大家好，我是格雷戈里·派恩神父，隶属于圣若瑟省的道明会修士。 Hello, my name is Father Gregory Pine, and I'm a Dominican friar of the Province of Saint Joseph.
这是与阿奎那的品脱酒馆。 This is Pints with Aquinas.
最近，有人问了我一些关于圣灵的问题，比如圣灵对个人的灵 性生活有多重要，或者如何在灵性生活中更多地关注圣灵。 Recently, I've been asked a handful of questions about the Holy Spirit, such as how important the Holy Spirit is for one's spiritual life or how to focus more on the Holy Spirit in said spiritual life.
其中一个我觉得很有趣的问题是，圣灵的恩赐是否必要，或者是我们应该努力培养的东西。 One of those particular questions that I find fascinating is whether the gifts of the Holy Spirit are necessary or the type of thing that we should try to cultivate.
关于这个主题有很多有趣的内容可以讨论，所以我觉得值得做一期视频。 There are a lot of cool things to be discussed under this particular heading, so I thought it was worth a video.
那就开始吧。 So let's get after it.
我们开始了。 Here we go.
好的，首先要区分的是，在先知以赛亚书第11章，大概是第2和第3节中 描述的圣灵恩赐，以及在保罗写给哥林多人的第一封信第12章中描述的恩 赐。在第一种情况下，我们讨论的是与成圣恩典一同临到我们的圣灵恩赐。 Okay, so the first thing to distinguish is between the gifts of the Holy Spirit that are described in the Book of the Prophet Isaiah, specifically in chapter 11, I think it's verses 2 and 3, and then those that are described in the First Letter of St. Paul to the Corinthians, specifically in chapter 12. In the first case, we're dealing with the gifts of the Holy Spirit which come to us with sanctifying grace.
所以当我们受洗时，或有时是在预备洗礼之前，我们得到了恩典 的恩赐，这就像是灵魂的健康，是我们参与神的生命的方式。 So when we are baptized, or sometimes in anticipation of that baptism, we're given the gift of grace, which is like health of the soul, our partaking of the divine life.
随之而来的是信心、盼望、仁爱、注入的谨慎、正义 、刚毅和节制等美德，以及其他随之而来的事物。 With that comes the virtues like faith, hope, charity, infused prudence, justice, fortitude, and temperance, along with other things that come in their wake.
还有圣灵的恩赐——虽然还有其他内容，但我们现在就专注于此。 And also the gifts of the Holy Spirit—there's other stuff besides, but we're just going to focus on that.
圣灵的恩赐包括智慧、知识、理解、谋略、敬虔、刚毅和敬畏上主。 The gifts of the Holy Spirit are wisdom, knowledge, understanding, counsel, piety, fortitude, and the fear of the Lord.
这些圣灵的恩赐对得救是必要的；它们是伴随恩典生活的那些事物。 These gifts of the Holy Spirit are necessary for salvation; they're the types of things that just accompany the life of grace.
恩典是灵魂的健康，如果你要进天堂，就必须保持 健康，因为这是我们现在参与神性生命的方式。 Grace is health of the soul, and if you're going to go to heaven, you've got to be healthy because that's the way in which we come to partake at present of the divine life.
恩典与荣耀之间没有真正的形式上的区分。 There's no real formal distinction between grace and glory.
这是一种复杂的说法，意思是我们现在经历的，现在经历的神性生命 ，就是我们将在天堂经历的，只是更加永恒、稳定和坚定，没有任何 失去的恐惧，也没有任何减损的恐惧——不管你怎么发音这个词。 That's a complicated way of saying that what we experience now, the divine life that we experience now, is what we will experience in heaven, just more permanently, stably, and fixedly, without any fear of loss or without any fear of diminution—however you pronounce that word.
不重要。 Not important.
这确实有点重要。 It is kind of important.
好的，这些圣灵的恩赐是要被培养的，对吧？ Okay, so these gifts of the Holy Spirit are to be cultivated, right?
它们要以一种执着或强烈的方式来生活。 They're to be lived with a kind of insistence or with a kind of intensity.
