比起对耶稣的任何一种看法。 than either or in regard to Jesus.
要么他就是他所说的那位，要么他是个坏人。 Either he is who he says he is, or he's a bad man.
排除的是许多人今天采取的中间立场，就是说，亚当 是神，但他是个非常有趣、鼓舞人心的宗教教师。 What's ruled out is the middle ground that a lot of people take today, which is, well, Adam is God, but he's a very interesting, inspiring religious teacher.
其实，他不是。 Actually, he's not.
其实，他是个危险而奇特的人物。 Actually, he's sort of a dangerous, strange figure.
所以，正如他自己所说，要么你与我同在，要么你反对我。 So, as he himself says, either you're with me or you're against me.
要么你与我一同收聚，要么你分散。 Either you gather with me or you scatter.
他迫使人作出选择，这是其他任何宗教创始人都没有的。 He compels a choice the way no other religious founder does.
幽默的本质是对立面的结合，是不相称事物的相遇。 The essence of humor is the coming together of opposites, the meeting of incongruous things.
基督教的核心宣告是神成为人。 The central claim of Christianity is that God became human.
神成为我们中的一员，取了人性。 God became one of us, taking to himself a human nature.
为了使这幽默更为尖锐，神并没有首先出现在某个伟大的文化中心。 And to make the humor even more acute, God didn't first appear in some great cultural center.
他没有出现在罗马。 He didn't appear in Rome.
他没有出现在雅典或巴比伦。 He didn't appear in Athens or Babylon.
他出现在这里的伯利恒。 He appeared here in Bethlehem.
即使在今天，仍是个简单、卑微的地方，在耶稣的时代更是如此。 Even today, a simple, humble place, even more so in Jesus' time.
圣保罗论耶稣说：「他本有神的形像，不以自己与神同等为强夺的。 St. Paul said of Jesus, "Though he was in the form of God, Jesus did not deem equality with God something to be grasped.
反倒虚己，取了奴仆的形像。」 Rather, he emptied himself and took the form of a slave."
宇宙的主出于爱，成为我们的奴仆。 The master of the universe became, out of love, our slave.
这笑话奇妙地临到我们。 And the joke is marvelously on us.
耶稣在默默无闻中长大。 Jesus grew up in obscurity.
关于他生命的前30年，我们几乎一无所知，只知道他很可能受过木匠的训练。 We know almost nothing about the first 30 years of his life, except that most likely he was trained as a carpenter.
他不是拉比学派的一员。 He was not a member of a rabbinic school.
他不是文士、法利赛人或圣殿的祭司。 He was not a scribe or a Pharisee or a temple priest.
可以说，他是个平信徒。 He was, if you will, a layman.
但他在公元30年前后，以最非凡的方式出现。 But he emerged on the scene around the year 30 AD in the most extraordinary way.
在加利利的山丘上，这位木匠开始以空前大胆的方式宣讲，声称对律 法本身拥有个人权威，而律法是任何忠实拉比所认为的最终裁决。 In the hills of Galilee, this carpenter began to preach with an unprecedented and unnerving boldness, claiming personal authority over the Torah itself, which was the divine law that was considered the court of final appeal for any faithful rabbi.
他还行了大能的医治奇迹，显明对自然力量的掌控。 He also performed great miracles of healing and demonstrated a mastery over the very forces of nature.
福音书告诉我们，众人从四面八方来找他，大多数人都在想这人到底是谁。 The Gospels tell us that the crowds came at him from all sides, most of them wondering just who this man was.
我最大的担忧之一是耶稣被驯化，成为一个和善、温柔的人物。 One of my great fears is that Jesus becomes domesticated, so he's a nice, gentle figure.
我理解他的道德教导；他像许多其他人物，然后，我可能就忘记他了。 I understand his moral teaching; he's like many other figures, and then, see, I probably forget about him.
所以他像其他人一样；他是许多其他灵性人物的回声。 So he's like everybody else; he's an echo of a lot of other spiritual figures.
一旦发生这种情况，整个事情就崩溃了。 And the minute that happens, then the whole thing falls apart.
耶稣在他自己的生命中，以及复活之后，都是一个令人不安的人物。 Jesus was, in his own lifetime, and then after the resurrection, he was a deeply disconcerting figure.
他是一个颠覆性的人物。 He was a subversive figure.
所以我想恢复这一点。 And so I want to recover that.
在他公开出现后不久，耶稣带着门徒前往应许地的最北端 ，到了该撒利亚腓立比的地区，靠近今天的戈兰高地。 At a certain point, after his emergence on the public scene, Jesus traveled with his disciples to the far northern reaches of the Promised Land, to the region of Caesarea Philippi, near the present-day Golan Heights.
今天，人们可以看到耶稣时代在此地供奉潘神的庙宇遗址。 Today, one can see the ruins of a temple to the god Pan that stood on this site in Jesus' day.
就在这里，他问了他们一个非常特别的问题。 It was here that he asked them a very peculiar question.
那问题是：「人说我是谁？」 And that question was, "Who do people say that I am?"
耶稣没有问：「人怎样看我的教导？」 Jesus didn't ask, "What do people think of my teaching?"
或「我给人的印象如何？」 or "What impression am I making?"
这些都是合理的问题。 Reasonable enough questions.
他问的是：「人说我是谁？」 He asked, "Who do people say that I am?"
很难想象其他伟大的宗教创始人会问这样的问题。 It's hard to imagine another great religious founder asking such a question.
佛陀不会关注自己，我认为这是他的优点。 The Buddha wouldn't focus on himself, and I say it to his credit.
他会说：「我发现了一条道路；我希望你们知道。」 He would say, "There's a way I've discovered; I want you to know it."
穆罕默德不会关注自己。 Mohammed wouldn't focus on himself.
他会说：「我领受了启示；我希望你们知道。」 He'd say, "There's a revelation I've received; I want you to know it."
孔子不会说这是关于我的。 Confucius wouldn't say it's about me.
他会说：「这是我找到的道路。」 He'd say, "It's about this path that I found."
然后是耶稣。 Then there's Jesus.
他的问题是：「你们说我是谁？」 His question is, "Who do you say that I am?"
整个福音实际上就围绕这一点。 The whole gospel really hinges on this point.
关键在于耶稣的身份。 Jesus' identity personally is what it's about.
