贝尔纳黛特·苏布鲁是一个体弱多病的孩子，生于一个极度贫困的大家庭。 Bernadette Subaru was a sickly child born to a large family in extreme poverty.
他们住在法国比利牛斯山的卢尔德镇，一个曾经是地牢的地下室里。 They lived in Lourdes, a town in the French Pyrenees, in a basement apartment that had once been a dungeon.
贝尔纳黛特患有严重的哮喘，那时对此病没有有效的治疗方法。 Bernadette suffered from severe asthma, a disease for which there was no effective treatment at that time.
1858年的一天，她在捡柴时，在家附近溪边的一个天然洞穴中看见了光。 One day, in 1858, while gathering firewood, Bernadette saw light in a natural grotto by a stream near her home.
她走近，看到一位年轻的小女士。 She approached and saw a small young lady.
最终，这位女士用一句神秘的话自我介绍。 Eventually, the lady identified herself with a mysterious phrase.
她说：「我是无染原罪始胎。」 She said, "I am the Immaculate Conception."
贝尔纳黛特是一个简单且几乎未受教育的14岁女孩，她不知道这句话是什么意思。 A simple and barely educated girl of 14, Bernadette had no idea what the curious phrase could mean.
这位女士共显现给贝尔纳黛特18次。 The lady visited Bernadette 18 times.
贝尔纳黛特忠实地一次次回到那个地方，尽管当地 人嘲笑她，警察威胁她，甚至她的父母也惩罚她。 Bernadette faithfully returned to the site again and again, even though the local people mocked her, the police threatened her, and even her parents punished her.
然而，随着时间的推移，关于显现的报道引起了当地人的好奇，他们开始成群结队地前来。 Over time, however, reports of the visions aroused the curiosity of local people, and they began to show up in great crowds.
这位女士要求在显现的地方建一座小堂。 The lady asked that a chapel be built at the site of the apparition.
那里奇迹般地出现了一股泉水，其水被发现具有治愈的力量。 A spring miraculously appeared there, and its waters were found to have curative powers.
教会宣告贝尔纳黛特的显现值得相信。 The church declared Bernadette's apparitions to be worthy of belief.
小堂建成后，卢尔德成为世界上最受欢迎的朝圣地之一。 The chapel was constructed, and Lourdes became one of the most popular pilgrim destinations in the world.
在法国，卢尔德的酒店房间数量仅次于巴黎。 In France, Lourdes is second only to Paris for the number of hotel rooms it provides.
许多前往卢尔德朝圣的人患有慢性或绝症。 Many who make the pilgrimage to Lourdes have chronic or terminal illnesses.
在圣地，他们有机会在贝尔纳黛特按圣母指示发现的泉水中沐浴。 At the shrine, they have an opportunity to bathe in the waters from the spring Bernadette uncovered at the direction of the Blessed Virgin.
朝圣者报告说，他们从癌症、心脏病、感染、伤害、失明和不孕中得到了治愈。 Pilgrims have reported cures from cancer, heart disease, infections, injuries, blindness, and infertility.
自1858年以来，已有数亿人前来。可能有数万人声称得到了治愈。 Hundreds of millions have visited since 1858. Probably tens of thousands have claimed to be cured.
然而，只有几千人将他们的治愈提交给卢尔德医学局进行严格调查。 Only a few thousand, however, have submitted their cures for rigorous investigation by the Medical Bureau of Lourdes.
其中，只有不到一百例被教会认证为奇迹。 Of those, less than a hundred have been certified as miracles by the Church.
调查可能长达半个世纪。 The investigation can take as long as half a century.
圣若望保禄二世教宗曾两次访问卢尔德。 Pope St. John Paul II visited Lourdes on two occasions.
他还授权将2月11日的卢尔德圣母节定为世界病人日。 He also authorized the celebration of the Feast of Our Lady of Lourdes, February 11th, as the World Day of the Sick.
当时教宗本人患有帕金森病。 The Pope himself was suffering at the time from Parkinson's disease.
他敦促基督徒将此节日作为一个特别的祈祷和分享的时刻，献上自己的苦难。 He urged that Christians keep the feast as a special time of prayer and sharing, of offering one's suffering.
马利亚以爱心看顾世上的贫穷和受苦之人，如贝尔纳 黛特，以及那些因疾病和虚弱而来到卢尔德的人。 Mary looks with love upon the poor and the afflicted of the world, people like Bernadette, and like those who arrive at Lourdes hobbled by diseases and infirmities.
