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Anti-Arian Works 13 part 8/11

Latin original · 36 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 13:258–13:293 (388 verses in all)

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13:258

Quis vero sanae intelli gentiæ, in utroque loco Filium hominis secundum unam putet locutum fuisse substantiam, cum utique nec secundum divinitatem potuerit Filius illa omnia pati, nec secundum carnem tunc fuisset in coelo quando talia loquebatur in terra ? Unus igitur idem que est Filius hominis, qui et secundum solam car nem vere traditus, et vere interfectus, die tertio re- surrexit, et secun Jnm solam divinitatem totus in terra, et totus in coelo fuit, quando secundum carnem in terra tantum positus, illa de se veraciter dixit. Verum est itaque quia in Christo una est persona deilatis et carnis, sed utriusque naturæ 636 proprietate servata.

But who of sound understanding would think that in both places the Son of man spoke according to one substance, since certainly he could not have suffered all those things according to divinity, nor could he have been in heaven according to the flesh at the time when he was speaking such things on earth? Therefore one and the same is the Son of man, who, according to the flesh alone, was truly delivered up and truly slain, and on the third day rose again; and, according to divinity alone, was wholly on earth and wholly in heaven, when, placed only on earth according to the flesh, he truthfully said these things about himself. It is therefore true that in Christ there is one person of the deity and of the flesh, yet with the property of each nature preserved.

然而凡有健全悟性的人，誰會認為在這兩處人子是按一個本體說話的呢？因為他確實不能按神性受那一切苦，也不能在他於地上說這些話時按肉體同在天上。所以人子是同一位：他單按肉體真被交付、真被殺害，第三日復活；又單按神性完全在地、完全在天，當他按肉體只置身於地上時，真實地論及自己說了這些話。因此，基督裡確有神性與肉體的一個位格，然而各性的特質都得以保存。

13:259

Nam Christus dicitur aliquando secun dum solam di vinitatem, aliquando dicitur secundum solam carnem, aliquando secundum utramque substantiam. Secun dum solam quippe divinitatem intelligendum Chri stum monstravit Apostolus, dicens : Nolite mentiri invicem : exspoliantes vos veterem hominem cum actibus suis, et induentes novum, eum qui renovatur in agnitione, secundum imaginem ejus qui creavit eum. Ubi non est Gentilis et Judæus, circumcisio et præpu tium, Barbarus et Scytha, servus et tiber, sed omnia et in omnibus Christus (Colos. tu, 9 et seq.). Tale est autem quod hic ait: Omnia et in omnibus Christus; quale est istud: Ut sit Deus omnia in omnibus.

For Christ is sometimes spoken of according to divinity alone, sometimes according to the flesh alone, sometimes according to both substances. According to divinity alone the Apostle showed that Christ is to be understood, saying: Do not lie to one another, putting off the old man with his deeds, and putting on the new, who is renewed in knowledge, according to the image of him who created him. Where there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, slave nor free, but Christ is all and in all (Col. 3:9ff). But what he says here, "Christ is all and in all," is of the same kind as this: That God may be all in all.

因為基督有時只按神性被論及，有時只按肉體，有時按兩性本體。使徒指明基督當單按神性理解，說：你們不要彼此說謊，因你們已經脫去舊人和舊人的行為，穿上了新人，這新人在知識上照著造他主的形象漸漸更新。在此並不分希臘人、猶太人、受割禮的、未受割禮的、化外人、西古提人、為奴的、自主的，惟有基督是包括一切，又住在各人之內（歌羅西書3:9及下）。他在此所說「基督是包括一切，又住在各人之內」，與這句同類：叫神在萬物之上，為萬物之主。

13:260

Secun dum solam quoque carnem Christum cognoscimus ab Apostolo nominatum, ubi ait : Tradidi enim vobis in primis quod et accepi, quia Christus moi tuus est pro peccatis nostris secundum Scriptiras, et quia sepultus est, et quia resurrexit tertia die secundnm Scripturas (I Cor. xv, 3, 4). Ille quoque locus ejusdem Apostoli huic invenitur intelligentiæ convenire, ubi ail: Qui cunque in Christo buptizati sumus, in morte ipsius ba ptizati sumus. Consepulti enim sumus cum illo per ba ptismum in mortem (Rom. v!, 3); et paulo post: Chri stus resurgens a mortuis, jam non moritur, et mors ei ultra non dominabitur (Ibid., 9).

We also recognize Christ named by the Apostle according to the flesh alone, where he says: For I delivered to you first of all that which I also received, that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again the third day according to the Scriptures (1 Cor. 15:3-4). That passage of the same Apostle is also found to fit this understanding, where he says: As many of us as were baptized in Christ were baptized into his death. For we were buried together with him through baptism into death (Rom. 6:3); and a little after: Christ, rising from the dead, dies no more; death shall no longer have dominion over him (ibid. 9).

我們也認得使徒單按肉體所稱的基督，正如他說：我當日所領受又傳給你們的，第一，就是基督照聖經所說，為我們的罪死了，而且埋葬了，又照聖經所說，第三天復活了（哥林多前書15:3-4）。同一位使徒另一段話也合此意，他說：我們這受洗歸入基督的人，是受洗歸入他的死。我們藉著洗禮歸入死，和他一同埋葬（羅馬書6:3）；稍後又說：基督既從死裡復活，就不再死，死也不再作他的主了（同上9節）。

13:261

Quem tamen Chri- stum secundum utramque cognoscitur prædicare na turam, dicens : Quorum patres, et ex quibus Christus secundum carnem, qui est super omnia Deus benedi ctus in sæcula (Rom. IX , 5). Manifestum est igitur, illas regulas quas in prædictis voluisli firmare nomi nibus, nullo robore fulciri, quia nullatenus Christianæ congruunt veritati. Non solum enim cum dicilur Dei Filius, aut cum dicitur hominis Filius, sive cum dici tur Christus, vel cum dicitur Jesus Christus ; verum etiam cum ipse qui est Unigenitus a Patre, plenus gratare et veritatis (Joan.

Yet that same Christ he is known to preach according to both natures, saying: Whose are the fathers, and of whom is Christ according to the flesh, who is over all, God blessed forever (Rom. 9:5). It is manifest, therefore, that those rules which you wished to establish in the aforesaid names are supported by no strength, because they in no way agree with Christian truth. For not only when he is called the Son of God, or when he is called the Son of man, or when he is called Christ, or when he is called Jesus Christ; but even when he who is the Only-begotten of the Father, full of grace and truth (John 1:14),

然而使徒也知道按兩性宣講這同一位基督，說：列祖是他們的，按肉體說，基督也是從他們出來的，他是在萬有之上、永遠可稱頌的神（羅馬書9:5）。所以顯然，你想在上述名稱中所要確立的那些規則毫無根據，因為它們絕不合乎基督教的真理。因為不僅當他被稱為神子時，或被稱為人子時，或被稱為基督時，或被稱為耶穌基督時；甚至當那位由父而來、充充滿滿有恩典有真理的獨生子（約翰福音1:14），

13:262

I, 14), in sancta Scriptura dicitur Deus, considerandum est, in ipsa una Filii Dei persona quænam recte debeat accipi sine ullo errore substantia. Nam in illo Actuum apostolorum loco, ubi idem Paulus apostolus majoribus nam et seniori. luis dicit : Attendite vobis et universo gregi, in quo vos Spiritus sanctus posuit episcopos, regere Ecclesiam Det quam acquisivit sanguine suo (Act. xx, 28); utique hic Deum non accipimus nisi ipsum Filium Dei : qui ta men non secundum xlernam atque incommutabilem divinitatem suam, quam habet incommutabilis ex Patre, sed secundum humanitatem qua de Virgine verus factus est homo, intelligitur idem Deus Eccle siam acquisisse sanguine suo.

in the holy Scripture is called God, we must consider what substance in that one person of the Son of God ought rightly to be understood without any error. For in that passage of the Acts of the Apostles, where the same Apostle Paul says to the elders and to the presbyters: Take heed to yourselves and to the whole flock, in which the Holy Spirit has placed you as bishops, to rule the Church of God which he acquired with his own blood (Acts 20:28); here indeed we understand God to be none other than the Son of God himself: who, however, is understood to have acquired the Church with his own blood not according to his eternal and unchangeable divinity, which he has unchangeably from the Father, but according to the humanity by which he was made a true man from the Virgin.

