基督信仰关注的核心是耶稣是谁，而不是他说了什么。 Christian faith centers around who Jesus is and not what He says.
例如，那些伟大的信经从未提到耶稣的话语，却极其关注如何精确表达他的身份。 The great creeds, for example, never mention the words of Jesus, but they are desperately interested in articulating His identity with exactness.
然而，话虽如此，我不愿让人觉得耶稣的教导对基督徒而言毫不重要。 Having said this, however, I’d be loath to give the impression that the teaching of Jesus is a matter of indifference to Christians.
一旦他们清楚明白耶稣就是在他子民中行走的耶和华，最初的 基督徒就十分热衷于在各处记住、理解并传播耶稣的教导。 Once they clearly understood that Jesus was Yahweh moving among His people, the first Christians were keenly interested in remembering, understanding, and propagating Jesus' teaching wherever they had been heard.
耶稣的话语一直让人感到惊奇，或感到迷惑，有时甚至令 人费解，却能深刻地改变生命，而且永远无法被遗忘。 The words of Jesus have proved fascinating, disorienting, sometimes confounding, deeply transformative, and always unforgettable.
若没有耶稣那句爱人如己的教导，奴隶制度会消亡吗？ Would the end of slavery have happened without Jesus' command to love one's neighbor as oneself?
若没有耶稣对非暴力的呼唤，甘地解放印度或共产主义的瓦解会成为现实吗？ Would Gandhi's liberation of India or the collapse of communism have been possible without Jesus' summons to nonviolence?
有多少因怨恨和受伤的自尊而囚禁自己的人，被耶稣所讲浪子父亲的故事所改变？ How many locked in a stance of resentment and wounded pride have been changed by Jesus' story of the father of the prodigal son?
又有多少社会改革是因耶稣那句震撼人心的话「你们既坐在我这 弟兄中一个最小的身上，就是坐在我身上了」而被激发的呢？ How many social reforms have been prompted by Jesus' devastating line, Whatsoever you did to the least of my brothers, you did it to me?
耶稣本人一贯地拒绝“弥赛亚”的称呼，却欣然承担起先知或宣讲神真理者的身份。 Jesus Himself rather consistently refused the title of Messiah, but He assumed readily enough the mantle of prophet or speaker of the divine truth.
群众追随他，固然因为他行的奇迹，也因为他口中流露出的柔美话语。 The crowds flocked to Him because of His miracles, to be sure, but also because of the sweet discourse that came from His lips.
我们从福音书里屡次出现的「他就教训众人」这 一句话，可以看出宣讲乃是耶稣使命的核心。 That preaching was central to Jesus' mission can be seen in the fact that one of the commonest refrains in the Gospels is, And He taught the crowds.
据说，甚至在耶稣还在世时，人们就已记录他的言语，背诵并相传下去。 They say that even during His lifetime, people were taking down His sayings, memorizing them, and passing them on.
在他事工中一个特别艰难的时刻，几乎所有跟随耶稣的人都离开了他。 At a particularly difficult point in His ministry, almost all of Jesus' followers abandoned Him.
他转向那十二个人，带着哀切的语气问：「你们也要去么？」 He turned to the Twelve and He plaintively asked, Are you going to leave me too?
彼得代表所有使徒回答说：「主啊，我们还能跟从谁呢？」 Peter, speaking for the whole apostolic band, said, Lord, to whom shall we go?
「你有永生之道。」 You have the words of everlasting life.
我无法想象还有什么能比这更有力地见证耶稣言语的威力。 I can’t imagine a clearer witness to the sheer power of Jesus' speech.
四福音书是在耶稣生平事迹发生后数十年内写成，很多 关于耶稣的话语很可能在他在世时就已被保留下来。 The Gospels are written within a few decades of the events of Jesus' life, and many of Jesus' sayings were probably preserved even in His own lifetime.
当时有非常成熟的口述和口传传统，人们会精确地传 述一位智者的言论，若有人讲错，别人就会纠正。 There was a very well-developed tradition of oral communication, an oral transmission, where you’d pass down the sayings of a wise figure very accurately, and if you got it wrong, people would correct you.
就像如今你在讲一个故事时，有人会说：「不不，不对。」 The same way, like if you're telling a story today and someone goes, No, no, that isn't it.
「你把那个细节讲错了！」 You got that detail wrong!
他们会纠正那些不正确传递传统的人。 They would correct people who were passing on the tradition in an illegitimate way.
因此，当时在属灵层面上也有非常强大的口述传统。比如，一位大师传道或教导时，人们 会坐在他脚前，用口耳相传的方式将他的教导流传下去，直到更晚才可能被记载成文。 So, you know, there was a very strong oral tradition spiritually, where a great master, for example, who would preach or teach, people would sit at His feet and they would pass on His teaching often in that oral way until, at a much later date, it might be written down.
当然，也有人当场写下讲道内容，或由撰写者及时记录，所以这些资料才得以保留下来。 Now, some of them wrote sermons or gave sermons and then secretaries wrote them down at the very time, so we have that.
不过我认为，大部分的灵性内容都是通过师徒间的口传心授保存下来的。 But a lot of the spiritual stuff, I think, was passed down master-disciple.
我现在就站在八福山上，当年耶稣在这里发表了他那篇宏大的 纲领性讲道，为聚集起来的以色列子民指明了生活的形态。 I’m standing on the Mount of Beatitudes, where Jesus gave His great programmatic sermon, laying out the form of life for the gathered people of Israel.
当时人们视耶稣为新的摩西。 Jesus was seen as the new Moses.
摩西登上西乃山，带下了十诫。 Moses went up a mountain, Mount Sinai, to bring down the Ten Commandments.
看哪，新的摩西——耶稣——如今正站在这座山上。 Here’s Jesus, the new Moses, on this mountain.
我知道你或许会想：「诫命、规条、条例——不是十条就够了吗？」 I know what you might be thinking: laws, rules, regulations—weren’t ten enough?
现在我们又多出了八条！ Now we have eight more!
有时似乎公教会过于专注于各种规条，但留意耶稣在这里所说的第一句话。 It seems as though at times the Catholic Church is obsessed with rules and regulations, but look at the first word that Jesus says from this place.
在这「八福」中，他口中说出的第一句话就是「快乐」。 The first word out of His mouth in the Beatitudes is happy.
他说：「有福了；心灵贫乏的人是快乐的。」 He said, Blessed; happy are the poor in spirit.
耶稣的一生关乎喜乐。 Jesus’ life is about joy.
在最后的晚餐时，他说：「我来，是要使你们得到喜 乐，也要你们分享我的喜乐，使这喜乐可以充满。」 He says at the Last Supper, I’ve come that you might have joy, you might share my joy, and it might be complete.
我们要如何将喜乐与律法连结起来呢？ How do we relate joy to the law?
这两样东西看起来往往格格不入。 Two things that seem often at odds with each other.
问题的一部分在于我们抱持一种非常现代的自由观念。 Part of the problem is we have a very modern sense of freedom.
自由意味着我想做什么就做什么。 Freedom means I can do what I want.
我在自我决定人生时找到快乐。 I find joy when I determine my own life.