她邀请他们，正如她的儿子邀请他们，来到恩典面前。 She invites them, as her Son invites them, to come to grace.
凡劳苦担重担的人，可以到我这里来，我就使你们得安息。 Come to me, all you who labor and are burdened, and I will give you rest.
卢尔德的信息是那永恒的邀请，呼唤人们通过悔改和在耶稣基督里的更新而得医治。 The message of Lourdes is the perennial invitation to healing through repentance and renewal in Jesus Christ.
在卢尔德显现百年庆典上，庇护十二世教宗邀请所有基督徒在心中向马利亚朝圣。 At the centennial celebration of the apparitions of Lourdes, Pope Pius XII invited all Christians to make a pilgrimage to Mary in their hearts.
到她那里去吧，你们这些被物质贫困压垮的人，无力抵御生活艰辛和人们冷漠的人。 Go to her, you who are crushed by material misery, defenseless against the hardships of life and the indifference of men.
到她那里去吧，你们这些被忧伤和道德考验所困扰的人。 Go to her, you who are assailed by sorrows and moral trials.
到她那里去吧，亲爱的病弱者，你们在卢尔德被 真诚地欢迎和尊重，作为我们主受苦的肢体。 Go to her, beloved invalid and infirm, you who are sincerely welcomed and honored at Lourdes as the suffering members of our Lord.
到她那里去，得着心灵的平安，日常职责的力量，为你所献祭的喜乐。 Go to her and receive peace of heart, strength for your daily duties, joy for the sacrifice you offer.
我们应当别无所求，只求在牺牲中的喜乐，心灵的平安，和日常职责中天上的力量。 We should want nothing more than this: joy in sacrifice, peace of heart, and the strength of heaven in our daily duties.
这些我们从神的恩典中，在卢尔德圣母的手中获得。 These we gain as grace from God at the hand of the Lady of Lourdes.
你好，欢迎回到《圣经与圣母马利亚》。 Hi, and welcome back to the Bible and the Virgin Mary.
在上一次课程中，我们看到马利亚是新约的约柜，旧约的约柜预表了她。 In our last session together, we saw how Mary is the Ark of the New Covenant, foreshadowed by the Ark of the Covenant in the Old Testament.
原来的约柜是神在百姓中同在的标记。 Now, the original Ark was the sign of God's presence among the people.
它是一个非常神圣的物件，记得它包含三样东西：十诫、从 天上降下的神奇吗哪，以及以色列第一位大祭司亚伦的杖。 It was a very holy object, and recall, it contained three things: the Ten Commandments, some of the miracle bread from heaven called manna, and the rod of Aaron, Israel's first high priest.
作为新约的约柜，马利亚也是神与我们同在的标记。 As the Ark of the New Covenant, Mary too was a sign of God's presence among us.
她怀有神的道，以肉身书写，而非石刻，是真正从 天上降下的粮，也是那真正的大祭司耶稣基督。 She contained the Word of God written in flesh, not stone, the true bread from heaven, and the true high priest himself, Jesus Christ.
这并不是对福音的重新解释。 And again, that's not a reinterpretation of the gospel.
这就是福音。 That is the gospel.
这是新约作者所分享的好消息的重要部分。 It's a large part of the good news shared by the authors of the New Testament.
这也是过去两千年来形成基督徒对马利亚理解的好消息。 That's also the good news that has formed Christians' understanding of Mary for the past 2,000 years.
从教会一开始，神的启示所描绘的马利亚形象就被 无数教宗、主教、神学家和圣徒所研究和祈祷。 Since the very beginning of the Church, the portrait of Mary the Divine Revelation paints has been studied and prayed over by countless popes, bishops, theologians, and saints.
经过这些漫长世纪的讨论、研究、解释和祈祷，形成了一系列关于马利亚的教义。 The result of these long centuries of discussion, study, interpretation, and prayer has been a series of dogmas about Mary.
广义而言，教义是神所启示的关于信仰或道德的真理，由使徒在圣经 或圣传中传递，经教会定义，信徒——也就是你我——必须相信。 Now, broadly defined, a dogma is a truth pertaining to faith or morals that has been revealed by God, transmitted from the apostles in the scriptures or by tradition, defined by the church, and which the faithful, so you and me, are bound to believe.
换句话说，教义是教会正式定义的教理或教导。 Another way to state it is that a dogma is a formally defined doctrine or teaching of the church.
我们有教会定义教义的第一个例子可以在《使徒行传》中找到。 Now, the first example we have of the church defining a dogma can be found in the book of Acts.
