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天主的奥秘之城(胡文浩 紫微雷塔小德兰译 杨开勇校阅)列表
·目录
·001天主的奥秘之城第一册第1卷第1
·002天主的奥秘之城第一册第1卷第1
·003天主的奥秘之城第一册第1卷第1
·004天主的奥秘之城第一册第1卷第1
·005天主的奥秘之城第一册第1卷第1
·006天主的奥秘之城第一册第1卷第1
·007天主的奥秘之城第一册第1卷第2
·008天主的奥秘之城第一册第1卷第3
·作者:艾吉达的耶稣玛利亚
·009天主的奥秘之城第一册第1卷第4
·010天主的奥秘之城第一册第1卷第5
·011天主的奥秘之城第一册第1卷第6
·012天主的奥秘之城第一册第1卷第7
·013天主的奥秘之城第一册第1卷第8
·014天主的奥秘之城第一册第1卷第9
·015天主的奥秘之城第一册第1卷第1
·016天主的奥秘之城第一册第1卷第1
·017天主的奥秘之城第一册第1卷第1
·018天主的奥秘之城第一册第1卷第1
·019天主的奥秘之城第一册第1卷第1
·020天主的奥秘之城第一册第1卷第1
·021天主的奥秘之城第一册第1卷第1
·022天主的奥秘之城第一册第1卷第1
·023天主的奥秘之城第一册第1卷第1
·024天主的奥秘之城第一册第1卷第1
·025天主的奥秘之城第一册第1卷第2
·026天主的奥秘之城第一册第1卷第2
·027天主的奥秘之城第一册第1卷第2
·028天主的奥秘之城第一册第1卷第2
·029天主的奥秘之城第一册第1卷第2
·030天主的奥秘之城第一册第1卷第2
·031天主的奥秘之城第一册第2卷第1
·032天主的奥秘之城第一册第2卷第2
·033天主的奥秘之城第一册第2卷第3
·034天主的奥秘之城第一册第2卷第4
·035天主的奥秘之城第一册第2卷第5
「我的民因无知识而灭亡。你弃掉知识,我也必弃掉你,使你不再给我作祭司。」
022天主的奥秘之城第一册第1卷第17章 继续探索圣玛利亚受孕的奥秘,并解释《默示录》第二十一章。
022天主的奥秘之城第一册第1卷第17章 继续探索圣玛利亚受孕的奥秘,并解释《默示录》第二十一章。
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CHAPTER XVII.

STILL, TREATING OF THE MYSTERY OF THE CONCEPTION OF HOLY MARY AND EXPLAINING THE TWENTY-FIRST CHAPTER OF THE APOCALYPSE.

 

第十七章

继续探索圣玛利亚受孕的奥秘,并解释《默示录》第二十一章。

244. The Immaculate Conception of the most holy Mary contains such great and such exalted sacraments that in order to make me more capable of understanding this admirable mystery, his Majesty opened up to me many of the hidden meanings of the twenty-first chapter of the Apocalypse of St. John and referred me to it for my guidance.

244. 至圣玛利亚的始胎无染原罪包含了如此伟大而崇高的圣事,为使我更有能力理解这一堪当赞美的奥秘,天主至尊向我开启了圣若望的《默示录》第二十一章中许多隐藏含义,并介绍给我作为我的指导。

In recording some of the things which were manifested to me I will divide this explanation into three parts, thus relieving the monotony which too long a chapter might entail. And first I will give the very words of that chapter which begins in the following manner :

在记录一些向我展示的事物时,我会将这些解释分为三个部分,从而减轻了太长一章可能引起的单调。首先,我就将默示录第二十一章的原本经文以下列的方式来开始:

1. “And I saw a new heaven and a new earth. For the first heaven and the first earth were gone, and the sea was now no more.

1. 随后,我看见了一个新天新地,因为先前的天与先前的地已不见了,海也没有了。

2. And I John saw the holy city, the new Jerusalem, coming down out of heaven, from God, prepared as a bride adorned for her husband.

2. 我看见那新耶路撒冷圣城,从天上由天主那里降下,就如一位装饰好迎接自己丈夫的新娘。

3. And I heard a great voice from the throne saying: Behold the tabernacle of God with men, and He shall dwell with them. And they shall be his people and God himself with them shall be their God.

3 我听见由宝座那里有一巨大声音说:「这就是天主与人同在的帐幕,他要同他们住在一起;他们要作他的人民,他亲自要『与他们同在』,作他们的天主;」

4. And God shall wipe away all tears from their eyes; and death shall be no more, nor crying, nor mourning, nor sorrow shall be any more, for the former things are passed away.

4 他要拭去他们眼上的一切泪痕;以后再也没有死亡,再也没有悲伤,没有哀号,没有苦楚,因为先前的都已过去了。

5. And He that sat upon the throne said : Behold I make all things new. And He said to me : Write, for these things are most faithful and true.

5 那位坐在宝座上的说:「看,我已更新了一切。」又说:「你写下来!因为这些话都是可信而真实的。」

6. And He said to me : It is done ; I am the Alpha and the Omega; the beginning- and the end. To him that thirsteth I will give of the fountain of the water of life, freely.

6 他又给我说:「已完成了!我是『阿耳法』和『敖默加』,元始和终末。我要把生命的水白白地赐给口渴的人喝。

7. He that shall overcome shall possess these things and I will be his God ; and he shall be my Son.

7 胜利者必要承受这些福分;我要作他的天主,他要作我的儿子。

8. But the fearful and the unbeliever and the abominable, and murderers, and whoremongers, and sorcerers and idolaters, and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death.“

8 可是,为那些怯懦的、失信的、可耻的、杀人的、奸淫的、行邪术的、拜偶像的,以及一切撒谎的人,他们的地方是在烈火与硫磺燃烧着的坑中:这就是第二次死亡。」

246. This is the first of the three parts of the literal rendering of this chapter and I will begin to explain it verse for verse.

246. 这是本章文字描述的三个部分中的第一部分,我将逐段地对其进行解释。

“I saw,” says the Evangelist, “a new heaven and a new earth.” He speaks of the creation of Mary by the hand of the Almighty and the formation of that material, from which the most holy human nature of the Word originated.

圣史若望说:「我看见了,新天新地。」 他是在说全能者之手所创造的玛利亚,以及所形成的物质,那是圣言至圣人性的起源。

With great propriety can that divinely human nature and the virginal womb, where and from which the Word was formed, be called a new heaven ; for in that heaven, God began to dwell in a new way (Jerem. 31,21), different from that in which He had dwelt before in the old heaven and in any of his creatures.

非常得体地,可以将神圣的人性和从中形成“圣言”的贞女子宫称为新天;因为在那个新天里,天主开始以一种新的方式居住(耶肋米亚31:21),这新居与祂以前所住的旧天和与祂的任何受造物不同。

[经文〈耶肋米亚31:21〉:请你给自己树立路程碑,设置指路牌,细心回想你走的路线,以往你走过的大道;以色列处女!归来,回到你自己的城邑。]

But also the old heaven after the mystery of the Incarnation could be called new, for through it the novelty was made possible, that henceforth also mortal men could dwell therein. Moreover the renovation, which was wrought by the glory of the humanity of Christ and that of his most pure Mother, was so splendid, that in addition to its former essential glory, it renewed the heaven and added to it unheard of beauty and splendor.

