我们一同开始时，先来祷告。 I'd like to begin our time together in a word of prayer.
奉父、子、圣灵的名。 In the name of the Father, and of the Son, and of the Holy Spirit.
全能的神，我们在天上的父，我们感谢你赐下主耶稣基 督这伟大的恩赐，同样感谢你赐下圣灵这赐生命的爱。 Almighty God, our Father in heaven, we thank You for the great gift of our Lord Jesus Christ, and just as much, we thank You for the life-giving love who is the gift of the Holy Spirit.
当我们默想神圣而活泼的传统的奥秘时，我们奉耶稣的名求圣灵倾注在我们身上，使我们不 仅用头脑，更用心灵领会你爱的真理，这爱深入我们生命，改变我们，使我们成圣，并赐给 我们力量，差遣我们与他人分享你怜悯的救恩真理，与你的儿女，与我们的弟兄姊妹分享。 As we ponder the mystery of sacred and living tradition, we ask in Jesus' name for the Holy Spirit to be poured out upon us, that we might grasp not merely with our minds but with our hearts that truth of Your love which reaches deep into our lives to transform us and make us saints, just as it empowers us and sends us forth to share the saving truth of Your mercy with others, with Your sons and daughters, with our brothers and sisters.
求你帮助我们，垂听我们同心祷告耶稣教导我们的家庭祷文：我们在天上的父， 愿人都尊你的名为圣。愿你的国降临，愿你的旨意行在地上，如同行在天上。 So help us and hear us as we pray together the family prayer that Jesus taught us: Our Father, who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven.
我们日用的饮食，今日赐给我们。免我们的债，如同我们免了人的债。 Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us.
不叫我们遇见试探，救我们脱离凶恶。 And lead us not into temptation, but deliver us from evil.
万福马利亚，你充满恩典，主与你同在。你在妇女中受赞美，你所生的子耶稣同受赞美。 Hail Mary, full of grace, the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb, Jesus.
神的母亲圣马利亚，求你现在和我们临终时，为我们罪人祈求神。 Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death.
阿们。 Amen.
奉父、子、圣灵的名。 In the name of the Father, and of the Son, and of the Holy Spirit.
阿们。 Amen.
本来我计划昨晚就到这里，直到我得知我唯一的女儿要和她的未婚夫 回来探访。他们打算明年五月结婚，这是我绝对不能错过的机会。 Well, I was originally planning on being here last night until I found out that my one and only daughter was coming back to visit with her fiancé. They're going to be married next May, and so it was one of those opportunities that I just could not miss.
我是六个孩子的父亲：五个儿子和一个女儿，或者说，一朵玫瑰和五根刺。 I'm the father of six: five sons and one daughter, or as I put it, one rose and five thorns.
现在我们有五个孙辈：四个孙女，上个月劳动节，我们有了第一个孙子。 And now we boast five grandchildren: four granddaughters, and on Labor Day last month, our first grandson.
所以有点平衡了。 So it's sort of balancing out.
但几个星期前，我们享受了一次即兴的家庭聚会，这不是任何人计划的，只有神。 But a couple of weeks ago, we enjoyed a sort of impromptu family reunion that had not really been planned by anybody except for God.
我和金伯利要去肯塔基州的科温顿，那靠近她的家乡辛辛 那提，我们出发时做了一件我们花了多年才做到的事。 Kimberly and I were going down to Covington, Kentucky, which is near her hometown of Cincinnati, and as we set out along the way, we did something that took us years to do.
我想你们大多数人可能都用过GPS技术。 I suspect that most of you probably have deployed GPS technology before.
就像我花了多年才进入公教会，我也花了多年才发现GPS技术的奇妙。 Well, just as it took me many years to come into the Catholic Church, it took me many years to discover the wonder of GPS technology.
你知道，我们开始这次旅程，它相当复杂，所以我们屈服于这项新技术。 You know, we set out on this journey, and it was pretty complicated, and so we caved into that new development.
但在旅途中，我们开始反思，因为我们大多数的旅程都是用MapQ uest或Google Maps，或者那些大而笨重的地图。 But as we were traveling, we began reflecting upon the comparisons, because most all of our journeys that we've taken, we took with MapQuest or Google Maps, you know, or with those big, you know, cumbersome roadmaps.
这次就很简单，因为我可以专注于路面，我也不会对妻子 生气，因为不是她的声音告诉我何时转弯和走哪条路。 And this time it was just so simple because I could keep my eyes on the road, and I couldn't get mad at my wife because it wasn't her voice telling me when to turn and which way to go.
不是说我会生气，但我们反思时，发现了一个比较。 Not that I ever get angry, but as we were reflecting upon it, we sort of discovered a comparison.
因为你知道，作为新教徒，圣经对我们来说是珍贵的礼物，是 神圣的地图，引导我们从地上到天堂，从今世到永恒的旅程。 Because, you know, as Protestants, sacred Scripture was for us a precious gift, a sacred map that would lead us on our journey from earth to heaven, from time to eternity.
我们在旅途中得到神的指引。 We got divine directions along the way.
同时，有时也有点麻烦，因为单是阅读圣经本身，有时就像在丛林中穿行。 At the same time, it got a little cumbersome at times because just getting through Scripture itself sometimes felt a little bit like navigating a jungle.
但我们知道这是神的道，是默示的，真的很有帮助。 But we knew that this was the Word of God; it was inspired, and it was really helpful.
同时，我们也认识到，许多人对如何解释地图上的指引有不同看法。 And at the same time, we recognized that many people differed when it came to how to interpret the directions that you found in that map.
但几周前我们去参加这次盛大的家庭聚会时，真正享受的是我们可以把地图放在一边。 But what we really enjoyed as we made our way to this great family reunion a couple of weeks ago was the idea that we could just put the map aside.
我们打印了MapQuest，但一次也没看。 We had the MapQuest printed out, but we never even checked it once.
为什么呢？ Why?
因为我们是以公教会基督徒的身份旅行。 Well, because we traveled as Catholics.
这是什么意思呢？ What do I mean?
这是我和金伯利的反思：GPS给你一个活生生 的声音，所以你不必在专注于路面时还要阅读。 Well, this is what Kimberly and I reflected on: that the GPS gives you a living voice, so it isn't, you know, up to your reading while you're trying to keep your eyes on the road.
更重要的是，这些指引来自高空——卫星技术！ But even more, these are directions from on high—satellite technology!
对我们来说，这是多么大的突破啊！ What a breakthrough for us, you know?
但像许多人一样，用地图时，我走过很多错路。 But like many people, you know, using maps, I've made many wrong turns.
但在活的圣传和公教会训导权的引导下，你常常听到那个活生生的声音说：正在重新计算。 But with the guidance of living tradition and the Church Magisterium, you hear that living voice saying frequently, Recalculating.
所以有我的谬误被那无误性补充是很好的。 So it's nice to have my fallibility supplemented by that infallibility.
我比你们大多数人都晚才接触到它，但这可能对公教信仰也是如此。 I came to it much later than most of you folks, but that's probably true for the Catholic faith as well.
真的，还有最后一个反思，我在考虑是否要分享，因为我们过去几周一直在用它。 And really, there was one last reflection, and I was debating whether to share this or not because we've used it now for the last couple of weeks.
我们发现使用GPS时，你不需要查看地图，所以 你不看地图，因此你甚至不知道自己确切的位置。 What we've discovered is that in using GPS, you don't need to check a map, and so you don't check the map, and so you don't even know exactly where you are.
突然，我们俩都灵光一闪：这就是为什么从小在公教会长大的人通常觉得可以忽略圣经。 Suddenly, a light came to both of us: that's why cradle Catholics generally feel as though they could ignore Scripture.
不，我只是开玩笑。 No, I'm just kidding.
我可能不该分享这个。 I probably shouldn't have shared that.
我们有训导权中活的圣传声音引导我们。 We've got the living voice of tradition in the Magisterium to guide us.
今天早上我想和你们一起做的是专注于圣传的奥秘，追溯 到它的神性源头——就是基督活的声音，也就是圣灵。 What I'd like to do with you this morning is to focus upon the mystery of sacred tradition by tracing it back to its divine source—that is, the living voice of Christ, who is the Holy Spirit.
但在此之前，我想先看看圣传不是什么，然后再考虑 它是什么，因为很多人对我们所说的圣传有误解。 But before I do that, I'd like to kind of look at what tradition isn't before we consider what it is, because a lot of people have misconceptions as to what we mean when we speak of tradition.
