今晚的讲座题目是「耶稣与马利亚的犹太根源」，我将根据我的 新书「耶稣与马利亚的犹太根源：揭示弥赛亚之母」来讲解。 So tonight the lecture is going to be entitled Jesus and the Jewish Roots of Mary, and I'll be drawing on my new book by the same title, Jesus and the Jewish Roots of Mary: Unveiling the Mother of the Messiah.
今晚我将为大家概述这本书的一些要点，希望你们会想要购买、阅 读并与他人分享，从而加深我们对基督和蒙福童贞马利亚的认识。 And so what I'm going to do tonight is just give you a little overview of some key points from the book in the hope that you'll want to buy it and read it and share it with others and grow in our understanding of Christ and the Blessed Virgin Mary.
不再多言，让我们奉圣父、圣子、圣灵的名开始祷告。 So without any further ado, let's begin with a word of prayer in the name of the Father, and of the Son, and of the Holy Spirit.
阿们。 Amen.
天父，感谢你赐予我们今天。 Heavenly Father, thank you for the gift of this day.
当我们查考圣经中关于她的启示，她在救恩历史中的角色，她的身份， 以及她在你和你儿子眼中的奥秘时，我们祈求她今晚特别为我们代祷。 We ask that she would intercede for us in a special way tonight as we look at what the Scriptures reveal to us about her and her role in the history of salvation, her identity, and the mystery of who she is in your eyes and in the eyes of your Son.
我们以你的儿子教导我们的话祈求这一切：我们在天上的父，愿人都尊你的名为圣。 So we ask all these things, praying the words that your Son gave to us: Our Father, who art in heaven, hallowed be Thy name.
愿你的国降临，愿你的旨意行在地上，如同行在天上。 Thy kingdom come, Thy will be done on earth as it is in heaven.
我们日用的饮食，今日赐给我们。免我们的债，如同我 们免了人的债。不叫我们遇见试探，救我们脱离凶恶。 Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us, lead us not into temptation, but deliver us from evil.
阿们。 Amen.
万福马利亚，你充满恩典，主与你同在。 Hail Mary, full of grace, the Lord is with thee.
你在妇女中是有福的，你腹中的胎耶稣也是有福的。 Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus.
圣马利亚，神的母亲，现在和我们临终时，为我们罪人祈求。 Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death.
阿们。 Amen.
圣保罗，为我们祈求。 St. Paul, pray for us.
奉圣父、圣子、圣灵的名。 In the name of the Father, and of the Son, and of the Holy Spirit.
阿们。 Amen.
好的，我想以介绍我的一些背景开始今晚的讲座，讲述我个人理解我们天主 教徒对马利亚的信仰和蒙福童贞女在救恩历史中角色的圣经根源的历程。 Okay, so I'd like to begin tonight's lecture with just a little bit of background about myself and my own journey to understanding the biblical roots of what we as Catholics believe about Mary and about the Blessed Virgin's role in salvation history.
我是生来就是天主教徒，这并不令人惊讶。 I'm a cradle Catholic, not a surprise.
我来自路易斯安那州南部。 I'm from South Louisiana.
我生来是异教徒，但很快就受洗成为天主教徒。 I was born pagan but baptized Catholic very soon thereafter.
我的成长就像路易斯安那州南部大多数卡津天主教徒一样，诵 念玫瑰经，家里和教堂都有马利亚的圣像，在教堂点蜡烛。 And so I grew up, you know, like most Cajuns in the South Louisiana Catholics, you know, praying the rosary, having statues of Mary around the house, at our church, you know, lighting candles at church.
我有特别的祷告和意向想请求蒙福圣母。 I had a special prayer and intention I wanted to ask the Blessed Mother.
为我代祷，这就是我生活中不可分割的一部分。 to pray for me; that was just kind of part and parcel of my life.
我从未对公教会关于马利亚的教导产生过任何怀疑或挣扎。 And I never really had any doubts or struggles about the Catholic Church's teachings about Mary.
我知道她是无原罪受孕。 I knew that she was immaculately conceived.
我知道她终身没有犯罪，在她生命终结时被提升天，她为我们祈祷并代祷。 I knew that she didn't commit any sins her whole life long, that at the end of her life, she was assumed into heaven, that she prays for us and intercedes for us.
我们可以请求她为我们祈祷——所有这些事情。 We can ask for her to pray for us— all of those things.
比如说，她是神的母亲。 That she's the Mother of God, for example.
这些都只是我成长过程中的一部分，是我天主教信仰的一部分。 All those things were just part of my upbringing, part of my Catholic faith.
直到遇见我未来的妻子伊丽莎白，我才开始对这些产生疑问。 And I never really had any doubts or questions about them until I met my future wife, Elizabeth.
她那时14岁，是的，我也是14岁。 She was 14. Yeah, I was 14 too.
她刚满15岁，所以她算是个年长的女子。 She had just turned 15, so she was an older woman.
我们相遇并开始约会，她是一个漂亮的浸信会女孩。 We had met; we were dating, and she was a pretty little Baptist girl.
她来自一个虔诚的浸信会家族。 She came from a long line of Baptist family members, devout Baptists.
她的祖父是一位著名的浸信会传道人，他在路易斯安那州南部各个 山谷传道，主要是让天主教徒改信，把他们从公教会带到浸信会。 Her grandfather was a Baptist preacher, a very well-known one, who went along the valleys of South Louisiana, basically converting Catholics, pulling them out of the church and into the Baptist church.
他们对公教会的主要异议之一当然是关于马利亚的信仰。 One of their main issues with the Catholic Church was, of course, Catholic beliefs about Mary.
特别是天主教对马利亚的敬奉——对马利亚的虔敬，请求她为我们代祷—— 比如她祖父就认为这不仅是亵渎，而且是偶像崇拜，是对马利亚的膜拜。 And Catholic veneration of Mary in particular—devotion to Mary, asking her to pray for us—was described by her grandfather, for example, as not just blasphemous, but idolatry, as the worship of Mary.
所以当我们开始约会时，莉兹，我现在的妻子——当 时还不是——开始问我一些我从未遇到过的问题。 So when we began to date, Liz, my wife—not at the time—began to ask me questions that I hadn't really ever encountered before.
比如，为什么天主教徒崇拜马利亚？ Like, why do Catholics worship Mary?
为什么你们称她为神的母亲？ Why do you call her the Mother of God?
这是否意味着她比神还大？ Does that mean she's greater than God?
为什么你认为她无罪，而圣经在罗马书第三章说，世人都犯了罪，亏缺了神的荣耀？ Why do you think she was sinless when the Bible says, in Romans chapter 3, all have sinned and fall short of the glory of God?
我是说，这明显与圣经不符。 I mean, that's clearly unbiblical.
你认为她是神圣的吗？ Do you think she's divine?
她怎么可能既无罪又是人呢？ How can she be sinless and still be human?
所以我有这些所有的问题。 So I had all these questions.
因为伊丽莎白既漂亮又聪明，作为她的男朋友我想给她留下深 刻印象，我想，我必须要学习一些关于我天主教信仰的知识。 And because Elizabeth was really pretty and really smart, I wanted to impress her as her boyfriend; I thought, I've got to learn some stuff here about my Catholic faith.
所以我尽力回答她的问题。 So I tried my best to answer her questions.
对某些话题，比如圣餐，回答起来比较容易，因为新约中有一些段落， 比如约翰福音第六章，明确地讲到耶稣的身体和血在圣餐中的实在性。 And on certain topics, like the Eucharist, it was a little easier because there are passages in the New Testament, like John chapter 6, that are really explicit about the reality of Jesus' body and blood in the Eucharist.
但当谈到新约中的马利亚时，我发现自己有些力不从心。 But when it came to Mary in the New Testament, I kind of found myself coming up short.
当我开始研读圣经查看新约时，我问自己，新约在哪里说过马利亚是无原罪受孕的？ As I started to study the Bible and look through the New Testament, I asked myself, where does the New Testament ever say Mary was immaculately conceived?
显然没有，对吧？ Apparently nowhere, right?
哪里描述了她身体被提升天？ Where does it describe her bodily assumption into heaven?
嗯，显然也没有，对吧？ Well, apparently, nowhere, right?
哪里说她是天后，我们应该向她祈祷并请求她为我们代祷？ Where does it say that she's the Queen of Heaven and that we should pray to her and ask her to pray for us?
我是说，如果你只看新约，似乎没有多少明确的圣经证据支持天主教的这些教导。 I mean, these are all things that if you just look at the New Testament, there doesn't seem to be a lot of clear biblical evidence to support Catholic teachings.
当我和她当时的牧师进行了一次对我来说很重要的会面时，这个问题 变得更加紧迫。在两个小时的会面中，他问了我各种各样的问题。 This became even more pressing when we had this very consequential meeting for me with her pastor at the time, and he asked me all kinds of questions over the course of a two-hour meeting.
其中一个让我特别困扰的问题是关于马利亚作为天后的身份。 One of them that really hit me hard was about Mary as the Queen of Heaven.
他说，为什么你们天主教徒称马利亚为天后？ He said, why do you Catholics call Mary the Queen of Heaven?
你不知道在旧约耶利米书中，天后是一个异教女神吗？ Don't you know that in the Old Testament, in the book of Jeremiah, the Queen of Heaven is a pagan goddess?
我不知道你们怎样，但在我的教理课和教理讲授课上，从未提到过旧约耶利米书中的天后。 Now, I don't know about you, but in my catechism classes, in my CCD classes, they never mentioned the book of Jeremiah and the Queen of Heaven in the Old Testament.
有人在教理课上学过这个吗？ Anybody else had that in catechism?
不，我是说，得了吧，没有。 No, I mean, come on, no.
我完全不知道该如何回应。 I had no idea how to respond.
我知道圣后，我知道马利亚是天后，但我不知道为什么我们要 这样称呼她，而这个称号在旧约中是一个异教女神的名字。 I knew the Holy Queen; I knew Mary was the Queen of Heaven, but I didn't know why we called her that when that was the name for a pagan goddess in the Old Testament.
所以他说，看，你们天主教徒是异教徒，对吧？ So he said, oh, look, you Catholics are pagans, right?
你们把异教带入了基督教。 You brought paganism into Christianity.
这些年来发生的事就是，虽然我小时候对马利亚非常虔诚，常在晚上诵念玫瑰经。 And so what happened with me over the years was, although my devotion to Mary as a boy was very fervent, I used to pray the rosary at night.
我的小弟弟那时六七岁。 My little brother was six or seven years old.
我们晚上自己一起诵念圣经和玫瑰经，要用四十五分钟。 We prayed a 45-minute rosary with the scriptures at night by ourselves, just on our own.
到了上大学和研究生时，这种虔诚开始减弱，因为我 不确定天主教关于马利亚的信仰有什么圣经根据。 By the time I got to college and graduate school, that devotion kind of started to wane because I wasn't sure what the scriptural foundations for the Catholic beliefs on Mary were.
我从未离开教会或做什么，但我只是停止了诵念玫瑰经。 I never left the church or anything, but I just, you know, just stopped praying the rosary.
停止在马利亚像前跪拜。 Stop kneeling before statues of Mary.
停止请求她为我代祷，因为我不确定这与圣经的教导是否相符。 Stop asking her to pray for me because I wasn't sure how it fit with what the Scripture said.
然后当我到了圣母大学，我不仅开始研究新约，还开始研究古代犹太教。 And then when I got to Notre Dame, I began to study not just the New Testament, but I began to study ancient Judaism.
我特别开始研究旧约。 I began to study the Old Testament in particular.
我查看了古代基督教作家，教父们关于马利亚、基督，以及旧约和新约如何联系的论述。 I looked at what ancient Christian writers, the early church fathers, had to say about Mary, about Christ, and the Old and New Testaments and how they go together.
我发现了两件事。 What I discovered was two things.
首先，天主教关于马利亚的信仰并不是新的。 First, Catholic beliefs about Mary are not new.
它们不是上个世纪或中世纪编造的。 They weren't made up in the last century or even in the Middle Ages.
它们非常非常古老。 They're very, very ancient.
正如我在书中所示，它们可以追溯到早期教会。 They go all the way back to the early church, as I show in the book.
但第二件事是古代基督徒相信这些关于马利亚的事——她无罪， 她被提升天，她是王后，她能为我们代祷——他们相信这些的原 因是因为他们不像我们，不仅仅看新约中关于马利亚的记载。 But the second thing is the reason ancient Christians believed these things about Mary—that she was sinless, that she was assumed into heaven, that she was the queen, that she could pray for us—the reason they believed these things is because they, unlike us, did not just look at what the New Testament had to say about Mary.
他们是在旧约的光照下看新约中关于马利亚的记载。 They looked at what the New Testament said about Mary in light of the Old Testament.
他们以旧约解读新约，以新约解读旧约。 They read the new in light of the old and the old in light of the new.
当你开始这样做时，不仅仅是关于耶稣——各种基督徒都这样看待耶稣。 And when you start doing that, not just with reference to Jesus— all kinds of Christians look at Jesus that way.
他是新亚当。 He's the new Adam.
他是新大卫。 He's the new David.
他是新摩西，等等。 He's the new Moses, whatever.
当你不仅这样看待耶稣，而且开始这样看待马利亚时，突然一切都明朗了。 When you don't just look at Jesus that way, but when you begin to look at Mary that way as well, all of a sudden, the lights go on.
变得清晰的是，我们天主教对马利亚的信仰不仅来自新约，而是来自整本圣经。 And it becomes clear that our Catholic beliefs about Mary don't just come from the New Testament; they come from the whole Bible.
所以今晚我想要做的是在新旧约的光照下看圣经如何论述马利亚，我要着重讲三个 主题：第一，马利亚是新夏娃；第二，马利亚是新约柜；第三，马利亚是新王母。 So what I want to do tonight is look at what the Bible says about Mary in light of the Old and New together, and I want to focus on three key themes: number one, Mary as the new Eve; number two, Mary as the new Ark of the Covenant; and then number three, Mary as the new Queen Mother.
我想要向你们展示的是，当你以古代犹太人的眼光看待马利亚，就像最早的 犹太基督徒看到她应验了旧约中关于弥赛亚之母的预言一样，我们天主教徒 对马利亚的所有信仰，不仅深深植根于古代基督教，也植根于圣经本身。 What I want to show you is that when you approach Mary, when you try to see Mary through ancient Jewish eyes, as the first Jewish Christians would have seen her in fulfillment of these Old Testament prophecies about the Mother of the Messiah, all that we believe about Mary as Catholics really is deeply rooted, not just in ancient Christianity, but in the Bible itself.
这就是我今晚的任务。 So that's my task for tonight.
不过，我想先引用一段我认为很重要的教理。 I do want to begin with one quotation from the Catechism, though, that I think is really important.
很多人问我，彼得里博士，为什么要叫「耶稣与马利亚的犹太根源」？ A number of people have asked me, you know, Dr. Petrie, why did you call it Jesus and the Jewish Roots of Mary?
为什么不直接叫「马利亚的犹太根源」？ Why not just the Jewish roots of Mary?
那样会更简短，更简洁。 That would have been shorter, more concise.
这是我刻意为之。 That was deliberate on my part.
第一个原因是因为这是我第一本书的标题，我希望你们认为这是续集然后购买它。 The first reason was because that was the title of my first book, and I wanted you to think it was a sequel and buy it.
这很重要。 That's important.
第二个更深层的原因是因为这本书不仅仅是关于 马利亚，而是关于耶稣和马利亚的犹太根源。 The second and deeper reason is because the book isn't just about Mary; it's about Jesus and the Jewish roots of Mary.
《公教会教理》，也就是教会所有教导的官方汇编，在第47段说道 ，就在你们讲义的顶部：「……公教会对马利亚的信仰是基于对基督 的信仰，而其对马利亚的教导反过来又阐明了对基督的信仰。」 The Catechism of the Catholic Church, which is the Church's official compendium of all its teachings, right here, in paragraph 47, says this, at the top of your handout: "...what the Catholic faith believes about Mary is based on what it believes about Christ, and what it teaches about Mary illumines in turn its faith in Christ."
这很重要，对吧？ Very important, right?
我们天主教徒对马利亚的信仰是基于我们对耶稣的信仰。 What we as Catholics believe about Mary is based on what we believe about Jesus.
如果我们能更好地理解耶稣，我们就能更好地理解马利亚。 And if we can understand Jesus better, we'll understand Mary better.
同样，如果我们理解马利亚是谁，也会帮助我们理解耶稣是谁。 Likewise, if we understand who Mary is, it's going to shed light on who Jesus is as well.
所以一切都回到耶稣。 So it all goes back to Jesus.
好，让我们直接开始研究旧约和新约中的马利亚。 Okay, so let's dive right in here to our study of Mary in the Old and New Testaments.
让我们从第一个主题开始，就是马利亚作为新夏娃。 So let's begin with the first topic, and that is Mary as the New Eve.
