让我先为理性在与信仰对话时说几句，因为信仰正是把我们与那实体相连的真理。 Let me say a word in defense of reason in dialogue with faith because faith is that truth that unites us to that substance.
然而，理性若要充分发挥潜能，就需要信仰所启示的广阔视野 和其中蕴含的真理，而且不只是任何信仰，而是公教信仰。 But reason, in order to realize its full potential, needs the horizons revealed by and truth contained in the faith, and not just any faith, but the Catholic faith.
非常感谢各位前来！ Thank you very much for coming!
今天大家的出席人数相当可观。 We have a nice turnout here.
我希望各位都享受这场会议；我自己也收获良多，并且有机会和在座的各位见面。 I hope everyone is enjoying the conference; I know I certainly am getting a lot out of it and having the opportunity to meet you good folks.
我每周花七十五个小时躲在我的「洞穴」里为圣经 做注释，其余时间就和我的九个孩子一起玩耍。 I spend seventy-five hours a week squirreled away in my cave working on annotations for the Bible and the hours beyond that playing with my nine children.
因此见到大家真是好，我很高兴各位在这里。 So it’s good to see you all, and I’m glad that you’re here.
我就像圣耶柔米那样隐居在洞中；这样一来，看上去是我比较显得好，不是他。 I’m in a cave like St. Jerome; that makes me look good, not him.
不过今天下午的工作坊题为「一、圣、公、使徒：以弗所书中的教会四个标记」。 But this afternoon's workshop is entitled One Holy, Catholic, and Apostolic: The Four Marks of the Church in Ephesians.
每个主日，你我都会诵读尼西亚信经，宣认我们的信仰 ，其中包括我们相信「一、圣、公、使徒」的教会。 Every Sunday, you and I profess our faith by reciting the Nicene Creed, in which we say, as an article of faith, that we believe in one holy, Catholic, and apostolic Church.
尼西亚信经，你们知道，可以追溯到第一次大公会议的那一年——谁知道呢？—— The Nicene Creed, as you know, goes back to the first ecumenical council in the year—who knows when?—the
尼西亚会议：325年，它最后的定稿是在第二次大公会议，也就是君士坦丁堡第一次会 议，时间是381年。所以在第四世纪时，尼西亚信经就确立了。从那时起一直到现在， 教会一直承认自己具有这四项奇妙的特质，并将它们视为默想、欣赏和省思的对象。 Nicene: 325, and its final form dates to the second ecumenical council, the Council of Constantinople I, which is the date 381. So the Nicene Creed in the fourth century—ever since the fourth century, the Church has acknowledged these four amazing properties about herself, and they become objects of reflection and appreciation and contemplation.
所以，当教会从某种角度审视自身时，她看见自己内含从基督直接而来的四重奥秘。 So that when the Church, in a sense, views herself, she sees a four-fold mystery within herself that derives directly from Christ.
昨晚我在宣传时提到，尼西亚信经可以追溯到第四世纪，所以教会 用这样的方式来形容自身、默想自身，至今已有千余年的历史。 Now, I mentioned last evening in my commercial that the Nicene Creed goes back to the fourth century, so the Church has been describing itself and meditating upon itself in these ways for more than a millennium now.
事实上，神学学者会告诉我们，教会的这四个标记，作为关于教会的具体领受，实 际上可以追溯到主后第二世纪，也就是安提阿的圣依纳爵所写的那七封书信中。 Actually, scholars of theology will tell us that the four marks of the Church, as something that is concretely perceived about the Church, actually go back to the second century A.D. in the seven letters of St. Ignatius of Antioch.
安提阿的圣依纳爵是公元一世纪末、二世纪初时叙利亚的一位主教。 St. Ignatius of Antioch was a bishop in Syria in the late first century, early second century.
据传统说法，他是圣彼得的继任者，而安提阿教会主张圣彼得就 是他们的第一任主教，这是在彼得前往罗马帝国首都之前的事。 Tradition has it that he was actually appointed in his post as the successor of St. Peter, who the Church of Antioch claims to be its first bishop, this would be before Peter made his way to the imperial capital of Rome.
我们并不确切知道他在何种情形下被捕，也不清楚他被捕的具体原 因。但当他在兵丁押解之下被带往罗马时——极有可能是要在角斗 场被猛兽撕裂——我们对于他最终殉道的细节依然不甚明了。 We’re not really sure under what circumstances he was arrested or the reason why he was arrested, but while he was under military escort being taken to Rome—most likely to be thrown to the lions in the Colosseum—we're actually not quite sure about all the circumstances that surrounded the final moment when he wore the martyr's crown.
但在前往罗马的路上，他写了七封极为著名的书信，其中一封给圣 坡旅甲，一封给罗马教会，还有几封写给小亚细亚的各个教会。 But on his way, he wrote seven very famous epistles, one of them to St. Polycarp, one of them to the Church of Rome, and the other ones to various churches in Asia Minor.
在神学界公认，教会的这四个标记在他的书信里并没有以精确的顺序出现，但在 依纳爵自身的教会论当中却清楚可见，尤其是教会的合一以及教会的大公性。 It’s widely recognized in theology that the four marks of the Church are not articulated in that precise order, but they’re clearly present in Ignatius’ own teaching on the Church, especially the oneness of the Church and the catholicity of the Church.
安提阿的依纳爵这些书信大约写于107年——这是个大致日 期，也就是107年。所以那正处于使徒时代之后不久的时期 ，紧接在使徒去世之后，而他就这样以四个层面来谈论教会。 Ignatius of Antioch's letters date to about 107—that's an approximate date, 107. So we’re in a sub-apostolic age, right after the death of the apostles, and he’s speaking of the Church in this four-fold way.
现在我想提出一个愚见，就是说，教会的这四个标记甚至可以追溯得更远。 Now I would like to offer a humble suggestion, and that is that the four marks of the Church actually go back even further.
它们可以追溯到新约本身蒙默示的著作，尤其是圣保罗写给以弗所人的书信。 They go back to the inspired writings of the New Testament itself; in particular, they go back to St. Paul’s Epistle to the Ephesians.
诚然，说保罗已经将这项教义完全阐明并不恰当，但至少以种子的形式，他所呈 现的，就是教会是一、圣、公、使徒的观念，深深根植于他对教会的教导之中。 It certainly would not be fair to say that Paul articulates this doctrine in a fully developed way, but in seed form at least, the idea that the Church is one, holy, catholic, and apostolic is something that is rooted in Paul’s teaching on the Church.
这并不令人意外，因为以弗所书堪称教会之书信。 That should not surprise us because Ephesians is the Epistle of the Church.
它是保罗亲自带领我们游历基督奥秘的一封书信，而这奥秘不仅仅是耶 稣本人，也包括祂借圣事延伸的奥秘身体，也就是你我所称的教会。 It is Paul’s personal guided tour through the mystery of Christ, the mystery being not only Jesus himself but the extension of himself in the sacramental mystical body that you and I call the Church.
在我们深入探讨之前，让我们祈求神赐给我们从上而来的启迪与鼓 励，好让我们的研读得以提升，也帮助我们真正领受这些真理。 Before we dive into this, let’s ask God for some insight and some encouragement from on high, and he would elevate our study and help us to make these truths our own.
因圣父、圣子、圣灵之名。 In the name of the Father, and of the Son, and of the Holy Spirit.
阿们。 Amen.
天上的主我们的神，我们向你献上感恩，献上赞美，献上敬拜。 Lord God in heaven, we give you our thanks, we give you our praise, we give you our worship.
我们在你面前屈膝低头，俯伏灵魂，宣告你是我 们的主，我们的救赎者，以及使我们成圣者。 We bend the knee of our hearts before you; we bow our souls in your presence and confess you as our Lord, our Redeemer, and our Sanctifier.
从高天赐下亮光，开启我们心灵的眼睛。 Send us light from on high to open the eyes of our hearts.
帮助我们看见、珍惜并爱护这伟大的肢体，这你的 新娘，就是教会，我们身在其中，却不配在其中。 Help us to see, appreciate, and love this great body, this bride of yours, that is the Church, of which we are a part and of which we are not worthy to be a part of.
藉着你的恩典，你已将我们提升到神的家庭之中。 By your grace, you have elevated us to the family of God.
因此我们感谢你倾注在我们身上的诸多祝福，领我们走到 此刻，引领我们、牧养我们，一直到你怀中永远的生命。 And so we thank you for the many blessings that you have poured out upon us, bringing us to this point in our life, leading us, shepherding us on to eternal life in your embrace forever.
我们祈求圣亚希姆与圣亚纳的代求，并求马利亚，我们的母亲，为我们转求。 We ask the intercession of St. Joachim and Anna and the intercession of Mary, our Mother.
Ave Maria, gratia plena, Dominus tecum. Ave Maria, gratia plena, Dominus tecum.
Benedicta tu in mulieribus, et Bene dictus fructus ventris tui, Jesus. Benedicta tu in mulieribus, et Benedictus fructus ventris tui, Jesus.
Santa Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Santa Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae.
阿们。 Amen.
因圣父、圣子、圣灵之名。 In the name of the Father, and the Son, and the Holy Spirit.
阿们。 Amen.
好的，接下来大约五十分钟的时间里，我的计划是先对教会的四个 标记做一个总览——它们的一般特点和性质——然后我们再逐一审 视这四个标记，如我所说的，对它们都做一些教理上的回顾。 Okay, my plan for the next fifty minutes or so is to give a brief overview of the four marks of the Church in general—their general characteristics and properties—and then we want to transition and look at each one of the four marks individually and do, as I say, a little catechetical review on each of the four.
当教会宣称自己是一、圣、公、使徒时，究竟意味着什么呢？ What does the Church mean when she says that she’s one, or holy, or catholic, or apostolic?
