THE FOURTH COMMANDMENT : "Honour thy father and thy mother, that thou mayest be long livedupon the land which the lord thy god will give thee."
第四诫命：应孝敬你的父亲和你的母亲，好使你在上主你的天主赐给你的地方，延年益寿。
Relative Importance Of The Preceding And The Following Commandments
本诫命之前的和之后的诫命的相对重要性
The preceding Commandments are supreme both in dignity and in importance; but those which follow rank nextin order because of their necessity. For the first three tend directly to God; while the object of the others is thecharity we owe to our neighbour, although even these are ultimately referred to God, since we love ourneighbour on account of God, our last end. Hence Christ our Lord has declared that the two Commandmentswhich inculcate the love of God and of our neighbour are like unto each other.
前三条诫命是极端重要和尊贵的，由于必要性不同，接下来的几条则要低一个等级。因为前三条直接指向天主；剩下的诫命的目的，则是我们对邻人应有的爱德，尽管后七条最终还是归因于天主，因为我们的终极目的——天主，我们才爱我们的领人。因此，基督我主宣布两条诫命，即爱天主和爱邻人与十诫是相互一致的。
Importance Of Instruction On The Fourth Commandment
第四诫命的重要性
The advantages arising from the present subject can scarcely be expressed in words; for not only does it bringwith it its own fruit, and that in the richest abundance and of superior excellence, but it also affords a test of ourobedience to and observance of the first Commandment. He that loveth not his brother whom he seeth, says St.John, how can he love God whom he seeth not? In like manner, if we do not honour and reverence our parentswhom we ought to love next to God and whom we continually see, how can we honour or reverence God, thesupreme and best of parents, whom we see not? Hence we can easily perceive the similarity between these twoCommandments.
本主题所谈论的好处是用语言无法表达的；因为遵守第四诫的果实不仅是最丰富和卓越的，而且还提供了我们是否遵守第一诫的检测。圣若望说：假使有人说：我爱天主，但他却恼恨自己的弟兄，便是撒谎的；因为那不爱自己所看见的弟兄的，就不能爱自己所看不见的天主。（若一4:20）同样的方式，如果在爱天主之下，我们不能尊重我们的天天看见的父母，我们怎么能荣耀尊敬天主，这不可见的，世人最好的最终极的父母呢？因此，我们可以轻易的觉察出这两条诫命之间的相似性。
The application of this Commandment is of very great extent. Besides our natural parents, there are many otherswhose power, rank, usefulness, exalted functions or office, entitle them to parental honour.Furthermore.(this Commandment) lightens the labor of parents and superiors; for their chief care is that thoseunder them should live according to virtue and the divine Law. Now the performance of this duty will beconsiderably facilitated, if it be known by all that highest honour to parents is an obligation, sanctioned andcommanded by God.
本诫命的应用范围极其广泛。除了我们的自然父母，还有许多人，他们的权力，阶级，实用性，职务和高度的功能，也使他们得到父母般的尊重。进一步的，本诫命显明了父母和长上付出的辛苦，因为他们的首要关切就是在他们照看下的人依照美德和神圣法律过生活。现在，实施该职责会变得相当容易，如果所有人都知道父母的最高荣誉就是一个被天主命令的义务的话。
The Two Tables Of The Law
旧约法律的两个石板
To impress the mind with this truth it will be found useful to distinguish the Commandments of the first, fromthose of the second table. This distinction, therefore, the pastor should first explain.
为了强化思想关于本真理的认识，学会区分十诫的两个板是很有用的。牧者应首先解释这个区别。
Let him begin by showing that the divine precepts of the Decalogue were written on two tables, one of which, inthe opinion of the holy Fathers, contained the three preceding, while the rest were given on the second table.
首先，十诫的神圣诫命是写在两个板上，根据圣教父们的观点，第一块板包含三条诫命，剩下的诫命在第二块板上。
This order of the Commandments is especially appropriate, since the very collocation points out to us theirdifference in nature. For whatever is commanded or prohibited in Scripture by the divine law springs from oneof two principles, the love of God or of our neighbour: one or the other of these is the basis of every dutyrequired of us. The three preceding Commandments teach us the love which we owe to God; and the otherseven, the duties which we owe to our neighbour and to public society. The arrangement, therefore, whichassigns some of the Commandments to the first and others to the second table is not without good reason.
