文集（天主之城·論三位一體等）第 24 章第 2/3 段

拉丁文原文．38 節．部分字詞可點開查義．本章太長已分段，此段為 24:40–24:77（全章共 112 節）

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24:40

Dominum deum tuum adorabis et illi soli seruies  unde et apostolus detestatur eos qui coluerunt et seruierunt creaturae quam creatori , non est utique creatura spiritus sanctus cui ab omnibus sanctis talis seruitus exhibetur dicente apostolo: Nos enim sumus circumcisio, spiritui dei seruientes, quod est in graeco *latreuontes. Plures enim codices etiam latini sic habent, qui spiritui dei seruimus; graeci autem omnes aut paene omnes. In nonnullis autem exemplaribus latinis inuenimus non spiritui dei seruimus, sed spiritu deo seruimus. Sed qui in hoc errant et auctoritati grauiori cedere detractant, numquid et illud uarium in codicibus reperiunt:

「當拜主你的神，單要事奉祂」——因此使徒也憎惡那些敬拜事奉受造物、過於事奉造物主的人——那麼聖靈斷不是受造物，眾聖徒都向祂獻上這樣的事奉，正如使徒所說：「因為我們才是受割禮的，就是事奉神之靈的」，這在希臘文是*latreuontes。因為極多的抄本，連拉丁文的，都是如此作：「我們事奉神的靈」；而希臘文的抄本則全部或幾乎全部如此。然而在某些拉丁文抄本中，我們發現的不是「我們事奉神的靈」，乃是「我們在靈裡事奉神」。但那些在此錯謬、又不肯服從更有分量之權威的人——難道他們不也發現另一處經文在抄本中有出入嗎：

「Thou shalt adore the Lord thy God, and Him only shalt thou serve」—whence also the Apostle detests those who worshipped and served the creature rather than the Creator—then assuredly the Holy Spirit is not a creature, to whom by all the saints such service is exhibited, as the Apostle says: 「For we are the circumcision, serving the Spirit of God,」 which in the Greek is *latreuontes. For very many codices, even the Latin ones, have it thus: 「who serve the Spirit of God」; but the Greek ones, all or nearly all. In some Latin exemplars, however, we find not 「we serve the Spirit of God,」 but 「we serve God in spirit.」 But those who err in this and refuse to yield to the weightier authority—do they not find that other reading also varied in the codices:

24:41

Nescitis quia corpora uestra templum in uobis est spiritus sancti quem habetis a deo? Quid autem insanius magisque sacrilegum est quam ut quisquam dicere audeat membra Christi templum esse creaturae minoris secundum ipsos quam Christus est? Alio enim loco dicit: Corpora uestra membra sunt Christi. Si autem quae membra sunt Christi templum est spiritus sancti, non est creatura spiritus sanctus, quia cui corpus nostrum templum exhibemus necesse est ut huic eam seruitutem debeamus qua non nisi deo seruiendum est, quae graece appellatur *latreia. Vnde consequenter dicit: Glorificate ergo deum in corpore uestro.

「豈不知你們的身子就是聖靈的殿嗎？這聖靈是從神而來、住在你們裡面的」。還有什麼比這更瘋狂、更褻瀆的呢——就是竟有人膽敢說，基督的肢體乃是一個按他們所言比基督更小的受造物的殿？因為在別處他說：「你們的身子是基督的肢體」。但若那些為基督肢體的乃是聖靈的殿，那聖靈就不是受造物，因為我們向誰獻上我們的身子為殿，就必當向祂獻上那唯獨當歸給神的事奉，這在希臘文稱為*latreia。因此他隨之說：「所以要在你們的身子上榮耀神」。

「Know ye not that your bodies are a temple in you of the Holy Spirit, whom ye have from God?」 But what is more insane and more sacrilegious than that anyone should dare to say that the members of Christ are the temple of a creature lesser, according to themselves, than Christ is? For in another place he says: 「Your bodies are members of Christ.」 But if those which are the members of Christ are the temple of the Holy Spirit, then the Holy Spirit is not a creature, because to Him to whom we exhibit our body as a temple, we must needs owe that service by which service is to be rendered to none but God, which in Greek is called *latreia. Whence he consequently says: 「Glorify God, therefore, in your body.」

24:42

[VII 14] His et talibus diuinarum scripturarum testimoniis quibus, ut dixi, priores copiosius usi expugnauerunt haereticorum tales calumnias uel errores, insinuatur fidei nostrae unitas et aequalitas trinitatis.

〔卷七·十四〕藉著聖經這些以及諸如此類的見證——正如我所說，我們的先賢曾更豐富地運用它們，來擊破異端這類的誣衊或錯謬——三位一體的合一與同等就被灌注到我們的信仰之中。

[VII 14] By these and such testimonies of the divine Scriptures, which, as I said, our predecessors used more copiously to overthrow such calumnies or errors of the heretics, there is instilled into our faith the unity and equality of the Trinity.

24:43

Sed quia multa in sanctis libris propter incarnationem uerbi dei, quae pro salute nostra reparanda facta est ut mediator dei et hominum esset homo Christus Iesus, ita dicuntur ut maiorem filio patrem significent uel etiam apertissime ostendant, errauerunt homines minus diligenter scrutantes uel intuentes uniuersam seriem scripturarum, et ea quae de Christo Iesu secundum hominem dicta sunt ad eius substantiam quae ante incarnationem sempiterna erat et sempiterna est transferre conati sunt. Et illi quidem dicunt minorem filium esse quam pater est quia scriptum est ipso domino dicente: Pater maior me est. Veritas autem ostendit secundum istum modum etiam se ipso minorem filium.

但因為聖經中許多話，是因神的道成了肉身——這道成肉身是為了修復我們的救恩而成就的，好使那為人的基督耶穌作神與人之間的中保——而如此措辭，以致表明、甚或極明白地顯示父大於子，於是那些較不殷勤地查考或省察聖經全貌的人就錯了，竟企圖把那些按基督耶穌人性所說的話，挪移到祂的本體上——那本體在道成肉身之前是、如今仍是永恆的。那些人確實說子小於父，因為經上記著，主自己說：「父比我大」。然而真理表明，照這種說法，子連比祂自己也小。

But because many things in the holy books, on account of the incarnation of the Word of God, which was made for the restoration of our salvation, so that the man Christ Jesus might be the mediator of God and men, are so said as to signify, or even most openly to show, the Father greater than the Son, men, scrutinizing or beholding less diligently the whole tenor of the Scriptures, have erred, and have endeavored to transfer to His substance—which before the incarnation was, and is, everlasting—those things which were said of Christ Jesus according to His humanity. And those men indeed say that the Son is less than the Father is, because it is written, the Lord Himself saying: 「The Father is greater than I.」 But the Truth shows that in this manner the Son is less even than Himself.

24:44

Quomodo enim non etiam se ipso minor factus est qui semetipsum exianiuit formam serui accipiens? Neque enim sic accepit formam serui ut amitteret formam dei in qua erat aequalis patri. Si ergo ita accepta est forma serui ut non amitteretur forma dei, cum et in forma serui et in forma dei idem ipse sit filius unigenitus dei patri, in forma dei aequalis patri, in forma serui mediator dei et hominum homo Christus Iesus, quis non intellegat quod in forma dei etiam ipse se ipso maior est, in forma autem serui etiam se ipso minor est? Non itaque immerito scriptura utrumque dicit, et aequalem patri filium, et patrem maiorem filio.

因為那虛己、取了奴僕形像的祂，怎會不是連比祂自己也成了更小的呢？因為祂取奴僕的形像，並非以致失去了那與父同等的神的形像。所以，若奴僕的形像被取，卻不失去神的形像，既然無論在奴僕的形像中或在神的形像中，那同一位都是父神的獨生子——在神的形像中與父同等，在奴僕的形像中作神與人之間的中保，就是那為人的基督耶穌——誰不明白，在神的形像中祂連比祂自己也更大，而在奴僕的形像中祂連比祂自己也更小呢？因此，聖經既說子與父同等，又說父大於子，並非沒有緣故。

For how has He not been made less even than Himself, who emptied Himself, taking the form of a servant? For He did not so take the form of a servant as to lose the form of God, in which He was equal to the Father. If, therefore, the form of a servant was so taken that the form of God was not lost, since both in the form of a servant and in the form of God the same is Himself the only-begotten Son of God the Father—in the form of God equal to the Father, in the form of a servant the mediator of God and men, the man Christ Jesus—who does not understand that in the form of God He is greater even than Himself, but in the form of a servant He is less even than Himself? Not without reason, therefore, does Scripture say both: that the Son is equal to the Father, and that the Father is greater than the Son.

24:45

Illud enim propter formam dei, hoc autem propter formam serui sine ulla confusione intellegitur. Et haec nobis regula per omnes sanctas scripturas dissoluendae huius quaestionis ex uno capite epistulae Pauli apostoli promitur ubi manifestius ista distinctio commendatur. Ait enim: Qui cum in forma dei esset, non rapinam arbitratus est esse aequalis deo, sed semetipsum exinaniuit formam serui accipiens, in similitudine hominum factus et habitu inuentus ut homo. Est ergo dei filius deo patri natura aequalis, habitu minor. In forma enim serui quam accepit minor est patre; in forma autem dei in qua erat etiam antequam hanc accepisset aequalis est patri.

