我还清楚记得，我小时候在少棒队时，教练非常喜欢罗伯托·克莱门特。 I remember vividly when I was a kid in Little League and the coach loved Roberto Clemente.
我记得大概八九岁时，看着克莱门特跑垒。教练还给我们放 过一段他的影片，只见他从一垒冲到三垒，动作毫不费力。 I remember watching Clemente when I was like eight or nine years old, running the bases, and he showed us a film of Clemente going from first to third in just this effortless burst of energy.
砰！ Boom!
你看那！ Look at that!
他说。 he said.
现在注意看他是怎么跑的；我就要你们这样跑。 Now watch how he runs; that's how I want you to run.
我八年级的篮球教练给我们看了一张约翰·哈夫利切克的照片 ，他的背脊挺得笔直，动作非常标准，手肘角度也刚刚好。 My eighth-grade basketball coach showed us this photograph of John Havlicek with the perfectly straight back and the perfect form, and the elbow just right.
他说:「看见了吗？」 He said, See that?
「那就是跳投；我想要你们这样做。」 That's a jump shot; that's what I want you to do.
所以，就这两件事来说，我从来没能像克莱门特那样跑垒， 也没能像哈夫利切克那样投篮，可他们依旧是极大的激励。 So, in both cases, I never ran the bases like Roberto Clemente, and I never shot a jump shot like Havlicek, but there they were as these great inspirations.
因此，教会就像你在我身后看到的那样，高举了一位圣徒的形象。 So the Church holds up, as you see behind me, an image of the saint.
就在那儿。 There it is.
现在，也许你这一生都达不到那种境界，但这是一个很好的榜样。 Now, maybe you won't get there in this life, but it's a good model.
加油吧！ Go for it!
谢谢。 Thank you.
谁是圣徒？ Who is a saint?
圣徒就是神的朋友。 A saint is a friend of God.
圣徒是拥有英勇美德的人。 A saint is someone of heroic virtue.
圣徒是已经在天上的人。 A saint is someone who is in heaven.
这三种说法都对，而且最终都在表达同样的含义。 All three are true, and all three are finally saying the same thing.
我能推荐一位圣徒吗？ Can I suggest a saint?
那就是让基督在他里面活出生命的人。 It's someone who has allowed Christ to live his life in him.
圣保罗说:「现在活着的不再是我，乃是基督在我里面活着。」 St. Paul said, It's no longer I who live; it's Christ who lives in me.
如果我们查看路加福音第五章，就会找到一个奇异 的故事：耶稣对群众讲道时，看见海边有两只船。 If we look in the fifth chapter of Luke's Gospel, we find a peculiar story: Jesus has been preaching to the crowds, and he spies two boats by the shore of the Sea.
祂就上了那只西门彼得的船，对他说:「把船开到水深之处，下网打鱼。」 He gets into the one belonging to Simon Peter and he says, Put out into the deep and lower your nets for a catch.
彼得照着去做，就打到了满满一网奇妙的鱼。 Peter does so, and he brings in the miraculous draft of fish.
他非常震撼，就跪倒在耶稣膝前，说:「主啊，离开我！」 He's so overwhelmed; he gets down on his knees and says, Lord, leave me!
「我是个罪人！」 I'm a sinful man.
耶稣说:「不要怕！从今以后，你要得人了。」 Jesus said, Do not be afraid; I will make you a fisher of men.
若我们仔细剖析这个小故事，我想我们会发现许多成为圣徒的内在动力。 If we unpack that little story, I think we discover many of the dynamics of what it means to be a saint.
对当时的加利利渔夫而言，他的船就是一切。 For a Galilean fisherman of that time, his boat was everything.
那是他赖以谋生、养家糊口的方式，也是他与外界联系的桥梁。 It was his livelihood, his means of supporting his family, his connection to the wider world.
然而，耶稣没有征得同意，就直接上了彼得的船，开始指示他如何行事。 Well, Jesus, without asking permission, just gets into Peter's boat and begins giving orders.
这就象征恩典的介入，也就是神之爱的闯入。 This represents the invasion of grace, the in-breaking of God's love.
要注意，恩典不会削弱或破坏它所进入的事物，反而会成全它。 Notice grace doesn't compromise or undermine what it invades; rather, it enhances it.
我想彼得原本算是成功的渔夫，但当他让耶稣登上他的 船并且听从指令后，就打到一网他从未想过的渔获。 I presume Peter was a successful enough fisherman, but once he allows Jesus to get into his boat and begin ordering him, now he brings in a catch the likes of which he couldn't have imagined.
