很高兴再次与你们相聚。 It's wonderful to be with you again.
我感到非常欣喜。 I'm delighted.
对于可能不知道的人来说，2017年10月31日，就在 大约七个月前，标志着新教宗教改革开始的500周年。 For those who may not know, October 31st of 2017, just about seven months ago, it marked the 500th anniversary of the beginning of the Protestant Reformation.
当时这是一个大新闻，也许在公教会圈子里不是，但在世界各地却是一件大事。 It made big news back then, maybe not in the Catholic circles, but it was a big event around the world.
因此，我想把关于公教会新旧的误解集中在围绕马丁· 路德、约翰·加尔文和新教宗教改革的许多误解上。 For that reason, I thought I'd focus the myths about the Catholic Church old and new on many of the myths that surrounded people like Martin Luther, John Calvin, and the Protestant Reformation.
根据流传的故事，500年前，1517年10月31日，一位名叫马 丁·路德的奥古斯丁修士在威登堡城堡教会的门上钉上了95条论纲。 According to the popular story, 500 years ago, on October 31st, 1517, an Augustinian monk named Martin Luther nailed to the church door of the Wittenberg Castle Church 95 theses.
从那一刻起，这位相当默默无闻的大学教授不再 只为他的家人、朋友、同修和学术同僚所知。 And from that moment on, this fairly obscure university professor was known only to his family, his friends, to his fellow monks, and to his academic colleagues.
他现在成为了历史上最著名的人物之一。 He now became one of the most famous people in history.
一位传记作家自豪地说，在大多数大型图书馆里，马丁·路德的著作和关于 他的书籍在书架上占据的空间，比除了耶稣基督以外的任何其他人都多。 One biographer, Martin Luther, boasted, In most big libraries, books by and about Martin Luther occupy more space on the shelves than those concerned with any other human being except Jesus Christ.
尽管有大量学术研究致力于马丁·路德，但一个最初由宗教改 革后的宣传所延续的虚假叙述，真正掩盖了这个真实的人。 Despite the tremendous amount of scholarship dedicated to Martin Luther, a false narrative perpetuated first by the post-reformation propaganda, it really obscures the real man.
我刚才对这里的一对夫妇说，你知道，当看待历史上的任 何人时，就像我们自己一样，你会看到好的和坏的一面。 I was telling a couple down here earlier that, you know, when it comes to looking at anybody in history, like ourselves, you're going to see good and bad.
这几乎就像奥运会的评分和跳水。 It's almost like an Olympic scoring and diving.
你去掉最高分和最低分，就能得到一个比较准确的分数。 You throw out the high mark and the low mark and you get kind of the right mark.
有一种恰当的方式来看待一个人。 There's a proper way to look at somebody.
但关于这个人有很多虚假的叙述，说他是一个勇敢的修士， 为了改革16世纪腐败的教会而与强大的教宗制度作斗争。 But there's a lot of false narrative about this man, that he was this valiant monk fighting against the powerful papacy in order to reform the corrupt church of the 16th century.
他因英勇捍卫普通天主教徒，渴望使信仰恢复纯洁而受到公教会的攻击。 He was attacked by the Catholic Church for his heroic defense of the average Catholic, desiring to bring purity back to the faith.
最终，他被迫做出这个决定，引发了新教宗教改革和随之而来的革命。 And ultimately he was forced into this decision to cause the Protestant Reformation and the revolution that followed.
许多其他的误解也源于这种叙述。 And many other myths have kind of come from that narrative.
也许最能说明这个英雄修士独自对抗强大公教会的虚假形象的，是他在152 1年沃尔姆斯会议上据说的著名引言，当时不屈的路德对罗马公教会皇帝查理 五世说，在拒绝收回他的异端教导后，「我就站在这里，我别无选择」。 Perhaps the one that illustrates the false image of this heroic monk standing alone against the powerful Catholic Church is his supposed famous quote at the Diet of Worms in 1521, when the defiant Marx and Luther told the Catholic Roman Emperor, Charles V, After refusing to recant his heretical teachings, here I stand, I can do no other.
唯一的问题是，他并没有说过这些话。 The only problem is, he didn't say those words.
这些话是几十年后传记作家放在他口中的。 Those were words that were put into his mouth by biographers many decades later.
所以几个世纪以来，在马丁·路德的案例中，要分辨事实与虚构一直很困难。 So through the centuries, it's kind of been difficult to discern fact from fiction in the case of Martin Luther.
再次强调，关于马丁·路德的大部分叙述是说他是一个大胆的改革者。 Again, much of the narrative about Martin Luther is that he was a bold reformer.
但真实的故事是，他是一个聪明、复杂、困扰的人，他对教宗权威的拒绝， 以及其他异端立场，迅速引发了一场革命而非改革，最终导致基督教世界的 分裂，并以许多方式，以一种悲哀的方式，塑造了直至今日的西方文明。 But the real story is that he was a bright, complex, troubled man whose rejection of papal authority, among other heretical positions, quickly ushered in a revolution and not a reformation, which ended up literally dividing Christendom and, in many ways, in a sad way, has shaped Western civilization down to the modern day.
所以当宗教甚至世俗媒体在七个月前回顾这个事件，即新教宗教改革开始500周年纪念 时，许多关于马丁·路德和宗教改革的误解又浮出水面，这就是我想要讨论它们的原因。 So as the religious and even the secular media recalled the event just seven months ago, this 500th anniversary of the beginning of the Protestant Reformation, well, many of the myths about Martin Luther and the Reformation came back up to the surface, and that's why I wanted to address them.
其中一些误解是，新教宗教改革是必要和不可避免的，因为公教会已经变得如此腐败，从本 质上被不道德所腐蚀，公教会出售赎罪券和教会职位，这些滥用行为导致了新教宗教改革。 Some of those myths are that the Protestant Reformation was necessary and inevitable because the Catholic Church had become so corrupted, literally corrupted to its core by immorality, The Catholic Church sold indulgences and ecclesiastical offices, and these abuses led to the Protestant Reformation.
马丁·路德和其他改革者是第一个将圣经翻译成通俗语言的人，而教会此前曾禁止这样做。 Martin Luther and other reformers were the first to translate Scripture into the vernacular languages which the Church had previously forbidden.
另一个误解是，改革者们是圣洁的人，他们英勇地奋斗 ，要将真正的基督教信仰从罗马的迷信中解放出来。 Another myth, the reformers were holy men who struggled heroically to free the true Christian faith from the superstitions of Rome.
在将欧洲从公教会的魔爪中解放出来后，新教宗教改革开创了一个和平繁荣的时代。 After freeing Europe from the clutches of the Catholic Church, the Protestant Reformation inaugurated an era of great peace and prosperity.
现代性及其所有祝福都是新教宗教改革的直接结果，因为宗教改革孕育了一 种独特的工作伦理，催生了资本主义，从而为现代世界带来了许多祝福。 Modernity and all its blessings are a direct result of the Protestant Reformation, for the Reformation gave birth to a unique work ethic that spawned capitalism, thus ushering many blessings in the modern world.
今晚我们将讨论前四个误解，然后下周我们会触及最后两个。 Well, tonight we're going to cover the first four of those myths, and then next week we're going to touch on the last two.
但在我们开始之前，我认为如果我们简要回顾一下 马丁·路德的生平和他所生活的世界会很有帮助。 But before we begin, I believe it would be really helpful if we would review briefly the life of Martin Luther and the world in which he lived.
马丁·路德于1480年11月10日出生，父母是汉斯和玛格丽特·路德。他是长子。 Martin Luther was born to Hans and Margarita Luther on November 10th, 1480. He was the firstborn son.
他在第二天就受了洗，如果你知道礼仪日历的话，那天是圣马丁纪念日。 He was baptized the very next day, which, if you know in your liturgical calendar, is the feast of Saint Martin of Tours.
因此，他受洗时被赐予了那位伟大的四世纪罗马士兵转为基督徒的名字。 And hence, he was baptized, given the name of that great fourth century soldier, Roman soldier, turned Christian.
根据罗兰·贝顿的传记《我就站在这里》，马丁·路德是一个自我中心 、复杂且非常困扰的人，即使在平静的时期他也会是一个困扰的灵魂。 Now, according to Roland Baton's biography, Here I Stand, Martin Luther was a self-absorbed, complex, and very troubled individual who would have been a troubled spirit even in a tranquil time.
在16世纪，当然不是那样的。 In the 16th century, certainly wasn't that.
马丁·路德在1505年经历了深刻的皈依。是什么导致了这一点？ Martin Luther had a deep conversions experience in the year 1505. What caused that?
他差点被闪电击中，几乎因此丧生。 He was almost struck by a lightning bolt, almost died as a result of it.
这件事震撼了他，以至于他决定进入厄尔富特的奥古 斯丁修道院，而不是按照父亲的意愿去上法学院。 And that so shook him that he decided to enter the Augustinian monastery in Urfart Instead of going into the law school that his father wanted him to do.
此外，如果你了解马丁·路德的历史，就会知道他是一个非常谨慎的人。 Also, Martin Luther, if you know his history, was a very scrupulous man.
他在修道院里经常去忏悔。 He went to confession frequently in the monastery.
他与许多属灵问题挣扎，但特别是与救恩的认知问题挣扎。 He struggled with many, many spiritual issues, but especially he struggled with the issue of the knowledge of salvation.
尽管他过着令人难以置信的修道生活，有着所有的忏悔和祈 祷，路德仍怀疑他是否真的在神眼中称义，是否能得救。 In spite of his incredible monastic life, with all the penances and prayer, Luther doubted whether or not he was really justified in the eyes of God, whether he'd ever be saved.
为什么会这样？ Why was this?
这是因为他对神有一个非常消极的看法。 Well, because he had a very negative view of God.
对路德来说，神是一位非常严厉和愤怒的审判者，渴 望惩罚罪人，只是在等着你犯错，好把你送入地狱。 For Luther, God was this very strict and wrathful judge who desired to punish sinners, just looking for you to mess up so he could send you to hell.
你知道，肯·亨斯利博士早些时候在大学系列讲 座中对马丁·路德的真实故事做了精彩的演讲。 You know, Dr. Ken Hensley gave a marvelous presentation earlier in the university series on the true story of Martin Luther.
如果他没有做那个演讲，我建议你从灯塔制作公司购买他的系列讲座。 If he didn't make that talk, I suggest you purchase his series from the Lighthouse Productions.
这是一个精彩的系列。 It's a brilliant series.
但亨斯利博士指出，马丁·路德与父母的关系很糟糕，尤其是他的父亲，对他非常虐待。 But Dr. Hensley states that Martin Luther had a terrible relationship with his parents, most especially his father, who was very, very abusive to him.
他永远无法取悦他的父亲。 He could never please his father.
亨斯利博士提出并相信，马丁·路德所做的是将他 自己地上父亲的虐待经历投射到他的天父身上。 And Dr. Hensley proposes that and believes that Martin Luther, what he did was project this abusive experience of his own earthly father upon that of his heavenly father.
他真的相信他无法做任何事来取悦神。 He really believed there was nothing he could do to please God.
因此，马丁·路德生活在失去救恩的可怕恐惧中。 And hence, Martin Luther lived in dread fear of losing salvation.
这种恐惧实际上影响了他生活的大部分和他许多的教导。 And that fear would literally color most of his life and a lot of his teachings.
事实是马丁·路德是一个非常聪明的人。 The fact was that Martin Luther was a very bright man.
他最终被派到威登堡大学教书。 He eventually was sent to the University of Wittenberg to teach.
从他对圣保罗书信的研究中，慢慢地他开始发展出成为新教神学教义基石 的东西，即「唯独信心」，用拉丁语说就是「sola fide」。 And from his research on the letters of St. Paul, what happened is that slowly he began to develop what became the bedrock of Protestant theological doctrine, sola fide, which means, in your Latin, faith alone.
一种信念，认为唯独信心，而非任何行为，使罪人称义。 A belief that faith alone, apart from any work, justifies a sinner.
后来，他又采纳了新教神学的另一个基石，「唯独圣经」。 Then later, he adopted another of the bedrock pillars of theology of Protestantism, Sola Scriptura.
神圣启示的唯一权威来源是圣经。 The only authoritative source of God's divine revelation is Scripture.
顺便说一下，这是由早期新教徒约翰·威克里夫和扬·胡斯发展出来的异端观念。 By the way, that was a heretical notion that was developed by the proto-Protestants, John Wycliffe and Jan Hus.
那么，他出生时的环境是怎样的？ Now, what was the environment in which he was born?
16世纪发生了什么？ What was going on in the 16th century?
在16世纪，教会非常需要改革。 Well, in the 16th century, the church was in great need of reform.
许多滥用行为已经悄然进入其生活。 Many abuses had crept in its life.
比如买卖圣职这样的滥用行为，也就是买卖教会职位。 Abuses like simony, which means the buying and the selling of ecclesial offices.
裙带关系，教会中有权有势的人会通过给予亲戚或朋友某些职位或利益来偏袒他们。 Nepotism, the practice with those people in power and authority in the church would favor relatives or friends by giving them certain offices or benefits.
缺席主义，本应担任某教区主教的人从未在该教区露面。 Absenteeism, the bishop that was supposed to be bishop of this diocese never showed up in that diocese.
多重职位，一个主教或一个人被授予多个教区。 A pluralism, where one bishop or one man is given several dioceses.
