PART IV : THE LORD'S PRAYER

第四部分：天主经

PRAYER

祈祷

Importance Of Instruction On Prayer

关于祈祷重要性的教导

One of the duties of the pastoral office, which is of the highest importance to the spiritual interests of thefaithful, is to instruct them on Christian prayer; the nature and efficacy of which must remain unknown to many,if not taught by the pious and faithful diligence of the pastor. To this, therefore, should the care of the pastor bedirected in a special manner, that his devout hearers may understand how and for what they are to ask God.

牧者对信友精神利益的最重要的职责之一，就是教导他们基督徒的祈祷。如果牧者缺少勤奋的教导，祈祷的本质和效用为许多人是不知道的。因此，牧者应以特别的态度关照这一点，为使他的虔诚听众理解天主对他们是如何和为何要求的。

Whatever is necessary to the performance of the duty of prayer is comprised in that divine formula which Christthe Lord deigned to make known to His Apostles, and through them and their successors to all Christians. Itsthoughts and words should be so deeply impressed on the mind and memory as to be ever in readiness. To assistpastors, however, in teaching the faithful concerning this prayer, we have set down from those writers who areconspicuous for learning and fullness in this matter, whatever appeared to us most suitable, leaving it to pastorsto draw upon the same sources for further information, should they deem it necessary.

实施祈祷责任的必要性，由基督上主授给宗徒们的神圣祷文中体现出来，并由宗徒传给他们的继任者和所有基督徒。它的含义和语言应该深深的印入思想和记忆中，时刻准备的。为了帮助牧者教导信友天主经，我们在这里，把对此主题进行完整和显明阐述的著作中，对我们最适合的摘取出来，留给牧者认为需要时用。

Necessity of Prayer

祈祷的必要性

In the first place the necessity of prayer should be insisted upon. Prayer is a duty not only recommended by wayof counsel, but also commanded by obligatory precept. Christ the Lord declared this when He said: We shouldpray always. This necessity of prayer the Church points out in the prelude, if we may so call it, which sheprefixes to the Lord's Prayer: Admonished by salutary precepts, and taught by divine instruction, we presume tosay, etc.

首先要坚持的就是祈祷的重要性。祈祷不仅是受推荐的职责，也是诫命下达的命令。基督上主宣布说：我们应恒常祈祷。教会在序章中指出了祈祷的必要性，就是在天主经之前的前缀：我们既遵从救主的训示，又承受他的教导，才敢说… …

Therefore, since prayer is necessary to the Christian, the Son of God, yielding to the request of the disciples,Lord, teach us to pray, gave them a prescribed form of prayer, and encouraged them to hope that the objects oftheir petitions would be granted. He Himself was to them a model of prayer; He not only prayed assiduously,but watched whole nights in prayer.

因此，既然祈祷对基督徒而言时必须的，天主子面对宗徒请求教导他们如何祈祷时，给了他们一个规定的格式祷文，鼓励他们，希望他们的请求得到同意。基督祂自己就是祈祷的一个模范；祂不仅勤奋的祈祷，而且被宗徒看到整夜祈祷。

The Apostles, also, did not omit to recommend this duty to those who had been converted to the faith of JesusChrist. St. Peter and St. John are most diligent in their admonitions to the devout; and the Apostle, mindful of itsnature, frequently admonishes Christians of the salutary necessity of prayer.

宗徒们没有忽视对那些改宗到耶稣基督信仰之人推荐祈祷职责。圣伯多禄和圣若望是最勤奋的提醒信友的；宗徒意识到祈祷的本质，经常提醒基督徒有关祈祷的必须之益。

Besides, so various are our temporal and spiritual necessities, that we must have recourse to prayer as the bestmeans for communicating our wants and receiving whatever we need. For since God owes nothing to anyone,we must ask of Him in prayer those things we need, seeing that He has constituted prayer as a necessary meansfor the accomplishment of our desires, particularly since it is clear that there are blessings which we cannothope to obtain otherwise than through prayer. Thus devout prayer has such efficacy that it is a most powerfulmeans of casting out demons; for there is a certain kind of demon which is not cast out but by prayer andfasting.

此外，我们的世俗需求和精神需求是如此的多样性，以至于我们必须依靠祈祷作为最好的办法，来沟通我们想要的，领受我们需要的。因为天主不欠任何人任何东西，我们必须用祈祷求天主我们需要的，因为祂设立了祈祷作为满足我们需要的一个必须的手段，特别是很清楚的，我们除了通过祈祷，就没有希望获得祝福。

Those, therefore, who do not practice assiduous and regular prayer deprive themselves of a powerful means ofobtaining gifts of singular value. To succeed in obtaining the object of your desires, it is not enough that you askthat which is good; your entreaties must also be assiduous. Every one that asketh, says St. Jerome, receiveth, asit is written. If, therefore, it is not given you, this is because you do not ask. Ask, therefore, and you shallreceive.

那些从不勤奋和定期祈祷的人，就失去了获得非凡恩宠的一个有力方法。为了成功的获得你想要的，仅仅有好的意向是不够的，你的恳求也必须是勤奋的。圣热罗尼莫说，任何人求，就能求到。如果没有求到，那是因为你没有求。因此，祈求，你就会得到。

The Fruits of Prayer

祈祷的果实

Moreover, this necessity of prayer is also productive of the greatest delight and usefulness, since it bears mostabundant fruits. When it is necessary to instruct the faithful concerning these fruits, pastors will find amplematter in sacred writers. We have made from these sources a selection which appeared to us to suit the presentpurpose.

祈祷必要性带来最大的快乐和实用性，能结出最丰富的果实。在教导信友这些果实时，牧者能找到大量的神圣著作。我们在这里选择一些最符合当前教导的。

Prayer Honours God

祈祷荣耀天主

The first fruit which we receive is that by praying we honour God, since prayer is a certain act of religion,which is compared in Scripture to a sweet perfume. Let my prayer, says the Prophet, be directed as incense inthy sight. By prayer we confess our subjection to God; we acknowledge and proclaim Him to be the author ofall good, in whom alone we center all our hopes, who alone is our refuge, in all dangers and the bulwark of oursalvation. Of this fruit we are admonished also in these words: Call upon me in the day of trouble; I will deliverthee, and thou shalt glorify me.

我们收获祈祷的第一个果实，就是荣耀天主。因为祈祷是一种信仰的行为，在圣经中被比喻为甜蜜的馨香。先知说，愿我向你行的祈祷，像馨香上升（圣咏141:2）。借着祈祷，我们宣认对天主的服从，我们承认并宣告祂是一切美善的作者，只有祂是我们的所有希望，只有祂是我们的庇护，在危险中是我们救恩的堡垒。天主如此教导我们祈祷的果实：在困厄的时日，呼号我，我必拯救你，你要光荣我（圣咏50:15）。

Prayer Obtains What We Request

祈祷能获得我们所求

Another most pleasing and invaluable fruit of prayer is that it is heard by God. Prayer is the key of heaven, saysSt. Augustine; prayer ascends, and the mercy of God descends. High as are the heavens, and low as is the earth,God hears the voice of man. Such is the utility, such the efficacy of prayer, that through it we obtain a plenitudeof heavenly gifts. Thus by prayer we secure the guidance and aid of the Holy Spirit, the security andpreservation of the faith, deliverance from punishment, divine protection under temptation, victory over thedevil. In a word, there is in prayer an accumulation of spiritual joy; and hence our Lord said: Ask, and you shallreceive, that your joy may be full.

祈祷的另一个最可喜和不可估量的果实，那就是被天主俯听。圣奥斯丁说，祈祷是天国的钥匙；祈祷上升，天主慈悲降下。天堂很高，尘世很低，天主依然能听到人的声音。这就是祈祷的效果和效用，通过祈祷能获得天堂的丰富礼物。因此，借着祈祷我们确保圣神的指引和帮助，保护保持信仰，远离惩罚，在受诱感时受到来自神的保护，克服邪恶。一句话，在祈祷中有累积的精神欢喜；因此我主说：求罢！必会得到，好使你们的喜乐得以圆满（若望16:24）。

Proof

证据

Nor can we, for a moment, doubt that God in His goodness awaits and is at all times ready to hear our petitions-- a truth to which the Sacred Scriptures bear ample testimony. Since, however, the texts are easy of access, weshall content ourselves with citing as an example the words of Isaias: Then shalt thou call, and the Lord willhear: thou shalt cry, and he will say, "Here I am"; and again, It shall come to pass, that before they call, I willhear: as they are yet speaking, I will hear. With regard to instances of persons, who have obtained from God theobjects of their prayers, they are almost innumerable, and too well known to require special mention.

我们无论在任何时刻，都不能怀疑天主在祂的美善中，时刻准备着俯听我们的请求。这是由圣经大量证据证明的真理。我们引用依撒意亚先知的话做例子：那时，你如呼喊，上主必要俯允；你若哀求，他必答说：「我在这里！」（依58:9），以及：那时，他们还未呼求，我已答应了；他们还在祈祷，我已俯允了（依65:24）。关于通过祈祷获得天主满足请求的例子，实在是不可胜数，太广为人知，不需要特别提起了。

Unwise And Indevout Prayers Unheard

不明智的和不虔诚的祈祷是不被俯听的

Sometimes, indeed, it happens that what we ask of God we do not obtain. But it is then especially that Godlooks to our welfare, either because He bestows on us other gifts of higher value and in greater abundance, orbecause what we ask, far from being necessary or useful, would prove superfluous and injurious. God, says St.Augustine, denies some things in His mercy which He grants in His wrath.

有时的确，我们没有得到我们向天主所求的。但这是天主特别看顾我们的福利，或者因为祂要给我们更高价值和更丰富的礼物，或者因为我们所求的，既不必需也没有用，多余且有害。圣奥斯定说，天主拒绝一些事，是用义怒来赋予仁慈。

Sometimes, also, such is the remissness and negligence with which we pray, that we ourselves do not attend towhat we say. Since prayer is an elevation of the soul to God, if, while we pray, the mind, instead of being fixedupon God, is distracted, and the tongue slurs over the words at random, without attention, without devotion,with what propriety can we give to such empty sounds the name of Christian prayer?

有时，这是由于我们祈祷时的怠慢和疏忽造成，我们自己都没有注意我们说了什么。既然祈祷时灵魂上升到天主，如果当我们祈祷时，思绪没有集中于天主，而是被分心，舌头含糊的念出词语，也不注意，也不虔诚，我们把这种空洞的声音称为基督徒的祈祷，是出于哪种妥当性呢？

We should not, therefore, be at all surprised, if God does not comply with our requests; either because by ournegligence and indifference we almost show that we do not really desire what we ask, or because we ask thosethings, which, if granted, would be prejudicial to our interests.

我们因此不应感到惊讶，如果天主没有俯听我们的祈祷的话。或者由于我们的疏忽和冷淡，我们表现出我们并不真心想要我们所求的，或者由于我们所求的这些事如果被满足，就会伤害到我们的利益。

To Devout Prayer And Dispositions God Grants More Than Is Asked

对于虔诚的祈祷和意向，天主给的比祈求的更多

On the other hand, to those who pray with devout attention, God grants more than they ask. This the Apostledeclares in his Epistle to the Ephesians, and the same truth is unfolded in the parable of the prodigal son, whowould have deemed it a kindness to be admitted into the number of his father's servants.

另一方面，对那些虔诚的专注祈祷的人，天主会给他们更多。这是宗徒在厄佛所书中所说的，以及耶稣讲的奢侈小儿子挥霍财产的寓言，他曾经认为当他父亲的仆人都是一件好事。

Nay, God heaps His favours not only on those who seek them, but also on those who are rightly disposed; andthis, not only with abundance, but also with readiness. This is shown by the words of Scripture: The Lord hathheard the desire of the poor. For God hastens to grant the inner and hidden desires of the needy withoutawaiting their utterance.

不，天主将祂的恩宠给那些祈祷得恩宠的人，也给那些有正确意向的人；不仅大量的赐恩宠，而且时刻准备着。圣经为证：上主，你垂允了谦卑者的心愿，坚固他们的心灵，也侧耳俯听（圣咏10:17）。因为天主迅速的满足那些有需要人的内心深处的渴求，并不需要他们大声说出来。

Prayer Exercises And Increases Faith

祈祷可以锻炼与增长信仰

Another fruit of prayer is, that it exercises and augments the virtues of the soul, particularly the virtue of faith.

祈祷的另一个果实就是，祈祷锻炼并增强了灵魂的美德，特别是信仰的美德。

As they who have not faith in God, cannot pray as they ought, for how can they call on him, whom they havenot believed ? so the faithful, in proportion to the fervour of their prayers, possess a stronger and a more assuredfaith in the protecting providence of God, which requires principally that in all needs we have recourse to Him.

那些不信天主的人是不会祈祷的，虽然这是他们的应该，因为他们怎么称呼他们不信的天主呢？所以信友们有多爱祈祷，在天主圣意的保护中，就同等比例的拥有更强和更确定的信仰，天主圣意要求我们一切的需要都应求助于祂。

Prayer Strengthens Our Hope In God

祈祷强化我们在天主内的希望

God, it is true, might bestow on us all things abundantly, although we did not ask them or even think of them,just as He bestows on the irrational creation all things necessary for the support of life. But our most bountifulFather wishes to be invoked by His children; He wishes that, praying as we ought each day of our lives, we maypray with increased confidence. He wishes that in obtaining our requests we may more and more bear witness toand declare His goodness towards us.

的确，天主愿意赏赐我们丰富的一切，即便我们没有求这些，甚至都没想到这些，就好像祂赏赐给无理性的造物维持生命的一切所需。但是我们最慷慨的天父希望祂的子民们恳求祂；祂希望，我们应该在生命中的每天祈祷，我们应该怀着日益增长的信心祈祷。祂希望，我们的请求得到满足后，我们能把祂对我们的美善，向世界做更多的见证和宣告。

Prayer Increases Charity

祈祷增长爱德

Our charity is also augmented. In recognising God as the author of every blessing and of every good, we are ledto cling to Him with the most devoted love. And as those who cherish a mutual affection become more ardentlyattached by frequent interviews and conversations, so the oftener the soul prays devoutly and implores thedivine mercy, thus holding converse with God, the more exquisite is the sense of delight which she experiencesin each prayer, and the more ardently is she inflamed to love and adore Him.

我们的爱德也被增强了。在认识到天主是一切美善的作者后，我们就会用最虔诚的爱依靠祂。那些珍惜这种天主与人之间互爱关系的，就会变得越来越热情的依恋这种频繁的会面和谈话，因此，灵魂越虔诚越经常的祈求神圣的慈悲，越保持与天主的谈话，她在每次祈祷中所经历的高兴的感觉就会越精妙，并更热情的爱天主和崇拜天主。

Prayer Disposes The Soul For Divine Blessings

祈祷

Furthermore, God wishes us to make use of prayer, in order that burning with the desire of asking what we areanxious to obtain, we may thus by our perseverance and zeal make such advances in spiritual life, as to beworthy to obtain those blessings which the soul could not obtain before because of its dryness and lack ofdevotion.

进一步的，天主希望我们多利用祈祷，是希望我们在急切渴望的燃烧下，能够靠我们的坚持和热情在精神生命中得到进步，能够配的上这些祝福，这祝福是灵魂没有虔诚祈祷的干枯时候无法获得的。

Prayer Makes Us Realise Our Own Needfulness

祈祷使我们意识到自己的必需

Moreover, God wishes us to realise, and always keep in mind, that, unassisted by His heavenly grace, we can ofourselves do nothing, and should therefore apply ourselves to prayer with all the powers of our souls.

此外，天主希望我们意识到，并牢记在心，就是没有祂的天堂般恩宠，我们靠自己什么也做不了，要使我们自己用灵魂的全力进行祈祷。

Prayer Is A Protection Against The Devil

祈祷是一种对抗邪恶的保护

The weapons which prayer supplies are most powerful against our bitterest foes. With the cries of our prayers,says St. Hilary, we must fight against the devil and his armed hosts.

祈祷是我们对抗最凶恶敌人的最强武器。圣希拉里说，我们必须呼喊着祈祷来对抗邪恶和撒殚。

Prayer Promotes A Virtuous Life

祈祷带来德性的生活

From prayer we also derive this important advantage that though we are inclined to evil and to the indulgence ofvarious passions, as a consequence of our natural frailty, God permits us to raise our hearts to Him, in order thatwhile we address Him in prayer, and endeavour to deserve His gifts, we may be inspired with a love ofinnocence, and, by effacing our sins, be purified from every stain of guilt.

从祈祷中，我们也获得了重要的益处，那就是出于我们本性虚弱的后果，我们尽管经常倾向于邪恶并沉溺在各种激情中，但是天主允许我们举心向祂，使我们能够在祈祷中与祂交谈，在祈祷中尽力配得上祂的恩宠，我们会受到无玷之爱的激励，借着擦除我们的罪，我们从一切罪污中得到净化。

Prayer Disarms The Divine Vengeance

祈祷可以卸下神圣的报复

Finally, as St. Jerome observes, prayer disarms the anger of God. Hence, these words of God addressed toMoses: Let me alone, when Moses sought by his prayer to stay the punishments God was about to inflict on Hispeople. Nothing is so efficacious in appeasing God, when His wrath is kindled; nothing so effectually delays oraverts the punishments prepared for the wicked as the prayers of men.

最后，如圣热莫尼罗所说，祈祷能消除天主的怒火。因此，当梅瑟用祈祷求天主不要惩罚祂的子民时，天主对梅瑟说：你且由我向他们发怒（出谷32:10）。当祂的义怒被激起时，没有什么能比祈祷如此有效的平息天主；当为恶人预备的惩罚降临时，没有什么能比祈祷更有效地阻止或者躲避了。

The Parts Of Prayer

祈祷的组成部分

The necessity and advantages of Christian prayer being explained, the faithful should also know how many, andwhat are the parts of which it is composed; for that this pertains to the perfect discharge of this duty, we learnfrom the Apostle. In his Epistle to Timothy, exhorting to pious and holy prayer, he carefully enumerates theparts of which it consists: I desire therefore first of all that supplications, prayers, intercessions, andthanksgivings be made for all men. Although the shades of distinction between these different parts of prayerare delicate, yet the pastor, should he deem the explanation useful to his people, should consult, among others,St. Hilary and St. Augustine.

已经解释了基督徒祈祷的必要性和好处了，信友也应知祈祷的组成部分有几个，分别是什么；因为这涉及到完美的履行祈祷职责。从宗徒我们了解到，在他给第茂德的书信中，劝诫要虔诚和神圣的祈祷，他仔细的列数了祈祷的组成部分：首先我劝导众人，要为一切人恳求、祈祷、转求和谢恩（第前2:1）。尽管祈祷的这些不同部分的细微差别是微妙的，然而牧者应知，做出解释对他的教友是有用的，他应查阅圣希拉里和圣奥斯定的著作。

The Two Chief Parts Of Prayer Petition And Thanksgiving

祈祷的两个主要部分是恳求和感恩

There are two principal parts of prayer, petition and thanksgiving, and since these are the sources, as it were,from which all the others spring, they appear to us to be of too much importance to be omitted. For we approachGod and offer Him the tribute of our worship, either to obtain some favour, or to return Him thanks for thosewith which His bounty every day enriches and adorns us. God Himself indicated both these most necessaryparts of prayer when He declared by the mouth of David: Call upon me in the day of trouble: I will deliver thee,and thou shalt glorify me.

祈祷有两个主要部分，恳求和感恩，这两部分是所有的源泉，对我们而言，这两部分太重要以至不能忽略。因为，我们接近天主，献上我们崇拜的贡品，要么是为了获得天主喜爱，要么是感谢祂对我们每天的慷慨恩宠。天主祂自己通过达味之口宣布了这两个必要的组成部分：困厄的时日，呼号我，我必拯救你，你要光荣我（圣咏50:15）。

Who does not perceive how much we stand in need of the goodness and beneficence of God, if he but considerthe extreme destitution and misery of man?

如果能理解人类的极度赤贫和悲惨境地，还有谁理解不了我们是多么的需要天主的美善和慈善？

On the other hand, all that have eyes and understanding know God's loving kindness toward man and the liberalbounty He exercises in our behalf. Wherever we cast our eyes, wherever we turn our thoughts, the admirablelight of the divine goodness and beneficence beams upon us. What have we that is not the gift of His bounty? If,then, all things are the gifts and favours bestowed on us by His goodness, why should not everyone, as much aspossible, celebrate the praises of God, and thank Him for His boundless beneficence.

另一方面，凡是有眼的和理解力的，都知道天主对人的关爱美善和慷慨大方是为了我们好。无论我们把目光投在哪里，把思绪朝向哪里，这神圣的美善和慷慨之光就照在哪里。我们所有的一切，有哪个不是他慷慨的礼物？那么如果，一切的事物都是由天主的美善赠与我们的礼物，那么每个人为什么不尽可能的赞扬称颂天主，为祂无穷的慈善而感谢祂呢。

Degrees Of Petition And Thanksgiving

恳求和感恩的级别

Of these duties of petition and thanksgiving each contains many subordinate degrees. In order, therefore, thatthe faithful may not only pray, but also pray in the best manner, the pastor should propose to them the mostperfect mode of praying, and should exhort them to use it to the best of their ability.

恳求和感恩的职责也细分为许多的级别。为了使信友不仅祈祷，而且以最好的方式祈祷，牧者应该建议他们用最完美的祈祷方式，并劝导他们用最大的能力祈祷。

The Highest Degree Of Prayer: The Prayer Of The Just

祈祷的最高级别：义人的祈祷

What, then, is the best manner and the most exalted degree of prayer? It is that which is made use of by thepious and the just. Resting on the solid foundation of the true faith, they rise successively from one degree ofprayer and virtue to another, until, at length, they reach that height of perfection, whence they can contemplatethe infinite power, goodness, and wisdom of God; where, too, they are animated with the assured hope ofobtaining not only those blessings which they desire in this life, but also those unutterable rewards which Godhas pledged Himself to grant to him who piously and religiously implores His assistance.

那么，什么是祈祷最好的方式和最崇高的级别？那就是虔诚者和义人的祈祷。基于真正信仰的坚固基础，他们逐步的从一个层级的祈祷和美德上升到更高的曾经，直到他们到达了完美的最高处，在那里他们能够默想天主的无穷能力，美善和智慧；在那里，他们不仅被能满足今生祈求的愿望所鼓励，还被天主自己许诺给那些虔诚呼求祂的救助的不可言说的回报所鼓励。

Soaring, as it were, to heaven, on these two wings, the soul approaches, in fervent desire, the Divinity; adoreswith supreme praise and thanksgiving Him from whom she has received such inestimable blessings; and, like anonly child, animated with singular piety and profound veneration, trustfully tells her most beloved Father all herwants.

灵魂靠着恳求和感恩的两翼，在热切的渴望中，飞向天堂，飞向神性；最极度的赞扬和感恩天主，从祂那里，她得到了无可估量的祝福；好比一个孩童，被非凡的虔诚和深远的尊敬所激励，深信不疑的告诉她最可爱的父亲她想要的。

This sort of prayer the Sacred Scriptures express by the words pouring out. In his sight, says the Prophet, I pourout my prayer, but before him I declare my trouble. This means that he who comes to pray should conceal oromit nothing, but pour out all, flying with confidence into the bosom of God, his most loving Father. To this theSacred Scriptures exhort us in these words: Pour out thy heart before him, cast thy care upon the Lord. This isthat degree of prayer to which St. Augustine alludes when he says in that book entitled Enchiridion: What faithbelieves, that hope and charity implore.

圣经中用词语倾吐来表达这种祈祷。先知说：我向他倾吐我的愁苦，我向他陈诉我的忧虑（圣咏142:3）。这就意味着祈祷者不应隐藏和遗漏任何事，倾吐全部，信赖的飞向天主的胸怀，他最亲爱的父亲。圣经是这样劝导我们的：百姓，你们该常向他表示依靠，该在他面前吐露你们的心窍（圣咏62:9）。这种级别的祈祷就是圣奥斯定在他名为“手册”的书里所指的：信德所信的，就是望德与爱德所求的。

The Second Degree Of Prayer: The Prayer Of Sinners

第二级别的祈祷：罪人的祈祷

Another degree of prayer is that of those who are weighed down by the guilt of mortal sin, but who strive, withwhat is called dead faith, to raise themselves from their condition and to ascend to God. But, in consequence oftheir languid state and the extreme weakness of their faith, they cannot raise themselves from the earth.

另一类祈祷来自于那些身负大罪之人，被称为死去的信仰伴随着他们，努力的把自己从当前状态朝向天主提升。但是，由于他们无精打采的状态和信仰极度虚弱，他们无法把自己从尘世中提升。

Recognising their crimes and stung with remorse of conscience, they bow themselves down with humility, and,far as they are removed from God, implore of Him with penitential sorrow, the pardon of their sins and thepeace of reconciliation.

在认识到罪过后，他们良心受到痛悔的刺痛。由于他们是脱离天主的，他们谦卑的低了头，用忏悔的悲痛祈求天主原谅他们的罪过，求被天主重新接纳的和平。

The prayers of such persons are not rejected by God, but are heard by Him. Nay, in His mercy, He generouslyinvites such as these to have recourse to Him, saying: Come to me, all you that labour, and are heavily laden,and I will refresh you, of this class was the publican, who, though he did not dare to raise his eyes towardsheaven, left the Temple, as (our Lord) declares, more justified than the Pharisee.

这种祈祷是不会被天主拒绝的，而是被俯听。在祂的慈悲里，祂慷慨的邀请那些依靠求助祂的，说：凡劳苦和负重担的，你们都到我跟前来，我要使你们安息（玛窦11:28）。路加福音中的税吏就属于这一类人，他在圣殿里举目望天都不敢，然而我主却宣布他比法利赛人还要正义。

The Third Degree Of Prayer: The Prayer Of Unbelievers

第三级别的祈祷：无信者的祈祷

A third degree of prayer is that which is offered by those who have not as yet been illumined with the light offaith; but who, when the divine goodness illumines in their souls the feeble natural light, are strongly moved tothe desire and pursuit of truth and most earnestly pray for a knowledge of it.

第三级别的祈祷来自那些还没有被信仰之光照亮的人，但是神圣的美善照亮了在他们灵魂内的虚弱的自然之光，他们被强烈的感动去渴望和追求真理，并诚恳的祈祷能获得相关的知识。

If they persevere in such dispositions, God, in His mercy, will not neglect their earnest endeavours, as we seeverified by the example of Cornelius the centurion. The doors of the divine mercy are closed against none whosincerely ask for mercy.

如果他们能坚持这个意向，以天主的慈悲，祂绝不会忽视他们诚恳的努力，就像我们看到的科尔乃略的百夫长（大事录10）的例子一样。神圣慈悲之门绝不会为那些真诚恳求慈悲之人关闭。

The Lowest Degree Of Prayer: The Prayer Of The Impenitent

最低级的祈祷：不悔改者的祈祷

The last degree is that of those who not only do not repent of their sins and enormities, but, adding crime tocrime, dare frequently to ask pardon of God for those sins, in which they are resolved to continue. With suchdispositions they would not presume to ask pardon from their fellow-man.

最低级的祈祷时那些不仅不悔改他们的罪和恶，却不停犯罪，并经常求天主原谅这些他们决意还会继续犯的罪。这样的意向下，他们不应认为能够获得原谅。

The prayer of such sinners is not heard by God. It is recorded of Antiochus: Then this wicked man prayed to theLord, of whom he was not to obtain mercy. Whoever lives in this deplorable condition should be vehementlyexhorted to wean himself from all affection to sin, and to return to God in good earnest and from the heart.

这种祈祷是不会被天主俯听的。有安提约古的记录为证：这恶人不住向那不再怜悯他的上主祈祷（玛加伯下9:13）。任何处在这种可悲可怜状态的人应被强烈的说服去戒除所有罪的影响，用诚恳良好的心回归天主。

What We Should Pray For

我们应该为什么而祈祷

Under the head of each Petition we shall point out in its proper place, what is, and what is not a proper object ofprayer. Hence it will suffice here to remind the faithful in a general way that they ought to ask of God suchthings as are just and good, lest, praying for what is not suitable, they may be repelled in these words: Youknow not what you ask. Whatever it is lawful to desire, it is lawful to pray for, as is proved by the Lord's amplepromise: You shall ask whatever you will, and it shall be done unto you, words in which He promises to grantall things.

在每个祈祷的请求开头部分是最合适作为祈祷目的位置。在此，以一般的方式，提醒信友应该求天主那些正义和美善的事物，而不是那些不恰当的，因为那些祈祷可能会被上主以这样的话驳回：你们不知道你们所求的是什么（玛窦20:22）如同天主丰富的许诺所证实的：你们愿意什么，求罢！必给你们成就（若望15:7）。这句话里天主承诺授给我们所有的所求。

Spiritual Good

灵魂的利益

In the first place, then, the standard which should regulate all our wishes is that we desire above all else God,the supreme Good. After God we should most desire those things which unite us most closely to Him; whilethose which would separate us from Him, or occasion that separation, should have no share whatever in ouraffections.

那么首先第一的，规范我们所有愿望的标准原则就是我们首先渴望天主，这最高的美善于其他任何事物。其次，我们应该渴望任何能使我们紧密联系于祂的事物；那些会使我们与祂分开的事物，或造成分开的机会，都不应出现在我们的意向中。

External Goods And Goods Of Body

外在的利益和身体的利益

Taking, then, as our standard the supreme and perfect Good, we can easily infer how we are to desire and askfrom God our Father those other things which are called goods. Goods which are called bodily, such as health,strength, beauty and those which are external, such as riches, honours, glory, often supply the means and giveoccasion for sin; and, therefore, it is not always either pious or salutary to ask for them. We should pray forthese goods of life only in so far as we need them, thus referring all to God. It cannot be deemed unlawful topray for those things for which Jacob and Solomon prayed. If, says Jacob, he shall give me bread to eat andraiment to put on, the Lord shall be my God. Give me, says Solomon, only the necessaries of life.

把至高完美的美善作为我们的标准原则，就可以很容易的推导出我们如何去渴望和向天主请求利益之事。美善分为身体的利益和外在的利益，身体的利益包括健康，强壮，美丽；外在利益包括富有，尊重，光荣等。这些利益经常能给犯罪创造机会和方法，因此，经常祈求这些是不虔诚和有益的。我们祈祷获取这些世俗利益，只能在我们需要它们时祈祷，然后把一切交给天主。像雅各伯和撒落满那样祈求这些东西是合法的。雅各伯说，在我所走的路上护佑我，赐我丰衣足食，上主实在当是我的天主（创世纪28:20）。撒落满说：请只给我生活的必须。

But when we are supplied by the bounty of God with necessaries and comforts, we should not forget theadmonition of the Apostle: Let them that buy, be as if they possessed not, and those that use this world, as ifthey used it not; for the figure of this world passeth away; and again, If riches abound, set not your heart uponthem. God Himself teaches us that only the use and fruit of these things belong to us and that we are obliged toshare them with others. If we are blessed with health, if we abound in other external and corporal goods, weshould recollect that they are given to us in order to enable us to serve God with greater fidelity, and as themeans of lending assistance to others.

我们被天主慷慨赋予我们生活必须和慰藉的时候，也不要忘记宗徒的训导：享用这世界的，要像不享用的，因为这世界的局面正在逝去（格前7:31）。以及，如财宝日增，也不要挂念在心（圣咏62:10）。天主祂自己教导我们，这些利益的使用权是属于我们的，我们有义务与他人分享这些。如果我们在健康上受到了天主祝福，或者我们在其他的外在的身体方面领受了祝福，我们应该反思，天主赐给我们这些是为了使我们能更忠贞的服务祂，并且给我们这些也是给他人提供帮助。

Goods Of The Mind

思想的利益

It is also lawful to pray for the goods and adornments of the mind, such as a knowledge of the arts and sciences,provided our prayers are accompanied with this condition, that they serve to promote the glory of God and ourown salvation.

祈祷为了思想的利益和增长也是合法的，例如为了科学和艺术的知识，但是前提是我们的祈祷要符合一个条件，即这是为了推动天主的光荣和我们自己的救恩。

The only thing which can be absolutely and unconditionally the object of our wishes, our desires and ourprayers, is, as we have already observed, the glory of God, and, next to it, whatever can serve to unite us to thatsupreme Good, such as faith and the fear and love of God, of which we shall treat at length when we come toexplain the Petitions.

在我们的渴望，愿望和祈祷中，只有一件事可以绝对和无条件的祈求，那就是天主的光荣，以及任何能使我们与至高美善所联结的事，例如信仰和对天主的惧怕与爱，这一点我们在接下来解释天主经里详细阐述。

For Whom We Ought to Pray

我们应该为谁祈祷

The objects of prayer being known, the faithful are next to be taught for whom they are to pray. Prayercomprehends petition and thanksgiving. We shall first treat of petition.

