谢谢你。 Thank you.
从他当选之时起，若望保禄二世的教宗职事就以对圣母马利亚的深厚敬奉为特征。 From the time of his election, John Paul II's papacy was marked by a profound devotion to the Blessed Virgin Mary.
他以「Totus Tuus」为座右铭，表达他对马利亚的个人奉献。 He took as his motto the words, a phrase expressing his personal consecration to Mary.
他对神母的爱影响了他所做的一切。 His love for the Mother of God touched everything he did.
他习惯在大多数著作的结尾，无论主题为何，都加上马利亚 的尾声，一段简短的代求祷告或对她生平和美德的反思。 He had the custom of ending most pieces of writing, whatever the topic might be, with a Marian coda, a brief prayer for her intercession or a reflection on her life and virtue.
他每天多次祈祷玫瑰经。 He prayed the rosary many times a day.
他为教会的子民写了关于她的长篇书信。 He composed book-length letters about her to the people of the Church.
他甚至委托在圣彼得广场安装一幅显著的马利亚像。 He even commissioned a prominent Marian image to be installed in St. Peter's Square.
他还朝圣到教会认可的马利亚显现地，在每个地方举行弥撒。 And he made pilgrimage to the sites of church-approved Marian apparitions, celebrating Mass at each place.
是若望保禄册封了墨西哥瓜达卢佩的异象者胡安·迭戈为圣徒。 It was John Paul who canonized Juan Diego, the visionary of Guadalupe in Mexico.
是若望保禄宣布露德圣母节应作为世界病人日。 It was John Paul who declared that the feast of Our Lady of Lourdes should be observed as World Day of the Sick.
是若望保禄将俄罗斯，乃至全世界，奉献给马利亚的无玷圣心，正如她在法蒂玛所请求的。 It was John Paul who consecrated Russia, and indeed the world, to Mary's Immaculate Heart, just as she had requested of Fatima.
是若望保禄宣布法蒂玛的两位异象者为真福。 It was John Paul who declared two of the seers of Fatima to be blessed.
若望保禄探望了法蒂玛的第三位异象者露西亚修女，并根 据圣母向露西亚启示的第三个秘密解释他的教宗职事。 John Paul visited with the third seer of Fatima, Sister Lucia, and he interpreted his papacy in light of the third secret the Virgin had revealed to Lucia.
当圣父被刺客的子弹击中时，他要求将法蒂玛秘密的档案带到他的病床前。 When the Holy Father fell by the bullet of a would-be assassin, he asked that the file on the Fatima secrets be brought to his hospital bed.
最终，他将那颗几乎夺去他生命的子弹送去，作为宝石镶嵌在法蒂玛圣母的金冠上。 Eventually, he sent the bullet that almost killed him to be placed as a jewel in the golden crown of the Virgin of Fatima.
在他的书《跨越希望的门槛》中，圣若望保禄将他 对马利亚敬奉的灵感追溯到圣路易·蒙福的著作。 In his book, Crossing the Threshold of Hope, St. John Paul traced the inspiration for his Marian devotion to the books of St. Louis de Montfort.
在这些作品中，他了解到马利亚从不使人偏离耶稣。 In these works, he learned that Mary is never a distraction from Jesus.
她是通向他的最稳妥的道路。 She's the surest way to him.
她总是引导我们去做他所吩咐的一切，正如她在迦拿婚宴上引导众人一样。 She leads us always to do whatever he tells us to do, just as she led the people at the wedding feast at Cana.
是十字架上的耶稣宣告她为他所爱的门徒的母亲，永远是他所有爱徒的母亲。 It is Jesus on the cross who declared her to be the mother of his beloved disciple, of all his beloved disciples, forever.
在同一本书中，圣若望保禄回忆起他年轻时多次拜访波兰琴斯托霍瓦的黑圣母像。 In the same book, St. John Paul recalled the many visits in his young years to the venerable image of the Black Madonna of Czestochowa in Poland.
作为教宗，他继续进行许多朝圣，并敦促忠实的天主教徒也这样做。 As Pope, he continued to make many pilgrimages, and he urged faithful Catholics to do the same.
他呼吁我们所有人去马利亚的圣地悔改，像若望保禄那样完全献身于圣母和她的圣子耶稣。 He called upon all of us to go to the Marian sites to be converted, to give of ourselves totally, as John Paul did, to the Blessed Mother and her Divine Son, Jesus.