因为在整个福音书中，他始终以神的身份说话行事。 Because throughout the gospels, he consistently speaks and acts in the very person of God.
在路加福音中，耶稣说：「人到我这里来，若不爱我胜过爱自己的父母 、妻子、儿女、弟兄、姐妹，和自己的性命，就不能作我的门徒。」 In the Gospel of Luke, Jesus says, "Unless you love me more than your very life, more than your mother and father, you're not worthy of me."
你可能会想象一个宗教教师说：「除非你爱神胜过自己的性命……」 You might imagine a religious teacher saying, "Unless you love God more than your very life..."
但他说：「除非你爱我胜过世上最高的美善？」 But to say, "Unless you love me more than the highest goods in the world?"
耶稣对瘫子说：「小子，你的罪赦了。」 Jesus says to the paralyzed man, "My son, your sins are forgiven."
旁边的人立刻说：「这人是谁？ Right away the bystanders say, "Who does this man think he is?
除了神，谁能赦罪？」 Only God can forgive sin."
现在重点来了。 Now here's the point.
耶稣迫使人作出选择，这是其他任何宗教创始人都没有的。 Jesus compels a choice the way no other religious founder does.
他说：「不与我相合的，就是敌我的。」 Either you're with me, he said, or you're against me.
你明白为什么吗？ Do you see why?
如果他就是他所说的那位，我们就必须将整个生命献给他。 If he is who he says he is, then we have to give our whole life to him.
如果他是神，他就必须成为我们生命的中心。 If he is God, then he must be the center of our lives.
如果他不是他所说的那位，他就不是个好人。 If he's not who he says he is, he's not a good man.
他是个危险、误导的狂热分子。 He's a dangerous, misguided fanatic.
耶稣比任何其他人物，比任何其他宗教创始人，更迫使我们作出选择。 Jesus, more than any other figure, more than any other religious founder, compels us to make a choice.
马可福音第十章有一段奇怪的经文，很少有人评论。 There's a strange passage in the 10th chapter of Mark's Gospel that's rarely commented upon.
耶稣和他的门徒正从北方的加利利前往南方的耶路撒冷。 Jesus and his disciples are making their way from Galilee in the north to Jerusalem in the south.
马可这样说：「他们行路上耶路撒冷去，耶稣在前头走。」 Mark says this, "And they were going up to Jerusalem, and Jesus went before them.".
门徒就希奇。 And they were amazed.
跟从的人也害怕。 And as they followed, they were afraid.
我认为，这段不太引人注意的经文很有意义。 This obscure fragment is, I think, very telling.
人可能会对一位宗教教师感兴趣。 One might be intrigued by a religious teacher.
人可能会被一位灵性领袖吸引。 One might be captivated by a spiritual leader.
但希奇和害怕？ But amazed and afraid?
我们就想起在旧约中，敬畏和恐惧是对神的标准回应。 Then we recall that in the Old Testament, awe and fear are two standard responses to God.
明白了耶稣的独特性，我们就能更好地理解他的宣讲和行动。 Having grasped this uniqueness of Jesus, we can begin to look at his preaching and action with greater understanding.
他是道成肉身的神，耶和华在他子民中行走。 He was God in the flesh, Yahweh moving among his people.
耶稣是奇特的。 Jesus is strange.
我要抵制将他驯化的倾向，不把他变成一个古代的迪帕克·乔普拉。 I'm going to resist the tendency to domesticate him and turn him into, yeah, he's like an ancient Deepak Chopra.
他有有趣的灵性见解，福音书作者讲述这些很酷的故事来说明。 He had interesting spiritual insights, and the Gospel writers told these kind of cool stories to exemplify that.
我认为他是奇特的。 I think he was strange.
所以人们说他们希奇又害怕。 And so people say that they were amazed and afraid.
我不认为有人会对迪帕克·乔普拉感到希奇和害怕。 I don't think anyone's really amazed and afraid of Deepak Chopra.
他们可能觉得他有见地、有帮助，但我怀疑他们会希奇和害怕。 They might find him insightful and helpful, but I doubt they're amazed and afraid.
但当有人用五饼二鱼喂饱五千人时，那就有点吓人了。 But when someone takes five loaves and two fish and feeds 5,000, that's a little scary.
我认为如果我们过于驯化耶稣，就会剥夺他这一面。 And I think if we domesticate Jesus too much, we take away that dimension from him.
他们对耶稣赶鬼、行神迹、医治人的事实极感兴趣。 They were intensely interested in the fact that Jesus drove out demons, that he performed miracles, that he healed people.
甚至像平静风浪。 Even like the calming of the storm at sea.
当那事结束时，他们说：「这到底是谁？ When that's over, they say, "Who is this?
这人竟能平静……」 Who is this man who can calm the..."
我的意思是，他们对灵性导师了如指掌。 I mean, they knew all about spiritual gurus.
他们都有拉比、教师和有见地的人。 They all had rabbis and teachers and insightful people.
但他远远超越了这些。 But he was so far beyond that.
这人是谁，竟能平静海浪？ Who is this who's calming the sea?
古代以色列人热切期望耶和华成就四件大事。 The ancient Israelites ardently expected that Yahweh would accomplish four great things.
他要聚集并牧养他的子民。 He would gather and shepherd his people.
他要洁净耶路撒冷的圣殿。 He would purify the holy temple in Jerusalem.
他要战胜以色列的敌人。 He would overcome the enemies of Israel.
他要作为万国的主掌权。 And he would reign as the Lord of the nations.
令主的最初跟随者惊讶的是，耶稣亲自成就了这些事，但以最出人意料的方式。 What startled the first followers of the Lord was that Jesus himself accomplished precisely these things, but in the most unexpected way.
我站在加利利海的岸边。 I'm standing by the shore of the Sea of Galilee.
我在耶稣的故乡。 I'm in Jesus' home country.
他第一次就在这些山丘上宣讲。 It's in these hills here that he preached for the first time.
他的主题简单明了。 And his theme was simple and direct.
神的国近了。 The kingdom of God is at hand.
几个世纪以来，学者们为解释神的国的含义耗费了大量笔墨。 Now, oceans of ink have been spilled over the centuries by scholars trying to explain what the kingdom of God meant.
不妨问问，这些山丘上的人如何理解这个词？ It might be good to ask, what did people in these hills understand by that term?
他们会理解为支派正在被聚集。 They would have understood the tribes are being gathered.
