THE SEVENTH COMMANDMENT :"Thou shalt not steal"
第七诫命：不可偷盗
Importance Of Instruction On This Commandment
本诫命教导的重要性
In the early ages of the Church, it was customary to impress on the minds of hearers the nature and force of thisCommandment. This we learn from the reproof uttered by the Apostle against some who were most earnest indeterring others from vices, in which they themselves were found freely to indulge: Thou, therefore, thatteachest another, teachest not thyself: thou that preachest that men should not steal, stealest. The salutary effectof such instructions was not only to correct a vice then very prevalent, but also to repress quarrels, litigation andother evils which generally grow out of theft. Since in these our days men are unhappily addicted to the samevices, with their consequent misfortunes and evils, the pastor, following the example of the holy Fathers andDoctors, should strongly insist on this point and explain with diligent care the force and meaning of thisCommandment.
在早期教会有一种风俗，就是对听众强化解释本诫命的性质和力量。我们从宗徒对某些人的训斥中可以得知，这些人最诚恳的劝阻别人远离邪恶，然而自己却沉溺其中。“那么，你这教导别人的，就不教导你自己吗？为什么你宣讲不可偷盗，自己却去偷？（罗马书2:21）”这训导不仅可以纠正当时流行的堕落，还可以压制争执，诉讼和其他出自偷窃的邪恶。在我们当今的年代，不幸的人们依然沉溺于这同样的邪恶，产生相应的不幸和罪恶。牧者应追随圣父们和圣师们的榜样，强烈的坚持和勤勉的解释本诫命的含义和力量。
This Commandment A Proof Of The Love Of God Towards Us And A Claim On Our Gratitude
本诫命是天主爱我们的证据，也是对我们感激的索取
In the first place the pastor should exercise care and industry in declaring the infinite love of God for man. Notsatisfied with having fenced round, so to say, our lives, our persons and our reputation, by means of the twoCommandments, Thou shalt not kill, Thou shalt not commit adultery, God defends and places a guard over ourproperty and possessions, by adding the prohibition, Thou shalt not steal. These words can have no othermeaning than that which we indicated above when speaking of the other Commandments. They declare thatGod forbids our worldly goods, which are placed under His protection, to be taken away or injured by anyone.
首先，牧者需要小心而辛劳的给天主之无限大爱下定义。通过前两条诫命，不可杀人和不可奸淫，天主给我们的人身和名誉设置了保护，但并未满足于此，天主又增加了禁令不可偷盗来保护我们的土地与财物。这条诫命的含义与我们之前论到的诫命并无区别，宣布了天主禁止我们的世俗财物在祂的保护之下，不可被其他人拿走或伤害。
Our gratitude to God, the author of this law, should be in proportion to the greatness of the benefit the lawconfers upon us. Now since the truest test of gratitude and the best means of returning thanks, consists not onlyin lending a willing ear to His precepts, but also in obeying them, the faithful are to be animated and encouragedto an observance of this Commandment.
我们对本法律的作者，天主表达的感谢程度，要与我们从本法律中获得的好处相匹配。那么现在，最真切的感激和最好的回报方法，不仅在于要愿意听祂的诫命，而且在于遵守诫命，信友要被激励和鼓励去遵守本诫命。
Two Parts Of This Commandment
本诫命的两个部分
Like the preceding Commandments, this one also is divided into two parts. The first, which prohibits theft, ismentioned expressly; while the spirit and force of the second, which enforces kindliness and liberality towardsour neighbour, are implied in the first part.
与之前的诫命类似，本诫命也被分成了两部分。第一部分是禁止偷盗，已经表述清楚了；而第二部分的精神和力量也隐含在第一部分中，那就是对邻人的友善和慷慨。
Negative Part of this Commandment
本诫命的否定部分
Stealing Forbidden
禁止偷盗
We shall begin with the prohibitory part of the Commandment, Thou shalt not steal. It is to be observed, that bythe word steal is understood not only the taking away of anything from its rightful owner, privately and withouthis consent, but also the possession of that which belongs to another, contrary to the will, although not withoutthe knowledge, of the true owner; else we are prepared to say that He who prohibits theft does not also prohibitrobbery, which is accomplished by violence and injustice, whereas, according to St. Paul, extortioners shall notpossess the kingdom of God, and their very company and ways should be shunned, as the same Apostle writes.
我们从本诫命的禁令部分开始，你不可偷盗。根据字面偷盗理解，不仅禁止私自在未同意的情况下拿走任何属于有明确主人的东西，而且还包括真正主人未知的情况下，拿走别人的东西。我们还要说，祂禁止偷窃，也禁止抢劫，抢劫通常伴随着暴力和不义。因此，根据圣保禄，勒索人的不能承继天主的国，要远离他们的同伙和道路。
Theft And Robbery Forbidden
禁止偷盗和抢劫
But though robbery is a greater sin than theft, inasmuch as it not only deprives another of his property, but alsooffers violence and insult to him; yet it cannot be a matter of surprise that the divine prohibition is expressedunder the milder word, steal, instead of rob. There was good reason for this, since theft is more general and ofwider extent than robbery, a crime which only they can commit who are superior to their neighbour in bruteforce and power. Furthermore, it is obvious that when lesser crimes are forbidden, greater enormities of thesame sort are also prohibited.