例如，我记得作为新教徒时，我认为公教会的圣传观念有点像你知道自己跳伞时拉的拉绳。 For example, I remember thinking as a Protestant that the Catholic notion of tradition was sort of like a ripcord that you pulled when you knew you bailed out.
你没有回答我的问题，所以你就说圣传，然后降落伞打开，你就安全地飘走了。 You didn't have an answer to my questions, and so you just say tradition, and then the parachute would open, and you'd float safely away.
七件圣事——你从哪里得到它们不仅仅是象征性的，而是本质上有力量的观念？ Seven sacraments—where you get the idea that they're more than symbolic, that they're intrinsically powerful.
马利亚、教宗、圣徒——所有这些传统。 Mary, the Pope, the saints—all of that tradition.
我想澄清的是，在某种意义上这是正确的：这些 信仰的奥秘确实被传递下来，被传承，被传递。 What I'd like to set you all straight on is that there is a sense in which that's true: that these mysteries of faith have been traditioned; they have been handed down, they have been transmitted.
但不要把它当作拉绳，这样你就可以逃避，而不真正与我们分离的弟兄姊妹交流。 But don't treat it like a ripcord so that you can just bail out and not really engage our separated brothers and sisters.
第二个误解，即使是公教会信徒有时也会有，就是当我们谈论圣传时，我们说的是一些神秘 的、秘密的东西，是在修道院、修女院、梵蒂冈和圣彼得大殿的密室里低声耳语的东西。 A second misconception that even Catholics sometimes share is that when we speak of tradition, what we're talking about is something arcane, something secretive, something that is whispered in the monasteries and in the convents and in the chambers of the Vatican and St. Peter's Basilica.
你知道，只有高层需要知道的，只有他们被告知的。 You know, what the higher-ups need to know and what only they are told.
你知道，关于面向东方的传统，或者如何处理油、水、饼、酒、衣服等等。 You know, the traditions about, you know, facing east or what to do with the oil and the water and the bread and the wine and the clothes and all of that kind of thing.
这也不完全错，有些东西确实不是排队的普通信徒容易接触到的。 And again, it isn't entirely wrong; there are some things that are not really easily accessed just by Joe Six-Pack in the queue.
但我们不想把圣传简化为那些低声耳语的秘密，那些不言而喻但仅仅是轻声细语的东西。 But we don't want to reduce tradition down to just simply those sort of whispered secrets, those unspoken but just barely muttered things.
我遇到的另一个常见误解是，当我们谈论圣传时，我们是在谈论公教会的习俗。 Another common misconception that I've encountered is the idea that when we speak of tradition, we're talking about Catholic customs.
公教会的习俗。 Catholic customs.
所以我们可以想到玫瑰经，或者想到圣衣，或者想到我们所做的朝圣。 And so we can think of the rosary, or we can think of the scapular, or we can think of pilgrimages that we have taken.
这也是一小部分，但我们要仔细区分那圣传，即神圣、活泼、 使徒性的传统，和那些受人尊敬但实际上只是习俗的传统。 And again, that's a small part, but we want to carefully distinguish between that tradition which is sacred and living and apostolic, and those revered traditions that are customary but really mere customs.
所以当你认识到公教信仰远远超出我们在美国或大部分西方所经历的，你会发现东方礼 的公教会信徒可能不知道如何念玫瑰经，但他们对圣母的爱和奉献丝毫不亚于我们。 And so when you recognize that the Catholic faith is so much more than what we've experienced here in America or largely in the West, you discover that the Eastern Rite Catholics might not know how to pray a rosary, and yet their love for the Blessed Virgin, their devotion to her, is not in any way less than ours.
所以圣传不只是习俗。 And so tradition is more than customs.
最后，我也发现人们倾向于认为公教会有圣传，因为比起其他任何宗派，公教会更保守。 Finally, I also find that people tend to think that the Catholic Church has tradition because, more than any other denomination, the Catholic Church is conservative.
也就是说，我们保存事物。 That is, we conserve things.
这在某种意义上是正确的，因为教会的圣传有点像堡垒；它是一座城堡，是一道墙 ，对某些人来说，它是一道堤坝，阻挡世俗主义、无神论、不道德和错误的洪流。 And again, there's a certain sense in which that's true because the tradition of the Church is sort of like a bulwark; it is a citadel, it is a wall, it is for some people a dam that keeps back the flood of secularism or atheism or immorality and errors.
但圣传不止于此；它不仅仅是这种保守的冲动，使我们比其他人变化得更慢。 But tradition is more than that; it's more than just this conservative impulse that causes us to change much more slowly than others.
什么是圣传？ What is tradition?
我最喜欢的关于这个主题的作家之一是G.K.切斯特顿，他对 传统有太多的看法，无法全部引用，甚至大部分都无法引用。 Well, one of my favorite writers on the subject is G.K. Chesterton, and he has too many things to say about tradition to quote them all or even most.
但他最著名的论述之一是，传统是什么？ But one of the best-known statements he has made is that tradition is what?
死者的民主——我们给我们的祖先一票；我们允许他们在我们的生活中发言。 The democracy of the dead—that we're giving our ancestors a vote; we're allowing them to have a say in our lives.
他谈到传统是多么被误解。 He speaks of how misunderstood tradition is.
这有点像在田野里走，遇到一座纪念碑，一件文物。 It's sort of like walking in a field and coming across this monument, an artifact.
现代人的冲动是说，我不知道它在那里干什么，所以我们把它移走吧。 The modern impulse is to say, I don't know what it's there for, so let's just remove it.
他说，不，相反，在你移走它之前，先弄清楚它的用途。 And he says, No, on the contrary, find out what it's there for before you move it.
因为我们在教会里有一个伟大的恩赐。 Because we have in the Church a great gift.
正如切斯特顿所说，我们今天真正需要的，不是一个在世界正确的地方也正确的教 会；我们真正需要的，也是我们拥有的，是一个在世界错误的地方正确的教会。 As Chesterton also says, what we really need today is not a Church that is right where the world is right; what we really need and what we have is a Church that is right precisely where the world is wrong.
这就是圣传的一部分。 And that's a part of tradition.
他还描述了公教信仰如何使我们免于与时代精神结 合的堕落奴役，因为这很快就会使人们成为鳏夫。 He also describes how the Catholic faith keeps us from the degrading slavery of being married to the spirit of the age, which soon makes people widowers anyway.
但当你更仔细地阅读他时，他会让人惊讶。 But then he surprises people when you read him more closely.
他实际上描述罗马公教信仰是最反传统的。 He actually describes the Roman Catholic faith as being the most anti-traditional of all.
为什么呢？ And why?
因为当涉及到可能束缚我们的忠诚、忠心、习惯的传统 时，事实是公教会不会屈服于任何仅仅是人性的传统。 Because when it comes to traditions that might hold our allegiance, our loyalty, our habits, the fact is the Catholic Church is not going to bow to any tradition that is merely human.
所以，公教会在历代中，确实审判和净化了许多文化 ，提醒他们这些只是习俗；那些习俗仅仅是人性的。 So down through the ages, the Catholic Church has really judged and purified many cultures by reminding them that these are mere customs; those customs are merely human.
所以他描述公教会是永恒的，常新，并且使人焕然一新。 And so he describes how the Catholic Church is eternal, it's ever new, and it refreshes people.
同时，它使那些非神性的传统相对化。 At the same time, it relativizes those traditions that are not divine.
这是真的，因为当你成为公教徒，或当你开始真正彻底地生活你的公教信仰时，你会意识 到许多看似永久存在的东西让位于神为我们预备的东西——不仅是个人的，也是集体的。 And it's true because when you become a Catholic or when you begin to really live your Catholic faith radically, you realize that a lot of things that were just sort of there, seemingly permanent, give way to things that God has for us—not just individually but collectively.
你知道，你会想到那些回顾四五十年代的人，他们说，啊，那真是黄金时代。 You know, you think of traditionalists who harken back to the way it was back in the '40s and '50s and say, Ah, you know, that's really the golden age.
确实有许多美好的事物值得感恩，有许多美好的事物在适当的时候可以重新获得。 And there really are wonderful things to be grateful for, wonderful things to sort of seek to reappropriate whenever the time comes.