在那里，我们了解到第一次在耶路撒冷召开的教会会议所作的决定。 There, we learn about the decisions reached by the first church council held in Jerusalem.
在那次会议上，使徒们在彼得的领导下，对旧约圣经作了明确的解释。 At that council, the apostles, under the leadership of Peter, made a definitive interpretation of the Old Testament scriptures.
他们决定摩西律法的割礼要求是否适用于非犹太的基督徒。 So they determined whether or not circumcision, a requirement of the Mosaic law, should apply to non-Jewish converts to Christianity.
在作出这个决定时，《使徒行传》15章28节告诉我们，他们受圣灵的引导。 In making that decision, Acts 15:28 tells us that they were guided by the Holy Spirit.
今天在教会中，我们仍然用「教义」这个词来指教会的明确教导，如耶路撒冷会议的教导。 Well, in the Church today, we still use the word dogma to refer to definitive teachings of the Church, teachings like those at the Council of Jerusalem.
教会的训导权，即教宗和与他联合的主教们，受圣 灵托付，负责在世上保存、保护和宣讲神的启示。 The Church's magisterium, so the pope and the bishops in union with him, has been entrusted by the Holy Spirit to preserve, protect, and proclaim God's revelation in the world.
这就是它在耶路撒冷所做的。 That's what it did in Jerusalem.
这也是它今天仍在做的。 That's what it still does today.
因此，教会关于马利亚的教义代表了对启示的权 威解释，涉及马利亚在神救恩计划中的角色。 Accordingly, the Church's dogmas about Mary represent an authoritative interpretation of Revelation as it relates to Mary's role in God's plan for our salvation.
换句话说，关于马利亚的教义是教会研究、祈祷和 解释信仰宝库中关于马利亚的内容的最终结果。 In other words, the Marian dogmas are the end result of the Church studying, praying, and interpreting what the deposit of faith has to say about Mary.
在圣灵的引导下，他们将所有这些部分结合起来，形 成一个清晰的马利亚形象，以及她与我们的关系。 With the guidance of the Holy Spirit, they put all those pieces together to form a clear picture of who Mary is and what she has to do with us.
现在，这些教义有四个：马利亚的无染原罪始胎，马利亚作为 神之母的称号和角色，马利亚的升天，以及她的终身童贞。 Now, there are four of these dogmas: Mary's immaculate conception, Mary's title and role as Mother of God, Mary's assumption into heaven, and her perpetual virginity.
正如我们将在本课和未来的课程中看到的，这些教 义都根植于我们所研究的圣经中马利亚的形象。 And as we'll see in this and in future lessons, all of those dogmas are rooted in the biblical portrait of Mary that we've been studying.
马利亚是新夏娃。 Mary is the new Eve.
马利亚是新约的约柜。 Mary is the Ark of the New Covenant.
还有我们下次要讲的，马利亚是新的太后。 And something we'll get to next time, Mary is the new Queen Mother.
然而，在本课的剩余时间里，我们将专注于马利亚终身童贞的教义。 For the rest of this lesson, however, we're going to focus on the dogma of Mary's perpetual virginity.
这项教导是教会定义时间最长、最古老的教义之一。 That teaching is one of the longest and oldest defined dogmas of the Church.
事实上，它由最早的教父们所教导，包括特土良、圣亚他拿修、圣安波罗修和圣奥古斯丁。 In fact, it was taught by the earliest Church Fathers, including Tertullian, St. Athanasius, St. Ambrose, and St. Augustine.
它在公元553年的第五次大公会议上被正式宣告为教义。那次宣告称马利亚为永远童贞。 And it was officially declared a dogma at the Fifth Ecumenical Council in Constantinople in 553 AD. That declaration called Mary ever virgin.
一个世纪后，马丁一世教宗的声明澄清了会议所说的永远童贞，确实是指永远童贞。 A century later, a statement by Pope Martin I clarified that when the council said ever virgin, well, it really meant ever virgin.
换句话说，马丁教宗解释说，马利亚在基督出生前是童贞女 ，所以她不是通过正常途径怀孕，而是通过圣灵的能力。 In other words, Pope Martin explained Mary was a virgin before Christ's birth, so she conceived him not by the normal route, but through the power of the Holy Spirit.
马利亚在基督出生时也是童贞女。 Mary was also a virgin during Christ's birth.
基督离开她的子宫时，没有破坏她童贞的内在印记。 Christ left her womb without breaking the interior seal of her virginity.