随后我们会在《以弗所书》的不同段落停留，我想我们会看到保罗也传达 了这样一种愿景，至少以某种初步且概要的方式展现出教会的四个标记。 Then we’re going to drop our anchor in the Book of Ephesians at various points, and I think we will see that Paul shares this vision, at least in a provisional and sort of outlined way, the four marks of the Church.
那么，标记究竟是什么呢？ What are marks?
这个词本身又意味着什么？ What does the word itself mean?
教会的四个标记，是教会本质的重要特征，从某种 意义上说，它们是教会区别于其他的主要标识。 The four marks of the Church are those essential features of the Church which, in a sense, serve as distinguishing characteristics.
它们是教会真实性的记号。 They are signs of her authenticity.
有时我喜欢把教会的四个标记比作基督新娘的指纹——基督新娘的指纹。 I sometimes like to think of the four marks of the Church as being the fingerprints of the Bride of Christ—the fingerprints of the Bride of Christ.
它们构成了教会源自神的证明，也证明了她所承担的来自神的使命。 They constitute the evidence of her divine origin and the evidence of her divine mission.
事实上，我们一开始就要明白：教会并不仅仅是一个人类社群。 In fact, that’s something that we need to wrap our minds around right from the start: the Church is not reducible to a human society.
它并不是能够用社会学范畴彻底解释的事物。 It’s not something that could be exhaustively explained in sociological categories.
教会在本质上乃是一个超自然的奥秘。 The Church is essentially a supernatural mystery.
若它不是超自然的奥秘，就不可能列入信经；我们也不会 以超自然的信心宣认「我信」一、圣、公、使徒的教会。 If it were not a supernatural mystery, it wouldn’t be part of a creed; we wouldn’t say that we— you know, credo, I believe—with supernatural faith in one holy, catholic, and apostolic Church.
教会是一个超自然的奥秘。 The Church is a supernatural mystery.
其实，我们还可以更进一步说：这是一个关乎道成肉身的奥秘。 In fact, we can go one step farther: it is an incarnational mystery.
正如我们所知，道成肉身就是神与人联合的大事——祂取了我们的本性，与你我同在。 The incarnation, as we know, is the great event in which God united Himself with humanity— with you and me— by taking upon our nature.
教会是基督的身体，因此教会乃是基督的奥迹延伸。 The Church is the Body of Christ, so the Church is a sacramental extension of Christ.
因此，凡是基督所有的特质，也必然在教会中体现。 Therefore, what is true of Christ must also be true of the Church.
我们理所当然地期望看到，在永生神子取了人性时所显出的印记 和形象，也同样地存在于神子成为人的身体上，也就是教会。 You would expect it to be true of the Church that the same imprint and image that you see in the Son of God become man will be in the body of the Son of God become man.
所以教会就像耶稣本身一样，完全具有人性，却不止于人性。 So the Church, like Jesus Himself, is fully human, but it's not merely human.
在基督的身体与新娘之中，蕴含着来自神的奥秘。 There’s something divine about the Body and Bride of Christ.
事实上，每当我们像圣保罗在他的书信里多次所说的那 样，宣称教会是基督的身体时，就至少暗示了两件事。 In fact, when you say, as St. Paul says so many times in his epistles, that the Church is the Body of Christ, he's at least implying two things.
他暗示说，像任何身体一样，它有外在层面，可经验的一面— —能与我们的感官接触，我们可以看见、观察、研究和思考。 He’s implying that, like anybody, it has an exterior dimension, an empirical side—something that encounters our senses, something that we can see, observe, study, and contemplate.
它具有这样的外在层次；这是教会的有形层面，可以 在你我身上，以及她的组织合一与其他方面看得见。 It has this outer dimension; that’s the bodily dimension of the Church that is visible in you and me and in her organized unity and various things that we’re going to look at here.
但教会也有那隐藏于内在的层面，是吗？ But it also has that hidden interior dimension, right?
教会是出于天上的；神的荣光以隐藏而遮蔽的方 式住在教会内部，就如同祂住在神子里面那样。 The Church is born of heaven; the glory of God resides within her in a hidden and veiled way, just as it did in the Son of God.
当然，这二者是不同的奥秘；它们并非完全相同， 但它们回应或折射出耶稣本身这一更伟大的奥秘。 Of course, there are two different mysteries; it’s not one and the same thing, but it’s an echo or a reflection of the greater mystery of who Jesus Himself is.
祂完全具有人性，但并不止于人性；祂也有来自神的本质。 He’s fully human, but not merely human; He is divine.
当教会敬拜她的主，且照祂的要求而行时，那来自神 的本质便开始显现，或从教会的缝隙中闪现出来。 That divinity begins to show forth or peek through the cracks of the Church when she’s worshiping her Lord and living according to His demands.
说教会是个可经验、可见的身体，其实是包含两方面的含义； 而这也可以视为一个总论，适用于教会四个标记的共同特质。 To say that the Church is a body that is empirical or is visible is to say two things, and these would be, in a sense, two general characteristics that are true of all four of the marks of the Church.
其一是它们是可感知的。 One is that they are perceptible.
神的奥秘在教会中以这四种方式得到具体呈现；它是可感的，这意味 教会的合一、使徒性、大公性与圣洁，都在历史上具体展现出来。 The mystery of God comes to a concrete expression in the Church in these four ways; it’s perceptual, meaning there are historical manifestations of the Church's oneness, historical manifestations of the Church's apostolicity, catholicity, and sanctity.
事实上，十九世纪末的第一次梵蒂冈大公会议表明，教会 的一些特质，像合一和大公性，的确可以作为可信理由。 As a matter of fact, the First Vatican Council, at the end of the 19th century, said that certain properties of the Church, such as her unity and catholicity, could actually serve as motives of credibility.
可信理由！ Motives of credibility!
换句话说，若要明白教会全部的奥秘，的确需要超自然的信心；但就算是撇开信仰 ，仅用理性来观看、观察教会，也能看出其中有不少内容并非人力所能彻底解释。 In other words, to perceive the full mystery of the Church, you need to have supernatural faith, but even reason apart from faith, looking on and observing the Church, is able to see something about the Church that is not fully explained by human means.
它无法被科学地彻底解析，至少无法洞悉它的核心。 It can't be scientifically explained, at least not to the inner core.
当理性考察教会的四个标记——这些标记在历史和其他方面都能 加以验证时，理性并不会被迫产生信仰；它不会被强制去相信。 When reason observes the four marks of the Church, which can be verified historically and otherwise, it is not compelled to enact a faith; it’s not forced to believe.
但那向我们表明，信仰本身是理性所能认可的行为，因为神已留下 教会源自神、使命源自神的种种证据，并将之传播给世人看见。 But it shows us that faith—reason tells us that faith is itself a reasonable act because God has left evidence of the divine origin of the Church and the divine mission of the Church and broadcast it for the world to see.
因此，信仰是合理的行为，因为教会的这四个标记构成了这样的可信依据。 So faith is a reasonable act because the four marks of the Church constitute this motive of credibility.
它并不迫使人相信，却足以证明我们的信仰并非无理可依。 It doesn’t force belief, but it shows that our belief is not irrational.
这就是我所说的第一个特色：它们是可感知的。 That’s basically what I mean when I say that the first characteristic is that they’re perceptible.
它们向理性开放，但理性并不能穷尽那全部的奥秘。 They are open to investigation by reason, but reason doesn’t penetrate the whole mystery.
教会的这四个标记不仅可感知，而且是永恒长存的。 The four marks together are perceptible; they are also permanent.
换言之，教会的合一、圣洁、大公性和使徒性，是构成教会身份本身的关键要素。 In other words, the unity, sanctity, catholicity, and apostolicity of the Church are constitutive of the Church’s very identity.
如果你看一个房子，不会只看它的百叶窗或窗饰；这些都不是构成房屋自身结构的要件。 If you look at a house, it’s not the shutters or the window dressings; it’s not something exterior that’s not constitutive of the structure itself.
教会的四个标记更像是它的地板梁柱、墙体立柱和内部线路。 The four marks of the Church would be more like the floor joists, the wall studs, and the wiring.
这些标记本身就嵌入了教会的本质结构。 It’s something that’s built into the very structure of what the Church is.
你无法拿走其中任何一部分；就像把正方形拿掉任何一条边，它就不再是正方形。 You can’t take any part away; take any side away from a square and it ceases to be a square.
若将教会的四个标记中任意一个拿走，就不再是基督的唯一真教会了。 Take any one of the four marks away from the Church, and it ceases to be the one true Church of Christ.
因此，它们是不可或缺的、结构性的，并且是长久不变的。 So they’re integral, they’re structural, they’re permanent.
整体而言，教会的四个标记是可感知的；我们能够 观察，别人也能够根据所见来考察教会及其宣称。 In general, the four marks are perceptible; we can observe them, and others can look on and investigate the Church and its claims based on what they see.
另一方面，它们又是永久性的；它们构成了教会的身份。 On the other side, they’re permanent; they’re constitutive of the Church.
在当今时代，这是至关重要的，因为如今有超过——我相当确定已逾三万 的基督教派在宣称自己拥有耶稣基督的福音，并自称为神的唯一真教会。 This is absolutely critical in our day and age because there are more than—I'm pretty sure it’s in excess of 30,000 Christian bodies laying claim to the Gospel of Jesus Christ, claiming to be the one true Church of God.
那么，为什么这些教派会想要做这样的主张呢？ Now, why would any one of these churches want to lay claim to that?
因为耶稣自己在《约翰福音》第十章描述教会时 说过，「将会有一个羊群，也会有一位牧人」。 Because Jesus Himself said in the Gospel of John, chapter 10, that when He’s describing the Church, He said there will be one flock and there will be one shepherd.
耶稣并没有建立多个教会；祂只建立了一个教会。 Jesus did not found multiple churches; Jesus founded one Church.