但旧天在道成肉身奥秘之后也可以被称为新天,因为通过这道成肉身的奥秘,新奇事物成为可能,此后凡人也可以住在新天里。此外,由于基督人性的荣耀和祂至洁母亲的荣耀而进行的更新是如此壮丽,以至于除了先前的基本荣耀,它(新的荣耀)还重新焕发了天堂,并增添了闻所未闻的美丽和辉煌。

Although the good angels already dwelt there, that was a thing as of old and of yore; therefore it was as it were a new event, that the Onlybegotten of the Father should by his death restore to men the glory lost through sin, and merit for them admittance into heaven, whence they had been expelled and incapacitated as inhabitants through their own fault.

尽管好天使已经住在那里了,但那是古老和往昔的事。因此,这是一个新事件,天父的独生子应以祂的圣死恢复人类因罪而失去的荣耀,并将为他们提供进入天国的功劳,因为他们因自己的过错而被驱逐并丧失了居住权。

And because all this renewal of heaven had its beginning in most holy Mary, the Evangelist, in speaking of Mary born without sin, said that he saw a new heaven.

因为这天堂的更新都始于至圣的玛利亚,圣史在谈到生而无罪的玛利亚时,说他看见了新天。

247. He saw also a new earth; for the old earth was stained and laden with the guilt of sin and the reprobation; but the holy and blessed earth of most holy Mary was a new earth without the fault or the malediction of Adam ; and it was so new, that since the creation of the first earth none other was seen until the creation of most holy Mary.

247. 他也看到了一个新地。因为旧地满了罪恶和谴责。 但是至圣玛利亚的圣洁和真福的地堂是一个新地,没有亚当的过错或诅咒。它是如此的新,以至于自从第一个地被造,直到创造至圣玛利亚,没有见过这样的地。

It was so new and free from the malediction of the old earth that in this blessed earth were renewed all the rest of the children of Adam. For on account of the blessed earth of Mary and through it, and in it, the earthly material of Adam was beginning to be blessed, renewed and vivified, having until then remained cursed and grown old in malediction.

它是如此之新,摆脱了旧地的诅咒,以至于在这个被祝福的地,亚当的其余所有子孙都得到了复兴。因为有了玛利亚的福地,并通过它,在其中,亚当属地的物质才开始被祝福、更新、充满活力,此前遗留的诅咒,在诅咒中逐渐老去。

All was renewed in most holy Mary and in her innocence; and therefore the Evangelist, seeing that in Her this renovation of the human and earthly elements took its rise, says that in Mary conceived without sin he saw a new heaven and a new earth. He continues :

一切都在至圣玛利亚和她的纯洁无罪中得以更新。因此,圣史看到在玛利亚内人类和地球元素兴起了更新,就说,在玛利亚始胎无罪中,若望看到了一个新的天和一个新的地。他继续 :

248. “For the first heaven and the first earth were gone.” It naturally followed that as soon as the new earth and new heaven of Mary and her Son the Godman appeared in the world, the old heaven and the earth, grown old by the sin-tarnished human and earthly matter, should disappear.

248. 「因为第一个天和第一个地消失了。」随之而来的自然是,玛利亚和她的圣子“神而人”的新天和新地出现在世上,那被罪恶污秽的人类和地上的物质变老的旧天旧地就应该消失。

There was now a new heaven for the Divinity in that human being, which, being preserved from sin, could furnish a new habitation to God through the hypostatic union of the person of the Word.

如今,在人类中有了一个神的新天,它被保护免于罪污,通过“圣言”位格的天人结合,为天主提供新的居所。

Already the first heaven ceased to exist, that one which God had created in Adam and which had become deficient and unfit for the indwelling of a God. This disappeared and for it was substituted the other heaven in the coming of Mary.

第一个天已经不复存在了,即天主在亚当内创造的那个天,已经变得不足且不适合天主的居住。这个消失了,取而代之的是玛利亚降临的另一个天。

Then also arose the new heaven of glory for the human beings, not inasmuch as the empyrean heaven was removed, but in so far as from now on there would not be wanting the presence of men therein, who had been excluded for so many ages. In this respect it ceased to be the old heaven and it became a new one through the merits of Christ, now beginning to shine forth in the aurora of grace, most holy Mary, his Mother.

那时,又为人类兴起了新的荣耀之天,不是因为至高之天被移走了,而是因为从现在起,那里不再缺少被排除在外这么多年的人。在这方面,它不再是旧的天,它通过基督的功劳而成为一个新的天,现在祂的母亲至圣玛利亚开始在恩宠的曙光中闪耀。

Thus vanished the first heaven and the first earth, which until then was without hope of remedy. “And the sea was no more.” For the sea of abominations and sin, which had flooded the world and destroyed the earth of our being, ceased to exist with the coming of most holy Mary and of Christ; for the sea of his blood superabounded, overwhelming the sea of sin in such an abundance, that no amount of guilt could prevail against it.

这样第一个天和第一个地就不复存在了,在那之前没有补救的希望。 「海也没有了。」那可憎与罪恶之海泛滥世界,毁灭全地生灵,随着至圣玛利亚和基督的降临而不复存在。因为圣子宝血之海满溢丰富,压倒罪恶之海,没有任何罪过能胜过圣子宝血。

If the mortals would only approach this infinite sea of the divine mercy and merits of Jesus Christ our Lord, all the sins of the world would cease to exist, since the Lamb of God came to undo them and take them away.

只要凡人一接近这神圣慈悲的无限之海和我们主耶稣基督的功劳,那么世上所有的罪都将不复存在,因为“天主的羔羊”来了,除免并拿走了世界的罪。

249. “And I, John, saw the holy city and the new Jerusalem coming down out of heaven from God, prepared as a bride adorned for her husband.“  As all these mysteries had their beginning in most holy Mary, and were founded in Her, the Evangelist says, that he saw the holy city Jerusalem, for under this figure he speaks of Her.

249. 「我,若望,看见圣城那新耶路撒冷,从天上降下来,就像一位装饰好迎接她的丈夫的新娘。」 因为所有这些奥秘始于至圣玛利亚,并在她内建立,圣史说,他看到了圣城耶路撒冷,是在这个(神视)图像下,若望说的(圣城)是玛利亚。

To Him was given to see Her, in order that he might value so much more highly and watch with

befitting solicitude over the Treasure, which was confided to his care at the foot of the Cross.

天主让若望看到玛利亚,以使若望可以更加珍惜并小心的看顾这“宝藏”,那宝藏就是在十字架脚下(耶稣)托付给他的看顾。

And although nothing could ever fill up the void caused by the absence of her Son, yet it was befitting that saint John should be enlightened as to the dignity of the office, which he was to assume, namely, that of a substitute for her natural Son.

尽管没有任何可以弥补因失去儿子而造成的空虚,但圣若望将明白他所要承担的职责的尊严,即替代耶稣作为她(玛利亚)的儿子,这是很恰当的。

250. On account of the wonderful works, which God had accomplished in the city of Jerusalem, it was a most excellent symbol of Her, who was his Mother, the center and the focus of all wonders of the Almighty.

250. 由于天主在(新)耶路撒冷城所完成的奇妙工程,这新的圣城是玛利亚最杰出的象征,她是耶稣的母亲,是全能者一切奇迹的中心和焦点。

For a similar reason it is also a figure of the works of the Church militant and triumphant; both were revealed to the eagle vision of saint John and he was shown the correspondence and similarity which those two mystical Jerusalem‘s presented.

出于类似的原因,新耶路撒冷城也是教会征战和胜利的图像。两者都展现给圣若望鹰眼的视野,并且向他展示了那两个神秘的耶路撒冷所呈现的对应和相似之处

注:通常,圣若望的圣像含有一本书或一册卷轴,指的是传统上归于他的著作,他的身旁常伴随着一只鹰。鹰是一种视野开阔的动物,可以在天空中看到很远的距离。因此,鹰与圣若望在帕特莫斯岛上撰写《默示录》的神视产生了紧密联系。

But in an especial manner he viewed as from a watchtower the exalted Jerusalem of the most holy Mary, in which are portrayed and reproduced all the graces, wonders, gifts and excellences of the Church militant and triumphant.