马利亚在基督出生后仍是童贞女。 And Mary was a virgin after Christ's birth.
她和她的丈夫约瑟在整个婚姻期间都过着独身生活。 Both she and her husband Joseph lived together celibately for the entirety of their marriage.
关于马利亚终身童贞的这三个方面，最容易在圣经中看到的是她童贞怀孕基督。 Now those three aspects of Mary's perpetual virginity, the easiest part to see in scripture is her virginal conception of Christ.
马太和路加都对此毫不含糊。 Both Matthew and Luke leave no room for doubt on that account.
马太福音1章18节说，马利亚被发现怀了圣灵的孕。 Matthew 1:18 says Mary was found to be with child of the Holy Spirit.
路加则让我们看到天使加百列向马利亚宣告她即将童贞怀孕的消息。 And Luke shows us the angel Gabriel giving Mary the news about her impending virginal conception.
所以，这很明确。 So, that's cut and dry.
这些经文告诉我们「什么」。 Now, those verses tell us the what.
耶稣是由童贞女所生。 Jesus was born of a virgin.
但它们没有告诉我们「为什么」。 They don't, however, tell us the why.
为什么耶稣要由童贞女所生？ Why was Jesus born of a virgin?
为什么捍卫这个真理对早期教会如此重要？ And why was defending that truth so important to the early church?
答案可能会让你惊讶，因为这实际上更多地与耶稣有关，而非马利亚。 Well, the answer may surprise you, because it actually has more to do with Jesus than it does with Mary.
教会关于马利亚的大多数教导都是如此。 And that's how it is with most of the church's teachings about Mary.
最终，它们更多地说明了基督，说明了神，而非她。 Ultimately, they say more about Christ, more about God, than they do about her.
就她的终身童贞而言，马利亚童贞的母性保障了耶稣的神性和人性。 In the case of her perpetual virginity, Mary's virginal motherhood is the guarantor of both Jesus' divinity and Jesus' humanity.
它维护了他完全是神又完全是人的真理。 It safeguards the truth that he was fully God and fully man.
圣托马斯·阿奎那总结了这个论点，他写道：「为 了表明基督的身体是真实的身体，他由女人所生。 St. Thomas Aquinas summed up that argument when he wrote, "...in order that Christ's body might be shown to be a real body, he was born of a woman.
为了显明他的神性，他由童贞女所生。」 In order that his Godhead might be made clear, he was born of a virgin."
今天，仍有一些基督徒会质疑马利亚童贞怀孕耶稣的事实。 Now, there are a few Christians alive today who would dispute the fact that Mary conceived Jesus as a virgin.
但许多人会质疑她在耶稣出生时和之后仍是童贞女的事实。 But plenty would dispute the fact that she remained a virgin during and after his birth.
尽管以赛亚书7章14节说：「必有童女怀孕生子。」 This in spite of the fact that Isaiah 7:14 says, A virgin shall conceive and bear a son.
换句话说，按以赛亚所言，怀孕和生子都是神迹。 In other words, both the conception and birth are miraculous according to Isaiah.
我们稍后会讨论那些质疑者的论点，以及更多反驳这些论点的圣经证据。 And we'll get into the arguments those who dispute this make and more scriptural evidence against those arguments in a minute.
首先，我们需要真正理解马利亚的一点。 First, however, there's something we really need to understand about Mary.
她的童贞不仅仅是她众多特质之一。 Her virginity wasn't just one attribute of hers among many.
马利亚温柔、善良、纯洁，哦，对了，她还是童贞女。 Mary was sweet, Mary was gentle, Mary was good and blue, and oh yeah, she was a virgin.
童贞并不仅仅是描述她生理状态的形容词。 Virginity was not an adjective merely to describe her biological state.
相反，马利亚的童贞是她身份的核心。 Rather, Mary's virginity was central to her identity.
这就是她，不仅在生理上，更在内心和灵性上。 It's who she was, not just biologically, but interiorly, spiritually.
正如我们在后面的课程中会讨论的，马利亚拥有 一种自亚当夏娃以来其他人都缺乏的完整性。 As we'll talk about in later sessions, Mary possessed an integrity that every other human person since Adam and Eve has lacked.
因为这种完整性，她的身体完美地表达了她的灵。 Because of that integrity, her body perfectly expressed her spirit.
她的身体完美地表达了她的人格，所以两者之间没有冲突。 Her body perfectly expressed her personhood, so there was no tension between the two.
