关于耶稣，最重要的是什么？ What matters most about Jesus?
信经的中心不是耶稣的事工、教导、神迹或言语，而是复活奥秘的伟大戏 剧性：神的儿子降入被神遗弃的境地，他的受苦、受死、复活和升天。 The Creed centers not on his ministry, his teachings, his miracles, or his words, but on the great drama of the Paschal Mystery: the Son of God's descent into God-forsakenness, his suffering, his death, his resurrection, and ascension.
信经告诉我们，复活和升天的基督是宇宙之王、教会的统治者和万民的审判者。 The risen and ascended Christ, the Creed tells us, is King of the universe, ruler of the Church, and judge of all.
有一天，他将完全建立他永恒的国度。 One day, he will fully inaugurate his eternal kingdom.
所以，我们一直在谈论道，是生，非受造，与父同体——这个崇高的形而上的实在。 So, we've been talking about the Logos, begotten, not made, one in being with the Father—this high metaphysical reality.
但接着信经告诉我们，为了我们，为了我们的救恩 ，这道从天而降，成为肉身，成为我们中的一员。 But then the Creed told us that for us and for our salvation, this Logos came down from heaven, became flesh, became one of us.
现在，道的下降轨迹在信经的下一条信仰告白中继续 ：为了我们，他在本丢彼拉多手下被钉在十字架上。 Well, now the downward trajectory of the Logos continues as the Creed lays out the next article: for our sake, he was crucified under Pontius Pilate.
信经中提到了三个人：耶稣、马利亚和本丢彼拉多。 There are three human beings mentioned in the Creed: Jesus, Mary, and Pontius Pilate.
为什么本丢彼拉多，这位一世纪的罗马总督，在 基督教信仰的基本告白中扮演如此重要的角色？ Now, why would Pontius Pilate, this first-century Roman governor, play such a prominent role in this basic statement of Christian faith?
我认为一个简单的原因是：它将耶稣的故事牢牢地植根于历史之中。 Well, I think one simple reason is this: it grounds the story of Jesus very much in history.
你看，人们总是倾向于把新约这样的故事视为众多神话中的一个。 See, there's always a temptation or a tendency to take a story like the New Testament and say, Well, it's one myth among many.
就像俄西里斯的神话，或者大家知道的赫拉克勒斯的神话之类的。 It's like the myth of Osiris or the myth of, you know, Hercules or whatever.
但是他在本丢彼拉多手下被钉十字架，一个我们 可以指名道姓的人物，一个真实的历史人物。 But he was crucified under Pontius Pilate, a figure that we can name, a real historical figure.
有刻着他名字的铭文，有印有他名字和头衔的钱币，等等。 There are inscriptions with his name on it, there are coins with his name and his title, and so on.
这将耶稣的故事扎根于真实的历史之中，这很重要。 It grounds the story of Jesus in real history, and that matters.
这不是一个梦，不是幻想，也不是一个美好高尚的故事；它确实发生了。 This is not a dream or a fantasy or a lovely elevating story; it happened.
它发生了。 It happened.
彼拉多让这个故事扎根于现实。 Pilate grounds the story.
但第二点，更重要的是，本丢彼拉多主持了耶稣的钉十字架 和受死，基督教的许多教义都建立在这个可怕的事实之上。 But secondly, and even more importantly, Pontius Pilate presides over the crucifixion and death of Jesus, and upon this awful fact, so much of Christianity depends.
我们的许多讲道和教导都围绕这个真理展开。 So much of our preaching and teaching revolves around this truth.
现在，让我试着这样来说明：从许多方面来看，圣经是一本关于战争的书。 Now, let me try to get at it this way: the Bible is, in many ways, a book of battles.
我的意思是，它讲述了神在世上的作为常常遭到反对。 What I mean is, it's the story of how God's ways in the world are often opposed.
甚至想想圣经的第一节经文，神的灵运行在——用那优美的希 伯来语——'tohu v'bohu'之上，意思是混沌。 Think even of the very first verse of the Bible, as the Spirit of God hovers over—in that lovely Hebrew phrase—the tohu v'bohu, which means the formless chaos.
从那无形的水的混沌中，神创造了万物。 From that formless, watery chaos, God brings forth creation.
这个'tohu v'bohu'在圣经中多次重现。 Well, the tohu v'bohu resurfaces a lot during the Bible.
想想挪亚时代的洪水。 Think of the flood of Noah.
想想必须分开的红海。 Think of the Red Sea that has to be parted.
甚至想想耶稣行走在其上的狂风骇浪。 Think even of the stormy waters upon which Jesus walks.
'tohu v'bohu'也体现在以色列的各种敌人身上。 The tohu v'bohu is also incarnated in various opponents of Israel.
我是说，想想从埃及人到非利士人、亚玛力人、亚述人、巴比伦人、希腊人 、罗马人——所有这些古代以色列的敌人都代表或总结了对神之道的反对。 I mean, think of everybody from the Egyptians to the Philistines, the Amalekites, the Assyrians, the Babylonians, the Greeks, the Romans—all these ancient opponents of Israel stand for or sum up the opposition to God's ways.
看，这是一个基本的属灵原则：堕落的世界总是会抵制自己得医治。 See, here's a basic spiritual principle: a fallen world will always resist its own healing.
所以我们说，为了我们，为了我们的救恩，他从天降临。 So we say, For us and for our salvation, he came down from heaven.
但是，不要以为我们会张开双臂欢迎他。 Well, don't think, though, that we're just going to welcome him with open arms.
相反，我们罪人抗拒自己的救恩；我们抗拒神的道路。 On the contrary, we sinners resist our own salvation; we resist the ways of God.
所以，从某种意义上说，主持耶稣被钉十字架的本丢彼拉多，虽然他不是有史以来 最坏的人——我可以给你列举很多比本丢彼拉多更坏的人选——但他起到了一个方 便的象征作用，代表了所有反对神旨意的势力，更准确地说，是反对基督的势力。 So, in some way, Pontius Pilate, who presides over the crucifixion of Jesus, even though he's not the worst person to ever live—I can give you a lot worse candidates than Pontius Pilate—functions as a kind of convenient symbol of all the forces that stood opposed to God's purposes, and more precisely, opposed to Christ.
回到基督生命之初：当他降临时，希律和全耶路撒冷都战战兢兢。 Go right back to the beginning of Christ's life: Herod and all Jerusalem tremble in anxiety when he comes.
事实上，希律试图消灭他，导致了屠杀无辜婴孩的事件。 In fact, Herod tries to stamp him out, leading to the massacre of the innocents.
耶稣甚至在孩提时期就被迫流亡。 Jesus is compelled to go into exile even as a child.
从他出现在公众视野的那一刻起，他就受到各种势力的反对——政治的、宗教的、属灵的。 From the time he emerges on the public scene, he's opposed by forces—political, religious, spiritual.
要记住，在开始公开事工之前，他在旷野待了四十天，然后与'hos atanas'、撒但、'ho diabolos'、分散者战斗。 Keep in mind, before he commences his public work, he spends forty days in the desert and then does battle with hosatanas, the Satan, ho diabolos, the scatterer.