在恩典的秩序中也是如此：只要我们愿意与之合作，就能经历真正而丰盛的生命。 So it goes in the order of grace: if we're willing to cooperate with it, we experience life and life to the full.
或许我可以这样说：圣徒就是那个容许耶稣登上他船的人。 Might I suggest a saint is someone who has allowed Jesus to get into his boat?
我想借由四位相对当代的女性圣徒的生命来探讨这个动力。 I'd like to explore this dynamic by looking at the lives of four relatively contemporary women saints.
我特别想强调耶稣如何在她们未曾邀请之下，却以恩典介入她 们的生活，并且透过她们的合作，从内在到外在将其转变。 I want to place special emphasis on the manner in which Jesus uninvitingly, graciously invaded their lives and, with their cooperation, transfigured them from the inside out.
至关重要的是要看见这些女性如何实际行事，好让我们可 以向她们学习、效法，并最终爱上她们所展现的生命。 It's crucially important that we see these women in action so that we can apprentice to them, learn from them, and finally fall in love with them.
灵修作家莱昂·布卢瓦曾说过：「人生唯一真正的悲哀就是没有成为圣徒。」 The spiritual writer Léon Blois once commented, There's only one real sadness in life: not to be a saint.
凯瑟琳·德雷塞尔于1858年11月26日出生在费城，与卢尔德显现是同一年。 Catherine Drexel was born in Philadelphia on November 26, 1858, the same year as the apparitions at Lourdes.
她的父亲是弗朗西斯·安东尼·德雷塞尔，一位国 际知名的银行家，也是当时美国最富有的人之一。 Her father was Francis Anthony Drexel, an internationally known banker and one of the richest men in America.
凯瑟琳的童年生活十分美好。 Catherine's childhood was idyllic.
她与兄弟姐妹一同接受了顶级的语言、文学、哲学、音乐与绘画教育。 Along with her siblings, she was given a first-class education in languages, literature, philosophy, music, and painting.
她住在费城一座豪华的宅邸里，夏天则与家人到城外一处美丽的乡间庄园度假。 She lived in a sumptuous mansion in Philadelphia and summered with her family at a lovely country estate outside the city.
她的父亲与继母——她的母亲在她出生后不久便去世——都是虔诚的公教徒。 Her father and stepmother—her mother had died just after her birth—were both devout Catholics.
他们家里有一座小圣堂，父亲每天工作完后都会到那里祈祷。 They had a chapel in their home, and their father repaired to it for prayer every day after work.
另外，每周有三天的下午，她的父母会开放家门，接待贫困者和需要帮助的人。 Also, three afternoons a week, her parents would throw open their home to the poor and those in need.
德雷塞尔夫妇一直教导孩子要坚信，他们的财富是受委托而来的，因此理应用于公众利益。 The Drexels drilled into their children the conviction that their wealth had been entrusted to them and was destined, therefore, to be used for the common good.
当她十四岁时，遇见了一位对她人生至关重要的人——詹姆斯·欧康纳神父。 When she was 14, Catherine met a man who would exert a decisive influence on her life: Father James O'Connor.
他们就在这座德雷塞尔家的避暑别墅相识——你可以看到就在我身后。 They would have met here at the Drexel summer home— you can see it right behind me.
如今，这里已成为费城一片繁忙而庞大的医院建筑群的一部分。 It’s now part of a busy and sprawling hospital complex in Philadelphia.
凯瑟琳当时已经展现了高度的属灵追求，并在欧康纳 神父的引导下，为自己的圣德成长订立了一份规划。 Catherine was already exhibiting signs of great spiritual seriousness, and under O'Connor's direction, she actually laid out a program for growth in holiness.
对一个十几岁的女孩来说，这真是相当不简单的事情！ Pretty heady stuff for a teenage girl!
1878年，她二十岁时，正式的学业告一段落；1 879年一月，她被正式介绍给费城的上流社会。 In 1878, when she was 20, her formal education ended, and in January of 1879, she was presented to Philadelphia high society.
对当时身处她那个社会阶层的人来说，这本该是一件极其重要的场合。 Now, you would think for someone of that time and of her social class, that would have been a very important event.
坦白说，凯瑟琳·德雷塞尔对这一切感到有些厌倦，也有些手足无措。 Catherine Drexel, frankly, was rather bored and nonplussed by it all.
不久之后，且相隔几个月的时间，凯瑟琳所挚爱的父 亲与继母相继去世，她发现自己继承了一大笔财富。 Soon afterward, and within a few months of each other, Catherine's beloved father and stepmother died, and she found herself inheriting a fortune of money.