那么它们是什么呢？ So what are they?
嗯，当我们谈论美德时，我们说的是神倾注到我们生命中的恩 赐，它渗透或进入我们人类生活的特定方面的缝隙和角落。 Well, when we talk about the virtues, we're talking about a gift of God poured into our lives, which informs or kind of gets into the cracks or into the nooks and crannies of particular aspects of our human lives.
所以我们说，你知道，我们有人类的灵魂，但我们的灵魂通过不同的 方式运作——有时你会听到说'能力'，有时会听到说'才能'。 So we say, you know, we have a human soul, but our soul acts through different—sometimes you'll hear it said powers, sometimes you'll hear it said faculties.
基本上，你有理智，你有意志，你有情感，你将通 过这些不同的能力与现实互动，并且你拥有美德。 Basically, you have an intellect, you have a will, you have emotions, and you're going to engage with reality through those different powers, and you have virtues.
这些能力能够启发或治愈和提升这些能力，使你能够稳定、持 久地为善，并且以一种变得容易、迅速和喜悦的方式行事。 which inform those powers or which kind of heal and elevate those powers so that you can act stably and permanently for the good in a way that becomes easy, prompt, and joyful.
这基本上就是我们谈论美德生活时所说的内容。 It's basically what we're talking about when we talk about the life of virtue.
美德有一种方式，能将理性注入你的整个生命， 使你能看清真理，并能按照正确的次序去爱善。 Virtues have a way of infusing reason into the whole of your life and making it so that you can see what is true, and then you can love what is good in its proper order.
现在，美德是神的恩赐，通过它我们以人性的方式行事。 Now, the virtues are those gifts of God whereby we act in a human way.
这是描述它们的一种方式，我现在要稍微快速且随 意地讲述，但要知道这个主题存在很大的争议。 This is one way of describing them, and here I'm going to go a little bit fast and loose, but know that there is a big debate about this subject.
我无法完全公正地阐述，但如果你感兴趣，可以在各种地方找到更多信息。 I'm not going to do it justice, but if you're interested, you can find out more in a variety of places.
所以当我们通过美德行事时，我们是以人性的方式或人性的模式行事。 So when we act through the virtues, we act in a human way or by a human mode.
信心、盼望和仁爱——这些事物来自神，但它们使我们有能力或赋予我们力量，按 照这个神圣的恩赐和神圣的能力作为人类行事，但最终是以一种相对人性的方式。 Faith, hope, and charity—these things come to us from God, but they capacitate us or empower us to act as human beings according to this divine gift and by this divine power, but ultimately in a somewhat human way.
而当我们凭借圣灵的恩赐行事时，就仿佛是以神圣的模式或以神圣的方式行事。 Whereas when we act by the gifts of the Holy Spirit, it's as if we act by a divine mode or in a divine way.
所以美德，你知道，它们使我们有能力进行人性的行动，而圣灵的恩赐则向我们开启 了某种神圣的启示、气息或本能，或者你想称之为什么——有多种方式来描述它。 So the virtues, you know, they kind of capacitate us for human action, whereas the gifts of the Holy Spirit open us up to a kind of divine inspiration or breath or instinct, or whatever you want to call it—a variety of ways to describe it.
所以有这种感觉，凭借圣灵的恩赐，灵性生活中有某些活动或操作超出 了我们的能力，但我们可以依靠神供应我们完成这些活动所需的一切。 So there's this sense that with the gifts of the Holy Spirit, there are certain activities or certain operations in the spiritual life which kind of go beyond our power, and yet we can rely upon God to supply what we need in order to carry them out.
就像一个经典的例子是，当我们凭借谨慎行事时，我们是凭借我们自身的光行事。 So like a classic example is, when we act by prudence, we're acting by our light.
我们与智者商议，参考自身经验，尝试将决定投射到未来，做出明智 的快速判断，在敏感于原则的过程中推理，行动时保持谨慎和周详。 We're taking counsel with wise people, we're consulting our own experience, we're trying to project the decision into the future, we're making good snap judgments, we're reasoning through the process as we are sensitized to principles, we're cautious, we're circumspect as we execute.