现在，为了理解新约如何描绘马利亚为新夏娃，以及 这对我们天主教徒意味着什么，我们必须回到旧约。 Now, in order to understand how the New Testament depicts Mary as the New Eve and what the implications of that are for us as Catholics, we've got to go back to the Old Testament.
我们必须看看圣经中的第一个夏娃，就是在创世记开始时与亚当一同被造的那个女人。 We've got to look at the first Eve in the Scriptures, and that is the woman who's created at the beginning of the book of Genesis along with Adam.
我知道你们都知道亚当和夏娃的故事，所以我不需要在这里重复，但我 想强调旧约中关于夏娃的几个重要特点，这些对理解马利亚很重要。 Now, I know you all know the story of Adam and Eve, so I don't have to rehearse it here, but I just want to highlight a couple of elements about the portrait of Eve in the Old Testament that are significant for understanding Mary.
所以我们可以从一个基本问题开始。 So we can begin, number one, with just a basic question.
所有读新约的基督徒都同意耶稣是新亚当。 All Christians reading the New Testament would agree that Jesus is the new Adam.
如果你看哥林多前书15章或罗马书5章，保罗很清楚地表明耶稣不仅是神的儿子。 If you look at 1 Corinthians 15 or Romans 5, Paul's really clear that Jesus isn't just the Son of God.
他不仅是弥赛亚。 He isn't just the Messiah.
他是来到世上的新亚当，要消除堕落的影响，消除第一个亚当带给世界的罪和死亡的影响。 He's the new Adam who's coming to the world to undo the effects of the fall, to undo the effects of the first Adam who brings sin and death into the world.
现在，如果这一点是真的，而根据圣经确实如此， 那么这就给我们提出了一个问题：谁是新夏娃？ And now, if that point is true, which it is according to Scripture, then the question it raises for us is, well, who's the new Eve?
让我们回到旧约看看第一个夏娃，我们就能得到一些线索。 Well, go back to the Old Testament and look at the first Eve, and we'll get some clues.
关于旧约中的夏娃有几点需要注意。 A couple of points about Eve in the Old Testament.
首先，注意在创世记第一章27至28节中，亚当和夏娃被造时是「甚好」的。 First, notice that Adam and Eve at the beginning of the book of Genesis, chapter 1, verses 27 to 28, are created, quote, "very good."
旧约学者会告诉你，这个希伯来语词组包含丰富的含义。 In Hebrew, Old Testament scholars will tell you that phrase there is packed with meaning.
其中一个含义是神造亚当和夏娃时是无罪的。 And one of the things it means is that God creates Adam and Eve without sin.
这很重要。 It's really important.
他们被造时处于所谓的原始圣洁或原始公义的状态，对吧？ They're created in the state of what's called original holiness or original righteousness, right?
他们很快就选择犯罪了，在第二章，对吧？ They choose to sin very quickly, chapter 2, right?
但他们被造时不是这样的。 But that's not how they're created.
罪不是神的错。 Sin is not God's fault.
这不是他在创造时赐给我们的，而是我们自己选择的，对吧？ It's not something He bestows upon us at the moment of creation; it's something we choose, right?
而我们的始祖在开始时就做出了选择。 And our first parents chose at the beginning.
所以首先，在创世记第一章中，亚当和夏娃被造时是无罪的，是甚好的。第二，虽然我们在 圣经开篇称这个女人为夏娃——这是她常用的名字——但创世记实际上很少这样称呼她。 So first, Adam and Eve are created without sin, very good, in Genesis chapter 1. Second, although we refer to this woman in the opening chapters of the Bible as Eve—that's her common name—the book of Genesis actually doesn't call her that very much.
只有一次称她为夏娃。 It only calls her Eve once.
大多数时候，只是简单地称她为女人。 The majority of the time, it refers to her as simply the woman.
所以在创世记那短短的篇幅中，从第二章23节开始，夏娃被称为女人12次。另一点：在 亚当和夏娃吃了知识树的果子堕落之后，夏娃得到一个名字，她的希伯来文名字是夏娃。 So Eve is called woman 12 times, just in that short little space of the book of Genesis there, starting with Genesis 2, verse 23. Another point: after Adam and Eve eat the fruit of the tree of knowledge and fall, Eve gets a name, and her name in Hebrew is Chava.
在希腊文中，这被翻译为佐伊，就是生命的意思。 In Greek, that gets translated as Zoe, which is the Greek word for life.
如果有人叫佐伊，你就是以夏娃命名的。 If anybody's named Zoe, you're named after Eve.
创世记告诉我们，她被这样称呼是因为她是众生之母。 The reason she's called that, Genesis tells us, is because she was the mother of all the living.
明白吗？ Okay?
这在希伯来文中是一个双关语。 So there's like a pun in the Hebrew.
她的名字是夏娃，因为她是所有活人的母亲。 Her name is Havah because she's the mother of Hayah, all those who are alive.
所以她的名字本身就意味着生命，因为她是所有活人的母亲。 So her very name means life because she's the mother of all who live.
这里也有一种讽刺，因为她是众生之母，但她给他们带来了什么？ There's also kind of an irony there, too, because she's the mother of all the living, but what does she give to them?
死亡。 Death.
谢谢你，妈妈。 Thank you, Mom.
感激不尽。 Appreciate that.
好的，是的，好的。 Okay, yeah, okay.
我称之为原罪，但那是另一个问题。 I call that original sin, but that's another issue.
创世记中还有一个很重要的要素，虽然你小时候的图画圣 经——至少我小时候的是这样——是这样描绘堕落的。 Another element in Genesis that's really important, although your picture Bible that you had as a child—at least mine, when I had it as a child—depicts the fall taking place like this.
我不知道你的是什么样的。 I don't know what yours was like.
我的圣经画的是亚当在田里工作。 Mine had Adam working the fields, you know, really.
所以他们在图画中倾向于把他们分开，不是吗？ So they tend to separate them in the pictures, don't they?
但希伯来文原文不是这样的。 That's not how it is in the Hebrew.
在创世记的原文中，亚当和夏娃是一起堕落的。 In the original text of Genesis, Adam and Eve fall together.
创世记第三章第6节很清楚地说，夏娃把果子给 了和她在一起的丈夫，他们就吃了，就堕落了。 Genesis 3, verse 6 very clearly says, Eve gave some of the fruit to her husband who was with her, and they ate and they fell.
所以在创世记中，第一个男人和第一个女人，亚当和夏娃，共同导致了人类的堕落。 So in the book of Genesis, the first man and the first woman, Adam and Eve, cooperate in bringing about the fall of humanity.
这不是他们单独做的，而是他们合作的结果。 It's not something done by themselves; they cooperate.
这涉及到一个男人和一个女人。 There's a man and a woman involved.
最后，创世记的最后一部分，这对理解马利亚作为新夏娃最重要的部分，就是对蛇的预言。 Then finally, the last part of Genesis, and this is really the most important for understanding Mary as the new Eve, is in the prophecy that's given to the serpent.
你记得堕落之后，神对亚当说，你做了什么？ So you recall after the fall, God says to Adam, you know, what have you done?
他就责怪女人，于是神对她说，你做了什么？ And he blames the woman, and so he says to her, what have you done?
她就责怪蛇。 She blames the serpent.
于是神转向蛇，蛇就像是说，是的，是的，我做的。 So he turns to the serpent, and the serpent's like, yeah, yeah, I did it.
于是堕落之后，神宣告对蛇的咒诅。 And so God pronounces a curse upon the serpent after the fall.
他对蛇这样说。 And this is what he says to the serpent.
他说，这是创世记3:15：我要叫你和女人彼 此为仇，你的后裔和女人的后裔也彼此为仇。 He says this, quote, this is Genesis 3:15: I will put enmity between you and the woman, between your seed and her seed.
他要伤你的头，你要伤他的脚跟。 He shall strike your head, and you shall strike his heel.
创世记3:15。这里发生了什么？ Genesis 3:15. So what's going on here?
现在，一些解经家说，哦，这只是一个解释为什么女人不喜欢蛇的古老故事。 Now, some commentators say, oh, well, this is just kind of like a nice ancient story about why women don't like snakes.
这是真的，大多数女人确实不喜欢蛇。 And that is true; most women do not like snakes.
当我还是个男孩在后院玩耍时，一条大约四英尺长的王蛇钻进了一个小龙虾 洞，我就做了任何一个八岁男孩都会做的事，就是抓住蛇尾然后怎么样？ When I was a boy playing in the backyard, about a four-foot king snake went down a crawfish hole, and I did what any good eight-year-old boy would do, which is grab the tail and what?
把它拉出来，对吧？ Pull it out, right?
然后去给妈妈看。 And then go show Mom.
「嘿，妈妈，看我抓到了什么」，你知道吗？ "Hey, Mom, look what I got," you know?
她尖叫起来，让我出去，并告诉我绝对不能养它，顺便说一下，这真的很有趣。 She screamed, told me to get out of the house, and told me I absolutely could not keep it, which, by the way, is really funny.
所以我说：「好吧，妈妈，为什么我不能养这条蛇呢？」 So I said, "Well, Mom, come on, why can't I keep the snake?"
你知道她怎么说吗？ You know what she told me?
她说：「你不能养蛇因为那蛇……」 She said, "You cannot keep the snake because the serpent..."
对不起。 I'm sorry.
她是这样说的：「你不能养蛇，因为撒但魔鬼是以蛇的形式向夏娃显现的。」 She said it this way: "You cannot keep the snake because Satan, the devil, appeared to Eve under the form of a serpent."
你知道我对她说什么吗？ And you know what I said to her?
「这不是其他蛇的错。 "That's not all the other snakes' fault.
这也不是撒但的错。」 That's not Satan's fault."
我开始哭了。 I started to cry.
当然，她赢了，蛇被处理掉了。 Of course, she won, and the snake was gone.
你可以那样解释这段经文，但古代犹太人不是这样解释的。 You could interpret the text that way, but that's not how ancient Jews interpreted it.
他们不是这样想的。 That's not what they thought.
他们实际上把这看作是关于弥赛亚的预言——一个古 老的犹太传统——有一天会有一个女人生下弥赛亚。 They actually saw this as a prophecy of the Messiah—an ancient Jewish tradition—that one day there would come a woman who would give birth to the Messiah.
这个女人将会像一个新夏娃。 This woman would be like a new Eve.
与向蛇屈服的第一个夏娃不同，这个新夏娃将与蛇争战。 And unlike the first Eve, who fell to the serpent, the new Eve would be at war with the serpent.
她的后裔，她的子孙，她的孩子，也将与蛇争战，并且会以某种方式战胜蛇，战胜魔鬼。 Her seed, her offspring, her child, would also be at war with the serpent and would somehow conquer the serpent, conquer the devil.
现在，关于这个预言的解释有趣的是这一点。 Now, what's interesting about that interpretation of that prophecy is this.
再次抱歉，路易斯安那南部人，我忍不住要说。 Again, sorry, South Louisiana, can't help myself.
但如果你来自路易斯安那，你杀过蛇，你就知道要打蛇头，对吧？ But if you're from Louisiana and you ever killed a snake, you know that you go for the head, right?
你要打蛇头。 You go for the head.
然而，如果你按这个预言所说的去踩蛇头，你可能 会杀死蛇，但在这个过程中你也可能被咬，对吧？ However, if you do what this prophecy says and you try to step on the head, you might kill the snake, but you also might get bit in the process, right?
如果是毒蛇咬了你，你会死，或者至少会很痛苦。 And if it's a poisonous snake and you get bitten, you're going to die, or at least you'll be in a lot of pain.
所以这个预言很神秘，因为它似乎描述了女人和蛇之间，以及她的后裔和蛇之间的争战。 So this prophecy is mysterious because it appears to describe a war between the woman and the serpent and her seed and the serpent.
在这场战斗中，双方似乎都死了，都输了。 In this battle, both sides die; they both lose, apparently.
蛇伤他的脚跟，他却打碎蛇的头。 The serpent strikes his heel, and he crushes his head.
那么我们该如何理解这个？ So what do we make of this?
好，你们马上就会明白。 Well, you'll see in just a minute.
教父们，这些古代基督徒，把这解释为他们所说的原始福音。 The church fathers, the ancient Christians, interpreted this as what they called the Proto-Evangelium, the first gospel.
在神对亚当和夏娃说出任何惩罚的话之前，他就已经预言了耶稣基督的受难 、死亡和复活，以及他通过十字架战胜撒但——就在那里，以奥秘的方式。 Before God even says one word of punishment to Adam and Eve, He's already prophesied the passion, the death, and the resurrection of Jesus Christ and His triumph over Satan through the cross—right there, in mystery.
现在，让我们回到犹太传统看一分钟。 Now, let's go back to Jewish tradition for just a minute.
随着时间推移，犹太人很清楚地明白堕落不仅仅是通过亚当一个人发生的。 As time goes by, the Jews had a very clear understanding of the fact that the fall did not take place just through Adam alone.
事实上，有一段很精彩的引文。 In fact, there's a wonderful quote.
我想把它做成保险杠贴纸。 I want to make a bumper sticker out of it.
德训篇第25章24节说：「罪是从女人开始的，因她的缘故，我们都死了。」 Sirach chapter 25, verse 24 says this: "From a woman, sin had its beginning, and because of her, we all died."
重点是要强调女人在人类堕落中扮演了关键角色。 The point is to highlight that the woman played a key role in the fall of humanity.
她扮演了独特的角色；夏娃在人类堕落中确实如此。 She played a unique role; Eve did in the fall of humanity.
在人类的救赎中也是如此。 And the same thing is going to be true in the redemption of humanity.
如果一个女人在人类堕落中起了决定性作用，那么她 在基督里的人类救赎和复兴中也应当起决定性作用。 If a woman played a decisive role in the fall of humanity, it's going to be fitting that she plays a decisive role in the redemption and restoration of humanity in Christ.
好，让我们快进到新约。 All right, so fast forward to the New Testament.
当我们看新约时，确实新约从未明确地说「嘿，大家，马利亚是新夏娃」这样的话。 When we get to the New Testament, it's absolutely true that the New Testament never says, "Hey, everybody, Mary is the new Eve," like in explicit terms.
但同时，如果你用犹太人的眼光来读新约，就会发现它确实把她描绘成新夏娃。 But at the same time, it's equally true that it absolutely depicts her as a new Eve if you read the New Testament through Jewish eyes.
有两卷书中这一点特别清楚：第一卷是约翰福音，第二卷是启示录。 There are two books where this is really clear: the first one is the Gospel of John, and the second one is the Book of Revelation.
让我们简单看看这两卷书。 So let's look at both of those for just a moment.
在约翰福音中，马利亚在耶稣事工中的两个关键时刻出现：在约翰福音第二章 的迦拿婚宴，和第十九章的十字架下，像是耶稣事工的开始和结束的书挡。 In the Gospel of John, Mary appears in two key moments in Jesus' ministry: at the wedding at Cana in John chapter 2 and then at the foot of the cross in John chapter 19, like bookends, beginning and end of Jesus' ministry.
在约翰福音这两个场合中，耶稣做了一件，嗯，奇怪的事。 In both of those occasions in the Gospel of John, Jesus does something, well, weird.
他称呼他的母亲——我应该说是称呼他的母亲——为女人，希腊文是gune。 He refers to his mother—he addresses his mother, I should say—as woman, in Greek, gune.
这几个世纪以来一直引起解经家的注意，因为这是一件奇怪的事，对吧？ Now, this has caught interpreters' attention for centuries because that's a strange thing to do, right?
大多数人不会称呼他们的母亲为女人。 Most people do not address their mothers as woman.
我甚至不敢想象如果我称呼我母亲为女人会发生什么，对吧？ I don't even want to think about what would happen to me if I addressed my mother as woman, right?
在古代也是如此。 And the same thing was true in ancient times.
我一再告诉我的学生：每当你在新约中看到奇怪的事，总是可以追溯到旧约。 Now, I've told my students this over and over again: whenever you see something weird in the New Testament, invariably, it goes back to the Old Testament.
答案，对所发生事情的解释，就在旧约中。 The answer, the explanation for what's going on, lies in the Old Testament.
这里也是如此。 And the same thing is true here.
因为如果你看约翰福音中描绘马利亚的上下文，再回到旧约，你就 会发现耶稣称呼她——称她为女人——不是因为不尊重，对吧？ Because if you look at the context of how Mary is being depicted in the Gospel of John, and you go back to the Old Testament, you'll see that the reason Jesus is referring to her—addressing her as woman—is not because he's being disrespectful, right?
首先，他显然不能不尊重，因为不孝敬母亲就是违反第四条诫命：当孝敬父母。 For one thing, he obviously can't be disrespectful because to dishonor your mother is to break the fourth commandment: honor your father and your mother.
