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真福艾曼丽修女的生命与启示(胡文浩 紫微蕾塔小德兰译 王保禄 杨开勇校阅)列表
·000.中译本序言
·000.真福艾曼丽修女的生命与启示
·002.艾曼丽修女的生活和启示 第二
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·001.真福艾曼丽修女的生命与启示
·003.真福艾曼丽修女的生命与启示
·真福艾曼丽修女的生命与启示下卷
·真福艾曼丽修女的生命与启示下卷
·下卷第一章01 教会的属灵工作和苦
·下卷第一章02 知道他人的想法
·下卷第一章03 纠正和抗争朝圣者在
·下卷第二章01 艾曼丽修女在婚房里
·下卷第二章02 教会礼仪年的结束
·下卷第二章03 耶稣去世的真正周年
·下卷第三章01 因他人对至圣圣事的
·下卷第三章02 因他人对至圣圣事的
·下卷第三章03 因他人对至圣圣事的
·下卷第三章04 因他人对至圣圣事的
·下卷第四章01 炼狱中的灵魂—众天
·下卷第四章02 炼狱中的灵魂—众天
·下卷第四章03 炼狱中的灵魂—众天
·下卷第五章01 为教宗庇护七世、为
·下卷第五章02 为教宗庇护七世、为
·下卷第五章03 为教宗庇护七世、为
·下卷第五章04 为教宗庇护七世、为
·下卷第六章01 艾曼丽修女识别圣髑
·下卷第六章02 艾曼丽修女识别圣髑
·下卷第六章03 艾曼丽修女识别圣髑
·下卷第六章04 艾曼丽修女识别圣髑
·下卷第六章05 艾曼丽修女识别圣髑
·下卷第六章06 艾曼丽修女识别圣髑
·下卷第六章07 艾曼丽修女识别圣髑
·下卷第六章08 艾曼丽修女识别圣髑
·下卷第六章09 艾曼丽修女识别圣髑
·下卷第六章10 艾曼丽修女识别圣髑
·下卷第六章11 艾曼丽修女识别圣髑
·下卷第六章12 艾曼丽修女识别圣髑
·下卷第六章13 艾曼丽修女识别圣髑
·下卷第六章14 天堂乐园一瞥
·下卷第七章01 我们救主的生平—朝
·下卷第七章02 预示艾曼丽修女去世
·下卷第七章03 预示艾曼丽修女去世
·下卷第七章04 预示艾曼丽修女去世
·下卷第七章05 预示艾曼丽修女去世
·下卷第八章01 为受诱惑的灵魂、苦
·下卷第八章02 为受诱惑的灵魂、苦
·下卷第八章03 为受诱惑的灵魂、苦
·下卷第八章04 为受诱惑的灵魂、苦
·下卷第八章05 为受诱惑的灵魂、苦
·下卷第八章06 为受诱惑的灵魂、苦
·下卷第九章01 艾曼丽修女的最后的
·下卷第九章02 艾曼丽修女的最后的
「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。」
003.真福艾曼丽修女的生命与启示 介绍
003.真福艾曼丽修女的生命与启示 介绍
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INTRODUCTION

介绍

 

The author of the present biography published eight years ago the last volume of the “Life of Our Divine Saviour," compiled from the visions of Anne Catherine Emmerich. He purposed issuing, as a supplement to the same, the life of the servant of God drawn from the most authentic sources ; but the duties of his ministry, sickness, and the difficulties attendant on the undertaking itself, retarded its publication until the present.

本传纪的作者八年前出版了《耶稣基督的诞生与成长》的最后一卷。他是根据安纳加大利纳艾曼丽的神视汇编而成,目的是发行,作为补充,真实地记录了天主的仆人艾曼丽修女的生命与启示;但是由于他的职责,疾病和以及伴随着事业本身而来的困难,使本书的发表推迟到现在。

If Clement Brentano, (1) who resided at Diilmen from the fall of 1818 till the spring of 1824, daily making notes of his observations, shrank from the task of compiling this life, so simple in the exterior, so little calculated to strike the senses, and yet so rich, so wonderful in its interior signifi- cation, the writer of these lines may surely believe himself entitled to the indulgence of his readers for withholding it so long.