但我认为人们有时没有意识到，甚至是传统主义者， 也没有意识到美国公教会所处环境的稀有和特殊。 But I don't think people recognize sometimes, even traditionalists, just how rare and exceptional the circumstances surrounding the Catholic Church in the U.S. really were.
在四五十年代，那些环境是不寻常的，那时神学院、修女院和修道院都 在蓬勃发展，我们有越来越多的学校被建立，文化影响力也在增加。 Those circumstances were unusual back in the '40s and '50s when the seminaries and the convents and the monasteries were all booming, and when we had more and more schools being built and more and more of a cultural presence.
我们回顾三四五十年代。 We look back on the '30s, '40s, and '50s.
我们应该回到一两个世纪前，看看在那之前很久， 美国的公教生活是什么样的，以及它是多么短暂。 What we ought to do is go back a century or two and discover what Catholic life was like in the U.S. long before that period and how fleeting it was.
我倾向于将公教会在三四五十年代经历的所有祝福，视为与门徒在棕树节所经历的相似。 I tend to see what the Catholic Church went through with all of the blessings of the '30s, '40s, and '50s as sort of comparable to what the disciples went through on Palm Sunday.
想一想：他们心里在想什么？ Think about it: what was going through their minds?
终于，他被承认了。 Finally, he's recognized.
我们到了耶路撒冷。 We've arrived in Jerusalem.
众人，甚至领袖，都被震慑。 The multitudes, even the leaders, are intimidated.
和散那归于至高神！ Hosanna to the highest!
你知道，他们正乘着一波人气，他们以为只要处理得当，这波人气就永远不会结束。 You know, they were surfing a wave of popularity that they thought just might never end if they just played their cards right.
然后他去做了什么呢？ And then what did he have to go and do?
洁净圣殿。 Cleanse the temple.
你知道，我们可以六个月后再来，那时没有大批人群。 You know, we could have come back in six months and done that without the big crowds.
你知道，还有他为迎接逾越奥秘所做的其他一切。 You know, and all of the other things that he did leading up to the Paschal Mystery.
我的意思是，在他被卖的那一夜，他拿起饼来祝谢。 I mean, on the night he was betrayed, he took bread and gave thanks.
为什么？ Why?
因为他一定不知道那是他要被卖的夜晚，对吗？ Because he must not have known that it was the night he was going to be betrayed, right?
错。 Wrong.
那么，如果你知道那是你要被卖的夜晚，为什么还要祝谢呢？ Well then, why are you giving thanks if you know it's the night you're going to be betrayed?
为什么我们要离开城镇？ Why are we getting out of town?
为什么我们要巩固我们的收获？ Why are we consolidating our gains?
为什么我们要减少损失？ Why are we cutting our losses?
你知道，看看几天前的人群，再看看几天后的人群：钉他十字架！ You know, look at the crowd just a few days ago, and then look at the crowds a few days later: Crucify him!
很明显，基督并不打算为自己或美国的公教会， 或任何其他国家，或任何时代赢得人气竞赛。 It's obvious that Christ is not intent upon winning a popularity contest for himself or for the Catholic Church in America, or in any other country, or in any age.
他要我们经受他所经受的，那就是时刻——奥秘，逾越奥秘 ，向暂时还算不错的世界死去，向永恒和属神的事物复活。 He wants us to undergo what he underwent, and that is the hour—the mystery, the Paschal Mystery of dying to a world that is temporarily good enough and rising to that which is eternal and divine.
这就是圣传赋予我们的力量。 That's what tradition empowers us to do.
这就是圣传的真实意义。 That's what tradition, in a real way, is.
许多人反思过圣传，我想看看这个，因为在一个普遍厌恶传 统的文化中——像我们这样的文化中，思考传统的概念。 There have been many people who have reflected upon tradition, and I would like to look at that because in considering this notion of tradition in a culture that is generally averse to tradition—a culture such as ours.
我想我们可以认识到一些常识：没有传统就不可能有家庭生活。 I think we can recognize certain common-sense things: there really cannot be family life without traditions.
我的意思是，我们知道生日，知道纪念日，知道家庭度假 的日期，知道晚餐时间，知道我们在家里的起床时间。 I mean, we know birthdays, we know anniversaries, we know the dates that have been set for family vacations, we know dinner time, we know when we rise in our home.
我们有晨祷，晚上有家庭玫瑰经——这并不令人惊讶。 We have morning prayer, family rosary in the evening—it doesn't come as a surprise.
所以，习俗和传统是家庭生活的基础。 And so, customs and traditions are the stuff by which families live.
因为如果我们要坐下来把这一切写出来，不仅需要太多时间 ，而且要写成卷册，他们也不会读；你可以肯定这一点。 Because if we ever had to sit down and write it all out, it would take not only too much time but volumes, and they wouldn't read it; you can be sure of that.
所以，家庭生活，即使在最基本的层面上，实际上也是由传统维系的。 And so, family life, even at the most basic level, is really run by tradition.
但这对我们这样的国家和任何其他国家也是如此。 But that's also true for countries such as ours and for any other nation as well.
你想想，如果我们的开国元勋留下了美国宪法和权利法案，却让 乔治·华盛顿的精神指导每个公民解释这些文件，会发生什么。 You think about what would have happened, you know, if our founding fathers had left behind the U.S. Constitution and the Bill of Rights and made the spirit of George Washington guide each and every citizen in the interpretation of these documents.
那将是无政府状态的蓝图。 Well, that would be a blueprint for anarchy.
我们每个人都会任命自己为自己的最高法院的首席大法官。 Every one of us would appoint ourselves to be the chief justice of our own Supreme Court.
所以我们认识到，传统是建立等级制度、行使权威的手 段，使法律能够以一致、可预测、公正的方式执行。 And so we recognize how tradition is the means by which hierarchies are established, authority is exercised, so that laws can be enforced in a way that's consistent, it's predictable, it's just.
甚至在家庭和国家之间，我们也有体育运动。 And even between families and nations, we have sports.
看看棒球和足球各队的明星。 Look at the stars on the various teams in baseball and football.
他们不仅仅是记住了规则手册；他们还发展了代代相传的技能。 They haven't just memorized the rule book; they have developed skills that have been passed down from one generation to the next.
他们作为一个团队合作，他们所做的大部分仍未成文。 They work together as a team, and most all of what they do is still unwritten.
战术手册可能被记住了，但他们整个赛季持续做的远远超出了他们记住的战术。 The playbook is probably memorized, but what they're doing continuously throughout the season goes far beyond the plays that they've memorized.
音乐也是如此——你和音乐家交谈，更多的是感悟而不是教授。 Music as well—you talk to musicians, and so much more is caught than taught.
更多的是通过榜样学习，而不仅仅是通过阅读。 So much more is learned by example than simply by reading.
我可以继续说下去，但我们真正想谈的是属神的、圣洁的、活泼的传统。 And I could go on and on, but what we really want to get to is divine, sacred, living tradition.
因为在某种意义上，传统对人类生活是必要的。 Because there is, of course, a sense in which tradition is necessary for human life.
但我们在这里谈论的不仅仅是人类的传统。 But what we're talking about here is not just that human tradition.
顺便说一句，我想鼓励我们中间的读者认识到，在过去一个 多世纪里，在哲学和社会学层面上，传统有一种重新发现。 And by the way, just as an aside, I want to encourage those of you among us who are readers to recognize that in the last century or more, there has been a sort of rediscovery of tradition at the philosophical and the sociological level.
我的意思是，它并没有引起政治家的想象，也没有广为人知。 I mean, it hasn't captured the imagination of, you know, the politicians, and it hasn't become widely known.
但你知道，我和马库斯最喜欢的之一，当然是约翰·亨利·纽曼。 But, you know, one of my favorites, one of Marcus's favorites, of course, is John Henry Newman.
他写了那部杰作《教义发展论》，展示信仰如何是活的，像任何生物体一样生长和发展。 He wrote that masterpiece, The Essay on the Development of Doctrine, to show how the faith is alive, and like any living organism, it grows and develops.
所以当你看到公教信仰在十九、二十和二十一世纪的成熟，并将其与《 使徒行传》中的内容相比时，你知道，这可能看起来是一个非常鲜明的 对比——不像是连续性，而是不连续性，不是相似，而是不相似。 So when you look at the Catholic faith in its maturing in the 19th, 20th, and 21st centuries and compare it to what you find in the Book of Acts, you know, it might seem like a really stark contrast—like not continuity but discontinuity, not similarity but dissimilarity.