抢劫是比盗窃严重的罪，不仅剥夺了别人的财产，还伴随着暴力和攻击。所以，神的禁令用了更轻微的词，盗窃而不是掠夺，这就不会令人惊讶。用这个词是有原因的，因为盗窃比抢劫的含义更普遍，因为抢劫是使用了暴力的更大的罪。另外，很明显的，如果轻罪都是禁止的，那么相同的类型的重罪也是禁止的。
Various Names Given To Stealing
盗窃的各种别称
The unjust possession and use of what belongs to another are expressed by different names, according to thediversity of the objects taken without the consent and knowledge of the owners. To take any private propertyfrom a private individual is called theft; from the public, peculation. To enslave a freeman, or appropriate theslave of another is called man-stealing. To steal anything sacred is called sacrilege -- a crime most enormousand sinful, yet so common in our days that what piety and wisdom had set aside for the necessary expenses ofdivine worship, for the support of the ministers of religion, and the use of the poor is employed in satisfyingindividual avarice and the worst passions.
不正义的获取和使用属于他人的东西，根据被拿走物品的多样性，这种行为有许多不同的名称。从私人手中拿着私人财物叫偷窃；从公众手中拿走，叫盗用公款。使自由民为奴，或者占有他人的奴隶被称为盗窃人口。偷圣物被称为亵渎，这是最穷凶极恶最大的罪，在我们当今时代是如此的普遍，以至于人们停止用虔诚和智慧来帮助神圣崇拜的必要费用和支持神职，而是雇佣穷人为了个人的贪婪和最坏的激情。
Desire Of Stealing Forbidden
禁止有偷盗的想法
But, besides actual theft, that is, the outward commission, the will and desire are also forbidden by the law ofGod. The law is spiritual and concerns the soul, the source of our thoughts and designs. From the heart, says ourLord in St. Matthew, come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies.
除了实际的偷盗，就是说除了外在的犯罪行为，意向和愿望也被天主的法律所禁止。这法律是精神性的，并跟灵魂作为我们思想和设计的源泉有关。据圣玛窦记载，我主说过：因为由心里发出来的是恶念、凶杀、奸淫、邪淫、盗窃、妄证、毁谤（玛窦15:19）。
Gravity Of The Sin Of Stealing
偷窃罪的严重性
The grievousness of the sin of theft is sufficiently seen by the light of natural reason alone, for it is a violationof justice which gives to every man his own. The distribution and allotment of property, fixed from thebeginning by the law of nations and confirmed by human and divine laws, must be considered as inviolable, andeach one must be allowed secure possession of what justly belongs to him, unless we wish the overthrow ofhuman society. Hence these words of the Apostle: Neither thieves, nor covetous, nor drunkards, nor railers, norextortioners, shall possess the kingdom of God.
盗窃罪的严重性，单独由自然理性之光就能看出，因为这是一种对赋给每人自然正义的侵犯。从国家法律的起初，由人法和神圣法律确认的财产的分配和分拨制度是不可侵犯的，每人都被允许保护那正义的属于自己的财产，除非我们想推翻整个人类社会。因此，宗徒说：偷窃的、贪婪的、酗酒的、辱骂人的、勒索人的，都不能承继天主的国（格前6:10）。
The long train of evils which this sin entails are a proof at once of its mischievousness and enormity. It givesrise to hasty and rash judgments, engenders hatred, originates enmities, and sometimes subjects the innocent tocruel condemnation.
这个罪行所附属的长长一串的邪恶，就是其严重性和危害性的证据。因为会造成鲁莽的判断，生出憎恨，造成敌意，有时还会使无辜者受到残暴的对待。
What shall we say of the necessity imposed by God on all of satisfying for the injury done? Without restitution,says St. Augustine, the sin is not forgiven. The difficulty of making such restitution, on the part of those whohave been in the habit of enriching themselves with their neighbour’s property, we may learn not only frompersonal observation and reflection, but also from the testimony of the Prophet Habacuc: Woe to him thatheapeth together what is not his own. How long also doth he load himself with thick clay? The possession ofother men's property he calls thick clay, because it is difficult to emerge and extricate one's self from (ill-gottengoods).
我们说，天主对造成的伤害会要求做什么必要的补偿呢？圣奥斯定说，没有赔补，则不宽恕罪恶。对于那些已经养成习惯通过盗窃邻人财产致富的人，我们不仅可以通过个人的反思和遵守来了解，更可以从先知哈巴谷了解到：祸哉，那只顾聚歛他人财物的人，他堆积厚厚的粘土（抵押）于自己家中，要到何时（哈巴谷2:6）？先知把获取别人的财产称为厚厚的粘土，形容一个人很难从这种恶习中脱出并戒绝。
The Chief Kinds Of Stealing
盗窃的主要类型
There are so many kinds of stealing that it is most difficult to enumerate them all; but since the others can bereduced to theft and robbery, it will be sufficient to speak of these two. To inspire the faithful with a detestationof such grievous crimes and to deter them from their commission, the pastor should use all care and diligence.