从1818年秋到1824年的春天,他一直住在杜尔门,每天都把自已的观察记录下来,而不是去编纂。这种生活表面上很简单,很少引起人们的注意,但它的内在意义却是如此丰富,如此美妙,那么本书的作者相信,为让读者等待这部启示这么久,自已一定有资格得到读者的谅解。

 (1) Clement Brentano, whose name will appear so often in the course of this biography, was born September 8, 1778. He was a poet of the highest genius- What others acquired only by long and hard study, he learned with ease- He was perfectly at home with the Greek and Latin authors, with Calderon, Dante, and Shakespeare, as well as with those of his own tongue. His wit and humor, his brilliant talents and exquisite poetical productions won for him the love and admiration of all who came in contact with him, and opened to him access to the highest literary circles.

注:(1)克莱门特布伦塔诺,他的名字将经常出现在这本传记中。他出生于1778年9月8日。他是一位极具天赋的诗人别人只能通过长期刻苦学习才能学到的东西,他却轻松地学会了希腊文,拉丁文作品以及卡尔德隆,但丁,莎士比亚和他母语的文学作品。他的机智和幽默,他横溢的才华和细腻的心,以及他的诗歌作品为他赢得了所有接触过他的人的喜爱和钦佩,并向他敞开进入最高文的大门 

His religious education had been very much neglected ; still he believed in the existence of God as a remunerator of good and evil, and in Jesus Christ as a divine mediator. He was charitable to the poor. Like Solomon he saw the vanity of all created things, and like the great Augustine he longed for something higher than earthly glory and knowledge. His restless heart at last found peace in God in a general confession, 1817.

 

他的宗教教育一直被忽视;但他仍然相信天主是存在的,并赏善罚恶耶稣基督是天人之间的中保。布伦塔诺对穷人和蔼可亲。像撒罗满一样,他看到了所有受造之物的虚幻,像伟大的奥古斯丁一样,他渴望有一个比尘世的荣耀和知识更高尚的事物。他那颗驿动的心,终于在一八一七年的一次公开忏悔中,在天主那里获得了安宁。 

A new world was now opened up before him, new friends gathered round him ; his religious fervor was great, although wanting in prudence and needing direction. This he found by the bedside of the poor and suffering Anne Catherine Emmerich, to whom Di- vine Providence had sent him in 1818- So attracted was he by the heroic virtue he there witnessed that the former idol of the fashionable world resolved to bury himself in the little town of Diilmen, and warm his heart at this furnace of divine love- But n6t for himself alone were the graces he there received.

一个崭新的世界展现在他的面前,新的朋友聚集在他的周围。他的宗教热情是强烈的,尽管他缺乏谨慎,需要指导。这是他在受苦受难的艾曼丽的床边找到的。1818年,是天主把他送到她那里去的,他被自已亲眼目睹的英勇的德所吸引,这位时尚的前偶像决心把自已隐藏在杜尔门的小镇,让他的心在这神圣的爱的熔炉中重新燃烧起来——但他在这里得到的恩宠并不只是为他自己。

Brentano was to be the instrument for the accomplishment of God's design that the revelations with which the ecstatica was favored should be recorded for the benefit of mankind. Ardently desirous of doing something for the glory of God, and thereby to atone for the shortcomings of the past, Brentano readily accepted the pressing invitation of Dean Overberg to be- come the amanuensis of the favored stigmatisee- For nearly six years, despite the jeers and mockery of his friends, he dailv committed to writing what he learned in that school of Christ Crucified. When A. C. Emmerich died, Brentano returned to his friends not now to entertain them by his talents, but to astound them by his ardor in the service of God and his neighbor- The large sums realized from his literary pro- ductions were all devoted to this noble purpose. Catholic literature felt a new impulse, good books were translated and circulated, sculpture and painting were raised to new life by his religious energy.

布伦塔诺将成为用来完成天主计划的工具。艾曼丽的神视应该被记录下来,因为它是为了人类的利益。布伦塔诺热切渴望为天主的光荣做些事,以弥补过去的过失。布伦塔诺欣然接受了奥弗伯格院长的迫切邀请,成为五伤艾曼丽修女的速记员——近六年来,尽管面对朋友们的讥讽和嘲笑,他决心把他在基督被钉十字架的补赎者那里看到的东西记录下来。当艾曼丽死后,布伦塔诺回到他的朋友们身边,不是让他们欣赏他的才能,而是用他为天主和近人服务的热情来感染他们——从他的文学作品中获得的巨额收入——都被奉献给了这一崇高的目标。天主教文学感受到了一种新的推动,好书被翻译和流传,雕塑和绘画信仰活力提升到的新的生命。 

