INTRODUCTION
导言
The author of the present biography published eight years ago the last volume of the “Life of Our Divine Saviour," compiled from the visions of Anne Catherine Emmerich. He purposed issuing, as a supplement to the same, the life of the servant of God drawn from the most authentic sources ; but the duties of his ministry, sickness, and the difficulties attendant on the undertaking itself, retarded its publication until the present.
本传纪的作者八年前出版了《耶稣基督的诞生与成长》的最后一卷。这本书是根据安纳•加大利纳•艾曼丽的神视编译而成的，他的目的是从最真实的资料来源中摘录天主仆人艾曼丽的生平，作为补充；但由于他的职责、疾病和工作本身所带来的困难，该书迟迟未能出版，直到现在才得以出版。
If Clement Brentano, (1) who resided at Diilmen from the fall of 1818 till the spring of 1824, daily making notes of his observations, shrank from the task of compiling this life, so simple in the exterior, so little calculated to strike the senses, and yet so rich, so wonderful in its interior signification, the writer of these lines may surely believe himself entitled to the indulgence of his readers for withholding it so long.
克莱门特•布伦塔诺从1818年秋到1824年的春天，一直住在杜尔门，每天他都把自已的观察记录下来，而不是去编纂。这种生活表面上很简单，很少引起人们的注意，但它的内在意义却是如此丰富，如此美妙，那么本书的作者相信，为让读者等待这部启示这么久的书，自已一定有资格得到读者的谅解。
(1) Clement Brentano, whose name will appear so often in the course of this biography, was born September 8, 1778. He was a poet of the highest genius- What others acquired only by long and hard study, he learned with ease- He was perfectly at home with the Greek and Latin authors, with Calderon, Dante, and Shakespeare, as well as with those of his own tongue. His wit and humor, his brilliant talents and exquisite poetical productions won for him the love and admiration of all who came in contact with him, and opened to him access to the highest literary circles.
注：(1)克莱门特•布伦塔诺，他的名字将经常出现在这本传记中。他出生于1778年9月8日。他是一位极具天赋的诗人，其他人只有通过长期刻苦学习才能获得的知识，他却轻松地掌握了。他对希腊文，拉丁文作品，以及卡尔德隆，但丁，莎士比亚以及自已母语的作品都非常熟悉。他的机智和幽默、杰出的才华和卓越的诗歌创作成就，为他赢得了所有接触过他的人的喜爱和钦佩，并向他敞开进入了最高文坛的大门。
His religious education had been very much neglected ; still he believed in the existence of God as a remunerator of good and evil, and in Jesus Christ as a divine mediator. He was charitable to the poor. Like Solomon he saw the vanity of all created things, and like the great Augustine he longed for something higher than earthly glory and knowledge. His restless heart at last found peace in God in a general confession, 1817.
虽然他的宗教教育被严重地忽视；但他仍然相信天主的存在，相信天主是赏善罚恶的，相信耶稣基督是天人之间的中保，他乐善好施。像撒罗满一样，他看到了所有受造之物的虚幻，像伟大的奥斯定一样，他渴望一个比尘世的荣耀和知识更超越的事物。他那颗驿动不安的心，终于在一八一七年的一次总告解中，在天主那里找到了安宁。
A new world was now opened up before him, new friends gathered round him ; his religious fervor was great, although wanting in prudence and needing direction. This he found by the bedside of the poor and suffering Anne Catherine Emmerich, to whom Di- vine Providence had sent him in 1818- So attracted was he by the heroic virtue he there witnessed that the former idol of the fashionable world resolved to bury himself in the little town of Diilmen, and warm his heart at this furnace of divine love- But n6t for himself alone were the graces he there received.
