honouring all who are entitled to becalled fathers, especially our natural fathers, of whom the divine Commandment particularly speaks. They are,so to say, images of the immortal God. In them we behold a picture of our own origin; from them we havereceived existence, them God made use of to infuse into us a soul and reason, by them we were led to theSacraments, instructed in our religion, schooled in right conduct and holiness, and trained in civil and humanknowledge.

牧者应该首先重点强调对所有被称为父亲的人的尊重义务，特别是我们的自然父亲，因为神圣的诫命特别说起了他们。他们是不朽天主的形象。在他们身上，我们看到了我们起源的图像；从他们，我们获得了存在，天主利用他们给我们注入了灵魂和理性，通过他们我们被带到了圣事前，被教导信仰，在学校里学到了正确的举止和圣洁，被训练得到了公民和人类的知识。

"And Thy Mother"

和你的母亲

The pastor should teach that the name mother is mentioned in this Commandment, in order to remind us of herbenefits and claims in our regard, of the care and solicitude with which she bore us, and of the pain and laborwith which she gave us birth and brought us up.

牧者要教导，本诫命中，母亲的名称也被提到，是为了提醒我们她对我们的利益和诉求，以及她对我们的关心和关切，还有她在生育和抚养我们所付出的痛苦和劳累。

Manner Of Honouring Parents

尊重父母的方式

The honour which children are commanded to pay to their parents should be the spontaneous offering of sincereand dutiful love. This is nothing more than their due, since for love of us, they shrink from no labor, noexertion, no danger. Their highest pleasure it is to fed that they are loved by their children, the dearest objects oftheir affection. Joseph, when he enjoyed in Egypt the highest station and the most ample power after the kinghimself, received with honour his father, who had come into Egypt. Solomon rose to meet his mother as sheapproached; and having paid her respect, placed her on a royal throne on his right hand.

诫命要求子女对他们的父母的尊敬是自然而然的真诚和尽职尽责的爱。爱我们，就是父母他们的职责，无论是劳累，努力，还是危险都无法缩小他们的爱。他们最大的快乐就是被子女们所爱，子女是他们的最亲爱的目标。若瑟，在埃及到了最高的级别和除了埃及王之外最大的权力后，尊敬的迎接他的父亲来到埃及。撒落满起身迎接母亲，尊重她，让母亲坐在他在王位的右边。

We also owe to our parents other duties of respect, such as to supplicate God in their behalf, that they may leadprosperous and happy lives, beloved and esteemed by all who know them, and most pleasing in the sight of Godand of the Saints in heaven.

我们还欠父母其他的尊敬职责，比如在天主面前为父母转求，能使他们过上幸福和富足的生活，受认识的人爱戴和尊重，能在天主和天上圣人的眼里获得喜悦。

We also honour them by submission to their wishes and inclinations. My son, says Solomon, hear the instructonof thy father, and forsake not the law of thy mother; that grace may be added to thy head, and a chain of goldto thy neck. Of the same kind are the exhortations of St. Paul. Children, he says, obey your parents in the Lord,for this is just; and also, children, obey your parents in all things, for this is well-pleasing to the Lord. (Thisdoctrine) is confirmed by the example of the holiest men. Isaac, when bound for sacrifice by his father, meeklyand uncomplainingly obeyed; and the Rechabites, not to depart from the counsel of their father, alwaysabstained from wine.

我们还应以服从他们的愿望和念头作为尊重。撒落满说：我儿，你应听你父亲的教训，不要拒绝你母亲的指教，因为这就是你头上的冠冕，你颈上的珠链（箴言1:8）。圣保禄宗徒也说了类似的教导：作子女的，应该事事听从父母，因为这是主所喜悦的。（哥3:20）本信理也被至圣之人，依萨格的例子所确认，当被他的父亲绑起来准备献祭时，温顺并毫无抱怨的服从。还有勒加布人，全听履行他们的祖先吩咐，绝不喝酒。（耶肋米亚35:6）

We also honour our parents by the imitation of their good example; for, to seek to resemble closely anyone isthe highest mark of esteem towards him. We also honour them when we not only ask, but follow their advice.

我们也通过效法他们的好榜样来尊重父母。因为，寻求与某人的紧密的相似之处，就是对他尊重的最高记号。我们在咨询并遵从他们的建议时，也表现了尊重。

Again we honour our parents when we relieve their necessities, supplying them with necessary food andclothing according to these words of Christ, who, when reproving the impiety of the Pharisees, said: Why doyou also transgress the commandments of God because of your traditions? For God said: "Honour thy fatherand thy mother," and "He that shall curse father or mother let him die the death." But you say: "Whosoever shallsay to his father or mother, The gift whatsoever proceedeth from me, shall profit thee." And he shall not honourhis father or his mother; and you have made void the commandment of God for your tradition.

当我们满足他们的需要时，供给他们衣食必须时，也是尊重他们。因为基督在谴责法利赛人的不孝时说：你们为什么为了你们的传授，而违犯天主的诫命呢？天主曾说过：『你要孝敬父亲和母亲。』又说过：『咒骂父亲和母亲的，应处以死刑。』你们却说：谁若对父亲或母亲说：我所能供养你的，已成了献仪；他就不必再孝敬父亲或母亲了。你们就为了你们的传授，废弃了天主的话。（玛窦15:3-6）

But if at all times it is our duty to honour our parents, this duty becomes still more imperative when they arevisited by severe illness. We should then see to it that they do not neglect confession and the other Sacramentswhich every Christian should receive at the approach of death. We should also see that pious and religiouspersons visit them frequently to strengthen their weakness, assist them by their counsel, and animate them to thehope of immortality, that having risen above the concerns of this world, they may fix their thoughts entirely onGod. Thus blessed with the sublime virtues of faith, hope and charity, and fortified by the helps. of religion,they will not only look at death without fear, since it is necessary, but will even welcome it, as it hastens theirentrance into eternity.

在任何时候，尊重父母都是我们的职责，因此当父母得了严重的疾病时，这职责就更加强制。我们应该监督，避免他们疏忽告解和其他圣事，这每个基督徒面临死亡时都应该领受的。我们还应请虔信之人经常拜访他们，加强他们的软弱，咨询帮助他们，激励他们永生的希望而非对这个尘世的留恋，能够强化他们全心依赖天主的想法。因此，在信望爱三德的祝福下，在他人对信德帮助的巩固下，他们不仅会无惧死亡，甚至会欢迎死亡，因为能尽快的进入永恒。

Finally, we honour our parents, even after their death, by attending their funerals, procuring for them suitableobsequies and burial, having due suffrages and anniversary Masses offered for them, and faithfully executingtheir last wills.

最后，我们尊重我们的父母，在他们死后，通过经办他们的葬礼，为他们举行一个适宜的葬礼，奉献弥撒并代祷，虔诚的执行他们的遗愿。

Manner Of Honouring Other Superiors

尊重其他长上的方式

We are bound to honour not only our natural parents, but also others who are called fathers, such as Bishops andpriests, kings, princes and magistrates, tutors, guardians and masters, teachers, aged persons and the like, all ofwhom are entitled, some in a greater, some in a less degree, to share our love, our obedience, and our assistance.

我们不仅必须尊敬我们的自然父母，而且还要尊重那些被称为父亲的人，如主教、祭司、国王、王公和长官、家庭教师、监护人和主人，教师，老人和其他类似的头衔的，其中有些高级，有些低级，我们都应服从和帮助他们。

The Honour Due To Bishops And Priests

对主教和祭司的尊重

Of Bishops and other pastors it is written: Let the priests that rule well be esteemed worthy of double honourespecially they who labour in the word and doctrine.

对于主教和其他的牧者，经里说：那些善于督导的祭司，尤其那些出力讲道和施教的，堪受加倍的敬奉。（第前5:17）

What wondrous proofs of love for the Apostle must the Galatians have shown ! For he bears this splendidtestimony of their benevolence: I bear you witness that if it could be done, you would hove plucked out yourown eyes, and would have given them to me.

迦拉达教会对宗徒显示了多么惊奇的爱啊，因为宗徒提供了多么闪亮的证据：我敢为你们作证：如若可能，你们那时也会把你们的眼睛挖出来给我。（迦拉达4:15）

The priest is also entitled to receive whatever is necessary for his support. Who, says the Apostle, serveth as asoldier at his own charges? Give honour to the priests, it is written in Ecclesiasticus, and purify thyself with thyarms; give them their portion, as it is commanded thee, of the first fruits and of purifications.

祭司应领取一切维持的必需品。宗徒说：谁当兵而自备粮饷呢？（格前9:7）在德训篇写着：要尊敬司祭，并依照定例，给他所应得的一分：即首批成熟的出产。（德训7:34）

The Apostle also teaches that they are entitled to obedience: Obey your prelates, and be subject to them; forthey watch as being to render an account of your souls. Nay, more. Christ the Lord commands obedience evento wicked pastors: Upon the chair of Moses have sitten the scribes and Pharisees: all things, therefore,whatsoever they shall say to you, observe and do; but according to their works do ye not, for they say and donot.

宗徒还教导，应服从祭司们：你们应信服并听从你们的长老，因为他们为了你们的灵魂，常醒寤不寐，好像要代你们交账的人（希伯来13:17）甚至，我主基督还教导，应该顺从邪恶的祭司们：经师和法利塞人坐在梅瑟的讲座上3凡他们对你们所说的，你们要行要守；但不要照他们的行为去做，因为他们只说不做。（玛窦23:2）

The Honour Due To Civil Rulers

对执政者的尊重

The same is to be said of civil rulers, governors, magistrates and others to whose authority we are subject. TheApostle in his Epistle to the Romans, explains at length the honour, respect and obedience that should be shownthem, and he also bids us to pray for them. St. Peter says: Be ye subject, therefore, to every human creature forGod's sake; whether it be to the king as excelling, or to governors as sent by him.

同样的，对于君主，总督，执政和其他我们服从的权威也要有尊重。宗徒在罗马书里，用很长的篇幅解释了对他们应有的尊重和服从，宗徒还要求我们为他们祈祷。圣伯多禄说：你们要为主的缘故，服从人立的一切制度：或是服从帝王为最高的元首，或是服从帝王派遣来惩罚作恶者，奖赏行善者的总督。（伯前2:13）

For whatever honour we show them is given to God, since exalted human dignity deserves respect because it isan image of the divine power, and in it we revere the providence of God who has entrusted to men the care ofpublic affairs and who uses them as the instruments of His power.

因为，我们对他们的无论任何尊重，都是给天主的，人类尊严值得尊敬，是因为这尊严是神圣权力的肖像，我们尊重天主圣意，祂对人类委托了处理公共事务的权力，使用这权力的就是在行使祂的能力的工具。

If we sometimes have wicked and unworthy officials it is not their faults that we revere, but the authority fromGod which they possess. Indeed, while it may seem strange, we are not excused from highly honouring themeven when they show themselves hostile and implacable towards us. Thus David rendered great services to Sauleven when the latter was his bitter foe, and to this he alludes when he says: With them that hated peace I waspeaceable.

有时会有邪恶的和不胜任的人，我们并不是尊重他们的错误，而且尊重他们从天主而来的权威。的确，这看起来非常的奇怪，甚至在他们对我们表现出敌意和不相容时，我们也责无旁贷的高度尊重他们。所以，达味为撒乌耳献上了极大的服务，然而撒乌耳却是达味最大的敌人，达味说：对我言谈无非和平，他们却鼓励战争。（圣咏120:7）

However, should their commands be wicked or unjust, they should not be obeyed, since in such a case they rulenot according to their rightful authority, but according to injustice and perversity.

然而，如果他们下达的命令是邪恶和不义的，就不能遵守，因为这种情况下，他们没有出自正义的权柄来统治，而是不义和错乱。

'That Thou Mayest be Long-lived," etc.

好使你在上主你的天主赐给你的地方，延年益寿

Having explained the above matters, the pastor should next consider the reward promised to the observance ofthis Commandment and its appropriateness. That reward is great, indeed, for it consists principally in length ofdays. They who always preserve the grateful remembrance of a benefit deserve to be blessed with its prolongedenjoyment. Children, therefore, who honour their parents, and gratefully acknowledge the blessing of lifereceived from them are deservedly rewarded with the protracted enjoyment of that life to an advanced age.

解释完以上的命题后，牧者接下来要解释遵守本诫命后，天主赐给的回报和应得。回报是丰厚的，因为首要的回报是年岁的延长。那些经常能想起天主赐给好处的人们，应得这延长年岁的享受。那些尊重父母的子孙们，感激地承认从他们那里得到的生活的祝福，他们值得享受这延长的享受，直到高龄。

Reward Promised For Observance Of This Commandment

遵守本诫命所许诺的赏报

The (nature of the) divine promise also demands distinct explanation. It includes not only the eternal life of theblessed, but also the life which we lead on earth, according to the interpretation of St. Paul: Piety is profitable toall things, having promise of the life that now is, and of that which is to come.

需要特别解释一下神的许诺的本质。这本质不仅包括了受祝福者的永恒的生命，还包括了在尘世的生命。根据圣保禄宗徒的解释：惟独虔敬在各方面都有益处，因为有今生与来生的应许。（弟茂德前书4:8）

Many very holy men, it is true, such as Job, David, Paul, desired to die, and a long life is burdensome to theafflicted and wretched: but the reward which is here promised is, notwithstanding, neither inconsiderable, nor tobe despised.

许多圣人，如约伯，达味，保禄都渴望死亡，长寿对受折磨和可怜的人而言是负担；但是此处所许诺的回报，既不是不重要的，也不应受蔑视。

The additional words, which the Lord thy God will give thee, promise not only length of days, but also repose,tranquillity, and security to live well; for in Deuteronomy it is not only said, that thou mayest live a long time,but it is also added, and that it may be well with thee, words afterwards quoted by the Apostle.

之后是接下来的话，上主你的天主，不仅会许诺你延年益寿，还有平静，和平，安全的好生活。因为在出谷纪中，不仅说了延年益寿，还说了使你得到幸福，后一句出自宗徒的厄佛所书。

Why This Reward Is Not Always Conferred On Dutiful Children

为何这些许诺并不经常赏给尽职的子女们呢

These blessings, we say, are conferred on those whose piety God rewards; otherwise the divine promises wouldnot be fulfilled, since the more dutiful child is sometimes the more short lived.

我们说，这些祝福授作为回报，天主赏给那些虔诚的人；然而，这神圣的许诺并不常常实现，因为那些尽职的子女有时会更短命。

Now this happens sometimes because it is better for him to depart from this world before he has strayed fromthe path of virtue and of duty; for he was taken away lest wickedness should alter his understanding, or deceitbeguile his soul. Or because destruction and general upheaval are impending, he is called away that he mayescape the calamities of the times. The just man, says the Prophet, is taken away from before the face of evil,lest his virtue and salvation be endangered when God avenges the crimes of men. Or else, he is spared the bitteranguish of witnessing the calamities of his friends and relations in such evil days. The premature death of thegood, therefore, gives special reason for fear.

有时发生这种情况，是因为对他来说，在他偏离美德和职责之路之前，提前离开尘世反而更好，以免邪恶的人改变他的想法，诡计欺骗了他的灵魂。又因为灾难和突变即将发生，他被提去好避免这时代的灾难。先知说：义人被接去，是为了脱离灾难。（依撒依亚57:1）以免他的德性和救恩在天主报复人的罪行时受到危险。又或者，他被免于痛苦的看到他的朋友和亲戚在这邪恶的日子里承受的灾难。善人的早死，意味着有特殊原因应该引起恐惧的担心。

Punishment For Violation Of This Commandment

违反本诫命的惩罚

But if God promises rewards and blessings to grateful children, He also reserves the heaviest chastisements topunish those who are wanting in filial piety; for it is written: He that curseth his father or mother shall die thedeath: He that afflicteth his father and chaseth away his mother, is infamous and unhappy." He that curseth hisfather and mother, his lamp shall be put out in the midst of darkness: The eye that mocketh at his father, andthat despiseth the labour of his mother in bearing him, let the ravens of the brooks pick it out, and the youngeagles eat it. There are on record many instances of undutiful children, who were made the signal objects of thedivine vengeance. The disobedience of Absalom to his father David did not go unpunished. On account of hissin he perished miserably, transfixed by three lances.

如果天主对感激的子女提供了赏报和降福，祂也对那些没有满全子女责任的保留了最严重的惩罚。因为经上写着：凡打父亲或母亲的，应受死刑。（出谷20:17）苛待父亲，迫走母亲的，实是卑贱可耻的儿子。（箴言19:26）凡是辱骂自己父母的人，他的灯必在幽暗中熄灭。（箴言20:20）谁嘲笑父亲，或轻视年老的母亲，愿他的眼睛，被谷中的乌鸦啄去，为小鹰所食。（箴言30:17）经里有许多不尽职的子女例子，他们都成为了神的复仇目标。达味的儿子阿贝沙隆叛逆父亲，得到了惩罚。由于他的罪，他死的很惨，被三支矛刺穿。

Of those who resist the priest it is written: He that will be proud, and refuse to obey the commandment of thepriest, who ministereth at that time to the Lord thy God, by the decree of the judge, that man shall die.

对于拒绝服从祭司的人，经上写道：若有人擅自行事，不听从那侍立于上主你的天主前供职的司祭，或不听从判官，应把这人处死。（申命纪17:12）

Duties of Parents Towards their Children

父母对子女的职责

As the law of God commands children to honour, obey, and respect their parents so are there reciprocal dutieswhich parents owe to their children. Parents are obliged to bring up their children in the knowledge and practiceof religion, and to give them the best rules for the regulation of their lives; so that, instructed and trained inreligion, they may serve God holily and constantly. It was thus, as we read, that the parents of Susanna acted.

既然天主的法律命令子女要尊重，顺从，尊敬他们的父母，所以相互的也有父母对子女的责任。父母有义务在知识和信仰实践中抚养子女，给他们生活最好的规矩来训练和教导信仰，父母应该圣洁的和持续的服务天主。如同我们在经中读到苏撒纳的父母的所行。（达尼尔13:3）

The priest, therefore, should admonish parents to be to their children guides in the virtues of justice, chastity,modesty and holiness.

祭司因此应轻责父母应引导，并为子女的义德、洁德、端庄和圣洁做表率。

Three Things To Be Avoided By Parents

父母应避免的三件事

He should also admonish them to guard particularly against three things, in which they but too often transgress.

牧者还应轻责父母，做好守护，不要做三件事，这是他们太经常犯的错误。

In the first place, they are not by words or actions to exercise too much harshness towards their children. This isthe instruction of St. Paul in his Epistle to the Colossians: Fathers, he says, provoke not your children to anger,lest they be discouraged. For there is danger that the spirit of the child may be broken, and he become abjectand fearful of everything. Hence (the pastor) should require parents to avoid too much severity and to chooserather to correct their children than to revenge themselves upon them.

第一，他们不要对子女太过于严厉。保禄宗徒给格罗森教会的信说：作父母的，不要激怒你们的子女，免得他们灰心丧志。（格3:21）因为孩子的精神会有破裂的危险，然后变得绝望，害怕任何事情。因此牧者应要求父母避免对孩子过于严厉，而是应纠正子女的行为，不应报复他们。

Should a fault be committed which requires reproof and chastisement, the parent should not, on the other hand,by undue indulgence, overlook its correction. Children are often spoiled by too much lenity and indulgence onthe part of their parents. The pastor, therefore, should deter from such excessive mildness by the warningexample of Heli, the high-priest, who, on account of over-indulgence to his sons, was visited with the heaviestchastisements.

其次，已犯的错误应该指责和惩罚，另一方面，父母不应溺爱，并疏于纠错。孩子经常被父母的仁慈和迁就所溺爱。牧者应该阻止这种过分的温和，举大祭司厄里的例子，由于他过分迁就自己的儿子，以至于全家受到了最严厉的惩罚。

Finally, to avoid what is most shameful in the instruction and education of children, let them not propose tothemselves aims that are unworthy. Many there are whose sole concern is to leave their children wealth, richesand an ample and splendid fortune; who encourage them not to piety and religion, or to honorableemployment, but to avarice, and an increase of wealth, and who, provided their children are rich and wealthy,are regardless of their good name and eternal salvation. Can anything more shameful be thought or expressed?

最后，为了避免用最羞耻的思想教导和教育孩子，使他们不把自己的目标定在那些无价值的事情上。许多人只考虑留给孩子财富、巨额的遗产，也不鼓励孩子信仰的虔诚，或者追求光荣的职业，而是追求贪婪和财富的增加，这些人假如他们的子女很富有，但这跟好名声和永恒的救恩又有申命关系呢？还能有比追求这个更羞耻的思想吗？

Of such parents it is true to say, that instead of bequeathing wealth to their children, they leave them rather theirown wickedness and crimes for an inheritance; and instead of conducting them to heaven, lead them to theeternal torments of hell.

对于这样的父母，与其说他们把财富留给了孩子，不如说他们把他们自己的邪恶和罪过当成了遗产，并非促使孩子去天堂，而是引导他们去地狱永罚。

The priest, therefore, should impress on the minds of parents salutary principles and should exhort them toimitate the virtuous example of Tobias, that having properly trained up their children to the service of God andto holiness of life, they may, in turn, experience at their hands abundant fruit of filial affection, respect andobedience.

因此祭司要用有益的原则来强化父母的思想，劝告他们效法有德行的榜样多俾亚，恰当的训练子女去服务天主，度圣化的生活，作为回报，父母能在自己的手里培养出孝顺，尊重和服从的丰富果实。

THE FIFTH COMMANDMENT : "Thou shalt not kill"

第五诫命：不可杀人

Importance Of Instruction On This Commandment

本诫命的重要性

The great happiness proposed to the peacemakers, of being called the children of God, should prove a powerfulincentive to the pastor to explain to the faithful with care and accuracy the obligations imposed by thisCommandment. No means more efficacious can be adopted to promote peace among mankind, than the properexplanation of this Commandment and its holy and due observance by all. Then might we hope that men, unitedin the strictest bonds of union, would live in perfect peace and concord.