在聖經中被稱為神時，我們必須考慮，在神子的這一個位格中，究竟哪一種本性才應正確無誤地被理解。因為在使徒行傳那段經文中，同一位使徒保羅對長老和眾長老說：聖神立你們作全群的監督，你們就當為自己謹慎，也為全群謹慎，牧養神的教會，就是他用自己血所買來的（使徒行傳20:28）；在此我們所理解的神，正是神子自己：然而他被理解為用自己血買了教會，並非按他從父不變地擁有的那永恆不變的神性，而是按他由童貞女成為真人的人性。

13:263

Non ergo dicimus Je sum Christum esse humanitatis et solius hominis no men, sed unum desum Christum Deum hominemque dicimus, in quo sic est de natura matris vera natura hominis, sicut de natura Dei Patris vera et æterna manet substantia deitatis. Ipse enim qui Veritas est, verus Filius est et PaLris et matris, de quo dicit beatus Joannes : Scimus quia Filius Dei venit, ei dedit nobis intellectum ut cognoscamus verum, et simus in vero Filio ejus Jesu Christo (I Joan. v, 20). Et quo niam verus Dei Filius naturaliter Deus verus est, qui nec verus Deus esset si verus Filius de Palris natura non esset, propterea statim beatus Joannes adjunxit : Hic est verus Deus, et vita æterna (Ibidem).

We do not, therefore, say that "Jesus Christ" is the name of humanity and of man alone, but we say the one Jesus Christ is God and man, in whom the true nature of man from the nature of the mother is present just as the true and eternal substance of the deity remains from the nature of God the Father. For he who is the Truth is the true Son both of the Father and of the mother, of whom blessed John says: We know that the Son of God has come, and has given us understanding, that we may know the true God, and may be in his true Son Jesus Christ (1 John 5:20). And since the true Son of God is by nature true God, who would not be true God unless he were the true Son of the Father's nature, therefore blessed John immediately added: This is the true God, and eternal life (ibidem).

所以我們並不說「耶穌基督」是人性、是唯獨屬人的稱謂，而是說獨一的耶穌基督是神也是人，在他裡面，出自母親本性的真人性，正如出自父神本性的、真實而永恆的神性本體同樣存在。因為那位真理者，既是父的真子，也是母的真子，有福的約翰論到他說：我們也知道神的兒子已經來到，且將悟性賜給我們，使我們認識那位真神，並使我們在他真子耶穌基督裡（約翰一書5:20）。既然神的真子本性上是真神，若他不是出於父本性的真子，就不會是真神，故此有福的約翰隨即補充：這是真神，也是永生（同上）。

13:264

637 In eo vero quod Christus Dei Filius, natus de Spiritu sancto ex Virgine Maria dicitur, non est aliuS Spiri tus sanctus quam Paracletus, qui est unus Patris et Filii Spiritus. Idein namque est Spiritus verilalis qui a Patre procedit (loan. xv, 26), qui solet in Scriptu ris sanctis Spiritus sanctus evidentissime nuncupari. Nam cst quidem naturaliter et Pater spiritus, et Fi lius spiritus, et Pater sanctus, et Filius sanctus ; sed tanc n non invenitur locus in divinis eloqniis in quo Pater aut Filius absolute, ct sine aliqua adjectione dicatur Spiritus san; tus. Scriptum est enim : Spiritus est Deus (Joan. IV, 24); sed additum est ibi Deus, ubi sine dubio Pater agnoscitur Deus.

But in that which is said, that Christ the Son of God was born of the Holy Spirit from the Virgin Mary, the Holy Spirit is none other than the Paraclete, who is the one Spirit of the Father and of the Son. For the same is the Spirit of truth who proceeds from the Father (John 15:26), who is wont in the holy Scriptures most evidently to be called the Holy Spirit. For the Father indeed is by nature spirit, and the Son spirit, and the Father holy, and the Son holy; but nevertheless no place is found in the divine oracles in which the Father or the Son is called "Holy Spirit" absolutely and without some addition. For it is written: God is Spirit (John 4:24); but there "God" is added, where without doubt the Father is acknowledged as God.

但在所說「基督神子因聖神由童貞女馬利亞所生」這句話中，聖神不是別的，正是保惠師，就是父與子的獨一之神。因為同一位是那從父出來的真理之神（約翰福音15:26），他在聖經中極明顯地慣被稱為聖神。因為父本性上固然是靈，子也是靈，父是聖的，子也是聖的；然而在神聖的話語中卻找不到一處，是父或子被絕對地、毫無附加地稱為「聖神」。因為經上記著：神是靈（約翰福音4:24）；但那裡加上了「神」字，其中無疑父被認作神。

13:265

Ergo cum Patrem aut Filium sancla Scriptura significat, consuevit aut Spiritum tantummodo, aut sanctum dicere, et aut nomen adjungere quo vel Pater vel Filius possit in telligi, aut si nomen non adjunxerit, ex præcedenti bus vel subsequentibus agnoscatur utrum uni per sonæ, an simul ipsi sanctæ Trinitati, secundum regu lam debeat veræ fidei coaptari. Ipse est igitur unus Spiritus sanctus, de quo secundum carnem natus est Christus, ex quo spiritaliter omnis renascitur Chri stianus. Ea quippe sancli Spiritus gratia, qua Deus Unigenitus dignatus est Filius hominis fieri, nobis donatuin est in Dei filios adoptari. Non autem Trini tatis, sed solius Dei Patris est Filius Jcsus Chrislus :

Therefore, when holy Scripture signifies the Father or the Son, it is accustomed to say either "Spirit" only, or "holy," and either to add a name by which the Father or the Son may be understood, or, if it does not add a name, then from what precedes or follows it may be recognized whether it ought to be fitted, according to the rule of true faith, to one person, or to the holy Trinity itself at once. He, then, is the one Holy Spirit, of whom according to the flesh Christ was born, from whom every Christian is spiritually reborn. For by that grace of the Holy Spirit, by which the only-begotten God deigned to become the Son of man, it has been granted to us to be adopted as sons of God. But Jesus Christ is the Son not of the Trinity, but of God the Father alone:

所以，當聖經指稱父或子時，慣於只說「神」或「聖」，並或加上一個可使人明白父或子的名，或若不加名，則從前文或後文可辨明，按真信德的規則，該歸於一個位格，還是同時歸於聖三位一體自身。故此，基督按肉體由之而生、每個基督徒因之得屬靈重生的，正是這同一位聖神。因為藉著聖神的那恩典——即那使獨生神俯就成為人子的恩典——我們蒙恩得被收納為神的兒子。然而耶穌基督不是三位一體之子，乃是獨一父神之子：

13:266

qui utique digne dicitur coæternus Deo Patri, eliam accepta carne sua, quia una est in illo divinitatis carnisque persona: et ipse Dei Filius qui in personam dcitaLis sum accepit carnem, naturaliter habet Deo Patri coæternam sine initio deitatem. Nec est aller Spiritus sanctus quem in nostris orationibus cuin Patre et Filio nominemus, praeter unum Paracletum Spiri tum : quem sic unum Spiritum Patris et Filii novi mus, ut consubstantialem et coæternum Patri et Filio certissime noverimus. In eo autem unum Deum nos colere demonstramus, quia unam Trinitatis substan tiam credimus et fatemur.

who is worthily called coeternal with God the Father, even having received his own flesh, because there is in him one person of the divinity and of the flesh: and the very Son of God, who took flesh into the person of the deity, has by nature a deity coeternal with God the Father, without beginning. Nor is there any other Holy Spirit whom we name in our prayers together with the Father and the Son, besides the one Paraclete Spirit: whom we know to be the one Spirit of the Father and of the Son in such a way that we most certainly know him to be consubstantial and coeternal with the Father and the Son. And in this we show that we worship one God, because we believe and confess one substance of the Trinity.

他即使領受了自己的肉體，仍配被稱為與父神同永，因為在他裡面神性與肉體只有一個位格：這位取肉體歸入神性位格的神子，本性上擁有與父神同永、無始的神性。除了那獨一的保惠師之神外，我們在禱告中與父、子一同稱呼的，並無別的聖神：我們既知他為父與子的獨一之神，也就極確定地知他與父、子同質同永。在此我們表明我們敬拜獨一之神，因為我們信認並承認三位一體的獨一本體。

13:267

Vos autem nullatenus estis cultores unius Dei, qui aliam naturam dicitis Patris, aliam Filii, aliam Spiritus sancti: et cum unum Deum non colatis, nec tres tamen deos colitis ; sed quod pejus est, quia dicitis vos colere quidem duos deos, id est Patrem deum majorem, et Filium deum mino rem ; et cum eis quasi colere Spiritum sanctum, cui omnino nomen Dei adimitis, et eum creaturam sine aliqua reverentia nuncupatis. Unde, quia creaturæ vos esse cultores ostenditis, profecto (si volueritis) non tres tantum, sed etiam quinque deos colere po teritis. 638 FRAGMENTUM XXXIV. Non soli Patri sacrificat Ecclesia, aut soli Patri dat gloriam, sed toti Trinitati.