如今，在可见的罗马公教会之外，同样也能看见那唯 一真教会的一些元素——她的真理、她的圣洁等等。 Now there are elements of the one true Church—of her truth and her sanctity and so forth—beyond the visible confines of the Roman Catholic Church.
我们明白也许可以在问答时间探讨这问题；但根据我们教会 的教导，基督的唯一真教会是在罗马公教会之内存在的。 We know that we can maybe talk about that in the question-and-answer period, but the one true Church of Christ, according to the teaching of our Church, subsists in the Roman Catholic Church.
你或许能伪造一张五十美元钞票，却无法通过建立一个拥有这四项关键 属性的教会来伪造神的工作，这四个属性正是我们所称的四个标记。 You can counterfeit, then, say, a $50 bill, but you cannot counterfeit the work of God by founding a Church that has these four essential constitutive properties that we are calling the four marks.
让我们现在转向另一个层面；这正是教会四个标记的目的— —它们见证教会来自神的身份——这就是它们存在的理由。 Let’s transition now; that’s the purpose of the four marks—they authenticate the Church’s divine identity—that’s their purpose.
那这些属性本身又是什么呢？ What are the properties themselves?
第一：教会相信并宣认，教会是一。 Number one: the Church believes and the Church confesses that the Church is one.
这也被称为合一的标记。 This is otherwise known as the mark of unity.
说教会是一，意味着什么呢？ What does it mean to say that the Church is one?
至少意味着三件事情。 Well, it means at least three things.
其实，我们可以花数小时之久来讨论这四个标记，探究每一个 标记对教会身份的所有深远含义，逐一细算它们的「指纹」。 We could go on for hours talking about the four marks and unpacking the full implications of each one of these signs of her identity, each fingerprint in all of its details.
然而，我将在这里给每一个标记各列出三点要素。 But I’m going to define myself to three with each one of the marks.
所以说，教会是一，至少涉及三项内涵：她有同一个 奠基者，她是一个家庭，并且她谨守同一个信仰。 So the teaching that the Church is one means at least three things: it means she has one founder, it means she is one family, and it means she professes one faith.
我以前有位教授告诉我，应当尽量避免令人头疼的「字母押 头」，但我个人觉得它挺有用，希望不会让各位觉得不适。 I had a professor one time who told me that you should always avoid annoying alliteration, but I find it helpful, so I hope that it doesn’t throw you off too much.
那么第一点：教会是一，因为她只有一个奠基者。 So the first point: the Church is one because she has one founder.
这是我们显然都知道的，却也常常一带而过，尤其当我们在信经中如此明确地宣称它时。 This is something that we obviously know, but it’s easy to breeze over, especially when we cite it so explicitly in the Creed.
尼西亚信经的第一句就是：「我信独一的神」。 The very first line of the Nicene Creed is I believe in one God.
你我可能很轻易就认为理所当然，但这种想法在第 四世纪并不那么普遍，当时人们崇拜众多神祇。 You and I can easily take that for granted, but it wasn’t so easy to take for granted in the 4th century when you had pantheons of gods being worshipped.
如今，我们也有自己的一些「神」——也许是气候或其他的什么。 Now, we have our own gods today to be sure—whether it’s the climate or whatever.
当然，可以说我们如今也生活在一个多神崇拜的文化中。 It’s certainly true to say that we live in a polytheistic culture.
然而，我们必须认识到教会之所以来自同一个奠基者，是因为她只相信独一的神。 But it’s important to appreciate the fact that the Church comes from one founder because she only believes in one God.
在古代世界，人们供奉许多神明，因此有许多不同的崇拜形式和群体：太 阳神、月亮神、天空之神、星辰之神，以及各种宇宙大能，层出不穷。 In the ancient world, there were multiple gods, and therefore there were multiple cults and multiple communities that gathered for worship for each of these gods of the sun, the moon, the sky, the stars, various cosmic forces, and so forth.
然而教会始终相信只能有一位真神。 The Church has always believed that there can only be one God.
实际上，我们也知道基督教是承袭这传统自古以色列。 In fact, we know that this is something that Christianity inherited from ancient Israel.
古以色列并没有一个与尼西亚信经完全相同的信经，那种能在简要范围内综合教会信仰、成 为教理教导的平台与根基的信经；但若我们可以这么称呼的话，古以色列也有基本的信条。 Ancient Israel did not have a creed quite like the Nicene Creed, which is a synthesis of what the Church believes in short compass and becomes a platform and foundation for catechetical teaching, but she did have one essential creed, if we can call it that.
在《申命记》第六章里，它被称之为「示玛」。 Back in Deuteronomy 6, it’s called the Shema.
有人知道那是什么吗？ Does anybody know what that is?
「示玛」出自《申命记》第六章第四到第五节：「Shema Yisrae l, Adonai Eloheinu, Adonai Echad。」 The Shema, Deuteronomy 6, verses 4-5: “Shema Yisrael, Adonai Eloheinu, Adonai Echad.”
「以色列啊，你要听：主你的神是独一的主。」 Hear, O Israel: The Lord your God, the Lord is one.
这是圣经神学中至关重要的教导，可追溯至古代以色列。 That is the most essential teaching of biblical theology, and it goes all the way back to ancient Israel.
这也是区分单一真神的子民与其他各族的核心：她相 信独一的神，并从这独一的神汲取生命及生活方式。 This is what distinguishes the one people of God from all other peoples: it’s her belief in one God and that she derives her life and her way of living from one God.
好了，所以信独一的神就蕴含了同一个神的子民这一事实。 Okay, so believing in one God has the implication that there is one people of God.
在万有之上只有一位圣父，因此必定只有一个承认这位圣父的家庭。 There is one Father overall, and so there must be one family who confesses that Father.
这就引出第二点：如果说教会是一，因为它只有一 位奠基者；那么它也是一个家庭，因此教会是一。 And that brings us to the second point: if the Church is one because she has one founder, she is one because she constitutes one family.
现在，我不知道大家是否注意到，这里有一位名叫史考特的朋 友，他常常谈及约的重要性，以及约能缔造亲属关系的观念。 Now, I’m not sure if you’re aware, but there’s a gentleman around here—Scott, I think his name is—who talks a lot about covenants and the idea that covenants create kinship.
约在原本不存在的情形下，藉着恩典产生合法且家族般的亲属连结。 They create legal and familial bonds of kinship where it doesn’t exist by nature; they create them by grace.
你我身处新约之中，因此都被纳入同一个亲属关系群体：神的家庭。 You and I, because we are part of the New Covenant, are incorporated into a single kinship unit: the family of God.
我们是藉着神所赐「收纳为子」的恩典而归入其中。 We are incorporated by the grace of divine adoption.
我们在第一晚、在《以弗所书》开端就看到了这一点。 We saw that on the first night, right at the beginning of Ephesians.
保罗在那里为哪些恩典称颂神呢？ What is one of the things that Paul blesses God for?
那就是神收纳我们为祂的儿女。 It’s for adopting us as His sons and daughters.
所以教会是一个家庭；这意味着我们在神的父权之下，彼此都是弟兄姊妹。 So the Church is one family; that means we’re all brothers and sisters under God, the fatherhood of God.
然而神并不满足于只停留在这个层面。 But God was not content to leave it that way.
不仅只有可见的神的家庭以及教会那看不见的元首；神也赐给我 们一个合一的记号，就是那位我们称作「教宗」的属灵父亲。 It wasn’t just the visible family of God and the invisible head of the Church; God also provided for us a sign of her unity in the spiritual father that we call the Pope.
教宗是教会合一的记号与泉源。 The Pope is a sign and source of the Church's unity.
它也属教会这第一个「指纹」或标记的一部分，因为对这一人——我们共同 的属灵之父——的信服，使我们汇聚于同一宴席，并能宣认同一的信仰。 It is part of this first fingerprint or mark of the Church because it shows us that professing our allegiance to this one man, this one spiritual father figure, is what unites us around one table and enables us to confess the same faith.
这就成为我们归属这神的一家并保持合一的试金石。 It’s a litmus test for our membership and unity within the one family of God.
因此，教会是一，因为她只有一个奠基者、她构成一个家庭，并且她宣认同一信仰。 So the Church is one because she has one founder, she constitutes one family, and she professes one faith.
换句话说，教会始终宣认相同的一整套教义，无论是在 第一世纪还是现在，都没有在其中增、删、改或替换。 The Church, in other words, professes to believe in the same set of doctrines, now as in the first century, without addition, subtraction, alteration, or substitution.
我们都知道——我想多数人都清楚——教会相信教义会有展开与发展。 We all know— I assume most of you know— that the Church believes in the development of doctrine.
我喜欢把教会所相信并持守的信仰宝库视为唯一的福音。 I like to think of the deposit of faith that the Church believes and holds as the one Gospel.
这份信仰宝库的恩典，最初便赐予了教会，教会在历代以来依旧不断地展开与领受。 The gift of faith, the deposit of faith, was a gift to the Church in the beginning, and throughout the centuries, she’s still unwrapping it.
只有这一份礼物，但教会却更加深入地发现和体会它，好吗？ There’s only one gift, but she’s going deeper and discovering more, okay?
不断加深对神在救赎工作里所赐一切的领悟和珍爱。 Increasing her understanding and appreciation for all that God has done for us in the work of redemption.
如果你留意到历史上出现的各种信经，如从源于二世纪、后来成形的《使徒信经》 开始，虽然它的教义可追溯到使徒本身——以此命名——便能印证这唯一的信仰。 The one faith can be verified if you look at the various creeds throughout history, beginning with the Apostles' Creed, which goes to the second century, perhaps in its formulation, though in its doctrine it goes back to the apostles themselves—hence the name.