缔造和平的人是有福的，因为他们要称为天主的子女。（真福八端之一）牧者可以引用这句话给信友证明并详细解释本诫命的义务。在人类中推广和平，没有比正确解释本诫命和遵守本诫命的神圣义务更有效的办法了。然后我们希望所有人，团结在最严格的联盟里，生活在完美的和平和谐中。

The necessity of explaining this Commandment is proved from the following. Immediately after the earth wasoverwhelmed in universal deluge, this was the first prohibition made by God to man. I will require the blood ofyour lives, He said, at the hand of every beast and at the hand of man. In the next place, among the precepts ofthe Old Law expounded by our Lord, this Commandment was mentioned first by Him; concerning which it iswritten in the Gospel of St. Matthew: It has been said thou shalt not kill, etc.

以下是解释本诫命的必要性。在灭世洪水结束后，这是天主给人类的第一条禁令。上主说“我要追讨害你们生命的血债：向一切野兽追讨，向人，向为弟兄的人，追讨人命。”（创世纪9:5）之后，在基督我主解释旧约法律时，本诫命第一次被提到；圣玛窦记载：你们一向听过给古人说：『不可杀人！』谁若杀了人，应受裁判。（玛窦5:21）

The faithful, on their part, should hear with willing attention the explanation of this Commandment, since itspurpose is to protect the life of each one. These words, Thou shalt not kill, emphatically forbid homicide; andthey should be heard by all with the same pleasure as if God, expressly naming each individual, were to prohibitinjury to be offered him under a threat of the divine anger and the heaviest chastisements. As, then, theannouncement of this Commandment must be heard with pleasure, so also should the avoidance of the sinwhich it forbids give pleasure.

在信友这边，他们要主动的留心本诫命的解释，因为本诫命的目的是保护每个人的生命。这句话，不可杀害，斩钉截铁的禁止杀人；所有人都应喜悦的聆听本诫命，就好象天主对每个人说，禁止人们把伤害当成祭品献给祂，否则就要引起神的义怒和最严重的惩罚。因此，本诫命的宣布必须怀着喜悦而聆听，因为避免犯本诫命给人带来喜悦。

Two Parts Of This Commandment

本诫命的两个部分

In the explanation of this Commandment the Lord points out its twofold obligation. The one is prohibitory andforbids us to kill; the other is mandatory and commands us to cherish sentiments of charity, concord andfriendship towards our enemies, to have peace with all men, and finally, to endure with patience everyinconvenience.

在解释本诫命时，上主指出了双重义务。其一是禁令，禁止我们杀害，另一个是强制令，命令我们对我们的敌人要怀有爱德，和谐和友谊，与所有人保持和平，最后，在困难时要耐心忍受。

The Prohibitory Part of this Commandment

本诫命的禁令部分

Execution Of Criminals

处死罪犯

Another kind of lawful slaying belongs to the civil authorities, to whom is entrusted power of life and death, bythe legal and judicious exercise of which they punish the guilty and protect the innocent. The just use of thispower, far from involving the crime of murder, is an act of paramount obedience to this Commandment whichprohibits murder. The end of the Commandment- is the preservation and security of human life. Now thepunishments inflicted by the civil authority, which is the legitimate avenger of crime, naturally tend to this end,since they give security to life by repressing outrage and violence. Hence these words of David: In the morningI put to death all the wicked of the land, that I might cut off all the workers of iniquity from the city of the Lord.

另一种合法的处决，属于社会的权威者，他们被授予了生死的权力。通过合法的和审慎的过程，他们惩罚罪犯，保护无辜。这种权力的正义使用跟谋杀的罪行完全不同，这正是对禁止谋杀的诫命的最高遵守的行为。本诫命的目的是人类生命的保护和安全。由社会的权威所施加的惩罚，就是对罪行的合法报复，自然的可以达到这个目的，因为他们通过压制暴力暴行来保护生命的安全。因此达味说：我每日清早要灭绝在国内所有的罪人，我要由上主的城内铲除所有作恶的人。（圣咏101:8）

Killing In A Just War

正义战争中的杀害

In like manner, the soldier is guiltless who, actuated not by motives of ambition or cruelty, but by a pure desireof serving the interests of his country, takes away the life of an enemy in a just war.

同样的，在正义战争中，士兵并非出于野心和残忍的动机，而是纯粹为了服务国家的利益，夺走敌人的生命，也是无罪的。

Furthermore, there are on record instances of carnage executed by the special command of God. The sons ofLevi, who put to death so many thousands in one day, were guilty of no sin; when the slaughter had ceased, theywere addressed by Moses in these words: You have consecrated your hands this day to the Lord.

此外，圣经里还记录了天主特殊命令的杀戮。肋未的子孙在一天内杀了几千人，也是无罪的。当杀戮停止时，梅瑟对他们说：「今天你们应接受奉事上主的圣职，因为你们每人牺牲了自己的儿子和兄弟，上主今日必赐福与你们。」（出谷32:29）

Killing By Accident

意外死亡

Again, death caused, not by intent or design, but by accident, is not murder. He that killeth his neighbourignorantly, says the book of Deuteronomy, and who is proved to have had no hatred against him yesterday andthe day before, but to have gone with him to the wood to hew wood, and in cutting down the tree the axe sliptout of his hand, and the iron slipping from the handle struck his friend and killed him, shall live. Suchaccidental deaths, because inflicted without intent or design, involve no guilt whatever, and this is confirmed bythe words of St. Augustine: God forbid that what we do for a good and lawful end shall be imputed to us, if,contrary to our intention, evil thereby befall any one.

此外，那些由意外而非故意或设计造成的死亡，不算谋杀。申命纪中这样说：假使有人无意杀了邻人，彼此又素无仇怨：比如他与邻人同去林中伐树，当他手挥斧子伐树时，斧头脱了柄，落在邻人身上，以致毙命，他就可逃到这些城中的一座城去，为保全性命。（申命记19:5）这种死亡事故并非故意或计划，因此没有任何罪。圣奥斯定也肯定了这点，说：我们出于良善与合法的目的所做的事，如果结果与我们的目的相悖，不幸降到了某人身上，天主禁止归罪于我们。

There are, however, two cases in which guilt attaches (to accidental death). The first case is when death resultsfrom an unlawful act; when, for instance, a person kicks or strikes a woman in a state of pregnancy, andabortion follows. The consequence, it is true, may not have been intended, but this does not exculpate theoffender, because the act of striking a pregnant woman is in itself unlawful. The other case is when death iscaused by negligence, carelessness or want of due precaution.

然而，有两种意外死亡的情况有罪。第一种是死亡出自于一个不合法的行为，例如，某人踢打了孕妇造成流产。虽然后果并非是故意的，但是并不能免罪，因为打孕妇的行为本身就是不合法的。第二种情况是由于疏忽，粗心和缺少预防造成的死亡。

Killing In Self-Defence

自卫中的杀害

If a man kill another in self-defence, having used every means consistent with his own safety to avoid theinfliction of death, he evidently does not violate this Commandment.

如果一个人在自卫中杀了人，使用了一切可能的办法确保自身安全来避免死亡的威胁，他明显的没有违反本条诫命。

Negative Part Of This Commandment Forbids Murder And Suicide

本诫命的否定部分禁止谋杀和自杀

The above are the cases in which life may be taken without violating this Commandment; and with theseexceptions all other killing is forbidden, whether we consider the person who kills, the person killed, or themeans used to kill.

以上就是没有违反本诫命时的例外情况，除此之外其他的杀人行为都是禁止的，无论我们考虑杀人者，被杀者和杀人方式时。

As to the person who kills, the Commandment recognises no exception whatever, be he rich or powerful, masteror-parent. All, without exception or distinction, are forbidden to kill.

关于杀人者，本诫命下没有例外，无论贫富，权势，主人或父母。所有人都不得杀人，没有例外。

With regard to the person killed, the law extends to all. There is no individual, however humble or lowly hiscondition, whose life is not shielded by this law.

关于被杀者，法律也延伸至全部人。没有任何个体，无论他所处地位谦卑或底下，本诫命没有不覆盖的。

It also forbids suicide. No man possesses such power over his own life as to be at liberty to put himself to death.

本诫命也禁止自杀。没有人对自己的生命有这种可以致死的自由权力。

Hence we find that the Commandment does not say: Thou shalt not kill another, but simply: Thou shalt not kill.

所以，我们看到本诫命没有说：你不得杀别人。而是简单的：你不得杀人。

Finally, if we consider the numerous means by which murder may be committed, the law admits of noexception. Not only does it forbid to take away the life of another by laying violent hands on him, by means of asword, a stone, a stick, a halter, or by administering poison; but also strictly prohibits the accomplishment of thedeath of another by counsel, assistance, help or any other means whatever.

最后，如果我们考虑种种的谋杀方式在本法律下没有任何的例外。不仅禁止任何的暴力杀害他人，如用剑、石头、棍棒、绞索或毒药；还严格禁止对谋杀的共谋、协助或其他的参与。

Sinful Anger Is Also Forbidden By The Fifth Commandment

第五诫命也禁止犯罪的愤怒

The Jews, with singular dullness of apprehension, thought that to abstain from taking life with their own handswas enough to satisfy the obligation imposed by this Commandment. But the Christian, instructed in theinterpretation of Christ, has learned that the precept is spiritual, and that it commands us not only to keep ourhands unstained, but our hearts pure and undefiled; hence what the Jews regarded as quite sufficient, is notsufficient at all. For the Gospel has taught that it is unlawful even to be angry with anyone: But I say to you thatwhosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother,"Raca," shall be in danger of the council. And whosoever shall say, "Thou fool," shall be in danger of hell fire.

犹太人的单一迟钝理解，认为只要杜绝通过自己的手取他人性命的话，就足以满足本诫命的义务了。但是基督徒，受到了基督的训导，理解了本诫命是精神性的，命令我们不仅要手不沾血，而且我们的心也要纯洁无染。所以犹太人认为的足够了，实际上完全不够。因为福音教导我们，甚至对任何人生气也是不合法的：凡向自己弟兄发怒的，就要受裁判；谁若向自己的弟兄说「傻子」，就要受议会的裁判；谁若说「疯子」，就要受火狱的罚。（玛窦5:22）

From these words it clearly follows that he who is angry with his brother is not free from sin, even though heconceals his resentment; that he who gives indication of his wrath sins grievously; and that he who does nothesitate to treat another with harshness, and to utter contumelious reproaches against him, sins still moregrievously.

从这些话中清楚的得出，对自己兄弟发怒是犯罪，甚至他隐藏了自己的怒火；只要他显示出愤怒的，就是严重的罪；如果毫不犹豫的对他人大喊，甚至傲慢的斥责，罪会更加严重。

This, however, is to be understood of cases in which no just cause of anger exists. God and His laws permit usto be angry when we chastise the faults of those who are subject to us. For the anger of a Christian shouldspring from the Holy Spirit and not from carnal impulse, seeing that we should be temples of the Holy Ghost, inwhich Jesus Christ may dwell.

然而，要理解以上所说是在没有正当理由生气的情况下。天主和祂的法律允许我们在惩罚那服从我们之人的错误时愤怒。因为基督徒的愤怒应出自于圣神，而非出自肉体的冲动，我们的身体应该是圣神的宫殿，基督耶稣应居住的地方。

Our Lord has left us many other lessons of instruction with regard to the perfect observance of this law, such asNot to resist evil; but if one strike thee on thy right cheek, turn to him also the other. And if a man will contendwith thee in judgment, and take away thy coat, let go thy cloak also unto him; and whosoever will force theeone mile, go with him two.

我们的主留给我们许多关于完美遵守本法律的教导，比如：不要抵抗恶人；而且，若有人掌击你的右颊，你把另一面也转给他。那愿与你争讼，拿你的内衣的，你连外衣也让给他。若有人强迫你走一千步，你就同他走两千步。（玛窦5:39）

Remedies Against The Violation Of This Commandment

对犯了本条诫命的补救

From what has been said, it is easy to see how inclined man is to those sins which are prohibited by thisCommandment, and how many are guilty of murder, if not in fact, at least in desire. As, then, the SacredScriptures prescribe remedies for so dangerous a disease, the pastor should spare no pains in making themknown to the faithful.

从以上所讲，可以很容易的看出，人们是多么容易冒犯本条诫命啊，有如此多的谋杀罪，即便没有实施，但至少有意愿。所以，圣经对这种危险的疾病开出了药方，牧者务必应使信友理解之，哪怕传道面临痛苦。

Of these remedies the most efficacious is to form a just conception of the wickedness of murder. The enormityof this sin is manifest from many and weighty passages of Holy Scripture. So much does God abominatehomicide that He declares in Holy Writ that of the very beast of the field He will exact vengeance for the life ofman, commanding the beast that injures man to be put to death. And if (the Almighty) commanded man to havea horror of blood,' He did so for no other reason than to impress on his mind the obligation of entirelyrefraining, both in act and desire, from the enormity of homicide.

在这些补救办法中，最有效的就是对谋杀的邪恶形成一个正义的概念。在圣经的许多篇章中都指明了这罪行的穷凶极恶，天主是多么憎恨杀人，祂用上智宣布，甚至向一切野兽追讨人命，命令伤害人的野兽要被处死。天主的命令让人如此害怕血债，祂这么做的没有其他的原因，除了加深人对本诫命责任的理解，就是在思想和行为中全面抑制杀人的罪恶。

The murderer is the worst enemy of his species, and consequently of nature. To the utmost of his power hedestroys the universal work of God by the destruction of man, since God declares that He created all things forman's sake. Nay, as it is forbidden in Genesis to take human life, because God created man to his own imageand likeness, he who makes away with God's image offers great injury to God, and almost seems to lay violenthands on God Himself !

杀人者是整个人类最坏的敌人，也是自然的最坏敌人。他通过摧毁人，从而用全力摧毁了天主的普遍工作，因为天主创造万物是为了人。不，如同在创世纪中禁止取人性命，因为天主是按照祂自己的肖像造了人，凡是摧毁天主肖像的就是对天主造成了巨大的伤害，被认为是对天主本身的最猛烈的进攻。

David, thinking of this with a mind divinely illumined, complained bitterly of the bloodthirsty in these words:Their feet are swift to shed blood. He does not simply say, they kill, but, they shed blood, words which serve tomark the enormity of that execrable crime and to denote the barbarous cruelty of the murderer. With a view alsoto describe in particular how the murderer is precipitated by the impulse of the devil into the commission ofsuch a crime, he says: Their feet are swift.

达味在思考这件事时，受到了神圣启迪，他控告这些嗜血者时说：“他们的脚急于倾流人血”（箴言1:16）。他没有简单的说，他们杀人，而是说他们流人血，用这词是为了表明这受谴责之罪的穷凶恶极，以及杀人者的野蛮残酷。以期特别描述这些杀人者是如何被邪恶驱动来实施如此的罪行时，他说：他们的脚急于。

Positive Part of this commandment

本诫命的肯定部分

Love Of Neighbour Inculcated

本诫命也包括了爱邻人

The mandatory part of this Commandment, as Christ our Lord enjoins, requires that we have peace with allmen. Interpreting the Commandment He says: If therefore thou offer thy gift at the altar, and there thouremember that thy brother hath anything against thee; leave there thy offering before the altar, and go first to bereconciled to thy brother, and then coming thou shalt offer thy gift, etc.

本诫命的命令部分要求我们与所有人保持合同，这与基督我主的命令一样。在解释本诫命时，祂说：所以，你若在祭坛前，要献你的礼物时，在那里想起你的弟兄有什么怨你的事，就把你的礼物留在那里，留在祭坛前，先去与你的弟兄和好，然后再来献你的礼物，等等。（玛窦5:23）

Charity To All Commanded

命令对所有人的爱德

In explaining this admonition, the pastor should show that it inculcates the duty of charity towards all withoutexception. In his instruction on the precept he should exhort the faithful as much as possible to the practice ofthis virtue, since it is especially included in this precept. For since hatred is clearly forbidden by thisCommandment, as whosoever hateth his brother is a murderer, it follows, as an evident consequence, that theCommandment also inculcates charity and love.

在解释这个告诫时，牧者应反复灌输，爱德的责任是对所有人的，毫无例外。在牧者的讲道中，他应力劝信友尽可能的践行此德性，因为这也被包含在本诫命中。因为很清晰的，本诫命禁止仇恨敌意，因为无论谁恨他的兄弟，就是杀人犯，因此明显的结论就是，本诫命也灌输了爱和爱德。

Patience, Beneficence And Mildness Commanded

命令要有耐心，慈善和温和

And since the Commandment inculcates charity and love, it must also enjoin all those duties and good officeswhich follow in their train. Charity is patient, says St. Paul. We are therefore commanded patience, in which, asthe Redeemer teaches, we shall possess our souls. Charity is kind; beneficence is, therefore, the friend andcompanion of charity. The virtue of beneficence and kindness has a great range. Its principal offices are torelieve the wants of the poor, to feed the hungry, to give drink to the thirsty, to clothe the naked; and in all theseacts of beneficence we should proportion our liberality to the wants and necessities of those we help.

既然本诫命教导了爱与爱德，因此也必定命令了相应的职责和责任。爱是含忍的（格前13：4），圣保禄说。救世者教导我们，“你们要凭著坚忍，保全你们的灵魂。”（路加21:19）爱德是友善，因此慷慨就是爱德的朋友和伴随物。慷慨的德性和仁慈有极大的范围。其首要的职责是缓解穷人的匮乏，救济缺衣少食者；在所有的慈善行为中，我们应该将我们的慷慨与被救济者的匮乏和必须按照比例送出。

These works of beneficence and goodness, in themselves exalted, become still more illustrious when donetowards an enemy; for our Saviour says: Love your enemies, do good to them that hate you, which also theApostle enjoins in these words: If thine enemy be hungry, give him to eat: if he thirst, give hint to drink. For,doing this, thou shalt heap coals of fire on his head. Be not overcome by evil, but overcome evil by good.

这些慷慨与慈善，是受到赞扬的，特别是送给敌人的时候，就更加杰出耀眼。因为我们的救主说：应爱你们的仇人，善待恼恨你们的人；（路加6:27）宗徒命令我们：如果你的仇人饿了，你要给他饭吃；渴了，应给他水渴，因为你这样作，是将炭火堆在他头上。你不可为恶所胜，反应以善胜恶。（罗马12:20）

Finally, if we consider the law of charity, which is kind, we shall be convinced that to practice the good officesof mildness, clemency, and other kindred virtues, is a duty prescribed by that law.

最后，如果我们考虑到爱德之法律，这是友善的法律，我们会确信，践行温和的、仁慈的和其他类似美德之任务，是被法律所命令的职责。

Forgiveness Of Injuries Commanded

命令要宽恕所受伤害

But the most important duty of all, and that which is the fullest expression of charity, and to the practice ofwhich we should most habituate ourselves, is to pardon and forgive from the heart the injuries which we mayhave received from others. The Sacred Scriptures, as we have already observed, frequently admonish and exhortus to a full compliance with this duty. Not only do they pronounce blessed those who do this, but they alsodeclare that God grants pardon to those who really fulfil this duty, while He refuses pardon to those who neglectit, or refuse to obey it.

但是一切职责中最重要的，这也是爱德最满全的表达，在实践爱德中我们应该最让自己习惯的，就是从内心宽恕和原谅我们受到的其他人的伤害。如同我们看到的，圣经中时常的轻责和劝导我们要完全遵守这个职责。圣经不仅宣布谁做到了就是受祝福的，而且还宣布天主会宽恕那些真正履行了这职责的人，而天主也不宽恕那些拒绝遵守的，或者故意忽视的人。

How to Persuade Men to Forgive Injuries

如何劝导人们宽恕伤害

As the desire of revenge is almost natural to man, it becomes necessary for the pastor to exert his utmostdiligence not only to instruct, but also earnestly to persuade the faithful, that a Christian should forgive andforget injuries; and as this is a duty frequently inculcated by sacred writers, he should consult them on thesubject, in order to be able to subdue the pertinacity of those whose minds are obstinately bent on revenge, andhe should have ready the forcible and appropriate arguments which those Fathers piously employed. The threefollowing considerations, however, demand particular exposition.

因为报复的愿望对人而言是几乎很自然的，因此牧者有必要运用他最勤勉的努力去教导，去劝说信友，作为一个基督徒应该原谅和宽恕伤害。这个责任被许多教会圣师反复灌输，牧者应该从他们的作品中得到建议，为了能使那些思想固执于报复复仇的人给扭转过来，牧者应时刻准备好，从教会圣师那里学到的强迫的和恰当的论证。所以，以下的三个意见，需要特别的阐述。

All We Have To Endure Comes From God

我们所有人都必须忍受从天主而来的

First, he who thinks himself injured ought above all to be persuaded that the man on whom he desires to berevenged was not the principal cause of the loss or injury. Thus that admirable man, Job, when violently injuredby the Sabeans, the Chaldeans, and by Satan, took no account of these, but as a righteous and very holy manexclaimed with no less truth than piety: The Lord gave, the Lord hath taken away. The words and the exampleof that man of patience should, therefore, convince Christians, and the conviction is most just, that whateverchastisements we endure in this life come from the hand of God, the Father and Author of all justice and mercy.

首先，认为自己受了伤害的人，要优先劝他，他意图复仇之人并不是他受到的伤害或损失的首要原因。因此，那可敬之人，约伯在受到舍巴人、加色丁人和撒旦的严重伤害后，他没有考虑这些，而是以一个非常正直和圣洁的人虔诚的呼号：上主赐的，上主收回，愿上主的名受到赞美！（约伯1:21）因此，他的榜样和话语说服了基督徒，并且这种说服是最正义的，无论我们此生忍受多么大的惩罚，都是出自天主之手，祂是一切正义和仁慈之父和作者。

He chastises us not as enemies, but, in His infinite goodness, corrects us as children. To view the matter in itstrue light, men, in these cases, are nothing more than the ministers and agents of God. One man, it is true, maycherish the worst feelings towards another, he may harbour the most malignant hatred against him; but, withoutthe permission of God, he can do him no injury. This is why Joseph was able patiently to endure the wickedcounsels of his brethren, and David, the injuries inflicted on him by Semei.

