1932年11月至1933年1月间，圣母马利亚在 比利时向五个孩子显现了33次，他们来自两个家庭。 Between November 1932 and January 1933, the Blessed Virgin Mary appeared 33 times to five children in Belgium, and they came from two families.
他们中最大的15岁，最小的九岁。 The oldest of them was 15 and the youngest was nine.
一切始于三个孩子去找第四个孩子，在邻里学校的操场上进行晚间游戏。 It all began when three of the children went to meet a fourth kid for their nightly games in the playground of the neighborhood school.
学校设在一个修道院里。 The school was situated at a convent.
孩子们按响了修道院的门铃，正等着有人来应门，突然其中一个说：「看。」 The children rang the convent doorbell and were waiting for someone to answer when suddenly one of them said, "Look."
孩子们转过身来，看见一个他们认作是圣母马利亚的身影。 The children turned and saw a figure they recognized as the Blessed Virgin Mary.
她在附近一座桥上空行走。 She was walking in the air above a nearby bridge.
她脚下有云，来到修道院操场旁的石窟。 With clouds at her feet, she came to the grotto by the convent playground.
那晚和随后的多次显现中，她给孩子们的信息是马利亚显现中典型的信息。 The message she gave the children on that night and through many subsequent appearances was typical of the message of Marian apparitions.
她要他们为罪人的悔改祷告。 She asked them to pray for the conversion of sinners.
虽然有时孩子们有大人陪伴，但没有一个大人得见异象的恩典。 Though the children were sometimes accompanied by adults, none of the grown-ups received the grace of the vision.
只有孩子们能看见和听见圣母，她要求在那地方建一座小堂，信徒们去那里朝圣。 Only the children could see and hear the Blessed Virgin, who asked for a chapel to be built at that spot and for the faithful to go there on pilgrimage.
在最后几次显现中，马利亚张开双臂向孩子们告别。 In her last appearances, Mary opened her arms as she said goodbye to the children.
她这样做时，他们看见她的心显露出来。 When she did this, they saw her heart exposed.
那心似乎是金色的，周围环绕着闪烁的光芒。 It appeared to be golden and surrounded by sparkling rays of light.
因此，博兰的圣母被称为金心圣母。 And so Our Lady of Bo-Ram became known as the Virgin of the Golden Heart.
跟随孩子们的人群多达两万人，其中一些大人是患有重病的男女。 The crowds following the children grew as large as 20,000 people, and some of the adults who went to witness the apparitions were men and women sick with serious illnesses.
圣母最后一次显现后，他们中有几人经历了突然且似乎是奇迹般的痊愈。 After the Virgin Mary's last appearance, several of them experienced sudden and seemingly miraculous cures.
消息传开，甚至传到了梵蒂冈。 Word went abroad and even reached the halls of the Vatican.
那里官员要求比利时的主教们调查博兰的显现。 Officials there asked the bishops of Belgium to investigate the matter of the apparitions at Beauraing.
随着二战爆发，教会的日常工作被打乱，这项任务变得困难。 The task became difficult as World War II erupted and disrupted the day-to-day work of the Church.
然而，即使在那动荡中，事情仍在推进，博兰圣母的敬礼于1943年2月得 到罗马的批准。与此同时，异象者们继续生活，结婚，开始养育虔诚的家庭。 Yet, even amid all that turmoil, the cause went forward and devotion to Our Lady of Beauraing was approved by Rome in February of 1943. In the meantime, the visionaries went forward in life, married, and began to raise faithful families.
他们也尽量避开公众的关注。 They tried to stay out of the limelight too.
进一步的批准陆续到来，小堂建成，朝圣者如圣母所愿地前来。 Further approvals came in time, the chapel was built, and the pilgrims came, just as Our Lady had requested.
马利亚的金心是博兰显现的一个显著标志。 Mary's golden heart is a distinguishing mark of the Beauraing apparition.
值得注意的是，在对博兰圣母的祈祷中，她被称为贫穷者的圣母。 It's notable that in the prayers to Our Lady of Beauraing, she's addressed as the Virgin of the Poor.
马利亚的心确实是贫穷者和小孩子的珍宝。 The heart of Mary is certainly the treasure of the poor and small children.
这是为什么呢？ Why is that?
因为那些无法够到家中高处或社会最佳机会的人，仍能达到天上的高处，赢得神之母的心。 Because those who can't reach the top shelves in the home or the best opportunities in society can still reach to the heights of heaven and win the heart of the Mother of God.