因為一者是因神的形像，另一者是因奴僕的形像，並且毫無混淆地被理解。而在整部聖經中解決這問題的這條準則，是從使徒保羅書信的一章中為我們汲取出來的，這分別在那裡更明顯地被闡明。因為他說：「祂本有神的形像，不以自己與神同等為強奪的，反倒虛己，取了奴僕的形像，成為人的樣式，形狀被見為人」。所以，神的兒子按本性與父神同等，按樣式則較小。因為在祂所取奴僕的形像中，祂小於父；但在祂那甚至在取此形像之前就已具有的神的形像中，祂與父同等。

For the one is on account of the form of God, the other on account of the form of a servant, and is understood without any confusion. And this rule for resolving this question throughout all the holy Scriptures is drawn for us from one chapter of the epistle of Paul the Apostle, where this distinction is more manifestly commended. For he says: 「Who, being in the form of God, thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant, made in the likeness of men, and in habit found as a man.」 The Son of God, therefore, is by nature equal to God the Father, in habit less. For in the form of a servant which He took He is less than the Father; but in the form of God in which He was even before He had taken this, He is equal to the Father.

24:46

In forma dei uerbum per quod facta sunt omnia; in forma autem serui factus ex muliere, factus sub lege ut eos qui sub lege erant redimeret. Proinde in forma dei fecit hominem; in forma serui factus est homo. Nam si pater tantum sine filio fecisset hominem, non scriptum esset: Faciamus hominem ad imaginem et similitudinem nostram. Ergo quia forma dei accepit formam serui, utrumque deus et utrumque homo; sed utrumque deus propter accipientem deum, utrumque autem homo propter acceptum hominem. Neque enim illa susceptione alterum eorum in alterum conuersum atque mutatum est;

在神的形像中，祂是那藉以造成萬物的道；在奴僕的形像中，祂為女子所生，生在律法以下，要把律法以下的人贖出來。因此，在神的形像中，祂造了人；在奴僕的形像中，祂成了人。因為若父單獨、沒有子而造了人，經上就不會寫著：「我們要照著我們的形像、按著我們的樣式造人」。所以，因為神的形像取了奴僕的形像，二者都是神、二者也都是人；但二者都是神，是因那取的神，二者也都是人，是因那被取的人。因為藉著那取用，二者中並沒有一者變成、變化為另一者；

In the form of God, the Word through whom all things were made; in the form of a servant, made of a woman, made under the law, that He might redeem those who were under the law. Accordingly, in the form of God He made man; in the form of a servant He was made man. For if the Father alone, without the Son, had made man, it would not have been written: 「Let us make man to our image and likeness.」 Therefore, because the form of God took the form of a servant, each is God and each is man; but each is God on account of the God who takes, and each is man on account of the man who is taken. For not by that assumption was either of them turned into the other and changed;

24:47

nec diuinitas quippe in creaturam mutata est ut desisteret esse diuinitas, nec creatura in diuinitatem ut desisteret esse creatura. [VIII 15] Illud autem quod ait idem apostolus: Cum autem ei omnia subiecta fuerint, tunc et ipse filius subiectus erit ei qui illi subiecit omnia, aut ideo dictum est ne quisquam putaret habitum Christi, qui ex humana creatura susceptus est, conuersum iri postea in ipsam diuinitatem uel, ut certius expresserim, deitatem, quae non est creatura sed est unitas trinitatis incorporea et incommutabilis, et sibimet consubstantialis et coaeterna natura. Aut si quisquam contendit, ut aliqui senserunt, ita dictum:

因為神性既沒有變成受造物以致不再是神性，受造物也沒有變成神性以致不再是受造物。至於同一位使徒所說的：「當萬有都服了他，那時子自己也要服那叫萬有服他的」，這話所以說出，或是為免有人以為基督從人性受造物所取的形體，日後會轉變成神性本身，或（更確切地說）轉變成那神格——那神格不是受造物，而是三位一體不可分割、不可改變的合一，是與自身同質同永的本性。又或者若有人力爭，如某些人所主張的，說這話的意思是：

For neither was the divinity changed into a creature so as to cease to be divinity, nor was the creature changed into divinity so as to cease to be a creature. Now that saying of the same Apostle, 'But when all things shall be subjected to him, then shall the Son also himself be subject to him who subjected all things to him,' was either said lest anyone should suppose that the form of Christ, which was assumed from the human creature, would afterwards be turned into the divinity itself, or (to speak more precisely) into the deity, which is not a creature but is the incorporeal and immutable unity of the Trinity, a nature consubstantial and coeternal with itself. Or if anyone should contend, as some have held, that it was said thus:

24:48

Et ipse filius subiectus erit ei qui illi subiecit omnia, ut ipsam subiectionem, commutationem et conuersionem credat futuram creaturae in ipsam substantiam uel essentiam creatoris, id est ut quae fuerat substantia creaturae fiat substantia creatoris, certe uel hoc concedit quod non habet ullam dubitationem nondum hoc fuisse factum cum dominus diceret: Pater maior me est. Dixit enim hoc non solum antequam ascendisset in caelum, uerum etiam antequam passus resurrexisset a mortuis. Illi autem qui putant humanam in eo naturam in deitatis substantiam mutari atque conuerti, et ita dictum: Tunc et ipse filius subiectus erit ei qui illi subiecit omnia, ac si diceretur:

「子自己也要服那叫萬有服他的」，以致他相信將來受造物會有一種服從、一種變化與轉化，變成造物主的實質或本質——就是說，先前是受造物的實質要變成造物主的實質——那麼他至少承認這一點，這是毫無疑問的：當主說「父比我大」時，此事尚未發生。因為主說這話，不僅是在他升天以前，甚至是在他受難並從死裡復活以前。但那些認為他裡面的人性要變化並轉化成神性實質的人，並如此解釋那話：「那時子自己也要服那叫萬有服他的」，彷彿是說：

'And the Son himself shall be subject to him who subjected all things to him,' so that he believes there will be a subjection, a change and conversion of the creature into the very substance or essence of the Creator — that is, that what had been the substance of the creature should become the substance of the Creator — at least he concedes this, which admits of no doubt, that this had not yet come to pass when the Lord said, 'The Father is greater than I.' For he said this not only before he had ascended into heaven, but even before he had suffered and risen from the dead. But those who think that the human nature in him is changed and converted into the substance of the deity, and that it was said thus, 'Then shall the Son himself also be subject to him who subjected all things to him,' as if it were said:

24:49

'Tunc et ipse filius hominis et a uerbo dei suscepta humana natura commutabitur in eius naturam qui ei subiecit omnia,' tunc futurum putant cum post diem iudicii tradiderit regnum deo et patri. Ac per hoc etiam secundum istam opinionem adhuc pater maior est quam serui forma quae de uirgine accepta est. Quod si et aliqui hoc affirmant, quod iam fuerit in dei substantiam mutatus homo Christus Iesus, illud certe negare non possunt quod adhuc natura hominis manebat quando ante passionem dicebat: Quoniam pater maior me est. Vnde nulla cunctatio est secundum hoc esse dictum quod forma serui maior est pater, cui in forma dei aequalis est filius. Nec quisquam cum audierit quod ait apostolus:

「那時人子自己、就是神的道所取的人性，也要變化成那叫萬有服他者的本性」——他們認為此事將發生在審判之日以後、他把國交與父神之時。因此，即便按這種見解，父仍比那從童貞女所取的僕人形體為大。但即使有人也主張這點，說人基督耶穌已經變化成神的實質，他們也絕不能否認：當他在受難以前說「因為父比我大」時，人的本性仍舊存在。由此可知，按此而言，那話毫無疑問是指父比僕人的形體為大，而子在神的形體上與父同等。也不要有人在聽見使徒所說的話時：

'Then shall the Son of man himself also, the human nature assumed by the Word of God, be changed into the nature of him who subjected all things to him' — they think this will come to pass when, after the day of judgment, he shall have delivered up the kingdom to God and the Father. And thus even according to this opinion the Father is still greater than the form of a servant which was received from the Virgin. But even if some affirm this too, that the man Christ Jesus has already been changed into the substance of God, they certainly cannot deny that the nature of man still remained when, before the passion, he said, 'Because the Father is greater than I.' Whence there is no hesitation that, according to this, it was said that the Father is greater than the form of a servant, to whom in the form of God the Son is equal. Nor let anyone, when he hears what the Apostle says:

24:50

Cum autem dixerit quia omnia subiecta sunt, manifestum quia pater eum qui subiecit illi omnia, ita existimet de patre intellegendum quod subiecerit omnia filio ut ipsum filium sibi omnia subiecisse non putet. {Quod apostolus ad philippenses ostendit dicens: Nostra autem conuersatio in caelis est; unde et saluatorem exspectamus dominum Iesum Christum, qui transfigurauit corpus humilitatis nostrae conforme ut fiat corpori gloriae suae, secundum operationem suam qua possit etiam sibi subicere omnia.} Inseparabilis enim est operatio patris et filii.