他说，基督徒所做的每一次朝圣，都是他灵性生活中的重要时刻。 He said every pilgrimage a Christian makes is an important moment in his spiritual life.
这帮助他发现祷告的力量，祷告使人合一，是每个人蒙召作见证和使命的源泉。 It helps him discover the power of prayer, which unifies the being and is the source of the witness each person is called to bear and of his mission.
与马利亚同在，我们成为主手中谦卑的孩子，求他赦免我们的过犯，从而重新 发现作为神儿女的喜乐，知道自己被无限地爱着，因此有深切的悔改愿望。 With Mary, we become humble children in the Lord's hands, asking forgiveness for our faults and thereby rediscovering the joy of being God's children who know they are infinitely loved and so have a deep desire to be converted.
如果我们没有健康或金钱去国外旅行，我们仍然可以像圣若望保禄那样向马利亚朝圣。 If we don't have the health or the money to make a trip abroad, we can still make our pilgrimages to Mary, just as St. John Paul did.
她在我们堂区教堂中简单的马利亚圣地和像前等候我们。 She waits for us at the simple Marian shrines and images in our parish churches.
她也在我们家中宁静的角落等候我们。 She waits for us, too, in the quiet corners of our homes.
她等待着我们心灵的朝圣，我们不断地转向耶稣。 She awaits the pilgrimage of our hearts, our constant turning toward Jesus.
现在是《圣经与童贞马利亚》的最后一课。 So it's the final session of the Bible and the Virgin Mary.
只剩一课来总结我们对这位有史以来最奇妙的女性的讨论。 Only one more lesson to wrap up our discussion of the most amazing woman who ever lived.
上次我们看到，虽然圣经没有明确教导圣母升天，但这一教义的基础深植于圣经中。 Last time, we saw that while the Assumption is not explicitly taught in Scripture, the foundation for the teaching is very much rooted in Sacred Scripture.
我们查看了约翰在启示录中关于那身披日头的妇人的神秘异象，这异象将马利亚 描绘为新约的约柜、锡安的女子、新的夏娃和教会的母亲，她是王后的形象。 We looked at John's mysterious vision of the woman clothed with the sun in Revelation, which depicts Mary as the Ark of the New Covenant, daughter Zion, the new Eve, and the mother of the Church, who is the royal queen.
约翰所呈现的这些形象，他与旧约的这些联系，构成了圣母升天教义的圣经纲要。 All of these images that John brings to bear, these connections that he's making to the Old Testament, serve as the biblical outline for the dogma of the Assumption.
可以说，另一块拼图是教会的口传见证。 The other piece of the puzzle, so to speak, is the oral witness of the Church.
历代教宗、主教、神学家和圣徒的著作早已见证了她的升天和加冕。 The writings of popes, bishops, theologians, and saints have long testified to her Assumption and Coronation.
如今，像无玷始胎的教义一样，圣母升天的教义也是相对较近期才被正式宣告的。 Now, like the dogma of the Immaculate Conception, the dogma of the Assumption was officially declared relatively recently.
这发生在1950年，当时庇护十二世教宗颁布了宗座宪令《Muni ficentissimus Deus》，即《至仁至慈的神》。 It happened in 1950, when Pope Pius XII penned the Apostolic Constitution, Munificentissimus Deus, the Most Bountiful God.
但也像无玷始胎一样，圣母升天的教义对这个故事并不新鲜。 But also like the Immaculate Conception, the dogma of the Assumption is nothing new to the story.
自基督教最初的日子起，教会就教导马利亚在她尘世生命结束时被接升天。 Since the earliest days of Christianity, the Church has taught that Mary was taken up into heaven at the end of her earthly life.
在宣告这教义时，庇护十二世引用了古代对此真理的见证。 And in his declaration of the dogma, Pius XII cited the ancient witnesses to that truth.
早在四世纪，初期基督徒就写到马利亚的升天。 As far back as the 4th century, early Christians were writing about Mary's Assumption.
到六世纪时，这教义不仅被毫无疑问地接受，甚至还设立了节日来纪念这一事件。 And by the 6th century, not only was the doctrine accepted without question, but there was even a feast day established to commemorate the event.