这意味着什么？ And what does that mean?
他们会从中获得所有的金钱利益。 They would get all the monetary benefit from that.
许多教会中的人都在努力呼吁改革，他们希望结 束这些长期存在的做法，以及对独身制的滥用。 Well, many people in the church were striving and calling for reform, and they desired an end to these perpetual practices, along with the abuse of celibacy.
根据流传的故事，马丁·路德最终忍无可忍，他终 于将他的95条论纲钉在了威登堡城堡的门上。 Well, according to the popular story, Martin Luther finally got fed up, and he finally nailed his 95 Theses to Wittenberg Castle door.
那是在1517年10月31日，他这样做是为了抗议这些滥用行为。 That was on October 31st, 1517, and he did it to protest these abuses.
这份文件抨击了那些滥用行为和其他问题，比如为施舍而授予赎罪券。 This document railed against those abuses and others, such as the granting of an indulgence for the giving of alms.
这是16世纪的一种属灵实践，旨在在属灵上帮助信 徒，不是为他们的罪付款，而是弥补罪的暂时影响。 It was a spiritual practice in the 16th century, and it was designed to spiritually assist the faithful in paying for their, not paying for their sins, in making up for the temporal effects of sin.
他们当然可以通过施舍来做到这一点，特别是通过施舍来资助罗马圣彼得大教堂的重建。 They could do it by certainly almsgiving, and particularly almsgiving in financing the rebuilding of the St. Peter's Basilica in Rome.
这就是流行的叙述所说的。 Now that's what the popular narrative says.
他是出于那个原因做这件事的。 He did this out of that.
事实是，这并没有发生。 The fact of the matter is, it didn't happen.
苏格兰圣安德鲁斯大学的宗教改革专家安德鲁·佩迪格里教授是这样说的。 Professor Andrew Pedigree, an expert on the Reformation from the University of St. Andrews in Scotland, says this.
马丁·路德拿着锤子和钉子走过威登堡的戏剧性场景很不可能发生。 The drama of Martin Luther walking through Wittenberg with his hammer and nails is a very, very unlikely to have happened.
城堡教堂的门是大学的普通布告栏。 The castle church door was a normal bulletin board of the university.
这并不是路德的一种反抗行为。 This was not an act of defiance on Luther's part.
这只是你为了正式发表所做的事情。 It was simply what you did to make a formal publication.
它可能是贴在门上而不是钉上去的，就像你知道的，大学外面的广告一样。 It would have probably been pasted to the door rather than nailed up, much like, you know, the advertisement for the university outside.
教堂的门就在大学旁边，是做这种事的地方。 The church door was the place right next to the university where that was done.
英国华威大学宗教改革历史学家彼得·马歇尔甚至更进一步。 Peter Marshall, historian of the Reformation at Warwick University in England, even goes further.
他说这些论纲根本没有被张贴，而是这个故事在很久之 后为了宗教改革中人们的政治需要而被编造出来的。 He said these theses were not posted at all, but rather that story was invented much later for the political needs of the people in the Reformation.
彼得·马歇尔提出这个说法是因为他说这个事件最早是在近30年后才被记录下来的。 Peter Marshall makes that claim because he said the incident was first recorded nearly 30 years later.
路德本人从未提及此事。 Luther himself never mentioned it.
在1617年第一次宗教改革纪念日之前，几乎没有人讨论过钉论纲的事。就像生 活中的许多事情一样，我们可以通过添加一些东西来使某人变得比实际更伟大。 There was very little discussion of the nailing of the theses before the first Reformation anniversary of 1617. Like a lot of things in life, we can make someone bigger than life by adding things to them.
现在，根据流行的误解，据说路德因为攻击出售赎罪券而被教会谴责。 Now, according to the popular myth, it said that Luther was condemned by the church for his attack on the selling of the indulgences.
再说一次，这不是事实。 Again, that's not the truth.
真正的问题集中在这一点上。 The real issue centered on this.
马丁·路德的异端主张是教宗没有权力授予赎罪券。 Martin Luther's heretical claim that the Pope did not have the authority to grant an indulgence.
今晚晚些时候我会详细讨论这个问题。 I'm going to get into that a little later on tonight.
我们稍后会仔细研究这个问题。 We'll examine it a little later.
在95条论纲被张贴后，它们被教宗的神学家们审查，路 德被命令前往罗马解释并在必要时收回他的异端立场。 Well, after the 95 theses were posted, they were examined by papal theologians, and Luther was ordered to travel to Rome to explain and then necessary recant his heretical positions.
但是，路德从未去过。 Well, Luther never went.
所以当时的教宗利奥十世派遣托马斯·德·维尔枢机主教，我们 知道他的名字是卡耶坦，他派他到萨克森去与马丁·路德对话。 So the Pope at that time, Leo X, he sent Cardinal Thomas de Ville, we know him by the name Cajetan, he sent him to Saxony to speak to Martin Luther.
马丁·路德是个相当脾气暴躁的人。 And Martin Luther was a pretty cantankerous fellow.
他拒绝收回，他混淆视听，他态度顽固，这真的让卡耶坦感到困扰。 He refused to recant, he obfuscated, he was intransigent, and it really bothered Cajetan.
所以他回去报告了这件事。 So he went back and reported this.
然后在1521年，教宗利奥十世在一份名为《主啊，请起来》的教宗诏书中谴责了95 条论纲中的41条，这份诏书发表于，对不起，1520年7月。马丁·路德做了什么？ So then in the year 1521, Pope Leo X, he would condemn 41 of the 95 theses in a papal bull called Exerge Domine that was published in, excuse me, July 1520. What did Martin Luther do?
他通过发表一篇名为《反对敌基督可诅咒的诏书》的作品来回应那份教宗诏书。 He responded to that papal bull by publishing a work entitled Against the Excurgable Bull of Antichrist.
这样称呼教宗不太好，是吧？ Not too nice to call the Pope that, huh?
在其中，他说教宗诏书的目的是强迫人们否认神并崇拜魔鬼。 And in it, he said that the purpose of the papal bull was to compel men to deny God and to worship the devil.
然后在那年晚些时候，马丁·路德发表了他著名 的三篇论文，这些论文构成了他教导的基础。 And then later that year, Martin Luther would publish his three famous treatises, which formed the foundations of his teaching.
唯独信心，唯独圣经，唯独恩典。 Sola Fide, Sola Subtura, Sola Grazia.
在这些论文中，马丁·路德还呼吁德国贵族起来反对教会，通过 建立独立的国家教会来使自己脱离罗马和神圣罗马帝国皇帝。 And also in these theses, Martin Luther called for the German nobility to rise up against the church and separate themselves from Rome and the Holy Roman Emperor, by creating an independent national church.
他继续论证说，教会的圣事制度是由教宗和神职人员设计的，目的是实际上奴役基督徒。 He went on to argue that the sacramental system of the church was designed by the Pope and the clergy to literally enslave the Christian people.
此外，他继续说人没有自由意志，他没有被赋予自由意志，而是只能因原罪的影响 而选择邪恶，根据马丁·路德的说法，原罪完全腐蚀了人性，使之堕落到极点。 Moreover, he went on to say that the man did not have a free will, he was not endowed with a free will, but rather could only choose evil due to the effects of original sin, which, according to Martin Luther, totally corrupted human nature to the point of depravity.
你看，这有点像是他自己内心挣扎的投射。 See, this is kind of a projection of his own interior struggle.
这就是他提出因信称义理论的原因。 That's how he came up with his theory of justification by faith.
我们唯独因信得救。 We're saved by faith alone.
他关于称义的教导与公教会的不同。 And his teaching about justification is different than the Catholic Church.
公教会说我们生来就处于原罪状态。 Catholic Church says we are born in a state of original sin.
原罪的惩罚，即缺乏神超自然的恩典，通过洗礼的水被洗去。 The penalty of original sin, the lack of God's supernatural grace, is washed away by the waters of baptism.
但由于原罪，我们仍保留某些残余的弱点，如智力的昏暗、意志的软弱、情感的混乱。 But we retain certain residual weaknesses Due to original sin, like the darkening of the intellect, the weakness of our will, the confusion of our emotions.
这些都是使我们容易重新陷入罪中的因素。 And those are the things that make us liable to fall back into sin.
顺便说一下，这就是为什么我们的主耶稣给了我们忏悔圣事，以在洗礼后治愈那些罪。 By the way, that's why our Lord Jesus gave us the sacrament of confession, to be healed of those sins after baptism.
但马丁·路德说人不可能做任何事，恩典并没有真正进入我们的灵魂，从内到外改变我们。 But Martin Luther said that it was impossible for man to do anything, that grace didn't literally enter our souls and transfigure us from the inside out.
对他来说，恩典只是字面上遮盖了我们的罪性。 For him, grace literally only covered our sinfulness.
他经常说我们就像被雪覆盖的粪堆。 And he often said we were like a snow-covered dunghill.
圣父看到耶稣赢得的功德，他救赎的行为，那些来自十字架的功德就像覆盖我们的雪。 God the Father looks at the merits that Jesus won, the act of his salvation, those merits from the cross are like snow that covers us.
我们内心仍然永远腐败，但神只看覆盖着他儿子纯洁行为的雪。 Inside we're still perpetually corrupt, but God only looks at the snow covering the purity of his Son's actions.
这与我们所相信的不同。 It's different than what we believe.
我们相信通过合作的恩典，我们可以被改变。 We believe that by cooperative grace we can be transfigured.
我们在我们伟大的圣人，相交的圣徒中有这方面的见证。 We have the testimony of that in our great saints, the communion saints.
马丁·路德还将教会视为巴比伦大淫妇，将教宗视为敌基督。 Martin Luther also viewed the Church as the Whore of Babylon and the Pope as the Antichrist.
顺便说一下，你在许多反公教会的出版物中会看到很多这样的语言。 You see a lot of this language, by the way, in some of these many anti-Catholic publications.
杰克·奇克因此而出名，但还有其他人。 Jack Chick, It was famous for these, but there was others.
你可以找到一本名为《罗马天主教》的书，作者是洛林·贝 特纳，他只是重复了马丁·路德500年前所做的很多事。 You could find a book called Roman Catholicism by Lorraine Bettner, and he just regurgitates a lot of what Martin Luther did some 500 years before.
一年后，在1521年，马丁·路德写了另一部作品《论 修道誓愿》，这最终导致许多修士和修女离开修道院。 A year later, in 1521, Martin Luther wrote another work called On Monastic Vows, and this ultimately led many, many monks and nuns to leave the monasteries and the convents.
路德本人亲自帮助12位修女逃离她们的修道院。 And Luther himself personally helped 12 nuns escape from their convent.
最终他娶了其中一位，凯瑟琳·冯·博拉。 Eventually he married one of them, Catherine von Buhrow.
他娶了她并拒绝了他的神父独身誓言，他说，这是为了气教宗，也是为了取悦他的父亲。 And he married her and rejected his priestly celibacy to, he said, to spite the Pope and also to please his father.
再次，他的父亲和天父之间的共生关系在他的一生中不断上演。 Again, that symbiotic relationship between his father and God the Father keeps playing out through his life.
路德的著作产生了一些影响。 Luther's writings Did something.
它触及了德国贵族对教会和神圣罗马帝国的怨恨，以及对他们事务的干预。 It tapped into the German nobility's resentment of the Church and the Holy Roman Empire and the meddling in their affairs.
路德的著作助长了他们从教会夺取任何可能的世俗权力和财富的欲望。 And Luther's writings fueled their desire to wrest from the Church whatever temporal power and temporal wealth that they could.
最终，如果你研究历史，你会发现他的著作在德国引发了巨大的暴力。 Ultimately, if you study history, his writings produced great violence in Germany.
1525年，农民起义了。在保护马丁·路德的贵族的催促下 ，马丁·路德写了一篇反对杀人盗贼般的农民群体的小册子。 The peasants rebelled in the year 1525. Urged by the nobles who protected Martin Luther, Martin Luther wrote a pamphlet against the murderous, thieving hordes of peasants.
在那份文件中，他劝告贵族杀死叛乱者。 And in that document, he exhorted the nobility to kill the rebels.
他们有神圣的权力杀死农民，他们也确实这么做了。 They had divine authority to kill the peasants, and they did.
超过13万人被杀害。 Over 130,000 were murdered.
在他生命的末期，马丁·路德还写了一篇名为《论犹太人及其谎言》的论文。 Toward the end of his life, Martin Luther also wrote a treatise entitled On the Jews and Their Lives.
在其中他提出了一个八点计划，旨在清除德国的所有犹太人。 which he advocated an eight-point plan to get rid of all the Jews in Germany.
他反对罗马教宗制度的最后一部作品，认为它是魔鬼建立的，表达了 他对教宗制度邪恶本质的最终深刻信念，以及彻底根除它的必要性。 His last work against the pontificate at Rome, founded by the devil, it contained his ultimate deep belief in the evil of the papacy and the need of its complete eradication.
1546年1月，马丁·路德患上了一种疾病，他将其归咎于他经过了一个犹太人 的城镇。次月，他中风并在66岁时去世。这就是马丁·路德生平的简要历史。 In January of 1546, Martin Luther contracted an illness that he blamed on the fact that he passed through a town of Jews, and the next month he suffered a stroke and he died at the age of 66. That's a brief history of Martin Luther's life.
