今晚演讲的主题是「宗教改革的先驱」。 The topic that I've been given for this evening's presentation is entitled, Forerunners of the Reformation.
宗教改革的先驱。 Forerunners of the Reformation.
这个标题是给我的，通常我会想出一个带有文字游戏或双关语的标题。 That title was given to me, usually I get to come up with a title and it's a wordplay or a pun of sorts.
我从斯托本维尔开着丰田先锋车来这里，感觉有点好笑。 I kind of felt funny driving up here from Steubenville in a Toyota Forerunner.
所以我希望我不会以任何方式助长宗教改革的错误。 So I hope I don't in any way contribute to the errors of the Reformation.
但今晚我们将看看许多本意良好的基督徒是如何在途中迷失的。 But tonight we're going to be looking at how Many, many Christians who meant well got lost on their way.
这并不是一件难事。 And it's something that is not hard to do.
你知道，马库斯已经提到了某些人的驾驶习惯，特别是 男性，以及他们多么容易迷路，又多么难以寻求方向。 You know, Marcus has already referred to the driving habits of certain humans, the male in particular, and how easy it is to get lost and how hard it is to get directions.
我认为这提醒我们，做对比做错更难。 And I think it's a reminder that it's harder to get it right than it is to get it wrong.
因为要做错，你只需犯一个错误就够了，但要做对，你真的不能犯任何错误。 Because to get it wrong, all you've got to do is make one mistake But to get it right, you've got to really not have any.
在属灵生活中，这提醒我们需要多少帮助和援助，不仅来自圣灵，而圣灵又很难与 其他灵分辨，也不仅来自圣经，而圣经又难以解释，特别是当你缺乏那些围绕我们 并试图创造某种垄断的圣经学者的专业知识时，而仅仅因为我们是。现在，当谈到 概述这个关于宗教改革先驱的特别演讲时，我决定看三个关键人物，三个先驱。 And in the spiritual life, it reminds us of how much we need help and assistance, not just from the Holy Spirit, that's so hard to distinguish from other spirits, and not just from sacred scripture, which is hard to interpret, especially when you lack the expertise of those scripture scholars who surround us and try to create a kind of monopoly, but just because we are Now, when it came down to outlining this particular talk on the forerunners of the Reformation, I decided to look at three key figures, three forerunners.
马库斯在开场演讲中已经提到了他们所有人。 And all of them have been mentioned by Marcus in the opening talk.
我感到很感激和欣慰，这样你们中没有人会对我说，我从未听说过这些人。 I kind of felt grateful and relieved so that none of you could say to me, I never heard of any of those guys.
第一个是帕多瓦的玛西流。 The first one is Marsilius of Padua.
第二个是奥坎的威廉。 The second one is William of Ockham.
第三个是著名作家马基雅维利，《君主论》的作者。 And the third one is the famous writer Machiavelli, the author of The Prince.
但在我们看这三位宗教改革的先驱之前，我想注意一下三位先驱的先驱。 But before we look at those three forerunners of the Reformation, I would like to take note of three forerunners of the forerunners.
我想回溯一千年，看看我们是如何迷失的，通过观察在最初 的一千年里，尽管我们软弱和有罪，我们似乎还是做对了。 I would like to back up a millennium and take a look at where we got lost by looking at how in the first thousand years, in spite of our weakness and sin, we seem to get it right.
我想看看中世纪公教会的三位先驱：圣亚他拿修、圣奥古斯丁和圣托马斯·阿奎那。 I would like to look at three forerunners of medieval Catholicism in St. Athanasius, in St. Augustine, and in St. Thomas Aquinas.
所以亚他拿修、奥古斯丁和阿奎那，你可以想象成三个 A，每当你被拦在路边时，他们如何帮你摆脱困境。 So Athanasius, Augustine, and Aquinas, you can think of the triple A and how they get you out of trouble whenever you're pulled over to the side of the road.
因为我们在迷失方向时实际上有一个分为两部分的历史框架。 Because what we really have in losing our way is a historical framework that is divided up into two parts.
第一个被称为古老之道。 The first one is known as the ancient way.
事实上，在14和15世纪，他们谈论的是古道，即古老或古典之道。 In fact, in the 14th and 15th centuries, they spoke of the via antiqua, the ancient or antique way.
它体现在亚他拿修、奥古斯丁和阿奎那等思想家身上。 And it was embodied by thinkers such as Athanasius, Augustine, and Aquinas.
但在14和15世纪，一种全新的思维方式诞生并 受到欢迎，被称为现代之道，它像野火一样蔓延。 But in the 14th and 15th centuries, a whole new way of thinking, known as the Via Moderna, was born and celebrated, and it spread like wildfire.
所以我想看看现代之道，这种现代之道真正由玛西流和奥坎的威廉开创。 And so I want to look at the modern way, the Via Moderna, that was really pioneered by Marsilius, by William of Ockham.
还有马基雅维利。 And also by Machiavelli.
但首先，我想展示他们偏离了什么，我们是如何迷失方向的。 But first, I want to show what it is they departed from, how it is we lost the way.
我们必须提醒自己那原初之道，古道，古老之道。 We've got to remind ourselves of that original way, the via antiqua, the ancient way.
我无法对这些做出公正评价。 I can't do any of this justice.
我们所能做的只是一种全景式的概览。 All we can do is a kind of panoramic survey.
但我认为我们需要这样做，即使冒着过度概括的风险。 But I think we need to do that, even if it risks overgeneralization.
因为我们今天发现自己处于一个非常困难的境地， 正如马库斯在过去一小时的讲话中所描述的那样。 because we find ourselves in a very difficult situation today, as Marcus described in the talk this past hour.
他用了一旦你松手气球就飞走的例子。 He used the example of the balloon once you let go.
我用了把牙膏挤回管子里的例子。 I used the example of squeezing toothpaste back into the tube.
对我们今天来说，要弄清楚我们哪里出了错，以 及我们是如何走到今天这一步的，真的很难。 It's really hard for us today to figure out where we went wrong and how we got to where we are today.
正如G.K.切斯特顿曾经说过的现代人，我们不知 道我们在做什么，因为我们不知道我们在解开什么。 As G.K. Chesterton once said of moderns, we don't know what we're doing because we don't know what we're undoing.
正是那古老之道开始瓦解，而古道的解体是由这些 宗教改革的先驱，这些现代之道的倡导者推进的。 And it's that ancient way that began to unravel, and it was the undoing of the via antiqua that was advanced by these forerunners of the Reformation, these proponents of the via moderna, the modern way.
但什么是古道？ But what was the via antiqua?
什么是古老之道？ What was the ancient way?
什么是公教会之道？ What was the Catholic way?
当然，我们可以查看新约，可以查看使徒教父的著作，但最好 的表达是在圣亚他拿修的著作和教导中找到的，正如我们每个 星期日在尼西亚信经中所诵读的那样精炼的形式呈现给我们。 Well, of course, we could look in the New Testament, we could look in the Apostolic Fathers, but the finest expression of it is found in the writings and the teachings of St. Athanasius As it comes to us in such a nicely distilled form in what we recite every Sunday in the Nicene Creed.
因为尼西亚信经真正结晶了正确阅读福音的方式。 Because the Nicene Creed is what really crystallized the proper way of reading the Gospels.
因为福音信息的核心是圣父差遣祂的圣子赐给我们圣灵，使我们合而为一。 Because the heart of the Gospel message is that God the Father sent His Son to give us the Holy Spirit to make us one.
使我们成为一个家庭。 To make us one family.
儿子和女儿。 Sons and daughters.
救赎我们。 To redeem us.
因此，在三世纪和四世纪，直到尼西亚会议召开前，许多知识分子心中真正的问 题是，你知道，这次会议在325年举行，福音的语言是比喻性的还是真实的？ And so, the question that was really on the minds of many intellectuals in the third and fourth centuries leading up to the Nicene Council, which was held, as you know, in 325, was, is the language of the Gospels figurative or real?
它是隐喻性的还是形而上学的？ Is it metaphorical or is it metaphysical?
当耶稣称自己为神的儿子时，我们知道在许多世界宗教中 都有神的儿子、神的众子、神圣儿子身份这样的语言。 When Jesus refers to himself as the Son of God, we know that in many world religions you have the language of Son of God, Sons of God, Divine Sonship.
这总是比喻性地使用，无论是指法老、凯撒还是世界宗教中的任何其他人物。 And it's always used figuratively, whether it's speaking of the Pharaoh or the Caesar or any other figure in world religion.
但在福音书中，耶稣似乎将其从比喻带到了现实。 But in the Gospels, Jesus seemed to take it beyond the figurative to the real.
他似乎以一种超越隐喻的方式谈论神是他的父，而他自己是儿子。 He seemed to speak of God as His Father and Himself as the Son in a way that was more than metaphorical.
这几乎似乎是形而上学的。 It almost seemed to be metaphysical.
我与父原为一，就是这样的语言。 I and the Father are one in such language as this.
因此可以理解，许多知识分子都在与此搏斗，特别是一 位名叫亚略的领军人物，他是亚略主义异端的创始人。 And so understandably, a lot of intellectuals were wrestling with this, especially a leading figure by the name of Arius, the father of the Arian heresy.
这就是马库斯提到的耶柔米的著名评论，教会醒来时发现自己成了亚略派，不禁呻吟。 And that's what Marcus referred to in Jerome's famous comment, that the church awoke and groaned to find itself Arian.
为什么？ And why?
因为这是一个容易得出的自然结论。 Because it's a natural conclusion that's easy to draw.
因为当我们想到神时，我们可以把他想象成一个创造者、一个建筑师、一个医 生、一个父亲、一个牧羊人，所有这些都只是比喻，除了一个，那就是父。 Because when we think of God, we can think of Him as a creator, an architect, a physician, a father, a shepherd, and all of those things are only figurative, except for one, and that is Father.
神不是永恒的创造者，因为创造物不是永恒的。 God is not an eternal creator because the creation isn't eternal.
只有神是永恒的。 Only God is.
但神是永恒的父，因为他永恒地生育圣子。 But God is an eternal Father because He's eternally fathering the Son.
这就是为什么耶稣基督是从真神所出的真神，因为他是从父永恒所生的。 And that is why Jesus Christ is true God from true God, because He's eternally begotten of the Father.
神自神而出，光自光而来，真神自真神而出，因为他是永恒所生的。 God from God, light from light, true God from true God, because He is eternally begotten.
这就是为什么圣子不比圣父年轻。 That's why the Son isn't younger than the Father.
圣子不比圣父小。 The Son isn't smaller than the Father.
他与圣父同为永恒。 He is co-eternal with the Father.
在这种情况下，适用于神的唯一永恒原则是他是一 位永恒的父，永恒地生育，这不仅仅是一个名字。 In which case, the one eternal principle that applies to God is He's an eternal Father who's eternally fathering, It's more than a name.
这不仅仅是一个名词。 It's more than a noun.
这是一个动词。 It's a verb.
永恒生育的结果就是永恒的圣子。 And the result of eternally fathering is the eternal Son.
那圣子从永恒中反映圣父的形象，回报那爱的恩赐。 And that Son images the Father from all eternity by returning that gift of love.
从圣父到圣子，从圣子到圣父的那爱的恩赐就是圣灵，他们彼此之间爱的纽带。 And that gift of love from the Father to the Son and from the Son to the Father is the Holy Spirit, the bond of their interpersonal love.