「但那說萬有都服了他，那叫萬有服他的就不在其內，這是明顯的」——不要有人這樣去理解父，以為父叫萬有服子的方式，是使子自己並未叫萬有服自己。（使徒向腓立比人顯明了這點，說：「我們卻是天上的國民，並且等候救主，就是主耶穌基督，他要按著那能叫萬有歸服自己的大能，將我們這卑賤的身體改變形狀，和他自己榮耀的身體相似。」）因為父與子的作為是不可分割的。

'But when he saith, all things are subjected to him, it is manifest that he is excepted who subjected all things to him' — let no one so understand it of the Father, thinking that the Father subjected all things to the Son in such a way that the Son himself did not subject all things to himself. (This the Apostle shows to the Philippians, saying: 'But our conversation is in heaven, whence also we look for the Saviour, our Lord Jesus Christ, who shall transform the body of our lowliness, that it may be made conformable to the body of his glory, according to his working whereby he is able even to subdue all things to himself.') For inseparable is the working of the Father and the Son.

24:51

Alioquin nec ipse pater sibi subiecit omnia, sed filius ei subiecit qui ei regnum tradidit et euacuat omnem principatum et omnem potestatem et uirtutem. De filio quippe ista dicta sunt: Cum tradiderit, inquit, regnum deo et patri, cum euacuauerit omnem principatum et omnem potestatem et uirtutem. Ipse enim subiecit qui euacuat. Nec sic arbitremur Christum traditurum regnum deo et patri ut adimat sibi. Nam et hoc quidam uaniloqui crediderunt. Cum enim dicitur: Tradiderit regnum deo et patri, non separatur ipse quia simul cum patre unus deus est. Sed diuinarum scripturarum incuriosos et contentionum studiosos fallit uerbum quod positum est, donec. Ita namque sequitur:

不然的話，父自己也並未叫萬有服自己，倒是子叫萬有服了那將國交與他、並廢掉一切執政、掌權與有能的父。因為這些話是指著子說的：他說「當他把國交與父神，當他廢掉一切執政、掌權與有能的時候」。因為廢掉的正是那使之服從的。我們也不可以為基督將國交與父神，是以致從自己身上取去了國。因為有些虛妄之人也曾如此相信。因為當說「他把國交與父神」時，他自己並未被分開，因為他與父同為一神。但那些疏忽聖經、熱衷爭辯的人，卻被那裡所放的「等到」一詞所迷惑。因為經文接著這樣說：

Otherwise, not even the Father himself subjected all things to himself, but the Son subjected them to him who delivered up the kingdom to him and destroys all rule and all authority and power. For these things are said concerning the Son: 'When he shall have delivered up,' he says, 'the kingdom to God and the Father, when he shall have destroyed all rule and all authority and power.' For he himself subjects who destroys. Nor let us think that Christ will deliver up the kingdom to God and the Father in such a way as to take it away from himself. For some vain talkers have believed this too. For when it is said, 'He shall have delivered up the kingdom to God and the Father,' he himself is not separated, because together with the Father he is one God. But those who are careless of the divine Scriptures and eager for contentions are deceived by the word that is placed there, 'until.' For it follows thus:

24:52

Oportet enim illum regnare donec ponat omnes inimicos sub pedibus suis, tamquam cum posuerit non sit regnaturus. Nec intellegunt ita dictum sicut est illud: Confirmatum est cor eius; non commouebitur donec uideat super inimicos suos. Non enim cum uiderit, iam commouebitur. Quid ergo est: Cum tradiderit regnum deo et patri, quasi modo non habeat regnum deus et pater? Sed quia omnes iustos quibus nunc regnat ex fide uiuentibus mediator dei et hominum homo Christus Iesus perducturus est ad speciem quam uisionem dicit idem apostolus facie ad faciem, ita dictum est: Cum tradiderit regnum deo et patri, ac si diceretur: 'Cum perduxerit credentes ad contemplationem dei et patris.' Sicut enim dicit:

「因為他必掌權，等到把一切仇敵都放在他腳下」，彷彿當他把仇敵放在腳下時就不再掌權。他們不明白這話乃是像另一句話那樣說的：「他心裡堅定，總不懼怕，直到他看見仇敵遭報。」因為並不是當他看見仇敵時就要懼怕。那麼「當他把國交與父神」是什麼意思，彷彿神與父如今並不擁有國似的？其實是因為那些如今憑信而活、他正在其上掌權的一切義人，這神與人之間的中保、人基督耶穌，將把他們領到那境界，就是同一位使徒所稱「面對面」的看見；所以說「當他把國交與父神」，如同說「當他把信徒領到對神與父的默觀」。因為正如他說：

'For he must reign until he put all his enemies under his feet,' as though when he shall have put them there he shall no longer reign. And they do not understand that it is said as that other saying is: 'His heart is established, he shall not be moved until he look upon his enemies.' For not when he shall have looked upon them will he then be moved. What then is, 'When he shall have delivered up the kingdom to God and the Father,' as though God and the Father do not now possess the kingdom? But because all the righteous, over whom he now reigns as they live by faith, the mediator of God and men, the man Christ Jesus, will lead to that vision which the same Apostle calls seeing 'face to face,' it is therefore said, 'When he shall have delivered up the kingdom to God and the Father,' as if it were said, 'When he shall have led believers to the contemplation of God and the Father.' For as he says:

24:53

Omnia mihi tradita sunt a patre meo; et nemo nouit filium nisi pater, neque patrem quis nouit nisi filius et cui uoluerit filius reuelare; tunc reuelabitur a filio pater cum euacuauerit omnem principatum et omnem potestatem et uirtutem, id est ut necessaria non sit dispensatio similitudinum per angelicos principatus et potestates et uirtutes. Ex quarum persona non inconuenienter intellegitur dici in cantico canticorum ad sponsam: Similitudines auri faciemus tibi cum distinctionibus argenti quoadusque rex in recubitu suo est; id est quoadusque Christus in secreto suo est, quia uita nostra abscondita est cum Christo in deo.

「一切所有的，都是我父交付我的；除了父，沒有人知道子；除了子和子所願意指示的，沒有人知道父」——那時父要藉子被顯明，就是當他廢掉一切執政、掌權與有能的時候；也就是說，屆時不再需要藉天使的執政、掌權與有能來施行比喻的安排。以他們的身分，被理解為《雅歌》中對新婦所說的話，並非不合宜：「王正坐席的時候，我們要為你編上金鏈，鑲上銀釘」；就是說，當基督還在他隱密的境界之時，因為我們的生命與基督一同藏在神裡面。

'All things are delivered to me by my Father; and no one knoweth the Son but the Father, neither doth any know the Father but the Son, and he to whom the Son will reveal him' — then shall the Father be revealed by the Son, when he shall have destroyed all rule and all authority and power; that is, so that there shall be no need of the dispensation of similitudes through the angelic principalities and powers and virtues. In whose person it is not inappropriately understood to be said in the Song of Songs to the bride: 'We will make thee likenesses of gold with studs of silver, while the King is at his repose'; that is, while Christ is in his hidden state, because our life is hid with Christ in God.

24:54

Cum Christus, inquit, apparuerit uita uestra, tunc et uos cum ipso apparebitis in gloria. Quod antequam fiat, uidemus nunc per speculum in aenigmate, hoc est in similitudinibus; tunc autem facie ad faciem. Haec enim nobis contemplatio promittitur actionum omnium finis atque aeterna perfectio gaudiorum. Filii enim dei sumus, et nondum apparuit quod erimus. Scimus quia cum apparuerit, similes ei erimus quoniam uidebimus eum sicuti est. Quod enim dixit famulo suo Moysi: Ego sum qui sum. Et dices itaque filiis Israhel: Qui est misit me ad uos; hoc contemplabimur cum uiuemus in aeternum. Ita quippe ait: Haec est autem uita aeterna ut cognoscant te unum uerum deum et quem misisti Iesum Christum.

他說：「基督是我們的生命，他顯現的時候，你們也要與他一同顯現在榮耀裡。」在此事發生以先，我們如今是「對著鏡子觀看，模糊不清」——就是藉著比喻——但那時就要「面對面」了。因為這默觀被應許給我們，作為一切行動的終結、諸般喜樂的永恆圓滿。「我們現在是神的兒女，將來如何還未顯明。但我們知道，主若顯現，我們必要像他，因為必得見他的真體。」因為他對他的僕人摩西所說的話：「我是自有永有的；你要對以色列人這樣說：那自有者打發我到你們這裡來」——這是我們在永恆中存活時所要默觀的。因為他這樣說：「認識你獨一的真神，並且認識你所差來的耶穌基督，這就是永生。」

'When Christ,' he says, 'your life, shall appear, then shall you also appear with him in glory.' Before this comes to pass, we now see 'through a glass in an enigma' — that is, in similitudes — but then 'face to face.' For this contemplation is promised to us as the end of all actions and the eternal perfection of joys. 'For we are the sons of God, and it hath not yet appeared what we shall be. We know that when he shall appear we shall be like him, for we shall see him as he is.' For what he said to his servant Moses, 'I am who I am, and thou shalt say to the children of Israel: He who is hath sent me to you' — this we shall contemplate when we shall live in eternity. For thus he says: 'Now this is eternal life, that they may know thee, the one true God, and him whom thou hast sent, Jesus Christ.'