让我们来讨论围绕马丁·路德和新教宗教改革产生的四个误解。 Let's cover the four myths that arisen around Martin Luther and the Protestant Reformation.
第一个是这样的。 The first one is this.
公教会，特别是教宗制度，腐败到如此程度，以至于 它远离了早期教会的信仰和实践，必须被完全取代。 The Catholic Church, especially the papacy, was so corrupt that it strayed so far from the beliefs and practice of the early church that it had to be entirely replaced.
马丁·路德带头反对这个腐败的教会，恢复了真正的基督教信仰。 And Martin Luther led the charge against this corrupt church and restored authentic Christian faith.
事实上，弟兄姐妹们，当你阅读历史时，路德时代的教 会确实需要改革，这在每一代都有一定程度的需要。 Now the fact is, brothers and sisters, when you read history, it's certainly true that the church of Luther's time was in need of reform, as it is to some degree in every generation.
教会的一句伟大格言是「不断改革」。 One of the great lines that goes with the church is, semper reformandi.
所以这两个拉丁短语，「总是需要改革」或「总是在改革」。 So the two Latin phrases, always in need of reform, or always reforming.
我们都知道这一点。 And we know that.
这就是为什么我们要经历像将临期这样的忏悔季节，为什么呢？ That's why we go through penitential seasons like Advent, For what reason?
我们知道我们所有人都需要改革。 We know that all of us need to reform.
如果我们不前进，我们就会后退，滑向后方。 If we're not moving forward, we're coming backwards, sliding backwards.
这就是为什么我们有这些持续的季节来提醒我们，我们必须积极前进，否则就会滑向后方。 That's why we have these continual seasons to remind us we must be moving forward actively or we're sliding backwards.
嗯，教会只是你我的一个更大的部分，对吧？ Well, the church is only a bigger part of you and me, huh?
所以问题是，教会是否如马丁·路德所认为的那样腐败，以至于无法从内部改革？ So the question is whether was the church so corrupt, as Martin Luther held, that it was beyond reform from within?
要理解这一点，你需要回顾一下历史。 Now to understand this, you have to go back a little bit in time.
在16世纪宗教改革之前的两个世纪，教会内外都发生了各种灾难。 The two centuries immediately preceding the 16th century, the century of the Reformation, they were punctuated with all kinds of disasters, both in and outside the church.
这些灾难为宗教改革埋下了远期的种子。 Disasters that sowed the remote seeds of the Reformation.
例如，从1337年到1453年的百年战争。它实际上持续了116年。 For example, the Hundred Year War that ran from 1337 to 1453. It actually lasted 116 years.
我不知道为什么他们称之为百年战争。 I don't know why they call it a 100-year war.
但无论如何，这场战争发生在两个大国英国和法国之间，它实际上耗尽了这两个国 家的各种经济能量和文化能量，特别是法国，它曾经是欧洲思想和文化的中心。 But anyway, it was between the two great powers, England and France, and it literally sapped all kinds of economic energy, cultural energy from those two countries, especially France, which formerly had been the center of European thought and culture.
然后，在14世纪初，气候变化带来了使人衰弱的饥荒。 Then, early in the 14th century, there was a climate change that brought debilitating famines.
到欧洲大陆。 to the continent of Europe.
然后，这些饥荒之后是当时人类已知的最大流行病，那就是腺鼠 疫，或称黑死病，它实际上消灭了欧洲三分之一到一半的人口。 Then those famines were followed by the greatest pandemic known to humanity at that time, and that was the bubonic plague, or the Black Death, literally wiped out a third to half the population of Europe.
这种死亡，黑死病带来了社会动荡和道德衰败。 And it brought, that death, Black Death brought social discord and the decline in morals.
为什么会这样？ Why was that?
因为，换句话说，我们失去了大量的神父和修道人员， 同时也失去了那些照顾普通人、教育他们的人的质量。 Because, in other words, our loss of quantity of priests and religious, but also quality of those people who took care of the common person, educated them.
那些善良、圣洁的修士和神父与他们的人民在一起，在疾病中照顾他们。 The good, holy monks and priests stayed with their people, cared for them in sickness.
他们感染了疾病并死去。 They contracted the disease and they died.
那些不忠诚的人逃到山上，保全自己，当瘟疫过去后，他们回来 开始服侍人民，但由于缺乏热忱和教育，他们的服务是不够的。 The unfaithful ones took to the hills, played it safe, and when the plague had left, they came back and they began to serve the people, but not only were underserved by their lack of zeal and the lack of education.
因此，这是一个巨大的损失。 So it was a great loss because of that.
16世纪宗教改革的直接种子是在14世纪播下的，当时教会被两个重大事件分裂。 The proximate seeds of the 16th century Reformation were sown in the 14th century when the church was divided by two great significant events.
第一个是从1309年到1378年的亚维农教宗。第二个是我们 称之为大西方教会分裂，从1378年到1417年。在这个黑暗 时期，教宗制度，因此也包括教会，经历了一个又一个危机。 Number one was the Avignon Papacy that went from 1309 to 1378. The second was what we call the Great Western Schism that went from 1378 to 1417. The papacy, and hence the church, went through crisis after crisis during this dark period.
这场危机是如何开始的？ How did the crisis start?
嗯，它始于教宗博尼法斯八世（他并不是教宗制度 的光辉榜样之一）和法国王室之间的激烈争吵。 Well, it started with a bitter quarrel between Pope Boniface VIII, who wasn't one of the shining examples of the papacy, and the French crown.
为了什么问题？ Over what issue?
对神职人员的征税。 The taxation of the clergy.
这次对抗导致了一次会面，结果变成了教宗、法国代表团和教宗的意大利政敌之间的对抗。 Well, this confrontation led to a meeting, which turned out to be a confrontation between the Pope, a French delegation, and the Pope's Italian political enemies.
在那次遭遇中，教宗被严重殴打，这真的震惊了他，他逃离并回到罗马，不久后就去世了。 Well, in that encounter, the Pope was physically roughed up pretty badly, and it really shook him, and he took off and went back to Rome, and he died shortly after that incident.
接下来被选为教宗的是克莱门特五世。他是个法国人。 Well, the next Pope who was elected was Clement V. He was a Frenchman.
那么他做了什么？ So what did he do?
他决定留在法国的亚维农，这是法国东南部的一个地方。 He decided to stay in France, in Avignon, which is kind of in southeastern France.
在腓力四世（被称为美男子腓力）的压力下，他在那里建立了教宗宫廷。 He established the papal court there, under the pressure of Philip IV, who was called Philip the Fair.
现在，你可以争论这是否是一个举动，你可以理解为什么会发生这种事，但事 实是，无法回避的是彼得的继承人离开了罗马，基督教世界实际上感到震惊。 Now, you can debate whether that was a move, you can make some sense about why it happened, but the fact was, there's no getting over the fact that The successor of Peter had left Rome, and Christendom was literally scandalized.
近70年来，七位连续的教宗都居住在法国的亚维农。 For nearly 70 years, seven successive popes resided in Avignon, France.
这种离开罗马的情况有时被称为教宗制度的巴比伦囚禁。 And this absence from Rome is sometimes referred to as the Babylonian captivity of the papacy.
嗯，只要教宗们住在亚维农而不是他们的教区，也就 是他们的罗马本教区，那么，教宗们犯了什么错？ Well, as long as the popes were living in Avignon and not in their diocese, namely their home diocese of Rome, well, what were the popes guilty of?
缺席主义的滥用，即当教宗或主教不在自己的教区时。 the abuse of absenteeism, when the pope or the bishop is not present to his own diocese.
嗯，1377年，基督教世界欢欣鼓舞，为什么？ Well, in 1377, Christendom rejoiced, because why?
通过祈祷的敦促，特别是锡耶纳的圣凯瑟琳的祈 祷，教宗格里高利九世将教宗制度带回罗马。 Through the urging of the prayers, especially of St. Catherine of Siena, Pope Gregory IX returned the papacy to Rome.
但欢欣只是短暂的，因为在那年年底，教宗格里高利九世去世了。 But the rejoicing was only short-lived, because at the very end of that year, Pope Gregory IX would die.
然后他的继任者被选出。 Then his successor was elected.
是乌尔班六世。问题是这样的。 It was Urban VI. The problem was this.
选举乌尔班六世的枢机主教们后来出来说，他们是被罗马暴民强迫这样做的。 The cardinals who had elected Urban VI later came out and said they were compelled by the Roman mobs to do that.
他们为自己的生命感到恐惧，所以那次选举是无效的。 They were frightened for their lives, so that that election was not valid.
于是，那些枢机主教转而去了另一个地方，选举了一 位新教宗，克莱门特七世。克莱门特七世做了什么？ So in turn, those cardinals went to another place and they elected a new pope, Clement VII. What did Clemens VII do?
他立即组建了一支军队。 He immediately raised an army.
他去攻击罗马的乌尔班。 He went and attacked Urban in Rome.
然后，克莱门特七世做了什么？ Then, Clemens VII, what did he do?
他回到亚维农，在那里建立了他的总部。 He returned to Avignon and set up his headquarters there.
这成为我们所称的大西方教会分裂的开始。 This became the beginning of what we call the Great Westernism.
你知道，虽然教会在历史上一直受到反教宗的困扰，有人声称自己是 教宗，但实际上不是。这种情况却大不相同，我会告诉你为什么。 You know, although the church throughout history has suffered from anti-popes, people claiming to be pope, weren't. This situation was much different, and I'll tell you why.
因为各个天主教领袖都会与最能服务于他们政治利益的声索者结盟。 Because the various Christian Catholic leaders, they align themselves with whatever claimant would serve their political interests best.
最终的结果是，你最后有三个人声称自己是教宗。 And in the end result, you ended up with three people claiming to be the Pope.
现在我们知道只有一个人是合法选举产生的教宗，但这是一个巨大的危机。 Now we know only one was validly elected to be Pope, but this was a great crisis.
大西方教会分裂在康斯坦茨会议上得到解决，该会议于418年 结束。你可能会想，好吧，作为一个教会我们可以松口气了。 The Great Western Schism was resolved at the Council of Constance, which ended in the year 418. And you kind of think, okay, we can take a breath as a church.
呃呃。 Uh-uh.
紧随大西方教会分裂之后，又出现了另一个危机，称为公会主义异端， 它声称教会的最高权威只存在于大公会议，独立于甚至反对教宗权威。 Right on the heels of the Great Western Schism came another crisis called the heresy of conciliarism, which stated that the supreme authority of the church resided with only an ecumenical council, apart from or even against papal authority.
为什么会这样？ Why was that?
嗯，因为是一个会议解决了大西方教会分裂，对吧？ Well, because it was a council that resolved the Great Western Schism, huh?
会议中的会议。 Council of councils.
需要另一个会议，称为巴塞尔会议，来解决那个危机。 It took another council, called the Council of Basel, to resolve that crisis.
但事实是，大西方教会分裂和公会主义异端只是进一步削弱了对教宗制 度的尊重，而这个职位是耶稣建立的，作为教会合一的象征和催化剂。 But the fact is, the great Western schism and the heresy of conciliarism, it only furthered, diminished the respect for the papacy, that office that Jesus established to be this very symbol and the, if you want to say, the catalyst for unity in the church.
现在，在这个世纪同时还有其他因素在起作用，它们包括这些事情。 Now, there were other factors going on at the same time in this century, and they included these things.
民族主义的兴起。 The rise of nationalism.
现在整个欧洲发生的是不同的人，不同的群体正在掌握权力。 What's happening now throughout Europe is different people, different groups of people are assuming power.
神圣罗马帝国皇帝的控制越来越少。 There's less and less control by the Holy Roman Emperor.
他们想要分离，创建自己的封地。 They want to separate, create their own fiefdoms.
所以，临时统治者想要从教会和神圣罗马帝国皇帝那里获得更多的独立性。 So, temporary rulers wanted to assert more independence from the Church and from the Holy Roman Emperor.
富有的家族和统治者对教会关于高利贷、收取贷 款利息以及禁止星期日劳动等教导感到沮丧。 Wealthy families and rulers were frustrated with the Church's teachings on such things as usury, charging interest on loans , and the prohibition of Sunday labor.
世俗统治者对教会和其领地为了支持教宗制度、教 宗宫廷和罗马教廷而征收的沉重税收感到不满。 And secular rulers, they resented the heavy burden of taxes levied on them by the church and their domains in order to support the papacy, the papal court, and the Roman Curia.
然后，如前所述，你继续有这些教会滥用行为， 如裙带关系、买卖圣职、缺席主义、多重职位。 And then, as mentioned before, you keep having these ecclesiastical abuses such as nepotism, simony, absenteeism, pluralism.
它们不断重现。 They keep resurfacing.
最后还有一个事实，许多神父和修士滥用他们的贞洁誓言。 And finally also the fact that many priests and monks were abusing their vow of chastity.
所以16世纪宗教改革的种子，是在前两个世纪的危机中播下的。 So the seeds for the 16th century Reformation, they were sown in the crisis of the previous two centuries.
但新教宗教改革成功是因为四个主要因素。 But the Protestant Reformation succeeded because of four major factors.
第一，我刚才提到过，日益增长的民族主义，特别是德国及其宪法。 Number one, I mentioned it just a few moments earlier, the growing nationalism, particularly of Germany and its constitution.
你必须记住，在16世纪，德国并不是一个统一的国家。 You've got to remember that Germany did not exist as a unified country in the 16th century.
