CHATER I Spiritual Labors and Sufferings for the Church.
— The Nuptial House.
— Action in Vision.
第一章， 属灵上的操劳和为教会受的苦难。
· 在婚房。
· 在异象中的行动
In November, 1820, Sister Emmerich remarked: "It is now twenty years since my Spouse led me into the Nuptial House and laid me upon the hard bridal bed on which I still lie ;" — thus did she designate her labors for the Church, labors imposed upon her from her entrance into Agnetenberg.
1820年11月，艾曼丽修女说：「自从我的净配把我领进婚房，把我放在我至今仍躺在上面的坚硬的婚床上，到现在已经20年了。」----艾曼丽就是这样被指定为教会受苦的补赎者，从她进入阿涅腾堡修道院开始，她就为教会做补赎。
No account had ever been demanded of this hidden operation, no director had even been willing to listen to her on the subject, and it is only now, toward the close of her career, that she testifies to the ways by which God had led her for the good of the Church; now, for the first time, does she raise the veil which conceals that mysterious action which, though operated in contemplation, derives its origin and merit, its importance and results from the divine virtue of faith.
从来没有人要求她对这一隐藏的补赎受苦作任何解释，甚至没有一位神师愿意听她谈这件事，直到现在，在她事业生涯接近尾声的时候（艾曼丽歿于1824.2.9卒年49岁），她才证实了天主为了教会的利益而引导她的方式；现在，她第一次揭开了掩盖这一神秘行动的面纱，虽然这一行动是在默观中进行的，但它的起源和价值、它的重要性和结果，都来自于神圣的信徳。
Before her entrance into religion, her principal task consisted in expiatory sufferings referring to the religious vocation and vows; but, when she had embraced the conventual life, her action was extended to the whole Church. What this task embodied she characterized by these striking words : "My Heavenly Bridegroom brought meinto the Nuptial House,"
在她进入修会之前，她的主要任务为修道的圣召和修道誓愿的不忠做补赎受苦；但是，当她投身了修会的生活后，她的行动扩展到整个教会。她用这些引人注目的话，来形容这项任务体现了什么：「我天上的净配把我带进了婚房，」
for such is the relation that the Church holds with Jesus Christ, her Spouse and Head — a relation which was shown to Sister Emmerich as an immense sphere, embracing the most varied and opposite states, for whose individual failings she was to supply by her sufferings.
因为这就是教会与耶稣基督（她的净配和元首）之间所保持的关系，这关系向艾曼丽修女显为一个广阔的领域，包含着最多样化和最对立的状态，而她要用自已的受苦来补赎这些具体状态的缺陷。
Jesus is continually renewing His indissoluble union with the Church, His Spouse, and that He may present her spotless to His Father, He incessantly pours out upon her the torrents of His graces.
耶稣不断地更新祂与祂的净配——教会——之间不可分割的结合，为了把教会无瑕的献给祂的天父，祂不断地将祂的恩宠的洪流倾注于教会身上。
But every grace must be accounted for, and few among those who receive them would be found ready for this, if the Heavenly Spouse did not at all times prepare chosen souls to gather up what others waste, to utilize the talents that others bury, and to discharge the debts contracted by the negligent.
但是，每一个恩宠都必须交账，如果没有天上的净配（耶稣基督）时刻预备好被拣选的灵魂，去收集别人所浪费的恩宠，去善用他人埋没的才能，并去清偿疏忽者所负的债务的话，鲜有领受恩宠的人会向天主交账做好准备。
Before manifesting Himself in the flesh, in order to ratify the New Alliance with His Blood, He had by the Immaculate Conception of Mary prepared her to be the immaculate type of the Church.
在耶稣自己以肉身显现之前，为了以自己的血建立新约，祂以圣母玛利亚的无染原罪，将玛利亚预备为教会的无瑕典范。
He had poured upon her the plenitude of His graces, that her prayers might hasten the Messiah's advent, her purity and fidelity retain Him among the very men who received Him not, who resisted and persecuted Him.
耶稣把祂的全部恩宠都倾注在玛利亚身上，好让玛利亚的祈祷能加速默西亚的到来，玛利亚的纯洁和忠诚支持着主默西亚留在那些不接待祂、反抗祂、迫害祂的人中间。
When Jesus, the Good Shepherd, began to gather His flock together it was Mary who cared for them, particularly for the poorest, the most abandoned, in order to lead them into the way of salvation; she was the faithful stewardess, she was the support of all.
当好牧人耶稣开始聚集祂的羊群时，正是圣母在照顾祂的羊群，尤其是那些最贫穷、最被遗弃的人，为引导他们走上救赎之路；圣母是上主忠实的婢女，她是所有人的支持。
After the return of her Son to His Eternal Father, she remained many years upon earth to strengthen and protect the infant Church. And until the second coming of her Son, the Church will never be without members who, following in her footsteps, will be so many sources of benediction to their brethren.
在她的圣子回到祂永生的天父那里之后，圣母在世上生活了很多年，以坚固和保护初期教会。在她的圣子第二次降临之前，教会永远不会缺少追随圣母脚步的肢体，他们将成为弟兄们众多祝福的源泉。
It is Mary, the Mother of Mercy, who assigns to these privileged souls their tasks for the ecclesiastical year; and, in accordance with this order, Sister Emmerich received, in what she denominates the " Nuptial House" her yearly portion of expiation for the Church.
正是慈悲之母玛利亚将教会礼仪年的任务交给这些蒙受特恩的灵魂；根据这项补赎任务，艾曼丽修女在她称为“婚房”的地方，接受了她每年为教会补赎的那部分。
Every detail was made known to her, all was to be finished in a certain time, for choice and duration of suffering are at the option of none. This order was indicated by the different parts of the Nuptial House, which had both a symbolical and historical signification.
每一个细节都告诉了艾曼丽修女，所有的事情都要在一定的时间内完成，因为痛苦的类型和时间是补赎者不可选择的。这一补赎工作是由婚房的不同部分体现出来，这一秩序既有象征意义，又有历史意义。
It was the house of Jesse near Bethlehem, the house in which David was born, in which he had been trained by God Himself for his future career as a prophet. It was from this house, also, that the Divine Spouse Himself had sprung in His Holy Humanity. It was the house of the royal race of the Immaculate Virgin Mother of the Church, and the paternal house of St. Joseph.
那是靠近白冷的叶瑟的家。达味就是在这屋子里出生的，他在这屋子里接受了天主亲自的训练，为他将来的先知生涯做好准备。神圣的净配也正是从这所房子里诞生了祂神圣的人性。这是教会无玷童贞圣母的王室家族的房子，是圣若瑟的父系家族的住所。
It was fitting that Sister Emmerich should contemplate therein the present state of the Church and receive her mission for it, since its former holy occupants had hailed in spirit the advent of the Redeemer, had gazed upon the Church's career through coming ages, and had received their share in the good works that were to hasten Redemption.
艾曼丽修女在此婚房默观教会的现状，并接受她对教会的使命，这是再合适不过的，因为以前这房子里的圣祖在神魂中欢呼救世主的降临，凝视着教会在未来时代的事业，并在加速救赎的善举中得到了自已的一份功德。
This house with its numerous apartments, its spacious surroundings of gardens, fields, and meadows, was a symbol of the spiritual government of the Church;
这所房子拥有众多居室，周围是宽敞的花园、田野和草地，是教会属灵管理的象征；
with its various parts, its functionaries, with the intruders who laid it waste, it presented to the soul allowed to contemplate it a perfect representation of the Church in her different relations with the state and the country, with certain dioceses and institutions, in fine, with all the affairs connected with her government.