但在圣经中，另有一种对自由的看法，可以称之为「为成全而得的自由」。 But there’s a different view of freedom in the Bible; you might call it freedom for excellence.
它指的是对欲望加以约束，使人先能达成善，随后又能轻松自如地行善。 It means the disciplining of desire so as to make the achievement of the good first possible and then effortless.
因此，我现在能以相对自由的方式讲英语。 So I stand before you as a relatively free speaker of English.
我想说什么就能说什么。 I can say whatever I want.
难道这仅仅是因为我决定随心所欲地说话吗？ Is that because I just decided I’ll speak any way I feel like?
不，不是的。 No, no.
我乃是经由一整套法则、规范与规定的训练。 I was disciplined by a whole series of laws and rules and regulations.
耶稣在这八福山上对我们说了什么？ What’s Jesus telling us here on the Mount of Beatitudes?
他告诉我们，这些律法与规条——如果你愿意这样 称呼——会在我们的身心灵中孕育出喜乐的能力。 He’s telling us the laws, the rules—if you want—will place within our bodies and our minds and our spirits the capacity for joy.
因此，在这颁布律法之地，新的颁律者、至新的摩西，宣讲了充满喜乐的真理——即八福。 That’s why on this place of the Law, the new Lawgiver, the new Moses, is the great place of joy—the Beatitudes.
我想对第八条八福提出一个解读，先看看其中较为正面的表达。 I’d like to suggest a reading of the eighth Beatitude that looks first at the more positive formulations.
耶稣说：「怜恤人的人有福了！因为他们必蒙怜恤。」 Jesus says, Blessed are the merciful, for they will receive mercy.
这是整件事的核心所在，因为怜悯或温柔的慈悲，正是神最独特的属性。 This stands at the heart of the matter, for mercy or tender compassion is God’s most distinctive characteristic.
圣约翰在新约中也表达了同样的概念，说：「神就是爱。」 St. John would give the same idea a New Testament expression in saying, God is love.
所以，若你里面有神的生命，就意味着你要与爱相契合，成为爱。 To have a divine life in you, therefore, is to be conformed to love, to become love.
因此，当你把神的生命当作恩典领受时，你也必须将其作为恩典分 施出去，而后借由某种属灵的规律，神的生命会在你内愈加增多。 And therefore, when you receive a divine life as a gift, you must give it as a gift, and then by a kind of spiritual physics, the divine life increases in you.
现在让我们转向与此密切相关的另一条八福：「清心的人有福了！因为他们必得见神。」 We turn now to the closely related Beatitude: Blessed are the pure in heart, for they will see God.
这意味着，只要你心中对最重要的事毫无疑惑，你就会快乐。 This means that you will be happy if there is no ambiguity in your heart about what is most important.
哲学家索伦·克尔凯郭尔说，圣者就是那种一生只围绕着一件事的人。 The philosopher Søren Kierkegaard said that the saint is someone whose life is about one thing.
他并不是说圣者过着单调的生活；他的意思是，一个真正圣洁的人只将内心调整为取悦神。 He didn’t mean that the saint lives a monotonous existence; he meant that a truly holy person has ordered her heart toward pleasing God alone.
因此，「饥渴慕义的人有福了，因为他们必得饱足。」 Thus, Blessed are those who hunger and thirst for righteousness, for they will be filled.
我们想要很多东西，但最根本的想望究竟是什么呢？ We want many things, but what most fundamentally do we want?
是什么样的渴求决定并统整你生命中那些次要的渴望？ What is the hunger that defines and orders the secondary hungers of your life?
用保罗·田立克的话说，你的终极关怀是什么？ What, in Paul Tillich's language, is your ultimate concern?
如果那不是神的旨意和计划——不是公义——你就不会得到满足。 If it’s anything other than the will and purpose of God—anything other than righteousness—you will be unfulfilled.
最后一条正面表达的八福是：「使人和睦的人有福了，因为他们必称为神的儿子。」 The last of the positive Beatitudes is this: Blessed are the peacemakers, for they will be called children of God.
因为神是创造者，他就是那使所有受造物彼此相连的力量。 Since God is the creator, He is that power through which all creatures are connected to one another.
神是一股聚合的力量，统一他所创造的一切。 God is a gathering force, the unifier of all that He has made.
因此，那些根本上将生命归向神的人，必定成为使人和睦的 人，因为他引导着将万物与众人连结起来的形而上力量。 Therefore, the one who has fundamentally ordered his life to God becomes necessarily a peacemaker, for he channels the metaphysical energy that links all things and all people.
在所有圣徒身上，你都能看到的圣德最显著标记之一，正是散发出这样和解的力量。 One of the most recognizable signs of sanctity—you can see it in all the saints—is the radiation of just this reconciling power.
因此，使人和睦的人自然成为神的儿女，也因此幸福。 That’s why a peacemaker becomes, ipso facto, a child of God and therefore happy.
记住这些较为正面的八福后，我们就能更好地理解 那些起初看来有些令人困惑或违背直觉的八福了。 With these more positive Beatitudes in mind, we can turn with greater understanding to those Beatitudes that might strike us at first as a bit confounding or counterintuitive.
我们在内心感受到对神无限的渴望，却试图用比神更低次的事物来填补它。 We sense within ourselves this infinite longing for God, but we attempt to fill it up with something less than God.
阿奎那将这四种典型的替代品称为「财富、享乐、权力和尊荣」。 Thomas Aquinas named these four classical substitutes as wealth, pleasure, power, and honor.
我们明知自己需要神，却想用比神更低次的某些 事物——那四种东西的组合——来填补那虚空。 We know that we need God, but we try to fill the void with something less than God—some combination of those four things.
事实上，只有在爱中倒空自我，才能以看似矛盾的方式真正使我们被充满。 In point of fact, it’s only the emptying out of the ego in love that paradoxically fills us up.
古典灵修传统将这种偏离的欲望称为邪情私欲，但我认为 ，用现代的「成瘾」一词可以更准确地传达这个概念。 Now, the classical spiritual tradition referred to this errant desire as concupiscence, but I think we could translate the idea very effectively with our more modern term of addiction.
原因在此：我们对神怀有饥渴，却尝试用比神低次的事物来填补，于是注定会感到挫败。 And here’s why: we’re hungry for God, but we try to fill the hunger with something less than God, and so necessarily we are frustrated.
在挫败中，我们说服自己需要更多那有限的好处，于是不断追 求、不断努力，结果即使得到了，依然不可避免地感到挫折。 In our frustration, we convince ourselves we need more of that finite good, and so we strive and strive and strive, and we get it and find ourselves necessarily frustrated.
至此，我们陷入某种属灵的恐慌，执着于某种有限的 好处，而这从根本上永远无法带给我们真正的喜乐。 At this point, a kind of spiritual panic sets in, and we find ourselves obsessively turning around some finite good that can never, in principle, make us happy.
我们非常高兴见到你！ We are very happy to see you!
谢谢你们那些歌，好美啊！ Thank you for those songs; beautiful!
谢谢你们，孩子们。 Thank you, kids.