一个崭新的世界展现在他的面前，新的朋友聚集在他周围。他的宗教热情是强烈的，虽然还缺乏谨慎,还需要指导。1818年，天主上智神奇的把他送到病弱的、受苦受难的艾曼丽的床边。他在那里亲眼目睹了天主仆人英勇的美德，这深深地吸引了他。这位昔日时尚界的偶像决心把自已隐藏在杜尔门的小镇，让他的心在这神圣的爱的熔炉中重新燃烧起来——但他在这里得到的恩宠并不只是为他自己。
Brentano was to be the instrument for the accomplishment of God's design that the revelations with which the ecstatica was favored should be recorded for the benefit of mankind. Ardently desirous of doing something for the glory of God, and thereby to atone for the shortcomings of the past, Brentano readily accepted the pressing invitation of Dean Overberg to become the amanuensis of the favored stigmatisee. For nearly six years, despite the jeers and mockery of his friends, he dailv committed to writing what he learned in that school of Christ Crucified. When A. C. Emmerich died, Brentano returned to his friends not now to entertain them by his talents, but to astound them by his ardor in the service of God and his neighbor. The large sums realized from his literary productions were all devoted to this noble purpose. Catholic literature felt a new impulse, good books were translated and circulated, sculpture and painting were raised to new life by his religious energy.
布伦塔诺将成为用来完成天主计划的工具，为了造福人类，艾曼丽的神视应该被记录下来。布伦塔诺热切渴望为天主的光荣做些事情，以弥补过去的缺失。布伦塔诺欣然接受了奥弗伯格院长的迫切邀请，成为五伤艾曼丽修女的速记员。在将近六年的时间里，不顾朋友们的讥讽和嘲笑，他决心把他在基督被钉十字架的补赎者那里看到的东西记录下来。当艾曼丽去世后，布伦塔诺回到他的朋友们身边，不是让他们欣赏他的才能，而是用他为天主和近人服务的热情来感染他们——从他的文学创作中获得的巨额收入——全部奉献给了这一崇高的目标。天主教文学感受到了一种新的推动，好书被翻译和传播，雕塑和绘画因信仰活力而唤发出新的生机。
Encouraged by the pious and learned of his time, and we may add in the very home of the famous Diepenbrock, afterward Cardinal- Archbishop of Breslau, he published in 1835 the " Dolorous Passion of Christ," the first work compiled from the revelations of A. C. Emmerich. One edition succeeded another and quickly prepared the public mind for other works from the same source, Brentano died holily in 1842. With him a great and noble soul passed from earth to heaven. His early failings he had long before blotted out by torrents of contrite tears. If charity covers a multitude of sins, certainly his heroic love for God and his neighbor more than atoned for the wanderings of his early career, wanderings that sprang rather from Ignorance than malice. His death was followed by the conversion of some noble souls to whom In life he had earnestly pointed out the Catholic Church as the only secure refuge, the only safe harbor of salvation.— Taken from "Sketch of Clement Brentano,” by Rev, F, Dikl, S. J.
在当时虔诚和博学的人们的鼓励下，我们可以补充一点，他于1835年在著名的迪彭布罗克神父(即后来的布雷斯劳枢机大主教)的许可下，出版了《基督的受难记》，这是他根据艾曼丽的神视汇编的第一部作品。于是一个版本接着另一个版本陆续问世，并迅速为公众接受艾曼丽其他神视做好了准备。布伦塔诺于1842年圣洁地去世了。一位伟大而高尚的灵魂从人间升入天堂。他早年的过失早已被痛悔的泪水冲刷得干干净净了。如果说爱德能遮掩许多罪过，那么他对天主和近人的大爱无疑弥补了他早年信仰生活中的迷失，而这种迷失与其说是出于恶意，不如说是出于无知。他死后，带来了一些高贵灵魂的皈依，他生前曾认真地向他们指出天主教会是唯一安全的避难所，唯一安全的救赎港湾。——摘自《克莱门特布伦塔诺素描》，作者：Rev, F, Dikl , S.J. 迪克神父，耶稣会会士。
He deemed the sketch of Sister Emmerich's life prefixed to the first edition of “The Dolorous Passion," published by Clement Brentano, in 1833, sufficient, until his friend Dr. Krabbe, Dean of the Cathedral Munster, procured him access to the original " Acts of the Ecclesiastical Inquiry of 1813," and also accompanied him to Diilmen, Coesfeld, and Flamske, to collect among her few surviving contemporaries some circumstances of her life, which led to the present work. Gratitude demands the mention of the late Herr Aulike, Privy- Councillor at Berlin, who kindly forwarded to the author the given notices to the public at intervals from the year .1813 to that of her death, 1824. The above-named gentlemen regarded her with deep veneration, and eagerly awaited the publication of her biography, which, however, neither lived to see.