虽然我们从早期教会得到的大多数著作都记录了对基 督信仰的挑战，但没有任何著作质疑马利亚的升天。 Although most of the writings we have from the early Church chronicle all the challenges made to the Christian faith, there is no writing contesting Mary's Assumption.
这表明没有人质疑这教义。 This indicates that nobody was challenging the doctrine.
更值得注意的是，在教父时期，没有任何教会或城市声称拥有耶稣母亲的遗骨。 Even more notably, during the period of the Church Fathers, no church or city ever claimed to possess the bones of Jesus' mother.
要理解这有多么不寻常，你必须知道在基督后的最初几个世纪 ，教会和城市如何热切地争夺最伟大的使徒和殉道者的遗骨。 Now to understand just how unusual that is, you have to know how passionately churches and cities in the first centuries after Christ vied with one another for possession of the bones of the greatest apostles and martyrs.
如果马利亚的遗骨留在世上，它们将是早期基督教的至宝。 If Mary's bones remained on earth, they would have been the grand prize of early Christianity.
此外，寻找她遗物并将其从一个城市转移到另一个城市的过程将有充分的记载。 Moreover, the search for her relics and their transfer from one city to another would have been very well attested.
但历史记录中没有任何关于马利亚遗物的迹象，除了她 的空墓，两座城市声称拥有它：耶路撒冷和以弗所。 But again, the historical record shows not even a hint of a Marian reliquary, aside from her empty tomb, and two cities lay claim to that, Jerusalem and Ephesus.
正如我所说，从四世纪起就有关于升天的著作和讲道。 As I said, there are writings and homilies from the 4th century onward about the Assumption.
然而，也许现存关于这教义最好的讲道，来自最后一位正 式的教父，大马士革的圣约翰，他于八世纪中后期去世。 Perhaps the best extant preaching on the doctrine, however, comes from the last official Father of the Church, St. John of Damascus, who died in the mid to late 8th century.
在他的升天讲道中，圣约翰使用了教会今天在圣母升天节弥撒中使用的经文。 In his homilies on the Assumption, St. John used the very readings that the Church uses today in the Mass for the Feast of the Assumption.
他特别强调马利亚是新约的约柜。 And he focused in particular on Mary as the Ark of the New Covenant.
但他也将马利亚的升天与她作为新夏娃的角色联系起 来，指出她被接升天与她的儿子同在是多么合宜。 But he also connected Mary's Assumption to her role as the New Eve, noting how fitting it was that she should be taken up into heaven to be with her son.
在其中一篇讲道中他说：「今日，新亚当的伊甸迎接 了它活生生的天堂，在她里面我们的判决被撤销。 In one of those homilies he said, "This day the Eden of the new Adam welcomes its living paradise, in whom our sentence has been repealed.
夏娃听从了蛇的言语，与亚当一起被判死刑，被置于黑暗的世界。 Eve gave ear to the message of the serpent, and together with Adam was condemned to death and assigned to the world of darkness.
但死亡怎能吞噬这真正蒙福的灵魂，她谦卑地听从了神的话语？ But how could death swallow this truly blessed soul, who humbly gave ear to the word of God?
腐朽怎敢触碰那蕴含生命的身体？」 How could corruption dare touch the body that it contained life?"
这样的想法对于神母的身体和灵魂是偏离正道且完全令人厌恶的。 Such thoughts are aberrant and totally repugnant in regard to the body and soul of the Mother of God.
在这段话中，大马士革的圣约翰提出的论点与庇护十二世在《至仁至慈的神 》中所作的论点非常相似，即马利亚灵体被接升天是因为这合宜、恰当。 In that passage, St. John of Damascus made an argument very similar to the argument made by Pope Pius XII in Munificentissimus Deus, that Mary was assumed body and soul into heaven because it was fitting, it was appropriate.
正如我们在这研究中看到的，这信仰有圣经的证据。 As we see in this study, there's biblical evidence for the belief.
这信仰也有充足的历史证据。 There's also ample historical evidence for the belief.
最终，马利亚的升天是合情合理的。 And ultimately, Mary's Assumption just makes sense.