在整个旧约中，神被描绘为一个伟大的聚集力量。 Throughout the Old Testament, God is portrayed as a great gathering force.
神按自己的心意形成一个子民，以色列，然后努力用以色列人作为磁石来聚集其余的列国。 God forms a people, Israel, after his own heart and then endeavors to use the Israelites as a magnet to gather the rest of the nations.
耶稣，作为道成肉身的耶和华，是如何做到这一点的？ How did Jesus, Yahweh in the flesh, do this?
他实行开放的筵席团契，邀请罪人、妓女、税吏、病人和被遗忘的人参加他的宴席。 He practiced open table fellowship, inviting to his festive meals sinners, prostitutes, tax collectors, the sick, and the forgotten.
他不仅仅是在体现包容的美德。 He was not simply exemplifying the virtue of inclusivity.
他是耶和华在聚集他的子民。 He was Yahweh gathering in his people.
这也解释了他为何医治那么多人。 This also explains why he healed so many.
在他那个时代的社会中，身体疾病被视为一种咒诅。 In the society of his time, physical illness was construed as a kind of curse.
而且在许多情况下，疾病或残疾使人无法与其他人一起敬拜。 And in many cases, sickness or deformity prevented one from worshiping with the rest of the community.
医治瞎子、聋子、瘸子和麻风病人，耶稣是耶和华在缠裹他子民的伤口，使他们恢复共融。 Curing the blind, the deaf, the lame, and the leprous, Jesus was Yahweh binding up the wounds of his people and restoring them to communion.
耶稣颠覆了他那个时代和地方的许多社会习俗。 Jesus turned upside down many of the social conventions of his time and place.
在一世纪的巴勒斯坦，男人不公开与女人说话。 In the Palestine of the first century, men didn't speak to women publicly.
但耶稣公开与井边的妇人交谈。 But Jesus spoke openly to the woman at the well.
那时虔诚的犹太人若触摸尸体，就会成为不洁净。 A pious Jew of that time would have been rendered ritually unclean by touching a dead body.
但耶稣触摸睚鲁女儿的尸体，使她复活。 But Jesus touches the dead body of the daughter of Jairus as he raises her back to life.
在耶稣的时代，如同在我们时代一样，人们在公共宴席上争取尊位。 In Jesus' time, as in ours, places of honor were sought at public banquets.
但耶稣告诉他的门徒要坐在末位。 But Jesus told his disciples to take the lowest places.
这一切都是为了建立神的国，聚集支派。 All of this was in service of building up the kingdom, gathering in the tribes.
谢谢。 Thank you.
我们俯瞰地球上最神圣的地方之一，圣殿山，对犹太人、基督徒和穆斯林来说都是圣地。 We're looking down at one of the most sacred places on the planet, the Temple Mount, sacred to Jews, Christians, and Muslims.
之所以如此神圣，是因为在那地方，现在你看到美丽的穆斯林 圣所岩石圆顶，曾经有耶和华，以色列人的神的伟大圣殿。 It is such a holy place because for a thousand years, right in that spot, where now you see the beautiful Muslim sanctuary of the Dome of the Rock, on that spot was the great temple to Yahweh, the God of the Israelites.
它是以色列人礼仪、宗教和文化生活的中心。 It was the center of Israelite liturgical, religious, and cultural life.
在他生命的高潮时刻，耶稣来到那里。 Well, to that place, at the climax of his life, came Jesus.
福音书说，他拿绳子作鞭子，赶出兑换银钱的人，推倒他们的 桌子，然后说：「你们拆毁这殿，我三日内要再建立起来。」 He took a rope of cords, the Gospel said, and he drove out the money changers, turned over the tables, and then he said, "I will tear down this place and in three days rebuild it."
用我们的术语，很难想象这是什么样的情景。 Well, it would be hard to imagine, in our terms, what this was like.
因为在耶稣的时代，宗教、社会和文化紧密相连，这颠覆了一切。 Because religion, society, and culture were so tightly bound in Jesus' time, this was upsetting everything.
这是你能做的最激进的事情，这可能最直接导致了耶稣的被钉十字架。 This was the most radical sort of thing you could do, and it's probably what led most directly to Jesus' crucifixion.
那么，他到底在做什么？ Well, what in the world was he doing?
这些话是什么意思？ What did these words mean?
要更全面地理解，我们必须明白圣殿的意义。 To understand it more fully, we have to understand what the temple meant.
我们再次想起，古代以色列人期望耶和华洁净圣殿，聚集他的子民来书写赞美。 Once again, we recall that ancient Israel expected Yahweh to cleanse the temples, to gather his people in to write praise.
一个简单但非常重要的属灵教导是：我们成为什么，就取决于我们所敬拜的。 A simple but very significant spiritual teaching is this: we become what we worship.
我们使自己与我们认为的最高善相一致。 We conform ourselves to what we consider the highest good.
神要他的子民赞美他，使他们能像他。 God wanted his people to praise him so that they might become like him.
这就是为什么耶路撒冷的圣殿，耶和华受敬拜的地方，对古代以色列如此重要。 This is why the Jerusalem temple, the place where Yahweh was worshipped, was so central to ancient Israel.
希望是通过以色列人正确的敬拜，吸引世界上所有的国家归向神。 The hope was that all the nations of the world would be attracted to God precisely through the right worship of the Israelites.
先知以赛亚这样说。 The prophet Isaiah put it this way.
万军之耶和华的殿必建立在诸山之顶，万民都要流归这山。 The mountain of the Lord of hosts will be raised above the other mountains, and to it all people will stream.
但以色列人一次又一次地陷入拜假神的罪中。 But the Israelites fell again and again into the worship of false gods.
有时是周围国家的神，也有财富、权力、民族主义和享乐的神。 Sometimes the gods of the surrounding nations, but also the gods of wealth, power, nationalism, and pleasure.
这就是为什么伟大的先知不断召唤国家回到对真神的敬拜。 And this is why the great prophets continually summon the nation back to the worship of the true God.
以色列的假敬拜在先知们看来，象征着耶路撒冷圣殿的腐败。 The false worship of Israel came to be symbolized for the prophets in the corruption of the Jerusalem temple.
以西结想象神的荣耀已经离开他的殿，等到圣殿被洁净时，有一天会再回来。 Ezekiel imagined that God's glory had left his temple and would one day return when the place was purified.