作者认为克莱门特·布伦塔诺1833年出版的第一版《基督的受难》序言中加上艾曼丽修女的生平简述就已经足够了，直到他的朋友，明斯特大教堂院长克拉贝博士为作者找到了《1813年教会调查法案》的原件，并陪同他去了杜尔门、科斯菲尔德和弗拉姆斯克，在艾曼丽为数不多的在世的同代人中收集艾曼丽修女生活中的一些情况，这才有了这部作品。为了表示感谢，我们还必须提到已故的柏林枢密院议员奥利克先生，他从1813年开始直到1824年艾曼丽修女去世，每隔一段时间就把发送给公众的通告亲切地转给作者。上面提到的两位绅士对艾曼丽修女都怀着深深的敬意，并热切地期待着她的传记出版，然而，他们生前都没能看到这本传记出版。
Owing to the conscientious record of the Acts of the Investigation, wholly unknown to Clement Brentano, the author has been enabled to support this history on testimony so weighty that none more conclusive can be found in the life of any saint favored by similar graces, whilst the rich materials they afford give a clearer understanding of Sister Emmerich's mission. In them we behold a fact whose sig- nificance is universally acknowledged by the Church, a fact known and appreciated in every age ; viz., that Almighty God at all times chooses certain souls, who, either secluded from the world or amid the hurry of secular life, serve as instruments in suffering and combating for the Church.
由于克莱门特·布伦塔诺完全不知道《调查法案》的情况下的认真记录，而作者能够以如此重要的证据来支持这段历史，以至于在任何受到类似恩宠眷顾的圣人的生平中都找不到比这更确凿的证据了。而《调查法案》提供的丰富材料使我们对艾曼丽修女的使命有了更清晰的了解。在这些资料中，我们看到了一个被教会普遍承认的事实，一个在每个时代都为人熟知和赞赏的事实，即全能的天主在任何时候都会选择某些灵魂，他们或与世隔绝，或在匆忙的世俗生活中，为教会充当受苦受难和战斗的工具。
The life and sufferings of such chosen ones are often widely dissimilar : for instance, Lidwina of Schiedam, or our own Domenica Lazzari appear as victims in the body, like the early virgin-martyrs ; whilst others, such as Magdalene di Pazzi, or Colomba di Rieti, combat and suffer for the Church spiritually ;
这些被选之器的生平和痛苦往往迥然不同。例如，斯希丹的李维娜，或者我们自己国家的多梅妮卡-拉扎里，就像早期的童贞殉道者一样，在身体上表现为补赎者；而另一些人，如抹大拉·迪·帕奇或科伦巴·迪·列蒂，则在精神上为教会战斗和受苦;
though, inasmuch as their life is a perpetual sacrifice, a course of uninterrupted endurance in perfect abandonment to the will of God, they closely resemble one another. They expiate the faults committed in the bosom of the Church and repair the wrongs she endures from her own children, or they atone for actual guilt, doing penance for the guilty. By prayer, or rather by an extraordinary gift which converts prayer into action, they avert impend- ing dangers from the Sovereign Pontiff and the clergy ;
尽管他们的生命是一种永恒的祭献，是向天主旨意降服，完全舍弃自已的意志，是持久忍耐的过程，所以他们彼此非常相似。他们为教会犯下的错误做补赎，弥补教会从自己孩子那里承受的错误，或者他们为真实的罪行补赎，为有罪的人赎罪。通过祈祷，或者更确切地说，通过一种将祈祷转化为行动的补赎，他们避免了教宗和神职人员迫在眉睫的危险;
they obtain conversion for sinners ; an increase of faith for the weak ; zeal and intrepidity for pastors ; and, lastly, they wrestle for souls in danger of being lost through the negligence of others, chiefly of those entrusted with their spiritual guidance. Besides this duty of prayer and expiation, there is, moreover, the task militant, to be undertaken by some privileged souls, and which consists in actually embracing corporal and spiritual dangers, diseases, temptations, and evil inclinations. Here it is no longer simple suffering or sacrifice, the fruits of which are reaped by others; but there is question of exposing one's self, really and personally, to all the perils that menace the neighbor, of taking upon one's self sickness or temptation exacting of the substitute a real struggle, the fruits of whose victory are to be made over to another. One of the most sublime instances of such a task is found in Judith confronting Holofernes and his army to prevent the profanation of the Sanctuary and the opprobrium of God's chosen people.