正如庇护十二世在宣告这教义时所写：「因此，尊贵的神母，从永恒起，以隐秘的方式 与耶稣基督联合，她在始胎时无玷，在神圣的母职中是最完美的童贞女，是神圣救赎主 的高贵伴侣，完全战胜了罪及其后果，最终获得了她特权的最高顶峰，她应当免于墓穴 的腐朽，像她自己的儿子一样，战胜死亡，灵体被接升天，享受天国的荣耀。」 As Pope Pius XII wrote when declaring the dogma, "Hence, the revered Mother of God, from all eternity, joined in a hidden way with Jesus Christ, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences, finally obtained as the supreme culmination of her privileges, that she should be preserved from the corruption of the tomb, and that, like her own son, having overcome death, she might be taken up body and soul to the glory of heaven."
就像无玷始胎一样，无论这些对你来说看起来多么新，其实并不新。 Like with the Immaculate Conception, no matter how new some of this may seem to you, it's really not.
你其实已经多次听过对这些圣经经文的这种解释。 You've actually heard this interpretation of these biblical texts many times.
事实上，每当你在8月14日或15日参加弥撒 ，即圣母升天节和升天节前夕时，你都听过。 In fact, you've heard it every time you go to Mass on August 14th or 15th, the Feast of the Assumption and the Vigil of the Assumption.
节日前夕的弥撒以《历代志上》的读经开始。 The Vigil for the Feast begins with a reading from the first book of Chronicles.
在15和16章中，大卫将耶和华的约柜带到他为它预备的地方。 In that passage from chapters 15 and 16, David brings the ark of the Lord to the place which he had prepared for it.
节日前夕的诗篇同样庆祝这一事件。 The psalm for the vigil likewise celebrates this event.
《哥林多前书》15章的书信感谢耶稣基督为我们赢得的战胜死亡的胜利。 The epistle from 1 Corinthians 15 gives thanks for the victory over death won for us by Jesus Christ.
《路加福音》11章的福音经文庆祝马利亚不仅 是基督的母亲，也是那听了神的话并相信的人。 And the gospel reading from Luke 11 celebrates Mary not only as the mother of Christ, but also as the one who heard God's word and believed.
节日当天的弥撒以《启示录》的读经开始，讲述天上殿中约柜的异象。 The Mass of the actual feast begins with a reading from Revelation, the vision of the ark in the heavenly temple.
诗篇描绘王后站在王的右边，书信展望基督君王将他的仇敌置于脚下，最后的仇敌是死亡。 The psalm depicts the queen standing at the king's right hand, and the epistle envisions Christ the King putting his enemies under his feet, the last enemy being death.
最后，节日的福音是《路加福音》1章中马利亚探望以利沙伯的记载。 正如我们在前面的课程中探讨过的，那段经文将马利亚描绘为约柜。 Finally, the gospel for the feast is Mary's visit to Elizabeth from Luke chapter 1. That passage, as we explored in earlier lessons, depicts Mary as the Ark of the Covenant.
因此，圣经、传统和教会的礼仪都阐明了马利亚升天的真理。 So, the scriptures, tradition, and the church's liturgy all illuminate the truth about Mary's assumption into heaven.
但它们对她作为天地之王后的角色有什么启示呢？ But what do they tell us about her role as Queen of Heaven and Earth?
他们说她作为神国的太后做什么呢？ What do they say she does as the Queen Mother of the Kingdom of God?
基本上，他们告诉我们，作为太后，她有与以色列太后相同的职责。 Basically, they tell us that as the Queen Mother, she has the same responsibilities that Israel's Queen Mother had.
回想第七课，你会记得太后是百姓的主要代求者。 If you think back to Lesson 7, you'll recall that the Queen Mother was the chief intercessor of the people.
所以拔示巴去见所罗门王，为亚多尼雅向他说情。 So Bathsheba went to King Solomon to speak to him on behalf of Adonijah.
王起来迎接她，向她下拜。 And the king rose to meet her and bowed down to her.
就坐在位上，又为王的母亲设立座位。 Then he sat on his throne and had a seat brought for the king's mother.
她便坐在他的右边。 And she sat on his right.
这短短的经文充分说明了太后的角色。 That short passage speaks volumes about the role of the Queen Mother.
首先，它告诉我们太后为何来见她的儿子。 First, it tells us why the Queen Mother has come to her son.
她是来为他人陈情。 She's come to place another's request before him.
