THE FOURTH PETITION OF THE LORD'S PRAYER :"Give us this day our daily bread"
天主经第四请求：我等望尔，今日予我，我日用粮
The Relation Of The Following Petitions To Those That Preceded
本请求与之前请求的关系
The fourth and following Petitions, in which we particularly and expressly pray for the needs of soul and body,are subordinate to those which preceded. According to the order of the Lord's Prayer we ask for what regardsthe body and the preservation of life after we have prayed for the things which pertain to God. For since manhas God as his last end, the goods of human life should be subordinated to those that are divine. These goodsshould be desired and prayed for, either because the divine order so requires, or because we need them to obtaindivine blessings, that being assisted by these (temporal things) we may reach our destined end, the kingdom andglory of our heavenly Father, and the reverential observance of those commands which we know to emanatefrom His holy will. In this Petition, therefore, we should refer all to God and His glory.
第四请求和之后的请求，是我们特别为灵魂和身体所需而祈祷的，重要性次于前三请求。根据天主经的顺序，我们先为属于天主的而祈祷，其次才为有关身体和维持生命的而祈祷。因为，人既然以天主为他的最终目的，那人类生活的利益就要服从于神圣的事物。这些世俗利益可以被祈求和渴望，不仅因为神圣的秩序要求如此，还因为我们需要这些来获得神圣的祝福，被这些世俗利益所协助，我们可以到达我们的既定目的，天国和天父的荣耀之国，还能做到恭敬的遵守天主神圣意愿发出来的诫命。因此在本请求中，我们应该把所有都归于天主和祂的荣耀。
How To Pray For Temporal Blessings
怎么样为世俗祝福而祈祷
In the discharge of his duty towards the faithful the pastor, therefore, should endeavour to make themunderstand that, in praying for the use and enjoyment of temporal blessings, our minds and our desires are to bedirected in conformity with the law of God, from which we are not to swerve in the least. By praying for thetransient things of this world, we especially transgress; for, as the Apostle says, We know not what we shouldpray for as we ought. These things, therefore, we should pray for as we ought, lest, praying for anything as weought not, we receive from God for answer, You know not what you ask.
牧者在训导教友时，要努力使他们理解，在祈求世俗祝福的享用时，我们的心思和渴望要被指引，确保与天主的法律保持一致，丝毫不偏离。如果只祈求这世上的临时用度，我们就格外地违法了；因为就像宗徒说过，因为我们不知道我们如何祈求才对（罗马书8:26）。因此，我们应该如上述祈祷，因为这是我们应该的，以免天主在回应我们祈求不应该的东西，说，你们不知道你们所要的（玛窦20:22）。
Means Of Ascertaining Purity Of Intention In Offering This Petition
在奉献本请求时，确保意向纯洁的办法有哪些
A sure standard for judging what petition is good, and what bad, is the purpose and intention of the petitioner.
判断哪些请求是好的，哪些是不好的，有一条确定的判断标准，那就是祈祷人的意愿和意向。
Thus if a person prays for temporal blessings under the impression that they constitute the sovereign good, andrests in them as the ultimate end of his desires, wishing nothing else, he unquestionably does not pray as heought. As St. Augustine observes, we ask not these temporal things as our goods, but as our necessaries. TheApostle also in his Epistle to the Corinthians teaches that whatever regards the necessary purposes of life is tobe referred to the glory of God: Whether you eat or drink, or whatever else you do, do all to the glory of God.
因此，如果有人祈求世俗福祉时，认为世俗福祉是至高的利益，其中包含了他愿望的最终目的，除了这些福祉外什么也不想要，那么毫无疑问，他就没有做到应有的祈求。就像圣奥斯定评论说，我们不应求把世俗事物当成我们的利益品来求，而应当成我们的必需品。宗徒在他给格林多教会的书信中，教导说，无论什么涉及到维持生命的必需的，就是归于天主荣耀的。“你们或吃或喝，或无论作什么，一切都要为光荣天主而作（格前10:31）”
Necessity of the Fourth Petition
第四请求的必要性
In order that the faithful may see the importance of this Petition, the pastor should remind them how much westand in need of external things, in order to support and maintain life; and this they will the more easilyunderstand, if he compares the wants of our first parent with those of his posterity.