祈祷的对象已经解释清楚，接下来教导信友应为谁祈祷。祈祷包含请求和感恩两部分。我们首先来看请求。

The Prayer Of Petition Should Be Offered For All

请求的祈祷应该献给所有人

We are to pray for all mankind, without exception of enemies, nation or religion; for every man, be he enemy,stranger or infidel, is our neighbour, whom God commands us to love, and for whom, therefore, we shoulddischarge a duty of love, which is prayer. To the discharge of this duty the Apostle exhort: when he says: Idesire that prayer be made for all men. In such prayers we should first ask for those things that concern spiritualinterests, and next for what pertains to temporal welfare.

我们要为全人类祈祷，没有敌人，种族或信仰的例外；为所有人，无论他是敌人、陌生人或者异教徒，都是我们的领人。天主命令我们去爱；因此，我们要为他们履行爱的职责，那就是祈祷。宗徒关于履行这职责，训导说：要为一切人恳求、祈祷、转求和谢恩（第前2:1）。在这样的祈祷中，我们首先应请求关于灵性益处的事物，接着是那些属于世俗好处的事物。

Those For Whom We Should Especially Offer Our Petitions: Pastors

我们应该为牧者们特别献上请求

Before all others the pastors of our souls have a right to our prayers, as we learn from the example of theApostle in his Epistle to the Colossians, in which he asks them to pray for him, that God may open unto him adoor of speech, a request which he also makes in his Epistle to the Thessalonians. In the Acts of the Apostleswe also read that prayers were offered in the Church without intermission for Peter. St. Basil, in his work OnMorals, urges to a faithful compliance with this obligation. We must, he says, pray for those who are chargedwith preaching the word of truth.

我们灵魂的牧者有权利优先获得我们的祈祷，比如我们从宗徒给格罗森教会的书信中看出，宗徒请他们为他祈祷，愿天主为他打开演讲之门，宗徒在给得撒洛尼的书信中也做了同样的请求。在宗徒大事录里，我们读到在教会里为伯多禄而献的不停祈祷。圣大巴西略在其著作论道德中，力劝信友满全这个职责。他说，我们必须为那些肩负宣讲真理之言的人而祈祷。

Rulers Of Our Country

为我们国家的统治者

In the next place, as the same Apostle teaches, we should pray for our rulers.

宗徒教导我们说，接下来，我们应为我们的统治者祈祷。

Who does not know what a singular blessing a people enjoy in public officials who are just and upright? Weshould, therefore, beseech God to make them such as they ought to be, fit persons to govern others.

如果政府公务员都是正直正义之人，普通老百姓对此的喜悦有谁会不知道呢？我们因此要请求天主让他们做他们应该做的，选择合适的人统治。

The Just

为义人

To offer up our prayers also for the good and pious is a practice taught by the example of holy men. Even thegood and the pious need the prayers of others. Providence has wisely ordained it so, in order that the just,realising the necessity they are under of being aided by the prayers of those who are inferior to them, may notbe inflated with pride.

为善人和虔信者献上我们的祈祷，这是由圣人榜样教导我们的操作。就算是善人和虔诚者也需要他人的祈祷。天主圣意非常巧妙的如此下命令，目的是让义人们意识到自己被不如自己人的祈祷所帮助，能不骄傲自大。

Enemies And Those Outside The Church

为敌人和在教会之外的人

The Lord has also commanded us, to pray for those that persecute and calumniate us. The practice of prayingfor those who are not within the pale of the Church, is, as we know on the authority of St. Augustine, ofApostolic origin. We pray that the faith may be made known to infidels; that idolaters may be rescued from theerror of their impiety; that the Jews, emerging from the darkness with which they are encompassed, may arriveat the light of truth; that heretics, returning to soundness of mind, may be instructed in the Catholic faith; andthat schismatics may be united in the bond of true charity and may return to the communion of their holymother, the Church, from which they have separated.

上主也命令我们为迫害和诽谤我们的人祈祷。这种为外教人的祈祷习惯，据我们所知是圣奥斯定规定的，起源于宗徒。我们祈祷外教人能了解信仰；拜偶像者能脱离错误；犹太人能从被包围的黑暗中走出来，接受真理之光；异端能回到健全的思想，在天主教信仰内受教导；叛教者能以真正爱德做纽带，回到与他们曾经分离的圣母教会共融。

Many examples prove that prayers for such as these are very efficacious when offered from the heart. Instancesoccur every day in which God rescues individuals of every condition of life from the powers of darkness, andtransfers them into the kingdom of His Beloved Son, from vessels of wrath making them vessels of mercy. Thatthe prayers of the pious have very great influence in bringing about this result no one can reasonably doubt.

许多的例子证明，从内心真诚的为他们祈祷是非常有效的。每天都有这样的例子，天主从生命的各种条件下从黑暗中挽救了很多人，让他们进入祂爱子的王国，把他们从承受义怒变为领受慈悲。虔诚者对转变这些人的祈祷有极大的效用，这是没人能够质疑的。

The Dead

为死者

Prayers for the dead, that they may be liberated from the fire of purgatory, are derived from Apostolic teaching.But on this subject we have said enough when explaining the Holy Sacrifice of the Mass.

为死者的祈祷，以便他们能从炼狱之火中释放，也是来源于宗徒的教导。但是关于这个主题，我们在解释神圣的弥撒献祭部分已经解释足够了。

Sinners

为罪人祈祷

Those who are said to sin unto death derive little advantage from prayers and supplications. It is, however, thepart of Christian charity to offer up our prayers and tears for them, in order, if possible, to obtain theirreconciliation with God.

那些死于罪的，从祈祷和恳求中几乎无法得到好处。但是，基督徒的爱德要求我们为他们献上祈祷和泪水，为的是他们有可能获得与天主的和好。

With regard to the execrations uttered by holy men against the wicked, it is certain, from the teaching of theFathers, that they are either prophecies of the evils which are to befall sinners or denunciations of the crimes ofwhich they are guilty, that the sinner may be saved, but sin destroyed.

关于圣人对那些邪恶的人的咒骂和谴责，的确，根据教父的教导，他们既是降临在罪人的邪恶先知，也为他们自己的罪行受谴责。但是罪人可以被拯救，而罪恶被摧毁。

The Prayer Of Thanksgiving Should Be Offered For All

感恩的祈祷应为所有人而奉献

In the second part of prayer we render most grateful thanks to God for the divine and immortal blessings whichHe has always bestowed, and still continues to bestow every day on the human race.

在祈祷的第二部分，我们对天主献上最高感谢，为了祂经常赏给我们的神圣而不朽的祝福，以及持续不断每天赏给人类的祝福。

Our Thanksgiving Should Especially Be Offered: For The Saints

我们的感恩也特别要为了圣人而奉献

This duty we discharge especially when we give singular praises to God for the victory and triumph which allthe Saints, aided by His goodness, have achieved over their domestic and external enemies.

为所有圣人借着天主帮助战胜永恒的敌人，为赞美天主而庆祝胜利时，我们特别履行这个职责。

For The Blessed Virgin Mary

为童贞荣福玛利亚

To this sort of prayer belongs the first part of the Angelic Salutation, when used by us as a prayer: Hail Mary,full of grace, the Lord is with thee, blessed art thou among women. For in these words we render to God thehighest praise and return Him most gracious thanks, because He has bestowed all His heavenly gifts on the mostholy Virgin; and at the same time we congratulate the Virgin herself on her singular privileges.

天神报喜是本祈祷的第一部分，被我们作为第一部分：万福玛利亚，满背圣宠者，主与尔携焉，女中尔为赞美。在这些话中，我们给天主献上最高的赞美，回报祂最大感谢，因为祂给圣童贞女赏赐了全部的天堂般恩宠；同时我们祝贺童贞女这独有的特权。

To this form of thanksgiving the Church of God has wisely added prayers and an invocation addressed to themost holy Mother of God, by which we piously and humbly fly to her patronage, in order that, by herintercession, she may reconcile God to us sinners and may obtain for us those blessings which we stand in needof in this life and in the life to come. We, therefore, exiled children of Eve, who dwell in this vale of tears,should constantly beseech the Mother of mercy, the advocate of the faithful, to pray for us sinners. In this prayerwe should earnestly implore her help and assistance; for that she possesses exalted merits with God, and thatshe is most desirous to assist us by her prayers, no one can doubt without impiety and wickedness.

天主的教会为感恩天主还对天主圣母增加了几个祈祷和一个祈求。借着这些，我们虔诚的谦逊的飞奔寻求她的庇护，为的是借着她的转求，她能使天主与我们罪人和好，并为我们获得在此生和来生的祝福。我们流浪的厄娃子孙在此尘世，涕泣之谷，应该持续不断的寻求圣母的慈悲，虔诚者的主保，来为我们罪人祈祷。在这祈祷中，我们应该最诚恳的祈求她的帮协；因为在天主那里，她拥有至高的功绩，同时她也是最愿意用她的祈祷来帮助我们，虔诚和良善之人里没有怀疑这一点的人。

To Whom We Should Pray

我们应向谁祈祷

To God

向天主

That God is to be prayed to and His name invoked is the language of the law of nature, inscribed upon thehuman heart. It is also the doctrine of Holy Scripture, in which we hear God commanding: Call upon me in theday of trouble. By the word God, we mean the three Persons (of the adorable Trinity).

向天主祈祷和祈求天主的名，这是自然法的语言，是刻在人类内心的。这也是来自圣经的信理，在经里，我们听到天主命令说：在困厄的时日，呼号我（圣咏50:15）。天主这个词，我们意指圣三的三个位格。

To The Saints

向圣人

We must also have recourse to the intercession of the Saints who are in glory. That the Saints are to be prayedto is a truth so firmly established in the Church of God, that no pious person can experience a shadow of doubton the subject. But as this point was explained in its proper place, under a separate head, we refer the pastor andothers to that place.

我们必须求助那些已经进入光荣的圣人转祷。天主的教会已经确认应该向圣人祈祷是真理，任何虔信者不能对此有一丝的怀疑。关于这一点已经在其他主题下解释过了，我们建议由牧者去参考相应的主题。

God And The Saints Addressed Differently

对天主和对圣人要以不同的方式

To remove, however, the possibility of error on the part of the unlearned it will be found useful to explain to thefaithful the difference between these two kinds of invocation.

为了消除初学者的错误可能性，对信友解释两种不同的祈求是有用的。

We do not address God and the Saints in the same manner, for we implore God to grant us blessings or todeliver us from evils; while we ask the Saints, since they are the friends of God, to take us under their patronageand to obtain for us from God whatever we need. Hence we make use of two different forms of prayer. To God,we properly say: Have mercy on us, Hear us; but to the Saints, Pray for us. Still we may also ask the Saints,though in a different sense, that they have mercy on us, for they are most merciful. Thus we may beseech themthat, touched with the misery of our condition, they would interpose in our behalf their influence andintercession before God.

我们对天主和对圣人祈祷是不一样的，我们祈求天主赐给我们祝福或者救我们于邪恶；而圣人他们是天主的朋友，置我们于他们的庇护下，为我们求天主我们需要的。因此，我们使用两种不同形式的祷文。对天主我们说：请怜悯我们，俯听我们；对圣人，我们说：请为我们祈祷。我们也可以用不同的感情求圣人，请他们怜悯我们，因为他们是最慈悲的。因此我们可以请求他们，在体会到我们的悲惨境地，代表我们在天主面前转祷和代求。

In the performance of this duty, it is strictly incumbent on all not to transfer to any creature the right whichbelongs exclusively to God. For instance, when we say the Our Father before the image of a Saint we shouldbear in mind that we beg of the Saint to pray with us and to obtain for us those favours which we ask of God, inthe Petitions of the Lord's Prayer, -- in a word, that he become our interpreter and intercessor with God. Thatthis is an office which the Saints discharge, St. John the Apostle teaches in the Apocalypse.

在本祈祷职责的执行方面，严格的要求所有人，不能把唯独属于天主的权利转让给任何受造物。例如，在圣人像前祈祷天主经时，我们应该牢记在心，我们求圣人与我们一起祈祷求天主赏我们所要的。经文的第一句，简而言之，圣人成为我们的转祷者和转求者。这是属于圣人的一项职务，是由圣若望在在默示录里教导的。

Preparation for Prayer

祈祷的准备

In Scripture we read: Before prayer, prepare thy soul, and be not as a man that tempteth God. He tempts Godwho prays well but acts badly, and while he converses with God allows his mind to wander.

在圣经中，我们读到：在祈祷以前，你应善自准备，免得你像是一个试探上主的人（德训18:23）。试探上主的人即便祈祷的好，但是行为却坏，因为他与天主对话时，让思绪没有方向。

Since, then, the dispositions with which we pray are of such vital importance, the pastor should teach his pioushearers how to pray.

所以，我们祈祷的意向具有本质的重要性，牧者应教导他的虔信听众如何祈祷。

Humility

谦逊

The first preparation, then, for prayer is an unfeigned humility of soul, an acknowledgment of our sinfulness,and a conviction that, when we approach God in prayer, our sins render us undeserving, not only of receiving apropitious hearing from Him, but even of appearing in His presence.

祈祷的第一个准备就是灵魂真诚的谦逊，对我们罪过的承认，以及认识到，当我们在祈祷中接近天主时，我们的罪使我们不仅不配领受祂和蔼的聆听，甚至不配出现在祂的临在中。

This preparation is frequently mentioned in the Scriptures: He hath had regard to the prayer of the humble, andhe hath not despised their petitions; the prayer of him that humbleth himself shall pierce the clouds. Many otherpassages of the same kind will suggest themselves to learned pastors. Hence we abstain from citing more here.

圣经中频繁的提到过这个准备：他必垂顾谦卑人的祈祷，也决不拒绝他们的哀号（圣咏102:18）。谦卑人的祈祷，穿云而上（德训35:21）。许多其他的类似篇幅建议牧者去学习了解。因此在此，我们就不再过多引用。

Two examples, however, at which we have already glanced in another place, and which are to ourpurpose, we shall not pass over in silence. The publican, who, standing afar off, would not so much as lift up hiseyes toward heaven, and the woman, a sinner, who, moved with sorrow, washed the feet of Christ the Lord,with her tears, illustrate the great efficacy which Christian humility imparts to prayer.

还有两个在别处已经提及的例子，此处非常适合我们的意图。那个远远站立不敢举目望天的税吏，以及满怀悲痛和眼泪给基督我主洗脚的妇人，都非常有效的阐述了基督徒在祈祷时应有的谦卑。

Sorrow For Sin

对罪的悲伤

The next (preparation) is a feeling of sorrow, arising from the recollection of our past sins, or, at least, somesense of regret, that we do not experience that sorrow. If the sinner bring not with him to prayer both, or, at leastone of these dispositions, he cannot hope to obtain pardon.

接下来的准备，是由我们回想起过去所犯罪生出的悲伤感受，或者至少某种程度的悔过，如果我们没有悲伤的话。如果罪人在祈祷时两者都没有，或者至少有其中一个意向，否则他不能指望获得宽恕。

Freedom From Violence, Anger, Hatred And Inhumanity

远离暴力，愤怒，憎恨和冷酷

There are some crimes, such as violence and murder, which are in a special way obstacles to the efficacy of ourprayers, and we must, therefore, preserve our hands unstained by outrage and cruelty. Of such crimes the Lordsays by the mouth of Isaias: When you stretch forth your hands, I will turn away my eyes from you; and whenyou multiply prayer, I will not hear, for your hands are full of blood.

有些罪行，如暴力和谋杀，以一种特殊的方式阻碍了祈祷的有效性，因此我们必须保持我们的双手不被凶残和暴行所玷污。上主用依撒意亚先知的口论这些罪行说：你们伸出手时，我必掩目不看；你们行大祈祷时，我决不俯听，因为你们的手染满了血（依撒意亚1:15）！

Anger and strife we should also avoid, for they have great influence in preventing our prayers from being heard.Concerning them the Apostle says: l will that men pray in every place lifting up pure hands, without anger andcontention.

我们也要避免愤怒与打斗，因为他们对阻止祈祷被俯听有很强的影响。宗徒论愤怒说：我愿意男人们在各地举起圣洁的手祈祷，不应发怒和争吵（第前2:8）。

Implacable hatred of any person on account of injuries received we must guard against; for while we are underthe influence of such feelings,- it is impossible that we should obtain from God the pardon of our sins. Whenyou shall stand to pray, He says, forgive, if you have aught against any man; and, if you will not forgive men,neither will your heavenly Father forgive you your offences.

对伤害我们的不可平息的憎恨，我们必须反对；因为当我们处在这种感情的影响下时，我们不可能从天主那里获得宽恕。我主说：当你们立著祈祷时，若你们有什么怨人的事，就宽恕罢！好叫你们在天之父，也宽恕你们的过犯。（马尔谷11:25）

Hardness and inhumanity to the poor we should also avoid. For concerning men of this kind it was said He thatstoppeth his ear against the cry of the poor, shall also cry himself, and shall not be heard.

我们也要避免对穷苦人的坚硬和冷酷。因为上主论起这种人说：谁对穷人的哀求，充耳不闻，他呼求时，也不会得到应允（箴言21:13）。

Freedom From Pride And Contempt Of God's Word

远离傲慢和对天主之言的蔑视

What shall we say of pride? How much it offends God, we learn from these words: God resisteth the proud, andgiveth grace to the humble. What of the contempt of the divine oracles? He that turneth away his ears, saysSolomon, from hearing the law, his prayer shall be an abomination.

Here, however, we are not to understand that we are forbidden to pray for the forgiveness of the injuries wehave done, of murder, anger, insensibility to the wants of the poor, of pride, contempt of God's word, in fine, ofany other sin.

我们对傲慢说些什么呢？这是多么得罪天主啊，从这些话我们知道：天主拒绝骄傲人，却赏赐恩宠于谦逊人（伯前5:5）。我们对蔑视神圣先知的说些什么呢？撒落满说：对于法律，人若充耳不闻，他的祈祷，也为上主所恶（箴言28:9）。在这里，我们不能理解为我们被禁止求宽恕我们犯的伤害、谋杀、愤怒和对穷人的冷酷、傲慢、对天主圣言的轻视，以及其他各种罪而祈祷。

Faith And Confidence

信仰和信心

Faith is another necessary quality for this preparation of soul. Without faith, we can have no knowledge of theomnipotence or mercy of the supreme Father, which are the sources of our confidence in prayer, as Christ theLord Himself has taught: All things whatsoever you shall ask in prayer, believing, you shall receive. St.Augustine, speaking of this faith, thus comments on the Lord's words: Without faith prayer is useless.

信仰是灵魂祈祷的另一个必要准备。没有信仰，我们对至高天主的全能和慈悲就不会有任何知识，而这正是我们在祈祷中的信心源泉，如同基督上主祂教导的：不论你们在祈祷时恳求什么，只要信，就必获得（玛窦21:22）。圣奥斯定在论及信仰时，对上主的话做了注释，说：没有信仰，祈祷就没用。

The chief requisite, therefore, of a good prayer is, as we have already said, a firm and unwavering faith. This theApostle shows by an antithesis: How shall they call on him whom they have not believed? Believe, then, wemust, both in order to pray, and that we be not wanting in that faith which renders prayer fruitful. For it is faiththat leads to prayer, and it is prayer that, by removing all doubts, gives strength and firmness to faith. This is themeaning of the exhortation of St. Ignatius to those who would approach God in prayer: Be not of doubtful mindin prayer; blessed is he who hath not doubted. Wherefore, to obtain from God what we ask, faith and an assuredconfidence, are of first importance, according to the admonition of St. James: Let him ask in faith, nothingwavering.

我们已经说过，好的祈祷的首要前提是坚定不动摇的信仰。宗徒用了一个对比来说明：但是，人若不信他，又怎能呼号他呢（罗马10:14）？我们必须首先有信仰，为了能祈祷，也为了我们不缺乏能虔诚祈祷的信仰。因为，信仰能导向祈祷，祈祷能移除所有的怀疑，加强并坚定信仰。这就是圣依那爵劝那些人用祈祷接近天主的意义：在祈祷中不要有怀疑的思想，没有怀疑的人是受祝福的。因此，为了从天主那里获得我们所想的，信仰和信心是第一重要的，根据圣雅各伯的教导，说：祈求时要有信心，决不可怀疑（雅各伯书1:6）。

Motives Of Confidence In Prayer

在祈祷中信心的动机

There is much to inspire us with confidence in prayer. Among these are to be numbered the beneficence andbounty of God, displayed towards us, when He commands us to call Him Father, thus giving us to understandthat we are His children. Again there are the numberless instances of those whose prayers have been heard.

还有许多能激励我们在祈祷中的信心，天主的慷慨和恩惠就是其中之一，当祂命令我们称祂为父亲时，祂使我们理解了我们是祂的儿女。那些祈祷被俯听的人，有数不清的例子。

Further we have as our chief advocate, Christ the Lord, who is ever ready to assist us, as we read in St. John: Ifany man sin we have an advocate with the Father, Jesus Christ, the just; and he is the propitiation for our sins.'In like manner Paul the Apostle says: Christ Jesus, that died, yea, that is risen also again, who is at the righthand of God, who also maketh intercession for us. To Timothy he writes: For there is one God, and onemediator of God and men, the man Christ Jesus; and to the Hebrews he writes: Wherefore, it behoved him in allthings to be made like unto his brethren, that he might become a merciful and faithful high-priest before God.

另外，我们有我们的第一主保，基督上主，祂时刻准备帮助我们，圣若望说：谁若犯了罪，我们在父那里有正义的耶稣基督作护慰者（若望一书2:1）。同样的，保禄宗徒说：那已死或更好说已复活，现今在天主右边，代我们转求的基督耶稣（罗马书8:34）。对第茂德教会，他写道：因为天主只有一个，在天主与人之间的中保也只有一个，就是降生成人的基督耶稣（第前2:5）。对希伯来教会，他写道：因此，他应当在各方面相似弟兄们，好能在关于天主的事上，成为一个仁慈和忠信的大司祭（希伯来书2:17）。

Unworthy, then, as we are, of obtaining our requests, yet considering and resting our claims upon the dignity ofour great Mediator and Intercessor, Jesus Christ, we should hope and trust most confidently, that, through Hismerits, God will grant us all that we ask in the proper way.

由于我们不堪得到我们的请求，但考虑到我们的呼求是由于伟大的中保和调停者耶稣基督的尊贵，我们应该充满信心的希望和信任，借着祂的功绩，天主会以恰当的方式赏给我们所求的。

Finally, the Holy Ghost is the author of our prayers; and under His guiding influence, we cannot fail to beheard. We have received the spirit of adoption of sons, whereby we cry, "Abba, (Father)." This spirit succoursour infirmity and enlightens our ignorance in the discharge of the duty of prayer; nay, even, as the Apostle says,He asketh for us with unspeakable groanings.

最后，圣神是我们祈祷的作者；在祂的导向影响下，天主绝不会不俯听我们。借以我们的哭喊“阿爸，父啊。”，我们就具有了养子的精神。这个精神帮助了我们的软弱，照亮了我们在履行祈祷职责上的无知；甚至，如宗徒所说：圣神却亲自以无可言喻的叹息，代我们转求（罗马8:26）。

Should we, then, at any time waver, not being sufficiently strong in faith, let us say with the Apostles: Lord,increase our faith; and, with the father (of the demoniac): Help my unbelief.

我们无论何时若发生动摇，在信仰上表现得不够强壮，让我们与宗徒一起祈祷：主，请增强我们的信仰。并于附魔孩子的父亲一起说：请帮助我的无信吧（马尔谷9:24）。

Correspondence With God's Will

回应天主的意志

But what most ensures the accomplishment of our desires is the union of faith and hope with that conformity ofall our thoughts, actions, and prayers to God's law and pleasure. If, He says, you abide in me, and my wordsabide in you, you shall ask whatever you will, and it shall be done unto you.

最能保证满足我们的愿望的，就是把信德和望德与我们所有的思想、行为和祈祷联结起来，与天主的法律和喜好保持一致。祂说，你们如果住在我内，而我的话也存在你们内，如此，你们愿意什么，求罢！必给你们成就（若望15:7）。

Fraternal Charity

兄弟般的爱德

In order, however, that our prayers may have this power of obtaining all things from God, we must, as waspreviously served, forget injuries, cherish sentiments of good will, and practice kindness towards our neighbour.

为了让我们的祈祷有能力从天主那里获得一切，我们必须如前所述，忘记伤害，怀有美善的意愿，并且对我们的邻人保持友善。

How to Pray Well

如何进行一个好的祈祷

The manner of praying is also a matter of the highest moment. Though prayer in itself is good and salutary, yetif not performed in a proper manner it is unavailing. Often we do not obtain what we ask, because, in the wordsof St. James, we ask amiss. Pastors, therefore, should instruct the faithful in the best manner of asking well andof making private and public prayer. The rules of Christian prayer have been formed on the teaching of Christthe Lord.

祈祷的方式也具有最高重要性。尽管祈祷本身就是好的和有益的，然而如果没有以恰当的方式进行，就没有用了。我们并非经常获得我们的请求，用圣雅各伯的话说，是因为我们求的不当（雅各伯书4:3）。因此牧者应教导信友，用最好的方式祈祷，无论是私人祈祷还是公共祈祷。基督徒祈祷的规则是基于基督上主的教导而形成的。

We Must Pray In Spirit And In Truth

我们必须在精神中和在真理中祈祷

We must, then pray in spirit and in truth; for the heavenly Father seeks those who adore Him in spirit and intruth. He prays in this manner whose prayer proceeds from an interior and intense ardour of soul.

我们必须在精神中和在真理中祈祷。因为天父认可那些在精神和真理中的人钦崇祂。以这种方式，他的祈祷是从灵魂的内在和强烈的炙热中发出的。

Mental Prayer

心中的祈祷/默祷

This spiritual manner of praying does not exclude the use of vocal prayer. Nevertheless, that prayer which is thevehement outpouring of the soul, deservedly holds the first place; and although not uttered with the lips, it isheard by God to whom the secrets of hearts are open. He heard the silent prayer of Anna, the mother of Samuel,of whom we read, that she prayed, shedding many tears and only moving her lips. Such was also the prayer ofDavid, for he says: My heart hath said to thee, my face hath sought thee. In reading the Bible one will meetmany similar examples.

默祷也可以用有声的祷文。然而，从灵魂热情倾泻而出的祈祷始终应占首位；尽管没有从嘴唇发出声音，天主也能听见内心秘密被打开的祈祷。祂听到了亚纳的默祷，她是撒慕尔的母亲，我们从圣经里读到，她边默祷边痛哭流泪，只有嘴唇微动。类似的还有达味的祈祷，因为他说：论及你，我心中时常在想：「你应该寻求他的仪容。」（圣咏27:8）在阅读圣经时，总会看到许多类似的例子。

Vocal Prayer

有声的祈祷

But vocal prayer has also its advantages and necessity. It quickens the attention of the mind, and kindles thefervour of him who prays. We sometimes, says St. Augustine, in his letter to Proba, animate ourselves tointensify our holy desire by having recourse to words and other signs; filled with vehement ardour and piety, wefind it impossible at times not to express our feelings in words; for while the soul exults with joy, the tongueshould also give utterance to that exultation. And surely it becomes us to make to God this complete sacrifice ofsoul and body, a kind of prayer which the Apostles were accustomed to use, as we learn from many passages ofthe Acts and of the Apostle.

有声的祈祷也有其优势和必要性。能够加快思想的注意，激起祈祷人的热情。圣奥斯定在给Proba的信中说：我们有时依靠某些言语和标记来给与我们自己活力，加强我们对神圣的渴求；充满激情和虔诚时，我们就会发现不可能不用言语来表达我们的感觉；因为当灵魂充满狂喜时，舌头也要大声发出喜悦。确定的，这就成为我们为天主完成的灵魂和身体的祭献，这是宗徒们惯于使用的一种方式，我们从大事记和宗徒的书信中可以得知。

Private And Public Prayer

私人祈祷和公共祈祷

There are two sorts of prayer, private and public. Private prayer is employed in order to assist interior attentionand devotion; whereas in public prayer, which has been instituted to excite the piety of the faithful, and hasbeen prescribed for certain fixed times, the use of words is indispensably required.

有两种祈祷，私人的和公共的。私人祈祷适用于帮助内在的虔诚和关注；设立公共祈祷的目的是激情信友的虔诚，教会指定在固定的时刻，祷文的使用是必须的。

Those Who Do Nor Pray In Spirit

那些没有在精神中的祈祷

This practice of praying in spirit is peculiar to Christians, and is not at all used by infidels. Of these Christ theLord has said: When you pray, speak not much, as the heathens; for they think that in their much speaking theymay be heard. Be not ye, therefore, like to them, for your Father knoweth what is needful for you before youask him.

在精神中祈祷，是基督徒特有的，外教人是不使用的。基督上主论说到：你们祈祷时，不要唠唠叨叨，如同外邦人一样，因为他们以为只要多言，便可获得垂允。你们不要跟他们一样，因为你们的父，在你们求他以前，已知道你们需要什么（玛窦6:7）。

But though (our Lord) prohibits loquacity, He is so far from forbidding continuance in prayer which proceedsfrom the eager and prolonged devotion of the soul that by His own example He exhorts us to such prayer. Notonly did He spend whole nights in prayer, but also prayed the third time, saying the self-same words. Theinference, therefore, to be drawn from the prohibition is that prayers consisting of mere empty sounds are not tobe addressed to God.

但是尽管我主禁止祈祷中多言，祂并不是禁止长久连续的，从灵魂来的渴望和长久祈祷，祂自己的例子就是如此。祂不仅整夜在祈祷，而且三次祈祷，每次都是相同的祷文。因此，从这个禁令得到的推论就是，没有精神注入，只发出空洞的声音的祈祷是不能说给天主的。

Those Who Do Not Pray In Truth

那些不在真理中的祈祷

Neither do the prayers of the hypocrite proceed from the heart; and against the imitation of their example, Christthe Lord warns us in these words: When ye pray, ye shall not be as the hypocrites that love to stand and pray inthe synagogues, and corners of the streets, that they may be seen by men. Amen I say, to you they have receivedtheir reward. But thou, when thou shalt pray, enter into thy chamber, and having shut the door, pray to thyFather in secret; and thy Father who seeth in secret will repay thee. Here the word chamber may be understoodto mean the human heart, which we should not only enter, but should also close against every distraction fromwithout that could deprive our prayer of its perfection. For then will our heavenly Father, who sees perfectly ourhearts and secret thoughts, grant our petitions.

那些假善人的祈祷不仅并非从内心而发，而且有害效法他们的榜样，基督上主警告我们说：当你祈祷时，不要如同假善人一样，爱在会堂及十字街头立著祈祷，为显示给人；我实在告诉你们，他们已获得了他们的赏报。至于你，当你祈祷时，要进入你的内室，关上门，向你在暗中之父祈祷；你的父在暗中看见，必要报答你（玛窦6:5）。这里词语，内室，可以被理解为人的内心，这内心之门我们不仅应该进入，且要对任何能够分心损害我们祈祷完美性的事物关闭。因为这样，我们的在天大父，就能完美的看到我们的心和秘密的想法，赏给我们请求。

We Must Pray With Perseverance

我们必须坚持不懈的祈祷

Another necessary condition of prayer is constancy. The great efficacy of perseverance, the Son of Godexemplifies by the conduct of the judge, who, while he feared not God, nor regarded man, yet, overcome by thepersistence and importunity of the widow, yielded to her entreaties." In our prayers to God we should, therefore,be persevering.

祈祷的另一个条件是持续性。坚持不懈能产生巨大效果，天主子举了那个不敬畏天主，也不尊重人的法官例子，由于寡妇的坚持不懈和不断恳求，最终应允了她的诉求（路加18）。在我们对天主的祈祷中，我们也应坚持不懈。

We must not imitate the example of those who become tired of praying, if, after having prayed once or twice,they succeed not in obtaining the object of their prayers. We should never be weary of the duty of prayer, as weare taught by the authority of Christ the Lord and of the Apostle. And should the will at any time fail us, weshould beg of God by prayer the strength to persevere.

我们不能效仿那倦于祈祷的人，他们在祈祷了一两次后，就放弃了他们祈祷的目标。我们应永不疲倦于履行祈祷责任，如同我们被基督上主的权柄和宗徒权柄所教导的。厌倦思想无论何时都不能使我们跌倒，我们应祈祷天主赐给我们坚持的力量。

We Must Pray In The Name Of Jesus Christ

我们必须因耶稣基督之名祈祷

The Son of God would also have us present our prayers to the Father in His name; for, by His merits and theinfluence of His mediation, our prayers acquire such weight that they are heard by our heavenly Father. For HeHimself says in St. John: Amen, Amen, I say unto you, if you ask the Father any thing in my name, he will giveit you. Hitherto you have not asked any thing in my name: ask and you shall receive, that your joy may be full;and again: Whatsoever you shall ask the Father in my name, that will I do.