因此，既然马利亚的灵魂完全献给神，她的身体也是如此。 Accordingly, since Mary's soul was entirely consecrated to God, well, so too was her body.
她的全人，身心灵，都属于神。 Her being, body and soul, belonged to Him.
她的肉体童贞，即使在她儿子奇迹般的怀孕和出生之后，仍是她内心奉献的永恒标记。 And her physical virginity, even after the miraculous conception and birth of her son, was a perpetual sign of that inner consecration.
这就是神允许耶稣离开马利亚子宫而不破坏她童贞印记的原因。 That's why God allowed Jesus to exit Mary's womb without breaking her virginal seal.
这是为了保持内在现实的外在标记完整。 It was to keep the physical sign of an interior reality intact.
做到这一点确实需要一个神迹。 Now, doing that definitely took a miracle.
但这并不比耶稣复活后进入门徒所在的房间更神奇，尽管门是关着的。 But it wasn't any more of a miracle than it was when Jesus, after his resurrection, entered the room where his disciples awaited him, even though the doors were locked.
马利亚身体和灵的整合也是马利亚和约瑟避免正常婚姻关系的原因之一。 The integration of Mary's body and spirit is also one of the reasons why Mary and Joseph refrained from normal marital relations.
她的童贞对她的身份太重要了，无法改变。 Her virginity was too central to her identity to do otherwise.
这种重要性在我们已经深入讨论的两个旧约预表中得到了预示。 And that centrality is foreshadowed in two Old Testament types of Mary that we've already discussed in depth.
首先，有童贞的夏娃，众生之母，作为童贞女，她将所有儿女引入罪中。 First, there was the Virgin Eve, the first mother of all the living, who, as a virgin, led all her children into sin.
正如二世纪的神学家圣爱任纽所写：「夏娃的不顺服所结的结，马利亚的顺服解开了。 As the second-century theologian St. Irenaeus wrote, "...the knot of Eve's disobedience was loosed by the obedience of Mary.
童贞女夏娃因不信所结的结，童贞女马利亚因信解开了。」 The knot which the Virgin Eve tied by her unbelief, the Virgin Mary opened by her belief."
记得他还写道：「因此，人类通过童贞女陷入捆绑，也通过童贞女得救。」 Recall that he also wrote, and thus, as the human race fell into bondage by means of a virgin, so it is rescued by a virgin.
约柜也预表了马利亚的终身童贞。 The Ark of the Covenant also foreshadowed Mary's perpetual virginity.
记得，它的圣洁源于神的同在。 Remember, its holiness stemmed from the presence of God within it.
这种同在使它如此神圣，以至于任何触摸它的人立刻死亡。 And that presence made it so sacred that anyone who touched it died instantly.
马利亚像约柜一样，被从受造物中分别出来，因为她怀有神的同在。 Mary, like the ark, had been set apart from everything else in creation because she contained the presence of God within her.
如果约柜如此圣洁，以至于任何触摸它的人都被击杀，那么 理解为何怀有神的身体会永远对其他一切关闭，并不难。 If the ark was so holy that anyone who touched it was struck dead, it's not too much of a stretch to see why the body that contained God within it would remain forever closed to everyone and everything else.
正如我们所见，马利亚终身童贞的教义根植于圣经。 So as we've seen, the dogma of Mary's perpetual virginity is rooted in sacred scripture.
但这并没有阻止人们在几个世纪中用圣经来挑战这 个教义，尤其是关于她在基督出生后的童贞部分。 But that hasn't stopped people throughout the centuries from using scripture to challenge the dogma, especially the part about her virginity after the birth of Christ.
事实上，今天许多新教徒用1600年前反对者使 用的相同论点质疑教会关于马利亚童贞的教导。 In fact, many Protestants today question the Church's teachings about Mary's virginity using the same arguments detractors used 1,600 years ago.
这些论点大多基于新约中提到耶稣有弟兄的经文。 Probably the bulk of those arguments have rested upon New Testament passages that refer to Jesus as brethren.
我们在上次课程中提到，四福音书中有三本记载马利亚带着耶稣的弟兄来找他。 We already mentioned in the last session the passage found in three of the four Gospels where Mary comes looking for Jesus with his brethren.
另一个例子在马可福音6章3节：「这不是那木匠吗？不 是马利亚的儿子，雅各、约瑟、犹大、西门的长兄吗？」 Another example is found in Mark 6:3. Is not this the carpenter, the son of Mary and the brother of James and Joseph and Judas and Simon?
「他妹妹们不也是在我们这里吗？」 And are not his sisters here with us?