好的，很棒。 Okay, cool.
当我们凭借圣灵的恩赐行事时，谋略——它完善了谨慎的美德 ——就仿佛我们的心灵被打开，能够理解事情中的神圣缘由。 When we act by the gift of the Holy Spirit, counsel—which perfects the virtue of prudence—it's as if our minds are opened up to the divine reasons in the matter.
所以你可能会对自己说，我一定要住在这个特定的社区，因为它离工作地点更近， 因为这里有很多好的公教家庭，因为这里很安全，你知道，你列出所有这些理由。 So you might say to yourself, I should definitely live in this particular neighborhood because it's closer to work, and because there are a lot of good Catholic families, and because it's safe, and you know, you list off all the reasons.
这完全说得通，对吧？ It makes total sense, right?
但随后你有一种感觉，也许住在另一个社区会更好。 But then you get a kind of sense that maybe it would be better if I lived in this neighborhood.
我可能需要多付一点钱；那里可能有一些不尽如人意的地方，但我感到被吸引。 I might have to pay just a touch more; there might be things about it that are less than ideal, but I feel drawn here.
这不仅仅像是消化不良；这更像是主在给我简单的确认信号，我感到有信心这是蒙福的。 And it's not just like indigestion; it's like the Lord is giving me simple confirming signs, and I feel confident that this is blessed.
这就是某种神圣的气息、启示或本能，当我们习惯于 遵循这些事情时，我们就习惯于更好地被神引导。 So that would be kind of divine breath or inspiration or instinct, and as we get in the habit of following these things, then we get in the habit of being better led by God.
好的，这些启示的本质也存在争议。 Okay, the nature of these inspirations is also debated.
我不打算深入这场争论，但要知道，有人认为这是人类生 活的普通过程，而另一些人则认为这更加壮观或特别。 I'm not going to wade into that debate, but know that there are people who think that it's part of the ordinary course of human life, and other people think that it's more spectacular or special.
我倾向于处于中间立场，偏向普通，所以我认为这些提示 经常出现；它们频繁且迅速，我们可以变得越来越敏感。 I tend to be somewhere in the middle, towards ordinary, so I think that these promptings come often; they come thick and fast, and that we can become more and more sensitized to them.
好的，这些是在先知以赛亚书第11章第2和第3节中描述的圣灵恩赐。 再次重申，它们是智慧、知识、理解、谋略、敬虔、刚毅和敬畏上主。 Okay, so these are the gifts of the Holy Spirit described in the Book of the Prophet Isaiah, chapter 11, verses 2 and 3. Again, they are wisdom, knowledge, understanding, counsel, piety, fortitude, and fear of the Lord.
它们对得救是必要的，因为它们是恩典生活的一部分。 They're necessary for salvation because they're part of the life of grace.
所以恩典在美德生活、圣灵恩赐的生活，以及圣灵的果实和八福中得到阐释。 So grace is kind of spelled out or articulated in the life of virtue and the life of the gifts of the Holy Spirit, as well as the fruits of the Spirit and the Beatitudes.
这是另一个主题；如果你感兴趣，可以查看《神学大全》第一部第二部分关于美 德的论述结尾，你知道，你正在观看这个视频，所以那应该是你最喜欢的书。 It's another subject; if you're interested, you can look at the end of the treatise on virtues in the Prima Secundae of the Summa Theologiae, which, you know, you're watching this video, so that's your favorite book.
干杯！ Cheers!
好的，这就是第一种。 Okay, so that would be the first.
好的，另一种是在保罗写给哥林多人的第一封信第12章中 描述的恩赐，他在那里谈论教会的治理或教会生活的管理。 All right, now the other one would be the gifts which are described in the First Letter of St. Paul to the Corinthians, specifically in chapter 12, when he's talking about the governance of the Church or the kind of management of ecclesial life.
这段讨论的高潮是第13章关于爱的长诗或赞美，这首诗常常在婚礼上诵读。 The high point of this discussion is the long song or praise of love in the 13th chapter, which is often read at weddings.