天主子也要求我们要以祂的名给天父献上祈祷。因为，靠祂的功绩和祂中保的影响力，我们的祈祷才获得在天大父垂听的重要性。在圣若望福音中，祂自己说：我实实在在告诉你们：你们因我的名无论向父求什么，他必赐给你们。直到现在，你们没有因我的名求什么；求罢！必会得到，好使你们的喜乐得以圆满。（若望16:24）

We Must Pray With Fervour, Uniting Petition To Thanksgiving

我们必须怀着热情祈祷，并联合感恩的请求

Let us imitate the fervour of the Saints in prayer; and to petition let us unite thanksgiving, imitating the exampleof the Apostles, who, as may be seen in the Epistles of St. Paul, always observed this salutary practice.

让我们效仿如圣人祈祷时的热情；在请求时，让我们联合感恩，效仿宗徒的榜样，如同我们在圣保禄书信中看到的，圣人一直遵守着有益的实践。

Fasting And Almsdeeds Should Be Joined To Prayer

守大斋和救济应该与祈祷一起

To prayer let us unite fasting and almsdeeds. Fasting is most intimately connected with prayer. For the mind ofone who is filled with food and drink is so borne down as not to be able to raise itself to the contemplation ofGod, or even to understand what prayer means.

让我们把守大斋和救济与祈祷连在一起。守大斋与祈祷是最紧密连续的。因为，人的思想充满了吃喝事，是如此沉重，无法把自己提升起来默想天主，甚至无法思考祈祷的意义。

Almsdeeds have also an intimate connection with prayer. For what claim has he to the virtue of charity, who,possessing the means of affording relief to those who depend on the assistance of others, refuses help to hisneighbour and brother ? How can he, whose heart is devoid of charity, demand assistance from God unless,while imploring the pardon of his sins, he at the same time humbly beg of God to grant him the virtue of charity?

施救济也与祈祷紧密联系。因为，那些有办法满足依赖他人帮助才可以生活的人，如果拒绝帮助他的邻人和兄弟，他有什么爱德可以宣称呢？一个心中没有爱德的人，怎么能请求天主的帮助呢？除非他祈求宽恕自己的罪，同时谦逊的求天主赏给他爱德。

This triple remedy was, therefore, appointed by God to aid man in the attainment of salvation. For by sin weoffend God, wrong our neighbour, or injure ourselves. The wrath of God we appease by pious prayer; ouroffences against man we redeem by almsdeeds; the stains of our own lives we wash away by fasting. Each ofthese remedies, it is true, is applicable to every sort of sin; they are, however, peculiarly adapted to those threewhich we have specially mentioned.

这三个补救办法，是天主为了人能获得救恩而特别指定的，要帮助人。因为，我们借着罪，冒犯了天主，得罪了领人，伤害了自己。我们靠虔诚的祈祷消除天主义怒；我们靠施救弥补得罪他人；靠守大斋我们洗去自己生命中的污点。的确，每一种补救办法，都对每一种罪适用；然而，我们特别提到的这三种却是被特别采用的。

OPENING WORDS OF THE LORD'S PRAYER

天主经的开始句

"Our Father who art in heaven"

在天我等父者

Importance Of Instruction On These Words

开始句的重要性

The form of Christian prayer given us by Jesus Christ is so composed and arranged that before coming torequests and petitions certain words must be used as a sort of preface calculated to increase our confidence inGod when we are about to address Him devoutly in prayer; and this being so it will be the pastor's duty toexplain each of these words separately and with precision, so that the faithful may have recourse to prayer morereadily because of the knowledge that they are going to commune and converse with a God who is also theirFather. Regarding this preface, if we merely consider the number of words of which it is composed, it is briefindeed; but if we regard the ideas, it is of the greatest importance and replete with mysteries.

耶稣基督给我们的基督徒祈祷格式，都是在发出请求之前，必须有特定的词句作为序章，为了开始虔诚的祈祷之前增加我们在主内的信心；牧者的责任就是逐个的精确解释这些词句，为了让信友能更好的依赖祈祷，因为他们掌握了要与之交谈的天父的相关知识。关于这个序章，如果我们仅仅思考其中的词数，就很简单；但是如果我们考虑其中的含义，那就是最重要的，并充满了奥迹。

"Father"

父者

The first word, which, by the order and institution of God we employ in this prayer, is Father. Our Saviourcould, indeed, have commenced this divine prayer with some other word, conveying more the idea of majesty,such, for instance, as Lord or Creator. Yet He omitted all such expressions because they might rather inspirefear, and instead of them He has chosen a term inspiring confidence and love in those who pray and askanything of God; for what is sweeter than the name Father, conveying, as it does, the idea of indulgence andtenderness ? The reasons why this name Father is applicable to God, can be easily explained to the faithful byspeaking to them on the subjects of creation, providence, and redemption.

本祈祷的第一个词，根据天主的命令和安排，是父者。我们的救主当然可以用其他的词来开始本祈祷，来表达更神秘的意义，比如，上主或者创始者等。但是，他忽略了所有这些表达，因为这些表达更激起敬畏，所以取而代之的，祂使用了一个能激起信心和爱的词，让我们求天主。因为，还有什么词能比父者更亲昵，用来表达沉溺和柔弱的？把天主命名为父的原因，通过讲述创世，圣意和救赎等知识，可以很容易的解释给信友。

God Is Called Father Because He Created Us

天主被称为父，因为祂创造了我们

Thus having created man to His own image -- a favour He accorded to no other living creature -- it is with goodreason that, in view of this unique privilege with which He has honoured man, Sacred Scripture calls God theFather of all men; not only of the faithful, but also of the unbelieving.

根据祂的肖像创造了人，这是祂对其他任何有生命的受造物所没有的喜爱，这很好的解释了为何祂给了人类这独一无二的特权，圣经称天主为所有人的父，不仅是虔信者的，也是不信者的。

God Is Called Father Because He Provides For Us

天主被称为父，是因为祂供给了我们

From His providence also may be drawn an argument. By a special superintending care and providence over ourinterests God displays a paternal love for us.

从天主圣意中，也可以得到一个论证。通过对我们利益的一种特殊的督导关怀和圣意，天主对我们显示了父爱。

God's Care For Us Is Seen In The Appointment Of Guardian Angels

天主对我们的关怀从指定守护天神就可以看出来

But in order to comprehend more clearly the fatherly care of God for men, it will be well in the explanation ofthis particular point to say something regarding the guardian Angels under whose protection men are placed.

为了更清晰的理解天主对人父亲般的关爱，介绍一些关于守护天神保护人类的知识会更好。

By God's providence Angels have been entrusted with the office of guarding the human race and ofaccompanying every human being so as to preserve him from any serious dangers. Just as parents, whosechildren are about to travel a dangerous and infested road, appoint guardians and helpers for them, so also in thejourney we are making towards our heavenly country our heavenly Father has placed over each of us an Angelunder whose protection and vigilance we may be enabled to escape the snares secretly prepared by our enemy,repel the dreadful attacks he makes on us, and under his guiding hand keep the right road, and thus be secureagainst all false steps which the wiles of the evil one might cause us to make in order to draw us aside from thepath that leads to heaven.

借着天主圣意，天神们被赋予了守护人类的职责，陪伴保护每个人免于严重的危险中。就像父母为了出远门即将旅行在危险之路的孩子指定守护者，所以同样的，在我们朝向天国之路上，天父给每个人都指定了一位天神，在天神的保护和警戒下，我们能够逃出我们敌人给我们设置秘密陷阱，他为我们击退致命的攻击，在他的指引之手下我们能保证正确的路，能够抵制撒殚设置的所有的为了使我们偏离天堂之路的错误诡计。

How We Are Helped By The Angels

天神如何帮助我们

And the immense advantage springing from the special care and providence of God with regard to men, theexecution of which is entrusted to Angels, who by nature hold an intermediate place between God and man, willbe clear from a multitude of examples with which Sacred Scripture supplies us in abundance, and which showthat in God's goodness it has often happened that Angels have wrought wondrous works under the very eyes ofmen. This gives us to understand that many and equally important services, which do not fall under our sight,are wrought by our Angels, the guardians of our salvation, in our interest and for our advantage.

天主对人类的巨大的关怀和圣意，委托给天神执行，他们自然的在天主和人类之间占据了中间位置，圣经里有大量的例子展示天主的美善，经常有天神在人眼前行奇异之事。这就使我们理解了，有许多的重要服务，是由我们的守护天神完成的，虽然没有在我们眼前，但却为了我们的好处和利益。

The Angel Raphael, the divinely appointed companion and guide of Tobias, conducted him and brought himback safe and sound; saved him from being devoured by an enormous fish; made known to him the extremelyuseful properties possessed by the liver, gall and heart of the monster; expelled the demon; repressed andfettered his power and prevented him from injuring Tobias; taught the young man the true and legitimate notionand use of matrimony; and finally restored to the elder Tobias the use of his sight.

天神辣法耳被指定为多俾亚的同伴和向导，指挥并安全的完好的带回他；从吞他的大鱼里救了他；还教导他鱼心，肝和胆的极度有用的特点；驱逐压制恶魔防止伤害多俾亚；教导年轻人真正的合法的婚姻；最终还恢复了年老多俾亚的视力。

In the same way the Angel who liberated the Prince of the Apostles, will supply copious material for theinstruction of the pious flock regarding the striking fruits of the vigilance and protection of the Angels. Thepastor need do no more than depict the Angel lighting up the darkness of the prison, touching Peter's side andawakening him from his sleep, loosing his chains, breaking his bonds, ordering him to rise, to take up hissandals and to follow; and then the pastor will point out how Peter was led forth out of prison by the sameAngel, how he was enabled to pass without let or hindrance through the midst of the guard, how the doors werethrown open, and finally how he was placed in safety.

同样的，天神解开并释放了宗徒之长（大事录12），这个案例为教导信友关于天神的保护和警戒的职责提供了丰富的素材。牧者不需要过多描述天神是如何点亮黑暗的监狱，解开伯多禄的锁链并叫醒他，命令他站起来，拿着凉鞋跟随他这些细节。牧者应指出伯多禄是如何被带领走出监狱的，他是如何穿过守卫人群，并完全没有被发现的，监狱门是如何打开，以及最后他是如何被安置于安全之地的。

The historical part of Sacred Scripture, as we have already remarked, is full of such examples, all of which go toshow the extent of the benefits bestowed by God on man through the ministry and intervention of Angels whomHe deputes not only on particular and private occasions, but also appoints to take care of us from our verybirths. He furthermore appoints them to watch over the salvation of each one of the human race.

如同我们之前注释的，圣经的历史部分充满了这样的例子，显示出天主通过神职和天神的干涉给人类赐了多大的福。天主并非仅仅在某些情况下委派天神，而且从我们一出生就委派。祂还指派天神监督每个人的救恩。

This teaching, if carefully explained, will have the effect of interesting and compelling the minds of the faithfulto acknowledge and venerate more and more the paternal care and providence of God towards them.

仔细的解释本教导，信友就会产生兴趣，愿意了解并尊敬天主对他们的父亲般关爱和圣意。

God's Care For Us Seen In The Love He Has Ever Shown To Man

天主对我们的关心，可以从祂对人类永恒的爱中看出来

And here the pastor should especially praise and proclaim the treasures of God's goodness towards the humanrace. Though from the time of our first parents and from the moment of our first sin down to this very day wehave offended Him by countless sins and crimes, yet He still retains His love for us and never renounces Hissingular solicitude for our welfare.

在这里，牧者应该特别赞美和宣告天主的美善是对全部人类的。从我们的元祖父母犯罪，和从我们的第一次犯罪，用数不清的罪行冒犯祂开始，祂依然保持对我们的爱，从没有放弃祂对我们幸福的特殊关心。

To imagine that He has forgotten us would be an act of folly and nothing short of a most outrageous insult. Godwas angry with the Israelites because of the blasphemy they had been guilty of in imagining that they had beenabandoned by providence. Thus do we read in Exodus: They tempted the Lord, saying: "Is the Lord amongst usor not?" and in Ezechiel the divine anger is inflamed against the same people for having said: The Lord seeth usnot: the Lord hath forsaken the earth. These examples should suffice to deter the faithful from entertaining thecriminal notion that God can ever possibly forget mankind. To the same effect we may read in Isaias thecomplaint uttered by the Israelite. against God; and, on the other hand, the kindly similitude with which Godrefutes their folly: Sion said: "The Lord hath forsaken me, and the Lord hath forgotten me." To which Godanswers: Can a woman forget her infant, so as not to have pity on the son of her womb? And if she shouldforget, yet will not I forget thee. Behold, I have engraven thee in my hands.

如果认为天主忘记了我们，这个想法非常愚蠢而且是蛮横侮辱。天主对以色列人非常生气，因为以色列人错误的认为自己被天主圣意抛弃了这个认识是亵渎。我们在出谷纪读到：以色列子民在那里争吵过，并试探过上主说：「上主是否在我们中间？」（出谷17:7）,在厄则克耳中，天主对还是这群人的愤怒被点燃，因为他们说：上主看不见我们，上主已离弃了此地（厄则克耳8:12）。这两个例子以及足够阻止信友抱有天主有可能忘记人类这个犯罪的念头。同样的，我们在依撒意亚中读到以色列人发出对抗天主的抱怨声。另一方面，天主仁慈的用寓言驳斥他们的愚蠢：熙雍曾说过：「上主离弃了我，吾主忘掉了我。」天主回答说：妇女岂能忘掉自己的乳婴？初为人母的，岂能忘掉亲生的儿子？纵然她们能忘掉，我也不会忘掉你啊？看啊！我已把你刻在我的手掌上。（依撒意亚49:15）

Although these passages clearly establish the point under discussion, yet thoroughly to convince the faithful thatnever for a moment can God forget man or cease to lavish on him tokens of His paternal tenderness, the pastorshould still further confirm this by the striking example of our first parents. They had ignored and violatedGod's command. When you hear them sharply accused and that dreadful sentence of condemnation pronouncedagainst them: Cursed is the earth in thy work, with labour and toil shalt thou eat thereof all the days of thy life;thorns and thistles shall it bring forth to thee; and thou shalt eat the herbs of the earth; " when you see themdriven out of Paradise; when you read that to preclude all hope of their return a cherub was stationed at theentrance of Paradise, brandishing a flaming sword turning every way; and finally, when you know that, toavenge the injury done Him, God had afflicted them with punishments, internal and external, would you not beinclined to think that man's case was hopeless? Would you not consider that not only was he bereft of all divinehelp, but was even abandoned to every misfortune? Yet, surrounded as he then was by so many evidences ofdivine wrath and vengeance, a gleam of the goodness of God towards him is seen to shine forth. For the LordGod, says Sacred Scripture, made for Adam and his wife garments of skins and clothed them, which was a veryclear proof that at no time would God abandon man.

尽管这些篇幅清晰的说明了这一点，然而为了彻底的使信友确信，天主连一刻都没有忘记人类，或停止给人类赏赐祂父亲的慈爱象征。牧者应进一步用元祖父母的深刻例子确认。他俩无视并违反了天主的诫命。你听到他俩被严厉的指控，以及被宣布了可怕的惩罚：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（创3:18）。当你看到他们被逐出地堂；当你读到为了阻止他们回去的希望，一个格鲁宾被置于地堂入口，挥舞着火剑关闭了所有的路；最后，当你了解到，为了报复对天主的伤害，天主用内在和外在的惩罚折磨他俩，你能不认为人类是没有希望的吗？你能不认为人类不仅被夺走了所有的神的帮助，还被抛弃给每一个厄运吗？然而，当他被如此多来自神的义怒和报复证据所包围时，天主对他的一股美善微光照射出来。圣经说，因为上主天主为亚当和他的妻子制作了皮衣，给他们穿上，这是一个清楚的证据，天主一刻也没有抛弃他们。

This truth, that the love of God can be exhausted by no human iniquity, was indicated by David in these words:Will God in his anger shut up his mercies? It was set forth by Habacuc when, addressing God, he said: Whenthou art angry thou wilt remember mercy; and by Micheas, who thus expresses it: Who is a God like to theewho takest away iniquity and passest by the sin of the remnant of thy inheritance? He will send his fury in nomore, because he delighteth in mercy.

天主之爱不会由于人类罪行而耗尽，这个真理被达味用这些话所表明：难道天主忘记了慈悲？因愤怒而将慈爱关闭？（圣咏77:9）并由哈巴谷与天主对话时阐述：但愿你发怒时，也怀念仁慈。（哈巴谷3:2）最后借米盖亚说出：那里有神相似你，赦免罪恶，遗民的过错？祂必不再坚持愤怒，因为祂喜爱仁慈。（米盖亚7:18）

And thus precisely does it happen. At the very moment when we imagine ourselves to be utterly lost andaltogether bereft of His protection, then it is that God in His infinite goodness seeks us out in a special way andtakes care of us. Even in His anger He stays the sword of His justice, and ceases not to pour out theinexhaustible treasures of His mercy.

然后这些预言都准确的发生了。就在那时，我们以为自己完全被遗弃，被伯多了祂的保护，然而天主无尽的美善，以一种特殊的方式找到了我们并照顾我们。甚至在祂的义怒中，祂停下了祂的正义之剑，但也没有停止向我们倾倒无尽的慈悲宝藏。

God Is Called Father Because He Has Granted Us Redemption

天主被称为父，因为祂赐给我们救赎

The creation of the world and God's providence are, then, of great weight in bringing into relief the singularlove of God for the human race and the special care He takes of man. But far above these two shines the workof redemption, so much so indeed that our most bountiful God and Father has crowned His infinite goodnesstowards us by granting us this third favour.

创世和天主的圣意，能很大程度上证明天主对人类的爱以及祂对人类的关怀。但是远远超过这两个的，是救赎工程，并到达了这种程度，我们最慷慨的天主和天父将祂无限的美善作为我们的桂冠，把祂这第三个利益授予了我们。

Accordingly the pastor should instruct his spiritual children and constantly recall to their minds the surpassinglove of God for us, so that they may be fully alive to the fact that having been redeemed in a wonderful mannerthey are thereby made the sons of God. To them, says St. John, He gave power to be made the sons of God . . .and they are born of God.

牧者应据此教导他的神子持续的回想天主对我们的超越之爱，以便他们能敏感的认识被如此神奇方式救赎的事实，因此他们是天主的子孙。圣若望说，他给他们，即给那些信他的名字的人权能，好成为天主的子女（若望1:12）。

This is why Baptism, the first pledge and token of our redemption, is called the Sacrament of regeneration; for itis by Baptism that we are born children of God: That which is born of the Spirit, says our Lord, is spirit; and:You must be born again. In the same way we have the words of St. Peter: Being born again, not of corruptibleseed, but incorruptible, by the word of God who liveth.

这就是为什么圣洗圣事作为我们救赎的第一起誓和标志，被称为重生圣事的原因。因此借着圣洗圣事，我们作为天主子女出生，我主说：由神生的属于神。之后又说：你们应该由上而生（若望3:6-7）。同样的，圣伯多禄说：因为你们不是由于能坏的，而是由于不能坏的种子，就是天主的圣言，得以重生。（伯前1:23）

By reason of this redemption we have received the Holy Ghost and have been made worthy of the grace of God.

由于救赎之功，我们领受了圣神，由此配的上天主的恩宠。

As a consequence of this gift we are the adopted sons of God, as the Apostle Paul wrote to the Romans when hesaid: Ye have not received the spirit of bondage again in fear, but you have received the spirit of adoption ofsons, whereby we cry: "Abba, Father." The force and efficacy of this adoption are thus set forth by St. John:Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be thesons of God.

领受了这个恩宠，我们被收养为天主的子女，如同保禄宗徒在罗马书里写道：其实你们所领受的圣神，并非使你们作奴隶，以致仍旧恐惧；而是使你们作义子。因此，我们呼号：「阿爸，父呀！」（罗马书8:15）这领养的效力被圣若望阐述：请看父赐给我们何等的爱情，使我们得称为天主的子女（若望一书3:1）。

Duties We Owe Our Heavenly Father

我们欠天堂父亲的责任

These points having been explained, the faithful should be reminded of all they owe in return to God, their mostloving Father, so that they may be aware of the extent of the love, piety, obedience and respect they are boundto render to Him who has created them, who watches over them, and who has redeemed them; and with whathope and trust they should invoke Him.

在解释完以上几点后，应提醒信友要将欠的归还天主，他们的最亲爱的父亲，以便他们了解对天父的爱、虔诚、服从和尊重的程度，因为天主创造了他们，督察他们，救赎他们，他们怀着希望和信任应该祈求祂。

But to enlighten the ignorant and to correct the false ideas of such as imagine prosperity and success in life to bethe only test that God preserves and maintains His love towards us, and that the adversities and trials whichcome from His hand are a sign that He is not well disposed towards us and that He entertains hostiledispositions towards us, it will be necessary to point out that even if the hand of the Lord sometimes pressesheavily upon us, it is by no means because He is hostile to us, but that by striking us He heals us, and that thewounds coming from God are remedies.

为了启迪无知，纠正错误思想，就是认为世俗生活的繁荣和成功是天主持续爱我们的唯一标准，而困境和考验则标志着祂不再对我们好，对我们产生敌意这种错误思想。因此有必要指出，就算有时候天主的手沉重的压住我们，这也绝不是祂敌视我们，而是通过击打我们来治愈我们，来自天主的伤是良药。

He chastises sinners so as to improve them by this lesson, and inflicts temporal punishments in order to deliverthem from eternal torments. For though He visits our iniquities with a rod and our sins with stripes, yet hismercy he will not take away from us.

祂惩罚罪人是为了用教训来改善他们，用暂罚折磨他们是为了让他们远离永罚。尽管祂对我们的罪恶用棍棒和鞭子，然而祂的仁慈决不远离我们。

The faithful, therefore, should be recommended to recognise in such chastisements the fatherly love of God, andever to have in their hearts and on their lips the saying of Job, the most patient of men: He woundeth and cureth;he striketh and his hands shall heal; as well as to repeat frequently the words written by Jeremias in the name ofthe people of Israel: Thou hast chastised me and I was instructed, as a young bullock unaccustomed to the yoke:convert me and I shall be converted; for thou art the Lord my God; and to keep before their eyes the example ofTobias who, recognising in the loss of his sight the paternal hand of God raised against him, cried out: I blessthee, O Lord God of Israel, because thou hast chastised me and thou hast saved me.

因此信友应该认识到，在这种惩罚中包含着天主的父爱，要把最耐心之人，约伯的话牢记在心里和口中：因为他打伤了，而又包扎伤口；他击碎了，而又亲手治疗（约伯5:18）。还要经常重复耶利米亚先知以以色列人之名写出的言语：你惩罚了我，我受了杖击，有如一头不驯服的公牛犊；你使我归来，我必归来，因为你是上主，我的天主（耶肋米亚31:18）。还有要把多俾亚传中的例子经常放在信友面前，当多俾亚的父亲托彼特意识到曾经反对他的天父的手现在让他失明的眼睛复明了，大声哭喊着：天主是可赞美的！他的大名应永远受赞扬！因为他惩罚了我，却又怜悯了我（多俾亚11:14）。

In this connection the faithful should be particularly on their guard against believing that any calamity oraffliction that befalls them can take place without the knowledge of God; for we have His own words: A hair ofyour heads shall not perish. Let them rather find consolation in that divine oracle read in the Apocalypse: Thosewhom I love I rebuke and chastise; and let them find comfort in the exhortation addressed by St. Paul to theHebrews: My son, neglect not the discipline of the Lord; neither be thou weaned whilst thou art rebuked byhim: for whom the Lord loveth he chastiseth, and he scourgeth every son whom he receiveth.... But if you bewithout chastisement, ... then are you bastards and not sons.... Moreover if we have had the fathers of our fleshfor instructors, and we reverenced them, shall we not much more obey the Father of spirits and live?

信友们应该特别保持警惕，对那些说天主不知道发生悲惨和折磨的；因为我们有天主亲自说：连你们的一根头发，也不会失落（路加21:18）。让他们阅读默示录里神圣先知的话寻求安慰吧：凡我所疼爱的人，我要谴责他，管教他（默示录3:19）；还有让他们在圣保禄给希伯来教会的信里寻求安慰吧：『我儿，不要轻视上主的惩戒，也不要厌恶他的谴责，

因为上主惩戒他所爱的，鞭打他所接管的每个儿子。』。。。如果你们缺少众人所共受的惩戒，你们就是私生子，而不是儿子。。。再者，我们肉身的父亲惩戒我们时，我们尚且表示敬畏；何况灵性的父亲，我们不是更该服从，以得生活吗？（希伯来书12）

"Our"

我等的

When we invoke the Father and when each one of us calls Him our Father, we are to understand thereby thatfrom the privilege and gift of divine adoption it necessarily follows that all the faithful are brethren and shouldlove each other as such: You are all brethren for one is your Father who is in heaven." This is why the Apostlesin their Epistles address all the faithful as brethren.

当我们每个人祈求天父，把祂称为我们的父时，我们就理解了，由于神圣的养子名分特权，所有的信友都是兄弟，应当彼此相爱：你们众人都是兄弟，因为你们的父只有一位，就是天上的父（玛窦23:8）。这就是为何宗徒在书信中称呼信友为兄弟。

Another necessary consequence of this adoption is that not only are the faithful thereby united in the bonds ofbrotherhood, but that, the Son of God being truly man, we are called and really are his brethren also. Thus, inhis Epistle to the Hebrews the Apostle, speaking of the Son of God, wrote as follows: He is not ashamed to callthem brethren, saying: "I will declare thy name to my brethren. And long before this, David had foretold this ofChrist the Lord; while Christ Himself thus addresses the women in the Gospel: Go, tell my brethren that they gointo Galilee; there they shall see me. These words, as we know, He pronounced only after His Resurrection andwhen He had already put on immortality, thus showing that no one is at liberty to imagine that the bonds ofbrotherhood with us have been severed by His Resurrection and Ascension into heaven. Not only has theResurrection of Christ not dissolved this union and love, but we know that one day, when from His throne ofglory and majesty He shall judge mankind of all ages, He will call even the very least of the faithful by thename of brethren.

养子名分的另一个结果就是，不仅信友被兄弟关系联结起来，而且，那降生成人的天主子，也被称为我们的兄弟。因此，宗徒再希伯来书理，论及天主子，说：耶稣称他们为弟兄，并不以为耻，说：我要向我的弟兄，宣扬你的圣名（希伯来2:12）；而在此以前，达味就预言了基督上主，说：我要向我的弟兄，宣扬你的圣名（圣咏22:23）。在福音中基督祂自己对妇女说：你们去，报告我的兄弟，叫他们往加里肋亚去，他们要在那里看见我（玛窦28:10）。如同我们所知，祂只有在复活后才宣布了这些话，那时祂已经穿上永恒，因而祂在显示说，没有人可以自由地想象，与我们之间的兄弟情谊已经因他复活和升天而被割断了。基督复活不仅没有消融这个联盟与爱，而且我们得知当公审判那天到来，从祂的光荣和高贵王冠下，祂也称呼最小的信友为兄弟。

Indeed, how can we be other than brethren of Christ, seeing that we are called His co-heirs? Doubtless He is thefirst begotten, the appointed heir of all things; but we are begotten in the second place after Him, and are Hisco-heirs according to the measure of heavenly gifts we receive and according to the extent of the charity bywhich we show ourselves servants and cooperators of the Holy Ghost. He it is who by His inspirations movesand inflames us to virtue and good works, in order that we may be strengthened by His grace valiantly toundertake the combat that must be waged to secure salvation. And if we wisely and firmly carry on this combatwe shall at the close of our earthly career be rewarded by our heavenly Father with the just recompense of thatcrown promised and held out to all those who run the same course. God, says the Apostle, is not unjust that Heshould forget your work and love.

的确，因为我们被称为祂的共同继承人，那么我们除了是基督的兄弟，还能是什么呢？毫无疑问祂是首生的，被指定为万物的继承人；但是在祂之后我们也被生出，也是天主的共同继承人，根据我们领受的天堂恩宠的度量，以及我们承担天主之仆和圣神合作者所表现爱德程度。通过祂的激励，祂打动并燃起我们去追求美德和善工，为的是我们能借祂的恩宠受到强化，能够勇敢的承担为救恩而战的任务。如果我们明智的、坚定的进行这场战斗，在我们世俗生命的尽头时，就能获得我们天父许诺给所有完成任务的人，以正义的桂冠赏报。宗徒说：天主不是不公义的，以至于忘掉了你们的善工和爱德（希伯来6:10）。

Dispositions That Should Accompany The Words, "Our Father": Fraternal Regard

与“我等父者”相匹配的意向：兄弟般的关心

How sincere should be the manner in which we ought to utter the word our, we learn from St. Chrysostom. God,he says, listens willingly to the Christian who prays not only for himself but for others; because to pray forourselves is an inspiration of nature; but to pray for others is an inspiration of grace; necessity compels us topray for ourselves, whereas fraternal charity calls on us to pray for others. And he adds: That prayer which isinspired by fraternal charity is more agreeable to God than that which is dictated by necessity.

要以多么真诚的方式说出这个词“我们的”？圣金口若望论述过这个问题。他说，天主不仅愿意听基督徒为自己的祈祷，也愿意听为别人的祈祷；因为给自己祈祷是自然的启发；但是为别人是得到了恩宠的激励；我们为自己祈祷是必要的，然而兄弟般的爱德召唤我们为他人祈祷。然后他补充道：受兄弟爱德的激励发出的祈祷对天主来说比出于必要的祈祷更乐意。

In connection with the important subject of salutary prayer, the pastor should be careful to remind and exhort allthe faithful of every age, condition and rank, never to forget the bonds of universal brotherhood that bind them,and consequently ever to treat each other as friends and brothers, and never to seek arrogantly to raisethemselves above their neighbours.

在相关于祈祷这个重要的主题上，牧者应该谨慎的提醒和力劝所有的信友，无论年龄、状况和地位，绝不要忘记约束他们的普世兄弟联系，并且要以朋友和兄弟相互对待，绝不要试图傲慢的提升自己于他们的邻人之上。

Though there are in the Church of God various gradations of office, yet this diversity of dignity and position inno way destroys the bond of fraternal union; just as in the human body the various uses and different functionsof our organs in no way cause this or that part of the body to lose the name or office of an organ of the body.

尽管在天主的教会中有许多渐次的职位，然而地位尊贵的多样性绝不破坏兄弟的纽带；如同人类身体中有许多不同的器官和功能，但是绝不造成身体各个部分失去职责或者名称。

Take, for instance, one who wields kingly power. If he is a Christian, is he not the brother of all those united inthe communion of the Christian faith? Yes, beyond all doubt; and why? Because there is not one God givingexistence to the rich and noble, and another giving existence to the poor and to subjects. There is but one God,the Father and Lord of all; and consequently we have all the same nobility of spiritual birth, all the samedignity, all the same glory of race; for all have been regenerated by the same Spirit through the same Sacramentof faith, and have been made children of God and co-heirs to the same inheritance. The wealthy and great havenot one Christ for their God; the poor and lowly, another; they are not initiated by different Sacraments; nor canthey expect a different inheritance in the kingdom of heaven. We are all brethren and, as the Apostle says in hisEpistle to the Ephesians: We are members of Christ's body, of his flesh and of his bones. This is a truth whichthe same Apostle thus expresses in his Epistle to the Galatians: You are the children of God, by faith in JesusChrist; for as many of you as have been baptised in Christ, have put on Christ. There is neither Greek nor Jew,neither bond nor free, neither male nor female; for you are all one in Christ Jesus.

如一个有国王权力的人当例子。如果他是一个基督徒，难道他不是其他共融在基督信仰内的兄弟吗？毫无疑问，他肯定是。为什么？因为不可能一个天主让福贵人存在，另一个天主让穷苦人存在。只有一个天主，是所有人的天父和上主；所以，我们所有人都有相同尊贵的精神性出身和尊严，相同的光荣；因为所有人都是从同一个信仰圣事的同一个圣神重生的，都是天主的子女和共同继承者。有钱高位者并没有独属于自己的基督，贫贱者也如此。大家并没有从不同的圣事而入门，也不会继承两个不同的天国。我们都是兄弟，如同宗徒给厄佛所教会的书信说：我们都是他身上的肢体，他的骨和肉（厄佛所书5:30）。宗徒给迦拉达教会的信也表达了同样的真理：你们众人都藉著对基督耶稣的信仰，成了天主的子女。因为你们凡是领了洗归于基督的，就是穿上了基督：不再分犹太人或希腊人，奴隶或自由人，男人或女人，因为你们众人在基督耶稣内已成了一个（迦拉达书3:26）。

Now this is a point which calls for accuracy on the part of the pastor of souls, and one on which he shouldpurposely dwell at considerable length; for it is a subject that is calculated both to strengthen and animate thepoor and lowly, and to restrain and repress the arrogance of the rich and powerful. Indeed it was to remedy thislatter evil that the Apostle insisted on brotherly charity and so often impressed it on the ears of his hearers.