历世历代有许多信经出现，从《使徒信经》一直到我想是在1968年，当 时教宗保禄六世所颁布的《天主子民信经》，也是二十世纪的另一部信经。 There are a whole series of creeds, beginning with the Apostles' Creed all the way up to, I think it’s 1968, Pope Paul VI’s Creed of the People of God, another creed in the 20th century.
它们都教授相同的信仰要点。 They all teach the same essential content of faith.
所以教会只相信唯一的福音。 So the Church only believes in one Gospel.
在保罗给加拉太人的书信第一章里，他公开宣布：无论是人还是从天 上来的天使，凡是传授与使徒所传福音不同的教训，就该受诅咒。 In Paul’s letter to the Galatians, in chapter 1, he actually pronounces an anathema upon anyone, whether man or an angel from heaven, who should preach to you a Gospel other than the one that they received from the apostles.
教会只能宣认同一个福音、同一个信仰。 There can only be one Gospel, one faith that the Church professes.
每一个分离或自成一派的群体，都以这样那样的方式偏移教 会原本完整的信仰体系，背离了那唯一完整的信仰准则。 Every peel-off, every splinter group is altering the body of faith in some way or another, deviating from the standard of one essential set of beliefs.
不久前我读到一些关于福音书书名的研究——也就是我们拥有的最古老的马太、马 可、路加、约翰福音手稿，是以纸草或羊皮卷的形式存于教会最早的几个世纪。 I was reading a little while back about the superscriptions to the Gospels—that is, the most ancient copies that we have of Matthew, Mark, Luke, and John in papyrus form or parchment form or whatever from the earliest centuries of the Church.
在它们的扉页上，都有一套固定、统一的标题。 They all have a standard or uniform title on the front page of each of them.
《马太福音》是 kata Mathion（根据马太），《马可福音》是 kata Markon（根据马可），《路加福音》是 kata Louk an（根据路加），《约翰福音》是 kata Iohanen（根据约翰） 。给一本书取上「根据……」这样一个介词短语作为标题，确实有点儿古怪。 The Gospel of Matthew is kata Mathion (according to Matthew), Mark is kata Markon (according to Mark), Luke is kata Loukan (according to Luke), and John is kata Iohanen (according to John). It’s an awfully strange title to give a book—“according to”—it’s a prepositional phrase.
这称谓确实有些奇特。 It’s an odd title.
学者们正确地推断到，这是教会为了维护「只有唯一的福音」这一信仰所采用的做法。 What scholars have come to understand rightly is that this was the Church’s way of preserving her belief that there can only ever be one Gospel.
它虽然可以有四种不同的表达方式：这可以是马太所述的福音、马可 所述的福音等等。但我们不能真正将它们视为多个彼此竞争的福音， 至少在早期基督信仰看「只有唯一福音」的神圣观念里是如此。 It can have four different expressions; this can be a Gospel according to Matthew, and according to Mark, etc. But we can’t really call them Gospels, at least in the sense that they would compete with this Gospel sacred idea in early Christianity that there can only be one Gospel.
当然，我们称它们是四部福音书也并没有错；这并不是重点。 Now, it’s not wrong to refer to them as the four Gospels; that’s not the point.
不过初期教会对维护唯一的真道与信仰宝库的观念极其谨慎。 But the early Church was extremely conscientious about preserving our belief in one body and deposit of faith.
现在，让我们简单看看《以弗所书》中，保罗是否想让他的 读者明白和领受教会的合一与唯一性是基督教会的特质。 Now, let’s drop down in Ephesians just for a moment to see if the oneness or unicity of the Church is something that Paul wants his readers to grasp and understand about the Church of Christ.
我认为他确实是这样做的。 I think indeed he does.
我们要简短看一下《以弗所书》第四章一到六节。如你们还记得第一晚的提纲，会 发现第四章开头几乎是这封书信的一个分水岭，从教义部分转到道德部分，对吗？ We’re going to look briefly here at Ephesians chapter 4, verses 1 to 6. Now, if you remember back to the first night and the outline, you’ll see that the beginning of chapter 4 is sort of the fulcrum where we transition from the doctrinal section to the moral section, right?
也就是从阐释福音真理，转向阐释福音对我们生命的意义，好吗？ From an exposition of the Gospel’s truths to an exposition of the Gospel’s implications in our lives, okay?
因此，在第四章——这封信的中段——保罗这样写道：「我为主被囚的劝你们 ：既然蒙召，就当行事为人，与你们所蒙的呼召相称；凡事谦虚、温柔、忍耐 ，用爱心彼此宽容，以和平的联索，努力保守圣灵所赐合而为一的心。」 So, chapter 4—this is the midpoint of the letter—Paul says, I therefore, a prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called, with all lowliness and meekness, with patience, forbearing one another in love, eager to maintain the unity of the Spirit in the bond of peace.
第四节：「身体只有一个，圣灵只有一个，正如你们蒙召，同有一个指望；一主，一信 ，一洗；一神，就是众人的父，超乎众人之上，贯乎众人之中，也住在众人之内。」 Verse 4: There is one body and one Spirit; just as you were called to the one hope that belongs to your call: one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all.
是我一个人的感觉，还是保罗确实在极力强调教会的合一？ Is it just me, or is Paul trying to impress upon you the oneness of the Church?
也就是说，教会之所以合一，是因为她只有一个灵内住其中，源自于神？ That the Church's unity derives from God because she’s indwelt with one Spirit?
也正因为如此，教宗庇护十二世才把圣灵称为教会奥体的灵魂。 That’s why Pope Pius XII would refer to the Holy Spirit as the soul of the mystical body of the Church.
就像一个身体拥有灵魂来赋予它活力一样，教会只有 一个圣灵，因此她是一个身体——基督的独一身体。 On this idea that a body has a soul that animates it and livens it and so forth, the Church has one Spirit; therefore, she is one body—the one body of Christ.
她宣认「一主，一信，一洗」。 She professes one faith, one Lord, one faith, one baptism.
好的，我想对于保罗而言，教会的合一是显而易见的，不是吗？ Okay, the oneness of the Church, I think, is evident for Paul, right?
至少，你从读这几节经文时就能看出来。 To say the least, when you read these few passages.
既然只有一位主，自然就只有一位奠基者，那就是神自己。 If there’s one Lord, then indeed there’s one founder; it’s God Himself.
如果只有一个信仰，那么凡偏离此信仰的就不再是真信仰。 If there’s one faith, any deviation from that faith ceases to be the true faith.
并且只有一个洗礼；这同一的教会施行圣事，使领受者成为基督身体的肢体。 And there’s one baptism; there was one Church whose sacraments are administered in such a way that recipients become members of the Body of Christ.
如今我们当然可以从不同角度加以说明，但保罗想强调的是：当你来到教会时，所 有人都因同样的信仰告白和领受洗礼而合而为一；洗礼正是宣认这信仰的方式。 Now, we would have to qualify that in different ways now, but Paul is making the point that when you come to the Church, everyone is incorporated into one and the same thing by professing that faith and receiving baptism, which is the context in which that faith is professed.
好的，那就是教会的第一个标记。 Okay, that’s the first mark of the Church.
我会把问题留到最后再回答，所以我现在要继续往下说。 I’m going to save questions until the end, so I’m going to keep going here.
教会的第二个标记：教会是圣的。 The second mark of the Church: the Church is holy.
也就是我们所说的「圣洁的标记」。 This is otherwise known as the mark of sanctity.
那么，让我们先问第一个问题：什么是圣洁？ Well, let’s ask the first question: what is holiness?
在圣经的用语中，圣洁是指远离罪恶，并且为神分别出来。 In biblical terminology, holiness refers to something that is set apart from sin and set apart for God.
远离罪恶，并且为神而分别为圣。 Set apart from sin and set apart for God.
通常，这个词在希伯来圣经中经常出现，尤其与古以色列的礼仪有关。 Usually, the term actually appears, especially in the Hebrew Bible, with reference to ancient Israel’s liturgy.
凡是神圣的事物，都是被指派用于礼仪之用；它是为了神圣目的而被分别出来的。 Something that is holy is something that is designated for liturgical use; it’s set aside for a sacred purpose.
它成为神子民用来敬拜主的工具或管道。 It becomes an instrument through which or by which the people of God worship the Lord.
因此，它带有礼仪性或崇拜性的含义。 So, it has a cultic sort of connotation to it.
这就是圣洁。 That’s holiness.
而若我们将圣洁分为三个层面来谈——圣洁是教会所 拥有的、教会所追求的，以及教会向世界传扬的。 And holiness, if we’re going to break this down into our three points—holiness is something that the Church possesses, holiness is something that the Church pursues, and holiness is something that the Church pours forth to the world.
好的吧？ All right?
那么第一点：教会拥有圣洁。 So, number one: the Church possesses holiness.
我想这是顺理成章的推论；因为若教会是超自然的奥秘，那么教会就包含这圣洁。 This follows, I think, as a matter of inference because the Church, if she is a supernatural mystery, then the Church possesses it.
它纯粹是神的工作。 It’s simply the work of God.
教会是神所成就的，并非我们自己的事业。 The Church is the work of God; it is not our work.
我们固然身在其中，也在其中参与，但教会的本质来自神，而神是全然圣洁的。 We’re part of it, and we participate in it, but essentially it comes from God, and God is all holy.
在旧约，尤其是在《以赛亚书》中，多次将父——雅威——称为「以色列的圣者」。 In the Old Testament, particularly in the book of Isaiah, the Father—Yahweh—is referred to over and over again as the Holy One of Israel.
在福音书里，你会读到耶稣赶鬼的事，那些鬼承认 说：「我们知道你是谁，耶稣！你是神的圣者。」 In the Gospels, you read about Jesus casting out demons, and the demons confess, We know who you are, Jesus; you are the Holy One of God.
