祈願書第 2 章第 1/6 段

拉丁文原文．37 節．部分字詞可點開查義．本章太長已分段，此段為 2:1–2:37（全章共 185 節）

ℹ️ 本語料沒有逐節的詞法標註，字義是依字形比對詞典得到的——對上了不代表是同一個字（變化形可能與另一個字的原形同形）。需要精確判斷時請覆核原文與專門詞典。

ℹ️ 中英對照為本站自譯，直接譯自本頁的原文（非和合本／WEB —— 那兩者譯自馬所拉文本，與本頁底本不同）。

2:1

Reginam te orbis Romanas suspicit : et quia jam nihil est, quo amplius crescere debeas in rebus hu- manis, sublimitatibus non contenta terrenis, sacra in Deum fide coelestia desideras possidere, quae ve- ros Filius Dei, in se pie credentibus pollicetur. Et haec quasi una de sapientissimis elaboras, intelligens omnem hanc regni sublimitatem nihil profuturam, si non ad coelestem gloriam consequendam verae fi- det cognitione et defensione contendas. Et tamen apparet, quam grata sis in Christo Deo et Domino nostro, qui vobis hoc regnum tribuit;

羅馬世界仰望你為它的女王；既然在人間的事務中已經沒有什麼是你還當更上一層的，你便不以地上的尊崇為滿足，乃以對神的聖潔信德，渴望得著屬天的事，就是神真實的兒子向那些虔誠信靠祂之人所應許的。你像最有智慧之人那樣致力於此，明白這帝國的一切尊榮都毫無益處，除非你藉著對真信仰的認識與護衛，竭力去追求那屬天的榮耀。然而由此可見你在基督我們的神和主面前是何等蒙喜悅，正是祂把這國賜給了你們；

The Roman world looks up to you as its queen; and since there is now nothing in human affairs in which you ought further to advance, not content with earthly heights, by a holy faith in God you long to possess heavenly things, which the true Son of God promises to those who devoutly believe in Him. And this you labor at as one of the wisest, understanding that all this exaltation of empire will profit nothing, unless you strive after the heavenly glory to be obtained through the knowledge and defense of the true faith. And yet it appears how pleasing you are to Christ our God and Lord, who has granted you this kingdom;

2:2

cum sollicita interrogatione perquiris, quomodo capitula ilia sol- vantur, quae ab Arianis adversus Catholicos sacrae legis interpretationibus opponuntur. Habens affectum verae fidei, cupis, prout possibile est, intelligere, quod fideliter credis. Quia et tunc magis anima reli- giosa, velut divinis epulis pascitur, cum quod credit, intelligit. Sed et cum exsecreris impias voces haereti- corum, tamen religioso studio instrui adversus eos desideras, ut et rationem jam respuas : ire hoc quod exsecraris, quasi ex regni potentia, praesumptionis videatur esse, noh probationis.

當你以焦切的詢問探究那些經文如何得以解答，就是亞流派以他們對聖律的解釋來抵擋大公教會所立的那些段落。你既懷有對真信仰的愛慕，便渴望盡可能地明白你所忠信相信的。因為虔敬的靈魂正是在明白自己所信的之時，才彷彿被屬神的筵席所滋養。然而你雖憎惡異端者那不敬虔的言論，卻仍以虔誠的熱心渴望受教以抵擋他們，使你能徹底駁倒他們的推理——因為僅僅憑藉君權去攻擊你所憎惡的，似乎是出於專斷，而非出於明證。

when with anxious inquiry you ask how those passages are to be resolved which the Arians set against Catholics by their interpretations of the sacred law. Having an affection for the true faith, you desire, as far as is possible, to understand what you faithfully believe. For then especially is the religious soul fed, as it were upon divine banquets, when it understands what it believes. But although you abhor the impious utterances of the heretics, yet with religious zeal you desire to be instructed against them, so that you may already reject their reasoning — for to attack what you abhor merely as it were by the power of your realm would seem to be of presumption, not of proof.

2:3

Sed huic tam pio, tam necessario et pulcherrimo desiderio tuo, etsi me imparem vides, tamen ut resistens obviam venire non audeo : Confiteor enim quod hac me inhabilis conscientia, et imperitia squalidi sermonis suffundit, ut taceam : hac fervor fidei, periculum credit esse ai taceam : quomodo enim periculum non videtur, si adversus hostem impium provocati conscientia elo- quendi, quae verecundia, quasi terga vertamus? Ma- xime, cum in causa fidei non sermonum sublimitas requirenda est, quando ipsa sola testimonia divina sufficiant, quae potius operantur, quam quaevis fe- cundior eloquentia. Sed nec vitiorum conscientia co- g(??)tanda est quando potius relevatur, Si primo Deum deest.