但用纽曼的话来说，将橡子与橡树相比。 But to kind of paraphrase and adapt Newman, compare an acorn to an oak tree.
它们看起来相似吗？ Do they look similar?
几乎不。 Hardly.
但就形式上的统一性而言，它们是否是同一个？ But are they one and the same in terms of their formal unity?
当然，因为这就是有机发展发生的方式，这就是传统所监督和促成的。 Of course, because that's how organic development occurs, and that's what tradition oversees and makes possible.
十九世纪还有另一位人物，一位名叫莫里斯·布 隆代尔的公教哲学家，我希望你有机会读读他。 There was another figure back in the 19th century, a Catholic philosopher by the name of Maurice Blondel, and I hope you have a chance sometime to read him.
因为布隆代尔在十九世纪九十年代正在发展一种行 动哲学，展示人类如何依赖传统在社区中生活。 Because Blondel, in the 1890s, was developing a philosophy of action, showing how it is that human beings depend upon tradition for life in communities.
同一时期还有另一位人物，一位名叫莫里斯·哈尔巴赫斯的犹太学者，他在大 屠杀中幸存下来，写了很多文章，最后发表了，其中许多是在他死后发表的。 There was also another figure living around that same time, a Jewish scholar by the name of Maurice Halbwachs, who survived the Holocaust and wrote a lot of articles that ended up being published, many of them posthumously after he died.
哈尔巴赫斯教授将传统视为集体记忆，并将历史与传统对比。 Professor Halbwachs spoke of tradition as collective memory, and he contrasted history with tradition.
历史是你在研究已逝的社会时所学的，而传统是一个仍然存在的社会成员共享的集体记忆。 History is sort of what you're studying when you're looking at societies that have passed, whereas tradition is the collective memory shared by members of a society that is still alive.
他自己的社区，犹太社区，勉强在大屠杀中幸存。 His own community, the Jewish community, barely survived the Holocaust.
但他们为什么能幸存呢？ But why did they?
因为他们共享这集体记忆；他们共享这传统。 Because they shared this collective memory; they shared this tradition.
他们向世界展示了社区如果要生存，就需要真正识 别共同的核心价值观、习俗、信仰和生活方式。 And they showed the world how communities need to really identify that common core of values, customs, beliefs, and lifestyle if they're going to survive.
你看到过国家崩溃；你看到过家庭在远比犹太人所 经历的更小的压力下解体，失去了数百万同胞。 And you've seen nations collapse; you've seen families disintegrate under much less pressure than what the Jews underwent and came out of, having lost millions of their own.
另一个人，汉斯-格奥尔格·伽达默尔，一个有趣的人，生于 1900年，九年前的2002年去世，享年102岁。保禄 二世在他去世前给他写了一封信，之后又写了关于他的文章。 Another person, Hans-Georg Gadamer, an interesting fellow who was born in 1900 and died just nine years ago in 2002 at the age of 102. John Paul II wrote a note to him before he died and then wrote about him afterwards.
他写了一本书叫《真理与方法》，还有其他作品，伽达默尔指出 了二十世纪西方文化中的一个问题，我们有反对传统的传统。 He wrote a book called Truth and Method, along with other things, and Gadamer was identifying this problem in 20th-century Western culture where we have a tradition of being against tradition.
我们发展方法论，并将其与真理联系起来，而事实上，真理和方法论常常互相矛盾。 We develop methodology and associate that with truth when, in fact, truth and methodology are often at odds with each other.
你越想要方法论，越想要确定性，越想要科学，你可能就越要抛弃真理。 The more you want methodology, the more you want certainty, the more you want science, the more truth you may have to leave behind.
因为我们知道的很多东西无法展示，而那些为科学精炼方 法论的人说，如果你不能展示，就不要告诉我你知道。 Because so much of what we know we can't show, whereas those who refine methodology for science say, If you can't show it, then don't tell me you know it.
其他哲学家和社会学家——我最喜欢的一个人，名叫迈克尔·波兰尼 ，他差一点就成为基督徒，成为公教会基督徒，然后又有点漂离。 Other philosophers and sociologists—one of my favorites, a man named Michael Polanyi, who came this close to becoming Christian, becoming Catholic, and then sort of drifted away.
迈克尔·波兰尼发表了吉福德讲座，后来以《个人知识》一书出版，他有点震惊 了知识界，因为他是一位著名的科学家，也在成为世界知名哲学家的道路上。 Michael Polanyi gave the Gifford Lectures that were published in a book entitled Personal Knowledge, and he sort of shocked the intellectual world because he was a famous scientist who was on the road to becoming a world-renowned philosopher as well.
他指出的本该是显而易见的，但却引起了很大争议。 What he pointed out should have been obvious, but it was really controversial.
他说知识有一个隐含的层面，我们证明了许多事情是真实的，但我们知道的远不止这些。 He said there's a tacit dimension of knowledge that we show many things to be true, but we know far more.
为什么？ Why?
因为即使在科学家中，涉及所有原则时也有信心的成分。 Because there's an element of faith even among scientists when it comes to all of the principles.
当涉及到法律时，你学习它们，但并不是所有的都向你证明过。 When it comes to the laws, you learn them, but they haven't all been demonstrated to you.
所以有一个信仰的共同体分享学习并有信任。 And so there's a community of faith that shares learning and has trust.
他有点提醒人们，你知道，公教会并不孤单；所有人类共同体，甚至 科学共同体，都有信心的成分，有信任的成分，也有权威的成分。 He sort of reminded people that, you know, the Catholic Church is not alone; all human communities, even scientific communities, have this element of faith, have this element of trust, have this element of authority as well.
也许我最喜欢的是一位名叫沃尔特·翁（Ong）的公教 哲学家，一位耶稣会士，在圣路易斯大学任教数十年。 Perhaps my favorite was a Catholic philosopher by the name of Walter Ong, O-N-G, a Jesuit who taught for decades at St. Louis University.
我最后听说，他仍然保持着哈佛大学成功答辩的最长博士论文的记录——两卷。 The last I heard, he still holds the record for the longest doctoral dissertation ever defended successfully at Harvard—two volumes.
我想大约有1500页，这使我的相形见绌；我的只有775页。但耶稣会士沃尔 特·翁展示了在过去四五个世纪里，我们如何专注于读写、写作、古腾堡、印刷机 和出版物，而事实上，纵观历史，人类社会在口头表达方面比在文字方面更繁荣。 I think it was around 1,500 pages, which makes mine pale in comparison; mine was merely 775. But Walter Ong, S.J., showed how for the last four or five centuries, we've fixated on literacy, on writing, on Gutenberg and the printing press and publications, when in fact, down through the ages, human societies have prospered more in terms of orality than literality.
到他的作品出版时，它已成为一系列不言自明的命题。 By the time his work was published, it became sort of a series of self-evident propositions.
他唤醒了整个知识界对口头表达优先性的认识——事实上，更多的是感悟而非教 授，我们所知道的大部分不是写出来的，或我们所相信的大部分不是读出来的。 He awakened the whole intellectual community to the primacy of orality—the fact that more is caught than taught, that most of what we know is not written, or most of what we believe is not read.
我的意思是，他的一个学生马歇尔·麦克卢汉在 那句著名的话中普及了他的见解：媒介即信息。 I mean, one of his students, Marshall McLuhan, sort of popularized his insights in that famous phrase, The medium is the message.
看看电视、广播和各种大众传媒，它们如何真正塑造了我 们的价值观、生活和文化，而这些几乎都没有写下来。 Looking at TV, radio, and the different forms of mass media and how they really shaped our values, our life, and our culture, and yet hardly any of that is in writing.
但所有这些例子都必须搁置，因为你知道，虽然超自然的恩典和人 性之间有类比，但神通过启示自己和赐给我们圣洁的活的圣传所做 的，基本上超越了所有其他形式的传统，无论它们多么有价值。 But all of those examples have to be put on the shelf because, you know, while there's an analogy between supernatural grace and human nature, what God has done by revealing Himself and by giving us sacred living tradition basically exceeds all of those other forms of tradition, however valuable they may be.