教会从未透露马利亚向博兰的孩子们揭示的秘密。 The Church has never revealed the secrets disclosed by Mary to the children of Beauraing.
教会，如同孩子们自己，以及所有显现中的圣母，选择 强调基本的：向耶稣祷告，悔改补赎，心灵的转变。 The Church, like the children themselves, and like the Blessed Virgin Mary in all her apparitions, chose instead to emphasize the basics: prayer to Jesus, penance and reparation, and conversion of heart.
这就是金心圣母向我们揭示的秘密。 That's the secret revealed to us by the Virgin of the Golden Heart.
欢迎回到《圣经与圣母马利亚》。 Welcome back to the Bible and the Virgin Mary.
在上次课程中，我们开始讨论马利亚的无原罪始胎。 We began our discussion of Mary's Immaculate Conception in our last session together.
请记住，这一教义宣告在神的计划和恩典中，马利亚 从受孕之时直到她地上的生命结束，都免于罪恶。 Remember, this dogma states that in God's plan and by His grace, Mary was kept free from sin from the moment of her conception until the end of her earthly life.
她也没有私欲，即我们其他人所受的那种不正当的欲望或倾向于犯罪的倾向。 She was also free from concupiscence, that disordered desire or general inclination to sin from which the rest of us suffer.
教宗庇护九世在他的文献《不可言喻的神》中表明，这一信仰基于圣经的三处经文。 Pope Pius IX showed in his document, Ineffabilis Deus, the Ineffable God, that this belief is founded upon three passages from the Bible.
伊甸园中的原始福音，路加福音1章的天使报喜，以及启示录12章的妇人 异象。我们也看到，神所设立的马利亚与撒但之间的仇恨要求无原罪始胎。 The first gospel in the Garden of Eden, the Annunciation in Luke 1, and the vision of the woman in Revelation 12. We also saw that the divinely placed enmity between Mary and Satan demands the Immaculate Conception.
在路加福音中，天使加百列称马利亚为kekeretom ene，即蒙大恩的，或充满恩典的，承认她无罪的状态。 And in Luke, Gabriel recognizes Mary's sinless state when he addresses her as kekeretomene, favored one, or full of grace.
我想以路加记载的天使问安中另一点开始这节课。 I want to begin this lesson by pointing out something else about Luke's account of the angel's greeting.
注意，加百列并没有称呼耶稣的母亲为马利亚。 Notice that Gabriel doesn't hail Jesus' mother as Mary.
他没有叫她的名字。 He doesn't call her by her name.
他称她为蒙大恩的。 He hails her instead as full of grace.
在整本圣经中，没有其他人被天使这样称呼。 Now, no other person in all of Scripture is addressed this way by an angel.
当天使呼唤亚伯拉罕时，他称他为亚伯拉罕。 When an angel calls out to Abraham, he calls him Abraham.
当天使对多比亚说话时，他称他为多比亚。 When an angel talks to Tobias, he calls him Tobias.
但当天使对马利亚说话时，他称她为蒙大恩的。 But when an angel talks to Mary, he calls her full of grace.
这几乎就像蒙大恩的是马利亚的名字。 It's almost as if full of grace were Mary's name.
在圣经中，每当神给一个人新的名字时，表示那人在神救恩计划中的地位。 Now, throughout Scripture, whenever God gives a person a new name, it indicates that person's place in God's plan of salvation.
亚伯兰的名字改为亚伯拉罕，表示他作为多国之父的角色。 Abram's name is changed to Abraham, to signal his role as the father of a multitude of nations.
雅各的名字，意为抓夺者，改为以色列，意为神的王子 ，因为他与天使摔跤，为要成为神约应许实现的途径。 Jacob's name, which means supplanter, is changed to Israel, which means prince of God, after he wrestled with an angel for the right to be the one through whom God's covenant promises would be fulfilled.
西门被称为彼得，因为他将成为神建立教会的磐石。 And Simon is called Peter, because he will be the rock upon which God founds his church.
同样，当我们听到马利亚被称为蒙大恩的，这告诉我们她在救恩历史中的角色。 Likewise, when we hear Mary called full of grace, well, that tells us something about her role in salvation history.
在她的名字中，她的命运被揭示。 In her name, her destiny is revealed.