祂不仅用敌人惩罚我们，而且，在祂无穷的美善中，纠正我们的错误如纠正儿童般。在真光中来看待这事的话，在发生的这种事情中，人不过就是天主的代理和执行者而已。虽然的确，一个人能做到用最坏的感情对待他人，他能用最恶毒的憎恨对待他人，但是，如果没有天主的允许，他不能伤害他人。这就是为什么若瑟能够最耐心的忍受他兄弟的邪恶建议，以及达味忍受撒乌耳对他的折磨。

Here also applies an argument which St. Chrysostom has ably and learnedly handled. It is that no man is injuredbut by himself. Let the man, who considers himself injured by another, consider the matter in the right way andhe will certainly find that he has received no injury or loss from others. For although he may have experiencedinjury from external causes, he is himself his greatest enemy by wickedly staining his soul with hatred,malevolence and envy.

此外，圣金口若望的观点也应介绍。那就是没人能被伤害，除了他自己。让这个认为自己被别人伤害的人，用正确的方法思考，他就会确定的发现，从其他人那里没有受到任何损失和伤害。因为尽管，他经受了外在的伤害，但是他满怀憎恨，嫉妒和恶意的，被邪恶所污染的灵魂就是他自己最大的敌人。

Advantages Of Forgiveness

宽恕带来的好处

The second consideration is that there are two advantages, which are the special rewards of those, who,influenced by a holy desire to please God, freely forgive injuries. In the first place, God has promised that hewho forgives, shall himself obtain forgiveness of sins, a promise which clearly shows how acceptable to God isthis duty of piety. In the next place, the forgiveness of injuries ennobles and perfects our nature; for by it man isin some degree made like to God, Who maketh his sun to shine on the good and the bad, and raineth upon thejust and the unjust.

第二个思考是，有两个好处，这是一种对那些愿意宽恕伤害的人的特别回报，他们这样做是渴望取悦天主。首先，天主对原谅他人的，自己也可获得罪的宽恕，这清楚的展示了本职责是多么的受到天主的接受。接下来，对伤害的宽恕使我们的本质得到崇高和完美；因为人在某种程度上多少相似天主，因为他使太阳上升，光照恶人，也光照善人；降雨给义人，也给不义的人。（玛窦5:45）

Disadvantages Of Revenge

报复的损害

Finally, the disadvantages which arise from the refusal to pardon others are to be explained. The pastor,therefore, should place before the eyes of the unforgiving man that hatred is not only a grievous sin, but alsothat the longer it is indulged the more deeply rooted it becomes. The man, of whose heart this passion has oncetaken possession, thirsts for the blood of his enemy. Filled with the hope of revenge, he will spend his days andnights brooding over some evil design, so that his mind seems never to rest from malignant projects, or evenfrom thoughts of blood. Thus it follows that never, or at least not without extreme difficulty, can he be inducedgenerously to pardon an offence, or even to mitigate his hostility. Justly, therefore, is hatred compared to awound in which the weapon remains firmly embedded.

最后，要解释那拒绝原谅他人所带来的损害。因此，牧者应该在那些不宽恕之人的眼前，展示憎恨不仅是严重的罪，而且沉溺于憎恨越久，恨意越根深。一旦被这种情绪所完全掌控后，这人就想饮他敌人的血。在充满了复仇的念头后，他就日夜设计一些邪恶的计划，因此他的脑海中从不停止恶意的计划，或者血腥的想法。所以，此人就绝不会，或至少极度困难，能被劝说慷慨的原谅一个冒犯，甚至缓和他的敌意。因此，非常正义的，憎恨被比喻为一个伤口，造成伤口的武器还依然稳固的插在伤口里面。

Moreover, there are many evil consequences and sins which are linked together with this one sin of hatred.Hence these words of St. John: He that hateth his brother, is in darkness, and walketh in darkness, and knowethnot whither he goeth; because the darkness hath blinded his eyes. He must, therefore, frequently fall; for howcan anyone view in a favourable light the words or actions of him whom he hates? Hence arise rash and unjustjudgments, anger, envy, detractions, and other evils of the same sort, in which are often involved those who areconnected by ties of friendship or blood; and thus does it frequently happen that this one sin is the prolificsource of many.

进一步的，有许多邪恶的后果和罪恶，都跟憎恨之罪有关系。因此圣若望说：但是恼恨自己弟兄的，就是在黑暗中，且在黑暗中行走，不知道自己往那里去，因为黑暗弄瞎了他的眼睛。（若一2:11）他肯定经常的跌倒；因为，恨一个人的时候，他怎么能正确的看待被他所恨之人的言行呢？因此，鲁莽和不正义的判断，愤怒，嫉妒，诽谤和其他各种的邪恶就增长，这就涉及到了相互的亲朋好友，所以很经常的，这一个罪就成为了许多罪的源头。

Not without good reason is hatred called the sin of the devil. The devil was a murderer from the beginning; andhence our Lord Jesus Christ, the Son of God, when the Pharisees sought His life, said that they were begotten oftheir father the devil.

没有好原因的恨意就被称为恶魔之罪。这恶魔就是从创世时的杀人犯；因此我主耶稣基督，天主子，在法理塞人想用石头砸死祂时，说他们的父亲就是恶魔。

Remedies Against Hatred

对恨意的治疗

Besides the reasons already adduced, which afford good grounds for detesting this sin, other and most suitableremedies are prescribed in the pages of Holy Writ.

除了已经推导出来的原因，为恼恨此罪这已经足够，其他的最合适的修补和治疗在上智的本篇。

Of these remedies the first and greatest is the example of the Redeemer, which we should set before our eyes asa model for imitation. For He, in whom even suspicion of fault could not be found, when scourged with rods,crowned with thorns, and finally nailed to a cross, uttered that most charitable prayer: Father, forgive them, forthey know not what they do. And as the Apostle testifies: The sprinkling of his blood speaketh better than Abel.

我们的救主就是一切补救中第一个和最大的，我们应该把目光放在模仿祂的榜样上。因为完全无罪，甚至连可疑的犯错都没有，当祂被鞭打，被荆棘冠箍于圣额，最后被钉在十字架上，大声的喊出最有爱德的祷文：父啊！宽赦他们罢！因为他们不知道他们做的是什么。（路加23:34）宗徒也有证言说：接近了新约的中保耶稣，以及他所洒的血：这血比亚伯尔的血说话说得更好。（希伯来12:24）

Another remedy, prescribed by Ecclesiasticus, is to call to mind death and judgment: Remember thy last end,and. thou shalt never sin." As if he had said: Reflect frequently and again and again that you must soon die, andsince at death there will be nothing you desire or need more than great mercy from God, that now you shouldkeep that mercy always before your mind. Thus the cruel desire for revenge will be extinguished; for you candiscover no means better adapted, none more efficacious to obtain the mercy of God than the forgiveness ofinjuries and love towards those who in word or deed may have injured you or yours.

在德训篇里开出了另一个补救，那就是时刻想到死亡和审判：你在一切事上，要记得你的末日；这样，你就永远不会犯罪。（德7:40）仿佛在说：你当常念死期，在死亡来临时，除了天主的慈悲，你什么也不想要，所以从此刻起，你应常思对别人慈悲。所以，复仇的残忍念头当禁绝。因为你会发现，没有比宽恕并爱那些在言行上伤害了你的人，更有效更合适的办法来获得天主的慈悲。

THE SIXTH COMMANDMENT : "Thou shalt not commit adultery"

第六诫命：不可奸淫

The Position Of This Commandment In The Decalogue Is Most Suitable

本诫命在十诫中的位置是最合适的

The bond between man and wife is one of the closest, and nothing can be more gratifying to both than to knowthat they are objects of mutual and special affection. On the other hand, nothing inflicts deeper anguish than tofeel that the legitimate love which one owes the other has been transferred elsewhere. Rightly, then, and in itsnatural order, is the Commandment which protects human life against the hand of the murderer, followed bythat which forbids adultery and which aims to prevent anyone from injuring or destroying by such a crime theholy and honourable union of marriage -- a union which is generally the source of ardent affection and love.

丈夫和妻子之间的联结是一种最亲密的关系，夫妻懂得自己是能相互且特别施加影响的对象，没有什么比这更愉快的了。另外一方面，没有什么能比感受到对方把这相互的合法爱情移情别恋更痛苦的了。以非常自然的顺序，保护人类生命免于谋杀者的诫命紧接着就是禁止奸淫的诫命，为了保护任何人免受破坏神圣光荣的婚姻盟约之罪行的伤害，这婚姻盟约是普遍的人类热情热爱之根源。

Importance Of Careful Instruction On This Commandment

对本诫命仔细训导的重要性

In the explanation of this Commandment, however, the pastor has need of great caution and prudence, andshould treat with great delicacy a subject which requires brevity rather than copiousness of exposition. For it isto be feared that if he explained in too great detail or at length the ways in which this Commandment is violated,he might unintentionally speak of subjects which, instead of extinguishing, usually serve rather to inflamecorrupt passion.

在解释本诫命时，牧者需要极大的注意和谨慎，精细的处理这个主题，训导做到简洁，不能陷入到冗余细节中。这是为了避免解释本诫命的细节过度反而会点燃信友的腐败激情之火而不是扑灭。

As, however, the precept contains many things which cannot be passed over in silence, the pastor shouldexplain them in their proper order and place.

然而，本诫命包含的许多内容也不能在沉默中传达，牧者应在恰当的时机解释。

Two Parts Of This Commandment

本诫命的两个部分

This Commandment, then, resolves itself into two heads; the one expressed, which prohibits adultery; the otherimplied, which inculcates purity of mind and body.

本诫命解决两个主题，第一个已经说过了，禁止奸淫，另一个是隐含的主题，就是重申肉体和思想的纯洁。

What this Commandment Prohibits

本诫命的禁止

Adultery Forbidden

禁止奸淫

To begin with the prohibitory part (of the Commandment), adultery is the defilement of the marriage bed,whether it be one's own or another's. If a married man have intercourse with an unmarried woman, he violatesthe integrity of his marriage bed; and if an unmarried man have intercourse with a married woman, he defilesthe sanctity of the marriage bed of another.

从本诫命的禁令部分开始讲起，奸淫是玷污婚床，无论是自己的或者是他人的。如果已婚男人与未婚女人发生关系，他玷污了他自己的婚床；如果未婚男人与已婚女人发生关系，他玷污了别人的婚床。

Other Sins Against Chastity Are Forbidden

其他违反洁德的罪也被禁止

But that every species of immodesty and impurity are included in this prohibition of adultery, is proved by thetestimonies of St. Augustine and St. Ambrose; and that such is the meaning of the Commandment is borne outby the Old, as well as the New Testament. In the writings of Moses, besides adultery, other sins against chastityare said to have been punished. Thus the book of Genesis records the judgment of Judah against his daughter-in-law. In Deuteronomy is found the excellent law of Moses, that there should be no harlot amongst thedaughters of Israel. Take heed to keep thyself, my son, from all fornication, is the exhortation of Tobias to hisson; and in Ecclesiasticus we read: Be ashamed of looking upon a harlot.

不仅如此，每一类不端正和不纯洁都被纳入到禁止奸淫的诫命中，圣奥斯定和圣盎博罗削提供了证明，这正是旧法律和信法律关于本诫命的真正含义。在梅瑟的法律中，除了奸淫，其他任何违反洁德的罪要接受惩罚。在创世纪中记录了犹大与他儿媳妇之事的惩罚。在申命记中，有梅瑟关于禁止以色列妇女当庙妓的法律。“孩子！你应戒绝一切淫行”，这是在多俾亚传中对他儿子的教导。在德训篇中，我们看到：应为观看淫妇而羞愧。（德41:25）

In the Gospel, too, Christ the Lord says: From the heart come forth adulteries and fornications, which defile aman. The Apostle Paul expresses his detestation of this crime frequently, and in the strongest terms: This is thewill of God, your sanctification, that you should abstain from fornication; Fly fornication; Keep not companywith fornicators; Fornication, and an uncleanness and covetousness, let it not so much as be named among you;" Neither fornicators nor adulterers, nor the effeminate nor sodomites shall possess the kingdom of God.

在福音中，基督我主说：由心里发出来的是恶念、奸淫、邪淫，使人污秽。（玛窦15:19）保禄宗徒经常频繁的对这种罪表达他的憎恶，并使用了最强的语气：天主的旨意就是要你们成圣，要你们戒绝邪淫（得撒洛尼前书4:3）；你们务要远离邪淫（格前6:18）；我先前在信上给你们写过：不可与淫荡的人交结（格前5:9）；至于邪淫，一切不洁和贪婪之事，在你们中间，连提也不要提：如此才合乎圣徒的身分（厄佛所5:9）；无论是淫荡的、或拜偶像的、犯奸淫的、作娈童的、好男色的，都不能承继天主的国（格前6:10）。

Why Adultery Is Expressly Mentioned

为什么要特别论奸淫

But the reason why adultery is expressly forbidden isbecause in addition to the turpitude which it shares withother kinds of incontinence, it adds the sin of injustice, not only against our neighbour, but also against civilsociety.

关于十诫中为何要强调禁止奸淫，除了与其他放荡行为都一样败坏外，奸淫还附加有不正义之罪，不仅危害邻人，而且危害公民社会。

Again it is certain that he who abstains not from other sins against chastity, will easily fall into the crime ofadultery. By the prohibition of adultery, therefore, we at once see that every sort of immodesty and impurity bywhich the body is defiled is prohibited. Nay, that every inward thought against chastity is forbidden by thisCommandment is clear, as well from the very force of the law, which is evidently spiritual, as also from thesewords of Christ the Lord: You have heard that it was said to them of old: "Thou shalt not commit adultery." ButI say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her inhis heart.

可以肯定，一个人如果不克制其他违反洁德的罪，他会很容易的跌入奸淫罪中。由于禁止奸淫，我们立刻就能看出身体的每一种不端庄和不纯洁行为都是禁止的。本诫命甚至清楚的禁止每一个内在的违反洁德的念头，这一点明显的从旧约法律的精神也能看出，从基督我主的话语中也能看出：你们一向听说过：『不可奸淫！』我却对你们说：凡注视妇女，有意贪恋她的，他已在心里奸淫了她（玛窦5:27）。

These are the points which we have deemed proper matter for public instruction of the faithful. The pastor,however, should add the decrees of the Council of Trent against adulterers, and those who keep harlots andconcubines, omitting many other species of immodesty and lust, of which each individual is to be admonishedprivately, as circumstances of time and person may require.

以上是我们认为可以在公共场合下对信友进行训导的内容。牧者对奸淫者，以及嫖娼和有情妇之人，应该进行非公开的训导，教导他们特伦多大公会议的法令，对其他类型的不端庄和欲情之人除外。

What this Commandment Prescribes

本诫命要求了什么

Purity Enjoined

享受纯洁

We now come to explain the positive part of the precept. The faithful are to be taught and earnestly exhorted tocultivate continence and chastity with all care, to cleanse themselves from all defilement of the flesh and of thespirit, perfecting sanctification in the fear of God.

我们现在来解释本诫命要求主动的部分。信友应被教导，并诚恳的劝导去做到节制和洁德，洁净自我，远离肉体和精神的不洁，在对天主的敬畏中进一步完美圣化。

First of all they should be taught that although the virtue of chastity shines with a brighter lustre in those whomake the holy and religious vow of virginity, nevertheless it is a virtue which belongs also to those who lead alife of celibacy; or who, in the married state, preserve themselves pure and undefiled from unlawful desire.

首先应知，那些发了神圣虔诚的童贞誓愿的人身上闪烁着更明亮的洁德之光，但是这是属于那些度独身生活之人的美德，对已婚之人，要保持纯洁，免受不合法情欲的玷污。

Reflections which Help one to Practice Purity

能够帮助人保持纯洁的思考

The holy Fathers have taught us many means whereby to subdue the passions and to restrain sinful pleasure.

教会圣父们教导了许多办法来压制激情，遏制罪恶的快感。

The pastor, therefore, should make it his study to explain these accurately to the faithful, and should use theutmost diligence in their exposition. Of these means some are reflections, others are active measures.

牧者应对信友精确的，用最大的勤勉来解释。这些办法中，一部分是思考的办法，其他的是行动的办法。

Impurity Excludes From Heaven

天堂中没有不洁

The first kind consists chiefly in our forming a just conception of the filthiness and evil of this sin; for suchknowledge will lead one more easily to detest it. Now the evil of this crime we may learn from the fact that, onaccount of it, man is banished and excluded from the kingdom of God, which is the greatest of all evils.

第一种办法，首先我们对此罪的邪恶和污秽要有正确的认识。因为这样的认识会更容易的憎恶此罪。由于此罪，人被禁止进入天主的国，这是一切邪恶中最邪恶的。

Impurity Is A Filthy Sin

不洁是一种肮脏的罪

The above-mentioned calamity is indeed common to every mortal sin. But what is peculiar to this sin is thatfornicators are said to sin against their own bodies, according to the words of the Apostle: Fly fornication.Every-sin that a man doth is without the body; but he that committeth fornication, sinneth against his own body.

以上所说的悲惨状况，是每一个死罪都共同的。但是此罪的专属特点是通奸者是对自己身体犯罪，根据宗徒的话说：你们务要远离邪淫。人无论犯的是什么罪，都是在身体以外；但是，那犯邪淫的，却是冒犯自己的身体（格前6:18）。

The reason is that such a one does an injury to his own body violating its sanctity. Hence St. Paul, writing to theThessalonians, says: This is the will of God, your sanctification; that you should abstain from fornication, thatevery one of you should know how to possess his vessel in sanctification and honour; not in the passion of lust,like the Gentiles that know not God.

其原因就是，这人在冒犯自己身体的神圣性。因此，圣保禄给得撒洛尼教会写信说：天主的旨意就是要你们成圣，要你们戒绝邪淫，要你们每一个人明了，应以圣洁和敬意持守自己的肉体，不要放纵邪淫之情，像那些不认识天主的外邦人一样（得撒洛尼前4:3-5）。

Furthermore, what is still more criminal, the Christian who shamefully sins with a harlot makes the members ofChrist the members of an harlot, according to these words of St. Paul: Know you not that your bodies are themembers of Christ? Shall I then take the members of Christ and make them the members of a harlot? Godforbid. Or know you not, that he who is joined to a harlot is made one body? Moreover, a Christian, as St. Paultestifies is the temple of the Holy Ghost ; and to violate this temple is nothing else than to expel the Holy Ghost.

进一步的，基督徒如果可耻的与妓女犯罪，罪行会更严重，因为他使基督的肢体变成了妓女的肢体，根据圣保禄的话：你们不知道你们的身体是基督的肢体吗？我岂可拿基督的肢体作为娼妓的肢体？断乎不可！你们岂不知道那与娼妓结合的，便是与她成为一体吗（格前6:15-16）？接下来，圣保禄论证了基督徒是圣神的宫殿，违反了宫殿就是驱逐了圣神。

Adultery Is A Grave Injustice

奸淫是极严重的不义

But the crime of adultery involves that of grievous injustice. If, as the Apostle says, they who are joined inwedlock are so subject to each other that neither has power or right over his or her body, but both are bound, asit were, by a mutual bond of subjection, the husband to accommodate himself to the will of the wife, the wife tothe will of the husband; most certainly if either dissociate his or her person, which is the right of the other, fromhim or her to whom it is bound, the offender is guilty of an act of great injustice and wickedness.

而且，奸淫的罪行涉及到极为严重的不义。就像宗徒所说，夫妻双方各自对自己的身体没有权力，都交给对方，这是一个共同的相互服从的联接，丈夫要听从妻子的意愿，妻子也要听从丈夫的。如果一方一旦解除了本属于对方的权力，过犯者就做了一件极大的不义和邪恶之事。

Adultery Is Disgraceful

奸淫是耻辱的

As dread of disgrace strongly stimulates to the performance of duty and deters from the commission of crime,the pastor should also teach that adultery brands its guilty perpetrators with an unusual stigma. He that is anadulterer, says Scripture, for the folly of his heart shall destroy his own soul: he gathereth to himself shame anddishonour, and his reproach shall not be blotted out.

畏惧耻辱可以强烈的激励职责的履行，阻止罪行的实施。牧者应该教导，奸淫罪给犯罪者烙下了一个不同寻常的印记。圣经说：与妇人通奸的人，实属愚眛，他这样做，却是毁灭自己。他必遭受可耻的打击，并且他的耻辱，永不得拭去（箴言6:32）。

Impurity Severely Punished

严厉惩罚的不洁

The grievousness of the sin of adultery may be easily inferred from the severity of its punishment. According tothe law promulgated by God in the Old Testament, the adulterer was stoned to death. Nay more, because of thecriminal passion of one man, not only the perpetrator of the crime, but a whole city was destroyed, as we readwith regard to the Sichemites. The Sacred Scriptures abound with examples of the divine vengeance, such as thedestruction of Sodom and of the neighbouring cities,' the punishment of the Israelites who committedfornication in the wilderness with the daughters of Moab, and the slaughter of the Benjamites. These examplesthe pastor can easily make use of to deter men from shameful lust.

奸淫罪的严重程度可以很容易的从其惩罚的严厉程度中推导出来。根据天主在旧约中推行的法律，奸淫者要用石头砸死。不仅如此，由于一个人的犯罪激情，不仅犯罪者，而且整个城市都被毁灭，这是我们在圣经中读到的关于希威人的故事（创世纪34）。圣经中充满了神的复仇例子，如索多玛的毁灭；如以色列人在旷野中与摩阿布女子行淫的惩罚；如对本雅明支派的屠杀。牧者用这些例子可以很容易的阻止这可耻的欲望。

Impurity Blinds The Mind And Hardens The Heart

不洁可以致瞎思想，使心变硬

But even though the adulterer may escape the punishment of death, he does not escape the great pains andtorments that often overtake such sins as his. He becomes afflicted with blindness of mind a most severepunishment; he is lost to all regard for God, for reputation, for honour, for family, and even for life; and thus,utterly abandoned and worthless, he is undeserving of confidence in any matter of moment, and becomesunfitted to discharge any kind of duty.