他们的补赎，为罪人获得了皈依，叫软弱的人信心加增；为神职获得了热忱和无畏;最后，他们为那些因他人的疏忽而面临危险的灵魂争战(主要是指那些受托为人们提供属灵指导的人的疏忽)。除了祈祷和补赎的责任之外，这些有特权的灵魂还得承担一项战斗的任务，包括实际承担肉体和精神上的危险、疾病、诱惑和邪恶的倾向。在这里，它不再是简单的痛苦和牺牲，其果实由他人收获，而是一个暴露自我的问题，把自己完全的真实地暴露在近人面前，承担某人的病痛或诱惑，这要求补赎者进行真正的争战，而其胜利的成果将交予需要的人。这种任务的最崇高的例子之一是友弟德为防止圣殿被亵渎，天主的选民被蔑视，而与敖罗斐乃和他的军队对抗。
It may seem, perhaps, that prayer must be the only or, at least, the chief duty of these victims; but such is not exclusively the case, since the martyrdom of penance undergone by the innocent is precisely that which gives to prayer its efficacy and draws down upon the Church the richest benedictions.
也许，有人会说，祈祷似乎是这些祭献补赎的灵魂唯一的职责，或者至少是主要的职责；但事实并非完全如此，正是由于无辜者经历的殉道式的补赎，才使祈祷具有效力，并给教会带来最丰富的祝福。
The expiatory task is never separated from that of combating, and both united to prayer are found to an extraordinary degree in the life of Sister Emmerich who, from her very infancy, had been prepared for her mission, her communications with her angel, her intuitive perception of the unseen, and the gift of contemplation bestowed at her birth contributing thereto.
补赎的任务从来没有与战斗的任务分开，两者结合到祈祷中，在艾曼丽修女的生命中达到了非凡的程度。她从婴儿时期起，就为这使命做好了准备，她与护守天神的交流，她对看不见事物的直觉感知，而她出生时被赐予的默观的天赋为这使命做出了贡献。
Three great evils menaced the Church at the epoch in which she lived : the profanation of sacred things, the dis- semination of false doctrines, and the corruption of morals, to meet which with the weapons of prayer and expiation was Sister Emmerich's mission, to struggle in defense of the Church delivered over, as it were, to the will of her enemies
在她所生活的时代，有三个巨大的邪恶威胁着教会：1.对神圣事物的亵渎；2.散布虚假和错误的教义；3.道德的败坏。艾曼丽修女的使命就是用祈祷和补赎作为武器来对付这些邪恶，为捍卫教会的真理而斗争。
It will, in no small degree, animate the pious reader to renewed confidence in God when he finds in this biography so many proofs of His merciful protection over His Church during those troubled times, and beholds the instrument employed for that end in the person of the poor little shepherdess of Flamske. This was the consideration that encouraged the author to resume his oft-interrupted task, and to spare no trouble, in the study of her life, diligently comparing for this end the facts contained in it with those presented in the biographies of others similarly favored by Heaven.