但對你這如此虔誠、如此必要、又極其美好的願望，縱然你看我不足以勝任，我卻也不敢站出來作一個抗拒者。因為我承認，一方面，這對自己不配的意識，以及我粗陋言語的拙劣，使我幾乎要沉默；另一方面，信德的熱忱卻認為我若沉默便是危險。因為這豈不顯為危險麼——倘若我們既被激動起來抵擋不敬虔的仇敵，竟在良心有能力說話之時，彷彿出於羞愧而轉身退後？尤其在信仰的事上，所當尋求的並非言辭的高超，因為單單那些屬神的見證就已足夠，它們所成就的勝過任何更豐富的口才。人也不該為自己過犯的意識一味憂思，因為這意識反倒得著釋懷，只要人首先不缺乏神。

But to this desire of yours, so devout, so necessary and most beautiful, even though you see me unequal to it, yet I dare not come forward as one resisting. For I confess that on the one hand this consciousness of my unfitness and the inexperience of my uncultivated speech overwhelms me, so that I would be silent; on the other hand the fervor of faith reckons it a peril for me to be silent. For how does it not seem a peril, if, being provoked against an impious foe, we should turn our backs, as it were out of shame, while our conscience has the power of speaking? Especially since in a cause of faith it is not loftiness of words that must be sought, when the divine testimonies alone suffice, which accomplish more than any more abundant eloquence. Nor must the consciousness of one's own faults be brooded over, since it is rather relieved, if first one does not lack God.

2:4

non trepidet confiteri, exemplo illius evangelici la- tronis, qui quo die confessus est Deum, ipso die meruit cum eo in paradisum, quem confessus fuerat, introire. Incipiamus ergo, obedientes religiosissimis praeceptis tuis, collidere cum adversario, non quidem de nostris viribus praesumentes, sed habentes fidu- ciam de praesidiali patrocinio Salvatoris, adversus quem more gentilium et furore Judaeorum, bellum exagitat impietas haereticorum. Sed quia in his quae scribere dignata es ex persona haereticorum, vidi plurima esse, confusa, ut videreris mihi non plenius nosse quae asserant Ariani;

願他不要害怕承認，照那福音書中強盜的榜樣，他在承認神的那日，就在同一日得以與祂一同進入他所承認的樂園。所以讓我們開始，順從你那極其虔敬的命令，與敵人交鋒——並非倚仗我們自己的力量，乃是信靠救主那護衛的庇佑；那不敬虔的異端者效法外邦人的方式、帶著猶太人的狂怒，向救主挑起戰爭。但既然在你屈尊以異端者的口吻所寫的那些內容中，我看見有許多是混亂的，以致你在我看來似乎還未完全曉得亞流派所主張的，

Let him not tremble to confess, after the example of that thief in the Gospel, who on the very day he confessed God, on that same day earned to enter with Him into the paradise which he had confessed. Let us therefore begin, obedient to your most religious commands, to clash with the adversary — not indeed presuming on our own strength, but having confidence in the protecting patronage of the Savior, against whom, after the manner of the heathen and with the fury of the Jews, the impiety of the heretics stirs up war. But since in those things which you have deigned to write in the person of the heretics, I saw many things to be confused, so that you seemed to me not to know fully what the Arians assert,

2:5

melius opinatus sumpsi primum liquido palam facere quomodo credant, et quomodo sub ambiguitate sermonis simplices animas capiant; et tunc maxime, cum sub communi confes- sione impia sua verba commendant : quia et tune demum ad solutionem fidelis responsio manifesta est, si prius sacrilegae sectae impia tergiversatio propa- letur. De professione impia Arianorum . I. Ariana impietas 2 asserit multa nobiscum qui- dem iisdem sermonibus, sed non iisdem sensibus (confitetur), cum ad divinae fidei confessionem voca- tur. Nam iisdem quibus et nos vocibus personat Deum Patrem, et Deum Filium, et omnia a Deo Patre per filium facta, et filium ante saecula genitum.