在创世以前，她就被保守免于罪恶。 From before the foundation of the world, she was preserved from sin.
她被恩典改变，为要成为神独生子的至圣母亲。 She was transformed by grace in order to be the all-holy mother of God's only begotten Son.
这正是圣若望保禄二世在无原罪始胎教义宣告150周年讲道中对这段经文的解释。 That's exactly how St. John Paul II interpreted this scripture in the homily that he preached on the 150th anniversary of the proclamation of the dogma of the Immaculate Conception.
他说：「蒙大恩的」是神通过他的使者选择用来描述童贞女的名字。 "Full of grace," he said, is the name that God, through his messenger, chose to use to describe the Virgin.
这就是他从永恒中对她的看法。 This is how he had always thought of her, ab eterno, from all eternity.
这里稍作旁注。 Now, just a little side note here.
我们在这整个学习的开始曾谈到，马利亚的颂歌《尊主颂》本质上是回响哈拿的歌。 We talked back in the beginning of this whole study about how Mary's song of praise, the Magnificat, was essentially echoing the song of Hannah.
记得哈拿是预表马利亚的旧约母亲之一。 Recall that Hannah is one of the Old Testament mothers who prefigured Mary.
那么，你知道哈拿的名字是什么意思吗？ Well, guess what Hannah's name means?
恩典。 Grace.
正如我们所见，圣经中有明确的证据支持马利亚的无原罪始胎。 As we see, there's clear evidence in Scripture for Mary's immaculate conception.
但我们还有一个大问题要回答。 But we still have one big question to answer.
为什么？ Why?
为什么神将马利亚从其他人的命运中保守出来？ Why did God preserve Mary from the lot of other men?
为什么他保守她免受原罪的玷污和后果？ Why did He preserve her from the stain and consequences of original sin?
为什么他这样做？ Why did He do it this way?
也许这个问题最好的答案来自约翰·亨利·纽曼枢机主 教，他可能是过去几百年中最著名的天主教皈依者。 Perhaps the best answer to that question comes from Blessed John Henry Cardinal Newman, who was perhaps the most famous convert to Catholicism in the last couple of hundred years.
他写道，马利亚并非神安排中的一个单纯工具。 Mary, he wrote, was no mere instrument in God's dispensation.
神的道并非仅仅通过她，如同他在圣餐中通过我们。 The Word of God did not merely pass through her as he may pass through us in Holy Communion.
永恒的圣子所取的并非一个天上的身体。 It was no heavenly body which the Eternal Son assumed.
不，他吸取了她的血和她的本质进入他神圣的位格。 No, he imbibed, he sucked up her blood and her substance into his divine person.
他从她成为人，接受她的形象和特征，以此向世人显现。 He became man from her and received her lineaments and her features as the appearance and character under which he should manifest himself to the world.
毫无疑问，他因与她相似而被认出是她的儿子。 He was known, doubtless, by his likeness to her, to be her son.
难道不应当永恒的圣父以某种卓越的圣化来预备她吗？ Was it not fitting that the Eternal Father should prepare her for this ministration by some preeminent sanctification?
整段话的关键在最后一句，那个词「应当」。 The key to that whole paragraph is in the last sentence, the word fitting.
马利亚被保守免于一切罪恶是应当的。 It was fitting that Mary be preserved from all sin.
神本可以用任何其他方式来做，但他没有。他认为让耶稣从母亲那里 继承无罪的人性是合宜的，就像他继承她的眼睛、鼻子和肤色一样。 And God could have done it any different way he so chose, but he didn't. He thought it fitting, appropriate for Jesus to inherit a sinless human nature from his mother, just as he inherited her eyes and her nose and her skin color.
另一个说明马利亚为何无原罪始胎的比喻是这样的。 Another analogy that sheds some light on why Mary was immaculately conceived is this.
正如祭司极其谨慎地洁净弥撒中使用的圣器，那些盛载耶稣圣体圣血的器 皿，神也同样精心洁净那要在她腹中承载耶稣血肉并一生照顾他的器皿。 Just as the priest takes the greatest care to purify the sacred vessels used in the Mass, the vessels which contain the Eucharistic body and blood of Jesus, well, so too did God take great care to purify the vessel which would carry the flesh and blood of Jesus in her womb and care for him all his life.
没有什么比这两者所承载的更珍贵的了。 There's nothing more precious that either one of them could hold.