当虔诚的信徒在阅读艾曼丽的生命中找到答案时，在很大程度上，将激励他重拾对天主的信心。这本传记有那么多的证据表明，在那个动荡的时代，天主仁慈的保护了祂的教会，而天主为此目的使用了弗拉姆斯克可怜的小牧羊女作为祂的工具。正是出于这种考虑，作者才继续他那经常被打断的工作，不遗余力地研究她的生平，并为此孜孜不倦地将其中的启示与那些同样受到上天眷顾的人的传记中的奥迹进行比较。
They who are familiar with the rules laid down by Ben- edict XIV. and the great theological authorities to whom he constantly refers in his work, u De Servorum Dct Bcatifica- tione" will understand the author's anxiety in elaborating a history like the one under consideration, and agree with him in declaring Sister Emmerich's life a striking exemplification of the virtues exacted by the Church as proofs of the truth wherever there is question of the supernatural (1)
他们熟悉本笃十四世颁布的诏书中所定的规则，而在其著作《De Servorum Dct Bcatifica-tione》中不断提及的伟大神学权威的人，会理解作者在阐述这样一段历史时的顾虑，并同意他的观点，即艾曼丽修女的一生是教会所要求的圣德的杰出典范: 凡对超自然启示的疑问，教会要求其本人以圣德作为真理的证明(1)。
(1) The following line, taken from Father Schmoger's Introduction to the “Lite of Christ." seem so suitable to the subject here treated that, conforming to the advice of certain capable persons, among' them a holy confrere of the author himself, we take the liberty of incorporating them in this Introduction to the Life of Sister Emmerich.
(1) 以下几行，摘录自施莫格神父的《基督之光》导言，似乎很适合本文的题目，因此，我们听从了一些有才能者的建议，其中有作者本人的一位圣洁的朋友，冒味地把他们写进这本《艾曼丽修女的生平导言》里。
To be able prudently to pronounce upon so delicate a question, consideration must be had on the one side to the virtue of the person under examination, and on the other to her manner of conducting herself both in and out of vision ; for which latter point, Benedict XIV., with the most distinguished doctors and theologians, has laid down twelve marks deserving special attention :
为了能够谨慎地对如此微妙的问题作出判断，一方面必须考虑接受检查者的品德，另一方面必须考虑到她在神视发生时和神视后的行为举止；对于后一点，本笃十四世与最杰出的圣师和神学家一起，列出了特别值得注意的十二个标记：-
I. — Has the person in question ever desired visions ; or, on the contrary, has she begged of God the grace of being con- ducted in the ordinary ways ? Has she received such visions only in the spirit of obedience ? — " To desire such favors," says St. Vincent Ferrier, " would be to nourish secret pride or reprehensible curiosity ; it would be a sign of weak, imperfect faith."
1.当事人是否曾渴望过神视异象?或者正相反，她向天主祈求，让她像普通人那样接受教导?她是否只是本着服从的精神下才领受了这样的异象? 「如果她有想要得到神迹异象的渴望，」圣文森特·费瑞厄说，「这只会滋长渴求者内心的骄傲和应受谴责的好奇心。这将是软弱、不完美信德的表现。 」
II.-Has she received from her confessor an order to comlnunicate her visions to holy and enlightened persons ?
2.她是否从她的告解神师那里得到命令，要把她的神视异象告诉圣洁和开明的人?
III. — Has she always shown absolute obedience toward her spiritual guides ? Has she in consequence of her visions made rapid progress in the love of God and humility ?
3.她是否一直对她的神师表现出绝对的服从?她是否因着她的神视，而在爱天主和谦卑上有了显著的进步？
IV. — Has she willingly conferred with persons disinclined to credit her, or who tried and contradicted her ?
4.她是否愿意与那些不愿相信她的人，或那些试图反驳她、诋毁她的人交谈呢?
V. — Does she habitually experience peace and tranquility of conscience ? Is her heart always inflamed with ardent zeal for perfection?
5.她的良心是否常保持着平静和安宁?她的内心是否总是燃烧着修德成圣的热情吗?
VI. — Were her spiritual directors ever obliged to reproach her with imperfections ?
6.她的神师是否纠正过她的不足?
