在十五和十六世纪，墨西哥城的原住民先后遭受阿兹特克人和西班牙征服者的征服。 In the 15th and 16th centuries, the native people of Mexico City suffered conquest first by the Aztecs and then by the Spanish conquistadors.
阿兹特克人有个习俗，就是将被征服的人作为祭品献给蛇神羽蛇神。 It was the custom of the Aztecs to harvest the conquered people as victims for human sacrifice offered to the snake god, Quetzalcoatl.
据阿兹特克人自己说，这每年要夺去二十五万人的生命。 By the Aztecs' own account, this cost a quarter of a million human lives per year.
在一次为期四天的庙宇奉献中，他们屠杀了八万多男女。 In the dedication of just one temple, a celebration lasting four days, they slaughtered more than 80,000 men and women.
可想而知，这些原住民生活在自然和超自然的恐惧中。 As you can imagine, these native peoples lived a life of natural and supernatural terror.
然而，对偶像的恐惧使他们陷于偶像崇拜，拒绝归信基督信仰。 Yet the fear of their idols kept them trapped in idolatry, and they resisted conversion to the Christian faith.
才华横溢的传教士们的努力基本上无效。 The best efforts of brilliant missionaries proved basically ineffective.
然后，在1531年，圣母马利亚在墨西哥城向一位名叫胡安·迭戈的农民显现。 Then, in 1531, the Blessed Virgin Mary appeared in Mexico City to a peasant man named Juan Diego.
他是个年长而朴实的人，归信了天主教，正匆忙赶去参加弥撒时，圣母向他显现。 He was an older man, a simple man, a convert to the Catholic faith, and he was hurrying on his way to Mass when Our Lady appeared.
她要他去见主教，请求在特佩亚克的那个地方为她建一座教堂。 She asked him to go to the bishop and requested a church be built in her honor on that very spot at Tepeyac.
主教心存疑虑，要求胡安·迭戈提供一个异象真实的证据。 The bishop was skeptical and asked Juan Diego to provide a sign that the vision was authentic.
当胡安·迭戈再次见到圣母时，她把玫瑰花放满他的外衣，尽管那时是冬天，玫瑰不应季。 When Juan Diego next saw Our Lady, she filled his overcoat with roses, even though it was winter and roses were out of season.
当主教从胡安·迭戈粗糙的衣服中取出玫瑰时，人 们看到马利亚奇迹般地在布上留下了她的形象。 When the bishop took the roses from Juan Diego's rough garment, the men saw that Mary had miraculously left her image on the fabric.
胡安·迭戈的外衣是用仙人掌纤维制成的，所以这遗物本不该保存五十年。 Juan Diego's overcoat was made of cactus fiber, so the relic shouldn't have lasted 50 years.
说实话，五年后它就该破损了。 Let's be honest, after five years, it should have been falling apart.
但如今，它已保存了五百年，她的形象仍以慈爱的眼神注视着成千上万的朝圣者。 But now, it's lasted half a millennium, and her image still looks with eyes of mercy upon hundreds of thousands of pilgrims.
胡安·迭戈的显现之后发生了什么？ What happened in the wake of Juan Diego's visitation?
当然，主教在特佩亚克建了那座教堂。 Well, the bishop built that church at Tepeyac, of course.
不久，九百万美洲原住民接受了基督信仰。 And soon, nine million Native American people embraced the Christian faith.
整个大陆归信了天主教。 The entire continent converted to Catholicism.
在传教士和军队失败的地方，一个贫穷的人在他蒙福的母亲帮助下成功了。 Where the missionaries and the military had failed, a poor man succeeded with the assistance of his blessed mother.
马利亚对胡安·迭戈说：「我不是在这里吗？ Mary told Juan Diego, "Am I not here?
我有幸作你的母亲，你不是在我的荫庇和保护下吗？ I, who have the honor to be your mother, are you not in my shadow and under my protection?
你不是在我斗篷的怀抱中，在我臂弯的交叉处吗？ Are you not in the hollow of my mantle, in the crossing of my arms?