我便認為更好的做法是，先清楚地顯明他們是怎樣相信的，又怎樣在言語的含混之下擄掠單純的靈魂；尤其當他們在共同的信仰告白之下，藏匿他們不敬虔的言詞之時。因為唯有先把這褻瀆之教派那不敬虔的閃避揭露出來，忠信的回應才終得以在解答中顯明。論亞流派不敬虔的宣信。一、亞流派的不虔，在被召去承認屬神的信仰時，固然在許多事上用與我們相同的言詞與我們一同主張，卻不是用相同的意思。因為它用與我們相同的言語宣稱父神、子神，並萬有都是父神藉著子所造，又稱子在諸世代以先被生。

I thought it better first to make clearly manifest how they believe, and how under the ambiguity of language they ensnare simple souls; and this especially when under a common confession they commend their impious words. For only then at last is the faithful reply made plain unto the resolution, if first the impious evasion of the sacrilegious sect is exposed. Concerning the impious profession of the Arians. I. The Arian impiety asserts many things together with us indeed in the same words, but not in the same meanings, when it is called to the confession of the divine faith. For in the same words as we, it sounds forth God the Father, and God the Son, and that all things were made by God the Father through the Son, and that the Son was begotten before the ages.

2:6

Sed cnm nobiscum per haec verba concordet, nihilominus sacrilegis verborum interpretationibus a piis Eccle- siae catholicae sensibus 3 abrumpit, ita dicens pa- trem, ut non vere genuerit : ita filium quoque pro- nuntians, ut apud eum adoptione, non natura sit fi- lius, id est, ut aliunde ad filii nomen assumptus, non vere de Deo Patre sit genitus. Nam licet et ante sae- cula filium natum esse fateatur, tamen ei initium tribuit dicendo, Erat quando non erat. Sed et sic quoque per eum facta dicit universa, ut eum asserat ex nullis exstantibus substitutum, quia praesumpsit non vere de Deo Patre genitum :

但它雖藉這些言詞與我們相合，卻仍以對言詞褻瀆的解釋，與大公教會虔敬的意思斷裂開來，這樣論到父：彷彿父並非真實地生了子；又這樣宣稱子：彷彿子在祂面前是因收養而為子，並非按本性為子——就是說，子是從別處被取來而得「子」之名，並非真實地由父神所生。因為它雖承認子在諸世代以先被生，卻仍歸給祂一個起頭，說：「有祂未曾存在的時候。」並且它說萬有是藉祂所造，卻又主張祂是從無而立，因為它擅自斷定祂並非真實地由父神所生：

But although it agrees with us through these words, it nonetheless, by sacrilegious interpretations of the words, breaks away from the pious meanings of the Catholic Church, speaking of the Father in such a way that He did not truly beget; pronouncing the Son also in such a way that with Him He is Son by adoption, not by nature — that is, as one taken up from elsewhere to the name of Son, not truly begotten of God the Father. For although it confesses that the Son was born before the ages, yet it attributes a beginning to Him by saying, 'There was a time when He was not.' And even so it says that all things were made through Him in such a way as to assert that He was substituted out of things that were not, because it has presumed that He was not truly begotten of God the Father.

2:7

et inde est, quod ita vult habere persuasum, Christum Deum quidem esse, sed non verum, cui initium deputetur; et fi- lium quidem ita, ut factus intelligatur esse, non na- tus. Si quidem non vere de patre natus est, sed de nihilo substitutus; ob hoc quoque et 1 mutabilem credit, quia in fide ejus non vere Deus, non verus filius est : et ut hos impios sensus apud ignaros vel simplices commendet, adhibet quoque, ut sibi vide- tur, Scripturarum divinarum testimonia, dicens ex persona Sapientiae 2 probatum, Dominus creavit me initium viarum suarum in opera sua (Prov . VIII , 22). Christum autem sapientiam esse Apostolus quoque confirmat dicendo, Christum Dei virtutem, et Dei sa- pientiam (I Cor .

由此它便要叫人相信這事——基督固然是神，卻不是真神，因為有起頭歸算給祂；子固然存在，卻是被造出來的，而非被生。因為若祂不是真實地由父所生，乃是從無而立，因這緣故它也認為祂是可變的，因為在它的信念裡，祂不是真神、不是真子。又為要在無知或單純的人中藏匿這些不敬虔的觀念，它還引用——按它自己看來——屬神聖經的見證，說從智慧的口中得了印證：「耶和華在祂造化的起頭，創造了我，在祂的工作之先」（箴八22）。至於基督就是智慧，使徒也加以證實，說：「基督是神的能力，神的智慧」（林前

and hence it is that it wishes to have this persuaded — that Christ is indeed God, but not true God, since a beginning is reckoned to Him; and the Son indeed in such a way that He is understood to have been made, not born. For if He was not truly born of the Father, but substituted out of nothing, on this account too it believes Him mutable, because in its faith He is not true God, not true Son. And in order to commend these impious notions among the ignorant or the simple, it employs also, as it seems to itself, testimonies of the divine Scriptures, saying that it is proved from the person of Wisdom: 'The Lord created me the beginning of His ways for His works' (Prov. 8:22). And that Christ is Wisdom the Apostle too confirms by saying, 'Christ the power of God, and the wisdom of God' (1 Cor.