VII. — Has she received from God a promise to hear all her lawful and reasonable petitions ? Has she by her prayers obtained great favors from Him ？
7.她是否从天主那里得到许诺会俯听她所有合法合理的祈求?她是否藉着她的祈祷，得到了天主极大的恩惠?
VIII. — Have those who live with her, supposing their own perversity no obstacle to her virtuous influence, been incited to piety and the love of God ?
8.和她生活在一起的那些刚愎执拗的人，假如没有妨碍到她的圣德的，有没有受她激励而变得虔敬和爱天主呢？
IX. — Have her visions been vouchsafed her after fervent prayer or Holy Communion ? Have they excited in her a desire to suffer for the glory of God ?
9.她的异象是在热切的祈祷和领圣体之后出现的吗?这些异象是否激发了她为天主的光荣而受苦的渴望?
X. — Has she crucified her flesh ? Has she rejoiced in trials and contradictions ?
10.她把自已的肉身钉在十字架上了吗?她在考验和诱惑中喜乐吗?
XL — Has she loved retreat ? Has she fled the society of creatures? Is she despoiled of every natural attachment ?
11.她喜欢独处旷野或僻静处吗?她是否已经远离熙熙攘攘、人声喧哗的场所?是否不爱世俗及与世俗有牵连之物吗?
XII. — Has she preserved serenity of soul as well under adverse as under prosperous circumstances? Finally, have learned theologians found nothing in her visions contrary to the rules of faith, or which might appear reprehensible, viewed in any light whatever ?
12.无论逆境还是顺境，她都能保持心灵的宁静吗?最后，博学的神学家在她的异象中有没有发现任何违背信仰原则与信仰的的东西?或者，从任何角度都有违背信仰原则的应受谴责的东西?
These twelve points laid down by Benedict XIV., fruits of the experience of the most holy and enlightened Doctors, furnish sure and infallible rules in such cases ; and the more closely a soul endued with the gift of vision is conformed thereto, the more motives are there, according to the holy pontiff, for accepting her testimony and visions as true and real. Now, the reader will, without doubt, be no less gratified than we in tracing the perfect and truly surprising correspondence between these rules and the whole life of Sister Emmerich.
这十二点，是本笃十四世所定的规则。是最神圣和最开明的教会圣师们经验的结晶，在这种情况下，他们提供了可靠的、绝对正确的规则；根据本笃十四世教宗的说法，一个被赋予异象天赋的灵魂越是符合这十二点，接受她的见证和异象为真实的理由就越充足。现在，毫无疑问，读者会像我们一样，在这十二条规则和艾曼丽修女的整个生平之间找到真正令人惊讶的完美吻合。
He will agree with us in declaring that to find these different characteristics united in the same degree in any one soul, he would be obliged to search the lives of the most illustrious saints of the Church. In the first place, Sister Emmerich never desired such favors.
他将同意我们的观点，即要在任何一个灵魂身上找到这些不同特征的相同结合点，他就必须寻找教会中最杰出的圣人的生活。首先，艾曼丽修女从来没有希望得到这样的神视和启示。
They entailed upon her so many trials and contradictions that she frequently conjured God to deliver her from them. Again, the age at which she first received them permits us not to suppose she could have desired them, for when she did begin to speak of them, it was with the simplicity of a child ignorant of the precise meaning of what it says.
这些神视和启示给她带来了许多的考验和矛盾，她常常祈求天主把她从这些考验和矛盾中解救出来。再说，从她最初领受这些启示的年龄来看，我们也不认为她会想要这些神视，当她开始谈起这些最初的启示时，她就像一个懵懂无知的孩子一样，根本不知道信息中所说的确切含义。
Secondly, she could be induced to communicate her visions only by the reiterated instances of her angelic guide, and not till the last ten years of her life did she find any one willing to listen to them.