第一条带有负面表述的八福是：「虚心的人有福了，因为天国是他们的。」 The first of the negative formulations is, Blessed are the poor in spirit, for theirs is the kingdom of heaven.
这既不是对经济贫困的浪漫化，也不是对财富的 妖魔化，而是一种教导我们保持超脱的原则。 This is neither a romanticizing of economic poverty nor a demonization of wealth, but rather a formula for detachment.
或许我可以提出一种略有不同的翻法？ Might I suggest a somewhat variant rendition?
若你不依附于物质，你就何等有福！ How blessed are you if you are not attached to material things?
如果你没有将财富所能买到的好处放在关切的中心，而是将神的国度作为你终极 的关怀，那你不仅不会对物质上瘾，反而能大大地为神的旨意善用这些资源。 If you have not placed the goods that wealth can buy at the center of your concerns, when the kingdom of God is your ultimate concern, not only will you not become addicted to material things, you will in fact be able to use them with great effectiveness for God’s purposes.
同样以这种超脱的视角，我们还应思考这条八福 ：「哀恸的人有福了，因为他们必得安慰。」 Under the same rubric of detachment, we should consider the Beatitude: How blessed are those who mourn, for they shall be comforted.
我知道，这听起来仿佛最糟糕的自虐，但我们要更深入地思考。 Now, I know this can sound like the worst kind of masochism, but we have to dig deeper.
我认为，一个相当合理的译法可以是：「若你不沉 溺于良好感觉，你就是多么有福，多么快乐。」 I think a very legitimate translation would be: how lucky you are, how happy and blessed you are if you’re not addicted to good feelings.
美好的感觉——身体、情感以及心理上的愉悦——固然美好，但它们并不是神。 Good feelings—pleasant sensations, physical, emotional, psychological—are wonderful, but they’re not God.
若我们把这些感觉当作神，那它们就会很快成为上瘾的中心；在我们社会 中常见的毒品滥用、色情文化以及炫耀性消费，正清楚地说明了这一点。 And if we turn them into God, they become in short order the focus of an addiction, which can be seen clearly enough in the prevalence of drug abuse, pornography, and conspicuous consumption in our society.
再强调一次，这与清教主义无关，而是关乎超脱，从而关乎属灵的自由。 Again, this has nothing to do with Puritanism; it has to do with detachment and therefore with spiritual freedom.
耶稣说：「温柔的人有福了，因为他们必承受地土。」 Jesus says, Blessed are the meek, for they will inherit the earth.
再次说明，耶稣并不是在此谴责权力机构，而是在指示一条超脱的道路。 Once more, Jesus is not so much passing judgment on institutions of power as He is showing a path of detachment.
若你不依附于世上有限的权力，那你真是多么有福。 How lucky you are if you are not attached to the finite good of worldly power.
《魔戒》三部曲的作者J.R.R. 托尔金曾亲身经历第 一次世界大战的可怕，也见证了第二次世界大战的恐怖。 J.R.R. Tolkien, the author of the Lord of the Rings trilogy, experienced firsthand the horrors of the First World War and witnessed those in the Second.
他在巨著里将最具诱惑力的护身符设定为一枚权力之戒，绝非偶然。 It’s no accident that in his great work he proposed as the most tempting talisman precisely a ring of power.
可是一旦你不依赖世上的权力，你就能遵行神的 旨意，哪怕那意味着走上一条极度软弱的道路。 But when you’re detached from worldly power, then you can follow the will of God, even if it means walking a path of extreme powerlessness.
温柔，不沉迷于尘世权势的你，就能成为将神真正的能力传递给世界的管道。 Meek, unaddicted to worldly power, you can become a conduit of true divine power to the world.
最后一条带有负面表述的八福是：「为义受逼迫的人有福了，因为天国是他们的。」 The last of the negative Beatitudes is, Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
我们必须再次按照阿奎那的分析来理解这句话。 We must read this once again in light of Thomas Aquinas' analysis.
若「虚心」可以抵挡对物质的上瘾，「哀恸」可以对抗对美好感觉的上瘾， 「温柔」能阻挡对权力的上瘾，那么这最后的八福便抵挡了对虚荣的执著。 If the call to poverty holds off the addiction to material things, and the summons to mourn counters the addiction to good feelings, and the valorization of meekness blocks the addiction to power, this last Beatitude gets in the way of the addicting attachment to honor.
十九世纪末，查尔斯·卢万加是穆望加王宫廷中的侍 从长，穆望加王当时统治着如今乌干达所在的地区。 In the late 19th century, Charles Lwanga was the chief of pages in the court of King Mwanga, who governed the region of what is now Uganda.
当国王向查尔斯提出性要求时，这位年轻人拒绝了，即使因此要付出生命。 When the king demanded sexual favors from Charles, the young man refused, even at the cost of his life.
查尔斯与许多同伴被烧死在纳穆贡戈，如今那里已成为非洲基督信仰的核心地点。 Charles and many of his companions were burned to death at Namugongo, the site which today is the very focal point of African Christianity.
查尔斯对于世俗荣誉的完全超脱，以无与伦比的力量释放出了神的生命。 Charles' radical detachment from worldly honor unleashed the divine life in an incomparably powerful way.
我正站在马蒂亚斯·格吕内瓦尔德的巨作「伊森海姆祭坛画」面前。 I’m standing in front of Matthias Grünewald’s great painting, the Isenheim Altarpiece.
这是西方艺术中对钉十字架最具属灵力量、也最为惨烈写实的描绘之一。 It’s one of the most spiritually powerful and brutally realistic depictions of the crucifixion in Western art.
你看耶稣的嘴唇，那般张开，好似在无言的痛苦中哀嚎。 Look at Jesus' mouth, just agape in speechless anguish.
再看他手脚上可怕的创口，满身的水疱与伤痕。 Look at the terrible wounds in His hands and His feet, the blisters and wounds all over His body.
这一刻的呈现毫无半点柔情可言。 There’s nothing the least bit sentimental about this portrayal.
我之所以站在这里，是因为阿奎那曾说过一句话。 I’m here because of something Thomas Aquinas said.
阿奎那说：「若你想见到八福的完美范例，就去看被钉十字架的基督。」 Thomas said, if you want the perfect exemplification of the Beatitudes, look to Christ crucified.
他更明确指出：「若你想得到喜乐，就要轻看耶稣在十字 架上所轻看的事，并且去爱耶稣在十字架上所爱的事。」 He specified, if you want to be happy, despise what Jesus despised on the cross and love what Jesus loved on the cross.
他在十字架上所轻看的是什么呢？ What did He despise?
那四样我们通常用来追求快乐的东西。 Those four things in which we typically seek our happiness.
财富吗？ Wealth?
他一无所有。 He has none of it.
他被剥夺得一丝不挂。 He’s stripped naked.
享乐吗？ Pleasure?
他已达身心痛苦的极限。 He’s at the limit of psychological and physical suffering.
权力吗？ Power?
他毫无权力；他被钉在十字架上，连动也不能。 He has none; He’s nailed to the cross and can’t even move.
尊荣吗？ Honor?
他被公开羞辱，在生命的尽头遭钉十字架，人们还讥诮他。 They mock Him as He’s publicly displayed, crucified at the end of His life.