如果你的解释导致耶稣违反了一条诫命的结论，你可能就错了。 If your interpretation leads you to the conclusion that Jesus breaks one of the commandments, you're probably wrong.
这只是一个基本原则。 That's just a basic rule of thumb.
那么，为什么他称她为女人？ So, why does he call her woman?
许多约翰福音的学者指出，如果你仔细看约翰福音中的马利亚 和夏娃，有几个平行之处清楚地表明马利亚被描绘为新夏娃。 Well, a number of scholars on John's Gospel have pointed out that if you look at Mary and Eve carefully in John's Gospel, there are several parallels that make it clear that Mary is being depicted as a new Eve.
耶稣称呼她为新夏娃，新创造中的新女人。 Jesus is addressing her as the new Eve, the new woman of the new creation.
如果你看讲义上的图表，我列出了一些平行之处。 So if you look on your chart there, I've got some parallels in a handout.
例如，第一：在旧约中，夏娃被称为女人约11或12次。 For example, number one: Eve in the Old Testament is called woman some 11 or 12 times.
在新约中，在约翰福音里，耶稣两次称马利亚为女人。 In the New Testament, in the Gospel of John, Mary is called woman twice by Jesus, addressed as one.
第二：在旧约中，夏娃邀请亚当犯第一个罪，对吧，通过这个一切都堕落了。 Number two: in the Old Testament, Eve invites Adam to commit the first sin, right, through which everything falls.
在约翰福音中，马利亚邀请耶稣行他的第一个神迹，对吧，通过这个世界将得到救赎。 In the Gospel of John, Mary invites Jesus to perform his first sign, right, through which the world is going to be redeemed.
第三：在旧约中，夏娃在堕落时与亚当在一起；她被魔鬼诱惑犯罪。 Number three: in the Old Testament, Eve is with Adam at the fall; she's tempted by the devil to sin.
同样，第三点，在新约中：马利亚在十字架前与耶稣，新亚 当在一起，根据约翰的记载，这时魔鬼被赶出这个世界。 The same thing, number three, in the New Testament: Mary is with Jesus, the new Adam, at the crucifixion, which, according to John, is when the devil is cast out of this world.
约翰将耶稣的钉十字架描述为伟大的驱魔。 John describes the crucifixion of Jesus as the great exorcism.
现在这世界的统治者被赶出去了。 Now the ruler of this world is cast out.
时候到了。 Now the hour has come.
第四，在旧约创世记中，夏娃被称为将要战胜蛇的后裔之母，这新女人。 Fourth, in the Old Testament, in the book of Genesis, Eve is called the mother of the offspring who will conquer the serpent, this new woman.
在新约中，马利亚是那位在约翰福音中其子战胜魔鬼的女人。 In the New Testament, Mary is the woman whose child conquers the devil in the Gospel of John.
最后，这很有趣：第五，在旧约中，夏娃成为众 生之母，而在十字架前，马利亚发生了什么？ And then finally, this is really interesting: fifth, in the Old Testament, Eve becomes the mother of all the living, and at the cross, what happens to Mary?
她成为爱徒的母亲。 She becomes the mother of the beloved disciple.
还记得耶稣对她说「看你的儿子」，然后对约翰说「看你的母亲」吗 ？这样，他使马利亚不仅成为爱徒的母亲，也成为所有爱徒的母亲。 Remember when Jesus says to her, "Behold your son," and then to John, "Behold your mother"? In that way, he gives Mary to be mother not just to the beloved disciple but to all beloved disciples.
我们最后会回到这一点。 We'll come back to that at the end.
好的，所以很明显马利亚在约翰福音中被描绘为新夏娃，学者们对此也有共识。 Okay, so clearly Mary is being depicted in the Gospel of John, and scholars agree on this, as a new Eve.
基督，耶稣，她的儿子，是战胜魔鬼的新亚当。 Christ, Jesus, her son, is the new Adam who conquers the devil.
那启示录呢？ What about the Book of Revelation, though?
这个更清楚。 Well, this one's even clearer.
如果你翻到启示录第12章1至5节，我在讲义上给了你们一个简短的总结。 If you turn to Revelation chapter 12, verses 1 through 5, I've just given you a little summary here on the handout.
这里有一个很著名的天上的女人的异象。 There's a very famous vision of this woman in heaven.
大多数天主教徒都熟悉这段经文，但让我们再看一遍。 Most Catholics are familiar with this, but let's look at it again.
我只想在旧约的光照下强调它。 I just want to highlight it in light of the Old Testament.
像第一世纪的犹太人那样来读它。 Read it like a first-century Jew.
在启示录第12章，约翰说：「天上现出大异象来：有一 个妇人，身披日头，脚踏月亮，头戴十二星的冠冕。」 In the Book of Revelation chapter 12, John says this: "...a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars."
天上又现出另一个异象。 And another sign appeared in heaven.
看哪，有一条大红龙。 Behold, a great red dragon.
龙站在那将要生产的妇人面前，等她生产之后，要吞吃她的孩子。 The dragon stood before the woman who was about to bear a child, that he might devour her child when she brought it forth.
启示录12章1-5节。如果你继续读启示录，他接着说那龙就是古蛇，就是魔鬼。 Revelation 12, verses 1-5. And if you keep reading in Revelation, he goes on to say that that dragon was the ancient serpent, the devil.
他对此说得很明确。 He's very explicit about that.
你可以看到这里暗指创世记，因为当它说龙要吞吃那孩子时，这也是在暗指创世记。 You can see here that it's alluding to Genesis because when it says the dragon wants to devour the child, that also is an allusion to the book of Genesis.
你记得在咒诅的开始，神对蛇说：「你必用肚子行走，终身吃土。」 You remember at the beginning of the curse, God says to the serpent, "...on your belly you shall go, and dust you shall eat all the days of your life."
现在，你可能会想，这是什么意思？ Now, you might think, what does that mean?
这是不是仅仅意味着蛇在地上爬行时下巴会沾上一点土？ Does it just mean snakes get a little dirt on their chin when they're crawling on the ground?
不！在创世记第二章中，尘土这个词是在什么时候出 现的？是在神向尘土吹气，用它造成什么的时候？ No! When does the word dust appear in Genesis 2? It's when God breathes into the dust and makes out of it what?
一个人。 A man.
所以你看，蛇被诅咒要吞吃我们——吞吃人类，吞噬人。 So see, the serpent is cursed with the desire to consume us—to consume human beings, to devour man.
但当他这样做时，他什么也得不到。 But when he does, it's not going to give him anything.
这就像吃土一样，不能得生命。 It's like eating dust; it doesn't give life.
这就是为什么你总是在所有这些古代异教中看到蛇吃人。 That's why you always see in all these ancient pagan religions serpents eating humans.
或者人们在进行人祭时，比如把婴儿献给蛇神。 Or people, whenever there's human sacrifice, they offer the babies, for example, to the snake god.
这是邪恶的。 It's demonic.
这是一个邪恶的形象。 It's a demonic image.
这可以追溯到创世记。 This goes back to Genesis here.
好的，这是另一个话题了。 Okay, that's time for another talk.
那么，无论如何，启示录中发生了什么？ So, in any case, what's going on in Revelation?
这些都是对旧约的暗示。 Well, these are allusions to the Old Testament.
如果你理解旧约，你就会理解新约；你就会理解启示录。 If you understand the Old Testament, you'll understand the New; you'll understand Revelation.
所以，在约翰所见的这个异象中，有三个关键人 物：第一，蛇；第二，孩子；然后第三，女人。 So, in this vision that John is having, there are three key characters: number one, the serpent; number two, the child; and then number three, the woman.
明白吗？ Okay?
现在，有许多解经家——比如许多非天主教的解经家—— 坚持认为约翰看到的这个身披日头的女人不是马利亚。 Now, there are lots of interpreters—lots of non-Catholic interpreters, for example—who will insist that when John sees this woman clothed with the sun, it is not Mary.
他们会说这只是教会的象征或犹太人的象征，因为弥赛亚来自犹太人。 What they will say is it's just a symbol for the church or a symbol for the Jewish people because the Messiah comes from the Jewish people.
确实，在旧约中，女人的形象被用来描述以色列。 And it is true that in the Old Testament, the image of a woman is used to describe Israel.
她是新娘，主是新郎。 She is the bride, and the Lord is the bridegroom.
我甚至写了一本书，叫做《耶稣这位新郎》。 I even wrote a book on it called Jesus the Bridegroom.
他们可能有一些那本书的副本。 They might have some copies of that.
你可以买到，好吗？ You can get that, okay?
但那个想法…… But the idea of...
看，我刚才把这个编进去了。 See, I just wove that in.
它被编织进去了。 It was getting woven in.
好的。 All right.
以色列作为新娘的概念完全符合圣经。 The idea of Israel as a bride is totally biblical.
这是完全正确的，对吧？ That's totally true, right?
新约以弗所书第5章也是一样，讲到教会是新娘。但在上下文中， 这个女人的主要含义肯定是一个个体，因为看看其他相关的角色。 Same thing about the church as a bride in the New Testament, Ephesians 5. But in context, the primary meaning of the woman is definitely an individual because look at the other characters involved.
蛇显然是一个个体。 The serpent is clearly an individual.
是谁？ Who?
魔鬼。 The devil.
没有人否认这一点。 Nobody denies that.
这个孩子显然是一个个体。 The child is clearly an individual.
是基督，对吧？ Christ, right?
没有人否认这一点。 Nobody denies that.
所以在这个上下文中，第三个角色，这个女人，也应该是什么？ So in context, it makes sense that the third character, the woman, would also be what?
一个个体。 An individual.
那么，谁是生下弥赛亚的女人？ And who is the woman who gives birth to the Messiah?
马利亚。 Mary.
来吧，这是一个非常合理的解读。 Come on, this is a very plausible reading.
那么在这个上下文中，启示录在做什么？ And in that context then, what is Revelation doing?
它在把马利亚描绘为新女人，就是创世记3:1 5中的女人，新夏娃，她的儿子将要战胜魔鬼。 It's depicting Mary as the new woman, as the woman of Genesis 3:15, the new Eve, whose child would conquer the devil.
她的儿子将成为弥赛亚，他将通过受难、死亡和复活消除罪和死亡。 Whose child would be the Messiah, who would undo sin and death through his passion, death, and resurrection.
好的，这是第一个形象。 Okay, so there's the first image.
那又怎样？ So what?
如果马利亚是新夏娃，那又怎样？ If Mary's the new Eve, so what?
这有什么含义？ What are the implications of that?
嗯，有几个非常关键的含义。 Well, there are several that are really crucial.
第一个，这很重要。 Number one, this is so important.
这不在讲义上。 It's not on the handout.
不要翻页。 Don't turn the page.
我只是随便说说。 I'm just throwing this out there.
我不想把所有东西都放在讲义上。 I don't want to put everything on the handout.
你们得买这本书。 You've got to buy the book.
首先也是最重要的，这很关键：无原罪受孕。 First and foremost, this is so crucial: the Immaculate Conception.
为什么我们相信马利亚是无原罪受孕的？ Why do we believe that Mary was conceived without sin?
为什么我们相信她被造时是无罪的？ Why do we believe she was created without sin?
顺便说一下，让我在这里说清楚。 Which, by the way, let me make sure I'm clear here.
关于无原罪受孕有很多混淆。 There's a lot of confusion about the Immaculate Conception.
我教了很多年，很多学生认为无原罪受孕是指基督的童贞受孕。 I've been teaching for a lot of years, and a lot of students think the Immaculate Conception is the virginal conception of Christ.
不，这与耶稣的受孕无关。 No, it doesn't have anything to do with the conception of Jesus.
无原罪受孕是指马利亚在她母亲腹中的受孕，以及她被保护免受一切原罪的玷污。 The Immaculate Conception is about the conception of Mary in her mother's womb and her preservation from all stain of original sin.
当保罗说世人都犯了罪，亏缺了神的荣耀时，为什么我们天主教徒要这样说马利亚？ Why do we Catholics say that about Mary when Paul says that all have sinned and fall short of the glory of God?
原罪不是普遍的吗？ Isn't original sin universal?
答案是不，因为有例外。 And the answer is no, because there are exceptions.
有一些例外。 There are some exceptions.
这里的每个人都带着原罪出生，但有几个人被造时是无罪的：耶稣是第一个例外。 Everyone in here was born with original sin, but there are a few people who were created without sin: Jesus, the first exception.
每个人都同意这一点。 Everybody agrees on that.
但其他的是亚当和夏娃。 But the other ones are Adam and Eve.
这很重要。 It's really important.
在创世记第一章，他们被造时是好的。 In Genesis 1, they're created good.
他们被造时不是在罪的状态中。 They're not created in a state of sin.
所以，如果耶稣是新亚当，马利亚是新夏娃，那么就可以推断马利亚也被造为什么？ So, if Jesus is the new Adam and Mary is the new Eve, then it follows that Mary too would be created what?
无罪的。 Without sin.
否则——这很重要——旧夏娃就会比新夏娃更大。 Otherwise—this is important—the old Eve would be greater than the new Eve.
明白吗？ See?
这真的很重要。 That's really important.
而这不是圣经运作的方式。 And that's not how the Bible works.
旧约的预表从来不会比它们在新约中的应验更大。 Old Testament prefigurations are never greater than their New Testament fulfillment.
亚当是基督的预表，但他不比基督更大。 Adam's a type of Christ, but he's not greater than Christ.
大卫是基督的预表。 David's a type of Christ.
大卫比耶稣更大吗？ Is David greater than Jesus?
请说不是。 Please say no.
记得拔示巴吗？ Remember Bathsheba?
得了吧。 Come on.
所罗门是基督的预表。 Solomon's a type of Christ.
同样的道理——700个妻子，还有三个是妃嫔。 Same thing—700 wives, and three of them are concubines.
所以所罗门不比基督更大。 So Solomon's not greater than Christ.
说到马利亚也是同样的道理。 The same thing is true when it comes to Mary.
如果马利亚是在罪中被造的，那她就比旧夏娃还不如。 If Mary was created in sin, then she would be less than the old Eve.
所以神使新亚当和新夏娃都无罪是合适的，因为他们是新创造的开始。 So it's fitting that God would make the new Adam and the new Eve both without sin because they're the beginning of a new creation.
阿们？ Amen?
阿们。 Amen.
而且，作为天主教徒，我们相信马利亚通过神的恩典在她整个地上的生命中都没有犯罪。 Also, too, as Catholics, we believe that Mary committed no sin her entire earthly life through God's grace.
如果她只是一个人，这怎么可能？ How is that possible if she's just a human being?
答案是什么？ The answer?
因为她是新夏娃。 Because she's the new Eve.
如果马利亚在她的一生中只犯过一次罪，她就会比旧夏娃还不如或者只是与她相等，对吧？ If Mary had committed just one sin in her whole life, she would be less than or equal to the old Eve, right?
别跟我说什么人不可能不犯罪这样的话。 And don't give me this stuff that, oh, well, it's not possible for a human being not to commit sin.
真的吗？ Really?
天上的圣徒会犯罪吗？ Do the saints in heaven sin?
想一想然后说不会，对吧？ Think about it for just a second and then say no, right?
他们还是人吗？ Are they still human?
是的。 Yes.
这怎么可能？ How's that possible?
通过神的恩典。 Through God's grace.
因为在神凡事都能。 Because with God, all things are possible.
我刚编的。 I just made that up.
在神凡事都能。 With God, all things are possible.
凡事都能。 All things are possible.
把这个写下来。 Write that down.
好的。 Okay.
所以，如果我们说马利亚是无原罪受孕的，这只是因为我们太看重神的能力了。 So, if we say Mary is immaculately conceived, it's just because we're giving God too much credit.
我们认为他的恩典如此强大。 We think His grace is that powerful.
我们确实相信这一点。 We actually believe that.
而且因为她是新夏娃。 And because she is the new Eve.
事实上，这里有一段我没有放在讲义上的《公教 会教理》第411段的引文。我快速读一下。 In fact, here, I didn't put this on the handout, but there's a quote from the Catechism of the Catholic Church, paragraph 411. I'll just read this real quick.
它说：「你们在想，哇，我在教理课上从未听过这些。」 It says, "You're thinking, wow, I never heard any of this in catechism."
教理是这样说的：第411段。创世记第3章的这段经文被称为原始福音。 This is what the catechism says: Paragraph 411. The passage in Genesis 3 is called the Proto-Evangelium, or the first gospel.
这是对弥赛亚和救赎主的第一个宣告，关于蛇和 女人之间的争战，以及她的后裔最终的胜利。 It's the first announcement of the Messiah and the Redeemer, of a battle between the serpent and the woman, and the final victory of a descendant of hers.
基督教传统在这段经文中看到对新亚当的宣告，他因 为顺服，极其丰富地补偿了第一个亚当的不顺服。 The Christian tradition sees in this passage an announcement of the new Adam, who, because he became obedient, makes amends super abundantly for the disobedience of the first Adam.
