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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
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·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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·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。」
下卷第一章01 教会的属灵工作和苦难。-婚房。-异象中的行动
下卷第一章01 教会的属灵工作和苦难。-婚房。-异象中的行动
浏览次数:436 更新时间:2022-5-13
 
 

 

CHAPTER I

Spiritual Labors and Sufferings for the Church. — The Nuptial House. — Action in Vision.

第一章,教会的属灵工作和苦难。——婚房。——异象中的行动

In November, 1820, Sister Emmerich remarked: "It is now twenty years since my Spouse led me into the Nuptial House and laid me upon the hard bridal bed on which I still lie ;" — thus did she designate her labors for the Church, labors imposed upon her from her entrance into Agnetenberg.

1820年11月,艾曼丽修女说:「我的净配把我领进婚房,把我放在我至今仍躺在上面的坚硬的新婚床上,现在已经有20年了。 」---她就是这样被拣选为教会做补赎受苦,从她进入阿涅腾堡开始,她就不得不这样做。

No account had ever been demanded of this hidden operation, no director had even been willing to listen to her on the subject, and it is only now, toward the close of her career, that she testifies to the ways by which God had led her for the good of the Church; now, for the first time, does she raise the veil which conceals that mysterious action which, though operated in contemplation, derives its origin and merit, its importance and results from the divine virtue of faith.

从来没有人要求她对这一隐藏的行动作任何解释,甚至没有一位神师愿意听她谈这件事,直到现在,在她事业生涯接近尾声的时候(艾曼丽歿于1824.2.9卒年49岁),她才证实了天主为了教会的利益而引导她的方式;现在,她第一次揭开了掩盖这一神秘行动的面纱,虽然这一行动是在默观中进行的,但它的起源和功德、重要性和结果,都来自于神圣的信徳。

Before her entrance into religion, her principal task consisted in expiatory sufferings referring to the religious vocation and vows; but, when she had embraced the conventual life, her action was extended to the whole Church.

在她进入修会之前,她的主要任务为修道的圣召和修道誓言的不忠做补赎受苦;但是,当她投身了修会的生活,她的行动扩展到整个教会。

What this task embodied she characterized by these striking words :

她用这些引人注目的话,来形容这项任务体现了什么:

"My Heavenly Bridegroom brought meinto the Nuptial House,"

「我天上的净配把我带进了婚房, 」

for such is the relation that the Church holds with Jesus Christ, her Spouse and Head — a relation which was shown to Sister Emmerich as an immense sphere, embracing the most varied and opposite states, for whose individual failings she was to supply by her sufferings.

因为这就是教会与她的净配和元首---耶稣基督——之间的关系,在艾曼丽修女看来,这种关系是一个广阔的领域,包含着各种最不同的对立状态,她要用自已的补赎受苦来弥补这些状态的缺陷。

Jesus is continually renewing His indissoluble union with the Church, His Spouse, and that He may present her spotless to His Father, He incessantly pours out upon her the torrents of His graces.

耶稣不断地更新祂与祂的净配——教会——之间不可分割的结合,为了把教会无瑕的献给祂的父亲,祂不断地倾注祂的恩宠于教会。

But every grace must be accounted for, and few among those who receive them would be found ready for this, if the Heavenly Spouse did not at all times prepare chosen souls to gather up what others waste, to utilize the talents that others bury, and to discharge the debts contracted by the negligent.

但是,每一个恩宠都必须被计算在内,然而很少领受恩宠的人会为此做好准备,如果属天的净配(教会)没有全时备妥被拣选的灵魂,去收集别人所浪费的恩宠,去善用他人埋没的才能,并去清偿疏忽者所负的债务。

Before manifesting Himself in the flesh, in order to ratify the New Alliance with His Blood, He had by the Immaculate Conception of Mary prepared her to be the immaculate type of the Church.

在耶稣自己以肉身显现之前,为了以自己的血建立新约,祂以圣母玛利亚的无玷受孕,使玛利亚成为教会的无玷典范。

He had poured upon her the plenitude of His graces, that her prayers might hasten the Messiah's advent, her purity and fidelity retain Him among the very men who received Him not, who resisted and persecuted Him.

耶稣把祂的全部恩宠都倾注在玛利亚身上,好让玛利亚的祈祷能加速默西亚的到来,玛利亚的纯洁和忠诚使默西亚留在那些不接待祂、反抗祂、迫害祂的人中间。

When Jesus, the Good Shepherd, began to gather His flock together it was Mary who cared for them, particularly for the poorest, the most abandoned, in order to lead them into the way of salvation; she was the faithful stewardess, she was the support of all.

当耶稣,这位好牧人,开始聚集祂的羊群时,是玛利亚在照顾他们,尤其是那些最贫穷、最被遗弃的人,引导他们走上救赎之路;她是上主的婢女,她是所有人的支持。

After the return of her Son to His Eternal Father, she remained many years upon earth to strengthen and protect the infant Church.

在她的儿子回到祂永生的父那里之后,玛利亚在世上停留了很多年,以坚固和保护初期教会。

And until the second coming of her Son, the Church will never be without members who, following in her footsteps, will be so many sources of benediction to their brethren.

在她的儿子第二次降临之前,教会永远不会没有追随玛利亚脚步的成员,他们将成为弟兄们众多祝福的源泉。

It is Mary, the Mother of Mercy, who assigns to these privileged souls their tasks for the ecclesiastical year; and, in accordance with this order, Sister Emmerich received, in what she denominates the " Nuptial House" her yearly portion of expiation for the Church.

慈悲之母玛利亚将教会礼仪年的任务交给这些蒙特别恩宠的灵魂;根据这一命令,艾曼丽修女在她称为婚房的地方,接受了她每年为教会补赎的嫁妆。

Every detail was made known to her, all was to be finished in a certain time, for choice and duration of suffering are at the option of none.

每一个细节都告诉了艾曼丽修女,所有的事情都要在一定的时间内完成,因为选择和忍受痛苦的时间是没得选的。

 

This order was indicated by the different parts of the Nuptial House, which had both a symbolical and historical signification.

这一秩序是由婚房的不同部分体现出来,这一秩序既有象征意义,又有历史意义。

It was the house of Jesse near Bethlehem, the house in which David was born, in which he had been trained by God Himself for his future career as a prophet.

这是叶瑟的家,靠近伯利恒。达味就是在这屋子里出生的。他在这屋子里,为了他将来的先知生涯,接受了天主的训练。

It was from this house, also, that the Divine Spouse Himself had sprung in His Holy Humanity. It was the house of the royal race of the Immaculate Virgin Mother of the Church, and the paternal house of St. Joseph.

也正是从这所房子里,那位神圣的净配在祂圣洁的人性中诞生了。它是教会无玷童贞圣母的王室家族的房子,是圣若瑟的父族的房子。

It was fitting that Sister Emmerich should contemplate therein the present state of the Church and receive her mission for it, since its former holy occupants had hailed in spirit the advent of the Redeemer, had gazed upon the Church's career through coming ages, and had received their share in the good works that were to hasten Redemption.

艾曼丽修女在此婚房默观教会的现状,接受她的使命,这是再合适不过的,因为婚房以前的圣人在精神上欢呼救世主的到来,凝视着教会的事业在未来的几个世纪,并在加速救赎的善举中得到了他们的一份(产业)。

This house with its numerous apartments,

这所叶瑟的婚房内有很多套房

its spacious surroundings of gardens, fields, and meadows, was a symbol of the spiritual government of the Church;

它有广阔的花园,土地,草场环境,是教会灵性治理的象征;

with its various parts, its functionaries, with the intruders who laid it waste, it presented to the soul allowed to contemplate it a perfect representation of the Church in her different relations with the state and the country, with certain dioceses and institutions, in fine, with all the affairs connected with her government.