婚房以它的各个部分，其中的工作人员，以及破坏它的入侵者，呈现给向它默观的灵魂，婚房完美地代表了教会与国家、与某些教区和机构的不同关系，总之，其中所有的事物都与教会的治理有关。
The wrongs done her in her hierarchy, rights, and treasures, in the integrity of her faith, discipline, and morals, by the negligence, slothfulness and disloyalty of her own children;
教会因自己子女的疏忽、怠惰和不忠，教会的圣统制、权利和丰富的宝藏，在信仰、训导和品德的完整性上都受到了损害；
all that intruders, that is, falsescience, pretended lights, irreligious education, connivance with the errors ofthe day, with worldly maxims and projects, etc., endanger or destroy — all wereshown to Sister Emmerich in visions of wonderful depth and simplicity.
所有的入侵者，即伪科学、假光明、反宗教的教育、纵容当今的错误、世俗的准则和计划等等，危害或毁灭教会的传统——所有这些都以奇妙的深度而简单的异象呈现给艾曼丽修女。
The scenes of these visions were the Nuptial House and its dependencies, and thither was she conducted by her angel to receive her expiatory mission. Before considering the details of this action in vision, let us first glance at its hidden nature and signification.
这些神视异象的场景就是婚房及其附属设施，艾曼丽修女由护守天神带领去接受补赎的使命。在思考这个异象的细节之前，让我们先看一看异象隐藏的本质和意义。
We have already remarked that what Sister Emmerich did and suffered in contemplation was as real and meritorious in itself and its results, as were the actions find sufferings of the natural waking state.
我们已经说过，艾曼丽修女在默观中所做的事和所受的苦，就其本身和结果而言，都是真实和有功德的，就像在自然清醒状态中所受的苦一样。
This double operation sprang from one common source ; but for the perfect understanding of it, we must study her gift of contemplation. Her own communications will throw the greatest light upon the question, since they are both numerous and detailed.
这种双重工作（默观异象中的工作和自然状态下的工作）源于一个共同的来源；但为了完全理解这一点，我们就必须研究她的默观恩宠。她自己的讲述将最能阐明这个问题，因为讯息都是大量而详细的。
We can compare them with the testimonyof others favored with the same graces, with the decisions of the holy Doctors, and with the principles that guide the Church in her judgment of such phenomena. Sister Emmerich tells us that the gift of contemplation had been bestowed upon her in Baptism and that, from her entrance into life, she had been prepared in body and soul to make use of it.
我们可以将艾曼丽讲述的异象同其他享有同样恩宠的人的见证，同圣教会圣师们的决定，以及教会判断这种现象的指导原则进行比较。艾曼丽修女告诉我们，她在领洗时就被赋予了默观的恩宠，而且从她出生起，她的身心就已经为利用这种恩宠做好了充分的准备。
Once, she denominated this preparation,"A mystery of a nature verydifficult for fallen man to comprehend, one by which the pure in soul and body are brought into intimate and mysterious communication with one another."
有一次，她将这种准备定义为，「这是一种自然的奥秘，堕落的人很难理解，通过这种奥秘，凡纯洁的灵魂和身体彼此都被带入亲密而奥秘的交流中。」
The undimmed splendor of baptismal grace is then according to her the first, the chief condition for the reception of the light of prophecy, for the developing of a faculty in man, obscured by Adam's fall: viz., capability of communicating with the world of spirit without interrupting the harmonious and natural relation of body and soul Every man possesses this capability ;
因此，根据艾曼丽的观点，圣洗圣事恩宠的光辉，是接受异象和启示之光的首要条件，也是人与超性世界进展的一种能力，而这种能力被亚当的堕落所阻碍，即：与超性世界沟通的能力，且不妨碍身体与灵魂间和谐自然的关系，“每个”领洗的信徒当拥有的能力；
but, if we may so speak, it is hidden in his soul ; he cannot of himself overleap the barrier which separates the regions of sense from those beyond.
但是，是否我们可以这样说，这奥秘隐藏在人的灵魂中，他自己也无法跨越那道将感觉区域与其他区域分隔开来的屏障。
God alone by the infusion of superior light, can remove this barrier from the path of His elect; but seldom is such light granted, for few there are who rigorously fulfil the conditions exacted.
只有天主藉着超性之光的注入，才能将这道屏障从祂选民的道路上除去；但是这样的光很少有人被给予，因为很少有人能严格履行所要求的条件。
We may here remark that, according to the teachings of the great theologians, the principles and theory of contemplation laid down by Pope Benedict XIV to serve as a basis for the judgment of the Church, there exists no such thing as natural contemplation. Pope Benedict in no way requires a natural disposition thereto as a favorable condition for the infusion of prophetic light, the light of prophecy.
在此，我们可以指出，根据伟大神学家的教导，教宗本笃十四世制定的默观原则和理论，作为教会判断的依据，根本不存在天生的默观这一回事。教宗本笃绝不要求把天然的默观能力作为注入先知之光、预言之光的有利条件。
There is no such thing as the development of a natural faculty into the so-called clairvoyance. All phenomena produced in this region are, without exception, either simply the result of morbid perturbations, as in animal somnambulism, and consequently, in themselves something extremely imperfect or even abnormal ; or they are an over excitation of the mental powers and, thereby, an extension of the sensible faculty of apperception artificially produced by the action of mesmerism at the expense of the more elevated powers of the soul ;
根本不存在把天然的能力发展成所谓的超然的占卜能力这回事。在这个范围产生的所有现象，无一例外，要么只是病态干扰的结果，例如在无意识行为的梦游症中，因此，其本身是极其不完美的，甚至不正常的现象；要么它们是精神力量的过度兴奋，因此，是以牺牲灵魂更高的力量为代价，通过催眠的行为而人为产生的感知能力的延伸；
or, in fine, we may recognize in them a demoniacal clairvoyance to which mesmeric clairvoyance necessarily and profound degradation into which the human soul is plunged by mesmeric influence can have no other result. It is only in abandoning the truth: viz., the doctrine of the human soul, as set forth by the great Doctors, upheld and followed by the Church in her process of canonization, that we can fall into the erroneous and dangerous hypothesis of natural clairvoyance and support false theories upon facts less certain, less positively attested.
总而言之，我们可以在他们身上看到一种恶魔般的占卜能力，而通灵占卜术必然会导致人灵因催眠术的影响而陷入深层的堕落，它不会有其它结果。只有抛弃真理：即抛弃由伟大的教会圣师们所提出的、教会在她的宣圣列品过程中所坚持和遵循的人灵的教理，我们才会陷入通灵术的错误和危险的假设，才会在不太确定、不太明确的事实上支持错误的理论。
Before considering Sister Emmerich’s physical training in preparation for her action in vision, we shall glance at St. Hildegarde, that great mistress of the mystical life, since there exists so striking a resemblance between them.
在考虑艾曼丽修女为准备接受神视异象的行动，而做的身体上的补赎之前，我们先来看看圣希尔德加德——神秘生活的伟大女导师——因为她们之间存在着如此惊人的相似之处。
The latter, being directed by Almighty God to reduce her visions to writing, heard these words :
在全能的天主的指示下，圣希尔德加德把自己的神视异象写成了文字，她听到了这样的话：
"I who am the Living Light enlightening all that is in darkness, have freely chosen and called thee by My own good pleasure for marvellous things, for things far greater than those shown by Me to men of ancient times; but, that thou mayest not exalt thyself inthe pride of thy heart, I have humbled thee to the dust.