那只发生在19世纪末。 That only happened in the late 19th century.
在16世纪，德国是什么？ In the 16th century, what was Germany?
它只是几百个独立领土的集合，名义上由皇帝，即神圣罗马帝国的皇帝领导。 It was just a collection of several hundred independent territories, nominally led by the Emperor, the Holy Roman Emperor of the Holy Roman Empire.
当时是查理五世。这些领土对教宗权威有深深的怨 恨，这种外来影响在这些领土上猖獗并不断增长。 At that time it was Charles V. There was a deep resentment of papal authority, an outside influence that was rampant and growing in these territories.
第二个因素是这样的。 The number two factor was this.
记住在世界的另一边，发生了什么？ Remember on the other side of the world, what's happening?
奥斯曼土耳其人的势力崛起了。 The Ottoman Turks have risen in power.
非常强大。 Big time.
他们已经占领了整个地中海。 They've taken over the whole Mediterranean.
他们正在通过巴尔干国家向上推进。 They're charging up through the Balkan countries.
他们在向上移动。 They're moving up.
事实上，他们一直打到了维也纳的大门。 In fact, they get all the way to the doors of Vienna.
这是他们第二次这样做。 It was the second time they did that.
他们在苏莱曼统治下曾经这样做过。 They had did it before under Suleiman.
现在他们在1529年又回来了。幸运的是，他们能够将其击退。 Now they come back in the year 1529. Fortunately, they were able to drive them back.
但发生的事情是，由于奥斯曼土耳其人的威胁，顺便说 一下，马丁·路德鼓励这种威胁，这产生了什么影响？ But what happened was, because of the threat of the Ottoman Turks, who, by the way, Martin Luther encouraged, What did it do?
它转移了查理五世的注意力和所有精力，从新教 宗教改革的问题转向了这里与土耳其人作战。 It deflected Charles V's attention and all his energy from this problem of the Protestant Reformation going over here to fight the Turks.
这给了新教领袖们更多的时间和余地来开展他们的工作。 It gave them a lot more time and leeway for the Protestant leaders to do their work.
第三，贵族因为对教会财产的贪婪确保了革命的成功。 Number three, the nobility ensured the success of the revolution because of their greed for church property.
这超过了对教会改革的渴望。 It outweighed the desire for church reform.
你知道，在今天的政治中你经常看到一句老话。 You know, there's an old line you see a lot of times in politics today.
跟随金钱。 Follow the money.
总是跟随金钱。 Always just follow the money.
我总是告诉人们，我不在乎你站在哪一边，跟随金钱。 I always tell people, I don't care what side you are, follow the money.
嗯，这在这里也是真的。 Well, that's true here.
看，一个结果是，在每个转向新教的国家，这些改 革者的第一个行动就是没收教会的财产和财富。 See, one result was that in every nation that turned Protestant, the first act of these reformers was they confiscated the properties and the wealth of the church.
你必须记住，在那个时代，修道院是巨大的企业。 You have to remember, the monasteries in these times were huge enterprises.
欧洲许多伟大的城市都是从修道院生活和他们提供的东西中发展起来的。 Many of the great cities of Europe grew out of the monastic life and what they provided.
他们是许多人临终遗赠的接受者。 They were recipients of many, many bequeaths by people dying and leaving there.
这就是他们如何变得如此强大和富有的原因。 That's how they got so powerful and so powerfully rich.
所以我们下周会讨论这个。 So we're going to talk about next week.
从字面上说，修道院是最初的银行家，资助了欧洲的大量进步。 Literally, the monasteries were the original bankers that financed so much of the progress in Europe.
在新教工作伦理之前，就有天主教工作伦理。 Before there was a Protestant work ethic, there was a Catholic work ethic.
资本主义并不是在新教宗教改革之后才开始的。 And capitalism didn't begin after the Protestant Reformation.
它早在修道院中就开始了。 It began way back in the monastic monasteries.
我们下周会看到这一点。 We'll see that next week.
但事实是他们非常富有。 But the fact of the matter is they were incredibly wealthy.
他们做的第一件事就是为了自己的利益没收所有这些。 The first thing they did was confiscate all that for their advantage.
他们确保基督教世界不会有任何愈合，因为这意味着他们必须把所有东西都还回去。 And they made sure that there wasn't going to be any healing of Christendom because it would mean they'd have to give it all back.
第四个因素是这样的。 And the fourth factor was this.
宗教改革前的异端给我们对信仰的理解和认知增添了混乱。 the pre-reformation heresies that had added confusion to the understanding and knowledge of our faith.
在之前的几个误解中，我谈到了一些这样的异端，比如卡塔里派、帕特林派和其他团体。 In a few previous myths, I talked about some of those heresies, like the Cathars, the Paterines, and other groups.
嗯，它们来自中世纪，但并没有完全消失。 Well, they were from the Middle Ages, but they didn't completely die out.
你知道，也许他们不是那些认为通过真正饿死自己 来达到完美的卡塔里派，因为那是他们的信仰。 You know, maybe they weren't the Cathars who thought you achieved perfection by literally starving yourself to death, because that's what they believed.
嗯，他们没有那种东西，但他们的很多想法在人们中间流传。 Well, they didn't have that kind of thing, but a lot of their ideas hung around among the people.
例如，瓦尔多派。 For example, the Waldensians.
他们是谁？ Who were they?
嗯，他们是12世纪在法国里昂周围地区的一群穷人，追随一个名叫彼得·瓦尔多的人。 Well, they were a 12th century group of poor men in the area of France around Lyon that followed a guy named Peter Waldo.
他的真名是瓦尔德斯。 His actual name was Valdez.
瓦尔德斯经历了一次重大的皈依，他做的是放弃了所有 财富，开始过着绝对贫穷的生活，这符合福音的教导。 Valdez had a great conversion, and what he did He gave up all his wealth, and he started to live a life of absolute poverty, in accordance with the teaching of the Gospel.
有点像圣方济各·亚西西所做的。 Kind of like what St. Francis of Assisi did.
嗯，不久之后，其他寻求通过福音的福音贫穷奉献来追求完美的人就加入了他。 Well, it wasn't long before he was joined by other seekers who were seeking perfection through this dedication of evangelical poverty of the Gospel.
问题是，由于他们普遍缺乏教育，他们经常误解某些圣经段落 ，最终否认了天主教教义，如炼狱的存在或为死者祈祷等。 Problem is, they went off the rails due to their general lack of education, and they often misunderstood certain scriptural passages, and they ended up denying Catholic doctrines such as the existence of purgatory or praying for the dead and other things.
然后他们试图通过声称与原始教会有某种古老的联系来证 明自己存在的合法性，但他们实际上并没有这种联系。 And then they tried to justify their existence by claiming some legitimacy of an ancient connection to the original church, which they didn't have.
例如，他们也禁止宣誓，这有点回应了卡塔里派的做法。 They forbade, for example, also the taking of oaths, and that kind of harkened back to what the Cathars did.
他们如此纯净，如此脱离物质世界，你对任何人都没有忠诚。 They were so purified, so separated from the material world, you don't have any allegiance to anybody.
现在，尽管这个团体被开除教籍，但他们的存在继续下去， 他们的思想也随之传播，渗透到普通民众中，被人们接受。 Now, even though the group was excommunicated, Their existence continued, and their ideas went with them, and they got infiltrated into the common people, were picked up by people.
例如，激进贫穷的思想、圣经的通俗翻译、平信徒讲道，这些思 想一直存在，后来被另一个名叫约翰·威克里夫的人接受了。 For example, the ideas of radical poverty, vernacular translations of the Bible, lay preaching, they hung around, and they were picked up by another guy named John Wycliffe.
威克里夫是牛津大学的一名教师，威克里夫从他对圣经的阅读 ，甚至是他对圣经的翻译中，开始宣讲否认圣体转化的异端。 Wycliffe was a teacher at Oxford University, and Wycliffe, from his reading of the Scriptures, and even his translation of the Scriptures, He began to preach a heresy denying transubstantiation.
嗯，有趣的是，这部分异端会通过一场婚姻被传播。 Well, that part, that heresy would be carried, interestingly enough, by a marriage.
理查二世的波希米亚妻子安妮王后去世后，她的仆人回到了波希米亚。 The Bohemian wife of King Richard II, Queen Anne, when she died, her servants went back to Bohemia.
历史学家认为，他们带走了威克里夫的一些理论，并影响了一个名叫扬·胡斯的人。 Historians think that they took some of these theories of Wycliffe with them and influenced a guy named Jan Hus.
扬·胡斯是捷克地区的一名神父。 Jan Jus was a priest of the Czech area.
他在1400年31岁时被按立为神父，他对教会改革非常热心。 He was ordained in 1400 at the age of 31, and he was really zealous for church reform.
现在，他肯定知道，因为他受过教育，威克里夫的许多理论和主张已经被教 会谴责，但他所做的是将其中许多翻译成他的母语捷克语，并传播它们。 Now, he must have known, because he'd been educated, that many of Wycliffe's theories and propositions had been condemned by the church, but what he did is he translated many of these into his native language, his Czech language, and he propagated them.
他受到了质疑，起初他服从了教会的权威。 He was confronted, and he submitted to the authority of the church in the beginning.
问题是，记住，这正是大西方教会分裂的时期，所以很多注意力都被转移到别处了。 The problem is, remember, this is the same time as the Great Western System, so a lot of attention was directed elsewhere.
而波希米亚的情况在政治和宗教上都很复杂。 And conditions in Bohemia were both politically and religiously complex.
民族主义开始兴起。 Nationalism started to set in.
胡斯在他的同胞中非常受欢迎，因为他支持爱国主义，支持民族独立。 And Hus was very popular with his own countrymen because he was supporting patriotism, supporting national independence.
所以，就像经常发生的那样，宗教和政治开始在那里结合起来。 So, as often happens, religion and politics started to get wedded there.
胡斯最终被质疑，他拒绝收回他的一些教导，所以尽管他受 到罗马皇帝的保护，他最终还是被逮捕、审判，并被处决。 Hus eventually was He was confronted, and he refused to recant some of his teachings, so he was ultimately, even though he was under the protection of the Roman Emperor, he was arrested, he was tried, and he was literally executed.
他被烧死在火刑柱上。 He was burned at the stake.
现在，人们来回争论，我认为双方都有好的观点， 认为这是一次不公正的审判，一次不公正的处决。 Now, people debate back and forth, and I think there's good points on each side, that it was an unjust trial, an unjust execution.
但最终的结果是这样的。 But the end result was this.
扬·胡斯成为了波希米亚的民族英雄。 Jan Hus became a national hero for Bohemia.
再次，宗教被政治利用，反之亦然，这导致了更多的分裂。 And again, the issue of religion being used by politics and vice versa, it led to more and more of this division.
在14和15世纪这些艰难的时期，教会确实做出了不同的改革尝试。 Now during these difficult times of the 14th and 15th centuries, the church did make different attempts at reform.
我们有像瑞典的圣布里吉塔这样的伟大圣人，她生活在1303 年到1373年。锡耶纳的圣凯瑟琳，她负责让教宗回到罗马。 We have wonderful saints like Brigid of Sweden, she lived from 1303 to 1373. St. Catherine of Siena, she was responsible for getting the Pope back to Rome.
圣文森特·费雷尔，因试图改革教会而非常著名。 St. Vincent Ferrer, very famous for trying to reform the church.
他们不断努力尊重和支持教宗制度，并试图让教会回到改革的道路上。 They were constantly trying to honor and to support the papacy and to try to get the church to move back to reformation.
还有像托马斯·肯培斯这样的伟大灵修大师，他写了一本美丽的 小书，你现在仍然可以读到，这是一本灵修经典《效法基督》。 Also great spiritual masters like Thomas of Kempis, who wrote the beautiful little small book, you can still read it, it's a spiritual classic, The Imitation of Christ.
呼吁人们，特别是神职人员，回归圣洁的生活。 calling people, but particularly clergy, back to a holy life.
有不同的尝试，但直到1512年，教宗尤利乌斯二世最终 召开第五次拉特兰会议，这些尝试才真正开始产生影响。 There were the different attempts, but they didn't take much traction until the year 1512, Pope Julius II finally convened the Fifth Lateran Council.
这次会议专门召开是为了解决教会内部的滥用问题。 And it was called specifically to address the abuses within the church.
所以这是一个很好的开始，但不幸的是，会议开始后不久教宗尤利乌斯就去世了。 So it was a great start, but unfortunately what happened Pope Julius died soon after the Council began.
他的继任者利奥十世，嗯，他更感兴趣的是像世 俗君主一样统治，而不是实施会议的改革法令。 His successor, Leo X, well, he was more interested in ruling like a secular prince than implementing the Council's Reformed decrees.
哦，他继续召开会议，做了一些事情。 Oh, he continued the Council, did a few things.
但本可能成为教会改革或转变的重要先锋的东西开始逐渐消失。 but what could have been a great spearhead for a conversion or reform of the church kind of started petering out.
现在，令人毛骨悚然的是，第五次拉特兰会议的这些会议最终以什么结束？ Now it's eerily coincidental that these sessions of the Fifth Lateran Council wound up in what?
1517年，就在什么事情发生的几个月前？ 1517, just a few months before what?
马丁·路德将登上历史舞台。 Martin Luther would break onto the scene.