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Hoc fiet cum uenerit dominus et inluminauerit occulta tenebrarum, cum tenebrae mortalitatis huius corruptionisque transierit. Tunc erit mane nostrum de quo in psalmo dicitur: Mane adstabo tibi et contemplabor. De hac contemplatione intellego dictum: Cum tradiderit regnum deo et patri, id est cum perduxerit iustos quibus nunc ex fide uiuentibus regnat mediator dei et hominum homo Christus Iesus ad contemplationem dei et patris. Si desipio hic, corrigat me qui melius sapit; mihi aliud non uidetur. Neque enim quaeremus aliud cum ad illius contemplationem peruenerimus, quae nunc non est quamdiu gaudium nostrum in spe est. Spes autem quae uidetur non est spes.

這事將發生在主來到、照明黑暗中隱情之時，就是當這必死與朽壞的黑暗過去之時。那時就是我們的清晨，正如詩篇所說：「清晨我要向你陳明，並要瞻仰你。」我所理解「當他把國交與父神」這話，正是指這默觀而言；也就是說，當他把那些義人——就是他如今在其上掌權、他們憑信而活的、由神與人之間的中保人基督耶穌所領導的義人——領到對神與父的默觀之時。我在此若有錯謬，願那更明白的人指正我；在我看來並無別解。因為當我們達到對他的默觀時，就不再尋求別的了；而這默觀如今尚未實現，只要我們的喜樂還在盼望之中。但所見的盼望不是盼望。

This shall come to pass when the Lord shall come and illuminate the hidden things of darkness, when the darkness of this mortality and corruption shall have passed away. Then shall be our morning, of which it is said in the psalm: 'In the morning I will stand before thee and will contemplate.' It is of this contemplation that I understand it to be said, 'When he shall have delivered up the kingdom to God and the Father'; that is, when he shall have led the righteous — over whom, as they now live by faith, the mediator of God and men, the man Christ Jesus, reigns — to the contemplation of God and the Father. If I am mistaken here, let him correct me who understands better; to me it seems no otherwise. For neither shall we seek anything else when we shall have come to the contemplation of him, which now is not, so long as our joy is in hope. But hope that is seen is not hope.

24:56

Quod enim uidet quis, quid et sperat? Si autem quod non uidemus speramus, per patientiam exspectamus quoadusque rex in recubitu suo est. Tunc erit quod scriptum est: Adimplebis me laetitia cum uultu tuo. Illa laetitia nihil amplius requiretur quia nec erit quod amplius requiratur. Ostendetur enim nobis pater et sufficiet nobis. Quod bene intellexerat Philippus ut diceret: Domine, ostende nobis patrem et sufficit nobis. Sed nondum intellexerat eo quoque modo idipsum se potuisse dicere: 'Domine, ostende nobis te et sufficit nobis.' Vt enim hoc intellegeret, responsum est ei a domino: tanto tempore uobiscum sum et non cognouistis me? Philippe, qui me uidit, uidit et patre.

「因為人所看見的，何必再盼望呢？但我們若盼望那所不見的，就必忍耐等候」，直到王在坐席之時。那時就要成就所記的話：「你必叫我在你面前有滿足的喜樂。」在那喜樂中不再尋求什麼，因為再沒有可尋求的了。因為父要向我們顯現，這就使我們滿足了。這是腓力已經明白的，所以說：「主啊，將父顯給我們看，我們就知足了。」但他還沒有明白，他其實照樣也可以說：「主啊，將你自己顯給我們看，我們就知足了。」為叫他明白這點，主回答他說：「我與你們同在這樣長久，你還不認識我麼？腓力，人看見了我，就是看見了父。」

'For what a man seeth, why doth he yet hope for? But if we hope for that which we see not, we wait for it with patience,' while the King is at his repose. Then shall come to pass what is written: 'Thou shalt fill me with joy with thy countenance.' In that joy nothing further shall be sought, because there shall be nothing further to be sought. For the Father shall be shown to us, and it shall suffice us. This Philip had well understood when he said: 'Lord, show us the Father, and it sufficeth us.' But he had not yet understood that in that same way he could also have said: 'Lord, show us thyself, and it sufficeth us.' For that he might understand this, it was answered him by the Lord: 'Have I been so long a time with you, and you have not known me? Philip, he that seeth me seeth the Father also.'

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Sed quia uolebat eum ex fide uiuere antequam illud posset uidere, secutus est et ait: Non credis quia ego in patre et pater in me? Quamdiu enim sumus in corpore, peregrinamur a Domino. Per fidem enim ambulamus, non per speciem. Contemplatio quippe merces est fidei, cui mercedi per fidem corda mundantur, sicut scriptum est: Mundans fide corda eorum. Probatur autem quod illi contemplationi corda mundentur illa maxime sententia: Beati mundicordes quoniam ipsi deum uidebunt. Et quia haec est uita aeterna, dicit deus in psalmis: Longitudinem dierum replebo eum, et ostendam illi salutare meum. Siue ergo audiamus: 'Ostende nobis filium,' siue audiamus:

但因為他願意腓力在能看見那事以先先憑信而活，就接著說：「你不信我在父裡面，父在我裡面麼？」因為我們在身內的時候，就與主相離。因為我們行事為人是憑著信心，不是憑著眼見。因為默觀乃是信德的賞賜，而人的心正是憑著信德為著這賞賜得以潔淨，正如所記：「藉著信潔淨他們的心。」而心得以潔淨正是為了那默觀，這尤其由那句話得證：「清心的人有福了，因為他們必得見神。」又因這就是永生，神在詩篇中說：「我要使他享足長壽，將我的救恩顯明給他。」所以無論我們聽見「將子顯給我們看」，還是聽見：

But because he wished him to live by faith before he could see that, he went on and said: 'Believest thou not that I am in the Father and the Father in me?' For as long as we are in the body, we are absent from the Lord. For we walk by faith, not by sight. For contemplation is the reward of faith, for which reward, by faith, hearts are cleansed, as it is written: 'Cleansing their hearts by faith.' And that it is for that contemplation that hearts are cleansed is proved most of all by that sentence: 'Blessed are the clean of heart, for they shall see God.' And because this is eternal life, God says in the Psalms: 'With length of days will I fill him, and I will show him my salvation.' Whether therefore we hear, 'Show us the Son,' or whether we hear:

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Ostende nobis patrem, tantumdem ualet quia neuter sine altero potest ostendi. Vnum quippe sunt, sicut ait: Ego et pater unum sumus. Denique propter ipsam inseparabilitatem sufficienter aliquando nominatur uel pater solus uel filius solus adimpleturus nos laetitia cum uultu suo. Nec inde separatur utriusque spiritus, id est patris et filii spiritus, qui spiritus sanctus proprie dicitur, spiritus ueritatis quem hic mundum accipere non potest. Hoc est enim plenum gaudium nostrum quo amplius non est, frui trinitate deo ad cuius imaginem facti sumus. Propter hoc aliquando ita loquitur de spiritu sancto tamquam solus ipse sufficiat ad beatitudinem nostram;

「將父顯給我們看」，其實都一樣，因為兩者缺一，另一者便無從顯明。因為他們原是一，正如他說：「我與父原為一。」總之，正因這不可分割，有時或單提父、或單提子，作為那要以其面容使我們滿有喜樂者。而兩者的靈——就是父與子的靈，那被正式稱為聖靈的、真理的靈、這世界所不能接受的靈——也並未因此被分開。因為這就是我們無以復加的完滿喜樂：享受三位一體的神，我們原是照他的形像被造的。因此他有時論到聖靈，彷彿單單聖靈就足以使我們得福；

'Show us the Father,' it amounts to the same, because neither can be shown without the other. For they are one, as he says: 'I and the Father are one.' In short, on account of that very inseparability, sometimes either the Father alone or the Son alone is named as the one who will fill us with joy with his countenance. Nor is the Spirit of both — that is, the Spirit of the Father and the Son, who is properly called the Holy Spirit, the Spirit of truth whom this world cannot receive — thereby separated. For this is our full joy, than which there is nothing greater: to enjoy the Trinity, God, in whose image we were made. On this account he sometimes speaks of the Holy Spirit as though he alone sufficed for our blessedness;

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et ideo solus sufficit quia separari a patre et filio non potest, sicut pater solus sufficit quia separari a filio et spiritu sancto non potest, et filius ideo sufficit solus quia separari a patre et spiritu sancto non potest. Quid enim sibi uult quod ait: Si diligitis me, mandata mea seruate, et ego rogabo patrem, et alium aduocatum dabit uobis ut uobiscum sit in aeternum, spiritum ueritatis quem hic mundus accipere non potest, id est dilectores mundi? Animalis enim homo non percipit quae sunt spiritus dei. Sed adhuc uideri potest ideo dictum: Et ego rogabo patrem, et alium aduocatum dabit uobis, quasi non sufficiat solus filius.