「我(天主)是光，我是照亮一切在黑暗中的生命之光，凭我自已的美意，我呼召了你，白白地拣选了你，召你来做奇妙的事，做远比我向古时的人所显明的更大的事。但为了不让你心因骄傲而自高自大，我已将你贬抑到尘土中。
The world shall find in thee neither joy nor satisfaction, nor shalt thou mingle in its affairs, for I have shielded against proud presumption, I have pierced thee with fear.
世界在你身上必寻不到快乐和满足，你也不能参与世俗的事，因为我保护你，不让你骄傲，我用惧怕刺透你。
I have overwhelmed thee with pain. Thou bearest thy sorrows in the marrow of thy bones, in the veins of thy flesh. Thy soul and thy senses are bound, thou must endure countless bodily pains that false security may not take possession of thee, but that, on the contrary, thou mayest regard thyself as faulty in all thou dost.
我使你痛苦不堪。你的忧伤深入骨髓，渗入血脉。你的灵魂和感官都被束缚，你必须忍受无数身体上的痛苦，以免虚假的安全感占据你，相反，你会认为自己所做的一切都是错误的。
I have shielded thy heart from its wanderings, I have put a bridle upon thee that thy spirit may not proudly and vain-gloriously exalt itself, but that in all things it may experience morefear and anxiety than joy and complacency, Write, then, what thou seest and hearest, O thou creature, who receivest not in the agitation of delusion, butin the purity of simplicity, what is designed to manifest hidden things."
我已保护你的心不再旁骛，我已给你系上缰绳，使你的心灵不再因骄傲和虚荣而自负，而是在所有事情上，你的心所经历的恐惧和焦虑多于喜悦和自满，那么，写下你所看到和听到的吧，你这受造物啊，你不是在妄想的激动中、而是在纯洁的朴素中、接受了旨在彰显隐秘事物的迅息。」
Her contemporary and biographer, the Abbot Theodoric renders this testimony : —"From her youngest years her purity shone so conspicuously that she seemed exempt from the weakness of the flesh.
她的同时代的传记作家，修道院院长提奥多里克提供了这样的证词：「她幼年起，她的纯洁就闪耀着耀眼的光芒，使她似乎摆脱了肉身的软弱。
When she had bound herself to Christ by the religious vows, she mounted from virtue to virtue. Charity burned in her breast for all mankind, and the tower of her virginity was protected by the rampart of humility, whence sprang abstinence in diet, poverty in clothing, etc.
当她用修道圣愿将自己与基督紧紧结合在一起后，她的美德便与日俱增。她的胸中燃烧着对全人类的仁爱之火，她的贞洁之塔被谦卑的壁垒保护着，从那时起，她开始节制饮食、衣着简朴等等。
As the vase is tried in the furnace of the potter, as strength is made perfect in infirmity, so from her earliest infancy, frequent, almost continual sufferings were never wanting to her. Very rarely was she able to walk and, as her body ever seemed near its dissolution, her life presented the picture of a precious death.
正如陶罐在陶工的窑炉中被磨炼，就像力量在虚弱中被练成，照样，从她幼年起，她就从未缺少过频繁的、持续不断的痛苦。她很少能走路，而且当她的身体几乎濒临崩溃时，她的生命呈现出一幅宝贵的死亡画面。
But in proportion as her physical strength failed, was her soul possessed by the spirit of knowledge and fortitude ; as her body was consumed, her spiritual fervor became inflamed." Hildegarde herself laid down as a law established by God, that the prophetic light was never received without constant and extraordinary sufferings. —
但是，她的身体越衰弱，她的灵魂就越被明达和刚毅的神恩所占据；当她的身体被消耗时，她的属神的热忱就燃烧起来了。」圣希尔德加德亲身践行了天主确立的法律，那就是没有持续不断的、非凡的痛苦，就不会得到天主的启示。
"The soul by its nature tends toward eternal life, but the body, holding in itself this passing life, is not in accordance with it ; for, though both unite to form man, yet they are distinct in themselves, they are two.
「灵魂的本质是趋向永恒的生命，但肉体本身却持有这个短暂的生命，与永恒的生命不符；因为虽然两者结合在一起构成了人，但它们本身是不同的，它们是两个。
For this reason, when God pours His Spirit out on a man by the light of prophecy, the gift of wisdom, or miracles, He afflicts his body by frequent sufferings, that the Holy Spirit may dwell in him.
因此，当天主藉著启示的光辉、上智的神恩或神迹，将天主圣神浇灌在一个人身上时，天主就借着频繁的痛苦让他身体受苦，好叫圣神居住在他里面。
If the flesh be not subdued by pain, it too readily follows the ways of the world, as happened to Samson, Solomon, and others who, inclining to the pleasures of the senses, ceased to hearken to the inspirations of the spirit; for prophecy, wisdom, and the gift of miracles give birth to delight and joy.
如果肉体没有被痛苦征服，它就很容易随波逐流，遵循世界的方式，就像发生在三松、撒罗满和其他人身上的事情一样，他们倾向于感官的享乐，不再听从圣神的声音；因为启示、智慧和神迹的恩宠，必叫人欢喜快乐。
Know, O thou poor creature, that I have loved and called by preference those that have crucified their flesh in spirit." St. Hildegarde continues : "I seek not repose, I am overwhelmed by countless sufferings, whilst the Almighty pours upon me the dew of His grace.
可怜的人啊，你要知道，我特别钟爱并优先召叫那些在心神里把他们的肉身钉在十字架上的人。」圣希尔德加德继续说：「我不寻求休息，我被无数的苦难所压倒，而全能的上主却将祂恩宠的甘露浇在我身上。
My body is broken by labor and pain, like clay mixed with water." And again, "It is not of myself that I utter the following words, - the veritable Wisdom pronounces them by my mouth.
我的身体因劳累和痛苦而破碎，就像掺了水的粘土。」又说：「我说出以下这些话，并非出于我自己，而是由我口中真正的智慧(天主上智)发出的。
It speaks to me thus : 'Hear these words, O creature, and repeat them not as from thyself. But as from Me, and taught by Me, dothou declare what follows :'
祂对我说：『人哪，听这些话，并复诵它们，不要像从你自己嘴里说出来那样。而是你要照着我的意思，照着我所教导的，述说以下的事：』
In the moment of my conception, when God awoke me by the breath of life in my mother's womb, He endowed my soul with the gift of contemplation. My parents offered me to God at my birth and in my third year I perceived in myself so great a light that my soul trembled; but unable yet to speak, I could say nothing of all these things.
当我在母腹中受孕的那一刻，天主以生命的气息，将我唤醒，赐给我默观的能力。在我出生的时候, 我的父母就把我献给了天主，在我三岁的时候，我发现自已身上有一道巨大的皓光，它使我的灵魂颤抖；但我还不能说话，所有这些事我都沒能讲出来。
In my eighth year I was again offered to God and destined for the religious life, and up to my fifteenth year I saw many things that I recounted in all simplicity. They who listened asked in amazement whence or from whom I had received them.
在我八岁的时候，我再次被奉献给天主，并注定要过修道生活。直到十五岁的时候，我看到了许多事情，我用最简单的方式讲述了这些事。听到的人惊奇地问我是从哪里领受的，从谁那里听来的。
Then I began to wonder within myself at this that, although seeing everything in my inmost soul, yet at the same time I perceived exterior objects by the sense of sight, and, as I never heard the like of others, I commenced to hide my visions as best I could.