Encouraged by the pious and learned of his time, and we may add in the very home of the famous Diepenbrock, afterward Cardinal- Archbishop of Breslau, he published in 1835 the " Dolorous Passion of Christ," the first work compiled from the revelations of A. C. Emmerich. One edition succeeded another and quickly prepared the public mind for other works from the same source, Brentano died holily in 1842. With him a great and noble soul passed from earth to heaven. His early failings he had long before blotted out by torrents of contrite tears. If charity covers a multitude of sins, certainly his heroic love for God and his neighbor more than atoned for the wanderings of his early career, wanderings that sprang rather from Ignorance than malice. His death was followed by the conversion of some noble souls to whom In life he had earnestly pointed out the Catholic Church as the only secure refuge, the only safe harbor of salvation.— Taken from "Sketch of Clement Brentano,” by Rev, F, Dikl, S. J.

受到他那个时代的虔诚和博学的人们的鼓舞,我们可以加上他家乡著名的迪彭布罗克神父,后来的布雷斯劳枢机大主教的鼓励,布伦塔诺于 1835 年出版了《基督的悲惨受难》,这是他编纂的艾曼丽启示的第一部作品于是一个接一个的版本陆续问世,并迅速同一来源其他作品做好准备,布伦塔诺于 1842 年圣洁地去世。一个伟大而高尚的灵魂从尘世飞入天堂。他早年的失败早已被痛悔的泪水遮盖了。如果爱德能遮掩许多罪过,那么他对天主和近人英勇爱肯定超过了他早期职业生涯的偏差,这些偏差与其说是出于恶意,不如说是出于无知。他死后,带来了一些高贵灵魂的皈依,他生前曾认真地向他们指出天主教会是唯一安全的避难所,唯一安全的救赎港湾。——摘自克莱门特布伦塔诺素描,作者:Rev, F, Dikl , S.J. 迪克神父,耶稣会会士

He deemed the sketch of Sister Emmerich's life prefixed to the first edition of u The Dolorous Passion," published by Clement Brentano, in 1833, sufficient, until his friend Dr. Krabbe, Dean of the Cathedral Munster, procured him access to the original " Acts of the Ecclesi- astical Inquiry of 1813," and also accompanied him to Diil- men, Coesfeld, and Flamske, to collect among her few sur- viving contemporaries some circumstances of her life, which led to the present work. Gratitude demands the mention of the late Herr Aulike, Privy- Councillor at Berlin, who kindly forwarded to the author the given notices to the public at intervals from the year .1813 to that of her death, 1824. The above-named gentlemen regarded her with deep veneration, and eagerly awaited the publication of her biography, which, however, neither lived to see.

作者认为1833年克莱门特·布伦塔诺出版的第一版《悲惨的苦难》前面加上艾曼丽修女的生平简述就已经足够了,直到他的朋友、明斯特大教堂院长克拉贝博士使作者接触到《1813年教会调查法案》的原件。克拉贝博士还陪他去了杜尔门、科斯菲尔德和弗拉姆斯克,在艾曼丽为数不多的在世的同代人中收集她生活中的一些情况,从而促成了他现在的工作,为了表示感谢,我们还必须提到了已故的柏林枢密院议员奥利克先生,他从1813年开始到1824年艾曼丽修女去世,每隔一段时间就把给与公众的通告转给作者上面提到的绅士们对艾曼丽修女都怀着深深的敬意,热切地期待着她的传记出版,然而,他们都没能活着看到。  

Owing to the conscientious record of the Acts of the Investigation, wholly unknown to Clement Brentano, the author has been enabled to support this history on testimony so weighty that none more conclusive can be found in the life of any saint favored by similar graces, whilst the rich materials they afford give a clearer understanding of Sister Emmerich's mission. In them we behold a fact whose sig- nificance is universally acknowledged by the Church, a fact known and appreciated in every age ; viz., that Almighty God at all times chooses certain souls, who, either secluded from the world or amid the hurry of secular life, serve as instruments in suffering and combating for the Church.