But you are in no way worshippers of the one God, you who say the nature of the Father is one, that of the Son another, that of the Holy Spirit another: and while you do not worship one God, yet you do not worship three gods either; but what is worse, because you say that you indeed worship two gods, that is, the Father as the greater god, and the Son as the lesser god; and along with them, as it were, you worship the Holy Spirit, from whom you altogether take away the name of God, and whom you call a creature without any reverence. Hence, since you show yourselves to be worshippers of a creature, assuredly (if you wish) you will be able to worship not three only, but even five gods. FRAGMENT XXXIV. The Church does not sacrifice to the Father alone, nor give glory to the Father alone, but to the whole Trinity.

但你們絕非獨一神的敬拜者，你們說父的本性是一，子的本性是另一，聖神的本性又是另一：你們既不敬拜獨一之神，卻也不敬拜三位神；更糟的是，你們說自己確實敬拜兩位神，即作為較大之神的父，和作為較小之神的子；並且彷彿與他們一同敬拜聖神，卻完全奪去他神的名分，毫無敬意地稱他為受造物。因此，既然你們表明自己是受造物的敬拜者，那麼（若你們願意）你們豈止能敬拜三位神，甚至能敬拜五位神。第三十四殘篇。教會並非只向父獻祭，也並非只將榮耀歸於父，乃是歸於整個三位一體。

13:268

Christus pro nobis corpus suum et templum et sacrificium facit. Gratias agimus v' Patri et Filio ut Deo, Patri autem per Filium ut hominem. Spiritus sanctus locum non habet inter opera Dei. Oportet autem tuum consequenter refutari menda cium, in eo quod dicis, semper me lirmasse, soli of ferri omne sacrilicium Patri: quod ego nec al quando dixi, nec dico. Sancta enim Ecclesia catholica non soli Patri, sed simul sanctæ sacrificat Trinitati; et sicut ad solius Palris personam dirigens orationem, totam simul invocat Trinitatem ; ita quod Patri Deo immolat, simul Trinitati sacrificat.

Christ makes his own body both a temple and a sacrifice for us. We give thanks to the Father and the Son as to God, but to the Father through the Son as through a man. The Holy Spirit does not have a place among the works of God. But it is fitting that your falsehood be consequently refuted, in that which you say, that I always affirmed every sacrifice to be offered to the Father alone: which I neither ever said nor say. For the holy catholic Church sacrifices not to the Father alone, but at once to the holy Trinity; and just as, directing its prayer to the person of the Father alone, it at the same time invokes the whole Trinity, so what it offers to God the Father, it at the same time sacrifices to the Trinity.

基督為我們使自己的身體既作殿宇，又作祭物。我們向父與子如同向神獻上感謝，而向父卻是藉著子如同藉著人。聖神在神的工作之間並無其位（意即聖神並非受造工作之一，而與父子同工）。但你的謊言隨後理當被駁斥，就是你所說我常主張一切祭物只獻給父：這話我既未曾說過，如今也不說。因為神聖的大公教會並非只向父獻祭，乃是同時向聖三位一體獻祭；正如它向父獨一位格獻上禱告時，同時呼求整個三位一體，照樣它向父神所獻的，也同時獻給三位一體。

13:269

Sive enim in ora tione, sive in sacrificio, nullam facit fides vera discre tionem muneris, quia non cst in Trinitate diversitas potestatis : unde quidquid uni personæ offertur, ne cesse est Trinitati pariter offeratur. Quod sanctorum patriarcharum et prophetarum demonstratur exem. plis : ubi principaliter attendendum nobis est, altare ad hoc semper ædificatum Deo, ut debilo sacrificii Deus honoretur obsequio. Altare namque ibi primum in sanctis voluminibus nominatur, ubi sanctus Noe, de area egrediens, Deo perhibetur hostias obtulisse. Sic enim scriptum est:

For whether in prayer or in sacrifice, true faith makes no distinction of the gift, because there is no diversity of power in the Trinity: whence whatever is offered to one person must equally be offered to the Trinity. This is shown by the examples of the holy patriarchs and prophets: where it is principally to be observed by us that an altar was always built for this to God, that God might be honoured with the due service of sacrifice. For the altar is first named in the sacred books there where holy Noah, coming out of the ark, is reported to have offered victims to God. For thus it is written:

因為無論在禱告中還是在祭獻中，真信德對禮物並不作分別，因為三位一體中並無權能的差異：故此凡向一個位格所獻的，必也同樣向三位一體獻上。這由眾聖先祖與眾先知的榜樣得以顯明：在此我們首先當留意的是，人向神築壇總是為此目的，好叫神因當受的祭獻之事奉得著尊榮。因為在聖書中，壇最先被提及是在有福的挪亞出方舟後，被記載向神獻上祭牲之處。因為經上如此記著：

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Et ædificavit Noe altare Do mino, et accepit ab omnibus pecoribus mundis, et ab omnibus volatilibus mundis, et obtulit hostiam super altare Deo (Genes. VIII, 20). Nam et Dominus osten dens quod hujus rei gratia construatur altare, Mosi famulo suo sic loquitur : Altare de terra facietis mihi, et immolabitis super illud holocausta et salutaria vestra (Exod. xx, 24). Inquiramus ergo cuinam patres nostri allare construxerint, ut ipsi eas agnoscamus eliam sacrificium obtulisse. Post illud ilaque altare quod Nne Domnino fabricavit, a sancto Abraham legimus altare constructum. Sic enim scriptum est : Et visu est Dominus Deus Abrahæ, et dixit ei : Semini tuo dabo terram istam.

And Noah built an altar to the Lord, and took of all the clean cattle, and of all the clean fowls, and offered a victim upon the altar to God (Gen. 8:20). For the Lord also, showing that an altar is constructed for the sake of this thing, speaks thus to Moses his servant: You shall make me an altar of earth, and shall offer upon it your holocausts and your peace-offerings (Exod. 20:24). Let us therefore inquire to whom our fathers built an altar, that we may recognize that they also offered sacrifice to that same one. After that altar, then, which Noah built to the Lord, we read of an altar constructed by holy Abraham. For thus it is written: And the Lord God appeared to Abraham, and said to him: To your seed I will give this land.

挪亞為耶和華築了一座壇，取了各樣潔淨的牲畜、各樣潔淨的飛鳥，在壇上向神獻為祭牲（創世記8:20）。因為主也向他的僕人摩西如此說，指明壇是為此目的而築：你要為我築土壇，在上面獻你的燔祭和平安祭（出埃及記20:24），藉此顯明壇是為此事而築。所以讓我們查問，我們的列祖是為誰築壇，好使我們認出他們也向那同一位獻祭。那麼，在挪亞為耶和華所築的那壇之後，我們讀到有福的亞伯拉罕所築的壇。因為經上如此記著：耶和華神向亞伯拉罕顯現，對他說：我要把這地賜給你的後裔。

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Et ædificavit ibi Abraham altare Domino, qui visus est ei. Et recessit inde in montem contra orientem Bethel, et statuit ibi tabernaculum suum Bethel, secundum mare Agge, contra orientem : et ædificavit ibi altare Domino Deo, et invocavit in no mine Domini Dei, qui visus est (Genes. XII, 7, 8). Cum superius de invocatione Dei ageremus, istum locum jam nos posuisse meminimus; ipsum etiam nunc repetamus sensum. Volentes enim Filium a Patre minorem ostendere, solclis dicere, Filium sanctis Patribus visum. Quid ergo nunc dicitis ? Quandoqui- . dem Abraham noster, Dco, qui ei visus est, altare ædificavit : non autem fuil necessitas ædificandi alta ris, nisi pro 689 sacrificiis offerendis.

And Abraham built there an altar to the Lord, who appeared to him. And he departed from there to a mountain to the east of Bethel, and pitched his tent there, Bethel to the west, Ai to the east: and he built there an altar to the Lord God, and called upon the name of the Lord God who appeared to him (Gen. 12:7-8). When we treated above of the invocation of God, we remember that we already set forth this passage; let us now repeat the same sense. For, wishing to show the Son to be less than the Father, you are wont to say that it was the Son who appeared to the holy fathers. What then do you now say? Since our Abraham built an altar to the God who appeared to him: but there was no necessity of building an altar, except for the offering of sacrifices.