然后，我开始在我的内心感到奇怪，虽然我看到了我灵魂深处的一切，尽管与此同时，我通过视觉感知到了外在的事物，因为我从来没有听到过别人也有类似的经历，我开始尽我所能地隐藏我的神视异象。
I am ignorant of many things around me, on account of the state of constant sickness in which I have lain from my birth to the present moment, my body consumed, my strength utterly wasted.
我对我周围的许多事情一无所知，因为从我出生到现在，我一直处于一种疾病的状态，我体弱多病，力量衰微。
When inundated with the light of contemplation, I have said many things that sounded strange to my hearers; but, when this light had grown a little dim, and I comported myself more like a child than one of my real age, I became confused, I wept, and longed to be able to keep silence. The fear I had of men was such that Idared not impart to any one what I saw."
当我沉浸在默观之光中时，我说了许多使听者听起来很奇怪的话；但是，当默观之光变得有点暗淡，我表现得更像一个孩子而不是我的真实年龄时，我感到困惑，我哭了，我渴望能够保持沉默。我害怕人，所以我不敢把我所看见的告诉任何人。」
How strikingly do not the above words characterize Sister Emmerich! Her body was from her birth a vessel of suffering and like Hildegarde, she too was told by the Celestial Spouse why she endured them : "Thy body is weighed down by pain and sickness that thy soul may labor more actively, for he who is in good health carries his body as a heavy burden."
以上几句话多么鲜明地描述了艾曼丽修女的特点！她的身体从出生起就是一个痛苦的容器，就像希尔德加德一样，她也被天上的净配告知她为什么要忍受这些痛苦：「痛苦和疾病压制你的身体，所以你的灵魂可以更积极地工作，因为健康的人要背負一个沉重的身体。」
And when, during the investigation, the Vicar-General expressed astonishment that she could have received a wound in the breast unknown to herself, she replied simply : "I did feel as if my breast had been scalded, but I never looked to see what it was ; I am too timid for that. From my childhood I have always been too timid to look upon my person. I have never seen it, I never think of it, I know nothing about it."
在调查过程中，当副主教听说她的胸前有一个她自己也不了解的伤口而表示惊讶时，她只简单地回答说：「我确实觉得我的胸好像被烫伤了，但我从来没有去看那是什么；我太胆小了。我从小就胆小，不敢正视自己。我从来没有去看过它，我也从来没有想过它，我对它一无所知。」
This was literally true, for Sister Emmerich had never thought of her body excepting to mortify it and burden it with suffering. In vain do we strive to understand her great love for penance and mortification.
这确实是事实，因为艾曼丽修女从来没有想过她的身体，除了让身体受苦受难之外。我们试图努力去理解她对补赎和苦修的热爱，但是徒然。
We may form some idea of it as witnessed in a monk in all the vigor of manhood, or in one advanced in years to whom but little sleep and food are necessary, or in the cloistered contemplative ; but in a young and delicate child, lively and ardent, employed in hard labor from her earliest years, having no example of the kind before her, it is truly astonishing !
我们可以从一个正处于盛年的修士，或一个年事已高、只需要很少睡眠和食物的修士，或一个隐居默观的修士，而思考补赎。但是，对于一个年轻娇弱、活泼热情、早年就从事艰苦劳动的孩子来说，在她之前没有这样的先例，这确实是令人震惊的！
How powerful must have been the strength infused into her young heart by the grace of the Holy Ghost ! We are prone to represent the saints to ourselves at immeasurable heights above us, and not amid weakness and miseries such as our own.
圣神的恩宠注入她幼小的心灵的力量是多么强大啊! 我们总是倾向于仰视圣人不可估量的高超圣德，而忽略他们有和我们一样的软弱的痛苦。
We see their sanctity, without reflecting on their heroic efforts in its attainment; we forget that the nature of these valiant conquerors was the same as our own, that they reached the goal only by patient struggling.
我们看到他们的圣洁，却不去反思他们为达到成圣的目的所作的英勇努力；我们忘记了这些英勇得胜者的本性是和我们一样的，他们是通过耐心的奋斗才达到成圣的目的的。
The practice of heroic virtue was as difficult for Sister Emmerich as for Blessed Clair Gambacorta, of Pisa (1302-1419), who tells us that fasting was so painful to her that once in herehildhood she struck herself in the stomach with a stool, in order to benumbthe pangs of hunger by pains of another kind.
艾曼丽修女和比萨的真福加辣·甘巴科尔塔（1302-1419）一样，难以践行英勇的美德。真福加辣告诉我们，禁食对她来说是如此痛苦，以至于童年时有一次她用凳子砸自己的肚子，以便用另一种疼痛来减轻饥饿的痛苦。
Like all children, she was exceedingly fond of fruit; to abstain from it cost her the greatest efforts. And have we not seen our own little Anne Catherine struggling against nature until penance and renunciation became, as it were, her only nourishment and the gift of angelic purity natural to her?
像所有的孩子一样，她特别喜欢吃水果。为了戒掉它，她付出了巨大的努力。难道我们没看到小安纳·加大利纳与其本性的抗争，直到补赎和克己成为她唯一的滋养，成为她天神般纯洁本性的恩宠吗？
By pain and mortification her body became in a measure spiritualized, dependent on the soul for its support, and endued with the capability of serving the latter as an instrument in the labors accomplished in vision.
通过痛苦和苦行，她的身体在一定程度上超性化了，依靠灵魂来支撑身体，并赋予身体作为灵魂的工具，有能力在异象中完成工作。
The following truth cannot be too strongly insisted upon : in those regions, to which intuitive light opens the way, the soul acts not alone as if separated from the body, but soul and body act together, according to the order established by God.
以下的真理再怎么强调也不为过：在那些直觉之光（神视）打开道路的区域，灵魂并非像与身体分离一样单独行动，而是灵魂和身体按照天主建立的秩序一起行动。
This truth flows of necessity from faith, which teaches that man can merit, expiate, suffer for another only as long as he is a viator acting in and with the body. Nothing throws more light upon this subject than the facts recorded in the life of St. Lidwina：
这一真理必然源于信仰，信仰教导我们，只有旅居尘世的人，在他身体内并和他身体一起行动时，才能为他人行善功、补赎和受苦。没有什么比圣李维娜生平中记载的事实更能清楚的说明这个问题了：
"When Lidwina," says an eyewitness, "returned from visiting the Holy Places, Mt. Olivet or Mt.Calvary, for instance, her lips were blistered, her limbs scratched, her knees bruised, her whole person bore not only the wounds made by her passage through briers, but even the thorns themselves remained in the flesh.
一位目击者说：「当李维娜从圣地的橄榄山或加尔瓦略山回来时，她的嘴唇起了泡，四肢划破，膝盖乌青，她的整个人不仅承受着她穿过荆棘时留下的伤口，甚至连刺也留在了肉里。
Her angel told her that she retainedthem as a visible, palpable proof that she had been to the Holy Places notmerely in dreams or in imagination, but really and truly bearing with her thefaculty of receiving sensible, corporeal impressions.”
她的天神告诉她，要她把这些伤痕作为一个看得见、摸得着的证据保留下来，证明她去过圣地，而不仅仅是在梦中或想象中，而是感官和肉体真真切切地感受到了的有形的印象。」
Once in vision she had to cross a slippery road on which she fell and dislocated her right limb and, when returned to consciousness, she found one eye bruised and inflamed. The pain in the limb and other members was violent for several days.