她和每一位姐妹从父亲的遗产中各自分得四百万 美金——按我们如今的价值可能接近四亿美元。 She and each of her sisters received $4 million from their father's estate—probably closer to $400 million in our terms.
但凯瑟琳的内心并不安稳。 But Catherine was unsettled.
她不知道究竟该如何使用这笔钱，也不晓得人生此刻该往何处去。 She didn't know quite what to do with this money or what to do with her life at this point.
另外有两位非凡的人前来拜访她。 Two other extraordinary men came to see her.
其中一位是马丁·马蒂主教，另一位则是约瑟·斯德藩神父。 One was Bishop Martin Marty; the other was Father Joseph Stephan.
这两位都参与公教会对印第安人的宣教工作，也就是教会面向美洲原住民的福传事工。 They were both involved in the Catholic Indian Mission, the Church's outreach to Native Americans.
他们热情生动地描述了他们的工作，使得凯瑟琳 深受感动，因而将大部分财产投入这项事业。 They described their work so eloquently that Catherine was inspired to give a large part of her fortune to this work.
她甚至和他们一起到西部走访，亲眼见证她捐赠所结出的成果。 She even ventured west with them to see the fruit of her donations.
她第一次与面向美洲原住民的传教事工产生连结， 正值父母接连去世后，她内心大受冲击的时期。 The first connections with the work of missionaries to the Native Americans coincided with a period of great inner turmoil following the deaths of her parents.
凯瑟琳的健康状况开始恶化，陷入焦虑和犹疑的阶段。 Catherine's health took a turn for the worse, and she was plunged into a period of anxiety and indecision.
她正竭力寻找自己人生的目标。 She was struggling to find her purpose in life.
她和当时许多富裕的美国人一样，在这种处境下选 择前往欧洲泡温泉，游历多个度假地和疗养胜地。 She did what a number of wealthy Americans at the time did in such circumstances: she went to Europe to take the baths, to go to a series of resorts and spas.
就在这段旅程中，凯瑟琳又有了一次改变人生的相遇。 On this trip, Catherine had another life-changing encounter.
在欧洲停留的行程结束时，凯瑟琳得以谒见教宗良十三世。那时她仍悲痛父 母的去世，情绪上也很不安顿，仍在寻找人生方向，她在教宗面前屈膝。 At the end of her European sojourn, Catherine had an audience with Pope Leo XIII. Still mourning the death of her parents, still emotionally distraught, still trying to find her path in life, she knelt before the Pope.
她向他诉说自己对印第安人传教工作的渴望，并说:「尊敬的教宗，您一 定要找一支司祭或修女团体来教授、教理讲授并关怀这些善良的人。」 She spoke to him of her passion for the Indian Mission and said, Holy Father, you must find an order of priests or nuns to send to teach and to catechize and to love these good people.
教宗专注地看着她，说:「你就应该成为那位传教士。」 The Pope fixed her with his gaze and said, You should be that missionary.
教宗的这句话深深触动了凯瑟琳的心灵。 The Pope's words cut Catherine to the soul.
她说自己浑身难受，急切地想离开梵蒂冈。 She said she felt sick all over; she couldn't get out of the Vatican fast enough.
而当她出来后，放声大哭了好久。 And when she was outside, she sobbed and sobbed and sobbed.
显然，教宗的话击中了她内心深处。 The Pope had obviously struck a nerve.
这也让她的渴望开始更为清晰。 It also served to focus her desire.
她开始思考，是否神正召唤她成为一名修女，甚至成为一个修会的 创立者——一个以服务美国最穷困、最被遗忘的人为目标的修会。 She began to wonder whether God was calling her to be a nun, perhaps even the founder of a religious order—one dedicated to the poorest and most forgotten of Americans.
当她将此想法告诉她的灵修导师时，他起初有些迟疑。 When she informed her spiritual director, he was at first reticent.
毕竟，这位备受宠爱、受过高等教育的贵族千金，习惯 了一切精致的事物，怎能适应修道生活的严苛训练呢？ How could this coddled and well-educated aristocrat, accustomed to the finest things, accept the severe discipline of a religious life?
然而过了一段日子，他终于同意了。凯瑟琳于1889年5月进入了匹兹堡慈悲姐妹会的修 院。两年后，她正式发愿，成为「为印第安人和有色人种服务的圣体修女会」的首位成员。 But in time, he relented, and Catherine entered the novitiate of the Sisters of Mercy of Pittsburgh in May of 1889. Two years later, she made her final profession as the first member of the Sisters of the Blessed Sacrament for Indians and Colored People.
从一开始，凯瑟琳就吸引了众多渴望与她共度修会生活的年轻女性。 From the beginning, Catherine managed to attract a large number of young women eager to share her life.