经文还告诉我们，王的母亲进来时，王从宝座上站起来。 The passage also tells us that the king rises from his throne when his mother enters the room.
这很重要，因为除了他的母亲，王不会为任何人起立。 And that's important because, other than his mother, the king rises for nobody.
其他人都是在他进来时起立，而不是相反。 Everyone else rises when he enters the room, not vice versa.
但王不仅向他的母亲起立，还向她下拜。 But not only does the king rise to his mother, he also bows to her.
然后他让她坐在他的右边。 And then he seats her at his right hand.
所罗门的这些行为告诉我们关于太后什么呢？ What do those actions of Solomon tell us about the queen mother?
首先，它们告诉我们他的权力和权威丝毫不受她的威胁。 First, they tell us that his power and authority are in no way threatened by her.
他向她下拜，但他仍然是君王。 He bows to her, but he remains the monarch.
他让她坐在他的右边。 He sits her at his right hand.
他不是坐在她的右边。 He doesn't sit at her right hand.
这也表明他愿意答应她的请求。 It also shows us that he desires to answer her requests.
他听从她。 He listens to her.
耶稣和马利亚也是如此。 The same can be said of Jesus and Mary.
想想迦拿的婚宴。 Think back to the wedding at Cana.
在那里，马利亚来到她儿子面前，为有需要的夫妇代求。 There, Mary approached her son to intercede for a couple in need.
她向她儿子提及当前的事，但她劝告别人要顺从他，而 不是她，说：「他告诉你们什么，你们就做什么。」 She counsels her son about the matter at hand, but she counsels others to obey him, not her, with the words, "Do whatever he tells you."
虽然耶稣仍然是他母亲的主，但他仍然顺从她的请求，将水变为酒。 Although Jesus remains his mother's superior, he still defers to her request and turns the water into wine.
太后在所罗门时代所做的，马利亚在迦拿所做的，就是马利亚在天上继续做的。 What the Queen Mother did in Solomon's day and what Mary did at Cana is what Mary continues to do in heaven.
她在天上的儿子面前为地上的儿女代求。 She intercedes for her children on earth before her Son in heaven.
这母亲的代求工作阐明了《启示录》12章中描述那痛苦中的妇人的经文。 That work of motherly intercession illuminates the passage in Revelation 12 that describes the woman in anguish.
即使她在天上，她仍在生产。 Even though she's in heaven, she's still in labor.
为什么呢？ Why?
庇护十二世教宗这样回答这个问题：这是什么样的生产呢？ Pope Pius XII answered the question this way: What birth was it?
这无疑是我们这些仍在流亡中的人的出生，我们尚未被生到神完美的慈爱和永恒的幸福中。 Surely it was the birth of us, who, still in exile, are yet to be generated to the perfect charity of God and to eternal happiness.
而这生产的痛苦显示了那从天上看顾我们的童贞女的 爱和渴望，她以不倦的祷告努力实现选民的完全。 And the birth pains show the love and desire with which the Virgin from heaven above watches over us and strives with unwearying prayer to bring about the fulfillment of the number of the elect.
马利亚始终是母亲，她看顾我们。 Always a mother, Mary watches over us.
她为我们祈祷，引导我们更亲近她的儿子耶稣基督。 She prays for us and leads us ever closer to her Son, Jesus Christ.
因此，你有时会听到她被称为共救主、中保或辩护 者，这些称号表明她在救恩历史中的独特角色。 And because of that, you'll sometimes hear her referred to as co-redemptrix, mediatrix, or advocate, titles that identify her unique role in salvation history.
现在，我必须承认，在我成为天主教徒之前，这让我感到非常困扰。 Now, I have to admit, this drove me nuts before I became Catholic.
我想不出比这更亵渎的事情了。 I couldn't think of anything more blasphemous than that.
非天主教徒通常反对这些称号，例如引用保罗在提摩太前 书2:5中的明确断言，基督是神与人之间唯一的中保。 And non-Catholics usually protest these titles, citing, for example, St. Paul's categorical assertion in 1 Timothy 2:5 that Christ is the one mediator between God and man.
那么，你如何调和这两个说法呢？ So, how do you reconcile those two claims?
基督是唯一的中保，而马利亚也有参与的角色。 Christ is the one mediator and Mary's participatory role as well.