为使信友看到本请求的重要性，牧者应提醒他们，为了维持生活，我们对外在事物的需求有多少；如果能对比我们元祖父母的所需与其后代的所需，信友们就会很容易的理解。
Man Needs Many Things For His Bodily Life
人们为他的肉体的生命需要许多东西
It is true that in that exalted state of innocence, from which he himself, and, through his transgression, all hisposterity fell, he had need of food to recruit his strength; yet there is a great difference between his wants andthose to which we are subject. He stood not in need of clothes to cover him, of a house to shelter him, ofweapons to defend him, of medicine to restore health, nor of many other things which are necessary to us for theprotection and preservation of our weak and frail bodies. To enjoy immortality, it would have been sufficientfor him to eat of the fruit which the blessed tree of life yielded without any labor from him or his posterity.
的确如此，当元祖由于冒犯天主，他和他的后代失去了至高的无玷恩宠，对食物就产生需求来恢复力气。但是，当时元祖所需的和今日把我们臣服的，有巨大的差异。他无需衣物遮体，或者房子庇护。或者武器防身，或者药品治病，或者今日我们的各种需要品来保护和维持我们软弱脆弱的身体。为了享受不朽，只要吃了生命之树的果实就足够了，他和后代连辛劳也不必。
Nevertheless, since he was placed in that habitation of pleasure in order to be occupied, he was not, in the midstof these delights, to lead a life of indolence. But to him no employment would have been troublesome, no dutyunpleasant. From the cultivation of those beautiful gardens he would always have derived fruits the mostdelicious, and his labours and hopes would never have been frustrated.
尽管如此，他被天主置于这为他所有的愉悦的居所，尽管处于高兴中，但他并没有过懒散的生活。对他而言，失业不是困难，职责不是难熬。从对这美丽花园的耕种里，他总是能得到最美味的果实，他的辛劳和希望从没有失望过。
To Supply His Bodily Wants Man Must Labor
人们为供应身体所需，必须劳作
His posterity, on the contrary, are not only deprived of the fruit of the tree of life, but also condemned to thisdreadful sentence: Cursed is the earth in thy work; with labour and toil shalt thou eat thereof all the days of thylife; thorns and thistles shall it bring forth to thee, and thou shalt eat the herbs of the earth. In the sweat of thyface shalt thou eat bread, till thou return to the earth, out of which thou wast taken; for dust thou art, and intodust thou shalt return.
相反，他的后代不仅被剥夺了生命树的果实，还受到死亡惩罚的谴责：为了你的缘故，地成了可咒骂的；你一生日日劳苦才能得到吃食。地要给你生出荆棘和蒺藜，你要吃田间的蔬菜；你必须汗流满面，才有饭吃，直到你归于土中，因为你是由土来的；你既是灰土，你还要归于灰土。（创世纪3:17-19）
Without God’s Help Man’s Labor Is Vain
没有天主的帮助，人的劳作都是徒劳的
Our condition, therefore, is entirely different from what his and that of his posterity would have been, hadAdam listened to the voice of God. All things have been thrown into disorder, and have changed sadly for theworse. Of the resultant evils, this is not the least, that the heaviest cost, and labor, and toil, are frequentlyexpended in vain; either because the crops are unproductive, or because the fruits of the earth are smothered bynoxious weeds that spring up about them, or perish when stricken and prostrated by heavy rains, storms, hail,blight or blast. Thus is the entire labor of the year quickly reduced to nothing by some calamity of air or soil,inflicted in punishment of our crimes, which provoke the wrath of God and prevent Him from blessing ourefforts. The dreadful sentence pronounced against us in the beginning remains.
如果亚当听从天主的声音，那么我们的状态就完全不同于他和他的后代。万事已经陷入失序紊乱，变得更坏。花费了沉重的负担和劳动，辛劳，却经常徒劳无获，这还不是一切败坏中最糟糕的。无论是庄稼毫无收成，或者由于果实被有害的野草给厚厚覆盖缠住，又或者受到暴雨、风暴、冰雹，枯萎病的打击而枯萎。因此全能的劳作迅速的化为零，只因一些空气或土壤的灾害，这是我们犯罪的惩罚召来的天主义怒，阻止祂祝福我们。这种对我们的可怕审判，从起初一直到现在。
Pastors, therefore, should apply themselves earnestly to the treatment of this subject, in order that the faithfulmay know that men fall into these perplexities and miseries through their own fault; that they may understandthat while they must sweat and toil to procure the necessaries of life, unless God bless their labours, their hopemust prove fallacious, and all their exertions unavailing. For neither he that planteth is anything, nor he thatwatereth but God who giveth the increase; unless the Lord build the house, they labour in vain that build it.
