THE FIFTH COMMANDMENT : "Thou shalt not kill"
第五诫命：不可杀人
Importance Of Instruction On This Commandment
本诫命的重要性
The great happiness proposed to the peacemakers, of being called the children of God, should prove a powerfulincentive to the pastor to explain to the faithful with care and accuracy the obligations imposed by thisCommandment. No means more efficacious can be adopted to promote peace among mankind, than the properexplanation of this Commandment and its holy and due observance by all. Then might we hope that men, unitedin the strictest bonds of union, would live in perfect peace and concord.
缔造和平的人是有福的，因为他们要称为天主的子女。（真福八端之一）牧者可以引用这句话给信友证明并详细解释本诫命的义务。在人类中推广和平，没有比正确解释本诫命和遵守本诫命的神圣义务更有效的办法了。然后我们希望所有人，团结在最严格的联盟里，生活在完美的和平和谐中。
The necessity of explaining this Commandment is proved from the following. Immediately after the earth wasoverwhelmed in universal deluge, this was the first prohibition made by God to man. I will require the blood ofyour lives, He said, at the hand of every beast and at the hand of man. In the next place, among the precepts ofthe Old Law expounded by our Lord, this Commandment was mentioned first by Him; concerning which it iswritten in the Gospel of St. Matthew: It has been said thou shalt not kill, etc.
以下是解释本诫命的必要性。在灭世洪水结束后，这是天主给人类的第一条禁令。上主说“我要追讨害你们生命的血债：向一切野兽追讨，向人，向为弟兄的人，追讨人命。”（创世纪9:5）之后，在基督我主解释旧约法律时，本诫命第一次被提到；圣玛窦记载：你们一向听过给古人说：『不可杀人！』谁若杀了人，应受裁判。（玛窦5:21）
The faithful, on their part, should hear with willing attention the explanation of this Commandment, since itspurpose is to protect the life of each one. These words, Thou shalt not kill, emphatically forbid homicide; andthey should be heard by all with the same pleasure as if God, expressly naming each individual, were to prohibitinjury to be offered him under a threat of the divine anger and the heaviest chastisements. As, then, theannouncement of this Commandment must be heard with pleasure, so also should the avoidance of the sinwhich it forbids give pleasure.
在信友这边，他们要主动的留心本诫命的解释，因为本诫命的目的是保护每个人的生命。这句话，不可杀害，斩钉截铁的禁止杀人；所有人都应喜悦的聆听本诫命，就好象天主对每个人说，禁止人们把伤害当成祭品献给祂，否则就要引起神的义怒和最严重的惩罚。因此，本诫命的宣布必须怀着喜悦而聆听，因为避免犯本诫命给人带来喜悦。
Two Parts Of This Commandment
本诫命的两个部分
In the explanation of this Commandment the Lord points out its twofold obligation. The one is prohibitory andforbids us to kill; the other is mandatory and commands us to cherish sentiments of charity, concord andfriendship towards our enemies, to have peace with all men, and finally, to endure with patience everyinconvenience.
在解释本诫命时，上主指出了双重义务。其一是禁令，禁止我们杀害，另一个是强制令，命令我们对我们的敌人要怀有爱德，和谐和友谊，与所有人保持和平，最后，在困难时要耐心忍受。
The Prohibitory Part of this Commandment
本诫命的禁令部分
Execution Of Criminals
处死罪犯
Another kind of lawful slaying belongs to the civil authorities, to whom is entrusted power of life and death, bythe legal and judicious exercise of which they punish the guilty and protect the innocent. The just use of thispower, far from involving the crime of murder, is an act of paramount obedience to this Commandment whichprohibits murder. The end of the Commandment- is the preservation and security of human life. Now thepunishments inflicted by the civil authority, which is the legitimate avenger of crime, naturally tend to this end,since they give security to life by repressing outrage and violence. Hence these words of David: In the morningI put to death all the wicked of the land, that I might cut off all the workers of iniquity from the city of the Lord.
另一种合法的处决，属于社会的权威者，他们被授予了生死的权力。通过合法的和审慎的过程，他们惩罚罪犯，保护无辜。这种权力的正义使用跟谋杀的罪行完全不同，这正是对禁止谋杀的诫命的最高遵守的行为。本诫命的目的是人类生命的保护和安全。由社会的权威所施加的惩罚，就是对罪行的合法报复，自然的可以达到这个目的，因为他们通过压制暴力暴行来保护生命的安全。因此达味说：我每日清早要灭绝在国内所有的罪人，我要由上主的城内铲除所有作恶的人。（圣咏101:8）
Killing In A Just War
正义战争中的杀害
In like manner, the soldier is guiltless who, actuated not by motives of ambition or cruelty, but by a pure desireof serving the interests of his country, takes away the life of an enemy in a just war.