但是圣若望以一种特殊的方式从瞭望塔看到了至圣童贞玛利亚那高贵的耶路撒冷,而教会的征战和胜利的所有恩宠、奇观、天赋、卓越,也都在至圣童贞玛利亚那高贵的耶路撒冷中被描绘并被重现了。

Whatever was transacted in Jerusalem, the city of Palestine, and all that it signified together with its inhabitants, is reproduced in the most pure Mary, the holy City of God, and with a greater and more marvelous excellence than in all the rest of heaven and earth and their inhabitants.

所有一切在耶路撒冷、巴勒斯坦城的交易,连同居民所行的一切事物,都重现在至纯洁的玛利亚,即天主的圣城中,并以更大、更奇妙的卓越,胜过其它任何天地和他们的居民。

Hence She is called the new Jerusalem, since all her gifts, her greatness and virtues are new and are the cause of new wonder to the saints.

因此,至圣玛利亚被称为新耶路撒冷,因为她所有的恩赐、伟大、诸多圣德都是新的,并且是众圣徒新奇事迹的起因。

New also, because She came after all the ancient Fathers, Patriarchs and Prophets, and in Her were renewed and accomplished all their clamors, their prophecies and promises; new, because

She came without the contagion of guilt and under a new dispensation far from the law of sin; new, because She entered into the world triumphant over sin, the devil and the first deceit, thus being the greatest new event since its beginning.

称之为新的,也因为至圣玛利亚在所有古代先祖、族长、先知之后来到,并且在她内得到了更新,并完成了他们所有的呼求、预言和应许;称之为新的,因为她来时没有感染罪恶,而且是在远离罪律新的豁免下来的;称之为新的,因为她进入了世界,战胜罪恶、魔鬼、第一个欺骗者,因此是自世界开始以来最伟大的新事件。

251. As all this was now on the earth and could not have proceeded from earthly causes, She is said to “come down from heaven”. Although She was derived from Adam according to the ordinary course of nature, She did not tread the well-worn paths of sin in her coming, as had been done by all the preceding children of that first delinquent.

251. 由于所有这一切现在已经在地球上,而且不可能源于尘世的起因进展而来,因此至圣玛利亚被说成“从天而降”。尽管按照普通的自然过程她是亚当的后裔,但她并没有像最先犯罪者的所有子孙那样,步履陈旧的罪恶之路。

For that Lady alone there was a special decree of divine predestination and a new path was

opened, by which She should descend into this world with Her divine Son, neither being Herself the companion of any other of the mortals, nor any of them being found worthy of treading the same path as She and Christ our Lord.

为这位圣母,有一条特别的神圣预定法令,并开辟了一条新道路,通过该新道路,她应该与她的神圣儿子一起进入这个世界,她既不是其他任何世人的同伴,在世人中也找不到任何一个配得堪当与她和我们的主基督走这同一条路的同伴

Thus She, as a new creature from the heaven of the divine mind, descended from the exalted spheres of divine forethought and preordination.

因此,作为一个全新的受造物,来自上天天主的心意,至圣玛利亚从天主的事先筹划和预先按立的崇高领域降临。

Just as the other children of Adam, derived from the earth, are earthly and tainted, so this Queen of all creation comes from heaven derived from God himself by innocence and grace; for ordinarily we say, that such a one is descended from this or that house or family, since he descends therefrom as from a source of his being.

正如亚当其他子孙源于地上,属地而被污染一样,因此万有的元后来自天上,来自天主自己的清净和恩宠。通常,我们说的是,这人是从这个或那个家庭或家族的后裔而生,因为他是从那个源头或他的家世而来的。

Now the natural substance of Mary, which She derived from Adam, scarcely comes into consideration, when we take into account her dignity as Mother of God with all that it imports as bringing Her so near to the eternal Father by grace and participation of the Divinity.

现在,当我们念及至圣玛利亚作为天主之母的尊严以及随此所带来的一切意义时,她从亚当获得的天然物质就几乎微不足道,因为借着上天的恩宠和分享使至圣玛利亚与永生的天父如此亲近 。

This dignity causes her natural being to appear as merely accessory and of minor importance. Hence the Evangelist directed his gaze upon that which was in Her most exalted and heavenly, and not upon the insignificant part of her being that came from the earth.

这种尊严使她的天然存在看起来只是附属物而没有那么重要。因此,圣史将目光投向至圣玛利亚最崇高和属天的事物,而不是她那属地微不足道的部分。

252. He continues saying that She came“prepared as a bride adorned for her husband.“ For the day of the espousal it is customary among mortals to procure the most precious adornments and presents obtainable for adorning the terrestrial bride, and the most precious jewels will even be borrowed, in order that nothing may be wanting to the array befitting her state and condition.

252. 若望继续说,至圣玛利亚,来「就如一位装饰好为迎接自己丈夫的新娘。」在婚礼那天,世人习惯购买最珍贵的饰品和礼物,以装饰地上的新娘,甚至会借用最珍贵的珠宝,为使配置没有任何缺少来与她的状态和条件相匹配的打扮。

Therefore, if we admit, as we are indeed forced to admit, that the most pure Mary was the Spouse

of the blessed Trinity, and Mother of the second Person, and that She was adorned and prepared for these dignities by the omnipotent God, who is infinite and rich without measure or limit:

 

因此,如果我们承认,正如我们确实被迫承认的那样,至圣玛利亚是天主圣三的净配和第二位格的母亲,并且全能的天主为这些尊荣而装饰和准备了她,而祂是无限和无法衡量的丰富:

what adornments, what preparation, what jewels must those be with which He fitted Her out in order that She might be a worthy Spouse and Mother? Would He reserve any of his jewels in his treasury? Would He withhold any grace that could beautify and make Her precious?

为使至圣玛利亚配为净配和母亲,全能天主必须为她配备哪些适合她的装饰,什么准备,什么珠宝才能把她打扮得漂漂亮亮的呢?天主会在宝库中保留任何珍宝吗?祂会拒绝任何可以美化她并使她珍贵的恩宠吗?

Would He permit Her to be deformed, ill-favored, blemished in any way or for the least instant? Would He be sparing and niggardly with his Mother and Spouse, when He so prodigiously lavishes the treasures of the Divinity upon other souls, who, in comparison, with Her, are less than servants and slaves of his house?

天主会允许玛利亚以任何方式,或哪怕一瞬间的残缺、不美、有瑕疵吗?当天主如此丰富地将神性的宝藏分施给其他灵魂时,相比之下,天主会对祂的母亲和净配节省和吝啬,比对祂家中的奴仆赐予的还少吗?

Let all confess with the Lord Himself, that She alone is the chosen One (Cant.6, 8) and the perfect One, whom the rest must recognize, proclaim and magnify as the immaculate and most happy among women, of whom in wonder and with joyful praise they ask:

让所有人都和上主自己一起承认,唯独至圣玛利亚是唯一被拣选的那一位(雅歌6:8)并且是完美的那一位,以至于其余的人都必须承认她、宣扬她、赞美她,称她是女人中最完美无瑕,最幸福的女人,他们要在惊奇中以欢乐的赞美求问:

[经文〈雅歌6:8〉:皇后六十,嫔妃八十,少女无数;]

Who is She that comes forth like the morning, beautiful as the moon (Cant. 6, 9), and terrible as the serried armies? This is the most holy Mary, the only Spouse and Mother of the Almighty, who descends to the world adorned and prepared as the Bride of the blessed Trinity for her Spouse and her Son.