在异象中，有一次，她不得不穿过一条湿滑的路，在路上她摔倒了，右臂脱臼。当她恢复知觉时，她发现一只眼睛青肿发炎。胳膊和其它部位的疼痛持续了好几天。
In these far-off journeys she wounded sometimes her hands, sometimes her feet, and the marvellous perfume exhaled by her person betrayed to her friends whither she had been conducted.
在这些遥远的旅途中，她有时伤了手，有时伤了脚，她身上散发出的奇妙的香味，向朋友们透露她被带往的地方。
By a divine dispensation her soul not only communicated to her body the superabundant consolations it experienced, but it also employed the latter as an instrument, as a beast of burden in its journeys, and made it a share in the fatigue and accidents resulting therefrom.
通过天主的特恩，她的灵魂不仅把她所经历的丰富的安慰传递给她的身体，而且还把身体当作一种工具，当作旅途中的驮畜，使身体分担疲劳和由此产生的意外。
The soul of the saintly virgin struggled in her body, and her body struggled conjointly with her soul up to the moment of her last agony. They ran together the same career; they endured together the same hardships, like companions under the same roof.
圣洁贞女的灵魂在她的身体里挣扎，她的身体和她的灵魂一起挣扎，直到她最終的痛苦时刻。灵魂和身体从事着同样的事业，一起忍受同样的艰辛，就像同在一个屋檐下的同伴。
We must not, then, be surprised if they journey together, rejoice together in the Lord and, during the pilgrimage of this earthly life, receive together a foretaste of the glory that is to come, the first fruits of the Spirit, the abundant dew that falls from heaven.
因此，如果灵魂与肉体一起同行，一起在主里喜乐，在尘世生活的朝圣之旅中，一起预尝那将要来的荣耀，领受圣神初结的果实，领受那从天上降下的丰沛甘露，我们不会感到惊讶。
In all her supernatural journeys the angel was her companion and she treated with him as a friend with a friend. He constantly appeared to her surrounded by a wonderful light which surpassed the brilliancy of a thousand suns.
在李维娜所有超性的旅程中，天神是她的同伴，她对待天神就像对待朋友一样。天神不断地出现在她的面前，李维娜周围环绕着一种奇妙的光芒，比一千个太阳还要明亮。
On his forehead shone the sign of the cross, that Lidwina might not be deceived by the evil one, who often appears as an angel of light. At first she used to experience so great an oppression on her chest that she thought herself dying ; but the feeling passed as she became accustomed to the ecstatic state.
天神的额头上闪耀十字架的记号，以免李维娜被那经常以光明天神的形象出现的恶魔所欺骗。起初，李维娜常常感到胸口上有一种巨大的压迫感，她以为自己要死了；但当她习惯了这种神魂超拔境界后，这种感觉就消失了。
（注：神魂超拔境界：指人与天主非比寻常的结合，为宗教神秘经验之一；因热爱天主，人的感官功能暂时停止，心神游于物外之状态。）
She lay like a corpse perfectly insensible to external impressions whilst her spirit obeying the angelic voice, after a short visit to the Blessed Virgin's altar in the parish church of Schiedam whither the angel always led her first, set out on the journey imposed upon her.
她就像一具尸体一样躺着，完全不受外界的影响，她的灵魂则听从天神的声音。天神总是先领着她去斯希丹教区的教堂，在圣母台前短暂的拜访之后，就踏上了为她安排的旅程。
Now, Lidwina's sufferings were such as never to allow her to leave her bed; and yet many circumstances combined to certify to the truth of her spiritual and corporal ravishment.
现在，李维娜的痛苦是如此剧烈，以至于她再也不能离开她的床，然而，许多情况结合起来，证明了她精神上和肉体上的神魂超拔是真实的。
She tells us that more than once she was raised, bed and all, to the ceiling of her 'room by the force of the spirit; and the bruises she bore on her person after her journeys lend strength to her angel’s testimony that her body, as well as her soul, had shared in the rapture.
她告诉我们，她不止一次被超性的力量举到房间的天花板上，连床带人都被举了起来；她旅行后身上的伤痕，加强了她的护守天神的见证，证明她的身体和灵魂都分享了神魂超拔。
How this was effected the angel alone knew." There can, however, be no question hereof the material body, no question of the pious virgin's being caught up in her state of ordinary life.
只有天神知道这是如何实现的。然而，这里不存在物质身体的问题，也不存在虔诚的贞女在平凡生活状态下被接走的问题。
The angel only intended to say that her soul in its flights or, as St. Hildegarde expresses it, when it flashed through the realms of space like a ray of light, separated not from the body, ceased not its communication with that infinitely subtle fluid which we term the vital spirits which, in truth, belong to the body, but which are at the same time so closely connected with the nature of the soul as to form the first and chief instrument of its vital activity.
天神只是想说，李维娜的灵魂在飞翔时，或者用圣希尔德加德的话来说，当它像一束光一样闪过空间时，她的灵魂并没有脱离肉体，也没有停止与我们称之为生命之魂的无限微妙的流体的交流。这生命之魂实际上属于身体，但同时又与灵魂的本质紧密相连，构成了生命活动的首要和主要工具。
The more spiritualized the physical organism of God's chosen ones becomes (a result which follows extraordinary mortification), the more penetrating become also the vital spirits, like unto fire and, consequently, the nearer do they approach to the nature of the soul ;
天主所拣选的人的肉体越是超性化（这是非凡的苦修之后的结果），生命之灵，如不灭之火，越是具有穿透力，也就越接近灵魂的本质；
so that the latter, the soul, acting in vision as if out of the body and without the body, is rendered capable of communication with the world of spirit without really separating from the body, without actually loosening the natural and necessary bond that holds them together. It may be said, therefore, to act in a corporal manner.
因此，后者，即灵魂，在神视异象上的行动，好像行在身体之外，没有身体一样，能够与精神世界沟通，但却並未真正与身体分离，没有真正放松那将灵与体联系在一起的自然和必要的纽带。因此，我们可以说是灵魂以肉身的方式行事。
Freed from the confines of space and the obstacles opposed to it by the weight of the body, it can act in and with the body, effect that for which the senses serve as instruments and receive impressions through their medium. The interior senses, now become spiritualized, no longer offer resistance to the workings of the soul, but follow it whithersoever it leads.
灵魂既不受空间的局限也不受体重的阻碍，它可以在身体内与身体一起行动，以感官作为工具并通过感官的媒介接收感觉的影响。内在的感觉，现在变得超性化了，不再抵抗灵魂的运作，而是跟随灵魂到它所指向的任何地方。
Thus, the whole man, body and soul, acts in contemplation, suffers and operates, although the exterior organs of sense remain inactive and, as it were, closed, and the body, owing to its weight, cannot really follow the soul into the far-off regions through which it journeys.
因此，整个人，包括身体和灵魂，都在默观中行动，并受苦和运行，虽然外部感官仍然不活跃，因为它似乎是封闭的，而身体由于重量的关系，不能真正地跟随灵魂进入它所经过的遥远的地方。
We entirely reverse the natural relation existing between the soul and the body when we fancy that the former can receive without the intervention of the latter, impressions of material objects, impressions so powerful that they are forced, so to speak, to find an exit out of it into the body on which they exercise an action wholly new.
当我们认为灵魂可以在没有肉体干预的情况下，接受物质客体的印象时，我们就完全颠倒了灵魂与肉体之间存在的自然关系。可以说，物质客体的印象是如此强烈，以至于印象被迫找到一个出口，将其注入身体，在身体上进行一个全新的行动。
If we now consider the spiritual and supernatural preparation of a soul to dispose her for the reception of prophetic light, we shall see that, besides sanctifying grace, it is the infused virtue of faith that renders her capable of receiving and making use of this gift.