聖靈之所以單獨足夠，乃因他不能與父和子分開，正如父之所以單獨足夠，乃因他不能與子和聖靈分開，而子之所以單獨足夠，也是因他不能與父和聖靈分開。因為他說這話是什麼意思：「你們若愛我，就必遵守我的命令；我要求父，父就另外賜給你們一位保惠師，叫他永遠與你們同在，就是真理的聖靈，乃世人不能接受的」——就是那些愛世界的人？因為屬血氣的人不領會神聖靈的事。但仍可能有人以為「我要求父，父就另外賜給你們一位保惠師」是這樣說的，彷彿單單子並不足夠。

and he alone therefore suffices because he cannot be separated from the Father and the Son, just as the Father alone suffices because he cannot be separated from the Son and the Holy Spirit, and the Son therefore alone suffices because he cannot be separated from the Father and the Holy Spirit. For what does he mean when he says: 'If you love me, keep my commandments; and I will ask the Father, and he will give you another Advocate, that he may abide with you for ever, the Spirit of truth, whom this world cannot receive' — that is, the lovers of the world? For the natural man perceiveth not the things that are of the Spirit of God. But it may still seem to be said thus, 'And I will ask the Father, and he will give you another Advocate,' as though the Son alone did not suffice.

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Illo autem loco ita de illo dictum est tamquam solus omnino sufficiat: Cum uenerit ille spiritus ueritatis, docebit uos omnem ueritatem. Numquid ergo separatur hinc filius tamquam ipse non doceat omnem ueritatem, aut quasi hoc impleat spiritus sanctus quod minus potuit docere filius? Dicant ergo, si placet, maiorem esse filio spiritum sanctum quem minorem illo solent dicere. An quia non dictum est: 'Ipse solus,' aut: 'Nemo nisi ipse' uos docebit omnem ueritatem, ideo permittunt ut cum illo docere credatur et filius? Apostolus ergo separauit filium ab sciendis his quae dei sunt ubi ait: Sic et quae dei sunt nemo scit nisi spiritus dei!

但在那段經文中，卻論到聖靈，彷彿單單他就完全足夠：「只等真理的聖靈來了，他要引導你們明白一切的真理。」那麼子是否從這事被分開，彷彿他自己並不教導一切真理，或彷彿聖靈補足了子所不能充分教導的？那麼他們若願意，就說聖靈比子大罷——聖靈本是他們慣常說比子小的。或者，因為經上並沒有說「單單他」或「除他以外無人要教導你們一切真理」，他們是否就承認子也被信為與聖靈一同施教？那麼使徒是否把子從知道那屬神之事上分開了？他在那裡說：「照樣，除了神的靈，也沒有人知道神的事。」

But in that passage it is spoken of him as though he alone entirely sufficed: 'When that Spirit of truth shall come, he will teach you all truth.' Is the Son then separated from this, as though he himself does not teach all truth, or as though the Holy Spirit fulfills what the Son was less able to teach? Let them say then, if they please, that the Holy Spirit is greater than the Son, whom they are wont to call less than him. Or, because it is not said, 'He alone,' or 'None but he shall teach you all truth,' do they therefore allow that the Son also is believed to teach along with him? Did the Apostle then separate the Son from knowing those things which are of God, where he says: 'So also the things that are of God no man knoweth but the Spirit of God!'

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ut iam isti peruersi possint ex hoc dicere quod et filium non doceat quae dei sunt nisi spiritus sanctus, tamquam maior minorem; cui filius ipse tantum tribuit ut diceret: Quia haec locutus sum uobis, tristitia cor uestrum impleuit. Sed ego ueritatem dico: expedit uobis ut ego eam; nam si non abiero, aduocatus non ueniet ad uos. [IX] Hoc autem dixit non propter inaequalitatem uerbi dei et spiritus sancti, sed tamquam impedimento esset praesentia filii hominis apud eos quominus ueniret ille qui minor non esset quia non semetipsum exinaniuit sicut filius formam serui accipiens.

——以致這些悖謬之人如今便能由此聲稱：連子也不知道屬神的事，惟有聖靈知道，彷彿是大的教導小的；然而子自己竟如此看重聖靈，說：「因我將這些事告訴你們，你們就滿心憂愁。然而我將真情告訴你們，我去是與你們有益的；我若不去，保惠師就不到你們這裡來。」〔九〕但他說這話，並非因為神的道與聖靈之間有任何不同等，乃是因為人子既在他們中間，反倒成了那位並不較小者來臨的攔阻，因為聖靈並不像子那樣取了僕人的形體、倒空自己。

— so that now these perverse men might from this be able to say that not even the Son knows what is of God except the Holy Spirit, as though the greater teaches the lesser; to whom the Son himself attributed so much that he said: 'Because I have spoken these things to you, sorrow hath filled your heart. But I tell you the truth: it is expedient for you that I go; for if I go not, the Advocate will not come to you.' [IX] But he said this not on account of any inequality of the Word of God and the Holy Spirit, but as though the presence of the Son of man among them were a hindrance to the coming of him who was not less, because he did not empty himself as the Son did in taking the form of a servant.

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Oportebat ergo ut auferretur ab oculis eorum forma serui quam intuentes hoc solum esse Christum putabant quod uidebant. Inde est et illud quod ait: Si diligeretis me, gauderetis quoniam eo ad patrem, quia pater maior me est, id est propterea me oportet ire ad patrem quia dum me ita uidetis, et ex hoc quod uidetis aestimatis minor sum patre, atque ita circa creaturam susceptumque habitum occupati aequalitatem quam cum patre habeo non intellegitis. Inde est et illud: Noli me tangere; nondum enim ascendi ad patrem meum. Tactus enim tamquam finem facit notionis. Ideoque nolebat in eo esse finem intenti cordis in se ut hoc quod uidebatur tantummodo putaretur.

因此必須把僕人的形體從他們眼前挪去，他們凝視這形體時，便以為基督不過就是他們所看見的。由此也有他所說的：「你們若愛我，就必因我到父那裡去而喜樂，因為父比我大」；就是說：「因此我必須到父那裡去，因為你們既這樣看見我，又照你們所看見的判斷我比父小，於是專注於這受造物並所取的形體，就不明白我與父所有的同等。」由此也有這話：「不要摸我，因我還沒有升上去見我的父。」因為摸觸彷彿使認識就此止住。因此他不願人心對他的專注止於此，以免人以為他不過就是所看見的。

It was necessary therefore that the form of a servant should be taken from their eyes, which, gazing upon it, they thought Christ to be only what they saw. Hence also is that which he says: 'If you loved me, you would indeed be glad, because I go to the Father, for the Father is greater than I'; that is, 'therefore it behoves me to go to the Father, because, while you see me thus, and from what you see judge me to be less than the Father, and thus, occupied about the creature and the form assumed, you do not understand the equality which I have with the Father.' Hence also is that: 'Touch me not, for I am not yet ascended to my Father.' For touch, as it were, makes an end of acquaintance. And therefore he did not wish there to be an end of the heart's intent upon him, so that he should be thought to be only what was seen.

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Ascensio autem ad patrem erat ita uideri sicut aequalis est patri ut ibi esset finis uisionis quae sufficit nobis. Aliquando item de filio solo dicitur quod ipse sufficiat et in eius uisione merces tota promittitur dilectionis et desiderii nostri. Sic enim ait: Qui habet mandata mea et custodit ea, ille est qui me diligit. Qui autem me diligit, diligetur a patre meo; et ego diligam eum et ostendam me ipsum illi. Numquid hic quia non dixit: 'Ostendam illi et patrem' ideo separauit patrem? Sed quia uerum est: Ego et pater unum sumus, cum pater ostenditur, et filius ostenditur qui in illo est; et cum filius ostenditur, etiam pater ostenditur qui in illo est. Sicut ergo cum ait:

但升到父那裡去，乃是要人看見他與父同等，好叫那使我們滿足的看見得以在那裡達到終點。有時同樣論到子，說單單子自己就足夠，並且應許在對他的看見中有我們愛與渴慕的全部賞賜。因為他這樣說：「有了我的命令又遵守的，這人就是愛我的；愛我的必蒙我父愛他，我也要愛他，並且要向他顯現我自己。」他在此是否把父分開了，因為他沒有說「我也要向他顯明父」？其實因為「我與父原為一」是真的，所以父被顯明時，那在父裡面的子也就被顯明；子被顯明時，那在子裡面的父也就被顯明。所以正如當他說：

But the ascension to the Father was to be seen thus, as he is equal to the Father, so that there might be there the end of that vision which suffices us. Sometimes likewise it is said of the Son alone that he himself suffices, and in the vision of him the whole reward of our love and desire is promised. For thus he says: 'He that hath my commandments and keepeth them, he it is that loveth me. And he that loveth me shall be loved of my Father; and I will love him and will show myself to him.' Does he here separate the Father, because he did not say, 'I will show him the Father also'? But because it is true, 'I and the Father are one,' when the Father is shown, the Son also is shown who is in him; and when the Son is shown, the Father also is shown who is in him. As therefore when he says:

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Et ostendam illi me ipsum, intellegitur quia ostendit et patrem, ita et in eo quod dicitur: Cum tradiderit regnum deo et patri, intellegitur quia non adimit sibi. Quoniam cum perducet credentes ad contemplationem dei et patris, profecto perducet ad contemplationem suam qui dixit: Et ostendam illi me ipsum. Et ideo consequenter cum dixisset illi Iudas: Domine, quid factum est quia ostensurus es te nobis et non huic mundo? respondit Iesus et dixit illi: Si quis me diligit, sermonem meum seruabit; et pater meus diliget illum, et ad illum ueniemus et mansionem apud illum faciemus.