耶稣对我们常用来寻求快乐的这四样东西都没有执着。 Jesus is detached from the four things in which we typically seek our joy.
那么，他在十字架上所爱的是什么？ And what did He love on the cross?
他爱去成就圣父的旨意。 He loved doing the will of His Father.
在十字架上，他就是那专心如一者。 He was, on the cross, the single-hearted one.
在十字架上，他就是那饥渴慕义的人；因此，在十字架上，他是终极的使人和睦者。 He was on the cross, the one who hungers for righteousness; therefore, on the cross, He was the ultimate peacemaker.
在十字架上，他是终极的承载神的怜悯者。 He was on the cross, the ultimate bearer of divine mercy.
虽然这么说十分奇怪，也高度矛盾，但如果阿奎那是对的，那就是一个快乐之人的形象。 Though it’s very strange to say—and though it’s a very high paradox—if Aquinas is right, that is a picture of a happy man.
还有更多，请留意右边的施洗约翰如何指向耶稣，那姿态是多么奇异与扭曲。 There’s more; notice please how John the Baptist, to the right, indicates Jesus, but in this odd, contorted way.
仿佛我们所有的期望都得被完全翻转，才看得出来 ，那确实是自由的图景，也确实是喜乐的图景。 It’s as though all of our expectations have to be turned around, and then we can see that that indeed is a picture of freedom, that indeed is a picture of joy.
关键始终在于超脱。 The main point is always detachment.
并不在于你是否拥有，而在于你如何拥有。 It’s not whether you have it or not; it’s how you have it.
我在属灵生活中发现，问题经常在于「怎么做」，而不是「做什么」。 I find in the spiritual life, it’s very often a question of how, not what.
那是你如何持有你的财物。 It’s how you hold your possessions.
因此，若有人拥有许多财物，但知道这些都来自神，并且用来服事神的旨意，那么很好。 So if someone has a lot of possessions but knows they’re from God and they’re there to serve God’s purposes, then fine.
也许神正借着你和你的财富来成就他的工作。 Maybe God is using you and your wealth to do His work.
譬如说，一个赚了许多钱的人，他懂得如何善用、如何投资，然后也知道如何有效地花费。 So let's say someone who has made a lot of money knows how to use it well, knows how to invest it, and then knows how to spend it effectively.
那就感谢神赐下这样的人吧！ Well, thank God for that person!
因此，问题在于我们如何握住财富，而不在于我们究竟有没有这些东西。 So it’s how we hold on to our possessions, not so much whether we have them or not.
现在我们就可以，并且理应，以某些方式来操练放下，以此实践超脱。 Now we can engage—and we should engage—in certain acts of, you know, letting go, precisely as an exercise in detachment.
因此，举例来说，在四旬期时，你可能放下食物，也 可能暂时放下某些类型的享受，以培养超脱的心。 So, for example, during Lent, you might get detached from food; you might get detached from certain types of pleasure.
我们施舍，是为了对物质有所超脱。 We give alms so as to be detached from material things.
然而，关键始终在于如何做，而不在于做什么。 But it’s always the how that matters, not the what.
我花了相当多的时间来诠释「登山宝训」开端的经文，因 为在耶稣的教导中，弄清欢乐至上的重要性极为关键。 I’ve spent a good deal of time interpreting the opening verses of the Sermon on the Mount, for it’s most important to be clear on the priority of joy in the teaching of Jesus.
然而，也许可以将这些「八福」视为整篇讲道的序曲，预备我们领受耶稣 这篇纲领性训示的修辞与属灵高峰，也就是关于非暴力与爱仇敌的教导。 However, the Beatitudes are perhaps best thought of as a kind of overture to the entire sermon, as a preparation for what is in fact the rhetorical and spiritual high point of Jesus’ programmatic speech, namely the teaching on nonviolence and enemy love.
耶稣说出的话，至今仍令人屏息：「你们听见有话说：『当爱你的邻舍，恨你的仇敌。』」 In words that still take our breath away, Jesus says, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’
「只是我告诉你们：要爱你们的仇敌，为那逼迫你们的祷告。」 But I say to you, ‘Love your enemies and pray for those who persecute you.’”
要明白这项激进的教导，就必须弄清耶稣所指的「爱」是什么。 In order to understand this radical teaching, we have to be clear on what Jesus means by love.
爱并非一种情绪或感觉，而是主动愿意为了对方的益处而行事。 Love is not a sentiment or feeling; love is actively willing the good of the other as other.
这也是为何「爱仇敌」是对爱最确实的考验。 And this is why enemy love is the surest test of love.
如果我对那些肯定会回报我的人行善，可能只是换了种方式或间接地谋取自己的好处。 If I’m good to someone who is sure to repay me, then I might simply be engaging in an act of disguised or indirect self-interest.
但若我慷慨地对待一个仇敌——对方根本不想以善报我——那 我就能确定自己真正为的是他的好处，而不是自己的利益。 But if I am generous to someone who is my enemy, who is not the least bit interested in responding to me in kind, then I can be sure that I have truly willed his good and not my own.
耶稣要他的门徒追求神所爱的方式。 Jesus wants His followers to aspire to the way that God loves.
神爱那些爱他的人，也爱那些恨他的人。 God loves those who love Him and those who hate Him.
他爱他的朋友，也爱他的仇敌。 He loves His friends and His enemies.
他把好的恩惠赐给那些配得的人，也给并不配得的人。 He gives good things to those who deserve them and those who don’t deserve them.
如果我们能真正在各种执著上得到自由，尤其是对别人认可的执 著，我们就能成为这位神的儿女，也能成为他奇异恩典的管道。 If we are truly free from our attachments, especially from the attachment to approval, then we can become sons and daughters of this God and hence conduits of His peculiar grace.
耶稣的「爱仇敌」教导本已相当激进，如今他更进 一步关注「非暴力」的实行，使教导更为集中。 The already radical teaching on enemy love becomes even more intensely focused as Jesus turns His attention to the practice of nonviolence.
耶稣替守法的犹太人表达普遍共识，说：「你们听见有话说：『以眼还眼，以牙还牙。』」 Giving voice to the common consensus among law-abiding Jews, Jesus declares, “You have heard it said, ‘An eye for an eye and a tooth for a tooth.’
「只是我告诉你们，不要与恶人作对； But I say to you, ‘Do not resist an evildoer.
有人打你的右脸，连左脸也转过来由他打；」 But if someone strikes you on the right cheek…’ Turn the other also.
「若有人想要告你，要拿你的里衣，连外衣也由他拿去。」 And if anyone wants to sue you and take your coat, give your cloak as well.
这听起来好像是在邪恶面前消极退让，但事实并非如 此；这是提出一种新的，而且非常有效的抵抗方式。 This can sound like passivity in the face of evil, but it’s not; it’s the proposal of a new and very effective means of resistance.
从传统来看，面对暴力有两种回应：以暴制暴，或是退让逃避。 Classically, there are two responses to violence: fight or flight.
我们要么以暴力回击，要么默认屈服。 We can respond with counter-violence, or we can acquiesce.
但我们都明白，从长远看，这两条路都不是有效的方法。 But we all know in the long run, neither of those is an effective method.