当然存在这些滥用行为，但这里有一个教会试图改革 自己，试图推进这种改革，但它遇到了一些障碍。 Certainly there are these abuses, but here's a church trying to to reform itself, trying to push forward this reform, but it's reached kind of some roadblocks.
所以最终的结果是，公会议的改革太少太晚了。 So the end result was that the conciliar reforms were just too little, too late.
而马丁·路德在会议结束后的七个月后开始了他的革命。 And Martin Luther began his revolution seven months later, right after the Council had ended.
所以，事实是，在新教宗教改革之前，教会内部普遍 有一种感觉，就像教会历史上之前多次出现的那样。 So, the fact was, there was a great general sense in the Church before the Protestant Reformation, as there have been many times before in the history of the Church.
有些事情需要被修正。 that some things needed to be fixed.
它们失去了平衡。 They were out of kilter.
但事实是，在宗教改革前的所有天主教徒中，并没有 广泛共识要拆解天主教会并创建一个全新的机构。 But the fact of the matter, there was no trace of a broad consensus among all the pre-Reformation Catholics for a dismantling of the Catholic Church and the creation of a whole new institution.
可悲的是，需要宗教改革，然后是随后的著名的特伦托 会议，来应对新教的挑战，正是为了开始这种改革。 Sadly, it would take the Reformation and then the consequent Council of Trent, the famous Council, to take up the Protestant challenge to do exactly that, to start this reform.
所以，真实的故事是这样的。 So, The real story is this.
毫无疑问，16世纪的教会在生活的许多方面需要改革。 There's no doubt that the church was in need of reform in many areas in its life in the 16th century.
但认为它彻底腐败到只有完全的革命才能修复的观念，嗯， 那是一个新教的误解，旨在为改革者分裂基督教世界辩护。 But the notion that it was so thoroughly corrupt and only a complete revolution could fix it, well, that's a Protestant myth aimed at justifying the reformers' cleaving of Christendom.
教会在路德和加尔文之前很久就试图改革自己，但由于教宗制度的糟糕领导 ，因为他们中的许多人比起属灵更世俗，比起灵魂的牧者更像世俗的君主。 The church tried to reform itself long before Luther and Calvin, but poor leadership from the papacy because a lot of them were just more secular than they were spiritual, more secular princes than they were shepherds of souls.
他们阻止了那种改革扎根。 They prevented that reform from taking root.
看，真正的改革总是来自内部，它试图做什么？ See, true reform always comes within, and it seeks to do what?
它试图保存正确、良善、优秀和真实的东西。 It seeks to preserve what is right, good, excellent, and true.
革命是一种外部行动，旨在摧毁一个机构，然后创造全新的东西。 Revolution is an external action that aims at destroying an institution and then creating something wholly new.
嗯，新教宗教改革的领导者们是革命者。 Well, the leaders of the Protestant Reformation were revolutionaries.
他们寻求彻底摧毁教会，但他们失败了。 who sought the complete destruction of the church, but they failed.
你知道为什么吗？ And you know why?
因为主已经应许我们，即使是地狱的门也不能胜过它。 Because the Lord has promised us that not even the gates of hell will prevail against it.
我告诉人们，这就是为什么我知道教会绝对是神圣的，因为我 们经历的事情本应摧毁任何人类机构，但它却存活了下来。 And I tell people that's why I know the church is absolutely divine, because the things we've been through, it should have destroyed any human institution, but it survived.
不仅存活，还蓬勃发展。 And not only survived, it thrived.
我想讨论的第二种误解是这样的。 The second kind of myth that I want to talk about is this.
公教会出售赎罪券和教会职位，这些滥用行为导致了新教宗教改革。 The Catholic Church sold indulgences in ecclesiastical offices, and these abuses led to the Protestant Reformation.
这就是你会听到的关于新教宗教改革的标准叙述。 Now that's the standard narrative that you'll hear about the Protestant Reformation.
教会如此腐败，腐败到了灵魂，以至于它出售赎罪券成为了一个标志性的象征。 The church was so corrupt, corrupt to its soul, that it's so emblematic that it sold indulgences.
他字面上说你可以用钱买到从炼狱或地狱中出来的路。 Literally, he said you could buy your way out of purgatory or hell.
他们实行买卖圣职，即买卖教会职位。 And they practiced simony, the buying and the selling of the ecclesiastical offices.
根据流传的故事，这就是激发马丁·路德在威登堡城堡教堂门上钉上95条论纲的原因。 And according to the popular story, this is what inspired Martin Luther to nail those 95 theses on the church door of the Wittenberg Castle.
整个要点是他在拒绝公教会的邪恶。 The whole point was that he was rejecting the evil of the Catholic Church.
现在，作为一般原则，最好通过亲身经历这些事件的人的眼睛和阅读他们的 著作来回顾历史事件，而不是通过我们当今的视角甚至偏见的棱镜来回溯。 Now, as a general principle, it's best to review historical events through the eyes of the people who live them and read their writings, rather than backward through the prism of our present-day perspective and even our prejudices.
首先，我们需要区分公教会的官方教导和这些教导如何被教会有罪的成员 误用，这些成员最终会得到救赎，但他们是可能误解教导的有罪之人。 First, we need to distinguish between official Catholic teachings and how those teachings can be misapplied by Church sinful members, redeemed ultimately, but sinful people who can misinterpret the teachings.
看，对天主教教导的滥用并不会使这些教导的真理失效。 See, abuses of Catholic teachings don't invalidate the truth of those teachings.
到了11世纪，正如我之前提到的，人们普遍认识到教会需要严肃的改革。 Now, by the 11th century, it was widely acknowledged that the Church, as I mentioned before, was in need of serious reform.
教宗制度受到世俗统治者的严重干扰，这有时导致， 正如我所说，不太理想的候选人坐上彼得的宝座。 Papacy had suffered great interference from secular rulers, which at times resulted in, as I said, less than ideal candidates sitting on the chair of Peter.
其他滥用行为，特别是独身纪律被蔑视，有很多罪恶在发生，买卖圣职也在进行。 Other abuses, particularly like the discipline of celibacy was flouted, and it was a lot of sin going on, simony was going on.
那么，教会在做什么？ Well, what was the church doing?
它只是坐在那里吗？ Was it just sitting there?
不，有很多改革的尝试。 No, there was many attempts at reform.
例如，在11世纪有一系列教宗，这些圣洁的修士真正发起了伟大的改革，包括教宗圣 利奥九世、教宗圣格里高利七世、教宗真福乌尔班二世。这些人着手将教会从世俗统治 者的干涉中解放出来，纠正所有买卖圣职的滥用行为，并强制执行神职人员的独身制。 There was a series, for example, of 11th century, a series of 11th century popes Holy monks who really initiated great reform, including Pope St. Leo IX, Pope St. Gregory VII, Pope Blessed Urban II. These men set out to free the church from the interference of secular rulers and to correct all the abuse of simony and to enforce clerical celibacy.
但这里还有另一个问题，那就是教宗财政的问题。 But there was another issue that was also happening here, and that was the issue of papal finances.
你看，教宗的财政非常不稳定，因为教宗的大部分 收入和支持教会许多活动的资金来自教宗的领地。 See, papal finances were highly unstable because the bulk of revenue to the Pope and to support a lot of the activities of the Church came from the papal estates.
记住，如果你了解历史，丕平捐赠了一些意大利的大片区域被控制。 Remember, if you know your history, Pepin gave the donation of some of the large areas of Italy was controlled.
它们实际上是教宗国。 They were papal states, literally.
我可以说，几乎三分之一的意大利属于教会。 Like almost, I would say almost a third of Italy belonged to the Church.
加里波第在为意大利带来自由时，从教会手中夺走了这些领地。 Garibaldi, when they brought freedom to Italy, took those away from the Church.
在此之前它们属于教会，但问题是罗马或意大利总是被 各种世俗统治者入侵，他们会接管并夺走所有资源。 Before they belonged to the church, but the problem is Rome was always being, or Italy was always being invaded by all kinds of secular rulers, and they would take them over and take all the resources.
所以对财政的依赖非常不稳定，起起落落。 So the dependency on finances were very, very sketchy, up and down.
因此，为了提供可靠的收入来源，改革派教宗为教宗荣誉、特权和豁免设立了费用。 So to provide a dependable revenue stream, the reforming popes instituted fees for papal honors and privileges and exemptions.
在教宗保护下的修道院和教会，他们支付所谓的人口税。 Monasteries and churches under papal protection, they paid what they called was a census tax.
教宗的盛宴也要缴税。 Papal feasts paid taxes as well.
不幸的是，这些费用和税收最终导致了它们本应防止的滥用。 Unfortunately, these fees and taxes would eventually lead to abuse that they were meant to prevent.
现在，如前所述，14和15世纪是艰难的时期。 Now, as mentioned before, the 14th and 15th century, difficult times.
教宗制度掌握在所谓的文艺复兴教宗手中，他们 更多地将自己视为世俗君主而非灵魂的牧者。 The papacy was in the hands of the so-called Renaissance popes, who viewed themselves more as secular princes rather than shepherds of souls.
再次强调，毫无疑问，教会需要从买卖圣职、裙带关系、缺 席主义、多重职位、违反独身制等滥用行为中改革自己。 And again, there was no question that church needed to reform itself from the abuse of simony, nepotism, absenteeism, pluralism, violations of celibacy.
许多尝试被用来根除这些恶习，从尤利乌斯二世召集的第五次拉特兰会议开始。 And many attempts were made to root out these vices, starting with the Fifth Lateran Council that Julius II called.
然而，几个世纪的沉重教宗税收和费用已经产生了 影响，特别是在德国领土上，那里发生了什么？ However, the centuries of heavy papal taxes and fees had taken their toll, especially upon the German territories, where what's happening?
民族主义的兴起，对罗马的敌意，以及分散的政 治结构为新教宗教改革分裂基督教创造了条件。 The rise of nationalism, animosity toward Rome, and a decentralized political structure that created conditions for the cleaving of Christianity by the Protestant Reformation.
赎罪券教义是马丁·路德突然登上政治舞台的导火索。 The doctrine of indulgences was the flashpoint for the eruption of Martin Luther onto the political scene.
你知道，当你听到「赎罪券」这个词时，在天主教 神学中可能没有其他教义比它引起更多误解了。 You know, when you hear the word indulgence, there's no word that stirs up more misconceptions than perhaps any other teaching in Catholic theology.
那些因使用赎罪券而攻击教会的人，利用并利用了天主教徒和非天主教徒的无知。 Those who attack the church for its use of indulgence rely upon and take advantage of ignorance of both Catholics and non-Catholics.
现在，要消除这些误解，你需要知道两件事。 Now, to dispel those myths, you've got to know two things.
首先，你要知道赎罪券是什么，其次，赎罪券不是什么。 First, you've got to know what an indulgence is, and second, what an indulgence is not.
首先，什么是赎罪券？ First, what is an indulgence?
这是教会的说法。 Here's what the Church says.
赎罪券是在神面前免除罪的暂时惩罚，这罪的罪责已经被赦免，忠实的基 督徒在适当的情况下，通过教会的帮助，在某些特定条件下获得，当教会 作为救赎的执事，以权威分配和应用基督和所有圣徒赢得的满足的宝库。 An indulgence is a remission before God of the temporal punishments due to sin, whose guilt has already been forgiven , which the faithful Christians duly disposed, Gains under certain defined conditions through the church's help when, as a minister of redemption, dispenses and applies with authority the treasury of the satisfaction won by Christ and all the saints.
这来自赎罪券的教义。 That's from the dogma of the indulgences.
什么是赎罪券的关键？ What is an indulgent knot?
让我快速给你七个常见的误解。 Let me just give you quickly seven common myths.
误解一。 Myth number one.
一个人可以用赎罪券买到脱离地狱的路。 A person can buy his way out of hell with indulgences.
弟兄姐妹们，这种指控是毫无根据的。 Brothers and sisters, that charge is without foundation.
既然赎罪券是免除，只免除什么？ Since indulgence is remit, what only?
只有罪的暂时影响。 Only the temporal effects of sin.
只有罪的暂时惩罚。 Only the temporal penalties of sin.
它不能以任何方式消除永恒。 It can't eliminate eternity one way or the other.
一旦一个人在地狱里，他就在那里了。 Once a person is in hell, he's there.
避免下地狱的唯一方法是在这个世界上悔改。 The only way to avoid hell is to repent here in this world.
所以死后，一个人的永恒命运就定了，正如希伯来书9:27告诉我们的。 So after death, one's eternal fate is set, as Hebrews 9.27 tells us.
误解二。 Myth number two.
一个人可以为尚未犯下的罪购买赎罪券。 A person can buy indulgences for sins not yet committed.
教会一直教导说，赎罪券不适用于尚未犯下的罪。 The Church has always taught that indulgences do not apply to sins not yet committed.
参考《天主教百科全书》。 Refer to the Catholic Encyclopedia.
赎罪券不是犯罪的许可，也不是对未来罪行的赦免。 An indulgence is not a permission to commit sin, nor a pardon of future sin.
任何权力都不能授予这种权力。 Neither could it be granted by any power.
误解3. 一个人可以用赎罪券购买宽恕。 Myth 3. A person can buy forgiveness with indulgences.
现在记住，赎罪券的定义预设了什么？ Remember now, the definition of indulgence It presupposes what?
宽恕已经发生了。 That forgiveness has already taken place.