由于克莱门特·布伦塔诺完全不知道调查法案》的认真记录作者能够以如此重要的证词支持这段历史,以至于在任何受类似恩宠的圣人的生活中都找不到比这更有说服力的证据。而他们提供的丰富材料使人们更清楚地了解艾曼丽修女的使命。在他们身上,我们看到一个事实,它的重要性得到了教会的普遍承认,这一事实在每一个时代都是众所周知和被欣赏的;也就是说,全能的天主在任何时候都选择某些灵魂,他们或与世隔绝,或在世俗生活的匆忙中,为教会充当受苦和战斗的工具。 

The life and sufferings of such chosen ones are often widely dissimilar : for instance, Lidwina of Schiedam, or our own Domenica Lazzari appear as victims in the body, like the early virgin-martyrs ; whilst others, such as Magdalene di Pazzi, or Colomba di Rieti, combat and suffer for the Church spiritually ;

这些被选之器的生平和痛苦往往迥然不同:例如,斯希丹的李维娜,或者我们自己国家的Domenica Lazzari,就像早期的童贞殉道者一样,在身体上表现为祭品受苦者; 而另一些人,如抹大拉··帕奇或科伦巴··列蒂,则在属灵上为教会战斗和受苦;  

though, inasmuch as their life is a perpetual sacrifice, a course of uninterrupted endurance in perfect abandonment to the will of God, they closely resemble one another. They expiate the faults committed in the bosom of the Church and repair the wrongs she endures from her own children, or they atone for actual guilt, doing penance for the guilty. By prayer, or rather by an extraordinary gift which converts prayer into action, they avert impend- ing dangers from the Sovereign Pontiff and the clergy ;

因为他们的生命是一个永久的牺牲,是一个不间断的忍耐中完美的历程,向天主旨意臣服,完全舍弃自已的意志,所以他们彼此非常相似。他们为教会犯下的错误补赎,补教会从自己孩子那里所承受的错误,或者他们为真正的罪行补赎,为有罪的人赎罪。通过祈祷,或者更确切地说,通过一种将祈祷转化为行动的补赎,他们避免了教宗和神职人员迫在眉睫的危险; 

they obtain conversion for sinners ; an increase of faith for the weak ; zeal and intrepidity for pastors ; and, lastly, they wrestle for souls in danger of being lost through the negligence of others, chiefly of those entrusted with their spiritual guidance. Besides this duty of prayer and expiation, there is, moreover, the task militant, to be undertaken by some privileged souls, and which consists in actually embracing corporal and spiritual dangers, diseases, temptations, and evil inclinations. Here it is no longer simple suffering or sacrifice, the fruits of which are reaped by others; but there is question of exposing one's self, really and personally, to all the perils that menace the neighbor, of taking upon one's self sickness or temptation exacting of the substitute a real struggle, the fruits of whose victory are to be made over to another. One of the most sublime instances of such a task is found in Judith confronting Holofernes and his army to prevent the profanation of the Sanctuary and the opprobrium of God's chosen people.

他们的补赎,为罪人获得了皈依,叫软弱的人信心加增。为神职获得的热情和无畏;最后,他们为因他人的疏忽而面临危险的灵魂争战,主要是那些被受托给他们属灵指导的人。除了祈祷和补赎的责任之外,一些有特权的灵魂还得承担一项战斗的任务,包括肉身和属灵上的危险、疾病、诱惑和邪恶的倾向。在这里,它不是简单的痛苦和牺牲,其果实由他人收获,而是一个暴露自我的问题,把自己完全的真实地暴露在近人面前承担某人的病痛或诱惑,这要求补赎者进行真正的争战,而其胜利的成果将交予需要的人.这种任务的最崇高的例子之一是友弟德与敖罗斐乃和他的军队对峙,以防止亵渎圣所和天主的选民受到辱骂。

It may seem, perhaps, that prayer must be the only or, at least, the chief duty of these victims; but such is not exclusively the case, since the martyrdom of penance undergone by the innocent is precisely that which gives to prayer its efficacy and draws down upon the Church the richest benedictions.

也许,祈祷似乎是这些祭献牺牲灵魂唯一的职责,或者至少是主要的职责;但事实并非完全如此,正是由于无辜者经历的殉道式的补赎,使祈祷起效的原因,并给教会带来最丰富的祝福。  

The expiatory task is never separated from that of combating, and both united to prayer are found to an extraordinary degree in the life of Sister Emmerich who, from her very infancy, had been prepared for her mission, her communications with her angel, her intuitive perception of the unseen, and the gift of contemplation bestowed at her birth contributing thereto.