它的各个部分,它的工作人员,破坏它的入侵者,它把教会与国家、与某些教区和机构的不同关系,以及与教会的政府有关的一切事务,完美地呈现给了可以思考它的灵魂。

The wrongs done her in her hierarchy, rights, and treasures, in the integrity of her faith, discipline, and morals, by the negligence, slothfulness and disloyalty of her own children;

教会因自己孩子的疏忽、怠惰和不忠,在她的层次体系、权利和财富上,在信仰、纪律和道德的完整性上都受到了损害;

all that intruders, that is, falsescience, pretended lights, irreligious education, connivance with the errors ofthe day, with worldly maxims and projects, etc., endanger or destroy — all wereshown to Sister Emmerich in visions of wonderful depth and simplicity.

所有的入侵者,即假科学、假光明、反宗教的教育、纵容当今的错误、世俗的准则和计划等等,都会危害或毁灭教会的传统——所有这些都以极深而简单的神视异象呈现给艾曼丽修女。

The scenes of these visions were the Nuptial House and its dependencies, and thither was she conducted by her angel to receive her expiatory mission.

 

这些神视异象的场景就是婚房及其附属设施,艾曼丽修女由她的天使领着去接受补赎的使命。

Before considering the details of this action in vision, let us first glance at its hidden nature and signification.

在思考这个神视异象的细节之前,让我们先看一看它隐藏的本质和意义。

We have already remarked that what Sister Emmerich did and suffered in contemplation was as real and meritorious in itself and its results, as were the actions find sufferings of the natural waking state.

我们已经说过,艾曼丽修女在默观中所做的事和所受的苦,就其本身和结果而言,都是真实和有价值的,就像在自然清醒状态中所受的苦一样。

This double operation sprang from one common source ; but for the perfect understanding of it, we must study her gift of contemplation.

这种双重工作(所做的事和所受的苦)源于一个共同的来源;但为了完全理解这一点,我们就必须研究她的默观恩宠。

Her own communications will throw the greatest light upon the question, since they are both numerous and detailed.

她传递的讯息将会给这个问题带来最大的启发,因为它们讯息都是大量而详细的。

We can compare them with the testimonyof others favored with the same graces, with the decisions of the holy Doctors, and with the principles that guide the Church in her judgment of such phenomena.

我们可以将讯息同其他人的见证,同神圣教会圣师们的决定,以及教会判断这种现象的指导原则进行比较。

Sister Emmerich tells us that the gift of contemplation had been bestowed upon her in Baptism and that, from her entrance into life, she had been prepared in body and soul to make use of it.

艾曼丽修女告诉我们,她在领洗时就被赋予了默观的恩宠,而且从她出生起,她的身心就已经为这做好了充分的准备。

Once, she denominated this preparation,

有一次,她提到了这种准备,

"A mystery of a nature verydifficult for fallen man to comprehend, one by which the pure in soul and bodyare brought into intimate and mysterious communication with one another."

「这是一种自然的奥秘,堕落的人很难理解,通过这种奥秘,灵魂和身体的纯净者被带入彼此之间亲密而神秘的交流。 」

The undimmed splendor of baptismal graceis then according to her the first, the chief condition for the reception ofthe light of prophecy, for the developing of a faculty in man, obscured byAdam's fall:

 

在她看来,洗礼恩宠的明亮光辉,是接受预言之光的首要条件,是在亚当堕落之后,人的能力得以发展的主要条件:

viz., capability of communicating with the world of spirit without interrupting the harmonious and natural relation of body and soul Every man possesses this capability ;

也就是说,与灵性世界沟通而不妨碍身体与灵魂之间和谐与自然的关系,是每个人都拥有的能力;

but, if we may so speak, it is hidden in his soul ; he cannot of himself overleap the barrier which separates the regions of sense from those beyond.

但是,是否我们可以这样说,这奥秘原是藏在人的心里,他自己也无法越过那道将感官区域与外界区域分隔开来的屏障。

God alone by the infusion of superior light, can remove this barrier from the path of His elect; but seldom is such light granted, for few there are who rigorously fulfil the conditions exacted.

只有天主藉着超然之光的注入,才能将这道屏障从他选民的道路上除去;但是这样的光很少有人被给予,因为很少有人能严格履行这苛刻条件的。

We may here remark that, according to the teachings of the great theologians, the principles and theory of contemplation laid down by Pope Benedict XIV.to serve as a basis for the judgment of the Church, there exists no such thing as natural contemplation. Pope Benedict in no way requires a natural disposition thereto as a favorable condition for the infusion of prophetic light, the light of prophecy.

我们可以在这里指出,根据伟大的神学家的教导,教宗本笃十四世制定的默观的原则和理论,作为教会判断的基础,不存在自然默观这一回事。教宗本笃绝不需要自然的倾向,以作为一个有利的条件,来灌输先知之光,预言之光。

There is no such thing as the development of a natural faculty into the so-called clairvoyance.

没有把自然的能力发展成所谓的超自然的洞察能力这回事。

All phenomena produced in this regionare, without exception, either simply the result of morbid perturbations, as inanimal somnambulism, and consequently, in themselves something extremelyimperfect or even abnormal ;

在这个范围产生的所有现象,无一例外,要么只是病态干扰的结果,如在动物性的梦游症中,因此,其本身是极其不完美甚至不正常的现象

or they are an over excitation of themental powers and, thereby, an extension of the sensible faculty ofapperception artificially produced by the action of mesmerism at the expense ofthe more elevated powers of the soul ;

要么它们是精神力量的过度兴奋,因此,是以牺牲灵魂更高的力量为代价,通过催眠的行为而人为产生的感性感知能力的延伸;

or, in fine, we may recognize in them a demoniacal clairvoyance to which mesmeric clairvoyance necessarily and profound degradation into which the human soul is plunged by mesmeric influence can have no other result. It is only in abandoning the truth: viz., the doctrine of the human soul, as set forth by the great Doctors, upheld and followed by the Church in her process of canonization, that we can fall into the erroneous and dangerous hypothesis of natural clairvoyance and support false theories upon facts less certain, less positively attested.

 

总而言之,我们可以在他们身上看到一种恶魔般的洞察力,这种洞察力必然是被蛊惑的洞察力,人类灵魂被蛊惑必陷入深深的堕落,不会有其它结果。只有抛弃真理:伟大的教会圣师们所提出的、教会在她的宣圣列品过程中,所支持和遵循的关于人类灵魂的教理,那样我们可以陷入错误和危险的天然通灵术的假说,并在不太确定、不太明确的事实上支持错误的理论。

Before considering Sister Emmerich'sphysical training in preparation for her action in vision, we shall glance atSt. Hildegarde, that great mistress of the mystical life, since there exists sostriking a resemblance between them.

在考虑艾曼丽修女的身体操练,以准备她在神视异象中的行动之前,我们先来看看圣希尔德加德——神秘生活的伟大女导师——因为她们之间存在着如此惊人的相似之处。

The latter, being directed by Almighty God to reduce her visions to writing, heard these words : 

在全能的天主的指示下,圣希尔德加德把自己的神视异象写成了文字,她听到了这样的话:

"I who am the Living Light enlightening all that is in darkness, have freely chosen and called thee by Myown good pleasure for marvellous things, for things far greater than those shown by Me to men of ancient times; but, that thou mayest not exalt thyself inthe pride of thy heart, I have humbled thee to the dust.