这就是亚他拿修教导的精髓。 That's Athanasius' teaching in a nutshell.
你可以看到为什么克服亚略主义异端并不容易。 You can see why it wasn't easy to overcome the Arian heresy.
因为如果你有更好的事情来打发时间，有更好的事情来消遣，而不是研究 圣经并试图将你的理性，理性的自然之光，服从于信仰更大的超自然之光 ，那么很容易得出结论，认为耶稣的儿子身份只是比喻，不是真实的。 Because if you've got nicer things to do with your time, better things to do with your leisure, than study scripture and try to submit your reason, the natural light of reason, to the greater supernatural light of faith, then it's going to be easy to conclude that Jesus' sonship is just figurative, it's not real.
神的父性是隐喻性的，就像建筑师、立法者、医生、牧羊人一样。 God's fatherhood is metaphorical, like architect, lawgiver, physician, shepherd.
而不是一个形而上学的真理和永恒真实的现实。 As opposed to it being a metaphysical truth and a reality that is eternally real.
因此，亚他拿修向我们展示了父性、子性、人际之爱，这些都是永恒适用于神的。 So Athanasius showed us that fatherhood, sonship, interpersonal love, these are eternally applicable of God.
这些不仅仅是我们投射到神性上的比喻性描述。 These are not merely figurative descriptions we project onto the deity.
突然间，神的能力不仅仅是某种不受约束的力量， 正如我们在信经中所诵读的，我信全能的父神。 Suddenly, divine power is not just some unbridled force, As we recite in the Creed, I believe in God the Father Almighty.
他不仅仅是一位全能的神。 He's not just an almighty God.
所有的能力，所有的力量，所有的知识总是以父亲的方式表达。 All that power, all that might, all that knowledge is expressed always in a fatherly way.
这就是为什么我们总是对神的能力和智慧感到安全，因为它总是以一种参与 养育我们作为他的家庭的方式表达，而我们每一个人都是他所爱的儿女。 That's why we always feel safe with God's power, with His wisdom, because it's always expressed in a way that's involved in fathering us as His family, and each and every one of us as beloved sons and daughters.
这是新约的教导，但这是圣亚他拿修留下的神学遗产，它代表了古道的基石。 This is the teaching of the New Testament, But it's the theological legacy left by Saint Athanasius, and it represents the cornerstone of the Via Antiqua.
因为这是当时看待权力、法律、审判和权威的全新方式。 Because it's a whole new way back then of looking at power, at looking at law, at looking at judgment and authority.
为什么？ Why?
因为正如亚他拿修教导我们的，神比我们更了解我们自己，但他也比我们更爱我们自己。 Because as Athanasius taught us, God knows us better than we know ourselves, but he also loves us more than we love ourselves.
所以当他给我们律法时，这不是对我们自由的威胁，而是为我们健康开的处方。 So when he gives us the law, it isn't a threat to our freedom, It is a prescription for our health.
这是对我们需求的描述。 It's a description of our need.
这是通向我们幸福和满足的道路，因为父神比他的儿女更了解他们的需要。 It is a path to our happiness and fulfillment, for God the Father knows what His children need better than they do.
这是一种全新的思考权力、法律、自由和满足的方式。 It was a whole new way of thinking of power, of law, of freedom, and fulfillment.
但它很快成为了古老之道，因为它成为了教会世代相传的活生生的遗产。 But it soon became the ancient way, because it became the living legacy of the church handed down through the ages.
到了圣奥古斯丁的时代，他进一步发展了这一点。 By the time you get to St. Augustine, He advances this.
他展示了它如何在日常生活中运作，而不仅仅是在永恒中。 He shows how it works in everyday life, not just in eternity.
最特别的是，他通过教导我们关于圣事来做到这一点。 Most especially, he does so by teaching us about the sacraments.
奥古斯丁是古道的第二位倡导者，他不仅要与亚略派的异端作斗争。 Augustine is the second proponent of the via antiqua, and he had more than one heresy of the Arians to fight.
他必须克服三种异端。 He had three heresies that he had to overcome.
这就是为什么他的著作在我的图书馆里占据了这么多的书架空间。 That's why his writings take up so much shelf space in my library.
你看，摩尼教徒认为任何物质都不如精神。 You see, The Manichaeans argued that anything that is matter is inferior to spirit.
属灵的是好的，物质的是邪恶的，所以圣事甚至是不可能的。 That which is spiritual is good, that which is material is evil, and so sacraments aren't even possible.
所以他必须克服摩尼教的异端，以表明基督的道成肉身就是神成为人的时候。 So he had to overcome the Manichaean heresy to show that the incarnation of Christ is when God became man.
当神永恒、纯洁的灵取了人的肉身。 When the eternal, pure spirit of God has assumed human flesh.
这使得圣事能够通过人的方式传递神的生命成为可能。 This is what makes it possible for the sacraments to convey divine life by human means.
通过可见的记号传递不可见的力量。 Invisible power through visible signs.
摩尼教徒被击败了。 And the Manichaeans were defeated.
然后他面对多纳徒派的强大异端，他们认为，好吧，是的， 圣事是可能的，但只有当它们由圣洁的神父施行时才有效。 And then he faced the powerful heresy of the Donatists, who argued that, okay, yes, sacraments are possible, but they're only effective when they're administered by holy priests.
所以如果你遇到腐败的神父，或者你后来发现给 你施洗的人暗地里是腐败的，那洗礼就无效了。 And so if you've got corrupt ones, Or if you find out later that you were baptized by one who was secretly corrupt, that baptism didn't work.
你必须找另一个，你必须再次接受洗礼。 You've got to find another one, and you've got to get it again.
因此，奥古斯丁不仅要克服摩尼教徒，证明圣事是可能 的，还要克服多纳徒派，证明圣事本质上是有力量的。 And so Augustine had to overcome not only the Manichaeans in showing the sacraments are possible, but the Donatists in showing that they're intrinsically powerful.
因为圣事主要不是我们为神做的事，而是神主要为我们做的事。 Because the sacraments are not primarily what we do for God, but what God primarily does for us.
所以神父不是以自己的名义，为自己说话，他不会 说，这是你的身体仰望，或这是他的身体向外看。 And so the priest is not speaking in his own name, on his own behalf, and he doesn't say, this is your body looking up, or this is his body looking out.
他说，这是我的身体，因为他已经借出了他的肺，他的整个生命都奉献给了我们的主。 He says, this is my body because he has loaned his lungs, his whole life is consecrated to our Lord.
因此，针对多纳徒派，奥古斯丁表明，让神是真实的，人都 是说谎的，即使是神父，他引用了保罗在罗马书中的话。 And so over against the Donatists, Augustine showed, let God be true and every man a liar, even the priests, he quoted Paul in Romans.
公教会信仰的圣事本质上是有力量的。 The sacraments of the Catholic faith are intrinsically powerful.
不仅是可能的。 and not only possible.
然后伯拉纠派出现了，他们同意圣事是可能的，圣事是 有力量的，但它们并不是绝对必要的，除非是对弱者。 And then along came the Pelagians, and they agreed that sacraments are possible, sacraments are powerful, but they're not absolutely necessary, except for the weaklings.
但如果你真的认真，你应该能够靠自己的精神力量振作起来 ，对于那些迷途、软弱和受伤的人，好吧，可以用圣事。 But if you're really serious, you ought to be able to kind of pick yourself up by your own spiritual bootstraps, and for the wayward and the weak and the wounded, okay, sacraments.
超自然的神圣恩典。 supernatural divine grace.
但通常，自然的努力就是我们成为圣徒所需要的全部。 But ordinarily, natural effort is all that we need in order to become saints.
奥古斯丁瞄准并开火，将其连根拔起。 And he aimed and fired, Augustine did, and uprooted.
他揭露、推翻、驳斥了伯拉纠派的异端。 He exposed, he overturned, he refuted the Pelagian heresy.
因为圣事不仅对某些人有用，对所有人都是绝对必要的。 Because the sacraments aren't just useful for some, they're absolutely necessary for all.
因为亚他拿修教导我们的圣父之子的道成肉身，奥古斯丁能够说，同一位 道成肉身的主通过圣餐来到我们中间，并通过其他圣事赐给我们生命。 Because of the incarnation of the Father's Son that Athanasius taught us all about, Augustine was able to say that that same incarnate Lord comes to us through the Eucharist and gives us life through the other sacraments.
这些圣事对抗摩尼教徒是可能的，对抗多纳徒派是有力的，无论谁施行它们 ，对抗伯拉纠派是绝对必要的，因为我们不能使自己成为神性的分享者。 And those sacraments are possible against the Manichaeans, they are powerful against the Donatists, no matter who administers them, and they're absolutely necessary against the Pelagians because we can't make ourselves partakers of divine nature.
我们不能攀登到神那里，我们不能达到神，但我们可以接受已经来到我们这里的恩赐，因为 神在他的怜悯中俯就我们，降到我们的层次，并通过他的能力将我们提升到他自己的层次。 We can't climb to We can't reach God, but we can accept the gift that has come to us since God condescended and stooped down to our level in His mercy and through His power raises us up to His own.
这是奥古斯丁的神学遗产，它推进了古道。 This was Augustine's theological legacy, and it advanced to the Antiqua.
通过《上帝之城》等著作，他真正以亚他拿修的基石为基 础，建立了可以构建基督教文化、公教会文明的根基。 And through writings such as the City of God, he really took the cornerstone of Athanasius and built a foundation on which Christian culture, Catholic civilization could be built.
我们可以称之为基督教世界。 We might call it Christendom.
无论你给它起什么名字，你在欧洲许多地方都有许多男男女女在推进以基督 为中心的愿景，即通过超自然的恩典来生活日常生活、自然存在的意义。 Whatever name you give it, you have many men and women in many parts of Europe advancing a Christ-centered vision of what it means to live everyday life, natural existence by supernatural grace.
到了圣托马斯·阿奎那的时代，你达到了中世纪伟大综合的顶峰。 And by the time you get to St. Thomas Aquinas, you reach the height of the great medieval synthesis.
在13世纪，直到1274年左右，圣托马斯·阿奎那去世的 那一年，圣文德也在同一年去世，他们都在巴黎大学任教。 And in the 13th century, up until about the year 1274, when St. Thomas Aquinas died, the same year St. Bonaventure did, they both taught at the University of Paris.
多明我会的天使博士圣托马斯·阿奎那，方济各会的炽爱 博士圣文德，都表达和体现了这个伟大的中世纪综合。 The Dominican angelic doctor, St. Thomas Aquinas, the Franciscan seraphic doctor, St. Bonaventure, both expressed and embodied this great medieval synthesis.
这是一种智力上的结合。 It's a kind of intellectual marriage.
通过理智，我们发现神与人结合。 Through the intellect, we discover That God is united to man.
天地结合。 That heaven and earth are united.
通过圣事，不可见的神圣生命通过可见的人类记号来到我们中间。 That through the sacraments, invisible, divine life comes to us through visible human signs.
婚姻的比喻是表达古道最常用的形象。 The marriage metaphor is the most frequently used image to express the via antiqua.
通过基督和圣母马利亚，神与人在新约中结合。 That through Christ and the Virgin Mary, God and man are united in a new covenant.