保罗在哥林多前书3:9中说我们是与神同工的，给了我们一些对这奥秘的见解。 Well, St. Paul gives us some insight into that mystery when he states in 1 Corinthians 3:9 that we are God's fellow workers or co-workers.
既然基督是唯一的中保，为什么他需要同工呢？ Now, if Christ is the one mediator, why does he need co-workers?
其实，他并不需要。 Well, he doesn't need them.
如果他愿意，他完全可以独自完成。 He could get the job done all by himself if that's what he wanted.
但他不愿如此。 But he doesn't want that.
他愿意的是培养成熟的儿女。 What he wants is to raise up mature sons and daughters.
正如任何父母都知道的，最好的方法就是让孩子参与帮助。 And as any parent knows, the best way to do that is to get your kids to help out.
这正是基督所做的。 That's what Christ does.
他使我们成为他的同工。 He makes us his co-workers.
作为基督的同工，我们做什么呢？ And what do we do as Christ's co-workers?
基本的事。 The basics.
我们按他的话语生活。 We live according to his word.
我们爱他人如同爱他。 We love others as we love him.
我们接受我们的十字架。 And we accept our crosses.
正如保罗在歌罗西书1:24中所说：「我为你们受苦倒觉欢乐，为 基督的身体，就是为教会，要在我肉身上补满基督患难的缺欠。」 As St. Paul said in Colossians 1:24, "I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church."
既然你我都能成为基督的同工，通过补满他患难的缺 欠来帮助他的救赎工作，想想马利亚能多么帮助他。 Now, if you and I can be Christ's co-workers, helping him in his work of redemption by completing what is lacking in his afflictions, just think how much more Mary can help him.
作为他的母亲，马利亚以无与伦比的方式参与了他的工作，从她对神的应允，当神要求 她怀他的儿子时，到她一生对他的爱护，直到她最终接受他在十字架上的自我献祭。 As his mother, Mary shared in his work in an unparalleled way, from her yes to God when he asked her to bear his son, to all the love and care she showed for him in his lifetime, and to her final acceptance of his self-offering on the cross.
马利亚与神合作完成了我们的救恩工作。 Mary partnered with God in the work of our salvation.
基本上，神愿意他的儿子的道成肉身取决于一个女人的同意。 Essentially, God willed it so that his son's incarnation hinged on the consent of a woman.
还有比她更亲密的同工吗？ Could there be a more intimate co-worker than her?
同样，有哪个人能比马利亚在各各他受的苦更多？ Likewise, could any human person have suffered more than Mary did at Calvary?
有谁能比她接受她完美儿子的苦难和死亡更完美地献上祭物？ Could anyone have made an offering more perfect than her acceptance of her perfect son's suffering and death?
当然没有。 Of course not.
通过从始至终接受神的计划，马利亚是基督的卓越同工。 By accepting God's plan from first to last, Mary was Christ's co-worker par excellence.
作为他的同工，她帮助将恩典和救恩传递给世界。 As his co-worker, she helps mediate grace and salvation to the world.
作为我们的母亲，她在天上经常为我们代求。 And as our mother, she regularly intercedes for us in heaven.
这就是为什么她可以被称为共救主、中保和辩护者，而不削弱她儿子的角色。 This is why she can be called co-redemptrix, mediatrix, and advocate without taking anything away from her son's role.
因为马利亚为我们做了并继续做了如此多的事，我们尊敬她，敬 奉她，我们以节日庆祝神在她生命中所做的恩典伟工，纪念她的 无玷始胎、她的诞生、天使报喜、她的圣母职、她的升天等。 Because Mary has done and continues to do so much for us, we honor her, we venerate her, we celebrate the great work of grace God has done in her life with feasts commemorating her Immaculate Conception, her birth, the Annunciation, her Holy Motherhood, her Assumption, and more.
我们也通过赞美诗、诗歌和美丽的连祷为她的顺服和圣洁赞美她。 We also praise her for her obedience and holiness through hymns, poems, and beautiful litanies.
我们将她铭记在心，作为信、望、爱的榜样，在墙上挂她的 画像，在堂区和家中放置她的雕像，佩戴圣衣或奇迹奖章。 We keep her in our minds and hearts as an example of faith, hope, and love by hanging pictures of her on our walls, placing statues of her in our parishes and homes, and wearing scapulars or miraculous medals around our necks.