还有路加福音2章7节，我们读到马利亚生了头胎的儿 子，用布包起来，放在马槽里，因为客店里没有地方。 Also in Luke 2:7, we read that Mary gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger because there was no place for them in the inn.
那么，那些弟兄呢？ So, what about those brothers?
首先，有趣的是，这对大多数新教徒来说是多么重要。 Well, first of all, it's interesting how big a deal this is for most Protestants.
即使是新教之父马丁·路德也相信马利亚的终身童贞。 I mean, even the father of Protestantism, Martin Luther, believed in Mary's perpetual virginity.
所以，拒绝它在基督教信仰史上有些新奇。 So, its rejection is somewhat of a novelty in the history of Christian belief.
路德说：「基督我们的救主，确实是马利亚童贞子宫的真实果实。」 Luther said, "He, Christ our Savior, was the real and natural fruit of Mary's virginal womb."
这是没有男人的参与，她在那之后仍是童贞女。 This was without the cooperation of a man, and she remained a virgin after that.
其次，如果你懂一点希伯来语，这个问题很容易回答。 Secondly, this question is easily answered if you know a little Hebrew.
希伯来语中的「兄弟」比英语的含义广泛得多。 The Hebrew word for brother is far more inclusive than its English counterpart.
它指近亲男性，可以包括堂兄弟、叔叔、伯父等。 事实上，古希伯来语中没有「堂兄弟」这个词。 It means near male relative, which can include cousins and uncles, great uncles, etc. In fact, in ancient Hebrew, there was no word for cousin.
对耶稣时代的犹太人来说，堂兄弟会被称为兄弟。 To Jews of Jesus' time, one's cousin would be addressed as brother.
耶稣所说的亚兰语也是如此，以及其他古代闪族语言。 The same goes for Aramaic, the language Jesus spoke, as well as other ancient Semitic languages.
用希腊语写作的古代犹太人也是如此。 And ancient Jews writing in Greek, well, they did the same thing.
尽管希腊语有专门表示堂兄弟的词，他们仍用「兄弟」 来指其他亲属，因为这是他们母语中习惯的表达方式。 Even though Greek has a separate word for cousin, they still use the word brother to refer to other relatives, because this is how they were used to speaking in their native language.
例如，七十士译本，即旧约的古希腊译本，在创世记18章中 称罗得为亚伯拉罕的兄弟，尽管他实际上是亚伯拉罕的侄子。 For example, the translators of the Septuagint, the ancient Greek translation of the Old Testament, referred to Lot as Abraham's brother in Genesis 18, even though he was really Abraham's nephew.
同样，路加福音2章7节中的「头胎」也没有问题，因为在 古代以色列，它是一个法律术语，适用于打开母腹的孩子。 Likewise, the word firstborn in Luke 2:7 doesn't raise any difficulties because it was a legal term in ancient Israel that applied to the child who opened the womb.
无论母亲之后是否再生育，这个词都适用。 And it applied to that child regardless of whether or not the mother bore more children afterwards.
最后，在马太福音13章55节中被称为耶稣弟兄的人 ，在其他地方明确被称为「另一个马利亚」的儿子。 Finally, those who are identified as Jesus' brothers in Matthew 13:55 are elsewhere explicitly identified as the sons of the other Mary.
换句话说，他们不是耶稣母亲的儿子。 In other words, they're not the sons of Jesus' mother.
另一个反对马利亚终身童贞的常见论点基于圣经中似 乎暗示马利亚和约瑟在耶稣出生后有性关系的经文。 Another common argument made against Mary's perpetual virginity is based on passages in the Bible that seem to imply that Mary and Joseph had sexual relations after Jesus' birth.
其中一段是马太福音1章18节：「耶稣基督降生的事记在下面。 One of these passages is Matthew 1:18, which states, "Now the birth of Jesus Christ took place in this way.
他母亲马利亚已经许配了约瑟，还没有迎娶，马利亚就从圣灵怀了孕。」 When his mother Mary had been betrothed to Joseph, before they came together, she was found to be with child of the Holy Spirit."
让我们在这里暂停一下，看看这个词「许配」。 Let's pause here for a moment and look at this word betrothed.
马利亚和约瑟是许配的。 Mary and Joseph were betrothed.
如今，当我们听到「许配」时，会把它理解为类似订婚。 These days when we hear betrothed, we think of it as something like engagement.