诫命的排序是特别恰当的，这种并列的排序方式为我们指出了诫命的本质区别。因为，根据神圣法律，无论圣经中命令的或者禁止的，都出自于两条基本诫命之一，爱天主或者爱邻人，这两条是要求我们基督徒职责的基础。前三条诫命教导我们要爱天主，因为是欠天主的；剩下的七条是我们欠邻人和公共社会的。因此，这种把诫命分成两个石板安排，不是没有好的理由的。
In the first three Commandments, which have been explained, God, the supreme good, is, as it were, the subjectmatter; in the others, it is the good of our neighbour. The former require the highest love, the latter the love nextto the highest. The former have to do with our last end, the latter with those things that lead us to our end.
在前三条已经解释的诫命中，天主作为至上的美善，是诫命的主题；剩下的七条中，是邻人的美善。前者要求我们最高的爱，后者要求我们仅次于最高的爱。前者就是我们的终极目的，后者导向我们的终极目的。
Again, the love of God terminates in God Himself, for God is to be loved above all things for His own sake; butthe love of our neighbour originates in, and is to be regulated by, the love of God. If we love our parents, obeyour masters, respect our superiors, our ruling principle in doing so should be that God is their Creator, andwishes to give pre-eminence to those by whose cooperation He governs and protects other men; and as Herequires that we yield a dutiful respect to such persons, we should do so, because He deems them worthy of thishonour. If, then, we honour our parents, the tribute is paid to God rather than to man. Accordingly we read in St.Matthew concerning duty to superiors: He that receiveth you, receiveth me; and the Apostle in his Epistle to theEphesians, giving instruction to servants, says: Servants, be obedient to them that are your lords according tothe flesh, with fear and trembling, in the simplicity of your heart, as to Christ: not serving to the eye, as it werepleasing men, but as the servants of Christ.
另外，天主之爱终结在天主祂自己之内，因为天主自己就应被在万物之上被爱；但是爱我们的邻人起源于天主之爱，并受到天主之爱的规范。如果我们爱父母，顺从我们的主人，尊重我们的上级，我们做事的原则应该是，天主是他们创造者，并且愿意让他们优于他人，因为靠他们对天主的合作，天主统治和保护其他人；天主要求我们这些人有服从的职责，我们应该尊重服从他们，因为祂认为他们值得此尊重。那么如果，我们尊重我们的父母，这就是为天主的贡赋，而不是为人的。圣玛窦论对上级的职责说：谁接纳你们，就是接纳我；（玛窦10:40）保禄宗徒的书信说：你们作奴仆的，要战战兢兢，以诚实的心，听从你们肉身的主人，如同听从基督一样。不要只在人眼前服事，好像单讨人的喜欢，而要像基督的仆人，从心里遵行天主的旨意。（厄弗所书6:5）
Moreover, no honour, no piety, no devotion can be rendered to God sufficiently worthy of Him, since love ofHim admits of infinite increase. Hence our charity should become every day more fervent towards Him, whocommands us to love Him with our whole heart, our whole soul, and with all our strength. The love of ourneighbour, on the contrary, has its limits, for the Lord commands us to love our neighbour as ourselves.
进一步说，对天主的尊重，虔诚和奉献，是多少也不足够的，因为祂的爱是无穷。所以我们对天主的爱德应该每天都热情的增长，因为祂命令我们用全心，全灵，全力的爱祂。相反，对邻人的爱，是有限度的，因为天主命令我们爱邻人相当于爱自己。
To outstep these limits by loving our neighbour as we love God would be an enormous crime. If any man cometo me, says the Lord and hate not his father and mother, and wife and children, and brethren and sisters, yea,and his own life also; he cannot be my disciple. In the same way, to one who would first attend the burial of hisfather, and then follow Christ, it was said: Let the dead bury their dead; and the same lesson is more clearlyconveyed in St. Matthew: He that loveth father or mother more than me, is not worthy of me.
如果爱邻人的程度超过爱天主，那就是一个极大的罪行。我主说：如果谁来就我，而不恼恨自己的父亲、母亲、妻子、儿女、兄弟、姊妹，甚至自己的性命，不能做我的门徒。（路加14:26）同样的，基督对那想先去参加父亲葬礼然后再跟随他的门徒说：「你跟随我罢！任凭死人去埋葬他们的死人！」（玛窦8:22）同样的玛窦福音说：“谁爱父亲或母亲超过我，不配是我的；”（玛窦10:37）
Parents, no doubt, are to be highly loved and respected; but religion requires that supreme honour and homagebe given to Him alone, who is the Creator and Father of all, and that all our love for our earthly parents bereferred to our eternal Father who is in heaven. Should, however, the injunctions of parents be at any timeopposed to the Commandments of God, children are, of course, to prefer the will of God to the desires of theirparents, always keeping in view the divine maxim: We ought to obey God rather than men.