三位一体中的第三位，也就是圣灵，比任何其他称呼都更常被冠 以「圣」。保罗在《罗马书》第一章里称祂为「圣洁的灵」。 The third person in the Trinity gets the adjective holy more than any other; He is the Holy Spirit, or as Paul says in Romans 1, the Spirit of holiness.
因此，教会之所以拥有圣洁，是因为她源于神。 So the Church possesses holiness because she originates with God.
不过，我认为在向人解释时，需要额外作一点区分， 那就是「身份上的圣洁」和「渐进的圣洁」的区别。 There’s something to distinguish here, though, that I think might be helpful when you’re explaining this to people, and that is there’s a distinction between positional holiness and progressive holiness.
只要我们处于恩宠之中，我们每个人都拥有一种身份上的圣洁。 All of us possess, to the extent that we’re in the state of grace, a positional holiness.
如果我们已经受洗，就归属于神的圣民。 If we’ve been baptized, we are part of the holy people of God.
在新约里，这种说法屡见不鲜；保罗和其他使徒时常称教 会的成员为「圣徒」，有的译本则直接翻译成「圣者」。 This appears over and over in the New Testament when Paul and other apostles refer to members of the Church as the saints, or the NAB translation actually has the holy ones.
这里指小写的「圣徒」。 Small s, saints.
如果我们已受洗，我们就都是小写的「圣徒」，因为我们是为神所分别出来的。 All of us are small s saints if we’re baptized because we’ve been set apart for God.
我们领受了神的恩典，并为在生命中荣耀神而被分别出来，让我们每一个抉择 、每一次决定与行动，都能因遵行祂的教训而成为敬拜神、事奉神的途径。 We’ve been filled with God's grace, and we’ve been set apart for the purpose of glorifying God in our life, so that each of our choices, each of our decisions, and actions in life becomes a way of serving the Lord or worshiping Him through our commitment to His teaching.
这就是身份上的圣洁。 That’s positional holiness.
但接下来还有渐进的圣洁。 But then there’s progressive holiness.
在洗礼中所领受的圣洁是我们应该努力培育的；我们应该在圣洁中不断成长。 The holiness that we receive in baptism is something that we’re supposed to cultivate; we’re supposed to increase in holiness.
这就引出我们的第二点。 So that brings us to our second point.
圣洁是教会所拥有的，但也是教会所追求的。 Holiness is something the Church possesses, but it’s also something that the Church pursues.
我最喜爱的、也可以说是最令人敬畏的经文之一，在《希伯来书》十二章十四节 ，使徒说：「你们要追求与众人和睦，并要追求圣洁；非圣洁没有人能见主。」 One of those most, dare I call it, frightful passages of Scripture, but one of my favorites, is Hebrews 12, verse 14, where the apostle says, Strive for peace with all men and for that holiness without which no one will see the Lord.
没有人能够见主！ No one will see the Lord!
这段经文比所有其他经文更清晰地表明：圣洁是我们得 救不可或缺的条件，而没有我们的努力就无法获得。 That passage of Scripture indicates more clearly than any other that holiness is an absolute condition for our salvation, and it will not be granted to us apart from our effort.
要竭力追求圣洁，否则谁也不能见主。 Strive for holiness, apart from which no one will see the Lord.
如今，说教会蒙召追求圣洁——在某种意义上她本身已圣洁，却仍 然要更圣洁——我想，这正是最容易招致来自外界质疑的地方。 Now, this idea that the Church is called to pursue holiness—she is, in some way, holy, and yet she’s called to be more holy—this is, I think, it would be fair to say, the most vulnerable to objection from the outside world.
人们很容易看出教会中哪些地方不圣洁，也看得出缺乏基督般的服事和牺牲。 It’s easy to see where the Church is unholy; it’s easy to see where there is a lack of sanctity and Christ-like service and sacrifice.
但你我对此并不应感到惊讶。 But you and I should not be surprised about that.
其中一个原因就是耶稣基督已经告诉我们情况会是这样。 One reason is because Jesus Christ said that’s the way it would be.
如果你回顾天国的比喻——刚才神父在今天早晨提到的《马太福音》第十 三章有两个比喻：一个是稗子与麦子的比喻，另一个是大网的比喻。耶稣 在其中向我们说明，教会也就是天国在世上的展现，将是鱼龙混杂的。 If you go back to the parables of the Kingdom, the Father was just talking about them this morning in Matthew chapter 13. There are two of them: one of them is the parable of the weeds and the wheat, and another one is the parable of the great dragnet, where Jesus explained to us that the Church, which is the Kingdom of Heaven in its earthly expression, would be a mixed bag.
其中会有圣人与罪人，彼此并肩而立，间杂在一起。 There would be saints and sinners shoulder to shoulder and side by side.
教会就如同一块田地，里面长着神真正的麦子，但同时也生长一些 外表非常相似、几乎难以分辨但并不是真正麦子的，那就是稗子。 The Church would be a field in which the true wheat of God was growing, but alongside it is something that looked the same, was almost indistinguishable, but was not the genuine article—that is, the weeds.
这里实际上指的是一种叫作「有芒的毒麦」的植 物，外观与麦子几乎一模一样，农夫不易分辨。 It’s actually a reference to something called bearded darnel, a plant that looks almost exactly like wheat, and a farmer couldn’t properly distinguish it.
很可能在拔除时，会把麦子连同稗子一起拔掉，因此耶稣 在比喻中说，让它们一起生长，等到末了再把好坏分开。 Distinguishing enough that it was hazardous to start pulling up what you thought was wheat and what wasn’t, so Jesus says in the parable they will continue to grow together, and they will be separated out, sorted—the good from the bad—at the end.
最后的审判是神的工作，到末了祂才会把稗子与麦子分别出来。 The final judgment is God’s business to sort it out in the end, to separate the weeds from the wheat.
大网的比喻也是同一个道理；网把大小好坏的鱼都捞 上来，然后要等到最后，交由主来分辨优良与否。 The same thing with the dragnet; the idea was that it gathers in all fish, good and bad alike, and we would have to wait until the judgment until the Lord would differentiate one from another.
因此耶稣教导我们，教会中必然是诸圣与罪人同处 一地，也提醒我们自己别轻易就认定自己是圣人。 So Jesus said we would be saints and sinners living side by side, and it’s probably important for us not to assume that we are the saints.
不要以为自己不是罪人，因为我们的使命就是在 圣洁中成长并竭力追求那使人得见主的圣洁。 Don’t assume you’re not one of the sinners because our mission is to grow in holiness and strive for that holiness without which no one will see the Lord.
当人看见不圣洁时，很容易去评判教会。 But it’s easy to judge the Church when you see unholiness.
对此的回应有点像，这就好比你不会只根据球队中最差的球员来判断整支球队，对吗？ My response to that is sort of like saying, well, you don’t judge a football team on the basis of its worst players, right?
你也不会因为那些季前训练不够努力、只坐在板凳 上的球员，来评估球队能否进入季后赛或超级碗。 You don’t judge its ability to make the playoffs or the Super Bowl on the basis of the guys that are sitting on the bench because they didn’t work hard enough in the preseason.
你应该从教会中的圣徒来判断教会，也就是那些完全活出教会 生命、承担全部责任，并充分领受教会所赐一切益处的人。 You judge the Church on the basis of her saints—those who are living her life to the full, taking full responsibility, and availing themselves of the full benefits that the Church has to offer.
教会为我们每个人提供了在圣洁道路上成长的助力。 The assistance that the Church offers each and every one of us to grow in holiness.
你知道吗，我昨晚跟我的妻子谈起这个议题时，就想到了这些。 You know, I was thinking about this when I was talking with my wife last night.
我们谈到了教会的四个标记，以及它们各自如何成为某种「标志」。 We were talking about the four marks of the Church and how each of them are sort of signs.
教会就像把神的恩典折射出来，使其光芒闪耀。 You have the glimmer of God's own grace sort of refracting through it.
当我们观察时，要解释一个罪人的失败其实很容易。 It’s easy to explain, when you’re looking on, how to explain the failures of a sinner.
没有神，你依然可以解释罪人的失败，不需要神来解释。 Without God, you don’t need God to explain that phenomenon.
我们人人都犯罪，这可以说是世上最容易的事。 We all sin; it’s the easiest thing in the world to do.
你只要把意志挂在空档，随波逐流就行——风往哪儿吹，你便往哪儿去，对吗？ All you have to do is shift your will into neutral and follow the course of the world—whichever way the wind is blowing, that’s the way you’re going, right?
我们就屈服于自己层次较低的情欲，以及我们人性里本就自私的部分。 You’re subject to all of your lower passions, that part of our human nature which is intrinsically selfish.
做一个罪人很简单，你也不需要神来解释为什么会犯罪。 It’s easy to be a sinner, and you don’t need God to explain it.
然而，如果你反过来看，你就无法在撇开神的情况下解释圣人的出现。 However, if you sort of flip the proposition around, you cannot explain the saints apart from God.
圣人过着超越常人的生活。 The saints live a superhuman life.
比如，试着向我解释，锡耶纳的圣加大肋娜是如何 能持续数月仅仅依靠每天一次的圣餐生活下去。 Explain to me how St. Catherine of Siena can live for months upon months upon months on nothing but receiving the Eucharist once a day.
从自然的角度来说，这件事并没有令人满意的解释。 There’s not a really good natural explanation for that.
你需要神来解释教会内那些圣人、殉道者所展现出的非凡英勇。 You need God to explain the extraordinary heroism of the saints and martyrs of the Church.
因此，这也正是教会圣洁标记最闪耀之处——也是最明显的地方。 And so that is where the mark of holiness shines brightest—that's where it’s most conspicuous.
好的？ All right?
因此，对教会而言，圣洁也是一项使命。 So holiness for the Church, then, is a mandate.