其次，只有通过她的护守天使一次又一次的劝说及引导，她才能传达她的神视，直到她生命的最后十年，她才找到一个愿意倾听她的神视异象的人。
Thirdly, as her confessors suspected her visions and took the trouble not even to ex- amine them, she did all in her power to hide them, to stifle them, so to say, in her own breast. The struggle thence arising with her invisible guide, who ceased not to urge her to reveal them despite her confessor's aversion, caused her indescribable suffering. Still she continued to address herself to the same directors from whom, however, she had naught to expect but stern rebuffs and bitter hu- miliations.
第三，因为她的一个告解神师怀疑她的异象，甚至不愿仔细查验异象的真实，她便竭力把异象隐藏起来，也可以说是把它们扼杀在她自己的心里。她的那位看不见的护守天使不顾她的告解神师的反感，不停地催促她说出这些秘密，由此引起的纠结给她造成难以形容的痛苦。她仍然继续向同样的几位神师讲话，可是，除了严厉的拒绝和痛苦的羞辱之外，她没有什么可期待的了。
She left to God the care of enlightening them in His own gootime upon the origin and character of her supernatural gifts; and she rejected, as far as in her lay, all that could modify or ameliorate her painful posi- tion, testifying only charity, patience, and sweetness toward the authors of her trials.
她把她那超自然的天赋的来源和启示交托给了天主，让天主在合适的时候开导他们；她拒绝了一切可以改善或减轻她痛苦处境的东西，对那些给她带来痛苦和考验的人，她用行动证明了她的仁慈、耐心和温柔。
Passing over the other points, we shall limit ourselves to a glance at the twelfth and last: viz., the conformity of Sister Emmerich’s visions with the teachings of faith — a circumstance of the utmost importance in visions containing revelations.
抛开其他点，我们只看第十二点，也就是最后一点，也就是艾曼丽修女的异象与天主教的信仰和教导是否相一致——这是包含启示的异象中最重要的一点。
Benedict XIV. here supports his opinion chiefly upon Suarez, who establishes as an incontestable principle that, in the study of revelations, it is chiefly to be considered whether they are in perfect accordance with the rules of Faith and sound morals, rejecting as illusory and diabolical every pretended revelation in contradiction with Holy Scripture, tradition, the decrees of Councils, and the unanimous teachings of the Fathers and theologians. Even those revelations which, without contravening the Faith, contain evident contradictions and serve but to satisfy vain curiosity, which appear to be the result of a purely human activity, or which, in fine, are opposed to the wisdom of God or to any other of His divine attributes, are to be suspected.
本笃十四世在这里主要以苏亚雷斯的观点为依据来支持他的十二条分辨原则,苏亚雷斯将以下原则确立为不容置疑的原则，即在研究启示时,主要应考虑他们是否完全符合信仰原则和健全的道德规范，将一切与圣经、传统、大公会议的法令以及教父和神学家们的一致教导相抵触的假启示视为虚幻和邪恶的启示。即使是那些不违背信仰的启示，若是包含明显的矛盾，只不过为了满足虚荣的好奇心，这样的启示其实是人自己的认知、想象或心理活动的结果，并不是来自天主。任何启示若与天主的智慧或天主的神圣属性相对立，这类的启示都是值得怀疑的。
And here the illustrious pontiff asks what should be thought of revelations containing statements apparently opposed to the common opinion of the Fathers and theologians, revela- tions which on some particular point, give details quite new, or which affirm as certain what has not as yet been pronounced upon by the Church ?
在这里，这位杰出的教宗问道：应该如何看待那些明显与教父和神学家们的共同声明相反的启示，以及在某些特定点上提供了新的细节的启示，或者肯定了某些尚末被教会宣布的内容的启示?
Resting upon the most solid authority, he answers that this motive suffices not to reject without further examination revelations in which such things are found; for, 1st, a fact which at first sight appears opposed to the common opinion may, if submitted to an earnest and conscientious examination, evoke in its favor weighty authority and excellent intrinsic reasons for belief;
基于最坚实的权威，教宗回答说，这一动机并不足以让我们不做进一步的审查就拒绝这些新的启示：因为，第一，一个启示，乍看之下似乎与普遍的观点相反，如果经过认真细致的考查，可能会唤起对它有利的认同和极好的内在信仰理由。
2d, a revelation should not be condemned as false merely on account of its containing circumstances in the Life of Our Lord, or that of His Blessed Mother, of which no mention is made in the Sacred Writings, in tradition, or in the Holy Fathers ; 3d, a revelation may, without militating against the decisions of the Church, the Fathers, and theologians, explain a point unexplained by them or make known some detail on which they are silent ; 4th, it would be to place arbitrary limits to the almighty power of God to suppose that He cannot reveal to a private individual a point which, not yet pronounced upon by the Church, is still a subject of controversy.