补赎的任务从来没有与战斗的任务分开,二者在艾曼丽修女的生命中,与祈祷结合到了一种非凡的程度,她从婴儿期就为这使命做好了准备,她与护守天神的交流,她对看不见生命的直接感知,而她出生时被赐予的默观的天赋为这使命做出了贡献。 

Three great evils menaced the Church at the epoch in which she lived : the profanation of sacred things, the dis- semination of false doctrines, and the corruption of morals, to meet which with the weapons of prayer and expiation was Sister Emmerich's mission, to struggle in defense of the Church delivered over, as it were, to the will of her enemies

在她所生活的时代,有三个巨大的邪恶威胁着教会:1.对神圣事物的亵渎;2.散布虚假和错误的教义;3.道德的败坏。艾曼丽修女的使命就是用祈祷和补赎作为武器来对付这些邪恶,为捍卫教会的真理而斗争。

It will, in no small degree, animate the pious reader to renewed confidence in God when he finds in this biography so many proofs of His merciful protection over His Church during those troubled times, and beholds the instrument employed for that end in the person of the poor little shepherdess of Flamske. This was the consideration that encouraged the author to resume his oft-interrupted task, and to spare no trouble, in the study of her life, diligently comparing for this end the facts contained in it with those presented in the biographies of others similarly favored by Heaven.

当一个虔诚的信徒在阅读艾曼丽的生命中找到答案时,在很大程度上,将激励他重拾对天主的信心。这本传记有那么多的证据表明,在那个动荡的时代,天主仁慈的保护了祂的教会,而天主为此目的使用了弗拉姆斯克可怜的小牧羊女为祂的工具。正是出于这种考虑,作者才重新开始他那经常被打断的工作,不遗余力地研究她的生平,为此目的,勤奋地将她的启示与那些同样受到上天眷顾的人的传记中的奥迹进行比较。

They who are familiar with the rules laid down by Ben- edict XIV. and the great theological authorities to whom he constantly refers in his work, u De Servorum Dct Bcatifica- tione" will understand the author's anxiety in elaborating a history like the one under consideration, and agree with him in declaring Sister Emmerich's life a striking exemplification of the virtues exacted by the Church as proofs of the truth wherever there is question of the supernatural (1)

他们是熟悉本笃十四世所制定的规则的人。而他在作品中经常提到的伟大的神学权威,《圣化的仆人》,会理解作者在阐述这样一段历史时的顾虑,并同意他宣称艾曼丽修女的生平是一个显著的范例: 凡对超自然启示的疑问,教会要求其本人以圣德作为真理的证明(1)。

(1) The following line, taken from Father Schmoger's Introduction to the “Lite of Christ." seem so suitable to the subject here treated that, conforming to the advice of certain capable persons, among' them a holy confrere of the author himself, we take the liberty of incorporating them in this Introduction to the Life of Sister Emmerich.

以下几行,摘录自施莫格神父的《基督的生平》,似乎很适合这个题目,因此,我们听从了一些有才能者的建议,其中有作者本人的一位圣洁的朋友,冒味地把他们写进这本《艾曼丽修女的生平简介》里

To be able prudently to pronounce upon so delicate a question, consideration must be had on the one side to the virtue of the person under examination, and on the other to her manner of conducting herself both in and out of vision ; for which latter point, Benedict XIV., with the most distinguished doctors and theologians, has laid down twelve marks deserving special attention : —

为了能够谨慎的回答一个如此微妙的问题,必须考虑到: 一方面,被检查者的德行,另一方面又要考虑到她在神视内外的行为举止。对于后者,本笃十四世,与最杰出的圣师和神学家一道,列出了12个特别值得注意的标记: 

I. — Has the person in question ever desired visions ; or, on the contrary, has she begged of God the grace of being con- ducted in the ordinary ways ? Has she received such visions only in the spirit of obedience ? — " To desire such favors," says St. Vincent Ferrier, " would be to nourish secret pride or reprehensible curiosity ; it would be a sign of weak, imperfect faith."

1.当事人是否曾渴望过神视异象?或者正相反,她向天主祈求,让她像普通人那样接受教导?她是否只是在服从的精神下才领受到这样的异象? 如果她有想要得到神迹异象的渴望,圣文森特·费瑞厄说,只会滋长渴求者内心的骄傲和应受谴责的好奇心。这将是软弱、不完美信德的表现。 」  

II.-Has she received from her confessor an order to comlnunicate her visions to holy and enlightened persons ?