毫无疑问，应高度的爱父母，尊重他们；但是信仰要求唯一对天主以最高的尊重和服从，因为祂是所有人的创造者和父亲，我们对尘世父母之爱都指向了天国里永恒的父亲。然而，如果父母的命令违背了天主的诫命，子女们当然要选择天主的意志，而非父母的意志，要永远的以神圣的格言要求自己：我们应该服从天主，而非人。
Explanation of the Fourth Commandment: "Honour"
解释第四诫命中什么叫“尊重”（孝敬）
After these preliminaries the pastor should explain the words of the Commandment, beginning with honour. Tohonour is to think respectfully of anyone, and to hold in the highest esteem all that relates to him. It includeslove, respect, obedience and reverence.
解释了初步的概念后，牧者应该开始解释诫命中的词语，首先从“尊重”开始。尊重是指，尊敬的考虑每个人，并且高度尊敬与他有关的一切。其中包括爱，尊敬，顺从和敬畏。
Very properly, then, is the word honour used here in preference to the word fear or love, although parents arealso to be much loved and feared. Respect and reverence are not always the accompaniments of love; neither islove the inseparable companion of fear; but honour, when proceeding from the heart, combines both fear andlove.
尊重这个词用在这里要比用爱或者敬畏更好，尽管人们更多的是爱父母或者敬畏父母。尊敬和尊重并不经常伴随着爱；爱也不伴随着敬畏；只有从内心发出尊重，才能合并敬畏和爱。
"Thy Father"
你的父亲
The pastor should next explain who they are, whom the Commandment designates as fathers; for although thelaw refers primarily to our natural fathers, yet the name belongs to others also, and these seem to be indicated inthe Commandment, as we can easily gather from numerous passages of Scripture. Besides our natural fathers,then, there are others who in Scripture are called fathers, as was said above, and to each of these proper honouris due.
牧者接下来要解释，本诫命所指的父亲是谁；尽管本诫命首要所指就是我们的自然父亲，但是在本诫命中，这个称呼也属于其他人，我们可以轻易的从圣经中的许多篇章得出结论。除了我们的自然父亲，在圣经中还有许多人被称为父亲，他们也应受到应有的尊重。
In the first place, the prelates of the Church, her pastors and priests are called fathers, as is evident from theApostle, who, writing to the Corinthians, says: I write not these things to confound you; but I admonish you asmy dearest children. For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesusby the gospel I have begotten you. It is also written in Ecclesiasticus: Let us praise men of renown, and ourfathers in their generation.
首先，教会的主教们，她的神职们，祭司们都被称为父亲，这是从宗徒而来的，在给格林多教会的信中说：我写这些话，并不是为叫你们羞愧，而是为劝告你们，就如同劝告我所亲爱的孩子一样，因为你们纵然在基督内有上万的教师，但为父亲的却不多，因为是我在基督耶稣内藉福音生了你们（格前4:14）。以及德训篇中：现在让我们来赞扬那些著名的伟人，和我们历代的祖先。（德训44:1）
Those who govern the State, to whom are entrusted power, magistracy, or command, are also called fathers;thus Naaman was called father by his servants.
那些统治国家的人，他们被授予了权力，执政和命令，也被称为父亲；因此纳阿曼也被他的仆人称为父亲（列下5:13）。
The name father is also applied to those to whose care, fidelity, probity and wisdom others are committed, suchas teachers, instructors, masters and guardians; and hence the sons of the Prophets called Elias and Eliseus theirfather. Finally, aged men, advanced in years, we also call fathers.
父亲这个词，也可以被用在那些正直，忠贞和智慧的人上，如教师，大师和监护人等；所以先知的儿子们称厄利亚和厄利叟为他们的父亲。最后，老人，以及年长之人，我们也称为父亲。
Why Parents Should Be Honoured
为何父母应受尊敬
In his instructions the pastor should chiefly emphasise the obligation of honouring all who are entitled to becalled fathers, especially our natural fathers, of whom the divine Commandment particularly speaks. They are,so to say, images of the immortal God. In them we behold a picture of our own origin; from them we havereceived existence, them God made use of to infuse into us a soul and reason, by them we were led to theSacraments, instructed in our religion, schooled in right conduct and holiness, and trained in civil and humanknowledge.