上述这一点要求牧者对教友灵魂们做精确的阐述，应该有意识的用相当长的篇幅进行。因为这既是为了加强和激励穷苦人，也是为了限制和压服有钱势者的傲慢。实际上，宗徒坚持用兄弟般的爱德给他的听众阐述这一点，正是为了治疗有钱势者的傲慢。

Filial Confidence And Piety

作为子女应有的信心和虔诚

Do not, then, forget, oh Christian, that when about to address this prayer to God, you ought to approach Him asa son to his Father; and hence in beginning your prayers and in pronouncing the words Our Father you shouldconsider the rank to which God in His goodness has raised you when He commands you to fly to Him, not as atimid and fearful servant to his master, but willingly and confidently, like a child to its father.

哦，基督徒们，在将要给天主献上祈祷前，不要忘记你应该像孩子接近父亲一样接近祂，因此在你的祈祷的开始，在念出我等父者时，你应该想到天主因祂的美善命令你飞奔向祂，祂要提你到何等地位，不是以胆怯恐惧见到主人的仆人，而是充满甘愿与信心，像孩子飞奔见父亲那样。

In this remembrance and in this thought, consider with what fervour and piety you should pray. Endeavour toact as becomes a child of God; that is to say, see that your prayers and actions are never unworthy of that divineorigin with which He has been pleased in His infinite bounty to ennoble you. It is to the discharge of this dutythat the Apostle exhorts us when he says: Be ye therefore imitators of God as most dear children, so that whatthe Apostle wrote to the Thessalonians may be truly said of us: You are all the children of light, and the childrenof the day.

因着回忆和因着这种想法，好好考虑你要用多少热情和虔诚来祈祷。要努力按照天主子民身份而行事。这就是说，你的祈祷和行为决不会配不上这神圣的血统，天主因祂无尽的慷慨而很乐意的授给你。宗徒力劝我们要履行这个职责，说：所以你们应该效法天主，如同蒙宠爱的儿女一样（厄佛所书5:1）。因此宗徒给得撒洛尼教会的信里真实的告诉我们：你们众人都是光明之子和白日之子（得撒洛尼前5:5）。

"Who art in Heaven"

在天堂的

Meaning Of These Words

这句话的含义

All who have a correct idea of God will grant that He is where and in all places. This is not to be taken in thesense that He is distributed into parts and that He occupies and governs one place with one part and anotherplace with another part. God is a Spirit, and therefore utterly incapable of division into parts. Who will dare toassign to any particular place or circumscribe within any limits that God who says of Himself: Do I not fillheaven and earth? On the contrary, these words must be taken in this sense, that by His power and virtue Heembraces heaven and earth and all things contained therein; but that He Himself is not contained in any place.

所有对天主有正确观点的人，都知道天主无处不在。这不能理解为，天主被散布为许多部分，祂的每个部分占据并统治每个地方。天主是一个精神体，因而根本无法分成许多部分。谁敢分配哪里或在哪里划条线来限定天主？天主自己说：难道我不是充满天地的天主吗（耶肋米亚23:24）？与之相反，有些话必须从这个意义上说，那就是通过祂的能力和德性，祂怀抱天堂和人间，以及在其中的所有；但是祂自己并不被这些地方所容纳。

God is present to all things, either creating them, or preserving them after He has created them; but He isconfined to no place, is limited by no bounds, nor in any way hindered from being everywhere present by Hissubstance and power, as is indicated by holy David in the words: If I ascend into heaven thou art there.

天主对万事都是现存的，即便是在创造它们时，或者在创造后维持它们；但是祂不局限于任何地方，不受任何约束，祂在各处的实质和能力不受任何阻碍，就像达味所说的：我若上升于高天，你已在那里（圣咏139:8）。

But though God is present in all places and in all things, without being bound by any limits, as has been alreadysaid, yet in Sacred Scripture it is frequently said that He has His dwelling in heaven. And the reason is becausethe heavens which we see above our heads are the noblest part of the world, remain ever Incorruptible, surpassall other bodies in power, grandeur and beauty, and are endowed with fixed and regular motion.

但是尽管天主无处不在，无物不在，也不受任何限制，但是在圣经中，却经常说祂的住所在天国。这是因为在我们头上的天国是世界中最尊贵的地方，永远不朽，超越所有的有形的能力，宏伟和美丽，并被赋予了固定的和规律的动能。

God, then, in order to lift up the minds of men to contemplate His infinite power and majesty, which are sopreeminently visible in the work of the heavens, declares in Sacred Scripture that heaven is His dwelling-place.

所以，天主为了提升人的思想来默想祂无穷的能力和威严，这完全反映在天堂工程的可见的显著中，因此天主在圣经中宣布天堂是祂的居所。

Yet at the same time He often affirms, what indeed is most true, that there is no part of the universe to which Heis not present intimately by His nature and His power.

于此同时，祂经常确认，实际上的确如此，就是宇宙中没有任何一个部分，是不靠祂的本质和能力紧密存在的。

Lessons Taught By The Words, "Who Art In Heaven"

从“在天堂”得到的教训

In connection with this consideration, however, let the faithful keep before their minds not only the image of thecommon Father of all, but also of a God reigning in heaven; and hence when about to pray, let them rememberthat they should raise heart and soul to heaven, and that the more the name of Father inspires them with hopeand trust, the more should the sublime nature and divine majesty of our Father who is in heaven inspire themwith sentiments of Christian humility and respect.

关于这个思考，让信友们在心中记住不仅所有人的父亲形象，而且要记住天主统治在天堂；因此在祈祷前，要记住举心和灵魂向上，如果天父之名能激励他们的希望和信任，则天父在天堂里的崇高本质和神圣尊威更能激发他们的基督徒谦逊和尊重之感情。

These words, furthermore, determine what we ought to ask of God in prayer; for every demand regarding theneeds and wants of this life, if it have not some reference to the goods of heaven and if it be not directed to thatend, is vain and unworthy of a Christian.

进一步的，这句话决定了我们应该在祈祷中向天主求什么；因为关于人生的每个需要和需求如果与天堂的美善无关，或者不以天堂为目的，那作为一个基督徒就是无价值和无结果的。

Let the pastor, therefore, instruct his pious hearers regarding this particular element of prayer, confirming hisown words by the authority of the Apostle: If you be risen with Christ, seek the things that are above, whereChrist is sitting at the right hand of God. Mind the things that are above, not the things that are upon the earth.

因此，牧者应教导他的虔诚听众关于祈祷的这一特别邀请，用宗徒的权威来确信自己的教导：你们既然与基督一同复活了，就该追求天上的事，在那里有基督坐在天主的右边。你们该思念天上的事，不该思念地上的事（格罗森3:1）。

THE FIRSTPETITION OF THE LORD'S PRAYER : "Hallowed be thy name"

天主经第一请愿：愿尔名见圣

Why ThisPetition Is Placed First

为何这一请愿放在第一位

What we areto ask of God and in what order, the Master and Lord of all has Himself taughtand commanded.

我们应向天主求什么，以什么顺序求，这是老师和上主祂亲自教导和命令了我们。

For prayeris the ambassador and interpreter of our thoughts and desires; and consequentlywe pray well andproperly when the order of our petitions follows the order inwhich the things sought are desirable.

因为，祈祷是我们思想和愿望的使者和阐述者；我们若按照事物合理的次序来安排我们的请求，这样的祈祷必然就是好的和恰当的。

Now,genuine charity tells us to direct our whole soul and all our affections toGod, for He alone being the onesupreme Good, it is but reasonable that we loveHim with superior and singular love. On the other hand, Godcannot be loved fromthe heart and above all things else, unless we prefer His honour and glory toall thingscreated. For all the good that we or others possess, all that in anyway bears the name of good, comes from Him,and is therefore inferior to Him,the sovereign Good.

现在，真正的爱德告诉我们，要引导我们的灵魂和感情朝向天主，因为只有祂才是唯一至上的美善，我们用独一无二和上等的爱去爱天主，这才是理性的。另一方面，除非我们更偏爱祂的光荣和荣耀，而不是其他被造物，我们就做不到全心爱祂于万有之上。因为无论是我们还是其他人所拥有的美善，以及一切使用了美善这个名称的，都来源于祂，并次于祂的至高统治的美善。

Hence, thatour prayers may be made with due order, our Saviour has placed this Petitionregarding thesovereign Good at the head of all the other Petitions of theLord's Prayer, thus showing us that before asking thethings necessary forourselves or for others, we ought to ask those that appertain to God's honour,and tomanifest and make known to Him the affections and desires of our heartsin this regard. Acting thus, we shall befaithful to the claims and rules ofcharity, which teaches us to love God more than ourselves and to ask, inthefirst place, those things we desire on His account, and next, those thingswe desire on our own.

因此，我们的祈祷应按应该的顺序进行，我们的救主把至高统治的美善的请求放在天主经其他请求之前，给我们展示了在祈求任何必需之前，无论为自己还是为他人，我们都应该先求那些属于天主荣耀的事，为了给天主彰显我们内心关于祂荣耀的渴望。这样做，我们就忠于爱德的主张和规则，因为爱德教导我们爱天主要胜于爱我们自己，爱德还教导我们首先祈求那些因祂的愿望，其次才祈求因我们自己的愿望。

Object OfThe First Three Petitions

天主经前三个请求的目标

But as ourdesires and petitions concern such things only as are needed, and as nothingcan be added to God;that is to say. to the Divine Nature, nor can His DivineSubstance, which is ineffably rich in all perfection, be inany way increased,we must remember that the things we ask of God on God's own account areextrinsic andconcern His exterior glory.

但是，由于我们的愿望和请求都是与我们需要相关的，然而天主却没有什么需要增添的；这就是说，神性和天主性处于无法表达的完美无缺，不可能增加什么。我们必须记住，我们因天主的愿望所求的都是非天主本质的，关于祂外在的光荣。

Thus wedesire and beg that His name may be more and better known in the world, thatHis kingdom may beextended, and that each day new servants may come to obey Hisholy will. These three things, His name, Hiskingdom, and obedience (to Hiswill), do not appertain to the intrinsic nature and perfection of God, butareextrinsic thereto.

因此，我们渴望并祈求祂的圣名能在这个世界更多更好的为人所知，祂的王国能扩张，每天都有新的仆人遵守祂神圣的意愿。这三个目标，祂的圣名，祂的王国，服从祂的意愿，并不属于天主的圆满本质，而是到达本质的外在。

To enablethe faithful to understand still more clearly the force and bearing of thesePetitions, the pastor shouldtake care to point out to them that the words, Onearth as it is in heaven, may be understood of each of the firstthreePetitions, as follows: Hallowed be thy name on earth as it is in heaven; Thykingdom come on earth as it isin heaven; and, Thy will be done on earth as itis in heaven.

为信友能更清楚的理解这些请求的内含和力量，牧者要指出，这句话“於地，如於天焉”可以被理解附在前三个请求每一个的后面，即尔名见圣於地，如於天焉；尔国临格於地，如於天焉；尔旨承行於地，如於天焉。

Hallowed BeThy Name

尔名见圣

In prayingthat the name of God may be hallowed, our meaning is that the sanctity andglory of the divine namemay be increased.

在祈祷天主之名见圣时，我们意思是神性之名的尊严和光荣能得到增长。

On Earth As It Is In Heaven"

於地，如於天焉

But in thisconnection the pastor should observe and should point out to his pious hearersthat our Saviour doesnot in this expression say that the name of God is to besanctified on earth in the same manner as it is in heaven;that is, that itsearthly sanctification is to be equal in magnificence to its heavenly, a thingwhich is absolutelyimpossible, but only that such sanctification proceed fromlove and from the inmost affections of the soul. True,indeed, the divine namehas in itself no need to be sanctified, since it is terrible and holy, as GodHimself inHis very Nature is holy, nor can any holiness be attributed Him whichHe has not possessed from all eternity;yet seeing that here below an honour farinferior to that which He deserves is rendered to Him, and thatsometimes evenHe is dishonoured by cursing and blasphemy, we therefore desire and beg that Hisname maybe exalted here on earth with praise, honour, and glory, after theexample of that praise, honour and glory whichare given Him in heaven.

在这段联结句中，牧者应对信友指出，我们的救主没有表达天主之名于地于天都以相同的方式被圣化。就是说，在地上的圣化与在天上的圣化是相同庄严和壮丽，这是绝对不可能的。相同的是这种圣化都是由灵魂最深处的感情和爱而发出的。诚然，神圣之名本身是极度令人敬畏和神圣的，并不需要被圣化，因为天主祂自己的本质就是神圣，也不能够增加非永恒的圣洁；然而在地上我们看到的是把次等荣耀献给祂，有时甚至诅咒亵渎而羞辱祂，我们因此希望并乞求祂的圣名在地上被赞美，称颂，光荣地高举在世上，以天上给祂的赞美，荣耀和荣耀为榜样。

What Sanctification of God's Name we should Pray For

我们应该为什么样的天主之名的圣化而祈祷

That The Faithful May Glorify Him

为信友能光荣祂的圣化

In otherwords we pray that our minds, our souls and our lips may be so devoted to thehonour and ofGod as to glorify Him. with all veneration both interior andexterior, and, after the model of the heavenlycitizens, to celebrate with allour might the greatness, the glory and the holiness of the name of God.

换句话说，我们祈祷让我们的思想，灵魂和口唇能奉献给天主的荣耀和崇敬来光荣祂，并且紧随着天堂居民的榜样，我们全力庆祝天主之名的伟大，荣耀和神圣。

That Unbelievers May Be Converted

为不信者能被转化

Thus, then,as the heavenly spirits with perfect unanimity exalt and glorify God, so do wepray that the same bedone over all the earth; that all nations may come toknow, worship, and reverence God; that all without a singleexception mayembrace the Christian religion, may devote themselves wholly to the service ofGod, and may beconvinced that in Him is the source of all sanctity and thatthere is nothing pure, nothing holy, that does notproceed from the sanctity ofHis divine name. According to the testimony of the Apostle, The churchiscleansed by the laver of water in the word of life. and the word of lifesignifies the name of the Father and of theSon and of the Holy Ghost in whichwe are baptised and sanctified.

因此，如同天堂里的灵魂们都完美一致的赞扬和光荣天主，在地上的我们也要如他们祈祷相同的；那就是所有的民族能认识，崇拜和尊敬天主；所有人无一例外地拥抱基督信仰，并完全地把自己奉献给天主的服务中，并确信在天主内为一切圣洁的来源，以及一切的纯洁，神圣都从天主之名的圣洁而来。根据宗徒的证言，基督以水洗，藉生命之言语，来洁净教会，圣化教会（厄弗所书5:26）。生命之言就是指以圣父圣子和圣神之名，因这名我们领洗和圣化。

And sincethere is no expiation, no purity, no integrity, in him over whom the divinename has not beeninvoked, we desire and pray that all mankind may abandon thedarkness of their impious infidelity, and,enlightened by the rays of divinelight, may come to recognize the power of this name and look to it alonefortrue sanctity, and that thus receiving the Sacrament of Baptism in the nameof the holy and undivided Trinity,they may receive the plenitude of sanctityfrom the right hand of God Himself.

因为那些不祈求天主圣名的人，在他们内没有纯洁，悔改和廉正，所以我们愿意并为所有人祈祷，愿他们放弃他们不虔诚无信的黑暗，被来自神圣之光所照耀，能认识到天主之名的能力，并寻求祂为唯一的真正神圣，然后以天主圣三之名领受圣洗圣事，他们就能接受来自天父右手的丰富的圣洁。

That Sinners May Be Converted

为罪人能转化

Moreover,our desires and our supplications extend equally to those, who, stained withsin and wickedness,have lost the purity of their Baptism and their robe ofinnocence, thus permitting the unclean spirit to take up hisabode once more intheir unhappy souls. We therefore desire and pray God that in these also Hisname may besanctified; that they may reenter into themselves and, returning toa right frame of mind, may recover theirformer holiness through the Sacrament ofPenance, and become once more the pure and holy temple anddwelling-place ofGod.

此外，我们的恳求和愿望也平等的包括那些被罪和邪恶污染，失去了他们领洗后的纯洁与无玷的白衣之人，他们允许不洁之神再次占据了他们不幸福的灵魂。因而我们向天主祈祷，愿在这些人内，祂的名能再次被圣化，使他们的灵魂能再次进入他们自己，回归到正确的思想框架下，通过忏悔圣事恢复他们之前的圣洁，再次成为纯洁神圣的圣殿和天主的居所。

That God May Be Thanked For His Favours

为人们能因祂的关爱而感谢天主

Finally, wepray that God may make His light to shine on the minds of all, so as to enablethem to see that everybest gift and very perfect gift coming from the Father oflights, is conferred on us by Him, and consequentlythat temperance, justice,life, health, in a word, all goods of soul, body and possessions, all goodsboth naturaland supernatural, must be recognised as gifts given by Him fromwhom, as the Church proclaims, proceed allblessings. If the sun by its light,if the stars by their motion and revolutions, are of any advantage to man; iftheair with which we are surrounded serves to sustain us; if the earth with itsabundance of produce and its fruitsfurnishes the means of subsistence to allmen; if our rulers by their vigilance enable us to enjoy peace andtranquillity,it is to the infinite goodness of God that we owe these and innumerableblessings of a similar kind,nay, those very causes which philosophers callsecondary, we should regard as so many hands of God,wonderfully fashioned andfitted for our use, by means of which He distributes His blessings and diffusesthemeverywhere in profusion.

最后，我们祈求天主能将祂的光芒照射所有人的心智，使他们看到我们从光明之父那里领受到了每个最好的礼物，就是节制，正义，生命，健康，一言以蔽之，灵魂的一切美善，身体和一切所有，一切自然的和超性的美善，都是祂给我们的礼物，如同教会所宣讲的，一切祝福都从祂而来。如果太阳因着它的光芒，星辰因着它们的运动和旋转，都是为了人的利益；如果包围着我们的空气是为了维持我们的生存；如果大地的丰富出产是人们维持生存的方法，如果我们的统治者因他们的警惕使我们享受到和平与宁静，我们把这些和其他数不清的类似祝福，都感恩于天主的无尽美善。不，这些原因是哲学家称为第二等的，我们应该把这些原因视为天主有许多手，其手法奇妙为适合我们的使用，祂用这种方法挥霍似的在各处撒播祝福。

That The Church May Be Recognised By All

为所有人能认识教会

But what wemost particularly ask in this Petition is that all may acknowledge and reverethe spouse of JesusChrist, our most holy mother the Church, in which alone isto be found the copious and inexhaustible fountainthat cleanses and effaces allthe stains of sin, and from which are drawn all the Sacraments of salvationandsanctification, those Sacraments through which, like so many sacredchannels, is diffused over us by the hand ofGod the dewof sanctity. To thatChurch alone and to those whom she embraces in her bosom and holds in herarms,appertains the invocation of that divine name, outside of which there is noother name under heaven givento men whereby we must be saved.

但是我们这个请求特别是为所有人能认识和尊重基督耶稣的净配，我们的至圣慈母教会而祈祷，在教会里能找到丰富和永不耗尽的除罪水泉，从中流出所有的救恩圣事和圣化圣事，通过这些圣事，如同其他神圣的渠道，天主之手把圣洁的水雾注入我们。呼求神圣之名，在救恩的天堂下，除这圣名之外没有其他任何名，呼求的权力只能唯一属于教会和教会怀抱中的子民。

What Sanctification Of God's Name We Should Practice

我们应该如何实践圣化天主之名

The pastorshould be careful to insist particularly on the fact that it is the duty of agood son not only to pray toGod his Father in words, but also to endeavour byhis conduct and actions to promote the sanctification of thedivine name. Andwould to God there were none who, though continually praying for thesanctification of God'sname, yet, as far as in them lies, violate and profaneit by their deeds, and by whose fault God Himself issometimes blasphemed. Itwas of such as these that the Apostle said: The name of God through youisblasphemed among the Gentiles; and in Ezechiel we read: They entered amongthe nations whither they went,and profaned my holy name, when it was said ofthem: "This is the people of the Lord, and they are come forthout of hisland"; for according to the sort of life and conduct led by those professinga particular religion, soprecisely in the eyes of the unlettered multitude willbe the opinion held of that religion and of its author.

牧者要谨慎的坚持这个事实，就是一个好的天主子民不仅用言语祈祷，而且要以行动来推动圣化天主之名。有些人尽管不停的祈祷圣化天主之名，但是却在谎言内，用行为违反和亵渎了祈祷，有时天主祂自己也被这些人的过错所亵渎。宗徒论这些人说：天主的名在异民中因你们而受了亵渎（罗马2:24）。在厄则克耳36:20中，我们读到：他们到了应去的异民那里，还亵渎了我的圣名，因为人们论及他们说：『这些人原是雅威的百姓，但他们却应当离开他的地域！』因为，宣称某种信仰的人的实际生活和行为，在不识字的人群的眼中，就是他们持守信仰的原则和信仰作者的意见。

Those,therefore, who live according to the dictates of the Christian religion whichthey have embraced, andwho regulate their prayers and actions by its precepts,furnish others with a powerful motive for greatlypraising, honouring andglorifying the name of our heavenly Father. As for us, it is a duty which theLord hasimposed on us, to lead others by shining deeds of virtue to praise andglorify the name of God. This is how Headdresses us in the Gospel: Let yourlight so shine before men, that they may see your good works and glorifyyourFather who is in heaven; and the Prince of the Apostles says: Having yourconversation good among theGentiles, that they may, by the good works whichthey shall behold in you, glorify God.

因此，那些拥抱了基督教信仰生活的人，和那些根据基督教定义规范了他们祈祷和行为的人，就给他人提供了一个有利的动机来极大的赞美、荣耀和光荣我们在天之父的圣名。至于我们，这是上主加给我们的职责，就是通过闪烁着美德的行为来赞美光荣天主圣名来引导别人。祂在福音中这样告诉我们：你们的光也当在人前照耀，好使他们看见你们的善行，光荣你们在天之父（玛窦5:16）。宗徒之长这样说：在外教人中要常保持良好的品行，好使那些诽谤你们为作恶者的人，因见到你们的善行，而在主眷顾的日子，归光荣于天主（伯前2:12）。

THE SECONDPETITION OF THE LORD'S PRAYER : "Thy kingdom come"

天主经第二请求：尔国临格。

ImportanceOf Instruction On This Petition

本请求的重要性

The kingdomof heaven which we pray for in this second Petition is the great end to whichis referred, and inwhich terminates all the preaching of the Gospel; for fromit St. John the Baptist commenced his exhortation topenance: Do penance, forthe kingdom of heaven is at hand. With it also the Saviour of the world openedHispreaching. In that admirable discourse on the mount in which He points outto His disciples the way tohappiness, having proposed, as it were, thesubject-matter of His discourse, our Lord commences with thekingdom of heaven:Blessed are the poor in spirit, for theirs is the kingdom of heaven. Again, tothose whowould detain Him with them, He assigns as the necessary cause of Hisdeparture: To other cities, also, I mustpreach the kingdom of God; therefore amI sent. This kingdom He afterwards commanded the Apostles topreach. And to himwho expressed a wish to go and bury his father, He replied: Go thou, and preachthekingdom of God. And after He had risen from the dead, during those fortydays in which He appeared to theApostles, He spoke of the kingdom of God.

在第二请求中，我们祈祷的天主之国，就是整个福音宣讲中所指的，并且终结了福音宣讲的最伟大的目的；因为圣洗者若翰是从天主之国开始劝说悔改：你们悔改罢！因为天国临近了（玛窦3:2）。世界的救主也从此开始了祂的宣讲。在著名的山中圣训里，祂给宗徒们指出了幸福的道路，这是祂一贯主张的就是这次对话的主题，我们的上主从天国开始：神贫的人是有福的，因为天国是他们的。此外，对挽留祂的群众们，祂解释说：我也必须向别的城传报天主国的喜讯，因为我被派遣，正是为了这事（路加4:43）。之后祂命令宗徒宣讲天国。对那想先要回家埋葬父亲的，祂说：至于你，你要去宣扬天主的国（路加9:60）。在祂复活后的四十天里，祂显现给宗徒们时，祂就在讲天主的国。

This secondPetition, therefore, the pastor should treat with the greatest attention, inorder to impress on theminds of his faithful hearers its great importance andnecessity.

因此第二请求，牧者应该用最大的注意力对待，为的是加深他的信友听众关于这极大重要性和必要性的印象。

GreatnessOf This Petition

本请求的重要性

In thefirst place pastors will be greatly assisted towards an accurate and carefulexplanation of this Petition bythe thought that (the Redeemer Himself)commanded this Petition, although united to the others, to be alsoofferedseparately, in order that we may seek with the greatest earnestness that forwhich we pray; for He says:Seek first the kingdom of God and his justice, andall these things shall be added unto you.

首先，牧者在精确解释本请求时，要认识到，是救主祂自己命令了这个请求，尽管本请求与其他的放在了一起，但依然被分别奉献，目的是我们用最诚恳的态度来求；因为祂说：你们先该寻求天主的国和它的义德，这一切自会加给你们（玛窦6:33）。

So greatand so abundant are the heavenly gifts contained in this Petition, that itincludes all things necessary forthe security of soul and body. The king whopays no attention to those things on which depends the safety of hiskingdom weshould deem unworthy of the name. If a man is so anxious for the welfare of hiskingdom, whatmust be the solicitude, what the providential care, with which theKing of kings guards the life and safety ofman?

在本请求中，包含着多么伟大和丰富的天堂礼物，其中包括了保护灵魂和身体安全一切必须。如果国王忽视那些他的王国安危所依赖的东西时，我们就认为他的名不值得。如果一个人对他王国的幸福是如此的担心焦虑，那么万王之王的天主在保护人类的生命和安全时，又必须是什么样的关切和什么样的圣意关怀呢？

Wecompress, therefore, within the small compass of this Petition for God'skingdom all that we stand in needof in our present pilgrimage, or rather exile,and all this God graciously promises to grant us; for Heimmediately subjoins:All these things shall be added unto you. Thus does he declare that He is thatking whowith bountiful hand bestows upon man an abundance of all things, whoseinfinite goodness enraptured Davidwhen he sang: The Lord ruleth me, and I shallwant nothing.

我们把所有我们在当前的朝圣路上的需要的，毋宁说是流放路，以及天主慷慨的许诺给我们的所有请求都压缩在这小小的天主之国的请求中。因为祂马上补充说：这一切自会加给你们（玛窦6:33）。因此，祂的确宣布祂是王，用慷慨之手赏赐一切丰富给人们，当达味被上主的无穷美善所痴迷狂喜时，他咏唱到：上主是我的牧者，我实在一无所缺（圣咏23:1）。

NecessityOf Rightly Making This Petition

正确发出本请求的必要性

It is notenough, however, that we utter an earnest petition for the kingdom of God; wemust also add to ourprayer the use of all those means by which that kingdom issought and found. The five foolish virgins utteredearnestly the same petitionin these words: Lord, Lord, open to us; but they used not the means necessarytosecure its attainment, and were therefore rightly excluded. For God Himselfhas said: Not every one that saith tome, Lord, Lord, shall enter into thekingdom of heaven.

然而，我们为天主之国发出最诚恳的请求是不够的；我们必须在祈祷中增加要想尽各种办法来寻求并找到天主之国。这五个糊涂的童女也发出了最诚恳的请求说：主啊！主啊！给我们开门罢（玛窦25:11）！但是她们却没有使用必要的办法来确保获得天主，因此被公正地排除在外了。因为天主祂自己说：不是凡向我说『主啊！主啊！』的人，就能进天国（玛窦7:21）。

Motives ForAdopting The Necessary Means

采用必需办法的动机

The priest,therefore, who is charged with the care of souls, should draw from theexhaustless fountain of thedivine Scriptures those powerful motives which arecalculated to move the faithful to the desire and pursuit ofthe kingdom ofheaven, which portray in vivid coloring our deplorable condition, and whichshould make sosensible an impression upon them that, entering into themselves,they may call to mind that supreme happinessand those unutterable goods withwhich the eternal abode of God our Father abounds.

因此，负责照顾灵魂的牧者应该从圣经这永不干涸的泉水中，找出那些动机，包括能强力打动信友追求天国的，那些鲜明刻画了我们可悲处境的，以及那些能给信友感受到强烈印象的，在进入到他们自己后，他们能提醒自己，只有在天主圣父的永恒居所，才能盛产这至高的幸福和无法言说的美善。

Here belowwe are exiles, inhabitants of a land in which dwell those demons whose hatredfor us cannot besoftened, who are the determined and implacable foes ofmankind. What shall we say of those intestine conflictsand domestic battles inwhich the soul and the body, the flesh and the spirit, are continually engagedagainsteach other, in which we have always to fear defeat, nay, in whichinstant defeat becomes inevitable, unless webe defended by the protecting handof God? Feeling this weight of misery the Apostle exclaims: Unhappy manthat Iam, who shall deliver me from the body of this death?

在下届尘世，我们是被放逐者，是与恶魔同处一地的居民，他们对我们人类的憎恨态度从不软化，他们决意与人类为敌，不可调解。我们对这些内在冲突和斗争应该说什么呢，灵魂与身体之间，血肉与精神之间，持续不断的相互冲突，在冲突中，我们总是害怕失败，不，立刻失败是不可避免的，除非我们被天主的手所保护？在感受到悲惨人生的分量时，宗徒大声疾呼：我这个人真不幸呀！谁能救我脱离这该死的肉身呢？（罗马7:24）

The miseryof our condition, it is true, strikes us at once of itself; but if contrastedwith that of other creatures, itstrikes us still more forcibly. Althoughirrational and even inanimate, the lower creatures are seldom seen so todepartfrom the acts, the instincts and the movements imparted to them by nature, asto fail of obtaining theirappointed and determined end. This is so obvious inthe case of beasts, fishes and birds that there is no need todwell on it. Butif we look to the heavens, do we not behold the verification of these words ofDavid? For ever,O Lord, thy word standeth firm in the heavens. Constant intheir motions, uninterrupted in their revolutions,they never depart in theleast from the laws divinely prescribed. The earth, too, and universal nature,as we atonce perceive, adhere strictly to, or at least depart but very littlefrom the laws of their being.

的确，我们的悲惨处境立刻无时无刻在击打着自我；如果把我们的处境与其他被造物相比，我们受到的打击更强。尽管没有理性，甚至没有活力，极少看到低等被造物违背了指定和设计的目的，脱离了自然赋予他们的举动，本能和活动。在野兽，鱼类，和鸟类中这是很明显的。但是当我们举头望天堂时，我们没看到达味的证言吗？“上主，你的圣言，存留永远，它坚固而不移，好似苍天。（圣咏119:89）”苍天的运动持久不变，星辰旋转毫不改变，它们毫不偏离一丝神圣法则的设计。大地也是如此，因此，我们立刻理解到，宇宙本质严格的遵守它们存在的法则或者只发生极少的偏移。

But unhappyman is guilty of frequent falls. Seldom does he carry out his good resolutions;often he abandonsand despises what he has well commenced; his best purposeswhich pleased for a time, are often suddenlyabandoned, and he plunges intodesigns as degrading as they are pernicious.

但是不幸的人类频繁的跌入罪中。他极少能执行好的决定；他经常放弃和蔑视他良好的开端；他最好的意愿只满意一会，就经常被抛弃，然后他就投入到那有害的设计当中。

What thenis the cause of this misery and inconstancy? Manifestly a contempt of thedivine inspirations. Weclose our ears to the admonitions of God, our eyes tothe divine lights which shine before us; nor do we hearkento those salutarycommands which are delivered by our heavenly Father.

这种悲惨和善变的原因是什么？最明显的原因就是对神圣感召的蔑视。我们对天主训示封闭了耳朵，对眼前的神圣之光闭上了眼睛；我们也不仔细听天主圣父传达给我们的有益的命令。

To paint tothe eyes of the faithful the miseryof man's condition, to detail its variouscauses, and to point outthe efficacious remedies are, therefore, among theobjects which should employ the zealous exertions of thepastor. In thedischarge of this duty, his labor will be not a little lightened if he consultswhat has been said onthe subject by those holy men, John Chrysostom andAugustine, and still more if he refers to our exposition ofthe Creed. For witha knowledge of these truths, who will be so obstinate in sin as not toendeavor, with thehelp of God's preventing grace, to rise, like the prodigalson spoken of in the Gospel, to stand erect, and hasteninto the presence of hisheavenly Father and king?

为给信友眼里描绘人类的悲惨处境，为具体分析其不同的原因，以及为指出有效的救治措施，牧者应运用全力去解释这三个目的。牧者在履行本职责时，可咨询圣金口若望和圣奥斯定的相关著作，以及参考我们对信经的阐述。因为，如果掌握了关于这些真理的知识，有谁还会如此顽固的陷入罪中，而不是在天主的预防性恩宠的帮助下，努力站起来，就像福音中的挥霍小儿子那样，奔向他的天堂父亲和国王呢？

"Thy Kingdom"

尔国

Havingpointed out the advantages to be derived by the faithful from this Petition,the pastor should nextexplain the favors which it seeks. This becomes the morenecessary as the words, kingdom of God, have avariety of significations, theexposition of each of which will not be found without its advantages inelucidatingother passages of Scripture, and is necessary to a knowledge of thepresent subject.