同样的，在正义战争中，士兵并非出于野心和残忍的动机，而是纯粹为了服务国家的利益，夺走敌人的生命，也是无罪的。
Furthermore, there are on record instances of carnage executed by the special command of God. The sons ofLevi, who put to death so many thousands in one day, were guilty of no sin; when the slaughter had ceased, theywere addressed by Moses in these words: You have consecrated your hands this day to the Lord.
此外，圣经里还记录了天主特殊命令的杀戮。肋未的子孙在一天内杀了几千人，也是无罪的。当杀戮停止时，梅瑟对他们说：「今天你们应接受奉事上主的圣职，因为你们每人牺牲了自己的儿子和兄弟，上主今日必赐福与你们。」（出谷32:29）
Killing By Accident
意外死亡
Again, death caused, not by intent or design, but by accident, is not murder. He that killeth his neighbourignorantly, says the book of Deuteronomy, and who is proved to have had no hatred against him yesterday andthe day before, but to have gone with him to the wood to hew wood, and in cutting down the tree the axe sliptout of his hand, and the iron slipping from the handle struck his friend and killed him, shall live. Suchaccidental deaths, because inflicted without intent or design, involve no guilt whatever, and this is confirmed bythe words of St. Augustine: God forbid that what we do for a good and lawful end shall be imputed to us, if,contrary to our intention, evil thereby befall any one.
此外，那些由意外而非故意或设计造成的死亡，不算谋杀。申命纪中这样说：假使有人无意杀了邻人，彼此又素无仇怨：比如他与邻人同去林中伐树，当他手挥斧子伐树时，斧头脱了柄，落在邻人身上，以致毙命，他就可逃到这些城中的一座城去，为保全性命。（申命记19:5）这种死亡事故并非故意或计划，因此没有任何罪。圣奥斯定也肯定了这点，说：我们出于良善与合法的目的所做的事，如果结果与我们的目的相悖，不幸降到了某人身上，天主禁止归罪于我们。
There are, however, two cases in which guilt attaches (to accidental death). The first case is when death resultsfrom an unlawful act; when, for instance, a person kicks or strikes a woman in a state of pregnancy, andabortion follows. The consequence, it is true, may not have been intended, but this does not exculpate theoffender, because the act of striking a pregnant woman is in itself unlawful. The other case is when death iscaused by negligence, carelessness or want of due precaution.
然而，有两种意外死亡的情况有罪。第一种是死亡出自于一个不合法的行为，例如，某人踢打了孕妇造成流产。虽然后果并非是故意的，但是并不能免罪，因为打孕妇的行为本身就是不合法的。第二种情况是由于疏忽，粗心和缺少预防造成的死亡。
Killing In Self-Defence
自卫中的杀害
If a man kill another in self-defence, having used every means consistent with his own safety to avoid theinfliction of death, he evidently does not violate this Commandment.
如果一个人在自卫中杀了人，使用了一切可能的办法确保自身安全来避免死亡的威胁，他明显的没有违反本条诫命。
Negative Part Of This Commandment Forbids Murder And Suicide
本诫命的否定部分禁止谋杀和自杀
The above are the cases in which life may be taken without violating this Commandment; and with theseexceptions all other killing is forbidden, whether we consider the person who kills, the person killed, or themeans used to kill.
以上就是没有违反本诫命时的例外情况，除此之外其他的杀人行为都是禁止的，无论我们考虑杀人者，被杀者和杀人方式时。
As to the person who kills, the Commandment recognises no exception whatever, be he rich or powerful, masteror-parent. All, without exception or distinction, are forbidden to kill.
关于杀人者，本诫命下没有例外，无论贫富，权势，主人或父母。所有人都不得杀人，没有例外。
With regard to the person killed, the law extends to all. There is no individual, however humble or lowly hiscondition, whose life is not shielded by this law.
关于被杀者，法律也延伸至全部人。没有任何个体，无论他所处地位谦卑或底下，本诫命没有不覆盖的。
It also forbids suicide. No man possesses such power over his own life as to be at liberty to put himself to death.