因此，牧者要最诚恳态度来对待本主题，为了信友能够充分了解人类跌进混乱和悲惨完全是他们自己的错；要让信友理解，当他们为了生活的需要而必须流汗和辛苦时，除非天主祝福他们的劳动，否则他们的希望一定被证明会化为泡影，他们所有的努力全部没用。因为，栽种的不算什么，浇灌的也不算什么，只在那使之生长的天主（格前3:7）。若不是上主兴工建屋，建筑的人是徒然劳苦（圣咏127:1）。
Inducements to Use this Petition
使用本请求的归纳总结
Parish priests, therefore, should point out that the things necessary to human existence, or, at least, to itscomfort, are almost innumerable; for by this knowledge of our wants and weaknesses, Christians will becompelled to have recourse to their heavenly Father, and humbly to ask of Him both earthly and spiritualblessings.
堂区祭司，因此要指出人类生存必需的那些事物，或至少能慰藉人的事物，是数不可数的；了解到人类的需求和软弱的知识后，基督徒需要被强制的依赖他们的天父，谦卑的向祂祈求尘世的和精神的两种福祉。
They will imitate the prodigal son, who, when he began to suffer want in a far distant country, and could find noone to give him even husks in his hunger, at length entering into himself, perceived that from the evils by whichhe was oppressed, he could expect relief from no one but from his father.
他们要效法那个挥霍的小儿子，当他在遥远的国家承受穷困时，找不到一个人哪怕给他果皮果腹。在反思他做了多少邪恶事后，他除了从他父亲那里可以，但从其他人那里找不到任何安慰。
Here the faithful will also have recourse more confidently to prayer, if, in reflecting on the goodness of God,they recollect that His paternal ears are ever open to the cries of His children. When He exhorts us to ask forbread, He promises to bestow it on us abundantly, if we ask it as we ought; for, by teaching us how to ask, Heexhorts; by exhorting, He urges; by urging, He promises; by promising, He puts us in hope of most certainlyobtaining our request.
此处，信友也应更加有信心的依赖本祈祷，如果反思天主的美善，他们就会认识到祂的父亲般的耳对子女们的哭喊始终俯听。当祂规劝我们祈求食粮时，祂承诺大量的赏赐给我们，如果我们根据应该的祈求；因为，通过教导我们如何祈祷，祂力劝；通过力劝，祂竭力主张；通过竭力主张，祂承诺；通过承诺，祂把我们置于最确定的满足我们请求的希望中。
"Bread"
食粮
When, therefore, the faithful are thus animated and encouraged, (the pastor) should next proceed to declare theobjects of this Petition; and first, what that bread is which we ask.
因此，当信友被鼓励和充满活力后，牧者应继续宣布本请求的目标；其中第一个就是食粮。
It should then be known that, in the Sacred Scriptures, by the word bread, are signified many things, butespecially two: first, whatever we use for food and for other corporal wants; secondly, whatever the divinebounty has bestowed on us for the life and salvation of the soul.
应该了解的是，在圣经里，面饼（食粮）这个词，代表了很多东西，但是特别代表两个：第一，任何食物和世俗的缺乏；第二，任何天主赐给我们为了灵魂的救恩和生命的东西。
We Ask For Temporal Blessings
我们祈求世俗的福祉
In this Petition, then, according to the interpretation and authority of the holy Fathers, we ask those helps ofwhich we stand in need in this life on earth.
根据教会圣父们的权威解释，在本请求中，我们祈求那些帮助我们在此世生活的需要。
It Is Lawful To Pray For Temporal Blessings
祈求世俗的福祉是合法的
Those, therefore, who say that it is unlawful for Christians to ask from God the earthly goods of this life, are byno means to be listened to; for not only the unanimous teaching of the Fathers, but also very many examples,both in the Old and New Testaments, are opposed to this error.