你还需要什么吗？ Do you need anything more?
我们还需要什么吗？」 Do we need anything more?"
教会呼召我们进行新福传，这任务似乎艰巨。 The Church is calling us to undertake a new evangelization, and the task seems daunting.
事实上，这似乎完全不可能。 In fact, it seems downright impossible.
但今天的障碍比1531年特佩亚克山坡上的那人所面对的更大吗？ But are the obstacles today any greater than they were in 1531 for that man on the hillside of Tepeyac?
胡安·迭戈当时五十多岁。 Juan Diego was in his 50s.
他被视为老人，已超过了预期寿命。 He was considered an old man, and he'd already outrun his life expectancy.
然而，他的传福音生涯才刚刚开始。 Yet, his evangelistic life was just beginning.
看看他所成就的。 And look what he was able to accomplish.
看看神通过他成就了什么。 Look what God was able to accomplish through him.
看看他的母亲激励他做了什么。 Look what his mother inspired him to do.
你认为神对你我有什么计划？ What, do you suppose, is God's plan for you and me?
欢迎回到《圣经与童贞女马利亚》。 Welcome back to the Bible and the Virgin Mary.
在我们最初的几课中，我们学习了如何阅读圣经中关 于马利亚的记载，包括文字的表面和更深层的含义。 In our first couple of lessons together, we learned how to read what Scripture has to say about Mary, both the literal and the deeper meanings of the text.
为了看见属灵的意义，我们需要理解旧约和新约之间的联系。 And in order to see the spiritual meaning, we need to understand the connection that exists between the Old and the New Testaments.
这联系就是神对救恩历史的计划。 That connection is God's plan for salvation history.
这是祂要我们得以进入天堂的计划。 It's His plan to get us to heaven.
这计划通过祂与子民所立的约展开。 That plan unfolds through His covenants with His people.
旧约中神与亚当、挪亚、亚伯拉罕、摩西和大卫所 立的约，都指向并预备人迎接耶稣基督里的新约。 Now, all the covenants of the Old Testament, the covenants that God made with Adam, Noah, Abraham, Moses, and David, they pointed to and they prepared people for the New Covenant in Jesus Christ.
旧约和新约之间的这种联系，通过预表论得以清晰展现。 This connection between the Old and the New Covenants is made clear through the use of something called typology.
预表论认为，旧约中的人物、地点和事件实际上是指向基督和祂救赎工作的标记。 Now, typology recognizes that people, places, and events of the Old Testament are actually signs that point the way toward Christ and His saving work.
在接下来的几课中，我们将运用所学的技巧，专注于福音书 中马利亚扮演重要角色的三个场景之一——迦拿的婚宴。 Over the next couple of lessons, we're going to put the techniques we've learned to work by focusing on one of the three gospel scenes where Mary plays a prominent role, the wedding at Cana.
阅读福音书时，你会注意到马太、马可、路加和约翰讲述了许多相同的耶稣故事。 As you read through the Gospels, you'll notice that Matthew, Mark, Luke, and John tell many of the same stories about Jesus.
例如，四卷福音书都记载了最后的晚餐。 For example, all four report the story of the Last Supper.
同样，四卷福音书都讲述了耶稣受洗的故事。 Similarly, all four Gospels tell the story of Jesus' baptism.
但涉及马利亚的几个故事有些不同。 But the few stories involving Mary are a little different.
每个故事都是独特的，只在记录它的福音书中出现。 Each one is unique to the Gospel that records it.
例如，只有路加记载了天使报喜的故事。 Only Luke, for instance, tells the story of the Annunciation.
马太提到过，但没有细节。 Matthew alludes to it, but gives no details.
马可和约翰根本没有提到。 Mark and John, they don't even talk about it at all.
同样，我们这课要学习的迦拿婚宴，只在约翰福音中出现。 Likewise, the event we'll study in this lesson, the wedding feast at Cana, is only found in John's Gospel.