但是，就算奸淫者逃过了死亡的惩罚，他还是逃不过他罪行经常施加的痛苦和折磨。他的思想变得盲目，这是最严厉的惩罚。他在天主面前失去了一切关注，名誉，荣耀，家庭，甚至生命。并且，全然被抛弃，毫无价值，他在一切事上失去了自信，对任何职务都不再适合承担。

Of this we find examples in the persons of David and of Solomon. David had no sooner fallen into the crime ofadultery than he degenerated into a character the very reverse of what he had been before; from the mildest ofmen he became so cruel as to consign to death Urias, one of his most deserving subjects. Solomon, havingabandoned himself to the lust of women, gave up the true religion to follow strange gods. This sin, therefore, asOsee observes, takes away man's heart and often blinds his understanding.

关于这一点，我们从达味和撒落满身上可以看到例子。达味在犯了奸淫罪后，堕落成完全与他之前相反的一个人；从最温和的人，他变得如此残暴，设计害死了乌黎雅，他最忠诚得意的臣民之一。撒落满把自己放纵于女人的身体，放弃了唯一的真信仰而去拜假神。因此，先知欧瑟亚说，这个罪，取走了人的心，使他的思想变成瞎的。

Means of practicing purity

实践洁德的方法

Avoidance Of Idleness

避免游手好闲

We now come to the remedies which consist in action. The first is studiously to avoid idleness; for, according toEzechiel, it was by yielding to the enervating influence of idleness that the Sodomites plunged into the mostshameful crime of criminal lust.

我们现在来讲如何用行为来治疗此罪。首先就是努力避免空闲虚度。因为，根据厄则克耳先知，索多玛城陷入肉欲的可耻罪行，就是因为屈服于空虚懒惰的影响。

Temperance

节制

In the next place, intemperance is carefully to be avoided. I fed them to the full, says the Prophet, and theycommitted adultery. An overloaded stomach begets impurity. This our Lord intimates in these words: Take heedto yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness. Be not drunk with wine,says the Apostle, wherein is luxury.

接下来，要小心的避免不节制。先知说：我使他们饱食，他们却去行淫，群集在妓院里（耶肋米亚5:7）。被撑满的胃会生出不洁。我们的主在这些话里提示：你们应当谨慎，免得你们的心为宴饮沉醉（路加21:34）。宗徒说：也不要醉酒，醉酒使人淫乱；（厄弗所5:18）

Custody Of The Eyes

管好眼睛

But the eyes, in particular, are the inlets to criminal passion, and to this refer these words of our Lord: If thineeye scandalise thee, pluck it out, and cast it from thee. The Prophets, also, frequently speak to the same effect. Imade a covenant with mine eyes, says Job, that I would not so much as think upon a virgin. Finally, there are onrecord innumerable examples of the evils which have their origin in the indulgence of the eyes. It was thus thatDavid sinned, thus that the king of Sichem fell, and thus also that the elders sinned who calumniated Susanna.

特别眼睛这个器官，是犯罪激情的入口，我们的主这样说：若是你的右眼使你跌倒，剜出它来，从你身上扔掉（玛窦5:29）。先知也经常论起眼睛。约伯说：我同我的眼立了约，决不注视处女（约伯31:1）。最后，还有数不清的邪恶例子是从沉溺于眼中开始的，如达味的犯罪，如舍根之王的跌倒，以及诽谤苏撒纳的长老们。

Avoidance Of Immodest Dress

避免不端庄的衣着

Too much display in dress, which especially attracts the eye, is but too frequently an occasion of sin. Hence theadmonition of Ecclesiasticus: Turn away thy face from a woman dressed up. As women are given to excessivefondness for dress, it will not be unseasonable in the pastor to give some attention to the subject, and sometimesto admonish and reprove them in the impressive words of the Apostle Peter: Whose adorning let it not be theoutward plaiting of the hair, or the wearing of gold, or the putting on of apparel. St. Paul likewise says: Not withplaited hair, or gold, or pearls, or costly attire. Many women adorned with gold and precious stones, have lostthe only true ornament of their soul and body.

过度展示穿着，特别是吸引眼球的衣着，频繁的造成犯罪的机会。当转移眼目，不看美丽的妇女（德训篇9:8）。如果妇女过度喜欢穿着，牧者应合理的关注此事，有时应引用宗徒之长的话来轻责和劝诫她们：你们的装饰不应是外面的发型、金饰或衣服的装束（伯前3:3）。圣保禄也说：又愿意女人们服装端正，以廉耻和庄重装饰自己，不要用鬈发和金饰，或珍珠和极奢华的服装（第前2:9）。许多女人穿金戴宝石，却丧失了她们身体和灵魂的唯一真装饰。

Avoidance Of Impure Conversation, Reading, Pictures

避免不洁的谈话，阅读和图片

Next to the sexual excitement, usually provoked by too studied an elegance of dress, follows another, which isindecent and obscene conversation. Obscene language is a torch which lights up the worst passions of the youngmind; and the Apostle has said, that evil communications corrupt good manners. Immodest and passionatesongs and dances are most productive of this same effect and are, therefore, cautiously to be avoided.

接下来是对性感的刺激，通常由对服饰精美的过分钻研引起，跟随着不得体和猥亵的对话。淫猥的用词是能燃起年轻人激情的火种。宗徒说过：交结恶友必败坏善行（格前15:33）。不得体的激情歌舞也能产生同样的效果，因此要谨慎的避免。

In the same class are to be numbered soft and obscene books which must be avoided no less than indecentpictures. All such things possess a fatal influence in exciting to unlawful attractions, and in inflaming the mindof youth. In these matters the pastor should take special pains to see that the faithful most carefully observe thepious and prudent regulations of the Council of Trent.

还有那些暧昧淫猥的书和图片都必须避免。所有的这些东西对激起非法的诱惑，燃起年轻人的激情有致命的影响力。关于这些主题，牧者应监督信友小心的遵守特伦多大会的审慎和虔诚的有关规定。

Frequentation Of The Sacraments

勤领圣事

If the occasions of sin which we have just enumerated be carefully avoided, almost every excitement to lust willbe removed. But the most efficacious means for subduing its violence are frequent use of confession andCommunion, as also unceasing and devout prayer to God, accompanied by fasting and almsdeeds. Chastity is agift of God. To those who ask it aright He does not deny it; nor does He suffer us to be tempted beyond ourstrength.

如果以上所列的所有犯罪机会，我们都小心的避免了，那几乎所有的肉欲刺激就会移除。但是最有效制服其猛烈肉欲的办法是勤领告解和圣体圣事，同时不停止的虔诚祈祷，辅以大斋和哀矜。爱德是天主的礼物。祂从不拒绝恳求爱德之人的祈祷；祂也不会使我们受到超过我们力量之外的诱惑。

Mortification

禁欲

But the body is to be mortified and the sensual appetites to be repressed not only by fasting, and particularly, bythe fasts instituted by the Church, but also by watching, pious pilgrimages, and other works of austerity. Bythese and similar observances is the virtue of temperance chiefly manifested. In connection with this subject, St.Paul, writing to the Corinthians, says: Every one that striveth for the mastery, refraineth himself from all things;and they indeed that they may receive a corruptible crown, but we an incorruptible one. A little after he says: Ichastise my body and bring it into subjection, lest, perhaps, when I have preached to others, I myself shouldbecome a castaway. And in another place he says: Make not provision for the flesh in its concupiscence.

除了通过斋戒，特别是教会设立的大斋，来抑制身体和感官欲望，还可以通过观察，虔诚的朝圣和其他苦修工作来抑制。节制的美德就通过这些服从表现出来。圣保禄对格林多教会的关于本主题写道：凡比武竞赛的，在一切事上都有节制；他们只是为得到可朽坏的花冠，而我们却是为得到不朽坏的花冠。我痛击我身，使它为奴，免得我给别人报捷，自己反而落选（格前9:27）。他还说道：不应只挂念肉性的事，以满足私欲。（罗马13:14）

THE SEVENTH COMMANDMENT :"Thou shalt not steal"

第七诫命：不可偷盗

Importance Of Instruction On This Commandment

本诫命教导的重要性

In the early ages of the Church, it was customary to impress on the minds of hearers the nature and force of thisCommandment. This we learn from the reproof uttered by the Apostle against some who were most earnest indeterring others from vices, in which they themselves were found freely to indulge: Thou, therefore, thatteachest another, teachest not thyself: thou that preachest that men should not steal, stealest. The salutary effectof such instructions was not only to correct a vice then very prevalent, but also to repress quarrels, litigation andother evils which generally grow out of theft. Since in these our days men are unhappily addicted to the samevices, with their consequent misfortunes and evils, the pastor, following the example of the holy Fathers andDoctors, should strongly insist on this point and explain with diligent care the force and meaning of thisCommandment.

在早期教会有一种风俗，就是对听众强化解释本诫命的性质和力量。我们从宗徒对某些人的训斥中可以得知，这些人最诚恳的劝阻别人远离邪恶，然而自己却沉溺其中。“那么，你这教导别人的，就不教导你自己吗？为什么你宣讲不可偷盗，自己却去偷？（罗马书2:21）”这训导不仅可以纠正当时流行的堕落，还可以压制争执，诉讼和其他出自偷窃的邪恶。在我们当今的年代，不幸的人们依然沉溺于这同样的邪恶，产生相应的不幸和罪恶。牧者应追随圣父们和圣师们的榜样，强烈的坚持和勤勉的解释本诫命的含义和力量。

This Commandment A Proof Of The Love Of God Towards Us And A Claim On Our Gratitude

本诫命是天主爱我们的证据，也是对我们感激的索取

In the first place the pastor should exercise care and industry in declaring the infinite love of God for man. Notsatisfied with having fenced round, so to say, our lives, our persons and our reputation, by means of the twoCommandments, Thou shalt not kill, Thou shalt not commit adultery, God defends and places a guard over ourproperty and possessions, by adding the prohibition, Thou shalt not steal. These words can have no othermeaning than that which we indicated above when speaking of the other Commandments. They declare thatGod forbids our worldly goods, which are placed under His protection, to be taken away or injured by anyone.

首先，牧者需要小心而辛劳的给天主之无限大爱下定义。通过前两条诫命，不可杀人和不可奸淫，天主给我们的人身和名誉设置了保护，但并未满足于此，天主又增加了禁令不可偷盗来保护我们的土地与财物。这条诫命的含义与我们之前论到的诫命并无区别，宣布了天主禁止我们的世俗财物在祂的保护之下，不可被其他人拿走或伤害。

Our gratitude to God, the author of this law, should be in proportion to the greatness of the benefit the lawconfers upon us. Now since the truest test of gratitude and the best means of returning thanks, consists not onlyin lending a willing ear to His precepts, but also in obeying them, the faithful are to be animated and encouragedto an observance of this Commandment.

我们对本法律的作者，天主表达的感谢程度，要与我们从本法律中获得的好处相匹配。那么现在，最真切的感激和最好的回报方法，不仅在于要愿意听祂的诫命，而且在于遵守诫命，信友要被激励和鼓励去遵守本诫命。

Two Parts Of This Commandment

本诫命的两个部分

Like the preceding Commandments, this one also is divided into two parts. The first, which prohibits theft, ismentioned expressly; while the spirit and force of the second, which enforces kindliness and liberality towardsour neighbour, are implied in the first part.

与之前的诫命类似，本诫命也被分成了两部分。第一部分是禁止偷盗，已经表述清楚了；而第二部分的精神和力量也隐含在第一部分中，那就是对邻人的友善和慷慨。

Negative Part of this Commandment

本诫命的否定部分

Stealing Forbidden

禁止偷盗

We shall begin with the prohibitory part of the Commandment, Thou shalt not steal. It is to be observed, that bythe word steal is understood not only the taking away of anything from its rightful owner, privately and withouthis consent, but also the possession of that which belongs to another, contrary to the will, although not withoutthe knowledge, of the true owner; else we are prepared to say that He who prohibits theft does not also prohibitrobbery, which is accomplished by violence and injustice, whereas, according to St. Paul, extortioners shall notpossess the kingdom of God, and their very company and ways should be shunned, as the same Apostle writes.

我们从本诫命的禁令部分开始，你不可偷盗。根据字面偷盗理解，不仅禁止私自在未同意的情况下拿走任何属于有明确主人的东西，而且还包括真正主人未知的情况下，拿走别人的东西。我们还要说，祂禁止偷窃，也禁止抢劫，抢劫通常伴随着暴力和不义。因此，根据圣保禄，勒索人的不能承继天主的国，要远离他们的同伙和道路。

Theft And Robbery Forbidden

禁止偷盗和抢劫

But though robbery is a greater sin than theft, inasmuch as it not only deprives another of his property, but alsooffers violence and insult to him; yet it cannot be a matter of surprise that the divine prohibition is expressedunder the milder word, steal, instead of rob. There was good reason for this, since theft is more general and ofwider extent than robbery, a crime which only they can commit who are superior to their neighbour in bruteforce and power. Furthermore, it is obvious that when lesser crimes are forbidden, greater enormities of thesame sort are also prohibited.

抢劫是比盗窃严重的罪，不仅剥夺了别人的财产，还伴随着暴力和攻击。所以，神的禁令用了更轻微的词，盗窃而不是掠夺，这就不会令人惊讶。用这个词是有原因的，因为盗窃比抢劫的含义更普遍，因为抢劫是使用了暴力的更大的罪。另外，很明显的，如果轻罪都是禁止的，那么相同的类型的重罪也是禁止的。

Various Names Given To Stealing

盗窃的各种别称

The unjust possession and use of what belongs to another are expressed by different names, according to thediversity of the objects taken without the consent and knowledge of the owners. To take any private propertyfrom a private individual is called theft; from the public, peculation. To enslave a freeman, or appropriate theslave of another is called man-stealing. To steal anything sacred is called sacrilege -- a crime most enormousand sinful, yet so common in our days that what piety and wisdom had set aside for the necessary expenses ofdivine worship, for the support of the ministers of religion, and the use of the poor is employed in satisfyingindividual avarice and the worst passions.

不正义的获取和使用属于他人的东西，根据被拿走物品的多样性，这种行为有许多不同的名称。从私人手中拿着私人财物叫偷窃；从公众手中拿走，叫盗用公款。使自由民为奴，或者占有他人的奴隶被称为盗窃人口。偷圣物被称为亵渎，这是最穷凶极恶最大的罪，在我们当今时代是如此的普遍，以至于人们停止用虔诚和智慧来帮助神圣崇拜的必要费用和支持神职，而是雇佣穷人为了个人的贪婪和最坏的激情。

Desire Of Stealing Forbidden

禁止有偷盗的想法

But, besides actual theft, that is, the outward commission, the will and desire are also forbidden by the law ofGod. The law is spiritual and concerns the soul, the source of our thoughts and designs. From the heart, says ourLord in St. Matthew, come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies.

除了实际的偷盗，就是说除了外在的犯罪行为，意向和愿望也被天主的法律所禁止。这法律是精神性的，并跟灵魂作为我们思想和设计的源泉有关。据圣玛窦记载，我主说过：因为由心里发出来的是恶念、凶杀、奸淫、邪淫、盗窃、妄证、毁谤（玛窦15:19）。

Gravity Of The Sin Of Stealing

偷窃罪的严重性

The grievousness of the sin of theft is sufficiently seen by the light of natural reason alone, for it is a violationof justice which gives to every man his own. The distribution and allotment of property, fixed from thebeginning by the law of nations and confirmed by human and divine laws, must be considered as inviolable, andeach one must be allowed secure possession of what justly belongs to him, unless we wish the overthrow ofhuman society. Hence these words of the Apostle: Neither thieves, nor covetous, nor drunkards, nor railers, norextortioners, shall possess the kingdom of God.

盗窃罪的严重性，单独由自然理性之光就能看出，因为这是一种对赋给每人自然正义的侵犯。从国家法律的起初，由人法和神圣法律确认的财产的分配和分拨制度是不可侵犯的，每人都被允许保护那正义的属于自己的财产，除非我们想推翻整个人类社会。因此，宗徒说：偷窃的、贪婪的、酗酒的、辱骂人的、勒索人的，都不能承继天主的国（格前6:10）。

The long train of evils which this sin entails are a proof at once of its mischievousness and enormity. It givesrise to hasty and rash judgments, engenders hatred, originates enmities, and sometimes subjects the innocent tocruel condemnation.

这个罪行所附属的长长一串的邪恶，就是其严重性和危害性的证据。因为会造成鲁莽的判断，生出憎恨，造成敌意，有时还会使无辜者受到残暴的对待。

What shall we say of the necessity imposed by God on all of satisfying for the injury done? Without restitution,says St. Augustine, the sin is not forgiven. The difficulty of making such restitution, on the part of those whohave been in the habit of enriching themselves with their neighbour’s property, we may learn not only frompersonal observation and reflection, but also from the testimony of the Prophet Habacuc: Woe to him thatheapeth together what is not his own. How long also doth he load himself with thick clay? The possession ofother men's property he calls thick clay, because it is difficult to emerge and extricate one's self from (ill-gottengoods).

我们说，天主对造成的伤害会要求做什么必要的补偿呢？圣奥斯定说，没有赔补，则不宽恕罪恶。对于那些已经养成习惯通过盗窃邻人财产致富的人，我们不仅可以通过个人的反思和遵守来了解，更可以从先知哈巴谷了解到：祸哉，那只顾聚歛他人财物的人，他堆积厚厚的粘土（抵押）于自己家中，要到何时（哈巴谷2:6）？先知把获取别人的财产称为厚厚的粘土，形容一个人很难从这种恶习中脱出并戒绝。

The Chief Kinds Of Stealing

盗窃的主要类型

There are so many kinds of stealing that it is most difficult to enumerate them all; but since the others can bereduced to theft and robbery, it will be sufficient to speak of these two. To inspire the faithful with a detestationof such grievous crimes and to deter them from their commission, the pastor should use all care and diligence.

盗窃的种类太多，很难全部列出；但是总共可以缩减为盗窃和抢劫两种，论述这两种就是足够了。牧者应小心和勤勉的，激励信友恼恨这重罪，并防止他们犯罪。

Now let us consider these two kinds of stealing.

现在我们来论述这两种盗窃。

Various Forms Of Theft

盗窃的不同形式

They are guilty of theft who buy stolen goods, or retain the property of others, whether found, seized, orpilfered. If you have found, and not restored, says St. Augustine, you have stolen. If the true owner cannot,however, be discovered, whatever is found should go to the poor. If the finder refuse to make restitution, hegives evident proof that, were it in his power, he would make no scruple of stealing all that he could lay hishands on.

那些购买赃物的，或者占有他人财物的，无论是捡到，占有或偷来的，都犯了盗窃罪。圣奥斯定说，如果你捡到不还，就是偷。如果真正的主人找不到了，那么就应给穷人。如果捡到的人拒绝归还，那么他就自证他会毫无顾虑的偷窃一切经过他手的东西。

Those who, in buying or selling, have recourse to fraud and lying, involve themselves in the same guilt. TheLord will avenge their trickery. Those who sell bad and adulterated goods as real and genuine, or who defraudthe purchasers by weight, measure, number, or rule, are guilty of a species of theft still more criminal andunjust. It is written in Deuteronomy: Thou shalt not have divers weights in thy bag. Do not any unjust thing,says Leviticus, in judgment, in rule, in weight or in measure. Let the balance be just, and the weights equal, thebushel just, and the sextary equal. And elsewhere it is written: Divers weights are an abomination before theLord; a deceitful balance is not good.

那些在买卖中，有欺诈和撒谎行为的，也属于盗窃罪行。上主对他们的诡计会进行复仇。那些把次品和假货当成正品卖的，或者在货品的重量、数量、尺度上面造假的，也属于盗窃，并且更加罪恶和不正义。申命记：在你袋里不可有两样法码：一大一小（申25:13）；肋未纪说：在审断度、量、衡上，不可不公平；天秤、法码、升、勺，都应正确（肋19:35）。箴言说：不同的衡量，不同的升斗：二者皆为上主同样厌恶（箴20:10）。

It is, also, a downright theft, when labourers and artisans exact full wages from those to whom they have notgiven just and due labor. Again, dishonest servants and agents are no better than thieves, nay they are moredetestable than other thieves; against these everything may be locked, while against a pilfering servant nothingin a house can be secure by bolt or lock.

当工人和工匠领了全额工资却没有付出全额的劳动时，这也是彻头彻尾的盗窃。此外，不诚实的仆人和管家并不比盗贼强，甚至他们比盗贼更可憎恶。用锁可以对付盗贼，但是对家里小偷小摸的仆人，锁和螺栓是没有用的。

They, also, who obtain money under pretence of poverty, or by deceitful words, may be said to steal, and theirguilt is aggravated since they add falsehood to theft.

伪装成穷人的，通过谎言获得金钱的，也可以认为是盗窃，由于掺杂了谎言，罪恶更大。

Persons charged with offices of public or private trust, who altogether neglect, or but indifferently perform theirduties, while they enjoy the salary and emoluments of such offices, are also to be reckoned in the number ofthieves.

那些受到公众或私人托付职责的，如果疏忽或冷漠的履行他们的职责，却又享受他们的职责的薪俸，也可以被认为是盗窃的一种。

To enumerate the various other modes of theft, invented by the ingenuity of avarice, which is versed in all thearts of making money, would be a tedious and, as already said, a most difficult task.

列举由贪婪的把戏造成的其他不同的盗窃形式，就是那些各种赚钱方法的书里所写的，将会是令人乏味的，并且是一个艰难的任务。

Various Forms Of Robbery

抢劫的不同形式

The pastor, therefore, should next come to treat of robbery, which is the second general division of these crimes.

牧者，因此接下来阐述抢劫的话题，这是本诫命下罪行的第二个大类别。

First, he should admonish the Christian people to bear in mind the teaching of the Apostle: They that willbecome rich fall into temptation, and the snare of the devil; and never to forget the rule: All things whatsoeveryou will that men do to you, do you also to them; and always to bear in mind the words of Tobias: See thounever do to another what thou wouldst hate to have done to thee by another.