你以暴制暴，往往只会让局势更加恶化。 You fight violence with more violence, and you tend to make the situation worse.
你若纵容暴力，则把暴虐之人锁定在他的恶行之中。 You acquiesce to violence, and you confirm the violent person in his tyranny, in his evil.
耶稣所提出的是第三条道路。 What Jesus proposes is a third way.
看看他的例子：有人打你的右脸，你就把另半边脸也转过给他。 Look at His example: if someone strikes you on the right cheek, turn and give them the other.
再一次，这听起来似乎消极，但要知道：在耶稣那 个时代，人绝不会用左手，因为左手被视为不洁。 Again, it sounds like passivity, but look: in Jesus' time, you would never have used your left hand; it was considered unclean.
因此，如果有人打你的右脸，就表示他是用手背来打你。 So if someone strikes you on the right cheek, it means they’re striking you with the back of their hand.
这是一个带有蔑视的动作，就像对待奴隶或下属那样。 It was a gesture of contempt, the way you treat a slave or an inferior.
那么，耶稣在说什么呢？ So what’s Jesus saying?
如果有人那样对待你，不要以暴还暴。 If someone treats you that way, don’t fight back.
但也绝不要逃避，更不要默认。 But by God, don’t flee; don’t acquiesce.
相反，你要站稳立场，把另一边脸也转过来。 Rather, stand your ground and turn the other cheek.
这样等于在宣告：「你不能再这样对待我了。」 You’re saying, in effect, you will not treat me that way again.
我拒绝与你所处的那个世界同流合污。 I refuse to cooperate with the world that you’re living in.
你把那人的暴力折射回给他，希望借此引诱他进入一个完全不同的道德与属灵境地。 You’re mirroring back to the violent person his violence, hoping thereby to lure him into a different moral and spiritual space.
让我举两个当代使用这种方法的例子。 Let me give you two contemporary examples of this method.
第一个例子与南非的图图主教有关。 The first concerns Bishop Tutu of South Africa.
他年轻时在约翰内斯堡当司祭。有一天，他正沿着一条搭在泥泞街道上的木质人行道前行。 When he was a young priest in Johannesburg, he was making his way one day along a raised wooden sidewalk over the muddy street.
当他走到人行道上较窄的一段时，迎面遇上一位带有种族主义色彩的白人。 He came to a narrow spot on the sidewalk and was met by a white man who was a racist.
那白人说：「滚下人行道。」 The white man said, Get off the sidewalk.
「我不给猿猴让路。」 I don't make way for gorillas.
图图就离开了人行道，夸张地摆了个手势说：「我给猿猴让路。」 Tutu got off the sidewalk, gestured broadly, and said, I do.
第二个例子与加尔各答的圣德肋撒修女有关。 The second example concerns Mother Teresa, the great saint of Calcutta.
有一次，她牵着一个饥饿的孩子，带她到一家面包店，恳求店家施舍一块面包给这孩子。 She was holding a starving child by the hand, took her to a baker's shop, and begged for a loaf of bread for the child.
结果那面包师朝圣德肋撒修女的脸上猛地吐了口唾沫。 The baker spat full in Mother Teresa's face.
这位圣人不动声色地站在那里，微笑着说：「谢谢 你给我的这份礼物；那现在能给这孩子一些吗？」 The saint stood her ground, smiled, and said, Thank you for that gift for me; perhaps something now for the child.
在这两件事上，图图与圣德肋撒修女都没有反击，但他们也绝没有退让。 In both cases, Tutu and Mother Teresa didn’t fight back, but by God, they didn’t acquiesce.
他们没有逃跑；反而以这种带着幽默却又有挑衅意味的方式， 回映对方的暴力，期望借此吸引那人进入另外的属灵氛围。 They didn’t run; rather, they stood their ground and, in this humorous, provocative way, mirrored back the violence of their aggressor, hoping thereby to lure that person into a different spiritual space.
这就是「把另一边脸转过来」的真义。 That’s turning the other cheek.
如果在我孩童时代的七十年代，有人告诉我苏联及其共产主义帝国会在几乎不 发一枪的情况下瓦解，而且其中一位主要推手是罗马教宗，那我绝不会相信。 If someone had told me when I was a kid in the 1970s that the Soviet Union and its communist empire would collapse with barely a shot being fired, and that one of the principal instigators would be the Pope of Rome, I would never have believed it.
然而，事实正是如此。 Yet that’s precisely what happened.
若望保禄二世来到华沙市中心的胜利广场，在数十万群众面前举行了弥撒。 John Paul II came to Victory Square in the heart of Warsaw and celebrated Mass in front of hundreds of thousands of people.
在他讲道时，这位教宗谈到神、谈到自由、谈到人权。 During the homily, the Pope spoke of God, he spoke of freedom, he spoke of human rights.
当他继续讲道时，人群开始齐声呼喊：「We want God!」 And as he delivered the homily, the crowd began to chant, We want God!
「We want God!」 We want God!
教宗继续讲道，人群依旧高呼：「We want God!」 The Pope continued, and the chant went on, We want God!
「We want God!」 We want God!
接着，广场上的每个人都随着节奏一起呼喊：「We want God!」 Then it was picked up rhythmically by everybody in the square: We want God!
「We want God!」 We want God!
当时有远见的人都看出，苏联对波兰以及整个共产帝国的统治实际上已经宣告终结了。 Perceptive people at the time knew that Soviet control over Poland, the communist empire, was effectively finished.
若望保禄二世的这一举动，堪称我们这个时代极具代表性的非暴力抗争典范。 This move of John Paul II is one of the most remarkable examples in our time of provocative non-violence.
有时，在我们这个破碎且充满纷争的世界里，我们 所能做的，就是用非暴力来抵抗暴力；的确如此。 Sometimes, in our fallen, conflictual world, all we can do is resist violence with non-violence; so that’s true.
因此，譬如教会才会有「正义战争」的教义。 That’s why the Church, for example, has a doctrine of just war.
有时在绝对的暴力面前，我们除了以武力应对外别 无他法，就如有时我们只能逃跑，或只能默认。 Sometimes it’s all we can do in the face of overwhelming violence, just as sometimes all we can do is run away or acquiesce.
所以我承认，我们并非活在一个完美无瑕的世界里，有时不得不做出妥协。 So I acknowledge that we don’t live in a perfect world, and sometimes we have to make those compromises.
然而，我认为我们决不能过度边缘化耶稣的教导。 Nevertheless, I think we can’t marginalize Jesus’ teaching way too much.
有人会说：「喔，那只是一种高尚理想，没人真能实践。」 They say, “Oh, it’s just a high ideal that no one can really exemplify.”
这不对。 False.
看看二十世纪的甘地，他从《马太福音》第5章学到这一点。甘地并不是从他本来的印度 教传统得来的，而是当他来到伦敦读了《马太福音》后，他说：「这真是太非凡了。」 You see Gandhi in the 20th century, who learned it from Matthew chapter 5. Gandhi didn’t learn that from his own Hindu tradition, but when he came to London and read the Gospel of Matthew, he said, “This is an extraordinary thing.”