本诫命也禁止自杀。没有人对自己的生命有这种可以致死的自由权力。
Hence we find that the Commandment does not say: Thou shalt not kill another, but simply: Thou shalt not kill.
所以，我们看到本诫命没有说：你不得杀别人。而是简单的：你不得杀人。
Finally, if we consider the numerous means by which murder may be committed, the law admits of noexception. Not only does it forbid to take away the life of another by laying violent hands on him, by means of asword, a stone, a stick, a halter, or by administering poison; but also strictly prohibits the accomplishment of thedeath of another by counsel, assistance, help or any other means whatever.
最后，如果我们考虑种种的谋杀方式在本法律下没有任何的例外。不仅禁止任何的暴力杀害他人，如用剑、石头、棍棒、绞索或毒药；还严格禁止对谋杀的共谋、协助或其他的参与。
Sinful Anger Is Also Forbidden By The Fifth Commandment
第五诫命也禁止犯罪的愤怒
The Jews, with singular dullness of apprehension, thought that to abstain from taking life with their own handswas enough to satisfy the obligation imposed by this Commandment. But the Christian, instructed in theinterpretation of Christ, has learned that the precept is spiritual, and that it commands us not only to keep ourhands unstained, but our hearts pure and undefiled; hence what the Jews regarded as quite sufficient, is notsufficient at all. For the Gospel has taught that it is unlawful even to be angry with anyone: But I say to you thatwhosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother,"Raca," shall be in danger of the council. And whosoever shall say, "Thou fool," shall be in danger of hell fire.
犹太人的单一迟钝理解，认为只要杜绝通过自己的手取他人性命的话，就足以满足本诫命的义务了。但是基督徒，受到了基督的训导，理解了本诫命是精神性的，命令我们不仅要手不沾血，而且我们的心也要纯洁无染。所以犹太人认为的足够了，实际上完全不够。因为福音教导我们，甚至对任何人生气也是不合法的：凡向自己弟兄发怒的，就要受裁判；谁若向自己的弟兄说「傻子」，就要受议会的裁判；谁若说「疯子」，就要受火狱的罚。（玛窦5:22）
From these words it clearly follows that he who is angry with his brother is not free from sin, even though heconceals his resentment; that he who gives indication of his wrath sins grievously; and that he who does nothesitate to treat another with harshness, and to utter contumelious reproaches against him, sins still moregrievously.
从这些话中清楚的得出，对自己兄弟发怒是犯罪，甚至他隐藏了自己的怒火；只要他显示出愤怒的，就是严重的罪；如果毫不犹豫的对他人大喊，甚至傲慢的斥责，罪会更加严重。
This, however, is to be understood of cases in which no just cause of anger exists. God and His laws permit usto be angry when we chastise the faults of those who are subject to us. For the anger of a Christian shouldspring from the Holy Spirit and not from carnal impulse, seeing that we should be temples of the Holy Ghost, inwhich Jesus Christ may dwell.
然而，要理解以上所说是在没有正当理由生气的情况下。天主和祂的法律允许我们在惩罚那服从我们之人的错误时愤怒。因为基督徒的愤怒应出自于圣神，而非出自肉体的冲动，我们的身体应该是圣神的宫殿，基督耶稣应居住的地方。
Our Lord has left us many other lessons of instruction with regard to the perfect observance of this law, such asNot to resist evil; but if one strike thee on thy right cheek, turn to him also the other. And if a man will contendwith thee in judgment, and take away thy coat, let go thy cloak also unto him; and whosoever will force theeone mile, go with him two.
我们的主留给我们许多关于完美遵守本法律的教导，比如：不要抵抗恶人；而且，若有人掌击你的右颊，你把另一面也转给他。那愿与你争讼，拿你的内衣的，你连外衣也让给他。若有人强迫你走一千步，你就同他走两千步。（玛窦5:39）
Remedies Against The Violation Of This Commandment
对犯了本条诫命的补救
From what has been said, it is easy to see how inclined man is to those sins which are prohibited by thisCommandment, and how many are guilty of murder, if not in fact, at least in desire. As, then, the SacredScriptures prescribe remedies for so dangerous a disease, the pastor should spare no pains in making themknown to the faithful.