但保罗在第12章谈论的是教会生活的组织，特别是在行使这些恩赐方面。 But St. Paul is talking in the 12th chapter about the organization of ecclesial life, specifically when it comes to the exercise of these gifts.
好的，在这里他列举了诸如方言、方言分辨或灵分辨 、预言、智慧的言语、知识的言语、大能的作为等。 Okay, so here he lists things like tongues and then discernment of tongues or discernment of spirits, prophecy, word of wisdom, word of knowledge, mighty deeds.
所以我们谈论的是我们通常称为的神恩性恩赐或神恩性恩典，或者说圣灵的恩赐。 So we're talking about what we often call charismatic gifts or charismatic graces, or gifts of the Holy Spirit is another way that we refer to them.
圣托马斯在谈论这些时使用的词是gratiae gratis date——这是复数形式——他认为所有恩典都是grati ae gratis date，也就是说恩典是白白赐予的。 St. Thomas' language when he talks about these uses the words gratiae gratis date—that'd be the plural form—and he thinks that all graces are gratiae gratis date, which is to say grace is freely given.
他认为某些恩典使我们蒙悦纳。 He thinks that some of those graces make us pleasing.
他使用了特殊的术语gratia gratiam fac iens，这就是与我们刚才描述的成圣恩典相关的事物。 He uses the term singular, gratia gratiam faciens, and that would be the things that pertain to sanctifying grace that we described just now.
所以这包括恩典、美德和圣灵的恩赐。 So that would be grace, virtues, and gifts of the Holy Spirit.
当他说这些只是gratiae gratis date时，他是说 这些是白白赐予的，但不一定使我们成为良善；不一定使我们蒙悦纳。 When he says, Well, these are just gratiae gratis date, he's saying that they're freely given, but they don't necessarily make us good; they don't necessarily make us pleasing.
它们不属于与成圣恩典一同来到的那些事物。 They don't pertain to those things over here which come with sanctifying grace.
所以这不一定在洗礼时就被赐予；也可能会被赐予。 So you are not given this at baptism necessarily; you might be.
这常常是解释这些神恩性恩赐的方式之一。 This is often part of the way in which these charismatic gifts, these charismatic graces, are explained.
根据圣经见证、使徒教父和早期护教士的记载，我们听说在早期教会，许多 基督徒受洗时似乎会spontaneously接受这些恩赐及其运用。 We hear in the early Church, on the basis of scriptural testimony and of apostolic fathers and some of the early apologists, that when many Christians were baptized, it seems that they would have spontaneously received these gifts and the exercise of them.
但在四、五世纪之后，这些恩赐似乎逐渐不再普遍使用，或者至少我们听到的见证变少了。 But after, like, it seems the fourth or fifth century, they fall out of common usage, or at least we hear less testimony about them.
要知道，神学家们仍在撰写关于这些恩赐的论文，但它们似乎不再在教会生活中如此突出。 Now, mind you, theologians are writing treatises about these gifts, but they don't seem to feature as prominently in ecclesial life.
但在19世纪末和20世纪初，我们看到这些恩赐又重新兴起。 But with the late 19th and early 20th century, we see them come roaring back.
要知道，特别是在新教中，17和18世纪有着复兴运动的悠久历史。 Now, mind you, there's a long history, especially in Protestantism, of awakenings in the 17th and 18th centuries.
但在19世纪，我们看到公教会内部开始有了一些动静。 But with the 19th century, we see stirrings in the Catholic Church.
比如在19世纪末，教宗利奥十三世祈求圣灵浇灌，随 后在某些五旬节教会中，你看到这个祷告得到了回应。 So like in the late 19th century, Pope Leo XIII prays for an outpouring of the Holy Spirit, and then in certain Pentecostal churches, you see that prayer answered.
据说的故事是这样的：在20世纪早期，堪萨斯州托皮卡成为了这个运动的一个中心。 This is how the stories are counted: Topeka, Kansas, in the early 20th century is a kind of epicenter of that movement.
然后在50年代和60年代，这种情况更加明显，我认为 是在60年代末，公教神恩复兴运动随着杜肯周末开始。 Then you have, especially in the 50s and the 60s, more of this, and that's in the late 60s, I think, is when the Catholic Charismatic Movement begins with the Duquesne Weekend.