此外，许多教父和教会博士都把原始福音中宣告的女人视为基督之母马利亚，新夏娃。 Furthermore, many fathers and doctors of the church have seen the woman announced in the Proto-Evangelium as Mary, the mother of Christ, the new Eve.
马利亚首先并独特地从基督战胜罪恶中受益。 Mary benefited first of all and uniquely from Christ's victory over sin.
她被保护免受一切原罪的玷污，并且因着神特殊 的恩典，在她整个地上的生命中没有犯任何罪。 She was preserved from all stain of original sin and, by a special grace of God, committed no sin of any kind during her whole earthly life.
看，教理读过我写的关于犹太祭司的书。 See, the catechism has read my book on Jewish priests.
让我们翻页。 Let's turn the page.
好的，所以耶稣是新亚当，马利亚是新夏娃。 All right, so Jesus is the new Adam, and Mary is the new Eve.
约柜又如何？ What about the Ark of the Covenant?
新约很清楚地把耶稣描绘为从天上降下的新玛纳。 Well, the New Testament very clearly depicts Jesus as the new manna from heaven.
这是在约翰福音第6章。我在我的书《耶稣与圣餐的犹太根源》中讨论过这个，对吧？ That's John chapter 6. I deal with that in my book, Jesus and the Jewish Roots of the Eucharist, right?
耶稣把自己描述为从天上降下来的粮。 Jesus describes himself as the bread that has come down from heaven.
现在，如果你是第一世纪的犹太人，你知道关于基督的这一点，那 么接下来的问题就是，如果耶稣是新玛纳，那么新约柜在哪里？ Now, if you're a first-century Jew and you know that about Christ, then the question that follows is, well, if Jesus is the new manna, then where is the new Ark?
因为每个犹太人都知道当玛纳降下时，他们把它放在金罐里，然后把它放在约柜中。 Because every Jew would have known that when the manna came down, they put it in a golden jar and then they put it in the Ark of the Covenant.
所以，为了看马利亚如何应验新约柜的预言，我们必须回到旧约看看约柜。 So, in order to see how Mary fulfills that prophecy of the new Ark, we've got to go back to the Old Testament and look at the Ark of the Covenant there.
说到约柜，有一部关于约柜的电影《夺宝奇兵》很有帮助。 Now, when it comes to the Ark, it's helpful that there was a movie about the Ark, Raiders of the Lost Ark.
所以，即使你没读过这本书，你也看过这部电影。 So, even if you haven't read the book, you've seen the movie.
哦，这个笑话太老了。 Oh, that joke's getting too old.
好的，我再说一遍。 Okay, I'll do it again.
好的。 All right.
《夺宝奇兵》。 Raiders of the Lost Ark.
实际上，这对我来说很重要，因为当我还是个孩 子时，《夺宝奇兵》上映时我太小了，看不了。 Now, actually, this one's really important for me because when I was a kid, I was too young to see Raiders of the Lost Ark when it came out in the theater.
但我确实得到了一本附带唱片的读物。 But I did get a read-along record book.
我不知道是否有附带的小唱片。 I don't know if there were little records that would come along.
上面有很多印第安纳·琼斯教授和圣经的图片。 And they had all these pictures of Professor Indiana Jones and the Bible.
我记得那本唱片书中有一张图片，我现在还保留 着，显示印第安纳·琼斯指着一幅旧约的图画。 I remember this one picture from the record book, which I still own, showing Indiana Jones pointing at a picture of the Old Testament.
这是一幅以色列人抬着约柜上战场的图像。 It's an image of the Israelites carrying the Ark of the Covenant into battle.
因为每当他们带着约柜上战场时，他们就会打败敌人。 Because whenever they brought the Ark into battle, they would defeat their enemies.
他们是不可阻挡的。 They were unstoppable.
而每当他们没带约柜时，他们就会被打败。 And whenever they didn't bring it, they would be defeated.
当然，在电影中，这就是为什么纳粹想要约柜——因为它如此强大，对吧？ And of course, in the movie, that's why the Nazis want the Ark—because it's so powerful, right?
我不禁想知道这是否影响了我成为圣经教授。 I can't help but wonder if that had any influence on me becoming a Bible professor.
因为印第安纳·琼斯是个教授。 Because Indiana Jones is a professor.
我只是随便说说。 I'm just throwing that out there.
他是个教授。 He's a professor.
总之，在旧约中，约柜是这个强大的物件，它之所以强大是因为它是神在地上的居所。 Anyway, so in the Old Testament, the Ark of the Covenant is this powerful object, and it's powerful because it is the dwelling place of God on earth.
主降临，住在约柜中与他的子民同在，然后在出埃及记中与他们一起在旷野中移动。 The Lord comes down, dwells in the Ark with His people, and then moves with them throughout the desert in the book of Exodus.
所以当你看出埃及记25至40章时，你会看到约柜的 一些要素，这些对理解新约中马利亚的身份很重要。 So when you look at Exodus 25 to 40, you're going to see some elements of the Ark of the Covenant that are really important for understanding Mary's identity in the New Testament.
这里有几个。 Here are a few of them.
第一，我已经提到过，它是神在地上的居所。 First, I've already mentioned, it's the dwelling place of God on earth.
第二，它是一个神圣的容器。 Second, it's a sacred container.
它是一个用皂荚木制成的箱子，外面包金，顶上有两个金天使像。 So it was a box made of acacia wood that was covered in gold with two golden statues of angels on top of it.
以色列人把某些东西放在里面。 The Israelites put certain things in it.
他们特别放了三样东西。 They put three things in particular.
第一，从天上降下的玛纳——我已经提到过。 First, the manna from heaven—I've already mentioned that.
第二，他们把刻有十诫的两块石版放在约柜里。 Second, they put the two tablets of the Ten Commandments in the Ark.
第三，他们把亚伦那根奇迹般发了芽的杖放进去，表明他的支派是神所拣选的祭司支派。 And then third, they put the staff of Aaron that miraculously budded to show his tribe was the priestly tribe chosen by God.
他们把亚伦的杖放在约柜里，和那三件圣物一起携带。 They put the staff of Aaron in the Ark and carried it about with those three sacred objects.
好的。 All right.
大多数人都知道这些，但还有一些有趣且容易被忽略的要素。 Most people know that, but there are some other elements that are a little interesting and easy to miss.
第三：约柜也被描述为圣洁的，是用不朽坏的木头制成的。 Number three: the Ark was also described as holy and as having been made of incorruptible wood.
真的很有趣。 Really interesting.
它是用我已经提到的这种特殊的木头制成的——叫做 皂荚木——非常坚硬，非常耐用，而且不会腐烂。 It was made of this special wood I already mentioned—it's called acacia wood—which is very hard, very durable, and just does not rot.
所以当你想制作神圣的物品时，你会用皂荚木，因为它非常坚硬且不会腐坏。 So when you wanted to make something sacred, you would use acacia wood because it was really hard and it didn't corrupt.
你不会用便宜的松木。 You don't use cheap pine.
它就像我几年前做的栅栏一样会腐烂。 It just rots like the fence I made a few years back.
我花了很多钱，但两年后就腐烂了。 I paid big money for it, and after two years, it was rotten.
我需要一个皂荚木栅栏，那只需要大约10万美元。不朽坏的木头。 I need an acacia wood fence; that would only cost like $100,000. Incorruptible wood.
第四，约柜包裹着金子。 Fourth, the Ark is covered in gold.
为什么要用金子包裹？ Why is it covered in gold?
为什么不把金子给穷苦的以色列人呢？ Why don't they just give the gold to the poor Israelites?
你知道，人们抱怨，为什么你们的教堂里有这么多金子？ You know, people complain, why do you have all this gold in your churches?
因为显然神就是喜欢这样，对吧？ Because that's how God likes it, evidently, right?
他命令他们用金子包裹约柜，因为金子是神性的象征。 He commands them to cover the Ark with gold because gold is a symbol of divinity.
这是一个记号，表明在约柜中，神与我们同在地上。 It's a sign that in the Ark, God is with us on earth.
我们就像是进入了地上的天堂。 We're like entering into heaven on earth.
每当你看到金子，它就是地上天堂的象征。 Whenever you see gold, it's a symbol of heaven on earth.
它是纯洁的象征。 It's a symbol of purity.
它是圣洁的象征——约柜的绝对圣洁。 It's a symbol of holiness—the absolute holiness of the Ark.
如果你看列王纪，它是如此圣洁，以至于如果任何普通人触摸它，就可能被击杀。 If you look in the book of Kings, it was so holy that if any mere man touched it, he could be struck dead.
圣洁是好的，但也是危险的。 Holiness is good, but it's dangerous.
就像纳尼亚传奇中的阿斯兰。 It's like Aslan in the Chronicles of Narnia.
不，这是真的，对吧？ No, it's true, right?
他是一只好狮子，但他不是驯服的。 He's a good lion, but he's not tame.
这就是神在旧约中的样子。 And that's how God is in the Old Testament.
他是好的，但他是危险的。 He's good, but he's dangerous.
他不是驯服的；他是强大的，是神秘的。 He's not tame; he's powerful, he's mysterious.
在写这本书时我刚发现的约柜的另一个很有趣的要素是，每当他们把 约柜抬出来时，不仅仅是金子；他们会用布遮盖它，这布是蓝色的。 One other element of the Ark that's really interesting that I just discovered in working on this book is that whenever they took the Ark out, it wasn't just gold; they would cover it in a cloth, and the cloth was blood.
所以如果你想到约柜，你就会想到蓝色和金色。 So if you think Ark of the Covenant, you think blue and gold.
这不是很有趣吗？ Isn't that interesting?
我去过圣母大学。 I went to the University of Notre Dame.
那里的颜色是什么？ What were the colors?
蓝色和金色。 Blue and gold.
好的，所以民数记第4章第7节，约柜是蓝色和金色的。 All right, so Numbers chapter 4, verse 7, the Ark is blue and gold.
最后，也是最重要的，约柜成为神的居所的原因是因为当他们完 成它时，在出埃及记第40章中，神从天降临，他荣耀的云彩， 他荣耀的显现，火柱和云柱，降在约柜上，使主可以住在那里。 And then finally, and most importantly, the reason the Ark was the dwelling place of God is because when they completed it, God comes down from heaven in the book of Exodus in chapter 40, and His glory cloud, the Shekinah of His glory, the pillar of fire and pillar of cloud, comes down upon the Ark so that the Lord might dwell there.
出埃及记40章17和18节实际上是这样说的：摩西把约 柜抬进会幕，然后云彩遮盖会幕，主的荣光充满了会幕。 Exodus 40, verses 17 and 18 actually says this: Moses brought the Ark into the tabernacle, and then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.
这就是为什么约柜特别——因为神在约柜中与他的子民同在。 That's why the Ark is special—because God dwells in the Ark with His people.
那么在这之后，他们做了什么？ And so after this happens, what do they do?
他们前往应许之地。 They head on over to the promised land.
他们过约旦河。 They cross the river Jordan.
他们带着约柜。 They bring the Ark.
约柜是第一个过约旦河的，由12个祭司抬着过河。 The Ark is the first thing to go across the river Jordan with 12 priests that carry it across.
水分开了，他们把约柜带入应许之地。 The waters part, and they bring the Ark into the promised land.
然后在约书亚和士师时期，它四处移动，直到大卫把约柜带到耶路撒冷，为神 的子民建立一个永久的圣所，一个永久的敬拜场所，最终在撒母耳记下第6章 和列王纪上第8章中所罗门的圣殿里与神相遇。这大约是在基督之前一千年。 Then it moves around for a bit during the period of Joshua and the judges until David takes the Ark of the Covenant and brings it up to Jerusalem so that he can give a permanent sanctuary, a permanent place of worship for God's people to encounter Him eventually in the temple of Solomon in 2 Samuel 6 and 1 Kings 8. So that's about a thousand years before Christ.
然而不幸的是，如果快进到公元前6世纪，以色列人和约柜都遭遇了灾难性的事件。 Unfortunately, though, if you fast forward to the 6th century B.C., something devastating happens to the people of Israel and to the Ark of the Covenant.
巴比伦人入侵以色列地。 The Babylonians come into the land of Israel.
他们征服了犹大人；他们征服了南方人。 They conquer the Judeans; they conquer the Southerners.
他们将耶路撒冷城夷为平地。 They burn the city of Jerusalem to the ground.
他们摧毁了圣殿。 They destroy the temple.
在这一切过程中，发生了什么？ And in the process of all that, what happens?
约柜丢失了。 The Ark is lost.
事实上，约瑟夫告诉我们这一点。 Now, in fact, Josephus tells us this.
他是一世纪的犹太历史学家。 He was a first-century Jewish historian.
到了公元一世纪耶稣在世的时候，每个人都知道如果你进入至圣所，猜猜里面有什么？ By the time Jesus was alive in the first century A.D., everybody knew that if you went into the Holy of Holies, guess what was in it?
什么都没有。 Nothing.
不，不，什么都没有——是空的。 No, no, nothing—it's empty.
只是一个漆黑的房间。 It's just a pitch-black room.
祭司本应每年一次进入至圣所，把赎罪的血洒在约柜上，在施恩座上——那是约柜的盖。 The priest was supposed to go into the Holy of Holies once a year and pour the blood of atonement on the Ark, on the mercy seat—that's the cup of the Ark.
但在耶稣在世时他们不能这样做，因为没有约柜了；它不见了。 But they can't do that when Jesus is alive because there is no Ark; it's gone.
当然，这导致了各种关于约柜命运的理论。 Now, of course, this led to all kinds of theories about what happened to the Ark.
这就是为什么电影的标题是《夺宝奇兵》，对吧？ This is why the title of the movie was Raiders of the Lost Ark, right?
因为它丢失了，对吧？ Because it's lost, right?
所以你有各种关于约柜命运的猜测。 And so you have all kinds of speculation about what happened to the Ark.
有些人认为巴比伦人带走了它，尽管列王纪在记载 他们摧毁耶路撒冷时带走的器具中并未提到它。 Some people think that the Babylonians took it, although the Book of Kings does not list it among the implements that they took from Jerusalem when they destroyed it.
其他人说，哦，它已经被发现了，在埃塞俄比亚的一个修道院里。 Other people suggest, oh, that it's been found and that it's in this monastery in Ethiopia.
你看这些纪录片；我知道你在探索频道、历史频道看过这些东西，对吧？ You watch these documentaries; I know you've seen this stuff on the Discovery Channel, History Channel, right?
他们让你坐着看两个小时的「约柜在哪里？」 They make you sit through two hours of "Where is the Ark?"
然后到最后，他们说，哦，它在一个由修士保护的圣所里，我们进不去。 and then you get to the end, and they're like, oh, it's in a sanctuary that's protected by these monks, and we can't get in.
抱歉。 Sorry.
你就像是，好吧，伙计，我为什么要浪费这么多时间？ You're like, okay, man, why did I just waste all this time?
没有人能证实或证伪那是不是约柜。 No one can verify or falsify if it's the Ark.
还有各种其他理论。 And then there are all kinds of other theories as well.
有趣的是，作为天主教徒，我们实际上不需要猜测。 What's interesting about this is, as Catholics, we don't need to actually wonder.
我们实际上知道约柜发生了什么，因为我们的圣经告诉我们。 We actually know what happened to the Ark because our Bible tells us.
在天主教旧约中，在马加比下，我们有关于约柜命运的最古老记载，在马加比下第 2章。现在，大多数新教基督徒不熟悉这个古老传统，因为它只在天主教旧约中。 In the Catholic Old Testament, in the second book of Maccabees, we have the most ancient account of what happened to the Ark of the Covenant in 2 Maccabees 2. Now, most Protestant Christians aren't familiar with this ancient tradition because it's only in the Catholic Old Testament.
而大多数天主教徒也不熟悉这个古老的犹太传统，因为它在天主教旧约中，对吧？ And most Catholics aren't familiar with this ancient Jewish tradition because it's in the Catholic Old Testament, right?
所以没人知道它。 So nobody knows about it.
但这很重要，好吗？ But it's very important, okay?
所以马加比下第2章告诉我们，先知耶利米，他在圣殿被毁时还活着，他拿走了约柜——他 是个祭司——把它藏在尼波山，就是约旦河东边，摩西在死前上去看应许之地的那座山。 So 2 Maccabees chapter 2 tells us that Jeremiah the prophet, who was alive during the destruction of the temple, took the Ark—he was a priest—and hid it in Mount Nebo, which is east of the Jordan River, where Moses went up and saw the Promised Land before he died.
不是西奈山，而是尼波山。 Not Mount Sinai, but Mount Nebo.
所以，经文是这样说的：「耶利米吩咐帐幕和约柜跟 随他，他出去到摩西上去看见神的产业的那座山。」 So, this is what it says: "Jeremiah ordered that the tent and the Ark should follow with him, and he went out to the mountain where Moses had gone up and seen the inheritance of God.