当它回来时，水将从殿中流出，更新世界。 And when it did, water would flow from its side for the renewal of the world.
现在我们可以开始理解耶稣关于圣殿的一些难解的话语和行动。 Now we can begin to understand some of Jesus' enigmatic sayings and actions in regard to the temple.
当他说「在这里有一人比殿更大」时，他是在指 自己为新的敬拜之所，是神性与人性相会的殿。 When he said in reference to himself, "You have a greater than the temple here," he was designating himself as the new place of worship, as the temple where divinity and humanity meet.
当他洁净圣殿时，他不仅仅是像六十年代的激进分子那样反对体制。 When he cleansed the temple, he was not simply a 1960s-style radical railing against the establishment.
他是在宣告对旧殿的审判，并确立自己为新的正当敬拜之所。 He was pronouncing judgment on the old temple and establishing himself as the new place of right praise.
在约翰福音中，耶稣明确表示，拆毁旧殿后，他要三日内重建。 In John's Gospel, Jesus specifies that after destroying the old temple, he would, in three days, rebuild it.
他指的是他身体的殿。 He was referring to the temple of his body.
耶稣被钉十字架后，罗马兵丁用枪扎他的肋旁，就有血和水流出来。 After Jesus' crucifixion, when the Roman soldier pierced Jesus' side, blood and water flowed out.
这代表了以西结伟大预言的应验：当耶和华的荣 耀回到殿中时，水将从殿中流出，恢复世界。 This represents the fulfillment of Ezekiel's great prophecy, that when the glory of Yahweh would return to the temple, water would flow from its side for the restoration of the world.
主要要明白的是，耶稣自己就是新殿。 Probably the main point to realize is that Jesus himself is the new temple.
他说：「你们拆毁这殿，我三日内要再建立起来」，指的是他身体的殿。 He says, "I'll tear down this old one and in three days rebuild it," talking about the temple of his own body.
所以复活的耶稣，如今作为教会的主，仍是正当敬拜之所。 So Jesus, risen from the dead and now the Lord of the church, remains the place of right praise.
耶稣自己是纯洁的。 Jesus is himself pure.
现在教会参与其中。 Now the church participates in that.
教会分享耶稣的主权。 The church shares in the lordship of Jesus.
因此，在其圣事、圣徒和基本结构中，教会也保持纯洁，成为正当敬拜之所。 And so in its sacraments, in its saints, in its essential structures, the church also remains pure, the place of right praise.
但教会也由有罪的人组成。 But the church is also made up of sinful human beings.
所以在几个世纪中，你会看到许多不良行为，许多腐败，许多负面现象。 So up and down the centuries, you're going to see lots of bad behavior, lots of corruption, lots of negativity.
保罗说，我们有这宝贝放在瓦器里。 Paul says we hold this treasure in earthen vessels.
这宝贝就是基督，他自己是新殿。 So the treasure is Christ, who himself is the new temple.
宝贝是圣事、礼仪、圣徒。 The treasure are the sacraments, the liturgy, the saints.
但它们被放在这些软弱、易碎的器皿中。 But they're held in these weak, fragile vessels.
这就是腐败的来源。 That's where the corruption comes in.
是的，那教会总是需要被洁净。 And yes, that church always needs to be cleansed.
是基督在教会中运行，有效地洁净它。 And it's Christ operating within the church who effectively cleanses it.
旧约中最引人注目的主题之一是将神描绘为战士。 One of the most evocative themes in the Old Testament is the portrayal of God as a warrior.
耶和华与以色列的敌人争战。 Yahweh fights against the enemies of Israel.
然而，以色列并不是世界上至高的国家。 Nevertheless, Israel was not the supreme nation of the world.
相反，在其历史过程中，它被埃及奴役，被非利士人攻击 ，被亚述人和巴比伦人掳掠，被希腊人和罗马人占领。 On the contrary, it was, in the course of its history, enslaved by Egypt, attacked by the Philistines, exiled by the Assyrians and the Babylonians, overrun by the Greeks and the Romans.
因此，以色列人开始梦想有一天神会最终与国家的敌人争战，使它成为世界的主导力量。 And so Israelites began to dream that one day God would definitively battle the enemies of the nation and make it the dominant power in the world.
所以，当耶稣以神的身份来临，说话行事时，我们不应感到丝毫惊讶，他是来争战的。 And so we shouldn't be the least bit surprised that when Jesus comes, speaking and acting in the very person of God, He comes to fight.
但他是多么奇特的战士。 But what a strange warrior he was.
我们第一次看到战士耶稣是在伯利恒，在今天圣诞教堂所在的马槽里。 Our first glimpse of Jesus the fighter is at Bethlehem, in the stable over which the Church of the Nativity stands today.
圣诞故事不仅仅是我们讲给孩子们的迷人故事。 The Christmas story is not just a charming tale we tell to children.
它充满了战士耶稣的主题，他是来争战的。 It's full of this motif of Jesus the warrior, the one who's come to fight.
伟大的英国作家C.S.路易斯说，耶稣如此安静地来到，是因为他要秘密潜入敌后。 C.S. Lewis, the great English writer, said that Jesus came so quietly in this unobtrusive way because he was meant to slip clandestinely behind enemy lines.
谢谢。 Thank you.
如果我们看路加对圣诞的记载，我们会清楚地看到这些战士的主题。 If we look in Luke's account of the Nativity, we see these warrior motifs quite clearly.
那故事是如何开始的？ How did that story open up?
提到当时最有权势的两个人：「当居里扭作叙利亚 巡抚的时候，凯撒奥古斯都下令要登记户口。」 By invoking two of the most powerful people of the time, they said, "While Quirinius was the governor of Syria, and when Caesar Augustus was the king of the world, a census was called."
居里扭，凯撒奥古斯都，古代世界中最显赫、最有权势的两个人。 Quirinius, Caesar Augustus, two of the most prominent, powerful people in the ancient world.
这正是你所期望的古代伟大诗篇和故事的开头，提到那些高高在上的人。 Well, that's how you'd expect great poems and stories in the ancient world to begin, by invoking the high and mighty.
但圣路加让我们大吃一惊，因为他说：「我的故事主要不是关于他们。 But then St. Luke pulls the rug out from under us because he says, "My story is not primarily about them.
我的故事是关于这个。」 My story is about this."