2.她是否从她的告解神师那里得到命令,要把她的神视异象告诉圣洁和开明的人?

III. — Has she always shown absolute obedience toward her spiritual guides ? Has she in consequence of her visions made rapid progress in the love of God and humility ?

3.她是否一直对她的神师表现出绝对的服从?她是否因她的神视,而在爱天主和谦卑上有了显著的进步?

IV. — Has she willingly conferred with persons disinclined to credit her, or who tried and contradicted her ?

4.她是否愿意与那些不愿相信她的人,或那些试图反驳她、诋毁她的人交谈呢?

V. — Does she habitually experience peace and tranquility of conscience ? Is her heart always inflamed with ardent zeal for perfection?

5.她习惯于体验良心的平静和安宁吗?她的心总是燃烧着修德成圣的热情吗?

VI. — Were her spiritual directors ever obliged to reproach her with imperfections ?

6.她的神师是否有义务来纠正她的不足?

VII. — Has she received from God a promise to hear all her lawful and reasonable petitions ? Has she by her prayers obtained great favors from Him 

7.她是否从天主那里得到许诺要俯听她所有合法合理的诉求?她是否藉着她的祈祷,得到了天主的大恩?

VIII. — Have those who live with her, supposing their own perversity no obstacle to her virtuous influence, been incited to piety and the love of God ?

8.和她生活在一起的那些刚愎执拗的人,假如没有妨碍到她的圣德的,有没有受她激励而变得虔敬和爱天主呢?

IX. — Have her visions been vouchsafed her after fervent prayer or Holy Communion ? Have they excited in her a desire to suffer for the glory of God ?

9.在热切的祈祷和领圣体后,她的异象是否被赐予?它们是否激发了她为天主的光荣受苦的渴望?

 

X. — Has she crucified her flesh ? Has she rejoiced in trials and contradictions ?

10.她把自已的肉身钉在十字架上了吗?她在考验和诱惑中喜乐吗?

XL — Has she loved retreat ? Has she fled the society of creatures? Is she despoiled of every natural attachment ?

11.她喜欢独自静修吗?她是否把偏爱自己及偏爱世物的情欲全收拾干净?是否已完全解脱对世物的贪恋?

XII. — Has she preserved serenity of soul as well under adverse as under prosperous circumstances? Finally, have learned theologians found nothing in her visions contrary to the rules of faith, or which might appear reprehensible, viewed in any light whatever ?

12.无论是逆境还是顺境,她都能保持心灵的宁静吗?最后,博学的神学家在她的异象中没有发现任何违背信仰的东西,还是从任何方面看都有应受到谴责的地方?

These twelve points laid down by Benedict XIV., fruits of the experience of the most holy and enlightened Doctors, furnish sure and infallible rules in such cases ; and the more closely a soul endued with the gift of vision is conformed thereto, the more motives are there, according to the holy pontiff, for accepting her testimony and visions as true and real. Now, the reader will, without doubt, be no less gratified than we in tracing the perfect and truly surprising correspondence between these rules and the whole life of Sister Emmerich.

这十二点是本笃十四世规定的。是最神圣和最开明的教会的圣师经验的成果,在这种情况下提供了可靠的、绝对正确的规则按照教宗的说法,一个被赋予异象天赋的灵魂越符合它,就越使別人有接受她的见证和异象为真实的理由。现在,毫无疑问,读者会像我们一样,在这些规则和艾曼丽修女的整个生平之间找到了真正令人惊讶的完美吻合。

 

He will agree with us in declaring that to find these different characteristics united in the same degree in any one soul, he would be obliged to search the lives of the most illustrious saints of the Church. In the first place, Sister Emmerich never desired such fav- ors.

 

教宗本笃十四世会同意我们声明的,即要在任何一个人的灵魂中找到这些不同的特征以相同的程度的结合在一起,他将不得不去寻找教会中最杰出的圣人的生活。首先,艾曼丽修女从来没有希望得到这样的神视和启示。

 

They entailed upon her so many trials and contradictions that she frequently conjured God to deliver her from them. Again, the age at which she first received them permits us not to suppose she could have desired them, for when she did begin to speak of them, it was with the simplicity of a child ignorant of the precise meaning of what it says.