赎罪券是在神面前免除那些罪责已经被赦免的罪的暂时惩罚。 And indulgence is a remission before God of the temporal punishments due to sin whose guilt has already been forgiven.
所以赎罪券绝不赦免罪。 So indulgence in no way forgives sins.
它只处理罪所带来的暂时影响或惩罚。 It only deals with the temporal effects or penalties due to sin.
误解4. 赎罪券是教会为筹钱而发明的手段。 Myth 4. Indulgences were invented as a mean for the church to raise money.
并非如此。 Not so.
赎罪券，我马上就会解释，是从对和好圣事的反思中发展而来的。 Indulgences, I'm going to explain in just a few moments, develop from a reflection on the sacrament of reconciliation.
它们是缩短那个圣事中忏悔的一种方式，在罗马出现任 何与金钱有关的问题之前几个世纪就已经在使用了。 They are a way of shortening the penance of that sacrament, and were in use centuries, centuries before any money-related problems ever appeared in Rome.
误解5. 赎罪券会以固定的天数缩短你在炼狱中的时间。 Myth 5. An indulgence will shorten your time in purgatory by a fixed number of days.
记得吗？ Remember that?
你做这个九日敬礼，之后你得到多少天？ You do this novena, how many days you've got afterward?
那指的是什么？ What is that referring to?
它真的是指因为表现良好而减刑，你从刑期中获得减刑吗？ Is it really referring to time off for good behavior, you get time off from your prison sentence?
不是。附加在赎罪券上的天数是指一个人在世上生活期间可能经历的忏悔时期。 No. The number of days which were attached to an indulgence was a reference to the period of penance one might undergo during life on this earth.
这是你实际做忏悔所需要的时间。 The amount of time it would literally take you to do penance.
我马上就会解释这一点。 I'll explain that in just a few moments.
你看，公教会并不假装知道你会在炼狱中待多长时间。 See, the Catholic Church doesn't pretend how long you're going to be in purgatory.
更不用说你能得到多少天了。 much less how many days you get it.
它指的是你需要多长时间来偿还应该偿还的。 It's referring to what would take you to pay off what would be.
例如，当你去忏悔时，你会被给予一个补赎，对吧？ For example, when you go to confession, you're given a penance, right?
补赎应该与罪相称。 A penance supposed to fit the sin.
嗯，在早期教会，你马上就会听到，你会被给予非 常严厉的补赎，直到你完成补赎才能得到宽恕。 Well, in the early church, you're going to hear in a few moments, you were given really severe penances, and you didn't get forgiveness until you did the penance.
而且补赎可能会持续多年多年。 And the penance may go on for years and years and years.
那么这迫使人们做什么？ And so what did that force people to do?
他们长时间不去忏悔。 They wouldn't go to confession for a long time.
他们会等到临死的最后一刻。这就是教会面临的困境，所 以它开始审视这些事情，因此允许进行替代性的行为。 They'd wait until the last moment of their death And that was the struggle the church had, so that's why it began to look at things, and so it allowed for a substitutionary act to be done.
所以如果你用面包和水偿还10年或15年，穿着麻衣坐在教 堂前撒灰，你可以通过去某个圣地朝圣来请求宽恕来替代它。 So if you paid 10 years or 15 years of bread and water, sitting in front of the church in sackcloth and ashes, You could have it substituted by going on a pilgrimage to a certain shrine to ask for forgiveness.
这就是赎罪券的基础。 That's what the indulgence was based on.
误解六。 Myth number six.
一个人可以购买赎罪券。 A person can buy indulgences.
特伦托会议在赎罪券的实践中instituted了非常严格的改革。 The Council of Trent instituted very severe reforms in the practice of giving indulgences.
为什么？ Why?
嗯，因为之前的滥用。 Well, because of prior abuses.
它是这么说的，庇护五世教宗取消了所有涉及任何费用或其他金融交易的赎罪券授予。 It says this, Pope Pius V canceled all grants of indulgence involving any fees or other financial transactions.
这一行为证明教会非常认真地要消除任何与金钱有关、与赎罪券有关的滥用。 This act proved that the church was very serious about removing any abuses connected to money, connected to the indulgence.
误解7. 过去人们可以购买赎罪券。 Myth 7. A person used to be able to buy indulgences.
你永远不能购买赎罪券。 You can never buy indulgences.
围绕赎罪券的金融丑闻，给了马丁·路德转向异端的借 口的那个丑闻，它涉及的是什么，它涉及的是施舍。 The financial scandal surrounding indulgences, the scandal that gave Martin Luther an excuse for moving into heterodoxy, what it involved, it involved alms.
与向某些慈善机构、某些穷人施舍相关的赎罪券， 作为你在忏悔圣事中收到的原始补赎的替代行为。 indulgences that were connected to giving of alms to some charity, some poor person, as a way of a substitutionary act for the original penance you received in the sacrament of confession.
没有直接出售赎罪券的行为。 There is no outright selling of indulgences.
《天主教百科全书》是这么说的。 The Catholic Encyclopedia says it.
很容易看出滥用是如何悄然而至的。 It's easy to see how abuses crept in.
在可能通过成为赎罪券条件而被鼓励的善行中，施舍自然会占据显著地位。 Among the good works which might be encouraged by being made the condition of an indulgence, almsgiving, would naturally hold a conspicuous place.
所以总的来说，赎罪券常常被误导性地描述为给忠实的天主教徒赦免罪。 So in summary, indulgences are often misleadingly described as granting to faithful Catholics the remission of sin.
并非如此。 Not so.
赎罪券是在神面前免除罪的暂时影响，或因罪而应 受的暂时惩罚，这罪的罪责已经在圣事中被赦免。 Indulgences are the remission before God of the temporal effects of sin, or the temporal punishment due to sin, whose guilt has already been forgiven in the sacrament.
希恩主教过去是这样描述的。 Bishop Sheen used to describe it this way.
如果你把钉子钉在墙上，那就是罪。 If you nail a nail into the wall, that's sin.
你把钉子拔出来，那就是宽恕。 You pull the nail out, that's forgiveness.
剩下的是什么？ What remains?
洞。 The whole.
神给了我们特权去修复我的罪造成的损害，把它填补，打磨平整，重新粉刷。 God gives us the privilege to repair the damage of my sin stack it up, sand it down, repaint it.
这就是罪的暂时影响和为之付出代价的意义，就是弥补损害。 That's what temporal effects of sin and paying for it is about, is making up the damage.
现在，如果天主教徒在教会规定的某些条件下适当地准备好了，他们就可以获得赎罪券。 Now, Catholics can receive an indulgence if they're duly disposed under certain prescribed conditions that the Church lays out.
《天主教教理》第1471段指出，教会能够授予赎罪券是因为什么？ The Catechism of the Catholic Church, paragraph 1471 states, the Church is able to grant indulgences because why?
她是救赎的执事。 She's the minister of redemption.
并且凭借基督赐予的权柄，它分配并应用基督和圣徒满足的宝库给寻求悔改的信徒。 And with the authority given by Christ, it dispenses and applies the treasury of the satisfaction of Christ and the saints to the faithful who seek repentance.
所以罪是自由选择的冒犯，是对神和他的诫命，以及对神和我们邻舍的自由意志的冒犯。 So sin is a freely chosen offense, a freely willed offense against God and His commandments, and against God and our neighbor.
神通过忏悔圣事赦免罪的罪责。 God forgives the guilt of sin through the sacrament of penance.
但正义，神圣的正义，要求赔偿。 But justice, the divine justice, demands reparation.
也就是说，对罪的暂时惩罚的赔偿。 That is, the reparation of the temporal punishment of sin.
罪所造成的伤害。 the harm caused by sin.
凭借基督赐予教会的权柄，教会可以指定忏悔行为来减轻（用 拉丁语说就是indulge），或完全消除罪的暂时惩罚。 By the virtue of the authority that Christ has given the church, the church may assign penitential acts that will lessen, in Latin it would be indulge, or completely erase the temporal punishment of sin.
这就是「赎罪券」这个词的由来。 That's where you get the word indulgences.
所以授予赎罪券在16世纪并不是新事物。 So the granting of indulgences was not new to the 16th century.
它可以追溯到教会的早期。 It can be traced literally back to the early days of the church.
记得我刚才告诉你，在你接受忏悔圣事时，这通常是公开进行的 ，你公开忏悔你的罪，直到你完成补赎，你才能得到罪的赦免。 Remember I told you just a few moments ago, at the time of you going to the sacrament of penance, which often is made in public, you confess your sins in public, you would not be able to get forgiveness of sin until you fulfilled the penance.
而且补赎可能非常非常严厉。 And the penance could be very, very severe.
它可能很长，也可能很困难。 It could be long, and it could be difficult.
所以补赎开始要求因信仰而入狱的基督徒为赎自己的罪献上他们的苦难，甚至生命。 So penances began to ask Christians who were in prison for their faith to offer up their sufferings and even their death for the reparation of their own sins.
最终，教会承认这些代替行为的有效性，并赦免了那些为之做出这些牺牲的忏悔者。 And eventually the church recognized the validity of these vicarious acts and granted absolution to the penitents on whose behalf these sacrifices were being made.
所以在8世纪到10世纪期间，主教允许在忏悔圣事中指定的补赎（通常 很严厉）被其他忏悔工作所替代，正如我提到的，去某个教堂或某个圣地 朝圣，这将被视为替代补赎的日子，你从炼狱经历中得到减免的日子。 So during the 8th to the 10th century, bishops allowed penances assigned in the Sacrament of Confession, which were often severe, to be substituted for other penitential works, as I mentioned, going on a pilgrimage to a certain church or certain shrine, which would be accounted as substitution for the days of penance, the days you get off the purgatorial experience.
在11世纪，教宗实际上为保卫信仰而战授予赎罪券。 In the 11th century, popes actually granted indulgence for fighting in the defense of the faith.
十字军东征就是这样。 The Crusades were literally that.
人们会举起十字架，他们会佩戴十字架，这些十字军战士，然后他们就会出发。 People would take up the cross, they would wear the cross, the Crusaders, And they would go.
为什么？ For what reason?
他们不是为了获得名声和财富而去的。 They didn't go to get fame and wealth.
我们了解到，如果你读十字军东征的真实历史，我曾讲过那个话题和 那个误解，大多数家庭都是非常富有的皇室家族，他们失去了一切。 We learn, if you read the real history of Crusades, and I gave that talk and that myth, most of the families were very wealthy, royal families, and they lost everything.
他们字面上用生命去捍卫信仰。 Literally their lives to go to defend the faith.
但他们这样做是因为作为统治者，作为骑士，是一项 残酷和血腥的事业，他们积累了大量的忏悔时间。 But they did it because being a ruler, being a knight, was a cruel and bloody business, and they had chalked up a lot of penitential time.
但通过获得赎罪券，去参加甚至死在十字军东征 中，他们可以为他们罪的暂时影响付出代价。 But by the granting of an indulgence, Going and even dying on that crusade, they could pay for the temporal effects of their sins.
利奥九世教宗给予德国战士赎罪券，让他们为教宗军队对抗诺曼人。 Pope Leo IX gave indulgence to German warriors fighting the papal army against the Normans.
亚历山大二世教宗给予在西班牙收复失地战争中对抗穆斯林的战士赎罪券。 Pope Alexander II granted indulgence to warriors who fought against the Muslims in the Reconquista of Spain.
但真正为授予战士赎罪券发展神学基础的是格里高利七世教宗。 But it was Pope Gregory VII who developed literally the theological basis for the granting of indulgences to warriors.
他说打仗有两个目的。 He said there's two Two purposes of fighting wars.
一是复仇和获取领土和财富。 One is revenge and acquisition of territory and wealth.
第二是忏悔性的，保卫领土，恢复财产，保护弱者和信仰。 The second is penitential, defending territory, restoration of property, and protection of the weak and the faith.
格里高利七世教宗就是在这里说，可以为战士的忏悔精神授予赎罪券。 And it was there that Pope Gregory VII said that one indulgence can be granted for the penitential spirit of a warrior.
真福乌尔班二世教宗在1095年发起第一次十字军东征，他巩固了这 个神学基础，并写道，凡是单纯出于虔诚，而不是为了获得荣誉或金钱 ，前往耶路撒冷解放神的教会的人，可以用这次旅程替代所有的补赎。 Pope Blessed II, who called the First Crusade in 1095, he solidified that theological basis, and he wrote, whoever for devotion alone, not to gain honor or money, goes to Jerusalem to liberate the Church of God, can substitute this journey for all penance.
后来，波尼法爵八世教宗重申了这一点。 And later, Pope Bonadius VIII reconfirmed this.
现在，尽管教会关于赎罪券的教导在神学上有充分 的根据和正当性，但它并没有防止实践中的滥用。 Now, although the Church teaching on indulgence was theologically well-founded and well-justified, it didn't prevent the abuses of the practice.
我们知道这一点，因为在747年，英国的克洛德肖会议发现有必要谴责什么做法？ We know that because in 747, the Council of Clodeshaw in England found it necessary to condemn the practice of what?
雇佣兵收费为他人做补赎。 Mercenaries performing someone else's penance for a fee.
所以你会成为一个替代者。 So you'd be a substitute.
这就像你让别人在迪士尼乐园为你排队一样。 It's like you get someone to go stand in line at Disneyland for you.
你直接进去。 You come on in.