切斯特顿说得对，公教会的活的圣传审判所有其他传统，它们必 须愿意服从那唯一的传统——唯一属神、圣洁、活泼的传统。 Chesterton is right that the living tradition of the Catholic Church holds all other traditions in judgment, and they must be willing to submit to that one tradition—the only tradition that is divine, sacred, and living.
现在，我想花一点时间指出我们对神如何启示自己 的理解中发生的一个重大变化，一次巨大的转变。 Now, what I'd like to do just for a moment is to indicate a significant change, a seismic shift that occurred in our understanding of how God reveals Himself.
因为这并不久远；事实上，它可以追溯到1962年10月11日。当时，一 位名叫若瑟·拉辛格的年轻神学家撰写了一篇论文，由最著名的德国枢机弗林 斯枢机宣读，他正准备参加第二天开始的梵蒂冈第二次大公会议第一次会议。 Because it isn't that old; in fact, it could be traced back to October 11, 1962. That's when a very young theologian named Father Joseph Ratzinger authored a paper that was to be read by Cardinal Frings, the most prestigious German cardinal, who was preparing to attend the first session of Vatican II, which was to begin the very next day.
第一次会议开始的前夜，拉辛格神父为弗林斯枢 机准备了一篇论文，批评其中一份文件的草稿。 The night before the first session began, Father Ratzinger had prepared for Cardinal Frings a paper that critiqued the rough draft of one of the documents.
草稿题为《启示的源泉》，这本应是梵蒂冈第二次大公会议结束时颁布的文件之一。 The rough draft was entitled De Fontibus Revelatione, or The Sources of Revelation, and this was supposed to be one of the documents promulgated by the end of the Second Vatican Council.
但相反，它遭到了猛烈抨击，受到了很多批评。 But instead, it came in for heavy fire, a lot of criticism.
为什么？ Why?
嗯，它似乎完全是传统的，因为它首先确定了启示的两个来源：圣经和圣传 ，并引用了所有正确的经文——帖后2:15，「所以弟兄们，你们要站立 得稳，凡所领受的教训，不拘是我们口传的，是信上写的，都要坚守。」 Well, it seemed to be totally traditional because it starts by identifying the two sources of revelation: Scripture and tradition, and it cites all of the right texts—2 Thessalonians 2:15, Stand firm and hold fast to the traditions that you received from us, either in writing or by word of mouth.
所以拉辛格写了这篇批评，指出这种认为启示只是圣 经和圣传的结果的观念完全是倒退的，违背了圣传。 And so Ratzinger wrote this critique by pointing out that this notion of revelation that is simply the result of Scripture and tradition is exactly backwards and contrary to tradition.
这是我们在过去三四个世纪中形成事物的方式，因为我们一直在与新教徒进行这场辩论。 That it's sort of the way we formulated things for the last three or four centuries because we've been engaged in this debate with Protestants.
但他的意思是，小心！ But he was saying, in effect, Be careful!
你知道，不要只是对你的对手做出反应，否则他们最终会为你设定议程。 You know, don't just react to your opponents, or else they're going to end up setting your agenda.
他们最终会把重音放在错误的音节上。 They're going to end up shifting the accent marks to the wrong syllables.
为什么？ Why?
因为启示不是圣经和圣传的结果。 Because revelation is not the result of Scripture and tradition.
正如拉辛格所写，弗林斯说，圣经和圣传才是启示的结果。 Frings said, as Ratzinger wrote, rather, Scripture and tradition are the result of revelation.
因为启示是什么，不就是神在我们历史中的同在，神为救赎我们而施行的拯救活动吗？ Because what is revelation but God's presence in our history, God's saving activities for our redemption?
早在这些被写下来或口头传递之前，神从一开始就在 我们中间，在创造的黎明时分，神的同在是活跃的。 Long before any of this was written or transmitted orally, God was here in our midst from the beginning, the dawn of creation, and God's presence was active.
他在做事，他在说话。 He was doing things, and He was speaking.
在历代中，道与行为是合一的，例如他所说的第 一句话：「要有光」，这对应于创造的行为。 There's a unity of word and deed down through the ages, such as the first word that He spoke: Let there be light, and that corresponds to the deed of creation.
他的道就是行为，他的行为就是道，两者都指向他永恒的同在。 His words are deeds, and His deeds are words, and both point back to His abiding presence.
所以神的启示就是他的同在，他的拯救行为，他的拯救 真理——他的道，然后通过圣传传递，并写在圣经中。 So the revelation of God is His presence, His saving acts, and His saving truth—His words that are then transmitted by tradition and inscripturated in the Bible.
但启示本身先于圣经和圣传。 But revelation itself precedes Scripture and tradition.
嗯，这在某些方面是有争议的；在其他方面则不是。因为他所做的是提醒人 们中世纪的阿奎那和圣文德，教父时期的奥古斯丁和巴西尔都知道的事情。 Well, this was in some ways controversial; in other ways, it wasn't. Because what he was doing was reminding people of what Aquinas and Bonaventure in the Middle Ages, what Augustine and Basil in the patristic period all knew.
正是通过与新教徒几个世纪的辩论，我们才开始依附于圣 经和圣传——而不是单单圣经，好像这是启示的来源。 It was only by debating Protestants for centuries that we came to kind of cling to Scripture and tradition—not the Bible alone as though this is the source of revelation.
不，圣经和圣传是启示的结果。 No, Scripture and tradition are the results of revelation.
现在，这并不是贬低圣经和圣传，反而赋予圣经和圣传更大的价值，因为它们不仅指 向我们必须相信的事实；它们指向基督的同在，基督藉着圣灵的能力在我们中间。 Now, far from devaluing Scripture and tradition, this ends up investing both the Bible and tradition with far greater value because they're not just pointing to facts that we have to believe; they're pointing to the presence of Christ who is in our midst by the power of the Holy Spirit.
这就是过去和现在的启示：神不仅传达我们在没有他帮助下无法知道的真理 ，而且神传达他自己，正如父养育他的儿女，正如子使我们成为他身体的一 部分，正如圣灵使我们成为基督身体的肢体，正如圣灵是奥秘身体的灵魂。 And this is what revelation, then and now, is: God communicating not just truths we wouldn't know without His help, but God communicating Himself as a Father fathers His sons and daughters, as the Son makes us part of His body, as the Holy Spirit makes us the members of Christ's body, as the Holy Spirit is the soul of the mystical body.
那次讲话有什么不同？ What difference did that speech make?
在几天、几周、几个月内，草稿被投票否决并废 弃，取而代之的是一个经过多次草拟的文件。 Within a matter of days, weeks, months, the rough draft was voted down and thrown out to be replaced by a document that took several drafts.
这花了好几年；直到三年多后的1965年11月，《神的道》才颁布。 It took several years; it wasn't until November of 1965, more than three years later, that Dei Verbum was promulgated.
但《神的道》，即关于启示的教义宪章，在梵蒂冈第二届大公会议 的十六个文件中可能是最重要的，最有趣的是，当你打开文件时， 它不是以《启示的源泉》开头，第一章的标题是《启示本身》。 But what's so interesting about Dei Verbum, that is the Dogmatic Constitution on Divine Revelation, which of the various 16 documents of Vatican II is probably the most important of those 16, is that when you open up the document, instead of beginning with De Fontibus Revelatione, the sources of revelation, Chapter 1 is entitled Revelation Itself.
拉辛格通过弗林斯枢机带来的是一次巨大的转变，一次巨大的变化， 使我们摆脱了与新教徒的激烈交锋和论战，站在制高点上说，是的， 是圣经和圣传，但在此之前，是神在我们中间，神与我们同在。 What Ratzinger brought about through Cardinal Frings was a seismic shift, a sea change, getting us out of just this heated exchange, this polemical battle with Protestants, and sort of taking the high ground and saying, Yes, it's Scripture and tradition, but prior to that, it is God present in our midst, God with us.
所以在第一章《启示本身》中，描述了神如何藉着差遣他的儿子，永恒的神的 道，来养育他的家庭，使他们一起差遣圣灵，使我们成为一个属神的家庭。 And so in that first chapter, Revelation Itself, describes how God is fathering His family by sending His Son, the eternal Word, so that together they'll send the Holy Spirit to make us one divine family.
然后第二章，你可能期望是关于圣经的，但第二章是关于圣传的，第三章是关于圣经的。 Then the second chapter, you might expect to be on Scripture, but the second chapter is on tradition, and the third chapter is on Scripture.