如果我们现在考虑一个灵魂为接受预言之光所做的属灵和超性的准备，我们就会看到，除了圣化的恩宠之外，正是注入的信德使灵魂有能力接受和使用这恩宠。
And yet, infused faith is not a simple condition, it is the proper cause and end, by virtue of which God bestows the gift of contemplation. For man to attain beatitude, the first, the most necessary of God's gifts, is the light of faith.
然而，注入信德并不是一个单纯的条件，而是天主赐予默观者特恩的正当原因和目的。人要获得真福，首先，也是最必要的天主的恩赐，就是信德之光。
All extraordinary gifts of grace relate to faith as the inferior to the superior, the means to the end, although the visible effects of these gifts are often more striking, more wonderful than the invisible, which are, however, incomparably more elevated.
所有非凡的恩宠都与信德有关，信德与恩宠，犹如上级对下级的关系，犹如手段与目的的关系，尽管这些看得见效果的恩宠(指神视异象恩宠)往往比看不见效果的恩宠更引人注目、更奇妙，然而纯正的信德恩宠，比神视异象恩宠，更是无比的崇高。
Faith, and not visions, is the source, the root of justfication. No one can draw near to God or bepleasing to Him without faith. It is by faith that Jesus Christ dwellsin the heart, and it is faith, and not visions, that seizes upon and appropriates the salvation offered with Him.
信德是成义的根源，神视异象却不是。没有信德，没有人能亲近天主，也不能讨天主的喜悦。耶稣基督借着信德住在人心里，并且是信德使人获得并拥有耶稣基督所赐的救恩，而不是异象。
St. Paul, in his epistle to the Hebrews, calls faith the substance, that is the real and essential possession of things hoped for, the real sign of invisible goods.
圣保禄在他写给希伯来人的书信中说出信德的本质：信德是所希望之事的担保，是未见之事的确证。 (希 11:1)
Although faith gives not a clear, precise intuition of the facts and mysteries of our Redemption, yet it excludes even the possibility of error or doubt, and enables the believer to acquire the immense treasures contained in God's revelations and promises to His infallible Church.
虽然信德没有对我们救赎的事实和奥秘给出一个清楚、准确的直观认识，但信德甚至排除了错误或怀疑的可能性，并使信徒能够获得天主对其教会的启示和应许中所包含的巨大宝藏。
The believer by virtue of his faith, possesses actually the goods acquired for him by the Redemption, however multiplied or admirable they may be; but, owing to his imperfect intelligence they are veiled from him just as the appearance and form of the future plant are concealed in the germ.
信徒凭借他的信德，实际地拥有了他通过被救赎而得到的宝藏，无论这些宝藏是多么的多，多么的令人赞叹；但是，由于人不完美的智慧，这些宝藏对他来说是隐蔽的，这就像未来植物的外观和形态隐藏在胚芽中一样。
To arrive at a clear perception of his treasures, to appreciate them as they deserve, he needs light to penetrate what is hidden, to read at a glance the history of by-gone ages, or the unfulfilled promises of the future.
信徒要想清楚地了解他的宝藏，欣赏它们应有的价值，他需要启示之光，这光能穿透隐藏的东西，一目了然地让他读懂过去的历史，或者未来还未实现的预许。
This Almighty God communicates by the angel guardian of the soul, who sustains its weakness and renders it capable of supporting its brilliancy. The angel's assistance is necessary; without it, the soul could never rise to the marvellous regions of contemplation.
全能的天主通过灵魂的护守天神来与信徒沟通，守护天神承担着灵魂的软弱，使灵魂有能力承受天主宝藏的光辉。天神的扶助是必要的；没有天神的扶助，灵魂就永远不会上升到美妙的默观境界。
The first effect of the angelic teaching is an awakening to the practices of the theological virtues ; for the soul receives this light, not to find in it a source of joy, but an increase of intelligent faith.
天神教导的第一个效果是唤醒超性三德的践行；因为灵魂接受了这启示，并不是要从中找到快乐的源泉，而是为了增加智慧的信德。
（注：theological virtues：超性三德：信、望、爱三德，是人直接对天主的敬礼行为。）
Therefore, in Sister Emmerich faith was never inactive. From her very Baptism, it manifested itself in uninterrupted acts of love, so much the more perfect as her soul never rested on sensible goods.
因此，在艾曼丽修女身上，信德永不懈怠。从她领洗的那一刻起，她的信德就以不间断的爱表现出来，由于她的灵魂从未停留在物质上，所以她的信德日趋完美。
St. Thomas teaches that faith holds the first rank in the spiritual life, since it is by faith alone that the soul is bound to God, the foundation and source of its life. As the body lives by the soul, the soul lives by God, and that which gives life to the soul is that which binds it to God, namely, faith.
圣多马斯教导我们，信德在超性生命中占首位，因为只有信德才使灵魂与天主紧紧相连，天主是生命的根基和源泉。正如身体靠灵魂而活，灵魂也同样靠天主而活；而能赋予灵魂生命的，又把灵魂与天主结合在一起的，就是信德。
This light made known to Sister Emmerich through the angel the signification of the Twelve Articles of the Creed, which is a summary of the mysteries of salvation hidden in God from all eternity, revealed first as a promise and, in the fulness of time, accomplished in Jesus Christ.
这启示之光通过天神让艾曼丽修女知道了《十二条宗徒信经》的含义，它是天主亘古以来所隐藏的救赎奥秘的总结，先以应许的形式启示出来，当时期一满，又在耶稣基督里成就了。
The whole history of Redemption, with all its circumstances of time, place, and actors, passed before her soul in pictures. Thousands of years could not separate her from these different events.
救赎的整个历史，以及所有的时间、空间和角色的情况，都在艾曼丽的灵魂面前以图画的形式传递。既便经过几千年也不能把她和这些不同的事件分开。
She saw all by faith and penetrated into the interior and mutual relation between the most remote and the most recent facts connected with our Redemption, standing face to face with one another, the promise and the fulfilment. Every outward sign of faith renewed its effects in her soul.
她凭信德看到一切，深入到与我们的救赎有关的最遥远和最近的事实之间的内在和相互关系，看到预许和成就彼此呼应。信德的每一个外在的迹象，都会在她的灵魂里产生新的影响。
Did she witness the administration of a Sacrament, its supernatural effects were revealed to her by floods of light which either flowed in upon the soul of the recipient or were repelled in their course, thus making known to her his spiritual disposition.
如果她亲眼目睹了圣事的施行，那么圣事的超自然效果就会通过光的流动向她显现，这些光要么流入接受圣事者的灵魂，要么在领受圣事的过程中被那人排斥，从而使她知道那人的灵性光景。
Were a pious picture placed under her eyes, she instantly perceived a representation infinitely more faithful than the one before her, since faith awakened in her soul a perfect image of the original.
如果把一幅虔诚的画放在她的眼前，她立刻就会发现另一幅比她眼前的这幅更加忠实的画，因为信仰在她的灵魂中唤醒了原画的完美形象。
Pious reading, holy conversation, the breviary, the chanting of psalms, everything, in fine, connected with religion, awoke in her emotions so strong and lively that, to resist absorption in vision, she was often obliged to use violence with herself.
虔诚的阅读、神圣的谈话、日课经、圣咏的吟诵，总之，与信仰有关的一切，都在她的感情中苏醒，是如此强烈和活跃，以致为了不让自己沉湎于神视异象，她常常不得不强力克制自己的情感。
Sister Emmerich tried several times to give the Pilgrim some idea of her contemplation, but in vain ; she could never satisfactorily explain the spiritual activity of her visions.