在给信友指出本请求的好处后，牧者接下来应本请求所追寻的是什么。因为天主的国这几个字，有许多变化的含义，对每一种含义的阐述需要解释完圣经的其他篇章之后进行，这是对当前主题的必需前提知识。

The Kingdom Of Nature

自然的王国

In theirordinary sense, which is frequently employed by Scripture, the words, kingdomof God, signify not onlythat power which God possesses over all men and overthe entire universe, but, also, His providence which rulesand governs allthings. In his hands, says the Prophet, are all the ends of the earth. The wordends includes thosethings also which lie buried in the depths of the earth, andare concealed in the most hidden recesses of creation.

在圣经中这句话频繁的出现，天主之国的原意，不仅是指天主对所有人和全部宇宙所拥有的权力，而且还指祂统治和规范万物的圣意。先知说，大地的深渊，全在他手（圣咏95:4）。深渊这个词包括了那些埋在地下深处的，被封印在隐藏的创世深处的。

In thissense Mardochaeus exclaims: O Lord, Lord, almighty king, for all things are inthy power, and there isnone that can resist thy will: thou art God of all, andthere is none that can resist thy majesty.

以同样的意义，摩尔德开呼喊着：上主，上主！全能的君王！万事都属你权下，谁也不能反抗；你是万有的主宰。上主，谁能抵抗你？（艾斯德尔传4:19）

The Kingdom Of Grace

恩宠的王国

By thekingdom of God is also understood that special and singular providence by whichGod protects andwatches over pious and holy men. It is of this peculiar andadmirable care that David speaks when he says: TheLord rules me, I shall wantnothing, and Isaias: The Lord our king he will save us.

天主之国也可以理解为天主用来保护和监视虔信者和圣洁者的独一无二的圣意。达味论起者特别可敬的关怀时说：上主是我的牧者，我实在一无所缺（圣咏23:1）。依撒意亚说：上主是我们的君王，他必拯救我们（依撒意亚33:22）。

Butalthough, even in this life, the pious and holy are placed, in a specialmanner, under this kingly power ofGod; yet our Lord Himself informed Pilatethat His kingdom was not of this world, that is to say, had not itsorigin inthis world, which was created and is doomed to perish. In this perishable way poweris exercised bykings, emperors, commonwealths, rulers, and all whose titles tothe government of states and provinces isfounded upon the desire or election ofmen, or who have intruded themselves, by violent and unjust usurpation,intosovereign power.

但是尽管，甚至在此生，虔信者和圣洁者以一种特殊的方式被置于天主的君王权力下；我们主祂自己告诉彼拉多祂的王国不在这个世界，这话是说，祂的王国的源头不在这个世界，这个世界是被创造出来注定要消亡的，在这个会消亡的道路里，实施权力的人是国王们，皇帝们，人民们，统治者们，以及建立在所有人们选举之上的，被称为国家政府或省政府的组织们，或者通过暴力和不正义的篡夺方式，让自己强行获得治权的人们。

Not soChrist the Lord, who, as the Prophet declares, is appointed king by God, andwhose kingdom, as theApostle says, is justice: The kingdom of God's justice andpeace, and joy in the Holy Ghost. Christ our Lordreigns in us by the interiorvirtues of faith, hope and charity. By these virtues we are made a portion, asit were,of His kingdom, become subject in a special manner to God, and areconsecrated to His worship and veneration;so that, as the Apostle could say: Ilive, yet not I, but Christ liveth in me, we too are able to say: I reign, yetnot ,but Christ reigneth in me.

所以如同先知宣布的，基督上主没有被天主指派为国王，祂的王国，如宗徒所讲，就是正义：天主的国在于义德、平安以及在圣神内的喜乐（罗马书14:17）；基督我主通过内在的信望爱的德性来统治我们。借助这些德性，我们成为了祂王国的一部分，以特殊的方式成为天主的臣民，被奉献给祂的崇拜和尊敬；以至于，如同宗徒说：我生活已不是我生活，而是基督在我内生活（迦拉达书2:20）。我们也能够说：我已不是我统治，而是基督在我内统治。

Thiskingdom is called justice, because it has for its basis the justice of Christthe Lord. Of it our Lord says inSt. Luke: The kingdom of God is within you. Foralthough Jesus Christ reigns by faith in all who are within thebosom of ourholy mother, the Church; yet in a special manner He reigns over those who areendowed with asuperior faith, hope and charity, and have yielded themselvespure and living members to God. It is in these thatthe kingdom of God's graceis said to consist.

天主之国被称为正义，因为有基督我主的正义作为基础。关于这一点，我们的主在路加福音中说：因为天主的国就在你们中间（路加17；21）。因为，尽管耶稣基督通过信仰统治所有在我们慈母教会怀抱内的人，然而以一种特殊的方式，祂统治了那些被赋予了一个上等的信望爱的人，他们以纯洁的和生活的天主子民屈服他们自己，被称为天主的恩宠之国的就存在于这些人内。

The Kingdom Of Glory

荣耀之国

By thewords kingdom of God is also meant that kingdom of His glory, of which Christour Lord says in St.Matthew: Come ye blessed of my Father, possess the kingdomwhich was prepared for you from the beginningof the world. This kingdom thethief, when he had admirably acknowledged his crimes, begged of Christ inthewords related by St. Luke: Lord, remember me, when thou comest into thykingdom. Of this kingdom St. Johnspeaks when he says: Unless a man be bornagain of water and the Spirit, he cannot enter into the kingdom ofGod; and ofit the Apostle says to the Ephesians: No fornicator, or unclean, or covetousperson (which is aserving of idols) hath inheritance in the kingdom of Christand of God. To it also refer some of the parablesmade use of by Christ the Lordwhen speaking of the kingdom of heaven.

天主之国也意味着祂的荣耀之国，基督我主在玛窦福音中论此说：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！（玛窦25:34）这就是圣路加福音中记载的，当右盗值得赞美的承认了他的罪行，向基督所祈求的王国，他说：主，当你进入你的王国时，请你纪念我！（路加23:42）圣若望谈这个王国时，说：人除非由水和圣神而生，不能进天主的国。（若望3:5）宗徒在给厄弗所教会的书信写道：犯邪淫的，行不洁的，或是贪婪的──即祟拜偶像的──在基督和天主的国内，都不得承受产业（厄弗所书5:5）。基督上主在论述天堂时使用了一些寓言也可以去参考。

But thekingdom of grace must precede that of glory; for God's glory cannot reign inanyone in whom His gracedoes not already reign. Grace, according to theRedeemer, is a fountain of water springing up to eternal life;while as regardsglory, what can we call it except a certain perfect and absolute grace? As longas we areclothed with this frail mortal flesh, as long as we wander in thisgloomy pilgrimage and exile, weak and faraway from God, we often stumble andfall, because we rejected the aid of the kingdom of grace, by which wewere supported.But when the light of the kingdom of glory, which is perfect, shall have shoneupon us, weshall stand forever firm and secure. Then shall all that isdefective and unsuitable be utterly removed; then shallevery infirmity bestrengthened and invigorated; in a word, God Himself will then reign in oursouls and bodies.

但是恩宠之国必须优先于荣耀之国；因为天主的荣耀不能统治那些尚未被天主恩宠统治的人。据我们救主教导，恩宠是不停涌出永生的水泉；然而关于荣耀，除了称其为一个特定完美和绝对的恩宠，我们还能叫它什么？只要我们还身穿这软弱可死的肉身，只要我们还徘徊在阴郁的朝圣路和流亡路，软弱且远离天主，我们就会常常蹒跚和跌倒，因为我们拒绝了恩宠之国的帮助，这恩宠是曾经帮助我们的。但是当荣耀王国的完美之光如果能照射我们时，我们就会永远坚定并稳固的站立着。那样所有的缺点和不恰当都被完全的消除；然后所有的软弱都会被加强并重新生机勃勃；一句话，天主会亲自统治我们的灵魂和身体。

But on thissubject we have dealt already at greater length in the exposition of the Creed,when speaking of theresurrection of the flesh.

这个主题，我们在阐述信经有关肉身复活的部分已经做了详细的论述。

"Come"

降临/临格

Having thusexplained the ordinary acceptation of the words, kingdom of God, we now come topoint out theparticular objects contemplated by this Petition.

在解释完天主之国的普遍含义后，我们现在来指出本请求的特别需要思考的目的。

We Pray ForThe Propagation Of The Church

我们为了教会的扩展而祈祷

In thisPetition we ask God that the kingdom of Christ, that is, His Church, may beenlarged; that Jews andinfidels may embrace the faith of Christ and theknowledge of the true God; that schismatics and heretics mayreturn to soundnessof mind, and to the communion of the Church of God which they have deserted;and thatthus may be fulfilled and realised the words of the Lord, spoken by themouth of Isaias: Enlarge the place of thytent, and stretch out the skins of thytabernacles; lengthen thy cords, and strengthen thy stakes, for thou shaltpasson to the right hand and to the left, for he that made thee shall rule overthee. And again: The Gentiles shallwalk in thy light, and kings in thebrightness of thy rising; lift up thy eyes round about and see; all these aregatheredtogether, they are come to thee; thy sons shall come from afar, and thydaughters shall rise up at thyside.

在本请求中，我们请求天主，让基督王国，也就是祂的教会，能壮大；犹太人和外教人能拥抱基督信仰和真天主的知识；裂教者和异端能回到健全的思想，能与他们之前抛弃的天主教会共融；由依撒意亚先知说出的上主之言能够满全和实现：拓展你帐幕的空位，伸展你住所的帷幔，不必顾忌！拉长你的绳索，坚固你的木橛！因为你要向左右拓展，你的后裔将以外邦之地为业。（依撒意亚54:2）万民要奔赴你的光明，众王要投奔你升起的光辉。举起你的眼向四方观望罢！他们都聚集来到你这里；你的众子要从远方而来，你的女儿要被抱回来。（依撒意亚60:3）

For TheConversion Of Sinners

为罪人的转化

But in theChurch there are to be found those who profess they know God, but in theirworks deny Him; whoseconduct shows that they have only a deformed faith; who,by sinning, become the dwelling-place of the devil,where the demon exercisesuncontrolled dominion. Therefore do we pray that the kingdom of God mayalsocome to them so that the darkness of sin being dispelled from around them,and their minds being illumined bythe rays of the divine light, they may berestored to their lost dignity of children of God; that heresy and schismbeingremoved, and all offences and causes of sins being eradicated from His kingdom,our heavenly Fathermay cleanse the floor of His Church; and that, worshippingGod in piety and holiness, she may enjoyundisturbed peace and tranquillity.

但是在教会里，能发现许多人，他们宣称懂天主，但是却用行动抵制天主；他们的行为显示了他们的畸形信仰；他们的罪行把自己变成了邪恶的居所，恶魔在他们内具有不受控制的主导。因此，我们祈祷天主的王国能降临于他们，驱逐围绕他们的罪的黑暗，他们的心智能被神圣之光所照亮，他们能恢复他们丢弃的天主子民的尊严；所有的异端和裂教者被移除，所有罪的过犯和起因能从祂的王国中被拔除，我们的天父能清理祂教会的地面；以及在虔诚和圣洁中钦崇天主，教会能享受到不被干扰的和平与宁静。

That Christ May Reign Over All

为基督统治万物

Finally, wepray that God alone may live, alone may reign within us; that death may nolonger exist, but may beabsorbed in the victory achieved by Christ our Lord,who, having broken and scattered the power of all Hisenemies, may, in Hismight, subject all things to His dominion.

最后，我们祈祷天主独一生活并统治在我们中；不再有死亡，而是被基督我主的胜利所消灭；基督打碎并驱散祂所有敌人的势力，因祂的全能，折服万物受他统治。

Dispositions That Should Accompany This Petition

请求时应具有的意向

The pastorshould also be mindful to teach the faithful, as the nature of this Petitiondemands, the thoughts andreflections with which their minds should be impressedin order to offer this prayer devoutly to God.

牧者应留心的教导信友，根据本请求的实质要求，信友的思想和念头应该要有深刻的印象来虔诚的给天主奉献祈祷。

We Should Prize God's Kingdom Above All Things

我们应该赞美天主之国于万事之上

He shouldexhort them, in the first place, to consider the force and import of thatsimilitude of the Redeemer:The kingdom of heaven is like a treasure hidden in afield: which when a man hath found he hideth, and for joythereof goeth andselleth all that he hath, and buyeth that field. He who knows the riches ofChrist the Lord willdespise all things when compared to them; to him wealth,riches, power, will appear as dross. Nothing can becompared to, or stand incompetition with that inestimable treasure. Whoever, then, is blessed withthisknowledge will say with the Apostle: I esteem all things to be but loss,and count them but as dung, that I maygain Christ. This is that precious jewelof the Gospel, and he who sells all his earthly goods to purchase it shallenjoyan eternity of bliss.

首先要做到，是思考救主对天国比喻的力量和重要性：天国好像是藏在地里的宝贝；人找到了，就把它藏起来，高兴地去卖掉他所有的一切，买了那块地。（玛窦13:44）凡是懂得基督上主宝藏的人，与其他的一比较，就会蔑视其他的一切；这人看来，财产，富有，权力都像废料。没有什么能与这无法估量的财富比较，甚至没有资格比较。凡是受祝福懂得这个知识的人，就会与宗徒一起说：我自愿损失一切，拿一切当废物，为赚得基督（斐理伯3:8）。这就是福音的珍贵珠宝，凡是卖了所有世俗财物来购买这珍宝的人，能享受到永恒的祝福。

Happy we,should Jesus Christ shed so much light on us, as to enable us to discover thisjewel of divine grace,by which He reigns in the hearts of those that are His.Then should we be prepared to sell all that we have onearth, even ourselves, topurchase and secure its possession; then might we say with confidence: Whoshallseparate us from the love of Christ?

我们应该为耶稣基督为我们散发出如此多的光明而感到幸福，能让我们有能力发现这神圣恩宠的珍宝，借着这恩宠，祂是属于祂的人的内心里的统治者。那么我们应该准备变卖我们在世的所有，甚至我们自己，来购买和确保获得这恩宠，然后我们就能自信地说：谁能将我们与基督之爱分离开呢？

But wouldwe know the incomparable excellence of the kingdom of God's glory, let us hearthe words andteaching of the Apostle: Eye hath not seen, nor ear heard, neitherhath it entered into the heart of man, whatthings God hath prepared for themthat love him.

如果我们想理解天主荣耀之国的无可比拟的卓越，让我们听听宗徒的话和教导吧：天主为爱他的人所准备的，是眼所未见，耳所未闻，人心所未想到的。（格前2:9）

We Must Realise That We Are Exiles

我们必须意识到，我们是流放者

To obtainthe object of our prayers it will be found most helpful to reflect withinourselves who we are, --namely, children of Adam, exiled from Paradise by ajust sentence of banishment, and deserving, by ourunworthiness and perversity,to become the objects of God's supreme hatred, and to be doomed toeternalpunishment.

在心里牢记我们自己是谁非常有助于我们达到祈祷的目标，我们是亚当的子孙，被正义的禁令从地堂赶出来的流放者，由于我们的不值当和执拗刚愎，是应当成为天主至高的恼恨对象和判为永罚的。

This considerationshould excite in us humility and lowliness. Thus our prayers will be full ofChristianhumility; and wholly distrusting ourselves, like the publican, we willfly to the mercy of God. Attributing all toHis bounty we will render immortalthanks to Him who has imparted to us that Holy Spirit, relying on whomwe areemboldened to say: Abba (Father).

这个思考能够激发我们的谦卑自下。因此，我们的祈祷应充满基督徒的谦卑和对自己的不信任，如同圣殿中税吏，我们应该飞奔向天主的慈悲。把一切都归于祂的慷慨，我们应对祂献上不朽的感恩，祂为我们发出圣神，依赖祂们，我们才敢说：阿爸，父啊。

We MustLabor To Obtain God's Kingdom

我们必须为获得天主之国而辛劳

We shouldalso be careful to consider what is to be done, what avoided, in order toarrive at the kingdom ofheaven. For we are not called by God to lead lives ofease and indolence. On the contrary, He declares that thekingdom of God sufferethviolence, and the violent bear it away; and, If thou wilt enter into life, keepthecommandments. It is not enough, therefore, that we pray for the kingdom ofGod; we must also use our bestexertions. It is a duty incumbent on US tocooperate with the grace of God, to use it in pursuing the path thatleads toheaven. God never abandons us; He has promised to be with us at all times. Wehave therefore only thisto see to, that we forsake not God, or abandonourselves.

我们也应仔细的思考，为达到天主的国，要做什么，不做什么。因为，天主没有召叫我们生活在舒适和懒散中。相反，祂命令天主之国要靠猛力夺取的，以猛力夺取的人，就攫取了它（玛窦11:12），如果你愿意进入生命，就该遵守诫命（玛窦19:17）。因此，我们祈祷天主的国，这是不够的，我们必须用我们的全力去做。我们有义务与天主恩宠合作，运用这恩宠追随天国之路。天主从没有抛弃我们；祂许应与我们永远同在。因此我们看到这一点，我们也不能抛弃天主，或者抛弃我们自己。

In thiskingdom of the Church, God has provided all those succours by which He defendsthe life of man, andaccomplishes his eternal salvation; whether they areinvisible to us, such as the hosts of angelic spirits, orvisible, such as theSacraments, those unfailing sources of heavenly grace. Defended by these divinesafeguards,not only may we securely defy the assaults of our most determinedenemies, but may even lay prostrate, andtrample under foot, the tyrant himselfwith all his nefarious legions.

在教会的王国里，天主为所有人提供了这些保护者来保护人的生命，帮助人达到永远的救恩；无论他们是否为我们可见，比如不可见的天神，或者可见的圣事，这些都是可靠的用不完的天堂恩宠。在被这些神圣护卫保护时，我们不仅能确定的对抗我们死对头的进攻，而且能打倒暴君和他所有的邪恶军团，并给他们踏上双脚。

Recapitulation

重申

Toconclude, let us then earnestly implore the Spirit of God that He may commandus to do all things inaccordance with His holy will; that He may so overthrowthe empire of Satan that it shall have no power over uson the great accountingday; that Christ may be victorious and triumphant; that the divine influence ofHis lawmay be spread throughout the world; that His ordinances may be observed;that there be found no traitor, nodeserter; and that all may so conductthemselves, as to come with joy into the presence of God their King, andmayreach the possession of the celestial kingdom, prepared for them from alleternity, in the fruition of endlessbliss with Christ Jesus.

作为总结，让我们诚恳的祈求天主之神，就是祂命令我们根据祂神圣意志做万事的那一位；祂在最后的大清算日要推翻整个撒殚王国，这王国对我们没有任何权力；基督要得胜利；祂法律的神圣影响传播到全世界；祂的命令全被遵守；再也没有卖国者和背教者；所有人都会如此行事，以喜乐来到他们的君王天主的面前，并可以达到天国，这是祂自万世以来为他们预备的，在基督耶稣无尽的幸福果实里。

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。

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。

THE FIFTH PETITION OF THE LORD'S PRAYER : "And forgive us our debts, as we forgive ourdebtors"

天主经第五请求：尔免我债，如我亦免负我债者。

The Importance Of Explaining This Petition

解释本请求的重要性

So many are the things which display at once God's infinite power and His equally infinite wisdom andgoodness, that wheresoever we turn our eyes or direct our thoughts, we meet with the most certain signs ofomnipotence and benignity. And yet there is truly nothing that more eloquently proclaims His supreme love andadmirable charity towards us, than the inexplicable mystery of the Passion of Jesus Christ, whence springs thatnever-failing fountain to wash away the defilements of sin. (It is this fountain) in which, under the guidance andbounty of God, we desire to be merged and purified, when we beg of Him to forgive us our debts.

有如此多事物能马上显示出天主的无穷能力，以及祂无穷的智慧和美善，那就是我们无论在哪，只要我们把目光或者内心思想朝向天主，就一定会碰到祂全能和慈祥宽厚的标记显给我们。在表明祂对我们极度的爱和可钦崇的爱德上，再没有比耶稣基督受难这无法解释的奥迹更有说服力的了，在这奥迹中涌出永不会失败的除罪之泉，在这泉中，在天主的向导和慷慨下，当我们祈求祂原谅我们所欠之债时，我们渴望能浸入这泉被净化。

This Petition contains a sort of summary of those benefits with which the human race has been enriched throughJesus Christ. This Isaias taught when he said: The iniquity of the house of Jacob shall be forgiven; and this is allthe fruit, that the sin thereof should be taken away. David also shows this, proclaiming those blessed who couldpartake of that salutary fruit: Blessed are they whose iniquities are forgiven.

通过耶稣基督给人类新增添的这一类福祉，就概括包含在本请求中。依撒意亚先知教导说：雅各伯家族的罪过得消除，她的罪孽得以赦免（依撒意亚27:9）达味也表达过同样的意义，宣告那被祝福之人可以分享这有益的果实：罪恶蒙赦免，过犯得遮掩的人，是有福的（圣咏32:1）。

The pastor, therefore, should study and explain accurately and diligently the meaning of this Petition, which, weperceive, is so important to the attainment of salvation.

因而牧者应该学习，并精确勤勉的解释本请求的意义，我们认为本请求对获得救恩非常重要。

Difference Between This And The Preceding Petitions

本请求与之前的请求有何区别

In this Petition we enter on a new manner of praying. For hitherto we asked of God not only eternal andspiritual goods, but also transient and temporal advantages; whereas, we now ask to be freed from the evils ofthe soul and of the body, of this life and of the life to come.

在本请求里，我们开始了新的祈祷方式。因为迄今为止，我们不仅为永远的精神福祉，也为短期暂时的世俗福祉祈求天主；然而，我们现在为此生与来生的灵魂和身体能免于邪恶而祈祷。

Dispositions with which this petition should be Offered

奉献本请求时应有的意向

Since, however, to obtain what we ask we must pray in a becoming manner, it appears expedient to explain thedisposition with which this prayer should be offered to God.

然而，为获得我们所求的，我们必须要以恰当的方式祈求，在此解释向天主祈祷时的意向就是有用的。

Acknowledgment Of Sin

承认罪过

The pastor, then, should admonish the faithful, that he who comes to offer this Petition must first acknowledge,and next feel sorrow and compunction for his sins. He must also be firmly convinced that to sinners, thusdisposed and prepared, God is willing to grant pardon. This confidence is necessary to sinners, lest perhaps thebitter remembrance and acknowledgment of their sins should be followed by that despair of pardon, which ofold seized the mind of Cain and of Judas, both of whom looked on God solely as an avenger and punisher,forgetting that He is also mild and merciful.

因此，牧者应劝诫信友，在献上本请求之前，必须首先承认罪过，然后为此罪感到悲痛和内疚。他也要坚定的确信，对于有准备和有意向的罪人，天主愿意给与宽恕。这个信心对罪人来说，是必要的，以免痛苦的承认和回忆罪行会造成会能否被宽恕的绝望，这绝望曾经控制了加音和茹达斯，他俩都认为天主仅仅是一个复仇者和惩罚者，忘记了天主也是温和的，慈悲的。

In this Petition, therefore, we ought to be so disposed, that, acknowledging our sins in the bitterness of oursouls, we may fly to God as to a Father, not as to a Judge, imploring Him to deal with us not according to Hisjustice, but according to His mercy.

在本请求中，我们应有这样的意向，即承认我们犯了罪，造成我们灵魂的痛苦，我们要飞奔至天主那里，把祂当成父而非法官，祈求祂以仁慈而非祂的公义对待我们。

We shall be easily induced to acknowledge our sins if we listen to God Himself admonishing us through theSacred Scriptures in this regard. Thus we read in David: They are all gone aside; they are become unprofitabletogether; there is none that doeth good, no not one. Solomon speaks to the same purpose: There is no just manupon earth, that doth good, and sinneth not. To this subject apply also these words: Who can say: "my heart isclean, I am pure from sin?" The very same has been written by St. John to deter men from arrogance: If we saythat we have no sin, we deceive ourselves, and the truth is not in us. Jeremias also says: Thou hast said: "I amwithout sin, and am innocent"; and therefore, let thy anger be turned away from me. Behold, I will contend withthee in judgment, because thou hast said: "I have not sinned."

如果我们聆听了天主通过圣经对我们的训导，我们会很容易的承认我们的罪。因此，达味说：人人都离弃了正道，趋向邪恶：没有一人行善，实在没有一个（圣咏14:3）。撒落满也说了同样意义的话：世上没有一个只行善，而不犯罪的义人（训道7:20）。同样的还有，有谁能说：「我保持了心灵的洁净，我是纯洁无罪的？」（箴言20:9）圣若望在劝阻人不要傲慢时。说：如果我们说我们没有罪过，就是欺骗自己，真理也不在我们内（若望一书1:8）。耶肋米亚先知也说：但你还说：我是无罪的，他的忿怒已离我远去。看！我要审判你，正因为你说：我没有犯罪（耶肋米亚2:35）。

Christ the Lord, who spoke by the mouth of all these, confirms their teaching by this Petition in which Hecommands us to confess our sins. The Council of Milevi forbids us to interpret it otherwise. It hath pleased theCouncil, that whosoever will have it that these words of the Lord's prayer, "forgive us our debts," are said byholy men in humility, not in truth, let him be anathema. For who can endure a person praying, and lying not tomen, but to the Lord Himself, saying with the lips that he desires to be forgiven, but with the heart, that he hasno debts to be forgiven ?

这些人口中所预言的基督上主来临，借着本请求，祂确认了他们的教导，命令我们要告解我们的罪行。米勒维大公会议（译者注：主后402年8月27日在努米底亚，现阿尔及利亚部分，由圣奥列留斯主持，迦太基主教，圣奥斯定奉他为主保）禁止我们以其他方式解释本请求。本次大会规定，无论谁说“尔免我债”是圣洁的人谦卑的说法，而不是真实的说法，施以绝罚。因为，谁能忍受有一种人在祈祷时，虽然口中说渴望被宽恕，但是内心却认为他无债可恕，这人没有欺骗人，却欺骗了上主祂自己。

Sorrow For Sin

为罪过的悲痛

In making this necessary acknowledgment of our sins, it is not enough to call them to mind lightly; for it isnecessary that the recollection of them be bitter, that it touch the heart, pierce the soul, and imprint sorrow.

在我们必要的认罪时，仅仅轻微的回忆是不够的；因为有必要痛苦的回忆它们，这痛苦要触碰到内心，穿透灵魂，烙上悲痛。

Wherefore, the pastor should treat this point diligently, that his pious hearers may not only recollect their sins,and iniquities, but recollect them with pain and sorrow; so that with true interior contrition they may betakethemselves to God their Father, humbly imploring Him to pluck from the soul the piercing stings of sin.

因此，牧者要努力勤勉的对待这一点，使他的虔诚的听众们不仅要回忆起他们的罪和不义，而且要带有悲痛的回忆；以便他们去见天主父时，能怀着真正内在的痛悔，谦卑的祈求祂能拔除灵魂中罪的刺痛。

Motives For Sorrow Over Sin: The Baseness Of Sin

使悲痛压过罪的动机：罪的卑贱

The pastor, however, should not be content with placing before the eyes of the faithful the turpitude of sin. Heshould also depict the unworthiness and baseness of men, who, though nothing but rottenness and corruption,dare to outrage in a manner beyond all belief the incomprehensible majesty and ineffable excellence of God,particularly after having been created, redeemed and enriched by Him with countless and invaluable benefits.

因而，牧者不应满足于仅仅把罪的卑劣放在信友眼前。他还应该描述人的不堪和卑劣，人虽然除了腐败和败坏什么也不是，居然胆敢以一种超过所有信仰的方式侮辱了深邃不可理解不可言说的天主尊威和光荣，特别是发生在被创造，被救赎，和被祂赏赐了无穷不可估算的礼物而富有之后。

The Consequences Of Sin

罪之果

And for what? Only for this, that separating ourselves from God our Father, who is the supreme Good, andlured by the most base rewards of sin, we may devote ourselves to the devil, to become his most wretchedslaves. Language is inadequate to depict the cruel tyranny which the devil exercises over those who, havingshaken off the sweet yoke of God, and broken the most lovely bond of charity by which our spirit is bound toGod our Father, have gone over to their relentless enemy, who is therefore called in Scripture, the prince andruler of the world, the prince of darkness, and king over all the children of pride. Truly to those who areoppressed by the tyranny of the devil apply these words of Isaias: O Lord our God, other lords besides thee havehad dominion over us.

然而我们是因为什么犯罪呢？就因为我们把自己与至高美善的天主父分离，受到罪恶之卑劣回报的引诱，我们把自己奉献给魔鬼，成为魔鬼最悲惨的奴隶。语言是无法描述这残酷的暴行，这暴行是撒殚对那些从天主甜蜜的轭中挣脱出来的人所实施的，这些人折断了与我们灵魂与天主父的爱德纽带，走到了他们残酷的敌人那边，就是在圣经中所称的，这个世界的元首，黑暗王子，骄傲之子的君王。依撒意亚先知论这些被撒殚的暴行所压迫的人，说：上主，我们的天主！除你以外，还有别的主宰治理过我们（依撒意亚26:13）。

If these broken covenants of love do not move us, let at least the calamities into which we fall by sin move us.

如果这些被打破的爱的盟约不能打动我们，那就至少让我们跌入罪恶的悲惨打动我们。

The sanctity of the soul is violated, which we know to have been wedded to Christ. That temple of the Lord isprofaned, against the contaminators of which the Apostle utters this denunciation: If any man violate the templeof God, him shall God destroy.

灵魂的圣洁被违背，我们知道这来自与基督的结合。上主的宫殿被亵渎，宗徒对这些玷污者发出了大声的指控，说：谁若毁坏天主的宫殿，天主必要毁坏他（格前3:17）。

Innumerable are the evils brought upon man by sin, that almost infinite pest of which David says: There is nohealth in my flesh, because of thy wrath; there is no peace for my bones, because of my sins. In these words hemarks the violence of the plague, confessing that it left no part of him uninfected by pestiferous sin; for thepoison had penetrated into his bones, that is, it infected his understanding and will, which are the two mostintimate faculties of the soul. This widespread pestilence the Sacred Scriptures point out, when they designatesinners as the lame, the deaf, the dumb, the blind, the paralysed.

罪带给人类无数的邪恶，其中最大的害处就是达味说的：因了你的盛怒，我已体无完肤；因了我的罪行，我已粉身碎骨（圣咏38:4）。在这些字句里，他标出了这祸害的猛烈，坦白承认这祸害让他身体每个部分都受到了致命的感染；因为毒药已经渗入他的骨，就是说，感染了他的理解力和意志，这是灵魂的两个最本质的功能。圣经指出了这些广泛的瘟疫，就是把罪人称呼为跛子，哑巴，瞎子和瘫子。

But,besides the anguish which he felt on account of the enormity of his sins, David was afflicted yet more bythe knowledge that he had provoked the wrath of God against him by his sin. For the wicked are at war withGod, who is offended beyond belief at their crimes; hence the Apostle says: Wrath and indignation, tribulationand anguish upon every soul of man that worketh evil. Although the sinful act is transient, yet the sin by its guiltand stain remains; and the imminent wrath of God pursues it, as the shadow does the body.When, therefore, David was pierced by these tormenting thoughts, he was moved to seek the pardon of his sins.

但是，除了他为他罪行的穷凶极恶而感受到剧痛之外，达味还受到了更多的折磨，为他承认他的罪激起了天主对他的义怒。因为邪恶者处在与天主的战争之中，天主被他们的罪行所冒犯，超过了想象。因此，宗徒说：义怒、患难和困苦必加于一切作恶的人（罗马书2:9）。尽管犯罪行为是短暂的，然而罪的事实和污点留存下来，天主紧急的义怒马上赶到，就像身体的影子一样如影随形。因此，当达味被这些想法折磨时，他就被打动去寻求他罪行的宽恕。

That the faithful, imitating the Prophet, may learn to grieve, that is, to become truly penitent, and cherish thehope of pardon, the pastor should call to their attention the example of David's penitential sorrow, and thelessons of instruction drawn from his fiftieth Psalm.

信友应效法先知，也可以学会如何悲痛，就是成为真正的忏悔者，怀抱宽恕的希望，牧者应召唤他们的注意力在达味的忏悔榜样上，以及从他第五十一首关于忏悔的圣咏中得出的指导课程。

How great is the utility of this sort of instruction, which teaches us to grieve for our sins, God Himself declaresby the mouth of Jeremias, who, when exhorting the Israelites to repentance, admonished them to awake to asense of the evils that follow upon sin. See, he says, that it is an evil and a bitter thing for thee, to have left theLord thy God, and that my fear is not with thee, saith the Lord, the God of hosts. They who lack this necessarysense of acknowledgment and grief, are said by the Prophets Isaias, Ezechiel and Zachary to have a hard heart, astony heart, a heart of adamant, for, like stone, they are softened by no sorrow, having no sense of life, that is,of the salutary recognition (of their sinfulness).