我(天主)是照亮黑暗中一切的生命之光,凭我自已的美意,自由地选择了你,召你来行奇妙的事,因为有远比我向古人所显示的更伟大的事为免得你因心里骄傲、自高自大,我已经降卑你到尘埃里。

The world shall find in thee neither joy nor satisfaction, nor shalt thou mingle in its affairs, for I have shielded against proud presumption, I have pierced thee with fear.

世界必在你身上寻不到喜乐,也寻不到满足,你也不能参与世界的事务,因为我保护你,不让你骄傲,我用惧怕刺透你。

I have overwhelmed thee with pain.

我使你痛苦不堪。

Thou bearest thy sorrows in the marrowof thy bones, in the veins of thy flesh.

你的痛苦存在你的骨髓里,在你的血脉里。

Thy soul and thy senses are bound, thoumust endure countless bodily pains that false security may not take possessionof thee, but that, on the contrary, thou mayest regard thyself as faulty in allthou dost.

你的灵魂和你的感官被束缚着,你必须忍受无数身体上的痛苦,这样虚假的安全感就不会控制你,相反,你会认为你所做的一切都是错误的。

I have shielded thy heart from its wanderings, I have put a bridle upon thee that thy spirit may not proudly and vain-gloriously exalt itself, but that in all things it may experience morefear and anxiety than joy and complacency, Write, then, what thou seest and hearest, O thou creature, who receivest not in the agitation of delusion, butin the purity of simplicity, what is designed to manifest hidden things."

保护你不再旁骛,给你系上缰绳,使你的灵魂不至骄傲自负,反而是在所有的事情上经历更多的恐惧和焦虑,而不是喜悦和自满,哦,你这个受造物,你不是在妄想和激动中接受的,而是在朴素的纯洁中接受的,是为了接受隐藏的东西而设计的,因此,写下你所看到的和听到的吧。

Her contemporary and biographer, the Abbot Theodoric renders this testimony : —

她的同时代的传记作家,修道院院长提奥多里克提供了这样的证词:

"From her youngest years her purityshone so conspicuously that she seemed exempt from the weakness of the flesh.

「从她最年轻的时候起,她的纯洁就闪耀着耀眼的光芒,使她似乎摆脱了肉身的软弱。

When she had bound herself to Christ bythe religious vows, she mounted from virtue to virtue.

当她以修会誓约与基督结合之后,她就从一个德行上升到另一个德行。

Charity burned in her breast for allmankind, and the tower of her virginity was protected by the rampart ofhumility, whence sprang abstinence in diet, poverty in clothing, etc.

她心中燃烧着对所有人的爱,她的贞洁之塔被谦逊的壁垒保护着,而这壁垒是由节制饮食、缺少衣物等原因成就的。

As the vase is tried in the furnace ofthe potter, as strength is made perfect in infirmity, so from her earliestinfancy, frequent, almost continual sufferings were never wanting to her.

正如花瓶在窑匠的窑中被磨炼,就像力量在软弱中被成全,照样,从她幼年起,她就持续不断地、频繁地遭受苦难。

Very rarely was she able to walk and, asher body ever seemed near its dissolution, her life presented the picture of aprecious death.

她很少能走路,因为她的身体几乎要垮掉了,她的生活呈现出一幅宝贵的死亡画面。

But in proportion as her physicalstrength failed, was her soul possessed by the spirit of knowledge andfortitude ; as her body was consumed, her spiritual fervor becameinflamed."

但是,她的身体越衰弱,她的灵魂就越被知识和坚毅的精神所支配;当她的身体被消耗时,她的精神激情就燃烧起来了。 」

Hildegarde herself laid down as a law established by God, that the prophetic light was never received without constant and extraordinary sufferings. —

圣希尔德加德自己则认为,天主确立的法律,那就是先知都要经过持续的、非凡的苦难才会收到(天主的启示)  

"The soul by its nature tends towardeternal life, but the body, holding in itself this passing life, is not in accordance with it ;

 

「灵魂本性是趋向永生的,但肉体却把这暂时的生命当作自己的东西,不与永生相调和。

for, though both unite to form man, yetthey are distinct in themselves, they are two.

因为,虽然两则结合起来构成人,但它们本身又是不同的,它们是两个。

For this reason, when God pours His Spirit out on a man by the light of prophecy, the gift of wisdom, or miracles, He afflicts his body by frequent sufferings, that the Holy Spirit may dwell in him.

因此,当天主藉著预言之光、智慧的恩宠或奇迹,将祂的圣神浇灌在一个人身上时,天主就借着频繁的痛苦让他身体受苦,好叫圣神住在他里面。

If the flesh be not subdued by pain, it too readily follows the ways of the world, as happened to Samson, Solomon, and others who, inclining to the pleasures of the senses, ceased to hearken to the inspirations of the spirit; for prophecy, wisdom, and the gift of miracles give birth to delight and joy.

如果肉体没有被痛苦制服,它也很容易遵循世界的方式,就像发生在三松、撒罗满和其他人身上的事情一样,他们倾向于感官的愉悦,停止倾听灵性的启示;而预言、智慧、和奇迹的恩宠,必叫人欢喜快乐。

Know, O thou poor creature, that I have loved and called by preference those that have crucified their flesh in spirit."

可怜的人啊,你要知道,我特别钟爱并优先召叫那些在精神上把他们的肉体钉在十字架上的人。 」

St. Hildegarde continues : "I seeknot repose, I am overwhelmed by countless sufferings, whilst the Almighty poursupon me the dew of His grace.

圣希尔德加德继续说:「我不寻求休息,我被无数的苦难所压倒,而全能的上主却将祂恩宠的甘露浇在我身上。

My body is broken by labor and pain, like clay mixed with water."

我的身体,因劳累和痛苦而破碎,就如粘土与水搀合一般。 」

And again, "It is not of myself that I utter the following words, - the veritable Wisdom pronounces them by my mouth.

再一次:「我说出以下的话,并不是出于我自己——真正的智慧是藉着我的口发出的。

It speaks to me thus : 'Hear these words, O creature, and repeat them not as from thyself.

它对我说:『人哪,听这些话,并复诵它们,不要像从你自己嘴里说出来那样。

But as from Me, and taught by Me, dothou declare what follows :'

而是你要照着我的意思,照着我所教导的,述说以下的事:』

In the moment of my conception, when God awoke me by the breath of life in my mother's womb, He endowed my soul with the gift of contemplation.

当我在母腹中受孕的那一刻,天主以生命的气息,将我唤醒,赐给我默观的能力。

My parents offered me to God at my birth and in my third year I perceived in myself so great a light that my soul trembled; but unable yet to speak, I could say nothing of all these things.

在我出生的时候, 我的父母就把我献给了天主,在我三岁的时候,我发现自已身上有一道巨大的皓光,它使我的灵魂颤抖;但我还不能说话,所有这些事我都沒能讲出来。

In my eighth year I was again offered to God and destined for the religious life, and up to my fifteenth year I saw many things that I recounted in all simplicity.

在我八岁的时候,我又一次被奉献给天主,命定要过修道生活。直到十五岁的时候,我看到了许多事情,我用最简单的方式讲述这些事。

 

They who listened asked in amazement whence or from whom I had received them.

听到的人惊奇地问我是从哪里领受的,从谁哪里来的。

Then I began to wonder within myself at this that, although seeing everything in my inmost soul, yet at the same time I perceived exterior objects by the sense of sight, and, as I never heard the like of others, I commenced to hide my visions as best I could.