保持器皿纯洁是对它们所盛载的和所代表的表示尊重和敬重。 To keep the vessels pure is a sign of respect and honor to what and to whom they contain.
同样，关于马利亚的真理总是最终指向关于耶稣基督的更大真理。 Again, truths about Mary always and ultimately point to greater truths about Jesus Christ.
他的圣洁因她的纯洁而更加显明。 His sanctity is made all the more evident by her purity.
正如我们在上次课程中提到的，无原罪始胎的教义 一直是教会关于马利亚的教导中争议最大的一项。 As we mentioned in our last session, the doctrine of the Immaculate Conception has long been one of the most contested of the Church's teachings about Mary.
许多基督徒，甚至一些圣徒都对这教义表示过担忧。 Many Christians and even some saints have voiced their concerns about the dogma.
这些担忧通常有两个方面。 Those concerns usually run along two lines.
最常见的担忧是，若说马利亚无罪或至圣，我们会以某种方 式使她超越人性，或使基督的救赎工作显得不那么重要。 The most common concern is that by saying Mary is sinless or all holy, we somehow make her more than human or make Christ's saving work less important.
事实并非如此。 That's simply not the case.
公教会并不否认马利亚和我们一样需要从罪中得救。 The Catholic Church doesn't deny that Mary, just like the rest of us, needed to be saved from sin.
也不认为马利亚无罪的状态是她自己所为。 It also doesn't claim that Mary's sinless state was somehow her own doing.
它不教导她凭自己的努力获得或成就了这一点。 It doesn't teach that she either merited it or accomplished it on her own efforts.
事实上，正相反。 In fact, it's just the opposite.
在宣告无原罪始胎的文献《不可言喻的神》中，教宗庇护九世完全回应了这些 担忧，他写道，至圣童贞马利亚在她受孕的第一刻，就因全能神所赐的特殊恩 典和特权，因耶稣基督——人类救主的功劳，被保守免受原罪的一切玷污。 In the very document that declared the dogma of the Immaculate Conception, the Ineffable God, Pope Pius IX addressed those concerns completely, writing that the Most Blessed Virgin Mary, in the first instant of her conception, by a singular grace and privilege granted by the Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin.
这里信息量很大。 All right, there's a lot there.
让我们来解读这句话。 So let's unpack this sentence.
首先，教宗明确表示无原罪始胎是神的特殊恩典。 First, the Pope makes it clear that the Immaculate Conception is a singular grace of God.
接着，他指出这恩典是耶稣基督为她赢得的。 Next, he states that that grace was won for her by Jesus Christ.
耶稣是她的救主，就像他是人类其他人的救主一样。 Jesus was her Savior, just as he was the Savior for the rest of the human race.
最后，他说马利亚的无原罪始胎是神的保守之举。 Finally, he says that Mary's Immaculate Conception was a divine act of preservation.
这是神的工作，不是马利亚的工作。 It was a work of God, not a work of Mary.
因此，无原罪始胎是救赎的果实，以预先的方式应用于马利亚。 The Immaculate Conception, then, was the fruit of the redemption applied to Mary by way of anticipation.
我们必须记住一件事。 See, we have to remember something.
神不像我们一样受时间限制，这就是为什么基督在髑髅地的死能为那些在他之 前几百年死去的人，以及那些在他死后近两千年才出生的人获得救恩的果实。 God isn't bound by time like we are, which is how Christ's death on Calvary could obtain the fruit of salvation for those who had died hundreds of years before him and those who would not be born until almost 2,000 years after his death.
正如你我被一个早在我们出生之前就死在十字架上的神所救赎，马利亚也在她受 孕的那一刻被一个尚未降生的神所救赎，一个他的救赎之死还在多年之后的神。 Just as you and I have been redeemed by a God who died on a cross long before we were ever born, so too was Mary saved at the moment of her conception by a God who had not yet been born in time, a God whose saving death was still years away.
马利亚需要救主，就像我们其他人一样。 Mary needed a Savior, just like the rest of us.
她需要被救赎，但她的救赎是保守之举，正如其他人的救赎是拯救之举。 She needed to be redeemed, but her redemption was an act of preservation, just as others' redemption was an act of deliverance.
类似地，神今天也做类似的事，以保守拯救一些人，以解救拯救另一些人。 Analogously, God does a similar thing today, rescuing some people by preservation and others by deliverance.
是的，很多人做了坏事，然后被神拯救。 Yeah, lots of people do bad stuff and are then delivered by God.