他的基督徒朋友会说：「哦，你也知道，没人会当真啊。」但甘地说：「那我当真。」 His Christian friends would say, “Oh, well, you know, no one takes that seriously,” and Gandhi said, “Well, I take it seriously.”
结果，他在印度确实让它发挥了作用。 And by God, he made it work in India.
当然，马丁·路德·金追随甘地，他作为一名基 督教传道人，也明白那些经文具有极大的力量。 Martin Luther King, of course, who followed Gandhi and knew those texts as a Christian preacher, also knew that they could be very powerful.
若望保禄二世同样读了这些经文，也见证了它们的成效，并加以认可。 John Paul II, who read the same text and saw their power exercised, recognized it.
这些人都找到了恰当的时机。 Now, they found the propitious moment.
他们三位都清楚地知道，在这样的环境和时势下，这条路是可行的。 All three of those people knew that in this circumstance and in this time, it could work.
但我认为，我们过于迅速地断言：「喔，那只是一种高理想，不可能在现实世界推行。」 But I think we’re way too quick to say, “Oh, it’s only a high ideal that could never really work in our world.”
不，这种说法不对。 No, false.
在二十世纪，我们就有这三大有力例证，证明巨大的罪恶能以非暴力的方式被克服。 In the 20th century, we have these three powerful examples of enormous evil being overcome through nonviolence.
到目前为止，我们所探讨的是耶稣在「登山宝训」中阐述的教导，但若不注意耶稣喜爱讲述 的那些令人惊奇、有趣、甚至有时令人不安却又奇异启迪的故事，我们就实在太疏忽了。 So far, we’ve been considering the teaching of Jesus as it is articulated in the Sermon on the Mount, but we would be greatly remiss if we did not attend to the instruction that emerges from those startling, funny, off-putting, and strangely enlightening stories that Jesus loves to tell.
我说的，当然就是那些比喻。 I’m speaking, of course, about the parables.
这样的故事在福音书里还有许多，不过我想要探究最著名的一则：那 位父亲与他的两个儿子的故事，也就是我们熟悉的「浪子的比喻」。 There are dozens of such stories sprinkled throughout the Gospels, but I’d like to examine what most consider to be the greatest of them: the story of the father and his two sons, better known as the Parable of the Prodigal Son.
耶稣讲了一个关于一个父亲和他两个儿子的故事。 Jesus tells the story of a father and his two sons.
那两个儿子中较年轻的一个来到父亲面前，提出了一个极其无礼、 令人震惊的请求：「父亲，请把我要继承的那部分家产给我。」 The younger of the two sons comes to his father and makes a request that is breathtaking in its rudeness: “Father, give me my share of the inheritance that’s coming to me.”
通常，一个人只有在父亲去世后才能得到遗产。 You expect to receive an inheritance upon the death of your father.
所以，他含蓄却无比直接地暗示：「你干吗不赶快去死呢？」 Therefore, he was saying, not too subtly, Why don’t you hurry up and die?
然后，他以三重强调的口吻，想要拿到属于自己的一份：「把该我得到的分给我。」 And then, with a triple emphasis, he’s asking for something to have on his own: Give me my share coming to me.
耶稣始终宣讲的这位神，是一位满有温柔怜悯、慷慨丰盈之爱的神，他的本质就在于施与。 The God whom Jesus consistently proclaimed is a God of tender mercy, a God of superabundantly generous love, whose very nature is to give.
与这位神建立正确关系，就在于将他赐的生命当作恩典来领受 ，并再把它当作礼物分施出去，使更多恩典涌入自己的内心。 The right relationship to that God is to receive His life as a grace and then give it away as a gift, allowing even more of it to flood into one’s heart.
而在这个比喻里，那个小儿子恰恰与此背道而驰。 The younger son in this parable, in a word, has all of this precisely backward.
他拿了家产，就离开到一般称作「远方」的地方。 Having taken his inheritance, the son wanders off into what’s usually translated as a “distant country.”
不过，希腊原文「kora makra」很有 启发意义，它在字面上表示「巨大的空虚」。 But the original Greek, kora makra, is instructive, for it means literally the big emptiness.
很快地，这浪子就穷困潦倒、饥饿孤单，甚至落魄到去看 守并饲养猪——对犹太人而言，那是极度屈辱的工作。 In very short order, the prodigal finds himself destitute, starving, and alone; in fact, so desperate that he hires himself out to keep and feed the pigs—a task of unsurpassable indignity for a Jew.
他终于省悟过来，心里想：「我父亲那么多雇工都能吃饱还有剩余， Coming to his senses at last, the young man reasons, How many of my father’s hired hands have bread enough and to spare?
可我却快饿死了。」 And here I am dying of hunger.
于是他决定回家，向父亲承认自己的罪。 He resolves to return home and confess his sin to his father.
我们要理解的是，在那位赐予者的身旁就能得到充 足，甚至丰富，因为神无限的生命永不会耗尽。 What we are meant to grasp is that closeness to the One who gives leads to sufficiency and even abundance, for the infinite life of God never runs out.
那父亲从很远处就看见他的儿子，便顾不得体面，疾跑出去迎接他。 The father sees his son from a long way off, and then, throwing caution and respectability to the winds, he comes running out to meet him.
这一点细节尤其会让耶稣的听众感到惊讶。 This detail in particular would have caught the attention of Jesus' listeners.
在那个时代，一位长者、家族之主对任何人奔跑相迎都被认为是极度失礼的。 In his time, it was considered unseemly in the extreme for an old man, for a patriarch, to run to anyone.
通常是别人走到他跟前，向他致敬。 People were expected to come to him and pay obeisance to him.
可这位老人却奔向儿子，拥抱他，又给他戴上象征某种属 灵盟约的戒指，并给他穿上鞋子，让儿子重新得回尊严。 But the old man runs to his son; he embraces him, puts a ring on his finger symbolizing a sort of spiritual marriage, and puts shoes on his feet, restoring his son to dignity.
当儿子正要说出那番早已反复预备的忏悔独白时，父亲直接打断他 ，宣布要大宴宾客，说：「我这儿子是死而复活、失而又得的。」 When the son commences his carefully rehearsed speech of confession, the father cuts him off and declares a general celebration, because this son of mine was dead and is alive again; he was lost and is found.
这当然是耶稣对他圣父那光辉又深刻动人的描绘：他不用计较得失来 对待人，却让日头照好人也照歹人，除了爱，他不知还能作什么。 This, of course, is Jesus' brilliant and deeply moving portrait of His heavenly Father, who does not play games of calculation and recompense but makes His sun shine on the good and bad alike, and who doesn’t know how to do anything but love.
而与此同时，那个长子却待在田里，可以说是处在他自己的流放之中。 Now all this time, the older brother is out in the field, which is to say, in his own kind of exile.
虽然他在地理上与父亲不远，但我们立即看出，在心理和灵性上，他却离父亲很远。 Though he’s remained close to his father physically, we promptly see just how far he is from him psychologically and spiritually.
他听见欢乐的声音，得知那失踪多时的弟弟回来了，父 亲正在为他设宴，可他却不肯进去，心里忿忿不平。 He hears the sound of the celebration; he’s told that a feast is on for his long-lost brother, but he refuses to come in and smolders with resentment.
