注释一：补赎
Note One: Penance
补赎可以是内在的或外在的。
Penance can be either interior or exterior.
内在补赎包括为我们的罪感到忧伤，并坚定地决心不再犯这些罪，或任何罪。这不是一种断断续续的感觉，而是持续的，它构成基督徒灵魂正常状态的一部分，就像罪构成我们生命的一部分一样。
Interior penance consists of having sorrow for our sins with the firm purpose of not committing them, or any sin, again. This is not an intermittent sentiment but one that is constant, and it forms part of a Christian’s normal state of soul, just as sin forms part of our lives.
外在补赎是内在补赎的结果，包括为自己所犯的罪而自我惩罚。
Exterior penance is the result of interior penance and consists of inflicting punishment on oneself for the sins that he has committed.
外在补赎可以分为两类：非自愿的和自愿的。
Exterior penance can be divided into two categories: involuntary and voluntary.
外在补赎的主要类型，如果真的可以称之为补赎的话，是非自愿的。 这包括以孝顺的心接受构成我们人类处境的一切，如工作、苦难和死亡；以及使我们逐渐死去的一切，如年龄、疾病和衰弱、命运的逆转、疼痛、与亲人分离和哀悼等。我们永远不要忘记罪所带来的一切后果和惩罚（「必定死」：主对人说：「你若违背我，就必定死」）。让我们接受它的本来面目。
The chief type of exterior penance, if one can really call it penance, is involuntary. This consists of a filial acceptance of everything that constitutes our human condition, such as work, suffering, and death; and everything that makes us die bit by bit, such as age, sicknesses and infirmities, reverses of fortune, aches and pains, separations from and mourning of loved ones, etc. We should never forget all the consequences and punishment due to sin (“Morte morieris…”: “If you disobey me”, the Lord said to man, “you will die the death…”). Let us accept it just as it is.
在这第一个也是主要的非自愿补赎之外，还有自愿或自由选择的外在补赎。
To this first and chief type of involuntary penance is added exterior penance that is voluntary or freely imposed.
外在自愿补赎以三种方式实践：
Exterior voluntary penance is practiced in three ways:
（1）第一种方法与食物有关。当我们放弃饮食中非必要的东西时，我们实践的不是补赎，而是节制。当我们禁戒平常所吃的东西时，才是补赎。我们越是克制，补赎就越大；然而，我们必须注意不要损害健康。
(1) The first method is concerned with food. When we put aside whatever is not essential in regard to eating, we practice, not penance, but rather temperance. Penance comes about when we abstain from eating what is normal for us to eat. The more we do without it, the greater is the penance; however, we must watch out that we do not compromise our health.
（2）第二种方法涉及睡眠。同样，当我们放弃不必要的、使我们变得软弱和懒惰的东西时，这不是补赎。当我们减少正常和自然的睡眠量时，才是补赎。在不损害健康的前提下，我们减少得越多，补赎就越好。如果一个人有睡眠过多的习惯，他应该在短时间内减少正常的睡眠量，以达到适中。
(2) The second method deals with sleep. Here also there is no penance when we give up what is unnecessary and what causes us to be soft and lazy. There is penance when we reduce the amount of sleep that is normal and natural to us. And, provided our health is not harmed, the more we reduce it, the better is the penance. In case one has the habit of sleeping too much, he should cut back on his normal amount of sleep for a short time in order to come to a happy mean.
（3）第三种方法包括惩戒身体，换句话说，就是给身体造成肉体的疼痛。这是通过使用补赎工具来完成的：鞭子、苦衣、金属小链。在这种补赎中，只适合使用那些造成表面和外部疼痛而不会留下瘀伤的工具。注意：对于那些在退省期间或之外感到想要使用补赎工具的人来说，把自己置于一位谨慎的导师的指导之下，并遵从他在这件事上的建议，这一点至关重要。
(3) The third method consists of chastising the body, or in other words in inflicting physical pain on it. This is done by the use of penitential instruments: whipping cords, hairshirts, little chains made of metal. In this type of penance, it is proper to use only those instruments that cause superficial and external pain and do not result in leaving bruises. Note: It is of vital importance that a person who feels, either within the retreat or outside it, that he would like to use penitential instruments should put himself under the direction of a prudent director and abide by his advice in this matter.
让我们在这里添加两点说明：
Let us add here two remarks:
（1）自愿的外在补赎旨在实现三个主要效果：首先，为过去的过错作出补偿；其次，战胜自己——也就是说，约束我们的感性本性，使它顺服我们的良心；最后，寻求并获得我们热切渴望的恩典——例如，对罪的深切忧伤，或对我们的主基督在受难期间所忍受的痛苦的同情，或者为了澄清我们正在挣扎的某个问题所需要的光照。因这些原因，外在补赎与祈求祷告密切相关。
(1) Voluntary exterior penances aim at accomplishing three principal effects: first of all, to make satisfaction for past faults; next, to conquer oneself—that is to say, to order our sensible nature so that it will obey our conscience; finally, to seek and obtain a grace that we earnestly desire—for example, deep sorrow for sin or compassion for the pains and sufferings that Christ our Lord endured during his Passion or perhaps for light needed to clarify some question that we are wrestling with. For these reasons exterior penances are closely linked with the prayer of petition.
（2）当退省者在操练过程中没有达到他所渴望的——例如，对他的罪的悔恨感——他经常可以考虑改变他的饮食、睡眠或补赎的方式。因此，他应该在两三天内做一些补赎，然后在两三天内完全不做。补赎的属灵益处因人而异，这是一个事实。另一个事实是，我们经常因为感性或对健康的过分关注而停止做补赎。但也可能发生的是，一个人通过夸大他的补赎而对他的身体提出太多要求。我们的主神比我们更了解我们的人性，所以在补赎这件事上，我们必须通过尝试来找到适合每个人的方式。
(2) When the retreatant does not achieve what he desires during the course of the Exercises—for example, the feeling of contrition for his sins—it is often a good idea for him to make some changes in the way he eats, sleeps, or practices penance. Therefore, for two …or three days he should practice some penance and then for two or three days not perform any at all. It is a fact that the spiritual advantages of penances vary with each individual. Another fact is that we often stop doing penance because of our sensuality or because of an inordinate concern for our health. But it can also happen that a person can put too many demands on his body by exaggerating his penances. God our Lord knows our human nature infinitely better than we do, and so in this matter of penances we must experiment in order to find what is proper for each individual.