让我们从约翰福音2章1到11节的记载开始：「第三日 ，在加利利的迦拿有娶亲的筵席，耶稣的母亲在那里。 So let's start with the actual account in John 2, 1 to 11. On the third day, there was a marriage at Cana in Galilee, and the mother of Jesus was there.
耶稣和祂的门徒也被请去赴席。 Jesus also was invited to the marriage with his disciples.
酒用尽了，耶稣的母亲对祂说：『他们没有酒了。』 When the wine failed, the mother of Jesus said to him, "They have no wine."
耶稣说：『母亲，我与你有什么相干？』 And Jesus said to her, "O woman, what have you to do with me?"
我的时候还没有到。 My hour has not yet come.
祂母亲对用人说：『祂告诉你们什么，你们就做什么。』 His mother said to the servants, "Do whatever he tells you."
照犹太人洁净的规矩，有六口石缸摆在那里，每口可以盛两三桶水。 Now six stone jars were standing there for the Jewish rites of purification, each holding 20 or 30 gallons.
耶稣对用人说：『把缸倒满了水。』 Jesus said to them, "Fill the jars with water."
他们就倒满了，直到缸口。 And they filled them up to the brim.
耶稣又说：『现在可以舀出来，送给管筵席的。』 He said to them, "Now draw some out and take it to the steward of the feast."
他们就送了去。 So they took it.
管筵席的尝了那水变的酒，并不知道是哪里来的，只有舀水的用人知道。管筵 席的便叫新郎来，对他说：『人都是先摆上好酒，等客喝足了，才摆上次的。 When the steward of the feast tasted the water now become wine and did not know where it came from, though the servants who had drawn the water knew, the steward of the feast called the bridegroom and said to him, "Every man serves the good wine first, and when men have drunk freely, then the poor wine.
你倒把好酒留到如今！』 But you have kept the good wine until now."
这是耶稣所行的头一件神迹，是在加利利的迦拿 行的，显出祂的荣耀来，祂的门徒就信祂了。 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory, and his disciples believed in him.
乍一看，这故事似乎很简单。 Now, at first glance, the story seems pretty straightforward.
耶稣将水变成酒。 Jesus turns water into wine.
而马利亚提醒祂注意酒用尽了。 And Mary is the one who calls his attention to the fact that this wine has run short.
但正如我们之前发现的，关于马利亚的经文，总有比表面更多的含义。 But again, as we discovered previously, when it comes to scriptural references to Mary, there's always more there than meets the eye.
第一个提示我们应寻找更深含义的线索，是故事开头的「第三日」。 And the first clue that tells us we should be looking for a deeper meaning is the story's opening words: "On the third day."
那么，第三日是从什么时候算起的呢？ Well, the third day from what?
这句话指向福音书中已经发生的事。 These words point us back to what has already occurred in the gospel.
基本上，迦拿的故事标志着从约翰福音第一章开始的一系列事件的结束。 Basically, the Cana story marks the conclusion of a series of events that began in John's first chapter.
约翰福音以一种回顾圣经第一卷书中创世记的方式开始。 John begins his gospel with a kind of recapping of the creation story found in the Bible's first book.
他的开头与创世记相同：「太初」。 His first words are the same as the first words of Genesis: "In the beginning."
同样，创世记的首节描述神创造光并将其与黑暗 分开，约翰的首节则描述耶稣如光照在黑暗中。 Also, just as the first verses of Genesis describe God creating light and separating it from the darkness, so John's first verses describe Jesus as a light shining in the darkness.
在创世记一章的创造记载中，我们听到神的灵运行在水面上。 In the creation account in Genesis 1, we hear of the Spirit of God moving over the face of the waters.
约翰则展示圣灵在洗礼的水面上运行。 John, in turn, shows the Spirit hovering above the waters of baptism.
正如创世记开始时讲述七天创造的每一天，约翰似乎在叙述一个新的创造周。 And just as Genesis begins by telling us about what happens on each one of the seven days of creation, John seems to narrate an account of a new creation week.