他与一个堕落的属灵权势战斗，这个权势被视为在所有失调的 政治、经济和文化堕落势力中、通过它们并在它们背后运作。 He does battle with a fallen spiritual power who is seen as operative in and through and behind all the dysfunctional political, economic, and cultural fallen powers.
耶稣的一生是一种'agonia'，是一种斗争。 Jesus' whole life is a kind of agonia; it's a sort of struggle.
正如我所说，本丢彼拉多是否起到一个象征作用，总结了所有这些与耶稣对立的势力？ Does Pontius Pilate, as I say, function as a symbol, a summary of all these forces that stand athwart Jesus?
主教，似乎每次有人提到魔鬼、驱魔或黑暗势力时，人们都会坐立不安。 Bishop, it seems every time someone mentions the devil, exorcisms, or the dark powers, people sit on the edge of their seats.
为什么人们——实际上是整个文化——对魔鬼如此着迷？ Why are people—and the whole culture, really—so fascinated by the devil?
你知道，我的第一个回答是，也许他们不应该如此。 Well, you know, my first answer is that maybe they shouldn't be.
我有点同情新教神学家卡尔·巴特的观点，他说：「魔鬼并没有那么有趣。」 I'm kind of sympathetic with Karl Barth, the Protestant theologian, who said the devil is just not that interesting.
这话有一定道理，而且人们对驱魔的特殊效果有一种，哦，我不知道，夸大了的迷恋。 There's something right about that, and there's a kind of, oh, I don't know, exaggerated fascination with the sort of special effects of exorcism.
话虽如此，我要说的是，圣经对魔鬼很感兴趣。 Now, having said all that, I would say on the other side that the Bible is very interested in the devil.
新约非常关注耶稣与魔鬼的斗争，这是他参与的最深层次的战斗。 The New Testament is very interested in Jesus' struggle with him, and that's the deepest level battle that he engages in.
所以圣经知道个人的罪，当然，它也知道制度性的罪、政治性的罪、系统性的罪。 So the Bible knows about personal sin; certainly, it knows about institutional sin, political, systemic sin.
但它也知道这个最深层面，源于一个属灵生物的 堕落，在某种程度上，它站在世界的失调背后。 But it also knows about this deepest dimension that is derived from the fall of a spiritual creature that stands behind, in some ways, the dysfunction of the world.
所以教会认真对待这场战斗，因为耶稣认真对待它。 So the Church takes that battle seriously because Jesus took it seriously.
驱魔是他事工的一部分；与这黑暗势力的斗争，在某种程度上，是他公开生活的开场之举。 The exorcism of demons is part of his ministry; the struggle against this dark power is, in some ways, the opening move of his public life.
所以我猜介于这两者之间——一种对驱魔细节的好奇——在我看来，这是不必要的。 So I guess somewhere in between those two—a sort of prurient fascination with the details of exorcism—to me, that's not called for.
但认真对待这场斗争呢？ But taking seriously that struggle?
是的，这值得思考。 Yeah, that's worth thinking about.
我们在信经中听到，他受死。 We hear in the Creed that he suffered death.
你知道，我们已经习惯了看到十字架的宗教象征。 You know, we're so accustomed to seeing religious symbols of the crucifixion.
我们在教会的墙上看到它，我们把它当作吊坠戴在脖子上。 We see it on the walls of our churches, we wear it as a pendant around our necks.
它是我们虔诚思考的对象，但我们可能已经失去了对于耶稣时代的人来说，对 生活在罗马帝国实行这种处决方式的人来说，钉十字架是多么可怕的感觉。 It's an object of our pious speculation, but we've probably lost a sense of just how horrific crucifixion was for the people of Jesus' time, for those living in the Roman Empire where this form of execution was practiced.
这几乎是你能想象到的最糟糕的事情，它可能比其他任何事情都更让人感到恐惧。 It was about the worst thing you could imagine; it probably frightened people more than anything else.
你知道，在教会生活的最初几个世纪里，钉十字架是没有被描绘的。 You know, for the first several centuries of the Church's life, the crucifixion is not depicted.
事实上，我们所拥有的最早的一个——如果你去罗马的圣萨宾娜教堂，那扇古老的木门， 我想它是五世纪的，上面布满了这些小方块，有点像浅浮雕——在角落里，可能就这么大 ，如果有那么大的话，是一个小小的描绘，几乎就像一个随意丢弃的钉十字架的形象。 In fact, the earliest one we have—if you go to the Church of Santa Sabina in Rome, this old wooden door, I think it's from the fifth century, and it's covered in these little squares, little kind of bas-reliefs—up in the corner, maybe it's this big, if that big, is a little depiction, almost like a tossed-off image of the crucifixion.
我认为这对人们来说太过生动真实了。 I think it was just too vividly real for people.
很长一段时间，他们记得，他们有关于钉十字架是多么可怕的文 化记忆，所以他们不愿意——即使是基督徒——不愿意描绘它。 For so long, they remembered; they had cultural memories of how horrific a crucifixion was, so they were reluctant—even Christians—reluctant to depict it.
我认为罗马人是从古波斯继承了这种做法，但我认为可以说罗马人把它完善了。 I think the Romans inherited the practice from ancient Persia, but I think it's fair to say that the Romans perfected it.
被定罪的人通常被迫背负十字架的横梁。 The condemned man was usually compelled to carry the crossbeams.
你说耶稣背负他的十字架，也许你不认为他拖着整个刑具，而是横梁。 You talk about Jesus carrying his cross; maybe you don't think he was dragging the entire instrument, but the crossbeam.
他把它带到刑罚的地方，那里可能已经有竖立在地上的直梁。 He'd bring it to the place of torture, where there probably were upright beams already fixed in the ground.
他被剥得赤裸——这是钉十字架羞辱的一部分——然后 用钉子或绳子，或者两者都用，把他固定在横梁上。 He was stripped naked—that was part of the humiliation of crucifixion—and then fixed to the crossbeam with nails or ropes, or maybe both.
我们知道有钉子，因为我们有考古证据；他们提取出这些骨头，上面穿着可怕的钉子。 We know about the nails because we have archaeological evidence; they extracted these bones with a terrible nail through them.
然后他们把横梁放在直梁上面，被定罪的人就被留在那里。 They then put the crossbeam on top of the upright beam, and there the condemned person was left.
钉十字架的可怕酷刑是，随着人挣扎着呼吸，缓慢的窒息过程。 The terrible torture of crucifixion was the slow asphyxiation involved as the person was struggling to breathe.
他必须用被钉的脚和被钉的手或手腕把自己撑起 来，在这个过程中产生字面意义上的极度痛苦。 He had to raise himself up on his crucified feet and on his crucified hands or wrists, producing in the process pain literally excruciating.
所以我们的那个词，excruciate，在拉丁语中，意思 是来自十字架，表示最严重的痛苦，就是源自十字架的经历。 So that word of ours, from excruciate, in Latin, meaning from the cross, the word for the worst kind of pain, is derived from the experience of the cross.
濒死的过程会持续，嗯，在某些情况下，可能几个小时， 但更可能是几天几夜，当然，人被留下，没有食物或水。 The process of dying would last, well, in some cases, maybe several hours, but more likely several days and nights, the person left, of course, without food or drink.