我们通过祈祷如纪念祷文、万福玛利亚，以及当然的玫瑰经，求她代求。 And we ask for her intercession by praying prayers such as the Memorare, the Hail Holy Queen, and of course, the Rosary.
在天主教徒爱戴和尊敬马利亚的各种方式中，祈祷玫瑰经也许是最常见和最重要的。 Of all the different ways Catholics love and honor Mary, praying the Rosary is perhaps the most common and the most important.
非天主教徒常常将玫瑰经视为无意识的机械背诵，但事实远非如此。 Now, non-Catholics often dismiss the Rosary as a mindless, mechanical recitation of words, but nothing can be further from the truth.
首先，如果你以正确的方式祈祷，玫瑰经绝非无意识。 First, if you're doing it the right way, there's nothing mindless about the Rosary.
它是对基督生平和工作的默想，至少在三个层面上调动 整个人：声音的吟诵、念珠的触感和敬拜图像的视觉。 It's a meditation on the life and work of Christ that engages the whole person on at least three levels with the sound of the voice, the feeling of the beads, and the sight of devotional images.
所有感官都被带入祷告的灵中。 All the senses are brought into a spirit of prayer.
此外，这敬拜本身深深根植于圣经。 Furthermore, the devotion itself is deeply scriptural.
它包括主祷文，这是基督在马太福音中教导我们祷告的， 以及圣母经，这祷文源于天使加百列在报喜时的话语。 It includes prayers such as the Our Father, which Christ taught us to pray in the Gospel of Matthew, and the Hail Mary, a prayer which originated in the words of the angel Gabriel at the Annunciation.
「蒙大恩的女子，我问你安，主和你同在。」 Hail, full of grace, the Lord is with thee.
还有马利亚的表亲以利沙伯在探望时的话。 And the words of Mary's cousin Elizabeth at the Visitation.
「你在妇女中是有福的，你所怀的胎也是有福的。」 Blessed art thou amongst women, and blessed is the fruit of thy womb.
玫瑰经还要求我们默想福音中的20个奥秘，既有基督的生平，也有马利亚的生平。 The Rosary also requires us to meditate on 20 different mysteries of the Gospel, mysteries from both the life of Christ and the life of Mary.
当我们祈祷玫瑰经时，我们将整个身心和大部分感官带入祷告。 When we pray the Rosary, we bring our whole selves and most of our senses into prayer.
我们说出圣经的话语，充满爱、信任、奉献和信心，并反思救恩的奥秘。 We say the words of Scripture, words of love, trust, devotion, and faith, and we reflect on the mysteries of salvation.
祈祷玫瑰经就是一遍又一遍地告诉基督和他的母亲 我们多么爱他们，我们多么完全相信信仰的真理。 To pray the Rosary is to tell Christ and his mother over and over again how much we love them and how wholly we believe in the truths of the faith.
祈祷玫瑰经是爱的行为，这就是为什么它成为数百年来天主教徒最喜爱的敬拜之一。 Praying the Rosary is an act of love, which is why it's been one of the most beloved devotions of Catholics for hundreds and hundreds of years.
在过去的12课中，我们看到不同的圣经形象，包括锡安的女子、童贞的夏娃、约柜 和太后，如何帮助我们理解蒙福的童贞马利亚是谁，以及她在救恩历史中的角色。 Over the past 12 sessions, we've seen how different biblical images, including Daughter Zion, the Virgin Eve, the Ark of the Covenant, and the Queen Mother, help us understand who the Blessed Virgin Mary is and what her role in salvation history has been.
我们还研究了四个马利亚教义的圣经和历史根源：神的 母性、马利亚的终身童贞、无玷始胎和马利亚升天。 We've also studied the scriptural and historical roots for the four Marian dogmas: the motherhood of God, Mary's perpetual virginity, the immaculate conception, and Mary's assumption into heaven.
一些反对天主教的人会让你相信这些马利亚教义等同于偶像崇 拜，认为天主教徒给予马利亚的尊崇和敬拜本应只属于神。 Some anti-Catholics would have you believe that those Marian dogmas add up to idol worship, that Catholics have given Mary honors and devotions that belong to God alone.
但事实并非如此。 But that's simply not the case.
我们只敬拜神。 We worship and adore only God.