因此，有些人说基督徒向天主祈求此世的世俗好处是不合法的，无论如何不要听这些人的；因为不仅教父们的全体同意的教导，以及新旧约里的许多例子，都反对这个错误观点。
Thus Jacob, making a vow, prayed as follows: If God shall be with me, and shall keep me in the way, by whichI walk, and shall give me bread to eat, and raiment to put on, and I shall return prosperously to my father'shouse, the Lord shall be my God, and this stone, which I have set up for a title, shall be called the house of God;and of all things thou shalt give to me, I will offer up tithes to thee. Solomon also asked a certain means ofsubsistence in this life, when he prayed: Give me neither beggary nor riches: give me only the necessaries oflife.
如雅各伯发誓时，祈祷说：若是天主与我同在，在我所走的路上护佑我，赐我丰衣足食，使我平安回到父家，上主实在当是我的天主。我立作石柱的这块石头，必要成为天主的住所；凡你赐与我的，我必给你奉献十分之一。（创世纪28:21）撒落满也祈求一个此生能维持生计的办法，说：贫乏或富裕勿赐与我，只供予我必需的食粮。（箴言30:8）
Nay, the Saviour of mankind Himself commands us to pray for those things which no one will dare denyappertain to the benefit of the body. Pray, He says, that your flight be not in the winter, or on the sabbath. St.James also says: Is any one of you sad? Let him pray. Is he cheerful in mind? Let him, sing. And the Apostlethus addressed himself to the Romans: I beseech you, brethren, through our Lord Jesus Christ, and by thecharity of the Holy Ghost, that you assist me in your prayers for me to God, that l may be delivered front theunbelievers that are in Judea. As, then, the faithful are divinely permitted to ask these temporal succors, and asthis perfect form of prayer was given us by Christ the Lord, there remains no doubt that such a requestconstitutes one of the seven Petitions.
而且，人类的救主亲自命令我们祈求这些属于身体利益的事物，无人胆敢拒绝。祂说：你们当祈祷，不要叫你们的逃遁遇到冬天或安息日（玛窦24:20）。圣雅各伯也说：你们中间有受苦的吗？他应该祈祷；有心安神乐的吗？他应该歌颂（雅各伯书5:13）。以及宗徒在罗马人书说：弟兄们！我因我们的主耶稣基督，并因圣神的爱，请求你们，以你们为我在天主前的祈祷，与我一起奋斗，使我脱免在犹太地不信者的手（罗马15:30）。天主圣意允许信友祈求这些世俗的救济，如同基督我主亲自教导我们的这个完美格式的祈祷一样，不要有任何怀疑这个请求构成了七请求之一。
The Wants, Not The Luxuries Of This Life Are Meant By The Word "Bread"
单词食粮意味着生活的缺乏和需要而非奢侈品
We also ask our daily bread; that is, the things necessary for sustenance, understanding by the word bread, whatis sufficient for raiment and for food, whether that food be bread, or flesh, or fish, or anything else. In thissense we find Eliseus to have used the word when admonishing the king to provide bread for the Assyriansoldiers, to whom was then given a large quantity of various kinds of food. We also know that of Christ theLord it is written, that He went into the house of a certain prince of the Pharisees on the sabbath day to eatbread, by which words we see are signified the things that constitute food and drink.
我们也祈求日用食粮；就是那些谋生的必需，通过理解单词面饼，充分的表达了衣物和食物，无论食物是面饼，鱼肉或其他。在这个意义上，我们有先知厄里叟在提醒以色列王给亚述人士兵吃喝时用这个词的先例（列下6）。我们也知道福音中记载了基督上主在安息日去了法利赛首领家吃面饼，这里的面饼我们认为就指那些吃喝的食物。
To comprehend the full signification of this Petition, it is, moreover, to be observed that by this word breadought not to be understood an abundant and exquisite profusion of food and clothing, but what is necessary andsimple, as the Apostle has written: Having food and wherewith to he covered, with these we are content; andSolomon, as said above: Give me only the necessaries of life.
为了理解本请求的完全含义，进一步的，词语面饼不应该理解为大量的和精美丰盛的食物和衣着，而是简朴的必需的，如同宗徒写道：只要我们有吃有穿，就当知足（第前6:8）。以及撒落满说的：只供予我必需的食粮。（箴言30:8）
"Our"
“我们的”
Of this frugality and moderation we are admonished in the next word; for when we say our, we ask for breadsufficient to satisfy our necessities, not to gratify luxury.