第二，不能仅仅因为启示中包含我们的主，或圣母的生平中的一些情节，这些情节在圣经、圣传或圣父中没有被提及，就判断启示是虚假的；
第三，启示可以在不违背教会、教父和神学家的决定的前提下，解释他们未能解释的问题，或揭示他们未曾提及的细节；
第四，如果认为天主不能向个人启示一个尚未被教会宣布、仍有争议的问题，那就是武断地限制了天主的全能。
If the reader desires to apply the foregoing rules to the revelations contained in this work (1), he will find therein ab- solutely nothing wounding to the principles of Christian faith ; on the contrary, he will be fully satisfied that there are few books which enable the soul to penetrate so easily into the mysteries of our holy religion, or which impart so speedily even to ordinary minds the knowledge of that art of arts which, according to the author of the Imitation, consists in the meditation of the Life of Our Lord Jesus Christ, In vita Jesu Christi meditari (2).
如果读者希望将上述规则应用于本书(1)中所包含的启示，他会发现其中绝对没有任何有损于基督教信仰原则的内容；相反，他会非常满意地认为，没有几本书能让灵魂如此轻易地深入我们神圣信仰的奥迹，也没有几本书能如此迅速地向普通人传授这种奥迹的有形的知识，而按照作者的说法，艾曼丽的生平能让我们更深入的了解耶稣基督的生平和对我们的主耶稣基督的生平的默观（2）。
As impostors and hypocrites are often met in these our days who vaunt themselves the favored recipients of Heaven's special favors, and who occasionally gain credence with some, the author has given faithfully and in detail the investigations made on Sister Emmerich's case as he found them in the original documents.
在我们的时代，经常会遇到骗子和伪君子，他们吹嘘自己的是上天特别眷顾的受宠者，有时还赢得一些人的信任，因此作者忠实和详细地介绍了他在原始文件中发现的对艾曼丽修女案件的调查情况。
(1) "Life of Our Lord Jesus Christ." The above remark Is equally applicable to many points in Sister Emmerich's own life.
(1) 《耶稣基督的诞生与成长》 上述备注同样适用于艾曼丽修女生命中的许多时刻。
(2) Extract from Introduction to Life of Our Lord, Schmoger.
(2)摘自施莫格的《耶稣基督的生平简介》。
Clement Brentano's friend, Edward Steinle, painted the portrait from which the engraving prefixed to this volume was taken. His models were the drawings sketched by Brentano himself at various periods of his sojourn in Diil- men. They who knew Sister Emmerich best testify to its fidelity.
克莱门特·布伦塔诺的朋友爱德华·施泰因绘制了这幅肖像，本卷序言的版画就是根据这幅肖像而来的。他的模型是布伦塔诺自己在杜尔门不同时期所画的素描。那些认识艾曼丽修女的人最能证实这幅画像的真实性。
In conclusion the author declares his unreserved submission to the decrees of Pope Urban VIII. of March 13, 1625, and June 5,1634, inconsequence of which he claims for whatever is extraordinary in this book but a purely human origin.
最后，作者声明他毫无保留地服从教宗乌尔班七世于1625年3月13日颁布的法令。1634年6月5日，根据这法令他宣称这本书是不寻常的，是纯粹的来自天主的启示。
P. SCHMOGER, C.SS.R.
Convent of Gars, on the Inn, Bavaria,
September 17, 1807
施莫格神父 C.SS.R.
巴伐利亚客栈的加尔修道院，
1807年9月17日