牧者应该首先重点强调对所有被称为父亲的人的尊重义务，特别是我们的自然父亲，因为神圣的诫命特别说起了他们。他们是不朽天主的形象。在他们身上，我们看到了我们起源的图像；从他们，我们获得了存在，天主利用他们给我们注入了灵魂和理性，通过他们我们被带到了圣事前，被教导信仰，在学校里学到了正确的举止和圣洁，被训练得到了公民和人类的知识。
"And Thy Mother"
和你的母亲
The pastor should teach that the name mother is mentioned in this Commandment, in order to remind us of herbenefits and claims in our regard, of the care and solicitude with which she bore us, and of the pain and laborwith which she gave us birth and brought us up.
牧者要教导，本诫命中，母亲的名称也被提到，是为了提醒我们她对我们的利益和诉求，以及她对我们的关心和关切，还有她在生育和抚养我们所付出的痛苦和劳累。
Manner Of Honouring Parents
尊重父母的方式
The honour which children are commanded to pay to their parents should be the spontaneous offering of sincereand dutiful love. This is nothing more than their due, since for love of us, they shrink from no labor, noexertion, no danger. Their highest pleasure it is to fed that they are loved by their children, the dearest objects oftheir affection. Joseph, when he enjoyed in Egypt the highest station and the most ample power after the kinghimself, received with honour his father, who had come into Egypt. Solomon rose to meet his mother as sheapproached; and having paid her respect, placed her on a royal throne on his right hand.
诫命要求子女对他们的父母的尊敬是自然而然的真诚和尽职尽责的爱。爱我们，就是父母他们的职责，无论是劳累，努力，还是危险都无法缩小他们的爱。他们最大的快乐就是被子女们所爱，子女是他们的最亲爱的目标。若瑟，在埃及到了最高的级别和除了埃及王之外最大的权力后，尊敬的迎接他的父亲来到埃及。撒落满起身迎接母亲，尊重她，让母亲坐在他在王位的右边。
We also owe to our parents other duties of respect, such as to supplicate God in their behalf, that they may leadprosperous and happy lives, beloved and esteemed by all who know them, and most pleasing in the sight of Godand of the Saints in heaven.
我们还欠父母其他的尊敬职责，比如在天主面前为父母转求，能使他们过上幸福和富足的生活，受认识的人爱戴和尊重，能在天主和天上圣人的眼里获得喜悦。
We also honour them by submission to their wishes and inclinations. My son, says Solomon, hear the instructonof thy father, and forsake not the law of thy mother; that grace may be added to thy head, and a chain of goldto thy neck. Of the same kind are the exhortations of St. Paul. Children, he says, obey your parents in the Lord,for this is just; and also, children, obey your parents in all things, for this is well-pleasing to the Lord. (Thisdoctrine) is confirmed by the example of the holiest men. Isaac, when bound for sacrifice by his father, meeklyand uncomplainingly obeyed; and the Rechabites, not to depart from the counsel of their father, alwaysabstained from wine.
我们还应以服从他们的愿望和念头作为尊重。撒落满说：我儿，你应听你父亲的教训，不要拒绝你母亲的指教，因为这就是你头上的冠冕，你颈上的珠链（箴言1:8）。圣保禄宗徒也说了类似的教导：作子女的，应该事事听从父母，因为这是主所喜悦的。（哥3:20）本信理也被至圣之人，依萨格的例子所确认，当被他的父亲绑起来准备献祭时，温顺并毫无抱怨的服从。还有勒加布人，全听履行他们的祖先吩咐，绝不喝酒。（耶肋米亚35:6）
We also honour our parents by the imitation of their good example; for, to seek to resemble closely anyone isthe highest mark of esteem towards him. We also honour them when we not only ask, but follow their advice.
我们也通过效法他们的好榜样来尊重父母。因为，寻求与某人的紧密的相似之处，就是对他尊重的最高记号。我们在咨询并遵从他们的建议时，也表现了尊重。
Again we honour our parents when we relieve their necessities, supplying them with necessary food andclothing according to these words of Christ, who, when reproving the impiety of the Pharisees, said: Why doyou also transgress the commandments of God because of your traditions? For God said: "Honour thy fatherand thy mother," and "He that shall curse father or mother let him die the death." But you say: "Whosoever shallsay to his father or mother, The gift whatsoever proceedeth from me, shall profit thee." And he shall not honourhis father or his mother; and you have made void the commandment of God for your tradition.