在杜肯大学，有这样一个在圣灵中重生的退修会，或者说是一个呼求圣灵的退 修会，随后在场的人spontaneously开始实践某些这样的恩赐。 So at Duquesne University, there was this kind of born-in-the-Spirit retreat, or there was a retreat calling down the Holy Spirit, and then those who were present came spontaneously into the practice of certain of these gifts.
你可以看到它在不同的运动中传播，比如克利索运 动或不同的盟约团体，其中许多至今仍然存在。 You see it picked up with different movements like Cursillo or different covenant communities, many of which are still in existence.
比如凤凰城和圣迭戈的主城团体，或者安娜堡的神的话语团体。 Here you can think about like City of the Lord in Phoenix, in San Diego, or the Word of God Community in Ann Arbor.
斯托本维尔方济各大学曾有一个相关的盟约团体，据我所 知，斯托本维尔至今仍是神恩复兴运动蓬勃发展的地方。 There was a covenant community associated with Franciscan University of Steubenville for a while, and Steubenville continues to be a place where the charismatic movement is alive and well, from what I understand.
再次强调，在哥林多前书第12章中描述的，典型列出的是方言、方 言翻译、灵分辨、预言、智慧的言语、知识的言语和大能的作为。 So again, described in 1 Corinthians 12, tongues, interpretation of tongues, discernment of spirits, prophecy, word of wisdom, word of knowledge, and mighty deeds are the typical ones that are listed.
如果我出于某些原因把这个清单列错了，我深表歉意。 I apologize if I've gotten that list for any reason wrong.
我本应在录制这个视频之前再多复习一下，但唉，事已至此。 I should have brushed up a little bit more before I recorded this video, but alas, here we are.
关于这些恩赐的观点是，它们不一定使你成为圣洁。 The idea with these is they don't necessarily make you holy.
那么，格雷戈里神父，它们的意义是什么？ So then what's the point of them, Father Gregory?
嗯，它们是为了教会的造就和建立。 Well, they're for the edification or for the upbuilding of the Church.
好的，它们见证了神在教会生活中的大能，这些特定的恩 赐或恩典致力于使那些原本可能持怀疑态度的人归信。 Okay, so they testify to the power of God at work in the Church's life, and these particular gifts or graces work towards the conversion of those who might otherwise be skeptical or suspicious.
另外，值得注意的是，圣灵以大能彰显自己，这是 关于向教内和教外传达教会生活的彰显和沟通。 But also, just to note, the Holy Spirit is made manifest in power, so it's a matter of manifestation and communication of that ecclesial life to those within and to those without.
在这里，有一个有益的附加说明或推论是，你可以行使这些恩赐但并不处于恩典的状态。 Here, just a helpful kind of addendum or corollary to this is that you can exercise these gifts and not be in a state of grace.
这似乎确实如此。 It seems to be the case that that is true.
所以你可以行使这些恩赐但不处于恩典的状态。 So you can exercise these gifts and not be in a state of grace.
它们不一定与圣洁相关。 They're not necessarily associated with holiness.
它们可能与圣洁相关，我们在许多圣徒的生活中也看到了这一点，但这并非必然。 They can be, and we see that in the lives of many saints, but it is not necessarily the case.
所以这就是说明，在20世纪，出现了许多新的 教会运动，其中很多是好的，有些则不太好。 So that's just a reason to say, okay, in the 20th century, you have a lot of new ecclesial movements starting up, many of which are good, some of which are not so good.
你会看到像是导师崇拜、服从或性、贞洁等方面的问题。 You see problems with things like guruism, obedience, or sexuality, chastity, things like that.
就像是，这个人似乎有建立这个教会运动的神恩，但这个人并不圣洁。 It's like, okay, it seems this person had a charism to found this ecclesial movement, and yet this person is not holy.
这是怎么回事？ How does that work?
这给了我们一个理解这种情况的概念工具。 This gives us a conceptual tool for understanding how that might be.