为什么？ Why?
因为圣传先于圣经。 Because tradition comes before the Scripture.
更进一步，圣经是圣传的一个子集。 And even more, the Scripture is a subset of tradition.
一旦你正确理解圣传，圣传就不是我们所拥有的。 Once you understand tradition properly, tradition is sort of not what we have.
嗯，我们有圣经的全部真理，我们相信很多事情——好吧，那就是圣传。 Well, we have all the truth of Scripture, and we believe a lot of the things on the mat—well, okay, that's tradition.
它有点像我们从圣经中取出事物后剩下的余数。 It's sort of what we have left as a remainder when we take out the things in Scripture.
不，圣传就是被传递的东西。 No, that which is tradition is that which is traditioned.
它是tradere；它被传递；它被传承。 It is tradere; it is transmitted; it is handed down.
所以当你看新约所描述的圣传中发生的事情时，你会意识到耶稣从未写过任何东西。 And so when you look at what the New Testament describes as going on in tradition, you realize that Jesus never wrote anything.
他从未命令他们写任何东西。 He never commanded them to write anything.
现在，他在楼房里做什么，知道他的日子已经屈指可数？ Now, what is He doing in the upper room, knowing that His days are very, very few?
他正在建立新约；他正在成全旧约，在与父神和他所有弟兄姊妹更新约的过程中，他说 了那些令人难忘的话：「这杯是用我血所立的新约，是为你们流出来的，使罪得赦。」 He is instituting the New Covenant; He is fulfilling the Old, and in the process of renewing that covenant family with God the Father and all of His brothers and sisters, He says those memorable words: This is the cup of my blood, the blood of the New Covenant, the new and everlasting covenant, which will be poured out for many for the remission of sins.
他没有接着说，「你们要写这来纪念我。」 And He didn't go on to say, Write this in remembrance of me.
他没有接着说，「你们要读这，研读这，解释这，宣讲这。」 He didn't go on to say, Read this, study this, exegete, proclaim this.
尽管读圣经、解释、研读、宣讲圣经等都是好的， 但他所说的是：「这杯是用我血所立的新约。」 As good as it is to read the Bible, to exegete, to study, to proclaim it, and all of the rest, what He said is, This is the cup of my blood, the blood of the New Testament.
你们应当如此行，为的是记念我。 Do this in remembrance of me.
所以他传递一个圣事，甚至没有参考任何文件。 And so He is handing down a sacrament without even referencing any documents.
在楼房里的十二人中，有一半以上最终没有为我们称为新约的二十七卷书贡献一本。 Over half of the twelve in the upper room never ended up contributing a single book to the collection of 27 that we call the New Testament.
但不是因为他们好斗或任性，而是因为他们没有被命令去写，而是去做这事——做什么？ But not because they were belligerent or wayward, but because they weren't commanded to write but to do this—do what?
圣餐。 The Eucharist.
那是什么？ What is that?
新约。 The New Testament.
他们怎么能做到呢？ And how could they do it?
因为基督，大祭司，赋予他们能力，在那一夜任命了他们。 Because Christ, the High Priest, empowered them, ordained them that very night.
他设立了圣餐的圣事；他设立了圣职的圣事。 He instituted the one sacrament of the Eucharist; He instituted the other of Holy Orders.
所以我们有圣经记载的一个圣传，起源于新约诞生的那天晚上。 And so we have the biblical record of a tradition that originates in the very evening of the birth of the New Covenant.
有趣的是，当你读《神的道》，这梵二的文件时，你会看到耶稣不仅仅留下一个圣事。 What's so interesting is that when you read Dei Verbum, this Vatican II document, you see that Jesus didn't just leave behind a sacrament.
除非他留下更伟大的东西，否则他们无法如此行，为的是记念我。 They wouldn't have been able to do this in remembrance of me unless He had left behind something much greater.
那是什么？ And what was that?
圣灵。 The Holy Spirit.
所以，当你读约翰提供的告别辞时，你听到耶稣说一些听起来有些难以置信的话。 And so, as you read in the farewell discourse that John provides, you hear Jesus saying things that must have sounded somewhat unbelievable.
比如「我去是与你们有益的；我现在离开你们是更好的。」 Like it is to your advantage that I go to the Father; it is better that I leave you now.
我想如果你对十二门徒进行快速民意调查，他们会得出相反的结论。 I think if you had taken a quick straw poll of the twelve, they would have come back with a contrary verdict.
他们会说，不，你留下来更好。 They would have said, No, it's better for you to stay.
我们离开城镇可能更好，但你去死绝对不好。 It might be better for us to get out of town, but it's certainly not better for you to die.
然而，然而，他知道这是真的，我实实在在地告诉你们，我所做的事 ，信我的人也要做，并且要做比这更大的事，因为我往父那里去。 And yet, and yet, He knew that it was truly, truly, I say to you, He who believes in me will do the works that I do, and greater works than these will he do because I go to the Father.
我要求父，父就另外赐给你们一位保惠师，叫他永远 与你们同在，就是真理的圣灵，乃世人不能接受的。 And I will pray the Father, and He will give you another Counselor, another Paraclete, to be with you forever, even the Spirit of truth, whom the world cannot receive.
所以父差遣子是为赐给我们圣灵，但父差遣子去 死而复活，升天再来，因为圣灵是父和子的灵。 And so the Father sends the Son for the purpose of giving us the Spirit, but the Father sends the Son to die and rise and to ascend and return because the Spirit is the Spirit of the Father and the Son.
我还与你们同在的时候，已将这些话对你们说了。 These things I have spoken to you while I am still with you.
但如果你仔细阅读福音书，你会发现这些人可能都很真诚，但他们真诚地错了。 But if you read the Gospels carefully, you realize that these guys were probably all sincere, but they were sincerely off.
他们直到什么时候才明白？ They weren't getting it until when?
在他复活之后，在他差遣圣灵之后。 After He was resurrected, after He had sent the Holy Spirit.
所以他在约翰福音14:26中应许说：「但保惠师，就是父因我的名所要差来的 圣灵，他要将一切的事指教你们，并且要叫你们想起我对你们所说的一切话。」 And so He promised in John 14:26, But the Paraclete, the Counselor, the Holy Spirit, whom the Father will send in my name, He will teach you all things and bring to your remembrance all that I have said.
这里有个重要的词，记念，所以我们能如此行，为的是记 念，因为记念的灵被倾注，被赐下，正如耶稣所应许的。 There’s that important word, remembrance, so we can do this in remembrance because the Spirit of remembrance was poured out, was given, just as Jesus promised.
他继续说更多的话：「我将真情告诉你们，我去是与你 们有益的，我若不去，保惠师就不到你们这里来。」 And He goes on and on to say more things: I tell you the truth, it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you.
「我若去，就差他来。」 But if I go, I will send Him to you.
「他来了，就要叫世人为罪、为义、为审判，自己责备 自己。」他继续指出没有圣灵就不会发生的其他事情。 And when He comes, He will convict the world concerning sin, and He goes on to show all the other things that will not happen apart from the Holy Spirit.
「只等真理的圣灵来了，他要引导你们明白一切的真理。」 When the Holy Spirit comes, He will guide you into all the truth.
「因为他不是凭自己说的，乃是把他所听见的都说出来，并要把将来的事告诉你们。」 He will not speak on His own authority, but whatever He hears, He will speak, and He will declare to you the things that are to come.
这并不令人惊讶。 This isn't a big surprise.
如果他们注意旧约，他们会在先知书中发现这一点。 If they had been attentive to the Old Testament, they would have found this in the prophets.
在以赛亚书59:21，我们读到：「耶和华说：『至于我与他 们所立的约，乃是这样：我加给你的灵，传给你的话，必不离你 的口，也不离你后裔与你后裔之后裔的口，从今直到永远。』」 In Isaiah 59, verse 21, we read, This is my covenant with them, says the Lord: My Spirit which is upon you and my words which I have put in your mouth shall not depart out of your mouth or out of the mouth of your children or your children's children.
是什么使这成为可能？ What is it that makes this possible?
是神的灵，赐给我们的不仅是人类的生命——而是神 的生命，正如起初，在创世记第二章。神做了什么？ The Spirit of God, which gives us more than human life—it's divine life, as it was in the beginning, back in Genesis 2. What did God do?