她是谁,上升如晨曦,美丽似月亮(雅歌6:10),又像军旅一样可怕?是至圣玛利亚,是全能者的唯一净配和母亲,她降临到世界,作为天主圣三的新娘,成为她的净配与她儿子被装饰和准备。

[经文〈雅歌6:10〉:那上升如晨曦,美丽似月亮,光耀若太阳,庄严如齐整军旅的,是谁?]

This coming and entrance was made memorable by such great gifts of the Divinity, that the splendor of them made Her more agreeable than the sunrise, more beautiful than the moon, more exquisite and admirable than the sun, and without equal among things created;

如此伟大的神圣恩赐使这(新受造物的)来临和进入(人间)令人难忘,以至于神圣恩赐的辉煌使至圣玛利亚比日出更讨人喜悦,比月亮更美丽,比太阳更优美和令人钦羡,没有任何其他受造能与之相等;

She came more valiant and powerful than the heavenly hosts of saints and angels. She descended adorned and prepared by God, who gave Her all that He desired, and who desired to give Her all that He could, and who could give all that is not the essentially Divine, namely, all that is most approximate to the Divinity and farthest removed from any blemish of a creature.

至圣玛利亚的到来比天上的圣人和天使更加英勇和大能。她以天主的装饰和预备降临人间,天主将祂自己所希望的一切赐给了玛利亚,天主愿意赐给玛利亚所有祂能给的,祂能赐予一切不是神本质的事物,换言之,天主给她一切所有最接近神性的,和所有最远离受造物瑕疵的一切。

Entire and most perfect was this adornment, so that all defect was excluded, which would not have been the case, if in any regard She failed in grace and innocence. Without this the treasures of grace would not suffice to make Her so beautiful, since they would adorn but a distorted visage, a nature infected with sin, or a garment soiled and be smirched by guilt.

整个装饰是最完美的,排除了所有的缺陷,如果她在任何方面都没有恩宠和纯洁的话,那就不会是这样了。没有这些恩宠的宝藏就不足以使至圣玛利亚如此美丽,因为他们只会装饰一副扭曲的面容,一个感染罪恶的本性或被罪恶污秽的衣服。

Forever there would have been a stain, a shadow and blot of guilt, which no diligence on her part could obliterate. All this was unbefitting the Mother and Spouse of God, and if it was unbefitting Her, it was also unbefitting Himself ;

而这永远都会有一个污点,一个阴影和罪恶的污点,是至圣玛利亚任何努力都无法抹去的。 这一切都是与天主的母亲和祂的配偶不相称的,若是与至圣玛利亚不相称,也是与祂自己不相称;

for He would have failed to adorn and prepare Her, with the love of a Spouse, or the solicitude of a Son, if, having in his possession most rich and precious vestments, He would have clothed his Mother and Spouse, and Himself, in soiled and worn-out garments.

因为如果祂拥有最丰富最珍贵的祭衣,却给祂的母亲、净配和祂自己,穿上肮脏破旧的衣服;祂将无法用净配的爱,或儿子的关怀,来装饰和准备她。

253. It is verily time, that the honor due to our great Queen should be unveiled and made clear to human in sight, and that whoever was misled by opposite opinions, should hesitate and cease to belittle and deny Her the adornments of her immaculate purity at the instant of her heavenly Conception.

253.的确是时候了,因为我们伟大元后的光荣应被揭示,让人们清楚看到,并且无论谁被相反的观点所误导,应该反复思量并停止轻视停止否认至圣玛利亚在神圣受孕瞬间的纯洁无瑕的装饰

Compelled by the force of truth and by the light, in which I see these ineffable mysteries, I proclaim over and over again, that (as far as revealed to me), the privileges, graces, prerogatives, favors and gifts of most holy Mary, not excluding even that of her being the Mother of God, all depend upon, have their origin, and are founded upon the fact, that She was immaculate and full of grace in the moment of her most pure Conception, hence all of them would appear ill-proportioned and deficient without this favor, like a sumptuous edifice without a solid and well-built foundation.

在真理的力量和光的驱使下,我看到了这些难以言喻的奥秘,我一遍又一遍地宣布(据我得自的启示),至圣玛利亚的特恩、圣宠、特权、恩惠、恩赐 ,甚至不排除她是天主的母亲,所有都依赖于、源于、建立于这样的事实:在她最纯洁的受孕之际,她是完美无瑕而满被圣宠的,因此如果没有这些恩惠,所有装饰就会显得比例失调和不足,就像一座豪华的大厦,没有坚固而扎实的基础。

All depend and are founded in a certain way upon the purity and innocence of her Conception and on this account it was necessary to refer so often in the course of this history to this mystery, especially when treating of the divine decree, the formation of most holy Mary, and the incarnation of her most holy Son.

一切都以一定的方式依赖并建立于至圣玛利亚受孕的纯洁和无罪,因此,有必要在这段历史中如此频繁地提及这个奥秘,尤其是在探讨神圣法令时,至圣玛利亚的形成和她圣子的降生成人。

I will not enlarge on this ; but I will give notice to all, that the Queen of heaven so esteems the beauty and adornment given to Her by her Son and Spouse in her purest Conception, that She will be correspondingly incensed against those, who, with evil intention and obstinacy, try to despoil Her and debase Her in this point, while her most holy Son had deigned to show Her to the world thus adorned and beautified for his glory and for the encouragement of the mortals. The Evangelist proceeds:

我不想详述这一点;但我要请所有人注意,天上的元后如此崇敬她的儿子和净配在她至洁的受孕下给予她的美丽和装饰,以致她将相对应地愤怒那些出于邪恶意图和顽固,试图在这一点上破坏她和贬低她的人,而她最圣洁的儿子却屈尊要把她带到世人面前,使她得到这样的装饰和美化,以获得他的荣耀并为鼓励世人。圣史若望继续:

254. “And I heard a great voice from the throne saying: Behold the tabernacle of God with men, and he shall dwell with them. And they shall be his people and God himself with them shall be their God.” The voice of the Most High is great and strong, sweet and efficacious to move and draw toward Him all creation.

254.「我听见由宝座那里有一巨大声音说:这就是天主与人同在的帐幕,祂要同他们住在一起;他们要作祂的人民,祂亲自要『与他们同在』,作他们的天主;」至高者的声音大而有力,甘甜而有效,可以感动并吸引祂所有的受造物。

 

Such was the voice which saint John heard proceeding from the throne of the most blessed Trinity and which caused him to pay perfect attention, in order to understand thoroughly the mystery which was then shown to him.

圣若望听到的这声音从天主圣三的宝座传来,这引起了他的全神贯注,以便透彻理解当时向他展示的奥秘。

He was privileged to see the dwelling of God among men and that He lived among them, that He was their God and they his people. All this was contained in the mysterious figure of most holy Mary descending from heaven in the form I have described.

他蒙特恩看到天主在人间居住,圣子生活在他们中间,祂是他们的天主,他们是祂的人民。所有这些都包含在至圣玛利亚以我描述的形式,从天而降的奥秘的图像中

Since this divine tabernacle of God had now come to the earth, it followed, that God also dwelt among men for He lived and remained in this tabernacle. It is as if the Evangelist had said :

自从天主的神圣帐幕来到地上以来,随之而来的是,天主也住在人间,因为祂活在这帐幕中。这就好像圣史说过的:

the King has taken possession and is holding his court in the world and for no other reason than,

that He might remain and dwell on earth. And in such manner, that from this tabernacle He was to assume the human form, in which He was to be a Dweller among men.