一对夫妇从奥古斯都帝国的一个偏远小镇赶往另一个。 A couple making their way from one dusty outpost of Augustus's empire to another.
关于马利亚和约瑟来到这里的伯利恒。 About Mary and Joseph coming here to Bethlehem.
这个故事将展开为两个皇帝的故事：罗马的奥古斯都和真正的新皇帝，基督耶稣。 And the story will unfold now as a tale of two emperors: Augustus in Rome and the true and new emperor, Christ Jesus.
我们听说马利亚来到伯利恒，来到这个地方。 We hear that Mary came to Bethlehem, to this place.
客店里没有地方。 There was no room at the inn.
所以他生在一个洞穴里，一个马槽里，周围有牲畜。 So he was born in a cave, a stable, with the animals around him.
古代世界中保护最周全的人是谁？ Who was the best protected person in the ancient world?
必定是罗马的凯撒奥古斯都。 It had to be Caesar Augustus in Rome.
但真正的新皇帝却毫无保护地来到。 But the true emperor, the new emperor, arrives unprotected.
想象一个新生婴儿，甚至连自己的头都抬不起来。 Imagine a newborn baby, too weak even to hold up his own head.
现在被包在布里，你能想象比这更软弱、更脆弱的形象吗？ And now wrapped up in swaddling clothes, can you imagine an image of greater weakness, vulnerability?
古代世界中最有权势的人是谁？ Who would be the most powerful person in the ancient world?
罗马的凯撒奥古斯都。 Caesar Augustus in Rome.
新皇帝，真正的皇帝，不是以世俗的方式强大，而是愿意在爱中被包裹、显得脆弱。 The new emperor, the true emperor, not powerful in that worldly way, but someone who's willing to be wrapped up and vulnerable in love.
古代世界中吃得最好的人是谁？ Who is the best-fed person in the ancient world?
必定是凯撒奥古斯都。 It had to have been Caesar Augustus.
他只需打个响指，就能得到任何他想要的感官享受。 Snap his fingers, get any sensual pleasure he wanted.
我们大多数人会认为这是美好生活的必需。 And most of us would think that's essential to the good life.
但真正的新皇帝不是被喂养的，而是成为世界的食物，被放在牲畜吃食的马槽里。 But the true emperor, the new emperor, is not one who is fed, but who becomes food for the world, placed in that manger where the animals eat.
再讲一个故事的细节。 One more detail from that story.
我们听说有天使向伯利恒周围山上的牧羊人显现。 We hear that an angel appeared to shepherds in these hills surrounding Bethlehem.
不要对天使产生浪漫的幻想。 Don't get romantic about the angels.
圣经中对天使的典型反应是恐惧。 The typical reaction to an angel in the Bible was fear.
想象来自另一个维度的现实，这更高的力量突然闯入这个世界。 Imagine this reality from another dimension, this higher power suddenly breaking into this world.
恐惧是恰当的反应。 Fear is the proper reaction.
天使报了好消息，然后说，与那天使一同出现了天军。 The angel announces the good news, and then it says, with that angel there appeared a stratios of angels.
我们常将这个词译为「天军」，但它的意思是「军队」。 We often translate that word as host, but that word means army.
我们的词「战略」和「策略」就源于此。 Our words strategy and strategic come from that.
与那天使一同出现了一支天使的军队。 With that angel there appeared an army of angels.
古代世界中谁拥有最大的军队？ Who had the biggest army in the ancient world?
凯撒奥古斯都，这就是他能统治世界的原因。 Caesar Augustus, which is why he was able to dominate it.
你明白路加在说什么吗？ You see what Luke is saying?
他的军队与这婴孩王的军队相比算不了什么，这天军，这天使 的军队，不用世俗的武器，而是以勇气、公义和非暴力争战。 His army is nothing compared to the army of this baby king, this stratios, this army of angels, who will fight not with the puny weapons of the world, but will fight with courage and with justice and with nonviolence.
但这婴孩王拥有更大的军队。 But the baby king has got the bigger army.
先知以赛亚有一句话说，当弥赛亚来临时，就像耶和华露出他圣洁的膀臂。 There's a line in the prophet Isaiah that says, when the Messiah comes, it'll be like Yahweh bearing his holy arm.
这意味着卷起袖子，露出他强有力的膀臂来征服。 That meant rolling up his sleeve and bearing his powerful arm for conquest.
这里有一个伟大的细节。 Here's a great detail.
耶和华的圣臂就是婴孩耶稣从马槽中伸出的手臂。 That holy arm of Yahweh is the arm of the baby Jesus coming out of the crib.
谁能想到神的能力会以这样的方式降临？ Who would have expected the power of God to arrive in that way?
但从这里开始的战斗，这两个皇帝的对峙，在十字架上得到了实现。 But the battle that begins here, this lining up of the two emperors, comes to its fulfillment on the cross.
在那里，这位长大成人的婴孩王将进行他的最后一战。 And it's there that this baby king, now come of age, will engage in his final battle.
圣经的诗意之一是神如此出人意料。 Part of the poetry of the Bible is that God is so unexpected.
神就是爱。 That God is love.
这是一个奇特的信息。 That's a strange message.
这绝不是一个常见的信息。 That's not a common message at all.
神是强大、威严和审判的。 That God would be powerful and lordly and judgmental.
这似乎更自然。 That seems much more natural.
神是爱，因此自我倒空。 That God is love and therefore self-emptying.
神以婴孩的形象降临，是基督教恩典和诗意的一部分。 That God would come as a child is part of the grace and poetry of Christianity.
他们明白了这一点。 They got that.
最初的基督徒看到了这一点。 The first Christians saw that.
我想，他们在其中的诗意和悖论中得到了某种喜悦。 And they kind of delighted, I think, in the poetry and the paradox of it.
谢谢。 Thank you.
在棕树节，耶稣进入圣城，被称颂为大卫的子孙。 On Palm Sunday, Jesus entered the holy city, hailed as the son of David.
他以大卫的战士身份来临。 He came as a Davidic warrior.
然后，正如我们所见，他上了圣殿，在那里挑起争端。 Then, as we saw, he went up to the temple precincts, and there he picked a fight.
随着圣周的展开，似乎从他出生时起反对他的所有势力都全力以赴地来迎战他。 As Holy Week unfolded, it's as though all the powers that had opposed him from the time of his birth came out in full force to meet him.