他将生气吹在亚当鼻孔里，亚当就成了有灵的活人。 He breathed into Adam's nostrils the breath of life, and that's how he became a living being.
在希腊文七十士译本中，他将生气吹在亚当鼻孔里。 In the Greek, the Septuagint reading is that He breathed into Adam's nostrils the breath of life.
这是一个罕见的词；我们在约翰福音20:22找 到另一个地方：「他向他们吹一口气，说：什么？ It's a rare word; we find it one other place in John 20, verse 22: And He breathed on them and said, 'What?
你们受圣灵。 Receive the Holy Spirit.
你们赦免谁的罪，谁的罪就赦免了；你们留下谁的罪，谁的罪就留下了。』 He whose sins you forgive will be forgiven; he whose sins you retain will be retained.'
所以当我们谈论活的圣传时，我们不是像《屋顶上的提琴手 》中的特维耶那样，谈论那些被外人视为过时的古老事物。 And so when we speak of living tradition, we're not talking, like Tevye in Fiddler on the Roof, about these archaic, these old things that are seen by outsiders as old-fashioned that we cling to.
因为我们的圣传不仅仅是古老的；它是活的。 Because our tradition is not merely archaic; it's living.
它和第一世纪一样活泼，甚至更活泼，正因为它是神圣的 、活的、使徒的、属神的传统，可以一直追溯到圣灵。 It's just as alive, or more, than it was back in the first century, precisely because it's sacred, living, apostolic, and divine tradition that is traceable all the way back to the Holy Spirit.
这就是被重新发现的东西。 This is what has been rediscovered.
它尚未在教会内全面实施，但我希望它会。 It has not been fully implemented within the Church, but I hope it will be.
因为教会被称为什么？ Because what is the Church called?
基督的身体。 The Body of Christ.
但一个身体要活着需要什么？ But what does a body need to live?
灵魂。 A soul.
没有灵魂的身体叫什么？ What do you call a body without a soul?
尸体。 A corpse.
它开始发臭腐烂。 And it starts to stink and rot.
没有身体的灵魂叫什么？ What do you call a soul without a body?
幽灵。 A ghost.
你永远不知道它确切在哪里。 And you never know exactly where it is.
所以如果教会是基督的身体，是什么使它不成为尸体？ So if the Church is the Body of Christ, what keeps it from being a corpse?
是什么使它成为基督的身体？ What makes it the Corpus Christi, the Body of Christ?
身体需要灵魂才能活着。 A body needs a soul to be alive.
这就是为什么圣奥古斯丁、圣托马斯·阿奎那、保禄二 世、本笃和教理都说圣灵之于教会如同灵魂之于身体。 And this is why St. Augustine, St. Thomas Aquinas, John Paul II, Benedict, and the Catechism all say that the Holy Spirit is to the Church what the soul is to the body.
所以圣灵是圣传的原则、源头、泉源和我们拥抱并努力活出它的属神基础。 So the Holy Spirit is the principle of tradition, the source, the fountain, and the divine basis for why we embrace it and try to live it.
圣灵是圣传的源头，但不仅如此。 The Holy Spirit is the source of tradition, but it's even more than that.
因为当我们将圣传与圣灵认同时，这不仅仅是灵随意来去。 Because when we identify tradition with the Holy Spirit, it isn't just the Spirit coming and going wherever it wills.
你记得在约翰福音第三章，耶稣对尼哥底母谈到灵时说：「风随着意思吹」。 You remember in John 3, when Jesus was talking to Nicodemus about the Spirit: The Spirit blows where He wills.
但他接着说，现在在新约中，我们要从上头生，我们要从水和灵生。 But He goes on to say that now, in the New Covenant, we're going to be born from above; we're going to be born of water and Spirit.
因为圣灵赋予水生命的原则，不仅是受造的，而是非受造的，不仅是属地的，而是属天的。 Because the Holy Spirit invests water with a principle of life that is more than created but uncreated, more than earthly—it's heavenly.
它现在所赐的不是暂时的生命，而是永恒的生命。 It's not temporal but eternal life that it now imparts.
所以圣灵是圣传的源头，但圣传的工具是圣事。 And so the Holy Spirit is the source of tradition, but the instrument of tradition are the sacraments.
正如他说：「所以，你们要去，使万民作我的门徒，奉父、子、 圣灵的名给他们施洗。我就常与你们同在，直到世界的末了。」 As He said, Go, baptize all in the name of the Father, Son, and the Holy Spirit, for lo, I am with you always to the end of the age.
他如何与我们同在？ How is He with us?
在圣灵里。 In the Holy Spirit.
我们做什么？ What do we do?
因为灵，我们施行洗礼。 Because of the Spirit, we baptize.
我们还做什么？ What else do we do?
我们如此行，为的是记念他——这圣餐。 We do this in remembrance of Him—this Eucharist.
这也是基督如何与我们同在，启示如何保持神的同在，他 自己永恒的同在，在那里他为我们的救恩说话和行动。 And that's also how Christ is with us, how revelation remains God's presence, His own abiding presence, where He is speaking and acting for our salvation.
除了圣灵通过圣事工作之外，还有另一个原则：那就是使徒圣传。 There's another principle besides the Holy Spirit working through the sacraments: it is apostolic tradition.
事实上，当你研究这个问题时，我有几段当时的拉辛格枢机和现在的本笃教宗的不同引述。 In fact, when you go into a study of this, I have several different quotes from then-Cardinal Ratzinger, as well as now-Pope Benedict.
他说，我引用，「事实上，继承等于圣传。」 He says, and I quote, In fact, succession is equal to tradition.
很明显，使徒圣传和使徒继承互相定义。 It becomes apparent that apostolic tradition and apostolic succession define each other.
继承是圣传的形式，圣传是继承的内容。 Succession is the form of tradition, and tradition is the content of succession.
所以正是耶稣向他们吹气，说「你们受圣灵」，然后在使徒 行传第一章，当犹大吊死自己时，彼得决定十一人做什么？ So it's precisely by Jesus breathing on them, saying, Receive the Holy Spirit, and then when Judas hung himself in Acts 1, what does Peter decide for the eleven to do?
他们替换犹大：「愿别人得他的职分。」 They replace Judas: Let another man take his office.
在希腊文中，职分一词是episkope，我们从中得到主教职位，主教。 In Greek, the word for office is episkope, from where we get the episcopate, the bishop.
《钦定本》甚至翻译为：「愿别人得他的主教职分。」 The King James even renders it, Let his bishopric another man take.
如果犹大留下一个席位，一个episkope，一个需要用继任者替换的主教职分— —我的意思是，在所有你不想替换的空缺中，他们却这样做了，他们选择了马提亚。 If Judas leaves behind a seat, an episkope, a bishopric that needs to be replaced with a successor—I mean, of all the vacancies that you would not want to replace, and yet they do, and they choose Matthias.
你从使徒行传的第一章看到，使徒继承是如何被普遍承认和维护的。 You see from the opening chapter of the Book of Acts how apostolic succession was universally recognized and maintained.
为什么？ Why?
因为通过按手，保罗提醒提摩太，这就是你如何领受我希望你重新挑旺的恩赐。 Because through the laying on of hands, Paul reminds Timothy that’s how you receive the gift that I want you to rekindle.
所以在整个圣经中，我们看到圣传追溯到圣灵通过构成礼仪的圣事工作，最初由使徒 们管理，然后是他们的继承者——所有与罗马主教、彼得的继承者联合的主教们。 So throughout the Scriptures, we have tradition being traced back to the Holy Spirit working through the sacraments that constitute the liturgy, that is administered by the apostles originally and then their successors—all the bishops in union with the Bishop of Rome, the successor to Peter.
它是一个活的有机体；它是一个生命的动态原则，不仅是 人性的，而且是神性的，不仅是属地的，而且是属天的。 It’s a living organism; it’s a dynamic principle of life that is not merely human but divine, not just earthly but heavenly.
这就是为什么当耶稣预备这些门徒时，他说什么？ And this is why when Jesus is preparing these disciples, what does He say?
不仅是「我就常与你们同在，直到世界的末了」，而且是「 听从你们的，就是听从我；弃绝你们的，就是弃绝我」。 Not just, I am with you always to the close of the age, but He who hears you hears me, and he who rejects you rejects me.
注意，他没有说「读你们的」。 Notice He didn't say, He who reads you.