她们在费城郊外的总院聚集，经过三年培育与训练后，才出发前往传教工场。 They gathered at the motherhouse outside of Philadelphia and spent three years in formation and training before they set out for missionary work.
他们最早的据点之一是在新墨西哥的普韦布洛印第安人中间。 One of their first outposts was among the Pueblo Indians of New Mexico.
随后，他们在维吉尼亚的詹姆斯河沿岸为非裔美国儿童创办了一所学校。 Next, they set up a school for African American children along the James River in Virginia.
也许接下来是德雷塞尔修女创立的最重要机构：位于新奥尔良的泽维尔大学， 专门为黑人的青年提供高等教育——在当时，这样的场所与宗旨实属罕见。 Perhaps Mother Drexel's most important foundation followed: Xavier University in New Orleans, as a center for advanced studies for Black young people—a place and purpose unheard of at the time.
那么，支撑这些事工和努力的资金从何而来呢？ Where did the money come from for all these works and undertakings?
这笔经费正是出自凯瑟琳的信托基金，也就是她父亲留给她的那笔财产。 Well, it came from Catherine's trust fund, that money given to her by her father.
凯瑟琳不停地给予，直到再无可给，将自己完全奉献在她的使命中。 Catherine gave and gave and gave until there was no more to give, utterly spending herself in service of her mission.
这算是正义吗？ Was this justice?
远不止如此，这是超乎寻常的正义。 It was so much more than that; it was an extraordinary justice.
不仅如此，这是被恩典升华、改变，且绽放光辉的正义。 So much more than that, it was justice elevated, transfigured, rendered luminescent by grace.
基督如此深深地掌握了凯瑟琳·德雷塞尔的生命，使她成为祂临在的活生生形象。 Christ had so seized Catherine Drexel's life that she now became a living icon of his presence.
她的圣德就根植于此，而且始终如此。 It’s in that that her sanctity consists—constantly.
在许多年的时间里，凯瑟琳都领导着她所属的团体。 For many years, Catherine directed the work of her community.
她奔波全国各地，看望她的姐妹们。在当时，出行本就极为困难。 She traveled widely all over the country, visiting her sisters at a time when travel was quite difficult.
1935年的一次出行中，她心脏病发了。 On one of her trips in 1935, she suffered a heart attack.
医生告诉她，如果不减少行程安排，她就无法继续撑下去。 The doctors told her that unless she curtailed her schedule, she wouldn't survive.
于是，凯瑟琳·德雷塞尔便进入了她自认最具属灵成果的生命时期—— 最后的二十年。在这座总院里，她日日在圣体前为修会的工作祈祷。 So, Catherine Drexel entered into what she took to be the most spiritually productive period of her life—the last 20 years—when here, in this place, in this motherhouse, every day before the Blessed Sacrament, she prayed for the success of her order.
德雷塞尔修女于1955年3月3日安息，但她的工作依旧在延续。 Mother Drexel died on March 3, 1955, but her work goes on.
她的精神在她的修会和他们遍及世界的事工中继续传承。 Her spirit lives on in her community and their works all over the world.
这是一种被提升、被改变，并以恩典点亮的伟大正义之精神。 This great spirit of elevated, transfigured justice.
我想重拾那种属灵的英勇感，让我们心怀渴望成为圣徒。 I want to recover the sense of spiritual heroism that we should want to be saints.
我们应该想要成为圣徒，而不是满足于次佳或二三流的属灵生活。 We should want to be a saint and not settle for second best or for a second or third-rate spiritual life.
不，我想成为一个伟大的圣徒——这正是你被造的目标所在。 No, I want to be a great saint—that's what you've been designed for.
事实上，我们每个人——依佛林·沃曾这样说：当我们到达天堂（如果我们能到 达），我们每个人都会被称为“圣某某”，因为唯有圣徒才能在天堂里居住。 In fact, all of us—Evelyn Waugh said this: she said all of us, when we get to heaven (if we get there), we’ll all be Saint So-and-So because only saints live in heaven.
也许我们要在此生或来生经历漫长的净化过程，但 终究，当你抵达天堂，那就意味着你已是圣徒。 Now, it might be through a long process of purification in this life and the life to come, but nevertheless, when you get to heaven, by God, you’re a saint.
因此，我们都在向这个目标迈进：成为圣徒。 And so that's what we're all aspiring to be: a saint.
你看，这就是我会告诉人们：这是很美好、很值得嚮往的事，而且要全心全意地渴望。 See, that's why I tell people that’s a cool thing and a good thing to want and to want it with all your heart.