首先，他应该轻责基督徒牢记宗徒的教导：至于那些想望致富的人，却陷于诱惑，堕入罗网（第前6:9）。绝不要忘记这个规定：所以，凡你们愿意人给你们做的，你们也要照样给人做（玛窦7:12）。还要牢记在心多俾亚传中的话：你厌恶的事，不可对别人做。

Robbery is more comprehensive than theft. Those who pay not the labourer his hire are guilty of robbery, andare exhorted to repentance by St. James in these words: Go to now, ye rich men, weep and howl for yourmiseries, which shall come upon you. He adds the reason for their repentance: Behold the hire of the labourers,who have reaped down your fields, which by fraud has been kept back by you, crieth: and the cry of them hathentered into the ears of the Lord of sabaoth. This sort of robbery is strongly condemned in Leviticus,Deuteronomy, Malachy, and Tobias.

抢劫比盗窃更广泛。那些克扣雇工工资的就是抢劫罪，圣雅各伯力劝他们忏悔，说：你们富有的人啊，现在哭泣哀号罢！因为你们的灾难快来到了。看，工人们收割了你们的庄田，你们却扣留他们的工资，这工资喊冤，收割工人的呼声，已进入了万军上主的耳中（雅各伯5:1-4）。这种类型的抢劫在肋未纪、申命纪、马拉基亚和多俾亚中受到更强烈的谴责。

Among those who are guilty of robbery are also included persons who do not pay, or who turn to other uses orappropriate to themselves, customs, taxes, tithes and such revenues, which are owed to the Church or civilauthorities.

在抢劫罪中，还包括哪些对教会或民事政府不支付关税，税款，十一税或类似收入的，或挪作他用的。

To this class also belong usurers, the most cruel and relentless of extortioners, who by their exorbitant rates ofinterest, plunder and destroy the poor. Whatever is received above the capital and principal, be it money, oranything else that may be purchased or estimated by money, is usury; for it is written in Ezechiel: He hath notlent upon usury, nor taken an increase; and in Luke our Lord says: Lend, hoping for nothing thereby. Evenamong the pagans usury was always considered a most grievous and odious crime. Hence the question, "What isusury ?" was answered: "What is murder?" And, indeed, he who lends at usury sells the same thing twice, orsells that which has no real existence.

高利贷也属于此类，最残酷的勒索者，他们用不合法的利率，压榨摧毁穷人。收到任何超过本金和股本的部分，如果是金钱的话，或者可以用金钱购买或估量的东西，都是高利贷。因为在厄则克耳中写道：不放重利，不取息金（厄则克耳18:8）。路加福音中，我主说：借出，不要再有所希望（路加6:35）。甚至在外教人中，高利贷也通常被认为是最痛苦和可憎的罪行。因此“什么是高利贷？”这个问题的答案就是：“什么是谋杀？”同样的，那些把同样的东西出借两次的，或者卖出根本不存在东西的，也是高利贷。

Corrupt judges, whose decisions are venal, and who, bought over by money or other bribes, decide against thejust claims of the poor and needy, also commit robbery.

腐败的法官收受了贿赂做出的腐败判决，对抗了穷苦人的正当申诉的，也犯了高利贷罪。

Those who defraud their creditors, who deny their just debts, and also those who purchase goods on their own,or on another's credit, with a promise to pay for them at a certain time, and do not keep their word, are guilty ofthe same crime of robbery. And it is an aggravation of their guilt that, in consequence of their want ofpunctuality and their fraud, prices are raised to the great injury of the public. To such persons seem to apply thewords of David: The sinner shall borrow, and not pay again.

那些欺诈债权人的，拒绝正当债务的，以及用别人的信用为自己购物的，不按时还款的，都犯了同样的抢劫罪。并且，由于他们不准时还款和欺诈，造成价格上升给公众造成伤害的，其罪行更严重。对这些人，用达味的话说：恶人借贷总不偿还。（圣咏37:21）

But what shall we say of those rich men who exact with rigour what they lend to the poor, even though the latterare not able to pay them, and who, disregarding God's law, take as security even the necessary clothing of theunfortunate debtors ? For God says: If thou take of thy neighbour a garment in pledge, thou shalt give it himagain before sunset, for that same is the only thing wherewith he is covered, the clothing of his body, neitherhath he any other to sleep in: if he cry to me I will hear him, because I am compassionate. Their rigorousexaction is justly termed rapacity, and therefore robbery.

但是我们怎么论给穷人借钱的并苛刻勒索他们的那些富人呢，即使穷人没有能力偿还他们，他们就无视天主的法律，甚至把不幸的债务人的必需衣物也拿走做抵押。因为天主说：若是你拿了人的外氅作抵押，日落以前，应归还他，因为这是他唯一的铺盖，是他盖身的外氅；如果没有它，他怎样睡觉呢？他若向我呼号，我必俯听，因为我是仁慈的（出谷22:26）。这种严厉的强索被正义的定义为贪婪，因此也是抢劫。

Among those whom the holy Fathers pronounced guilty of robbery are persons who, in times of scarcity, hoardup their corn, thus culpably rendering supplies scarcer and dearer. This holds good with regard to all necessariesof life and sustenance. These are they against whom Solomon utters this execration: He that hideth up corn,shall be cursed among the people. Such persons the pastor should warn of their guilt, and should reprove withmore than ordinary freedom; he should explain to them at length the punishments which await such sins.
还有一种人也属于教会圣父们斥责为抢劫犯的，他们在灾荒年囤积食粮，因而造成供给严重匮乏。这也包括囤积一切其他的生活维持必需品。这些人就是撒落满痛斥的：屯积粮食的人，必受人民咀咒；祝福却降在卖粮食者的头上（箴言11:26）。牧者应警告这些人的罪行，对他们应予以更多的谴责，并详细解释等待他们罪行的惩罚。

So much for what the seventh Commandment forbids.

以上就是第七诫命所禁止的。

Positive Part of this Commandment

本诫命的肯定部分

Restitution Enjoined

必须归还

We now come to the positive part of this Commandment, in which the first thing to be considered is satisfactionor restitution; for without restitution the sin is not forgiven.

我们现在来到本诫命的肯定部分，这部分里，首要的考虑是补偿或归还；因为，如果没有归还，罪无法赦免。

Who Are Held To Restitution

谁来归还

But as the law of making restitution to the injured party is binding not only on the person who commits theft,but also on all who cooperate in the sin, it is necessary to explain who are indispensably bound to thissatisfaction or restitution. There are several classes (who are thus bound).

法律要求，那些实施盗窃的要归还给受害方，并且任何协助者也要补偿。有必要解释哪些人责无旁贷的必须归还和补偿。他们被分成几类。

The first consists of those who order others to steal, and who are not only the authors and accomplices of theft,but also the most criminal among thieves.

第一类是下达盗窃命令的，他们不仅是盗窃的谋划者和共犯，也是罪行最大的。

Another class embraces those, who, when they cannot command others to commit theft persuade and encourageit. These, since they are like the first class in intention, though unlike them in power, are equally guilty of theft.

还有一类人也属于此类，他们虽然没有命令盗窃，但却鼓励和劝诱。这种人在意向上与第一类人类似，但在能力上却不相同。

A third class is composed of those who consent to the theft committed by others.

第三类人，是那些同意实施盗窃的。

The fourth class is that of those who are accomplices in, and derive gain from theft; if that can be called gain,which, unless they repent, consigns them to everlasting torments. Of them David says: If thou didst see a thief,thou didst run with him.

第四类人是那些参与共谋并分赃的，这赃款除非他们忏悔，否则将使他们获得永罚。达味论他们说：你遇见了盗贼，便与他同僚（圣咏50:18）。

The fifth class of thieves are those who, having it in their power to prohibit theft, so far from opposing orpreventing it, fully and freely suffer and sanction its commission.

第五类人是有能力禁止盗窃行为的，然而却不阻止或反对，而是自由任其所为。

The sixth class is constituted of those who are well aware that the theft was committed, and when it wascommitted; and yet, far from mentioning it, pretend they know nothing about it.

第六类人是那些完全知晓盗窃实施，并在实施后假装不知道的。

The last class comprises all who assist in the accomplishment of theft, who guard, defend, receive or harbourthieves.

最后一类是协助完成盗窃的，包括放风的，看守的，包庇盗贼的。

All these are bound to make restitution to those from whom anything has been stolen, and are to be earnestlyexhorted to the discharge of so necessary a duty.

以上这些就是有责任偿还盗窃所得的人，应最诚恳的劝说他们履行这必要的职责。

Neither are those who approve and commend thefts entirely innocent of this crime. Children also who stealfrom their parents, and wives who steal from their husbands are not guiltless of theft.

那些批准或者赞同盗窃的人，对本罪行并不全然无辜。偷父母钱的儿童以及偷丈夫钱的妻子也是有罪的。

Almsdeeds Enjoined

救济的责任

This Commandment also implies an obligation to sympathise with the poor and needy, and to relieve theirdifficulties and distresses by our means and good offices. Concerning this subject, which cannot be insisted ontoo often or too strongly, the pastor will find abundant matter to enrich his discourses in the works of St.Cyprian, St. John Chrysostom, St. Gregory Nazianzen, and other eminent writers on almsdeeds.

本诫命也包含了怜悯贫穷人的责任，通过我们的办法和好的职责来缓解他们的困难和压力。关于本主题的训导不能过于强烈和频繁，牧者应在圣居普良，圣金口若望，圣额我略·纳齐盎的丰富著作中找到关于救济的话题。

Inducements To Practice Almsgiving

劝导信友实践救济

The pastor, therefore, should encourage the faithful to be willing and anxious to assist those who have to dependon charity, and should make them realise the great necessity of giving alms and of being really and practicallyliberal to the poor, by reminding them that on the last day God will condemn and consign to eternal fires thosewho have omitted and neglected the duty of almsgiving, while on the contrary He will praise and introduce intoHis heavenly country those who have exercised mercy towards the poor. These two sentences have been alreadypronounced by the lips of Christ the Lord: Come, ye blessed of my Father, possess the kingdom prepared foryou; and: Depart front me, ye cursed, into everlasting fire.

因此，牧者应鼓励信友愿意并渴望去帮助那些依赖慈善救济生活的人，并且让他们意识到对穷人慷慨和给予救济的巨大必要性，提醒他们在临终审判时，天主会谴责那些忽略了救济职责的人并罚入永火中，相反祂会赞扬并迎接那些对穷人慈悲之人进入天国。基督我主曾经说过两句话：“我父所祝福的，你们来罢！承受自创世以来，给你们预备了的国度罢！“以及”可咒骂的，离开我，到那给魔鬼和他的使者预备的永火里去罢！“（玛窦25）

Priests should also cite those texts which are calculated to persuade (to the performance of this important duty):Give and it shall be given to you. They should dwell on the promise of God, the richest and most abundant thatcan be conceived: There is no man who hath left house, or brethren, etc., that shall not receive an hundred timesas much now in this time and in the world to come life everlasting; and he should add these words of our Lord:Make unto yourselves friends of the mammon of iniquity, that when you shall fail, they may receive you intoeverlasting dwellings.

牧者应该引用那已经准备好的话，用于劝说履行这重要职责的：你们给，也就给你们（路加6:38）。信友应该沉浸在天主的许诺中，这许诺是最富有丰富的：我实在告诉你们：人为了我，为了福音，而舍弃了房屋、或兄弟、或姊妹、或母亲、或父亲、或儿女、或田地，没有不在今时就得百倍的房屋、兄弟、姊妹、母亲、儿女、田地──连迫害也在内，并在来世获得永生的（马尔谷10:30）。我主还补充说：要用不义的钱财交结朋友，为在你们匮乏的时候，好叫他们收留你们到永远的帐幕里（路加16:9）。

Ways Of Giving Alms

实施救济的几种方式

They should also explain the parts of this necessary duty, so that whoever is unable to give may at least lend tothe poor what they need to sustain life, according to the command of Christ our Lord: Lend, hoping for nothingthereby. The happiness of doing this is thus expressed by holy David: Acceptable is the man that showethmercy and lendeth.

牧者解释职责的这一部分，以便那些不愿救济的人至少给借给穷人需要维持生活的，他们应根据基督我主的命令来这样做：借出，不要再有所希望（路加6:35）。圣王达味表达过实施救济的幸福：乐善好施的人必蒙受祝福（圣咏112:5）。

But if we are not able to give to those who must depend on the charity of others for their sustenance, it is an actof Christian piety, as well as a means of avoiding idleness, to procure by our labor and industry what isnecessary for the relief of the poor. To this the Apostle exhorts all by his own example. For yourselves, he saysto the Thessalonians, know how you ought to imitate us; and again, writing to the same people: Use yourendeavour to be quiet, and that you do your own business, and work with your own, hands, as we commandedyou; and to the Ephesians: He that stole, let him steal no more; but rather let him labour working with his handsthe thing which is good, that he may have something to give to him that suffereth need.'

如果我们无法给予那些依赖别人爱德才能维系生存的人以财物，就需要基督徒的虔诚，作为避免游手好闲的办法，通过我们的劳动去帮助那些穷人。宗徒通过他自己的榜样来力劝信友：你们自己原来知道该怎样效法我们，因为我们在你们中没有闲散过（得撒洛尼后书3:7）以及“你们要以过安定的生活，专务己业，亲手劳作为光荣，就如我们所吩咐过你们的”（得撒洛尼前书4:11）那以前偷窃的，不要再偷窃，却更要劳苦，亲手赚取正当的利润，好能赒济贫乏的人（厄弗所书4:28）。

Frugality Is Enjoined

节俭的责任

We should also practice frugality and draw sparingly on the kindness of others, that we may not be burden or atrouble to them. The exercise of considerateness is conspicuous in all the Apostles, but preeminently so in St.Paul. Writing to the Thessalonians he says: You remember, brethren, our labour and toil; working night and daylest we should be chargeable to any of you, we preached amongst you the gospel of God. And in another placethe same Apostle says: In labour and in toil, we worked night and day, lest we should be burdensome to any ofyou.

我们对他人的热心友善也应该节俭善用，使我们不成为他们的负担或者麻烦。每位宗徒都明显的表示了这种深思熟虑，但是圣保禄宗徒更为凸出。他说：弟兄们，你们应回忆我们的勤劳和辛苦：我们向你们宣讲天主的福音时，黑夜白日操作，免得加给你们任何人负担（得撒洛尼前书2:9）。以及“也没有白吃过人的饭，而是黑夜白日辛苦勤劳地操作，免得加重你们任何人的负担。（得撒洛尼后书3:8）”

Sanction Of This Commandment

本诫命的制裁

The Punishment Of Its Violation

违反本诫命的惩罚

To inspire the faithful with an abhorrence of all infamous sins against this Commandment, the pastor shouldhave recourse to the Prophets and the other inspired writers, to show the detestation in which God holds thecrimes of theft and robbery, and the awful threats which He denounces against their perpetrators. Hear this,exclaims the Prophet Amos, you that crush the poor, and make the needy of the land to fail, saying: "When willthe month be over, and we shall sell our wares, and the sabbath, and we shall open the corn; that we may lessenthe measure, and increase the sickle, and may convey in deceitful balances? Many passages of the same kindmay be found in Jeremias, Proverbs,' and Ecclesiasticus. Indeed it cannot be doubted that such crimes are theseeds from which have sprung in great part the evils which in our times oppress society.

为了激励信友憎恨违反本诫命的滔天罪行，牧者应引用先知的话里天主对盗窃和抢劫罪的憎恶，以及对违反者的可怕惩罚。先知亚毛斯说：“压榨穷人，使世上弱小绝迹的人哪！你们应听。5你们说：「月朔几时才过去，好让我们卖五谷？安息日几时才过去，好让我们打开粮仓，缩小『厄法』，加重『协刻耳』，用假秤欺人？（亚毛斯8:4）”在耶里米亚，圣咏，训道篇中，还能找到许多的同样的篇幅。完全不用怀疑，这种罪行是我们时代里，压迫社会的最邪恶的种子而来。

The Reward Of Observing This Commandment

遵守本诫命的赏报

That Christians may accustom themselves to those acts of generosity and kindness towards the poor and theneedy which are inculcated by the second part of this Commandment, the pastor should place before them thoseample rewards which God promises in this life and in the next to the beneficent and the bountiful.

基督徒们要习惯对贫苦人慷慨解囊，热心帮助。牧者应帮助信友看到天主许诺给乐善好施者此生及来生的回报。

Excuses for Stealing Refuted

盗窃的理由需要驳斥

As there are not wanting those who would even excuse their thefts, these are to be admonished that God willaccept no excuse for sin; and that their excuses, far from extenuating, serve only greatly to aggravate their guilt.

是不会缺乏那些为盗窃行为找理由的人的。要告诫他们，天主不接受犯罪的借口，并且他们的借口不会给他们减轻，只会大大的加重他们的罪行。

The Plea Of Rank And Position

要求维持地位和等级的借口

How insufferable the vanity of those men of exalted rank who excuse themselves by alleging that they act notfrom cupidity or avarice, but stoop to take what belongs to others only from a desire to maintain the grandeur oftheir families and of their ancestors, whose repute and dignity must fall, if not upheld by the possession ofanother man's property. Of this harmful error they are to be disabused; and they are to be convinced that theonly means to preserve and augment their wealth and to enhance the glory of their ancestors is to obey the willof God and observe His Commandments. Once His will and Commandments are contemned, the stability ofproperty, no matter how securely settled, is overturned; kings are dethroned, and hurled from the higheststations of honour; while the humblest individuals, men too, towards whom they cherished the most implacablehatred, are sometimes called by God to occupy their place.

有非常多的显赫的人，他们为自己盗窃辩解说，并非出自贪婪而是为了维持他们家族先人的显赫地位，所以屈尊拿了属于他人的东西，否则家族的尊严尊贵就要沦落，这种说法是无法忍受的。他们的这种错误必须要被消除，并要让他们知道，维持他们财富和高贵，增加先人荣耀的唯一办法就是服从天主的意志，遵守祂的诫命。一旦祂的意志和诫命被蔑视，财富的稳定性，无论保护的多么好，就会被倾覆。国王被废黜，从荣耀的高处扔下来；反而通常是他们憎恨的那些最谦逊的人们，被天主召叫占据了他们的位置。

It is incredible to what degree the divine wrath is kindled against such offenders, and this we know from thetestimony of Isaias, who records these words of God: Thy princes are faithless, companions of thieves; they alllove bribes, they run after rewards. Therefore, saith the Lord, the God of Hosts, the mighty one of Israel: Ah! Iwill comfort myself over my adversaries; and I will be revenged of my enemies; and I will turn my hand to thee,and I will clean purge away thy dross.

对这种罪人，天主的义怒到了何等的程度。我们从依撒依亚先知那里了解到天主的话，说：你的首领谋反作乱，成了盗贼的帮凶；他们都爱好贿赂，索取报酬，不为孤儿伸冤，不受理寡妇的诉讼。因此吾主，万军的上主，以色列的大能者说：「哎！我必向我的敌人雪恨，我必向我的仇人复仇。我必向你伸出我的手，用炉火炼尽你的渣滓（依1:23-25）。

The Plea Of Greater Ease And Elegance

要求过更好更舒适生活的借口

Some there are, who plead in justification of such conduct, not the ambition of maintaining splendour and glory,but a desire of acquiring the means of living in greater ease and elegance. These are to be refuted, and should beshown how impious are the words and conduct of those who prefer their own ease to the will and the glory ofGod whom, by neglecting His Commandments, we offend extremely. And yet what real advantage can there bein theft? Of how many very serious evils is it not the source? Confusion and repentance, says Ecclesiasticus, isupon a thief. But even though no disadvantage overtake the thief, he offers an insult to the divine name, opposesthe most holy will of God, and contemns His salutary precepts. From hence result all error, all dishonesty, allimpiety.

有些人为这种行为申辩说，并非为了维持显赫与荣耀，而是渴望生活获得更舒适和美好。这些借口要被斥责，还要给他们展示，这种把个人的舒适放在了天主的荣耀和意愿之上，忽视天主的诫命，严重的冒犯天主，是多么的不虔诚。而且，又从盗窃中获得了什么真正的利益呢？这难道不是许多种严重的邪恶之源吗？德训篇说，因为，做盗贼的，必受羞辱（德5:17）；盗贼没有得到任何好处，他冒犯了天主神圣的名，违反了神圣的天主意志，蔑视了祂对人有益的诫命，衍生出了所有的错误，不诚实和不虔诚。

The Plea Of The Other's Wealth

反正是富人财产的借口

But do we not sometimes hear the thief contend that he is not guilty of sin, because he steals from the rich andthe wealthy, who, in his mind, not only suffer no injury, but do not even feel the loss? Such an excuse is aswretched as it is baneful.

我们有时候还会听到盗贼辩称说他没有罪，因为他偷的是富人和财主，因为在他的印象中，这些人不仅没有受害，甚至感受不到损失。这种借口既毒害又卑鄙。

The Plea Of Force Of Habit

习惯的借口

Others imagine that they should be excused, because they have contracted such a habit of stealing as not to beable easily to refrain from such desires and practices. If such persons listen not to the admonition of the Apostle:He that stole, let him now steal no more, let them recollect that one day, whether they like it or not, they willbecome accustomed to an eternity of torments.

有些人认为应该原谅他们，因为他们养成了盗窃的习惯，而且改掉盗窃的冲动并不容易。如果他们没听过宗徒的话，那就应该听：那以前偷窃的，不要再偷窃（厄弗所书4:28）。让他们想起无论他们喜欢不喜欢的那一天，他们就要习惯永远的折磨。

The Plea OfFavourable Opportunity

有个好机会的借口

Some excuse themselves by saying that the opportunity presented itself. The proverb is well known: Those whoare not thieves are made so by opportunity. Such persons are to be disabused of their wicked idea by remindingthem that it is our duty to resist every evil propensity. If we yield instant obedience to every inordinate impulse,what measure, what limits will there be to crime and disorder? Such an excuse, therefore, is of the lowestcharacter, or rather is an avowal of a complete want of restraint and justice. To say that you do not commit sin,because you have no opportunity of sinning, is almost to acknowledge that you are always prepared to sin whenopportunity offers.