一方面，我们必须追求圣洁；但另一方面，圣洁也是教会所能给予我们的。 On the one hand, holiness is something we have to pursue, but holiness is also something that the Church provides.
为此神备有方式与管道。 There are means for it.
或许您并不完全了解——我猜有些人可能知道——不过 我们都对那七件圣事并不陌生，而且大概都曾领受过。 You may not be aware of this—I suspect some of you are—but we’re all familiar with the seven sacraments, and we’ve all participated in them, most likely.
然而，大多数人似乎不清楚，教会本身教导说，教会是普世救恩的圣事。 However, most people don’t seem to be aware that the Church teaches that the Church is the universal sacrament of salvation.
这当然是一种比喻，但教会以整体的身份，将自己视为对全世界的救恩圣事。 It’s an analogy, but the Church describes herself in her totality as a sacrament of salvation for the world.
教会存在的首要目的只有一个，就是使我们成圣。 The Church exists for one primary purpose, and that is to make us holy.
她达成这一点，当然是藉着圣事的施行；这就是将神的恩典直接注入我们生活的方式。 She does this, of course, through the administration of the sacraments; that’s what pours God’s grace into our life in a very direct way.
然而，即便在教会的教导之中，我们也因身为神的子民而被圣化。 But even in her teaching, we are sanctified as the people of God.
这一点并不令人意外，因为耶稣在《约翰福音》第十七章的大祭司祷文里已经这样说过。 Again, we would expect this because Jesus said as much in the Gospel of John, chapter 17, where you have the great high priestly prayer of Jesus.
祂为祂的门徒祈祷说：「父啊，求你以真理使他们成圣，因为你的道就是真理。」 He prays for His disciples and says, Sanctify them in the truth, Father, for thy word is truth.
我们因领受、内化并拥抱神藉其教会赐给我们的真理而成为圣洁。 We are sanctified by our reception, by internalizing and embracing the truth that God imparts to us through His Church.
这正是说明教会为何被称为普世救恩圣事的一部分涵义。 That’s part of what it means to say the Church is the universal sacrament of salvation.
因此，教会是圣的。 So the Church is holy.
圣保罗是否看到这一点呢？ Does St. Paul see this?
我认为他确实看到了。 I think he does.
看看《以弗所书》第五章，保罗在这一章里颂扬婚姻之爱之 奇妙；他说婚姻之爱象征着基督和教会之间的更深关系。 If you look at Ephesians chapter 5, the chapter where Paul is extolling the wonders of married love, he does so saying that married love is a parable of a greater relationship between Christ and the Church.
他在《以弗所书》五章二十五节开始这样说：「你们作丈夫的，要爱你们的妻子 ，正如基督爱教会，为教会舍己，好使她成圣，用水借着道把她洗净，可以献给 自己，作个荣耀的教会，毫无玷污、皱纹等类的病，乃要圣洁没有瑕疵。」 He says, beginning in Ephesians 5, verse 25, Husbands, love your wives as Christ loved the Church and gave Himself up for her, that He might sanctify her, having cleansed her by the washing of water with the word, that He might present the Church to Himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.
基督为什么要牺牲自己？ Why did Christ sacrifice Himself?
祂甘愿受死的原因是什么？为什么要如此甘心领受这死亡？ Why was the death that He freely accepted, freely accepted?
其首要原因正是要使教会成为圣洁，没有瑕疵。 It was for this primary purpose: to make the Church holy and without blemish.
有人说保罗实际上暗指这样一个概念：在初期犹太 教里，归附信仰的过程包含了一次礼仪上的沐浴。 Paul might actually be referring—some people say—to this idea that in early Judaism part of the process of conversion involved a ritual bath.
也有一种说法是新人在结婚前会有一个称为「婚礼沐浴 」的仪式，新娘在呈献给新郎之前会行礼仪性的沐浴。 There’s also the idea that there’s something called a nuptial bath, that before a couple got married, the bride went through this sort of ritual washing before she was presented to her husband.
保罗在此谈论洗礼正是这个意思；我觉得这是很有可能的解释。 This is what Paul is saying about baptism; I think that’s a distinct possibility.
另一种可能是他在暗示一段先知性的经文。 Another possibility, actually, is that he’s alluding to a prophetic text.
我们在此不细看了，因为时间有限，但在《以西结书》第十六章里，神召唤耶路撒冷 作祂的新娘；祂发现她受伤、浑身是血地倒在路边，就将她洗净，给她妆扮成新娘。 We won't turn there; we don't have time in this context, but in Ezekiel 16, where God called Jerusalem to be His bride, He found her lying injured and bloody on the side of the road, and He washed her clean and decked her out as a bride.
保罗说，这正是神藉着基督为教会所做的，祂为 自己预备一位新娘，使她被洗净而毫无玷污。 Paul is saying that is what God has done through Christ for the Church in preparing a bride for Himself who would be washed clean and without blemish.
那么保罗是否认为教会是圣洁的呢？ So does Paul see the Church as something that is holy?
保罗说，那正是耶稣为教会舍命的原因：要使教会成圣。 That is the very reason why Jesus died, Paul said, was to make the Church sanctified.
好了，让我们继续来看教会第三个标记——教会是大公的（Catholic）。 Okay, the third mark of the Church—let's move on—the Church is Catholic.
这也被称为普遍性的标记。 This is known as the mark of universality.
教会是大公的；她具有普世性。 The Church is Catholic; she is universal.
「Catholic」这个词其实来自希腊文的 katholikó s，它由介词 kata 和 holos（整体）这两个部分构成。 The word catholic actually comes from a Greek expression, katholikós, which is a compound of a preposition kata and holos, meaning whole.
「Catholic」的意思就是「根据整体」，或说「依照全体」。 Catholic means according to the whole, according to the totality of something.
好的？ Okay?
那么，这个「整体」指的是什么呢？ What is that totality?
教会是大公的，因为她包罗万代。 Well, the Church is Catholic because the Church embraces all ages.
教会是大公的，因为她延及万国；教会是大公的 ，因为她拥有引领我们达于天乡所需的一切。 The Church is Catholic because she embraces all nations, and the Church is Catholic because she possesses all that we need to reach our heavenly destiny.
好的？ Okay?
那么首先，这意味着什么？ So first, what does it mean?
教会是大公的，意即她跨越所有时代。 The Church is Catholic because she embraces all ages.
这可以追溯到教会所说的「无败落应许」。 This goes back to what is called the promise of indefectibility.
有人听说过这个词吗？ Has anybody ever heard that word?
教会的无败落性，对吗？ The indefectibility of the Church, right?
我们明白这一点，而它出自圣经的哪段经文呢？ We know that, and it’s rooted in what passage in Scripture?
有人知道吗？ Does anybody know?
《马太福音》第十六章。耶稣应许要把教会建造在彼得之上。 Matthew 16. Jesus promises to build the Church upon Peter.
祂说：「你是彼得，我要把我的教会（单数）建造在这磐石上。」 He says, Thou art Peter, and upon this rock I will build my Church, singular.
「我要建造我的教会，阴间的权柄不能胜过她。」 I will build my Church, and the gates of Hades will not prevail against it.
来自阴间的所有势力都无法战胜教会。 All the forces of hell raging down below will never overwhelm the Church.
教会的人数也许会减少，也可能在压迫者手中遭受极大痛苦，但她绝 不会被毁灭、被扼杀或彻底被抹除，因为基督亲自保守她的生命。 She may dwindle in number, and she may suffer greatly at the hands of oppressors, but she will never be destroyed, snuffed out, or stamped out of existence because Christ Himself preserves her life.
教会跨越全部历史，从五旬节之日至末了之日——直到人子再来和世界的审判。 The Church embraces all history, from the day of Pentecost to the final day—the consummation, the coming of the Son of Man and the judgment of the world.
当教会自称大公（Catholic）时，这就是其中一层含义。 So that’s one thing the Church means when she calls herself Catholic.
它还意味着教会接纳万国。 It also means that she embraces all nations.
实际上，这一点也最为显著。 This, in effect, is the most conspicuous part of this.
说教会是大公或普世性的，表示各族、各支派、各语言、各国都能在她之内找到归宿。 To say that the Church is Catholic or universal is to say that every people, tribe, tongue, and nation finds a home in her.
教会的存在是为了促成——我之前说过，是为了使我们 成圣——并且重生人类，带来一个焕然一新的群体。 The Church exists to create— I said to make us holy—and to regenerate humanity, to bring about a whole new human race.
罪使人类之家分崩离析；而传递给世人、借由教会所施行的恩典，才重新将人聚拢。 Sin is what scatters the family of man; grace, channeled to the world through the Church, is what regathers them.
在救恩史里，这就是我们从以色列迈向教会的重要转折。 This is really where we turn the corner in salvation history, where we move from Israel to the Church.
在旧约里，神只在唯一的民族身上投入祂自己，以彰显祂的圣洁，让他们能明白、能够 并且确实被召来启示这世界，告诉世人神的道路、祂的圣洁，以及偶像的虚空等等。 In the Old Testament, God invests Himself in one nation and one nation only to show forth His holiness, to enable them, allow them, and actually encourage— summon them to participate in this process of enlightening the world about the way of God, His holiness, about the futility of idols, and so forth.
神将祂自己投在那唯一的民族上。 But God invests Himself into one nation.
当我们从旧约跨入新约时，神圣的恩典就如同大爆发 ，使得所有民族全都被召聚到基督的独一身体之中。 When you cross the threshold from the Old to the New, there’s an explosion of divine grace so that all nations are now summoned to pour into the one Body of Christ.
教会自耶路撒冷出发，传播到万邦。 The Church fans out from Jerusalem to all nations.