同样，波尼法爵九世教宗和德国的宗座代表尼古拉·库 萨枢机主教谴责那些声称有权力用金钱赦罪的传教士。 Likewise, Pope Boniface IX and Cardinal Nicholas of Cusa, the apostolic delegate in Germany, condemned preachers who claimed that they had the authority to forgive sins for money.
现在，赎罪券的另一个潜在滥用是这样的。 Now, another potential abuse for the granny of indulgences was this.
为建筑成本做贡献，你知道，像桥梁和教堂这样的公共设施。 The contributing to the cost of the building, you know, public utility like a bridge and a church.
尽管这种做法早在16世纪之前就存在，但在利奥十世教 宗领导下重建圣彼得大教堂引起了马丁·路德的愤怒。 Although this practice predated the 16th century, it was the rebuilding of St. Peter's Basilica under Pope Leo X that raised Martin Luther's ire.
你看，这里有滥用的潜力，很大的潜力，因为每当以正确的赎罪券形式筹集资 金时，你给这笔钱作为替代行为，代替你在忏悔圣事中为赦罪而给予的补赎。 You see, there was a potential, a big potential for abuse because Whenever money was raised under the correct form of indulgences, that you give this money as a substitutionary act for the penance that was given for your sacrament of confession for forgiveness of sins.
现在我通过给这笔钱，这笔捐款来支付补赎。 Now I'm paying the penance by giving this money, this donation.
这可能是好的，但事实是主教可以从那笔捐款中拿走一定比例。 That's potentially good, but the fact of the matter is the bishops could take a certain percentage of that donation.
你知道那是怎么回事，对吧？ You know how that goes, huh?
事实就是这样发生的。 And that's what happened.
这种情况导致了巡回的赎罪券传教士的出现，其中许多是多明我会的，他们会 进入一个教区，就各种主题讲道，然后劝诫信徒去忏悔并为施舍请求赎罪券。 The situation gave rise to itinerant, indulgence preachers, many of whom were Dominicans, who would go into a diocese, they'd preach sermons on various topics, then exhort the faithful to go to confession and request an indulgence for the giving of alms.
现在我们知道，这些传教士中的一些人越界了，他们利用信徒的无知来获取更多的钱。 Now some of these preachers, we know, crossed the line and they preyed on the ignorance of the faithful in order to get more money.
一个著名的例子是一位名叫约翰·特策尔的多明我会修士。 One famous one was a Dominican named Johann Tetzel.
顺便说一下，他是在哪里传教的？ He was the preacher who, by the way, was preaching in where?
马丁·路德的家乡教区。 Martin Luther's home diocese.
特策尔在他的讲道中给人的印象是，施舍的赎罪券可以字 面上将灵魂从炼狱中解放出来，这并不是教会的教导。 And Tetzel gave the impression in his preaching that indulgence for almsgiving could literally free a soul from purgatory, which was not the church's teaching.
他滥用了它。 He abused it.
现在，尽管他从未说过那首归于他的小曲的词， 即「钱币在钱箱叮当响，炼狱灵魂天堂往」。 Now, although he never uttered the words of a ditty that was attributed to him, which was, as the coin in the coffer rings, the soul out of purgatory springs.
但事实是，它们准确地传达了他教导的总体主题。 But the fact of the matter is, they accurately conveyed the general theme of his teaching.
那是滥用。 That was abusive.
但重点是这个。 But the point is this.
马丁·路德并不是因为质疑授予赎罪券，为重建圣 彼得大教堂做贡献而被谴责的，这可能是合法的。 Martin Luther was not condemned for questioning the granting of indulgences, for contributing to the rebuilding of St. Peter's Cathedral, which could be legitimate.
他因什么被谴责？ He was condemned for what?
他因质疑教宗是否有权力，否认教宗有权授予那种赎罪券而被谴责，这是异端。 He was condemned for questioning whether the Pope had authority, denying that the Pope didn't have authority to grant that indulgence, which is heresy.
这就是引发严厉谴责的原因。 And that's what triggered the severe condemnation.
所以赎罪券背后的真实故事是，教会总是需要改革。 So the real story behind the indulgences is that the church was always in need of reform.
纵观其历史，一直存在这样或那样的滥用行为，如 买卖圣职、滥用神职人员独身制或裙带关系等等。 Throughout its history, there have been abuses of one kind or another, such as simony or abuse of clerical celibacy or nepotism and whatnot.
此外，在授予赎罪券方面也存在一些滥用。 Also, there was some abuse when it came to the granting of indulgences.
现在，为施舍而授予赎罪券的原则本身并没有错。 Now, there's nothing wrong in the principle of granting indulgences for the giving of alms.
尽管一些不那么谨慎或圣洁的传教士滥用了这一点。 even though some less scrupulous or saintly preachers abused that.
但马丁·路德并不是因为批评那些滥用职权的传教士而被谴责的。 But Martin Luther was not condemned for criticizing those abusive preachers.
他被谴责是因为他说教宗不能给予那种东西，而教宗凭借基督的权柄，有权做那件事。 He was condemned because he said the Pope could not give that thing, and the Pope, by the authority of Christ, has the authority to do that.
让我们休息一下，站起来，你可以去洗手间等等，然后我们会很快讨论最后两个误解。 Let's take a break, stand up, you can go to the restroom and whatnot, and then we'll come quickly to the last two of these myths.
最后15分钟将讨论第三个误解，第四个误解我会留到下周，所以我们会讲到它。 The last 15 minutes will cover A third one, and I'll pass on the fourth myth until next week, so we'll get to it.
源自马丁·路德和宗教改革的第三个误解是，马丁·路德和改革者们是第一个将 圣经翻译成通俗语言的人，而教会此前禁止这样做，从而允许普通人阅读圣经。 The third myth that arises from Martin Luther and the Reformation is this, that Martin Luther and the Reformers were the first to translate Scripture into vernacular languages which the Church had previously forbidden, allowing then the common person to read the Scriptures.
这是关于新教起源的虚假叙述的主要论点之一，即教会阻止人们阅读圣经。 That's one of the main tenets of the false narrative about the origins of Protestantism, is that the church prevented people from reading the Bible.
你知道，在我读过的一些非常反天主教的文献中，你会看到教会阻止人们的例子。 You know, you'll see times in some of these tracts that I've read in very anti-Catholic literatures that the church prevented people.
你知道他们在教堂里把圣经锁链锁起来吗？ Do you know that they had the Bible chained up in the church?
他们为什么要把它锁起来？ Why did they chain it up?
嗯，记得在我们有这些现代手机之前吗？ Well, remember before we had these modern phones?
记得我们有电话亭和电话簿吗？ Remember we had phone booths and phone books?
电话簿是用链子拴着的。 And the phone book was attached to a chain.
原因不是因为他们不想让你使用它，他们只是不想让你把它拿走。 And the reason was not because they didn't want you to use it, they just didn't want you to take it away for yourself.
嗯，记住，在印刷机发明之前，圣经都是手工制作的。 Well, the Bibles, remember, before the printing press, they were all done by hand.
它们都有插图。 They were illustrated.
它们是绝对无价的。 They were absolutely priceless.
所以它们被锁在教堂里，以防止人们把它们带走，但人们随时可以来阅读那些美丽的圣经。 So they were chained in the church to keep people from walking away with it, but people could come up and read those beautiful Bibles all the time.
但这些就是宗教改革中出现的那种说法，说他们把圣经锁起来了。 But these are the kind of things that come out of the Reformation that they chained the Bible up.
所以这就是教会阻止人们阅读圣经的原因。 And so this is the reason the church prevented the people reading the Bible.
感谢神，像约翰·威克里夫、威廉·丁道尔、马丁·路德和其他人将圣经翻译 成通俗语言，这样人们就可以从罗马的暴政中解放出来，最终自己阅读圣经。 Thank God people like John Wycliffe, William Tyndale, Martin Luther, and others who translated the Scripture into vernacular language so the people could be freed from Roman tyranny and finally read the Bible for themselves.
这只是一个误解。 That's just a myth.
从一开始，教会就认识到神圣启示的书面部分在完成其福音传播使命中的关键作用。 From her very beginning, the church recognized the crucial role of the written portion of the divine revelation fulfilling its mission of evangelization.
记住，我们相信圣灵是所有真理的启示者，那真理以两种形式向使徒们启示。 Remember, we believe that the Holy Spirit is the revealer of all truth, and that truth came down, revealed to the apostles in a two-fold form.
首先是口头宣讲，然后最终其中一些被写下来。 First orally it was preached, and then eventually some of it was written down.
所以通过圣经和传统，在教会的权威下，我们知道基督的全部真理是什么。 So by Scripture and tradition is the way we know, under the authority of the Church, what the full truth of Christ is.
教会一直致力于通过保存和推广神的书面话语来完成其使命。 The Church was always interested in fulfilling its mission by preserving and promoting the written Word of God.
一旦教会在4世纪确定了圣经正典，她就不断努力使之为人们所接受。 Once the Church finalized the canon of the Scriptures in the 4th century, she continually made efforts to make that accessible to the people.
最著名的翻译是4世纪圣耶柔米所做的。 The most famous translation was that done by Saint Jerome in the 4th century.
他翻译了古代经文，包括阿拉米语和希伯来语的旧约，以及希腊语的新约。 He translated the ancient scriptures, the Old Testament in the Aramaic and Hebrew, and the New Testament, which was in Greek.
他将其翻译成人们的语言，称为通俗语言。 He translated it into the language of the people, called the Vulgar of the people.
这个翻译被称为拉丁文通俗版。 And that translation was called the Latin Vulgate.
这是马丁·路德时代最著名的翻译。 That was the most famous translation at the time of Martin Luther.
教会并不反对圣经的翻译和通俗语言翻译。 The Church wasn't against translations and vernacular translations of the Bible.
它积极支持这样做。 It actively supported it.
在马丁·路德生活的时代，已经有36个版本的德语通俗圣经。 At the time that Martin Luther was living, there was already 36 versions of the Bible in the vernacular German.
这并不是已经完成的事。 It wasn't already done.
教会只反对那些容易导致异端和误解的糟糕翻译，而且由于宗教与 人们的生活如此紧密相连，这可能导致实际的争斗、战争和叛乱。 The church only opposed bad translations that could easily lead to heresy and misunderstanding, and out of that, because religion was so tied to the life of the people, lead to literally fights, wars, insurrections.
教会也担心私下阅读圣经可能导致对圣经的错误个人解释。 The Church was also concerned with the private reading of the Scriptures that could lead to the incorrect personal interpretation of the Scriptures.
看，早在四世纪，教会就遭遇了第一次重大危机，即亚流主义异端，亚历 山大的一位天主教神父亚流在阅读圣经时，他非常聪明，他记住了圣经。 See, way back in the fourth century, the Church suffered its first major crisis with the heresy of Arianism, where Arius, a Catholic priest of Alexandria, in his reading of the Scriptures, he was very bright, he had the Scriptures memorized.
他得出结论，耶稣基督实际上不是神，他不是神圣的。 He came to the conclusion that Jesus Christ really wasn't God, he wasn't divine.
他是如此有魅力的传教士，超过半数的教会相信了他。 And he was such a charismatic preacher, he got over half the church believing him.
这引发了一场巨大的危机，花了几个世纪才克服。 It caused a huge crisis that took centuries to overcome.
从那时起，教会不断面对对圣经的错误解读。 And from that point on, the church was constantly confronting false reading of the Scriptures.
这就是为什么它没有说你不能阅读圣经，但你不能提出与什么不同的私人解释？ That's why it didn't say you couldn't read the Scripture, but you couldn't come up with a private interpretation that was different than the what?
公教会所包含的神启示的真理。 The revealed truth of God that was contained in the Catholic Church.
这就是你如何挑战你的解释是否正确的方法。 That's how you challenge whether or not your interpretation is correct or not.
顺便说一下，这也适用于灵性。 By the way, that applies to spirituality.
如果你从神那里得到了异象或某些启示，你必须做的一 件事就是辨别，它是否与教会的教导不一致或符合？ If you have a vision from God or some revelation from God, one of the things you have to do is discern, is it inconsistency and conformity with what the church teaches?
如果不是，你就错了。 If it isn't, you're wrong.
你可能是精神有问题。 You might be mentally ill.
你知道，你不能就这样继续下去。 You know, you just don't go on.
有时人们认为，因为神对我说话了，我必须告诉全世界。 And sometimes people think, because God spoke to me, I have to tell the whole world.
不。那必须经过检验。 No. That has to be tested.
私人启示就是私人的。 Private revelation is exactly that, private.
它是为了给你带来一些提升，帮助鼓励你的灵性生活。 It's meant for you to bring you some exaltation to help encourage you in your spiritual life.
如果它是为整个教会而设的，教会会辨别它是否真实。 If it's meant for the whole church, the church will discern whether that's true or not.
嗯，这就是教会反对的，不是反对人们阅读圣经或为自己的灵性 提升而阅读，而是担心私人解释会导致混乱、误解，甚至异端。 Well, that's what the church was against, not against people reading the scripture or reading it for their own spiritual enrichment, but it was concerned about the private interpretation that would lead to confusion, misunderstanding, and even heresy.
耶柔米甚至在四世纪就为此感到遗憾。 Jerome, even in the fourth century, lamented this.
他说，建筑工人、木匠、金属和木材工人、织工和漂洗 工，任何东西的制造者，没有老师就不能成为专家。 He said, Builders, carpenters, workers in metal and wood, websters and fullers, makers of anything, cannot become an expert without a teacher.