耶利米来到那里，找到一个洞穴，把约柜带到那里，封住了入口。 And Jeremiah came, and he found a cave, and he brought there the Ark, and he sealed up the entrance.
跟随他的人上来要标记路径，但他们找不到它。 Now some of those who followed him came up to mark the way, but they could not find it.
耶利米知道后就宣告说：「这地方——就是约柜的位置 ——要一直不为人知，直到主的荣耀和云彩显现。」 Now when Jeremiah learned of it, he declared, '...the place'—meaning the location of the Ark—'...shall remain unknown until the glory of the Lord and the cloud appear.'"
马加比下2:4-8。这云是什么意思？ 2 Maccabees 2:4-8. What does that mean, the cloud?
他不是在说雷暴；他说的是旧约中的荣耀云彩。 He's not talking about a thunderstorm here; he's talking about the glory cloud from the Old Testament.
因为在以西结书中告诉我们，在圣殿被毁之前，荣耀的云彩离开了 约柜，离开了圣殿，他们听见一个声音说：「我们要离开这里。」 Because in the book of Ezekiel, it tells us that before the temple was destroyed, the glory cloud departed from the Ark and departed from the temple, and they heard a voice saying, "We shall depart hence."
换句话说，我们要离开了。 In other words, we're leaving.
这意味着与约柜同在的天使和神的同在离开了。 Meaning that the angelic presence that was there with the Ark and the divine presence took off.
然后圣殿被毁了。 And then the temple was destroyed.
所以耶利米说的是，你们不会知道约柜在哪里，直到那遮盖约柜的云从天上再次降临。 So what Jeremiah is saying is, you're not going to know where the Ark is until the cloud that overshadowed the Ark comes back down again from heaven.
好的，记住这一切，现在你已经了解了你的犹太教理——都 记下来了——现在去看新约中天使报喜给马利亚的记载。 All right, now with all that in mind, now that you've got your Jewish CCD, catechism—all got it down—now go to the New Testament and read the account of the Annunciation to Mary.
你会看到一些非常非常重要的事。 You're going to see something very, very important.
就是这样：在路加福音中，马利亚被描绘为在新约中实现约柜的角色。 And it's this: in the Gospel of Luke, Mary is depicted as fulfilling the role of the Ark of the Covenant in the New Testament.
可以说，她是新约的约柜。 She is the Ark, so to speak, of the New Covenant.
你可以从天使对她说的话中看到这一点——在路加福音1:35——天 使加百列来对她说：「圣灵要临到你身上，至高者的能力要荫庇你。 You can see this whenever the angel says to her—this is in Luke 1:35—the angel Gabriel comes to her and says, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you.
所以要生的孩子必称为圣，称为神的儿子。」 Therefore, the child to be born will be called Holy, the Son of God."
路加福音1:35。现在，如果你看看我给你们的那个小图表，路加 用了一个非常独特的希腊动词来描述圣灵和神的能力荫庇马利亚。 Luke 1:35. Now, if you look at that little chart that I've given you there, Luke uses a very distinctive Greek verb to describe the Holy Spirit and the power of God overshadowing Mary.
那个希腊词是episkiazo。 The Greek word there is episkiazo.
这个词在旧约中只用过几次，是用来指荣耀的云彩遮盖约柜。 It's just used a couple of times in the Old Testament, and it's used with reference to the glory cloud overshadowing the Ark.
所以在出埃及记40章35节，荣耀的云彩，episkiazo，遮盖了有约柜的会幕。 So in Exodus 40, verse 35, the glory cloud, episkiazo, overshadows the tabernacle with the Ark in it.
同样的事发生在路加福音1章35节。圣灵，episkiase，荫庇童贞马利亚。 And the same thing happens in Luke 1, verse 35. The Holy Spirit, episkiase, overshadows the Virgin Mary.
即使是熟悉旧约的新教路加福音注释者也看到这 点，说这里似乎是在把马利亚描绘为新约柜。 Even Protestant commentators on Luke who know the Old Testament well have looked at this and said it appears here that Mary is being depicted as the new Ark of the Covenant.
换句话说，她的身体是神在地上的新居所。 In other words, her body is the new dwelling place of God on earth.
现在，这还不是全部。 Now, it doesn't stop there.
如果我有更多时间，我实际上可以向你们展示这不仅仅是报喜，还有探访伊丽莎白。 If I had more time, I could actually show you how it isn't just the Annunciation; it's also the Visitation to Elizabeth.
在《马利亚的犹太根源》一书第58页，我带你们看更多的平行之处。 In the book, Jewish Roots of Mary, on page 58, I take you through more parallels.
这只是其中之一。 This is just one.
在马利亚探访的记载中，旧约和新约中的马利亚和约柜有大约五个平行之处。 There are about five parallels between Mary and the Ark in the Old Testament and New Testament in the Visitation to Mary.
所以在旧约，在撒母耳记下第6章，大卫起身往犹大山 地去，就像马利亚起身往住在犹大的伊丽莎白那里去。 So in the Old Testament, in 2 Samuel 6, David arose and went to the hill country of Judah, just like Mary arose and went to the hill country of Elizabeth, who lived in Judah.
大卫在撒母耳记下第6章说：「耶和华的约柜怎可到我这里来？」 David says in 2 Samuel 6, "How can the Ark of the Lord come to me?"
在新约中，伊丽莎白说：「我主的母亲到我这里来，这是从哪里得的呢？」 And in the New Testament, Elizabeth says, "How is it that the mother of my Lord should come to me?"
在旧约中，大卫在约柜前跳跃，大声呼喊。 In the Old Testament, David leaps before the Ark and shouts with a loud voice.
虽然我们忽略了这一点，但在路加福音第1章说，不仅施洗约翰在伊丽莎白腹中跳动 ，而且伊丽莎白大声喊着说：「你在妇女中是有福的，你腹中的果子也是有福的。」 And although we miss this, in Luke chapter 1, it says that not only does John the Baptist leap in Elizabeth's womb, but Elizabeth cries out with a loud shout, "Blessed are you among women, and blessed is the fruit of your womb."
她不是轻声说的；她是喊出来的。 She doesn't just quietly say it; she shouts it.
她是欢呼着说的。 She exclaims it.
她被圣灵充满。 She's filled with the Holy Spirit.
最后，约柜在俄别以东的家中停留三个月。 And then finally, the Ark remains in the house of Obed-Edom for three months.
然后路加说了一些奇怪的话。 And then Luke says something weird.
他没说马利亚留在伊丽莎白那里直到约翰出生；他说马利亚在伊丽莎白家中住了三个月。 He doesn't say Mary stayed with Elizabeth until John was born; he says Mary stayed in the house of Elizabeth for three months.
他为什么要这样说？ Why does he do that?
好吧，再次，天主教和非天主教学者都认识到这是因为他在描绘约柜上 耶路撒冷和马利亚到伊丽莎白家之间的平行关系，因为她是新约柜。 Well, again, Catholic and non-Catholic scholars have recognized it's because he's drawing out the parallels between the Ark coming up to Jerusalem and Mary coming up to the house of Elizabeth because she is the new Ark of the Covenant.
现在，如果你对此有任何疑问，你可以直接看启 示录，那里还有一个马利亚和约柜之间的联系。 Now, if you have any doubts about that, you can just fast forward to the book of Revelation, and there's one more connection between Mary and the Ark.
这是在启示录12章，再次提到那身披日头的女人，但在启示录11:19的前一节也有 。我们大多数人都忽略了这一点，因为章节被分开了，但在原始希腊文中没有章节分隔。 It's in Revelation 12, again, the image of the woman clothed with the sun, but it's in the immediate preceding verse in Revelation 11:19. Most of us miss this because the chapter is divided, but there aren't any chapter divisions in the original Greek.
事实上，甚至没有句号和句子分隔。 In fact, there aren't even periods and sentence divisions.
就只是一行行的字母，对吧？ It's just letters running in a line, right?
所以在原始的异象中，学者们认识到这里画出了一个平行关系。 So in the original vision, scholars recognize there's a parallel being drawn here.
看看它是怎么说的。 Look what it says.
启示录11:19。约翰说：「现在停在这里。」 Revelation 11:19. John says, "Now pause right there."
如果你是一世纪的犹太人，自从耶利米时代以来，你已经等待约柜出现将近六个世纪了。 If you're a first-century Jew, you've been waiting for the Ark to show up for almost six centuries since the time of Jeremiah.
每个人都在等待：约柜什么时候会回来？ Everybody's waiting: when is the Ark going to come back?
它会在哪里？ Where is it going to be?
所以当约翰看到这个异象时，这是一件大事。 So when John has this vision, this is a big deal.
约柜并不在约旦河对岸的尼波山，它在哪里？ And far from being in Mount Nebo across the Jordan, where is the Ark?
它在天上。 It is in heaven.
天上的圣殿一打开——因为约柜在至圣所里，对吧？ And no sooner does the temple in heaven open—because the Ark's in the Holy of Holies, right?
门开了。 The door is open.
约翰看见了里面。 John sees into it.
然后他又看见天上另一个异象。 Then he also sees another sign in heaven.
是什么？ What?
一个身披日头的女人。 A woman clothed with the sun.
约翰在这里使用的两个动词是平行的，学者们指出他似乎在描述——他 在书中其他地方也这样做——重叠的象征：用两种方式看同一件事。 The two verbs that John uses here parallel one another, and scholars have pointed out that he appears to be describing—and he does this elsewhere in the book—overlapping symbols: two ways of looking at the same thing.
约柜和女人。 The Ark and the woman.
神居住的地方。 The place where God dwells.
马利亚，弥赛亚的母亲。 Mary, the mother of the Messiah.
好的，所以。 All right, so.
那又怎样？ So what?
所以马利亚是新约柜。 So Mary's the new Ark.
有什么大不了的。 Big deal.
她只是一个普通的女人。 She's just an ordinary woman.
嗯，其实不是。 Well, not really.
这里面还有更多含义。 There's a little more to it than that.
马利亚作为新约柜有什么含义？ What are the implications of Mary being the new Ark?
首先，这应该告诉我们关于马利亚的圣洁。 Well, first of all, it should just tell us about the holiness of Mary.
有时人们因为我们称她为圣母马利亚，神的母亲而感到困扰。 Sometimes people get bothered because we call her Holy Mary, Mother of God.
嗯，她是新约柜。 Well, she's the new Ark of the Covenant.
对不起——她本质上就是圣洁的。 I'm sorry—she's holy by definition.
她的身体是被分别为圣的；它被分别出来作为神的居所。 Her body is consecrated; it's set apart to be the dwelling place of God.
现在，我今晚没有时间详细讲这个。 Now, I don't have time to get into this tonight.
我在书中有整整一章讲马利亚永贞。 I have a whole chapter in the book on the perpetual virginity of Mary.
这不仅是新教基督徒，也是我遇到的许多天主教徒真正挣扎的问题——天主教教 义认为马利亚终身保持童贞，她没有其他孩子，她和圣约瑟从未有过夫妻关系。 This is something that not just Protestant Christians, but lots of Catholics I've met, really struggle with—the Catholic doctrine that Mary remained a virgin her entire life, that she didn't have any other children, and that she and St. Joseph never had marital relations.
人们会问，你知道，这有什么大不了的？ People will ask, you know, what's the big deal?
我是说，如果他们结婚了，为什么她要在婚姻中保持童贞？ I mean, if they were married, why would she remain a virgin within marriage?
性有什么问题吗？ Isn't there something wrong with sex?
我是说，神不是说「生养众多」吗？这是他在创世记中说的第一句话。 I mean, doesn't God say, "Be fruitful and multiply"? It's the first words out of His mouth in Genesis.
所以显然，夫妻关系是好的。 So obviously, marital relations are good.
这没有什么错。 There's nothing wrong with them.
那为什么马利亚要保持童贞？ So why does Mary remain a virgin?
我有整整一章讲这个，还有耶稣的兄弟们和所有这些事。 I have a whole chapter that deals with that and the brothers of Jesus and all that stuff.
但现在，我只想提出一点。 But for now, I just want to throw out one little point.
如果圣约瑟稍微明白圣灵在道成肉身时荫庇马利亚，就像荣耀的云彩 遮盖约柜一样，那么他也会非常清楚地意识到马利亚的神圣和圣洁。 If St. Joseph even had the slightest clue that the Holy Spirit in the Incarnation overshadowed Mary, like the glory cloud overshadowed the Ark, then he also would have had a very lively awareness of the sanctity and the holiness of Mary as well.
记住，在旧约中，如果你不是被分别为圣的祭司，你甚至不能触摸约柜。 Remember, in the Old Testament, if you're not a consecrated priest, you can't even touch the Ark.
对吧？ Right?
因为它太有能力了。 Because it's so powerful.
它太圣洁了。 It's so holy.
它是为神分别出来的。 It's set apart for God.
无论如何，如果你想了解更多，我们可以在问答环节讨论这个。 Anyway, we can maybe talk about that in a question-and-answer session if you want a little bit more.
但我只是想让你们思考这个。 But I just want you to think about that.
所以，马利亚的圣洁。 So, the holiness of Mary.
第二，她的身体是圣洁的，因为她的身体是神的居所。 Second, it's her body that's holy because her body is the dwelling place of God.
所以，在旧约中，约柜里有什么？ So, in the Old Testament, what was in the Ark?
是十诫，是玛纳，是亚伦的杖。 It was the Ten Commandments, it was the manna, it was the staff of Aaron.
不，那不是在旧约里，对吧？ No, that was not in the Old Testament, right?
在天上也不会有，对吧？ And it won't be in heaven either, right?
没有手机。 No cell phones.
这是努力上天堂的好理由——没有手机，对吧？ Good reason to try to get to heaven—no cell phones, right?
好的。 Okay.
我说到哪里了？约柜里有什么？ Where was I? What was in the Ark?
谢谢。 Thank you.
好的，那约柜里有什么？ Okay, so what's in the Ark?
十诫，从天上降下的玛纳，还有亚伦的杖。 The Ten Commandments, the manna from heaven, and then the staff of Aaron.
所以，如果马利亚是新约柜，她身体里有什么？ So, if Mary's the new Ark, what is it that's in her body?
成了肉身的道。 The Word made flesh.
生命的粮。 The bread of life.
和神的永恒祭司——真正的祭司，耶稣基督。 And the eternal priest of God—the true priest, Jesus Christ.
这就是她的身份。 That's who she is.
这就是她扮演的角色。 That's the role she plays.
最后，马利亚作为新约柜的身份对理解她身体被提升天至关重要。 And then finally, Mary's identity as the new Ark is crucial for understanding her bodily assumption into heaven.
因为如果耶稣是新摩西，开创了新的出埃及，把我们带入天上的应许 之地，天上的圣殿，就像希伯来书说的，那么新约柜应该在哪里？ Because if Jesus is the new Moses, who's inaugurated a new exodus and who brings us into the heavenly promised land, the heavenly temple, like Hebrews says, then where does the new Ark belong?
它应该去哪里？ Where does it go?
它应该在天上的至圣所。 It goes in the heavenly Holy of Holies.
而且不仅仅是马利亚的灵魂，因为不是马利亚的灵魂是约柜；是她的什么？ And not just Mary's soul, because it wasn't Mary's soul that's the Ark; it's her what?
是她的身体。 It's her body.
所以如果她是约柜，那么在她生命的终结时，她 的身体被提到天上的圣殿与神同在是合适的。 So it's fitting that if she's the Ark, then at the end of her life, her body would be taken up into the heavenly temple to be with God.
教宗本笃十六世在2011年8月15日关于马利亚升天的讲道中实 际上说过这个。你们不必听我的；教宗说：「如果马利亚是新约柜， 那么她的身体不经历朽坏而被带入天上的至圣所是有道理的。」 Pope Benedict XVI actually said this in his homily on the Assumption of Mary on August 15, 2011. You don't have to listen to me; the Holy Father said, quote, "If Mary is the new Ark, then it makes sense that her body would not experience corruption but would be brought up into the heavenly Holy of Holies."
记住，约柜是用不朽坏的木头制成的，我们的圣母的身体也是如此。 Remember, the Ark was made of incorruptible wood, and so was the body of Our Lady.All
好的，第三点也是最后一点。 right, third and final.
翻到第三页。 Turn the page to page three.
我刚才称马利亚为我们的圣母。 I just called Mary Our Lady.
这是什么意思？ What does that mean?
嗯，这与她作为新王母的身份有关。 Well, it's tied to her identity as the new queen mother.
任何读新约的人都会同意，如果耶稣是什么的话，他就是以色列的王。 Anyone who reads the New Testament would agree that Jesus, if he's anything, is the king of Israel.
这就是称他为弥赛亚的意思。 That's what it means to refer to him as the Messiah.
他是新大卫王。 He is the new Davidic king.