现在，还有很多其他因素可能会影响这一点，所 以这并不是全部解释，但这是其中一个关键点。 Now, there are tons of other factors that can play into this, so that's not the whole explanation, but that's one of the things that’s at stake.
好的，那么关于这些恩赐的必要性问题呢？ Okay, so then how about the question of necessity when it comes to these?
严格来说，在广泛的基督教传统中，这些似乎被理解为对得救并非必要的。 Strictly speaking, these are understood, it seems, in the broad Christian tradition as not necessary for salvation.
有些人听到这个，会感到被冒犯；他们会勃然大怒。 Some people will hear that, and they will be offended; they will be incensed.
我现在将解释原因。 I'm now going to explain why.
我们只需参考圣托马斯阿奎那在《神学大全》第二 部分的第二部分，你会听到它被称为《次经》。 Just taking our cues from St. Thomas Aquinas in the second part of the second part of the Summa Theologiae, you'll hear it called the Secunda Secundae.
他将论述分为与所有人相关的事物和与某些人相关的事物。 He divides the treatise into those things which pertain to all and those things which pertain to some.
该论述的前170个问题涉及信心、盼望、仁爱、谨慎、正义 、刚毅、节制，以及与之相关的所有美德，完善这些美德的圣 灵恩赐，与之对立的恶习，以及它们如何在十诫中得到体现。 The first 170 questions of that treatise concern faith, hope, charity, prudence, justice, fortitude, temperance, and then all of the associated virtues that go with them, the gifts of the Holy Spirit which perfect them, and then the vices opposed to them, and then how they're taken account of in the Ten Commandments.
他在每个论述中都阐述了这些。 He goes through that in each treatise.
他说这些事物对得救是必要的——恩典、美德、圣灵的恩赐 、圣灵的果实和八福对得救是必要的；它们与所有人相关。 And he says that these things are necessary for salvation—so grace, virtues, gifts of the Holy Spirit, fruits of the Spirit, and Beatitudes are necessary for salvation; they pertain to all.
但随后他说有些事物是与某些人相关的。 But then he says there are certain things which pertain to some.
所以它们是为整个教会服务的，对行使这些恩赐 的个人来说是好事，但并不一定与所有人相关。 So they’re for the Church entire, and they’re a good thing for the individuals involved who exercise them, but they don't necessarily pertain to all persons.
他从第171到178问题开始讨论这些神恩性恩赐 ，这些gratiae gratis date。 He starts with questions 171 to 178 concerning these charismatic gifts, these gratiae gratis date.
然后在第179到182问题中，他谈论了两种生活形态：默想生活和行动生活。 Then in questions 179 to 182, he talks about the two kinds of forms of life: the contemplative life and the active life.
看起来他在这里逐步引向修道生活，但在这个特定考虑中并不局限于修道生活。 It seems here he's kind of working his way towards religious life, but he's not limiting himself to religious life in this particular consideration.
他只是说有些人过更多默想的生活，更多地遵循推测性智力 ，而有些人过更多行动的生活，更多地遵循实践性智力。 He's just saying some people live a more contemplative life, more in the way of the speculative intellect, and then some people live a more active life, more in the way of the practical intellect.
然后在第183到189问题中，他转向完美的 状态，在那里他论述了主教职位和修道生活。 Then with questions 183 to 189, he turns to states of perfection, and there he treats the episcopacy and then religious life.
好的，这给了你一个基本的概念。 Okay, so that gives you a basic sense.
我在思考，如果不是必要的，那么它们起什么作用？ I was thinking, if not necessary, then what role do they serve?
嗯，我认为基督徒生活中有很多不必要的好事，对吧？ Well, I think there are lots of good things in the Christian life which aren't necessary, right?
或者说它们对每个特定个体并非必要。 Or they're not necessary for every particular individual.
这是一种有些人可以做，有些人不能做的事情，这很正常。 It's the type of thing that some people can do, and some people cannot do, and it's okay.
就像修道生活——它在同一篇论述中，我认为这是个很 好的例子，因为修道生活是一个个人特别蒙召的生活。 So like religious life—it's in the same treatise as religious life, and I think that's a good example because religious life is something to which you are called personally and particularly.