然后,我开始在我的内心感到奇怪,虽然我看到了我灵魂深处的一切,尽管与此同时,我通过视觉感知到了外在的事物,因为我从来没有听到过别人也有类似的情形,我开始尽我所能地隐藏我的神视异象。

I am ignorant of many things around me, on account of the state of constant sickness in which I have lain from my birth to the present moment, my body consumed, my strength utterly wasted.

我对我周围的许多事情一无所知,因为从我出生到现在,我一直处于一种疾病的状态,我体弱多病,力量衰微。

When inundated with the light of contemplation, I have said many things that sounded strange to my hearers; but, when this light had grown a little dim, and I comported myself more like a child than one of my real age, I became confused, I wept, and longed to be able to keep silence.

当我沉浸在默观之光中时,我说了许多使听者听起来很奇怪的话;但是,当默观之光变得有点暗淡,我表现得更像一个孩子而不是我的真实年龄时,我感到困惑,我哭了,我渴望能够保持沉默。

The fear I had of men was such that Idared not impart to any one what I saw."

我害怕人,所以我不敢把我所看见的告诉任何人。」

How strikingly do not the above wordscharacterize Sister Emmerich! Her body was from her birth a vessel ofsufferings and like Hildegarde, she too was told by the Celestial Spouse why she endured them :

以上几句话多么鲜明地描述了艾曼丽修女的特点!她的身体从出生起就是一个痛苦的容器,就像希尔德加德一样,她也被天上的净配告知她为什么要忍受这些痛苦:

"Thy body is weighed down by pain and sickness that thy soul may labor more actively, for he who is in good health carries his body as a heavy burden."

「痛苦和疾病压制你的身体,所以你的灵魂可以更积极地工作,因为健康的人要背負一个沉重的身体。 」

And when, during the investigation, the Vicar-General expressed astonishment that she could have received a wound in the breast unknown to herself, she replied simply :

在调查过程中,当副主教听说她的胸前有一个她自己也不了解的伤口而表示惊讶时,她只简单地回答说:

"I did feel as if my breast hadbeen scalded, but I never looked to see what it was ; I am too timid for that.

「我确实觉得我的胸好像被烫伤了,但我从来没有去看那是什么;我太胆小了。

From my childhood I have always been tootimid to look upon my person.

从我的童年起,我总是胆小怕事,不敢正视自己。

I have never seen it, I never think ofit, I know nothing about it."

 

我从来没有见过它,我从来没有想过它,我对它一无所知。」

This was literally true, for Sister Emmerich had never thought of her body excepting to mortify it and burden it with suffering.

这是千真万确的,因为艾曼丽修女从来没有想过她的身体,除了让身体受苦受难之外。

In vain do we strive to understand her great love for penance and mortification.

我们努力去理解她对补赎和苦修的热爱是徒劳的。

We may form some idea of it as witnessed in a monk in all the vigor of manhood, or in one advanced in years to whom but little sleep and food are necessary, or in the cloistered contemplative ; but in a young and delicate child, lively and ardent, employed in hard labor from her earliest years, having no example of the kind before her, it is truly astonishing !

我们可以从一个正处于盛年的修士,或一个年事已高、只需要很少睡眠和食物的修士,或一个隐居默观的修士,而思考补赎。但是,对于一个年轻娇弱、活泼热情、早年就从事艰苦劳动的孩子来说,在她之前没有这样的先例,这确实是令人震惊的!

How powerful must have been the strength infused into her young heart by the grace of the Holy Ghost !

圣神的恩宠注入她幼小的心灵的力量是多么强大啊!

We are prone to represent the saints to ourselves at immeasurable heights above us, and not amid weakness and miseries such as our own.

我们总是倾向于表现圣徒不可估量的高超圣德,而忽略他们有和我们一样的软弱的痛苦。

We see their sanctity, without reflecting on their heroic efforts in its attainment; we forget that the nature of these valiant conquerors was the same as our own, that they reached the goal only by patient struggling.

我们看到他们的圣洁,却不去反思他们为达到成圣的目的所作的英勇努力;我们忘记了这些英勇得胜者的本性是和我们一样的,他们是通过耐心的奋斗才达到成圣的目的的。

The practice of heroic virtue was as difficult for Sister Emmerich as for Blessed Clair Gambacorta, of Pisa (1302-1419), who tells us that fasting was so painful to her that once in herehildhood she struck herself in the stomach with a stool, in order to benumbthe pangs of hunger by pains of another kind.

英勇圣德的操练对艾曼丽修女和比萨的真福加辣·甘巴科尔塔(1302-1419)来说是同样困难,

Like all children, she was exceedingly fond of fruit; to abstain from it cost her the greatest efforts. And have we not seen our own little Anne Catherine struggling against nature until penance and renunciation became, as it were, her only nourishment and the gift of angelic purity natural to her?

像所有的孩子一样,她特别喜欢吃水果。为了戒掉它,她付出了巨大的努力。难道我们没看到小安纳·加大利纳与其本性的抗挣,直到补赎和克己成为她唯一的滋养,成为她天使般纯洁本性的恩宠吗?

By pain and mortification her body became in a measure spiritualized, dependent on the soul for its support, and endued with the capability of serving the latter as an instrument in the labors accomplished in vision.

 

通过痛苦和苦行,她的身体在一定程度上属灵化了,依靠灵魂来支撑,并赋予了在神视异象中将身体作为一种工具来服务于灵魂的能力。

The following truth cannot be too strongly insisted upon : in those regions, to which intuitive light opens the way, the soul acts not alone as if separated from the body, but soul and body act together, according to the order established by God.

不能过地坚持以下真理:在那些直觉的光开启道路的地方,灵魂並不是单独行动仿佛与身体分离,而是和身体一起,按照天主建立的秩序行动。

This truth flows of necessity from faith, which teaches that man can merit, expiate, suffer for another only as long as he is a viator acting in and with the body. Nothing throws more light upon this subject than the facts recorded in the life of St. Lidwina

人只有作为一个尘世旅者在他身体内并和他身体一起行动时,才能为他人行善功、补赎和受苦。在这个问题上,没有什么比圣李维娜生活中记载的事实更清楚的了:

"When Lidwina," says an eyewitness, "returned from visiting the Holy Places, Mt. Olivet or Mt.Calvary, for instance, her lips were blistered, her limbs scratched, her knees bruised, her whole person bore not only the wounds made by her passage through briers, but even the thorns themselves remained in the flesh.

一位目击者说:「当李维娜从圣地的橄榄山或加尔瓦略山回来时,她的嘴唇起了泡,四肢划破,膝盖乌青,她的整个人不仅承受着她穿过荆棘时留下的伤口,甚至连刺也留在了肉里。

Her angel told her that she retainedthem as a visible, palpable proof that she had been to the Holy Places notmerely in dreams or in imagination, but really and truly bearing with her thefaculty of receiving sensible, corporeal impressions.”

她的天使告诉她,她保留了这些,作为一个看得见、摸得着的证据,证明她不仅在梦中或在想象中去过圣地,而且是事实上和真实地带着她领受感官上,肉体上的印象。 」

Once in vision she had to cross aslippery road on which she fell and dislocated her right limb and, whenreturned to consciousness, she found one eye bruised and inflamed.

一进入神视异象,她就不得不穿过一条湿滑的路,在路上她摔倒了,右臂脱臼。当她恢复知觉时,她发现一只眼睛青肿发炎。

The pain in the limb and other memberswas violent for several days.

胳膊和其它部位的疼痛持续了好几天。

In these far-off journeys she woundedsometimes her hands, sometimes her feet, and the marvellous perfume exhaled byher person betrayed to her friends whither she had been conducted.