但我们不经常问自己的问题是，好吧，如果他是王，那么谁是王后？ But the question we don't often ask ourselves is, well, if he's the king, then who is the queen?
我们不问自己这个问题的原因是因为我们没有像应该的那样读旧约。 The reason we don't ask ourselves that is because we just don't read the Old Testament like we should.
任何回顾旧约的一世纪犹太人都会记得，在大卫王国时期，王后不是国王的妻子。 Any first-century Jew going back to the Old Testament would have recalled that in the time of David's kingdom, the queen was not the king's wife.
王后是他的母亲，对吧？ The queen was his mother, right?
她在希伯来文中被称为Gebirah，通常被 翻译为王太后，但实际上意思是伟大的女士。 She was actually referred to in Hebrew as the Gebirah, which often gets translated as queen mother, but it actually means great lady.
Gebir是一个有权势的男人，像是一个伟大的人。 A Gebir is a powerful man, like a great man.
Gebirah是一个有权势的女人，一个伟大 的女人——伟大的女士，皇家女士，明白吗？ A Gebirah is a powerful woman, a great woman—the great lady, a royal lady, okay?
例如，她在列王纪上15章13节中被提到。如果你读列王纪— —列王纪上下，以及历代志上下，这些没有被拍成电影的书—— 你会看到每次介绍一个新王时，他们不会告诉你他的妻子是谁。 So she's referred to, for example, in 1 Kings 15, verse 13. And if you walk through the books of Kings—1 and 2 Kings, as well as 1 and 2 Chronicles, which don't get made into movies, and that's why we don't know about the Queen Mother—what you're going to see is that every time they introduce a new king, they don't tell you who his wife is.
他们给出一点家谱，告诉你王的名字，然后告诉你他母亲的名字。 They give a little genealogy, tell you the king's name, and then they tell you his mama's name.
他们告诉你他母亲的名字是因为她在王国中居第二位。 They tell you his mother's name because she holds the rank of second in the kingdom.
她担任王太后的职位。 She holds the office of queen mother.
从几件事上你可以看出这是一个职位。 You can see that it's an office from a few things.
首先，她戴冠冕，正如耶利米书13章18节所记。就像王一样，她戴着冠冕。 First, she wears a crown, as noted in Jeremiah chapter 13, verse 18. Just like the king, she wears a crown.
而且，在诗篇45篇中说，她站在王的右边。 Also, in Psalm 45, it says she stands at the king's right hand.
你记得这首诗，「身穿俄斐金衣」，对吧？ You remember this song, "dressed in gold of Ophir," right?
好的，又是金子。 Okay, there's the gold again.
为什么她站在他的右边？ Why is she standing at his right hand?
嗯，在旧约中任何时候你看到某人在王的右边，这意味着他们分享他的权柄，对吧？ Well, any time in the Old Testament you see somebody at a king's right hand, it means they share in his authority, right?
「主对我主说，坐在我的右边。」 "The Lord said to my Lord, sit at my right hand."
所以她有权柄；她有职位。 So she has authority; she has an office.
她也作为一种王室的代求者，这很重要。 She also acts, and this is important, as a kind of royal intercessor.
你可以在列王纪上第2章的一个著名故事中看到这个习俗。这是关于拔示巴的故事，对吧？ You can see this custom reflected in a famous story from the book of Kings, 1 Kings 2. Now, this is a story about Bathsheba, right?
拔示巴确实是以色列所有王太后中最著名的，因为她和大卫通奸的故事。 And Bathsheba really is the most famous of all the queen mothers of Israel because of the story of the adultery between her and David.
所以我们都从那个故事知道拔示巴，对吧？ So we all know Bathsheba from that story, right?
大卫在屋顶上，他往下看，看见拔示巴在洗澡，这让人想…… David's out on the roof, he looks down, he sees Bathsheba taking a bath, which makes one wonder...
也许她的父母应该叫她「别洗澡，示巴」。 Maybe her parents should have called her, "Don't take a bath, Sheba."
我不知道。 I don't know.
这个笑话说到点子上了。 That landed.
好的。 All right.
好的。 Good.
来吧。 Come on.
这很好。 That's good.
我等了一整天才说这个。 I was waiting all day to do that.
好的。 All right.
「别洗澡，示巴。」 "Don't take a bath, Sheba."
好的。 All right.
好的。 Okay.
然后他与她犯奸淫，孩子死了。 And then he commits adultery with her, and the child dies.
但然后他们结合的下一个孩子——他在谋杀她的丈夫后娶了她。 But then the next child of their union—he marries her after he murders her husband.
他们结合的下一个孩子是所罗门。 The next child of their union is Solomon.
现在，当你快进到列王纪上第1章，当大卫还活着，当 他是王时，拔示巴进入王室法庭，拔示巴向他下拜。 Now, when you fast forward to 1 Kings 1, while David is still alive, when he's the king, and Bathsheba comes into the royal courtroom, Bathsheba bows to him.
她是妻子，但她向王下拜。 She's the wife, but she bows to the king.
但在下一章，列王纪上第2章，大卫死了，现在所罗门是王。 But in the next chapter, 1 Kings 2, David has died, and now Solomon's king.
当所罗门作王，拔示巴进入王室法庭时，他向她下拜。 When Solomon is king, and Bathsheba comes into the royal courtroom, he bows to her.
情况反过来了。 It's reversed.
他不仅向她下拜；他还让人给她带来一个宝座。 And he doesn't just bow to her; he gets his men to bring a throne in for her.
她就坐在他的右边。所以 And she sits at his right hand.So
这是列王纪上第2章。拔示巴去见所罗门王，为亚多尼雅向他说话。 this is 1 Kings 2. Bathsheba went to King Solomon to speak to him on behalf of Adonijah.
亚多尼雅想要得到大卫的妃子亚比煞。 Adonijah wanted to get Abishag, who was David's concubine, to be his.
这是一个比较长的故事。 It's kind of a long sort of story.
看看她说什么。 And look what she says.
王起身迎接她，向她下拜。 The king rose to meet her and bowed down to her.
为什么？ Why?
因为她是王后，也是他的母亲。 Well, because she's the queen and she's his mother.
第四条诫命说要孝敬父母。 The fourth commandment says to honor your father and your mother.
在希伯来文中，字面意思是要荣耀你的父母。 In Hebrew, literally, it means to glorify your father and your mother.
不仅仅是孝敬；而是要荣耀他们。 It's not just honor; it's glorify them.
现在我需要去告解。 Now I need to go to confession.
好的，这是一条重要的诫命。 Okay, that's a strong commandment.
所以他尊敬她为王太后，向她下拜，然后他坐在他的宝座上，又为王母带来一个宝座。 So he honors her as the queen mother, bows down to her, then he sits on his throne, and he has a throne brought in for the king's mother.
她坐在他的右边。 She sits at his right.
现在，停一下。 Now, pause there.
一些译本说他让人给她带来一个座位，尽管希伯来文是kisei。 Some translations say he had a seat brought in for her, even though the Hebrew word is kisei.
这是宝座的词。 It's the word for throne.
这是他们用来形容他的宝座的同一个词，kisei。 It's the same word they use for his throne, kisei.
但译者改变了它，因为他们想，为什么她要得到一个宝座？ But the translators change it because they're like, why is she getting a throne?
这说不通。 It doesn't make sense.
她应该只得到一个座位。 She should just get a seat.
这不是经文说的；经文说是宝座因为她是王太后。 That's not what it says; it says a throne because she's the queen mother.
对吧？ Right?
好的，这里快速说两件事。 All right, so two things here real quick.
亚多尼雅向拔示巴的请求，然后拔示巴向所罗门的请求预设了什么？ What does Adonijah's request of Bathsheba and then Bathsheba's request of Solomon presuppose?
它预设了一个习俗，就是请求王太后在王面前作代求者，这是有道理的，对吧？ It presupposes a custom of asking the queen mother to take the role of intercessor with the king, which makes sense, right?
如果你想让王为你做什么，就去求他的母亲。 If you want the king to do something for you, ask his mom.
现在，有些人会反对，因为他们会说，啊哈，但如果你继续读列王纪上第 2章，所罗门实际上没有听从她的请求，因为他派刺客杀了他的兄弟。 Now, some people will object because they'll say, aha, but if you keep reading in 1 Kings 2, Solomon actually doesn't obey her request because he sends an assassin to kill his brother.
嗯，是的，但所罗门做了很多在道德上并不值得称赞的事。 Well, yes, but Solomon does lots of things that aren't exactly morally admirable.
这并不能否定他们反映了什么习俗、假设和前提？ That doesn't undo the fact that they reflect the custom, the presumption, the presupposition of what?
王太后作为代求者的角色。 The queen mother acting as an intercessor.
实际上，所罗门说的是，我很想满足你的请求，我的母亲。 Effectively, what Solomon says is, I'd love to fulfill your request, my mother.
他只是恰好死了。 He just happens to be dead.
抱歉，做不到。 Sorry, can't do it.
无论如何，大家都看到这里发生了什么吗？ In any case, though, does everybody see what's going on here?
王后有一个职位。 The queen has an office.
她作为代求者，而且她亲近王。 She acts as intercessor, and she's close to the king.
好的。 All right.
现在，这些不是唯一关于王太后的经文。 Now, those aren't the only passages about the Queen Mother.
她也在旧约的各种预言中被提到，最著名的是那位要 怀孕生子的童女，他的名字要叫以马内利，对吧？ She's also mentioned in various prophecies in the Old Testament, the most famous one being the virgin who will conceive and bear a child, and his name will be called Immanuel, right?
接着说，你知道，他将是奇妙的策士，全能的神，和平的君，神与我们同在——所有这些。 It goes on to say, you know, he will be a wonderful counselor, mighty God, prince of peace, God with us—all those things.
好的，这是以赛亚书7-9章。我们从圣诞节和将临期知道这些经文，对吧？ Okay, that's Isaiah 7-9. Now, we know those passages from Christmas and Advent, right?
为弥赛亚的诞生做准备，并应用在马利亚身上。 Preparation for the birth of the Messiah and the application to Mary.
但我们经常忘记的是，如果那个女人，以赛亚书7章提到的 那个童女，要生一个作王的孩子，那你猜这使她成为什么？ But what we often forget is that if the woman, that virgin, who's mentioned in Isaiah 7, is going to have a child who is the king, then guess what that makes her?
王太后，没错，这是定义所决定的。 The queen mother, that's right, by definition.
同样的事情发生在弥迦书第2章，描述了一个要在伯利恒生下统治者的女人。 The same thing happens in Micah chapter 2, which describes a woman who's going to give birth to the ruler in Bethlehem.
所以它把王太后生子的地点定在伯利恒。 So it locates the queen mother as having the child in Bethlehem.
再说一次，这些不是关于任何人的预言；这些是关于弥赛亚国度的王太后的预言。 Again, these aren't just prophecies of anybody; they're prophecies of the queen mother of the kingdom of the Messiah.
所以记住这些预言，设身处地想想像马利亚这样的一世纪犹太女子。 So with those prophecies in mind, just put yourself in the shoes of a first-century Jewish woman like Mary.
犹太女子知道的一件事是我们中的一个将成为弥赛亚的母亲。 One of the things that Jewish women would have known is that one of us is going to be the mother of the Messiah.
而且无论神选择谁作弥赛亚的母亲，按定义也将被高举为王后。 And whoever God chooses to be the mother of the Messiah is also, by definition, going to be exalted to the office of queen.
现在，我有四个女儿，她们都是公主。 Now, I have four daughters, and they're all princesses.
她们都想成为王后，这是很自然的愿望。 They all want to be queens, so this is just a natural desire.
你几乎可以想象马利亚在想，谁会成为王后？ You can almost imagine Mary thinking, who's going to be the queen?
未来的王后是谁？ Who's the future queen?
当天使加百列向她显现并告诉她时，她就知道她不仅要生神的儿子，她还要成为王太后。 And when the angel Gabriel appears to her and tells her, she would have known not only is she going to bear the Son of God, she's going to be the Queen Mother.
如果你对此有任何怀疑，只要看看新约。 And if you have any doubts about that, just look at the New Testament.
几个关键点。 A couple of key points.
第一，耶稣诞生的故事。 Number one, the story of the Nativity.
真的很有趣。 Really fascinating.
当马太告诉你耶稣的记载时，他以那个长家谱开始。 When Matthew tells you the account of Jesus, he begins with that long genealogy.
记得吗？ Remember?
亚伯拉罕生以撒，以撒生雅各。 Abraham begot Isaac, Isaac begot Jacob.
你为什么在叹气，对吧？ Why are you groaning, right?
这不是你在弥撒中最喜欢的读经吗？ Isn't that your favorite reading in Mass?
每当他们开始读整个家谱时，你会想，天啊，这个人需要一个编辑，对吧？ Whenever they start and read the whole genealogy, you think, oh man, this guy needed an editor, right?
我是说，他为什么要用家谱开始这本书？ I mean, what is he doing beginning the book with the genealogy?
一个奇怪的事是，这些家谱通常关注祭司和君王，对吧？ One of the things that's weird is that usually these genealogies focus on priests and kings, right?
然而，马太在家谱中加入了一些女人，并以马利亚结束。 And yet, Matthew throws in a number of women into the genealogy, and he ends with Mary.
现在，你回到旧约，很有趣——在列王纪中，每当给出这些小家谱时，猜猜谁出现了？ Now, you go back to the Old Testament, and it's interesting—in the books of Kings, whenever these little genealogies are given of the kings, guess who appears?
每当家谱中有一个女人，通常是他的妻子。 Whenever a woman's in the genealogy, it's often his wife.
这是一个暗示她是王太后的小线索。 A little implicit clue that she's the queen mother.
但更明确的是，在马太福音1:20-23，他描述马利亚为以马内利的母亲。 But even more explicit, in Matthew 1:20-23, he describes Mary as the mother of Emmanuel.
让我快速给你们读这段经文。 Let me just read this passage to you real quick.
如果你带着圣经，马太福音1:23——这对理 解新约中马利亚作为神的母亲的身份很重要。 If you have your Bible with you, Matthew 1:23—this is really important for understanding Mary's identity in the New Testament as the Mother of God.
因为很多人说，新约在哪里称马利亚为神的母亲？ Because many people say, where does the New Testament ever call Mary the Mother of God?
有时天主教徒会说，嗯，伊丽莎白称她为「我主的母亲」，对吧？ And sometimes Catholics will say, well, Elizabeth calls her "mother of my Lord," right?
这很接近，而且是真的。 That's close, and it's true.
「主」不仅可以用于王，也可以用于神。 "Lord" can be used not just for the king, but also for God.
但马太福音第1章才是他们真正得出这个的地方，因为在马太福音1 :22-23说：「这一切的事成就，是要应验主藉先知所说的话。 But Matthew chapter 1 is really where they get this from because in Matthew 1:22-23, it says this: "All this took place to fulfill what the Lord had spoken by the prophet.
看哪，必有童女怀孕生子，人要称他的名为以马内利，这是什么意思？ Behold, a virgin shall conceive and bear a son, and his name shall be called Immanuel, which means what?
神与我们同在。现在， God with us."Now,
虽然我们说「神的母亲」，但实际的希腊词是theotokos，「神的孕育者」。 although we say "Mother of God," the actual Greek term is theotokos, "God-bearer."
它来自希腊词theos（我们的「神学」一词来自这里） 和tikto或tokos，意思是孕育者，或生育者。 It comes from the Greek word theos (we get "theology" from that) and then tikto, or tokos, which means a bearer, or a woman who bears someone.
那么，这些词从哪里来？ Well, where do those terms come from?
新约的第一页。 First page of the New Testament.
当马太说一个女人要怀孕生（tikto）子，她将被 称为以马内利的母亲，神（theos）与我们同在。 When Matthew says that a woman will conceive and bear, tikto, a son, she will be called the mother of Emmanuel, God, theos, with us.
你把这两个词放在一起，tikto和theos，你得到什么？ You just put those two things together, tikto and theos, what do you get?
Theotokos，「神的孕育者」，神的母亲。 Theotokos, "God-bearer," Mother of God.
就在那里。 It's right there.
因为古代基督徒不是在读英文；他们是在读希腊文。 Because ancient Christians weren't reading English; they were reading it in Greek.
这就是他们得到这个称号的地方。 And that's where they got that title from.
这就是耶稣诞生的记载。 So, that's the Nativity.
那探访呢？ What about the Visitation?
嗯，马利亚不仅被伊丽莎白称为「我主的母亲」，而且这很重要。 Well, not only does Mary get called "mother of my Lord" by Elizabeth, but this is so important.
在她听到加百列的信息和伊丽莎白的话后，在尊 主颂中有一个关于她作为王太后身份的线索。 After she hears the message of Gabriel and the words of Elizabeth, there's a clue to her identity as the Queen Mother in the Magnificat.