有些人说，有个机会摆在面前。有句很出名的谚语：是机会造就了盗贼。对这些人，要驳斥他们这缺德的想法，提醒他们，我们有责任抵制每个邪恶的念头。如果我们屈服于每个不理性的冲动，那社会的犯罪和无序将会到什么样的方式，什么样的程度？这个借口，属于最低级的性质，等于坦白承认彻底缺乏约束和正义。一个人说因为没有机会犯罪所以才不犯罪，这就是承认时刻准备机会犯罪。

The Plea Of Revenge

复仇的借口

There are some who say that they steal in order to gratify revenge, having themselves suffered the same injuryfrom others. To such offenders it should be answered first of all that no one is allowed to return injury forinjury; next that no person can be a judge in his own cause; and finally that still less can it be lawful to punishone man for the wrong done you by another.

还有些人说，盗窃是为了复仇，让他们也承受相同的伤害。对这类人，首先要说，不允许任何人以伤害还报伤害；接下来说，任何人不能用他自己的理由当作法官；最后要说，由于他人对你做错了事，就去惩罚另一个人，是不合法的。

The Plea Of Financial Embarrassment

财务困难的借口

Finally, some find a sufficient justification of theft in their own embarrassments, alleging that they areoverwhelmed with debt, which they cannot pay off otherwise than by theft. Such persons should be given tounderstand that no debt presses more heavily upon all men than that which we mention each day in these wordsof the Lord's Prayer: Forgive us our debts. Hence it is the height of folly to be willing to increase our debt toGod by new sin, in order to be able to pay our debts to men. It is much better to be consigned to prison than tobe cast into the eternal torments of hell; it is by far a greater evil to be condemned by the judgment of God, thanby that of man. Hence it becomes our duty to have recourse to the assistance and mercy of God from whom wecan obtain whatever we need.

最后，有些人找到因为陷入困难所以盗窃的理由，宣称他们被债务淹没，除了盗窃没有别的办法偿还。对这些人，要让他们理解，没有什么债能比我们每天的天主经里“求袮宽恕我们的罪债”更大的了。因此，这是多么傻，只是为了能够偿还欠人的债，却愿意给天主增加我们新的罪债呢。被债主送进监狱总好过被判入地狱永罚的好。被天主审判要远远严重于被人审判。因此，我们有任何需求时，求助于天主的仁慈和帮助是我们的责任。

There are also other excuses, which, however, the judicious and zealous pastor will not find it difficult to meet,so that thus he may one day be blessed with a people who are followers of good works.

除了以上，热情和决断的牧者还将会遇到许多其他的盗窃罪借口，终有一天，他会被祝福，因为会有善功的追随者们。

THE EIGHTH COMMANDMENT : "Thou shalt not bear false witness against thy neighbour"

第八诫命：不可作假见证，害你的近人。

Importance Of Instruction On This Commandment

本诫命的重要性

The great utility, nay the necessity, of carefully explaining this Commandment, and of emphasising itsobligation, we learn from these words of St. James: If any man offend not in word, the same is a perfect man;and again, The tongue is indeed a little member, and boasteth great things. Behold how small a fire, what a greatwood it kindleth; and so on, to the same effect.

仔细解释和强调本诫命的功用性，而非必要性，我们可以从圣雅各伯的话中得出：谁若在言语上不犯过失，他便是个完人（雅各伯3:2）。舌头虽然是一个小小的肢体，却能夸大。看，小小的火，能燃著广大的树林，舌头也像是火（雅各伯3:5）！

From these words we learn two truths. The first is that sins of the tongue are very prevalent, which is confirmedby these words of the Prophet: Every man is a liar, so that it would almost seem as if this were the only sinwhich extends to all mankind. The other truth is that the tongue is the source of innumerable evils. Through thefault of the evil-speaker are often lost the property, the reputation, the life, and the salvation of the Injuredperson, or of him who inflicts the injury. The injured person, unable to bear patiently the contumely, avenges itwithout restraint. The offender, on the other hand, deterred by a perverse shame and a false idea of what iscalled honour, cannot be induced to make reparation to him whom he has offended.

从以上这段话，我们学到两个真理。第一个，是舌头造成的罪非常的普遍，这一点先知也确认，说：众人都虚诈不诚（圣咏116:11）。因此，这个罪看起来是全人类唯一人人都犯的罪。第二个真理是，舌头是无数邪恶的源头。邪恶的说客能使得受害者与侵害者双方的财产、名誉、生命甚至是救恩都丧失掉。受害方很难平静的忍受傲慢，会毫无节制的复仇。另一方面，侵害方被刚愎和错误的荣誉所阻止，也不听劝导对受害方进行赔偿。

This Commandment Should Call Forth Our Gratitude

本诫命应唤起我们的感激之情

Hence the faithful are to be exhorted to thank God as much as they can for having given this salutaryCommandment, not to bear false witness, which not only forbids us to injure others, but which also, if dulyobserved, prevents others from injuring us.

信友们应该被教导，因为有本诫命，所以要尽可能的感谢天主，不能做假见证，不仅禁止我们伤害他人，同时也阻止他人伤害我们。

Two Parts Of This Commandment

本诫命的两个部分

In its explanation we shall proceed as we have done with regard to the others, pointing out that in it arecontained two laws. The first forbids us to bear false witness. The other commands us to lay aside alldissimulation and deceit, and to measure our words and actions by the standard of truth, a duty of which theApostle admonishes the Ephesians in these words: Doing the truth in charity, let us grow up in all things in him.

与其他的诫命相同，首先要指出本诫命包含两条法律。第一条禁止我们做假见证。第二条要求我们抛开所有的欺诈和伪装，用真理衡量我们的言行，这是宗徒给厄弗所教会的信中要求的：在爱德中持守真理，在各方面长进，而归于那为元首的基督（4:15）。

Negative Part Of This Commandment

本诫命的禁止部分

With regard to the prohibitory part of this Commandment, although by false testimony is understood whateveris positively but falsely affirmed of anyone, be it for or against him, be it in a public court or elsewhere; yet theCommandment specially prohibits that species of false testimony which is given on oath in a court of justice.

关于本诫命的禁止部分，尽管假见证被普遍的理解为，对某人肯定的确认，尽管这确认是错误的，这确认是在公共法庭或其他地方，为了支持某人或反对某人而做出的。但是本诫命特别禁止在法庭上发假誓这一类的假见证。

For a witness swears by the Deity, because the words of a man thus giving evidence and using the divine name,have very great weight and possess the strongest claim to credit. Such testimony, therefore, because it isdangerous, is specially prohibited; for even the judge himself cannot reject the testimony of sworn witnesses,unless they be excluded by exceptions made in the law, or unless their dishonesty and malice are notorious. Thisis especially true since it is commanded by divine authority that in the mouth of two or three every word shallstand.

因为，证人以天主的名义发誓，使用了神圣的名义，证言就有极大的分量和可信度。因此这种假誓非常危险，必须特别的加以禁止。因为就算是法官也不能拒绝发了誓的证词，除非法律规定的例外，又或者证人是臭名昭著的不诚实和预谋。这一点特别的真实，所以神圣的权威特别命令无论什么事，凭两个或三个见证的口供，才得成立（格后13:1）。

"Against Thy Neighbour"

害你的近人

In order that the faithful may have a clear comprehension of this Commandment it should be explained who isour neighbour, against whom it is unlawful to bear false witness. According to the interpretation of Christ theLord, our neighbour is he who needs our assistance, whether bound to us by ties of kindred or not, whether afellow-citizen or a stranger, a friend or an enemy.' It is wrong to think that one may give false evidence againstan enemy, since by the command of God and of our Lord we are bound to love him.

为了给信友对本诫命清晰的理解，就要解释本诫命中的近人，是指的谁。根据基督上主的解释，我们的近人就是需要我们帮助的人，无论是我们的亲戚还是公民或陌生人，朋友或者敌人。认为可以对敌人做假见证的想法是错误的，因为根据天主和我主的命令，我们应当爱他们。

Moreover, as every man is bound to love himself, and is thus, in some sense, his own neighbour, it is unlawfulfor anyone to bear false witness against himself. He who does so brands himself with infamy and disgrace, andinjures both himself and the Church of which he is a member, much as the suicide, by his act, does a wrong tothe state. This is the doctrine of St. Augustine, who says: To those who do not understand (the precept)properly, it might seem lawful to give false testimony against one's self, because the words "against thyneighbour" are subjoined in the Commandment. But let no one who bears false testimony against himself thinkthat he has not violated this Commandment, for the standard of loving our neighbour is the love which wecherish towards ourselves.

进一步的，每个人都有义务爱自己，因此在某种意义上，自己也是自己的近人，也不允许对自己做假见证。凡是这样做的人标榜了自己的臭名和耻辱，伤害了自己和教会，就如同一个自杀者对祖国的伤害一样。这是由圣奥斯定而来的信理，他说：对那些不恰当的理解本诫命的人来说，对自己的假见证似乎是合法的，因为，本诫命末尾添加了不可害你的近人的条件。但是对自己做假见证的人而言，不能认为没有违反本诫命，因为，对我们的近人爱的程度标准就是我们自己爱自己的标准。

False Testimony In Favour Of A Neighbour Is Also Forbidden

有利于近人的假见证也是禁止的

But if we are forbidden to injure our neighbour by false testimony, let it not be inferred that the contrary islawful, and that we may help by perjury those who are bound to us by ties of kinship or religion. It is neverallowed to have recourse to lies or deception, much less to perjury. Hence St. Augustine in his book toCrescentius On Lying teaches from the words of the Apostle that a lie, although uttered in false praise ofanyone, is to be numbered among false testimonies. Treating of that passage, Yea, and we are found falsewitnesses of God, because we have given testimony against God, that he hath raised up Christ whom he hathnot raised, if the dead rise not again, he says: The Apostle calls it false testimony to utter a lie with regard toChrist, even though it should seem to redound to His praise.

如果禁止我们用假见证伤害我们的近人，那么也不能得出相反的结论，就是我们用伪证来帮助亲戚和教友。决不允许借助谎言和欺骗，更不能做伪证。因为圣奥斯定在他的书《论谎言》教导：宗徒说过，一个谎言，哪怕是对他人虚假的赞扬，也属于假见证。在解释这段经文“如果死人真不复活，我们还被视为天主的假证人，因为我们相反天主作证，说天主使基督复活了，其实并没有使他复活（格前5:15）”时，圣奥斯定说：宗徒把有关基督的谎言称为假见证，甚至在看起来损害了对祂的赞扬事上。

It also not infrequently happens, that by favouring one party we injure the other. False testimony is certainly theoccasion of misleading the judge, who, yielding to such evidence, is sometimes obliged to decide againstjustice, to the injury of the innocent.

还有许多经常发生的，即我们为了偏向某一方而伤害了另一方。假见证就是误导法官，使得法官在这种证据下，做出了违背正义，伤害无辜的判决。

Sometimes, too, it happens that the successful party, who by means of perjured witnesses, has gained his caseand escaped with impunity, exulting in his iniquitous victory, soon becomes accustomed to the work ofcorrupting and suborning false witnesses, by whose aid he hopes to obtain whatever he wishes.To the witness himself it must be most grievous that his falsehood and perjury are known to him whom he hasaided and abetted by his perjury; whilst encouraged by the success that follows his crime, he becomes every daymore accustomed to wickedness and audacity.

有时，靠着伪证赢得诉讼逃脱惩罚的一方，得意洋洋于不公正的胜利，很快就习惯于腐败和教唆假见证的事情，妄想通过假见证获得他想要的。对于假证人而言，最可悲的是他的谎言和伪证被他人所知晓。受到他的罪行成功的鼓励,他就每天变得越习惯于邪恶和放肆。

"Thou Shalt Not Bear False Witness"

你不应做假见证

All Falsehoods In Lawsuits Are Forbidden

在诉讼中，所有的谎言都是禁止的

This precept then prohibits deceit, lying and perjury on the part of witnesses. The same prohibition extends alsoto plaintiffs, defendants, promoters, representatives, procurators and advocates; in a word, to all who take anypart in lawsuits.

本诫命禁止证人的撒谎、欺骗和伪证。同样的禁令也延伸到起诉人，辩护人，促进人，代理人和调节人，一句话，在诉讼中的所有人都不可撒谎。

False Testimony Out Of Court Is Forbidden

法庭之外的假见证也不允许

Finally, God prohibits all testimony which may inflict injury or injustice, whether it be a matter of legalevidence or not. In the passage of Leviticus where the Commandments are repeated, we read: Thou shalt notsteal; thou shalt not lie; neither shall any man deceive his neighbour.' To none, therefore can it be a matter ofdoubt, that this Commandment condemns lies of every sort, as these words of David explicitly declare: Thouwilt destroy all that speak a lie.

最后，天主禁止所有能造成伤害和不公的假见证，无论是不是一个合法的证据。在肋未纪中，诫命被重申，说：你们不要偷窃，不要欺诈，不要彼此哄骗（19:11）；因此，任何人不应有一丝怀疑，本诫命禁止一切谎言，就像达味明确宣布的：说谎不实的人，你全予以消除（圣咏5:7）。

This Commandment Forbids Detraction

本诫命禁止诽谤

This Commandment forbids not only false testimony, but also the detestable vice and practice of detraction, -- apestilence, which is the source of innumerable and calamitous evils. This vicious habit of secretly reviling andcalumniating character is frequently reprobated in the Sacred Scriptures. With him, says David, I would not eat;and St. James: Detract not one another, my brethren.

本诫命不仅禁止假见证，而且禁止恶意诽谤，这是一种瘟疫，是数不清的灾难性的邪恶之源。这种可恶的私下谩骂和诽谤的特点经常在圣经中看到被驳斥。达味说：我不跟这种人一起吃饭。圣雅各伯说：弟兄们，你们不要彼此诋毁（雅各伯4:11）。

Holy Writ abounds not only with precepts on the subject, but also with examples which reveal the enormity ofthe crime. Aman, by a crime of his own invention, had so incensed Assuerus against the Jews that he orderedthe destruction of the entire race. Sacred history contains many other examples of the same kind, which priestsshould recall in order to deter the people from such iniquity.

天主上智对本主题的诫命非常丰富，而且还有许多例子揭露这个罪行的穷凶恶极。哈曼通过捏造的罪行，煽起了薛西斯王对犹太人的仇恨，以至于下令摧毁整个民族（艾斯德尔传3）。史书还包含有许多其他同样类型的例子，祭司们应用这些例子阻止人们犯这样的罪。

Various Kinds Of Detraction

诽谤的不同种类

But, to understand well the nature of this sin of detraction, we must know that reputation is injured not only bycalumniating the character, but also by exaggerating the faults of others. He who gives publicity to the secret sinof any man, in an unnecessary place or time, or before persons who have no right to know, is also rightlyregarded as a detractor and evil-speaker, if his revelation seriously injures the other's reputation.

但是为了更好的理解诽谤罪的本质，我们需知诽谤人格可以伤害名誉，夸大别人的错误也可以。在非必要的时间地点，对无权知晓的人群公开某人私密的罪，可以被认定为诽谤者和邪恶说客，如果他披露的严重的伤害了他人的声誉。

But of all sorts of calumnies the worst is that which is directed against Catholic doctrine and its teachers.

但是所有的诽谤中最坏的，是直接反对天主教信理和教会老师的。

Persons who extol the propagators of error and of unsound doctrine are guilty of a like crime.

那些赞扬鼓吹错误和不可靠信理的人也犯同样的罪。

Nor are those to be dissociated from the ranks of evil-speakers, or from their guilt, who, instead of reproving,lend a willing ear and a cheerful assent to the calumniator and reviler. As we read in St. Jerome and St. Bernard,it is not so easy to decide which is more guilty, the detractor, or the listener; for if there were no listeners, therewould be no detractors.

不仅要远离那些邪恶说客的罪行，还要远离另一些愿意支起耳朵听，还表示认同这诽谤和谩骂的人。如同我们在圣热罗尼莫和圣伯尔纳铎著作中读到的，很难决定谁更有罪，是诽谤者还是聆听者，因为如果没有聆听者，就没有诽谤者。

To the same category belong those who cunningly foment divisions and excite quarrels; who feel a malignantpleasure in sowing discord, dissevering by fiction and falsehood the closest friendships and the dearest socialties, impelling to endless hatred and deadly combat the fondest friends. Of such pestilent characters the Lordexpresses His detestation in these words: Thou shalt not be a detractor nor a whisperer among the people. Ofthis description were many of the advisers of Saul, who strove to alienate the king's affection from David and toarouse his enmity against him.

还有那些狡黠的激起分裂和争端的人，他们在播洒不和谐的种子时候，获得了邪恶的乐趣，他们用捏造和谎言来伤害最紧密的友谊和最亲密的社会关系，把友谊的朋友变为无尽的仇恨与争斗。上主对这些有害的人格表达了祂的憎恶，说：不可去毁谤你本族人（肋未19:16）。撒乌耳的臣仆们就是例子，他们努力离间君王和达味的关系，挑唆他的敌意。

This Commandment Forbids Flattery

本诫命禁止奉承巴结

Among the transgressors of this Commandment are to be numbered those fawners and sycophants who, byflattery and insincere praise, gain the hearing and good will of those whose favour, money, and honours theyseek, calling good evil, and evil good, as the Prophet says. Such characters David admonishes us to repel andbanish from our society. The just man, he says, shall correct me in mercy, and shall reprove me; but let not theoil of the sinner fatten my head. This class of persons do not, it is true, speak ill of their neighbour; but theygreatly injure him, since by praising his sins they cause him to continue in vice to the end of his life.

那些阿谀奉承溜须拍马之人，也违反本诫命。如同先知所说，他们通过奉承和不真诚的赞扬，通过把美德称为邪恶，把邪恶称为美德，为自己赚取好感，金钱和荣誉。达味告诫我们，对这种人要从我们的社会中驱逐和禁止。他说：义人责打我，算是我的恩遇，他责斥我，是给我头的傅油（圣咏141:5）。这种人的确不说邻人的坏话，但是却深深的伤害了邻人，因为赞扬邻人的罪，使他们继续的陷入在生命的错误目的中。

Of this species of flattery the most pernicious is that which proposes to itself for object the injury and the ruin ofothers. Thus Saul, when he sought to expose David to the sword and fury of the Philistines, in order to bringabout his death, addressed him in these soothing words: Behold my eldest daughter Merob, her will I give theeto wife: only be a valiant man and fight the battles of the Lord. In the same way the Jews thus insidiouslyaddressed our Lord: Master, we know that thou art a true speaker, and teachest the way of God in truth.

在奉承这一类中，最恶毒的就是以伤害和毁灭他人为目标的那种奉承。因此撒乌耳试图将达味陷入在培肋舍特人的剑和愤怒中，就是想让他死于其中，对他说这些安慰的假话：看，我要把我的长女默辣布嫁给你为妻，只要你为我勇敢服务，为上主作战（撒慕尔纪上18:17）。犹太人也是用同样的方法阴险的对我主说：师傅！我们知道你是真诚的，不顾忌任何人，因为你不看人的情面，祗按真理教授天主的道路。给凯撒纳丁税，可以不可以？我们该纳不该纳？（马尔谷12:14）

Still more pernicious is the language addressed sometimes by friends and relations to a person suffering with amortal disease, and on the point of death, when they assure him that there is no danger of dying, telling him tobe of good spirits, dissuading him from confession, as though the very thought should fill him with melancholy,and finally withdrawing his attention from all care and thought of the dangers which beset him in the lastperilous hour.

更邪恶的是有时候朋友和亲戚对患大病的亲友在死时的虚假安慰，说没有死亡危险，会有好精神的，劝阻病人不去告解，就好像告解这想法会使他充满忧郁，最终使他注意力从最后时刻对危险的关注和想法中偏离。

This Commandment Forbids Lies Of All Kinds

本诫命禁止所有类型的谎言

In a word, lies of every sort are prohibited, especially those that cause grave injury to anyone, while mostimpious of all is a lie uttered against or regarding religion.

一句话，所有类型的谎言都禁止，特别是那些对他人造成严重伤害的，然而其中最不敬的就是反对或者与信仰有关的谎言。

God is also grievously offended by those attacks and slanders which are termed lampoons, and other

defamatory publications of this kind.

那些被称为讽刺作品和诽谤出版物的，它们对天主的攻击和造谣也严重的冒犯了天主。

To deceive by a jocose or officious lie, even though it helps or harms no one, is, notwithstanding, altogetherunworthy; for thus the Apostle admonishes us: Putting away lying, speak ye the truth. This practice begets astrong tendency to frequent and serious lying, and from jocose lying men contract the habit of lying, lose allreputation for truth, and ultimately find it necessary, in order to gain belief, to have recourse to continualswearing.

开玩笑式的欺骗或者说非正式的谎言，虽然没有伤害他人，但是也不值得如此做。因为宗徒教育我们说：你们应该戒绝谎言，彼此应该说实话（厄弗所书4:12）。这种行为会产生频繁严重撒谎的强烈倾向。并且经常开玩笑骗人养成了撒谎的习惯，失去讲真话的声誉，以至于他最终为了赢得信任，不得不经常依赖于不间断的发誓。

This Commandment Forbids Hypocrisy

本诫命禁止虚伪

Finally, the first part of this Commandment prohibits dissimulation. It is sinful not only to speak, but to actdeceitfully. Actions, as well as words, are signs of what is in our mind; and hence our Lord, rebuking thePharisees, frequently calls them hypocrites. So, far with regard to the negative, which is the first part of thisCommandment.

最后，本诫命的第一部分禁止伪装假装。不仅言有罪，欺诈行为也有罪。行为与言说是一样的，都是我们思想的外在表象。因此我主斥责法理塞人，经常说他们是假善人。因此，关于本诫命的第一部分，即禁令部分就到此为止。

Positive Part of this Commandment

本诫命的肯定部分

Judges Must Pass Sentence According To Law And Justice

法官判案必须依据法律和正义

We now come to explain what the Lord commands in the second part. Its nature and purpose require that trialsbe conducted on principles of strict justice and according to law. It requires that no one usurp judicial powers orauthority, for, as the Apostle writes, it were unjust to judge another man's servant.

