| 選讀真福依撒格院長講道集 | Ex Sermónibus beáti Isaac abbátis monastérii de Stella (Sermo 42: PL 194, 1831-1832) |
| 眾弟兄中的長子 | Primogenitus in multis fratribus |
| 一個人的頭和身體、形成一個人，同樣，童貞女之子和祂所選的肢體，形成唯一的人和唯一的人子。聖經說：「整個與完全的基督便是頭和身體。」就是說，眾肢體組成一個身體，這身體與它的頭是一個人子，這人子與天主子是唯一的天主子，祂自己與天主共是一個天主。 如此，整個身體，連同頭，是人子也是天主子，也就是天主。所以耶穌曾說：「父啊！如同我和祢，我們是一體一樣，我也願意他們與我們合而為一。」因此，按照聖經的這句名言，身體不能沒有頭，頭也不能沒有身體。頭和身體更不能沒有天主。完整的基督便是如此。 從此可知，所有與天主合一的，形成一個天主；然而天主子與天主合而為一，是本性使然；人子與天主合一，是由於祂和天主子的結合；基督的奧體是藉聖事與基督合而為一。 因此，基督的忠信和精神肢體、能夠確實地說，他們就是祂自己，也就是天主子和天主。可是，基督是天主，乃出於本性；而肢體是天主，却由於分沾天主性；總之，基督是天主子，乃由於祂生於聖父；祂的肢體是天主，是由於被天主收養，一如保祿宗徒所說：「你們領受了那使人成為義子的聖神，祂使你們高呼：「阿爸，父啊！」 藉這聖神的能力，「祂賜給他們權力，成為天主的子女」；如此，祂身為「眾弟兄中的長子」；便能教導他們說：「我們的天父。」祂又在另一處說：「我升到我的父、也是你們的父那裡去。」 人子──我們的首是因聖神由童貞女而誕生的；我們藉這同一聖神、從聖洗之泉而重生，成為天主的子女──基督的身體。如同基督生來沒有任何罪過，同樣，我們也獲得了諸罪的赦免。 如同基督在十字架上，以祂的血肉之體，擔負了祂整個身體的一切罪過，同樣，祂也賜給祂的奧體、重生的聖寵，使任何罪過都不歸咎於它，一如聖經所載：「上主不加罪的人是有福的。」這有福的人，無疑的是完整的基督：就祂是教會的頭而論，祂是天主，能夠赦罪；就祂是身體的頭而論，祂是唯一的人，無任何罪需要赦免；就祂是頭的身體而論，祂使多人成為肢體，任何罪過不歸咨於祂。 祂本身就是義人，祂自己使自己成義人。祂是唯一的救主，唯一的被救者。因為祂在祂的身體上，在木架上承擔了祂用水從祂身上洗去的罪。祂用木架和水兩種方式施救，祂是「除免世罪的天主羔羊」，因為祂承擔了世人的罪過；祂是司祭和犧牲，也是天主，祂把自己獻於自己，因而與自己和好，一如與聖父及聖神和好。 | Sícuti uníus hóminis caput et corpus, ipse unus homo, sic Fílius ille Vírginis, et elécta eius membra, ipse unus homo et unus hóminis Fílius. Totus, inquit Scriptúra, et ínteger Christus caput et corpus; síquidem ómnia simul membra unum corpus, quod cum suo cápite unus hóminis Fílius, qui cum Dei Fílio unus Dei Fílius, qui et ipse cum Deo unus Deus. Ergo et totum corpus cum cápite hóminis Fílius et Dei Fílius, et Deus. Unde est et illud: Volo, Pater, ut, sicut ego et tu unum sumus, ita et isti unum sint nobíscum. Itaque secúndum hunc in Scriptúris sensum célebrem, nec sine cápite corpus, nec sine córpore caput; nec sine Deo caput et corpus, totus Christus. Itaque et ómnia cum Deo unus Deus; sed Fílius Dei cum Deo naturáliter, et cum ipso Fílius hóminis personáliter, cum quo suum corpus sacramentáliter. Fidélia ígitur et rationabília Christi membra dícere se veráciter possunt hoc, quod est ipse, étiam Dei Fílium, ac Deum. Sed quod ipse natúra, hoc ipsa consórtio; quod ipse plenitúdine, hoc ipsa participatióne; dénique quod Dei Fílius generatióne, hoc eius membra adoptióne, sicut scriptum est: Accepístis Spíritum adoptiónis filiórum, in quo clamámus: Abba, Pater. Iuxta quem Spíritum dedit eis potestátem fílios Dei fíeri, ut seléctim doceántur ab eo, qui primogénitus est in multis frátribus, dícere: Pater noster, qui es in cælis. Et álibi: Ascéndo ad Patrem meum et Patrem vestrum. Quo enim Spíritu de útero Vírginis natus est hóminis Fílius caput nostrum, eo renáscimur de fonte baptísmatis, fílii Dei, corpus suum. Et sicut ille absque omni peccáto, sic et nos in remissiónem ómnium peccatórum. Sicut enim totíus córporis ómnia peccáta super lignum in córpore carnis portávit, sic spiritáli córpori, ut nullum ei peccátum imputétur, per regeneratiónis grátiam donávit, sicut scriptum est: Beátus vir, cui non imputávit Dóminus peccátum. Beátus iste vir Christus procul dúbio est, qui, secúndum quod caput Christi Deus est, peccáta remíttit; cui, secúndum quod caput córporis homo unus est, nihil remíttitur; secúndum vero quod cápitis corpus plures, nihil imputátur. Iustus in seípso, et iustíficans seípsum ipse. Solus Salvátor, solus salvátus; qui in córpore suo super lignum pértulit, quod de córpore suo per aquam ábstulit. Iterum per lignum et aquam salvans, Agnus Dei, qui tollit, quæ pértulit, peccáta mundi, sacérdos et sacrifícium, et Deus, qui, se sibi ófferens, se per se sibi, sicut Patri et Spirítui Sancto, reconciliávit. |