君王已经在世界上占有并持有祂的王宫,除了为留在和居住在世上外没有其它的理由了。以这样的方式,从祂取了人形的这个帐幕,在其中祂将成为人间的居住者。

In it He was to be their God and they his people, as the inheritance of the Father and also for his Mother. We were the inheritance of the Father to his Son, not only because in Him were all things created and because all was given to Him through the eternal generation:

在这当中,圣子将成为他们的天主,而他们是圣子的人民,作为天父和祂母亲的产业。我们是天父赐给圣子的产业,这不仅是因为万物都在圣子内被创造出来,而且因为一切都是通过永恒的世代赐给圣子的

but also because He redeemed us as man clothed in our human nature, buying us as his people

and as the inheritance of the Father and making us his brethren. For the same reason, namely, on account of his human nature, we are the legitimate inheritance of Mary most holy, since She gave Him the form of human flesh by which He purchased us for Himself.

也是因为圣子救赎了我们,作为人穿上我们的人性,买了我们当作祂的子民,并将我们当作天父的产业,使我们成为圣子的弟兄。出于同样的原因,即由于圣子的人性,我们是至圣玛利亚的合法产业,因为玛利亚给了圣子人类肉身,圣子以此为自己购买了我们。

She, being the Mother and the Spouse of the Blessed Trinity, was also the Mistress of all creation, which She left as an inheritance of her Onlybegotten ; for the human laws, are founded on right reason and therefore need not be invalid in the divine order of things.

至圣玛利亚是天主圣三的母亲和净配,也是所有受造物的主母,玛利亚把他们留给独生子作为产业。因为人类的法律是建立在正确的理性基础上的,因此,人类的法律在事物的神圣秩序中未必是无效的。

255. This voice proceeded from the royal throne through an angel, who with a sort of holy envy seemed to me to say to the Evangelist : Behold and see the tabernacle of God among men, and He shall live with them and they shall be his people ; He will be their Brother and He will assume human form in this tabernacle Mary, whom thou seest descending from heaven, by her conception and formation.

255.  这声音通过一位天使从王的宝座发出,在我看来,这位天使带着一种圣洁的嫉妒向圣史说:看哪,看看那天主的帐幕在人间,圣子将与他们同住,他们将成为祂的子民;祂将成为他们的弟兄,祂将在这帐幕–玛利亚内取得人类的形像,您将会看到圣子借着玛利亚的受孕和诞生自天而降

But we can answer with equal joy to these heavenly courtiers: indeed the tabernacle of God is with us, for it is our tabernacle, and in it God becomes our own; He will receive from it life and blood, which He offers in purchase for us in order to make us his people.

但是我们可以同等的欢乐地向这些天上的臣民回答的确,天主的帐幕与我们同在,因为这是我们的帐幕,在其中天主成为我们的天主。祂会从这帐幕中(玛利亚)得到生命和宝血,即祂奉献给我们,为买我们,为使我们成为祂的子民的生命和宝血

He shall live in us as in his dwelling and habitation, since receiving Him in the holy Sacrament we are made his tabernacle (Joan 6, 57). Let those heavenly spirits be content to be our elder brothers, less in need than we.

祂将生活在我们中,以我们作为祂的住宅和居所,因为在圣体圣事中领受祂之后,我们就成了祂的帐幕(若望福音6:57)。让那些属天的灵魂欢喜成为我们的兄长,他们却不向我们有所需要。(注:他们不需要我们的帮助,只求帮助我们);[经文〈若望福音6:57〉:就如那生活的父派遣了我,我因父而生活;照样,那吃我的人,也要因我而生活。]

We are the frail little ones, who must be strengthened and regaled by our Father and Brother. Let Him come to the tabernacle of his Mother and to us; let Him assume human form in her virginal womb ; let the Divinity be encompassed and live among us and in us.

我们是软弱的孩子,必须由我们的天父和兄长来加强和看顾。让祂来到祂母亲的帐幕和我们中间。让祂在她的童贞子宫中取得人性;让神性被包容并在我们中间和在我们内生活。

Let us hold Him in our midst, in order that He may be our God and we his people and his resting-place. Let the angelic spirits break forth in wonder and praise at such great marvels: but let us mortals enjoy Him, uniting with them in praise and love toward Him. The text continues :

让我们在我们中间拥有祂,以使祂可以成为我们的天主,我们是祂的子民和祂的安息之处。让天神们在如此奇妙的奇迹中惊叹不已,但让我们凡人享有祂,与天神和圣人们一起联合赞美和爱祂。文字继续:

256. “And God shall wipe away all tears from their eyes and death shall be no more, nor crying, nor mourning, nor sorrow shall be any more, for the former things are passed away.“ In consequence of the Redemption, of which the Conception of most holy Mary has assured us, the tears, which sin has caused to flow from the eyes of the mortals, shall be dried.

256. 「他要拭去他们眼上的一切泪痕;以后再也没有死亡,再也没有悲伤,没有哀号,没有苦楚,因为先前的都已过去了。 」救赎的结果,是至圣玛利亚的受孕向我们保证,凡人眼中流下由罪恶引起的眼泪,将被擦干。

Those that avail themselves of the mercy of the Most High, of the blood and merits of his Son, of his mysteries and sacraments, of the treasures of his Church, of the intercession of his Mother, there is no more death, no sorrow, no tears: since the death of sin and all that resulted from sin is abolished and has ceased.

那些领受至高者的怜悯,祂的圣子的宝血和功德,祂的奥秘和圣事,祂的教会的宝藏,祂的母亲代祷的人,再也没有死亡,没有悲伤,没有流泪:因为罪的死亡,所有由罪而来的恶果都被废除和停止了。

The true mourning is now left to the sons of perdition that dwell in the abyss whence there is no deliverance. The sorrows of labor are not a mourning, not a true sorrow, but only an apparent one, entirely compatible with the true and the highest kind of joy.

真正的哀号现在留给了存在深渊中的灭亡之子们,那里没有救赎。劳苦者的痛苦不是哀伤,不是真正的痛苦,而只是表面上的痛苦,与真正的、最高的喜乐完全相容。

For when accepted with submission, it is of inestimable value and the Son of God chose it as a loving pledge for Himself, his Mother, and his brethren.

因为当以顺服接受时,它具有不可估量的价值,天主的圣子选择了顺服作为对祂自己、祂的母亲、祂的弟兄们的爱的承诺。

257. Nor will there be heard any clamor, nor the voice of quarrel; for the just and the wise, following the example of their Master and of his most humble Mother, must learn to bear themselves with silence, like the artless lamb, when it is slaughtered as victim of the sacrifice (Is. 53, 7).

257.也不会听到任何叫嚣,也不会有争吵的声音。因为义人和智者效法他们的主和祂最谦卑的母亲榜样,必须学会忍耐缄默,像单纯的羔羊,当被做为牺牲的祭献宰杀时。(依撒意亚53:7)

[经文〈依撒意亚53:7〉:他受虐待,仍然谦逊忍受,总不开口,如同被牵去待宰的羔羊;又像母羊在剪毛的人前不出声,他也同样不开口。]

They must renounce the right of our weak nature to vent itself in cries and to complain, seeing that his Majesty, their supreme Lord and model, was slaughtered on the frightful Cross in order to repair the damages wrought by our impatience and want of confidence (Phil. 2, 8).

他们(主的子民)必须放弃我们软弱本性的权利,这软弱是以哭泣和抱怨发泄自己,看到荣耀尊威的天主,他们至高的主和模范,在可怕的十字架上被屠杀,以弥补由于我们的不耐烦和缺乏信心而造成的损害(斐理伯书2:8)。

 

[经文〈斐理伯书2:8〉:他贬抑自己,听命至死,且死在十字架上。]

Why should our human nature be permitted to complain of labor and trouble, in view of such an example? Or how can hateful distinction and uncharitable sentiments be allowed among men,

when Christ has come to establish the law of eternal charity?