「並且要向他顯現我自己」，便可理解他也顯明了父；照樣在「當他把國交與父神」這話中，也可理解他並未從自己身上取去國。因為當他將信徒領到對神與父的默觀時，他必也把他們領到對他自己的默觀，就是那說「我要向他顯現我自己」的那位。因此，接著當猶大對他說：「主啊，為什麼要向我們顯現，不向世人顯現呢？」耶穌回答說：「人若愛我，就必遵守我的道；我父也必愛他，並且我們要到他那裡去，與他同住。」

'And I will show myself to him,' it is understood that he shows the Father also; so also in that which is said, 'When he shall have delivered up the kingdom to God and the Father,' it is understood that he does not take it away from himself. For when he shall lead believers to the contemplation of God and the Father, he will assuredly lead them to the contemplation of himself, who said, 'And I will show myself to him.' And therefore, consequently, when Judas had said to him, 'Lord, how is it that thou wilt show thyself to us and not to the world?' Jesus answered and said to him: 'If any one love me, he will keep my word; and my Father will love him, and we will come to him and will make our abode with him.'

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Ecce quia non solum se ipsum ostendit ei a quo diligitur, quia simul cum patre uenit ad eum et mansionem facit apud eum. An forte putabitur mansionem in dilectore suo facientibus patre et filio exclusus esse ab hac mansione spiritus sanctus? Qui est ergo quod superius ait de spiritu sancto: Quem hic mundus accipere non potest quoniam non uidet illum; nostis illum uos quia uobiscum manet et in uobis est? Non itaque ab hac mansione separatus est de quo dictum est, uobiscum manet et in uobis est. Nisi forte quisquam sic absurdus est ut arbitretur cum pater et filius uenerint ut mansionem faciat apud dilectorem suum, discessurum inde spiritum sanctum et tamquam locum daturum esse maioribus.

看哪，他不僅向那愛他的人顯現自己，因為他還與父一同到他那裡去，並與他同住。或者也許有人以為，當父與子在那愛他的人裡面同住時，聖靈就被排除在這同住之外？那麼他在上文論到聖靈所說的又是什麼呢：「就是真理的聖靈，乃世人不能接受的，因為不見他；你們卻認識他，因他常與你們同在，也要在你們裡面」？可見那被說到「常與你們同在，也要在你們裡面」的，並沒有從這同住被分開。除非也許有人荒謬到這地步，竟以為當父與子來與那愛他的人同住時，聖靈就要離去，彷彿讓位給比他大的。

Behold, he does not only show himself to him by whom he is loved, since together with the Father he comes to him and makes his abode with him. Or shall it perhaps be thought that, while the Father and the Son make their abode in him who loves, the Holy Spirit is excluded from this abode? What then is it that he said above concerning the Holy Spirit: 'Whom this world cannot receive, because it seeth him not; but you shall know him, because he shall abide with you and shall be in you'? He therefore is not separated from this abode, of whom it is said, 'He abideth with you and shall be in you.' Unless perhaps someone is so absurd as to suppose that, when the Father and the Son shall come to make their abode with him who loves, the Holy Spirit will depart thence and, as it were, yield place to his superiors.

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Sed et huic carnali cogitationi occurit scriptura; paulo quippe superius ait: Et ego rogabo patre, et alium aduocatum dabit uobis ut uobiscum sit in aeternum. Non ergo discedet patre et filio uenientibus, sed in eadem mansione cum ipsis erit in aeternum quia nec ille sine ipsis uenit nec illi sine illo. Sed propter insinuationem trinitatis personis etiam singulis nominatis dicuntur quaedam; non tamen aliis separatis intelleguntur propter eiusdem trinitatis unitatem unamque substantiam atque deitatem patris et filii et spiritus sancti.

但聖經連這屬肉體的想法也加以回應；因為在稍前一點他說：「我要求父，父就另外賜給你們一位保惠師，叫他永遠與你們同在。」因此，當父與子來到時，聖靈並不離去，倒要與他們同在一個居所裡直到永遠，因為聖靈不能離開他們而來，他們也不能離開聖靈而來。然而為了指明三位一體，有些話是論到那被單獨提名的位格而說的；但這並非把其他位格分開來理解，乃因這同一三位一體的合一，並父、子、聖靈同一的實質與神性。

But Scripture meets even this carnal thought; for a little above he says: 'And I will ask the Father, and he will give you another Advocate, that he may be with you for ever.' He will not therefore depart when the Father and the Son come, but will be in the same abode with them for ever, because neither does he come without them nor they without him. But for the intimation of the Trinity, certain things are said of the persons even singly named; yet they are not understood with the others separated, on account of the unity of that same Trinity and the one substance and deity of the Father and the Son and the Holy Spirit.

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[X 20] Tradet itaque regnum deo et patri dominus noster Iesus Christus, non se inde separato nec spiritu sancto, quoniam perducet credentes ad contemplationem dei ubi est finis omnium bonarum actionum et requies sempiterna et gaudium quod non auferetur a nobis. Hoc enim significat in eo quod ait: Iterum uidebo uos, et gaudebit cor uestrum, et gaudium uestrum nemo auferet a uobis. Huius gaudii similitudinem praesignabat Maria sedens ad pedes domini et intenta in uerbum eius, quieta scilicet ab omni actione et intenta in ueritatem secundum quendam modum cuius capax est ista uita, quo tamen praefiguraret illud quod futurum est in aeternum.

〔十之二十〕因此我們的主耶穌基督要把國交與父神，卻不將自己從那裡分開，也不將聖靈分開，因為他要把信徒領到對神的默觀，那裡就是一切善行的終結、永恆的安息，並那不能從我們奪去的喜樂。因為這正是他在所說的話裡所表明的：「我要再見你們，你們的心就喜樂了，這喜樂也沒有人能奪去。」這喜樂的樣式，馬利亞已預先表明，她坐在主的腳前，專心聽他的道——就是說，止息了一切行動，專注於真理，按這今生所能承受的程度，卻以此預表那將在永恆中實現的。

[X 20] Our Lord Jesus Christ shall therefore deliver up the kingdom to God and the Father, without separating himself thence, nor the Holy Spirit, since he shall lead believers to the contemplation of God, where is the end of all good actions, and everlasting rest, and joy that shall not be taken from us. For this he signifies in that which he says: 'I will see you again, and your heart shall rejoice, and your joy no man shall take from you.' The likeness of this joy Mary foreshadowed, sitting at the Lord's feet and intent upon his word — quiet, that is, from all action and intent upon the truth, according to that measure of which this life is capable, yet so as to prefigure that which is to be in eternity.

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Martha quippe sorore sua in necessitatis actione conuersante quamuis bona et utili, tamen cum requies successerit transitura, ipsa requiescebat in uerbo domini. Et ideo dominus conquerenti Marthae quod eam soror non adiuuaret respondit: Maria optimam partem elegit quae non auferetur ab ea. Non partem malam dixit quod agebat Martha, sed istam optimam quae non auferetur. Illa enim quae in ministerio indigentiae est, cum indigentia ipsa transierit, auferetur. Boni quippe operis transituri merces est requies permansura. In illa igitur contemplatione deus erit omnia in omnibus quia nihil ab illo aliud requiretur, sed solo ipso inlustrari perfruique sufficiet.