亞伯拉罕在那裡為向他顯現的耶和華築了一座壇。他從那裡遷到伯特利東邊的山，支搭帳棚，西邊是伯特利，東邊是艾：他在那裡為耶和華神築了一座壇，求告向他顯現之耶和華神的名（創世記12:7-8）。我們在上文論到求告神的名時，記得已引過這段經文；如今讓我們重述同樣的意思。因為你們既想顯明子小於父，便慣於說是子向眾聖先祖顯現。那麼你們如今怎麼說呢？既然我們的亞伯拉罕為那向他顯現的神築了一座壇：而築壇並無別的必要，唯獨是為獻祭。

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Deo igilur qui visus est ei, sanctus Abraham sacrificium obtulit, cui non ob aliud nisi ut sacrificaret, altare construxit. Ipsum etiam invocavit, quandoquidem in nomine Domini Dei qui visus est, legitur invocasse. Proinde, aut confitere, simul unius orationis obsequio Patrem et Filium invocari, et unum sacrificium Patri et Filio simul offerri; aut si hoc non vis, necesse est ut aut Patrem dicas visum, aut soli Filio sacrificium a san ctis patriarchis fatearis oblatum, et Patri compella ris adimere quod Filio conaris auferre. Similiter et de Isaac legimus, de quo dicit Scriptura : Ascendit autem inde ad puteum juramenti, et visus est ei Domi nus in illa nocte, et dixit ei :

To the God, therefore, who appeared to him, holy Abraham offered sacrifice, for whom he built an altar for no other reason than that he might sacrifice. He also called upon him, since he is read to have called upon the name of the Lord God who appeared to him. Accordingly, either confess that by the service of one prayer the Father and the Son are invoked together, and that one sacrifice is offered to the Father and the Son together; or, if you will not do this, you must either say that the Father appeared, or confess that sacrifice was offered by the holy patriarchs to the Son alone, and you will be compelled to take away from the Father what you try to remove from the Son. Similarly of Isaac too we read, of whom Scripture says: And he went up from there to the well of the oath, and the Lord appeared to him in that night, and said to him:

所以有福的亞伯拉罕向那向他顯現的神獻祭，他為那位築壇，別無他因，唯為獻祭。他也求告那位，因為經上記著他求告向他顯現的耶和華神的名。因此，你們要麼承認父與子藉一個禱告的事奉同被呼求，並有一個祭物同獻給父與子；要麼若你們不願如此，就必須或說是父顯現，或承認眾聖先祖只向子獻祭，這樣你們就被迫從父奪去你們想從子那裡拿走的。論到以撒我們也照樣讀到，論到他，聖經說：他從那裡上到誓約之井，當夜耶和華向他顯現，對他說：

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Ego sum Deus Abraham patris tui. Ne timeas, tecum enim sum, et benedicam te, et multiplicabo semen tuum, propter Abraham patrem ,uum. Et ædificavit ibi Isaac oltare, et invocavit in nomine Domini ( Gen. xxvi, 23 et seq.). Diligenter -attende, ipsum esse Deum Abraham qui ei Abrahae et Isaac visus est, ipsique altare ab Abraham et Isaac ædificatum, ac per hoc ipsi ab utroque sacrificium immolatum. Veniamus et ad Jacob, ut ipsum quoque simili fide præditum, ostendamus Deo Abraham, et Deo Isaac, et Deo lacob altare construxisse, et ipsum sirniliter invocasse. Sic enim de eo scriptum est : Venit autem Jacob in Salem civitatem Sichimorum in terra Chanaan, cum venisset de Mesopotamia Syrice ;

I am the God of Abraham your father. Do not fear, for I am with you, and I will bless you, and multiply your seed, for the sake of Abraham your father. And Isaac built there an altar, and called upon the name of the Lord (Gen. 26:23ff). Attend diligently: he who appeared to Abraham and to Isaac is himself the God of Abraham, and to him an altar was built by Abraham and Isaac, and thereby to him sacrifice was offered by both. Let us come also to Jacob, that we may show that he too, endowed with a like faith, built an altar to the God of Abraham, and the God of Isaac, and the God of Jacob, and himself likewise called upon him. For thus it is written of him: And Jacob came to Salem, a city of the Shechemites, in the land of Canaan, when he had come from Mesopotamia of Syria;

我是你父親亞伯拉罕的神。不要懼怕，因為我與你同在，我必賜福給你，並要為我僕人亞伯拉罕的緣故，使你的後裔繁多。以撒就在那裡築了一座壇，求告耶和華的名（創世記26:23及下）。你要留心細看：那向亞伯拉罕和以撒顯現的，正是亞伯拉罕的神，亞伯拉罕與以撒為他築了壇，並由此二人向他獻了祭。讓我們也來看雅各，好顯明他同樣懷著相似的信德，向亞伯拉罕的神、以撒的神、雅各的神築了壇，並照樣求告他。因為論到他，經上如此記著：雅各從巴旦亞蘭回來的時候，來到迦南地示劍人的撒冷城；

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et applicuit secundum faciem civitatis ; et emit partem agri, in quo statuit tabernaculum suum, ab Emor patre Sichem, centum agnis. Et statuit ibi altare, et invocavit Deum Israel (Genes. XXXIII, 18 et seq.). Item paulo post sancta Scriptura sic alt : Dixit autem Deus ad Jacob : Surgens ascende in lacum Bethel, et inha bita ibi, et fac ibi alture Deo qui visus est tibi cum fugeres a facie Esau fratris tui .Gen. XXXV, 1). Et paulo pOSt : Venit autem Jacob in Luza, quæ est in terra Chanaan, qua est Bethel, ipse et omnis pleb quæ erat cum eo; et ædificavit ibi altare; et vocavit nomen loci illius, Domus Dei. Ibi enim apparuit ei Deus cum fugeret a facie fratris sui Esau (Ibid., 6, 7).

and he encamped before the city; and he bought a parcel of the field, in which he pitched his tent, from Hamor the father of Shechem, for a hundred lambs. And he set up there an altar, and called upon the God of Israel (Gen. 33:18ff). Again a little after holy Scripture says thus: And God said to Jacob: Arise, go up to the place Bethel, and dwell there, and make there an altar to the God who appeared to you when you fled from the face of Esau your brother (Gen. 35:1). And a little after: And Jacob came to Luz, which is in the land of Canaan, that is Bethel, he and all the people who were with him; and he built there an altar; and he called the name of that place, the House of God. For there God appeared to him when he fled from the face of his brother Esau (ibid. 6-7).

他在城前支搭帳棚；又用一百隻羊羔的價銀，向示劍的父親哈抹買了一塊田地，在那裡支搭帳棚。他在那裡立了一座壇，求告以色列的神（創世記33:18及下）。稍後聖經又如此說：神對雅各說：起來，上伯特利去，住在那裡，要在那裡為神築一座壇，就是你逃避你哥哥以掃時向你顯現的那位（創世記35:1）。再稍後說：雅各來到迦南地的路斯，就是伯特利，他和一切與他同在的眾人；他在那裡築了一座壇，給那地方起名叫神之殿。因為他逃避他哥哥以掃的時候，神曾在那裡向他顯現（同上6-7節）。

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Certum .est autem a sanctis patriarchis illi Deo sacrificium ob latum cui est ab eis altare constructum, et quem con stat ab illis suppliciter invocatum. Puto autem qued non audebis dicere alium Deum patriarchas, et alium sanctos apostolos et martyres iavocasse. Unum enim Deum iiwocaverunt, quia in quem credebant patriar chæ, in ipsum quoque apostoli et martyres credide runt. Quia vero Deus Abraham, et Deus Isaac, ipse congruo tempore Vetus Testamentum dedit, in quo Testamenti Novi promissa tenebantur figuris congruis obvelata (unde etsi fuerunt alia temporis ilHus sacra menta, fides tamen Christianæ religionis non fuit ali quando diversa);

Now it is certain that by the holy patriarchs sacrifice was offered to that God for whom an altar was built by them, and whom they clearly invoked humbly. But I think you will not dare to say that the patriarchs invoked one God, and the holy apostles and martyrs another. For they invoked one God, because in whom the patriarchs believed, in him also the apostles and martyrs believed. But because the God of Abraham and the God of Isaac himself, at the fitting time, gave the Old Testament, in which the promises of the New Testament were held veiled under fitting figures (whence, even if there were other sacraments of that time, yet the faith of the Christian religion was never at any time different);

如今可以確定，眾聖先祖向那神獻祭，即他們為之築壇、又顯然謙卑求告的那位。但我想你不敢說列祖求告一位神，而眾聖使徒與殉道者求告另一位。因為他們求告獨一之神，因列祖所信的那位，眾使徒與殉道者也信他。但因亞伯拉罕的神和以撒的神自己，在合宜的時候賜下舊約，其中新約的應許以合宜的預表被遮蔽地保存著（因此，那時縱有其他聖禮，基督教信仰卻從未有過任何差異）；

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hoc ordinavit Trinitatis una et vera divinitas, ut etiam propheticis eloquiis, sacrilicium verum Christo Domino, tempore Novi Testamenti diceretur a fidelibus offerendum. Quod Sophenias propheta his verbis Spiritu sancto repletus insinuat: Sustine me, dicit Dominus, in die resurrectionis meæ, in testimonium. Quoniam judicium meum in congre- gationem gentium erit, ut recipiam reges, et effundam super eos iram furoris mei : quoniam in igne æmula io nis meæ consummabitur 640 omnis terra. Quia tunc transferam super populos linguam in progenies ejus, ut invocent omnes nomen Domini, et serviant ci sub jugo uno. A trans flumine Æthiopiæ suscipiam obser vantes me.

the one and true divinity of the Trinity so ordained that even by prophetic oracles it should be declared that a true sacrifice was to be offered by the faithful to Christ the Lord in the time of the New Testament. This Zephaniah the prophet, filled with the Holy Spirit, intimates in these words: Wait for me, says the Lord, in the day of my resurrection, for a testimony. For my judgment shall be upon the gathering of the nations, that I may receive kings, and pour out upon them the wrath of my fury: for in the fire of my jealousy the whole earth shall be consumed. Because then I will turn upon the peoples a language for its generations, that they all may call upon the name of the Lord, and serve him under one yoke. From beyond the rivers of Ethiopia I will receive those who observe me.