事实上，我们有三个拉丁词语明确说明这一点。 In fact, we have three terms in Latin that make this clear.
我们将Latria，即崇拜，只给予神。 We give Latria, or adoration, to God alone.
我们将Hyperdulia，即特别的尊崇，给予马利亚，将Dulia给予其他圣徒。 We give Hyperdulia, a special kind of veneration, to Mary, and Dulia to the rest of the saints.
所以我们只敬拜神。 So we worship God alone.
没有人高于他或在他之前。 There is no one above him or before him.
他是创造的主。 He's the author of creation.
他是我们存在的主，也是马利亚存在的主。 He's the author of our being, the author of Mary's being as well.
她是受造物，不是女神，也不是我们的救主。 She's a creature, not a goddess, and not our Redeemer.
然而，我们以极大的爱和敬奉尊敬马利亚。 We do, however, honor and venerate Mary with great love and devotion.
现在，你应该明白为什么了。 And by now, you should understand why.
我们尊敬她，因为她在无罪的本性中，在完全顺服神旨意 中，在对她儿子的伟大爱中，清晰地彰显了神的恩典。 We honor her because she so clearly manifests the grace of God in her sinless nature, in her total obedience to God's will, and in her great love for her Son.
她向我们展示了在神的恩典下可能达到的境界。 She shows us what's possible with God's grace.
我们也尊敬她，因为她提醒我们，我们都蒙召成为神所爱的儿女，完全顺服他的旨意。 We also honor her because she reminds us of what we're all called to be, beloved sons and daughters of God perfectly conformed to His will.
我们尊敬她，因为她在促成基督救赎工作中所扮演的重要角色。 We honor her because of the great part she played in helping bring about Christ's saving work.
我们尊敬她，因为她在那工作中继续扮演的重要角色，在天上为我们祈祷代求。 We honor her because of the great part she continues to play in that work, praying and interceding for us in heaven.
最重要的是，我们尊敬她，因为她是我们的信仰之母，是基督在十字架上赐给我们的。 Above all, we honor her because she's our mother in faith, given to us by Christ as He hung upon the cross.
正如我们在约翰福音19:26-27中读到的，耶稣见母亲和他 所爱的那门徒站在旁边，就对母亲说：「母亲，看你的儿子。」 As we read in John 19:26-27, when Jesus saw His mother and the disciple whom He loved standing near, He said to His mother, "Woman, behold your son."
又对那门徒说：「看你的母亲。」 Then He said to the disciple, "Behold your mother."
从此那门徒就接她到自己家里去了。 And from that hour, the disciple took her to his own home.
这个场景是耶稣没有亲生兄弟姐妹的又一证据。 Now, this scene is but one more piece of evidence that Jesus had no biological brothers or sisters.
毕竟，如果马利亚有其他孩子照顾她，为什么她要与约翰同住呢？ After all, why would Mary go to live with John if she had other children to take care of her?
但在更深层次上，我们需要认识到我们都是那所爱的门徒。 But on a deeper level, we need to recognize that we are all the beloved disciple.
我们都被基督吩咐要接马利亚到我们家里。 We are all commanded by Christ to take Mary into our homes.
我们都是她的儿女。 We're all her children.
因此，她爱我们。 Because of that, she loves us.
她为我们祈祷，尽力引导我们更亲近她的儿子。 She prays for us and does all she can to lead us closer to her Son.
我们的主耶稣显然爱她，尊敬她。 Our Son Jesus obviously loves and honors her.
若我们不爱他所爱，不尊敬他所尊敬的，就是不爱他，不尊敬他。 For us to fail to love and honor the one whom He loves would be to fail to love and to honor Him.
没有比这更大的失败了。 And there is no greater failing than that.
非常感谢你参与《圣经与童贞马利亚》。 Thank you so much for joining me for the Bible and the Virgin Mary.
我希望并祈祷这次学习帮助你更全面地欣赏马利亚其人及她在救恩历史中的角色。 I hope and pray this study has helped you come to a more full appreciation of the person of Mary and her role in salvation history.
永远不要忘记她是你的母亲，是耶稣基督亲自赐给你的。 Don't ever forget she's your mother, given to you by Jesus Christ himself.
转向她，她会引导你更亲近她的儿子。 Turn to her, and she will lead you ever closer to her Son.