这些指导的效用真是太大了，教导我们如何为我们的罪而悲痛，天主祂自己通过先知耶肋米亚的口宣布，教训以色列人悔改，让他们醒悟过来，能感受到伴随着罪的邪恶，说：是你的罪恶惩罚你，是你的不忠责斥你，那么你应该明白觉察：离弃上主你的天主，对我没有敬畏，是如何邪恶和痛苦的事（耶肋米亚2:19）。先知依撒意亚，厄则克耳和匝加利亚，说那些缺乏认罪和悲痛感受的人有坚硬的心，石头般的心，金刚石的心，因为他们如石头，不被悲伤所软化，对生命没有感觉，意思是对他们的罪恶没有有益的认识。

Confidence In God's Mercy

对天主慈悲要有信心

But lest the faithful, terrified by the grievousness of their sins, despair of being able to obtain pardon, the pastorought to encourage them to hope by the following considerations.

为了以免信友被他们罪的悲伤所害怕，产生不能获得救恩的绝望，牧者应该鼓励他们进行以下思考，以产生希望。

As is declared in an Article of the Creed, Christ the Lord has given power to the Church to remit sins.Furthermore, in this Petition, our Lord has taught how great is the goodness and bounty of God towardsmankind; for if God were not ready and prepared to pardon penitents their sins, never would He have prescribedthis formula of prayer: Forgive us our trespass. Wherefore we ought to be firmly convinced, that since Hecommands us in this Petition to implore His paternal mercy, He will not fail to bestow it on us. For this Petitionassuredly implies that God is so disposed towards us, as willingly to pardon those who are truly penitent.

在信经中已经宣布过，基督上主把赦罪权给了教会。进一步，在本请求中，我主教导我们天主对人类的慷慨和美善是多么伟大；因为如果天主没有准备打算赦免忏悔者罪过的话，祂绝不会在本祷文中规定：宽恕我们的罪过。因此我们应该坚定的确信，既然祂在本请求中命令我们祈求祂的父亲般的慈悲，祂就不会不赏赐给我们。因为本请求确定的含有天主对我们的意向，就是愿意宽恕真正悔过的。

God it is against whom, having cast off obedience, we sin; the order of whose wisdom we disturb, as far as in uslies; whom we offend; whom we outrage by words and deeds. But it is also God, our most beneficent Father,who, having it in His power to pardon all transgressions, has not only declared His willingness to do so, but hasalso obliged men to ask Him for pardon, and has taught in what words they are to do so. To no one, therefore,can it be a matter of doubt, that under His guidance it is in our power to be reconciled to God. And as thisdeclaration of the divine willingness to pardon increases faith, nurtures hope and inflames charity, it will beworth while to amplify this subject, by citing some Scriptural authorities and some examples of penitents towhom God granted pardon of the most grievous crimes. Since, however, in the introduction to the Lord's Prayerand in that portion of the Creed which teaches the forgiveness of sins, we were as diffuse on the subject ascircumstances allowed, the pastor will borrow from those places whatever may seem pertinent for instruction on

this point, for the rest drawing on the fountains of the Sacred Scriptures.

由于我们不愿顺从天主，我们犯了罪；在我们的谎言中，我们扰乱了天主上智的秩序；我用言行侮辱得罪了天主。但天主作为我们最仁慈的父亲，拥有宽恕我们所有的过犯的大能，祂不仅宣布祂愿意如此，而且命令人们祈求祂的宽恕，并且教导他们应该用什么样的言语来祈求。因此，任何人不应有一丝怀疑，在祂的指引下，我们有能力与天主和好。并且宣布赦罪的意愿增长了我们的信德，哺育了望德，点燃了爱德。我们通过引用一些圣经权威和天主宽恕了那些极大罪恶的忏悔者榜样，会更能强化这个主题。然而，在此处的天主经和之前的信经部分都教导了赦罪的相关知识，我们在情况允许下尽量分散的介绍本主题，牧者可以从任何有关的部分借鉴相关的训导，因为剩下的部分借鉴了圣经的源泉。

"Debts"

债务

The pastor should also follow the same plan which we thought should be used in the other Petitions. Let himexplain, then, what the word debts here signifies, lest perhaps the faithful, deceived by its ambiguity, pray forsomething different from what should be prayed for.

牧者也应按照解释其他请求相同的流程进行。他应解释，此处债务二字所指，以免有些信友被其含糊性所误导，从而祈求其他此处不应有的意向。

First, then, we are to know, that we by no means ask for exemption from the debt we owe to God on so manyaccounts, the payment of which is essential to salvation, namely, that of loving Him with our whole heart, ourwhole soul, and our whole mind; neither do we ask to be in future exempt from the duties of obedience,worship, veneration, or any other similar obligation, comprised also under the word debts.

首先，我们应知，我们绝不是祈求免除我们欠天主的许多应有责任，如获得救恩的报偿，也就是说，全心全力全灵的爱祂；我们也不是祈求免除顺从、钦崇、尊敬和其他类似的职责，这些意义也包括在债务这个单词里。

What we do ask is that He may deliver us from sins. This is the interpretation of St. Luke, who, instead of debts,makes use of the word sins, because by their commission we become guilty before God and incur a debt ofpunishment, which we must pay either by satisfaction or by suffering. It was of this debt that Christ the Lordspoke by the mouth of His Prophet: Then did I pay that which I took not away. From these words of God wemay understand that we are not only debtors, but also unequal to the payment of our debt, the sinner being ofhimself utterly incapable of making satisfaction.

我们所求的是祂能救我们脱离罪恶。这来自圣路加的解释，他没有使用债务这个词，而是使用了罪这个词，因为实施犯罪，我们在天主前成为罪犯，招致了惩罚的债务，这是我们必须靠痛苦或归还来偿付的。这也是基督上主借祂的先知口说的债务：我没有拿走过的，我反而应该偿还（圣咏69:5）。从天主的这些话中，我们理解我们不仅是债务人，而且在偿还我们的债上并非平等，即罪人靠自己是完全没有能力偿还的。

Wherefore we must fly to the mercy of God; and as justice, of which God is most tenacious, is an equal andcorresponding attribute to mercy, we must make use of prayer, and the intercession of the Passion of our LordJesus Christ, without which no one ever obtained the pardon of his sins, and from which, as from its source,have flown all the efficacy and virtue of satisfaction. For of such value is that price paid by Christ the Lord onthe cross, and communicated to us through the Sacraments, received either actually or in purpose and desire,that it obtains and accomplishes for us the pardon of our sins, which is the object of our prayer in this Petition.

因而，我们必须飞奔到上主的仁慈中；天主正义，作为天主最坚持的要求，是天主仁慈的一个平等相伴的属性，我们必须使用祈祷，以及我主耶稣基督受难的功绩，如果没有此受难之功，无人能获得罪过的赦免，从受难中，流出了偿还罪债的所有效力和德性。因为基督上主受难就是偿还罪债的对价，我们可以通过圣事与这对价相通，既可以实际领受也可以发愿领受，这对价为我们包含和完成了赎罪，这就是本请求中我们祈祷的对象。

Here we ask pardon not only for our venial offences, for which pardon may most easily be obtained, but also forgrievous and mortal sins. With regard to grave sins, however, this Petition cannot procure forgiveness unless itderive that efficacy from the Sacrament of Penance, received, as we have already said, either actually or at leastin desire.

我们在此不仅请求宽恕我们的小冒犯，因为这种宽恕是最容易获得的，而且还为那些重罪和死罪祈求。然而关于重罪，本请求无法获得宽恕，除非经领受忏悔圣事，如同我们以上所说，实际领受或者至少意愿领受。

"Our"

我们的

The words our debts are used here in a sense entirely different from that in which we said our bread. That breadis ours, because it is given us by the munificence of God; whereas sins are ours, because with us rests their guilt.They are our voluntary acts, otherwise they would not have the character of sin.

我们的罪债这里的“我们的”与之前我们的食粮里面的“我们的”，具有完全不同的意义。食粮是我们的，因为是天主的慷慨给我们的；然而罪债是我们的，却因为这是我们自己出于自愿行为，如果不是出于自愿，就不是罪。

Admitting, therefore, and confessing the guilt of our sins, we implore the clemency of God, which is necessaryfor their expiation. In this we make use of no palliation whatever, nor do we transfer the blame to others, as didour first parents Adam and Eve. We judge ourselves, employing, if we are wise, the prayer of the Prophet:Incline not my heart to evil words, to make excuses in sins.

因此，承认并告解我们的罪时，我们要祈求天主的仁厚，这是获得补偿的必需。此时，我们不对罪做任何的掩饰减轻，我们也不转移去责备他人，如果我们的元祖亚当和厄娃那样做。我们审判自己，如果我们聪明的话，就采纳先知的祷文说：莫让我的心倾向邪道，免得我再去犯罪作恶（圣咏141:4）。

"Forgive Us"

宽恕我们

Nor do we say, forgive me, but forgive us; because the fraternal relationship and charity which subsist betweenall men, demand of each of us that, being solicitous for the salvation of all our neighbors, we pray also forthem while offering prayers for ourselves.

我们也不是说宽恕我，而是宽恕我们；因为兄弟关系和爱德存在于所有人，并要求我们每个人都牵挂我们邻人的救赎，我们为自己祈祷的时候也为他们。

This manner of praying, taught by Christ the Lord, and subsequently received and always retained by theChurch of God, the Apostles most strictly observed themselves and taught others to observe.

基督上主教导的这种祈祷方式，被天主的教会接受并一直保存，宗徒们自己严格遵守，并教导其他人也遵守。

Of this ardent zeal and earnestness in praying for the salvation of our neighbors, we have the splendid exampleof Moses in the Old, and of St. Paul in the New Testament. The former besought God thus: Either forgive themthis trespass; or, if thou dost not, strike me out of the book that thou hast written; ' while the latter prayed afterthis manner: I wished myself to be anathema from Christ for my brethren.

为邻人的救恩热情且诚恳的祈祷，我们有旧约里梅瑟和新约里保禄的光辉榜样。前者祈求天主说：现在只求你赦免他们的罪，不然，就把我从你所记录的册子上抹去罢（出谷32:32）！后者以这样的方式祈祷说：为救我的弟兄，我血统的同胞，就是被诅咒，与基督隔绝，我也甘心情愿（罗马书9:3）。

"As we Forgive our Debtors"

如我亦免负我债者

The word as may be understood in two senses. It may be taken as having the force of a comparison, meaningthat we beg of God to pardon us our sins, just as we pardon the wrongs and contumelies which we receive fromthose by whom we have been injured. It may also be understood as denoting a condition, and in this senseChrist the Lord interprets that formula. If, He says, you forgive men their offences, your heavenly Father willalso forgive you your offences; but if you will not forgive men, neither will your Father forgive you your sins.

这句话可以理解为两个意义。这里做了一个对比，意味着我们祈求天主宽恕我们的罪，正如我们宽恕别人用傲慢和恶行伤害了我们。还可以理解为表明一个条件，基督上主在这个意义上解释了这个格式。祂说，因为你们若宽免别人的过犯，你们的天父也必宽免你们的；但你们若不宽免别人的，你们的父也必不宽免你们的过犯（玛窦6:14）。

Either sense, however, equally contains the necessity of forgiveness, intimating, as it does that, if we desire thatGod should grant us the pardon of our offences, we ourselves must pardon those from whom we have receivedinjury; for so rigorously does God exact from us forgetfulness of injuries and mutual affection and love, that Herejects and despises the gifts and sacrifices of those who are not reconciled to one another.

然而，无论是哪种意义都包含了宽恕的必要性，一直以来提示着众人，如果我们渴望天主能赦免我们的过犯，我们自己必须宽恕那些伤害我们的；因为天主是如此严厉的要求我们忘记伤害，要求共情和互爱，以至于祂拒绝并蔑视从那些拒绝与他人和好的人所奉献的礼物和牺牲。

Necessity Of Forgiveness

宽恕的必要性

Even the law of nature requires that we conduct ourselves towards others as we would have them conductthemselves towards us; hence he would be most impudent who would ask of God the pardon of his ownoffences while he continued to cherish enmity against his neighbor.

甚至自然法也要求我们希望别人对我们怎么做，我们就应该对别人怎么做；因此那求天主原谅自己过犯的同时却依然对邻人怀有敌意的人，是非常无礼的。

Those, therefore, on whom injuries have been inflicted, should be ready and willing to pardon, urged to it asthey are by this form of prayer, and by the command of God in St. Luke: If thy brother sin against thee, reprovehim; and if he repent, forgive him; and if he sin against thee seven times in a day, and seven times in a day turnagain to thee, saying, "I repent," forgive him. In the Gospel of St. Matthew we read: Love your enemies; and theApostle, and before him Solomon wrote: If thy enemy be hungry, give him to eat; if he thirst, give him to drink;and finally we read in the Gospel of St. Mark: When you shall stand to pray, forgive if you have anything against any man; that your Father also who is in heaven may forgive you your sins.

因此那些受伤害折磨的人，应力劝他们准备并愿意宽恕别人，就使用本祈祷格式，以及通过圣路加福音中天主的命令：如果你的兄弟犯了罪，你就得规劝他；他如果后悔了，你就得宽恕他。如果他一天七次得罪了你，而又七次转向你说：我后悔了，你也得宽恕他（路加17:3）。在圣玛窦福音中，我们读到：爱你的敌人；以及宗徒的训导，还有早于宗徒之前的撒落满的话：若仇人饿了，你要给他吃；若是他渴了，应给他水喝（箴言25:21）。最后，我们在圣马尔谷福音读到：当你们立著祈祷时，若你们有什么怨人的事，就宽恕罢！好叫你们在天之父，也宽恕你们的过犯（马尔谷11:25）。

Reasons For Forgiveness

宽恕的原因

But since, on account of the corruption of nature, there is nothing to which man brings himself more reluctantlythan to the pardon of injuries, let pastors exert all the powers and resources of their minds to change and bendthe dispositions of the faithful to this mildness and mercy so necessary to a Christian. Let them dwell on thosepassages of Scripture in which we hear God commanding to pardon enemies.Let them also insist on this certain truth, that one of the surest signs that men are children of God is theirwillingnessto forgive injuries and sincerely love their enemies; for in loving our enemies there shines forth inus some likeness to God our Father, who, by the death of His Son, ransomed from everlasting perdition andreconciled to Himself the human race, which before was most unfriendly and hostile to Him.

但是由于人本性的败坏，没有什么比伤害赦免更令人不情愿的了，牧者应使出全力，调动他们思想一切能力来改变和折服信友的意向，让他们理解慈悲和温和是一个基督徒的必需。让他们仔细阅读圣经，有关天主命令宽恕敌人的篇章。让他们认识到，成为天主子女的一个确定标志就是他们愿意宽恕伤害，并真诚的爱他们的敌人；因为我们爱敌人，在我们内就闪耀出相似我们天父的光，祂借着圣子的死亡，从永罚中赎回了整个人类，并与人类和好，而人类此前对祂是最有敌意和不友好的。

Let the close of this exhortation and injunction be the command of Christ the Lord, which, without utterdisgrace and ruin, we cannot refuse to obey: Pray for them that persecute and calumniate you; that you may bethe children of your Father who is in heaven.

我们用基督上主的命令作为我们训导和训令的收尾，基督的命令丝毫不含有羞耻和毁灭，我们不能拒绝服从：你们当爱你们的仇人，当为迫害你们的人祈祷，好使你们成为你们在天之父的子女（玛窦5:44）。

This Petition Should Not be Neglected

本请求不应被忽视

But in this matter no ordinary prudence is required on the part of the pastor, lest, knowing the difficulty andnecessity of this precept, anyone despair of salvation.

涉及这个主题时，牧者只有普通谨慎的态度是不行的，以免造成信友低估和蔑视本训令的困难和必要性。

Those Unable To Forget Injuries

那些做不到宽恕伤害的

There are those who, aware that they ought to bury injuries in voluntary oblivion and ought to love those thatinjure them, desire to do so, and do so as far as they are able, but feel that they cannot efface from their mind allrecollection of injuries. For there lurk in the mind some remains of private grudge, in consequence of whichsuch persons are disturbed by misgivings of conscience, fearing that they have not in simplicity and franknesslaid aside their enmities and consequently do not obey the command of God.

有些人他们懂得应该自愿把伤害埋藏在遗忘中，还应该爱那些伤害他们的人，但这些人不愿意，甚至尽可能的不这样做。他们觉得自己不能从记忆中抹去这些受伤害的回忆。因为潜伏在他们意识中有隐蔽的忌恨和吝啬，所以这样的人的良心就被怀疑所扰动，担心他们没有遵照天主的命令，简单坦白的把他们的敌意放下。

Here, therefore, the pastor should explain the contrary desires of the flesh and of the spirit; that the former isprone to revenge, the latter ready to pardon; that hence a continual struggle and conflict goes on between them.

因此，牧者应该解释肉身与灵魂之间相互冲突的愿望；前者倾向于报复。后者准备宽恕；因此两者之间就有持续的冲突和挣扎。

Wherefore he should point out that although the appetites of corrupt nature are ever opposing and rebellingagainst reason, we are not on this account to be uneasy regarding salvation, provided the spirit persevere in theduty and disposition of forgiving injuries and of loving our neighbor.

所以，他应该指出尽管败坏本质的偏好与理性永远发生冲突和对抗，我们也没有任何理由对救恩感到紧张，只要灵魂可以维持住宽恕伤害和爱邻人的职责和意向。

Those Who Do Not Love Their Enemies

那些不爱他们敌人的

There may be some who, because they have not yet been able to bring themselves to forget injuries and to lovetheir enemies, are consequently deterred by the condition contained in this Petition from making use of theLord's Prayer. To remove from their minds this pernicious error, the pastor should adduce the two followingconsiderations.

还有一些人，因为他们没有能力做到忘记伤害和爱敌人，所以就暂时享受不到祈祷天主经时本请求的好处。为了去除他们思想中这个致命的错误，牧者应该引用以下两个思考。

(In the first place), whoever belongs to the number of the faithful, offers this prayer in the name of the entireChurch, in which there must necessarily be some pious persons who have forgiven their debtors the debts herementioned.

首先，任何虔信者，都是以全教会的名义献上天主经，全教会里必定有信友做到了宽恕了他人。

Secondly, when we ask this favour from God, we also ask for whatever cooperation with the Petition isnecessary on our part in order to obtain the object of our prayer. Thus we ask the pardon of our sins and the giftof true repentance; we pray for the grace of inward sorrow; we beg that we may be able to abhor our sins, andconfess them truly and piously to the priest. Since, then, it is necessary for us to forgive those who haveinflicted on us any loss or injury, when we ask pardon of God we beg of Him at the same time to grant us graceto be reconciled to those against whom we harbour hatred.

第二，当我们祈求天主的喜爱时，我们也祈求任何与本请求所必需的合作，使我们达到祈祷的目的。因此，我们祈求宽恕我们的罪和真正的忏悔；我们祈求内在悲痛的恩宠，我们祈求我们可以恼恨我罪，并真正虔诚的向祭司告解。由于，当我们祈求天主宽恕我们，给我们恩宠，让我们与我们所恨的人合好时，我们就必须宽恕那些折磨我们伤害我们的人。

Those, therefore, who are troubled by that groundless and perverse fear, that by this prayer they provoke stillmore the wrath of God, should be undeceived and should be exhorted to make frequent use of a prayer in whichthey beseech God our Father to grant them the disposition to forgive those who have injured them and to lovetheir enemies.

有些被无根据和不正当恐惧折磨的人，他们害怕做不到宽恕别人就敢用天主经祈祷会召来天主更大的义怒，他们不应被蒙骗，应劝诫他们频繁的请求天主父赏给他们意向能宽恕他人和爱自己的敌人。

How to Make this Petition Fruitful

如何有成效的发出本请求

Penitential Dispositions

忏悔的意向

But that this Petition may be really fruitful we should first seriously reflect that we are suppliants before God,soliciting from Him pardon, which is not granted but to the penitent; and that we should, therefore, be animatedby that charity and piety which are fitting in penitents, whom it eminently becomes to keep before their eyes, asit were, their own crimes and enormities and to expiate them with tears.

本请求可以真正得到果实，我们应首先严肃的反思我们在天主面前是请求者，恳求祂的宽恕，祂的这宽恕只赏赐给忏悔者；因此我们要受到真正忏悔者应有的爱德和虔信的激励，成为那些杰出的忏悔者，他们眼含泪水宽恕了呈现在他们眼前的罪过和恶行。

Avoidance Of Dangers Of Sin

避免罪的危险

To this thought should be joined caution in guarding for the future against every occasion of sin, and againstwhatever may expose us to the danger of offending God our Father. With this solicitude the mind of David wasoccupied when he said: My sin is always before me; and: Every night I will wash my bed; I will water mycouch with my tears.

小心防止未来可能出现的犯罪机会，和任何可能让我们暴露在冒犯天主父的危险也应加以考量。达味的心思被这种谨慎关切所影响，他说：我的罪恶常在我的眼前（圣咏51:3）以及，每天夜里，常以眼泪浸湿我的床舖，常以鼻涕流透我的被褥（圣咏6:6）。

Imitation Of Fervent Penitents

效法热情的忏悔者

Let each one also call to mind the ardent love of prayer of those who obtained from God through their entreatiesthe pardon of their sins. Such was the publican, who, standing afar off through shame and grief, and with eyesfixed on the ground, only smote his breast, crying: O God, be merciful to me, a sinner. Such was also thewoman, a sinner, who, standing behind Christ the Lord, washed His feet, wiped them with her hair, and kissedthem. Lastly, there is the example of Peter, the Prince of the Apostles, who going forth wept bitterly.

每人都应牢记那些通过热切恳求获得了天主宽恕罪过他们这些人祈祷中的热烈的爱。比如圣殿中的税吏，他羞愧悲痛的远远站在不敢上前，眼睛看着地面，捶着胸口，哭泣说：天主，可怜我这个罪人罢（路加18:13）。还有那位罪妇，站在基督上主身后，给祂洗脚并用头发擦脚亲吻。最后，宗徒之长伯多禄的痛哭悔过之榜样。

Frequent Use Of The Sacraments

经常领圣事

They should next consider that the weaker men are, and the more liable to diseases of the soul, which are sins,the more numerous and frequent are the remedies they need. Now the remedies of a sick soul are Penance andthe Eucharist; these, therefore, the faithful should frequently make use of.

接下来思考，那些软弱的人更易受灵魂的疾病，就是罪的影响，他们需要更多更频繁的医治。对有病的灵魂的药物就是忏悔圣事和圣体圣事；因此信友应该经常使用这两个圣事。

Almsdeeds

实施救济

Next almsdeeds, as the Sacred Scriptures declare, are a medicine suited to heal the wounds of the soul.Wherefore, let those who desire to make pious use of this prayer act kindly to the poor according to their means.

如同圣经宣布的，实施救济也是治疗灵魂伤痛的良药。所以，那些愿意虔诚祈祷天主经的信友友善的根据所需对待穷人。

Of the great efficacy of alms in effacing the stains of sin, the Angel of the Lord in Tobias, holy Raphael, is awitness, who says: Alms deliver from death, and the same is that which purgeth away sins, and maketh to findmercy and life everlasting. Daniel is another witness, who thus admonished King Nabuchodonosor: Redeemthou thy sins with alms, and thy iniquities with works of mercy to the poor.

实施救济的极大效力是去除罪污，在多俾亚传中，主之天神辣法尔就是见证，他说：因为施舍救人脱免死亡，且涤除一切罪恶。施舍行义的人必享高寿（多俾亚12:9）；达尼尔先知也是见证，他在劝诫拿步高王时说：怜贫济困，以抵偿不义（达尼尔4:24）。

The Spirit Of Forgiveness

宽恕的精神

The best alms and the most excellent act of mercy is forgetfulness of injuries, and good will towards those whohave injured us or ours, in person, in property, or in character. Whoever, therefore, desires to experience in aspecial manner the mercy of God, should make an offering to God Himself of all his enmities, remit everyoffence, and pray for his enemies with the greatest good will, seizing every opportunity of doing them good.

最好的救济和最卓越的仁慈，就是对伤害的遗忘，以及对伤害我们人财物以及名誉的人抱有善良的意愿。无论谁，想要以特殊方式获得天主慈悲，就应为他的敌意给天主做出奉献，原谅每一个冒犯，用最好的意向为他的敌人祈祷，抓住每个机会为他们做好事。

But as this subject was explained when we treated of murder, we refer the pastor to that place.

但在涉及到之前我们解释过的谋杀时，我们建议牧者去参考第五诫命的教导。

The pastor ought to conclude his explanation of this Petition with this final reflection, that nothing is, or can beconceived, more unjust than that he who is so rigorous towards men as to extend indulgence to no one, shouldhimself demand that God be mild and kind towards him.

牧者应该总结对本请求的解释，用这个最后的反思，那就是对他人如此严厉以至于一个也不宽恕的，这种人却请求天主温和仁慈的对他，还能有比这个更不正义的吗？

THE SIXTH PETITION OF THE LORD'S PRAYER : "And lead us not into temptation."

天主经第六请求：又不许我陷于诱惑

Importance Of Instruction On This Petition

关于本请求的教导重要性

When the children of God, having obtained the pardon of their sins, are inflamed with the desire of giving toGod worship and veneration; when they long for the kingdom of heaven; when they engage in the performanceof all the duties of piety towards the Deity, relying entirely on His paternal will and providence, -- then it is thatthe enemy of mankind employs the more actively all his artifices, and prepares all his resources to attack themso violently as to justify the fear that, wavering and altered in their sentiments, they may relapse into sin, andthus become far worse than they had been before. To such as these may justly be applied the saying of thePrince of the Apostles: It had been better for them not to have known the way of justice, than, after they haveknown it, to turn back from that holy commandment which was delivered to them.

当天主儿女获得天主的宽恕后，燃起对天主钦崇和尊重的渴望；当他们想得到天国时；当他们履行对天主的虔诚职责时；当他们全然依赖祂的父亲般意愿和圣意时，人类的敌人永远会用最吸引人的诡计，动用所有的资源来猛烈的攻击人类，试图软化他们的敬畏心，动摇改变他们的情绪，让他们再次跌入罪中变得比之前更糟糕。宗徒之长对这种人论过许多：因为不认识正义之道，比认识后而又背弃那传授给他们的圣诫命，为他们倒好得多（伯后2:21）。

Hence Christ the Lord has commanded us to offer this Petition so that we may commend ourselves daily toGod, and implore His paternal care and assistance, being assured that, if we be deserted by the divineprotection, we shall soon fall into the snares of our most crafty enemy.

因此，基督上主命令我们奉献本请求，以便我们可以每天推荐自己给天主，祈求祂的父亲般关怀和帮助。可以确定的是，如果我们离开了神圣的保护，我们很快就会跌进我们最狡猾敌人的陷阱中。

Nor is it in the Lord's Prayer alone that He has commanded us to beg of God not to suffer us to be led intotemptation. In His address to the holy Apostles also, on the very eve of His death, after He had declared themclean, He admonished them of this duty in these words: Pray that ye enter not into temptation.

并不只是在天主经里，我主命令我们向天主祈祷不要让我们陷于诱惑。在祂受难前的那天夜里，祂对宗徒清晰的训导这个职责，说：醒寤祈祷罢！免陷于诱惑（玛窦26:41）。

This admonition, reiterated by Christ the Lord, imposes on the pastor the weighty obligation of exciting thefaithful to a frequent use of this prayer, so that, beset as men constantly are by the great dangers which the devilprepares, they may ever address to God, who alone can repel those dangers, the prayer, Lead us not intotemptation.

基督我主这次重申的训导，要求牧者肩负激起信友频繁使用本祷文的责任，作为被恶魔随时准备诱惑的人类，帮助信友能永远的向唯一能驱逐这些危险的天主祈求，就用本祷文，不许我们陷于诱惑。

Necessity of the Sixth Petition

第六请求的必要性

Human Frailty

人类的脆弱性

The faithful will understand how very much they stand in need of this divine assistance, if they remember theirown weakness and ignorance, if they recollect this saying of Christ the Lord: The spirit indeed is willing, butthe flesh is weak; if they call to mind how grievous and destructive are the misfortunes of men brought onthrough the instigation of the devil, unless they be upheld and assisted by the right hand of the Most High.

如果信友想到自己的软弱和无知，他们就会理解他们是多么需要神圣的协助，如果他们想起基督上主说：心神固然切愿，但肉体却软弱（玛窦26:41）;如果他们想起因为听信恶魔的教唆，人类造成的不幸是多么的痛苦和毁灭性，除非他们能被至高者的右手所扶持和帮助。

What more striking example can there be of human infirmity, than the holy band of the Apostles, who, thoughthey had just before felt very courageous, at the first sight of danger, abandoned the Savior and fled. A stillmore conspicuous example is the conduct of the Prince of the Apostles. He who a short time before loudlyprotested his courage and special loyalty to Christ the Lord, he who had been so confident in himself as to say,Though I should die with thee, I will not deny thee, became so affrighted at the voice of a poor maid-servantthat he declared at once with an oath that he knew not the Lord. Doubtless his courage was not equal to hisgood-will. But if, by the frailty of human nature in which they confided, even the Saints have sinned grievously,what have not others to fear, who are so far below them in holiness?

要说人类的软弱性的例子，还有哪个能比宗徒们在危险面前抛弃救主四散奔去更著名呢，尽管他们之前都觉得自己非常勇敢。更明显的例子就是宗徒之长的行为。他只是听到一个可怜的使女的声音，他就变得如此惊恐以至于立刻发誓说他不认识基督上主，然而短短的几小时前，他还在大声宣布自己的勇敢，以及对基督上主的特别忠贞，还说：即便我该同你一起死，我也决不会不认你（玛窦26:35）。毫无疑问，他的勇气与他良好的意愿并不相等。但是，人类是被限制在这脆弱的本性中的，甚至是圣人也犯有严重的罪，更不用说其他远远不如他们神圣得的那些人得的恐惧呢？

The Assaults Of The Flesh

肉身的攻击

Wherefore, let the pastor remind the faithful of the conflicts and dangers in which we are continually engaged,as long as the soul is in this mortal body, assailed as we are on all sides by the world, the flesh and the devil.

因而，让牧者提醒信友，只要灵魂还在这终将死亡的身体内，我们就始终要面对冲突和危险，来自世俗，肉身和恶魔方方面面的攻击。

How few are there who are not compelled to experience at their great cost what anger, what concupiscence cando in us? Who is not annoyed by these stings? who does not feel these goads? who does not burn with thesesmouldering fires? And, indeed, so various are these assaults, so diversified these attacks, that it is extremelydifficult not to receive some grievous wound.

那些没有受到肉身攻击并遭受令人愤怒的巨大代价的人是多么寥寥无几啊。贪情在我们内都做了什么？有谁没有受折磨呢？有谁感受不到肉身的刺激呢？有谁没有被肉身的暗火所炙烤呢？并且，事实上，进攻的种类如此之多，攻击的办法变化多端，不受到伤痛是极端困难的。

The Temptations Of The Devil

恶魔的诱惑

And besides these enemies that dwell and live with us, there are, moreover, those most bitter foes, of whom it iswritten: Our wrestling is not against, flesh and blood; but against principalities and powers, against the rulers ofthe world of this darkness, against the spirits of wickedness in the high places. For to our inward conflicts areadded the external assaults and attacks of the demons, who both assail us openly, and also insinuate themselvesby stratagem into our souls, so much so that it is only with great difficulty that we can escape them.

并且，除了住在我们内的这些敌人外，还有更多更剧烈的敌人。经上说他们：因为我们战斗不是对抗血和肉，而是对抗率领者，对抗掌权者，对抗这黑暗世界的霸主，对抗天界里邪恶的恶神（厄佛弗所书6:12）。因为我们的内在冲突被外在的恶魔进攻和攻击所加剧了，他们不仅公开袭击我们，还暗中给我们的灵魂把他们灌输进去，一直到那种我们非常难以逃脱他们的程度。

The Apostle entitles the demons princes, on account of the excellence of their nature, since by nature they aresuperior to man, and to all other visible creatures. He also calls them powers, because they excel not only bytheir nature, but also by their power. He designates them rulers of the world of darkness, because they rule notthe world of light and glory, that is to say, the good and the pious, but the world of gloom and darkness, namely,those who, blinded by the defilement and darkness of a wicked life, are satisfied to have for their leader thedevil, the prince of darkness. He also terms the demons the spirits of wickedness, because there is a wickednessof the spirit, as well as of the flesh. What is called the wickedness of the flesh inflames the appetite to lusts andpleasures, which are perceived by the senses; while the wickedness of the spirit are evil purposes and depraveddesires, which belong to the superior part of the soul, and which are so much worse than the wickedness of theflesh as mind itself and reason are higher and more excellent (than the senses). The wickedness of Satan theApostle spoke of as in the high places, because the chief aim of the evil one is to deprive us of our heavenlyinheritance.