耶路撒冷的圣墓教堂建在耶稣被钉十字架和埋葬的地方。 The Church of the Holy Sepulchre in Jerusalem is built over the very sites of the crucifixion and burial of Jesus.
因此，它纪念并保存了战士耶稣进行最终斗争的战场。 It commemorates and preserves, therefore, the battlefield where Jesus the warrior engaged in his ultimate struggle.
当你阅读福音书中那些丰富的受难叙述时，你会看到各种形式的人性失常。 When you read those densely textured passion narratives in the Gospels, you see all forms of human dysfunction on display.
耶稣遭遇了仇恨、否认、背叛、暴力、愚蠢、制度的不公和无比的残酷。 Jesus is met by hatred, by denial, by betrayal, by violence, by stupidity, by institutional injustice, by incomparable cruelty.
似乎所有的人性黑暗都出来迎战他。 It's as though all of human darkness comes out to meet Him.
在这里，在各各他山上，他进行这最后的战斗。 And here, on Mount Calvary, he does this final battle.
但他没有以更多的暴力回应。 But he responds not with more violence.
相反，他让这一切黑暗涌向他。 Rather, he allows all of this darkness to wash over him.
他承担了世人的罪。 He takes upon himself the sins of the world.
他说：「父啊，赦免他们。 And he says, "Father, forgive them.
因为他们所做的，他们不晓得。」 They know not what they do."
似乎在十字架上，耶稣中断了那从一开始就困扰人 类的暴力与反暴力、复仇与反复仇的可怕循环。 It's as though on the cross, Jesus interrupts that terrible play of violence and counter-violence, of vengeance and counter-vengeance, which has bedeviled the human race from the beginning.
似乎圣父拿起那十字架，将它置于运作中，以中断这个可怕的过程。 It's as though God the Father takes that cross and He puts it in the works to interrupt this terrible process.
耶稣除去世人的罪，这就是他争战的方式。 Jesus takes away the sins of the world, and that's how He fights.
哈利路亚，哈利路亚，哈利路亚，哈利路亚。 Alleluia, Alleluia, Alleluia, Alleluia.
阿们。 Amen.
是什么阻止我们说耶稣只是一个失败的革命者？ What prevents us from saying that Jesus wasn't simply a failed revolutionary?
一个鼓舞人心的理想主义者，但如阿尔伯特·施韦泽所说，被历史的车轮碾碎。 An inspiring idealist, but, as Albert Schweitzer said, ground under by the wheel of history.
阻止我们这样说的是复活这个顽强而令人不安的事实。 What prevents us from saying that is the stubborn and unnerving fact of the resurrection.
新约学者N.T.赖特说，仅从历史角度来看，若没有 复活，几乎无法解释基督教作为弥赛亚运动的兴起。 The New Testament scholar N.T. Wright says, simply from a historical standpoint, it's practically impossible to explain the emergence of Christianity as a messianic movement apart from the resurrection.
如果你想要最明确的迹象表明某人不是以色列的弥赛亚，那就是他死于以色列敌人的手中。 If you wanted the clearest indication that someone was not the Messiah of Israel, it would be his death at the hands of Israel's enemy.
我们看到弥赛亚应当聚集支派。 We've seen the Messiah was supposed to gather the tribes.
他应当领导国家，击败以色列的敌人。 He was supposed to lead the nation and defeat the enemies of Israel.
因此，最明确的迹象表明某人不是弥赛亚，就是他被罗马人钉在十字架上。 Therefore, the clearest indication possible that someone was not the Messiah was that he was crucified by the Romans.
公元132年，巴尔·科赫巴领导了一场革命。 In the year 132, Bar Kokhba led a revolution.
许多人说他是弥赛亚。 Many said he was the Messiah.
他们铸造了「巴尔·科赫巴元年」的硬币。 They minted coins saying "Year One of Bar Kokhba."
他的革命被镇压，他被罗马人处死，没有人认为他是弥赛亚。 His revolution was put down, he was put to death by the Romans, and nobody thinks he is the Messiah.
然而这些最初的基督徒正是这样宣告。 Yet these first Christians proclaim precisely that.
保罗说：「耶稣基督」，耶稣基督，就是希腊文的耶稣弥赛亚。 Paul says, "Jesus Christos," Jesus Christos, simply his Greek version of Yeshua Mashiach, Jesus the Messiah.
最初的门徒为此殉道；他们走遍世界，宣告他是犹太人的弥赛亚。 The first disciples went to their deaths; they went to the ends of the world proclaiming that he is the Messiah of the Jews.
若没有耶稣从死里复活的事实，你如何解释这一切？ How can you explain that apart from this fact of the resurrection of Jesus from the dead?
太多当代学者试图解释复活为虚无。 Far too many contemporary scholars try to explain away the resurrection.
哦，那是个神话，是个传说，是个象征，是耶稣 事业延续的标志，他是个伟人，现在与神同在。 Oh, it's a myth, it's a legend, it's a symbol, it's a sign that Jesus' cause goes on, that he's a great man who now lives with God.
拜托。 Come on.
一世纪的人没有一个会觉得这些说法有丝毫说服力。 Nobody in the first century would have found any of that the least bit convincing.
你能想象保罗冲进哥林多说：「我要宣讲一个非常鼓舞人心的死人」吗？ Can you imagine Paul tearing into Corinth and saying, "I want to proclaim a dead man who's very inspiring?"
没有人会认真对待他。 No one would have taken him seriously.
相反，保罗在哥林多反复说的是：「复活，复活。」 Instead, what Paul said in Corinth over and over again was, "Anastasis, Anastasis, resurrection, resurrection."
那是第一个伟大的基督教信息。 That was the first great Christian message.
福音书告诉我们，复活的耶稣向楼房里的门徒显现。 The Gospels tell us that the risen Jesus appeared to the disciples in the upper room.
他做了两件事。 He did two things.
首先，他展示了他的伤口。 First, he showed his wounds.
不要忘记世人的罪行所造成的。 Don't forget what the sin of the world did.
但随后他说：「愿你们平安。 But then he says, "Shalom.
平安。」 Peace."
这是世界不能给予的平安。 This is the peace that the world can't give.
神的爱比我们最大的敌人——罪和死——更强大。 God's love is more powerful than our greatest enemies, which are sin and death.