三位一體的獨一真神性如此定意，甚至藉先知的話語宣告，在新約的時候，信徒當向主基督獻上真祭。這事被聖神充滿的先知西番雅以這些話暗示：主說，你們要等候我，直到我興起（復活）的日子，作為見證。因為我已定意招聚列國，聚集列邦，以便我接納君王，將我的惱怒盡情傾在他們身上：因為全地必被我妒憤的火吞滅。到那時，我要使萬民用清潔的言語傳到他們的世代，好叫他們都求告耶和華的名，同心合意地事奉他。從古實河外，那敬畏我的必獻供物給我。

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Qui dispersi sunt, offerent hostias mihi in iUo die (Sophon. III, 8, 9, 10). Quis est qui sibi dicit hostias offerendas, nisi qui se in die resurrectionis suæ praecepit sustineri I! Quis autem se resurrecturum prædixit, nisi ille qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram (Rom. IV, 25)? Sed quis dubitabit et sanctos patriarchas, et prophetas tempore Veteris Testamenti unum Patri et Filio sacrificium obtulisse? Quandoquidem in ipso exordio nativitatis, quam de Virgine Christus habuit, sacrificium sibi crediturarum gentium, Magis offe rentibus, dedicavit :

Those who are scattered shall offer victims to me in that day (Zeph. 3:8-10). Who is he who says that victims are to be offered to himself, except him who commanded that he should be waited for in the day of his resurrection? And who foretold that he would rise again, except him who was delivered up for our offences, and rose again for our justification (Rom. 4:25)? But who will doubt that both the holy patriarchs and the prophets in the time of the Old Testament offered one sacrifice to the Father and the Son? Since at the very beginning of the nativity which Christ had of the Virgin, he consecrated to himself the sacrifice of the nations who were to believe, when the Magi offered:

那些分散的人，當在那日獻供物給我（西番雅書3:8-10）。除了那吩咐人當等候他復活之日的，還有誰說當向自己獻供物呢？除了那為我們的過犯被交付、又為我們稱義而復活的（羅馬書4:25），還有誰預言自己要復活呢？但誰能疑惑，眾聖先祖與眾先知在舊約時代，向父與子獻了同一個祭呢？因為就在基督由童貞女誕生之初，當博士獻禮時，他就將那將要信的萬國之祭獻歸於自己：

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ipsos scilicet primitias gentium faciens, et in eorum munere primitias sibi debitae immolationis ostendens. Magi quippe Christum Do minum adorantes, etiam aurum, thus, et myrrham suppliciter obtulerunt. Tuus aulem, .certum est in sacrificiis Deo semper offerri, aurum regiae potestati annua devotione persolvi, myrrham vero in sepultu ram mortuis corporibus adhiberi. In isto igitur trino oblationis genere, perfectum continetur fidei Chri stianae mysterium ; quo cognosceretur in Christo et assumptæ infirmitas carnis, et sempiterna atque re. galis omnipotentia deitatis. In uno etenim eodemque Christo crediderunt mortalem carnem, regiam po- testatem, excelsam super omnia deitatem;

making them, namely, the first-fruits of the nations, and in their gift showing the first-fruits of the immolation owed to himself. For the Magi, adoring Christ the Lord, humbly offered also gold, frankincense, and myrrh. But it is certain that in sacrifices offered to God, gold is paid to royal power by yearly devotion, and myrrh is applied to dead bodies for burial. In this threefold kind of oblation, therefore, is contained the perfect mystery of the Christian faith; by which there might be recognized in Christ both the weakness of the flesh he assumed, and the everlasting and royal omnipotence of the deity. For in one and the same Christ they believed mortal flesh, royal power, and the deity exalted above all things;

就是使他們成為萬國的初熟果子，並在他們的禮物中顯明那當獻給自己的祭獻的初熟果子。因為博士敬拜主基督時，也謙卑地獻上黃金、乳香和沒藥。可以確定的是：在獻給神的祭物中（乳香獻給神），黃金以每年的獻禮歸於王權，沒藥則用於為死屍安葬。所以在這三重的供物中，包含了基督教信仰完全的奧祕；藉此人可在基督裡認出他所取肉體的軟弱，以及神性永恆而尊貴的全能。因為在同一位基督裡，他們相信有必死的肉體、有君王的權柄、有超乎萬有的神性；

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ac per hoc docuerunt credendam esse veram Redemptoris utor. tem, et ipsi vero Regi reddendam, quam in nobis suam creavit et renovavit imaginem ; et eidem Deo summo et vero exhibendam, quam Græci λατρειαν vocant, sacrificii servitutem. Sic in eorum cordibus inventum est, non atramento, sed Spiritu Dei vivi conscriptum : Dominum Deum tuum adorabis, et illi soli servies (Deut. VI, 13); et : Sacrificans diis, eru. dicabitur, nisi Domino soli (Exod. xxn, 20). Nam, ut de tuis quoque litteris tibi aliquid ingeramus, ut thus in sacriiicio solere semper offerri facillime recorderis, canentem recense Virgilium, Centumque Sabaeo Thure calent arae. (Æneid. l. I, v.

and thereby they taught that the true belly (i.e. bodily humanity) of the Redeemer is to be believed, and to be rendered to him as to the true King, in that he created and renewed in us his own image; and that to the same most high and true God is to be exhibited what the Greeks call latreia, the servitude of sacrifice. Thus was found written in their hearts, not with ink, but by the Spirit of the living God: You shall adore the Lord your God, and him only shall you serve (Deut. 6:13); and: He who sacrifices to gods shall be rooted out, save to the Lord alone (Exod. 22:20). For, to bring in for you something even from your own letters, that you may most easily recall that incense is wont always to be offered in sacrifice, review Virgil as he sings: And a hundred altars glow with Sabaean incense (Aeneid, Book I, verse

由此他們教導：救贖主真實的軀體（人性）當被相信，並當歸給他如同歸給真君王，因他在我們裡面創造並更新了自己的形象；並且當向這同一位至高真神獻上希臘人所稱的「敬拜之禮」（latreia），即祭獻的事奉。這樣就寫在他們心裡，不是用墨，乃是用永生神的靈：當拜主你的神，單要事奉他（申命記6:13）；又：向別神獻祭的，除了單向主獻的以外，必要滅絕（出埃及記22:20）。至於——好讓我從你自己的書信中也向你提出一點，使你極易記得乳香慣常總在祭中獻上——你可查閱維吉爾所唱的：一百座祭壇因示巴的乳香而生煙（《埃涅阿斯紀》第一卷，第

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425.) et Christo, cui thus cognoscis oblatum, etiam sacri ficium in unitate Patris et Spiritus sancti, ab una et vera Ecclesia non dubites immoiari. Nam et beatus martyr Stephanus Christo Domino se sacrificium ob tulit, quem ut ejus spiritum susciperet invocavit, di cens : Domine Jesu, suscipe spiritum meum (Act. VII, 59). Scriptum est autem quia sacrificium Deo spiritus contribulatus (Psal. L, 19); cui sanctus Azarias ait : In anima contribulata et spiritu humiliationis accipia mur, sicut in holocaustis arietum et taurorum, et mul titudine agnorum pinguium, sic fiat sacrificium nostrum in conspectu tuo (Dan. III, 39, 40).