盗窃的种类太多，很难全部列出；但是总共可以缩减为盗窃和抢劫两种，论述这两种就是足够了。牧者应小心和勤勉的，激励信友恼恨这重罪，并防止他们犯罪。
Now let us consider these two kinds of stealing.
现在我们来论述这两种盗窃。
Various Forms Of Theft
盗窃的不同形式
They are guilty of theft who buy stolen goods, or retain the property of others, whether found, seized, orpilfered. If you have found, and not restored, says St. Augustine, you have stolen. If the true owner cannot,however, be discovered, whatever is found should go to the poor. If the finder refuse to make restitution, hegives evident proof that, were it in his power, he would make no scruple of stealing all that he could lay hishands on.
那些购买赃物的，或者占有他人财物的，无论是捡到，占有或偷来的，都犯了盗窃罪。圣奥斯定说，如果你捡到不还，就是偷。如果真正的主人找不到了，那么就应给穷人。如果捡到的人拒绝归还，那么他就自证他会毫无顾虑的偷窃一切经过他手的东西。
Those who, in buying or selling, have recourse to fraud and lying, involve themselves in the same guilt. TheLord will avenge their trickery. Those who sell bad and adulterated goods as real and genuine, or who defraudthe purchasers by weight, measure, number, or rule, are guilty of a species of theft still more criminal andunjust. It is written in Deuteronomy: Thou shalt not have divers weights in thy bag. Do not any unjust thing,says Leviticus, in judgment, in rule, in weight or in measure. Let the balance be just, and the weights equal, thebushel just, and the sextary equal. And elsewhere it is written: Divers weights are an abomination before theLord; a deceitful balance is not good.
那些在买卖中，有欺诈和撒谎行为的，也属于盗窃罪行。上主对他们的诡计会进行复仇。那些把次品和假货当成正品卖的，或者在货品的重量、数量、尺度上面造假的，也属于盗窃，并且更加罪恶和不正义。申命记：在你袋里不可有两样法码：一大一小（申25:13）；肋未纪说：在审断度、量、衡上，不可不公平；天秤、法码、升、勺，都应正确（肋19:35）。箴言说：不同的衡量，不同的升斗：二者皆为上主同样厌恶（箴20:10）。
It is, also, a downright theft, when labourers and artisans exact full wages from those to whom they have notgiven just and due labor. Again, dishonest servants and agents are no better than thieves, nay they are moredetestable than other thieves; against these everything may be locked, while against a pilfering servant nothingin a house can be secure by bolt or lock.
当工人和工匠领了全额工资却没有付出全额的劳动时，这也是彻头彻尾的盗窃。此外，不诚实的仆人和管家并不比盗贼强，甚至他们比盗贼更可憎恶。用锁可以对付盗贼，但是对家里小偷小摸的仆人，锁和螺栓是没有用的。
They, also, who obtain money under pretence of poverty, or by deceitful words, may be said to steal, and theirguilt is aggravated since they add falsehood to theft.
伪装成穷人的，通过谎言获得金钱的，也可以认为是盗窃，由于掺杂了谎言，罪恶更大。
Persons charged with offices of public or private trust, who altogether neglect, or but indifferently perform theirduties, while they enjoy the salary and emoluments of such offices, are also to be reckoned in the number ofthieves.
那些受到公众或私人托付职责的，如果疏忽或冷漠的履行他们的职责，却又享受他们的职责的薪俸，也可以被认为是盗窃的一种。
To enumerate the various other modes of theft, invented by the ingenuity of avarice, which is versed in all thearts of making money, would be a tedious and, as already said, a most difficult task.
列举由贪婪的把戏造成的其他不同的盗窃形式，就是那些各种赚钱方法的书里所写的，将会是令人乏味的，并且是一个艰难的任务。
Various Forms Of Robbery
抢劫的不同形式
The pastor, therefore, should next come to treat of robbery, which is the second general division of these crimes.
牧者，因此接下来阐述抢劫的话题，这是本诫命下罪行的第二个大类别。
First, he should admonish the Christian people to bear in mind the teaching of the Apostle: They that willbecome rich fall into temptation, and the snare of the devil; and never to forget the rule: All things whatsoeveryou will that men do to you, do you also to them; and always to bear in mind the words of Tobias: See thounever do to another what thou wouldst hate to have done to thee by another.