当我们满足他们的需要时，供给他们衣食必须时，也是尊重他们。因为基督在谴责法利赛人的不孝时说：你们为什么为了你们的传授，而违犯天主的诫命呢？天主曾说过：『你要孝敬父亲和母亲。』又说过：『咒骂父亲和母亲的，应处以死刑。』你们却说：谁若对父亲或母亲说：我所能供养你的，已成了献仪；他就不必再孝敬父亲或母亲了。你们就为了你们的传授，废弃了天主的话。（玛窦15:3-6）
But if at all times it is our duty to honour our parents, this duty becomes still more imperative when they arevisited by severe illness. We should then see to it that they do not neglect confession and the other Sacramentswhich every Christian should receive at the approach of death. We should also see that pious and religiouspersons visit them frequently to strengthen their weakness, assist them by their counsel, and animate them to thehope of immortality, that having risen above the concerns of this world, they may fix their thoughts entirely onGod. Thus blessed with the sublime virtues of faith, hope and charity, and fortified by the helps. of religion,they will not only look at death without fear, since it is necessary, but will even welcome it, as it hastens theirentrance into eternity.
在任何时候，尊重父母都是我们的职责，因此当父母得了严重的疾病时，这职责就更加强制。我们应该监督，避免他们疏忽告解和其他圣事，这每个基督徒面临死亡时都应该领受的。我们还应请虔信之人经常拜访他们，加强他们的软弱，咨询帮助他们，激励他们永生的希望而非对这个尘世的留恋，能够强化他们全心依赖天主的想法。因此，在信望爱三德的祝福下，在他人对信德帮助的巩固下，他们不仅会无惧死亡，甚至会欢迎死亡，因为能尽快的进入永恒。
Finally, we honour our parents, even after their death, by attending their funerals, procuring for them suitableobsequies and burial, having due suffrages and anniversary Masses offered for them, and faithfully executingtheir last wills.
最后，我们尊重我们的父母，在他们死后，通过经办他们的葬礼，为他们举行一个适宜的葬礼，奉献弥撒并代祷，虔诚的执行他们的遗愿。
Manner Of Honouring Other Superiors
尊重其他长上的方式
We are bound to honour not only our natural parents, but also others who are called fathers, such as Bishops andpriests, kings, princes and magistrates, tutors, guardians and masters, teachers, aged persons and the like, all ofwhom are entitled, some in a greater, some in a less degree, to share our love, our obedience, and our assistance.
我们不仅必须尊敬我们的自然父母，而且还要尊重那些被称为父亲的人，如主教、祭司、国王、王公和长官、家庭教师、监护人和主人，教师，老人和其他类似的头衔的，其中有些高级，有些低级，我们都应服从和帮助他们。
The Honour Due To Bishops And Priests
对主教和祭司的尊重
Of Bishops and other pastors it is written: Let the priests that rule well be esteemed worthy of double honourespecially they who labour in the word and doctrine.
对于主教和其他的牧者，经里说：那些善于督导的祭司，尤其那些出力讲道和施教的，堪受加倍的敬奉。（第前5:17）
What wondrous proofs of love for the Apostle must the Galatians have shown ! For he bears this splendidtestimony of their benevolence: I bear you witness that if it could be done, you would hove plucked out yourown eyes, and would have given them to me.
迦拉达教会对宗徒显示了多么惊奇的爱啊，因为宗徒提供了多么闪亮的证据：我敢为你们作证：如若可能，你们那时也会把你们的眼睛挖出来给我。（迦拉达4:15）
The priest is also entitled to receive whatever is necessary for his support. Who, says the Apostle, serveth as asoldier at his own charges? Give honour to the priests, it is written in Ecclesiasticus, and purify thyself with thyarms; give them their portion, as it is commanded thee, of the first fruits and of purifications.
祭司应领取一切维持的必需品。宗徒说：谁当兵而自备粮饷呢？（格前9:7）在德训篇写着：要尊敬司祭，并依照定例，给他所应得的一分：即首批成熟的出产。（德训7:34）
The Apostle also teaches that they are entitled to obedience: Obey your prelates, and be subject to them; forthey watch as being to render an account of your souls. Nay, more. Christ the Lord commands obedience evento wicked pastors: Upon the chair of Moses have sitten the scribes and Pharisees: all things, therefore,whatsoever they shall say to you, observe and do; but according to their works do ye not, for they say and donot.