这些神视和启示给她带来了许多的考验和矛盾,她常常祈求天主把她从这些事中解救出来。再说,从她第一次收到这些启示的年龄来看,我们也不认为她会想要这些神视,因为当她开始谈起这些启示时,她是带着一种孩子般的单纯,一个不知道信息中确切含义的孩子的那种单纯。  

Secondly, she could be induced to communicate her visions only by the reiterated instances of her angelic guide, and not till the last ten years of her life did she find any one willing to listen to them.

其次,她只能通过她的护天神一次又一次的劝说及引导来帮助她传达她的异象,直到她生命的最后十年,她才找到愿意倾听它们的人。

Thirdly, as her confessors suspected her visions and took the trouble not even to ex- amine them, she did all in her power to hide them, to stifle them, so to say, in her own breast. The struggle thence arising with her invisible guide, who ceased not to urge her to reveal them despite her confessor's aversion, caused her indescribable suffering. Still she continued to address herself to the same directors from whom, however, she had naught to expect but stern rebuffs and bitter hu- miliations.

第三,因为她的一个告解神师怀疑她的异象,甚至不愿仔细查验异象的真实,她便竭力把异象隐藏起来,也可以说是把它们扼杀在她自己的心里。她的那位看不见的护守天神不顾她的告解神父的反感,不停地催促她说出这些秘密,由此引起的纠结给她造成难以形容的痛苦。她仍然继续向同样的神师讲话,可是,除了严厉的拒绝和痛苦的羞辱之外,她没有什么可期待的了。  

She left to God the care of enlightening them in His own gootime upon the origin and character of her supernatural gifts ; and she rejected, as far as in her lay, all that could modify or ameliorate her painful posi- tion, testifying only charity, patience, and sweetness toward the authors of her trials.

把她那超自然的天赋的来源和启示交托给了天主,让天主在合适的时候开导他们; 她拒绝了一切可以改善或减轻她痛苦处境的东西,对那些给她带来痛苦和考验的人,她用行动证明了她的仁慈、耐心和温柔。  

 

Passing over the other points, we shall limit ourselves to a glance at the twelfth and last: viz., the conformity of Sister Emmerich’s visions with the teachings of faith — a circumstance of the utmost importance in visions containing revelations.

跳过其他点,我们只看第十二点,也就是最后一点,也就是艾曼丽修女的异象是否符合信仰的教导——这是包含启示的异象中最重要的一点。

Benedict XIV. here supports his opinion chiefly upon Suarez, who establishes as an incontestable principle that, in the study of revelations, it is chiefly to be considered whether they are in perfect accordance with the rules of Faith and sound morals, rejecting as illusory and diabolical every pretended revelation in contradiction with Holy Scripture, tradition, the decrees of Councils, and the unanimous teachings of the Fathers and theologians. Even those revelations which, without contravening the Faith, contain evident contradictions and serve but to satisfy vain curiosity, which appear to be the result of a purely human activity, or which, in fine, are opposed to the wisdom of God or to any other of His divine attributes, are to be suspected.

本笃十四世这里主要支持苏亚雷斯的观点,苏亚雷斯建立了一个无可争辩的原则,即在研究启示时,主要是考虑他们是否完全符合信仰规则和健全的道德规范,拒绝每一种虚假和邪恶的启示,拒绝任何与圣经,圣传,教会的法令,以及教父和神学家一致教义相矛盾的启示。即使是那些不违背信仰的启示(注:指那些一定不是真的,但不一定是坏的:如出于心理问题的幻觉。)若是包含明显的矛盾,出于不良意图而胡编乱造,只不过为了满足徒劳的好奇心,这其实是出于人自己的认知、想象或心理问题,总的来说,与天主的智慧或天主的任何其他属性相悖,这类的启示都是值得怀疑的。

And here the illustrious pontiff asks what should be thought of revelations containing statements apparently opposed to the common opinion of the Fathers and theologians, revela- tions which on some particular point, give details quite new, or which affirm as certain what has not as yet been pronounced upon by the Church ?

在这里,这位杰出的教宗问:应该如何看待那些明显反对教父和神学家的共同声明的启示,以及在某些特定点上的启示,他给出相当新的细节,或者肯定了某些尚末为教会宣布的内容?