你们都知道尊主颂，对吧？ You all know the Magnificat, right?
你们喜欢尊主颂，对吧？ You love the Magnificat, right?
这是全世界的修士和神父每天都要祈祷的。 This is something prayed every single day by religious and priests throughout the world.
这里有一个关于马利亚作为王太后的小线索，因为在尊主颂中，马利亚说什么？ And there's a little clue here about Mary as Queen Mother because in the Magnificat, what does Mary say?
在路加福音1:46及以下，她说：「看哪，从今以后，万代要 称我有福，因为那有权能的为我做了大事，他的名是圣的。」 In Luke 1:46 and following, she says, "...behold, henceforth, all generations will call me blessed, for the Almighty has done great things for me, and holy is His name."
对吧？ Right?
她说什么？ What does she say?
「他顾念他使女的卑微。」 "He has regarded the lowest state of His handmaiden."
如果你跳到52节，马利亚说：「他叫有权柄的失位，叫卑贱的升高。」 And if you skip down to verse 52, Mary says, "He has put down the mighty from their thrones and exalted the lowly."
现在，这个表示卑微的希腊词taponoso s，正是她刚才称呼自己的——卑微的使女。 Now, that Greek word for lowly, taponosos, is exactly what she just referred to herself as—the lowly handmaid.
现在神使有权柄的失位，叫卑微的升高。 And now God has taken the mighty from their thrones and exalted the lowly.
为什么有不止一个宝座？ Why is there more than one throne?
这些被升高的卑微者是谁？ And who are these lowly who have been exalted?
是马利亚和她的儿子。 It's Mary and her son.
因为他是王，她是王后。 Because he's the king and she's the queen.
这就是在大卫王国中坐在宝座上的人，对吧？ That's who sits on thrones in the kingdom of David, right?
好的，最后是启示录12章1节。这个很容易。 All right, so, and then finally, Revelation 12, verse 1. This one's really easy.
当约翰看到那身披日头的女人时，她头上戴着什么？ When John sees the woman clothed with the sun, she's wearing what on her head?
十二星的冠冕。 A crown of twelve stars.
现在，我知道在我们这个时代，很多女人戴冠冕，对吧？ Now, I know in our day and time, lots of women wear crowns, right?
美国小姐，美国环球小姐。我甚至在和女儿们玩漂亮公主游戏时戴过一次冠冕。 Miss America, Miss USA. I even wore a crown once when I was playing Pretty Pretty Princess with my daughters.
有一张照片——希望它不会出现在网上。 There's a photo—hopefully it doesn't end up on the internet.
但这并不能使任何人成为王室成员。 But that doesn't make just any person into royalty.
但在古代以色列，如果一个女人戴着冠冕，而且冠冕上有十二颗星，她是谁？ But in ancient Israel, if a woman is wearing a crown and the crown has twelve stars, who is she?
以色列的王后。 The Queen of Israel.
王太后。 The Queen Mother.
好的，所以新约把马利亚描绘为新夏娃、新约柜和新王后。 Okay, so the New Testament depicts Mary as the New Eve, the New Ark, and the New Queen.
这有什么含义？ What's the implication of this?
很简单，如果马利亚是新王太后，那么我们作为天主教徒做两件事是有道理的。 Quite simply, that if Mary is the New Queen Mother, then it makes sense that we as Catholics do two things.
我们应该尊敬她。 We should honor her.
作为美国人，我们很难理解这一点，因为我们的整个国家是在反抗君主制中诞生的。 It's hard for us as Americans to get our brains around this because our whole country came into existence in a revolt against a monarchy.
我们这里不是君主制；我们是共和国。 We're not a monarchy here; we're a republic.
但试着回想一下，在圣经中，耶稣宣讲的是神的国。 But try to think back into the fact that in the Bible, it's the kingdom of God that Jesus is proclaiming.
这就是我们所属的。 That's what we belong to.
我们属于一个王国。 We belong to a kingdom.
而且我们有一位王后。 And we have a queen.
如果地上王国的王后配得她臣民的尊敬，那么天国的圣洁王后岂不更配得尊敬？ If earthly queens of earthly kingdoms deserve the honor of their subjects, then how much more the holy queen of the kingdom of heaven?
对不起，她不仅仅是一个普通的女人；她是王后。 I'm sorry, she's not just an ordinary woman; she's the queen.
第二，如果她是王后，那么我们请求她为我们代求是有道理的。 Second, if she is the queen, then it makes sense that we would ask her to intercede for us.
因为她没有死；她在天上活着。 Because she's not dead; she's alive in heaven.
这就是为什么我们称之为永生，而不是永死，对吧？ That's why we call it eternal life, not eternal death, right?
我是说，她没有死；她是活着的。 I mean, she's not dead; she's alive.
所以她与基督同在天上的至圣所，可以向基督祈求— —她可以作为神国的成员和神的儿女为我们代求。 And so she is with Christ in the heavenly Holy of Holies and can ask Christ—she can intercede on behalf of us as members of the kingdom and as children of God.
阿们？ Amen?
完全合适。 Totally fitting.
如果你这样想她，就完全说得通。 It makes perfect sense if you think of her that way.
现在，有时人们说，等等，但你们天主教徒通过向她祈祷，请求她 为你们祷告，向她唱歌，以及你们做的所有这类事情来崇拜她。 Now, sometimes people say, well, wait, but you Catholics are worshiping her by praying to her, asking her to pray for you, and singing songs to her, and all that kind of stuff that you do.
不，我们是在尊敬她。 Well, no, we're honoring her.
在尊敬马利亚和崇拜她之间有很大的区别，有无限的差异。 There's a big distinction, an infinite difference, between honoring Mary and worshiping her.
我在书中有整整一节讲这个区别。 I have a whole section in the book on this distinction.
在公元4世纪，有一个异端，一个被称为科洛里迪安派的异端团体。 In the 4th century A.D., there was a heresy, a heretical group called the Collyridians.
他们被谴责为异端，因为，你知道他们在做什么吗？ They were denounced as heretics because, you know what they were doing?
他们在向马利亚奉献圣餐。 They were offering the Eucharist to Mary.
collyra 是希腊语中面包的意思。 collyra is the Greek word for a loaf of bread.
所以他们通过向她奉献圣餐来崇拜马利亚如同女神。 So they were worshiping Mary as a goddess by offering the sacrifice of the Eucharist to her.
这正是天主教徒不对马利亚做的事。 That's exactly what Catholics do not do with Mary.
东正教基督徒也不这样做。 And neither do Orthodox Christians.
我们不向马利亚奉献圣弥撒。 We do not offer the holy sacrifice of the Mass to Mary.
阿们？ Amen?
因为祭献只献给神，而且只献给神。 Because sacrifice is offered to God and to God alone.
但如果你不是天主教徒，如果你不是在天主教或东正教中长大，你看 我们所做的，很容易混淆，因为我的妻子，她是在浸信会长大的。 But if you're not Catholic, if you didn't grow up Catholic or Orthodox, and you're looking in at what we do, it's easy to be confused because my wife, she grew up Baptist.
在她的教会里，敬拜就是唱诗歌，听讲道，和祷告。 In her church, worship is singing songs, listening to the sermon, and prayer.
就是诗歌和祷告，诗歌和祷告。 It's song and prayer, song and prayer.
所以当我们向马利亚唱歌或我们向马利亚祈祷，是在请求她为我 们代求的意义上，对传统之外的人来说，感觉我们是在崇拜她。 So when we sing songs to Mary or we pray to Mary in the sense of asking her to intercede for us, it feels like to someone outside the tradition that we're worshiping her.
因为他们没有祭司制度；他们没有祭献。 Because they don't have a priesthood; they don't have a sacrifice.
崇拜不是祭献。 The service is not a sacrifice.
大家都明白我的意思吗？ Everybody follow what I'm getting at?
但对天主教徒来说，敬拜的本质是祭献。 But for Catholics, worship in its essence is sacrifice.
而且这敬拜只献给神，而且只献给神。 And that worship is offered to God and to God alone.
对吧？ Right?
我们通过圣灵将基督的身体献给圣父。 We offer the body of Christ through the Spirit to the Father.
所以这是一个关键的区别。 So this is a crucial difference.
每当这些异端向马利亚献祭和崇拜时，他们立即 被圣安布罗修和圣埃皮法尼乌斯谴责为异端。 Whenever these heretics were sacrificing and worshiping Mary, they were immediately condemned by St. Ambrose and St. Epiphanius as heretics.
这不是我们对马利亚所做的。 That's not what we do with Mary.
我们尊敬她。 We honor her.
我们对她虔诚。 We're devoted to her.
我们请求她与我们一起祷告并为我们代祷，因为她是我们的母亲。 We ask her to pray with us and for us because she is our mother.
好的，那么总结一下，我们从这一切中得到什么？ All right, in conclusion then, what do we take away from all this?
嗯，希望能更清楚地理解我们对马利亚的信仰的圣经基础。 Well, hopefully, a clearer understanding of the biblical foundations for what we believe about Mary.
我希望至少能稍微清楚一点，我们不是在编造这些。 I hope it's at least a little clearer that we're not just making this stuff up.
这不是中世纪才出现的东西；我们是从圣经中得到这些的。 This isn't something that came up in the Middle Ages; we're getting this from the Scriptures.
如果这些对你们来说听起来很新，我其实只是从教理中借鉴的。 And if any of this sounds new to you, I'm really just stealing it from the Catechism.
这都在这里。 It's all right here.
这是《公教会教理》中的三段引文。 These are three quotes from the Catechism of the Catholic Church.
首先，《公教会教理》2.618说：「在新约的 时刻，在十字架下，马利亚被称为那女人，什么？ First, Catechism of the Catholic Church 2.618 says, "It is at the hour of the new covenant, at the foot of the cross, that Mary is heard as the woman, the what?
新夏娃，众生之母。」 The new Eve, true mother of all the living."
教理2.6076说：「马利亚，主亲自在她内居住，是约柜。」 Catechism 2.6076 states, "Mary, in whom the Lord Himself has just made His dwelling, is the Ark of the Covenant."
是主的荣耀所居住的地方。 The place where the glory of the Lord dwells.
最后，教理第976段说：「无玷童贞女，被保护免受一切原罪的玷污，当她在世的 生命结束时，她的身体和灵魂被提升到天上的荣耀中，被主高举为万物的王后。」 And then finally, paragraph 976 of the Catechism states, "The Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory and exalted by the Lord as Queen over all things."
所以最后，我想以基督的话作为结束。 So in closing then, I'd just like to end with the words of Christ.
正如我在讲座开始时提到的，约翰福音19章25-27 节——马利亚在这福音书中最后一次出现是在十字架下。 As I mentioned at the beginning of the talk, John 19, verses 25-27—the last time Mary appears in that Gospel is at the foot of the cross.
当她与爱徒在十字架下时，耶稣说了一些非常重要的话。 When she is there with the beloved disciple at the foot of the cross, Jesus says something really important.
我不知道你们中有多少人曾在某人临终时在场， 但当你听到他们的遗言时，你不会忘记，对吧？ I don't know how many of you have been with someone when they die, but when you hear their last words, you don't forget that, do you?
所以这些是耶稣的遗言。 So these are Jesus' last words.
他想用他最后的气息做什么？ What does He want to do with His dying breath?
他们已经拿走了他的一切。 They've taken everything else away from Him.
他们拿走了他的衣服；他的门徒都走了。 They've taken His clothes; His disciples are gone.
他在这个世界上唯一剩下的就是他的母亲。 The only possession He has left in this world is His mother.
而他甚至把她也给了出去。 And He even gives her away.
站在耶稣十字架旁边的有他母亲，他母亲的姊妹 马利亚，革罗罢的妻子，和抹大拉的马利亚。 Standing by the cross of Jesus were His mother, His mother's sister Mary, the wife of Clopas, and Mary Magdalene.
耶稣看见他母亲和他所爱的那门徒站在旁边，就对他母亲说：「母亲，看你的儿子。」 When Jesus saw His mother and the disciple whom He loved standing near, He said to His mother, "Woman, behold your son."
然后他对那门徒说：「看你的母亲。」 And then He said to the disciple, "Behold your mother."
从那时起，那门徒就接她到自己家里。 And from that hour, the disciple took her to his own home.
在希腊文中字面意思是，他接她到自己的——成为他自己的。 Literally in Greek, he took her to his own—to be his own.
成为他自己的什么？ To be his own what?
他自己的母亲。 His own mother.
我喜欢这些经文，因为至少对我来说，它们表明一个普遍的假设是不正确的，即如 果我们尊敬马利亚或关注马利亚或接她为我们的母亲，这些会减损基督的荣耀。 I love these verses because, for me at least, they show that the common assumption that if we honor Mary or focus on Mary or take her to be our mother, the idea that those things take away from Christ is just not true.
马利亚作为新夏娃的身份并不会减损耶稣作为新亚当身份的荣耀，对吧？ Mary's identity as the new Eve doesn't take away from the glory of Jesus' identity as the new Adam, right?
马利亚作为新约柜的身份并不会减损基督作为成为肉身住在我们中间的神的身份。 Mary's identity in the New Ark doesn't take away from Christ's identity as the God who has become flesh among us.
它不是减损，而是实际上放大了它。 Instead of taking it away, it actually magnifies it.
当耶稣在这里把马利亚给约翰作母亲时，他本质上在做什么？ And when Jesus here gives Mary to John to be His mother, what's He essentially doing?
注意，他不只是把她给约翰；他是把她给了爱徒。 Notice, He doesn't just give her to John; He gives her to the beloved disciple.
那么，谁是爱徒？ Well, who's the beloved disciple?
是我们在座的每一个人。 It's every one of us in this room.
启示录12章17节说那与子亲近的女人还有其他的儿女——就是那些遵守耶稣诫命的人。 Revelation 12, verse 17 says that the woman, close to the Son, had other offspring—anyone who obeys the commandments of Jesus.
换句话说，她是所有基督徒的母亲，不仅是天主教徒，而是所有基督徒。 In other words, she's the mother of all Christians, not just Catholics, but all Christians.
耶稣真的是在临死时把她给我们作我们的母亲。 And Jesus is literally dying to give her to us to be our mother.
有趣的是，一旦你开始意识到这一点，你会发现马利亚已经在那里等着你了。 The funny thing is, once you finally begin to realize that, what you're going to discover is that Mary is already there waiting for you.
因为母亲就是这样——她们先爱我们。 Because that's how it is with mothers—they love us first.
注意耶稣先对她说「看你的儿子」，然后对约翰说「看你的母亲」。 Notice Jesus says to her first, "Behold your son," and then to John, "Behold your mother."
对吧？ Right?
母亲先看到婴儿。 The mother sees the baby first.
当婴儿出生时，我什么都看不见。 When the baby's born, I can't see anything.
但最终，他或她睁开眼睛，看见他们的母亲。 But eventually, he or she opens their eyes and they behold their mother.
马利亚也是这样。 And that's how it is with Mary too.
所以如果你来得晚了，没关系。 So if you're late in the game, it's okay.
但我真的希望你们把耶稣对你和我的临终心愿记在心里：「看你的母亲。」 But I really want you to take to heart Jesus' dying wish for you and for me: "Behold your mother."
阿们？ Amen?
阿们。 Amen.
因父、及子、及圣灵之名。 In the name of the Father, the Son, and the Holy Spirit.
阿们。 Amen.
蒙福的圣母马利亚，新夏娃，新约柜，天国的王后，感谢你为我们的代祷。 Blessed Mother Mary, new Eve, new Ark, queen of the kingdom of heaven, thank You for Your prayers for us.
感谢你对基督的忠诚，在领报时对神说的「是」，以及通过十字架的悲伤成为我们的母亲。 Thank You for Your fidelity to Christ, for Your yes to God in the Annunciation, and for becoming our mother through the sorrow of the cross.
我们特别祈求，通过研读圣经，研读圣言中你的生平，研读旧约和 新约中的耶稣和你，能引导许多人归向你的儿子和他的圣教会。 We ask that in a special way, the study of the Scriptures, the study of Your life in the Word, the study of Jesus and You in the Old and the New Testaments would lead many people to Your Son and to His Holy Church.
我们祈求这一切时说，愿光荣归于父，及子，及圣灵，起初如何，今日亦然，直到永远。 And we ask all this as we say, glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end.
阿们。 Amen.
因父、及子、及圣灵之名。 In the name of the Father, the Son, and the Holy Spirit.
阿们。 Amen.
谢谢。 Thank you.
谢谢。 Thanks.
谢谢大家。 Thanks, everybody.
是的，是的，是的。 Yeah, yeah, yeah.
因为你那里有大约六个问题。 Because that's like six questions you got there.
是的，是的，没关系。 Yeah, yeah, it's okay.
让我重复这个问题。 Let me repeat this question.
那么，马利亚受原罪的影响吗？ So, is Mary subject to the effects of original sin?