这是一种婚姻的纽带。 It is a marital bond.
这种婚姻之约使人类能够体验神的生命，使神成为 人，使天地、永恒与时间、教会与国家得以结合。 And this marital covenant is what makes it possible for humans to experience divine life, for God to become man, for heaven and earth, for eternity and time, for church and state to be united.
婚姻是主要的模式。 Marriage is the principal model.
它是一个形象。 It is the image.
记住，婚姻并不使它变得容易，它只是使与一个 非常不同的人以富有成效的方式结合成为可能。 And remember, marriage It doesn't make it easy, it only makes it possible to be united to someone very different in a fruitful way.
它并不使之变得容易，它使之成为可能，而且真的只是因为它也是一个圣事。 It doesn't make it easy, it makes it possible, and really only because it too is a sacrament.
但这是用来描述古道的形象，如果神从永恒就是父，那么表达神圣力量的意义 就是使你的生命成为永恒的爱的礼物，这就是为什么圣子与圣父同为永恒。 But this was the image used to describe the Via Antiqua, that if God is a Father from all eternity, then What it means to express divine power is to make your life a gift of love from all eternity, and that is why the Son is co-eternal with the Father.
他所有的一切都给了圣子，圣子所接受的一切都回归给圣 父，那生命、那恩赐、那爱、那能力就是圣灵的位格。 Everything that He has He gave to the Son, and everything the Son receives He returns to the Father, and that life, that gift, that love, that power is the person of the Holy Spirit.
通过圣事，我们这些地上人类家庭的成员被提升和高举， 被转变并使能够永远分享这三个神圣位格的天国生命。 And through the sacraments, we who are members of a human family on earth are raised up and elevated, transformed and enabled to share in the heavenly life of these three divine persons for all eternity.
所以在地上80或90年的家庭生活之后，我们 将在天上拥有80或90万亿年的神圣生命。 So after 80 or 90 years of family life on earth, we'll have 80 or 90 trillion years of divine life in heaven.
这就是我们真正被造的目的，这就是为什么基督成为人并给我们圣事。 And that is what we were really made for, and that is why Christ became man and gave us the sacraments.
对圣托马斯·阿奎那来说，这种结合——信仰是以理智的方式表达的。 And for St. Thomas Aquinas, this marriage Faith is expressed intellectually.
信仰并不废除理性。 Faith does not abolish reason.
信仰以人的理性为前提。 Faith presupposes human reason.
在同一行为中，它医治了有罪思想家所犯的人类理性的错误。 And in the same act, it heals human reason of the errors that sinful thinkers commit.
信仰也完善了人的理性，使我们能更清晰、更准确地推理。 Faith also perfects human reason so we can reason more clearly, more accurately.
但信仰也提升了人的理性，使我们能通过信仰知道我们从未通过理性知道的事情。 But faith also elevates human reason so we can know things by faith that we never knew by reason.
神是父，他的儿子在无玷圣母的子宫中成为人，通过复活， 凭信心我们知道他真实地临在于圣事中，特别是圣餐中。 that God is a Father, that His Son became a man in the womb of an immaculate virgin, and through the resurrection, by faith we know that He's truly present in the sacraments, especially the Eucharist.
所以，信仰不会消解理性。 So, faith doesn't dissolve reason.
信仰不会削弱理性。 Faith does not diminish reason.
如果说有什么不同的话，我们在信仰的光照下能比没有信仰时更合理地推理。 If anything, we can reason more reasonably in the light of faith than we can without it.
因此，天地之间、神人之间存在着一种结合。 And so there's a marriage of heaven and earth, of God and man.
灵魂与身体、教会与国家之间的结合，通过修道院和大学中 的圣事和礼仪，以及试图使礼仪成为中心的社会来表达。 of the soul and the body, of the church and the state, and it's expressed in the monasteries and the universities through the sacraments and the liturgy and the society that tries to make that liturgy central.
通过我们在圣托马斯和圣文德那里发现的一种愿景，即信仰与理性的富有成效的结合。 And through a vision that we find in St. Thomas and St. Bonaventure of a marriage, a fruitful union of faith and reason.
圣托马斯教导的另一件事，特别是从亚他拿修和奥古斯丁那里 汲取的，是在神里面，我们有一位父，不仅是一位养育人类的 神，而且是一位养育我们每一个人作为个体、作为儿女的神。 And another thing that St. Thomas taught, drawing from Athanasius and Augustine especially, was that in God, We have a Father, and not only a God who is fathering the human race, but a God who is fathering each and every single one of us as individuals, as sons and daughters.
圣父差遣圣子取了我们的本性，为了传达他自己的本性。 God the Father sent the Son to assume our nature in order to communicate his own.
因此，对圣托马斯·阿奎那来说，当我们看神的律法时，因为他以他最重要的著作《 神学大全》中的法律论著而闻名，他在其中说，神的律法源于他的理智和他的意志。 And so it is, for St. Thomas Aquinas, that when we look at God's law, because he was famous for his treatise on law in his most important work, the Summa Theologica, In it he says that God's law is derived from His intellect and His will.
他的理智和他的意志。 His intellect and His will.
为什么两者协调？ Why both coordinated?
因为神的理智了解他的受造物。 Because God's intellect knows His creatures.
他知道我们的本性。 He knows our natures.
他知道我们的需要。 He knows our need.
因此，凭借他的理智，他理解我们是谁，我们需要什么。 And so with His intellect, He understands who we are and what we need.
凭借他的意志，他只制定那些能满足我们需要并实现他创造我们的根本目的的法律。 And with His will, He only legislates those laws that will meet our needs and fulfill the fundamental purpose He had in creating us.
因此，神的能力、神的律法对自由不构成威胁。 So, divine power, divine law is no threat to freedom.
它是真正自由和真正满足的可能条件。 It is the condition of possibility to be truly free and really fulfilled.
在古道中，自由主要以积极和最大化的方式来理解。 Freedom in the Via Antiqua is understood primarily in positive and maximal terms.
这不是摆脱的自由，而是为了某事的自由。 It's not freedom from, but freedom for.
为美德的自由，为圣洁的自由，为在基督身体里的相交和合一的自由。 Freedom for virtue, freedom for holiness, freedom for communion and unity in the body of Christ.
然后现代之道出现了。 And then along comes the Via Moderna.
你有一种知识革命。 You have a sort of intellectual revolution.
我不知道确切的原因是什么。 I don't know exactly why it is.
马库斯描述了13世纪这个伟大时期结束时盛行的许多不同的历史、社会、心理 和精神状况，我们发现腐败，我们发现瘟疫，我们在14世纪发现各种危机。 Marcus described many of the different historical and social and psychological and spiritual conditions that prevailed at the end of this great period of the 13th century, and we find corruption, we find the plague, we find all sorts of crises in the 14th century.
但1300年代引入了一种全新的思维方式。 But the 1300s usher in a whole new way of thinking.
发生了一种知识革命。 A sort of intellectual revolution occurred.
现在你可能会想，一场知识革命？ Now you might think, an intellectual revolution?
嗯，这听起来很安全，因为你知道，知识分子真的能有什么影响？ Well that sounds safe because, you know, what difference do intellectuals really make?
嗯，你知道，有时他们似乎在他们的象牙塔里，你知道，只是 在抽象中推理，似乎对普通人的日常生活没有多大实际影响。 Well, you know, sometimes they seem to be off in their ivory tower, you know, just reasoning in abstractions that don't seem to really have much practical bearing on everyday life for ordinary people.
但事实是，知识分子统治着世界，但他们通常是从坟墓里这样做的。 But the fact is, Intellectuals rule the world, but they usually do so from the grave.
因为他们的想法需要时间才能流行起来。 Because it takes time for their ideas to catch on.
事实上，人们需要几代人的时间才能真正弄清这些新颖想法的含义。 In fact, it takes several generations for people to really work out the implications of these novel ideas.
事实上，这些新颖的想法必须达到一个不再显得新颖的程度。 In fact, the novel ideas have to reach a point where they no longer seem novel.
它们必须达到一个人们不用思考就能那样思考的程度。 They have to reach a point where people think that way without even having to think about it.
所以一场知识革命不是一件小事。 So an intellectual revolution is not a trivial matter.
正如理查德·韦弗多年前写的一本经典著作，我希望你们都读 过，特别是这里的年轻人，这本书的标题是《观念有后果》。 As Richard Weaver wrote many years ago, a classic book that I hope all of you read, especially the younger ones here, the book is entitled Ideas Have Consequences.
观念有后果。 Ideas Have Consequences.
他在50年代写的，他追溯了那些有如此重大后果的观念，一直追溯到1300年代。 He wrote it back in the 50s, and he traced the ideas that have such great consequences all the way back to the 1300s.
有一个名叫帕多瓦的玛西流的人物。 There was one figure named Marsilius of Padua.
讽刺的是，他是巴黎大学的校长。 Ironically, he was the rector at the University of Paris.
他在圣文德和圣托马斯·阿奎那1274年去世后不久在那里任职。这位巴黎大 学的校长有一个全新的想法，那就是你有信仰，你有理性，有些事情你通过信仰 知道，比如信经，其他事情你通过理性知道，科学和所有真正重要的事情。 serving there shortly after St. Bonaventure and St. Thomas Aquinas had died in 1274. And this rector of the University of Paris had a really new idea, and that was you have faith and you have reason, and some things you know by faith, like the Creed, other things you know by reason, science and everything else that really matters.
因此，我们不仅有两个真理的来源，而且有两个真理。 And so we have not only two sources of truth, but we have two truths.
他发展了双重真理的方法，即我们通过信仰知道一 些事情，而我们通过理性知道这些事情不是真的。 He developed the duplex veritas approach, the double truth, that we know some things by faith that we know aren't true by reason.
然而，通过一种知识分裂症，你可以继续去教会，继续诵读信经，因为这些是信仰的条款。 And yet, through a kind of intellectual schizophrenia, you could keep going to church and you continue reciting the Creed because these are articles of faith.
这些是宗教信仰的内在私人事务，而理性的条款是公开的。 These are interior private matters of religious belief, whereas the articles of reason are public.
它们是可以证明的。 They are demonstrable.
这些是真正最重要的事情。 And these are the things that really matter most.
因此，通过玛西流的影响，你有了这种分裂的存在。 And so it was that through Marsilius' influence, you have this split-level kind of existence.
现在不仅仅是理性凌驾于信仰之上，而是理性被分配到公 共领域，信仰越来越多地被交给生活的私人和内在部分。 It isn't just reason now over faith, it's reason being assigned the public sector and faith being given over more and more to the private and the interior part of life.
作为玛西流的结果，他写了一本不太为人所知的书，但在当时非常有影响力。 As a result of Marsilius, he wrote a book that is not well known, But it was extraordinarily influential in its time.
在1300年代，他写了《和平护国者》。 In the 1300s he wrote Defensor Pacis, Defender of the Peace.
这是过去为基督的和平而赐给教宗和主教的称号。 That was a title that had been given in the past to the popes and the bishops for the peace of Christ.
但这本书论证说，哦不，如果我们有两个真理的来源，两个 知识的来源，而其中一个更公开和可证明，那就是君主。 But this book is arguing that, oh no, if we have two sources of truth, two sources of knowledge, and one is more public and demonstrable, then it's the prince.