他通过类似创世记的「次日」重复来实现这一点。 And he does this with a Genesis-like repetition of the words, "the next day."
约翰福音中的第一个事件发生在第一天。 The first event in the Gospel of John happens on day one.
就是约翰一章19到28节中施洗约翰的介绍。然后，次日，也就是第二天，约翰在 29到34节中看到圣灵在耶稣受洗时降临。再次日，也就是第三天，耶稣在35到 42节中呼召西门彼得跟随祂。再次日，也就是第四天，耶稣在43到51节中找到 拿但业，他成为十二使徒之一，正在无花果树下休息。那么第五天发生了什么呢？ It's the introduction of John the Baptist in John 1:19-28. Then, on the next day, so day two, John sees the Spirit descending on Jesus at his baptism in verses 29 to 34. On the next day after that, says John, day three, Jesus calls Simon Peter to follow him in verses 35 to 42. And on the next day after that, day four, Jesus finds Nathanael, who then becomes one of the twelve apostles, resting under a fig tree in verses 43 to 51. So what happens on the fifth day?
我们不知道。 We don't know.
约翰直接跳过第五和第六天，在第七天继续他的记载。 John skips right over the fifth and the sixth days, picking up his account on the seventh day.
他在第二章开头用「第三日」表明这是第七天： 「第三日，在加利利的迦拿有娶亲的筵席。」 And he signals that it's the seventh day at the beginning of chapter two with the words, "On the third day, there was a marriage."
这句话只有在理解前面所有日子的背景下才有意义。 Now, the only way that sentence makes any sense is if we understand it in the context of all the other days that have come before.
这些日子是约翰通过反复使用「次日」来提示我们的。 Those are the days signaled to us by John's repeated use of the phrase, "the next day."
所以，如果我们在读第二章时没有注意到约翰在做什么 ，就会问：「第三日是从什么时候算起的，约翰？」 So, if we haven't clued into what John has been doing when we start reading chapter 2, we're left asking, "On the third day since what, John?"
但在上下文中，我们看到约翰说的是从我们提到的最后一天，也就是第四天算起的第三日。 But reading those words in context, we see that John is saying on the third day since the last day we mentioned, which was day four.
然后做个简单的数学计算，四加三，告诉我们所 描述的第三日实际上是那个新创造周的第七天。 Then doing a little basic math, and I don't want to stretch anybody here, but you add four plus three, and that tells us that what is described as the third day is actually the seventh day of that new creation week.
这有什么意义呢？ What's the point of this?
约翰用七天的结构向我们表明，耶稣的降临标志着一个新的创造。 John is using the seven-day structure to show us that the coming of Jesus into the world marks a new creation.
在这新创造中，神的新子民将因信耶稣并借洗礼中水与圣灵的能力而诞生。 And in this new creation, a new people of God is to be born by faith in Jesus and by the power of water and spirit in baptism.
重要的是，在这新创造的第七天，马利亚出现了。 And importantly, it's on the seventh day of this new creation that Mary makes her appearance.
这并非巧合。 And this is no coincidence.
回顾创世记一章，亚当和动物是在第六天被造的。 If you look back at Genesis 1, Adam and the animals were created on the sixth day.
当亚当给动物命名后，发现没有合适的配偶，他就沉睡了。 Now, after the man finished naming the animals and after he realized there was no helper fit for him among the beasts, he fell into a deep sleep.
在他睡着时…… And while he slept...
创世记二章21到22节告诉我们，女人是从他肋旁被造的。 Genesis 2:21 to 22 tells us that woman was formed from his side.
古代拉比认为，亚当的沉睡标志着第六天的结束。 Now, the ancient rabbis believed that Adam's sleep marked the passing of the sixth day.
因此，他们也认为亚当是在第七天醒来，那时他遇见了他的妻子夏娃。 Accordingly, they also believed that it was on the seventh day when Adam awoke, and that's when he met his bride, Eve.