我们现在来解释我主命令的第二部分。其本质和目的是要求审判要根据严格的正义和法律进行。并且要求任何人不能篡夺法官审判权力，因为，就像宗徒写道：你是谁，你竟敢判断别人的家仆（罗马书14:4）。

Again it requires that no one pass sentence without a sufficient knowledge of the case. This was the sin of thepriests and scribes who passed judgment on St. Stephen. The magistrates of Philippi furnish another example.They have beaten us publicly, says the Apostle, uncondemned, men that are Romans, and have cast us intoprison; and now do they thrust us out privately.

本诫命还要求，在对案例没有足够了解的情况下，不能下判决。这就是祭司们和书记们审判圣斯德望的罪（大事录7）。另外，斐理伯的治安官之所为也提供了另一个例子。宗徒说：「我们是罗马人，还没有定罪，就公开鞭打我们，又把我们下在监里；现在却要秘密地赶我们出去吗﹖绝对不可！他们得亲自来领我们出去！」（大事录16:37）

This Commandment also requires that the innocent be not condemned, nor the guilty acquitted; and that (thedecision) be not influenced by money, or favour, hatred or love. For so Moses admonished the elders whom hehad constituted judges of the people: Judge that which is just, whether he be one of your country or a stranger.There shall be no difference of persons, you shall hear the little as well as the great; neither shall you respectany man's person, because it is the judgment of God.

本诫命还要求不得惩罚无辜者，不能卸脱有罪者；判决不能受金钱、喜好、憎恶的影响。所以梅瑟提醒作为法官的老年人，说：无论是兄弟彼此诉讼，或与外方人诉讼，都应秉公审断。审案时不可偏袒，无论贵贱，同样听断；任何人都不要怕，因为审判是天主的事（申命记1:16）

Witnesses Must Give Testimony Truthfully

证人必须按照事实作证

With regard to an accused person who is conscious of his own guilt, God commands him to confess the truth, ifhe is interrogated judicially. By that confession he, in some sort, bears witness to, and proclaims the praise andglory of God; and of this we have a proof in these words of Josue, when exhorting Achan to confess the truth:My son, give glory to the Lord the God of Israel.

关于那些意识到自己罪行的被指控之人，如果他被司法质询，则天主命令他要承认事实。通过承认犯罪事实，他在某种程度上做了见证，并宣布和赞扬了天主的荣耀。关于这一点，在若苏厄书中，我们有证言，当若苏厄劝诫阿干承认事实时，说：我儿！你应归光荣于上主，以色列的天主，向他认罪（若苏厄7:19）。

But as this Commandment chiefly concerns witnesses, the pastor should give them special attention. The spiritof the precept not only prohibits false testimony, but also commands the truth to be told. In human affairs, tobear testimony to the truth is a matter of the highest importance, because there are innumerable things of whichwe must be ignorant unless we arrive at a knowledge of them on the faith of witnesses. In matters with whichwe are not personally acquainted and which we need to know, there is nothing so important as true evidence.

但本诫命主要是针对证人的，牧者应给他们以特别的注意。本诫命精神不仅禁止假见证，还命令讲事实。在一切人类事务中，讲真话有最高的重要性，因为有无数的事情是我们无法得知的，除非我们靠着证言的信仰来了解他们。对于那些我们个人不熟悉的事物，以及我们需要学习了解的事务，没有什么比真实的证据更重要的。

Hence the words of St. Augustine: He who conceals the truth and he who utters falsehood are both guilty; theone, because he is unwilling to render a service; the other, because he has the will to do an injury.

因此，圣奥斯定说：隐藏真相的，与说假话的都有罪；第一个是因为他不愿意提供服务，第二个是因为他愿意伤害他人。

We are not, however, at all times, obliged to disclose the truth; but when, in a court of justice, a witness islegally interrogated by the judge, he is emphatically bound to tell the whole truth. Here, however, witnessesshould be most circumspect, lest, trusting too much to memory, they affirm for certain what they have not fullyascertained.

然而我们并非在任何时刻都有义务揭露真相；但是，在正义的法庭上时，在法官合法的询问证人时，他在这时需要肯定有讲真相的义务。此时，证人应该最审慎，以免由于过度信任回忆，确认了那些并没有完全把握的事实。

Lawyers And Plaintiffs Must Be Guided By Love Of Justice

律师和原告必须被正义之爱所引导

Attorneys and counsel, plaintiffs and prosecutors, remain still to be treated of. The two former should not refuseto contribute their services and legal assistance, when the necessities of others call for their aid. They shoulddeal generously with the poor. They should not defend an unjust cause, prolong lawsuits by trickery, norencourage them for the sake of gain. As to remuneration for their services and labours, let them be guided bythe principles of justice and of equity.

现在来讨论律师和法律顾问，原告和控方。前两者不应拒绝提供他们的服务和合法帮助，当有人求助他们协助时。他们应该慷慨的帮助穷人。他们不应该为不正义的理由辩护，用手段花招延长诉讼，也不应鼓励他们赚取利润。至于如何衡量他们服务和辛劳的报酬，应按照正义和平等的原则进行。

Plaintiffs and prosecutors, on their side, are to be warned not to be led by the influence of love, or hatred, or anyother undue motive into exposing anyone to danger through unjust charges:

另一方面，要警告原告和检方不应受到爱或恨的影响，或者受到其他过分的冲动，试图通过不正义的指控置某人于危险中。

All Must Speak Truthfully And With Charity

所有人都必须以爱德讲真话

To all conscientious persons is addressed the divine command that in all their intercourse with society, in everyconversation, they should speak the truth at all times from the sincerity of their hearts; that they should utternothing injurious to the reputation of another, not even of those by whom they know they have been injured andpersecuted. For they should always remember that between them and others there exists such a close socialbond that they are all members of the same body.

对所有有良知的人，要教导他们神圣命令要求他们，在一切社会交往中，每个交谈中，他们都应该时刻发自内心真诚的讲真话。他们不应该说任何伤害他人名誉的话，也不说那些伤害和折磨过他们的人的话。因为，他们永远记住，在他们与别人之间，永远存在亲密的社会联系，那就是大家都是同一个奥体内的肢体。

Inducements To Truthfulness

劝导要诚实

In order that the faithful may be more disposed to avoid the vice of lying, the pastor should place before themthe extreme lowness and disgrace of this sin. In the Sacred Scriptures the devil is called the father of lies; for as,he stood not in the truth, he is a liar and the father thereof.

为了使信友能更好的避免撒谎的恶习，牧者应在信友面前展示撒谎罪行的极度低劣和耻辱。在圣经中，撒殚被称为谎言之父，因为他不与真理为伍，他是骗子和骗子之父。

To banish so great a sin, (the pastor) should add the mischievous consequences of lying; but since they areinnumerable, he must be content with pointing out the chief kinds of these evils and calamities.

为了排除这种罪，牧者应补充撒谎造成的有害后果；但是这太多了，无法穷尽，牧者必须指出其中最主要的邪恶和不幸的种类。

In the first place, he should show how grievously lies and deceit offend God and how deeply they are hated byGod. This he should prove from the words of Solomon: Six things there are which the Lord hateth, and theseventh his soul detesteth: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devisethwicked plots, feet that are swift to run into mischief, a deceitful witness that uttereth lies, etc. Who, then, canprotect or save from severest chastisements the man who is thus the object of God's special hate?

首先，他应展示谎言和欺诈是多么严重的得罪了天主，天主是多么的恨这些事。从撒罗满的话，可以证明：上主憎恨的事，共有六件，连他心里最厌恶的事，共有七件：傲慢的眼睛，撒谎的舌头，流无辜者血的手，策划阴谋的心，疾趋行恶的脚，说谎的假见证，和在兄弟间搬弄是非的人（箴言6:16-19）。谁有能力保护和挽救天主憎恨之人所受的最严厉的惩罚呢？

Again, what more wicked, what more base than, as St. James says, with the same tongue, by which we blessGod and the Father, to curse men, who are made after the image and likeness of God, so that out of the samefountain flows sweet and bitter water. The tongue, which was before employed in giving praise and glory toGod, afterwards, as far as it is able, by lying treats Him with ignominy and dishonour. Hence liars are excludedfrom a participation in the bliss of heaven. To David asking, Lord! who shall dwell in thy tabernacle? the HolySpirit answers: He that speaketh truth in his heart, who hath not used deceit in his tongue.

此外，如同圣雅各伯所说，最邪恶的就是用赞美天主圣父的口舌诅咒按照天主形象造的人，如同从同一个泉源流出甜水和苦水。曾经赞美光荣天主的口舌，之后却用撒谎来羞辱和败坏天主。因此，撒谎者是被排除在天堂的永福之外的。达味问：上主，谁能在你的帐幕里居住？圣神回答说：只有那行为正直，作事公平，从自己心里说诚实话的人。（圣咏15:1-2）

Lying is also attended with this very great evil that it is an almost incurable disease. For since the guilt of thecalumniator cannot be pardoned, unless satisfaction be made to the calumniated person, and since, as we havealready observed, this duty is difficult for those who are deterred from its performance by false shame and afoolish idea of dignity, we cannot doubt that he who continues in this sin is destined to the unendingpunishments of hell. Let no one indulge the hope of obtaining the pardon of his calumnies or detractions, untilhe has repaired the injury which they have inflicted on the honour or fame of another, whether this was done ina court of justice, or in private and familiar conversation.

撒谎也伴随着极大的邪恶，就是这几乎是不可治愈的疾病。因为，栽赃者无法被原谅，除非他能对被造谣者进行赔补，然而就像我们日常看到的，持有虚假的耻辱观和愚蠢的尊贵观念的人，是很难履行这项职责的，我们很难怀疑陷入这种罪行无法自拔所面临的地狱永罚。不要抱有获得原谅的希望，除非他能赔补了他对他人声誉荣耀的伤害，无论是否在正义的法庭上，还是在私人或家庭的对话中。

But the evil consequences of lying are widespread and extend to society at large. By duplicity and lying, goodfaith and truth, which form the closest links of human society, are dissolved, confusion ensues, and men seem todiffer in nothing from demons.

但是撒谎的邪恶后果广泛传播，延伸至社会的每个角落。美善和真理作为链接人类社会的最亲密的纽带，被假舌两面和谎言所瓦解，混乱随后发生，人们与恶魔看起来没有区别。

How To Avoid Lying

如何避免撒谎

The pastor should also teach that loquacity is to be avoided. By avoiding loquacity other evils will be obviated,and a great preventive opposed to lying, from which loquacious persons can scarcely abstain.

牧者应教导，要避免多言善谈。做到了避免多言，其他的邪恶就能被避免，是一个很好的避免谎言的预防办法，因为善谈之人很难避免谎言。

Excuses for Lying Refuted

斥责撒谎的借口

The Plea Of Prudence

谨慎的借口

There are those who seek to justify their duplicity either by the unimportance of what they say, or by theexample of the worldly wise who, they claim, lie at the proper time. The pastor should correct such erroneousideas by answering what is most true, namely, that the wisdom of the flesh is death. He should exhort hislisteners in all their difficulties and dangers to trust in God, not in the artifice of lying; for those who haverecourse to subterfuge, plainly show that they trust more to their own prudence than to the providence of God.

有些人试图为他们的谎言找借口，或者说在不重要的事情上撒谎，又或者说在恰当的时候撒谎是一种世俗的聪明。牧者应纠正这种错误观念，回答他们：只有这个是真实的，那就是血肉的智慧是死亡。牧者应力劝他的听众，无论在任何困难和危险中，都要信任依赖天主，而不是依靠谎言；对于那些依靠诡计的人，只要直白的让他们知道，他们更信任自己的谨慎而不是天主的圣意。

The Plea Of Revenge

复仇的借口

Those who lay the blame of their own falsehood on others, who first deceived them by lies, are to be taught theunlawfulness of avenging their own wrongs, and that evil is not to be rendered for evil, but rather that evil is tobe overcome by good. Even if it were lawful to return evil for evil, it would not be to our interest to harmourselves in order to get revenge. The man who seeks revenge by uttering falsehood inflicts very serious injuryon himself.

有些人将对自己撒谎的指责归咎于他人首先欺骗了自己，要教导这些人用自己的错误进行复仇是不合法的，不能用邪恶制服邪恶，而是用良善制服邪恶。即便用恶制恶是合法的，那也不能用自我伤害的办法去复仇。那些用撒谎来复仇的人，实际上对自己造成了严重的伤害。

The Pleas Of Frailty, Habit, And Bad Example

用软弱、习惯和坏榜样当借口

Those who plead human frailty are to be taught that it is a duty of religion to implore the divine assistance, andnot to yield to human infirmity.

那些用人性软弱当借口的，要教育他们学会向上主祈求帮助是一个信仰责任，不要屈服于人性的软弱。

Those who excuse themselves by habit are to be admonished to endeavour to acquire the contrary habit ofspeaking the truth; particularly as those who sin habitually are more guilty than others.

那些用养成习惯为自己开脱的，要教导他们努力养成讲真话的习惯，特别是对那些比他人更习惯性犯罪的人。

There are some who adduce in their own justification the example of others, who, they contend, constantlyindulge in falsehood and perjury. Such persons should be undeceived by reminding them that bad men are notto be imitated, but reproved and corrected; and that, when we ourselves are addicted to the same vice, ouradmonitions have less influence in reprehending and correcting it in others.

那些为自己辩护说是自己虽然反对，但是受别人的坏榜样经常引诱而撒谎和做伪证。要教育这种人不要效法坏人，而是应该谴责和纠正他们。否则当我们自己受到了邪恶的诱惑时，我们对理解和纠正他人的错误的谴责之影响力就变小了。

The Pleas Of Convenience, Amusement, And Advantage

那些以方便，娱乐和有好处为借口

With regard to those who defend their conduct by saying that to speak the truth is often attended withinconvenience, priests should answer that (such an excuse) is an accusation, not a defence, since it is the duty ofa Christian to suffer any inconvenience rather than utter a falsehood.

对于那些为自己辩称说，讲真话经常伴随着不方便，祭司们应回答，这种借口是一个指控，而不是辩护。因为要承受不便而不是选择谎言，这是基督徒的责任。

There remain two other classes of persons who seek to justify lying: those who say that they tell lies for the sakeof amusement, and those who plead motives of interest, claiming that without recourse to lies, they can neitherbuy nor sell to advantage. The pastor should endeavour to reform both these kinds of liars. He should correctthe former by showing how strong a habit of sinning is contracted by their practice, and by strongly impressingupon them the truth that for every idle word they shall render an account. As for the second class, he shouldupbraid them with greater severity, because their very excuse is a most serious accusation against themselves,since they show thereby that they yield no faith or confidence to these words of God: Seek first the kingdom ofGod and his justice, and all these things shall be added unto you.

还有两类人试图为撒谎正名：那些说为了娱乐而撒谎的，以及那些为了利益的动机而撒谎的，说如果不借助谎言，他们就无法达成买卖交易。牧者应努力改造这两类说谎者。对前者，他应展示他们所做的是一个习惯性的犯罪，要加强他们对真理的认识，耶稣说：人所说的每句废话，在审判之日，都要交账（玛窦12:36）。对于后者，牧者应更严厉的批评他们，因为他们的借口是对自己最严重的控诉，由于他们展示了他们对天主圣言的毫无信仰：你们先该寻求天主的国和它的义德，这一切自会加给你们。（玛窦6:33）

THE NINTH AND TENTH COMMANDMENTS : "Thou shalt not covet thy neighbour's house: neithershalt thou desire his wife, nor his servant, nor his hand-maid, nor his ox, nor his ass, nor anything thatis his."

第九第十诫命：不可贪你近人的房舍。不可贪恋你近人的妻子、仆人、婢女、牛驴及你近人的一切。

Importance Of Instruction On These Two Commandments

本两条诫命训导的重要性

It is to be observed, in the first place, that these two precepts, which were delivered last in order, furnish ageneral principle for the observance of all the rest. What is commanded in these two amounts to this, that if wewish to observe the preceding precepts of the law, we must be particularly careful not to covet. For he who doesnot covet, being content with what he has, will not desire what belongs to others, but will rejoice in theirprosperity, will give glory to the immortal God, will render Him boundless thanks, and will observe theSabbath, that is, will enjoy perpetual repose, and will respect his superiors. In fine, he will injure no man inword or deed or otherwise; for the root of all evil is concupiscence, which hurries its unhappy victims into everyspecies of crime and wickedness. Keeping these considerations in mind, the pastor should be more diligent inexplaining this Commandment, and the faithful more ready to hear (his instruction).

首先要解释，按顺序的最后两条诫命，提供了遵守其他诫命的一般性原则。包含在最后两条诫命的内容，如果我们愿意遵守之前的诫命，那么我们一定要特别注意不要贪情妄想。因为一个不贪情妄想的人，会满足他们现有的富足，给不朽的天主以荣耀和无尽的感激，遵守安息日，享受永恒的长眠，尊敬长上。他不用言行伤害任何人。因为一切邪恶的根就是贪欲，贪欲驱动可怜的受害者投身于各种犯罪和邪恶之事。要把这些思量记在脑中，牧者在解释本诫命时要更加勤勉，信友要更做好准备听牧者的教导。

Why These Two Commandments Are Explained Here Together

为什么两条诫命放在一起解释

We have united these two Commandments because, since their subject-matter is similar, they may be treatedtogether. However, the pastor may explain them either together or separately, according as he may deem it moreeffective for his exhortations and admonitions. If, however, he has undertaken the exposition of the Decalogue,he should point out in what these two Commandments are dissimilar; how one covetousness differs fromanother -- a difference noticed by St. Augustine, in his book of Questions on Exodus. The one covetousnesslooks only to utility and interest, the other to unlawful desire and criminal pleasure. He, for instance, who covetsa field or house, pursues profit rather than pleasure, while he who covets another man's wife yields to a desire ofpleasure, not of profit.

我们把这两条诫命放在一起是因为，他们的议题是相似的，可以同时处理。然而，牧者可以根据传教的需要，对两条诫命一起解释，也可以分开解释。如果他正在阐述十诫，他就应该指出，这两条诫命的不同之处，即两条诫命所指的贪恋之情的不同。圣奥斯定在《论出谷纪的问题》一书中对两者做了区别。一个贪情仅寻求效用和利益，另一个则寻求非法的渴望和罪恶的快感。例如，贪恋田地与房产，追求利润而不是快感，而贪恋他人妻子的则追求快感而非利益。

Necessity Of Promulgating These Two Commandments

宣告这两条诫命的必要性

The promulgation of these two Commandments was necessary for two reasons. The first is to explain the sixthand seventh Commandments. Reason alone shows that to prohibit adultery is also to prohibit the desire ofanother man's wife, because, were the desire lawful, its indulgence must be so too; nevertheless, many of theJews, blinded by sin, could not be induced to believe that such desires were prohibited by God. Nay, even afterthe Law had been promulgated and become known, many who professed themselves its interpreters, continuedin the same error, as we learn from these words of our Lord recorded in St. Matthew: You have heard that it wassaid to them of old: "Thou shalt not commit adultery," but I say to you, etc.

有两个原因宣告这两条诫命。第一个是解释第六和第七诫命。靠理性就能推导出，禁止奸淫也包括对他人妻子的贪恋，因为如果这贪恋是合法的，那么满足这贪恋也必须是合法的。然而，许多犹太人被罪所盲目，不接受劝告说这贪恋也被天主禁止。甚至在本诫命被天主宣告后，许多号称自己是释法者的，依然陷入在之前的错误中，就像我主在玛窦福音中说：你们一向听说过：『不可奸淫！』我却对你们说，等等（玛窦5:28）。

The second reason (for the promulgation) of these two Commandments is that they distinctly and in expressterms prohibit some things of which the sixth and seventh Commandments do not contain an explicitprohibition. The seventh Commandment, for instance, forbids an unjust desire or endeavour to take whatbelongs to another; but this Commandment further prohibits even to covet it in any way, even though it could beacquired justly and lawfully, if we foresee that by such acquisition our neighbour would suffer some loss.

天主公开宣布这两条诫命的第二个原因是，这两条诫命包含了在第六第七诫里没有特别明确的禁令。比如第七诫命禁止对属于他人的东西有不正义的贪情，但是本诫命进一步的禁止甚至不能有非分之想，哪怕能正当的和合法的获取时，如果我们预见到这种获取会使我们的邻人遭受到某种损失。

These Two Commandments Teach God's Love For Us And Our Need Of Him

这两条诫命教导了天主对我们的爱，以及我们对天主的需要

But before we come to the exposition of the Commandments, the faithful are first to be informed that by thislaw we are taught not only to restrain our inordinate desires, but also to know the boundless love of Godtowards us.

在我们接下来解释本两条诫命之前，信友要首先知道，通过法律我们不仅要约束过度的贪情，还要知道天主对我们无穷的爱。

By the preceding Commandments God had, as it were, fenced us round with safeguards, securing us and oursagainst injury of every sort; but by the addition of these two Commandments, He intended chiefly to provideagainst the injuries which we might inflict on ourselves by the indulgence of inordinate desires, as would easilyhappen were we at liberty to covet all things indiscriminately. By this law then, which forbids to covet, God hasblunted in some degree the keenness of desire, which excites to every kind of evil, so that by reason of Hiscommand these desires are to some extent diminished, and we ourselves, freed from the annoying importunityof the passions, are enabled to devote more time to the performance of the numerous and important duties ofpiety and religion which we owe to God.

在之前的诫命中，天主给我们设置了安全护栏，保护我们不受伤害；但是在最后的这两条诫命，祂意图提供给我们保护，免受我们自己沉溺于过度的贪欲的伤害，因为我们很容易就不加分辨的贪恋所有的事情。借助这两条禁止贪恋的法律，天主钝化了贪欲的敏感度，这贪欲能激起各种邪恶。所以祂下诫命的原因就是在某种程度上降低这些贪欲，我们自己就能从激情造成的恼人反复纠缠中释放出来，能奉献更多的时间在我们欠天主的许多和重要的信仰虔信的职责上。

Nor is this the only lesson of instruction which we derive from these Commandments. They also teach us thatthe divine law is to be observed not only by the external performance of duties, but also by the internalconcurrence of the heart. Between divine and human laws, then, there is this difference, that human laws arefulfilled by an external compliance alone, whereas the laws of God, since He reads the heart, require purity ofheart, sincere and undefiled integrity of soul.