既然有这样的榜样,为什么我们的人性要被允许抱怨劳苦和困难? 或当基督来建立永恒的慈爱法则时,怎能允许人类之间有仇恨区别和无情无义呢?

The Evangelist repeats: “and sorrow shall be no more,” for if any sorrows remained among men, they are those of a bad conscience; but as a remedy of this kind of sorrow, there is the sweet medicine of the incarnation of the Word in the womb of the most holy Mary, so that now this sorrow is become acceptable and the cause of rejoicing, not any more meriting the name of sorrow and containing within itself the highest and the sincerest joy.

圣史重复道:「不再有悲伤, 」因为如果人间仍然有任何悲伤苦楚,那就是问心有愧,那就是信仰有误;但作为这种悲伤的一种补救方法,在至圣玛利亚的子宫里降生成人的圣言之甘甜良药,因此现在这种悲伤已成为可以接受的并且是令人欣喜的原因,而不再合适悲伤的名义,并在其中包含最高和最真诚的喜悦。

With its introduction the first things have passed away, namely, the sorrows and the useless hardships of the ancient laws, which are now sweetened and assuaged by the abundance of grace in the new law.

随着它(圣言之甘甜良药)的推出,起初的事–即古老法律的苦楚和无用的艰难,已经过去,如今由于新法律中丰富的恩宠而变得甜美而缓解。

Therefore he adds: “And behold, I make all things new.” This voice proceeded from the One, who is seated on the throne, because He declares Himself as the Artificer of all the mysteries of the new law of the Gospel.

因此,他补充道:「看,我已更新了一切。 」这种声音来自坐在宝座上的那位,因为祂宣布自己是所有奥秘和福音新律法的发明者。

Since all this newness was to begin with such an unheard of and such an inconceivable event, as the Incarnation of the Onlybegotten of the Father and the preservation of the virginity of his Mother, it was necessary, that, just as in all things, so in this Mother, there should be nothing old and worn-out.

由于所有这些新事物都是始于如此闻所未闻和不可思议的事件,正如天父的独生子的道成肉身和祂母亲的童贞的保持,所以有必要像在所有事物中一样, 在这位母亲中,不应有任何老旧破败的东西。

But original sin clearly is as old as visible nature, and if the Mother of the incarnate Word was to be infected with it, He would not have made all things new.

但是,原罪显然与可见的本性一样古老,如果降生成人的圣言之母被其感染,祂圣子将不会使万物更新。

258. And He said to me: “Write, for these things are most faithful and true.“ And He said to me: “I am the Alpha and the Omega: the beginning and the end.” According to our way of speaking, God was deeply grieved, because the great works of love performed for us in the Incarnation and Redemption should be so much forgotten;

258. 祂(宝座上的那位)对我说:「你写下来,因为这些话都是可信而真实的。 」祂又对我说:「我是阿耳法和敖默加:原始和终末。 」按照我们的说话方式,天主深感悲痛,因为在降生成人及救赎中为我们施行大爱的工程竟被如此的遗忘;

and as a remembrance of these great benefits and as a satisfaction for our ingratitude He commands them to be written. Therefore men should write them in their hearts and should begin to dread the offense, which they commit against God by their gross and execrable forget fulness.

为了纪念这些伟大的福祉和对我们的忘恩负义作为补赎,祂命令将这些话写下来。因此,人们应该将这些话写在他们的心中,并应该开始惧怕冒犯,即他们以粗暴的和恶劣的忘恩冒犯天主的罪行。

Although it is true, that the Catholics believe and trust in these mysteries, yet by the contempt, which they show in their want of esteem for them and in their forgetfulness, they seem tacitly to repudiate them, living as if they did not believe them.

尽管这是事实,天主教徒相信并信赖这些奥秘,但是由于轻视,他们表现出对他们(奥秘)的缺乏尊敬以及健忘,他们似乎默许自己拒绝了他们(奥秘),过着似乎不相信他们(奥秘)的生活。

Protesting against their foul ingratitude, the Lord says : “For these things are most faithful and true.” Let the torpid and listless mortals in their sloth and listlessness understand, that these words are most faithful as well as most powerful to stir the human heart from its torpidity, as soon as they become fixed in the memory, pondered and revolved in the mind as the most certain truth. For God has made them true for each one of us.

由于反对他们可恶的忘恩负义,主说:「因为这些话都是可信而真实的。 」让麻木而冷淡的世人在他们的怠惰和萎靡中明白,这些话是最忠信的也是最有力的,能把人心从麻木中唤醒,一旦这些话在记忆中被固定,就会在脑海中思索和盘旋成为最肯定的真理。因为天主使这些话对我们每个人都是真实的。

259. But as God does not repent of his gifts (Rom.11, 29) and does not retract the good which He confers, even if man makes himself unworthy, He says: “It is done;” as if He wanted to say to us, that although by our ingratitude we have offended Him, He will not turn back from his course of love, but having already sent into the world the most holy Mary free from original sin, all that pertains to the Incarnation is already an accomplished fact.

259. 但是由于天主不后悔的祂的恩赐(罗马书11:29),即使人使自己不配得,祂也不收回祂所赋予的良善,祂说:「完成了; 」仿佛天主想对我们说,尽管由于我们的不感恩而使我们得罪了祂,但天主不会背弃祂的爱,而是已经把免于原罪的至圣玛利亚派遣到世界上,所有有关道成肉身的工作都是一项已完成的事实

[经文〈罗马书11:29〉:因为天主的恩赐和召选是决不会撤回的。]

Since the most pure Mary was now on earth it appeared impossible, that the divine Word should remain in heaven and not come to earth in order to assume human flesh in the womb of the Virgin. And He assured us again saying:

由于至洁玛利亚现在在地上,所以似乎不可能是圣言留在天堂,而不来到地上,以便在贞女的子宫中取得人类的肉身。祂再次向我们保证

I am the Alpha and the Omega, the first and the last letter, the beginning and the end, including the perfection of all things; for if I give them a beginning, it is for the purpose of raising them to the perfection of their ultimate end.

我是阿尔法和敖默加,是第一个和最后一个,原始和终末,包括万物的完美成全。因为如果我给他们一个开始,那是为了提升他们达到最终的完美成全境界

This I will do through Christ and Mary, commencing and perfecting in Them all the works of grace. In man I will raise and draw all creatures toward Me, as to their last end and their center, where they shall find repose.

我将通过基督和玛利亚来做到这一点,在他们中开始并完善所有恩宠的工作在人类中,我将提升和吸引所有受造物归于我,作为他们的终结和中心,在我这里他们将找到安息

260. “To him that thirsteth I will give of the fountain of the water of life, freely. He that shall overcome shall possess these things.” Who among creatures shall presume to give counsel to God (Rom. 11, 34) or who shall give so much to Him as to oblige Him to make a return? So says the Apostle, wishing to make it understood, that all that God does or has done for men, was of his free grace, and not through obligation toward any one.

260. 「我要把生命的水白白地赐给口渴的人喝。胜利者必要承受这些福分。 」 在受造物中,谁会臆断或做天主的顾问呢?(罗马书11:34),或者,有谁曾先施恩于他,而望他还报呢?若望宗徒如此说,希望使人明白,天主为人类所做的或已做的一切,都是祂白白的圣宠,而不是通过对任何一个人的义务。

[经文〈罗马书11:34〉:有谁曾知道上主的心意?或者,有谁曾当过他的顾问? ]

The source of a fountain owes nothing to him that drinks from its stream; freely and gratuitously it flows for all that approach; and that all do not partake of its blessings is not the fault of the fountain, but of those that do not approach, for it invites all to partake of its joyful abundance.