这意味着在第一次创造记载中，女人也是在第七天首次出现。 Which would mean that in the first creation account, the woman also appears for the first time on the seventh day.
所以，夏娃在第七天出现，马利亚也在第七天出现。 So, Eve appears on the seventh day, and Mary appears on the seventh day.
还要注意的是，在创世记中，第七天是创造的顶峰。 It's also important to note that in Genesis, the seventh day is the pinnacle of creation.
那是创造完成、成圣和完美的时候。 It's when creation is completed, sanctified, and perfected.
正如出埃及记告诉我们的，第七天被设立为神与创造永恒之约的永远记号。 The seventh day, as the book of Exodus tells us, was instituted as an everlasting sign of God's perpetual covenant with creation.
所以，以色列人要世世代代守安息日为永远的约。 Therefore, the sons of Israel shall keep the Sabbath, observing the Sabbath throughout their generations as a perpetual covenant.
这是我和以色列人永远的记号，因为六日之内耶和华造天地，第七日便安息舒畅。 It is a sign forever between me and the sons of Israel, that in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed.
希腊文旧约中译为「记号」的词也出现在约翰的故事中。 Now the Greek Old Testament word that is translated there as "sign" also makes an appearance in John's story.
约翰将耶稣的神迹描述为祂所行神迹的起头。 John describes Jesus' miracle as the beginning of his signs.
这告诉我们，约翰创造记载中的第七天是新的安息日。 What that tells us is that the seventh day in John's creation account is the new Sabbath.
它是新创造和新约的记号。 It's the sign of the new creation and the new covenant.
此外，马利亚在这安息日的出现告诉我们，她是 神与祂创造的新而永恒之约的记号的一部分。 Additionally, Mary's presence on this Sabbath tells us that she is part of the sign of God's new and everlasting covenant with his creation.
在我们仔细研究马利亚在这新创造中的角色之前，我们必须了解她儿子的角色。 Before we take a closer look at Mary's role in this new creation, we've got to understand her son's role.
你必须这样做，因为你不能将耶稣和马利亚分开。 And you have to do this because you cannot separate Jesus and Mary.
对约翰和新约的其他作者来说，基督是新亚当。 For John, as for the other writers of the New Testament, Christ is the new Adam.
祂来是要挽回第一个亚当所造成的损害。 He's come to undo the damage done by the first Adam.
在福音书中，我们看到两者之间的对比。 And throughout the Gospels, we see parallels drawn between the two.
路加告诉我们，亚当被召成为创造中的神的长子。 Luke shows us that Adam was called to be the firstborn Son of God in creation.
而耶稣是神的儿子，新创造的长子。 And Jesus is the Son of God, the firstborn of the new creation.
亚当被造时无罪。 Adam was created sinless.
耶稣是无罪的，希伯来书4:15说。亚当被召管理创造，耶稣 是真正的万王之王，启示录19:16说。亚当被召耕种看守园 子，这职分后来给了利未人，亚当应作为全创造的大祭司。 Jesus is conceived without sin, says Hebrews 4:15. Adam was called to have royal dominion over creation, and Jesus is the true king of kings, says Revelation 19:16. Called to till and keep the garden, priestly duties given to the Levites later on, Adam was to serve as the high priest of all of creation.
耶稣是我们真正的大祭司，希伯来书8:1说。亚当 是神与人第一次立约中全人类的代表，圣保罗说。 And Jesus is our true high priest, says Hebrews 8:1. Adam was the covenant representative of all of humanity in God's first covenant with man, says St. Paul.
这就是为什么我们都受他的过犯和原罪影响。 That's why we're all affected by his fault and original sin.
耶稣是新约中全人类的代表。 And Jesus is the covenant representative of all of humanity in the new covenant.
这就是为什么我们都因基督在十字架上的工作得救。 That's why we're all saved by Christ's work on the cross.