从以上所讲，可以很容易的看出，人们是多么容易冒犯本条诫命啊，有如此多的谋杀罪，即便没有实施，但至少有意愿。所以，圣经对这种危险的疾病开出了药方，牧者务必应使信友理解之，哪怕传道面临痛苦。
Of these remedies the most efficacious is to form a just conception of the wickedness of murder. The enormityof this sin is manifest from many and weighty passages of Holy Scripture. So much does God abominatehomicide that He declares in Holy Writ that of the very beast of the field He will exact vengeance for the life ofman, commanding the beast that injures man to be put to death. And if (the Almighty) commanded man to havea horror of blood,' He did so for no other reason than to impress on his mind the obligation of entirelyrefraining, both in act and desire, from the enormity of homicide.
在这些补救办法中，最有效的就是对谋杀的邪恶形成一个正义的概念。在圣经的许多篇章中都指明了这罪行的穷凶极恶，天主是多么憎恨杀人，祂用上智宣布，甚至向一切野兽追讨人命，命令伤害人的野兽要被处死。天主的命令让人如此害怕血债，祂这么做的没有其他的原因，除了加深人对本诫命责任的理解，就是在思想和行为中全面抑制杀人的罪恶。
The murderer is the worst enemy of his species, and consequently of nature. To the utmost of his power hedestroys the universal work of God by the destruction of man, since God declares that He created all things forman's sake. Nay, as it is forbidden in Genesis to take human life, because God created man to his own imageand likeness, he who makes away with God's image offers great injury to God, and almost seems to lay violenthands on God Himself !
杀人者是整个人类最坏的敌人，也是自然的最坏敌人。他通过摧毁人，从而用全力摧毁了天主的普遍工作，因为天主创造万物是为了人。不，如同在创世纪中禁止取人性命，因为天主是按照祂自己的肖像造了人，凡是摧毁天主肖像的就是对天主造成了巨大的伤害，被认为是对天主本身的最猛烈的进攻。
David, thinking of this with a mind divinely illumined, complained bitterly of the bloodthirsty in these words:Their feet are swift to shed blood. He does not simply say, they kill, but, they shed blood, words which serve tomark the enormity of that execrable crime and to denote the barbarous cruelty of the murderer. With a view alsoto describe in particular how the murderer is precipitated by the impulse of the devil into the commission ofsuch a crime, he says: Their feet are swift.
达味在思考这件事时，受到了神圣启迪，他控告这些嗜血者时说：“他们的脚急于倾流人血”（箴言1:16）。他没有简单的说，他们杀人，而是说他们流人血，用这词是为了表明这受谴责之罪的穷凶恶极，以及杀人者的野蛮残酷。以期特别描述这些杀人者是如何被邪恶驱动来实施如此的罪行时，他说：他们的脚急于。
Positive Part of this commandment
本诫命的肯定部分
Love Of Neighbour Inculcated
本诫命也包括了爱邻人
The mandatory part of this Commandment, as Christ our Lord enjoins, requires that we have peace with allmen. Interpreting the Commandment He says: If therefore thou offer thy gift at the altar, and there thouremember that thy brother hath anything against thee; leave there thy offering before the altar, and go first to bereconciled to thy brother, and then coming thou shalt offer thy gift, etc.
本诫命的命令部分要求我们与所有人保持合同，这与基督我主的命令一样。在解释本诫命时，祂说：所以，你若在祭坛前，要献你的礼物时，在那里想起你的弟兄有什么怨你的事，就把你的礼物留在那里，留在祭坛前，先去与你的弟兄和好，然后再来献你的礼物，等等。（玛窦5:23）
Charity To All Commanded
命令对所有人的爱德
In explaining this admonition, the pastor should show that it inculcates the duty of charity towards all withoutexception. In his instruction on the precept he should exhort the faithful as much as possible to the practice ofthis virtue, since it is especially included in this precept. For since hatred is clearly forbidden by thisCommandment, as whosoever hateth his brother is a murderer, it follows, as an evident consequence, that theCommandment also inculcates charity and love.
在解释这个告诫时，牧者应反复灌输，爱德的责任是对所有人的，毫无例外。在牧者的讲道中，他应力劝信友尽可能的践行此德性，因为这也被包含在本诫命中。因为很清晰的，本诫命禁止仇恨敌意，因为无论谁恨他的兄弟，就是杀人犯，因此明显的结论就是，本诫命也灌输了爱和爱德。
Patience, Beneficence And Mildness Commanded
命令要有耐心，慈善和温和
And since the Commandment inculcates charity and love, it must also enjoin all those duties and good officeswhich follow in their train. Charity is patient, says St. Paul. We are therefore commanded patience, in which, asthe Redeemer teaches, we shall possess our souls. Charity is kind; beneficence is, therefore, the friend andcompanion of charity. The virtue of beneficence and kindness has a great range. Its principal offices are torelieve the wants of the poor, to feed the hungry, to give drink to the thirsty, to clothe the naked; and in all theseacts of beneficence we should proportion our liberality to the wants and necessities of those we help.