From a sermon by Blessed Isaac of Stella, abbot
Firstborn of many brothers
Just as the head and body of a man form one single man, so the Son of the Virgin and those he has chosen to be his members form a single man and the one Son of Man. Christ is whole and entire, head and body, say the Scriptures, since all the members form one body, which with its head is one Son of Man, and he with the Son of God is one Son of God, who himself with God is one God. Therefore the whole body with its head is Son of Man, Son of God, and God. This is the explanation of the Lord’s words: Father, I desire that as you and I are one, so they may be one with us.
And so, according to this well-known reading of Scripture, neither the body without the head, nor the head without the body, nor the head and body without God make the whole Christ. When all are united with God they become one God. The Son of God is one with God by nature; the Son of Man is one with him in his person; we, his body, are one with him sacramentally. Consequently those who by faith are spiritual members of Christ can truly say that they are what he is: the Son of God and God himself. But what Christ is by his nature we are as his partners; what he is of himself in all fullness, we are as participants. Finally, what the Son of God is by generation, his members are by adoption, according to the text: As sons you have received the Spirit of adoption, enabling you to cry, Abba, Father.
Through his Spirit, he gave men the power to become sons of God, so that all those he has chosen might be taught by the firstborn among many brothers to say: Our Father, who are in heaven. Again he says elsewhere: I ascend to my Father and to your Father.
By the Spirit, from the womb of the Virgin, was born our head, the Son of Man; and by the same Spirit, in the waters of baptism, we are reborn as his body and as sons of God. And just as he was born without any sin, so we are reborn in the forgiveness of all our sins. As on the cross he bore the sum total of the whole body’s sins in his own physical body, so he gave his members the grace of rebirth in order that no sin might be imputed to his mystical body. It is written: Blessed is the man to whom the Lord imputes no guilt for his sin. The ‘blessed man’ of this text is undoubtedly Christ. Insofar as God is his head, Christ forgives sins. Insofar as the head of the body is one man, there is no sin to forgive; and insofar as the body that belongs to this head consists of many members, there is sin indeed, but it is forgiven and no guilt is imputed.
In himself he is just: it is he who justifies himself. He alone is both Saviour and saved. In his own body on the cross he bore what he had washed from his body by the waters of baptism. Bringing salvation through wood and through water, he is the Lamb of God who takes away the sins of the world which he took upon himself. Himself a priest, he offers himself as sacrifice to God, and he himself is God. Thus, through his own self, the Son is reconciled to himself as God, as well as to the Father and to the Holy Spirit.
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