2:8

I , 24). Constat ergo Christum, qui est, Apostolo interprete, sapientia, esse creaturam : (et jam, inquit,) consequens est, ut non sil verus Deus, qui sit creatura : jam nec verus filius, qui non sit a Deo genitus, 3 sed creatus : erat ergo, quando non erat. II. Haec sunt nequitiae arma proposita, adversus quae ire 4 provocamur, ut assertionis adversae pro- paletur impietas; non quidem, ut diximus, nostro ingenio, sed gratia Dei adjuvante semper pios cona- tus. Tu modo, quaeso ne squalido sermone fatigeris, sed rerum intenta virtutibus, da calculum veritati. Hoc autem non ut librum 5 scribimus, sed quasi cum praesente adversario certis disputationibus dimi- camus.

林前一24）。所以照使徒的解釋便確立了：基督既是智慧，就是受造之物；「於是，」它說，「（如今）便接著得出」祂不是真神，因為祂是受造的；也不是真子，因為祂不是由神所生，乃是被造的；「所以有祂未曾存在的時候。」二、這就是擺出來的邪惡兵器，我們被激動起來與之交鋒，要叫那相反主張的不虔得以暴露——正如我們所說，並非憑我們自己的才智，乃是靠著神的恩典常常幫助敬虔的努力。我只求你，不要因我粗陋的言語而厭倦，倒要專注於事理本身的力量，把你的一票投給真理。我們寫這些並非像在著書，乃是彷彿與當面在前的敵人作確定的辯論。

1:24). It is established therefore, by the Apostle's interpretation, that Christ, who is Wisdom, is a creature; '(and now,)' it says, '(it follows)' that He is not true God, who is a creature; nor true Son, who is not begotten of God, but created; 'there was therefore a time when He was not.' II. These are the weapons of wickedness set forth, against which we are provoked to go, that the impiety of the opposing assertion may be exposed — not indeed, as we have said, by our own ingenuity, but with the grace of God always aiding pious endeavors. Only do you, I pray, be not wearied by my uncultivated speech, but, intent upon the powers of the matters themselves, give your vote to the truth. And this we write not as one composing a book, but as if we were contending with the adversary present before us in definite disputations.

2:9

Et imprimis contra hoc quod dicunt, Erat quando non erat, occurrendum est, quod semper fuerit; et opponendum de Evangelio testimo- nium, dicente Joanne, In principio erat Verbum (Joan . I , 1). Sicut enim Christus Dei sapientia et Dei virtus est, ita et Dei Verbum est. Cum ergo ait, In principio erat Verbum , quomodo Ariana impietas dicit, Erat quando non erat? In principio , inquit, erat Verbum ; non dixit, In principio factum est Verbum : et utique quod in principio erat, semper fuisse cre- dendum est. Si enim, ut putat impietas, factura est filius;

首先，針對他們所說的「有祂未曾存在的時候」，必須這樣回應：祂常常存在；並要把福音書的見證對著它擺出來，約翰說：「太初有道」（約一1）。因為基督既是神的智慧、神的能力，照樣祂也是神的道。當他說「太初有道」時，亞流派的不虔怎能說「有祂未曾存在的時候」呢？他說「太初有道」，他並沒有說「太初道被造成」；那在太初就有的，必然當信為常常存在。因為若照那不虔所臆想的，子是受造之物，

And first of all, against this which they say, 'There was a time when He was not,' it must be met that He always was; and the testimony from the Gospel must be set against it, John saying, 'In the beginning was the Word' (John 1:1). For just as Christ is the Wisdom of God and the power of God, so also is He the Word of God. When therefore he says, 'In the beginning was the Word,' how does the Arian impiety say, 'There was a time when He was not'? 'In the beginning,' he says, 'was the Word'; he did not say, 'In the beginning the Word was made.' And surely that which was in the beginning must be believed always to have been. For if, as the impiety supposes, the Son is a thing made,