首先，他应该轻责基督徒牢记宗徒的教导：至于那些想望致富的人，却陷于诱惑，堕入罗网（第前6:9）。绝不要忘记这个规定：所以，凡你们愿意人给你们做的，你们也要照样给人做（玛窦7:12）。还要牢记在心多俾亚传中的话：你厌恶的事，不可对别人做。
Robbery is more comprehensive than theft. Those who pay not the labourer his hire are guilty of robbery, andare exhorted to repentance by St. James in these words: Go to now, ye rich men, weep and howl for yourmiseries, which shall come upon you. He adds the reason for their repentance: Behold the hire of the labourers,who have reaped down your fields, which by fraud has been kept back by you, crieth: and the cry of them hathentered into the ears of the Lord of sabaoth. This sort of robbery is strongly condemned in Leviticus,Deuteronomy, Malachy, and Tobias.
抢劫比盗窃更广泛。那些克扣雇工工资的就是抢劫罪，圣雅各伯力劝他们忏悔，说：你们富有的人啊，现在哭泣哀号罢！因为你们的灾难快来到了。看，工人们收割了你们的庄田，你们却扣留他们的工资，这工资喊冤，收割工人的呼声，已进入了万军上主的耳中（雅各伯5:1-4）。这种类型的抢劫在肋未纪、申命纪、马拉基亚和多俾亚中受到更强烈的谴责。
Among those who are guilty of robbery are also included persons who do not pay, or who turn to other uses orappropriate to themselves, customs, taxes, tithes and such revenues, which are owed to the Church or civilauthorities.
在抢劫罪中，还包括哪些对教会或民事政府不支付关税，税款，十一税或类似收入的，或挪作他用的。
To this class also belong usurers, the most cruel and relentless of extortioners, who by their exorbitant rates ofinterest, plunder and destroy the poor. Whatever is received above the capital and principal, be it money, oranything else that may be purchased or estimated by money, is usury; for it is written in Ezechiel: He hath notlent upon usury, nor taken an increase; and in Luke our Lord says: Lend, hoping for nothing thereby. Evenamong the pagans usury was always considered a most grievous and odious crime. Hence the question, "What isusury ?" was answered: "What is murder?" And, indeed, he who lends at usury sells the same thing twice, orsells that which has no real existence.
高利贷也属于此类，最残酷的勒索者，他们用不合法的利率，压榨摧毁穷人。收到任何超过本金和股本的部分，如果是金钱的话，或者可以用金钱购买或估量的东西，都是高利贷。因为在厄则克耳中写道：不放重利，不取息金（厄则克耳18:8）。路加福音中，我主说：借出，不要再有所希望（路加6:35）。甚至在外教人中，高利贷也通常被认为是最痛苦和可憎的罪行。因此“什么是高利贷？”这个问题的答案就是：“什么是谋杀？”同样的，那些把同样的东西出借两次的，或者卖出根本不存在东西的，也是高利贷。
Corrupt judges, whose decisions are venal, and who, bought over by money or other bribes, decide against thejust claims of the poor and needy, also commit robbery.
腐败的法官收受了贿赂做出的腐败判决，对抗了穷苦人的正当申诉的，也犯了高利贷罪。
Those who defraud their creditors, who deny their just debts, and also those who purchase goods on their own,or on another's credit, with a promise to pay for them at a certain time, and do not keep their word, are guilty ofthe same crime of robbery. And it is an aggravation of their guilt that, in consequence of their want ofpunctuality and their fraud, prices are raised to the great injury of the public. To such persons seem to apply thewords of David: The sinner shall borrow, and not pay again.
那些欺诈债权人的，拒绝正当债务的，以及用别人的信用为自己购物的，不按时还款的，都犯了同样的抢劫罪。并且，由于他们不准时还款和欺诈，造成价格上升给公众造成伤害的，其罪行更严重。对这些人，用达味的话说：恶人借贷总不偿还。（圣咏37:21）
But what shall we say of those rich men who exact with rigour what they lend to the poor, even though the latterare not able to pay them, and who, disregarding God's law, take as security even the necessary clothing of theunfortunate debtors ? For God says: If thou take of thy neighbour a garment in pledge, thou shalt give it himagain before sunset, for that same is the only thing wherewith he is covered, the clothing of his body, neitherhath he any other to sleep in: if he cry to me I will hear him, because I am compassionate. Their rigorousexaction is justly termed rapacity, and therefore robbery.
但是我们怎么论给穷人借钱的并苛刻勒索他们的那些富人呢，即使穷人没有能力偿还他们，他们就无视天主的法律，甚至把不幸的债务人的必需衣物也拿走做抵押。因为天主说：若是你拿了人的外氅作抵押，日落以前，应归还他，因为这是他唯一的铺盖，是他盖身的外氅；如果没有它，他怎样睡觉呢？他若向我呼号，我必俯听，因为我是仁慈的（出谷22:26）。这种严厉的强索被正义的定义为贪婪，因此也是抢劫。
Among those whom the holy Fathers pronounced guilty of robbery are persons who, in times of scarcity, hoardup their corn, thus culpably rendering supplies scarcer and dearer. This holds good with regard to all necessariesof life and sustenance. These are they against whom Solomon utters this execration: He that hideth up corn,shall be cursed among the people. Such persons the pastor should warn of their guilt, and should reprove withmore than ordinary freedom; he should explain to them at length the punishments which await such sins.