425). And to Christ, to whom you know incense was offered, do not doubt that sacrifice also, in the unity of the Father and of the Holy Spirit, is offered by the one and true Church. For the blessed martyr Stephen too offered himself as a sacrifice to Christ the Lord, whom he invoked that he might receive his spirit, saying: Lord Jesus, receive my spirit (Acts 7:59). Now it is written that a contrite spirit is a sacrifice to God (Ps. 51:19); to which holy Azarias says: In a contrite soul and a spirit of humility may we be received, as in the holocausts of rams and bullocks, and in the multitude of fat lambs, so let our sacrifice be in your sight (Dan. 3:39-40).

425行）。至於基督——你知道有乳香獻給他——你不要疑惑，那真實而獨一的教會在父與聖神的合一中也向他獻祭。因為有福的殉道者司提反也把自己當作祭物獻給主基督，他求告他好接收自己的靈，說：主耶穌啊，求你接收我的靈魂（使徒行傳7:59）。經上又記著：憂傷的靈是獻與神的祭（詩篇51:19）；聖亞撒利雅論此說：願我們以憂傷的心和謙卑的靈蒙悅納，如同獻上公牛、公羊的燔祭和千萬肥羊羔一樣，願我們的祭如此在你面前蒙悅納（但以理書3:39-40）。

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Illi autem Domino suum spiritum obtulit, quem sanctus Stephanus ut ejus spiritum susciperet invocavit. Nemo autem sanctorum virorum invocasse dicitur, nisi Deum. Et maxime san- cti patriarchæ tunc commemorantur nomen Domini invocasse, quotiens altaria exstruxerunt, in quibus utique illi Deo quem invocabant, sacrificia offerebant: ita ut vix interdum quisquam eorum sine constru ctione altaris nomen Domini invocasse dicatur. Unde 641 commode multumque congrue in hoc loco beatus martyr Stephanus, non postulasse, sed invo casse Dominum Jesum dicitur, quando semetipsum Deo sacrificium obtulisse cognoscitur.

But he offered his own spirit to that Lord whom holy Stephen invoked that he might receive his spirit. Now none of the holy men is said to have invoked any but God. And especially the holy patriarchs are then commemorated to have invoked the name of the Lord as often as they built altars, on which they offered sacrifices to that God whom they invoked: so that scarcely ever is any of them said to have invoked the name of the Lord without the construction of an altar. Hence, aptly and most fittingly in this place, the blessed martyr Stephen is said not to have petitioned, but to have invoked the Lord Jesus, when he is known to have offered himself as a sacrifice to God.

然而他把自己的靈獻給那位主，就是聖司提反所求告、好接收其靈的那位。如今，眾聖人中無一被記為求告過神以外的別者。尤其眾聖先祖，每逢築壇——他們在壇上向自己所求告的神獻祭——就被記念他們求告了耶和華的名：以致他們中幾乎沒有一人是不築壇而被記為求告耶和華之名的。因此，在此處，有福的殉道者司提反被記為並非「祈求」而是「求告」主耶穌，實在恰切而極為合宜，因為人知道他把自己當作祭物獻給了神。

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Ubi apparet quia illum sine dubio cum lapidarelur invocabat, cui se sacrificium, et vivam prorsus hostiam offerebat. Neque vero Patri tantum et Filio, sed etiam Spiritui sancto, id est ipsi sanctæ Trinitati, uni vero et bono Deo, unum vera fides offert sacrificium, unum exhi bet adorationis obsequium : cujus tota Ecclesia sic unum est templum in omnibus Sanctis, sicut in uno nomine Patris et Filii et spiritus sancti, liberatam se novit de regno mortis atque peccati. Inde est quod beatus Apostolus unam demonstrans sanctæ Trinitatis naturaliter majestatem, dicit, Nescitis quia templum Dei eatis, et Spiritus Dei habitat in vobis (I Cor. iii , 16) ?

Whence it appears that without doubt, when he was being stoned, he was invoking him to whom he was offering himself as a sacrifice and altogether a living victim. And not to the Father and the Son only, but also to the Holy Spirit, that is, to the holy Trinity itself, the one true and good God, does true faith offer one sacrifice and exhibit one homage of adoration: whose whole Church is thus one temple in all the saints, just as in the one name of the Father and of the Son and of the Holy Spirit it knows itself to have been freed from the kingdom of death and of sin. Hence it is that the blessed Apostle, showing the one majesty of the holy Trinity by nature, says: Do you not know that you are the temple of God, and that the Spirit of God dwells in you (1 Cor. 3:16)?

由此可見，他被石頭打的時候，無疑是在求告那位——他把自己當作祭物、竟作活祭獻給的那位。真信德不僅向父與子，也向聖神，即向聖三位一體自身，那獨一、真實、良善的神，獻上同一個祭，獻上同一敬拜的事奉：這位神的整個教會在眾聖徒中如此為一殿，正如它知道自己是在父、子、聖神的獨一之名裡，從死亡與罪的權下得了釋放。因此有福的使徒為顯明聖三位一體本性上的獨一威嚴，說：豈不知你們是神的殿，神的靈住在你們裡頭嗎（哥林多前書3:16）？

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Et ut ostenderet Spiritum sanctum, non ut ministrum, sed ut verum ac summum Deum, habitare in nobis, in templo suo, rursus ait, Nesci tis quia corpora reatra, templum in vobis est Spiritus sancti, quem habetis a Deo (/ Cor. VI, 49) ? Et ut Deum verum Spiritum sanctum demonstraret, adje cit, Glorificate et portate Deum in corpore vestro. Non potest igilur in sacrificio sanctæ Ecclesiæ alienus esse Spiritus sanctus a Patre et Filio, qui totam san clam Ecclesiam unum templum habet cum Patre et Filio. Nec possumus ei cujus templum sumus sacri ticium non offerre, cum ipsa corpora nostra, quod templum est Spiritus sancti, hostiam vivam, sanctam, Deo placentem (Rom.

And to show that the Holy Spirit dwells in us, in his temple, not as a minister but as true and most high God, he again says: Do you not know that your bodies are the temple of the Holy Spirit within you, whom you have from God (1 Cor. 6:19)? And to show the Holy Spirit to be true God, he added: Glorify and bear God in your body. Therefore the Holy Spirit cannot be, in the sacrifice of the holy Church, foreign to the Father and the Son, he who has the whole holy Church as one temple together with the Father and the Son. Nor can we fail to offer sacrifice to him whose temple we are, since Paul the apostle commands that our very bodies, which are the temple of the Holy Spirit, be presented as a living sacrifice, holy, pleasing to God (Rom.

為顯明聖神住在我們裡面、住在他的殿中，並非作僕役，乃作真實至高的神，他又說：豈不知你們的身子就是聖神的殿嗎？這聖神是從神而來，住在你們裡頭的（哥林多前書6:19）？為顯明聖神是真神，他補充說：要在你們的身子上榮耀神、榮載神。所以在神聖教會的祭獻中，聖神絕不能與父、子相隔，因他與父、子一同以整個神聖教會為一殿。我們也不能不向那位——我們作其殿的——獻祭，因為使徒保羅吩咐，要將我們的身體，就是聖神的殿，獻上當作活祭，是聖潔的，是神所喜悅的（羅馬書

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Xli, 1), Paulus apostolus præ cipiat exhiberi. Quomodo autem Spiritui sancto in pane et vino sacrificium Ecclesiæ non offertur, quan do ipsam Ecclesiam et templum et sacrilicium ipse Spiritus habere cognoscitur ? Nam ipse Salvator no ster, qui pro nobis passus est, nobis relinquens exemplum , et qui est caput corporis Ecclesiæ, ostendens in se quod agnoscamus in nobis, unum idemque corpus suum, non solum templum, verum etiam sacrificium fecit. Ipse quippe ait : Solvite tem plum hoc, et in tribus diebus excitabo illud (Joan. II, 19). Quod evangelista Joannes exponens, ait: Uoc autem dicebat de templo corporis tui.

12:1). But how is sacrifice not offered to the Holy Spirit by the Church in bread and wine, when the same Spirit is known to have the Church itself both as temple and as sacrifice? For our very Saviour himself, who suffered for us, leaving us an example, and who is the head of the body, the Church, showing in himself what we should recognize in ourselves, made one and the same body of his own not only a temple but also a sacrifice. For he himself says: Destroy this temple, and in three days I will raise it up (John 2:19). Which the evangelist John, explaining, says: But he spoke this of the temple of his body.