泉水的源头不亏欠从泉水中饮水的人。 它白白地,无偿地为所有接近它的人流淌;而对所有人不参与它祝福的人来说,那不是泉水的错,而是那些不愿接近泉水的错,因为它邀请所有人来分享其欢乐的丰富。

And if they do not seek it, it issues itself to seek such as will partake, flowing on without ceasing, in order that freely and without reward it might offer itself to all.

而且,如果他们不寻求它,它就会自己去寻求愿意分享的人,流淌不息,为的是白白的且不求回报的将自己献给所有的人

O most reprehensible dullness of mortals ! O most abominable ingratitude ! If the true Lord is in no way obliged to us, and if He has given and gives all out of liberality, and if He has even exceeded all his graces and benefits by becoming man and dying for us, thus giving Himself to us entirely and letting flow the stream of his Divinity until it meets our human nature and unites Itself with us, how is it possible, that we, being so desirous of honor, glory and delight, do not hasten to drink from this freely flowing fountain (Is. 55, 1)? But well I see the cause.

哦,最可谴责愚钝的必死之人! 哦,最可恶的忘恩负义!如果真天主从来不对我们负有义务,如果祂出于慷慨而给予和付出一切,并且如果祂成为人并为我们而死,甚至超越了祂所有的恩宠和恩惠,从而将自己完全献给了我们,让祂的神性之泉流淌,直到它遇见我们的人性并与我们结合,我们怎么可能如此渴望荣耀、光荣、喜悦,而又不急于从这个自由流淌的泉源中畅饮呢?(依撒意亚55,1)? 但是,我明白了原因。

[经文〈依撒意亚55:1〉:啊!凡口渴的,请到水泉来!那没有钱的,也请来吧!请来买不花钱,不索值的酒和奶吃! ]

We do not thirst for the true glory, honor and happiness, but we seek only for the apparent and deceitful ones, despising the fountains of grace, which Jesus Christ has opened for us by the merits of his Death (Is. 12, 3).

我们并不渴望真正的光荣、荣耀、幸福,而只寻找那些表面的和虚假的,轻视恩宠的源泉,耶稣基督通过祂的圣死的功劳为我们打开了这恩宠的源头(依撒意亚12:3) 。

[经文〈依撒意亚12:3〉:你们要愉快地从救援的泉源里汲水。]

But to those that have thirst after the Divinity and its graces, the Lord promises, that He will give freely of the fountain of life (Jer. 2, 13). O what a great sorrow and pity it is, that having discovered the fountain of life, so few are thirsting for it, and that there are so many, who run after the waters of death! Those that conquer the demon, the world, and their own flesh within themselves, will certainly possess these things.

但主应许那些渴望追求天主及其恩宠的人,祂会白白地赐予生命之泉(耶肋米亚2、13)。哦,这是多么悲哀而可惜啊,发现了生命的泉源,却很少有人渴望它,并且有那么多人追逐着死亡之水! 那些战胜恶魔、世界、自己肉身的人,必将拥有这水泉。

[经文〈耶肋米亚 2:13〉:因为我的人民犯了双重的罪恶:他们离弃了我这活水的泉源,却给自己掘了蓄水池,不能蓄水的漏水池。 ]

And it is moreover said, that He offers them, for it might be doubtful, lest the waters of grace might at some time be denied or withdrawn: therefore in order to assure us, they are offered freely for our possession without limit or restriction.

 

此外如果有人说,这可能令人怀疑,为恐怕恩宠之水有时会被天主拒绝或撤回:因此,为了向我们保证,恩宠之是白白提供给我们饮用的,没有限制没有条件。

261. Over and above, the Lord hastens to certify all this by another assurance, saying: “I shall be his God and he shall be my son”(Apoc. 21, 7), and if He is to us a God, and we are to Him as sons, it is clear, that we are made to be sons of God, and being sons, also heirs of all his goods (Rom. 8, 17) and being heirs (although all our heirship is that of grace) we are made secure of our inheritance, just as children are secure in the inheritance of the possession of their parents.

261. 除此以外,主连忙另作保证,证明这一切,祂说:「我要作他的天主,他要作我的儿子」(默示录21:7),如果祂对我们来说是天主,我们对祂来说是儿子,这很明显,祂使我们成为天主的儿子,并且作为儿子也是祂所有财产的继承者(罗马书8:17),成为继承人(尽管我们所有的继承权都是来自恩宠)我们获得了继承权的保障,就像孩子们可以安心获得他们父母财产的继承权一样。

[经文〈罗马书 8:17〉:我们既是子女,便是承继者,是天主的承继者,是基督的同承继者;只要我们与基督一同受苦,也必要与他一同受光荣。 ]

As He is Father and God at the same time, infinite in his attributes and perfections, who can estimate the goods, which He offers to us in making us sons ? Therein is included the paternal love, our preservation, our vocation, our enlivenment and justification, all the means thereto, and finally our glorification and the state of happiness, which neither eyes have seen, nor ears have heard, nor ever has entered into the heart of man. All this is destined for those that conquer and have shown themselves true and courageous children.

因为祂同时是天父和天主,祂的属性无限和完美,祂赐给我们儿子的产业,谁能估量呢? 其中包括父爱,对我们的保守,我们的圣召,我们的活力和称义,一切手段,最后是我们的荣耀和幸福状态,即眼所未见,耳所未闻,也从未进入人心的。所有这些都是命定为那些得胜并展示自己真正勇敢的孩子们

262. “But the fearful, and the unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death.”

262. 「可是,为那些怯懦的、失信的、可耻的、杀人的、奸淫的、行邪术的、拜偶像的,以及一切撒谎的人,他们的地方是在烈火与硫磺燃烧着的坑中:这就是第二次死亡。 」

On this formidable roster innumerable sons of perdition have written their names of their own accord, since infinite is the number of the foolish, who blindly have chosen death, blocking up for themselves the path of life.

在这可怕的名册上,无数灭亡之子写下了他们自己的名字,因为愚昧人的数目是无法计算的,他们盲目地选择了死亡,为自己阻断了生命的道路。

For this path is not hidden to those who use their eyes, but only to those who wilfully close their eyes and who have allowed and are allowing themselves to be fascinated and deceived by the fraudulent tricks of satan.

因为这条路不对那些谦虚地追求光明的人隐藏,而是对那些顽固的人闭上眼睛,并且允许自己被撒旦的欺诈手段迷惑和欺骗的人隐藏。

According to the different inclinations and tastes he proffers them the poisonous cup of vice, after which they seek. “The fearful” are those, who continually hesitate, and thus fail to taste of the manna of virtue and never enter into the pathway of eternal life; to whom virtue appears insipid and burdensome, though the yoke of the Lord is sweet and his burden is light (Matth. 11, 30); deceived by this fear they are overcome by their cowardice rather than by the difficulties.

根据不同的爱好和口味,撒殚向他们提供了有毒的邪恶之杯,然后他们寻找它。 「那些怯懦的人」是那些不断犹豫不决,无法品味美德的玛纳之人,他们绝不能进入永生之路。尽管主的轭是柔和的,担子是轻松的,但对他们而言,美德似乎是乏味的和艰难的(玛窦福音11:30);被这种怯懦所欺骗,他们被他们的懦弱而不是困难所战胜了。

[经文〈玛窦福音11:30〉:因为我的轭是柔和的,我的担子是轻松的。]

Those other ones, “the unbelievers,” neither admit that truths are revealed, nor give belief to them, like the heretics, pagans and infidels; or if they do believe them, like the Catholics, it seems as if they heard them from afar and only through the faith of others, not giving full assent to the evident truth contained therein. Thus they hold but a lifeless belief and they live like unbelievers.