当他终于仁慈地死去时，他的尸体被留在那里，任凭空中的飞鸟和田野的野兽啄食，这 是一个标志，意思是，如果你这样做，与罗马作对，双关语，我们就会这样对付你。 And when, mercifully, he finally died, his body was left there for the birds of the air and for the beasts of the field, left as a sign of, Do this, cross, Rome, pun intended, and we'll do this to you.
由于其可怕的本质，钉十字架是为最卑贱的人和帝国最可恶的敌人保留的。 Due to its horrific nature, crucifixion was reserved for the lowest of the low and for the worst enemies of the Empire.
这是一种羞辱、深感尴尬的死法。 It was a humiliating, deeply embarrassing way to die.
现在，也要记住一件事：耶稣自称是以色列的弥赛亚。 Now, remember something too: Jesus claimed to be the Mashiach of Israel.
新的大卫，那位使他的子民获得自由、来把事情纠正的人——在那个时间和地 点，最明显的迹象表明你不是以色列的弥赛亚，就是死在以色列敌人的手中。 The new David, the one who had set his people free, the one who has come to set things right—the clearest sign possible in that time and place that you were not the Mashiach of Israel would be your death at the hands of Israel's enemies.
因为弥赛亚应该征服以色列的敌人，恢复国家的命运。 Because the Mashiach was supposed to conquer the enemies of Israel and restore the fortunes of the nation.
所以，耶稣死在十字架上？ So, Jesus' death on a cross?
以最深刻的方式羞辱、尴尬、令人困惑。 Humiliating, embarrassing, confounding in the deepest possible way.
主教，对我来说，整本圣经中最令人困惑的一句话，一直是 耶稣在十字架上说：「我的神，我的神，为什么离弃我？」 Bishop, one of the most puzzling lines in the entire Bible for me has always been when Jesus says on the cross, My God, my God, why have you forsaken me?
听起来好像在十字架上，耶稣承认他不是神，而是在对别人说话。 It sounds like here on the cross, Jesus admits that he isn't God, and he's talking to somebody else.
他怎么能离弃自己呢？ How could he forsake himself?
是的，你知道，我们必须非常小心地对待这个问题。 Yeah, you know, we've got to be really careful with that.
这是一个棘手的问题，因为很难把语言和概念弄清楚。 It's a tricky business because getting the language and conceptuality right is hard.
圣奥古斯丁说，有时我们谈论道的神性形式；其他时候，我们谈论他奴仆的形式。 St. Augustine said sometimes we speak of the Logos in his divine form; other times, we speak of him in the form of a slave.
所以他遵循腓2:6-7的观点，耶稣虽有神的形像，却取了奴仆的形像；他成为肉身。 So he's following Philippians there, that Jesus, though he was in the form of God, took the form of a slave; he became incarnate.
所以当我们谈到道谦卑的道成肉身状态时，我们使用这样的语言。 So when we speak of the Logos in its humble incarnate state, we use language like that.
其他时候，福音书谈到道非常崇高的状态。 Other times, the Gospels speak of the Logos in its very exalted state.
现在，道所达到的最谦卑的地步是什么？ Now, what's the humblest point to which the Logos goes?
嗯，是受难。 Well, it's the Passion.
当他进入被神遗弃的感觉时，他进入苦难，进入死亡，进入埋葬。 When he goes into the feeling of abandonment by God, he goes into suffering, goes into death, goes into burial.
所以道取了奴仆的形像，然后一路下行，死了奴仆的死，然后一路下行，被埋葬。 So the Logos takes the form of a slave and then goes all the way down, dies the death of a slave, and then goes all the way down, buried.
即便如此，关键是我们可以用那谦卑的形式来谈论道。 Even so, the point there is we can speak of the Logos in that humble form.
所以当耶稣在十字架上说：「我的神，我的神，为什么离弃我？」 So when Jesus on the cross says, My God, my God, why have you abandoned me?
要把它看作三位一体的第二位格，但处于最谦卑的状态——三位一体的第二 位格已经到了被神遗弃的极限，三位一体的第二位格到了离神最远的极限。 think of it as the second person of the Trinity, but in this humblest condition—the second person of the Trinity having gone to the limits of God-forsakenness, the second person of the Trinity going to the furthest limit away from God.
你看，如果耶稣只是一个人，在生命的尽头遇到这样悲惨的结 局，感到被神遗弃，你会说，嗯，是的，好吧，我明白了。 See, if Jesus were just a human being who at the end of his life met this tragic end and felt abandoned by God, you’d say, Well, yeah, okay, all right, I get it.
你提出的那个形象真正戏剧性和有趣的是，感受到被神遗弃的，正是神自己…… What's really dramatic and interesting about the image you bring up there is that it is God who...
感到被神遗弃，正如切斯特顿所说，在十字架上，就好像神成了一个无神论者。 Feeling abandoned by God, so as Chesterton said, on the cross it's as though God becomes an atheist.
奇妙，不是吗？ Marvelous, isn't it?
神，第二位格，甘愿拥抱感到与神疏离的状态，为的是认 同，是的，甚至是与最坏的罪人、最被遗弃的罪人认同。 That God, the second person, willingly embraces the state of feeling alienated from God so as to identify, yes, even with the worst of sinners, the most abandoned of sinners.
所以当你记住说话的那一位是神时，真正的戏剧性就得以保留。 So the real drama there is preserved when you remember that the one who speaks is God.
如果只是一个普通人在说：「神啊，你为什么离弃我？」那戏剧性就消失了。 The drama goes away if it's just an ordinary human being saying, You know, God, why have you abandoned me?
是神到了被神遗弃的极限。 It's God having gone to the limits of God-forsakenness.
这就是那一刻真正有趣的地方。 That's what's really interesting about that moment.
信经继续说：他受死，而且埋葬。 The Creed goes on: he suffered death and was buried.
在耶稣的情况下，他没有被留在十字架上。 Now, in Jesus' case, he was not left on the cross.
安息日快到了，他在上层有朋友安排把他的身体 从十字架上取下来，所以他免受了最终的羞辱。 The Sabbath was approaching, and he had friends in high places who arranged for his body to be removed from the cross, so he was spared that ultimate humiliation.
但埋葬，比其他任何事情，可能都更能表示结束。 But burial, more than anything else, probably signifies the end.
所以，神子下行的轨迹：为了我们，为了我们的救恩，他从天降临；他成为我们中的一员。 So, the downward trajectory of the Son of God: For us and for our salvation, he came down from heaven; he became one of us.
但后来他接受了死亡，正如保罗在腓立比书中所说，甚至在十字架上的死。 But then he accepted death, as Paul puts it in Philippians, even death on a cross.
保罗知道那意味着什么。 And Paul knew what that meant.
然后他被埋葬。 And then he was buried.
你看出生于父、从父发出的光、从神而来的真神，如何 一路下行，直到我们可以说，到了被神遗弃的极限。 You see how God from God, light from light, true God from true God has made the downward journey all the way to the limits, we might say, of God-forsakenness.