例如，在启示录12章中，我向你们提到的那个女 人就是马利亚，被描述为经历分娩的阵痛，对吧？ For example, in Revelation 12, the woman that I suggested to you is Mary, is described as laboring in birth pangs, right?
而分娩的阵痛不是堕落的结果吗？ And aren't birth pangs the result of the fall?
创世记第3章：「你生产儿女必多受苦楚」，对吧？ Genesis chapter 3: "In pain, you will give forth children," right?
那是创世记第3章。感谢的是，我在《耶稣与马利亚的犹太根源》中有整整一章。 That's Genesis 3. Thankfully, I have a whole chapter, a whole chapter in Jesus and the Jewish Roots of Mary.
实际上，不，这是真的——这一章叫做《弥赛亚的诞生》，是关于马利亚的分娩之痛。 Actually, no, it's true—it's called The Birth of the Messiah, and it's on the birth pains of Mary.
老实说，这是我最喜欢的章节之一，因为这是一个非常重要的问题。 It's one of my favorite chapters, I'll be honest with you, because it's a really important question.
所以让我简单地——这是一个复杂的问题，但我会总结一下。 So let me just, in a nutshell—it’s a complex question, but I'll sum it up.
在旧约中，似乎有一些相互矛盾的预言。 In the Old Testament, there appear to be contradictory prophecies.
一些关于弥赛亚之母的预言说她会经历分娩之痛。 Some prophecies of the mother of the Messiah say she's going to have birth pain.
但还有另一个预言；在以赛亚书66章。这很奇怪，因为它描述的是新创造 ，在66:7有这个神秘的女人。它说：「她未曾经过产难，就生产了。 But there's this other prophecy; it's in Isaiah chapter 66. And it's really weird because it's describing the new creation and it has this mysterious woman in 66:7. It says this: "Before she was in labor, she gave birth.
在未受疼痛之先，她就生下一个男孩。」 Before her pain came upon her, she was delivered of a son."
谁听过这样的事？ Who has heard?
有趣。 Interesting.
现在，当代天主教徒和大多数基督徒甚至不知道这个预言的存在，但古代基督徒知道。 Now, contemporary Catholics and most Christians don't even know that prophecy exists, but ancient Christians did.
他们把这个预言看作是关于耶稣诞生的预言，认为他的诞生，就像 他的受孕一样，将是无痛的，因为马利亚是新夏娃的另一个儿子。 They saw that prophecy as a prophecy of the birth of Jesus, and that His birth, just like His conception, would be without pain, as another son of Mary is the new Eve.
然而，他们也说她并没有完全逃脱分娩之痛，因为虽然她在伯利恒 没有经历实际的分娩之痛，但她确实经历了十字架的分娩之痛。 However, they also said that she did not completely escape the birth pangs because although she didn't have the physical pangs of childbirth in Bethlehem, she did undergo the birth pangs of the cross.
约翰福音16章整章都讲到这个。耶稣自己描述了十字架。 There's a whole chapter on this in John 16. Jesus Himself describes the cross.
当门徒因他要离去而难过时，他说：「妇人生产的时候就忧愁。」 When the disciples are getting upset that He's going to go, He says, "...when a woman's hour has come upon her, she has sorrow."
但孩子生下来后，她因喜乐就不再记得那忧愁了。 But when a child is born into the world, she no longer remembers the sorrow for the joy.
现在，为什么耶稣在约翰福音中谈到一个妇人和时辰，而他总是用时辰来指十字架？ Now, why would Jesus in John's Gospel talk about a woman and an hour when He always uses the hour to refer to the cross?
而他用妇人来指马利亚。 And He uses woman to refer to Mary.
我有一个建议：这是因为十字架本身就是一个生产。 I've got a suggestion: it's because the cross is itself a birth.
马利亚通过十字架的分娩之痛生下约翰。 Mary gives birth to John through the birth pangs of the cross.
你知道还有什么吗？ And you know what else?
她通过十字架的分娩之痛生下我们。 She gives birth to us through the birth pangs of the cross.
因为没有痛苦就不能成为母亲。 Because you don't become a mother without suffering.
而我们是马利亚悲伤的儿女。 And we are the children of Mary's sorrows.
这说得通吗？ Does that make sense?
好的。 Okay.
非常重要的问题。 Really important question.
好的。 Good.
我暂时把其他的放在一边。 I'll leave the others aside for a while.
没关系；我们就讲这一个。 That's all right; we'll just stick with that one.
好的，问题是，施洗约翰显然是在原罪状态下受孕的，他 在出生前是否被洁净了那罪，之后他过着无罪的生活吗？ Okay, the question is, did John the Baptist, who was conceived, obviously, in the state of original sin, was he purified of that sin before he was born, and did he live a sinless life after?
与关于马利亚的教导不同，教会没有关于施洗约翰无罪的教义。 Unlike the teachings about Mary, the Church does not have a doctrine on John the Baptist's sinlessness.
在古代教父中有一个广泛的传统，当天使对撒迦利亚说他从母 腹中就被圣灵充满时，这圣灵的充满实际上是对原罪的洁净， 所以约翰是独特的，他出生时没有原罪，虽然受孕时有原罪。 It is a widespread tradition among the ancient Church Fathers that when the angel says to Zechariah that he would be filled with the Holy Spirit from his mother's womb, that filling with the Holy Spirit actually was a cleansing of original sin, so that John was unique in that he was born without original sin, although not conceived without original sin.
但这不是教会的教条。 But that's not a dogma of the Church.
这不是正式的教义；这只是教父们的传统。 It's not an official doctrine; it's just a tradition of the Church Fathers.
所以对此有一些争议。 So there is some debate about that.
我会在《耶稣与施洗约翰的犹太根源》中讨论这个。 I'll deal with that in Jesus and the Jewish Roots of John the Baptist.
继续问；你知道，这是个好问题。 Just keep going; you know, it's a good question.
这很难回答。 It's hard to answer.
没有任何关于他无罪的非常清楚的圣经证据。 There isn't any scriptural testimony about his sinlessness that's very clear.
虽然根据耶稣说凡妇人所生的，没有一个大过施洗约翰的这句话，你可以押一些赌注。 Although you could put some money on the table based on Jesus' statement that among those born of women, no one is greater than John the Baptist.
现在这是我想听耶稣对我说的话。 Now that's what I would like to hear Jesus say about me.
这是很重要的说法，不是吗？ That's quite a statement, no?
但天国里最小的比他还大。 But the least in the kingdom of heaven is greater than him.
这里有一个悖论。 There's a paradox going on there.
约翰真的很重要。 John's really important.
我们即将进入将临期，每年将临期中有整整两周是专门纪念施洗约翰的。 We're about to enter Advent, and we have two whole weeks every year in Advent devoted to John the Baptist.
我们忘记了他有多重要。 We forget how important he is.
在教会传统中，他一直被认为是仅次于耶稣和马利亚的最伟大圣人。 He was always considered in the tradition of the Church, after Jesus and Mary, the greatest saint.
实际上他和圣约瑟之间有竞争，但我不会详细讲这些。 There was actually competition between him and St. Joseph, but I won't go into all that.
我不想让你们生我的气。 I don't want to make you mad at me.
其他人？ Other people?
其他问题？ Other questions?
是的，女士。 Yes, ma'am.
好的，很好的问题。 Okay, great question.
让我退一步说清楚。 So let me back up and make clear.
教父们和教会传统说的不是马利亚完全没有受苦，而是她没有经历分娩之痛， 因为分娩之痛是创世记3章堕落的特殊后果。所以从她是新夏娃和新创造的开 始这个意义上说，她不经历那些特别与亚当和夏娃的罪相关的痛苦是合适的。 What the Church Fathers and the tradition of the Church say is not that Mary didn't suffer at all, but that she doesn't suffer the pains of childbirth because the pangs of childbirth are a distinctive effect of the fall in Genesis 3. So in the sense that she's the new Eve and the beginning of the new creation, it's fitting that she not suffer those pains which were specifically tied to the sin of Adam and Eve.
这是他们的解释。 That's how they construe it.
这并不意味着她不受苦，因为她的整个生命就是一连串的苦难。 That doesn't mean she doesn't suffer, because her whole life is just going to be one long litany of suffering.
我是说，我们称它们为欢喜奥迹，但上次我查看时 ，失去你的孩子三天——这没有什么可欢喜的。 I mean, we call them the joyful mysteries, but last time I checked, losing your kid for three days—there's nothing joyful about that.
不，说真的，对吧？ No, seriously, right?
她在圣殿找到耶稣时充满焦虑。 She's fraught with anxiety in the finding of Jesus in the temple.
那是马利亚的黑暗之夜。 That's a dark night for Mary.
所以她的整个生命都在十字架的阴影下。 So her whole life is under the shadow of the cross.
但教父们说，那特定的分娩之痛，她被保护免受其苦， 为表明耶稣是神性的，他是新亚当，而她是新夏娃。 But the Fathers say that that specific suffering of birth pains, she is preserved from those to show that Jesus is divine, that He's the new Adam, and that she's the new Eve.
好吗？ All right?
好的。 Good.
而且今天很多女人都没有分娩之痛。 And plenty of women don't have birth pains today.
那是硬膜外麻醉，对吧？ That's epidurals, right?
这并不使你成为神圣的。 It doesn't make you divine.
请说。 Go ahead.
是的。 Yeah.
马利亚作为新约柜和她在十字架前的出现之间有联系吗？ Is there a connection between Mary as the new Ark and her presence at the cross?
我认为有，虽然我还没有发现任何教父这样说过。 I think there is, although I haven't found any of the Church Fathers say that yet.
我永远不会忘记——我第一次看梅尔·吉布森的《基督受难记》时就 知道马利亚是新约柜。当我看这部电影时，这当然只是对福音的艺术诠释，让我印象 深刻的一件事是，当士兵刺穿耶稣肋旁时，如果我记得没错，不是血液缓缓流出。 I'll never forget—I knew about Mary as the new Ark the first time I saw Mel Gibson's *The Passion of the Christ*. One of the things that struck me as I was watching that film, which is of course just an artistic interpretation of the Gospels, is that when the soldier pierces the side of Jesus in the film, if my memory is correct, it's not like a trickle of blood comes out.
血是从他肋旁涌出来的，对吧？ The blood bursts forth from His side, right?
如果你想象血溅到马利亚身上，无论是在那一刻还是之后他们 取下他的身体时，这都很有力量，因为在旧约中，赎罪日的高 潮是大祭司将赎罪的血洒在施恩座上，也就是约柜的盖子上。 And if you imagine the blood getting onto Mary, whether in that moment or after when they take His body down, that's powerful because in the Old Testament, the climax of the Day of Atonement was the high priest pouring the blood of atonement on the mercy seat, which is the cover of the Ark.
所以，至少对我来说，虽然我在谈论寻找教父们的观点时总是持怀疑态度，但想象马利亚作 为新约柜，在赎罪日，也就是基督那里，她在某种意义上是活的施恩座，这真的很有力量。 So, for me at least, although I'm always suspicious in talking about finding the Fathers, that's really powerful to imagine that as the new Ark, Mary is there on the Day of Atonement, which is Christ, and that in a sense, she is the living mercy seat.
基督的血落在她身上，对吧？ The blood of Christ comes upon her, right?
她为我们祈求神的怜悯。 And she calls down on our behalf the mercy of God.
她是我们什么的母亲？ She's our mother of what?
我们的圣后，我们生命、甘饴和希望之母。 Our Holy Queen, mother of our life, our sweetness, and our hope.
是的，我会稍微不同地表述，因为教父们确实这样说：在圣餐中，通过基督，我们 在某种真实意义上也领受了马利亚的肉身，因为他完全的人性只从她一个人而来。 Yeah, I would put it a little differently because the Church Fathers do say this: in the Eucharist, there is a real sense in which, through Christ, we're also receiving the flesh of Mary insofar as He receives His entire human nature from her and from her alone.
基督的肉身只来自他从母亲领受的肉身。 Christ has no flesh apart from the flesh which He received from His mother.
基督的血只来自他从母亲领受的血。 Christ has no blood apart from the blood which He received from His mother.
想想这个真的很有趣。 It's really interesting to think about it.
他们一定很像。 They must have looked a lot alike.
你知道，因为人们总是说，「哦，你长得像你妈妈」，或「你长得像你爸爸」，你知道吗？ You know, because people always say, "Oh, you look like your mama," or "You look like your daddy," you know?
嗯，你知道吗？ Well, you know?
所以，是的，教父们有一句很常见的说法：「她给了奶成为我们的粮。」 So, yeah, the Church Fathers would say they have a saying that's pretty common: "She gave the milk to be our bread."
她给了奶给我们的粮。 She gave the milk to our bread.
所以有人把奶放在面包里，你烤它。 So somebody put milk in bread, you bake it.
嗯，她的奶造就了我们的粮——生命的粮。 Well, her milk made our bread—the bread of life.
是的，这几乎就像都是真的，是吧？ Yeah, it's almost like it's all true, huh?
这不是很美吗？ Isn't this beautiful?
这是我们在准备将临期和圣诞节时应该默想、思考的事。 This is the stuff we should be meditating on, pondering as we get ready for Advent and Christmas.
这是很重要的事。 This is a big deal.
看，我们今晚说的任何事，有减损耶稣吗？ See, anything we said tonight, does it take away from Jesus?
没有。那么，如果我们要用圣马克西米连·高比的那种很强烈的语言 ，说我们需要顺服马利亚的旨意，我们需要在任何方面加以限定吗？ No. So is it necessary for us, like if we're going to use the really strong language of St. Maximilian Kolbe and say that we need to be obedient to the will of Mary, do we need to qualify that in any way?
我认为根据你说话的对象来限定是有帮助的。 I think it's helpful to qualify it depending on who you're talking to.
换句话说，这个人是否理解，正确理解马利亚是谁，天 主教徒相信什么，以及天主教徒不相信关于她的什么？ In other words, does the person have an understanding, a proper understanding of who Mary is, what Catholics believe, and what Catholics don't believe about her?
因为你可以想象，如果你是局外人，你认为天主教徒把马利亚看作是准神 性的，有点像女神，然后你说「我需要顺服马利亚的旨意」这样的话。 Because you can imagine if you're coming in from the outside and you think Catholics think Mary is like quasi-divine, kind of like a goddess, and then you say things like, "I need to be obedient to the will of Mary."
那就好像盖棺定论了：这些天主教徒是拜偶像的。 Well, that just kind of closes the case: these Catholics are idolaters.
但如果有人理解我们对她的信仰和圣洁的含义，我想是圣马克 西米连·高比基本上说过，圣洁，就是神圣的本质，是大V等 于小v，voluntas，神的旨意和我的意志成为一致。 But if somebody understands what we believe about her and what sanctity entails, and I think it was St. Maximilian Kolbe who basically said that sanctity, the essence of holiness, is big V equals little v, voluntas, the will of God, and my will being one and the same.
这就是成为圣人所需要的一切——只要使你的意志等同于神的旨意。 That's all being a saint takes—just make your will equal the will of God.
只要照他所说的做。 Just do whatever He tells you.
谁说的？ Who said that?
马利亚。 Mary.
所以，从这个意义上说，如果马利亚终身无罪，那么她作为人的意志就完全符合神的旨意。 So, in that sense, if Mary doesn't sin her entire life, then her will as a human being is perfectly configured to the will of God.
她不愿意任何基督不愿意的事。 She doesn't will anything that Christ doesn't will.
她不愿意任何神不愿意的事。 She doesn't will anything that God doesn't will.
所以如果我说我要顺服马利亚的旨意，从一个意义上说， 这是表达我尊敬她作为母亲，因为你也要顺服你的母亲。 So if I say that I'm going to be obedient to Mary's will, in one sense, it's expressing my honoring her as a mother because you also obey your mother.
但这也表达了她的圣洁，以及她的意志与神完全一致的事实。 But it also expresses her sanctity and the fact that her will is in perfect conformity to God.
只要有人理解这一点，我认为那就没问题。 As long as somebody understands that, then I think that's fine.
但在我们这个时代，你可能要确保你加以限定， 这样人们就能理解你的意思和你不是什么意思。 But in our day and age, you probably would want to make sure you qualify that so that people understand what you mean and what you don't mean by that.
马利亚没有任何独立于神的意志。 Mary doesn't have any will independent of God.
事实上，天上的圣徒都没有。 And for that matter, none of the saints in heaven do.
这就是为什么他们是圣徒。 That's why they're saints.
这是他们所有人共同的一点。 That's the one thing they all have in common.
他们不都是童贞的。 They weren't all virgins.
他们不都是祭司。 They weren't all priests.
他们不都是主教。 They weren't all bishops.
但他们的意志都符合神的旨意。 But they all had their wills conformed to God's will.
谢谢大家。 Thank you all.
我想有点晚了。 I think it's getting a little late.