还有一种人也属于教会圣父们斥责为抢劫犯的，他们在灾荒年囤积食粮，因而造成供给严重匮乏。这也包括囤积一切其他的生活维持必需品。这些人就是撒落满痛斥的：屯积粮食的人，必受人民咀咒；祝福却降在卖粮食者的头上（箴言11:26）。牧者应警告这些人的罪行，对他们应予以更多的谴责，并详细解释等待他们罪行的惩罚。
So much for what the seventh Commandment forbids.
以上就是第七诫命所禁止的。
Positive Part of this Commandment
本诫命的肯定部分
Restitution Enjoined
必须归还
We now come to the positive part of this Commandment, in which the first thing to be considered is satisfactionor restitution; for without restitution the sin is not forgiven.
我们现在来到本诫命的肯定部分，这部分里，首要的考虑是补偿或归还；因为，如果没有归还，罪无法赦免。
Who Are Held To Restitution
谁来归还
But as the law of making restitution to the injured party is binding not only on the person who commits theft,but also on all who cooperate in the sin, it is necessary to explain who are indispensably bound to thissatisfaction or restitution. There are several classes (who are thus bound).
法律要求，那些实施盗窃的要归还给受害方，并且任何协助者也要补偿。有必要解释哪些人责无旁贷的必须归还和补偿。他们被分成几类。
The first consists of those who order others to steal, and who are not only the authors and accomplices of theft,but also the most criminal among thieves.
第一类是下达盗窃命令的，他们不仅是盗窃的谋划者和共犯，也是罪行最大的。
Another class embraces those, who, when they cannot command others to commit theft persuade and encourageit. These, since they are like the first class in intention, though unlike them in power, are equally guilty of theft.
还有一类人也属于此类，他们虽然没有命令盗窃，但却鼓励和劝诱。这种人在意向上与第一类人类似，但在能力上却不相同。
A third class is composed of those who consent to the theft committed by others.
第三类人，是那些同意实施盗窃的。
The fourth class is that of those who are accomplices in, and derive gain from theft; if that can be called gain,which, unless they repent, consigns them to everlasting torments. Of them David says: If thou didst see a thief,thou didst run with him.
第四类人是那些参与共谋并分赃的，这赃款除非他们忏悔，否则将使他们获得永罚。达味论他们说：你遇见了盗贼，便与他同僚（圣咏50:18）。
The fifth class of thieves are those who, having it in their power to prohibit theft, so far from opposing orpreventing it, fully and freely suffer and sanction its commission.
第五类人是有能力禁止盗窃行为的，然而却不阻止或反对，而是自由任其所为。
The sixth class is constituted of those who are well aware that the theft was committed, and when it wascommitted; and yet, far from mentioning it, pretend they know nothing about it.
第六类人是那些完全知晓盗窃实施，并在实施后假装不知道的。
The last class comprises all who assist in the accomplishment of theft, who guard, defend, receive or harbourthieves.
最后一类是协助完成盗窃的，包括放风的，看守的，包庇盗贼的。
All these are bound to make restitution to those from whom anything has been stolen, and are to be earnestlyexhorted to the discharge of so necessary a duty.
以上这些就是有责任偿还盗窃所得的人，应最诚恳的劝说他们履行这必要的职责。
Neither are those who approve and commend thefts entirely innocent of this crime. Children also who stealfrom their parents, and wives who steal from their husbands are not guiltless of theft.
那些批准或者赞同盗窃的人，对本罪行并不全然无辜。偷父母钱的儿童以及偷丈夫钱的妻子也是有罪的。
Almsdeeds Enjoined
救济的责任
This Commandment also implies an obligation to sympathise with the poor and needy, and to relieve theirdifficulties and distresses by our means and good offices. Concerning this subject, which cannot be insisted ontoo often or too strongly, the pastor will find abundant matter to enrich his discourses in the works of St.Cyprian, St. John Chrysostom, St. Gregory Nazianzen, and other eminent writers on almsdeeds.
本诫命也包含了怜悯贫穷人的责任，通过我们的办法和好的职责来缓解他们的困难和压力。关于本主题的训导不能过于强烈和频繁，牧者应在圣居普良，圣金口若望，圣额我略·纳齐盎的丰富著作中找到关于救济的话题。
Inducements To Practice Almsgiving
劝导信友实践救济
The pastor, therefore, should encourage the faithful to be willing and anxious to assist those who have to dependon charity, and should make them realise the great necessity of giving alms and of being really and practicallyliberal to the poor, by reminding them that on the last day God will condemn and consign to eternal fires thosewho have omitted and neglected the duty of almsgiving, while on the contrary He will praise and introduce intoHis heavenly country those who have exercised mercy towards the poor. These two sentences have been alreadypronounced by the lips of Christ the Lord: Come, ye blessed of my Father, possess the kingdom prepared foryou; and: Depart front me, ye cursed, into everlasting fire.