他本有神的形像，不以自己与神同等为强夺的，反倒虚 己，取了奴仆的形像——这又是保罗对腓立比人说的。 Though he was in the form of God, he did not deem equality with God a thing to be grasped, but rather emptied himself and took the form of a slave—that's Paul again to the Philippians.
这个下行的轨迹在基督的埋葬中达到最低点。 Well, the downward trajectory reaches its lowest point in the burial of Christ.
你知道，我总是想起文艺复兴时期伟大艺术家汉斯·霍尔拜因 所画的那幅奇妙而令人不安的画，他以生动写实的画作著称。 You know, I'm always reminded here of that marvelous but disturbing picture done by the great Renaissance artist Hans Holbein, who is famous for his vividly realistic paintings.
但那是一幅基督的尸体的画。 But it's a painting of the dead Christ.
陀思妥耶夫斯基看到它，陷入了一种抑郁。 Dostoevsky saw it and fell into a kind of depression upon seeing it.
他在他的一部小说中重现了那个场景。 He recreates that scene in one of his novels.
小说中的人物说，看那幅画，一个人的信仰可能会被毁掉。 The character in the novel says, Why, a man's faith might be ruined by looking at that picture.
那幅画是什么？ What's the picture?
不是死去的基督看起来像在安详地睡觉；而是一个经历 了钉十字架酷刑、尸僵开始、身体上有可怕伤口的人。 It's not the dead Christ looking like he's just having a peaceful sleep; it's someone who has endured the torture of crucifixion, rigor mortis setting in, the ghastly wounds on his body.
信经以其简洁的语言，要邀请我们进入这个现实：他受死，死在十字架上，而且埋葬。 The Creed, in its own spare language, wants to invite us into this reality: he suffered death, death on a cross, and was buried.
在这个过程中，在耶稣的任何跟随者看来，一定发生了最痛苦的结局：他们的朋 友、他们的老师、他们认为的以色列的弥赛亚，被钉十字架，死了，埋葬了。 What must have looked to any of Jesus' followers like the bitterest of bitter ends had happened in this process: their friend, their teacher, the Mashiach they thought of as Israel, crucified, died, buried.
但信经继续说，第三天复活，正如圣经所说。 But the Creed goes on, and rose again on the third day in accordance with the Scriptures.
朋友们，有了这一点，我们来到了整个基督教信仰的支点。 Now, friends, with this, we come to the fulcrum upon which all of Christian faith turns.
若基督没有复活，我们的信就是徒然。 If Jesus has not been raised from the dead, our faith is in vain.
若基督没有复活，我们都应该回家找份正经工作。 If Jesus has not been raised from the dead, we should all go home and get honest jobs.
若基督没有复活，基督教就分崩离析。 Christianity falls apart if Jesus has not been raised from the dead.
首先要记住一点，这不仅仅是从神学角度，而是从历史角度来看：非常有趣。 Keep something, first of all, in mind, and this is not just from a theological standpoint but simply from an historical standpoint: extremely interesting.
在耶稣时代，有很多人声称自己是弥赛亚。 There were lots of people in Jesus' time who claimed to be the Messiah.
他们中许多人获得了相当多的追随者。 Many of them got pretty big followings.
几乎在每一个案例中，最终，罗马人都镇压了他们；他们被捕并处死。 In almost every case, eventually, the Romans cracked down on them; they were arrested and put to death.
然后发生了什么？ And what happened?
他们的运动就再次消亡了，因为死在以色列敌人手中，是最明显的迹象表明你不是弥赛亚。 Well, their movements just died away again because death at the hands of Israel's enemies was the clearest sign you were not the Messiah.
从历史角度看，基督教有趣的是：第一批基督徒从耶路撒 冷涌现，然后他们带着什么信息在世界各地横冲直撞？ Here's what's so interesting even historically about Christianity: the first Christians burst forth from Jerusalem, but then they go careening all over the world with what message?
就是这位耶稣——没错，就是你们钉十字架的那 一位——他们没有掩盖，他们一点也不否认。 That this Jesus—yes, whom you crucified—they're not covering it up; they're not denying it for a minute.
他们完全知道钉十字架的恐怖、羞耻和尴尬。 They know the full horror and shame and embarrassment of the crucifixion.
他们知道那意味着什么。 They knew what that meant.
但他们却说，你们钉十字架的这位耶稣，他是以色列的弥赛亚，他就是他自称的那一位。 But yet they say that Jesus, whom you crucified, he is the Mashiach of Israel; he is who he said he was.
想想保罗现在走遍他能找到的希腊语世界的每一座城。 Think of Paul now going into every city he can find in the Greek-speaking world.
他宣告什么？ What does he announce?
耶稣是主——耶稣是主。 Jesus Kyrios—Jesus is Lord.
你说主是什么意思？ What do you mean, Lord?
他以最羞辱的方式被以色列的敌人处死。 He was put to death in the most humiliating way by the enemies of Israel.
是的，我知道，保罗说。 Yeah, I know, Paul says.
我只知道一件事：基督并他钉十字架。 I know one thing: Christ and him crucified.
我完全知道，但是，但是他是主耶稣。 I know all about it, and yet, and yet he is Jesus Kyrios.
他是主耶稣，他是以色列的弥赛亚。 He is Jesus the Lord; he is the Mashiach of Israel.
你如何解释这一点？ How do you explain that?
我甚至对最怀疑的批评者说：你如何解释这一点，即使从历史角度来看？ I say it even to the most skeptical of critics: how do you explain that, even on historical grounds?
除了耶稣从死里复活这个事实，还发生了一些事情，如此非凡， 如此出人意料，如此改变世界，以至于这些最初的见证人走遍天 下，是的，几乎在每一个案例中，都至死坚持耶稣从死里复活。 Apart from this fact of the resurrection of Jesus from the dead, something happened that was so extraordinary, so unexpected, so world-changing that these first witnesses of it went all over the world, and yes, in practically every case, to their deaths, affirming the resurrection of Jesus from the dead.
那么我们如何理解它呢？ So how can we get our minds around it?
首先，让我试着阐明复活不是什么。 First of all, let me try to clarify what the resurrection is not.
首先，这不像睚鲁的女儿、拿因寡妇的儿子或拉撒路再次复活。 First of all, it's not like the coming again to life of the daughter of Jairus, the son of the widow of Nain, or Lazarus.
所以，新约中描述的耶稣使人从死里复活的案例。 So, cases described in the New Testament of Jesus bringing someone back from death.
我的意思是，是的，他们藉着基督的大能从死里复活，但他们后来又死了。 What I mean here is, yeah, they came back from death through the power of Christ, but they died again.
这些人现在不是永远不死地活着。 These people don't now live deathlessly forever.
不，他们回到了这普通的生活，后来都再次死去。 No, they returned to this ordinary life, and they all died again.
所宣称的不是这个：耶稣只是暂时复苏。 That's not what's being claimed: that Jesus simply is resuscitated for a time.
这并不意味着耶稣去了阴暗的阴间。 It doesn't mean that Jesus has gone to the shadowy underworld.
许多犹太人——不是所有犹太人，但耶稣时代的许多犹 太人——会相信死后，我们去一个阴暗的地方，阴间。 So many Jews—not all Jews, but many Jews of Jesus' time—would have believed that after death, we go to a shadowy place, Sheol.