艾曼丽修女几次试图让朝圣者知道她的默观，但都失败了；她永远无法令人满意地解释她在神视异象中的属灵活动。
We quote what the Pilgrim was able to write on different occasions : —"I see many things that I cannot possibly express. Who can say with the tongue what he sees not with the bodily eyes? ……"
我们引用了朝圣者在不同场合写下的话：「我看到了许多无法表达的事情。有谁能用口述说他肉眼所不能见的呢？…… 」
"I see it not with the eyes. It seems as if I saw it with my heart in the midst of my breast. It makes the perspiration start !
「我不是用眼睛看的。好像用我的心在我的胸中看到的。它让我汗水涔涔！
At the same time I see with my eyes the objects and persons around me ; but they concern me not, I know not who or what they are. I am in contemplation even now whilst Iam speaking…… "
与此同时，我用我的眼睛看到我周围的物体和人；但它们与我无关，我不知道它们是谁或是什么。就算我现在说话的时候还仍在默观中…… 」
"For several days I have been constantly between the state of vision and the natural waking state. I have to do violence to myself. In the middle of a conversation I suddenly see before me other things and pictures and I hear my own words as if proceeding from another, as if coming out of an empty cask.
「几天来，我一直处于神视异象状态和自然清醒状态之间。我不得不强行克制自己。在一次谈话中，我突然看到在我面前的其它东西和图像，听到自己的话语仿佛来自另一个人，仿佛是从一个空桶里冒出来的。
I feel as if I were intoxicated and reeling. My conversation goes on coolly and often more animatedly than usual, but when it is over I know not what I have said, though I have been speaking connectedly. It costs me an effort to maintain this double state.
我觉得自己好像喝醉了，感到眩晕。我的谈话进行得很平静，而且常常比平常更生动，但当谈话结束时，我不知道自己说了些什么，尽管我一直在连贯地说话。我花了很大力气来维持这种双重状态。
I see passing objects dimly and confusedly like a sleeper awaking out of a dream. The second sight attracts me more powerfully, it is clearer than the natural, but it is not through the eyes……"
我朦胧而困惑地看到过往的事物，就像一个熟睡的人刚从梦中醒来。第二视觉更强烈地吸引着我，它比自然视觉更清晰，但它不是通过眼睛......。」
After relating a vision one day, she laid aside her work, saying : "All this day have I been flying and seeing; sometimes I see the Pilgrim, sometimes not. Does he not hear the singing ?
有一天，艾曼丽放下手中的活，叙述了一个异象，她说：「我这一整天都在飞翔，观看；有时我看到朝圣者，有时看不到。他没听见歌声吗?
It seems to me that I am in a beautiful meadow, the trees forming arches over me. I hear wondrously sweet singing like the clear voices of children.
我仿佛置身于一片美丽的草地上，树木在我的头顶上形成拱形。我听到就像孩子们清脆的声音，那样奇妙而甜美的歌声。
All around me here below is like a troubled dream, dim and confused, through which I gaze upon a luminous world perfectly distinct in all its parts, intelligible even in its origin and connected in all its wonders.
我周围的一切就像一场纷乱的梦，朦胧而迷茫，透过梦境，我看到了一个明亮的世界，它的各个部分都非常清晰，甚至连它的起源都是可理解的，它的所有奇妙之处都是相互联系的。
In it the good and holy delight more powerfully since one sees his way from God to God ; and what is bad and unholy troubles more deeply as the way leads from the demon to the demon in opposition to God and the creature.
在这明亮的世界中，当一个人看到，他从天主那里来又回到天主那里的道路，他会更强烈地感受到美好和神圣的喜悦。当看到与天主和受造物相对立的、从恶魔那里来又与恶魔同行的道路，他就会更强烈地感受到邪恶与圣洁的对立。
This life in which nothing hinders me, neither time nor space, neither the body nor mystery, in which all speaks, all enlightens, is so perfect, so free that the blind, lame, stammering reality appears but an empty dream.
在这种生活中，没有任何东西阻碍我，既没有时间，也没有空间；既没有肉体，也没有隐秘。一切都在诉说，一切都在启迪，它是如此完美，如此自由，那些生活中瞎眼的、瘸腿的、结巴的，都显得不过是一场空幻的梦。
In this state I always see the relics by me shining, and sometimes I see little troops of human figures floating over them in a distant cloud. When I return to myself, the boxes and caskets in which the shining relics lie reappear."
在这种状态下，我总是看到我身边的圣髑闪闪发光，有时我看到一小群人的身影在远处的云里飘过。当我回过神来时，那些放着闪闪发光的圣髑的盒子和箱子又重新出现了。」
Once the Pilgrim gave her a little parcel into which without her knowledge he had slipped a relic. She took it with a significant smile, as if to say she could not be so deceived, and laying it on her heart, she said :"I knew directly what you were giving me.
有一次，朝圣者给了她一个小包裹，在她不知情的情况下，朝圣者把一个圣髑放了进去。她带着意味深长的微笑接过它，仿佛在说她不会被误导似的。她把小包裹放在心上，说：「我一下子就明白你给我的是什么。
I cannot describe the impression it produces. I not only see, I feel a light like the will-of-the-wisp, sometimes bright, sometimes dull, blowing toward me as if directed by a current of wind.
我无法描述圣髑给我留下的印象。我不仅能看见，还能感觉到一束像“精灵之火”的光，时而明亮，时而暗淡，向我吹来，彷佛被一股风所引导。
I feel, too, a certain connecting link between the light and the shining body, and between the latter and a luminous world, itself born of light.
我也感到，在光和发光的物体之间，在发光的物体和一个发光的世界之间，存在着某种联系，而这个世界本身就是由光产生的。
Who can express it? — The light seizes me, I cannot prevent it from entering my heart; and, when I plunge in deeper, it seems as if I passed through it into the body from which it emanates, into the scenes of its life, its struggles, its sufferings, its triumphs!
谁能描述它?——这光摄住了我，我不能阻止它进入我的内心；当我深入其中时，我仿佛穿过它，进入了它所散发出来的主体，进入了它的生命、它的斗争、它的受苦、它的胜利的场景。
Then I am directed in vision as is pleasing to God. There is a wonderful, a mysterious relation between our body and soul. The soul sanctifies or profanes the body; otherwise, there could be no expiation, no penance by means of the body.
我就在异象中被引导，如天主喜悦的那样。我们的身体和灵魂之间有一种奇妙而神秘的关系。灵魂或是圣化身体或是亵渎身体；否则，就不能通过身体来赎罪，也不可能有忏悔。
As the saints whilst alive, worked in the body, so even when separated from it they continue to act by it upon the faithful. But faith is essential to the reception of holy influences.
正如圣人活着时在身体里工作一样，即使离开了身体，他们也会继续通过圣髑（遗骸）帮助信徒。但是信德是接受神圣影响的必要条件。
"Often whilst speaking with others on quite different subjects, I see far in the distance the soul of a deceased person coming toward me and I am forced to attend to it at once, I become silent and thoughtful. I have apparitions also of the saints in the same way"
「很多时候，当我和别人谈论不同的话题时，我远远地看到一个逝者的灵魂向我走来，我不得不立刻去关注他，我变得沉默和沉思。我也以同样的方式看到圣人们的显现。」
"I once had a beautiful revelation on this point, in which I learned that seeing with the eyes is no sight, that there is another, an interior sight which is clear and penetrating.