真正要保证和平的是统治者，是国家，而不是教会，要决定何时打仗。 It is the ruler, it is the state, not the church, that really has to guarantee the peace, that has to determine when to fight the wars.
它必须决定哪些真理将成为某些法律的源泉。 It has to determine what truths are going to be the wellspring for certain laws.
因此，随着知识的自然化，信仰奥秘的去超自然化也随之而来。 And so with the naturalization of knowledge came the de-supernaturalization of the mysteries of faith.
它们变得越来越私有化。 They became increasingly privatized.
一开始非常微妙。 It was very subtle at first.
这总是关键。 That's always the key.
因为你知道现实是复杂的，要弄错它，你只需要让它稍微失序一点。 Because you know that reality is complex and all you've got to do to get it wrong is just to get it a little bit out of order.
你知道，我记得作为一个新教牧师，仅仅一两年的婚姻咨询就足以 让我相信，问题不是在最后出现的，而通常是在开始时就出现了。 You know, I remember as a Protestant pastor, just a year or two of marriage counseling was enough to convince me that the problem emerges not at the end, but typically in the beginning.
在开始时，你通常看到的是一个可能在情感上不忠实或有点不诚实的人。 And in the beginning, you're usually looking at a person who might be, you know, unfaithful emotionally or a little dishonest.
他们说，嘿，你知道，我们结婚是因为我们是朋友。 And they say, hey, you know, we got married because we were friends.
这是一个法律协议。 It's a legal agreement.
这只是一张纸。 It's a piece of paper.
这是一份合同。 It's a contract.
嗯，所有这些都是真的，但它们是次要的真理。 Well, all of those things are true, but they're lesser truths.
这是一个圣事。 It's a sacrament.
这是一个约。 It's a covenant.
这是通向天国和圣洁的召唤。 It's a vocation to heaven and holiness.
当你听到有人这样说话时，你必须快速弄清楚他们在做什么。 When you hear someone talking that way, you've got to figure out quickly what they're doing.
你知道，她以前理解我。 You know, she used to understand me.
她不再理解我了。 She doesn't understand me anymore.
问题不在于他说了什么，而在于他没说什么。 It's not so much what he's saying, it's what he's not saying.
那就是，她是否理解我并不重要。 And that is, it doesn't matter whether she understands me or not.
我受约束，直到死亡将我们分开，无论疾病还是健康，无论富有还是贫穷。 I am bound by a covenant, till death do us part, in sickness and in health, for richer for poorer.
但他真正的意思可能是，我的秘书确实理解我。 But what he really probably means is, my secretary does understand me.
这就是它的运作方式。 That's the way it works.
这是我们采取的一种无意识策略。 It's an unconscious strategy we adopt.
这通常被称为貌似合理的否认。 It's often labeled plausible deniability.
我们说些什么，这只是一张纸，这是一个协议。 We say something, it's a piece of paper, it's an agreement.
我同意，这是一个有约束力的合同。 I agree, it's a binding contract.
嗯，合同你可以退出。 Well, contracts you can get out of.
约是终身有约束力的。 Covenants are binding for life.
所以肯定较低层次的真理只是一种策略。 So to affirm the lower truths is just a kind of strategy.
因为当有人说，等一下，你在想办法摆脱这个时。 Because then when somebody says, wait a second, you're trying to devise a way to get out of this.
哦不，你在说什么？ Oh no, what are you talking about?
我只是说，我只是在谈论友谊、协议和法律。 All I said was, I'm just talking about friendship, an agreement, the law.
因此，纵观思想史，你有这种貌似合理的否认策略。 And so, down through the history of ideas, you have the strategy of plausible deniability.
玛西流从未说过，我要推翻教宗。 Marsilius never said, I'm out to topple the Pope.
我要颠覆教会。 I'm out to overturn the Church.
我要除掉主教们。 I'm out to get rid of bishops.
他没有说那些话。 He didn't say those things.
他可能甚至没有有意识地想这些。 He probably wasn't even consciously thinking them.
他只是播下了知识的种子，这些种子不久之后被一个名 叫奥坎的威廉的人，这位伟大的方济各会修士所采纳。 He was simply sowing the intellectual ideas that were shortly thereafter picked up by a man named William of Ockham, the great Franciscan.
讽刺的是，这两个人最终都逃到一位君主那里寻求安全，巴伐利亚的路易斯王子 ，这位政治家想要保护他们，因为他们对他的政治事业非常有用，因为玛西流和 奥坎的威廉都在谴责教宗为异端，并告诉君主们他们比主教有更大的权力。 Ironically, both of these men ended up fleeing for safety to a prince, Prince Louis of Bavaria, a politician who wanted to protect them because they were so useful to his political cause because both Marsilius and William of Ockham were condemning the Pope as a heretic and telling princes that they had more power than the bishop.
告诉所有人，如果你真的想要和平和福利，不要看向教会而是看向国家。 Telling all of the people that if you really want peace and welfare, look not to the church but the state.
政治家总是喜欢那些在这些音节上加重音的知识分子。 Politicians always love intellectuals who put the accent mark on those syllables.
因此，奥坎的威廉在《九十天》和其他作品中，我这里有奥坎的威廉关于神圣自由的论述。 So it was that William of Ockham, in the work of 90 days and other works as well, I have here William of Ockham on divine freedom.
这真的是他开始进行某种挖掘的地方，因为他要质疑古道。 This was really where he began to do a sort of excavation because he was out to question the Via Antiqua.
不是否认它，你永远不会看到这位方济各会的奥坎的威廉实际上否认信经的任何条款。 Not to deny it, you'll never see this Franciscan William of Ockham Actually denying any of the articles of the Creed.
实际上告诉公教会信徒圣事、教宗和主教真的是虚假的。 Actually telling Catholics that the sacraments, popes, and bishops are really false.
他只是说它们不像教宗所说的那样必要。 He just said they're not necessary in the same way the popes say they are.
为什么？ Why?
好，这就是他发展的理论。 Well, here's the theory that he developed.
它通常被称为意志主义或唯名论。 It's often referred to as volunteerism or nominalism.
但他只是开始了这个发展。 But he only began the development.
他没有把它发展得很远。 He didn't advance it very far.
他不需要这样做，但他也没有时间这样做。 He didn't need to, but he also didn't have the time to.
在当时，我猜他也会有一个貌似合理的否认策略。 At the time, I suppose he would have also had a strategy of plausible deniability.
我不是要推翻教会，或教宗和主教，或消除圣事。 I'm not out to topple the church, or the popes and the bishops, or to eradicate the sacraments.
我只想说的是，我想质疑古道，质疑神比我们更了解我们自己这个观念。 All I want to say is I want to question the via antiqua, this idea that God knows us better than we know ourselves.
他爱我们胜过我们爱自己，所以他所有的律法都只是为了使我们幸福和满足而制定的。 He loves us more than we love ourselves, and so all of his laws are only legislated to make us happy and to fulfill us.
这不是很好吗？ Isn't that nice?
这不是很甜蜜吗？ Isn't that sweet?
这不是很整洁吗？ Isn't that tidy?
你把神装在盒子里了。 You've got a God in a box.
你的神在你的裤兜里。 Your God is in your hip pocket.
换句话说，你的这位神只会通过使你满足和快乐的法律。 In other words, this God of yours would only pass laws that fulfill you and make you happy.
嗯，奥坎说，神的自由，神的能力，这一切都比那更伟大。 Well, Ockham said, divine freedom, divine power, all of it is greater than that.
他所做的只是做了一个调整，即神的律法不是源于他的理智和意志，而仅仅源于他的意志。 And all he did was just to make one adjustment, that God's laws are not originating from His intellect and will, but from His will alone.
为什么？ Why?
因为创造者不受被造物的约束。 Because the Creator is not bound by the creature.
在我们听来，这有一定的道理。 And in our ears, it has a certain ring.
我的意思是，谁认为他们能约束创造者？ I mean, who thinks they can bind the Creator?
但圣托马斯会说，如果创造者通过一个约，将自己与他的受造物绑定在一起呢？ But St. Thomas would say, what if the Creator, by a covenant, has bound Himself to His creatures?
那是另一回事。 That's a different matter.
哦不，那只是人的投射。 Oh no, that's just a human projection.
神是全能的，他的绝对能力，他的绝对权力是完全自由的。 God is all-powerful and his potencia absoluta, his absolute power is utterly free.
所以神本可以钉死一头驴来赎我们的罪。 So God could have crucified a donkey to atone for our sins."
神本可以使谋杀成为一种有功德的行为。 God could have made murder a meritorious act.
神本可以使殉道成为致死的罪。 God could have made martyrdom mortal sin.
为什么？ Why?
因为神是神而你不是，他可以随心所欲地立法。 Because God is God and you're not, and He can legislate whatsoever He pleases.
这完全取决于他的自由，而他的自由是任意的。 It's completely up to His freedom, and His freedom is arbitrary.
他的意志不受任何理智的约束。 His will is not bound by any intellect.
起初听起来像是，哇，这是一个更崇高的神的概念，谁不想要呢？ And at first it sounds like, wow, this is a loftier conception of God, and who doesn't want that?
但事实上，这是用一种神，阿爸，换成另一种神，在世界许多地方被称为真主。 But in fact, it's an exchange of one sort of God, Abba, for another sort of God, well known in many parts of the world as Allah.
由像阿威罗伊和阿维森纳这样的知识分子。 by intellectuals like Averroes and Avicenna.
有一些阿拉伯哲学家在加班加点地工作，试图让公教会信 徒以较少的三位一体术语和更严格的一神论术语来思考。 There were Arab philosophers who were working overtime to try to get Catholics to think in less Trinitarian terms and more strictly monotheistic terms.
出于许多原因，这种观点被接受了。 And for many reasons it took.
奥坎的观点创造了一种全新的思维方式，一种全新的生活方式。 Occam's view created a whole new way of thinking, a whole new way of living.
现代之道似乎是解放性的，因为它突然使这些腐败的教宗、主教和政治家变得有意义了。 The Via Moderna seemed to be liberating because suddenly it made sense out of these corrupt Popes and Bishops and Politicians.
因为如果对神来说是真的，神的律法和神的能力，所有这些都是他自己自由的表现。 Because if it's true for God, that God's laws and God's power, all of these things are expressions of His own freedom.
神本可以钉死一头驴来赎罪。 God could have crucified a donkey to atone for sin.
他本可以使谋杀成为有功德的，使殉道成为致死的罪。 He could have made murder meritorious and martyred a mortal sin.
他还有许多其他的例子。 And He had many other examples.
那么突然间，当你发现自己在神的能力之下时，你感觉如何？ Then suddenly, how do you feel when you find yourself under God's power?
被他的律法所束缚，这些律法不一定符合你的本性或满足你的渴望。 Bound by His laws that don't necessarily fit your nature or fulfill your longings.
它们只是简单地束缚你，因为它们是由一个意志凌驾于你之上的更高权力强加的。 They just simply bind you because they're imposed by a superior power whose will is over yours.
现代之道引入了一种现代思维方式，认为权力和法律是对自由和满足的威胁。 The Via Moderna introduced a modern way of thinking that power and law is a threat to freedom and fulfillment.
而当神行使他的权力和颁布他的律法时，这是任意的。 And that when God exercises His power and passes His laws, It's arbitrary.