他们不是这样宣称的，他们宣称看见了他，摸了他，与他一起吃喝。 They're not claiming that; they claim they saw him, they touched him, they ate and drank with him.
他不是什么奇幻阴间的幽灵，他回到了他们中间，与他们同在。 He's not some shade in some fantastic underworld; he's back in their midst with them.
他们不是指，嗯，当然，作为末日普遍复活的一部分。 They don't mean that, Well, sure, as part of the general resurrection at the end of time.
许多犹太人相信在末日，所有义人都会复活。 Many Jews believe that at the end of time, all the righteous dead would arise.
他们不是这样说的。 They're not saying that.
他们说，不，不，我们看见了他。 They're saying, No, no, we saw him.
如果有什么的话，他们所说的是，所有义人在末日所期待的事 ，在这个人身上已经在此时此地，在时间和空间中发生了。 If anything, what was expected of all the righteous at the end of time, they're saying has happened in the case of this man here and now, in time and space.
在几乎所有关于复活的记载中，我们注意到一些事情：是 的，他们看见他，是的，他们与他一起吃喝，他们摸他。 Something we notice in almost all the accounts of the resurrection: yes, they see him, yes, they eat and drink with him, they touch him.
但复活的耶稣也有一些非常奇怪的地方，因为他们经常表示困惑，或 者，你知道，有人惊奇，有人疑惑，没有人敢问，那真的是他吗？ But there's also something very strange about the risen Jesus because very often they'll express puzzlement or, you know, some wondered and some doubted, and no one dared to ask, Is that really him?
因为他们知道那就是耶稣。 Because they knew it was Jesus.
好的，这里传达的是它的真实性，的确如此，它的物质 密度，但复活的耶稣也有一些奇怪和难以捉摸的地方。 All right, what's being communicated there is the reality of it, yes indeed, the physical density of it, but also something strange and elusive about the risen Jesus.
事实上，耶稣穿过墙壁，虽然门都是锁着的，来到他们中间站着。 Indeed, passing through walls, though the doors were locked, Jesus came and stood in their midst.
他随意来去。 He comes and he goes at will.
他在时空之内，却又超越时空。 He's in space and time, but yet beyond them.
我认为福音书见证了，如果你想这样说的话，一些事情发生在事件 视界上——一个两个维度相遇的地方，这个维度和天上的维度。 And I think the Gospels are witnessing to, if you want to put it this way, something happening on an event horizon—a place where the two dimensions meet, this one and the heavenly dimension.
复活的基督，可以说，出现在那两个维度的交汇处。 And the resurrected Christ appears, so to speak, at the meeting place of those two dimensions.
好的，关于复活我们还可以说很多，但我只想从中得出一些启示。 Okay, much more we could say about the resurrection, but I want to just draw some implications from it.
第一个是：我认为你在新约的几乎每一页都能看到。 Here’s the first one: I think you see it on practically every page of the New Testament.
复活是对耶稣有关自己宣称的确认。 The resurrection is the ratification of Jesus' claims about himself.
正如我们所见，耶稣以神的身份说话和行事。 As we saw, Jesus speaks and acts in the person of God.
疯子有时也会这样做，对吧？ Well, mad people do that sometimes, right?
你可能会发现一些疯子声称自己是神。 You might find insane people who claim to be God.
有人认为耶稣疯了。 Some thought Jesus was insane.
还有疑问吗？ Any doubts?
复活之光驱散了一切疑虑。 Cast aside in light of the resurrection.
现在他们知道他就是他自称的那一位。 Now they know he is who he said he is.
他确实是出自神而生的神，出自光而生的光，出自真神而生的真神。 He really is God from God, light from light, true God from true God.
复活证实了他神性的宣称。 The resurrection ratifies his claim to divinity.
我喜欢圣保罗这一点，他当然非常熟悉希伯来圣经。 I love this in St. Paul, of course, who knew the Hebrew Scriptures so well.
他说，耶稣是对所有给以色列应许的「是」。 Jesus, he says, is the yes to all the promises made to Israel.
所以神与以色列立下所有这些约，并应许他们；他吸引他们向前，引诱他们。 So God makes all these covenants and promises to Israel; he draws them forward, lures them.
他们经历了一段时期的困惑和失望，但最终，在复活的基督里，被证实 为神的儿子，从死里复活，他们看到所有给以色列的应许都实现了。 They endured periods of confusion and disappointment, but finally, in the risen Christ, ratified as Son of God, risen from the dead, they see that all the promises made to Israel have come true.
他就是那「是」。 He’s the yes.
其次，复活让他们明白了十字架的意义。 Secondly, the resurrection allows them to understand the meaning of the crucifixion.
正如我所说，没有什么比钉十字架更让耶稣的门徒感到困惑的了。 As I said, nothing more confounding to Jesus' disciples than the crucifixion.
他们可能想：「我猜他不是他自称的那个人，他不是以色列的弥赛亚。」 They might have thought, I guess he’s not who he said he was; he’s not the Mashiach of Israel.
他充其量是一位鼓舞人心的老师，但他的生平故事却以这样悲惨的结局告终。 He was, at best, a kind of inspiring teacher, but his life story has come to this just tragic end.
你还能如何解读呢？ How else could you read it?
他们一定有那种感觉，你在以马忤斯路上的那个奇妙故事中不也感受到了吗？ They must have felt that way, don’t you sense it too in that wonderful story on the road to Emmaus?
这两个门徒谈论耶稣，他们说：「我们原以为他 是以色列的弥赛亚，但你知道，显然他不是。」 These two disciples talking about Jesus, and they say, Well, we thought he was the Mashiach of Israel, but you know, obviously he’s not.
现在，在复活的光照下，他们以全新的眼光看十字架。 Well, now in light of the resurrection, they look at the cross with entirely fresh eyes.
他们看到了什么？ What do they see?
我喜欢教父们的说法：他们看到得胜的基督——基督是得胜者。 I love how the Church Fathers put this: they see Christus Victor—Christ the Victor.
在本丢彼拉多主持下，在那可怕的十字架上发生了什么？ What happened on that awful cross, presided over by Pontius Pilate?
所有的空虚混沌，所有反对神的混乱汹涌而来。 All of the tohu v'bohu, all of the watery chaos of opposition to God came at him.
读那些受难叙事：愚蠢、暴力、残忍、仇恨和制度性不公——所有 人性的失调向他涌来，淹没他，把他带到十字架上，到各各他。 Read those Passion narratives; stupidity and violence and cruelty and hatred and institutional injustice—all of human dysfunction comes at him, washes over him, brings him to the cross, to Calvary.
想象一下现在的耶稣，被钉在那可怕的十字架上，担当世人的罪。 Think of Jesus now, nailed to that awful cross, bearing the sins of the world.
就好像世界做了最坏的事。 It’s as though the world did its worst.