所以你看，新约的作者都明白耶稣是新亚当，来纠正第一个亚当所犯的错误。 So you see, the writers of the New Testament all understood that Jesus was the new Adam, the one who had come to right what the first Adam had wronged.
尤其是约翰，他明白如果有新亚当，也需要新夏娃。 And John in particular understood that if there was going to be a new Adam, there also needed to be a new Eve.
所以他理解救恩历史的模式。 So he understood the pattern of salvation history.
在他的福音书中，他向我们展示了谁是那新夏娃。 In his gospel, he shows us who that new Eve is.
让我们更仔细地看看他如何做到这一点。 So let's look a little more closely at how he does this.
注意在创造的故事中，只有神的名字被提到。 Notice that in the creation story, only the name of God is spoken.
第一个男人和女人没有被名字识别，只是简单地称为那人和女人。 The first man and the first woman are not identified by name, but simply as the man and the woman.
迦拿的故事也是如此。 Well, the Cana story is similar.
注意只有耶稣，神，被名字提到。 Notice that only Jesus, God, is referred to by name.
马利亚从未被提到名字。 Mary never is.
约翰称她为耶稣的母亲，耶稣称她为女人。 John refers to her as the mother of Jesus, and Jesus calls her woman.
这是另一个指示，表明约翰希望我们在迦拿的事 件和创世记故事之间找到更深的象征性联系。 This is another indicator that John intends for us to find a deeper symbolic connection between what happens at Cana and the Genesis story.
我们在理解这段记载中似乎较难的经文时，应牢记这更深的意义。 And we should keep that deeper meaning in view as we try to understand what seem to be the more difficult passages in the account.
这些所谓难解经文中最著名的是耶稣对马利亚告知酒用尽时的回应。 The most infamous of these so-called difficult passages is Jesus' response to Mary when she informs him about the shortage of wine.
「母亲，我与你有什么相干？ "O woman, what have you to do with me?
我的时候还没有到。」约翰福音2:4说。许多时候，非天主 教徒用这段经文试图证明天主教对马利亚的敬奉不合圣经。 My hour has not yet come," he says in John 2:4. Now, lots of times non-Catholics use this text in their attempts to prove that Catholic devotion to Mary is unscriptural.
他们试图辩称，耶稣在这段经文中显然与马利亚保持距离，甚至似乎责备她。 So they try to argue that Jesus obviously distances himself from Mary in this passage, and he even seems to scold her.
就像「别管我，女人」，好像她只是让他去割草一样。 You know, like, "Leave me alone, woman," as if she just asked him to cut the lawn or something.
然而，这种解释经不起仔细研究。 This interpretation, however, doesn't hold up to careful study.
对我们现代人来说，耶稣似乎在让马利亚别管闲事。 Now, perhaps to our modern ears, Jesus sounds like he's telling Mary to go mind her own business.
但我们必须记住，这福音书不是用英语写的。 But we've got to remember that this gospel wasn't written in English.
它是用希腊文写的，记载了原本用希伯来方言进行的对话。 It was written in Greek and recounts a dialogue that originally took place in a Hebrew dialect.
耶稣实际使用的词，字面意思是「我与你何干」， 是他那个时代希腊语和希伯来语中常见的习语。 The actual words Jesus uses, literally, "What to me and you," were a figure of speech common in the Greek and Hebrew of his day.
这习语在旧约和新约中有多种含义。 That figure of speech had several shades of meaning in the Old and the New Testaments.
是的，它有时指某人不愿做某事，或有简单的分歧，甚至敌意。 And yes, it sometimes refers to a situation where someone is reluctant to do something, when there's a simple disagreement, or maybe even hostility.
但有时这短语用于表示一方同意另一方的意愿。 But there are also times when that phrase is used to show the consent of one party to the will of another.
根据故事的上下文，这显然是迦拿所发生的情况。 Now, given the context of the story, this certainly seems to be what's going on at Cana.
那些试图用这段经文来表明耶稣对母亲生气或轻视她的人，并没有真正忠于经文。 And those who attempt to use this passage to make it seem like Jesus is angry with his mother or is dismissing her somehow aren't really being true to the text.