所以约瑟显然去当地珠宝店，挑选了一颗漂亮的 公主方钻石，让马利亚可以向朋友和家人炫耀。 So Joseph had obviously gone to the local jeweler, picked up a nice princess cut diamond Mary could show off to friends and family.
但这对「许配」在此处的含义是误解。 But that would be a false view of what betrothed means in this context.
许多学者，包括圣若望保禄二世教宗在他的宗座劝谕《 救主的监护者》中指出，犹太婚姻是一个两步过程。 Many scholars, including Pope St. John Paul II and his apostolic exhortation, Redemptoris Christos, Guardian of the Redeemer, have pointed out that Jewish marriage was a two-part process.
首先是合法的婚姻。 First, the legal marriage.
然后，男子会把妻子接到家中。 And later, the man would bring his wife into his home.
这告诉我们，加百列向马利亚显现时，她和约瑟已经合法结婚。 This tells us that Mary and Joseph were already legally married when Gabriel appeared to her.
这就是「许配」的意思。 That's the meaning of betrothed.
因为她已经结婚，所以她对通过圣灵的能力生子持开放态度。 And because she's already married, she's open to the idea of having a child by the power of the Holy Spirit.
现在让我们回头再读马太福音1章18节：「耶稣基督降生的事记在下面： 他母亲马利亚已经许配了约瑟，还没有迎娶，马利亚就从圣灵怀了孕。」 So, now let's go back again and read Matthew 1:18. Now, the birth of Jesus Christ took place in this way: When his mother Mary had been betrothed to Joseph, she was found to be with child of the Holy Spirit.
另一个被用来声称马利亚和约瑟有性关系的经文是马太福音1章2 5节，说约瑟「没有和她同房，直到（heos）她生了儿子」。 Another verse used by those who claim Mary and Joseph had sexual relations is Matthew 1:25, which says, Joseph knew Mary not until, heos, who, in Greek, until she had borne a son.
那些引用这些经文的人说，「没有」和「直到」的 使用暗示马利亚和约瑟在耶稣出生后确实同房了。 Those who cite those texts say that the use of the words before and until imply that Mary and Joseph did indeed know each other after Jesus' birth.
然而，这些论点在1600年前第一次被异端赫尔维迪乌斯提出时就已被回答。 Those arguments were answered, however, about 1600 years ago, when they were first raised by the heretic Helvidius.
回答者正是伟大的圣经学者圣耶柔米。 And they were answered by no less than the great biblical scholar, St. Jerome.
耶柔米回应赫尔维迪乌斯时写道：「圣经常用一个固定的时间来表示无限制 的时间，就像神借先知之口对某些人说：『直到你们年老，我仍是他。』」 Responding to Helvidius, Jerome wrote, "...Scripture often uses a fixed time to denote time without limitation, as when God by the mouth of the prophet says to certain persons, even to old age, I am he."
耶柔米接着问：他们年老时，神就不再是神了吗？ Jerome then asked, will he cease to be God when they've grown old?
答案当然是否定的。 Well, the answer, of course, is no.
为了进一步说明，耶柔米引用耶稣的话，马太福音28章20节 说：「我就常与你们同在，直到（heos）世界的末了。」 To further his point, Jerome quotes Jesus, who in Matthew 28:20 said, Behold, I am with you always to haos, a shorter form of haos who, to the close of the age.
他然后问赫尔维迪乌斯是否认为主会在末了时离弃他的门徒。 He then asks Helvidius if he thinks the Lord will abandon his disciples at the end of the age.
当然不会。 Well, of course not.
圣耶柔米用的另一个好例子来自撒母耳记下6章23节，我们听到 大卫的妻子米甲「直到（heos）死的日子没有生养儿女」。 Another good example used by St. Jerome comes from 2 Samuel 6:23, where we hear that David's wife, Michael, had no child to, so haos, to the day of her death.
因为他用的希腊词heos与马太福音1章25节和28章20节相同，你可以 将这节翻译为「米甲直到死的日子没有生养儿女」，有些译本确实如此翻译。 Now, because he uses the same Greek word, haos, as Matthew 1:25 and 28:20, you could translate this verse to say that Michael had no children until the day of her death, which is how some translations actually word it.
但显然，「直到」（heos）的使用并不意味着她在死后生了孩子。 But obviously, the use of the word "until," haos, doesn't imply that she had children after her death.
同样，你不能说「直到」（heos）意味着马利亚和约瑟曾有性关系。 In the same manner, you can't say that "until," haos, implies that Mary and Joseph ever had sexual relations.
圣经中还有许多类似的例子。 And there are many more examples like that in Scripture.