在对观福音的结尾你会看到：在每部对观福音的末章， 都记载了伟大的使命——耶稣差派门徒出去的段落。 You read all the accounts at the end of the Synoptic Gospels; in the last chapter of each Synoptic Gospel, we have a great commission passage where Jesus sends forth the disciples.
正如《马太福音》二十八章所写：「所以你们要去，使万 民作我的门徒，奉圣父、圣子、圣灵的名给他们施洗。」 Go, therefore—this is the version of Matthew, chapter 28—go, therefore, and make disciples of all nations, baptizing them in the name of the Father, Son, and the Holy Spirit.
教会正尽其所能地向世界各地延伸，容纳万国万民。 The Church is reaching as wide as she can reach to encompass the globe, embrace all peoples and nations.
按其本质来说，她是多民族、多国度、普世且全球性的。 She is, by her very nature, multi-ethnic, multinational, universal, global.
好的？ Okay?
第三点。 Third item.
教会之所以是大公的，一是她历经万代，二是她涵盖万 国，而三是她拥有我们迈向天上荣耀所需要的一切。 The Church is Catholic because she embraces all ages, she embraces all nations, and she, number three, possesses all that we need to reach our heavenly glory.
我本想再详细展开这一点，但看样子今天没有足够时间。 I’d like to develop this a little bit more, but I see we don't have the time to do that today.
不过，我想给各位读一下教理里的一段佳文。 However, I want to read to you a great passage from the Catechism.
这是从教理第868条。请听教会如何解释她自身的大公性。 It’s in paragraph 868. Listen to how the Church explains her catholicity.
这是我们平时不常想到，也未必和这教会标记相连的概念。 This is something we don’t normally think about or associate with this mark of the Church.
教理说道：「她——也就是教会——自身拥有并施行『全 部』的救恩管道」，这里的「全部」正是大公的概念。 The Catechism says she— that is, the Church— bears in herself and administers the totality, that’s where you get the Catholic idea, the totality of the means of salvation.
我们从被罪隔绝于神之外的罪人，成为与神结合、迈向永恒合一的圣徒，需要的全部资源 都在同一个所在：那就是教会。正如梵二所说，基督的唯一教会存于罗马公教会之中。 The total resources that we need to go from being sinners cut off from God to saints who are united with God on their way to an eternal union with God is all found in one place: it’s in the Church, the one Church that subsists, as the Second Vatican Council says, in the Roman Catholic Church.
保罗是否认为教会是大公的？ Does Paul think the Church is Catholic?
保罗并未使用「大公」一词，但显然他了解这个标记的核心所在。 Paul does not use the word catholic, but clearly he has his finger on the pulse of what this mark is really all about.
如果你留意《以弗所书》第二章，我们会简单谈一下， 因为伯格斯马博士在今天早上已做过较为详尽的讲解。 If you look in Ephesians chapter 2, we’ll deal with this just briefly because Dr. Bergsma went through it in more detail this morning.
在《以弗所书》二章十一到二十二节，保罗谈到 救恩史上的转折事件——从一个民族转向万国。 In Ephesians 2:11-22, Paul is talking about this transitional event, this shift in salvation history from one nation to all nations.
从第十一节开始，保罗是对外邦读者说话，而不是对以色列人。 Beginning in verse 11, Paul is addressing Gentile readers, not Israel.
他说：「也就是说，从前在弥赛亚成就救赎之前，你们这些在肉身上被称为『 未受割礼』的外邦人〔受割礼者用手在肉身上所行的割礼〕，请记得当时你们 与基督无关、与以色列的国民身分隔绝，是在所应许的约上作局外人……」 He says, That is, in the past, before redemption was accomplished through the Messiah, remember that at one time you Gentiles in the flesh, called the uncircumcision by what is called the circumcision (which is made in the flesh by hands), remember that you were at that time separated from Christ, alienated from the commonwealth or polity of Israel, strangers to the covenants of promise.
然后在第十九节，他说：「这样看来，你们不再作外人和客旅……」 Drop down to verse 19. He says, So then you are no longer strangers.
一个转变已经发生；一个重大的移转已经到来。 A transition has taken place; a momentous shift has taken place.
「……乃是与圣徒同国，是神家里的人了。」 So then you’re no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God.
所有民族，而非只有以色列，都已成为神的家人。 All nations, not just Israel, all nations are now part of the family of God.
神圣子民的圈子被扩大到了极致，而这正是大公教会由本质所展现的。 The circle of God’s holy people has been widened to the greatest possible extent, and that’s what the Catholic Church is by her very nature.
好了，三项已经说完，还剩下一项。 Okay, three down, one to go.
教会的第四个标记：教会是使徒性的。 The fourth mark of the Church: the Church is apostolic.
这就是我们所说的「使徒性」的标记。 This is the mark of apostolicity.
我们至少指三个面向——虽然不止这三个，但至少包括这三方面。 We mean three things at least—more than that, but at least three.
教会的使徒性表现为：首先，教会的起源是使徒性的；其次， 教会的教导是使徒性的；最后，教会的权威也是使徒性的。 The Church is apostolic: one, in her origin; two, in her teaching; and three, in her authority.
教会在起源上具有使徒性，也就是可以追溯到最初的十 二位使徒——那十一位，加上马提亚和圣保罗本人。 The Church is apostolic in her origin, which simply means that she is traceable back to the original twelve—the eleven plus Matthias and St. Paul himself.
他们就是使徒，他们的职分独一无二，不可重复；虽 说职分本身无法继承，但他们的权威却能传递下去。 Those are the apostles, and their office is a unique one, an unrepeatable one—an office that in and of itself cannot be passed down, even though its authority will be transmitted.
教会在她的教导上也具备使徒性。 The Church is apostolic in her teaching.
这在讨论诸如神启示的传递问题时是一个关键点。 This is a key point when you're discussing the question of, say, the transmission of divine revelation.
耶稣两千年前在远隔重洋的地方所亲口宣讲的真理，究竟如何能够传到你我耳中？ How does the truth that Jesus spoke from His lips an ocean away on the other side of the world 2,000 years ago reach the ears of you and me?
在这条传承的链条里有个至关重要的环节，那就是使徒。 There’s a vital link in this chain of transmission, and it’s called the apostles.
使徒是蒙受特别恩典的管道，藉由他们，基督的 教义得以流传给后世，并透过教会继续传递。 The apostles were the privileged conduit or channel through which Christ's doctrine would be poured forth into all subsequent history and through the Church thereafter.
因此，耶稣正是透过那些使徒，将祂的真理传递给我们。 So, Jesus transmits His truth to us through those apostles.
这是极为关键的一环，因为正如今天早上史考特 提到的——我想是关于二世纪的诺斯低主义。 It’s a vital link because, you know, Scott mentioned this morning—I think, Gnosticism in the second century.
圣爱任纽曾与诺斯低主义的神学激烈交锋，而诺斯低主义者所不接受 、甚至断然否定的一点，就是他们认为没必要通过使徒来领受福音。 St. Irenaeus was doing a lot of hand-to-hand combat with Gnostic theology, and the one thing that the Gnostics did not appreciate—in fact, they absolutely denied—was that you don’t need to receive the Gospel through the apostles.
在他们看来，透过使徒来传递福音并非必要，因为诺斯 低主义者只视救恩为「启迪」，也就是知识的开悟。 That doesn’t need to be a necessary link in a chain of transmission because, for the Gnostics, salvation was simply enlightenment.
因此，对诺斯低主义者而言，耶稣更像是一位智者，而非拯救者。 So, for the Gnostics, Jesus was, in effect, more of a sage than a savior.
他们认为人更需要的是摆脱无知，而不主要是摆脱罪。 You needed to be liberated from ignorance more than you needed to be liberated from sin.
诺斯低主义者的想法多被扭曲且形态古怪，其中 一个就是认为使徒在救恩当中并非不可或缺。 The Gnostics had a lot of sort of warped and strangely formed ideas, but one of them was this idea that the apostles were not a necessary part of the equation.
所以圣爱任纽竭力说明，教会的起源确实可一路追溯到那些使徒们。 So, St. Irenaeus goes on and on to show that the Church can trace her origin all the way back to the apostles.
事实上，他为我们给出了自他那个时代起，前十二任教宗的名册。 In fact, he gives us the first catalog of the first twelve popes from his day.
他大约在主后180年至185年间于罗马，列出了从圣克肋孟、 亚纳克列托、林奴一直上溯到圣彼得本人等十二任教宗的名单。 He was in Rome around 180 or 185 A.D.—twelve popes all the way back to Clement, Anacletus, Linus, and St. Peter himself.
使徒在确立基督唯一真教会的真实性方面是一条关键的链环。 The apostles are a vital link in establishing what the one true Church of Christ really is.
教会之所以也是使徒性的，还因为她拥有使徒权威，这也是我先前提到的。 The Church is apostolic also because she wields apostolic authority, and this is what I was alluding to earlier.
我们所称的主教承继制，即是这权威传递给教会的方式。 What we call episcopal succession is the means by which that authority is passed on to the Church.
每位使徒都曾按手给一位继任者，让他接续此职分。 Each of the apostles laid their hands upon a man who would succeed them in office.
他们的继任者并非称为使徒，而是主教，因为成 为使徒的一个关键条件是亲眼看见复活的耶稣。 Their successor would be a bishop, not an apostle, because one of the constitutive features of being an apostle was having seen the risen Jesus Himself.
即使是保罗也在往大马士革的路上亲身经历了基督显现，因此 他够资格成为正宗的使徒，虽然他并非最初的十二使徒之一。 Even Paul had that Christophany on the road to Damascus, which qualified him to be a card-carrying bona fide apostle, even though he wasn’t part of the original twelve.
但使徒所承载的那份权威本身是可被传授、而且确实被传递下去的。 But the authority that an apostle wields was itself transmitable and transmitted.