宗徒还教导，应服从祭司们：你们应信服并听从你们的长老，因为他们为了你们的灵魂，常醒寤不寐，好像要代你们交账的人（希伯来13:17）甚至，我主基督还教导，应该顺从邪恶的祭司们：经师和法利塞人坐在梅瑟的讲座上3凡他们对你们所说的，你们要行要守；但不要照他们的行为去做，因为他们只说不做。（玛窦23:2）
The Honour Due To Civil Rulers
对执政者的尊重
The same is to be said of civil rulers, governors, magistrates and others to whose authority we are subject. TheApostle in his Epistle to the Romans, explains at length the honour, respect and obedience that should be shownthem, and he also bids us to pray for them. St. Peter says: Be ye subject, therefore, to every human creature forGod's sake; whether it be to the king as excelling, or to governors as sent by him.
同样的，对于君主，总督，执政和其他我们服从的权威也要有尊重。宗徒在罗马书里，用很长的篇幅解释了对他们应有的尊重和服从，宗徒还要求我们为他们祈祷。圣伯多禄说：你们要为主的缘故，服从人立的一切制度：或是服从帝王为最高的元首，或是服从帝王派遣来惩罚作恶者，奖赏行善者的总督。（伯前2:13）
For whatever honour we show them is given to God, since exalted human dignity deserves respect because it isan image of the divine power, and in it we revere the providence of God who has entrusted to men the care ofpublic affairs and who uses them as the instruments of His power.
因为，我们对他们的无论任何尊重，都是给天主的，人类尊严值得尊敬，是因为这尊严是神圣权力的肖像，我们尊重天主圣意，祂对人类委托了处理公共事务的权力，使用这权力的就是在行使祂的能力的工具。
If we sometimes have wicked and unworthy officials it is not their faults that we revere, but the authority fromGod which they possess. Indeed, while it may seem strange, we are not excused from highly honouring themeven when they show themselves hostile and implacable towards us. Thus David rendered great services to Sauleven when the latter was his bitter foe, and to this he alludes when he says: With them that hated peace I waspeaceable.
有时会有邪恶的和不胜任的人，我们并不是尊重他们的错误，而且尊重他们从天主而来的权威。的确，这看起来非常的奇怪，甚至在他们对我们表现出敌意和不相容时，我们也责无旁贷的高度尊重他们。所以，达味为撒乌耳献上了极大的服务，然而撒乌耳却是达味最大的敌人，达味说：对我言谈无非和平，他们却鼓励战争。（圣咏120:7）
However, should their commands be wicked or unjust, they should not be obeyed, since in such a case they rulenot according to their rightful authority, but according to injustice and perversity.
然而，如果他们下达的命令是邪恶和不义的，就不能遵守，因为这种情况下，他们没有出自正义的权柄来统治，而是不义和错乱。
'That Thou Mayest be Long-lived," etc.
好使你在上主你的天主赐给你的地方，延年益寿
Having explained the above matters, the pastor should next consider the reward promised to the observance ofthis Commandment and its appropriateness. That reward is great, indeed, for it consists principally in length ofdays. They who always preserve the grateful remembrance of a benefit deserve to be blessed with its prolongedenjoyment. Children, therefore, who honour their parents, and gratefully acknowledge the blessing of lifereceived from them are deservedly rewarded with the protracted enjoyment of that life to an advanced age.
解释完以上的命题后，牧者接下来要解释遵守本诫命后，天主赐给的回报和应得。回报是丰厚的，因为首要的回报是年岁的延长。那些经常能想起天主赐给好处的人们，应得这延长年岁的享受。那些尊重父母的子孙们，感激地承认从他们那里得到的生活的祝福，他们值得享受这延长的享受，直到高龄。
Reward Promised For Observance Of This Commandment
遵守本诫命所许诺的赏报
The (nature of the) divine promise also demands distinct explanation. It includes not only the eternal life of theblessed, but also the life which we lead on earth, according to the interpretation of St. Paul: Piety is profitable toall things, having promise of the life that now is, and of that which is to come.