这些经文向我们表明，有些人认为圣经用「没有」 和「直到」这样的词所暗示的，其实并不存在。 What those passages show us is that what some people think Scripture implies with the use of words like "before" and "until," it's not implied at all.
然而，所暗示的是，在加百列向她显现之前，马利亚要么已 经立下终身童贞的誓言，要么至少有保持终身童贞的意图。 What is implied, however, is that well before the angel Gabriel appeared to her, Mary had either already made a vow of perpetual virginity or at least had the intention of being a perpetual virgin.
当加百列向马利亚宣告她将怀孕生子时，她回答说：「我没有出嫁，怎么有这事呢？」 When Gabriel broke the news to Mary that she would conceive a son, her response was, "'How can this be, since I have no husband?'
这句话的另一个同样好的翻译是：「我不认识男人，怎么有这事呢？」 An equally good translation of that sentence is, 'How can this be since I know not man?'
无论哪种翻译，马利亚的问题都没有意义，除非她有保持童贞的意图或已立下童贞的誓言。 Now, either rendering of Mary's question makes no sense unless she had an intention to remain a virgin or had made an actual vow of virginity.
为什么呢？ Why?
因为加百列来见她时，马利亚已经许配给约瑟。 Because at the time Gabriel came to her, Mary was already betrothed to Joseph.
任何处于这种状态的年轻女子都会知道她将如何怀孕生子。 And any young woman in this state would know exactly how she would conceive a son.
即使是最天真的女孩也知道这在婚姻中是正常发生的。 Even the most innocent of girls know that's what normally happens in a marriage.
但从她所问的问题来看，这对马利亚来说似乎超出了可能的范围。 But judging from the questions she asked, that seemed beyond the realm of possibility to Mary.
她话语背后的未言明的假设是，马利亚打算保持童贞。 The unspoken assumption behind her words is that Mary intended to remain a virgin.
我们也可以假设约瑟知道这一点，接受了，并准备将这作为他的意图。 We can also assume that Joseph knew this, had accepted it, and was prepared to make that his intention as well.
有时你会听到人们反对这种解释，说独身在犹太文化中是陌生的。 Now, occasionally you hear people protest this interpretation, saying, you know, celibacy was foreign to Jewish culture.
是的，童贞的意图或独身的誓言，对古代以色列的大多数人来说并不常见。 And yes, it's true that virginal intentions or vows of celibacy, well, they weren't the norm for most in ancient Israel.
但也不是闻所未闻。 But they weren't unheard of either.
耶稣是独身的，圣保罗也是。 Jesus was celibate, as was St. Paul.
利未祭司在圣殿中服事时被要求过独身生活。 The Levitical priests were required to live celibately whenever they were serving in the temple.
死海古卷证明，独身在一些以色列团体中是常见的做法。 And the Dead Sea Scrolls attest that celibacy was a common practice in some Israelite groups.
所有这些都表明，马利亚有这种意图或立下童贞誓言并非不可想象。 All of which goes to show that it's far from unthinkable that Mary had this intention or could have taken a vow of virginity.
再次强调，这确实是她话语所暗示的。 And again, that's certainly what her words imply.
好了，在过去的几节课中，我们讨论了很多内容。 All right, we've covered a lot of ground over the last couple of sessions.
我们了解了约柜是什么。 We've looked at what the Ark of the Covenant was.
我们看到路加和约翰如何揭示马利亚是新约的约柜。 We've seen how Luke and John revealed that Mary is the Ark of the New Covenant.
通过她，神以肉身临到他的子民中。 Through her, God became present in the flesh among his people.
我们讨论了马利亚教义的性质，分析了支持和反对马利亚终身童贞的 论点，发现教会正式教义的根源在于圣经的记号、预表和故事中。 We've talked about the nature of the Marian dogmas, and we've unpacked the arguments for and against Mary's perpetual virginity, discovering the roots of the Church's official dogma in the signs, types, and stories of Sacred Scripture.
在下一课中，我们将基于所讨论的内容，探索圣经中第三个关于马利亚的预表——太后。 Now, in our next lesson, we're going to build upon what we talked about and explore a third Marian type or foreshadowing in Scripture, the Queen Mother.
到下一课结束时，你还会对马太在新约开头呈现的家谱有全新的认识。 And by the end of our next lesson, you're also going to have a whole new appreciation of the genealogy that Matthew presents at the beginning of the New Testament.
在此之前，愿神祝福你。 Until then, God bless you.