根据他们卓越的本质，宗徒列举了这些恶魔王子，因为就本质来说，他们是优于人类以及所有可见的造物的。宗徒称他们为掌权者，不仅因为他们本质卓越，而且他们能力超众。宗徒称他们为黑暗世界的掌权者，以为他们在光明和荣耀的世界没有权力，这意思是说，他们不在美善和虔诚者的世界里，而在阴暗漆黑的世界里，就是被邪恶的生活的肮脏黑暗弄瞎了眼睛的人，他们满足于撒殚这黑暗的霸主当他们的首领。宗徒还把恶魔命名为恶神，因为这神是邪恶的，与肉体一样。被称为肉身的邪恶激起了对肉欲和快乐的渴望，然后由感官感受到；恶神是邪恶的目标和堕落的渴望，属于灵魂的高级部分，恶神比肉身的邪恶要更严重，因为思维本身和理性都比感官更高级更卓越。宗徒说撒殚的恶神是在天界，因为他们的首要目的就是从天堂的继承者里剥夺我们。

Audacity Of The Demons

大胆放肆无所顾忌的恶魔

From all this we may understand that the power of these enemies is great, their courage undaunted, their hatredof us enormous and unmeasured; that they also wage against us a perpetual war, so that with them there can beno peace, no truce.

从以上这些，我们就理解，这些敌人的力量是强大的，他们的勇气是不气馁的，他们对我们恨是巨大的和不可估量的；他们对我们发起了永恒的战争，因此与他们在一起，就绝不会由有安宁与和平。

How great is their audacity is evidenced by the words of Satan, recorded by the Prophet: I will ascend intoheaven. He attacked our first parents in Paradise; he assailed the Prophets; he beset the Apostles in order, as theLord says in the Gospel, that he might sift them as wheat.' Nor was he abashed even by the presence of Christthe Lord Himself. His insatiable desire and unwearied diligence St. Peter therefore expressed when he said:Your adversary, the devil, as a roaring lion goeth about, seeking whom he may devour.

先知记录下的撒殚的话作为证据，显示他们的放肆胆大是何等可怕，他们说：我要直冲霄汉，高置我的御座在天主的星宿以上；我要升越云表，与至高者相平衡（依撒意亚14:13）！他在地堂里攻击我们的元祖父母；他偷袭先知们；他用命令围攻宗徒们，如同上主在福音里说的：要筛你们像筛麦子一样（路加22:31）。在基督上主在场的时候，他也毫无羞愧。圣伯多禄在论撒殚永不满足的渴望和毫不疲惫的努力时说：你们的仇敌魔鬼，如同咆哮的狮子巡游，寻找可吞食的人（伯前5:8）。

Number Of The Demons

恶魔的数量

But it is not Satan alone that tempts men, for sometimes a host of demons combine to attack an individual. Thisthat evil spirit confessed, who, having been asked his name by Christ the Lord, replied, My name is legion; thatis to say, a multitude of demons, tormented their unhappy victim. And of another demon it is written: He takethwith him seven other spirits more wicked than himself, and they enter in and dwell there.

诱惑人的不仅只有撒殚，有时恶魔的军旅也联合起来攻击一个人。这是恶神自己承认了的，他在基督上主询问他叫什么名字时，回答：我名叫『军旅』，因为我们众多（马尔谷5:9）。就是说，有许多的恶魔折磨他们可怜的受害者。关于另一个恶魔，经上说：另外带了七个比他更恶的魔鬼来，进去，住在那里（玛窦12:45）。

Malignity And Power Of The Demons

恶魔们的能力与恶毒

There are many who, because they do not feel the assaults of demons against them, imagine that the wholematter is fictitious; nor is it surprising that such persons are not attacked by demons, to whom they havevoluntarily surrendered themselves. They possess neither piety nor charity, nor any virtue worthy of a Christian;hence they are entirely in the power of the devil, and there is no need of any temptation to overcome them, sincetheir souls have already become his willing abode.

还有许多人，因为他们感觉不到恶魔对他们的攻击，就说恶魔是想象出来的；这些人没有被恶魔攻击，这不奇怪，因为他们已经自愿围在恶魔身边了。他们既没有信德，也没有爱德，也没有任何基督徒应有的德性；因此他们已经全然在恶魔的掌控之中了，对他们而言，没有任何诱惑的必要来征服他们，因为他们的灵魂已经成为恶魔的住所。

But those who have dedicated themselves to God, leading a heavenly life upon earth, are the chief objects of theassaults of Satan. Against them he harbours bitterest hatred, laying snares for them each moment. SacredScripture is full of examples of holy men who, in spite of their firmness and resolution, were perverted by hisviolence or fraud. Adam, David, Solomon and others, whom it would be tedious to enumerate, experienced theviolent and crafty cunning of demons, which neither human prudence nor human strength can overcome.

但是那些已经把自己奉献给天主的人，在地上按天堂要求过生活，这些人就是撒殚袭击的主要对象。撒殚对他们抱有最剧烈的痛恨，每时每刻都给他们设置陷阱。圣经中，充满了这样圣洁之人的例子，虽然他们有坚定有决心，但总是被撒殚的暴力和欺诈所败坏。亚当，达味，撒落满和其他人，罗列这些人名是冗长的，他们经历了恶魔猛烈和狡猾的诡计，这些诡计靠人类的审慎和力量都是无法战胜的。

Prayer Protects Man's Weakness Against The Enemies Of His Soul

祈祷可以保护人的软弱，对抗灵魂的敌人

Who, then, can deem himself sufficiently secure in his own resources? Hence the necessity of offering to Godpure and pious prayer, that He suffer us not to be tempted above our strength, but make issue with temptation,that we may be able to bear it.

那么，谁敢认为以自己的能力和资源就足以保证安全了呢？因此给天主献上纯洁虔诚的祈祷，求祂不要让我们陷于超过我们力量之上的诱惑，而让我们有能力对抗诱惑。

But should any of the faithful, through weakness or ignorance, feel terrified at the power of the demons, theyare to be encouraged, when tossed by the waves of temptation, to take refuge in this harbour of prayer. Forhowever great the power and pertinacity of Satan, he cannot, in his deadly hatred of our race, tempt or tormentus as much, or as long as he pleases; but all his power is governed by the control and permission of God. Theexample of Job is very well known. Satan could have touched nothing belonging to him, if God had not said tothe devil: Behold, all that he hath is in thy hand; while on the other hand, had not the Lord added: Only put notforth thy hand upon his person, Job with his children and possessions, would have been at once destroyed by thedevil. So restricted is the power of demons, that without the permission of God, they could not even enter intothe swine mentioned by the Evangelists.

但是有些信友，因为软弱与无知，对恶魔的力量感到恐惧，应对他们进行鼓励，当受到诱惑感到起伏时，要以祈祷的港湾为避难所。因为，无论撒殚的力量和顽固性有多么大，他对我们种族的致命的憎恨，诱惑和折磨，都不是他喜欢有多长就有多长的；他所有的能力都在天主的允许和控制之下监控。约伯的例子广为人知。撒殚对约伯的任何所有都不能动，如果天主没有告诉恶魔：看，他所有的一切，都随你处理（约伯1:12）；然而另一方面，如果天主没有补充下一句：只是不要伸手加害他的身体（约伯1:12）。那么约伯和他的子孙财产，就会立刻被恶魔所摧毁。恶魔的力量是被限制的，如果没有天主的允许，他们甚至不能进入到福音作者提到的猪的身体里面。

"Temptation"

诱惑

To understand the meaning of this Petition, it is necessary to say what temptation signifies here, and also what itis to be led into temptation.

要理解本请求的含义，有必要解释此处所谓的诱惑是表示什么，以及什么能引导人陷入诱惑。

To tempt is to sound a person in order that by eliciting from him what we desire, we may extract the truth. Thismode of tempting does not apply to God; for what is there that God does not know? All things are naked andopen to his eyes.

怂恿诱惑就是指对一个人说话，目的是从他诱导出我们想要的，我们可以提取出真相。但是，这种模式的诱导不适用于天主；因为还有什么是天主不知道的？在祂眼中，一切都是敞开无遮挡的。

Another kind of tempting implies more than thisinasmuch as it may have either a good or a bad purpose.

另外种类的诱导的含义远不止于此，因为它可能有好目的，也可能有坏目的。

Temptation has a good purpose, when someone's worth is tried, in order that when it has been tested and provedhe may be rewarded and honoured, his example proposed to others for imitation, and all may be incited therebyto the praises of God. This is the only kind of tempting that can be found in God. Of it there is an example inDeuteronomy: The Lord your God tries you, that it may appear whether you love him or not.

当某人的价值值得一试，为了测试和证明他能否得到回报与荣耀时，诱导就具有好目的。他的榜样可以为他人效法，所有人都被激励赞美天主。这是唯一能在天主内看到的诱惑。在申命纪中，这个例子是：因为上主你们的天主有意试探你们，愿意知道你们是否全心全灵真爱上主你们的天主（申命13:4）。

In this manner God is also said to tempt His own, when He visits them with want, disease and other sorts ofcalamities. This He does to try their patience, and to make them an example of Christian virtue. Thus we readthat Abraham was tempted to immolate his son, by which fact he became a singular example of obedience andpatience to all succeeding times. Thus also is it written of Tobias: Because thou wast acceptable to God, it wasnecessary that temptation should prove thee.

当天主带给他们缺乏，疾病和其他的灾害时，这种方式天主也被称为诱惑祂自己拥有的。祂所为是为了测试他们的耐心，使他们称为基督徒德性的榜样。所以我们读到亚巴郎被诱导去宰杀他儿子时，通过这事，亚巴郎为他之后的时代成为服从和耐心的独一无二的榜样。同样的，在多俾亚中有：因为你在天主是可接受的，所以有必要用诱导来证明你（多俾亚12:13 译者：武加大版）。

Men are tempted for a bad purpose, when they are impelled to sin or destruction. To do this is the work of thedevil, for he tempts men with a view to deceive and precipitate them into ruin, and he is therefore called inScripture, the tempter. At one time, stimulating us from within, he employs the agency of the affections andpassions of the soul. At another time, assailing us from without, he makes use of external things, as ofprosperity, to puff us up with pride, or of adversity, to break our spirits. Sometimes he has for his emissaries andassistants abandoned men, particularly heretics, who, sitting in the chair of pestilence, scatter the deadly seedsof bad doctrines, thus unsettling and precipitating headlong those persons who draw no line of distinctionbetween vice and virtue and are of themselves prone to evil.

当人们倾向于犯罪或毁灭时，人就被坏的目的而诱惑。这就是恶魔的工作，因为他诱惑人时，就始终抱有欺骗人和使人坠入毁灭的目的，因此在圣经中，他就被称为诱惑者。有时，他会利用灵魂中的激情和感情作为代理，从内部刺激我们；有时，他利用外部事物，比如用繁荣让我们骄傲；比如用逆境不幸击溃我们的精神。有时候他会派他的使者和助手，就是那些寡廉鲜耻的人，特别是异端，坐在瘟疫的宝座上，撒播着败坏信理的致命种子，从而扰乱那些分不清邪恶与德性的，并倾向于邪恶的人，把这些人头朝下的抛掷进深渊。

"Lead us not into Temptation"

不许我们陷于诱惑

We are said to be led into temptation when we yield to temptations. Now this happens in two ways. First, we areled into temptation when, yielding to suggestion, we rush into that evil to which some one tempts us. No one isthus led into temptation by God; for to no one is God the author of sin, nay, He hates all who work iniquity; andaccordingly we also read in St. James: Let no man, when he is tempted, say that he is tempted of God; for Godis not a tempter of evils.

当我们屈服于诱惑时，我们被称为陷于诱惑。这会以两种方式发生。首先，当我们听从了那些想诱惑我们人的建议，陷于诱惑，冲进了邪恶中。所以，没有人被天主陷于诱惑；因为，天主不是任何人犯罪的作者，不，祂憎恨所有行邪恶的人；所以，圣雅各伯说：人受诱惑，不可说：「我为天主所诱惑，」因为天主不会为恶事所诱惑，他也不诱惑人。（雅各伯1:13）

Secondly, we are said to be led into temptation by him who, although he himself does not tempt us norcooperate in tempting us, yet is said to tempt because he does not prevent us from being tempted or from beingovercome by temptations when he is able to prevent these things. In this manner God, indeed, suffers the goodand the pious to be tempted, but does not leave them unsupported by His grace. Sometimes, however, we fall,being left to ourselves by the just and secret judgment of God, in punishment of our sins.

第二，有人他自己尽管没有诱惑我们，也没有参与诱惑我们，但是依然说他诱惑，是因为他没有阻止我们被诱惑，或者他有能力阻止但却没有这样做。在这种情况下，天主事实上，允许善人和虔信者被诱惑，但是天主并没有抛弃他们，依然给与支持的恩宠。然而有时，我们跌倒，经过天主正义并秘密的审判，把我们抛弃给自己，作为我们罪的惩罚。

God is also said to lead us into temptation when we abuse, to our destruction, His blessings, which He has givenus as a means of salvation; when, like the prodigal son, we squander our Father's substance, living riotously andyielding to our evil desires. In such a case we can say what the Apostle has said of the law: The commandmentthat was ordained to life, the same was found to be unto death to me.

有时说天主让我们陷于诱惑，这是因为我们滥用祂给我们作为救恩的办法的祝福恩宠，就像那个挥霍的小儿子，我们挥霍了我们天父的财富，生活在骚动中，屈服于我们邪恶的愿望中。在这种情况下，我们就可以说宗徒论法律的话：那本来应叫我生活的诫命，反叫我死了（罗马7:10）。

Of this an opportune example is Jerusalem, as we learn from Ezechiel. God had so enriched that city with everysort of embellishment, that He said of it by the mouth of the Prophet: Thou wast perfect through my beauty,which I had put upon thee. Yet Jerusalem, favoured with such an abundance of divine gifts, was so far fromshowing gratitude to God, from whom she had received and was still receiving so many favours, was so farfrom making use of those heavenly gifts for the attainment of her own happiness, the end for which she hadreceived them, that having cast away the hope and idea of deriving spiritual profit from them, she, mostungrateful to God her Father, was content to enjoy her present abundance with a luxury and riotousness whichEzechiel describes at considerable length in the same chapter. Wherefore those whom God permits to convertinto instruments of vice the abundant opportunities of virtuous deeds which He has afforded them, are equallyungrateful to Him.

最合适的例子就是耶路撒冷，我们从厄则克耳先知可知，天主曾使这城多么的富有，祂借先知的口说：因我用我的饰物点缀了你，你才如此美丽无瑕──吾主上主的断语（厄则克耳16:14）然而受到丰富神圣恩宠的耶路撒冷，却远没有对天主表示感激，她当时已经领受了天主那么多的偏爱，而且还正在领受，却远没有善用这些天堂礼物为了她自己的幸福，也就是天主赏赐她这么多礼物的目的，她抛弃了这些礼物包含的神圣的精神利益，她对她的天父忘恩负义，奢侈放荡的滥用这丰富的一切，厄则克耳先知在本章中（厄则克耳16章）用了相当长的篇幅描述耶路撒冷的丑恶淫行。因而，天主允许一些人把天主赏自己的大量的立德性之功的机会给浪费掉，反而成为恶行的工具，这些人对天主也同样的忘恩负义。

But we ought carefully to notice a certain usage of Sacred Scripture, which sometimes denotes the permissionof God in words which, if taken literally, would imply a positive act on the part of God. Thus in Exodus weread: I will harden the heart of Pharoah; and in Isaias: Blind the heart of this people; and the Apostle to theRomans writes: God delivered them up to shameful affections, and to a reprobate sense. In these and othersimilar passages we are to understand, not at all any positive act on the part of God, but His permission only.

但是我们应谨慎的注意，圣经里有一种特殊的表达方法，有时在表示天主的许可时的用语，如果从字面意义理解，就以为这是天主主动的行为。比如在出谷纪7:3：我却要使法郎心硬；在依撒依亚6:10：要使这民族的心迟钝；以及宗徒在罗马书26章写道：天主任凭他们陷于可耻的情欲和堕落的感觉里。在这些以及类似的篇章中，我们应该理解，绝不是天主主动的行为，而仅仅是祂的允许。

Objects of the Sixth Petition

第六请求的目标对象

What We Do Not Pray For

我们不祈求什么

These observations having been premised, it will not be difficult to understand the object for which we pray inthis Petition.

在做好上述前提后，就不难理解我们在本请求里所祈祷的目标。

We do not ask to be totally exempt from temptation, for human life is one continued temptation. This, however,is useful and advantageous to man. Temptation teaches us to know ourselves, that is, our own weakness, and tohumble ourselves under the powerful hand of God; and by fighting manfully, we expect to receive a neverfadingcrown of glory. For he that striveth for the mastery is not crowned, except he strive lawfully. Blessed isthe man, says St. James, that endureth temptation; for when he hath been proved, he shall receive the crown oflife, which God hath promised to them that love him. If we are sometimes hard pressed by the temptation of theenemy, it will also cheer us to reflect, that we have a high priest to help us, who can have compassion on ourinfirmities, having been tempted himself in all things.

我们并非祈求完全免于诱惑，因为人生就是一个连续的诱惑。并且对人而言，是有用的和有利益促进的。诱惑教我们懂得了我们自己，就是说我们的软弱，教我们在天主的强臂下如何谦卑自己；通过与诱惑进行大丈夫般的斗争，我们期待能获得永不退色的荣耀之冠。“除非按规矩竞赛，是得不到花冠的（弟后2:5）”圣雅各伯说，我的弟兄们，几时你们落在各种试探里，要认为是大喜乐（雅各伯书1:2），忍受试探的人是有福的，因为他既经得起考验，必能得到主向爱他的人，所预许的生命之冠（雅各伯书1:12）。如果有时敌人的诱惑深深的压迫了我们，我们也应振奋的反思，我们有大祭司帮助我们，祂为了我们的软弱而受难，自己也经受了一切事的诱惑。

What We Pray For In This Petition

我们在本请求应求什么

What, then, do we pray for in this Petition? We pray that the divine assistance may not forsake us, lest havingbeen deceived, or worsted, we should yield to temptation; and that the grace of God may be at hand to succorus when our strength fails, to refresh and invigorate us in our trials.

那么我们在本请求中求什么呢？我们祈求神圣的助佑不抛弃我们，以免我们被欺骗，或者更糟，我们向诱惑屈服；以及求天主的恩宠能在手边救济我们，当我们力量跌倒时，在我们受磨炼中更新和激活我们。

We should, therefore, implore the divine assistance, in general, against all temptations, and especially whenassailed by any particular temptation. This we find to have been the conduct of David, under almost everyspecies of temptation. Against lying, he prays in these words: Take not thou the word of truth utterly out of mymouth; against covetousness: Incline my heart unto thy testimonies, and not to covetousness; and against thevanities of this life and the allurements of concupiscence, he prays thus: Turn away my eyes, that they may notbehold vanity.

我们应该祈求神圣的协助，笼统的帮我们抵制所有的诱惑，当我们特别被某类诱惑所袭击时。我们从达味的例子可以了解到这一点。在对抗谎言时，他是这样祈祷的：不要由我口撤去真理的训言（圣咏119:43）;对抗贪婪妄想时：不要让我的心贪财好利（圣咏119:36）;对抗生命中的空虚和欲情的诱惑时：求你转回我的眼目免看虚荣（圣咏119:37）。

We pray, therefore, that we yield not to evil desires, and be not wearied in enduring temptation; that we deviatenot from the way of the Lord; that in adversity, as in prosperity, we preserve equanimity and fortitude; and thatGod may never deprive us of His protection. Finally, we pray that God may crush Satan beneath our feet.

我们因此祈祷，不屈服于邪恶的愿望中，在忍耐诱惑中毫不疲倦；不要偏离上主的道路；在逆境中就像在顺境中一样，保持坚韧与镇静；求天主永不放弃保护我们；最后，我们祈求天主再制服撒殚在我们脚下。

Dispositions which should Accompany this Petition

本请求应伴随的意向

The pastor ought next to admonish the faithful concerning the chief thoughts and reflections that should

accompany this prayer.
接下来，牧者应劝诫信友在祈祷时该有的反思和念头。

Distrust Of Self And Confidence In God

对自己的不信任以及对天主的信心

It will, then, be found most efficacious, when offering this Petition that, remembering our weakness, we distrustour own strength; and that, placing all our hopes of safety in the divine goodness and relying on the divineprotection, we encounter the greatest dangers with undaunted courage, calling to mind particularly the manypersons, animated with such hope and resolution, who were delivered by God from the very jaws of Satan.

所以，在奉献本请求时回忆起我们的软弱，不信任我们自己的力量，这是非常有效力的。将我们所有的希望都置于神圣美善中，依赖神圣的护佑，我们就能用最大的勇气面对最大的危险，同时回忆有许多人，在这种希望和决心的激励下，被天主从撒殚的魔爪中救出。

When Joseph was assailed by the criminal solicitations of a wicked woman, did not God rescue him from theimminent danger, and exalt him to the highest degree of glory? Did He not preserve Susanna, when beset by theministers of Satan, and on the point of being made the victim of an iniquitous sentence? Nor is this surprising;for her heart, says the Scripture, trusted in the Lord. How exalted the praise, how great the glory of Job, whotriumphed over the world, the flesh and the devil ! There are on record many similar examples to which thepastor should refer, in order to exhort with earnestness his pious hearers to this hope and confidence.

当若瑟被邪恶妇人的罪恶恳求所攻击时，难道天主没有从迫近的危险中救他，并提升他到最高荣耀中吗？（创世纪39）难道天主没有保护苏撒纳吗，当她被撒殚的下属围攻，马上就要成为邪恶审判的牺牲者时？（达尼尔13）这并不令人惊讶；经上说，因为她的内心完全信任天主。约伯获得的赞美和荣耀是多么高大啊，在他战胜这个世界，肉身和恶魔后！还有许多的类似记录，牧者可以参考，为了最诚恳的劝诫他的谦逊听众们抱有信心和希望。

Remembrance Of The Victory Of Christ And His Saints

念起基督和祂圣人的胜利

The faithful should also reflect who is their leader against the temptations of the enemy; namely, Christ theLord, who was victorious in the same combat. He overcame the devil; He is that stronger man who, comingupon the strong armed man, overcame him, deprived him of his arms, and stripped him of his spoils. Of Christ'svictory over the world, we read in St. John: Have confidence: I have overcome the world; and in theApocalypse, He is called the conquering lion; and it is said of Him that He went forth conquering that He mightconquer, because by His victory He has given power to others to conquer.

信友也应该深思，谁是他们对抗诱惑敌军的领袖；那就是，基督上主，祂在同样的战斗中已经胜利。祂制服了恶魔；祂就是那更强力之人，前来制服那武装的强者，剥夺他们的武器，夺走他们的战利品。关于基督对这个世界的胜利，我们在圣若望福音中读到：然而你们放心，我已战胜了世界（若望16:33）；在默示录中，祂被称为征服之狮；论到祂说：他像胜利者出发，必百战百胜（默示录6:2）。

The Epistle of St. Paul to the Hebrews abounds with the victories of holy men, who by faith conqueredkingdoms, stopped the mouths of lions, etc. While we read of such achievements, we should also take intoaccount the victories which are every day won by men eminent for faith, hope and charity, in their interior andexterior conflicts with the demons, -- victories so numerous and so signal, that, were we spectators of them, weshould deem no event of more frequent occurrence, none of more glorious issue. It was with reference to suchdefeats of the enemies that St. John wrote: I write unto you, young men, because you are strong, and the wordof God abideth in you, and you have overcome the wicked one.

圣保禄给希伯来教会的书信里有大量的圣人胜利的例子，他们靠信德征服王国，驯服狮子，等等。我们读到这样的成就时，我们也应该考虑到，每天都有人靠着杰出的信望爱三德，在他们身内身外赢得了与恶魔斗争的胜利，——这些胜利是如此的多，如此的杰出；我们作为他们的目击者，除了这些胜利与荣耀，我们对于其他应无所求。圣若望对敌人的失败这样写道：青年们，我给你们写过：你们是强壮的，天主的话存留在你们内，你们也得胜了那恶者（若望一书2:14）。

Watchfulness

警惕

Satan, however, is overcome not by indolence, sleep, wine, revelling, or lust; but by prayer, labor, watching,fasting, continence and chastity. Watch ye and pray, that ye enter not into temptation, as we have already said,is the admonition of our Lord. They who make use of these weapons in the conflict put the enemy to flight; forthe devil flees from those who resist him.

然而靠懒惰，贪睡，酒饮，宴乐或肉性是战胜不了撒殚的；只有靠祈祷，劳力，警惕，大斋，节制和贞洁才可以。醒寤祈祷罢！免陷于诱惑（玛窦26:41），就像我们已经说过的，这是我主的训诫。用这些做武器的人才能把敌人打跑；因为只有对抗魔鬼，魔鬼才会跑。

The Author of victory over Temptation

克服诱惑得胜利之作者

But from the consideration of these victories achieved by holy men which we have mentioned, let no oneindulge feelings of self-complacency, nor flatter himself that, by his own single unassisted exertions, he is ableto withstand the temptations and hostile assaults of the demons. This is not within the power of human nature,nor within the capacity of human frailty.

但是深入思考我们提到的圣洁者获得的胜利时，不应有人产生自我满足情绪，也不能夸大自己说，完全靠他自己的没有他人帮助的努力，他就有能力抵抗恶魔的诱惑和敌意的进攻。这是靠人类本性的能力完全做不到的，抵抗魔诱超出人类软弱的能力。

The strength by which we lay prostrate the satellites of Satan comes from God, who maketh our arms as a bowof brass; by whose aid the bow of the mighty is overcome, and the weak are girt with strength; who giveth usthe protection of salvation, whose right hand upholdeth us: who teacheth our hands to war, and our fingers tobattle. Hence to God alone must thanks be given for victory, since it is only through His guidance and help thatwe are able to conquer. This the Apostle did; for he said: Thanks to God, who hath given us the victory, throughour Lord Jesus Christ. The voice from heaven, mentioned in the Apocalypse, also proclaims God to be theauthor of our victories: Now is come salvation, and strength, and the kingdom of our God, and the power of hisChrist; because the accuser of our brethren is cast forth; and they overcame him by the blood of the Lamb." Thesame book declares that the victory obtained over the world and the flesh belongs to Christ the Lord, when itsays: They shall fight with the Lamb, and the Lamb shall overcome them. But enough has now been said on thecause and the manner of conquering (temptation).

我们让撒殚随从匍匐在脚下的能力，来自于天主，是他教导我的手上阵进攻，使我伸出臂膊开张了铜弓（圣咏18:35）;壮士的弓已被折断，衰弱者反而力量倍增（撒慕尔纪上2:4）;祂给我们救恩的保护；祂的右手常常扶持我们（圣咏63:9）；他教我的手能斗，教我的指能战（圣咏144:1）因此，只单独对天主感谢胜利，因为只有经过祂的指引和帮助，我们才能征服。宗徒就是这样做的；因为他说：感谢天主赐给了我们因我们的主耶稣基督所获得的胜利（格前15:57）默示录里，从天堂传来的声音，宣告只有天主才是我们胜利的作者：控告我们弟兄的控告者，已被摔下去了。赖羔羊的血得胜了那条龙（默示录12:11）。默示录还宣告了基督上主对这个世界和血肉的胜利，说：他们要同羔羊交战，羔羊却要战胜他们（默示录17:14）。关于克服诱惑的方法和原因，现在已经说的足够了。

The Rewards of Victories over temptation

克服诱惑胜利的赏报

When these things have been explained, the pastor should instruct the faithful concerning the crowns preparedby God, and the eternal and superabundant rewards reserved for those who conquer. He should quote from theApocalypse the following divine promises: He that shall overcome shall not be hurt by the second death; and inanother place: He that shall overcome, shall thus be clothed in white garments, and I will not blot out his nameout of the book of life, and I will confess his name before my Father, and before his angels. A little after, ourdivine Lord Himself thus addresses John: He that shall overcome, I will make him a pillar in the temple of myGod: and he shall go out no more: and again: To him that shall overcome, I win give to sit with me in mythrone; as I also have overcome, and am set down with my Father in his throne. Finally, having unveiled theglory of the Saints, and the never ending bliss which they shall enjoy in heaven, He adds, He that shallovercome shall possess these things.

在解释完以上后，牧者应教导信友关于天主为征服诱惑的人预备下的荣冠，以及永恒丰富的回报。牧者应引用默示录里的神圣许诺：胜利的必不受第二次死亡的害（2:11）；胜利的必要这样穿上白衣，我决不将他的名字从生命册上抹去；反之，我要在我父面前，在他的天使面前，承认他的名字（3:5）。我们的神圣救主还告诉若望：胜利的，我要使他成为我天主殿宇的柱子，决不再让他到外面去（3:12）胜利的，我要赐他同我坐在我的宝座上，就如我得胜了，同我的父坐在他的宝座上一样（3:21）最后，救主揭晓了诸圣的荣耀，以及他们在天国享受的永不停止的幸福，补充说：胜利者必要承受这些福分（21:7）。

THE SEVENTH PETITION OF THE LORD'S PRAYER : "But deliver us from evil"

天主经第七诫命：救我于凶恶

The Importance Of Instruction On This Petition

本请求教导的重要性

This Petition with which the Son of God concludes this divine prayer embodies the substance of all the otherPetitions. To show its force and importance our Lord made use of this Petition when, on the eve of His Passion,He prayed to God His Father for the salvation of mankind. I pray, He said, that thou keep them from evil. In thisPetition, then, which He not only commanded us to use, but made use of Himself, He has epitomised, as it were,the meaning and spirit of all the other Petitions. For if we obtain what this Petition asks, that is, the protection ofGod against evil, which enables us to stand secure and safe against the machinations of the world and the devil,then, as St. Cyprian remarks, nothing more remains to be asked.

天主子用本请求总结了神圣的天主经祷文，具象化了所有的其他请求的本质。为了展示本请求的重要性和力量，我主在祂受难前夜使用了本请求，祂向天父祈求人类的救恩，说：我不求你将他们从世界上撤去，只求你保护他们脱免邪恶（若望17:15）在这由祂亲自教导并命令我们使用的请求中，祂总结了所有其他请求的意义和精神。因为，如果我们满足本请求，即天主对我们免于邪恶的保护，使我们能安全的站立在这个世界和恶魔的密谋中，那么，就如同圣居普良说的，别的什么也不需要祈求了。

Such, then, being the importance of this Petition, the diligence of the pastor in its exposition should be great.

这就是本请求的重要性，牧者的勤勉精确阐述职责应很重大。

The difference between this and the preceding Petition consists in this, that in the one we beg to avoid sin, in theother, to escape punishment.

本请求与之前的请求的差异是，本请求中我们祈祷避免犯罪，其他的则是脱离惩罚。

Necessity Of This Petition

本请求的必要性

It cannot be necessary to remind the faithful of the numerous evils and calamities to which we are exposed, andhow much we stand in need of the divine assistance. The many and serious miseries of human life have beenfully described by sacred and profane writers, and there is hardly any one who has not observed them either inhis own life or in that of others.

没有必要提醒信友每天面对的数不清的邪恶和悲惨，以及我们是多么的需要神圣的帮助。人类生活中的许多和严重的悲惨已经被各种作家，无论作家是神圣的还是亵渎的，都描述的很彻底了，几乎所有人在自己或他人的生活中都见到过这些事情。

We are all convinced of the truth of these words of Job, that model of patience: Man, born of woman, and livingfor a short time, is filled with many miseries. He cometh forth like a flower, and is destroyed, and fleeth as ashadow, and never continueth in the same state. That no day passes without its own trouble or annoyance isproved by these words of Christ the Lord: Sufficient for the day is the evil thereof. Indeed, the condition ofhuman life is pointed out by the Lord Himself, when He admonishes us that we are to take up our cross dailyand follow Him.

我们所有人都同意约伯说的实话，他是忍耐的榜样：人从女人出生，寿命不长，且饱尝烦恼。他生出像花，瞬息凋谢；急驰如影，不得停留（约伯14:1）。就没有一天是没有麻烦和干扰的，我主基督的话为证：一天的苦足够一天受的了（玛窦6:34）。事实上，我主亲自指出了人类生命的真正状态，当祂劝诫我们扛起自己的每日十字架跟随祂的时候。

Since, therefore, everyone must realise the trials and dangers inseparable from this life, it will not be difficult toconvince the faithful that they ought to implore of God deliverance from evil, since no inducement to prayerexercises a more powerful influence over men than a desire and hope of deliverance from those evils whichoppress or threaten them. There is in the heart of everyone a natural inclination to have instant recourse to Godin the face of danger, as it is written: Fill their faces with shame, and they shall seek thy name, Lord.