它代表神对这个特定个体的预定恩典。 It represents God's predestinating grace for this particular individual.
所以我认为，一个使命是神在你生命中激发某些美德，将它们聚集或凝聚成一种特定的 形态，使你适合一种能够彰显神的荣耀、成就你自己得救，并拯救那些你被差遣到的人 的生活，无论是在修道院的隐秘生活中，还是在传道恩赐的使徒生活中，不论是什么。 So I think that a vocation is God stirring up certain virtues in your life, kind of bringing them together or coalescing them in a particular shape which suits you for a life that will redound to God's glory, your salvation, and the salvation of those to whom you're sent, whether in the hiddenness of a monastery or in the apostolic life of a preaching charism, whatever it is.
所以修道生活是为某些人准备的；并不是每个人都蒙召过修道生活。 So religious life is for some; it's not like everyone's called to religious life.
那些未能履行这个召唤的人就可以结婚——情况并非如此。 And those who fail to live up to the call can then get married—not the case.
我认为这是不同的，因为我认为神以不同的方式爱我们，这就是我们所说的特选的奥秘。 I think it's something different because I think God loves us in different ways, and this is just what we mean by the mystery of predilection.
所以我认为这些神恩性恩赐，这些gratia e gratis date，就是这样的。 So I think that the charismatic graces, the gratiae gratis date, are like that.
它们是赐给某些人的事物，所以我不想过分强调它 们是为所有人准备的，因为我认为这不是事实。 They're things that are given to certain people, and so I wouldn't want to insist too much on them as being for all people because I don't think that's true, for one.
但我也认为，这会给个人带来过度的压力，仿佛这些恩赐对得救是必要 的，或者仿佛它们是基督徒经历的固有部分，我认为这是不正确的。 But I also think it puts an inordinate pressure on individuals to exercise those gifts as if they were necessary to salvation or as if they were kind of part and parcel of Christian experience, which I don't think is true.
我想到的另一个例子——这是一个不太恰当的类比，但有助于澄清——就像去梅杜戈耶。 Another example that I came up with—this is a worse analogy, but somewhat helpful to clarify—is I think it's like going to Medjugorje.
梵蒂冈已经说过，梅杜戈耶显现的最初几天是符合标准的，对吧？ So the Vatican has said that the first few days of the Medjugorje apparitions are, you know, they're up to snuff, right?
它们符合公开的启示。 That they're in keeping with public revelation.
对于整个——天哪，现在已经42年的显现，梵蒂冈并没有做出判断，对吧？ There's no judgment as to the legitimacy of the entire—gosh, at this point, 42 years' worth of apparitions, right?
但这是人们去的地方，他们从中获得果实，而且在那里引导的朝圣常常会带来悔改。 But it's a thing where people go, they derive fruit from it, and there are often conversions that eventuate from the pilgrimages that are led there.
你可以看到这以非常美好的方式在教会生活中产生影响。 You just see that redound through the life of the Church in very beautiful ways.
我自己已经多次去过梅杜戈耶。 So I myself have been to Medjugorje multiple times.
我父母曾经带领朝圣团去梅杜戈耶一段时间；我父亲至今仍在继续带领。 My parents led pilgrimages to Medjugorje for a while; my dad continues to lead them.
我认为这是好事，你知道吗？ I think it's good, you know?
我认为这是好事。 I think it's good.
但是当我和人交谈时，他们会说，哦，你去过梅杜戈耶？ But like when I'm in conversation with people and they're like, Oh, you've been to Medj?
他们会感到不自在。 they become uncomfortable.
我就说，嘿，听着，我认为这对去过的人来说是好事。 I'm like, Hey, listen, I think it's a good thing for those who have gone.
我很高兴我去过。 I'm glad to have gone.
你不必去。 You don't have to go.
你知道，我不认为这是那种事情——因为当你过分强调一些可选的事情 时，你会给人一种它是必要的印象，而且常常会产生完全相反的反应。 You know, I don't think it's the type of thing—because when you insist too heavily upon something that is optional, you give the impression that it's necessary, and you often produce the exact opposite in terms of reaction.