这正是保罗见到复活的基督后能说：「我深信无论是死是生，是天 使，是掌权的，是有能的，是现在的事，是将来的事，是高处的， 是低处的，是别的受造之物，都不能叫我们与神的爱隔绝。」 This is precisely why Paul, once he had seen the risen Christ, could say, "I am certain that neither death nor life, neither angels nor principalities, neither height nor depth, nor any other power can ever separate us from the love of God."
保罗怎么知道的？ How does Paul know that?
因为我们杀了神。 Because we killed God.
而神以赦免的爱回来。 And God returned in forgiving love.
我们看到拉丁宗主教的就职典礼，他是这座教堂的主教，这教堂在某种程 度上是整个基督教的母堂，他们以这种军事方式进入这非暴力的教堂。 We're seeing the installation of the Latin patriarch, so the one who's the bishop of this church, which in some ways is the mother church of all of Christianity, and that they're marching in in this military way into this church of nonviolence.
所以战士耶稣赢得了他的战斗，但他是通过对抗罪和死亡。 So Jesus the warrior won his battle, but by fighting sin and death.
因此，我们以军乐伴随这仪式，显得既美丽又恰当。 And so it's kind of beautiful and appropriate that we accompany that with a military march.
但这并不是惯常的方式。 But it's not the customary manner.
正是在这里，这种新的战斗方式取得了胜利。 It's this new way of fighting that was won right here on this spot.
我就是喜欢战士耶稣的形象，因为他是个奇特的战士。 I just love that image of Jesus the warrior because he's a weird warrior.
他是个非常不寻常的战士，不是以预期的方式，但他是来争战的。 He's a very unusual warrior, not in the expected way, but he's come to fight.
他来对抗邪恶的力量、暴力的力量、仇恨的力量。 He's come to fight the power of evil and the power of violence, the power of hatred.
伟大的启示是他用十字架的武器争战。 And the great revelation is that he fights with the weapon of the cross.
他与本丢·彼拉多进行了一场对决。 And there's this mano a mano with Pontius Pilate going on.
我们从一开始就看到了。 And we saw that from the very beginning.
是耶稣与罗马皇帝的对决。 It's Jesus and the Roman Emperor kind of going mano a mano.
最后，彼拉多以为他赢了。 And at the end, Pilate thinks he's won.
但事实上，是彼拉多被十字架的力量所压倒。 But in fact, it's Pilate who's been overwhelmed by the power of the cross.
每当十字架被高举时，这就在全世界被宣告。 And that's proclaimed all over the world whenever the cross is held up.
因为十字架？ Because a cross?
你为什么要高举十字架？ Why would you hold up a cross?
如果你在一世纪高举十字架，他们会认为你疯了。 If you're in the first century and you're holding up a cross, they think you're out of your mind.
他们会认为你是个疯子。 They think you're a lunatic.
你高举这个残酷的刑具。 You're holding up this brutal instrument of torture.
但这正是讽刺。 But that's just an irony.
这是对抗。 It's an in-your-face.
这是嘲讽。 And it's a taunt.
这是嘲讽。 It's a taunt.
就像，你以为死亡能吓倒我们？ Like, you think death scares us?
你以为我们害怕吗？ You think we're afraid of that?
全世界都害怕。 The whole world's afraid of that.
那是你能想象的最可怕的事。 That's the most frightening thing you can imagine.
而我们说：「我不怕。 And we're saying, "I'm not afraid of it.
因为神战胜了它。」 Because God conquered it."
谢谢。 Thank you.
在复活的光照下，最初的基督徒明白有一位新的万国之王。 In the light of the resurrection, the first Christians understood that there was a new king of the nations.
因此，他们认为自己的任务是向全世界宣告这个事实。 They therefore saw their task as announcing this fact to all the world.
如果今天有人想要尽可能广泛地传播一个信息，他会前往纽约、洛杉矶或伦敦。 If someone today had a message that he wanted to get out as widely as possible, he would head for New York or Los Angeles or London.
最初的耶稣信徒带着类似的希望，前往罗马。 The first believers in Jesus went, with a similar hope, to Rome.
在罗马广场上矗立着提图斯凯旋门，为纪念公元70年罗马人毁灭 耶路撒冷而建。你可以在拱门内看到罗马士兵抬着圣殿的灯台。 In the Roman Forum stands the Arch of Titus, which was built to commemorate the destruction of Jerusalem by the Romans in 70 AD. You can see on the inside of the arch a depiction of Roman soldiers carrying the menorah from the temple.
那些士兵和建造拱门的人可能认为：「这就是犹太宗教的终结。 Those soldiers and those who made the arch probably thought, "That's the end of the Jewish religion.
这就是以色列神的终结。」 That's the end of the God of Israel."
极大的讽刺是，就在那时，彼得、保罗和他们的基督徒同伴来到罗 马，以色列的神以耶稣的身份来到罗马，并通过罗马传向全世界。 The supreme irony was that at that very moment, as people like Peter and Paul and their Christian companions came here to Rome, the God of Israel was coming in the person of Jesus to Rome and through Rome to all the world.
圣保罗一见到复活的基督，就立刻明白了这一点。 St. Paul, once he had seen the risen Christ, understood this immediately.
这就是为什么在他所有的书信中，我们都能找到这句话：「耶稣是主。」 And that's why in all of his letters we find this phrase, "Jesus Kyrios."
耶稣是主。 Jesus is the Lord.
对我们来说，这听起来像是一个平淡的属灵声明。 Now to us that sounds like a rather bland spiritual statement.
但在耶稣的时代，这些是战斗的话语。 But in Jesus' time, those were fighting words.
因为那个时代的口号是「凯撒是主」。 Because the watchword of the era was, "Caesar Kyrios."
凯撒是主。 Caesar is the Lord.
凯撒是应当最终效忠的对象。 Caesar is the one to whom final allegiance is due.
保罗向世界传的信息是：「不，不是凯撒。 The message Paul had to the world was, "No, not Caesar.
耶稣是主，耶稣是主。」 Jesus Kyrios, Jesus is the Lord."
圣马可住在卡比托利欧山的坡上。 On the slopes of the Capitoline Hill, St. Mark lived.
马可在大约公元70年写了第一部福音书。 And Mark wrote, around the year 70, the first Gospel.
那是在马可的朋友彼得和保罗被残酷处死几年后写的。 It was written a few years after Mark's friends, Peter and Paul, had been brutally put to death.