12:1）。既然這同一位聖神被認得既以教會為殿、又以教會為祭物，那麼教會在餅與酒中豈不是也向聖神獻祭嗎？因為我們的救主自己，就是那為我們受苦、給我們留下榜樣、又是身體（教會）之頭的那位，在自己身上顯明我們當在自己裡面認出的事，使他自己這同一個身體不僅作殿，也作祭物。因為他自己說：你們拆毀這殿，我三日內要再建立起來（約翰福音2:19）。福音書作者約翰解釋說：但他這話是指著他的身體之殿說的。

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Paulus autem apostolus semetipsum pro nobis Christum obtulisse sic commemorat: Estote itaque imitatores Dei, sicut filii carissimi; et ambulate in dilectione, sicul et Chri stus dilexit nos, et obtulit semetipsum pro nobis obla tionem et hostiam Deo in odorem suavitatis (Ephes. v, i , 2). Christus igitur pro nobis corpus suum et templum fecit, et hostiam obtulit. Cujus corpus esse totam Ecclesiam beatus testatur Apostolus, dicens de ipso Domino : Qui est caput corporis Ecclesiæ (Coloss. I, 18). Qut rursus ait (v. 24), Et adimpleo ca quæ desunt passionum Christi in carne mea, pro corpore ejus quod est Ecclesia.

And Paul the apostle thus records that Christ offered himself for us: Be therefore imitators of God, as most dear children; and walk in love, as Christ also loved us, and offered himself for us an oblation and a victim to God for an odour of sweetness (Eph. 5:1-2). Christ therefore made his own body both a temple for us, and offered it as a victim. That his body is the whole Church the blessed Apostle testifies, saying of the Lord himself: Who is the head of the body, the Church (Col. 1:18). Who again says (v. 24): And I fill up those things that are wanting of the sufferings of Christ in my flesh, for his body, which is the Church.

使徒保羅如此記載基督為我們獻上自己：所以你們該效法神，好像蒙慈愛的兒女一樣；也要憑愛心行事，正如基督愛我們，為我們捨了自己，當作馨香的供物和祭物獻與神（以弗所書5:1-2）。所以基督為我們使自己的身體既作殿，又獻上作祭物。有福的使徒見證他的身體就是整個教會，論到主自己說：他是身體（教會）之頭（歌羅西書1:18）。他又說（24節）：我為基督的身體，就是為教會，要在我肉身上補滿基督患難的缺欠。

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Christus autem pro nobis passus est, nobiS relinquens exemplum, ut se- quamur vestigia ejus. Christus itaque suo nos exem. plo docuit, et ostendit illius esse sacrificium, cujus sumus et templum. Templum autem non solum Pa. tris et Filii, verum etiam Spiritus sancti sumus : proinde unum sacrificium Patri et Filio et Spiritui sancto suppliciter immolamus. Et quia in templo duobus maxime officiis, id est, orationis atque im - rotationis, invenitur summo illi uni et vero et bono Deo humana servire 642 conditio, propter quod et Salvator noster ingrediens templum ait: Domus mea domus orationis vocabitur (Matth. XXI, 13);

But Christ suffered for us, leaving us an example, that we should follow his steps. So Christ taught us by his own example, and showed that we are the sacrifice of him whose temple we also are. But we are the temple not only of the Father and of the Son, but also of the Holy Spirit: accordingly we humbly immolate one sacrifice to the Father and to the Son and to the Holy Spirit. And since in the temple, by two offices especially, that is, of prayer and of supplication, the human condition is found to serve that one most high and true and good God, on account of which our Saviour also, entering the temple, said: My house shall be called a house of prayer (Matt. 21:13);

基督為我們受苦，給我們留下榜樣，叫我們跟隨他的腳蹤。所以基督藉自己的榜樣教導我們，並顯明我們是那位的祭物，我們也是他的殿。但我們不僅是父與子的殿，也是聖神的殿：故此我們謙卑地向父、子、聖神獻上同一個祭。既然在殿中，人的境況主要藉兩種職事——即禱告與祈求——被見為事奉那獨一至高、真實、良善的神，正因如此，我們的救主進殿時也說：我的殿必稱為禱告的殿（馬太福音21:13）；

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et duos homines dicit ascendisse in templum orare, unum pharisaeum , et alterum publicanum (Luc. XVIII, 10): propterea sicut ipsi Trinitati, id est uni Deo, unum sacrificium offerimus, sic ipsi Trinitati unum orationis ac deprecationis obsequium supplici ter exhibemus. Quocirca quisquis sacrificium quod offertur Patri, negat Filio et Spiritui sancto, alienum se cognoscat esse a Christi membris. Quia sancta Ecclesia, quae verum corpus est Christi, sicut unum templum, unumque sacrilicium sanctae Trinitatis no. vit esse, sic unum sacrificium Patri et Filio et Spiri tui sancto consuevit in veritate iidei, spci et caritatis offerre.

He also says that two men went up into the temple to pray, the one a Pharisee, the other a publican (Luke 18:10). Therefore, just as we offer one sacrifice to the Trinity itself, that is, to the one God, so to the Trinity itself we humbly render one service of prayer and supplication. Wherefore whoever, in offering to the Father the sacrifice that is offered, denies it to the Son and to the Holy Spirit, let him acknowledge himself to be estranged from the members of Christ. For the holy Church, which is the true body of Christ, just as she has known there to be one temple and one sacrifice of the holy Trinity, so she has been accustomed to offer, in the truth of faith, hope, and charity, one sacrifice to the Father and to the Son and to the Holy Spirit.

祂又說有兩個人上聖殿去禱告，一個是法利賽人，另一個是稅吏（路加福音十八章10節）。所以，正如我們向三位一體，即獨一的天主，獻上一個祭，照樣我們也謙卑地向三位一體本身獻上一個禱告與祈求的敬拜。因此，凡是把獻給父的祭，卻不承認也是獻給子和聖神的人，當知道自己已與基督的肢體隔絕。因為聖教會，就是基督真正的身體，正如她認識到聖三位一體只有一個聖殿、一個祭，照樣她也習慣以信德、望德與愛德的真理，向父、子、聖神獻上一個祭。

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Sanctæ itaque Trinitati, cui unam debemus et indiviJuam per omnia servitutem, sicut unum sa crificium offerimus, sic unam quoque gloriam fideli devotione cantamus. Nam quia unam naturam con. stat esse sanctæ Trinitatis, dignum est ut una gloria Patri, et Filio, et Spiritui sancto dicatur a fidelibus, in hymnis et psalmis. Verumtamen propter susce ptionem formæ servilis, et officium nostri Pontificis, gratias Patri per Filium recte ac fideliter agimus : quia secundum veram idem, in Unigenito natur. utriusque cognoscimus veritatem.

And so to the holy Trinity, to whom we owe one and undivided service in all things, just as we offer one sacrifice, so also with faithful devotion we sing one glory. For since it is established that the nature of the holy Trinity is one, it is fitting that one glory be spoken by the faithful, in hymns and psalms, to the Father, and to the Son, and to the Holy Spirit. Nevertheless, on account of the taking up of the form of a servant, and the office of our High Priest, we rightly and faithfully give thanks to the Father through the Son: because, according to the true faith, we recognize in the Only-begotten the truth of both natures.

因此，對於我們在萬事上都當獻上唯一而不可分割之事奉的聖三位一體，正如我們獻上一個祭，照樣我們也以忠信的虔誠歌唱一個榮耀。因為既然確立了聖三位一體的本性乃是一個，信徒就當在聖詩與詩篇中，向父、子、聖神稱頌同一個榮耀。然而，因著取了奴僕的形像，以及我們大祭司的職分，我們就正當而忠信地藉著子向父獻上感謝：因為按照真正的信仰，我們在獨生子身上認出了兩性的真實。

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Unde veraciler eum confitentes, nou solum aequalem Patri secun dum veritatem divinitatis æternæ, verum etiam mino rem Patre secundum gratiam humanitatis assumptae, quia, docente sancto evangelista, certissime novitius Unigenitum a Patre, plenum gratiae et veritatis (Joan. I, 14): recte agimus gratias Patri et Filio, quia cum Patre Filius naturaliter unus est Deus : et recte gratias agimus Patri per Filium, quia ille qui de natura Patris unicus est Dei Filius, idem de na tura matris factus est hominis Filias. Gratias itaque agimus Patri per Filium, in quantum se nobis tri buit humiliatum : gratias agimus Patri et Filio, in quantum se nobis largietur (Flor., largitur) altissi mum.

Whence, truly confessing Him not only equal to the Father according to the truth of eternal divinity, but also less than the Father according to the grace of the assumed humanity—since, as the holy evangelist teaches, we most certainly have known the Only-begotten from the Father, full of grace and truth (John 1:14)—we rightly give thanks to the Father and to the Son, because with the Father the Son is by nature one God; and we rightly give thanks to the Father through the Son, because He who from the nature of the Father is the only Son of God, the same from the nature of His mother was made the Son of man. And so we give thanks to the Father through the Son, inasmuch as He gave Himself to us humbled; we give thanks to the Father and to the Son, inasmuch as He bestows Himself upon us as the Most High.