既然本诫命教导了爱与爱德，因此也必定命令了相应的职责和责任。爱是含忍的（格前13：4），圣保禄说。救世者教导我们，“你们要凭著坚忍，保全你们的灵魂。”（路加21:19）爱德是友善，因此慷慨就是爱德的朋友和伴随物。慷慨的德性和仁慈有极大的范围。其首要的职责是缓解穷人的匮乏，救济缺衣少食者；在所有的慈善行为中，我们应该将我们的慷慨与被救济者的匮乏和必须按照比例送出。
These works of beneficence and goodness, in themselves exalted, become still more illustrious when donetowards an enemy; for our Saviour says: Love your enemies, do good to them that hate you, which also theApostle enjoins in these words: If thine enemy be hungry, give him to eat: if he thirst, give hint to drink. For,doing this, thou shalt heap coals of fire on his head. Be not overcome by evil, but overcome evil by good.
这些慷慨与慈善，是受到赞扬的，特别是送给敌人的时候，就更加杰出耀眼。因为我们的救主说：应爱你们的仇人，善待恼恨你们的人；（路加6:27）宗徒命令我们：如果你的仇人饿了，你要给他饭吃；渴了，应给他水渴，因为你这样作，是将炭火堆在他头上。你不可为恶所胜，反应以善胜恶。（罗马12:20）
Finally, if we consider the law of charity, which is kind, we shall be convinced that to practice the good officesof mildness, clemency, and other kindred virtues, is a duty prescribed by that law.
最后，如果我们考虑到爱德之法律，这是友善的法律，我们会确信，践行温和的、仁慈的和其他类似美德之任务，是被法律所命令的职责。
Forgiveness Of Injuries Commanded
命令要宽恕所受伤害
But the most important duty of all, and that which is the fullest expression of charity, and to the practice ofwhich we should most habituate ourselves, is to pardon and forgive from the heart the injuries which we mayhave received from others. The Sacred Scriptures, as we have already observed, frequently admonish and exhortus to a full compliance with this duty. Not only do they pronounce blessed those who do this, but they alsodeclare that God grants pardon to those who really fulfil this duty, while He refuses pardon to those who neglectit, or refuse to obey it.
但是一切职责中最重要的，这也是爱德最满全的表达，在实践爱德中我们应该最让自己习惯的，就是从内心宽恕和原谅我们受到的其他人的伤害。如同我们看到的，圣经中时常的轻责和劝导我们要完全遵守这个职责。圣经不仅宣布谁做到了就是受祝福的，而且还宣布天主会宽恕那些真正履行了这职责的人，而天主也不宽恕那些拒绝遵守的，或者故意忽视的人。
How to Persuade Men to Forgive Injuries
如何劝导人们宽恕伤害
As the desire of revenge is almost natural to man, it becomes necessary for the pastor to exert his utmostdiligence not only to instruct, but also earnestly to persuade the faithful, that a Christian should forgive andforget injuries; and as this is a duty frequently inculcated by sacred writers, he should consult them on thesubject, in order to be able to subdue the pertinacity of those whose minds are obstinately bent on revenge, andhe should have ready the forcible and appropriate arguments which those Fathers piously employed. The threefollowing considerations, however, demand particular exposition.
因为报复的愿望对人而言是几乎很自然的，因此牧者有必要运用他最勤勉的努力去教导，去劝说信友，作为一个基督徒应该原谅和宽恕伤害。这个责任被许多教会圣师反复灌输，牧者应该从他们的作品中得到建议，为了能使那些思想固执于报复复仇的人给扭转过来，牧者应时刻准备好，从教会圣师那里学到的强迫的和恰当的论证。所以，以下的三个意见，需要特别的阐述。
All We Have To Endure Comes From God
我们所有人都必须忍受从天主而来的
First, he who thinks himself injured ought above all to be persuaded that the man on whom he desires to berevenged was not the principal cause of the loss or injury. Thus that admirable man, Job, when violently injuredby the Sabeans, the Chaldeans, and by Satan, took no account of these, but as a righteous and very holy manexclaimed with no less truth than piety: The Lord gave, the Lord hath taken away. The words and the exampleof that man of patience should, therefore, convince Christians, and the conviction is most just, that whateverchastisements we endure in this life come from the hand of God, the Father and Author of all justice and mercy.