他那从不轻易放弃的父亲，也像迎接小儿子那样，再次出来见他。 His father, never easily put off, comes out to meet him, just as he had come out to meet his brother.
但长子拒绝了父亲的劝说。 But the older son refuses the entreaties of his father.
他说：「你看，我这么多年来为你效劳，像个奴仆一样，从没违背过你的命令， “Listen, for all these years I’ve been working like a slave for you, and I’ve never disobeyed your command.
你却从来没给过我一只山羊羔，让我可以和朋友一同欢乐。 Yet you’ve never given me a young goat so that I might celebrate with my friends.
但你这儿子，在外面和娼妓浪费了你所有的家产 ，他一回来，你倒宰了那肥牛犊来款待他！」 But when this son of yours comes back, who has devoured your property with prostitutes, you kill the fatted calf for him!”
长子用的语言暴露了他。 The older brother's language betrays him.
他对父亲说：「这么多年来，我像奴仆一样伺候你，遵循你的一切吩咐。」 He says to his father, “For years I’ve slaved for you, obeying all your commands.”
在这番话里，毫无施与受的气息，也听不出相互相爱的喜乐。 There’s nothing of giving and receiving in that language—none of the joy of reciprocal love.
一切都好像是在算账。 Everything is mercantile calculation.
父亲尝试用新约里最重要、最动人的一句话来把他带回那欢庆 的圈子：「儿啊，你常和我同在，我一切所有的都是你的。」 The father tries to lure him back into the circle of celebration with words that are among the most important and moving in the New Testament: “Son, you are always with me, and all that is mine is yours.”
这是这个比喻的关键，对两个儿子都适用，尽管他们都没有意识到。 This is the key to the entire parable, true for both sons, though neither of them realizes it.
神所拥有的一切，都已经赏赐给我们。 Everything that God has is given to us.
神的整个存在就是为了施予。 God’s whole being is for giving.
问题在于，我们会陷入源自恐惧的错觉，总以为自己必须去抓取、 占有，而且得凭自己争取才配得——然而其实，一切都是恩典。 The problem is we fall into this illusion, born of our fear, that we have to grasp and cling and deserve when, in fact, everything is grace.
里昂的圣爱任纽，这位二世纪的属灵导师，曾以一句话概括全部基督信仰：「Glor ia Dei homo vivens」——「神的荣耀就是一个人完全活起来」。 St. Irenaeus of Lyon, the second-century spiritual master, summed up the whole of Christianity with this phrase: Gloria Dei homo vivens—the glory of God is a human being fully alive.
神盼望我们活得丰盛；因此，我认为这比喻的中心就 是：别再自私地向神索取，而要学会向恩典敞开。 God wants us to be alive; therefore, I think this is the whole point of the parable: let’s stop playing self-serving games of grasping at God and let’s learn how to surrender to grace.
曾经有位拉比问耶稣，在犹太生活中那六百多条律法里，哪一条最为重要。 Once a rabbi inquired of Jesus which of the many laws—well over 600—that govern Jewish life was the most important.
耶稣以坦率而简单的方式回答说…… With disarming simplicity and directness, Jesus responded...
「这是最大的：你要尽心、尽性、尽意爱主你的神。」 This is the greatest: you shall love the Lord your God with your whole heart, your whole mind, and your whole soul.
「其次也相仿：你要爱人如己。」 And the second is like it: you shall love your neighbor as yourself.
对神的绝对之爱，并不与对人彻底的爱相冲突，因为神并 非众多受造者中的一个，而是整个有限世界存在的根基。 The absolute love for God is not in competition with a radical commitment in love to our fellow human beings, precisely because God is not one being among many, but the very ground of the existence of the finite world.
在耶稣的教导中，也许最有力地彰显这原则的，就 是《马太福音》第25章那个发人深省的比喻。 Perhaps the most powerful evocation of this principle in the teaching of Jesus is found in that haunting parable in the 25th chapter of Matthew's Gospel.
耶稣说，在末了的时候，人子要来审判活人和死人。 Jesus says, At the end of time, the Son of Man will come to judge the living and the dead.
他要把万民分开，好像牧羊人分别绵羊和山羊一般。 He will separate people as a shepherd separates the sheep from the goats.
对他右边的人，他会如此说；而那些义人困惑地 问：「主啊，我们什么时候这样爱过你呢？」 To those on His right, He will say, and in their puzzlement, the righteous will wonder, Lord, when did we treat You with such love?
他回答说：「我实在告诉你们，这些事你们既作在我 这弟兄中一个最小的身上，就是作在我身上了。」 And He replies, Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.
随后场景翻转。 Then comes the reversal.
人子要对他左边的人说：「你们这被咒诅的人，离开我，进入那为魔鬼和它的 使者所预备的永火里去！因为我饿了，你们不给我吃；我渴了，你们不给我喝 ；我赤身露体，你们不给我穿；我病了，我在监里，你们不来看顾我。」 To those on His left, the Son of Man will say, Depart from me, you accursed, into the eternal fire, for I was hungry and you gave me no food; I was thirsty and you gave me no drink; I was naked and you did not clothe me; ill and in prison, and you did not visit me.
那些被咒诅的人也同样迷惑，问：「主啊，我们什么时候这样忽略了你呢？」 As puzzled as their counterparts, the accursed will say, Lord, when did we neglect you so thoroughly?
随后传来极具冲击的回答：「我实在告诉你们，这些事你们既 不作在我这弟兄中一个最小的身上，就是不作在我身上了。」 Then comes the devastating response: As often as you failed to do it to one of these least brothers of mine, you failed to do it to me.
爱基督就是爱基督所爱的人。 To love Christ is to love those whom Christ loves.
道理虽简单，却极具挑战性。 It’s as simple and as deeply challenging as that.
这个比喻的冲击力就在于唤醒我们不安于现状，并驱散我们对此的所有混淆。 The very drama of this parable is meant to stir us out of our complacency and to beguile us out of any confusion on this score.
彼得·莫兰深刻理解《马太福音》第25章的神 学与伦理，他是公教劳工运动的共同创始人。 A man who understood the theology and ethics of Matthew 25 in his bones was Peter Moran, the co-founder of the Catholic Worker Movement.
他知道，教会已将《马太福音》那段经文礼仪化为「施行慈悲的身行善工及灵行善工 」，其中包括饱饥饿、衣赤贫、探囚禁、埋亡者、劝怀疑、为生者与亡者祈祷等等。 He knew that the Church had codified that section of Matthew as the Corporal and Spiritual Works of Mercy, among which were feeding the hungry, clothing the naked, visiting the imprisoned, burying the dead, counseling the doubtful, and praying for the living and the dead.
他思考：若是以这些理想为政治与社会秩序的基础，那么社会会呈现出什么样子？ He wondered what society would look like if those ideals were the foundation of the political and social order.
他想要建立一个社会，用他的话说，就是让人们更容易行善的社会。 He wanted to build a society in which, in his words, it would be easier for men to be good.