但有些人生来就倾向于美德，从小就习惯性地拒绝罪恶。 But some people are born with a natural inclination to virtue and reject sin habitually from an early age.
你认识这样的人。 You know those people.
也许你就是其中之一。 Maybe you're one of them.
如果是这样，那么你让我嫉妒。 And if so, well, then you make me sick.
我妻子就是这样。 My wife is like this.
她走进房间，仿佛空气中轻轻回荡着圣咏。 She walks into a room and it's like Gregorian chant lightly fills the air around her.
而我走进来，就像达斯·维达的主题音乐响起。 And I come strolling in and it's like cue the Darth Vader theme music.
无论你属于哪一类，救恩无论是通过预防还是解救，救赎都是神的工作，是他恩典的礼物。 Regardless of which camp you fall into, salvation more by prevention or deliverance, redemption is a work of God, a gift of his grace.
另一个非天主教徒常提出的反对意见是：教会如何 能宣称马利亚无罪，而圣经明明说众人都犯了罪？ Another common objection frequently voiced by non-Catholics is this: How can the church claim that Mary was sinless when Scripture itself states that all have sinned?
这些人通常引用的经文是罗马书3:23。因为凡有血气的， 没有一个因行律法能在神面前称义，因为律法本是叫人知罪。 Now, the passage to which these people normally refer is Romans 3:23. For no human being will be justified in his sight by works of the law, since through the law comes knowledge of sin.
但如今神的义在律法以外已经显明出来，有律法和先知为证。 But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe.
就是神的义，因信耶稣基督加给一切相信的人，并 没有分别。因为世人都犯了罪，亏缺了神的荣耀。 For there is no distinction, since all have sinned and fall short of the glory of God.
如果你只是拿起这段经文读，确实似乎与教会的教导相矛盾。 If you just pick up that passage and read it, it certainly does seem to contradict the church's teaching.
但这样读是断章取义。 But to read it that way is to read it out of context.
在罗马书的那部分，保罗在谈论犹太人和外邦人同样的罪性。 In that section of Romans, Paul's talking about the sinfulness of Jews and Gentiles alike.
他论证说，仅仅是犹太人并不能使一个人更圣洁，也不能使一个人更有德行。 He makes the argument that simply being Jewish doesn't make a person more holy, doesn't make a person more virtuous.
他还论证说，严格遵守旧约的礼仪律法并不能赐予生命。 He also argues that strict adherence to the ceremonial law of the Old Covenant is not going to give you life.
他在告诉犹太人，看哪，罪已经像在世界其他地方一样，渗入了约的子民中。 He's telling the Jews, look guys, sin has crept into the covenant people just like it has to the rest of the world.
保罗在这里比较的是群体，而不是个人。 What Paul does there is compare groups, not individuals.
当他说众人时，他指的是所有人种。 And when he talks about all men, he's talking about all races of men.
如果保罗所说的众人真的是指每一个受孕的人，他就是 在指责耶稣有罪，更不用说婴儿和未出生的孩子了。 If by all men, Paul really meant every single individual person ever conceived, he'd be accusing Jesus of sin, not to mention babies and the unborn.
但他并不是这个意思。 But he doesn't mean that.
当我们在整本罗马书的上下文中阅读这段经文时，更不用说整本 圣经，我们可以看到它丝毫不与马利亚的无原罪始胎相矛盾。 And when we read the passage in the context of the whole book of Romans, not to mention the rest of Scripture, we can see that it in no way contradicts Mary's Immaculate Conception.
现在，有些人可能在想，这是我第一次听到这些。 Now, some of you are sitting there thinking, man, this is the first time I've ever heard any of this.
但如果你在12月8日无原罪始胎节参加过弥撒，你就听过这些。 But if you've gone to Mass on December 8th, the Feast of the Immaculate Conception, you have heard it all before.
那天的礼仪将我们所谈论的所有圣经形象结合在一起，形成了神之母马利亚的完整图像。 In the liturgy for that day, all of the scriptural images we've talked about are brought together to form a complete picture of Mary, the All-Holy Mother of God.
弥撒的进堂咏将以赛亚先知的话放在马利亚的口中。 The entrance antiphon for the Mass puts the words of the prophet Isaiah into the mouth of Mary.
开祷解释了无原罪始胎的伟大奥秘和神对世界救恩的计划。 The opening prayer explains the great mystery of the Immaculate Conception and God's plan for the world's salvation.