医生由其他医生培训，但圣经的艺术是唯一被所有人声称掌握的艺术。 Physicians are trained by other physicians, but the art of Scripture is the only art which is claimed by all.
他已经经历了人们误读圣经的问题。 Already he was experiencing problems of people misreading the Scripture.
糟糕的通俗翻译和圣经的私人解释所带来的危险在14世纪变得非常明显，就像 我已经提到的约翰·威克里夫，牛津大学的教授，他写了一本书呼吁没收所有教 会财产，否认圣体转化的教义，宣称相信幻影说异端，或者说，多纳徒主义，并 接受唯独圣经的错误原则，即我们所知道的唯一真理就是圣经所启示的。 The danger posed by bad vernacular translation and private interpretation of Scripture became very obvious in the 14th century when people like, I already mentioned, John Wycliffe, professor at the University of Oxford, he wrote a book calling for the confiscation of all the church property, denying the doctrine of transubstantiation, professing the belief in the heresy of docetism, or excuse me, donatism, and embracing the false principle of sola scriptura, that the only truth we know is what Scripture reveals.
嗯，这是来自他对圣经的私人解读。 Well, that was from his private reading of the Scripture.
威克里夫还将通俗拉丁文圣经翻译成英语，但他的翻译被谴责不是因为它 是翻译成通俗语言，而是因为它是一个非常糟糕的翻译，有许多错误。 Wycliffe also translated the Vulgate into English, but his translation was condemned not because it was a translation into the vernacular, because it was a very bad translation, it had numerous errors.
即使是美丽的英王钦定本，从古代语言翻译过来也有超过24处错误。 Even the King James Version, which is a beautiful version, has over 24 errors of translation from the ancient languages.
你知道，许多新教徒甚至许多天主教徒都相信威克里夫 是第一个将圣经从古代通俗拉丁文翻译成英语的人。 You know, many Protestants and even many Catholics believe that Wycliffe is the first to translate the Bible into the ancient Vulgate into English.
这不是真的。 It wasn't true.
托马斯·莫尔说，早在威克里夫时代之前，整本圣经就已经被有德行和学识的 人翻译成英语，被善良和虔诚的人以奉献、庄重、良好和虔诚的态度阅读。 Thomas More, he said the whole Bible long before Wycliffe's day was by virtuous and learned men translated into the English language by good and godly people with devotion, soberness, well and reverently read.
换句话说，有很多通俗版本，而且是好的版本。 In other words, there are many vernacular versions out there and good ones.
马丁·路德也被认为通过使圣经为人们所接受，将其从罗马的压制中解放出来。 Martin Luther is also credited with freeing the Scripture from its suppression by Rome by making it accessible to the people.
记住发生了什么。 Remember what happened.
发表95条论纲。 Post the 95 Theses.
他被命令去罗马。 He's ordered to Rome.
他没有去。 He doesn't go.
他被谴责。 He's condemned.
至少41条主张被谴责，教宗诏书发挥了作用。 At least 41 of the propositions are condemned, and the papal bull exerts a domine.
他被皇帝召唤到沃尔姆斯敕令。 He is called by the emperor to the Edict of Worm.
现在记住，当时的异端不仅仅是宗教问题。 Now remember, heresy in the day was not just a religious matter.
宗教、政治、信仰和生活都是紧密相连的。 Religion and politics and faith and life were all wedded.
这就是为什么统治者对异端如此严厉，因为它最终会摧毁他们的国家，分裂它。 That's why rulers were so harsh on heretics, because it ended up wiping out their country, dividing it.
这就是在法国发生在胡格诺派身上的事。 That's what happened in France with the Huguenots.
顺便说一下，这也发生在穆斯林对基督徒和犹太人的行为 中，也发生在基督徒对一些犹太人和穆斯林的行为中。 It's what happened in, by the way, it happened in Muslims against the Christians and Jews, and it happened with the Christians against some of the Jews and the Muslims too.
排斥错误教导的危险在于它最终将国家分裂成战争。 The danger of keeping out false teaching because it ended up dividing the country into war.
嗯，他被谴责了。 Well, he was condemned.
异端的惩罚是什么？ And what was the penalty for heresy?
死刑。 Capital punishment.
那么马丁·路德做了什么？ So what did Martin Luther do?
他迅速逃到了瓦尔特堡城堡。 He hightailed it to Wartburg Castle.
在那里，他开始了自己版本的圣经翻译。 And while there, he began his translation of the scriptures in his own version.
他，路德，对通俗拉丁文圣经持蔑视态度。 He, Luther, was scornful to Vulgate.
例如，他嘲笑地否定了圣耶柔米对天使加百列问候马利亚时的翻译。 For instance, he sneeringly dismissed St. Jerome's translation of the angel Gabriel when he greeted Mary.
拉丁文版本是gratia plena，意为充满恩典。 And the Latin version was gratia plena, full of grace.
这是他写的。 This is what he wrote.
如果直译的话，哪个德国人能理解呢，他知道满钱包的金子或 满桶的啤酒的意思，但他怎么理解一个充满恩典的女孩呢？ What German would understand that if translated literally, he knows that the meaning of a purse full of gold or a keg full of beer, but what does he make of a girl full of grace?
我更愿意简单地说，马利亚充满爱。 I would prefer to say simply, Mary full of love.
后来，关于旧约的翻译，路德希望，这是他的原话，把 摩西变得如此德国化，以至于没人会怀疑他是犹太人。 And then later on, concerning the translation of the Old Testament, Luther hoped, and this is his words, to make Moses so German that no one would suspect that he was a Jew.
他对犹太人有极大的敌意。 He had a great, great animosity towards the Jews.
他还犯了其他错误吗？ Other errors he made?
他是创造了... He was the one that created...
你有没有听说过天主教圣经和新教圣经的争议？ Did you ever hear the controversy of the Catholic Bible and the Protestant Bible?
天主教在圣经中添加了书卷。 Catholics added books to the Bible.
你听说过吗？ You ever heard that?
嗯，如果你没听说过，你就没有研究过，你知道，但这是很好的事情。 Well, if you haven't, you haven't studied, you know, but that's the great thing.
这不是真的。 It's not true.
实际发生的是有两份旧约书卷的清单，两个正典。 What happened was there was two lists of Old Testament books, two canons.
一个，更古老的，来自亚历山大。 One, the more ancient one, was from Alexandrian.
亚历山大正典有46本书。 The Alexandrian canon had 46 books in it.
教会开始传教时，从圣保罗开始，带着亚历山大正典及其翻译出去传教。 The church, when it began its evangelization, starting with St. Paul, took the Alexandrian canon and its translation out with them to evangelize.
他们为什么这么做？ Why did they do that?
因为整个世界都希腊化了，这是由于亚历山大大帝的征服。 Because the whole world It was Hellenized because of the conquering of Alexander the Great.
在古代世界的所有主要城市，一切都变成了希腊和希腊语。 Everything became Greek and Greek language in all the major cities of the ancient world.
所以圣保罗去的地方，每个人都说希腊语，所以他用希腊语翻译来进行传教。 So the places where St. Paul went, everybody spoke Greek, so he used the Greek translation to do his evangelization.
我们知道这一点，因为在我们拥有的最古老的文本中，新约中超 过300处引用旧约的地方来自七十士译本或亚历山大正典。 We know that because in the most ancient texts that we have, over like 300 of the quotes from the Old Testament in the New Testament come from the Septuagint or the Alexandrian canon.
当马丁·路德面对这个问题时，嗯，作为回应，让我回过头来说，作 为回应，犹太人在公元70年被罗马征服时，他们召开了一个叫做雅 木尼亚会议的会议，在那个会议上，他们形成了他们的书卷清单。 When Martin Luther approached this problem, well, in response, let me go back, in response, the Jews, when they were conquered by Rome in 70 AD, they had a council called the Council of Jamnia, and they, at that council, formed their list of books.
他们有一定的标准，只有39本。这被称为希伯来正典。 And they had certain criteria, and they only had 39. That was called the Hebrew canon.
马丁·路德在处理这个问题时，认为希伯来正典比亚历山大正典更古 老，因此，他否定了他们称之为次经的七本书，说教会添加了那些。 Martin Luther, when he approached it, thought the Hebrew canon was more ancient than the Alexandrian canon, and hence, he dismissed the seven books that they called the Apocrypha, saying the church added those.
它并没有添加，它一直都在那里。 It didn't add it, it was always there.
所以他错误地采用了少了七本书的书单。 So he took in his error the list of books that had seven less.
他也是为了证实他的唯独信心，他替换了词语，我们唯独因信得救。 He also was the one that, to substantiate his sola fide, faith alone, he has substituted the word, we are saved by faith alone.
如果你看，它并没有「唯独」这个词。 If you look, it doesn't have the word alone.
他加上去的。 He put it in.
这些是他为支持他的错误教导而犯的错误。 These were errors that he made to support his false teaching.
所以，教会一直支持将圣经翻译成通俗语言，为什么？ So, the Church has always supported the translation of Scripture into the vernacular, because why?
因为耶稣委托它在全世界传播福音。 It's charged by Jesus to spread the Gospel throughout the world.
人们理解它的唯一方式是用他们自己的母语。 The only way people can understand it is in their own native language.
它只反对有缺陷的通俗翻译及其带来的后果，异端滥用它们来制造异端。 It only opposed the faulty vernacular translations and the consequences that come from it, heretics misusing them to create heresy.
这就结束我们今晚的内容。 And that will conclude our night.
下周我会回到第四个、第五个和第六个。 I'll come back to the fourth one and the fifth one and the sixth one next week.
不过，有什么问题吗？ Are there any questions, though?
到目前为止，有人想问任何问题吗？ Anybody wants to ask any questions about anything so far?
我只是强调了一些主要的误解。 I'm only highlighting some of the major myths.
还有其他相关的，但我们会在这里呆上永远。 There's other ones tied to it, but we'd be here forever.
但我认为这些是我们必须知道的事情。 But I think these are things we've got to know.
特别是不要被其中任何一个骗了，好吗？ Especially don't get tricked on any of them, okay?
是的？ Yes?
英国的亨利八世改革等等，可以说是在同一个世纪吗 ，或者说这与日耳曼有关，考虑到王室和德国血统？ England's reformation with Henry VIII and all that, wasn't that in the same century, so to speak, or was that tied in with the Germanic, given that the crown and the German bloodline?
是的，它们在那里，但主要围绕亨利八世国王，他与阿拉贡的凯瑟琳的婚姻。 Yeah, they're in there, but mostly hinged on for King Henry VIII, his marriage to Catherine of Aragon.
他说这是无效的。 He said it was invalid.
他爱上了他的情妇安妮·博林，他在寻求婚姻无效，但教会说，我们没有这个权力。 He was in love with his mistress, Anne Boleyn, and he was seeking an annulment, and the Church says, we don't have the power.
神的权威说一旦结婚，就永远结婚，因为这个，他脱离了教会。 The authority of God says once married, always married, And because of that, he broke from the church.
你知道，他曾被授予信仰捍卫者的奖项和称号。 You know, he had been given the award and the title Defender of the Faith.
他写过关于教会的美丽文章。 He had written beautiful writings on the church.
但他脱离了教会，再次，动机是什么？ But he broke from the church and, again, what was the motivation?
权力和金钱。 Power and money.
他接管了所有修道院并掠夺了它们。 He took over all the monasteries and depleted them.
不久前，我读到一个非常有趣的事实，修道院是如此独特，那些修道院， 本笃会的，如果你是那边修道院的院长和负责人，你想出了一个发明。 Not too long ago, I read a very interesting fact that the monasteries were so unique, the monastic monasteries, the Benedictines, that if you were the abbot and the head of that monastery over there, you came up with an invention.
到一年结束时，这已经传播到整个欧洲甚至英国的所有其他修道院。 By the end of one year, that had gone to all the other monasteries throughout Europe and even over into England.
这就是他们在技术方面如此迅速进步的原因。 And that's how they advanced so rapidly in terms of technology.
我最近读到，英国的修士们开发了一种冶炼工艺。 And I read recently that the monks in England had developed a smelting process.
要净化矿石，你必须让火足够热以将杂质从金属中分离出来。 To purify ore, you have to get the fire hot enough to separate the dross from the metal.
他们想出了一种方法，使炉子的热度如此之高，以至于 他们可以净化金属，这将使工业革命提前两个世纪。 They had figured out a way to get the heat of the oven so hot that they could purify the metal, and it would advance the Industrial Revolution by two centuries.
但亨利八世消灭了它，它失传了，直到工业革命后才被重新发现。 But Henry VIII wiped it out, and it was lost and only rediscovered after the Industrial Revolution.
很有趣。 Kind of interesting.
但修士们是聪明的人，我们进步了很多，就像我们在另一个误解中讨论的那样 ，下周我们将讨论他们为建立现代性、资本主义和现代银行业所做的事情。 But the monks were ingenious people, and we advanced so much, as we talked in another myth, And we'll talk next week about what they did to establish modernity and capitalism and modern-day banking.
你知道，这些都来自伟大的修士们。 All came out of the great monks, you know.
还有很棒的啤酒和大多数烈酒。 And also great beer and most liquor.
所以在这之后你可以去喝一杯。 So after this you can go take one.
谢谢。 Thank you.