因此，牧者应鼓励信友愿意并渴望去帮助那些依赖慈善救济生活的人，并且让他们意识到对穷人慷慨和给予救济的巨大必要性，提醒他们在临终审判时，天主会谴责那些忽略了救济职责的人并罚入永火中，相反祂会赞扬并迎接那些对穷人慈悲之人进入天国。基督我主曾经说过两句话：“我父所祝福的，你们来罢！承受自创世以来，给你们预备了的国度罢！“以及”可咒骂的，离开我，到那给魔鬼和他的使者预备的永火里去罢！“（玛窦25）
Priests should also cite those texts which are calculated to persuade (to the performance of this important duty):Give and it shall be given to you. They should dwell on the promise of God, the richest and most abundant thatcan be conceived: There is no man who hath left house, or brethren, etc., that shall not receive an hundred timesas much now in this time and in the world to come life everlasting; and he should add these words of our Lord:Make unto yourselves friends of the mammon of iniquity, that when you shall fail, they may receive you intoeverlasting dwellings.
牧者应该引用那已经准备好的话，用于劝说履行这重要职责的：你们给，也就给你们（路加6:38）。信友应该沉浸在天主的许诺中，这许诺是最富有丰富的：我实在告诉你们：人为了我，为了福音，而舍弃了房屋、或兄弟、或姊妹、或母亲、或父亲、或儿女、或田地，没有不在今时就得百倍的房屋、兄弟、姊妹、母亲、儿女、田地──连迫害也在内，并在来世获得永生的（马尔谷10:30）。我主还补充说：要用不义的钱财交结朋友，为在你们匮乏的时候，好叫他们收留你们到永远的帐幕里（路加16:9）。
Ways Of Giving Alms
实施救济的几种方式
They should also explain the parts of this necessary duty, so that whoever is unable to give may at least lend tothe poor what they need to sustain life, according to the command of Christ our Lord: Lend, hoping for nothingthereby. The happiness of doing this is thus expressed by holy David: Acceptable is the man that showethmercy and lendeth.
牧者解释职责的这一部分，以便那些不愿救济的人至少给借给穷人需要维持生活的，他们应根据基督我主的命令来这样做：借出，不要再有所希望（路加6:35）。圣王达味表达过实施救济的幸福：乐善好施的人必蒙受祝福（圣咏112:5）。
But if we are not able to give to those who must depend on the charity of others for their sustenance, it is an actof Christian piety, as well as a means of avoiding idleness, to procure by our labor and industry what isnecessary for the relief of the poor. To this the Apostle exhorts all by his own example. For yourselves, he saysto the Thessalonians, know how you ought to imitate us; and again, writing to the same people: Use yourendeavour to be quiet, and that you do your own business, and work with your own, hands, as we commandedyou; and to the Ephesians: He that stole, let him steal no more; but rather let him labour working with his handsthe thing which is good, that he may have something to give to him that suffereth need.'
如果我们无法给予那些依赖别人爱德才能维系生存的人以财物，就需要基督徒的虔诚，作为避免游手好闲的办法，通过我们的劳动去帮助那些穷人。宗徒通过他自己的榜样来力劝信友：你们自己原来知道该怎样效法我们，因为我们在你们中没有闲散过（得撒洛尼后书3:7）以及“你们要以过安定的生活，专务己业，亲手劳作为光荣，就如我们所吩咐过你们的”（得撒洛尼前书4:11）那以前偷窃的，不要再偷窃，却更要劳苦，亲手赚取正当的利润，好能赒济贫乏的人（厄弗所书4:28）。
Frugality Is Enjoined
节俭的责任
We should also practice frugality and draw sparingly on the kindness of others, that we may not be burden or atrouble to them. The exercise of considerateness is conspicuous in all the Apostles, but preeminently so in St.Paul. Writing to the Thessalonians he says: You remember, brethren, our labour and toil; working night and daylest we should be chargeable to any of you, we preached amongst you the gospel of God. And in another placethe same Apostle says: In labour and in toil, we worked night and day, lest we should be burdensome to any ofyou.
我们对他人的热心友善也应该节俭善用，使我们不成为他们的负担或者麻烦。每位宗徒都明显的表示了这种深思熟虑，但是圣保禄宗徒更为凸出。他说：弟兄们，你们应回忆我们的勤劳和辛苦：我们向你们宣讲天主的福音时，黑夜白日操作，免得加给你们任何人负担（得撒洛尼前书2:9）。以及“也没有白吃过人的饭，而是黑夜白日辛苦勤劳地操作，免得加重你们任何人的负担。（得撒洛尼后书3:8）”
Sanction Of This Commandment
本诫命的制裁
The Punishment Of Its Violation
违反本诫命的惩罚
To inspire the faithful with an abhorrence of all infamous sins against this Commandment, the pastor shouldhave recourse to the Prophets and the other inspired writers, to show the detestation in which God holds thecrimes of theft and robbery, and the awful threats which He denounces against their perpetrators. Hear this,exclaims the Prophet Amos, you that crush the poor, and make the needy of the land to fail, saying: "When willthe month be over, and we shall sell our wares, and the sabbath, and we shall open the corn; that we may lessenthe measure, and increase the sickle, and may convey in deceitful balances? Many passages of the same kindmay be found in Jeremias, Proverbs,' and Ecclesiasticus. Indeed it cannot be doubted that such crimes are theseeds from which have sprung in great part the evils which in our times oppress society.