「在这一点上，我曾经得到过一个美好的启示，我知道了用眼睛看并不是视觉，还有另一种视觉，那是一种清晰透彻的内在视觉。
But, when deprived of daily Communion, a cloud obscures my clear inward sight, I pray less fervently, with less devotion, I forget important things, signs, and warnings, and I see the destructive influence of exterior things which are essentially false.
但是，当被剥夺了每日领圣体时，我的内在视线就会被一片乌云遮蔽，我的祈祷就会不那么热切，不那么虔诚，我就会忘记重要的事情、征兆和警告，我就会看到本质上是虚假的外部事物的破坏性影响。
I feel a devouring hunger for the Blessed Sacrament and, when I look toward the church, I feel as if my heartwere about to escape from my breast and fly to my Redeemer ……?
我对圣体圣事有一种如饥似渴的渴望，当我望向教堂时，我觉得我的心好像要从胸膛里飞出来，飞向我的救主……?
"When I was in trouble, because in obedience to my guide's orders I refused to be removed to another abode, Icried to God to direct me. I was overwhelmed with trials, and yet I saw so many holy visions that I knew not what to do. In my prayer I was calm.
「当我在患难中，因为服从护守天神的命令，我拒绝被迁移到另一个住处，我呼求天主指引我。我被试炼压得喘不过气来，当我看见了许多神圣的异象，不知道该怎么办时，在祈祷中，我平静下来了。
I saw a face, a countenance approach me and melt, as it were, into my breast as if uniting with my being. It seemed as if my soul becoming one with it returned into itself and grew smaller and smaller, whilst my body appeared to become a great massive substance large as a house.
我看见一张脸，一张面容向我走来，仿佛融入我的胸中，好像与我融为一体。我的灵魂似乎与这张脸融为一体，又回到灵魂自己，变得越来越小，而我的身体似乎变成了一个巨大的实体，大得像一座房子。
The countenance, (1) the apparition in me appeared to be triple, infinitely rich and varied, but at the same time always one. It penetrated (that is, its beams, its regards) into all the choirs of angels and saints. I experienced joy and consolation from it, and I thought : Could all this come from the evil spirit ?
这进入我里面的面容和显现，似乎是三重的，无限丰富而多样，但同时又总是一个。它也穿透（就是说，它的光芒，它的凝视）所有天神和圣人的歌咏团中。我从中体验到了喜悦和安慰，我想：难道这一切都是从邪灵而来的吗？
（1）This face, this countenance was the gift of vision, the light of prophecy proceeding from God, by which Sister Emmerich conversed with the saints and angels and received their communications.
（1）这张脸，这张面容是异象的恩赐，是来自天主的启示之光，艾曼丽修女通过它与圣人和天神交谈并接受他们的讯息。
And whilst I was thus thinking, all the pictures, clear and distinct like a series of bright clouds, passed again before my soul, and I felt that they were now out of me, at my side in aluminous sphere.
就在我这样想着的时候，所有的画面，就像一连串明亮的云彩一样清晰明了，又一次在我的眼前闪过，我觉得它们现在在我的外面，在我的身边，在一个发光的球体里。
I felt also that although I was larger, yet I was not so massive as before. There was now, as it were, a world outside of me into which I could peer through a luminous opening.
我也觉得，虽然我变大了，但不像以前那样庞大。现在，在我的身外，仿佛有一个世界，我可以透过一个明亮的开口窥视进去。
A maiden approached who explained this world of light to me, directed my attention here and there, and pointed out tome the vineyard of the holy Bishop in which I now had to labor.
一个少女走了过来，她向我解释这个光的世界，到处指给我观看，并只给我看我现在必须在那里劳动的圣洁主教的葡萄园。
"But I saw too on my left, a second world full of deformed figures, symbols of perversity, calumny, raillery and injury. They came like a swarm, the point directed toward me.
「但在我的左边，我也看到了另一个世界，那里到处都是畸形的身影，象征着变态、诽谤、嘲弄和伤害。他们蜂拥而至，矛头直指向我。
Of all that came to me from this sphere, I could accept nothing, for the just, the good were in the pure, luminous sphere on my right. Between these two spheres I hung by one arm poor and abandoned, floating, so to say, between heaven and earth.
来自左边球体中的一切，对我毫无影响，因为正义和善良就在我右边这个纯净而明亮的球体里。在这两个球体之间，我一只手臂悬挂着，可怜而被遗弃，可以说是漂浮在天地之间。
This state lasted long and caused me great pain ; still I was not impatient. At last, St. Susanna came to me from the luminous sphere with St. Liborius in whose vineyard I had to work.
这种状态持续了很长时间，给我带来了巨大的痛苦；但我并没有失去耐心。最后，圣苏珊娜和圣利波利乌斯从发光的球体来到我的面前，我必须在圣利波利乌斯的葡萄园里工作。
They freed me, and I was brought again into the vineyard which was uncultivated and overgrown. I had to prune the wild, straggling branches on the trellises that the sun might reach the young shoots.
他们把我放了出来，我又被带到了葡萄园里，葡萄园里没有人耕种，杂草丛生。我必须修剪棚架上那些蔓生的树枝，好让阳光照射到嫩枝上。
With great trouble I worked at a gap in the lattice. I gathered the leaves and decayed grapes into a pile, wiped the mould from others and, as I had no fine cloth, I had to take my kerchief.
我费了九牛二虎之力才把葡萄隔栅的缝隙堵上。我把树叶和腐烂的葡萄拾成一堆，擦去其他葡萄上的霉菌， 因为没有合适的抹布，我只好用我的头巾。
This labor tired me so that I lay on my bed next morning all bruised and sore ; I felt as if not a bone were left in my body. My arms still ache……"
这种劳动使我疲惫不堪，所以第二天早上我躺在床上，浑身青一块紫一块，并且酸痛。我觉得身上好像连一根骨头也没有了。我的胳膊还疼着……」
"The way in which a communication from the blessed is received, is hard to explain. What is said is incredibly brief; by one word from them I understand more than by thirty from others.
「接收来自圣灵魂的信息的方式很难解释。他们说的话简短得令人难以置信；他们说的一句话比别人说的三十句话让我明白得更多。
I see the speaker's thought, but not with the eyes; all is clearer, more distinct than in the present state. One receives it with as much pleasure as he hails a breeze in summer. Words cannot well express it……"
我看到说话者的思想，但不是用眼睛看到的；这一切都比现实状态更清晰更确切。一个人领受这些思想，就像他在夏天享受微风一样快乐。语言无法很好地表达这一切…… 」
"All that the poor soul said to me was, as usual, brief. To understand the language of the souls in purgatory is difficult. Their voice is smothered as if coming through something that dulls the sound; it is like one speaking from a pit or a cask.
「这个可怜的灵魂对我说的话，跟往常一样，非常简短。理解炼狱中灵魂的语言是困难的。他们的声音被闷住了，好像通过某种使声音模糊的东西传出来的；这就像一个人从坑里或桶里说话一样。
The sense, also, is more difficult to seize. Closer attention is required than when Our Lord, or my guide, or a saint speaks to me, for their words penetrate like a clear current of air, one sees and knows all they say. One of their words says more than a lengthy discourse……"
对炼灵的感觉也更难把握。与我们的主，我的天神，或圣人相比，我需要更集中注意力与炼灵们说话，因为我们的主及天神或圣人，他们的话像一股清风一样渗透进来，让人看到并知道他们所说的一切。他们的一句话比长篇大论更能说明问题…… 」