在这些遥远的旅途中,她有时伤了手,有时伤了脚,她身上散发出的奇妙的香味,向朋友们透露她被带往的地方。

By a divine dispensation her soul not only communicated to her body the superabundant consolations it experienced, but it also employed the latter as an instrument, as a beast of burden in its journeys, and made it a share in the fatigue and accidents resulting therefrom.

通过一个神圣的特许,她的灵魂不仅把她所经历的大量安慰传递给她的身体,而且还把身体当作一种工具,当作旅途中的一只负重的牲口,使身体分担疲劳和由此产生的意外。

The soul of the saintly virgin struggled in her body, and her body struggled conjointly with her soul up to the moment of her last agony.

 

圣洁贞女的灵魂在她的身体里挣扎,她的身体和她的灵魂一起挣扎,直到她最終的痛苦时刻。

They ran together the same career; they endured together the same hardships, like companions under the same roof.

灵魂和身体从事着同样的事业,一起忍受同样的艰辛,就像同在一个屋檐下的同伴。

We must not, then, be surprised if theyjourney together, rejoice together in the Lord and, during the pilgrimage ofthis earthly life, receive together a foretaste of the glory that is to come,the first fruits of the Spirit, the abundant dew that falls from heaven.

因此,如果他们一起旅行,在上主里一起欢乐,在尘世生活的朝圣之旅中,一起预尝那将要来的荣耀,那圣神初结的果实,那从天上落下的丰盛甘露,我们不应该感到惊讶。

In all her supernatural journeys the angel was her companion and she treated with him as a friend with a friend.

在李维娜所有超自然的旅程中,天使是她的同伴,她对待天使就像对待朋友一样。

He constantly appeared to her surrounded by a wonderful light which surpassed the brilliancy of a thousand suns.

天使不断地出现在她的面前,李维娜周围环绕着一种奇妙的光芒,比一千个太阳还要明亮。

On his forehead shone the sign of the cross, that Lidwina might not be deceived by the evil one, who often appears as an angel of light.

天使的额头上闪着十字架的记号,以免李维娜被那经常以光明天使的形象出现的恶魔所欺骗。

At first she used to experience so great an oppression on her chest that she thought herself dying ; but the feeling passed as she became accustomed to the ecstatic state.

起初,李维娜常常感到胸口上有一种巨大的压迫感,她以为自己要死了;但当她习惯了这种神魂超拔境界后,这种感觉就消失了。(注:ecstatic state:神魂超拔境界;出神状态;身外境界:指人与天主非比寻常的结合,为宗教神秘经验之一;因热爱天主,人的感官功能暂时停止,心神游于物外之状态;又称 rapture 。)

She lay like a corpse perfectly insensible to external impressions whilst her spirit obeying the angelic voice, after a short visit to the Blessed Virgin's altar in the parish church of Schiedam whither the angel always led her first, set out on the journey imposed upon her.

她像一具尸体一样躺着,完全不受外界的影响,她的灵魂则服从天使的声音。天使总是先领着她去斯希丹教区的天主堂,短暂拜访了圣母的祭坛后,开始了强加在她身上的旅程。

Now, Lidwina's sufferings were such as never to allow her to leave her bed; and yet many circumstances combined to certify to the truth of her spiritual and corporal ravishment.

现在,李维娜的痛苦是如此剧烈,以至于她再也不能离开她的床,然而,许多情况结合起来,证明了她精神上和肉体上的神魂超拔是真实的。

She tells us that more than once she was raised, bed and all, to the ceiling of her 'room by the force of the spirit; and the bruises she bore on her person after her journeys lend strength to her angel’s testimony that her body, as well as her soul, had shared in the rapture.

她告诉我们,她不止一次地被灵性的力量,从床上,提到她房间的天花板上;她旅行后身上的瘀伤,为她的天使的见证提供了力量,证明她的身体和她的灵魂在神魂超拔中分享了这一点。(注:rapture :神魂超拔;出神状态;身外境界:宗教神秘经验之一,因热爱天主,使感官功能暂时停止,心神游于物外之出神状态。又称 ecstasy 。)

How this was effected the angel aloneknew."

这件事是怎样发生的,只有天使知道。 」

There can, however, be no question hereof the material body, no question of the pious virgin's being caught up in her state of ordinary life.

然而,在这里不存在物质身体的问题,也不会有虔诚的贞女被困在她平凡的生活状态中的问题。

The angel only intended to say that her soul in its flights or, as St. Hildegarde expresses it, when it flashed through the realms of space like a ray of light, separated not from the body, ceased not its communication with that infinitely subtle fluid which we term the vital spirits which, in truth, belong to the body, but which are at the same time so closely connected with the nature of the soul as to form the first and chief instrument of its vital activity.

天使只是想说,李维娜的灵魂在飞行中,或者,正如圣希尔德加德所说,当它像一束光一样闪耀穿过空间的领域时,没有从身体分离,没有停止它与无限微妙的流体的交流,而这流体,我们称之为–生命之灵,实际上,它属于身体,但同时又与灵魂的本质紧密相连,构成了灵魂活动的首要工具。

The more spiritualized the physical organism of God's chosen ones becomes (a result which follows extraordinary mortification), the more penetrating become also the vital spirits, like untofire and, consequently, the nearer do they approach to the nature of the soul ;

天主所拣选的人的肉体越是灵性化(这是极度苦行及克已之后的结果),生命之灵,如不灭之火,越是具有穿透力,也就越接近灵魂的本质;

so that the latter, the soul, acting in vision as if out of the body and without the body, is rendered capable of communication with the world of spirit without really separating from the body, without actually loosening the natural and necessary bond that holds them together.

因此,后者,即灵魂,在神视异象上的行为,好像行在身体之外,没有身体一样,能够与精神世界沟通,但却並未真正与身体分离,没有真正放松灵体联系在一起的自然和必要的纽带。

It may be said, therefore, to act in a corporal manner.

因此,我们可以说是以肉身的方式行事。

Freed from the confines of space and the obstacles opposed to it by the weight of the body, it can act in and with the body, effect that for which the senses serve as instruments and receive impressions through their medium.

它既不受空间的局限也不受体重的阻碍,它从里面与身体一起行动,以感官作为工具并通过感官的媒介接收感觉的效果。

The interior senses, now become spiritualized, no longer offer resistance to the workings of the soul, but follow it whithersoever it leads.

 

内在的感觉,现在变得精神化了,不再抵抗灵魂的运作,而是跟随它到它所指向的任何地方。

Thus, the whole man, body and soul, acts in contemplation, suffers and operates, although the exterior organs of sense remain inactive and, as it were, closed, and the body, owing to its weight, cannot really follow the soul into the far-off regions through which it journeys.

因此,整个人,包括身体和灵魂,都在默观中行动,受苦和运行,虽然外部感官仍然不活跃,因为它似乎是封闭的,而身体由于重量的关系,不能真正地跟随灵魂进入它所经过的遥远的地方。

We entirely reverse the natural relation existing between the soul and the body when we fancy that the former can receive without the intervention of the latter, impressions of material objects, impressions so powerful that they are forced, so to speak,  to find an exit out of it into the body on which they exercise an action wholly new.

我们完全颠倒了灵魂与肉体之间存在的自然关系,当我们以为灵魂可以在没有肉体干预的情况下而接受对物质对象的影响,可以说,影响是如此强大,以至于他们被迫找到一个出口,在身体上进行一个全新的行动。

If we now consider the spiritual and supernatural preparation of a soul to dispose her for the reception of prophetic light, we shall see that, besides sanctifying grace, it is the infused virtue of faith that renders her capable of receiving and making use of this gift.