为了激励信友憎恨违反本诫命的滔天罪行，牧者应引用先知的话里天主对盗窃和抢劫罪的憎恶，以及对违反者的可怕惩罚。先知亚毛斯说：“压榨穷人，使世上弱小绝迹的人哪！你们应听。5你们说：「月朔几时才过去，好让我们卖五谷？安息日几时才过去，好让我们打开粮仓，缩小『厄法』，加重『协刻耳』，用假秤欺人？（亚毛斯8:4）”在耶里米亚，圣咏，训道篇中，还能找到许多的同样的篇幅。完全不用怀疑，这种罪行是我们时代里，压迫社会的最邪恶的种子而来。
The Reward Of Observing This Commandment
遵守本诫命的赏报
That Christians may accustom themselves to those acts of generosity and kindness towards the poor and theneedy which are inculcated by the second part of this Commandment, the pastor should place before them thoseample rewards which God promises in this life and in the next to the beneficent and the bountiful.
基督徒们要习惯对贫苦人慷慨解囊，热心帮助。牧者应帮助信友看到天主许诺给乐善好施者此生及来生的回报。
Excuses for Stealing Refuted
盗窃的理由需要驳斥
As there are not wanting those who would even excuse their thefts, these are to be admonished that God willaccept no excuse for sin; and that their excuses, far from extenuating, serve only greatly to aggravate their guilt.
是不会缺乏那些为盗窃行为找理由的人的。要告诫他们，天主不接受犯罪的借口，并且他们的借口不会给他们减轻，只会大大的加重他们的罪行。
The Plea Of Rank And Position
要求维持地位和等级的借口
How insufferable the vanity of those men of exalted rank who excuse themselves by alleging that they act notfrom cupidity or avarice, but stoop to take what belongs to others only from a desire to maintain the grandeur oftheir families and of their ancestors, whose repute and dignity must fall, if not upheld by the possession ofanother man's property. Of this harmful error they are to be disabused; and they are to be convinced that theonly means to preserve and augment their wealth and to enhance the glory of their ancestors is to obey the willof God and observe His Commandments. Once His will and Commandments are contemned, the stability ofproperty, no matter how securely settled, is overturned; kings are dethroned, and hurled from the higheststations of honour; while the humblest individuals, men too, towards whom they cherished the most implacablehatred, are sometimes called by God to occupy their place.
有非常多的显赫的人，他们为自己盗窃辩解说，并非出自贪婪而是为了维持他们家族先人的显赫地位，所以屈尊拿了属于他人的东西，否则家族的尊严尊贵就要沦落，这种说法是无法忍受的。他们的这种错误必须要被消除，并要让他们知道，维持他们财富和高贵，增加先人荣耀的唯一办法就是服从天主的意志，遵守祂的诫命。一旦祂的意志和诫命被蔑视，财富的稳定性，无论保护的多么好，就会被倾覆。国王被废黜，从荣耀的高处扔下来；反而通常是他们憎恨的那些最谦逊的人们，被天主召叫占据了他们的位置。
It is incredible to what degree the divine wrath is kindled against such offenders, and this we know from thetestimony of Isaias, who records these words of God: Thy princes are faithless, companions of thieves; they alllove bribes, they run after rewards. Therefore, saith the Lord, the God of Hosts, the mighty one of Israel: Ah! Iwill comfort myself over my adversaries; and I will be revenged of my enemies; and I will turn my hand to thee,and I will clean purge away thy dross.
对这种罪人，天主的义怒到了何等的程度。我们从依撒依亚先知那里了解到天主的话，说：你的首领谋反作乱，成了盗贼的帮凶；他们都爱好贿赂，索取报酬，不为孤儿伸冤，不受理寡妇的诉讼。因此吾主，万军的上主，以色列的大能者说：「哎！我必向我的敌人雪恨，我必向我的仇人复仇。我必向你伸出我的手，用炉火炼尽你的渣滓（依1:23-25）。
The Plea Of Greater Ease And Elegance
要求过更好更舒适生活的借口
Some there are, who plead in justification of such conduct, not the ambition of maintaining splendour and glory,but a desire of acquiring the means of living in greater ease and elegance. These are to be refuted, and should beshown how impious are the words and conduct of those who prefer their own ease to the will and the glory ofGod whom, by neglecting His Commandments, we offend extremely. And yet what real advantage can there bein theft? Of how many very serious evils is it not the source? Confusion and repentance, says Ecclesiasticus, isupon a thief. But even though no disadvantage overtake the thief, he offers an insult to the divine name, opposesthe most holy will of God, and contemns His salutary precepts. From hence result all error, all dishonesty, allimpiety.