关于节俭和适度，我们被接下来的言语所教导；因为，当我们说我们的，我们就在祈求足够的食粮满足我们的需求，而不是放任奢侈。
We do not say our in the sense that we are able of ourselves, and independently of God, to procure bread; for weread in David: All expect of thee that thou give them food in season: when thou givest to them they shall gatherup: when thou openest thy hand they shall all be filled with good; and in another place, The eyes of all hope inthee, O Lord, and thou givest them meat in due season. (We say our bread, then), because it is necessary for usand is given to us by God, the Father of all, who, by His providence, feeds all living creatures.
我们在这里说“我们的”，不是这样的含义，即我们有能力为我们自己获得食粮，与天主不相干的；因为我们读到达味说：这一切生物都瞻仰着你，希望你按时给牠们饮食。你一赐给牠们，牠们便会收集，你一伸你的手，牠们便得饱食（圣咏104:27）。以及，众生的眼睛都仰望你，你准时赏给他们粮食（圣咏145:15）。我们说“食粮”，因为为我们这是必要的，是一切人的天主父给我们的，借祂圣意，祂喂养了所有有生命的造物。
It isalso called our bread for this reason, that it is to be acquired by us lawfully, not by injustice, fraud or theft.
这也被称为我们当下的食粮，是被我们合法获得，不靠不义、欺诈和盗窃。
What we procure in evil ways is not our own, but the property of another. Its acquisition or possession, or, atleast, its loss, is generally calamitous; while, on the contrary, there is in the honest and laborious gains of goodmen peace and great happiness, according to these words of the Prophet: For thou shalt eat the labours of thyhands: blessed art thou, and it shall be well with thee. Indeed to those who seek subsistence by honest labor,God promises the fruit of His kindness in the following passage: The Lord will send forth a blessing upon thystorehouses, and upon all the works of thy hands, and will bless thee.
我们用邪恶手段取得的不是我们自己的，而是别人的财物。获取或者占有，或者最小，造成别人的损失，都是灾难性的；与之相反，好人在诚实和辛劳的所得是和平与幸福的，先知说：你能吃你双手赚来的食物，你便实在幸运，也万事有福（圣咏128:2）！事实上，对那些靠着诚实劳动寻求生存的人来说，天主许诺了祂美善的果实，说：上主决定对你的仓廪和在你着手进行的事上祝福你（申命28:8）。
Not only do we beg of God to grant us to use, with the aid of His goodness, the fruit of our virtuous toil – andthat is truly called ours -- but we also pray for a good mind, that we may be able well and prudently to use whatwe have honestly acquired.
我们不仅祈求天主在祂美善的帮助下，赏赐我们能够使用我们的由德行得到辛苦成果，这真实的被称为是我们的，而且赏赐我们能为一个好的心智而祈祷，就是我们能审慎的良好的使用我们诚实获得的。
"Daily"
每日
By the word (daily) also is suggested the idea of frugality and moderation, to which we referred a short timeago; for we pray not for variety or delicacy of food, but for that which may satisfy the wants of nature. Thisshould bring the blush of shame to those who, disdaining ordinary food and drink, look for the rarest viands andwines.
词语每日，也表达了节俭和适度的观念，我们刚刚提到过这个；因为我们不为食物的精美或者多样性而祈求，而是为能满足自然所需而祈求。那些鄙视寻常饮食，寻求稀有的佳肴和美酒的人应该感到脸红羞愧。
Nor by this word daily are they less censured to whom Isaias holds out those awful threats: Woe to you that joinhouse to house, and lay field to field, even to the end of the place: shall you alone dwell in the midst of theearth? Indeed the cupidity of such men is insatiable, and it is of them that Solomon has written: A covetous manshallnot be satisfied with money. To them also applies that saying of the Apostle: They who would becomerich fall into temptation, and into the snare of the devil.
每日这个词也谴责了那些依撒意亚先知发出可怕谴责的人，说：祸哉，你们这些使房屋毗连房屋，田地接连田地，而只让你们自己单独住在那地域内的人（依撒意亚5:8）！事实上，人类的贪欲是无法满足的，对这种人撒落满说：爱钱的，钱不能使他满足（训道篇5:9）宗徒的话也适用于他们：至于那些想望致富的人，却陷于诱惑，堕入罗网和许多背理有害的欲望中（德前6:9）。
We also call it our daily bread, because we use it to recruit the vital power that is daily consumed by the naturalheat of the system.