首先，约翰或新约其他地方没有任何证据表明耶稣对母亲有任何敌意。 First, there is no evidence anywhere in John or the rest of the New Testament to suggest that Jesus felt any kind of hostility towards his mother.
记住，耶稣无罪，所以祂忠于第四条诫命，孝敬父母。 Remember, Jesus was without sin, so he was faithful to the fourth commandment and obeyed his mother and father.
在迦拿的事件中，也没有任何证据暗示耶稣和马利亚之间有分离或紧张。 There also isn't any evidence in the Cana episode that implies separation or tension between Jesus and Mary.
事实上，在这仅12节的故事中，有四次称她为耶稣的 母亲或祂的母亲，这些词将她与她的儿子紧密相连。 In fact, four times in the story's mere 12 verses, she's referred to as the mother of Jesus or his mother, words which link her closely to her son.
也许耶稣意思的最佳证据在于马利亚对祂话语的反应。 Perhaps the best evidence for what Jesus meant is found in Mary's reaction to his words.
她转向用人说：「祂告诉你们什么，你们就做什么。」 She turns to the servants and says, "Do whatever he tells you."
她显然不认为祂的话是轻视的。 She certainly doesn't think his words are dismissive.
她告诉用人听从祂，并期待祂回应她隐含的请求。 She tells the servants to listen to him, and she expects him to respond to her implied request.
祂也确实这样做了。 And he does.
如果耶稣打算责备她，祂会遵从她对用人的指示吗？ Had Jesus intended to reproach her, would he have complied with her instructions to the servants?
同样的道理适用于非天主教徒根据马太福音12章、马可福音3章和路加 福音8章中马利亚和耶稣的弟兄来找耶稣时，试图在耶稣和马利亚之间制 造隔阂。耶稣对告诉祂的人说：「谁是我的母亲？谁是我的弟兄？」 The same points apply when non-Catholics attempt to drive a wedge between Jesus and Mary based on the passage where Mary comes looking for him with his brethren while Jesus is teaching in Matthew 12, Mark 3, and Luke 8. Jesus responds to the man who tells them they've come, "'Who is my mother, and who are my brethren?'
祂立即回答自己的问题，说：「凡遵行我天父旨意的人，就是我的弟兄姐妹和母亲了。」 He immediately answers his own question, saying that, "'Whoever does the will of the Father in heaven is my brother and sister and mother.'"
我们稍后会处理弟兄的问题。 Now, we're going to deal with the brethren issue later.
但我们需要明白，耶稣并没有削弱马利亚作为祂肉身母亲的角色。 But what we need to realize is that Jesus isn't undermining Mary's role as his natural mother.
相反，祂是在高举她的神圣母职。 Rather, he's exalting her divine maternity.
她是完全顺服神旨意的人，因此不仅成为耶稣的肉身母亲，也是神的母亲。 She is the one who completely gave herself over to the will of God and thus became not just Jesus' natural mother, but the mother of God.
因此，她也是所有与基督联合之人的母亲，祂所收纳的弟兄姐妹的母亲。 As such, she's also the mother of all those joined to Christ, his adopted brothers and sisters.
她是我们的母亲。 She's our mother.
现在我们的时间就到这里。 That's all we have time for right now.
但在下一课中，我们将继续关注迦拿的婚宴，展示圣约翰如何通过在这段经文 中称马利亚为女人，将她与启示录中的女人以及伊甸园中的女人联系起来。 But in our next lesson, we'll continue our focus on the wedding at Cana and show how by calling Mary woman throughout this passage, St. John's actually connecting her to the woman who appears in the book of Revelation, as well as the woman in the Garden of Eden.
通过这样做，我们将对为何马利亚从教会最早期就被称为新夏娃有新的理解。 And by doing so, we're going to come to a new understanding of why Mary has been called the new Eve from the earliest days of the church.
在此之前，愿神祝福你。 And until then, God bless you.