有些人为这种行为申辩说，并非为了维持显赫与荣耀，而是渴望生活获得更舒适和美好。这些借口要被斥责，还要给他们展示，这种把个人的舒适放在了天主的荣耀和意愿之上，忽视天主的诫命，严重的冒犯天主，是多么的不虔诚。而且，又从盗窃中获得了什么真正的利益呢？这难道不是许多种严重的邪恶之源吗？德训篇说，因为，做盗贼的，必受羞辱（德5:17）；盗贼没有得到任何好处，他冒犯了天主神圣的名，违反了神圣的天主意志，蔑视了祂对人有益的诫命，衍生出了所有的错误，不诚实和不虔诚。
The Plea Of The Other's Wealth
反正是富人财产的借口
But do we not sometimes hear the thief contend that he is not guilty of sin, because he steals from the rich andthe wealthy, who, in his mind, not only suffer no injury, but do not even feel the loss? Such an excuse is aswretched as it is baneful.
我们有时候还会听到盗贼辩称说他没有罪，因为他偷的是富人和财主，因为在他的印象中，这些人不仅没有受害，甚至感受不到损失。这种借口既毒害又卑鄙。
The Plea Of Force Of Habit
习惯的借口
Others imagine that they should be excused, because they have contracted such a habit of stealing as not to beable easily to refrain from such desires and practices. If such persons listen not to the admonition of the Apostle:He that stole, let him now steal no more, let them recollect that one day, whether they like it or not, they willbecome accustomed to an eternity of torments.
有些人认为应该原谅他们，因为他们养成了盗窃的习惯，而且改掉盗窃的冲动并不容易。如果他们没听过宗徒的话，那就应该听：那以前偷窃的，不要再偷窃（厄弗所书4:28）。让他们想起无论他们喜欢不喜欢的那一天，他们就要习惯永远的折磨。
The Plea OfFavourable Opportunity
有个好机会的借口
Some excuse themselves by saying that the opportunity presented itself. The proverb is well known: Those whoare not thieves are made so by opportunity. Such persons are to be disabused of their wicked idea by remindingthem that it is our duty to resist every evil propensity. If we yield instant obedience to every inordinate impulse,what measure, what limits will there be to crime and disorder? Such an excuse, therefore, is of the lowestcharacter, or rather is an avowal of a complete want of restraint and justice. To say that you do not commit sin,because you have no opportunity of sinning, is almost to acknowledge that you are always prepared to sin whenopportunity offers.
有些人说，有个机会摆在面前。有句很出名的谚语：是机会造就了盗贼。对这些人，要驳斥他们这缺德的想法，提醒他们，我们有责任抵制每个邪恶的念头。如果我们屈服于每个不理性的冲动，那社会的犯罪和无序将会到什么样的方式，什么样的程度？这个借口，属于最低级的性质，等于坦白承认彻底缺乏约束和正义。一个人说因为没有机会犯罪所以才不犯罪，这就是承认时刻准备机会犯罪。
The Plea Of Revenge
复仇的借口
There are some who say that they steal in order to gratify revenge, having themselves suffered the same injuryfrom others. To such offenders it should be answered first of all that no one is allowed to return injury forinjury; next that no person can be a judge in his own cause; and finally that still less can it be lawful to punishone man for the wrong done you by another.
还有些人说，盗窃是为了复仇，让他们也承受相同的伤害。对这类人，首先要说，不允许任何人以伤害还报伤害；接下来说，任何人不能用他自己的理由当作法官；最后要说，由于他人对你做错了事，就去惩罚另一个人，是不合法的。
The Plea Of Financial Embarrassment
财务困难的借口
Finally, some find a sufficient justification of theft in their own embarrassments, alleging that they areoverwhelmed with debt, which they cannot pay off otherwise than by theft. Such persons should be given tounderstand that no debt presses more heavily upon all men than that which we mention each day in these wordsof the Lord's Prayer: Forgive us our debts. Hence it is the height of folly to be willing to increase our debt toGod by new sin, in order to be able to pay our debts to men. It is much better to be consigned to prison than tobe cast into the eternal torments of hell; it is by far a greater evil to be condemned by the judgment of God, thanby that of man. Hence it becomes our duty to have recourse to the assistance and mercy of God from whom wecan obtain whatever we need.
最后，有些人找到因为陷入困难所以盗窃的理由，宣称他们被债务淹没，除了盗窃没有别的办法偿还。对这些人，要让他们理解，没有什么债能比我们每天的天主经里“求袮宽恕我们的罪债”更大的了。因此，这是多么傻，只是为了能够偿还欠人的债，却愿意给天主增加我们新的罪债呢。被债主送进监狱总好过被判入地狱永罚的好。被天主审判要远远严重于被人审判。因此，我们有任何需求时，求助于天主的仁慈和帮助是我们的责任。
There are also other excuses, which, however, the judicious and zealous pastor will not find it difficult to meet,so that thus he may one day be blessed with a people who are followers of good works.
除了以上，热情和决断的牧者还将会遇到许多其他的盗窃罪借口，终有一天，他会被祝福，因为会有善功的追随者们。