但现在在复活中，那位担当了世界所有失调、仍然带着他奋斗的伤痕的耶稣，对他 的门徒说：「平安」——那些出卖他、不认他、在他最需要的时候离弃他的门徒。 But now in the resurrection, that same Jesus, having borne all the dysfunction of the world and still bearing the wounds of his struggle, says to his disciples, who had betrayed him, denied him, abandoned him in his moment of greatest need, he says to them, Shalom—peace.
他给出宽恕之爱的话语。 He offers a word of forgiving love.
这表明了什么？ What does that show?
这表明神的怜悯和慈爱战胜了世上的一切。 It shows that God's mercy and love are victorious times over anything that is in the world.
我的意思是，我们不也承受着这些同样事情的重担吗？ I mean, we’re under the weight of these same things, aren’t we?
我们一直感受着空虚混沌的重压。 We feel the weight of the tohu v'bohu all the time.
那些同样的失调形式淹没了我们。 Those same forms of dysfunction overwhelm us.
我们在耶稣的复活中看到了什么？ What do we see in the resurrection of Jesus?
这是他的胜利。 It is his victory.
神的爱比世上任何事物都强大，比我们的罪更强大——是的，比死亡本身还要强大。 God's love is more powerful than anything that’s in the world, more powerful than our sin—yes, more powerful than death itself.
比黑暗属灵势力向我们投掷的任何东西都更强大。 More powerful than anything that even the dark spiritual power can throw at us.
这就是为什么保罗，这个将这真理铭刻在骨子里的人——他是基督教神学之父——能 说：「因为我深信无论是死，是生，是天使，是掌权的，是有能的，是现在的事，是 将来的事，是高处的，是低处的，是别的受造之物，都不能叫我们与神的爱隔绝。」 And that’s why Paul, who got this truth in his bones—he’s the father of Christian theology—can say, Neither death nor life, neither angels nor principalities, neither height nor depth, nor anything else can separate us from the love of God.
他知道这一点，因为耶稣在十字架上的得胜。 He knows it because of the victory of Jesus on the cross.
这就是为什么我们敬奉那可怕的十字架，这就是为什么我们高举它。 That’s why we venerate that awful cross; that’s why we hold it up.
你也看到，我们高举它，作为一种挑衅。 You see too, we hold it up as a kind of taunt.
你以为这吓到我们了？ You think this scares us?
是的，这是你能想象到的最可怕的事情。 Yeah, that’s the most frightening thing you could imagine.
它让古代世界感到恐惧。 It terrified the ancient world.
然而保罗说：「我曾定了主意，在你们中间不知道别的，只知道耶稣基督并他钉十字架。」 Yet Paul says, I know one thing: Christ and him crucified.
我完全了解这一点，我要向你们显明这一点。 I know all about it, and I’m going to display that to you.
为什么？ Why?
因为我知道神的爱比那更强大。 Because I know that God’s love is more powerful than that.
所以你不能再控制我，你不能再恐吓我。 And so you can’t control me anymore; you can’t intimidate me anymore.
这就是福音解放的信息，在几个世纪以来一直回响，直到今天。 There’s the liberating message of the Gospel that echoes up and down the centuries to this day.
你知道我刚用的「福音」这个词吗？ You know that word Gospel I just used?
它是希腊语「euangelion」的英文翻译。 It’s the English rendering of euangelion in the Greek.
还记得我提到天使的名字来自「angelos」这个词，意思是使者吗？ Remember I mentioned how an angel takes his name from that term angelos, which means messenger?
「euangelion」是什么？ What’s the euangelion?
它是好消息，好信息。 It’s the good message, good news.
好消息！ Good news!
在古代，当凯撒打了胜仗，他会派报信者在前面：「好消息！」 When Caesar won a battle in the ancient world, he would send evangelists ahead of him: Good news!
「大家听着，凯撒胜利了！」 Everybody, Caesar won!
「好消息！」 Good news!
「让我告诉你们。」 Let me tell you about it.
所有那些前卫的第一代基督徒，虽然他们面对强大的帝国只 是一小撮人，却说：「不，不，不，我们有真正的福音。」 All those edgy first Christians, though they were a tiny minority up against this mighty empire, said, No, no, no, we’ve got the real evangelion.
这不关乎凯撒，实际上，是关乎一个被凯撒处死、又被神从死里复活的人。 It’s not about Caesar; actually, it’s about someone whom Caesar put to death and whom God raised from the dead.
这才是真正的好消息，它表明凯撒不是主。 That’s the real good news, and it shows that Caesar’s not the Lord.
耶稣的奇事——从死里复活的耶稣，才是主。 Jesus' curiosity—Jesus, risen from the dead, is the Lord.
颠覆性的信息？ Subversive message?
嗯哼。 Uh-huh.
仍然具有颠覆性？ Still subversive?
是的。 Yep.
这就是教会。 That’s the Church.
这就是带着同样复活信息向前的当今教会。 That’s the Church now that goes forth with this same message of resurrection.
复活的第三个含义是：我认为它尽可能戏剧性地表明，神没有放弃他的创造。 Here’s a third implication from the resurrection: I think it indicates, as dramatically as possible, that God has not given up on his creation.
我们看到，我是说，在圣经的最开始，神创造了万物，展现其所有的壮丽、多样和奇妙。 We saw, I mean, in the very beginning of the Bible, that God brings forth creation in all of its splendor, variety, and wonder.
从至高的属灵生命到地上爬行的生物，它们都是好的，整体来看是非常好的。 From the highest spiritual beings to the things that crawl upon the earth, they’re all good, and the ensemble of them is very good.
啊，但世界被罪玷污了。 Ah, but the world is compromised by sin.
是的，罪的空虚混沌总是冲刷着神的世界。 Yes, indeed, the tohu v'bohu of sin is always washing over God’s world.
但神派出拯救行动呼召以色列民，提供救恩，一条出路。 But God sent a rescue operation to call the people of Israel, offering salvation, a way out.
这拯救行动在神从神、光从光、真神从真神降世成为我们中的一员时达到 完全的表达，为了我们的救恩，甚至接受死亡——十字架上的死和埋葬。 And that rescue operation came to full expression when God from God, light from light, true God from true God, came down and became one of us for our salvation, accepting even death—death on a cross and burial.
但现在，从死里复活——请注意，是身体复活——身体意味着物质秩序。 But now, risen from the dead—risen, mind you, in his body—and in his body means the material order.
神没有放弃他的世界，而是有拯救他所创造的终极目的。 God has not given up on his world but has the ultimate purpose of saving his creation.
我认为，这也隐含在复活中。 That too, I think, is implied in the resurrection.
主教，我们怎么知道复活真的发生了，而不是一个隐喻、幻 觉、传说，或为了传播使徒们想要相信的事而编造的骗局？ Bishop, how do we know the resurrection actually happened and that it wasn’t a metaphor, a hallucination, a legend, or a hoax put on to propagate what the apostles wanted to believe?
是的，当然，从远古以来，人们一直提出这些解释来解释复活，试图解释它。 Yeah, of course, from time immemorial, people have been proposing just those explanations for the resurrection, trying to explain it away.
在古代世界，你能找到这些；在当代世界，你也能找到。 In the ancient world, you find those; you find them in the contemporary world.