因為當她的姊姊馬大忙於必需的事務——這事務固然美好有益，卻在安息來臨時要過去——她自己卻安息在主的道中。因此，馬大埋怨她妹妹不幫她，主回答說：「馬利亞已經選擇那上好的福分，是不能奪去的。」他並沒有把馬大所做的稱為壞的，倒稱這選擇為上好的、不能奪去的。因為那服事需用的事，當需用本身過去時，就要被奪去。因為必要過去的善工，其賞賜乃是那存留的安息。所以在那默觀中，神要在萬有之中作萬有，因為再不從他尋求別的，惟獨被他一位照明並享受他，就足夠了。

For while her sister Martha was busied about the action of necessity — good and useful indeed, yet destined to pass away when rest shall have succeeded — she herself rested in the word of the Lord. And therefore, to Martha complaining that her sister did not help her, the Lord answered: 'Mary hath chosen the best part, which shall not be taken away from her.' He did not call what Martha was doing a bad part, but this the best, which shall not be taken away. For that which is in the ministry of want, when want itself shall have passed away, shall be taken away. For the reward of a good work destined to pass away is a rest that shall abide. In that contemplation, therefore, God shall be all in all, because nothing else shall be sought from him, but to be illumined by him alone and to enjoy him shall suffice.

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Ideoque ille in quo spiritus interpellat gemitibus inenarrabilibus: Vnam, inquit, petii a domino, hanc requiram, ut inhabitem in domo domini per omnes dies uitae meae, ut contempler delectationem domini. Contemplabimur enim deum patrem et filium et spiritum sanctum cum mediator dei et hominum homo Christus Iesus tradiderit regnum deo et patre ut iam non interpellet pro nobis mediator et sacerdos noster, filius dei et filius hominis; sed et ipse in quantum sacerdos est, assumpta propter nos forma serui, subiectus sit ei qui illi subiecit omnia et cui subiecit omnia; ut in quantum deus est cum illo nos subiectos habeat, in quantum sacerdos nobiscum illi subiectus sit.

因此那位聖靈用說不出的歎息替他代求的人說：「有一件事，我曾求耶和華，我仍要尋求，就是一生一世住在耶和華的殿中，瞻仰耶和華的榮美。」因為我們要默觀父神、子與聖靈，就是當神與人之間的中保、人基督耶穌把國交與父神之時，以致他不再作我們的中保與大祭司、神的兒子和人子替我們代求；甚至就他作大祭司而言——他為我們取了僕人的形體——也要服那叫萬有服他、又是他叫萬有服的那位；以致就他是神而言，他與那位一同使我們服他自己；就他是大祭司而言，他與我們一同服那位。

And therefore he in whom the Spirit intercedes with unspeakable groanings says: 'One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life, that I may contemplate the delight of the Lord.' For we shall contemplate God the Father and the Son and the Holy Spirit, when the mediator of God and men, the man Christ Jesus, shall have delivered up the kingdom to God and the Father, so that he shall no longer intercede for us as our mediator and priest, the Son of God and Son of man; but even he himself, insofar as he is priest, having assumed the form of a servant for our sake, shall be subject to him who subjected all things to him and to whom he subjected all things; so that, insofar as he is God, he together with him shall have us subject to himself, and insofar as he is priest, he together with us shall be subject to him.

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Quapropter cum filius sit et deus et homo, alia substantia deus, alia homo, homo potius in filio quam filius in patre; sicut caro animae meae alia substantia est ad animam meam quamuis in uno homine quam anima alterius hominis ad animam meam. Cum ergo tradiderit regnum deo et patri, id est cum credentes et uiuentes ex fide pro quibus nunc mediator interpellat perduxerit ad contemplationem cui percipiendae susupiramus et gemimus, et transierit labor et gemitus, iam non interpellabit pro nobis tradito regno deo et patri. Hoc significans ait: Haec uobis locutus sum in similitudinibus; ueniet hora quando iam non in similitudinibus loquar uobis, sed manifeste de patre nuntiabo uobis;

因此，既然子既是神又是人——一實質為神，另一實質為人，這人與其說在父裡面，不如說在子裡面，正如我身體的肉與我的靈魂相比是另一實質（雖同在一人之內），有別於別人的靈魂與我的靈魂之關係——所以，當他把國交與父神之時，就是當他把那些憑信而信而活、中保如今為之代求的人，領到我們為得著而歎息呻吟的那默觀，並勞苦與歎息都過去之時，那時他就不再為我們代求，因國已交與父神。他表明這點，說：「這些事，我是用比喻對你們說的；時候將到，我不再用比喻對你們說，乃要將父明明地告訴你們。」

Wherefore, since the Son is both God and man — one substance God, another substance man, the man being rather in the Son than the Son in the Father, just as the flesh of my soul is another substance in relation to my soul (though in one man) than is the soul of another man in relation to my soul — when therefore he shall have delivered up the kingdom to God and the Father, that is, when he shall have led those believing and living by faith, for whom the mediator now intercedes, to that contemplation for the attaining of which we sigh and groan, and toil and groaning shall have passed away, then he shall no longer intercede for us, the kingdom having been delivered up to God and the Father. Signifying this, he says: 'These things I have spoken to you in similitudes; the hour cometh when I will no longer speak to you in similitudes, but will announce to you plainly of the Father';

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id est iam non erunt similitudines cum uisio fuerit facie ad faciem. Hoc est enim quod ait, sed manifeste de patre nuntiabo uobis, ac si diceret, 'manifeste patrem ostendam uobis.' Nuntiabo quippe ait quia uerbum eius est. Sequitur enim et dicit: Illa die in nomine meo petetis, et non dico uobis quia ego rogabo patrem; ipse enim pater amat uos quia uos me amatis et credidistis quia ego a deo exiui. Exiui a patre et ueni in hunc mundum: iterum relinquo mundum et uado ad patrem. Quid est, a patre exii, nisi 'non in ea forma qua aequalis sum patri sed aliter, id est in assumpta creatura minor apparui'?

就是說，當看見成為面對面之時，就不再有比喻了。因為這正是他所說的：「乃要將父明明地告訴你們」，如同說「我要把父明明地顯給你們」。他說「我要告訴」，因為他就是父的道。因為他接著說：「到那日，你們要奉我的名祈求；我並不對你們說，我要為你們求父，因為父自己愛你們，因你們已經愛我，又信我是從神出來的。我從父出來，到了世界；我又離開世界，往父那裡去。」「我從父出來」是什麼意思，豈不是「並非以我與父同等的那形體，乃是另有方式，就是在所取的受造物中，我顯得較小」？

that is, there shall no longer be similitudes when the vision shall be face to face. For this is what he says, 'but I will announce to you plainly of the Father,' as if he said, 'I will show you the Father plainly.' 'I will announce,' he says, because he is his Word. For he goes on and says: 'In that day you shall ask in my name; and I say not to you that I will ask the Father, for the Father himself loveth you, because you have loved me and have believed that I came forth from God. I came forth from the Father, and am come into the world; again I leave the world and go to the Father.' What is it, 'I came forth from the Father,' but 'not in that form in which I am equal to the Father, but otherwise, that is, in the assumed creature, I appeared less'?

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Et quid est, ueni in hunc mundum, nisi 'formam serui quam me exinaniens accepi etiam peccatorum qui mundum istum diligunt oculis demonstraui'? Et quid est, iterum relinquo mundum, nisi 'ab aspectu dilectorum mundi aufero quod uiderunt'? Et quid est, uado ad patrem, nisi 'doceo me sic intellegendum a fidelibus meis quomodo aequalis sum patri'? Hoc qui credunt digni habebuntur perduci a fide ad speciem, id est ad ipsam uisionem, quo perducens dictus est tradere regnum deo et patri. Fideles quippe eius quos redemit sanguine suo dicti sunt regnum eius pro quibus nunc interpellat; tunc autem illic eos sibi faciens inhaerere ubi aequalis est patri, non iam rogabit patrem pro eis.

「我到了世界」是什麼意思，豈不是「我倒空自己所取的僕人形體，甚至向愛這世界的罪人眼前顯明」？「我又離開世界」是什麼意思，豈不是「從愛世界之人的視線中，我把他們所看見的挪去」？「我往父那裡去」是什麼意思，豈不是「我教導我的信徒要照我與父同等的樣式來認識我」？凡信這事的，必被算為配得從信心被領到眼見，就是那看見本身；他被說要把國交與父神，正是把人領到這看見。因為他用自己的血所贖的信徒，被稱為他的國，他如今為他們代求；但那時，他使他們在那與父同等之處與他相連，就不再為他們求父了。

And what is, 'I am come into the world,' but 'the form of a servant, which I received in emptying myself, I have displayed even to the eyes of sinners who love this world'? And what is, 'again I leave the world,' but 'from the sight of the lovers of the world I take away what they saw'? And what is, 'I go to the Father,' but 'I teach that I am to be understood by my faithful ones according as I am equal to the Father'? Those who believe this shall be counted worthy to be led from faith to sight, that is, to that very vision, to which leading he is said to deliver up the kingdom to God and the Father. For his faithful ones, whom he redeemed by his blood, are called his kingdom, for whom he now intercedes; but then, making them cleave to himself there where he is equal to the Father, he will no longer ask the Father for them.