我们也称它为我们每日用粮，因为我们需要恢复每天自然消耗的体力。
Finally, another reason for the use of the word daily is the necessity of continually praying to God, in order thatwe may be kept in the practice of loving and serving Him, and that we may be thoroughly convinced of the factthat on Him depend our life and salvation.
最后，用每日的另一个原因是需要连续的向天主祈祷，为了我们能够保持爱祂和服务祂的习惯，以及我们能完全的相信我们的生命和救恩只有依靠祂这个事实。
"Give"
给与
With regard to the two words give us, what ample matter they supply for exhorting the faithful piously andholily to worship and revere the infinite power of God, in whose hands are all things, and to detest thatabominable boast of Satan: To me all things are delivered, and to whom I will I give them, must be obvious toeveryone. For it is by the sovereign will of God alone that all things are dispensed, and preserved, andincreased.
关于“于我”这两个字，他们提供给信友多么丰厚的质料，以便劝诫信友虔诚圣洁的钦崇和尊重天主的全能，万物都在祂手中，还可以憎恶撒殚的可恶自夸。我父将一切交给了我；子及子所愿启示的人必须是对所有人显而易见的（路加10:22）。
But what necessity, someone may say, is there imposed on the rich to pray for their daily bread, seeing thatthey abound in all things? They are under the necessity of praying thus, not that those things be given themwhich by the goodness of God they have in abundance, but that they may not lose their possessions. Hence theApostle writes that the rich should learn from this not to be high-minded, nor to trust in uncertain riches, but inthe living God, who giveth us abundantly all things to enjoy.
但是有些人会说，那些什么也不缺的富人有什么必要性每天为他们的食粮祈祷呢？他们有必要祈祷，但不是为了那些天主美善已经给了他们大量丰富的东西，而是为他们不会失去这些。因此宗徒说，至于今世的富人，你要劝告他们，不要心高气傲，也不要寄望于无常的财富，惟独寄望于那将万身丰富地供给我们享用的天主（第前6:17）。
St. Chrysostom adduces as a reason for the necessity of this Petition, not only that we may be supplied withfood, but that we be supplied with it by the hand of the Lord, which imparts to our daily bread so wholesomeand salutary an influence as to render the food profitable to the body, and the body subject to the soul.
圣金口若望说，天主不仅给我们供应食物，而且通过天主的手来供应，并施加影响给食物，让这每日用粮有益健康，适合身体，使身体服从灵魂，这也是本请求必要性的证据。
"us"
我们
But why say give us, in the plural number, and not give me? Because it is the duty of Christian charity that eachindividual be not solicitous for himself alone, but that he be also active in the cause of his neighbour; and that,while he attends to his own interests, he forget not the interests of others.
但是为何用复数表达，给我们，而不是给我？因为这是基督徒爱德的职责，每个人并非为单独他自己请求，而且也要为他的邻人请求；所以当他管理他自己的利益时，能不忘考虑别人的利益。
Moreover, the gifts which are bestowed by God on anyone are given, not that he alone should possess them, orthat he should live luxuriously in their enjoyment, but that he should impart his superfluities to others. For, asSt. Basil and St. Ambrose say, It is the bread of the hungry that you withhold; it is the clothes of the naked thatyou lock up; that money you bury under ground is the redemption, the freedom of the wretched.
此外，那些领受了天主赏赐礼物的人，他不应该独占，或者享受奢侈生活，他应该把多余的分施给他人。因为，就像大圣巴西略和圣盎博罗削说，你扣押了属于饥饿者的食粮，锁起了缺衣者的衣服，你埋在地里的钱是赎金，邪恶者自由的赎金。
"This Day"
今天
The words this day remind us of our common infirmity. For who is there that, although he does not expect to beable by his own individual exertions to provide for his maintenance during a considerable time does not feelconfident of having it in his power to procure necessary food for the day? Yet even this confidence God will notpermit us to entertain, but has commanded us to ask Him for the food even of each successive day; and thenecessary reason is, that as we all stand in need of daily bread, each should also make daily use of the Lord'sPrayer.