因此我们的自由被削弱了。 And so our freedom is diminished.
我们的满足被大大限制了。 Our fulfillment is greatly restricted.
作为这种全新思维方式的结果，你有了一场文化革命。 And as a result of this whole new way of thinking, you have a cultural revolution.
从1300年代到1400年代，14世纪是一场知识革命 ，为1400年代，即15世纪的文化革命铺平了道路。 As you move from the 1300s to the 1400s, the 14th century is an intellectual revolution that paved the way for a cultural revolution in the 1400s, the 15th century.
你有大学分裂和分化。 You have universities split and divided.
你有学院之间的战争。 You have faculties at war.
在德国科隆、巴黎、剑桥、牛津，你有所谓的现代派，这是他们的标签，现代人。 You have in Cologne, Germany, in Paris, Cambridge, Oxford, the Moderni, as they're called, that's the label, the moderns.
奥坎派是他们采用的另一个绰号。 The Occamisti was another nickname that they took on.
他们指责古人派，也就是被称为托马斯派的人， 有一种落后、倒退的思维，不承认权力和自由。 And they were accusing the antiqui, the ancients, the antiques, who are also known as the Thomisti, the Thomists, of a kind of backwards, retrograde thinking that didn't recognize power and freedom.
结果，这些大学就像拔河比赛中的绳子，来回摇摆，巴黎来回摇摆，科隆来回摇摆。 And as a result, these universities are like ropes in a tug-of-war going back and forth, Paris, back and forth, Cologne.
大学已经篡夺了修道院的地位。 And the universities have usurped the monasteries.
君主已经篡夺了主教的地位。 The princes have usurped the bishops.
知识分子在某种意义上已经开始自然化，也就是去超自然化日常生活。 The intellectuals have, in a certain sense, begun to kind of naturalize, i.e. de-supernaturalize ordinary life.
现在我们称之为文艺复兴。 Now today we call it the Renaissance.
为什么？ Why?
因为这是古典异教的重生。 Because it's the rebirth of classical paganism.
我们正在摆脱这种在所有音乐、所有艺术、所有建筑中对超自然的片面关注。 We're kind of getting over this one-sided preoccupation with the supernatural in all of our music, in all of our art, in all of our architecture.
它不必总是礼仪性的或圣事性的，宗教性的和圣经性的。 It doesn't always have to be liturgical or sacramental, religious and biblical.
它可以是自然。 It can be nature.
它可以是希腊的。 It can be Greek.
它可以是罗马的。 It can be Roman.
你知道吗？ And you know what?
它可以是。 It can be.
这没有什么错。 And there's nothing wrong with that.
只要自然服从于超自然。 so long as the natural is subordinate to the supernatural.
但当你以牺牲超自然为代价来推进自然时，你就有了一个议程。 But when you advance the natural at the expense of the supernatural, you've got an agenda.
你在隐藏别有用心的动机。 You're hiding ulterior motives.
你在设计一个貌似合理的否认策略。 You're devising a strategy of plausible deniability.
什么？ What?
我只是说创造是好的。 All I'm saying is creation is good.
我只是说性是好的。 All I'm saying is sex is good.
我没有说任何关于独身或圣事的坏话。 I didn't say anything bad about celibacy or sacraments.
我只是在推进希腊人、罗马人和古典异教源头所拥有的东西。 I'm just advancing what the Greeks and the Romans and classical pagan sources had.
再次强调，这很难确定，因为它仍处于早期阶段。 And again, it's very hard to pin down, because it's still an early stage.
但在1469年，在这场文化革命的中期，一位名叫尼科洛·马基雅维利的建筑师诞生了。 But in 1469, in the midst of this cultural revolution, an architect was born by the name of Niccolo Machiavelli.
他出生在一个腐败的家庭，有很多腐败的关系，但他是一个杰出的思想家。 And he was born in a corrupt family, and he had a lot of corrupt connections, but he was a brilliant thinker.
但他是一个糟糕的同事。 But he was a lousy colleague.
他发现自己经常失业。 He found himself unemployed a lot.
这给了他更多的时间写作。 That gave him more time to write.
他写了一本书，成为当时最有影响力的杰作。 And he worked on one book that became the most influential masterpiece of the time.
直到16世纪它才问世。 It didn't come out until the 1500s.
它叫《君主论》。 It's called The Prince.
有一句话你们都知道，可以追溯到马基雅维利的经 典著作《君主论》，那就是，目的正当化手段。 There's one phrase that all of you know that's traceable back to Machiavelli's classic work, The Prince, and that is, the ends justify the means.
所以如果你有一个特定的目标，君主先生，那么无 论采取什么手段来达到那里都是对你来说正确的。 So if you have a certain goal, Mr. Prince, then whatever it takes to get there is right for you.
为什么？ Why?
因为神就是这样的。 Because it's that way for God.
如果神是宇宙的君主，他的权力是任意行使的，他可以随心所欲地立 法，他可以随意改变法律，那么我们就应该继续走效法神的道路。 If God is the prince of the universe, and his power is wielded arbitrarily, and he can legislate whatsoever he pleases, and he can change the laws at will, then we ought to continue on the path of being imitators of God.
只是我们不应该被困在这个父亲的模子里。 Only we shouldn't be stuck in this fatherly mold.
我们应该把神的权力和神的自由看作是君主全新的自由源泉。 We should see divine power and divine freedom as a whole new source of liberty for the prince.
制定法律，发动战争，废黜敌人，处置所有潜在的对手。 to pass laws, to wage wars, and to depose enemies, to dispose of all potential foes.
为什么？ Why?
因为目的正当化手段，而掌权者决定目的。 Because the ends justify the means, and the one in power decides the ends.
这场文化革命在这部作品中达到了顶峰。 This culture revolution found its apogee in this work.
恰逢其时。 Just in time.
如果你是冲浪者，你会谈论抓住浪潮。 You talk about catching the wave if you're a surfer.
14世纪的知识革命为15世纪的文化革命铺平了道路，但马基雅维利的著作恰 好适时为路德所用，坦白说，如果没有德国诸侯的帮助，路德是不可能成功的。 The intellectual revolution of the 1300s paved the way for the culture revolution of the 1400s, But Machiavelli's writings were just in time for Luther because, frankly, Luther would not have been able to succeed if he didn't have the help of the German princes.
如果德国诸侯没有看到他们将在主教和教宗之上获得的优势，他们就不会借给他们的帮助。 And the German princes wouldn't have loaned him their help if they hadn't seen the advantages they would gain over the bishops and the popes.
所以路德在一个这样的知识环境中成长，他说，我引用一位新教作者的话，以免你指责我有 偏见，马丁·路德在埃尔福特跟随唯名论教师学习，曾称奥坎的威廉为「我亲爱的导师」。 So Luther grows up in an intellectual environment where he says, and I quote, this is from a Protestant author, lest you accuse me of bias, Martin Luther studied under the nominalist teachers at Erfurt and at one point called William of Ockham, my dear master.
他在另一场合说，如果我不是奥坎主义者，我就什么都不是。 He said on another occasion, I'm nothing if I'm not an Ockhamist.
所以当谈到他作为奥古斯丁修士的属灵青年时期。 And so when it came to his Spiritual youth as an Augustinian monk.
为什么当涉及到神时，他会如此恐惧？ Why was it that he had such a terror when it came to God?
我与神的关系是否正确？ Am I in a right relationship with God?
需要什么？ What does it take?
我必须做什么？ What must I do?
他似乎每天都生活在不确定和恐惧中。 And he just seemed to be going from day to day, living in uncertainty and terror.
你如何能安抚这位全然圣洁、不可测度的神？ How can you placate this all-holy, inscrutable God?
你如何预测他明天会要求什么？ How can you predict what He's going to demand tomorrow?
许多人将此追溯到心理异常。 And a lot of people trace this back to a psychological aberration.
但我想提出，其源头同样可能是神学上的偏差。 But I would like to propose that its source could just as easily be a theological aberration.
因为如果神以完全任意的方式行使他的权力，他的律法可以是他 想要的任何东西，他可以在一天谴责谋杀，然后在另一天将其立 法，那么你怎么知道你是否与这种专制的神有正确的关系？ Because if God wields his power in an absolutely arbitrary way, and his law can be anything he wants, he can condemn murder one day and then he could legislate it another, then how do you know whether you're in a right relationship with that sort of despotic deity?
如果神事实上可以立任何他想要的法，那么为什么他不能简单地通过 任意规定来拯救，你所需要的不是爱或圣洁，你所需要的只是信心。 And if God, in fact, can legislate anything He wants, then why can't He just simply save by arbitrarily stipulating, all you need is not love or holiness, all you need is faith alone.
所以作为一个奥古斯丁派的奥坎主义者，阅读罗马书第一章中的圣保罗，义人因信得救。 So as an Ockamist, Augustinian, reading St. Paul in Romans 1, the just are saved by faith.
他本可以说我们得救的唯一方式是成为殉道者，或者说，成为大规模杀人犯。 He could have said that the only way we could be saved is by becoming martyrs, or for that matter, mass murderers.
但他任意规定了一个条件，那就是信心，唯独信心。 But he arbitrarily stipulated one condition, and that is faith, and faith alone.
作为一个奥坎主义者，他看到神只是任意地对待我 们，但感谢神，这很容易，因为他不是一个父亲。 As an Ockhamist, he sees God just dealing arbitrarily with us, but thank God it's that easy, because he isn't a father.
他不是在养育他的孩子，他是一个创造者，他是一 个立法者，他是一个以完全自由行使权力的法官。 who is raising his children, he is a creator, he's a lawgiver, he's a judge who wields his power with total freedom.
你可以看到，从路德到加尔文，再到加尔文的双重预定论的观念，这并不是一个很远的步 骤，这种神在将灵魂定罪到地狱并预定他被定罪时，与将灵魂带到荣耀中一样得到荣耀。 And you can see it isn't that far of a step from Luther to Calvin, and from Calvin's notion of double predestination, that this kind of God is just as glorified in damning a soul to hell and predestining him to be damned as he is in bringing a soul to glory.
为什么？ Why?
因为从一开始就都是任意的自由和权力。 Because it's all arbitrary freedom and power to begin with.
因此，路德的救恩观念，加尔文的预定论观念，都是时机成熟的想法。 And so Luther's notion of salvation, Calvin's notion of predestination, were ideas whose time had come.
我的意思是，如果他们没有出生，其他人也会出现并提出 同样的想法，抓住同样的文化和神学浪潮，并乘势成功。 I mean, if they hadn't been born, somebody else would have come along and devised those same ideas and caught the same cultural, theological wave and rode it to success.
观念有后果。 Ideas have consequences.
知识分子从坟墓中统治世界，但他们仍然在统治着世界。 The intellectuals rule the world from the grave, but they still rule it nonetheless.
从智力上讲，这变得复杂了。 And intellectually, it gets complicated.
就个人而言，我们很多人都很懒惰。 And personally, a lot of us are lazy.
我们在高中或大学时从未建立这些联系。 We never made the connections in high school or college.
我们与许多教授失去了联系，所以我们就放弃了。 We had disconnections from many of our professors, and so we've just given up.
但事实是，即使在今天，许多公教会信徒仍然以现代之道的方式思考律法。 But the fact is, a lot of Catholics, even still today, think of the law in terms of the via moderna.