首先，认为自己受了伤害的人，要优先劝他，他意图复仇之人并不是他受到的伤害或损失的首要原因。因此，那可敬之人，约伯在受到舍巴人、加色丁人和撒旦的严重伤害后，他没有考虑这些，而是以一个非常正直和圣洁的人虔诚的呼号：上主赐的，上主收回，愿上主的名受到赞美！（约伯1:21）因此，他的榜样和话语说服了基督徒，并且这种说服是最正义的，无论我们此生忍受多么大的惩罚，都是出自天主之手，祂是一切正义和仁慈之父和作者。
He chastises us not as enemies, but, in His infinite goodness, corrects us as children. To view the matter in itstrue light, men, in these cases, are nothing more than the ministers and agents of God. One man, it is true, maycherish the worst feelings towards another, he may harbour the most malignant hatred against him; but, withoutthe permission of God, he can do him no injury. This is why Joseph was able patiently to endure the wickedcounsels of his brethren, and David, the injuries inflicted on him by Semei.
祂不仅用敌人惩罚我们，而且，在祂无穷的美善中，纠正我们的错误如纠正儿童般。在真光中来看待这事的话，在发生的这种事情中，人不过就是天主的代理和执行者而已。虽然的确，一个人能做到用最坏的感情对待他人，他能用最恶毒的憎恨对待他人，但是，如果没有天主的允许，他不能伤害他人。这就是为什么若瑟能够最耐心的忍受他兄弟的邪恶建议，以及达味忍受撒乌耳对他的折磨。
Here also applies an argument which St. Chrysostom has ably and learnedly handled. It is that no man is injuredbut by himself. Let the man, who considers himself injured by another, consider the matter in the right way andhe will certainly find that he has received no injury or loss from others. For although he may have experiencedinjury from external causes, he is himself his greatest enemy by wickedly staining his soul with hatred,malevolence and envy.
此外，圣金口若望的观点也应介绍。那就是没人能被伤害，除了他自己。让这个认为自己被别人伤害的人，用正确的方法思考，他就会确定的发现，从其他人那里没有受到任何损失和伤害。因为尽管，他经受了外在的伤害，但是他满怀憎恨，嫉妒和恶意的，被邪恶所污染的灵魂就是他自己最大的敌人。
Advantages Of Forgiveness
宽恕带来的好处
The second consideration is that there are two advantages, which are the special rewards of those, who,influenced by a holy desire to please God, freely forgive injuries. In the first place, God has promised that hewho forgives, shall himself obtain forgiveness of sins, a promise which clearly shows how acceptable to God isthis duty of piety. In the next place, the forgiveness of injuries ennobles and perfects our nature; for by it man isin some degree made like to God, Who maketh his sun to shine on the good and the bad, and raineth upon thejust and the unjust.
第二个思考是，有两个好处，这是一种对那些愿意宽恕伤害的人的特别回报，他们这样做是渴望取悦天主。首先，天主对原谅他人的，自己也可获得罪的宽恕，这清楚的展示了本职责是多么的受到天主的接受。接下来，对伤害的宽恕使我们的本质得到崇高和完美；因为人在某种程度上多少相似天主，因为他使太阳上升，光照恶人，也光照善人；降雨给义人，也给不义的人。（玛窦5:45）
Disadvantages Of Revenge
报复的损害
Finally, the disadvantages which arise from the refusal to pardon others are to be explained. The pastor,therefore, should place before the eyes of the unforgiving man that hatred is not only a grievous sin, but alsothat the longer it is indulged the more deeply rooted it becomes. The man, of whose heart this passion has oncetaken possession, thirsts for the blood of his enemy. Filled with the hope of revenge, he will spend his days andnights brooding over some evil design, so that his mind seems never to rest from malignant projects, or evenfrom thoughts of blood. Thus it follows that never, or at least not without extreme difficulty, can he be inducedgenerously to pardon an offence, or even to mitigate his hostility. Justly, therefore, is hatred compared to awound in which the weapon remains firmly embedded.