Resting upon the most solid authority, he answers that this motive suffices not to reject without further examination revelations in which such things are found; for, 1st, a fact which at first sight appears opposed to the common opinion may, if submitted to an earnest and conscientious examination, evoke in its favor weighty authority and excellent intrinsic reasons for belief;

基于最坚实的权威,他回答说,这一动机足以不拒绝没有进一步审查的启示,从这其中发现上的问题因为,第一,一个事实,乍看之下似乎与一般人的意见相反,如果经过认真细致的审查,可能会引起对它有利的重要权威的认同和令人信服的内在理由; 

2d, a revelation should not be condemned as false merely on account of its containing circumstances in the Life of Our Lord, or that of His Blessed Mother, of which no mention is made in the Sacred Writings, in tradition, or in the Holy Fathers ; 3d, a revelation may, without militating against the decisions of the Church, the Fathers, and theologians, explain a point unexplained by them or make known some detail on which they are silent ; 4th, it would be to place arbitrary limits to the almighty power of God to suppose that He cannot reveal to a private individual a point which, not yet pronounced upon by the Church, is still a subject of controversy.

 

第二,一个启示不应该仅仅因为它里面包含我们的主或圣母的生平情況不曾在圣经、圣传或圣父中被提及而被谴责为虚假的,

第三,启示可以在不妨碍教会、圣父和神学家的决定的情况下,解释他们不能解释的一点,或揭示他们保持沉默的一些细节; 

第四,假设天主不能向个人揭示一个尚未被教会宣布的观点,这个观点仍是一个有争议的主题,这是对天主全能的权柄的任意限制。If the reader desires to apply the foregoing rules to the revelations contained in this work (1), he will find therein ab- solutely nothing wounding to the principles of Christian faith ; on the contrary, he will be fully satisfied that there are few books which enable the soul to penetrate so easily into the mysteries of our holy religion, or which impart so speedily even to ordinary minds the knowledge of that art of arts which, according to the author of the Imitation, consists in the meditation of the Life of Our Lord Jesus Christ, In vita Jesu Christi meditari (2).

如果读者希望将上述规则应用于本书(1)中所包含的启示,他会发现其中绝对没有任何伤害基督教信仰的原则; 相反,他会非常满意地认为,没有几本书能让灵魂如此轻易地了解我们神圣信仰的奥迹,或者能如此迅速地向普通人传授这种奥迹的有形的知识,而按照作者的说法,艾曼丽的生平能让我们更深入的了解耶稣基督的生平和对我们的主耶稣基督的生平的默观。 (2)

As impostors and hypocrites are often met in these our days who vaunt themselves the favored recipients of Heaven's special favors, and who occasionally gain credence with some, the author has given faithfully and in detail the investigations made on Sister Emmerich's case as he found them in the original documents.

在我们的时代,经常会遇到骗子和伪君子,他们吹嘘自己的是上天特别眷顾的受宠者,有时还赢得一些人的信任,作者如实和详细地介绍了他在原始文件中发现的对艾曼丽修女案件的调查情况。  

 (1) "Life of Our Lord Jesus Christ." The above remark Is equally applicable to

many points in Sister Emmerich's own life.

 

(1) 《耶稣基督的诞生与成长》 上述备注同样适用于艾曼丽修女生命中的许多时刻。  

 

 

(2) Extract from Introduction to Life of Our Lord, Schmoger.

 

(2)摘自施莫格的《我们的主耶稣基督生平简介》。  

 

Clement Brentano's friend, Edward Steinle, painted the portrait from which the engraving prefixed to this volume was taken. His models were the drawings sketched by Brentano himself at various periods of his sojourn in Diil- men. They who knew Sister Emmerich best testify to its fidelity.

克莱门特·布伦塔诺的朋友,爱德华·施泰因,画了这幅肖像,本卷的版画就是根据这幅肖像而来的。他的模型是布伦塔诺自己在杜尔门不同时期所画的素描。那些认识艾曼丽修女的人最能证实画像的准确性。  

 

In conclusion the author declares his unreserved submission to the decrees of Pope Urban VIII. of March 13, 1625, and June 5,1634, inconsequence of which he claims for whatever is extraordinary in this book but a purely human origin.

最后,作者声明他毫无保留地服从教宗乌尔班七世于1625年3月13日颁布的法令。1634年6月5日,根据这法令他宣称这本书是不寻常的,是纯粹的来自天主的启示。

 

 

P. SCIIMOGER, C.SS.R.

Convent of Gars, on the Inn, Bavaria,

September 17, 1807

 

巴伐利亚客栈的加尔修道院,  

1807年9月17日  

 


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