也就是说，我为什么要做这些事？ That is, why do I do these things?
因为我不想下地狱。 Because I don't want to go to hell.
因为，你知道，神称它们为致死的罪。 Because, you know, God calls them mortal sins.
在我需要的、我想要的、我渴望得到满足的东西 与神所立的法律之间，不一定有内在的联系。 And there's no intrinsic connection necessarily between, you know, What I need, what I want, what I long for to be fulfilled in what God legislates.
他说这是致死的罪，所以它就是致死的罪。 He says it's mortal sin, and so it's mortal sin.
因此，我们经常进入这个被称为公教会的约的家庭，却像奴隶一样生活。 And so we can often enter into this covenant family called the Catholic Church and live like slaves.
我们的根本恐惧有时不是一个爱的孩子害怕冒犯他父亲的 恐惧，而是一个不顺从的奴隶害怕被抓住和惩罚的恐惧。 Our fundamental fear sometimes is not the fear of a loving child who's afraid of offending his father, but the fear of a disobedient slave who's just scared of getting caught and punished.
这是现代之道的关键。 That's the key to the Via Moderna.
这就是教宗若望保禄二世在他的书《跨越希望的门槛》结尾处描述的。 It's what Pope John Paul II described at the end of his book, Crossing the Threshold of Hope.
他说，我们越是犯罪，罪就越影响我们的思维方式。 He said, the more we sin, the more sin affects the way we think.
罪影响我们理智的方式不是把我们变成无神论者，而是把神作为我们父亲的视角 ，我们作为他子女的视角，转变为神是主人，我们只是他的工人，他的奴隶。 And the way sin affects our intellect is not by transforming us into atheists, but by exchanging the vision of God as our Father, and we as His children, to God as a Master, and we are merely His workers, His slaves.
因此，我们生活在害怕被抓住、受惩罚和下地狱的恐惧中。 And so we live our lives out of fear of getting caught and punished and going to hell.
你可以用错误的方式做正确的事。 You can do the right thing in the wrong way.
所以我希望你能从这三位先驱，玛西流、奥坎的威廉和马基雅维 利身上听出，事情是如何在我们这个时代开始展开或解体的。 So you can hear, I hope, in these three forerunners, Marsilius, William of Ockham, and Machiavelli, how it is that things have begun to kind of unfold or unravel, if you will, in our own day.
我想指出一个顺序，因为一旦你看到权力以这种任意的方式行 使，你就能感觉到下级的自由被立法者的上级权力所削弱。 I would like to indicate a sequence Because once you see power wielded in this arbitrary way, you can sense that the inferior's freedom is diminished by the superior power of the lawgiver.
在古道中并非如此。 It wasn't that way in the Via Antiqua.
如果立法者是一位父亲，他再次比我们更了解我们自己，比我们更爱我们自己，我们 就能有一定的平安和信心，在他的律法中我们找到真正的自由，以及个人的满足。 If the lawgiver is a father who, again, knows us better than we know ourselves, loves us more than we love ourselves, we can have a certain peace and confidence that in his laws we find true liberty, as well as personal fulfillment.
但如果那种权力，如果那些法律只是任意的，那么突 然间，原本和谐的地方就出现了一种深刻的紧张。 But if that power, and if those laws are simply arbitrary, then suddenly, where there was harmony before, there's a kind of deep and profound tension.
那么神的权力就削弱了我们的自由。 Then God's power diminishes our freedom.
那么他的律法，在某种意义上，就威胁到我们自身的满足。 Then His laws, in a certain sense, threaten our own personal fulfillment.
不仅是作为立法者的神，还有君主、教宗、主教、总 统、州长、法官，我们现在都不假思索地这样思考。 And not only God as the lawgiver, But princes, popes, bishops, presidents, governors, justices, we all now think this way without even thinking about it.
因为法律不过是掌权者的任意命令吗？ Because what is law but the arbitrary dictates of the one in power?
我们唯一的希望就是让足够多的个人形成多数，推 翻那个任意的立法者，建立我们自己的立法者。 And the only hope we have is to get enough individuals to form a majority to overturn that arbitrary law-giver and set up one of our own.
你知道，当我向我的本科生解释这一点时，向他们展示在一千多年的时间 里，人们是如何思考神的权力和律法，以及人的权力和法律的，他们反思 并模仿神，以父性的方式，使他的律法成为真正自由和满足的可能条件。 You know, when I explain this to my undergraduates, and show them how, for over a thousand years, people thought about divine power and law, and human power and law, in reflection and imitation of God, in terms of fatherhood, so that His laws are the condition of possibility for true freedom and fulfillment.
你可以看到他们的眉毛。 You can see their eyebrows.
他们的眉毛抬高了两英寸。 They shoot up two inches.
哇！ Wow!
我从未那样想过！ I never thought about it that way!
但那就是他们不假思索地思考它的方式。 But that was how they thought about it without thinking about it.
现在我们必须长时间深入地思考，如果我们停止，我们就会失去对它 的把握，回到旧模式中，只是冒着过于简单化和过度概括的风险。 Now we've got to think long and hard, and then if we stop, we lose track of that and we fall back into old patterns, just at the risk of oversimplifying and overgeneralizing.
我想提出，在14世纪，有一场知识革命，我们看到了宗教改革的先驱。 I want to propose that in the 1300s, there was an intellectual revolution, that we see the forerunners of the Reformation.
在15世纪，这是一场文化革命，我们在大学里看到，我们在政治家中也看到。 In the 1400s, it's a cultural revolution that we see in the universities, we see among the politicians as well.
但在16世纪，这是一场神学革命。 But in the 1500s, it's a theological revolution.
现在是神学家凌驾于主教之上。 Now it is the theologian who is over the bishop.
是个人凌驾于教会之上，也是国王凌驾于主教之上。 It is the individual who is over the church, and it's also the king over the bishop.
只要越过英吉利海峡到亨利八世那里，他现在使自己成为教会的首领。 Just go across the English Channel to King Henry VIII, and he now makes himself the head of the church.
为什么？ Why?
因为他有更多的权力。 Because he's got more power.
这几乎预示了俄国暴君约瑟夫·斯大林在听说教宗可能会公开反对共产主义时的俏皮话。 It almost anticipates the Russian tyrant Joseph Stalin's quip when he heard that the Pope might speak out against communism.
他说，提醒我，教宗有多少师？ He said, remind me, how many divisions does the Pope have?
这是一种愤世嫉俗的观点。 It's a cynical view.
最终法律不过是那些有权力和可能造成伤害的人强加的意志。 that ultimately law is nothing but the imposition of the will of the one who has the power and the possibility to inflict harm.
总是有足够多的统治者来加强这种误解，深化这种错误理解。 And there are always more than enough rulers to kind of reinforce that misconception, to deepen that sort of misunderstanding.
所以在17世纪，我们有一场哲学革命。 So in the 1600s, we have a philosophical revolution.
为什么？ Why?
因为现在，公教会基督教不再是社会的粘合剂或水泥。 Because now, Catholic Christianity is no longer the glue or the cement of society.
现在突然间，教宗、圣事和信经，这些东西不再 是我们成为神的家庭并作为儿女成长所需要的。 Now suddenly, the pope and the sacraments and the creed, these things aren't what we all need to become the family of God and to grow up as sons and daughters.
这些只是教宗和主教的任意命令。 These are just the arbitrary dictates of popes and bishops.
这些只是那些有信仰的人的私人真理主张，而我们有理性。 These are just sort of the private truth claims of those who have faith, whereas we have reason.
所以在哲学革命中，理性现在胜过信仰。 So reason now trumps faith in the philosophical revolution.
哲学家取代了神学家。 The philosopher replaces the theologian.
大学取代了修道院。 The university does away with the monastery.
教会只剩下神学院，你去那里学习你私下持有的观点，以及你只 通过信仰知道的这些教义，而在大学里，几乎全是关于理性的。 All the churches left with are seminaries, where you go to study this view that you privately hold, and these doctrines that you only know by faith, whereas in the universities, it's mostly all about reason.
17世纪发生的那种哲学革命导致了18世纪的政治革命。 That sort of philosophical revolution that occurs in the 1600s leads to the political revolutions of the 1700s.
我们的战斗口号是什么？ What is our battle cry?
我们不服侍任何君主！ We'll serve no sovereign!
这就是我们的开国元勋所说的，指的是乔治国王。 That's what our founding fathers said, referring to King George.
但如果你把这应用到神，或任何其他君主式的父亲形象上，你就会有麻烦。 But you apply that to God, or any other monarchical father figure, and you're in trouble.
在法国大革命中，你看到了这种更糟糕的形式，有成千 上万的神父和修女被监禁、被折磨、被强奸或被斩首。 And so it is, in the French Revolution you have a much worse form of this, where you have literally tens of thousands of priests and nuns who are imprisoned, who are tortured, who are raped or beheaded.
为什么？ Why?
因为现在是理性凌驾于信仰之上。 Because it's now reason over faith.
是国家凌驾于教会之上。 It's the state over church.
是历史凌驾于永恒之上。 It's history over eternity.
它不是救恩历史，而更多的是冲突，政治斗争。 It isn't salvation history so much as it is conflict, political strife.
这就是上级推进他意志的方式。 This is how the superior advances his will.
同时，个人感到脆弱。 And at the same time, individuals feel vulnerable.
因为我们的自由受到掌权者的威胁和削弱。 Because our freedom is threatened and diminished by those in power.
所以我们必须在可能的时候推翻他们。 So we have to topple them when we can.
在古道中，它是一个神圣的约。 In the Via Antica, it was a sacred covenant.
在现代之道中，它只是一个社会契约，仅此而已。 In the Via Moderna, it's a social contract and nothing more.
它是一个完全神圣的事物吗？ And it's an utterly sacred thing?
不，它是一个完全世俗的事务。 No, it's an utterly secular affair.
到18世纪，宗教已经被私有化，为19世纪铺平了道路。 Religion has been privatized by the 1700s, setting the stage for the 1800s.
如果我们从知识革命到文化革命，再到宗教改革时期的神学革命，我们 在17世纪有哲学革命，18世纪有政治革命，19世纪有科学革命。 If we move from an intellectual revolution to a cultural revolution, to a theological revolution in the time of the Reformation, we have a philosophical revolution in the 1600s, the political revolution In the 1700s, the scientific revolution in the 1800s.
你有马克思，他将这种权力和冲突理论，以及适 者生存和强者生存的理论应用于整个生物历史。 You have Marx, who applies this theory of power and conflict and the survival of the fittest and the strongest to all of biological history.
你有马克思将同样的冲突、权力和自由观应用于社会历史。 You have Marx applying that same view of conflict and power and freedom to social history.
你有弗洛伊德将同样的权力原则应用于我们自己的心理历史，俄狄浦斯情结。 And you have Freud applying that same principle of power to our own psychological history, the Oedipus complex.
这是对父亲形象的彻底根除。 It's the absolute uprooting of the father figure.
我们所有的困扰和抑制都根源于哪里？ Where are all of our hang-ups and inhibitions rooted?
在父亲形象中。 In father figures.
所以我们必须根除父权。 And so we have to uproot paternity.
我们必须解构父权，才能真正从所有的抑制中解放出来。 We have to deconstruct fatherhood in order to really be freed from all of the inhibitions.