所以，既然每个人必须意识到此生中无法逃离的磨炼与危险，使信友确信并接受他们应该向天主祈求救他们于凶恶的意向就很容易，因为除了渴望被救于受压迫和威胁的凶恶外，对人类而言再没有什么能更有力的影响他们，诱导他们去祈祷的了。在每个人的心里，遇到危险时，都有立刻依赖天主的自然倾向，如经上说：上主，求你羞辱他们的面容，是为叫他们寻求你的圣名（圣咏83:17）；

How this Petition should be Made

如何真确使用本请求

If, then, in calamities and dangers the unbidden impulse of nature prompts men to call on God, it surelybecomes the duty of those to whose fidelity and prudence their salvation is entrusted to instruct them carefullyin the proper performance of this duty.

如果在灾难和危险中，那自然自发的冲动促使人呼求天主，对那些把救恩都托付于忠诚和审慎的人而言，这更是职责，应教导他们认真的恰当的履行。

WE SHOULD SEEK FIRST THE GLORY OF GOD

我们应首先求天主的光荣

For there are some who, contrary to the command of Christ, reverse the order of this prayer. He who commandsus to have recourse to Him in the day of tribulation, has also prescribed to us the order in which we should pray.

因为有些人违背基督的命令，颠倒了本祈祷的顺序。祂命令我们在苦难的日子里要依赖祂，也命令我们祈祷的顺序。

It is His will that, before we pray to be delivered from evil, we ask that the name of God be sanctified, that Hiskingdom come, and so on through the other Petitions, which are, as it were, so many steps by which we reachthis last Petition.

这是出自祂的意愿，就是在我们祈求免于凶恶之前，我们先祈求天主的名见圣，天国临格，然后经过各个请求，一步步的到达最后请求。

Yet there are those who, if their head, their side, or their foot, ache; if they suffer loss of property; if menaces ordangers from an enemy alarm them; if famine, war or pestilence afflict them, omit all the other Petitions of theLord's Prayer and ask only to be delivered from these evils. This practice is at variance with the command ofChrist the Lord: Seek first the kingdom of God.

然而有些人，如果他们的头疼，身体疼或者脚疼；如果他们遭受到财产损失；或者有敌人的威胁和危险警告他们；或者有饥荒，瘟疫在折磨他们；但是他们却忽略天主经所有其他请求，只请求免于凶恶。这种做法偏离了基督上主的训导：你们先该寻求天主的国（玛窦6:33）

To pray, therefore, as we ought, we should have in view the greater glory of God, even when we askdeliverance from calamities, trials and dangers. Thus, when David offered this prayer: Lord, rebuke me not inthine anger, he subjoined a reason by which he showed that he was most desirous of God's glory, saying: Forthere is no one in death that is mindful of thee, and who shall confess to thee in hell. And again, havingimplored God to have mercy on him, he added: I will teach the unjust thy ways; and the wicked shall beconverted to thee.

因此，当我们祈求时，我们应该考虑更大的天主光荣，甚至当我们祈求免于灾难、磨难和危险时。因此，当达味献上这祈祷：上主，求你不要在震怒中责罚我，不要在气愤中惩戒我（圣咏6:1）。他补充了他为何最渴望天主的光荣时，说：因为，在死亡中，没有人想念你；在阴府里，还有谁称颂你？（圣咏6:6）以及在祈求天主对他仁慈时，他补充说：我要给恶人教导你的道路，罪人们都要回头，向你奔赴（圣咏51:15）。

Our Chief Hope Of Deliverance Should Be In God

我们被救于凶恶的主要希望应该在天主

The faithful should be encouraged to use this salutary manner of praying and to imitate the example of theProphet. And at the same time their attention should be called to the marked difference that exists between theprayers of the infidel and those of the Christian.

应该鼓励信友效法先知的榜样，学习先知的健康的祈祷方式。与此同时，他们的注意力应该集中在区别无信者祈祷与基督徒祈祷的差异上。

The infidel, too, begs of God to cure his diseases and to heal his wounds, to deliver him from approaching orimpending evils; but he places his principal hope of deliverance in the remedies provided by nature, or preparedby man. He makes no scruple of using medicine no matter by whom prepared, no matter if accompanied bycharms, spells or other diabolical arts, provided he can promise himself some hope of recovery.

无信者也祈祷天主治疗他的病痛伤痛，救他于即将到来的凶恶；但是他把被救免的主要希望放在了获得自然的药品或他人准备的医疗上。他毫无顾虑的使用无论是谁给他的药品，不管是不是伴随魔法魔力，或者邪恶的艺术，只要提供者许诺有痊愈的希望。

Not so the Christian. When visited by sickness, or other adversity, he flies to God as his supreme refuge anddefence. Acknowledging and revering God alone as the author of all his good and his deliverer he ascribes toHim whatever healing virtue resides in medicines, convinced that they help the sick only in so far as God willsit. For it is God who has given medicines to man to heal his corporal infirmities; and hence these words ofEcclesiasticus: The most High hath created medicines out of the earth, and a wise man will not abhor them. He,therefore, who has pledged his fidelity to Jesus Christ, does not place his principal hope of recovery in suchremedies; he places it in God, the author of these medicines.

基督徒不是这样。当遭受病痛或者其他的逆境，他飞奔到天主那里寻找至高庇护和保护。宣认并独尊天主为他一切美善和救助的作者，他把包含在药品中的一切疗效都归于天主，确信药品能治病到天主意愿如此的程度。因为是天主把药品给人类用于治疗身体的疾病。所以训道篇说：上主使大地生长药材，明智人决不轻视它们（德训38:4）因此，那把他的忠贞质押给耶稣基督的，就不会把他主要的治疗希望放在这些药品里；他把希望放在天主里，这些药品的作者里。

Hence the Sacred Scriptures condemn the conduct of those who, confiding in the power of medicine, seek noassistance from God. Nay more, those who regulate their lives by the laws of God, abstain from the use of allmedicines which are not evidently intended by God to be medicinal; and, were there even a certain hope ofrecovery by using any other, they abstain from them as so many charms and diabolical artifices.

因此，圣经谴责那些把希望寄托在药品的力量中，而不去求天主协助的人；以及那些虽然根据天主法律生活，但是却拒绝使用一切药品的人，哪怕那些药品并非是明显的天主意图下的药品；以及那些明显有办法治疗痊愈的疾病，他们却把治疗方法当成魔法或恶魔的诡计加以戒绝之人。

We Must Confidently Expect His Help

我们必须满怀信心的期待祂的帮助

The faithful, then, are to be exhorted to place their confidence in God. Our most bountiful Father hascommanded us to beg of Him our deliverance from evil, in order that His command should inspire us with thehope of obtaining the object of our prayers. Of this truth the Sacred Scriptures afford many illustrations, so thatthey whom reason does not inspire with confidence may be persuaded to hope by a multitude of examples.

所以，信友应被劝诫把他们的信心放在天主上。我们最慷慨的父亲，命令我们向祂祈求救我们于凶恶，为的是祂的诫命激励我们能得到我们所祈祷的。圣经对这个真理提供了许多的解释，便于那些理智没有启发信心的教友能被这许多的案例所劝导怀有希望。

Abraham, Jacob, Lot, Joseph and David are to all unexceptional witnesses of the divine goodness; and theinstances recorded in the New Testament of persons rescued from the greatest dangers, by the efficacy ofdevout prayer, are so numerous as to make it unnecessary to mention special cases. Therefore we shall contentourselves with one text from the Prophet, which is sufficient to confirm even the weakest: The just cried, andthe Lord heard them; and delivered them out of all their troubles.

亚巴郎，约伯，罗特，若瑟和达味都是神圣美善的普通见证者；以及在新约中记录的，那许多靠着虔诚祈祷的效力被救于极大危险中的例子，数量太多以至于没有必要特别提起。因此，我们对先知说的一句话就应该满足，这话足以坚定软弱者：义人一呼号，上主立即俯允，拯救他们出离一切的苦辛（圣咏34:18）。

"From Evil"

免于凶恶

We now come to explain the meaning and nature of the Petition. Let the faithful understand that in it we by nomeans ask deliverance from every evil.

我们现在来解释本请求的含义和本质。让信友理解，我们绝不是祈求免于每个凶恶。

What We Do Not Pray For

我们不祈求什么

There are some things which are commonly considered evils, and which, notwithstanding, are of advantage tothose who endure them. Such was the sting of the flesh to which the Apostle was subjected in order that, by theaid of divine grace, power might be perfected in infirmity. When the pious man learns the salutary influence ofsuch things, far from praying for their removal, he rejoices in them exceedingly. We pray, therefore, againstthose evils only, which do not conduce to our spiritual interests; not against such as are profitable to oursalvation.

有些东西，一般被认为是邪恶的，尽管如此，这些东西对忍耐他们的人而言是有益的。比如宗徒所忍受的肉体刺痛，为的是借着神圣恩宠的帮助，德能可以在软弱中得到完善。当虔信者懂得这种东西的有益健康的影响时，就绝不会祈祷天主移除这些，而是在其中非常欢乐。因此，我们祈祷免于那些仅仅无助于我们精神利益的凶恶，而不是免于那些有益于我们救恩的。

What We Do Pray For

我们祈求什么

The full meaning of this Petition, therefore, is, that having been freed from sin and from the danger oftemptation, we may be delivered from internal and external evils; that we may be protected from floods, fire andlightning; that the fruits of the earth be not destroyed by hail; that we be not visited by famine, sedition or war.

因此，本请求的完整意义，是在远离罪和诱惑的危险时，我们能被救于内在和外在的凶恶；我们在洪水、火灾中得已保护；大地的出产免受冰雹；我们免于饥荒，暴乱和战争。

We ask that God may banish disease, pestilence and disaster from us; that He may keep us from slavery,imprisonment, exile, betrayals, treachery, and from all other evils which fill mankind with terror and misery.

我们祈求天主禁止疾病，瘟疫和灾难给我们；使我们远离奴役，囚禁，放逐，背叛，出卖以及所有其他充满人间的恐怖和灾难。

Finally, we pray that God would remove all occasions of sin and iniquity.

最后，我们祈求天主移除所有犯罪和不义发生的机会和可能。

We do not, however, pray to be delivered only from those things which all look upon as evils, but also fromthose things which almost all consider to be good, such as riches, honours, health, strength and even life itself;that is, we ask that these things be not detrimental or ruinous to our soul's welfare.

然而，我们不祈求免于上述那些看起来是凶恶的事，而祈求免于那些被认为是好的事，如富有，荣耀，健康，强壮甚至生命本身；这是因为我们祈求这些事不要损害破坏我们的灵魂福祉。

We also beg of God that we be not cut off by a sudden death; that we provoke not His anger against us; that webe not condemned to suffer the punishments reserved for the wicked; that we be not sentenced to endure the fireof purgatory, from which we piously and devoutly implore that others may be liberated.

我们也祈求天主，不要让我们遭横死；不要对我们发怒；不要遭受那些邪恶者受的惩罚；不要判我们入炼狱火，我们虔诚诚恳的请求炼灵能被早日释放。

This is the explanation of this Petition given by the Church in the Mass and Litanies, where we pray to bedelivered from evil past, present and to come.

这就是在弥撒中，在诸圣祷文中的各个请求的解释，我们祈求免于过去、当前和未来的凶恶。

"Deliver Us"

救我们

The goodness of God delivers us from evil in a variety of ways. He prevents impending evils, as we read withregard to the Patriarch Jacob, whom He delivered from the enemies that were stirred up against him on accountof the slaughter of the Sichimites. For we read: The terror of God fell upon all the cities round about, and theydurst not pursue after them as they went away.

天主的美善有许多种方式救我们于凶恶。祂阻止即将发生的凶恶，就像我们读到圣祖雅各伯，因为雅各伯儿子屠杀了舍根家全城，天主救他们于敌人中。因为我们读到：当他们起程出发时，天主叫周围的城邑都非常恐怖，为此谁也不敢追赶雅各伯的儿子（创世纪35:5）。

The blessed who reign with Christ the Lord in heaven have been delivered by the divine assistance from all evil;but, as for us, although the Almighty delivers us from some evils, it is not His will that, while journeying in this,our mortal pilgrimage, we should be entirely exempt from all. The consolations with which God sometimesrefreshes those who labor under adversity are, however, equivalent to an exemption from all evil; and with thesethe Prophet consoled himself when he said: According to the multitude of my sorrows in my heart, thyconsolations have rejoiced my soul.

那些受赞美的圣人们，他们已经与基督上主一起在天堂中，他们已经被神圣助佑救免于所有的凶恶；但是，至于我们，至高者救免我们于某些凶恶，但是祂的旨意要求我们在这暂时的人生朝圣之旅途路上，我们不能完全免于凶恶。可以欣慰的是，天主有时重新恢复那些身处逆境辛劳的人，这相当于一种免于所有凶恶；先知用此来宽慰自己说：忧愁焦思虽然齐集我的心神，你的安慰却舒畅了我的灵魂（圣咏94:19）。

God, moreover, delivers men from evil when he preserves them unhurt in the midst of extreme danger, as Hedid in the case of the children thrown into the fiery furnace, whom the fire did not burn; and of Daniel, whomthe lions did not injure.

此外，天主还在极度危险中保护他们免受伤害，来救免凶恶，如同祂在三个孩童被扔进火炉却毫发无损中所做的（达尼尔3）；以及达尼尔先知在狮子群中不受伤害。（达尼尔6）

Deliverance From Satan Especially Asked For

特别祈求救免于撒殚

According to the interpretation of St. Basil the Great, St. Chrysostom and St. Augustine, the devil is speciallycalled the evil one, because he was the author of man's transgression, that is, of his sin and iniquity, and alsobecause God makes use of him as an instrument to chastise sinful and impious men. For the evils whichmankind endures in punishment of sin are appointed by God; and this is the meaning of these words of HolyWrit: Shall there be evil in a city which the Lard hath not done? and: I am the Lord and there is none else: Iform the light and create darkness: I make peace and create evil.

根据大圣巴西略，圣金口若望，和圣奥斯定的解释，恶魔又特别被称为邪恶的人，因为他是人类过犯的始作俑者，就是说，是他的罪和不义的始作俑者。因为天主利用他作为罪人和不虔诚者的惩罚工具。因为，人类在承受罪之惩罚的痛苦是天主要求的，这就是天主上智这些话的意义：如城里发生灾祸，岂不是上主所为（亚毛斯3:6）?以及：是我造了光明，造了黑暗；造了幸福，降了灾祸：是我上主造成了这一切。（依撒意亚45:7）

The devil is also called evil, because, although we have never injured him, he wages perpetual war against us,and pursues us with mortal hatred. If we put on the armour of faith and the shield of innocence, he can have nopower to hurt us; nevertheless he unceasingly tempts us by external evils and every other means of annoyancewithin his reach. Wherefore we beseech God to deliver us from the evil one.

恶魔也被称为凶恶的，因为，尽管我们从未伤害他，他却对我们发起了永恒的战争，用死亡憎恨追捕我们。如果我们带上信德的武器，穿上无罪清白的盔甲，他就没有力量伤害我们；然而，他永不停止的用外在的邪恶，以及他能达到的每个烦恼办法来诱惑我们。因此，我们寻求天主救我们免于邪恶的人。

We say from evil, not from evils, because the evils which we experience from others we ascribe to the archenemy as their author and instigator. Hence instead of cherishing resentment against our neighbour, we shouldturn our hatred and anger against Satan himself, by whom men are instigated to harm us.

我们说免于凶恶，而不是免于恶行，因为他人给我们的恶行，我们归因于其主力敌人，就是恶行的作者和教唆者。因此，不能憎恨我们的邻人，取而代之是我们应转移我们的憎恨和愤怒于撒殚他自己，通过他，人们才被教唆伤害我们。

Therefore if your neighbour has injured you in any respect, when you pray to God your Father, beg of Him notonly to deliver you from evil, that is, from the injuries which your neighbour inflicts; but also to rescue yourneighbour from the power of the devil, whose wicked suggestions impel men to wrong.

因此，如果你们的邻人在任何方面伤害了你，当你祈求天主父时，不仅祈求他救你免于凶恶，即免于你的邻人对你的伤害；而且要从恶魔的势力下救你的邻人，是他的邪恶建议驱使人犯错。

Patience and Joy under Continued Affliction

在持续的折磨下的耐心和欢乐

Next we must remember that if by prayers and supplications we are not delivered from evil, we should endureour afflictions with patience, convinced that it is the will of God that we should so endure them. If, therefore,God hear not our prayers, we are not to yield to feelings of peevishness or discontent; we must submit in allthings to the divine will and pleasure, regarding as useful and salutary to us that which happens in accordancewith the will of God, not that which is agreeable to our own wishes.

接下来，我们必须回忆起，如果祈祷和恳求后，我们并没有免于凶恶，那我们应该耐心的忍受我们的折磨，并相信这是天主的意志让我们应该忍受这些。因此，如果天主没有俯听我们的祈祷，我们不能屈服于抱怨和不满的情绪；我们必须在万事里服从神圣的意志和愉悦，把天主意志下发生的一切要看待成对我们的有益和有用，而不是看待成我们个人意愿所不愿意的。

Finally, the pious hearers should be admonished that during our mortal career we should be prepared to meetevery kind of affliction and calamity, not only with patience, but even with joy. For it is written: All that willlive godly in Christ Jesus shall suffer persecution; and again: Through many tribulations we must enter into thekingdom of God; and further: Ought not Christ to have suffered these things, and so enter into his glory? Aservant should not be greater than his master; and as St. Bernard says: Delicate members do not become a headcrowned with thorns. The glorious example of Urias challenges our imitation. When urged by David to remainat home, he replied: The ark of God, and Israel, and Juda, dwell in tents; and shall I go into my house?

最后，虔诚的信友应被劝诫，在我们这终将死亡的一生里，我们应该准备好经历任一种折磨与灾难，不仅要耐心经历，还要满怀喜悦的接受。因为经上写着：凡是愿意在基督耶稣内热心生活的人，都必要遭受迫害（第后3:12）。以及，我们必须经过许多困难，才能进入天主的国（大事录14:22）；默西亚不是必须受这些苦难，才进入他的光荣吗？（路加24:26）没有仆人大过主人的（路加15:20）。圣伯尔纳铎说：脆弱的肢体不能承担加冕了王冠的头颅。光荣的榜样乌黎雅的事迹，值得我们效法，当他被达味力劝留在家里时，他回答说：约柜、以色列和犹大人都住在帐幕里，我岂能回家？（撒缪尔纪下11:11）

If to prayer we bring with us these reflections and these dispositions, although surrounded by menaces andencompassed by evils on every side, we shall, like the three children who passed unhurt amidst the flames, bepreserved uninjured; or at least, like the Machabees, we shall bear up against adverse fortune with firmness andfortitude.

如果我们带有这些意向和反思进行祈祷，尽管我们被恶意和邪恶所包围，我们依然会如同三个孩童在火中毫无伤害；或者至少，像玛加伯，我们怀着坚定和建议来对抗逆境和不幸。

In the midst of contumelies and tortures we should imitate the blessed Apostles, who, after they had beenscourged, rejoiced exceedingly that they were accounted worthy to suffer reproach for Christ Jesus. Filled withsuch sentiments, we shall sing in transports of joy: Princes have persecuted me without cause; and my hearthath been in awe of thy words; I will rejoice at thy words, as one that hath found great spoil.

身处傲慢与折磨中，我们应该效法可敬的宗徒们，他们在受到鞭打后，依然极度欢乐，因为这是为了耶稣基督而承受的有价值的折磨。在充满这样的感情后，我们也应该在狂喜中欢唱：王侯虽然无缘无故加我苦难，我的心灵仍旧敬畏你的教言。我对你的诺言实在欢喜若狂，像得到许多胜利品的人一样。（圣咏119:161）

THE SEAL OF THE LORD'S PRAYER

天主经的封缄

"Amen"

阿门

Necessity Of Explaining The Conclusion Of The Lord's Prayer

解释天主经结束句的必要性

St. Jerome in his commentary on St. Matthew rightly calls this word what it really is, the seal of the Lord'sPrayer. As then we have already admonished the faithful with regard to the preparation to be made before thisholy prayer, so we deem it necessary that they should also know why we close our prayers with this word, andwhat it signifies; for devotion in concluding our prayers is not less important than attention in beginning them.

圣热罗尼莫关于玛窦福音的注解中，非常正确的把这个词称为天主经的封缄。如同我们劝诫信友在开始这神圣的祈祷之前需要做的准备一样，我们认为信友有必要了解为什么用这个词来结束祈祷，以及这个词表示什么；因为祈祷的结束重要性一点也不亚于开始祈祷前的收敛心神的重要性。

fruits that Come at the Conclusion of Prayer

在祈祷结束时的果实

Assurance That We Have Been Heard

我们被俯听的保证

The faithful, then, should be taught that the fruits, which we gather from the conclusion of the Lord's Prayer arenumerous and abundant, the greatest and most joyful of them being the attainment of what we ask. On this pointenough has already been said.

应教导信友，这果实，就是我们从天主经结束部分获得的果实是大量丰富的，其中最优秀和最快乐的就是我们祈求的应允。这一点已经说的足够了。

Fervour And Illumination

热情和光明

By this concluding word, not only do we obtain a propitious hearing from God, but also receive other blessingsof a higher order still, the excellence of which surpasses all powers of description.

通过结束词，我们不仅获得了天主悦纳的俯听，还获得了更高级秩序的祝福，这卓越超过了一切描述的能力。

For since, as St. Cyprian remarks, by prayer man converses with God, it happens in a wonderful manner that thedivine Majesty is brought nearer to those who are engaged in prayer than to others, and enriches them withsingular gifts. Those, therefore, who pray devoutly, may not be inaptly compared to persons who approach aglowing fire; if cold, they derive warmth; if warm, they derive heat. Thus, also, those who approach God (inprayer) depart with a warmth proportioned to their faith and fervour; the heart is inflamed with zeal for theglory of God, the mind is illumined after an admirable manner, and they are enriched exceedingly with divinegifts, as it is written: Thou hast prevented him with blessings of sweetness.

因为，就像圣居普良评论的，通过祈祷，人就可以通过一种惊奇的方式与天主对话，神圣的尊威就比其他人更接近了那些祈祷者，并赐予他们独特的礼物。这些虔诚的祈祷者，非常恰当的被比喻为那些接近炙热火源的人；如果冷，他们感受到温暖；如果温暖，他们感受到热。因此，那些在祈祷中接近天主的人，就能得到与他们信仰和热情成比例的温暖；心伴随着天主的荣耀被点燃了，在可羡慕的方式下，思想被照亮了，他们获得了极大的神圣礼物，如同经上说：你已赐给了他超卓的福宠（圣咏21:4）；

An example for all is that great man Moses. By intercourse and converse with God he so shone with thereflected splendours of the Divinity, that the Israelites could not look upon his eyes or countenance.

关于此的一个例子是伟大的梅瑟。通过与天主来往对话，他闪耀着神性的反射的光，以色列人不能看他的眼睛或者面容。

Sweetness

甜蜜

Those who pray with such vehement fervour enjoy in a wonderful manner the goodness and majesty of God. Inthe morning, says the Prophet, I will stand before thee, and will see; because thou art not a God that willestiniquity.

那些激烈的热情祈祷的人，能以惊奇的方式享受到天主的美善和尊威。先知说：你一早便俯听了我的呼声；我清晨向你倾诉我的祷文，你绝不是喜爱罪恶的天主（圣咏5:5）。

The more familiar these truths are to the mind, the more piously do we venerate, and the more fervently do weworship God, and the more delightfully do we taste how sweet is the Lord, and how truly blessed are all whohope in Him.

我们的头脑越熟悉这些真理，我们就越虔诚的尊重，越热情的崇拜天主，我们就能越高兴的尝到天主的甜蜜，那些希求祂的人是多么的有福啊。

Confidence And Gratitude

信任和感激

Encircled by the most clear light from above we also discover our own lowliness and how exalted is the majestyof God, according to the saying of St. Augustine: Give me to know Thee: give me to know myself. Distrustingour own strength, we thus throw ourselves unreservedly upon the goodness of God, not doubting that He, whocherishes us in the bosom of His paternal wondrous love, will afford us in abundance whatever is necessary forlife and salvation. Thus we shall turn to God with the warmest gratitude our hearts can conceive and our lipsexpress. This we read that holy David did, who commenced by praying: Save me from all them that persecuteme, and concluded with these words, I will give glory to the Lord according to his justice, and will sing to thename of the Lord the most High.

我们被来自天上的清晰的光所包围着，我们就发现我们的低下与卑微，以及天主尊威的崇高，圣奥斯定说：请给我认识你的能力，给我认识自己的能力，我们就毫无保留的扑向天主的美善，毫不怀疑祂以父亲的奇异之爱疼爱我们，还会提供给我们丰富的生活必需和救恩必需。因此，我们怀着最温暖的感激，是我们的心能感受的，我们的口能表达的，来转向天主。我们从神圣的达味也可以读到，他以“求你助我逃脱一切追逐我的人”作为祈祷的开始，以“我要称谢上主的公道，歌颂至高上主的名号。”为祈祷的结束（圣咏7:1-18）。

Illustrations From The Psalms

从圣咏来的解释

There are innumerable prayers of the Saints of the same kind, whose beginnings are full of fear, but which endwith hope and joy. This spirit, however, is eminently conspicuous in the prayers of David.When agitated by fear he began his prayer thus: Many are they who rise up against me: many say to my soul,There is no salvation for him in his God; but at length, armed with fortitude and holy joy, he adds: I will notfear thousands of the people surrounding me.

有数不清的圣人的类似祈祷，以充满畏惧开始，以希望和欢乐结尾。然而，这个精神在达味的祈祷中特别的明显。他受到敬畏的扰动，开始他的祈祷：上主，迫害我的人，不可胜数！攻击我的人，成群结队！很多人论及我说：「天主绝不拯救他！」；但是在结尾，充满了感激与神圣的欢乐，他补充道：虽有千万人向我围攻，我一丝一毫也不惊恐（圣咏3）。

In another Psalm, after he had lamented his misery, we see him towards the end, reposing confidence in Godand rejoicing exceedingly in the hope of salvation: In peace in the self-same, I will sleep, and I will rest.

在另一个圣咏中，在他伤痛他的悲惨后，我们看到他在结尾，在天主内充满了信心，在救恩的希望中有极大快乐：在平安中我一躺下即刻入睡，上主，唯有你能使我安居顺遂（圣咏4:9）。

Again, with what fear and trembling must the Prophet not have been agitated when he exclaimed: O Lord,rebuke me not in thy indignation, nor chastise me in thy wrath! Yet, on the other hand, what confidence and joymust not have been his when he added: Depart from me, all ye workers of iniquity; for the Lord hath heard thevoice of my weeping!

另外，当先知在大声疾呼：上主，求你不要在你的震怒中责罚我，求你不要在你的气愤中惩戒我（圣咏38:1）时，有什么样的恐惧和战栗才不必须使先知激动的疾呼呢。另一方面，有什么样的信心和快乐才不必须使他补充说：作奸犯科的人快快远离我，因为上主听见了我的悲号（圣咏6:8）；

When filled with dread of the wrath and fury of Saul, with what lowliness and humility does he not implore thedivine assistance: Save me, O Lord, by thy name, and Judge me in thy strength! and yet, in the same Psalm headds these words of joy and confidence: Behold, God is my help; and the Lord is the helper of my soul.

当撒乌耳充满了愤怒和复仇的可怕时，有什么样的谦卑和低下才能使他不请求神圣的帮助呢：天主，求你因你的名赐我救援（圣咏54:3）。在同一篇圣咏里，他又说了这些快乐和信任的字句：看，天主必定给我助阵，上主必扶持我生命（圣咏54:6）。

Let him, therefore, who has recourse to holy prayer approach God his Father, fortified by faith and animated byhope, not doubting that he will obtain those blessings of which he stands in need.

因此，让那些依靠神圣祈祷接近天主父的人，受到信德加强，望德的鼓励，毫无疑问他就能获得这些他请求的祝福。

Meaning of the Word "Amen"

词语“阿门”的意义

First Explanation

第一个解释

The word amen, with which the Lord's Prayer concludes, contains, as it were, the germs of many of thesethoughts and reflections which we have just considered. Indeed, so frequent was this Hebrew word in the mouthof the Saviour, that it pleased the Holy Ghost to have it retained in the Church of God. Its meaning may be saidto be: Know that thy prayers are heard. It has the force of a response, as if God answers the suppliant, andgraciously dismisses him, after having favourably heard his prayers.

作为天主经结束的词语，“阿门”照原样的包含了我们以及阐述的许多看法和反思。实际上，在救主的口中，这个希伯来词语如此的频繁，以至于圣神高兴的把这个词保留在了教会中。它的意思是：已知你的祈祷被俯听。它有一个回复的力量，好像天主在热情的俯听了祈祷后，回答了祈求者，并且亲切的打发走祈祷者。

Thisinterpretation has been approved by the constant usage of the Church of God. In the Sacrifice of the Mass,when the Lord's Prayer is said she does not assign the word amen to the server who answers: But deliver usfront evil. She reserves it as appropriate to the priest himself, who, as mediator between God and man, answersAmen, thus intimating that God has heard the prayers of His people.

这种解读已经被天主的教会的常规使用所证明了。在弥撒牺牲的圣事里，当天主经被念时，她并没有指定阿门作为回答主祭的请求，当主祭说，但救我等于凶恶这一句时。她被这一句话恰当的保留给了祭司本人，作为天主和人的中报，回答阿门，就能激励天主的确俯听了祂子民的祈祷。

This practice, however, is not common to all the prayers, but is peculiar to the Lord's Prayer. To the otherprayers the server answers Amen, because in every other this word only expresses assent and desire. In theLord's Prayer it is an answer, intimating that God has heard the petition of His suppliant.

然而这个操作并不于其他的祈祷所相同，而是特殊属于天主经的。在其他祷文中，副祭回答阿门，因为在其他祷文中，这个词仅仅表示认同和渴望。在天主经里，这是一个回答，意味着天主俯听了他的祈求者的祈祷。

Other Explanations Of The Word "Amen"

词语阿门的其他解释

By many, the word amen is differently interpreted. The Septuagint interprets it, So be it; others translate it,Verily: Aquila renders it, Faithfully. Which of these versions we adopt, is a matter of little importance, providedwe understand the word to have the sense already mentioned, namely, that when the priest (pronounces Amen),it signifies the concession of what have been prayed for. This interpretation is supported by St- Paul in his Epistleto the Corinthians, where he says: All the promises of God are in him, "it is"; therefore also by him, amen toGod, unto our glory.

许多人对词语“阿门”有不同的解释。七十子译本的解释是，就如此吧；其他的翻译有，真实的：阿桂拉（译者注：阿桂拉和普黎史拉，是《新约圣经》中记载的第一世纪的犹太基督徒夫妇，在新约圣经中共出现了6次，其中4次妻子阿桂拉的名字放在前面。他们住在厄弗所，以制造帐棚为业，并成为宗徒保禄的助手，在厄弗所宣扬耶稣基督。）给出的是，可信的。这些版本我们都采用，这是很重要的主题，让我们理解了这个词具有我们开始给出的意义，就是说，当祭司说“阿门”时，这表示了已经祈求的允诺。我们的这个解释受到了圣保禄在给格林多教会书信的支持，他说：因为天主的一切恩许，在他内都成了「是」，为此也藉着他，我们才答应「阿们」，使光荣藉我们归于天主（格后1:20）。

Advantages of Terminating our Prayer with this Word

用这个词结束我们祈祷的益处

To us also this word is very appropriate, containing, as it does, some confirmation of the Petitions which wehave already offered up. It also fixes our attention when we are engaged in holy prayer; for it frequentlyhappens that in prayer a variety of distracting thoughts divert the mind to other objects.

对我们而言，这个词也是非常恰当的，它包含了我们已经奉献的祈祷请求的确认。当我们在神圣的祈祷时，它也集中了我们的注意力；因为在祈祷中经常出现思维分心走神到别的目标对象的情况。

Nay, more, by this word we most earnestly beg of God that all our preceding Petitions may be granted; orrather, understanding that they have been all granted, and feeling the divine assistance powerfully present withus, we cry out together with the Prophet: Behold God is my helper; and the Lord is the protector of my soul.

不，还有，借着这个词，我们最诚恳的祈求天主赏赐我们之前的所有请求，或者，在那些请求已经被赏赐的情况下，并感受到神圣的助佑强有力的存在于我们，我们与先知一起大声呼喊着：请看，天主必定给我助阵，上主必扶持我生命（圣咏54:6）。

Nor can anyone doubt that God is moved by the name of His Son, and by a word so often uttered by Him who,as the Apostle says, was always heard for his reverence.

任何人也不能怀疑，祂的圣子之名能打动天主，那么这么一个经常被祂说出的词，如同宗徒所说，也总是能因他的虔敬而获得了俯允（希伯来书5:7）。

THE END OF THE CATECHISM

特伦多教理结束