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Ipse enim, inquit, pater amat uos. Ex hoc enim rogat quo minor est patre; quo uero aequalis exaudit cum patre. Vnde se ab eo quod dixit: Ipse enim pater amat uos, utique ipse non separat; sed secundum ea facit intellegi quae supra commemoraui satisque insinuaui, plerumque ita nominari unamquamque in trinitate personam ut et aliae illic intellegantur. Sic itaque dictum est: Ipse enim pater amat uos, ut consequenter intellegatur et filius et spiritus sanctus; non quia modo nos non amat qui proprio filio non pepercit sed pro nobis omnibus tradidit eum; sed tales nos amat deus quales futuri sumus, non quales sumus.

他說：「因為父自己愛你們。」因為他從那使他比父小的方面祈求；但從那使他與父同等的方面，他與父一同垂聽。因此，從他所說的「因為父自己愛你們」這話，他確實並未把自己分開；乃是叫人照我上文所提及並充分表明的來理解：三位一體中每一位格常被如此提名，以致那裡的其他位格也一同被理解。所以說「因為父自己愛你們」，接著子與聖靈也一同被理解；並非說那位「不愛惜自己的兒子、為我們眾人捨了」的神如今不愛我們；乃是神愛我們，是照我們將來的樣子，不是照我們現今的樣子。

'For the Father himself,' he says, 'loveth you.' For it is from that whereby he is less than the Father that he asks; but from that whereby he is equal, he together with the Father hears. Whence, from that which he said, 'For the Father himself loveth you,' he assuredly does not separate himself; but he makes it to be understood according to those things which I have mentioned above and sufficiently intimated: that very often each person in the Trinity is so named that the others there are also understood. Thus therefore it is said, 'For the Father himself loveth you,' so that consequently the Son also and the Holy Spirit are understood; not that he does not now love us who spared not his own Son but delivered him up for us all; but God loves us such as we shall be, not such as we are.

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Quales enim amat, tales in aeternum conseruat, quod tunc erit cum tradiderit regnum deo et patri qui nunc interpellat pro nobis, ut iam non roget patrem quia ipse pater amat nos. Quo autem merito nisi fidei qua credimus antequam illud quod promittitur uideamus? Per hanc enim peruenimus ad speciem ut tales amet quales amat ut simus, non quales odit quia sumus, et hortatur ac praestat ne tales esse semper uelimus.

因為他所愛的是什麼樣的，他就永遠保守成什麼樣的；這事將發生在那如今為我們代求者把國交與父神之時，以致他不再為我們求父，因為父自己愛我們。但這是憑什麼功勞呢？無非是信德的功勞——就是在我們看見所應許的以先，我們憑信而信。因為藉這信德我們得以達到眼見，使他照他所願我們成為的樣子而愛我們，不是照我們現今的樣子——就是他所恨惡的樣子——而愛我們；並且他勸勉並賜恩典，叫我們不願永遠作那樣的人。

For such as he loves, such does he preserve for ever; which shall then be, when he shall have delivered up the kingdom to God and the Father who now intercedes for us, so that he shall no longer ask the Father, because the Father himself loveth us. But by what merit, save that of the faith by which we believe before we see that which is promised? For by this we attain to sight, so that he may love us such as he loves that we may be, not such as he hates because we are; and he exhorts and grants that we may not wish to be such for ever.

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[XI 22] Quapropter cognita ista regula intellegendarum scripturarum de filio dei ut distinguamus quid in eis sonet secundum formam dei in qua est et aequalis est patri, et quid secundum formam serui quam accepit et minor est patre, non conturbabimur tamquam contrariis ac repugnantibus inter se sanctorum librorum sententiis. Nam secundum formam dei aequalis est patri et filius et spiritus sanctus quia neuter eorum creatura est sicut iam ostendimus; secundum formam autem serui minor est patre quia ipse dixit: Pater maior me est; minor est se ipso quia de illo dictum est: Semetipsum exinaniuit; minor est spiritu sancto quia ipse ait: Qui dixerit blasphemiam in filium hominis, remittetur ei;

〔十一之二十二〕因此，既已認識這解讀聖經中論神子的準則——就是我們要分辨其中何者是按神的形體而言（在此形體中他存在並與父同等），何者是按他所取的僕人形體而言（在此形體中他比父小）——我們就不至於困惑，彷彿聖書中的話語彼此矛盾牴觸。因為按神的形體，子與聖靈都與父同等，因他們兩者都不是受造物，正如我們已經表明的；但按僕人的形體，他比父小，因為他自己說：「父比我大」；他比他自己小，因為經上論到他說：「他倒空了自己」；他比聖靈小，因為他自己說：「凡說話干犯人子的，還可得赦免；

[XI 22] Wherefore, this rule for understanding the Scriptures concerning the Son of God being known — that we may distinguish what in them sounds according to the form of God, in which he is and is equal to the Father, and what according to the form of a servant which he took and is less than the Father — we shall not be confounded, as though by contrary and mutually repugnant sentences of the sacred books. For according to the form of God, the Son and the Holy Spirit are equal to the Father, because neither of them is a creature, as we have already shown; but according to the form of a servant he is less than the Father, because he himself said, 'The Father is greater than I'; he is less than himself, because of him it is said, 'He emptied himself'; he is less than the Holy Spirit, because he himself says, 'Whosoever shall speak a word against the Son of man, it shall be forgiven him;

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qui autem dixerit in spiritum sanctum, non dimittetur ei. Et in ipso uirtutes operatus est dicens: Si ego in spiritu dei eicio daemonia, certe superuenit super uos regnum dei. Et apud Esaiam dicit, quam lectionem ipse in synagoga recitauit et de se completam sine scrupulo dubitationis ostendit: Spiritus, inquit, domini super me; propter quod unxit me, euangelizare pauperibus misit me, praedicare captiuis remissionem, et cetera; ad quae facienda ideo se dicit missum quia spiritus domini est super eum. Secundum formam dei omnia per ipsum facta sunt; secundum formam serui ipse factus est ex muliere, factus sub lege. Secundum formam dei ipse et pater unum sunt;

惟獨說話干犯聖靈的，總不得赦免。」他又藉聖靈行了異能，說：「我若靠著神的靈趕鬼，這就是神的國臨到你們了。」他在以賽亞書中也說（這段經文他自己在會堂裡宣讀，並毫無疑慮地表明應驗在他身上）：他說：「主的靈在我身上，因為他用膏膏我，差遣我傳福音給貧窮的人，向被擄的宣告得釋放」等等；他說他之所以被差遣去行這些事，正因主的靈在他身上。按神的形體，萬物是藉他造的；按僕人的形體，他自己是為女子所生，且生在律法以下。按神的形體，他與父原為一；

but he that shall speak against the Holy Spirit, it shall not be forgiven him.' And in him he wrought powers, saying: 'If I by the Spirit of God cast out devils, then surely the kingdom of God is come upon you.' And in Isaiah he says (which lesson he himself read in the synagogue and showed, without scruple of doubt, to be fulfilled in himself): 'The Spirit,' he says, 'of the Lord is upon me; wherefore he hath anointed me, he hath sent me to preach the gospel to the poor, to preach to the captives remission,' and the rest; to do which things he says he was therefore sent, because the Spirit of the Lord is upon him. According to the form of God, all things were made by him; according to the form of a servant, he himself was made of a woman, made under the law. According to the form of God, he and the Father are one;

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secundum formam serui non uenit facere uoluntatem suam sed uoluntatem eius qui misit eum. Secundum formam dei sicut habet pater uitam in semetipso, sic dedit et filio uitam habere in semetipso; secundum formam serui tristis est anima eius usque ad mortem, et: Pater, inquit, si fieri potest, transeat hic calix. Secundum formam dei ipse est uerum deus et uita aeterna; secundum formam serui factus est obediens usque ad mortem, mortem autem crucis. Secundum formam dei, omnia quae habet pater ipsius sunt: Et omnia tua mea sunt, inquit, et mea tua; secundum formam serui non est doctrina ipsius sed illius qui eum misit. [XII] Et:

按僕人的形體，他來不是要按自己的意思行，乃是要按那差他來者的意思行。按神的形體，父怎樣在自己有生命，就賜給子也照樣在自己有生命；按僕人的形體，他的心憂傷幾乎要死，並說：「父啊，倘若可行，求你叫這杯離開我。」按神的形體，他是真神，是永生；按僕人的形體，他存心順服，以至於死，且死在十字架上。按神的形體，凡父所有的都是他的：他說「凡是我的都是你的，你的也是我的」；按僕人的形體，他的教訓不是他自己的，乃是那差他來者的。〔十二〕又：

according to the form of a servant, he came not to do his own will but the will of him that sent him. According to the form of God, as the Father hath life in himself, so he gave to the Son also to have life in himself; according to the form of a servant, his soul is sorrowful even unto death, and, 'Father,' he says, 'if it be possible, let this cup pass.' According to the form of God, he is the true God and life eternal; according to the form of a servant, he became obedient unto death, even the death of the cross. According to the form of God, all things that the Father hath are his: 'And all thine are mine,' he says, 'and mine thine'; according to the form of a servant, the doctrine is not his own but his that sent him. [XII] And:

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