词语今天提醒我们的普遍软弱。因为，尽管人并不认为只靠自己的个人努力能在很长时间内维持生活，但有谁对自己有能力采购当他必要的食物感到不自信？然而天主也不允许我们有这种自信，而是命令我们向祂连续每天祈求食物；这样做的必要原因，是我们每人每天都需要日用食粮，每人也应每天使用天主经。
So far we have spoken of the bread which we eat and which nourishes and supports the body; which is commonto believers and unbelievers, to pious and impious, and is bestowed on all by the admirable bounty of God, Whomaketh his sun to rise on the good and the bad, and raineth upon the just and the unjust.
至此，我们已经谈到了我们吃的可以养育和支持身体的食粮，这对于信者和不信者，虔信者和不虔信者都是普遍的，是由可称颂的天主慷慨赏赐给所有人的，祂光照恶人，也光照善人；降雨给义人，也给不义的人。
The Spiritual Bread Asked for in this Petition
在本请求中的精神食粮
It remains to speak of the spiritual bread which we also ask in this Petition, by which are meant all thingswhatever that are required in this life for the health and safety of the spirit and soul. For as the food by whichthe body is nourished and supported is of various sorts, so is the food which preserves the life of the spirit andsoul not of one kind.
本请求里还剩下精神食粮需要解释，意思是，在此生为了灵魂的健康与安全的无论什么各种所需。因为，养育支持身体的食物有许多种，同样的，保持精神生命的食物也不止一种。
The Word Of God Is Our Spiritual Bread
天主圣言就是我们的精神食物
The Word of God is the food of the soul, as Wisdom says: Come, eat my bread, and drink the wine which I havemingled for you. And when God deprives men of the means of hearing His Word, which He is wont to do whengrievously provoked by our crimes, He is said to visit the human race with famine; for we thus read in Amos: Iwill send forth a famine into the land, not a famine of bread, or a thirst of water, but of hearing the word of theLord.
天主圣言是灵魂的食物，如同智慧书说：你们来，吃我的食粮，饮我配制的酒（箴言9:5）！当天主被我们的罪行严重激怒，剥夺了人听祂圣言的途径时，虽然祂极少这样做，我们就说祂给人类送来了饥荒；因此，我们在亚毛斯读到：看，那些日子一来临──吾主上主的断语──我必使饥饿临于此地，不是对食物的饥饿，也不是对水的饥渴，而是对听上主的话的饥渴（亚毛斯8:11）。
And as an incapability of taking food, or of retaining it when taken, is a sure sign of approaching death, so is it astrong argument for their hopelessness of salvation, when men either seek not the Word of God, or, having it,endure it not, but utter against God the impious cry, Depart from us, We desire not the knowledge of thy ways.
当人失去进食能力或消化能力，就是临近死亡的确定信号，所以当人们不寻找天主的圣言，或者不接纳时，就是他们救恩没有希望的一个论证。这些不虔诚者大声呼号，离开我们，我们不想要了解你的道路。
This is the spiritual folly and mental blindness of those who, disregarding their lawful pastors, the CatholicBishops and priests, and, abandoning the Holy Roman Church, have transferred themselves to the direction ofheretics that corrupt the Word of God.
这些人的精神愚蠢和心理盲目，他们蔑视他们的合法牧者，天主教主教和祭司，放弃神圣罗马教会，把自己变成了腐蚀天主圣言的异端。
Christ Is Our Spiritual Bread, Especially In The Holy Eucharist
基督是我们的精神食粮，特别在至圣圣体中
Now Christ the Lord is that bread which is the food of the soul. I am, He says of Himself, the living breadwhich came down from heaven. It is incredible with what pleasure and delight this bread fills devout souls, evenwhen they must contend with earthly troubles and disasters. Of this we have an example in the Apostles, ofwhom it is written: They, indeed, went into the presence of the council rejoicing. The lives of the Saints are fullof similar examples; and of these inward joys of the good, God thus speaks: To him that overcometh, I will givethe hidden manna.
现在基督上主是能作为灵魂食物的食粮。祂自己说自己，我是从天上降下的生活的食粮（若望6:51）；伴随着难以置信多么大的喜乐，这食粮充满了虔诚的灵魂，甚至当他们必须与世俗的麻烦与灾难斗争时。关于这一点，我们有宗徒的例子，说：他们喜喜欢欢地由公议会前出来（大事记5:41）。圣人的生命中也充满了类似的例子；因此，天主论善人的内在喜乐时说：胜利的，我要赐给他隐藏的『玛纳』（默示录2:17）。
But Christ the Lord is especially our bread in the Sacrament of the Eucharist, in which He is substantiallycontained. This ineffable pledge of His love He gave us when about to return to the Father, and of it He said: Hethat eateth my flesh, and drinketh my blood, abideth in me, and I in him, Take ye and eat: this is my body. Formatter useful to the faithful on this subject the pastor should consult what we have already said on the natureand efficacy of this Sacrament.