如果我们现在考虑灵魂的属灵和超然的准备,使灵魂接受预言之光,我们将看到,除了圣化的恩宠之外,是信心的美德使灵魂有能力接受和使用这恩宠。

And yet, infused faith is not a simple condition, it is the proper cause and end, by virtue of which God bestows the gift of contemplation.

然而,充满信德并不是一个简单的条件,它是适当的原因和目的,天主藉此赋予默观恩宠。

For man to attain beatitude, the first, the most necessary of God's gifts, is the light of faith.

人要获得真福,首先,也是最必要的是天主的恩宠,就是信德之光。

(注:真福;全福;至福:为耶稣宣讲的核心,揭开人生终极的意义及目的,足以满足人追求幸福之无穷渴望。即“山中圣训”之“真福八端”:指耶稣在山中的讲道,其内容包括福音精神之精华,指出到达真正幸福之八端道路:甘贫乐道、哀恸忧伤、温和善良、渴慕义德、恻隐之心、心地纯洁、缔造和平、为义受难(玛:5:1-12 )。要人摆脱世物,在天父慈爱照顾下,彼此友爱互助。)

All extraordinary gifts of grace relate to faith as the inferior to the superior, the means to the end, although the visible effects of these gifts are often more striking, more wonderful than the invisible, which are, however, incomparably more elevated.

所有与信有关超然的恩宠恩赐,正如下级对上级,是达到目的的手段,虽然这些恩宠明显的效果(指神视异象)往往比隐藏的效果(指纯粹的信德)更引人注目、更奇妙,然而纯粹的信德境界,比从神视异象而来的境界,高得无与伦比。

[注:信心是来自天主 人经过操练养成习惯叫信德 所以信德是先天所赐加上后天的努力才有,所以称为德行]

 

Faith, and not visions, is the source, the root of justification.

称义的根源是信德,而不是神视异象。

No one can draw near to God or bepleasing to Him without faith.

没有信德,没有人能亲近天主,也没有人能讨天主的喜悦。

It is by faith that Jesus Christ dwellsin the heart, and it is faith, and not visions, that seizes upon and appropriates the salvation offered with Him.

耶稣基督住在人心里,乃是因信,并且是信德,而不是神视异象,,能坚守住,靠的是信德

St. Paul, in his epistle to the Hebrews, calls faith the substance, that is the real and essential possession of things hoped for, the real sign of invisible goods.

圣保禄在他写给希伯来人的书信中说出信德的本质:信德是所希望之事的担保,是未见之事的确证。 (希 11:1)

Although faith gives not a clear, precise intuition of the facts and mysteries of our Redemption, yet it excludes even the possibility of error or doubt, and enables the believer to acquire the immense treasures contained in God's revelations and promises to His infallible Church.

虽然信德不能使我们对救赎的事实和奥秘有一个清楚、准确的直观判断,但信德甚至可排除了错误或怀疑的可能性,并使信徒能够获得巨大宝藏,那是包含在天主的启示和预许给祂绝无错误的教会之內。

The believer by virtue of his faith, possesses actually the goods acquired for him by the Redemption, however multiplied or admirable they may be; but, owing to his imperfect intelligence they are veiled from him just as the appearance and form of the future plant are concealed in the germ.

信徒凭借他的信德,实际上就拥有了他通过被救赎而得到的宝藏,无论这些宝藏有多么多,多么令人羡慕;但是,由于他不完美的智力,这些宝藏对他来说是隐蔽的,就像未来植物的外观和形态隐藏在胚芽中一样。

To arrive at a clear perception of his treasures, to appreciate them as they deserve, he needs light to penetrate whatis hidden, to read at a glance the history of by-gone ages, or the unfulfilledpromises of the future.

为了对天主的宝藏有一个清晰的认识,珍惜他们应得的宝藏,他需要光来穿透隐藏的东西,一瞥过去时代的历史,或者未来还未实现的预许。

This Almighty God communicates by the angel guardian of the soul, who sustains its weakness and renders it capable of supporting its brilliancy.

这个全能的天主通过灵魂的守护天使来沟通,守护天使承担着灵魂的脆弱,使之能够扶持灵魂的光辉。

The angel's assistance is necessary; without it, the soul could never rise to the marvellous regions of contemplation.

天使的扶助是必要的;没有天使的扶助,我们的灵魂就永远不会上升到美妙的默观境界。

The first effect of the angelic teaching is an awakening to the practices of the theological virtues ; for the soul receives this light, not to find in it a source of joy, but an increase of intelligent faith.

 

天使教导的第一个效果是对超性三德的操练的觉醒;因为灵魂接受了这光,并不是要从中找到的源泉,而是增加智慧的信德。(注:theological virtues:超性三德:信、望、爱三德,是人直接对天主的敬礼行为。)

Therefore, in Sister Emmerich faith was never inactive.

因此,在艾曼丽修女身上,信德永不懈怠

From her very Baptism, it manifested itself in uninterrupted acts of love, so much the more perfect as her soul never rested on sensible goods.

从她洗的那一刻起,她的信德就以不间断的爱表现出来,因为她的灵魂从未停留在肉体感官能够感知的东西上,所以更完美。

St. Thomas teaches that faith holds the first rank in the spiritual life, since it is by faith alone that the soul is bound to God, the foundation and source of its life.

圣多马斯教导我们,信德在属灵生命中是最重要的,因为只有信德才能使我们的灵魂与我们生命的根基和源泉的天主紧紧相连。

As the body lives by the soul, the soullives by God, and that which gives life to the soul is that which binds it toGod, namely, faith.

身体靠灵魂而活,灵魂靠天主而活,而赋予灵魂生命的,就是把灵魂与天主结合在一起的,即信德。

This light made known to Sister Emmerich through the angel the signification of the Twelve Articles of the Creed, which is a summary of the mysteries of salvation hidden in God from all eternity, revealed first as a promise and, in the fulness of time, accomplished in Jesus Christ.

这道光通过天使让艾曼丽修女知道了《十二宗徒信经》的含义,这是对隐藏在天主永恒中的救赎奥秘的总结,首先是作为一个预许,时期一满,在耶稣基督里得以实现。

The whole history of Redemption, withall its circumstances of time, place, and actors, passed before her soul inpictures.

救赎的整个历史,以及所有的时间、空间和角色的情况,都在她的灵魂面前以图画的形式传递。

Thousands of years could not separate her from these different events.

既便经过几千年也不能把她和这些不同的事件分开。

She saw all by faith and penetrated into the interior and mutual relation between the most remote and the most recent facts connected with our Redemption, standing face to face with one another, the promise and the fulfilment.

她凭信德看到一切,深入到与我们的救赎有关的最遥远和最近的事实之间的内在和相互关系,看到预许和成就彼此呼应。

Every outward sign of faith renewed its effects in her soul.

信德的每一个外在的征兆,都在她的灵魂里更新了影响。

Did she witness the administration of a Sacrament, its supernatural effects were revealed to her by floods of light which either flowed in upon the soul of the recipient or were repelled in their course, thus making known to her his spiritual disposition.

曾经见证了一件圣事的施行,圣事的超自然效果由光的洪流在她的眼前揭示出来,这些光要么流入接受圣事者的灵魂里,要么在举行圣事的过程中被那人排斥,从而使她知道那人的灵性光景。

 

Were a pious picture placed under her eyes, she instantly perceived a representation infinitely more faithful than the one before her, since faith awakened in her soul a perfect image of the original.