隐喻——就像我上学时，有一种倾向是把复活变成一种文学手法。 Metaphor—like when I was going through school, there was a tendency to kind of turn the resurrection into a literary device.
它是一个象征，你知道，象征耶稣的事业继续。 It’s a symbol of, you know, Jesus' cause going on.
我只想说，饶了我吧！ I just say, give me a break!
想象一下保罗带着一个震撼人心的信息来到哥林多， 说一个死人教导了一些保罗觉得鼓舞人心的东西。 Imagine St. Paul coming into Corinth with the earth-shattering message that a dead guy taught something that Paul found kind of inspiring.
他们会说：「嗯，走开吧，排队去。」 They would have said, Well, get lost; get in line.
你知道，相反，保罗的信息是「anastasis」——是复活。 You know, instead, Paul’s message was anastasis—it was resurrection.
我们必须避免将复活简单化的倾向，因为这样做会损害第一代基督徒的见证。 We have to avoid the tendency to flatten out the resurrection because it does violence to the witness of the first Christians.
对我来说，这是最好的论据。 That, to me, is the best argument.
你看这些人走遍天下，在大多数情况下，为捍卫这一主张而死， 有机会说：「你知道我在这里说的是传说，是神话，是象征。」 You’ve got these people who went all over the world and, in most cases, to their deaths defending this claim, given every opportunity to say, You know what I’m talking about here is a legend; it’s a myth; it’s a symbol.
不，不，他们宣告：「基督从死里复活」，并为捍卫这一点而死。 No, no, they proclaimed, Christ risen from the dead, and they went to their deaths defending it.
你知道，「我们这些在他从死里复活以后与他同吃 同喝的人」——我们在使徒行传中找到这句话。 You know, we who ate and drank with him after his resurrection from the dead—we find that line in the Acts of the Apostles.
我们怎么会觉得这令人惊叹呢？ How do we find that breathtaking?
你知道，事情是这样的：我现在就可以登上飞机，大约十个小时后，我就可以 到达那个地方，我可以指出那个人埋葬的地方——彼得，他说：「我在他复活 后与他一同吃喝」，他就死在罗马的那个地方，因为他在捍卫这个教导。 You know, here’s the thing: I can get on a plane right now, and in about ten hours, I can get to the place where I can point right to where that guy is buried—where Peter, who said, I ate and drank with him after his resurrection, and who died on that spot in Rome because he was defending this teaching.
对我来说，这是复活真实性的一个有力论据。 To me, that’s a compelling argument for the reality of the resurrection.
我总是发现试图解释它的尝试有些可笑地可怜。 I always find the attempts to explain it away are just sort of comically pathetic.
幻觉？ Hallucination?
嗯，也许一个人可以，但这么一大群人——包括保罗所说的，五百多弟兄。 Well, maybe one person, but this whole range of people—including, as Paul says, 500 at once.
什么？ What?
所以五百人同时对同一个人产生幻觉？ So 500 people at once have a hallucination about the same person?
我是说，拜托！ I mean, come on!
有这样可怜的理性主义尝试来处理最明显的解释：耶稣从死里 复活，被这些人看见，他们向世界宣告他，并为宣告他而死。 There are such pitifully rationalistic attempts to deal with what’s the most obvious explanation: that Jesus rose from the dead, was seen by these people who proclaimed him to the world, and died proclaiming it.
对我来说，这是复活真实性的一个非常有说服力的论据。 To me, that’s a very compelling argument for the reality of the resurrection.
信经继续说：他升天，坐在圣父的右边。 The Creed goes on: He ascended into heaven and is seated at the right hand of the Father.
请注意，他从天上降下，为了我们，为了我们的救恩。 Notice he came down from heaven for us and for our salvation.
事实上，他一路下来，进入埋葬、钉十字架和埋葬。 In fact, he came all the way down into burial, crucifixion, and burial.
从死里复活，他开始返回的旅程。 Raised from the dead, he begins his journey back.
这个旅程在这里完成，他升天。 The journey comes to completion here, where he ascends into heaven.
他下降，现在听着，为了把我们拉上去。 He goes down, listen now, so as to draw us up.
他一路下来的目的是为了到达天堂——甚至是那些已经尽可能远离神 的最坏的罪人——去触及他们，现在把他们带回来，分享神的生命。 The purpose of his going all the way down was to reach heaven—even the worst of sinners who’ve wandered as far away from God as they can—to reach even them, so now to bring them back up to a share in the divine life.
让我再说几句关于耶稣升天的事。 Let me say just a couple more things about the ascension of Jesus.
这是一种错误的思考方式：嗯，我猜在他在地上 的工作结束时，耶稣就上去、上去、离开了。 Here’s the wrong way to think about it: Well, I guess at the end of his work on earth, Jesus went up, up, and away.
他上去了，耶稣走了，再见。 Up he goes, there goes Jesus, goodbye.
不，不，不要那样想。 No, no, don’t think of it that way.
不要用那个比喻。 Don’t use that metaphor.
如果我可以大胆一点，我会用一个军事比喻。 Maybe if I could be a little bold, I’ll use a military metaphor.
这在今天可能不那么真实，但让我们说回到19世纪。 This is maybe not as true today, but let’s say we go back to the 19th century.
将军们总是想要找到制高点，因为从制高点，他们可以看到整个战场。 What generals wanted to do was always find the high ground because from the high ground, they could see the whole field of battle.
他们可以让自己的部队掘进，但他们可以看到并指挥整个战场。 They could dig in their own troops, but they could see and command the whole battlefield.
它给了他们最佳的有利位置。 It gave them the best point of vantage.
现在不要把升天的耶稣想象成离开了，而是去了那个天上的地方，属天的境界。 Think of the ascended Jesus now not as gone away, but rather having gone to that heavenly place, the divine place.
记住，神，actus purus，存在于所有空间和所有时间。 Remember, God, actus purus, who is present to all of space and all of time.
耶稣，现在已经升到那天上的地方，拥有这个制高点，从那里他指挥行动。 Jesus, now having ascended to that heavenly place, assumes this high point of vantage from which he directs operations.
现在读使徒行传，它以耶稣升天开始，然后向我们 展示，嘿，这就是复活和升天的耶稣所要做的。 Now read the Acts of the Apostles, which begins with the ascension and then shows us, Hey, here’s what the risen and ascended Jesus is about.
他要差遣他的圣灵进入他的使徒，好让他们能继续他的工作。 He’s about sending his Spirit into his apostles so they can continue his work.
2000年后仍然如此，仍然如此：升天的耶稣仍然从那天上的地方指挥教会的工作。 Still true, still true 2,000 years later: the ascended Jesus still directs the work of the Church from that heavenly place.
信经说，他坐在父的右边。 He’s seated, the Creed says, at the right hand of the Father.
那么，这意味着什么？ Now, what does that mean?
不要想象天上有一把椅子，而是要把它看作他权柄的象征。 Don’t think of a chair up in the sky, but rather, it’s a symbol of his authority.
坐在国王右边的人拥有国王的全部权柄，能够用他的权力发号施令。 The one who would sit at the right hand of the king had the king's full authority and was able to command with his power.