需要特别解释一下神的许诺的本质。这本质不仅包括了受祝福者的永恒的生命，还包括了在尘世的生命。根据圣保禄宗徒的解释：惟独虔敬在各方面都有益处，因为有今生与来生的应许。（弟茂德前书4:8）
Many very holy men, it is true, such as Job, David, Paul, desired to die, and a long life is burdensome to theafflicted and wretched: but the reward which is here promised is, notwithstanding, neither inconsiderable, nor tobe despised.
许多圣人，如约伯，达味，保禄都渴望死亡，长寿对受折磨和可怜的人而言是负担；但是此处所许诺的回报，既不是不重要的，也不应受蔑视。
The additional words, which the Lord thy God will give thee, promise not only length of days, but also repose,tranquillity, and security to live well; for in Deuteronomy it is not only said, that thou mayest live a long time,but it is also added, and that it may be well with thee, words afterwards quoted by the Apostle.
之后是接下来的话，上主你的天主，不仅会许诺你延年益寿，还有平静，和平，安全的好生活。因为在出谷纪中，不仅说了延年益寿，还说了使你得到幸福，后一句出自宗徒的厄佛所书。
Why This Reward Is Not Always Conferred On Dutiful Children
为何这些许诺并不经常赏给尽职的子女们呢
These blessings, we say, are conferred on those whose piety God rewards; otherwise the divine promises wouldnot be fulfilled, since the more dutiful child is sometimes the more short lived.
我们说，这些祝福授作为回报，天主赏给那些虔诚的人；然而，这神圣的许诺并不常常实现，因为那些尽职的子女有时会更短命。
Now this happens sometimes because it is better for him to depart from this world before he has strayed fromthe path of virtue and of duty; for he was taken away lest wickedness should alter his understanding, or deceitbeguile his soul. Or because destruction and general upheaval are impending, he is called away that he mayescape the calamities of the times. The just man, says the Prophet, is taken away from before the face of evil,lest his virtue and salvation be endangered when God avenges the crimes of men. Or else, he is spared the bitteranguish of witnessing the calamities of his friends and relations in such evil days. The premature death of thegood, therefore, gives special reason for fear.
有时发生这种情况，是因为对他来说，在他偏离美德和职责之路之前，提前离开尘世反而更好，以免邪恶的人改变他的想法，诡计欺骗了他的灵魂。又因为灾难和突变即将发生，他被提去好避免这时代的灾难。先知说：义人被接去，是为了脱离灾难。（依撒依亚57:1）以免他的德性和救恩在天主报复人的罪行时受到危险。又或者，他被免于痛苦的看到他的朋友和亲戚在这邪恶的日子里承受的灾难。善人的早死，意味着有特殊原因应该引起恐惧的担心。
Punishment For Violation Of This Commandment
违反本诫命的惩罚
But if God promises rewards and blessings to grateful children, He also reserves the heaviest chastisements topunish those who are wanting in filial piety; for it is written: He that curseth his father or mother shall die thedeath: He that afflicteth his father and chaseth away his mother, is infamous and unhappy." He that curseth hisfather and mother, his lamp shall be put out in the midst of darkness: The eye that mocketh at his father, andthat despiseth the labour of his mother in bearing him, let the ravens of the brooks pick it out, and the youngeagles eat it. There are on record many instances of undutiful children, who were made the signal objects of thedivine vengeance. The disobedience of Absalom to his father David did not go unpunished. On account of hissin he perished miserably, transfixed by three lances.
如果天主对感激的子女提供了赏报和降福，祂也对那些没有满全子女责任的保留了最严重的惩罚。因为经上写着：凡打父亲或母亲的，应受死刑。（出谷20:17）苛待父亲，迫走母亲的，实是卑贱可耻的儿子。（箴言19:26）凡是辱骂自己父母的人，他的灯必在幽暗中熄灭。（箴言20:20）谁嘲笑父亲，或轻视年老的母亲，愿他的眼睛，被谷中的乌鸦啄去，为小鹰所食。（箴言30:17）经里有许多不尽职的子女例子，他们都成为了神的复仇目标。达味的儿子阿贝沙隆叛逆父亲，得到了惩罚。由于他的罪，他死的很惨，被三支矛刺穿。
Of those who resist the priest it is written: He that will be proud, and refuse to obey the commandment of thepriest, who ministereth at that time to the Lord thy God, by the decree of the judge, that man shall die.