当一幅虔诚的圣像放在她眼前时,她立刻就感知到另一幅比她面前的那幅更的图画,因为信德在她的灵魂中唤醒了原画的完美形象。

Pious reading, holy conversation, the breviary, the chanting of psalms, everything, in fine, connected with religion, awoke in her emotions so strong and lively that, to resist absorption in vision, she was often obliged to use violence with herself.

虔诚的阅读、神圣的谈话、日课经、圣咏的吟诵,总之,一切都与信仰有关,她的感情是如此强烈和活跃,以致为了不让自己沉湎于神视异象,她常常不得不对自己使用强力。

Sister Emmerich tried several times to give the Pilgrim some idea of her contemplation, but in vain ; she could never satisfactorily explain the spiritual activity of her visions.

艾曼丽修女几次试图让朝圣者知道她的默观,但都失败了;她永远无法令人满意地解释她在神视异象中的精神属灵活动。

We quote what the Pilgrim was able to write on different occasions : —

我们引用了朝圣者在不同场合所能写的东西:

"I see many things that I cannot possibly express.

「我看到了许多无法表达的事情。

Who can say with the tongue what he sees not with the bodily eyes? ……"

谁能用口述说他肉眼所不能见的呢?…… 」

"I see it not with the eyes.

「我不是用眼睛看的。

It seems as if I saw it with my heart in the midst of my breast.

好像用我的心在我的胸中看到了它。

It makes the perspiration start !

它使人汗水涔涔!

At the same time I see with my eyes the objects and persons around me ; but they concern me not, I know not who or what they are.

与此同时,我用我的眼睛看到我周围的物体和人;但它们与我无关,我不知道它们是谁或是什么。

I am in contemplation even now whilst Iam speaking…… "

就算我现在说话的时候还仍在默观中…… 」

"For several days I have been constantly between the state of vision and the natural waking state.

「几天来,我一直处于神视异象状态和自然清醒状态之间。

I have to do violence to myself. In the middle of a conversation I suddenly see before me other things and pictures and I hear my own words as if proceeding from another, as if coming out of an empty cask.

我不得不对自己采取强制措施。在一次谈话中,我突然看到在我面前的其它东西和图像,我听到我自己的话,仿佛是从另一个人那里来的,仿佛是从一个空桶里出来的。

I feel as if I were intoxicated and reeling.

我觉得好像喝醉了,站立不稳。

My conversation goes on coolly and often more animatedly than usual, but when it is over I know not what I have said, though I have been speaking connectedly.

我的谈话进行得很平静,而且常常比平常更生动,但当谈话结束时,我不知道自己说了些什么,虽然我说的很有条理。

It costs me an effort to maintain this double state.

我花了很大力气来维持这种双重状态。

I see passing objects dimly and confusedly like a sleeper awaking out of a dream.

我朦胧而困惑地看到过往的事物,就像一个从梦中醒来的沉睡者。

The second sight attracts me more powerfully, it is clearer than the natural, but it is not through the eyes……"

第二景象对我的吸引力更大,它比自然的更清晰,但不是通过眼睛…… 」

After relating a vision one day, she laid aside her work, saying : "All this day have I been flying and seeing; sometimes I see the Pilgrim, sometimes not.

有一天,她放下手中的活计,叙述了一个神视异象,她说:「我这一整天都在飞翔,观看;有时我看到朝圣者,有时看不到。

Does he not hear the singing ?

他没听见歌声吗?

It seems to me that I am in a beautiful meadow, the trees forming arches over me. I hear wondrously sweet singing like the clear voices of children.

我仿佛置身于一片美丽的草地上,树木在我的头顶上形成拱形。我听到就像孩子们清脆的声音那样奇妙而甜美的歌声。

All around me here below is like a troubled dream, dim and confused, through which I gaze upon a luminous world perfectly distinct in all its parts, intelligible even in its origin and connected in all its wonders.

我周围的一切就像一个纷乱的梦,朦胧而迷茫,穿过它,我凝视着一个明亮的世界,它的各个部分都是完全不同的,即使从它的起源也是可以理解的,它的一切奇观都是相连的。

In it the good and holy delight more powerfully since one sees his way from God to God ; and what is bad and unholy troubles more deeply as the way leads from the demon to the demon in opposition to God and the creature.

当人在这时,他会看到他从天主到天主的道路,他就会更加强烈地感受到美好和神圣的喜悦。看到从恶魔到恶魔的道路,他就会更加强烈地感受到丑陋和与神圣对立的不洁。

This life in which nothing hinders me, neither time nor space, neither the body nor mystery, in which all speaks, all enlightens, is so perfect, so free that the blind, lame, stammering reality appears but an empty dream.

在这种生活中,没有任何东西阻碍我,时间、空间、身体和奥秘,所有的一切都在说话,都在启迪,这种生活是如此完美、如此自由,以致于那些瞎眼、瘸腿、结巴的现实,都显得不过是一场空幻的梦。

In this state I always see the relics by me shining, and sometimes I see little troops of human figures floating over them in a distant cloud.

在这种状态下,我总是看到我身边的圣髑闪闪发光,有时我看到一小群人的身影在远处的云里飘过。

When I return to myself, the boxes and caskets in which the shining relics lie reappear."

当我回到自我时,那些放着闪闪发光的圣髑的盒子和箱子又重新出现了。」

Once the Pilgrim gave her a little parcel into which without her knowledge he had slipped a relic.

有一次,朝圣者给了她一个小包裹,在她不知情的情况下,朝圣者把一个圣髑放了进去。

She took it with a significant smile, as if to say she could not be so deceived, and laying it on her heart, she said :"I knew directly what you were giving me.

她带着意味深长的微笑接过它,仿佛在说她不会被误导似的。她把小包裹放在心上,说:「我一下子就明白你给我的是什么。 

I cannot describe the impression it produces. I not only see, I feel a light like the will-of-the-wisp, sometimes bright, sometimes dull, blowing toward me as if directed by a current of wind.

我无法描述它所产生的效果。我不仅能看见,还能感觉到一缕光,时明时暗像一阵风吹向我。

I feel, too, a certain connecting link between the light and the shining body, and between the latter and a luminous world, itself born of light.

我也感到,在光和发光的物体之间,在发光的物体和一个发光的世界之间,存在着某种联系,而这个世界本身就是由光产生的。

Who can express it? — The light seizes me, I cannot prevent it from entering my heart; and, when I plunge in deeper, it seems as if I passed through it into the body from which it emanates, into the scenes of its life, its struggles, its sufferings, its triumphs!

谁能描述它?——这光吞没住了我,我不能阻止它进入我的内心;当我越陷越深的时候,我仿佛穿过它,进入了它所散发出来的主体,进入了它的生活、它的斗争、它的受苦、它的胜利的场景。

Then I am directed in vision as is pleasing to God.

我就在神视异象中被引导,如天主喜悦的那样。 

There is a wonderful, a mysterious relation between our body and soul.

我们的身体和灵魂之间有一种奇妙而神秘的关系。

The soul sanctifies or profanes the body; otherwise, there could be no expiation, no penance by means of the body.

灵魂或圣化身体或亵渎身体;否则,就不能用通过身体来赎罪,也不可能有忏悔。

As the saints whilst alive, worked in the body, so even when separated from it they continue to act by it upon the faithful.

圣徒活着的时候在身体里工作,所以即使与身体分离,他们也继续通过圣髑(遗骸)帮助信友。

But faith is essential to the reception of holy influences.