同样，我们不想以任何方式贬低或贬值圣经，但我们 可以看到，道主要不是在文字中；道是成了肉身。 And again, we don't want to discount or devalue Scripture in any way, but we can see that the Word is not primarily in print; the Word is enfleshed.
道成了肉身住在我们中间，那道是活的，在说话，在做事 ，使徒们然后转过来生活、说话、做事——有时写下来。 The Word is made flesh to dwell among us, and that Word is living and speaking and doing things that the apostles then turn around and live and speak and do—and sometimes write.
但在一个家庭中，更多的是感悟而非教授。 But in a family, more is caught than taught.
在教会中，我们领受那被传递的生命——也就是被圣传 的生命——正是在圣灵的工作中和通过圣灵的工作。 In the Church, we receive that life which is transmitted—that is, traditioned—precisely in and through the work of the Holy Spirit.
所以我们有这么多经文。 So we have so many passages.
我刚抬头看了看时间；我们只剩五分钟了，我得 按快进按钮，因为我想和你们分享一个对话。 I just looked up and I saw the time; we only have five minutes left, and I have to press the fast-forward button here because I wanted to share with you a conversation.
我每周都和这个人谈话，我并不真的认为我会看到她皈依，但我仍然祈祷。 I'm talking every week to this one person, and I don't really think that I'm going to see her convert, but I still pray.
是我84岁的妈妈；我爱她。 It's my mom, 84; I love her.
当我从长老会转到公教会时，她从长老会转到浸信会。 When I moved from Presbyterian to Catholic, she moved from Presbyterian to Baptist.
我们仍然互相交谈；我们彼此相爱，但我们尽量避免争论——至少她是这样。 We still talk to each other; we love each other, but we try to avoid controversy—at least she does.
我们多次进行过一次谈话，因为我想要；她不想。但有一次，她正好陷入其中。 We've had one conversation many times because I wanted it; she didn't. But one time, she stepped right into it.
我确信是偶然的，她一直在看EWTN，因为那是她的儿子，你知道。 By accident, I'm sure, she had been watching EWTN, which she does because it's her son, you know.
她说：「我为你感到骄傲，即使我认为你错了。」 And she says, I'm proud of you, even if I think you're wrong.
她说：「你知道，你能承认你可能错了吗？」 And she said, You know, can you admit that you might be wrong?
我说：「妈妈，我当然承认我可能错了，我会犯错。」 I said, Mom, of course I admit that I might be wrong, that I err.
你知道，我曾经是新教徒。 You know, I was once a Protestant.
我必须承认我可能错了，因为我曾经错过。」 I have to admit that I might be wrong because I once was.
「那不是我的意思」，她说，「你知道，你谈论的都是圣衣和玫 瑰经，但更多的是圣事、圣餐、主教、祭司、圣徒和马利亚。」 That's not what I meant, and she's like, You know, you were talking all about scapulars and rosaries, but even more about sacraments and the Eucharist and bishops and priests and the saints and Mary.
她说：「你就不能承认你可能错了吗？」 She's like, 'Can't you admit you might be wrong?'
我说：「嗯，你知道，假设我可以对你说我可能错了，但你知道，如果我错 了，我在审判日来到神面前，我必须交代为什么我相信圣餐、洗礼、教宗、 所有主教和祭司，以及圣徒的祈祷和天使的力量，他们帮助和保护我们，我 基本上会说：『神啊，你知道，很明显我把太多的功劳归于圣灵了。』」 And I'm like, Well, you know, hypothetically, I can say to you that I might be wrong, but you know, if I am and I come before God on Judgment Day and I have to give an account as to why I believed in the Eucharist and in baptism and in the Pope and all the bishops and the priests and the power of the prayer of the saints and the angels who assist and protect us, I'm going to basically say, 'God, you know, evidently I was giving the Holy Spirit too much credit.'
她只是笑了，「哦，那很聪明。」 And she just laughed, Oh, that's clever.
我说：「嗯，谢谢，我也这么认为。」 I'm like, Well, thank you; I thought it was too.
「但这不仅仅是一些巧妙的修辞手段，妈妈。」 But it's not just some clever rhetorical ploy, Mom.
「这确实是我们作为公教徒为什么相信我们对马利亚、教宗、圣徒和圣事的信仰，特 别是圣餐和其他一切的原因，因为我们将其追溯到圣灵永恒的同在和全能的爱。」 It really is the reason why we as Catholics believe what we believe about Mary and the Pope and the saints and the sacraments, especially the Holy Eucharist and all the rest, because we trace it back to the abiding presence and the omnipotent love of the Holy Spirit.
我说：「妈妈，我们可能可以一起说：『我信圣 灵』，既然我们共享使徒信经，还有什么呢？」 I said, Mom, we could probably say together, 'I believe in the Holy Spirit,' and since we share the Apostles' Creed, what else?
「我信圣而公之教会，我信圣徒共融，我信罪得赦免 ——所有这些都可以追溯到我们对圣灵的信仰。」 I believe in the Holy Catholic Church, the communion of saints, the forgiveness of sins—all of that is traceable back to our believing in the Holy Spirit.
「在尼西亚信经中，我信圣灵，这就是为什么我信一个圣而公的使徒教会，因为只 有圣灵能解释我们合一这超自然的现象——不仅是地球上最大和最古老的宗派。」 And in the Nicene Creed, I believe in the Holy Spirit, and that's why I believe in one holy, Catholic, and apostolic Church, because the Holy Spirit alone can explain this divine phenomenon that we are one—not just the biggest and the oldest denomination on the planet.
「我们就是！」 We are that!
「我是说，仅仅是社会学家，但我们不仅仅是在 谈论一个遍及全球、跨越时代的国际教会。」 I mean, just the sociologists, but we're not just talking about an international Church that reaches around the world and down through the ages.
「我们谈论的是一个从地上延伸到天上的家庭。」 We're talking about a family that stretches all the way from earth to heaven.
「有两个教会：一个在上面，一个在下面。」 There are two churches: one up there and one down here.
「只有一个教会，它从圣父通过圣子由圣灵而来。」 There's one Church, and it originates from the Father through the Son by the Holy Spirit.
「我们不仅是被赦免的罪人，而且是儿女、弟兄姊妹——不仅与我们在长 椅上看到的成员，还有我们看不见的成员：围绕我们的天使和圣徒。」 We are made not just forgiven sinners but sons and daughters, brothers and sisters—not just with those members that we see down the pew but the members we can't even see: the angels and saints who surround us.
我们是合一的，我们是圣洁的，因为神是圣洁的。 We are one, and we are holy because God is holy.
圣徒是圣洁的；他们在荣耀中。 The saints are holy; they're in glory.
我们在恩典中。 We're in grace.
他们已作为得胜的教会到达；我们仍在作为奋斗的教会，作为地上的朝圣教会被证明。 They've arrived as the Church triumphant; we're still being proven as the Church militant, as the pilgrim Church on earth.
我们是一个圣而公的使徒教会。 We're one, holy, Catholic, and apostolic.
所以，如果我在相信马利亚、教宗、圣徒、圣事和所有这些 其他事情上错了，那真是因为我们相信圣灵能胜任这任务。 And so if I am wrong in believing in Mary and the Pope and the saints and the sacraments and all of these other things, it really is because we believe that the Holy Spirit is up to the task.
我们相信圣父差遣圣子是为赐给我们圣灵，使神能养育一个家庭，使圣子成为 这延伸到地上的天国的君王，并使我们一起形成圣灵的殿，自己也成为圣徒。 We believe that God the Father sent the Son for the purpose of giving us the Holy Spirit so that God could father a family, so that the Son would be the King of this Kingdom of Heaven that stretches to earth, and together we might form the temple of the Holy Spirit and be made saints ourselves.
这就是我们是谁；这就是我们所做的；这就是我们为什么相信我们所信的。 This is who we are; this is what we do; this is why we believe what we believe.
但如果没有圣传，这是不可能的，如果没有圣灵，就没有圣传。 But it wouldn't be possible apart from tradition, and there wouldn't be tradition apart from the Holy Spirit.
当你从教会的心读圣经时，你会发现这点，当你读圣经时，它引导你进入教会的心。 This is what you find when you read the Bible from the heart of the Church, and when you read the Bible, it leads you into the heart of the Church.
奉父、子、圣灵的名。 In the name of the Father, and of the Son, and of the Holy Spirit.