对于拒绝服从祭司的人，经上写道：若有人擅自行事，不听从那侍立于上主你的天主前供职的司祭，或不听从判官，应把这人处死。（申命纪17:12）
Duties of Parents Towards their Children
父母对子女的职责
As the law of God commands children to honour, obey, and respect their parents so are there reciprocal dutieswhich parents owe to their children. Parents are obliged to bring up their children in the knowledge and practiceof religion, and to give them the best rules for the regulation of their lives; so that, instructed and trained inreligion, they may serve God holily and constantly. It was thus, as we read, that the parents of Susanna acted.
既然天主的法律命令子女要尊重，顺从，尊敬他们的父母，所以相互的也有父母对子女的责任。父母有义务在知识和信仰实践中抚养子女，给他们生活最好的规矩来训练和教导信仰，父母应该圣洁的和持续的服务天主。如同我们在经中读到苏撒纳的父母的所行。（达尼尔13:3）
The priest, therefore, should admonish parents to be to their children guides in the virtues of justice, chastity,modesty and holiness.
祭司因此应轻责父母应引导，并为子女的义德、洁德、端庄和圣洁做表率。
Three Things To Be Avoided By Parents
父母应避免的三件事
He should also admonish them to guard particularly against three things, in which they but too often transgress.
牧者还应轻责父母，做好守护，不要做三件事，这是他们太经常犯的错误。
In the first place, they are not by words or actions to exercise too much harshness towards their children. This isthe instruction of St. Paul in his Epistle to the Colossians: Fathers, he says, provoke not your children to anger,lest they be discouraged. For there is danger that the spirit of the child may be broken, and he become abjectand fearful of everything. Hence (the pastor) should require parents to avoid too much severity and to chooserather to correct their children than to revenge themselves upon them.
第一，他们不要对子女太过于严厉。保禄宗徒给格罗森教会的信说：作父母的，不要激怒你们的子女，免得他们灰心丧志。（格3:21）因为孩子的精神会有破裂的危险，然后变得绝望，害怕任何事情。因此牧者应要求父母避免对孩子过于严厉，而是应纠正子女的行为，不应报复他们。
Should a fault be committed which requires reproof and chastisement, the parent should not, on the other hand,by undue indulgence, overlook its correction. Children are often spoiled by too much lenity and indulgence onthe part of their parents. The pastor, therefore, should deter from such excessive mildness by the warningexample of Heli, the high-priest, who, on account of over-indulgence to his sons, was visited with the heaviestchastisements.
其次，已犯的错误应该指责和惩罚，另一方面，父母不应溺爱，并疏于纠错。孩子经常被父母的仁慈和迁就所溺爱。牧者应该阻止这种过分的温和，举大祭司厄里的例子，由于他过分迁就自己的儿子，以至于全家受到了最严厉的惩罚。
Finally, to avoid what is most shameful in the instruction and education of children, let them not propose tothemselves aims that are unworthy. Many there are whose sole concern is to leave their children wealth, richesand an ample and splendid fortune; who encourage them not to piety and religion, or to honorableemployment, but to avarice, and an increase of wealth, and who, provided their children are rich and wealthy,are regardless of their good name and eternal salvation. Can anything more shameful be thought or expressed?
最后，为了避免用最羞耻的思想教导和教育孩子，使他们不把自己的目标定在那些无价值的事情上。许多人只考虑留给孩子财富、巨额的遗产，也不鼓励孩子信仰的虔诚，或者追求光荣的职业，而是追求贪婪和财富的增加，这些人假如他们的子女很富有，但这跟好名声和永恒的救恩又有申命关系呢？还能有比追求这个更羞耻的思想吗？
Of such parents it is true to say, that instead of bequeathing wealth to their children, they leave them rather theirown wickedness and crimes for an inheritance; and instead of conducting them to heaven, lead them to theeternal torments of hell.
对于这样的父母，与其说他们把财富留给了孩子，不如说他们把他们自己的邪恶和罪过当成了遗产，并非促使孩子去天堂，而是引导他们去地狱永罚。
The priest, therefore, should impress on the minds of parents salutary principles and should exhort them toimitate the virtuous example of Tobias, that having properly trained up their children to the service of God andto holiness of life, they may, in turn, experience at their hands abundant fruit of filial affection, respect andobedience.
因此祭司要用有益的原则来强化父母的思想，劝告他们效法有德行的榜样多俾亚，恰当的训练子女去服务天主，度圣化的生活，作为回报，父母能在自己的手里培养出孝顺，尊重和服从的丰富果实。