但是信德对于接受神圣的影响是必不可少的。 

"Often whilst speaking with others on quite different subjects, I see far in the distance the soul of a deceased person coming toward me and I am forced to attend to it at once, I become silent and thoughtful. I have apparitions also of the saints in the same way"

很多时候,当我和别人谈论不同的话题时,我远远地看到一个逝者的灵魂向我走来,我不得不立刻去关注他,我变得沉默和沉思。我也以同样的方式看到圣徒的显现。 」 

 

 

"I once had a beautiful revelation on this point, in which I learned that seeing with the eyes is no sight, that there is another, an interior sight which is clear and penetrating.

「在这一点上,我曾经有过一个美丽的启示,在这个启示中,我知道用眼睛看并不是视觉,还有另一种,一种内在的视觉,它才清晰深刻的。

But, when deprived of daily Communion, a cloud obscures my clear inward sight, I pray less fervently, with less devotion, I forget important things, signs, and warnings, and I see the destructive influence of exterior things which are essentially false.

但是,当被剥夺了每日领圣体时,一片乌云遮住了我内在清晰的视野,我祈祷的热情和虔敬减少了。我忘记了重要的事情、征兆和警告,我看到了本质上是错误的外在事物破坏性影响。

I feel a devouring hunger for the Blessed Sacrament and, when I look toward the church, I feel as if my heartwere about to escape from my breast and fly to my Redeemer ……?

我对圣体圣事有一种如饥似渴的渴望,当我望向教堂时,我觉得我的心好像要从胸膛里飞出来,飞向我的救主……? 

"When I was in trouble, because in obedience to my guide's orders I refused to be removed to another abode, Icried to God to direct me.

「当我有困难的时候,因为我服从了我的向导(即护守天神)的命令,我拒绝被转移到另一个住处,我呼求天主指引我。 

I was overwhelmed with trials, and yet I saw so many holy visions that I knew not what to do. In my prayer I was calm.

我被考验所累,却见了许多神圣的神视异象,甚至不知如何是好。但我祈祷时很平静。 

I saw a face, a countenance approach me and melt, as it were, into my breast as if uniting with my being.

我看见一张脸,一张靠近我使我感动的面容,融入我的胸中,仿佛与我融为一体。 

It seemed as if my soul becoming one with it returned into itself and grew smaller and smaller, whilst my body appeared to become a great massive substance large as a house.

我的灵魂似乎与这张脸融为一体,又回到灵魂自己,变得越来越小,而我的身体似乎变成了一个巨大的实体,大得像一座房子。 

The countenance, the apparition in me appeared to be triple, infinitely rich and varied, but at the same time always one.

这面容,这进入我里面的景象,似乎是三重的,无限丰富而多样,但同时又总是一个。 

It penetrated (that is, its beams, its regards) into all the choirs of angels and saints.

它穿透(就是说,它的光,它的问候)进入所有九品天使和圣徒。 

I experienced joy and consolation from it, and I thought : Could all this come from the evil spirit ?

我从中得到了快乐和安慰,我想:难道这一切都是从恶灵而来的吗?

And whilst I was thus thinking, all the pictures, clear and distinct like a series of bright clouds, passed again before my soul, and I felt that they were now out of me, at my side in aluminous sphere.

当我这样想着的时候,所有的图画,清晰而明显的像一串明亮的云彩,又在我的灵魂面前掠过,我觉得它们现在在我的外面,在我的身边,在一个发光的球体里。 

I felt also that although I was larger, yet I was not so massive as before.

我也觉得,虽然我更大了,但不像以前那样重了。

There was now, as it were, a world outside of me into which I could peer through a luminous opening.

现在,在我的身外,仿佛有一个世界,我可以透过一个明亮的开口窥视进去。 

A maiden approached who explained this world of light to me, directed my attention here and there, and pointed out tome the vineyard of the holy Bishop in which I now had to labor.

一个少女走了过来,她向我解释这个光明的世界,到处指给我看,并指给我看圣主教的葡萄园,我现在就得在里面劳动。 

"But I saw too on my left, a second world full of deformed figures, symbols of perversity, calumny, raillery and injury.

「但在我的左边,我也看到了另一个世界,那里满是畸形的形象,是乖僻、诽谤、嘲笑和伤害的符号。 

They came like a swarm, the point directed toward me.

他们蜂拥而至,矛头直指向我。 

Of all that came to me from this sphere, I could accept nothing, for the just, the good were in the pure, luminous sphere on my right.

从左边这个球体中来到我身边的一切,对我毫无影响,因为正义和善良就在我右边这个纯净而明亮的球体里。

Between these two spheres I hung by one arm poor and abandoned, floating, so to say, between heaven and earth.

在这两个球体之间,我可怜而被遗弃的一只手臂挂着,可以说是漂浮在天地之间。 

This state lasted long and caused me great pain ; still I was not impatient.

这种状态持续了很长时间,给我带来了巨大的痛苦;但我并没有失去耐心。

At last, St. Susanna came to me from the luminous sphere with St. Liborius in whose vineyard I had to work.

最后,圣苏珊娜和圣利波利乌斯从发光的球体来到我的面前,我必须在圣利波利乌斯的葡萄园里工作。

They freed me, and I was brought again into the vineyard which was uncultivated and overgrown. I had to prune the wild, straggling branches on the trellises that the sun might reach the young shoots.

他们解放了我,我又被带进荒废、杂草丛生的葡萄园。我不得不修剪棚架上那些蔓生的树枝,好让太阳照射到嫩枝上。

With great trouble I worked at a gap in the lattice.

我费了九牛二虎之力才把窗格子的缺口补好。 

I gathered the leaves and decayed grapes into a pile, wiped the mould from others and, as I had no fine cloth, I had to take my kerchief.

我把树叶和腐烂的葡萄堆成一堆,擦掉其他的霉菌 因为没有合适的布,我只好带上我的头巾。 

This labor tired me so that I lay on my bed next morning all bruised and sore ; I felt as if not a bone were left in my body.

 

这种劳动使我疲惫不堪,所以第二天早上我躺在床上,浑身青一块紫一块的。我觉得身上好像连一根骨头也没有了。 

My arms still ache……"

我的胳膊还疼着……”

"The way in which a communication from the blessed is received, is hard to explain.

「接受来自圣灵魂的讯息的方式,很难解释。

What is said is incredibly brief; by one word from them I understand more than by thirty from others.

他们说的内容很简短;我通过他们说的一个字所明白的,比从别人听到的三十个字还多。

I see the speaker's thought, but not with the eyes; all is clearer, more distinct than in the present state.

我明白了说话者的思想,但不是用眼睛看;一切都更鲜明了,比在眼前更清楚了。 

One receives it with as much pleasure as he hails a breeze in summer. Words cannot well express it……"

一个人领受它,就像他在夏天享受微风一样快乐。语言无法很好地表达它…… 」

"All that the poor soul said to me was, as usual, brief.

「这个可怜的人对我说的话,跟往常一样,非常简短。

To understand the language of the souls in purgatory is difficult.

理解炼狱中灵魂的语言是困难的。 

Their voice is smothered as if coming through something that dulls the sound; it is like one speaking from a pit or a cask.

他们的声音被压得透不过气来,好像有什么东西把声音弄闷了似的;这就像一个人从坑里或桶里说话。

The sense, also, is more difficult to seize.

他们的感觉也更难理解。 

Closer attention is required than when Our Lord, or my guide, or a saint speaks to me, for their words penetrate like a clear current of air, one sees and knows all they say.

我们需要更密切的注意我们的主,我的向导,或圣徒对我说的话,因为他们的话像一股清风一样渗透进来,人看到并知道他们所说的一切。 

One of their words says more than a lengthy discourse……"

他们的一句话比冗长的话语更能说明问题……


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