好的吧？ All right?
我认为，当你在阅读福音书时，你需要牢记这一点。 This is something that you need to keep in mind, I think, when you’re reading the Gospels.
我曾与许多人谈过这个问题，仅仅指出这一点就能让事情豁然开朗。 I’ve had so many conversations with people where just pointing this out seems to put things in a whole new light.
关键在于：基督并没有把祂的权威授予所有人。 And that’s this: Christ did not give His authority to all.
基督确实有些教训，比如在《马太福音》第五到第七章，那里是「登山宝训」。 There are some teachings of Christ; if you go to, say, the Gospel of Matthew, chapters 5 to 7, it’s the Sermon on the Mount.
这段教导是耶稣对祂身边的门徒所说，但实际上也是对所有在场 群众所说，祂对他们应许：「虚心的人有福了」，等等教训。 This is teaching that Jesus gives to the Christian disciples who are gathered around Him, but He’s ultimately teaching indiscriminately to all the crowds, and He’s making promises to them: “Blessed are the poor in spirit,” and so forth.
这些话适用于所有人。 This applies to everyone.
然而，耶稣也有其他教导，并不一概适用于你我每个人。 But there are other things and other teachings that Jesus delivers that are not indiscriminately addressed to me and you.
尤其在《约翰福音》第十三至十七章中——准确来说到十七章的开端——耶 稣是私下教导门徒有关他们的权威，并且告诉他们祂将要为他们成就什么。 In the Gospel of John, in particular, chapters 13 through 17—actually, up to the threshold of 17—Jesus is privately instructing the disciples about their authority, about what He will do for them.
祂给门徒的应许，至少在很多方面并不与我们接受的应许完全相同。 His promise for them is not the same as His promise for us, at least not in all respects.
所以在《约翰福音》十六章十三节，耶稣对留在楼房里的那些使 徒（不含犹达斯）说：「祂要引导你们进入一切的真理」，这里 并不是指教会中所有平信徒的你我，而是那些受托的使徒。 So, in John 16:13, when Jesus tells the apostles—because it’s only those who are left in the upper room, so it’s the apostles minus Judas—when He says, “He will lead you into all the truth,” He doesn’t mean me and you and you and you, all the lay faithful of the Church.
耶稣这是在对教会的牧者说话，他们有责任在历世历代中传扬祂的真理。 He’s talking to the shepherds of the Church, who will have the duty of communicating His truth throughout the centuries.
因此，他们便是承受这应许的人。 So they are the beneficiaries of the promise.
带着这样的理解来阅读这段经文就十分重要。 It’s important to read it with that in mind.
同样，在《路加福音》十章十六节中，耶稣说：「听从你们的，就是听从我。」 Likewise, in Luke 10:16, Jesus says, He who hears you hears me.
祂并没有对大众如此说，而是对那几位被拣选的使徒说的。 He did not say that to the masses; He said that to the select apostles.
这就是教会藉着她那些主教牧者所持有的权柄。 That’s the authority that the Church bears within herself through her episcopal shepherds.
同样地，各位都知道《马太福音》第十六章里关于天国钥匙的记载。 Similarly, you all know the story in Matthew 16 about the keys of the kingdom.
并不是每个人都领受了那钥匙——实际上，在使徒群中 ，也只有一人领受了通往天国的钥匙，那就是彼得。 We didn't only have one person— as a matter of fact, even among the apostles themselves, only one received the keys to the kingdom of heaven, and that’s the person of Peter.
他的职分将会传给继任者。 His office would be passed down to successors.
我们为何知道这一点呢？ How do we know that?
因为那「钥匙」的意象取自《以赛亚书》，特别是在第二十二章，各位也许都熟悉。 Because the key itself is an image taken from the book of Isaiah, specifically in Isaiah 22. You guys are probably all familiar with that.
不过，这里所谓的「钥匙」（允许我这样双关一下），在《以赛亚书》第二十二章 里说到的这一把钥匙，其实是在流动中；它从一个人手上转移到另一个人手上。 But the key—I'll make a pun, and not intending to do so—the key to this passage about the key in Isaiah 22 is that the keys are actually in transition; they’re in motion.
它从舍布那的手里转移到以利亚敬的手里。 They’re passing from one man’s hand, Shebna, to another man’s hand, Eliakim.
因此，这些钥匙象征的，不仅是权柄，也是一种在历代继续承传下去的权柄。 So the keys symbolize not only authority but also the succession of that authority throughout history.
那么，保罗在《以弗所书》里有没有提到教会是使徒性的，或教会带有使徒记号的事实呢？ All right, does Paul have anything to say in Ephesians about the fact that the Church is apostolic or bears the mark of apostolicity?
确实有，而且至少可以从两处经文看出来。 Indeed, he does, in at least two passages.
其中一段我们上次已经提到一点了，就是《以弗所书》第二章第二十节。让我们 从第十九节念起：「这样看来，你们不再作外人和客旅，是与圣徒同国，是神家 里的人了，并且被建造在使徒和先知的根基上，有基督耶稣自己为房角石。」 One we just came close to last time, in Ephesians chapter 2, verses 20. We’ll back up to verse 19: So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and the prophets, with Christ Jesus Himself being the cornerstone.
倘若保罗在这里运用的神学比喻，实则展现教会作为 圣殿的奥秘，那么这圣殿根基的基脚就是使徒本身。 If Paul is utilizing this theological metaphor, which is really a mystical reality of the Church as a temple, then the footer of this structure is none other than the apostles themselves.
事实上，我不知道先前有没有人提过，但在《启示录》里也能看见同样的意象。 In fact, I don't know if anyone pointed this out in an earlier talk, but you actually have the identical image in the book of Revelation.
当你看见那新耶路撒冷异象揭开时——这是在《启示录 》第二十一章——你会看见那城是一个立方体的形状。 When you see the vision, the unveiling of the New Jerusalem—this would be in Revelation chapter 21—you see the city, and it’s shaped like a cube.
那城有十二个门，象征以色列十二支派，表示神对以色列计划的 圆满成就在教会里，当他们选择与弥赛亚联合时便得以实现。 It has twelve gates, which signify the twelve tribes of Israel, showing that the fullness of God’s purpose for Israel is fulfilled in the Church when they choose to unite themselves to the Messiah.
而这座城基的根基上则刻有羔羊十二使徒的名字。 But then the foundation of this building is marked with the names of the twelve apostles of the Lamb.
神只有一座圣殿，一个建筑带有同一个根基，也就是这些使徒。 There’s only one Temple of God, one structure that has this one foundation, and that is the apostles.
此外，如果再往后读几节，在《以弗所书》第三章第四节，保罗说：「你们念 了，就能晓得我深知基督的奥秘；这奥秘在以前的世代，没有叫人知道……」 Also, if you drop down a few verses later in Ephesians chapter 3, Paul says in verse 4, Ephesians 3:4, When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations.
「如今却藉着圣灵启示祂的圣使徒和先知。」 As it has now been revealed to his holy apostles and prophets by the Spirit.
我们说使徒是神启示的特别管道，所指的就是这个意思。 This is what we were talking about when we say that the apostles were the privileged channels of divine revelation.
耶稣甚至应许，在祂升天之后仍要继续祂的教导事工，祂说 ：「我还有好些事要告诉你们，但你们现在担当不了。」 Jesus even promised to continue His teaching ministry after His ascension when He said, I have much more to say to you, but you cannot bear it now.
「只等真理的圣灵来了，祂要引导你们进入一切的真理。」 When the Holy Spirit, the Spirit of truth, comes, He will lead you into all the truth.
在耶稣升天之后，圣灵继续耶稣的教导事工，但祂是借着向那些使徒牧 者——耶稣亲自从加利利到耶路撒冷一路培育的门徒——传递这真理。 The Spirit would continue the teaching ministry of Jesus after the ascension of Jesus, but He would do so by communicating that truth to the apostolic shepherds that Jesus Himself had personally selected and invested Himself in over those years in Galilee and then Jerusalem.
所以，我想我们可以确定，虽然还不算是完全成熟的体系，但保罗似乎 已经理解并领会到教会在合一、圣洁、大公以及普世性等方面的轮廓。 So, I think we can say with some confidence that, though it’s in a not fully developed context form, Paul seems to understand, he seems to perceive the outer contours of the Church in terms of its oneness, its holiness, its catholicity, and its universality.
至少，这种教会观的雏形，已经在第一世纪早期由保罗在圣灵感动之下逐渐显明出来。 At least the outline of this vision of the Church is coming into view already in the early first century by Paul, under the inspiration of the Holy Spirit.
对我而言，这不仅坚固了我的信仰，也帮助我更清楚地明白我们 的所作所为和我们所做出的一切牺牲，以及为何我们会追随这样 一间在当今社会看来极具对抗性、且频遭猛击的唯一教会。 For me, at least, this is something that not only confirms my faith and sort of shores it up, but gives me a clearer sense of why we do what we do and the sacrifices we make, and why we follow this one Church that seems to be so countercultural and so fiercely assaulted in our day.
这确实加深了我对教会的爱，我也相信对于我们所有人都应如此。 It really increases my love for the Church, and I think it should do the same for all of us.
因为当我们钦佩教会、当我们爱教会时，我们就是在钦佩并爱那是出于耶稣本人的工作。 Because when we admire the Church and when we love the Church, we are simply admiring and loving the work of Jesus Himself.
若基督的奥秘并非只在于祂本人，也在于与祂合而为一的身体，那么这基督 的奥秘便实实在在地存于我们中间，活现在那一、圣、公、使徒的教会里。 If the mystery of Christ is not only the person of Christ but the body that He has united to Himself, then the mystery of Christ is in our midst in the one holy, Catholic, and apostolic Church.
非常感谢各位下午前来参与。 Thank you very much for coming this afternoon.