所以达尔文、马克思和弗洛伊德的这些社会科学，它们正在抓住这股浪潮。 So these Social sciences of Darwin, Marx and Freud, they're catching the wave.
他们远远超越了路德和加尔文、慈运理和诺克斯，但他们也 在采用同样的基本原则，这些思想正在产生深远的影响。 They're going far beyond Luther and Calvin, Zwingli and Knox, but they're also picking up on the same fundamental principles of the ideas that are having long-reaching, far-reaching consequences.
在20世纪，所有的问题都在我们现在称之为性革命的事物中显现出来。 And in the 20th century, all the chickens come home to roost in what we now call the sex revolution.
因为如果世界的模式不再是神与人、天与地、灵与物的婚姻结合，如果它不 再是教会与国家的一种婚姻结合，再次强调，婚姻并不使事情变得容易。 Because if the model of the world is no longer a marital union of God and man, heaven and earth, spirit and matter, if it is no longer church and state in a kind of marital union, again, marriage doesn't make it easy.
它只是使结果丰硕和充满爱成为可能。 It only makes it possible to be fruitful and loving.
但如果那种婚姻现在被颠覆，只被视为一张纸，或者只是男人和父权主义者发明的法律 合同，目的是强加给毫无戒心的女性伴侣，那么自由除了堕胎权、选择权还能是什么？ But if that marriage is now overturned as just a piece of paper, or really just a legalistic contract invented by men, and patriarchalists, in order to foist it upon unsuspecting feminine partners, then what is freedom but the right to abortion, the right to choose?
这只是遵循某种不可阻挡的逻辑，尽管这与玛西流、奥坎的威廉、马基 雅维利、路德、加尔文或慈运理无关，但他们已经卷入了某些事情。 This just follows with a certain inexorable logic, even though it's nothing about what Marsilius or William of Ockham or Machiavelli or Luther or Calvin or Zwingli, but they've been caught up in something.
他们从未真正理解的事情。 that they never really understood.
但我要说，如果你看看性革命、婚姻的崩溃、广泛的无过错离婚、 零人口增长、人口下降、同居、同性恋、堕胎权，以及我们正在处 理的所有其他问题，我们甚至不理解性结合是赋予生命的逻辑。 But I would say if you look at the sex revolution, the breakdown of marriage, widespread no-fault divorce, zero population growth, population decline, cohabitation, homosexuality, abortion rights, and all of the other issues that we're dealing with, we don't even understand the logic of sexual union being life-giving.
现在我们很难解释为什么同性恋者没有结婚的权利并称之为婚姻。 Now we're hard-pressed to explain why homosexuals don't have the right to get married and call it marriage.
因为毕竟，法律只是必须在严格的个人主义中寻找自由的个人的权力和自由的任意表达。 Because after all, laws are just the arbitrary expressions of power and freedom of individuals who must find freedom in strict individualism.
所以我们发现自己已经陷入这种状况几个世纪了， 而你们中的一些人认为这始于20世纪60年代。 And so we find ourselves centuries into this, and some of you thought it started in the 1960s.
不，它没有。从某种意义上说，它始于伊甸园，但它真正再次兴起是在14世纪。 No, it didn't. In a sense, it started in the Garden of Eden, but it really kicked up again in the 14th century.
如果我们要发起我们的年轻人需要的、我们自己需要的那种 精神和智力反革命，我们就必须真正理解这种冲突的观点。 And we have got to really understand this sort of conflictual outlook if we're going to launch the kind of spiritual and intellectual counter-revolution that our young people need, that we ourselves need.
有趣的是，我最近一直在阅读一些新教作家和思想家的作品。 It's interesting, I've just been reading some Protestant writers and thinkers.
例如，弗兰克·森描述了中世纪教会的圣事是如何被颠覆的。 For example, Frank Sen was describing how the sacraments of the medieval church were overturned.
他作为一个新教徒写道，虽然我们通常认为宗教改革是对仪式的拒 绝，但我们需要看到，它实际上是用一个仪式系统取代另一个。 He writes as a Protestant, while we usually think of the Reformation as a rejection of ritual, we need to see that it was actually the substitution of one ritual system for another.
为什么？ Why?
因为这一切都是关于自由和权力的，无论如何都是任意的。 Because it's all about freedom and power and it's arbitrary in any case.
普林斯顿的艾伦·查里写道，也许最大胆的女权主义建议是消除圣 父神。她说，危险的是历史基督教的尼西亚信仰，这是最起码的。 Ellen Chary of Princeton writes this, perhaps the most daring feminist suggestion is the elimination of God the Father She said, at stake is nothing less than the Nicene faith of historic Christianity.
她继续说，她称之为父亲恐惧症，对父亲的恐惧，因为这是对 父亲的智力、神学和社会压制，认为父亲不过是一个面具。 She continues, Patrophobia is what she calls it, the fear of the Father, because it's the intellectual, theological, and social repression of Father as nothing but a mask.
父权只是一个掩饰自己野蛮权力意志的面具。 Fatherhood is just a mask that disguises one's own brute will to power.
父亲恐惧症超越了圣事礼仪和教会传统。如果提到父亲和父权如此令人反感，以 至于这个词本身必须从公共用语中删除，这似乎是对父权概念本身的负面判断。 Patrophobia extends beyond sacramental liturgies and church traditions If mention of fathers and the fatherhood is so offensive that the word itself must be excised from public usage, this appears to be a negative judgment about the concept of fatherhood itself.
她写道，在人类层面上，对父亲和父权概念的蔑视对孩子或他们的母亲都 不会有好处，特别是在父亲以惊人的速度从孩子的生活中消失的时候。 She writes, on a human level, disdain for fathers and the concept of fatherhood cannot be good for children or their mothers, especially at a time when fathers are vanishing from their children's lives at an alarming rate.
这一切都是以自由的名义。 All in the name of freedom.
女性正在逃离婚姻和母职。 And women are deserting from marriage and from motherhood.
我们甚至不知道为什么。 And we don't even know why.
好吧，也许我们越是在我们信仰的超自然之光中看待自然危机，我们就能更好地理解它。 Well, perhaps we might understand it a little better the more we look at the natural crises in the supernatural light of our faith.
因为我们的信仰植根于全能的圣父神。 Because our faith is rooted in God the Father, Almighty.
在《公教会教理》中，第270和71段有一个精彩的部分。我通常在教理中找不到太多哲 学内容，但我对这一部分，即第270和71段中包含一些哲学语言的事实非常感兴趣。 In the Catechism of the Catholic Church, there's a wonderful section in paragraphs 270 and 71. I don't usually find a lot of philosophy in the catechism, but I was very interested by the fact that in this one section, paragraphs 270 and 71, you have a little bit of philosophical language.
仔细听。 Listen closely.
在第270段中，我们读到，神是全能的父，「父」是斜体的，他的父性和能力相互阐明。 In 270, we read, God is the Father Almighty, and Father is italicized, whose fatherhood and power shed light on one another.
神通过他照顾我们需要的方式显示他父亲般的全能。 God reveals his fatherly omnipotence by the way he takes care of our needs.
通过收养我们为他的儿女，他最终以他无限的怜悯赐给我们 ，因为他通过自由地宽恕我们的罪来显示他能力的最高点。 by adopting us as His children, that He gives us finally by His infinite mercy, for He displays His power at its height by freely forgiving us of our sins.
因此，神的全能绝不是任意的。 God's almighty power, therefore, is in no way arbitrary.
引用圣托马斯·阿奎那的话，在神里面，能力、意志、理智都是一致的。 In God, quoting St. Thomas Aquinas, power Will, intellect are all identical.
神的能力中不可能有任何不在他公正的意志或智慧的理智中的东西。 Nothing can be in God's power which could not be in His just will or His wise intellect.
你会说，哇，这在说什么？ You're like, whoa, what is that talking about?
现代之道。 The via moderna.
现代之道的全部要点，其基石是神的理智不是法律的源头，不仅仅 是神必须知道我们需要什么，然后他只能立法来满足我们的需求。 The whole point, the cornerstone of the via moderna is God's intellect is not the source of law, It isn't just that God has to know what we need and then He can only legislate to meet our needs.
是神绝对主权的意志，而不是他的理智。 It is God's absolutely sovereign will, not His intellect.
他的意志可以立任何他想要的法。 And His will can legislate anything He wants.
它可以以绝对任意和专制的方式按他的选择强加他的权力。 It can impose His power as He chooses in an absolutely arbitrary and despotic fashion.
这是玛西流和奥坎的威廉奠定的基石。 That is the cornerstone that is laid by Marsilius and William of Ockham.
马基雅维利建立了基础，现代社会浸透了鲜血，这一切都是以自由的名义。 Machiavelli erects the foundation and modern society That is steeped and soaked in blood, all in the name of freedom.
这不过是一系列革命，导致了性革命，它将自由定义为摆脱婚姻盟约法律的自由。 That is nothing but a sequence of revolutions leading up to the sexual revolution which defines freedom as freedom from marital covenant laws.
这就是为什么有第271段。 This is why paragraph 271 is in there.
尽管在教研究生和本科生教理时，我通常找不到一个人第一次、第二次或第三次就理解它。 Despite the fact that in teaching the Catechism to graduate and undergraduate students, I don't usually find a single one who gets it the first, second or third time.
因为第271段针对的是一个相距六七个世纪的敌人。 Because paragraph 271 is targeted at an enemy that is far removed by about six or seven centuries.
但如果我们能理解信经的开头，我信全能的神。 But if we could only understand the very opening of the Creed, I believe in God Almighty.
不，我很抱歉。 No, I'm sorry.
是，我信全能的父神。 It is, I believe in God, the Father Almighty.
他的父性先于他的能力和智慧。 His fatherhood precedes His power and His wisdom.
这就是为什么，从某种意义上说，我们不需要推翻七个世纪来克服现代之道。 This is why, in a certain sense, we don't have to overturn seven centuries in order to overcome the Via Moderna.
古道的反革命正在我们周围发生，就在我们眼皮底 下，每次我们在星期天早上起床去参加弥撒时。 The counter-revolution of the Via Antiqua is what is going on all around us, under our noses, every time we get up on Sunday morning and go to Mass.
我们说，我信全能的父神。 And we say, I believe in God, the Father Almighty.
我们在天上的父，愿你的名被尊为圣。 Our Father, who art in heaven, hallowed be thy name.
愿你的国降临，但这是一个家庭的国度。 Thy kingdom come, but it's a family kingdom.
他是一位君尊的父。 He's a royal Father.
因此，他差遣他的儿子使我们成为他的儿女，在我们在 洗礼中接受的灵里，在圣餐中将我们联结的肉和血里。 And so it is that He sent His Son to make us His children in the spirit that we receive in baptism, in the flesh and blood that binds us in the Holy Eucharist.
事实是，无论我们知道与否，神通过那些可能的、有力 的、绝对必要的圣事在教会中作为他的家庭养育我们。 The fact is, whether we know it or not, God is fathering us in the church as His family through the sacraments that are possible, that are powerful, and are absolutely necessary.
还有羔羊的婚宴，天地的结合，神性与人性的结合，永恒与时间的结合。 And there is the marriage supper of the Lamb, the union of heaven and earth, of divinity and humanity, of eternity and time.