但是基督上主特别是在圣体圣事中，为我们的食粮，祂的本质存在其中。在即将回到天父那里之前，祂把祂无法言说的爱的诺言给了我们，祂说：谁吃我的肉，并喝我的血，便住在我内，我也住在他内。（若望6:56）你们拿去吃罢！这是我的身体。（玛窦26:26）因为本主题对信友有用的内容，牧者应该查阅咨询我们在圣体圣事的效力和本质中已经讲过的内容。
The Eucharist is called our bread, because it is the food of the faithful only, that is to say, of those who, unitingcharity to faith, wash away the defilement of their sins in the Sacrament of Penance, and mindful that they arethe children of God, receive and adore this divine Sacrament with all possible holiness and veneration.
圣体被称为我们的食粮，因为这是信友唯一的食物，也就是说，在信仰用爱德联系起来的信友，在忏悔圣事中洗去了罪污，认识到他们是天主的子女，用尽可能的圣洁和尊敬去领受并钦崇这神圣的圣事。
Why The Holy Eucharist Is Called Our "Daily" Bread
为什么圣体被称为我们“每日”用粮
The Eucharist is called daily (bread) for two reasons. The first is that it is daily offered to God in the sacredmysteries of the Christian Church and is given to those who seek it piously and holily. The second is that itshould be received daily, or, at least, that we should so live as to be worthy, as far as possible, to receive itdaily. Let those who hold the contrary, and who say that we should not partake of this salutary banquet of thesoul but at distant intervals, hear what St. Ambrose says: If it is daily bread, why do you receive it yearly?
圣体被称为每日用粮有两个原因。第一，在基督的教会的神圣奥迹中，它被每天奉献给天主，被分给那些虔诚和圣洁的寻求它的人。第二，它应每日领受，或者至少，我们应按照配得上每日领受的那样的标准生活。让那些持反对意见的，认为不应频繁参加这灵魂的丰富盛宴，而应以较大间隔领受的，来听圣盎博罗削所说：如果这是每日用粮，为什么你每年才领？
Exhortations
劝诫
In the explanation of this Petition the faithful are emphatically to be exhorted that when they have honestly usedtheir best judgment and industry to procure the necessary means of subsistence, they leave the issue to God andsubmit their own wish to the will of Him who shall not suffer the just to waver for ever. For God will eithergrant what is asked, and thus they will obtain their wishes; or He will not grant it, and that will be a most certainproof that what is denied the good by Him is not conducive either to their interest or their salvation, since He ismore desirous of their eternal welfare than they themselves. This topic the pastor will be able to amplify, byexplaining the reasons admirably collected by St. Augustine in his letter to Proba.
在解释本请求时，信友应被重点的劝导，当他们诚实的用他们最好的判断和辛劳，获取生存的必需时，他们与天主之间没有问题，已经做到对天主意志屈服自己的意志，他们永远不会承受正义被动摇。因为天主不仅会同意他们所求的，所以他们也会得到他们的愿望；或者尽管祂不同意祈求的，这也是一个最确定的证据，就是善人被天主拒绝的愿望不能导致他们的利益或者救恩，因为祂比他们自己还愿意他们得永福。这个主题牧者可以补充说明，通过解释圣奥斯定给Proba的信里罗列的可崇敬之理由进行。
In concluding his explanation of this Petition the pastor should exhort the rich to remember that they are to lookupon their wealth and riches as gifts of God, and to reflect that those goods are bestowed on them in order thatthey may share them with the indigent. With this truth the words of the Apostle, in his First Epistle to Timothy,will be found to accord, and will supply parish priests with an abundance of matter wherewith to elucidate thissubject in a useful and profitable manner.
在总结他关于本请求的解释里，牧者应该劝诫富人将他们的财富视为天主的礼物，并反思降福给他们的，是为了他们能与缺衣少食者分享。宗徒关于这一真理的话，在他给第茂德教会的第一封信中找到，能帮助堂区神职有大量的素材以有益和有用的方式解释本主题。