因此，我們真實地承認祂，不僅按永恆神性的真實而言與父同等，也按所取之人性的恩典而言小於父——因為，正如聖史所教導的，我們最確實地認識了那從父而來、充充滿滿有恩典有真理的獨生子（約翰福音一章14節）——我們就正當地向父和子獻上感謝，因為子與父按本性乃是獨一的天主；我們也正當地藉著子向父獻上感謝，因為那按父的本性乃是天主唯一之子的，同一位又按祂母親的本性成了人子。所以我們藉著子向父獻上感謝，就其祂謙卑地將自己賜給我們而言；我們向父和子獻上感謝，就其祂將自己作為至高者賜給我們而言。

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Gratias agimus Patri per Filium, quia æternus atque immortalis Unigenitus Deus pro nobis tempo raliter homo mortalis est factus : et gratias agimus Patri et Filio, quia idem Unigenitus Deus, Patri Deo manet naturaliter coæternus. Gratias agimus Patri per Filium, quia opus nostræ redemptionis implevit; gratias agimus Patri et Filio, quia munus nobis futu. ræ beatitudinis repromisit. Redemit enim nos humili tale carnis, beatos nos faciet celsitudine deitatis. Utrumque igitur ideo facimus, quia utrumque fa. ciendum in sanctis eloquiis invenimus. Nam quia oportet nos gratias agere Patri per Filium, apostolico sermone cognoscimus ;

We give thanks to the Father through the Son, because the eternal and immortal Only-begotten God became for our sake a mortal man in time; and we give thanks to the Father and to the Son, because the same Only-begotten God remains by nature co-eternal with God the Father. We give thanks to the Father through the Son, because He fulfilled the work of our redemption; we give thanks to the Father and to the Son, because He has promised us the gift of future blessedness. For He redeemed us by the lowliness of the flesh, and He will make us blessed by the sublimity of the Godhead. We do both, therefore, because we find both to be done in the holy Scriptures. For that we ought to give thanks to the Father through the Son, we learn by the apostolic word;

我們藉著子向父獻上感謝，因為那永恆不朽的獨生天主，為了我們的緣故在時間中成了必死的人；我們也向父和子獻上感謝，因為同一位獨生天主按本性仍與父天主同永。我們藉著子向父獻上感謝，因為祂成就了我們救贖的工作；我們也向父和子獻上感謝，因為祂應許賜給我們將來福樂的恩賜。因為祂以肉身的卑微救贖了我們，又要以神性的崇高使我們得福。因此我們兩樣都做，因為我們在聖言中發現兩樣都當做。至於我們應當藉著子向父獻上感謝，我們是從使徒的話語中得知的；

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et quia oportet nos gratias agere Patri et Filio, non solum in apostolicis diclis, verum etiam' in angelicis laudibus invenimus. Quas tamen nobis apostolicus sermo prodidit, quia boc Deus ipse apostolis suis ad utilitatem nostræ instru ctionis ostendit. Scimus enim dixisse beatum Pau lum, cum Romanis scriberet : Primum quidem gra tias ago Deo meo per Jesum Christum pro omnibus vobis (Rom. i, 8). Qui etiam Colossensibus ait: Omne quodcunque facilis in verbo aut in opere, omnia in nomine Domini Jesu, gratias agentes Deo et Pari per ipsum (Coloss. tu, 17 ); et si qua talia possunt in apostolicis litteris inveniri. Sed et eumdem aposto lum legimus dixisse :

and that we ought to give thanks to the Father and to the Son, we find not only in the apostolic sayings, but also in the angelic praises. Yet these the apostolic word has handed down to us, because God Himself showed this to His apostles for the benefit of our instruction. For we know that blessed Paul said, when he wrote to the Romans: First indeed I give thanks to my God through Jesus Christ for you all (Rom. 1:8). He also says to the Colossians: Whatsoever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God and the Father through Him (Col. 3:17); and any such things as can be found in the apostolic writings. But we also read that the same apostle said:

至於我們應當向父和子獻上感謝，我們不僅在使徒的言論中發現，也在天使的讚美中發現。然而這些是使徒的話語傳給我們的，因為天主親自將此顯明給祂的使徒，為使我們得教導的益處。因為我們知道保祿在寫信給羅馬人時說：第一，我藉著耶穌基督，為你們眾人感謝我的天主（羅馬書一章8節）。他又對哥羅森人說：凡你們所做的，無論是言語是行為，都要奉主耶穌的名，藉著祂感謝父天主（哥羅森書三章17節）；以及在使徒著作中所能找到的一切這類話。但我們又讀到同一位使徒說：

13:292

Gratias ago ei qui me conforta vit, Christo Jesu Domino nostro, 643 quia fidelem me existimavit ponens in ministerio (I Tim. i, 12). Agit ergo Apostolus gratias per Christum, agit gratias Chri sto. Agit gratias per Christum, secundum id quod esi ex Patribus Christus secundum carnem; etagitgratias Christo, secundum id quod est ipse Christus super omnia Deus benedictus in saecula (Rom. IX, 5). Agendas autem Patri et Filio gratias, evidentius idem bea ius ostendit Apostolus, cum nobis gratiam Dei non solum a Deo Patre, sed et Christo Jesu Domino no stro dari, et orai et commemorat. Docens enim per Christum nobis a Deo gratiam dari, ait :

I give thanks to Him who has strengthened me, Christ Jesus our Lord, because He counted me faithful, appointing me to the ministry (1 Tim. 1:12). The Apostle therefore gives thanks through Christ, and he gives thanks to Christ. He gives thanks through Christ, according to that whereby Christ is of the fathers according to the flesh; and he gives thanks to Christ, according to that whereby Christ Himself is over all things, God blessed forever (Rom. 9:5). And that thanks are to be given to the Father and to the Son, the same blessed Apostle shows more clearly, when he both prays for us and recalls that the grace of God is given not only from God the Father, but also from Christ Jesus our Lord. For teaching that grace is given to us by God through Christ, he says:

我感謝那賜我力量的、我們的主基督耶穌，因祂以我為忠信，派我盡職（弟茂德前書一章12節）。所以使徒藉著基督獻上感謝，也向基督獻上感謝。他藉著基督獻上感謝，是就基督按肉體出於列祖而言；他向基督獻上感謝，是就基督自己在萬有之上、是永受讚頌的天主而言（羅馬書九章5節）。至於感謝當獻給父和子，同一位有福的使徒更清楚地顯明，當他既為我們祈求，又提到天主的恩典不僅從父天主賜下，也從我們的主基督耶穌賜下。因為他在教導恩典藉著基督由天主賜給我們時，說：

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Secundum spiritum sanctificationis, ex resurrectione mortuorum Jesu Christi Domini nostri. Per quem accepimus gra tiam et apostolatum, ad obediendum fidei in omnibus gentibus pro nomine ejus (Rom. i, 4, 5). Et rursus ait : Infelix ego homo, quis me liberabit de corpore mortis hujus ? Gratia Dei per Jesum Christum Domi num nostrum (Rom. VII, 24, 25). Sed idem apostolus, in omnibus suarum proœmiis litterarum, gratiam no bis a Deo Patre et Domino Jesu Christo postulare non desinit. Nam si apostolicarum Epistolarum veLis recensere principia, pene hoc in cunctis invenies, in quibus duntaxat nomen ipsius Apostoli continetur, Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo (Rom.

According to the Spirit of sanctification, from the resurrection of the dead of Jesus Christ our Lord: through whom we have received grace and apostleship, for obedience to the faith in all nations for His name (Rom. 1:4-5). And again he says: Unhappy man that I am, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord (Rom. 7:24-25). But the same apostle, in all the openings of his letters, does not cease to ask grace for us from God the Father and the Lord Jesus Christ. For if you wish to review the beginnings of the apostolic Epistles, you will find this in nearly all of them in which the name of the Apostle himself is contained: Grace to you, and peace from God our Father, and the Lord Jesus Christ (Rom.

按聖化之神，因從死人中復活的我們的主耶穌基督：我們藉著祂領受了恩典和使徒的職分，為叫萬邦因祂的名而順服信仰（羅馬書一章4-5節）。他又說：我這人真是苦啊，誰能救我脫離這取死的身體呢？藉著我們的主耶穌基督，感謝天主的恩典（羅馬書七章24-25節）。但同一位使徒在他所有書信的開端，總不停止從父天主和主耶穌基督為我們求恩典。因為你若願查考使徒書信的開頭，幾乎在凡載有這位使徒名字的每一封中，你都會發現：願恩惠與平安，從我們的父天主和主耶穌基督歸與你們（羅馬書

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