除此之外，我们还可以从这两条诫命中推导出来其他教导，即遵守神圣法律不仅要通过履行外在职责，也要经过内心的认同。在神圣法律和人类法律之间，是有差别的，人类法律只要满全了外在服从就就行，然而天主的法律却不同，因为天主祂能读心，要求心底纯洁，灵魂的真诚和诚实无玷。

The law of God, therefore, is a sort of mirror, in which we behold the corruption of our own nature; and hencethese words of the Apostle: I had not known concupiscence, if the law did not say: "Thou shalt not covet." 'Concupiscence, which is the fuel of sin, and which originated in sin, is always inherent in our fallen nature;from it we know that we are born in sin, and, therefore, do we humbly fly for assistance to Him, who alone canefface the stains of sin.

天主的法律因此是一种镜子，我们能看到其中我们内在本质的败坏。因此宗徒说：如果不是法律说：「不可贪恋！」我就不知道什么是贪情（罗马7:7）。贪情是罪的燃料，从罪中产生，永远的固有在我们堕落的本性中。从有贪情，我们知道我们出生于罪恶，因此，我们谦逊的寻求天主的帮助，只有祂才能擦除罪的污渍。

Two Parts Of These Commandments

诫命的两个部分

In common with the other Commandments, however, these two are partly mandatory, partly prohibitory.

与其他诫命相同，分为强制的，和禁令的两个部分。

Negative Part

禁令部分

"Thou Shalt Not Covet"

汝不可贪恋

With regard to the prohibitory part, the pastor should explain what sort of concupiscence is prohibited by thislaw, lest some may think that which is not sinful to be sinful.

关于禁令部分，牧者应该解释

What Sort Of Concupiscence Is Not Forbidden

哪种贪情是不被禁止的

Such is the concupiscence of the spirit against the flesh; Or that which David so earnestly desired, namely, tolong after the justifications of God at all times.

就是用精神对抗肉体的贪情；如达味渴望的那种，就是说，对天主复义的无时无刻的渴望。

Concupiscence, then, is a certain commotion and impulse of the soul, urging men to the desire of pleasures,which they do not actually enjoy. As the other propensities of the soul are not always sinful, neither is theimpulse of concupiscence always vicious. It is not, for instance, sinful to desire food and drink; when cold, towish for warmth; when warm, to wish to become cool. This lawful species of concupiscence was implanted inus by the Author of nature; but in consequence of the sin of our first parents it passed the limits prescribed bynature and became so depraved that it frequently excites to the desire of those things which conflict with thespirit and reason.

贪情是灵魂的一种确定的骚动和冲动，驱使人们对快乐的渴望，但是这快乐并非是真正的享受。灵魂的其他倾向并不都是有罪的，贪情的冲动也不全都是邪恶的。例如，对食物饮品的渴望是无罪的；或者寒冷时渴望温暖；炎热时渴望凉爽等。贪情中的这些合法部分是大自然的创造者植栽于我们的。但是我们的元祖父母犯罪的后果，造成了贪情超过了自然的限定程度，变得如此败坏，以至于这贪情经常渴望那些对精神和理性造成冲突的事物。

However, if well regulated, and kept within proper bounds, it is often still the source of no slight advantage. Inthe first place, it leads us to supplicate God continually, and humbly to beg of Him those things which we mostearnestly desire. Prayer is the interpreter of our wishes; and if this lawful concupiscence did not exist within us,prayer would be far less frequent in the Church of God. It also makes us esteem the gifts of God more highly;for the more eagerly we desire anything, the dearer and more pleasing will be its possession to us. Finally, thegratification which we receive from the acquisition of the desired object increases the devotion of our gratitudeto God.

然而，如果能很好的管理，并控制在合理的范围内，贪情就会成为许多益处之源。首先，能使我们持续的祈求天主，谦卑的求祂我们最恳切的渴望。祈祷就是我们愿望的解释者；如果我们内不存在合法的贪情，那么祈祷就不会频繁的出现天主的教会内。贪情也能让我们更珍惜更尊重天主的礼物。因为，我们越渴望得到，我们得到以后就会越珍惜越喜爱。最后，我们愿望得到了满足，我们就会更虔诚的感谢天主。

If then it is sometimes lawful to covet, it must be conceded that not every species of concupiscence is forbidden.

如果有时候存在合法的妄想贪恋，就必须认为，并非每种贪情都是禁止的。

St. Paul, it is true, says that concupiscence is sin; but his words are to be understood in the same sense as thoseof Moses, whom he cites, as the Apostle himself declares when, in his Epistle to the Galatians he calls it theconcupiscence of the flesh for he says: Walk in the spirit, and you shall not fulfil the lusts of the flesh.

圣保禄宗徒的确说过，贪情是罪；但是理解这句话与理解梅瑟说的是一样的，宗徒在给迦拉达教会的书信中，论到了本性的贪情，说：你们若随圣神的引导行事，就决不会去满足本性的私欲（迦拉达5:16）。

Hence that natural, well-regulated concupiscence which does not go beyond its proper limits, is not prohibited;still less do these Commandments forbid that spiritual desire of the virtuous mind, which prompts us to long forthose things that war against the flesh, for the Sacred Scriptures themselves exhort us to such a desire: Covet yemy words, Come over to me all ye that desire me.

因此，自然的，良好有序的贪情不超过其合理的限度，是不被禁止的；诫命更不会禁止对美德的精神渴求，这渴求能帮助我们对抗肉身欲求，因为圣经教导我们追求这种精神渴求：珍爱我的话，如此，你们必深受教益（智慧篇6:11）。凡渴望我的，请到我这里来（德训篇24:26）。

What Sort Of Concupiscence Is Here Prohibited

什么样的贪情被禁止

It is not, then, the mere power of desire, which can move either to a good or a bad object that is prohibited bythese Commandments; it is the indulgence of evil desire, which is called the concupiscence of the flesh, and thefuel of sin, and which when accompanied by the consent of the will, is always sinful. Therefore only thatcovetousness is forbidden which the Apostle calls the concupiscence of the flesh, that is to say, those motions ofdesire which are contrary to the dictates of reason and outstep the limits prescribed by God.

本两条诫命并非禁止欲望的能力，这能力可以驱使人向好或者向坏；而是禁止沉溺于邪恶的欲望，被称为肉身的贪欲和罪之燃料，由意志所同意，这是有罪的。因此，只有对那种宗徒称为本性私欲的贪恋才被禁止，就是指那些反对理性的控制，超过天主设立界限的贪欲。

Two Kinds Of Sinful Concupiscence

两种有罪的贪情

This kind of covetousness is condemned, either because it desires what is evil, such as adultery, drunkenness,murder, and such heinous crimes, of which the Apostle says: Let us not covet evil things, as they also coveted;or because, although the objects may not be bad in themselves, yet there is some other reason which makes itwrong to desire them, as when, for instance, God or His Church prohibit their possession; for it is not permittedus to desire these things which it is altogether unlawful to possess. Such were, in the Old Law, the gold andsilver from which idols were made, and which the Lord in Deuteronomy forbade anyone to covetAnother reason why this sort of vicious desire is condemned is that it has for its object that which belongs toanother, such as a house, maid-servant, field, wife, ox, ass and many other things, all of which the law of Godforbids us to covet, simply because they belong to another. The desire of such things, when consented to, iscriminal, and is numbered among the most grievous sins. For sin is committed the moment the soul, yielding tothe impulse of corrupt desires, is pleased with evil things, and either consents to, or does not resist them, as St.James, pointing out the beginning and progress of sin, teaches when he says: Every man is tempted by his ownconcupiscence, being drawn away and allured; then, when concupiscence hath conceived, it bringeth forth sin;but sin, when it is completed, begetteth death.

有两种贪情是被谴责的，不仅因为所贪求的是邪恶，如奸淫，酗酒，谋杀等十恶不赦的罪行，宗徒论说:我们也不可淫乱，就如他们中有些人淫乱过（格前10:8）；还因为，尽管所贪求的目标本身并不坏，但是由于其他原因造成的错误，例如，天主或教会禁止占有时，因为不允许我们渴望那些完全不合法的占有。比如在旧约中，来自制造偶像的金银，如在申命纪中上主禁止的。谴责这种可恶的贪情还有一个原因是，其贪求的目标是属于他人的东西，如房子，仆人，田地，妻子，牛驴等。天主的法律禁止我们贪求的原因很简单，属于他人。如果出于意愿的认同，对这些东西的贪恋是有罪的，别列入最严重的罪行之中。因为，罪的实施，就在灵魂屈服于败坏的冲动那一瞬间，即对邪恶的事物产生愉悦，并且认同，或者不拒绝。如同圣雅各伯在指出罪的开始和发展时，说：每个人受诱惑，都是为自己的私欲所勾引，所饵诱；然后，私欲怀孕，便产生罪恶；罪恶完成之后，遂生出死亡来（雅各伯1:14）。

When, therefore, the Law says: Thou shalt not covet, it means that we are not to desire those things whichbelong to others. A thirst for what belongs to others is intense and insatiable; for it is written: A covetous manshall not be satisfied with money; and of such a one Isaias says: Woe to you that join house to house, and layfield to field.

因此，当法律说：汝不可妄想。意思是说，我们不能渴望那些属于别人的东西。渴望得到别人的东西是强烈并无法满足的；因为经上说：贪求的，钱不能使他满足（训道篇5:10）；依撒意亚先知论说：祸哉，你们这些使房屋毗连房屋，田地接连田地（依5:8）。

The Various Objects We Are Forbidden To Covet

禁止我们妄想的各种目标

But a distinct explanation of each of the words (in which this Commandment is expressed) will make it easier tounderstand the deformity and grievousness of this sin.

对本诫命字词的逐一解释，就能使人更容易理解这个罪的畸形和严重性。

Thy Neighbour’s House

邻人的房屋

The pastor, therefore, should teach that by the word house is to be understood not only the habitation in whichwe dwell, but all our property, as we know from the usage and custom of the sacred writers. Thus when it issaid in Exodus that the Lord built houses for the midwives, the meaning is that He improved their condition andmeans.

牧者应教导，此处房屋不能仅仅被理解为我们居住的场所，而且所有的财产，这是我们从圣经里的用法和习惯中所知道的。因此，出谷纪说，上主为接生婆建造房屋，这意思是说祂改善了她们的生活条件和财务状况。

From this interpretation, therefore, we perceive, that we are forbidden to indulge an eager desire of riches, or toenvy others their wealth, or power, or rank; but, on the contrary, we are directed to be content with our owncondition, whether it be high or low. Furthermore, it is forbidden to desire the glory of others since glory also iscomprised under the word house.

从这个解释，我们理解，禁止陷入对财产的渴望中，或者嫉妒他人的财富、权力和地位；但是，相反的是，我们要满足于我们的现状，无论高低。进一步的，禁止渴望他人的荣耀，在这里荣耀由房屋这个词构成。

"Nor His Ox, Nor His Ass'

也不可贪恋他的牛驴

The words that follow, nor his ox, nor his ass, teach us that not only is it unlawful to desire things of greatervalue, such as a house, rank, glory, because they belong to others; but also things of little value, whatever theymay be, animate or inanimate.

接下来的“也不可贪恋他的牛驴”，教导我们，不仅不许贪妄他人的较大价值的东西，如房屋、地位，荣耀；就连小价值的东西也不可，无论是有生命的还是无生命的。

"Nor His Servant

也不可贪恋他的仆人

The words, nor his servant, come next, and include captives as well as other slaves whom it is no more lawful tocovet than the other property of our neighbour. With regard to the free who serve voluntarily either for wages,or out of affection or respect, it is unlawful, by words, or hopes, or promises, or rewards to bribe or solicit them,under any pretext whatever, to leave those to whose service they have freely engaged themselves; nay more, if,before the period of their contract has expired, they leave their employers, they are to be admonished, on theauthority of this Commandment, to return to them by all means.

他的仆人包括俘虏和奴隶，与邻人的财产一样，也不可妄想得到。对于服务邻人的志愿者和雇工，在他们的服务合约到期之前，不能用任何的借口，用许诺，言语，希望，报酬，贿赂或恳求他们离开。牧者应教导要用任何办法归还他们。

"Thy Neighbour's"

你的邻人的

The word neighbour is mentioned in this Commandment to mark the wickedness of those who habitually covetthe lands, houses and the like, which lie in their immediate vicinity; for neighbourhood, which should make forfriendship, is transformed by covetousness from a source of love into a cause of hatred.

本诫命中所指的“近人的”，是指紧挨着的邻居；因为邻里乡亲应该建立友谊，但却被贪妄变成憎恨。

Goods For Sale Not Included Under This Prohibition

待售货物不包括在本禁令中

But this Commandment is by no means transgressed by those who desire to purchase or have actuallypurchased, at a fair price, from a neighbour, the goods which he has for sale. Instead of doing him an injury,they, on the contrary, very much assist their neighbour, because to him the money will be much moreconvenient and useful than the goods he sells.

但是邻居之间意愿或已经达成相互公平购买交易，无论如何也不违反本诫命。这交易不仅不是伤害，反而是相互帮助。因为对他而言，这钱比所售之货物更方便和有用。

"His Wife"

他的妻子

The Commandment which forbids us to covet the goods of our neighbour, is followed by another, which forbidsus to covet our neighbour’s wife -- a law that prohibits not only the adulterer's criminal desire of his neighbour’swife, but even the wish to marry her. For of old when a bill of divorce was permitted, it might easily happen,that she who was put away by one husband might be married to another. But the Lord forbade the desire ofanother's wife lest husbands might be induced to abandon their wives, or wives conduct themselves with suchbad temper towards their husbands as to make it necessary to send them away.

紧跟着禁止我们贪妄邻居的财物这条诫命的，是禁止我们贪妄邻人的妻子。这禁令不仅禁止对邻人妻子的奸淫渴望，也禁止结婚的想法。因为在旧法律允许休书的时候，这情况很容易发生，被丈夫休掉的妇人有可能被他人娶走。但是上主禁止对他人妻子的贪妄，以免丈夫们被唆使抛弃妻子们，或者妻子对丈夫使坏脾气期望自己被撵走。

But now this sin is more grievous because the wife, although separated from her husband, cannot be taken inmarriage by another until the husband's death. He, therefore, who covets another man's wife will easily fall fromthis into another desire, for he will wish either the death of the husband or the commission of adultery.

由于妻子尽管与丈夫分开住，但是不能与其他人结婚，除非丈夫死亡。所以那贪妄他人妻子的，就很轻易的陷入了新一个贪妄，即希望丈夫死亡或者与他妻子行奸淫。

The same principle holds good with regard to women who have been betrothed to another. To covet them is alsounlawful; and whoever strives to break their engagement violates one of the most holy of promises.

同样的原则，贪妄已经订婚的妇人也是一样的犯罪，试图拆散他们的订婚的人就违反了最神圣的承诺。

And if to covet the wedded wife of another is entirely unlawful, it is on no account right to desire in- marriagethe virgin who is consecrated to religion and to the service of God. But should anyone desire in marriage amarried woman whom he thinks to be single, and whom he would not wish to marry if he knew she had ahusband living, certainly he does not violate this Commandment. Pharaoh and Abimelech, as the Scriptureinforms us, were betrayed into this error; they wished to marry Sarah, supposing her to be unmarried, and to bethe sister, not the wife of Abraham.

贪妄已婚妇人是全然非法，没有任何权利贪妄与已经领了修道誓愿的童贞女结婚。但是在不知道对方已婚且丈夫尚在，若知道则无意愿结婚，如果表达结婚意愿则当然不违反本诫命。圣经中，法郎和革辣尔王阿彼默肋客都曾犯此错误，他们想娶撒拉，以为她是未婚，是亚巴郎的妹妹而非妻子。

Positive Part

肯定的部分

Detachment From Riches Enjoined

命令我们远离财富

In order to make known the remedies calculated to overcome the vice of covetousness, the pastor should explainthe positive part of the Commandment, which consists in this, that if riches abound, we set not our hearts uponthem, that we be prepared to sacrifice them for the sake of piety and religion, that we contribute cheerfullytowards the relief of the poor, and that, if we ourselves are poor, we bear our poverty with patience and joy.

如何治疗贪欲，牧者应解释本诫命的肯定部分，如果我们的财富很丰富，但不把心放在财富上，为了虔诚和信仰时刻准备牺牲这些财富，且愉快的把财富捐给穷人；如果我们很穷，我们就耐心和欢乐的忍受贫穷。

And, indeed, if we are generous with our own goods, we shall extinguish (in our own hearts) the desire of whatbelongs to another.

实际上，如果我们对我们的财富很慷慨，我们在内心就断绝了对他人财富的渴望。

Concerning the praises of poverty and the contempt of riches, the pastor will find little difficulty in collectingabundant matter for the instruction of the faithful from the Sacred Scriptures and the works of the Fathers.

关于赞美贫穷和蔑视财富，牧者可以毫不费力的在圣经中和圣父的著作中找到大量的相关材料来教导信友。

The Desire Of Heavenly And Spiritual Things Enjoined

命令我们追求天堂性和精神性事物

Likewise this Commandment requires us to desire, with all the ardour and all the earnestness of our souls, theconsummation, not of our own wishes, but of the holy will of God, as it is expressed in the Lord's Prayer. Nowit is His will that we be made eminent in holiness; that we preserve our souls pure and undefiled; that wepractice those duties of mind and spirit which are opposed to sensuality; that we subdue our unruly appetites,and enter, under the guidance of reason and of the spirit, upon a virtuous course of life; and finally that we holdunder restraint those senses in particular which supply matter to the passions.

类似的，本诫命要求我们灵魂用全力和最诚挚的渴望来追求天国，这不是我们自己的愿望，而是天主的愿望，就像在天主经里说的。是天主愿望我们光荣成圣，即我们保护我们的灵魂纯洁和无染；即我们履行思想和精神的对抗感官的职责；即我们降伏我们难以控制的生理欲望，服从理性和精神的指导，度过有德行的生活；即我们最后约束住能燃起激情的感觉。

Thoughts which Help one to Keep these Commandments

能帮助我们守住本诫命的一些想法

In order to extinguish the fire of passion, it will be found most efficacious to place before our eyes the evilconsequences of its indulgence.

为了扑灭激情的火焰，最有效的办法是把沉溺在邪恶中的后果放在我们的眼前。

Among those evils the first is that by obedience to the impulse of passion, sin gains uncontrolled sway over thesoul; hence the Apostle warns us: Let not sin, therefore, reign in your mortal body, so as to obey the luststhereof. Just as resistance to the passions destroys the power of sin, so indulgence of the passions expels Godfrom His kingdom and introduces sin in His place.

在这些邪恶中，第一位的就是服从激情的冲动，罪恶造成了灵魂的不受控制的倾斜；因此宗徒警告我们：所以不要让罪恶在你们必死的身体上为王，致令你们顺从它的情欲（罗马书6:12）。抵制激情就能摧毁罪的能力，沉溺在激情中却能把天主从祂的王国中驱赶出去，而把罪恶领进属于祂的地方。

Again, concupiscence, as St. James teaches, is the source from which flows very sin. Likewise St. John says:All that is in the world is the concupiscence of the mesh, the concupiscence of the eyes, and the pride of life.

第二位的，如同圣雅各伯教导我们，贪情是一切罪的源泉。圣若望也说过：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（若望一书2:16）。

A third evil of sensuality is that it darkens the understanding. Blinded by passion man comes to regard whateverhe desires as lawful and even laudable.

肉欲的第三邪恶，就是对理解力的败坏。被激情致盲的人，认为只要是他渴望的，就是合法的，甚至是值得称赞的。

Finally, concupiscence stifles the seed of the divine word, sown in our souls by God, the great husband man.

最后，贪情扼杀天主话语的种子，这种子由天主，人类的伟大丈夫，撒播在我们的灵魂里。

Some, it is written in St. Mark, are sown among thorns; these are they who hear the word, and the cares of theworld, and the deceitfulness of riches, and the lust after other things, entering in, choke the word, and it is madefruitless.

圣马尔谷写道，还有那撒在荆棘中的，是指人听了这「话」后，世俗的焦虑，财富的迷惑，以及其他的贪欲进来，把「话」蒙住了，结不出果实（马尔谷4:19）。

Chief Ways in which These two Commandments are Violated

违反本两条诫命的最主要的方式

They who, more than others, are the slaves of concupiscence, the pastor should exhort with greater earnestnessto observe this Commandment. Such are the following: those who are addicted to improper amusements, or whoare immoderately given to recreation; merchants, who wish for scarcity, and who cannot bear that other buyersor sellers hinder them from selling at a higher or buying at a lower rate; those who wish to see their neighbourreduced to want in order that they themselves may profit in buying or selling; soldiers who thirst for war, inorder to enrich themselves with plunder; physicians, who wish for the spread of disease; lawyers, who areanxious for a great number of-cases and litigations; and artisans who, through greed for gain, wish for a scarcityof the necessaries of life in order that they may increase their profits.

比起其他，牧者更应对那些称为肉欲的奴隶的人格外诚恳的训导，以遵守本诫命。比如：沉溺于不恰当娱乐的，或者以不端正行为消遣的；囤积居奇的商人，以及不能容忍其他人阻碍自己卖高价或低价进货的；或者希望看到自己的邻居陷入短缺，以便他们自己能够谋求利润的；渴望战争的士兵们，盼望获取战利品发财的；医生希望疾病传播的；律师渴望冲突和更多案子的；手艺人希望生活必需品的稀缺以赚取利润的。

They too, sin gravely against this Commandment, who, because they are envious of the praise and glory won byothers, strive to tarnish in some degree their fame, particularly if they themselves are idle and worthlesscharacters; for fame and glory are the reward of virtue and industry, not of indolence and laziness.

还有一类人也严重的违反了本诫命，那些对别人的光荣和赞扬感到嫉妒，试图中伤他们的声誉，特别是他们自己整日无所事事，游手好闲的。因为光荣和名誉是美德和勤劳的回报，而不是懒惰和懒散的回报。