其他那些「失信者」,像异端、异教徒、无信仰者一样,既不承认也不相信启示的真理;或者,如果他们确实相信这些真理,像天主教徒那样,好像这些真理是从远方听来并且只是借着别人的信仰听到的一样,没有完全同意其中所包含的明显真理。因此,他们抱持着一种没有生命的信仰,他们像不信者一样生活。

263. “The abominable,” are those who follow vice without distinction, without repentance or limit, and rather boast of their wickedness and contempt, making themselves hateful to God and drawing down his wrath and curse.

263.「可耻的人」是那些跟随罪恶,不与其分别,没有悔改或没有限度,而以自己的邪恶和蔑视为荣的人,使自己憎恨天主并引来了祂的义怒和诅咒。

Thus they arrive at a state of rebellion and become incapable of good works. They draw away from the path of eternal life, as if they were not created for it, they separate and become estranged from God and his benefits and blessings, objects of disgust to God and his saints.

因此,他们达到了叛逆的状态,无法做善事。他们远离永生之路,就好像他们不是为此而创造的,他们与天主,祂的恩惠和祝福分离并疏远,是天主和祂的圣徒所厌恶的对象。

Likewise are mentioned “the murderers,” who, without fear or reverence for the divine justice, usurp the right of the supreme Lord, the sole Governor of the universe, and presume to chastise and avenge injury; these deserve to be treated and judged according to the same measure, which they use in treating and judging others (Luke 6, 38).

同样也提到了「杀人的」,他们不惧怕或不崇敬天主的正义,篡夺了至高的天主,宇宙的唯一统治的权利,并臆断要惩处和报仇。这些人应该根据他们对待和审判他人的相同方法,被进行对待和判断(路加福音6,38)。

[经文〈路加福音6:38〉:你们给,也就给你们;并且还要用好的,连按带摇,以致外溢的升斗,倒在你们的怀里,因为你们用什么升斗量,也用什么升斗量给你们。]

 “The adulterers”are excluded from that kingdom, since, for a short and impure pleasure, which is abhorred as soon as it is attained, and yet in its disorder is never satiated, they despise the friendship of God and the eternal joys, which on being tasted are the more sought and are an unfailing fountain of undiminished delight.

「奸淫的」被排除在天国之外,因为出于短暂而又不纯洁的愉悦,这种愉悦一经实现就被憎恶,然而他们在混乱中永远都不会满足,他们轻视天主的友谊和永恒的喜乐,这些喜乐是渐入佳境,并且是经久不衰的喜悦之源。

The “sorcerers” likewise, who believe and testify to the false promises of the dragon, hidden under the cloak of friendship; they are deceived themselves and so perverted that they deceive and pervert others.

同样地,「行邪术的」是相信并证明了隐藏在友谊披风下龙的虚假诺言。 他们被欺骗了,如此堕落,以至于去欺骗别人和使别人堕落。

 “The idolaters” cannot enter heaven for they seek after and feel the presence of the Divinity and do not find it, though He is in all our surroundings (Act 17, 27). They ascribe Divinity to the works of their own hands, which are only inanimate shadows of the truth and empty cisterns, totally inapt to suggest an idea of the grandeur of the true God (Jer. 2, 13).

「拜偶像的」无法进入天堂,因为他们寻求并感觉到了真天主的存在,但并没有找到它,尽管天主在我们所有的环境中都存在(宗徒大事录17:27)。他们认为他们自己手中的作品具有天主性,这些作品只是真理的无生命的影子和空荡荡的水池,完全不适合促成关于伟大的真天主宏伟的思想(耶2、13)。

[经文〈宗徒大事录17:27〉:如他们寻求天主,或者可以摸索而找到他;其实,他离我们每人并不远。经文〈耶2:13〉:因为我的人民犯了双重的罪恶:他们离弃了我这活水的泉源,却给自己掘了蓄水池,不能蓄水的漏水池。]

 “The liars” also, who standing in opposition to the highest truth, which is God, are deprived of his rectitude and virtue, occupying the opposite extreme, confiding more in fraudulent deceits than in the Author of truth and of all good.

那相反最高真理(天主)的「撒谎者」,也被剥夺了他的正直和美德,处于相反的极端,他们相信欺骗的谎言胜于对真理和一切良善的作者。

264. Of all these the Evangelist says he heard the sentence, “ Their portion shall be in the pool of the fire burning with sulphur, which is the second death.” No body can complain of divine justice and equity since He has justified his cause by the greatness of his benefits and numberless mercies.

264. 在这一切中,圣史说,他听过这样的句子:「他们的地方是在烈火与硫磺燃烧着的坑中:这就是第二次死亡。 」没有人能抱怨天主的公义和公平,因为祂以自己伟大的福祉和无限的慈悲为自己的事业辩护。

He descended from heaven to live and die among men and rescue them by his own life-blood. He opened up vast foundations of grace, which are freely offered to us in the holy Church. In addition to all this He gave us his Mother and the fountain of her most holy life, through which we may attain it.

祂从天堂降下来,在人间生活和死亡,并用自己的生命宝血将他们营救出来。祂打开了宽广的恩宠基础,这些基础在神圣的教会中白白地提供给我们。除了所有这些,祂还赐给了我们祂的母亲和她至圣洁的生命泉源,我们可以藉着它(生命泉源,回到天堂)。

Therefore, mortals cannot excuse themselves, if in spite of all these gifts, they have not made use of his grace, and if they have abandoned the inheritance of eternal life in the pursuit of momentary delights of their mortal life.

因此,如果人类无视所有这些恩赐而没有使用祂的恩宠,如果他们为了追求短暂的快乐而放弃了永生的产业,那么他们就不能为自己辩解

No wonder that they harvest that which they have sown, and that their portion shall be in the terrible abyss of burning brimstone from whence there is no redemption nor hope of life, when once the second death of punishment has overtaken them.

难怪他们收割了自己所种的东西,一旦第二次死亡的惩罚加于他们,他们的地方将在硫磺燃烧的可怕深渊中,那里没有救赎或生命的希望。

Although this second death is infinite in its duration, yet more wicked and abominable was the first death of their sin, into which they voluntarily precipitated themselves.

尽管第二次死亡的持续时间是无限的,但罪恶的第一次死亡却更加邪恶和可憎,他们自愿地使自己陷入这罪恶之中。

For the death of grace caused by sin is opposed to the infinite sanctity and goodness of God ; it offends Him, who is to be reverenced and adored. The death of infernal pains is the just punishment of these damnable souls and is the equitable retribution of his most unerring justice.

因为罪所造成恩宠的死亡是与天主的无限圣洁和良善对立的;罪冒犯了应该被崇敬和朝拜的天主。地狱痛苦的死亡是对这些可恶灵魂的公正惩罚,是对他最正确正义的公正惩罚

Thereby this justice is exalted and proclaimed in the same measure in which it was outraged and despised by sin. Let it through all the ages be feared and adored. Amen.

因此,这公义被高举和宣扬的程度,就像公义被罪激怒和鄙视一样。 让这公义万世万代受人敬畏和崇拜。 阿们。

 


上一篇:021天主的奥秘之城第一册第1卷第16章 关于德性的习惯,天主赋予了至圣玛利亚的灵魂
下一篇:023天主的奥秘之城第一册第1卷第18章 至圣玛利亚受孕奥秘的续集,如《默示录》第二十一章第二部分的描述。
 

 


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