所以我认为圣灵的恩赐是好的。 So I think that with the gifts of the Holy Spirit, they are good.
神恩性恩赐——它们是好的。 The charismatic graces—they are good.
当你看到它们被负责任和有启发性地行使时，它们对教会生活的建立是极好的。 They're wonderful for the upbuilding of the life of the Church when you see them exercised responsibly and inspiredly.
这是一件极其、极其、极其伟大的事情。 It's something of just awesome, awesome, awesome magnitude.
为此欢呼！ Boom for it!
但我不认为应该坚持将它们视为正常基督徒经历或普通基督徒经历的固有 部分，也不认为它们对得救是必要的，或者是我们所有人都蒙召的事情。 But I don't think that it should be insisted upon as if they were part and parcel of normal Christian experience or ordinary Christian experience, nor that they were necessary for salvation, or that it's the type of thing to which we're all called.
我们不需要更加努力或强迫这个问题。 We just need to try harder or force the issue.
这就是关于在你的生命中是否必须拥有圣灵恩赐 才能得救或成为一个好基督徒的问题的答案。 So that is an answer to the question of whether or not it is necessary to have the gifts of the Holy Spirit in your life in order to be saved or in order to be a good Christian.
对于前者，在先知以赛亚书中描述的、伴随恩典和美德生活的恩赐——是的。 To the former, the gifts that are described in the Book of the Prophet Isaiah, which come with the life of grace and virtue—yes.
对于后者，在哥林多前书第12章中描述的、不一定伴随恩 典生活且在严格意义上不与之耦合的恩赐——不，不是。 To the latter, those that are described in 1 Corinthians 12, which do not necessarily come with the life of grace nor are they coupled with it in the strict sense—no, no.
但它们是好的，应该鼓励行使，也许你会在见证和行使它们时发现教会能力的见证。 But that they are good and that their exercise should be encouraged, and perhaps you might find testimony of the Church's power therein, both in your witnessing to it and even in your exercising it.
这就是我准备的内容。 So that is what I prepared.
砰！ Boom!
地球是圆的。 The earth is round.
不管怎样，实际上是扁球体。 It's actually an oblate spheroid, regardless.
这是与阿奎那的品脱酒馆。 So this is Pints with Aquinas.
如果你还没有订阅，请订阅频道，点击铃铛，并在其他精彩视频推出时获取电子邮件更新。 If you haven't yet, please do subscribe to the channel, push the bell, and get email updates when other sweet videos come out.
另外，我与另外四位道明会修士共同主持一个名为《神说话》的 播客，我们将在复活节期间专门制作关于圣灵七恩的特别节目。 Also, I contribute to a podcast called Godsplaining with four other Dominican friars, and we're going to dedicate special episodes throughout the course of the Easter season to the seven gifts of the Holy Spirit.
所以从神圣慈悲主日开始，一直到五旬节，我们将默想 智慧、知识、理解、谋略、敬虔、刚毅和敬畏上主。 So starting on Divine Mercy Sunday and then making our way through Pentecost, we're going to meditate on wisdom, knowledge, understanding, counsel, piety, fortitude, and the fear of the Lord.
所以如果你对这个主题感兴趣，并且认为可能会从中受益，请一定要看看。 So if you're interested in the theme and you think you might benefit from that, do check it out.
然后我写了一本书；书名是《谨慎：自信地选择，大胆地生活》。 And then I wrote a book; it's called Prudence: Choose Confidently, Live Boldly.
关于美德如何与恩赐相关的这个问题，在书中是以谨慎 和谋略为例来探讨的——我举了多么随机的一个例子！ This question of how the virtues relate to the gifts is taken up there with respect to prudence and counsel—what a random example I took!
这就是我所有的内容。 So that's all I got.
好的，请知道我在为你祈祷。 All right, know my prayers for you.
请为我祈祷，我期待下次在《与阿奎那的品脱酒馆》再与你交谈。 Please pray for me, and I look forward to chatting with you next time on Pints with Aquinas.