莫兰把《马太福音》第25章视作一枚「炸药」——来自希腊 文「dunamis」，意为力量，这是圣保罗常用的字眼。 Moran recognized Matthew 25 as dynamite—from the Greek dunamis, power, a favorite word of St. Paul, by the way.
这种「dunamis」的目的是赋活整个社会，但他曾著名地抱怨，我们已把 教会的这枚炸药用美丽辞藻包裹，并封存在一个严实的容器里，又坐在盖子上。 This dunamis is meant to animate all of society, but he famously complained that we have taken the dynamite of the Church, wrapped it up in nice phraseology, placed it in a hermetic container, and sat on the lid.
彼得·莫兰认为自己的使命，就是引爆教会的那枚炸药来改造社会；他要 让我们从一个「只图索取」的社会，转变成一个「热心给予」的社会。 Peter Moran saw his purpose as blowing up the dynamite of the Church to transform society; he wanted to change us from a society of go-getters to a society of go-givers.
一九三二年，彼得·莫兰在大萧条刚开始之际来到纽约。 In 1932, Peter Moran came to New York just as the Great Depression was getting underway.
他遇到一位年轻的社会活动家和追求灵性的人，她不久前才归依公教。 He met a young social activist and spiritual seeker, recently converted to Catholicism.
她的名字叫桃乐丝·戴。 Her name was Dorothy Day.
桃乐丝曾是位政治激进分子，也与二十年代文化前卫运动中的一些领 袖人物相交，例如剧作家尤金·奥尼尔和政治鼓动者约翰·里德。 Dorothy had been a political radical and friend to some of the leaders in the cultural avant-garde of the 1920s, including the playwright Eugene O’Neill and the political agitator John Reed.
但她对公教会深感着迷，特别是在她的第一个孩子出生后，她说自 己体会到一种极为强烈的感恩之情，世上没有任何事物与之相匹。 But she had become fascinated with the Catholic Church, especially after the birth of her first child when she said she felt a gratitude so great that it corresponded to nothing in this world.
当她遇到彼得·莫兰时，她正寻求一种方法，将自 己激进的政治理念与新获得的公教信仰结合起来。 When she met Peter Moran, she was looking for a way to combine her radical political commitment with her newfound Catholic faith.
这位流浪哲人便成了她祈祷所得的答案。 The vagabond philosopher was the answer to her prayers.
彼得所勾画的美国社会重建愿景让桃乐丝心驰神往，他建议先从创办一份阐述公教社会 教导的报纸入手，并设立接待穷人的善会之家，在那里实践身行与灵行的慈悲善工。 Dorothy was entranced by Peter's vision for a renewal of American society and his recommendation that the revolution should start with the founding of a newspaper that would present Catholic social teaching and the establishment of houses of hospitality where the poor would be welcomed and where the corporal and spiritual works of mercy would be practiced.
而她正是这样做了。 And that’s precisely what she did.
一九三三年五月一日，桃乐丝·戴来到此地的华盛顿广场公园，派发第一期 《公教劳工报》，每份只卖一便士——顺带一提，时至今日售价依然如此。 On May 1st, 1933, Dorothy Day came here to Washington Square Park and distributed the first edition of the Catholic Worker newspaper, selling it for one penny a copy—the same price today, by the way.
不久之后，她与彼得·莫兰在下东区创立了第一个公 教劳工的善会之家，在那里实践种种身行慈悲善工。 Not long afterward, she and Peter Moran established the first of the Catholic Worker houses of hospitality on the Lower East Side, a place where the corporal works of mercy were practiced.
我想让你们明白，桃乐丝·戴和彼得·莫兰绝非仅仅是社会工作者或政治活动家；他们 对穷人的爱植根于他们对神的炽热之爱，这也正是他们体现主耶稣那双重诫命的原因。 What I want you to see is that Dorothy Day and Peter Moran were far more than social workers or political activists; their love for the poor was grounded in their passionate love for God, and that’s why they embody the dual command of the Lord Jesus.
有一位人物行事非常契合桃乐丝·戴的精神，我们先前也提过她：加尔各答的德兰修女。 Someone who operated very much in the spirit of Dorothy Day was a figure to whom we have already alluded: Mother Teresa of Calcutta.
德兰修女的日常，大部分时光都用于祈祷、默想、弥撒、朝拜圣体以及颂念玫瑰经。 Much of Mother Teresa's day was taken up with prayer, meditation, Mass, Eucharistic adoration, and the rosary.
然而我们都知道，她其余的时间都投身于底层最贫苦之人当中，从事最艰 辛的工作，实践身行与灵行慈悲善工，也就是引爆教会那枚「炸药」。 But the rest of her time, as we well know, was spent in the grittiest work among the poorest of the poor, practicing the corporal and spiritual works of mercy and blowing up the dynamite of the Church.
保罗·默里神父是位爱尔兰道明会灵修作家，曾在某 些场合担任德兰修女的顾问，他讲了以下这个故事。 Father Paul Murray, the Irish Dominican spiritual writer and sometime advisor to Mother Teresa, relates the following story.
有一天，他与修女深度交谈，探究她灵修与使命的根源。 He was one day in deep conversation with Mother, searching out the sources of her spirituality and mission.
在这漫长的谈话结束时，她请他把手摊在桌上，然后逐一触碰 他的指头，说道：「You did it to me。」 At the end of their long talk, she asked him to spread his hand out on the table, and touching his fingers one by one as she spoke the words, she said, “You did it to me.”
据《马可福音》记载，耶稣在他宣讲之初就宣告神国已临 ，并立即呼唤众人要改变：「你们当悔改，信福音。」 In his inaugural address, as reported in the Gospel of Mark, Jesus announced the arrival of the Kingdom of God, and thereupon, He immediately called people to change: Repent and believe the good news.
我们常译作「悔改」的这个字，在希腊原文中是「metanoeite」 ，它由两个字构成：meta，意为「超越」；nous，意为「心思」。 The word that we typically render as repent is metanoeite in Greek, a term which is based upon two words: meta, meaning beyond, and nous, meaning mind.
随着神国的打破进来，我们必须改变态度、思考模 式与看待事物的角度——也就是我们的观看方式。 With the in-breaking of the Kingdom of God, we must change our attitude, our way of thinking, our perspective on things—the manner in which we see.
我们要用差异的眼光看这世界，并且据此新视野来改变我们的行事方式。 We have to see the world differently, and in light of that new vision, we have to change the way we act.
一旦我们把自身的存在看成是一位仁慈的神所赐的礼物 ，就会甘心乐意地将生命作为爱的礼物而奉献出去。 Once we envision our own existence as the gift of a gracious God, we gladly resolve to give our lives away as a gift in love.
当我们这么做，就会发现自己获得了三十倍、六十倍、 甚至百倍的增长——神的生命将源源不断地涌入我们。 And when we do that, we find ourselves increased thirty, sixty, and a hundredfold—the divine life continuing to flood into us.
一旦我们明白神就是爱，我们就不再害怕去冒那爱的风险。 Once we see that God is love, we are no longer afraid to risk half of love.
耶稣的一切教导，正是关乎这崭新的视野与这要求我们转变的呼唤。 The teaching of Jesus is all about this new vision and this summons to change.