因为对我们公教会信徒来说，好消息是我们不必死才能上天堂。 Because the good news for us Catholics is we don't have to die to go to heaven.
我们都想到那里去，我们只是不想死，对吧？ We all want to get there, we just don't want to die, right?
我们所要做的就是去参加弥撒，天堂就是我们所在的地方 ，天使和圣徒就是与我们同在的，无论我们知道与否。 All we've got to do is go to Mass and Heaven is where we are, and the angels and saints are who we're with, whether we know it or not.
这很奇妙，因为知道它并不会使它更真实。 And it's wonderful because knowing it doesn't make it more real.
但不知道它会使它不那么富有成效。 But not knowing it makes it less fruitful.
而知道它会使它对我们、我们所爱的人和所有神所爱的人非常有力量。 And knowing it makes it very powerful for us and for our loved ones and all of God's loved ones.
这是我们的伟大冒险，去理解我们一生所说的，教会在整个救恩历史中所教导的。 This is the great adventure for us, to understand what we have been saying all our lives, what the church has been teaching throughout salvation history.
这是一件缓慢但肯定会到来的事情。 And it's something that is coming slowly but surely.
我想给你一些除了艾伦·查里和弗兰克·森之外的其他例子。 I want to give you some other examples besides Alan Chary and Frank Senn.
我想给你读一篇非常著名的新教神学家斯蒂芬·朗的惊人文章。 I want to read to you from an amazing article by a very well-known Protestant theologian, Stephen Long.
他在几个月前的春末写的这篇文章，那时若望保禄二世去世，本笃十六世被带入教宗职位。 He wrote this several months back in late spring after John Paul died and when Pope Benedict was It was brought into the papal office.
这篇文章的标题是《需要一位教宗吗？》 The article is entitled, In Need of a Pope?
他写道，我只读几个简短的摘录，新教徒发现自己处 于一种奇怪的境地，第一次看到对教宗制度的需要。 And he writes, and I'm just going to read a few brief excerpts, Protestants find ourselves in the odd situation of seeing a need for the papacy for the first time.
我们的命运似乎与它联系在一起。 Our fate seems to be linked with it.
特别是三个原因。 Three reasons in particular.
第一个原因是消极的。 The first reason is negative.
新教徒需要教宗制度，因为我们必须有东西来抗议。 Protestants need the papacy because we have to have something to protest against.
他说，毕竟，500年来，新教是一个反对传统的古老传统。 He said, after all, for 500 years, Protestantism is an old tradition of protesting against tradition.
然后他继续讲其他两个原因。 And then he goes on to the other two reasons.
新教徒需要教宗制度是为了教会的合一，为了一个建立在爱而不仅仅是权力上的真理。 Protestants need the papacy for the sake of church unity and for the sake of a truth that is grounded in love and not merely power.
当谈到可见的合一时，是我们新教徒承认我们失败的时候了。 When it comes to visible unity, it is time for us Protestants to admit that we failed.
我们的分裂已无法修复，我们无法解决我们的分歧。 We are disunited beyond repair and cannot solve our divisions.
也许是时候寻求教宗制度作为基督教合一必要的可见表现了。 Perhaps it is time to look to the papacy for the necessary visible manifestation of Christian unity.
也许只有它能提供教会必要的合一。 Perhaps it alone provides the necessary unity of the church.
他继续说。 And it continues.
他说，我们能在自己的教会里看到我们在圣彼得广场上见 证的那种跨国的、多文化的、普世的爱和喜乐的表达吗？ He said, Could we ever see in our own churches the transnational, multicultural, universal expression of love and joy we witnessed on St. Peter's Square?
如果不能，那么我们怎能拒绝承认教宗制度的美？ If not, then how can we refuse to acknowledge the beauty of the papacy?
他说，别误会我的意思，我对教宗制度没有浪漫的幻想。 He said, don't get me wrong, I have no romantic illusions about the papacy.
我理解它的历史遗产和新教徒分离它的正当理由。 I understand its historical legacy and the legitimate reasons why Protestants separate it.
然而，在历史的某个时刻，成为新教徒明确地意味着要结束教宗制度。 At one point in history, though, to be a Protestant was explicitly to will an end to the papacy.
我认为许多新教徒现在可以承认那是一个错误的观点。 I think many Protestants can now confess that was a mistaken view.
如果没有教宗制度，教会和世界都将严重缺乏一个必要的见证。 Both the church and the world would sorely lack a necessary witness if there were no papacy.
如果作为新教徒意味着愿意结束教宗制度，那么我发现自己不再能够愿意这样做了。 If being a Protestant means willing the end to the papacy, then I find myself no longer capable of willing such an act.
他并不孤单，尽管他仍然是一个新教徒。 And he's not alone, though he's still a Protestant.
杜克大学的莱因霍尔德·休特，克莱顿大学的拉塞尔·雷诺，麦吉尔大学的道格 拉斯·法罗，前所未有的数量，不仅仅是牧师和传教士，就像马库斯、雷神父、 金伯利和我现在已经看到十多年了，数百名牧师和传教士已经进入了教会。 Reinhold Hüter down at Duke, Russell Reno out in Creighton, Douglas Farrow up in McGill, an unprecedented number, not just of pastors and missionaries, Like Marcus and Father Ray and Kimberly and I have seen now for well over a decade, hundreds and hundreds of pastors and missionaries have come into the church.
但我们第一次看到成熟的新教神学家，像罗伯特·威尔金这样的教会历 史学家，以及圣经学者，认识到在公教会中我们找到了圣经的信仰，历 史的信仰，以及来自神的爱和他的父性的唯一力量，可以重新团结我们 并扭转世俗主义的潮流，他们现在也追溯到14世纪现代之道的诞生。 But for the first time we're seeing established Protestant theologians, church historians like Robert Wilkin, biblical scholars as well, recognizing that in the Catholic Church do we find the biblical faith, the faith of history, and the one force that comes from God's love and his fatherhood that can reunite us and overturn the tide of secularism that they too are now tracing back to the birth of the Via Moderna back in the 1300s.
这是一个希望的迹象。 This is a sign of hope.
但正如马库斯指出的，我们不能靠自己做到这一点，我们也不 能仅仅依靠皈依者、牧师、传教士、神学家和学者的帮助。 But as Marcus pointed out, we can't do it on our own, and we can't do it just with the aid of converts, pastors, missionaries, theologians, and scholars.
我们需要神、圣母玛利亚和所有圣徒的帮助。 We need the help of God, the Virgin Mary, and all the saints.
但我还想说，这种帮助就在我们的指尖。 But I want to also say this, that that help is right there at our fingertips.
就在一个月前，圣母大学选出了新校长詹金斯神父，我不知道结果会如何。 Just a month ago, a new president was elected in Notre Dame, Father Jenkins, and I don't know what the outcome will be.
我所知道的是，通过神学系主任约翰·卡瓦迪尼的工作，那里正在发生许多好的变化。 All I know is that through the work of John Cavadini, the chair of the theology department, a lot of neat changes are occurring there.
但我有兴趣地读了他上个月就职时的总统演讲，它以一 个我觉得很鼓舞人心的故事结束，我想与你们分享。 But I read, with interest, his presidential address when he was installed last month, and it concluded with a story that I found very inspiring, and I want to share it with you.
因为在1842年底，这位法国神父索林和他的同伴带着300 美元和24个月的时间来到北弗吉尼亚的森林里建造圣母大学。 Because in late 1842, this French priest, Father Sorin, And his company arrived in the woods of Northern Virginia with $300 and 24 months to build Notre Dame.
他们做到了。 And they did.
然后，经过多年的发展，在1879年4月23日的早晨 ，校园历史上最严重的火灾在主楼东翼的屋顶上爆发。 And then, after years of growth, on the morning of April 23, 1879, the worst fire ever to strike the campus broke out on the roof of the east wing of the main building.
在那些日子里，主楼包含教室、宿舍、餐厅、图书馆、实验室、博物馆、行政办公室。 In those days, the main building contained classrooms, dorm rooms, the dining hall, the library, the laboratory, the museum, the administrative offices.
它实际上就是整个学院本身。 It was really the whole college itself.
许多人认为圣母大学完蛋了。 It seemed to many that Notre Dame was finished.
接下来发生的事情的故事代代相传。 The story of what happened next has been handed down through the generations.
教职员工和学生看到索林神父在仍在冒烟的废墟中行走。 Father Soren was seen by faculty and students walking through the ruins while still smoking.
他感受到了破坏的程度，示意所有人进入教堂，他站在祭坛的台阶 上说：我年轻时来到这里，梦想建立一所伟大的大学来纪念圣母。 He felt the devastation and signaled to everyone to enter the church where he stood on the altar steps and spoke I came here as a young man and dreamed of building a great university in honor of Our Lady.
但我一定是建得太小了。 But I must have built it too small.
她不得不把它烧成平地来说明这一点。 She had to burn it to the ground to make the point.
所以明天早上，一旦砖块冷却，我们就会重建它，比以往任何时候都更大更好。 So tomorrow morning, as soon as the bricks cool, we will rebuild it bigger and better than ever.
第二天早上，学生们看到当时65岁的索林神父推着一辆手推车在冒烟的砖块中行走。 And the next morning, students saw Father Sorin, then 65 years old, walking among the smoldering bricks with a wheelbarrow.
300名工人每天工作16小时，及时重建了主楼，以便那年秋天开课。 300 laborers worked 16 hours a day to rebuild the main building in time for classes that fall.
他们从地面开始重建，当他们到达顶部，来到圆顶曾经所 在的地方时，他们建造了一个比以前更高更宽的圆顶。 They rebuilt it from the ground up and when they got to the top and came to the place where the dome had been, they built one taller and wider than the one before.
这一次，他们第一次用金子覆盖了它。 And this time, for the first time, they covered it with gold.
他说，詹金斯神父总结道，这就是我们的目标。 He said, Father Jenkins concluded, this is our goal.
我们必须建造得比以往任何时候都更大更好。 We've got to build it bigger and better than ever.
让任何人都不要再说我们的梦想太小。 Let no one ever again say that we dreamed too small.
我相信，现在我们正在目睹我们所知道的欧洲文明、基督教世界的解构。 I believe that right now we are witnessing the deconstruction of European civilization, of Christendom as we've known it.
我们现在有机会从那些先人的错误中学习。 We have the opportunity now to learn from the mistakes of those who've come before us.
不仅要弄清楚他们做错了什么，还要弄清楚他们之前的人做对了什么。 And to figure out not only what they did wrong, but what those before them did right.
因为那些正确的事情今天仍在进行。 Because that right is still being done today.
在圣餐中，通过所有七个圣事，神正在作为他的家庭养育我们。 In the Holy Eucharist, through all the seven sacraments, God is fathering us as His family.
通过他的儿子，我们被赐予儿子的灵，成为神性的分享者。 Through His Son, we are given the spirit of sonship and made partakers of the divine nature.
这就是每天，特别是星期天，在我们周围发生的事情。 This is what's going on all around us every day, especially Sunday.
这是我们的特权，我们的机会，我们的挑战去走出去。让我们向天父寻求帮助。 And it's our privilege, our opportunity, our challenge to go out Let's ask our Heavenly Father for help.
因父、及子、及圣灵之名。 In the name of the Father, and of the Son, and of the Holy Spirit.
阿们。 Amen.