马可在他的福音书开头写道：「神的儿子，耶稣基督的福音。」 And Mark wrote this in the opening line of his Gospel: "The good news about Jesus Christ, the Son of God."
对我们来说，这听起来足够属灵，但这两句话是战斗的话语。 Again, it sounds spiritual enough to us, but those two were fighting words.
「福音」，他用的希腊词，是用来描述帝国胜利的。 "Euangelion," that's the Greek he used, glad tidings, was a word used to describe an imperial victory.
当凯撒赢得大战时，他派使者前去传「福音」，就是这胜利的好消息。 When Caesar won a great battle, he sent messengers ahead with the word "euangelion," there's good news about this victory.
看看马可在说什么，以及它多么颠覆。 See what Mark is saying and how subversive it was.
真正的好消息与凯撒无关。 The real good news has nothing to do with Caesar.
它与凯撒处死而神使他从死里复活的人有关。 It has to do with someone that Caesar put to death and that God raised from the dead.
它与耶稣基督有关。 It has to do with Jesus Christ.
然后，为了更强调这一点，他称他为神的儿子。 And then, just to rub it in, he calls him the Son of God.
那是一个帝国的称号。 That was an imperial title.
凯撒是神的儿子。 Caesar was the Son of God.
马可在说，不是凯撒，而是基督。 Mark is saying, not Caesar, but rather Christ.
想象一下，他身处兽腹。 And imagine now, he's in the belly of the beast.
他在杀害他朋友的帝国的心脏。 He's in the heart of the empire that killed his friends.
他却说出这些颠覆性的革命话语。 And he says these subversive revolutionary things.
2005年4月，本笃十六世被选为教宗。 In April of 2005, Pope Benedict XVI was elected.
他走到圣彼得大教堂的前廊，围绕他的是刚刚选举他的枢机主教们。 He came out here on the front loggia of St. Peter's, and then gathering around him came all the cardinals who had just elected him.
镜头捕捉到了芝加哥的乔治枢机主教那异常沉思的表情。 The cameras caught the remarkably pensive expression of Francis Cardinal George of Chicago.
乔治枢机主教回家后，记者问他：「当你从圣彼得大 教堂的廊台眺望时，你在想什么？」他这样回答。 When Cardinal George got home, the reporters asked him, "What were you thinking of as you were looking out from the loge of St. Peter's?" Here's what he said.
他说：「我凝视着大竞技场，望向帕拉蒂尼山，那里曾是罗马皇帝统 治的地方，他们曾俯视基督徒的迫害，我想，他们的继承者在哪里？ He said, "I was gazing over toward the Circus Maximus, toward the Palatine Hills where the Roman emperors once reigned, where they looked down upon the persecution of Christians, and I thought, where are their successors?
尤利乌斯·凯撒的继承者在哪里？ Where's the successor of Julius Caesar?
马可·奥勒留的继承者在哪里？ Where is the successor of Marcus Aurelius?
最后，谁在乎呢？ And finally, who cares?
但如果你想看到彼得的继承者，他就站在我旁边，微笑着向人群挥手。」 But if you want to see the successor of Peter, he's standing right next to me, smiling and waving at the crowd."
耶稣基督是主。 Jesus Christ is Lord.
这意味着凯撒不是主。 That means Caesar isn't Lord.
这意味着凯撒的后裔都不是主。 That means none of Caesar's descendants are Lord.
耶稣基督，从死里复活的，是我们应当最终效忠的对象。 Jesus Christ, risen from the dead, is the one to whom we owe final allegiance.
因此，耶稣完成了弥赛亚的四项任务。 And so Jesus fulfilled the four tasks of the Messiah.
他聚集了支派。 He gathered the tribes.
他洁净了圣殿。 He cleansed the temple.
他对付了以色列的敌人。 He dealt with the enemies of Israel.
现在他正作为万国之主掌权。 And now he is reigning as Lord of the Nations.
是的，每次来到斗兽场我总是感动。 Yeah, I'm always moved when I come in here to the Coliseum.
我总是想，我们赢了。 I always think we won.
这里是基督徒受难的地方——不是最早的基督徒，这直到二世 纪才存在——但在后来的迫害中，基督徒在这里被折磨致死。 This was a place where Christians—not the earliest Christians, this didn't exist until the second century—but in later persecutions, Christians were tortured to death here in this place.
我的意思是，属灵的总是比世上的更强大。 I mean, the spiritual is always more powerful than what's in the world.
看起来并非如此。 It doesn't seem that way.
总是看起来像是，「哦，我们能应付。」 It always looks like a, "Oh, we can handle that."
就像庇护十二世，你知道的，他批评了斯大林，斯大林说：「庇护十二世，他有多少师？」 Like Pius XII, you know, said something critical of Stalin, and Stalin said, "Pius XII, how many divisions does he have?"
当然，极大的讽刺是，庇护十二世的继承者击败了斯 大林的继承者，没有一个师，而是靠着圣灵的力量。 Well, of course, the great irony is the successor of Pius XII defeated the successor of Stalin, and without a single division, but with the power of the spirit.
这就是这个地方对我所传达的信息。 And that's what this place to me sort of speaks.
每个受难节，教宗都带着十字架来到这里。 Every Good Friday, the Pope comes in here carrying the cross.
因为十字架曾是罗马权力的象征。 Because the cross was the symbol of Roman power.
它的意思是，如果你反对我们，双关语意，我们就把你钉在那里。 It meant, if you cross us, pun intended, that's where we'll put you.
你知道，世俗权力倾向于通过暴力威胁来维持自己。 That's how, you know, secular power tends to maintain itself, through threats of violence.
但我们用十字架的象征来嘲讽罗马和所有罗马的继承者，因为从那 十字架上产生了神的胜利，这是非暴力、怜悯、爱和宽恕的胜利。 But then we use the symbol of the cross to taunt Rome and all of Rome's successors, because from that cross came forth the victory of God, which is a victory of non-violence and compassion and love and forgiveness.
这比世上的任何东西都更强大，因为这就是创造世界的力量。 And that's more powerful than anything in the world because that's the power by which the world was created.
神创造世界不是用暴力，而是用爱。 God made the world not in violence, but in love.
所以爱总是比仇恨更持久、更强大，尽管看起来并非如此。 And so love is always more enduring and powerful than hatred, even though it seems otherwise.
这就是教会的伟大教训。 That's the great lesson of the church.