最后，要解释那拒绝原谅他人所带来的损害。因此，牧者应该在那些不宽恕之人的眼前，展示憎恨不仅是严重的罪，而且沉溺于憎恨越久，恨意越根深。一旦被这种情绪所完全掌控后，这人就想饮他敌人的血。在充满了复仇的念头后，他就日夜设计一些邪恶的计划，因此他的脑海中从不停止恶意的计划，或者血腥的想法。所以，此人就绝不会，或至少极度困难，能被劝说慷慨的原谅一个冒犯，甚至缓和他的敌意。因此，非常正义的，憎恨被比喻为一个伤口，造成伤口的武器还依然稳固的插在伤口里面。
Moreover, there are many evil consequences and sins which are linked together with this one sin of hatred.Hence these words of St. John: He that hateth his brother, is in darkness, and walketh in darkness, and knowethnot whither he goeth; because the darkness hath blinded his eyes. He must, therefore, frequently fall; for howcan anyone view in a favourable light the words or actions of him whom he hates? Hence arise rash and unjustjudgments, anger, envy, detractions, and other evils of the same sort, in which are often involved those who areconnected by ties of friendship or blood; and thus does it frequently happen that this one sin is the prolificsource of many.
进一步的，有许多邪恶的后果和罪恶，都跟憎恨之罪有关系。因此圣若望说：但是恼恨自己弟兄的，就是在黑暗中，且在黑暗中行走，不知道自己往那里去，因为黑暗弄瞎了他的眼睛。（若一2:11）他肯定经常的跌倒；因为，恨一个人的时候，他怎么能正确的看待被他所恨之人的言行呢？因此，鲁莽和不正义的判断，愤怒，嫉妒，诽谤和其他各种的邪恶就增长，这就涉及到了相互的亲朋好友，所以很经常的，这一个罪就成为了许多罪的源头。
Not without good reason is hatred called the sin of the devil. The devil was a murderer from the beginning; andhence our Lord Jesus Christ, the Son of God, when the Pharisees sought His life, said that they were begotten oftheir father the devil.
没有好原因的恨意就被称为恶魔之罪。这恶魔就是从创世时的杀人犯；因此我主耶稣基督，天主子，在法理塞人想用石头砸死祂时，说他们的父亲就是恶魔。
Remedies Against Hatred
对恨意的治疗
Besides the reasons already adduced, which afford good grounds for detesting this sin, other and most suitableremedies are prescribed in the pages of Holy Writ.
除了已经推导出来的原因，为恼恨此罪这已经足够，其他的最合适的修补和治疗在上智的本篇。
Of these remedies the first and greatest is the example of the Redeemer, which we should set before our eyes asa model for imitation. For He, in whom even suspicion of fault could not be found, when scourged with rods,crowned with thorns, and finally nailed to a cross, uttered that most charitable prayer: Father, forgive them, forthey know not what they do. And as the Apostle testifies: The sprinkling of his blood speaketh better than Abel.
我们的救主就是一切补救中第一个和最大的，我们应该把目光放在模仿祂的榜样上。因为完全无罪，甚至连可疑的犯错都没有，当祂被鞭打，被荆棘冠箍于圣额，最后被钉在十字架上，大声的喊出最有爱德的祷文：父啊！宽赦他们罢！因为他们不知道他们做的是什么。（路加23:34）宗徒也有证言说：接近了新约的中保耶稣，以及他所洒的血：这血比亚伯尔的血说话说得更好。（希伯来12:24）
Another remedy, prescribed by Ecclesiasticus, is to call to mind death and judgment: Remember thy last end,and. thou shalt never sin." As if he had said: Reflect frequently and again and again that you must soon die, andsince at death there will be nothing you desire or need more than great mercy from God, that now you shouldkeep that mercy always before your mind. Thus the cruel desire for revenge will be extinguished; for you candiscover no means better adapted, none more efficacious to obtain the mercy of God than the forgiveness ofinjuries and love towards those who in word or deed may have injured you or yours.
在德训篇里开出了另一个补救，那就是时刻想到死亡和审判：你在一切事上，要记得你的末日；这样，你就永远不会犯罪。（德7:40）仿佛在说：你当常念死期，在死亡来临时，除了天主的慈悲，你什么也不想要，所以从此刻起，你应常思对别人慈悲。所以，复仇的残忍念头当禁绝。因为你会发现，没有比宽恕并爱那些在言行上伤害了你的人，更有效更合适的办法来获得天主的慈悲。