父啊，你预备童贞马利亚成为你儿子配得的母亲。 Father, you prepared the Virgin Mary to be the worthy mother of your son.
你让她预先分享基督藉他的死亡所带来的救恩，从她受孕的第一刻就保守她无罪。 You let her share beforehand in the salvation Christ would bring by his death and kept her sinless from the first moment of her conception.
节日的第一读经是亚当和夏娃犯罪的故事和原始福音。 The first reading for the feast is the story of Adam and Eve's sin and the proto-evangelium.
第二读经取自保罗的以弗所书，包括我们之前提到的那节，以弗所书1 :6。保罗在以弗所书中的话原本是对每一个在基督里的信徒说的。 The second reading is drawn from Paul's letter to the Ephesians and includes the same verse we spoke about earlier, Ephesians 1:6. Now, Paul's words in Ephesians were originally addressed to every believer in Christ.
在礼仪中阅读时，它首先适用于马利亚，她是每个基督徒的先驱，在创世 以前就被拣选成为圣洁、无有瑕疵，因神在爱子耶稣里赐给她的恩典。 Read in the liturgy, they apply first and foremost to Mary, the forerunner of every Christian, who before the foundation of the world was chosen to be holy and without blemish, by the grace that God granted her in the beloved Jesus.
这节经文强调的是，马利亚在母腹中所受的恩典，是所有信她儿子并受洗之人的命定。 What that verse reinforces is that the grace given to Mary in her mother's womb is to be the destiny of all who believe in her son and are baptized.
你看，马利亚是我们将要成为的样式，是我们应当努力成为的样式。 You see, Mary is an icon of what you and I are going to be, what we should be striving to be.
基督在马太福音5:48说：「你们要完全，像你们的天父完全一样。」我们不 能靠自己做到，但靠神的恩典，我们可以做到，就是赐给马利亚的同样恩典。 Be perfect even as your Heavenly Father is perfect, says Christ in Matthew 5:48. And we can't do that on our own, but we can do it by the grace of God, the same graces that were given to Mary.
回到弥撒，无原罪始胎节的第二读经也提醒我们，马 利亚是按那位随己意行作万事者的旨意所预定的。 Getting back to the Mass, the second reading on the Feast of the Immaculate Conception also reminds us that Mary was destined in accord with the purpose of the One who accomplishes all things according to the intention of His will.
换句话说，神的旨意在第一读经中关于亚当和夏娃的罪和应许的救赎主 ，从女人所生的，在马利亚的无原罪始胎和她怀耶稣基督中实现了。 In other words, God's will, expressed in the first reading about Adam and Eve's sin and the promised Redeemer, born of a woman, is accomplished in Mary's Immaculate Conception and her bearing of Jesus Christ.
这一真理在节日的福音读经中得到加强，就是路加记载的天使报喜。 And that truth is reinforced by the Gospel reading for the Feast, Luke's account of the Annunciation.
最后，节日圣体礼的特别序言是对马利亚无原罪始胎的圣经见证的又一次总结。 Finally, the special preface to the Eucharistic prayer for the Feast is another summary of the biblical testimony to Mary's Immaculate Conception.
它揭示马利亚是教会的标志和其完美的应许。 It reveals Mary to be a sign of the Church and a promise of its perfection.
无原罪始胎节的礼仪当然不是唯一使用我们所研 究的马利亚圣经形象来呈现神之母真理的礼仪。 The Liturgy for the Feast of the Immaculate Conception is not, of course, the only liturgy that uses the biblical images of Mary we've studied to present the truth about the Mother of God.
所有马利亚节日的礼仪都借助天主教教义和传统的圣经根基来阐明教会对马利亚的信仰。 All the Church's liturgies for Marian feasts draw upon the biblical roots of Catholic teaching and tradition to illuminate what the Church believes about Mary.
这在圣母升天节尤其如此。 And this is especially true for the Feast of the Assumption.
我们将在下一节中看到这一点，届时我们将追溯第四个马利亚教 义——圣母升天，以及她作为天地之王后的加冕的圣经基础。 We'll see that in the next session, when we trace the scriptural foundations for the fourth Marian dogma, Mary's Assumption, as well as her coronation as Queen of Heaven and Earth.
在此之前，愿神祝福你们。 And until then, God bless you.
谢谢。 Thank you.