所以现在，升天的神的儿子，坐在他父的右边，拥有全部权柄指挥地上的工作。 So now, the ascended Son of God, seated at the right hand of his Father, has full authority to command work on earth.
这就是基督的就座——用一个专门术语，基督的坐下——的意思。 That’s what the session of Christ—to use a technical term, the seating of Christ—means.
然后让我通过看信经的下一条结束这个讲座：他将在荣 耀中再来，审判活人和死人，他的国度将永无穷尽。 And then let me bring this talk to a close by looking at this next article of the Creed: He will come again in glory to judge the living and the dead, and his kingdom will have no end.
他的确下来了，一路下来，为了触及我们所有罪人。 He came down, indeed, all the way down to reach all of us sinners.
在复活和升天中，他回去了，担任他的指挥位置，指导他教会的工作。 In the resurrection and ascension, he goes back, assuming his place of command to guide the work of his Church.
但是当他在荣耀中再来，审判活人和死人时，这个故事将达到最终的结局。 But the story will come to its ultimate conclusion when he comes again in glory to judge the living and the dead.
这意味着什么？ What does this mean?
耶稣注定是万物的终极。 Jesus is meant to be the consummation of all things.
他是审判活人和死人的主，意思是他是我们判断是非、区分善恶的标准。 He’s the judge of the living and the dead, meaning he’s the criterion by which we determine right from wrong, by which we distinguish a good life from a bad life.
耶稣是标准。 Jesus is the criterion.
在时间的末了，按照他自己存在的标准，他将使万物达到终极和完满。 At the end of time, in accord with the criterion of his own being, he will bring all things to their consummation and fulfillment.
现在，我知道特别是在今天，我们很难接受「审判」这个词。 Now, I know especially today we have a hard time with the word judgment.
我们最不喜欢的就是那些爱审判人的人。 The one thing we don’t like is someone who is judgmental.
「别再审判我了！」 Stop judging me!
所以说耶稣是审判活人和死人的主，可能会让我们有点不舒服。 So the claim that Jesus is the judge of the living and the dead probably makes us a little bit uncomfortable.
让我强调一个方面：想想我们现在的世界，仍然充满暴力、深重的不公和对无辜者的伤害。 Let me stress one dimension of it: think now in our world that is still so marked by violence, by deep injustice, harm to innocent people.
有时，通过我们的努力，我们可以在某种程度上纠正错误。 Sometimes, through our efforts, we can kind of set things right.
有时善人得到奖赏，恶人受到惩罚。 Sometimes good people are rewarded, and evil people are punished.
有时重大罪行得到处理，但让我们面对现实，很多时候并非如此。 Sometimes a great crime is addressed, but let’s face it, a lot of the time that’s not the case.
很多时候，好人不会兴旺，他们在这个世界上不会繁荣。 A lot of times, good people don’t flourish; they don’t prosper in this world.
很多时候，恶人过得很好。 Very often, wicked people do very well.
可怕的行为没有受到惩罚，人们进入坟墓时，要么 没有得到足够的奖赏，要么没有受到足够的惩罚。 Terrible deeds go unpunished; people go to their graves either insufficiently rewarded or insufficiently punished.
鉴于教会高举这一事实：耶稣，是非的标准，将审判活 人和死人，他最终会为那些渴望正义的人伸张正义。 Given that the Church exalts in the fact that Jesus, the criterion of right and wrong, will judge the living and the dead, he will finally set things right for those who long for justice.
别告诉我你不想要一位审判活人和死人的主。 Don’t tell me you don’t want someone who will judge the living and the dead.
不，不！ No, no!
感谢神赐下基督，他按照自己存在的标准，使世界归正。 Thank God for Christ, who, by the criterion of his own being, sets the world right.
最后一个想法：基督教不是一种循环哲学——事物不会无休止地重复循环。 Just a last thought: Christianity is not a sort of philosophy of the circular—things just kind of go round and round in endless repetition.
不，不是的！ No, no!
基督教有一种线性的、有目的的历史观。 Christianity has a linear and purposeful sense of history.
神在引导他的创造，他从无中创造了万有。 God is guiding his creation; he brought it into being from nothing.
如我所说，他总是以护理临在，引导它。 As I said, he’s always providentially present to it, guiding it.
他差遣伟大的先知到以色列，他差遣先祖、律法、约、圣殿。 He sends the great prophets to Israel; he sends the patriarchs, the law, the covenant, the temple.
当他差遣自己的儿子——出于神的神，出于光的光——为了我们的救恩而来 ，一路降卑，然后在复活和升天中把我们带回去时，他使以色列得以完全。 He brings Israel to fulfillment when he sends his own Son—God from God, light from light—who comes for our own salvation, comes all the way down, and then in the resurrection and ascension brings us back up.
神的旨意是要拯救他的创造。 God’s purpose is that he save his creation.
信经宣告了我们伟大的信仰，即耶稣是所有空间、所有时间和所有历史的汇聚点。 The Creed declares our great faith in the fact that Jesus is this gathering point of all of space and all of time and all of history.
他要在荣耀里再来，审判活人死人。那时，当一切都归正，他的国度就没有穷尽。 He will come again in glory to judge the living and the dead, and when that happens, when things are set right, his kingdom will have no end.
主教，为什么神允许堕落的世界在复活之后继续存在？ Bishop, why does God permit a fallen world to continue to exist even after the resurrection?
为什么不立即创造新天新地？ Why not a new heaven and a new earth right now?
嗯，神似乎喜欢使用次要因——这是托马斯·阿奎那的说法。 Well, God seems to delight in using secondary causes—that’s Thomas Aquinas' language.
我的意思是，难道神不能自己处理这一切，把整件事了结吗？ I mean, couldn’t God just take care of all this by himself and just get the whole thing over with?
嗯，是的，他能，但那样我们就没有参与其中的巨大喜乐和特权了。 Well, yeah, he could, but then we wouldn’t have the great joy and privilege of participating in it.
所以耶稣从死里复活，如保罗所说，是睡了之人初熟的果子。 So the resurrection of Jesus from the dead is, as Paul says, the first fruits of those who’ve fallen asleep.
他是国度的开始，是从死里首生的。 He’s the inauguration of the Kingdom; he’s the firstborn of the dead.
现在，在他的带领下，教会继续他在世上的工作。 Well, now under his leadership, the Church continues his work in the world.
难道神就不能，你知道，打个响指就完成工作吗？ Could God just, you know, snap his fingers and get the work done?
是的，我想是的，但那样我就没有特权，没有参与其中的喜乐。 Yeah, I suppose, but then I don’t have the privilege; I don’t have the joy of participating in it.
所以，我的意思是，可以谦卑地说，我们制作这个 系列影片是为了传播福音，是为了做主的工作。 So, I mean, I would say in a humble way, our doing this film series is an attempt to propagate the Gospel, an attempt to do the work of the Lord.
神给了我、你和整个团队参与其中的特权。 And God gives me, and you, and this whole crew the privilege of participating in that.
所以，就像，直接处理它，完成它？ So, like, just take care of it, get it done?
那么，你知道，我就没有机会成为圣徒了，而那才是真正重要的事情。 Well, then, you know, I don’t have a chance to be a saint, and that’s the one thing that really matters.