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）