你要知道，如果有人说：「我想成为世界上最有名的人」？ You know, to say, I want to be the most famous person in the world?
嗯，那太愚蠢了。 Well, that’s stupid.
「我想成为世界上最富有的人」？ I want to be the wealthiest person in the world?
那只是浪费时间。 That’s a waste of time.
但若说：「我全心渴望成为圣徒」？ But to say, I want to be a saint with all my heart?
那就走吧！ Off you go!
这真是一个值得渴望的目标。 That’s a great thing to desire.
我现在正站在这座宏伟壮丽的圣殿前，它是为了纪念一位非常单纯的女 子而建，她也是教会最奇特、最非凡的圣徒之一——李西耶的圣德兰。 I’m in front of this grand and glorious basilica dedicated to a very simple woman, also one of the strangest and most extraordinary of the saints of the Church—Thérèse of Lisieux.
她是一位隐修的加尔默罗会修女，二十四岁便去世。她去世时，除了家庭和修道院的姐妹 们外，几乎无人知晓她的名字；然而在她离世的几年后，全球对她的名声已是如雷贯耳。 She was a cloistered Carmelite nun who died at the age of 24. At the time of her death, she was known only to her family and to the sisters in the convent, and yet within a few years of her death, she had a worldwide reputation.
她被列为圣徒，最终也被册封为教会圣师。 She was declared a saint and eventually a doctor of the Church.
二十世纪九十年代，她的骨骸圣髑被带到美国时，吸引了数百万人前来敬礼。 When a reliquary containing her bones was brought to the U.S. in the 1990s, millions of people responded.
据说，当同一具圣髑被带到爱尔兰时，几乎举国上下都争相瞻仰。 They say when that same reliquary was brought to Ireland, almost the entire country moved to see it.
我们应该如何去解释这一现象呢？ How do we begin to explain this?
这很大程度上与她那部非凡的灵修自传《一个灵魂的故事》有关。 It has a lot to do with her extraordinary spiritual autobiography called The Story of a Soul.
我得坦白说，我第一次读《一个灵魂的故事》时，并不是特别喜欢它。 I’ll confess that when I first read The Story of a Soul, I didn't like it, particularly.
和许多人一样，我觉得它过分感伤，情绪用力过度，而且身为后 弗洛伊德时代的人，我也很容易把它看作神经症与压抑的证据。 Like many others, I found it a bit overly sentimental, emotionally overwrought, and as a post-Freudian, I was only too willing to see evidence of neuroses and repression.
但后来我留意到，一个事实是：有好多真正的思想巨擘都深爱德兰。 But then I noticed something: the number of truly great intellectuals who loved Thérèse.
像多萝西·戴、伊迪丝·施泰因、托马斯·默顿、若望保禄 二世，以及韩斯·尤思·冯·巴尔塔萨，仅举几例而已。 Think of Dorothy Day, Edith Stein, Thomas Merton, John Paul II, and Hans Urs von Balthasar, just to name a few.
后来，我在巴黎念博士时，我的论文导师米歇尔·考本（一位非常睿智的人 ）有一天向我解释，法国人并不像我们一样称德兰为“小花”，而是称她为 “小德兰”（la petite Thérèse），以区别于“大神师 德兰”（la grande Thérèse），也就是亚维拉的德兰。 Then, when I was a doctoral student in Paris, my thesis director, Michel Corbin, a very brilliant man, was explaining one day to me how the French don't refer to Thérèse as the little flower, as we do, but rather as la petite Thérèse, the little Thérèse, as opposed to la grande Thérèse, the great Teresa, who is Teresa of Avila.
但他接着补充说：在读了多年的李西耶的德兰之 后，他发现“她其实才是真正的大神师德兰”。 But then he added this: after many years of reading Thérèse of Lisieux, he said, I realize elle est vraiment la grande Thérèse, she is truly the great Thérèse.
我意识到自己需要重新审视她的作品。 I realized I had to take a second look.
她于1873年1月2日出生，是路易·马丁与他的妻子则 利的幼女，这对夫妇是法国中产阶级中非常虔诚的成员。 She was born on January 2, 1873, the youngest child of Louis Martin and his wife, Zélie, two extremely pious members of the French middle class.
德兰自己也承认，她的童年时期过得十分幸福。 By her own admission, Thérèse's childhood was blissful.
身为家中最小的孩子，她受到所有人的宠爱，尤其是父亲。 As the youngest child, she was doted on by everyone, especially her father.
他是她的“小国王”（petit roi），她是他 心中的“小皇后”（petite reine）。 He was her petit roi, little king, and she was his petite reine, little queen.
在很小的年纪，她就直觉地感到自己会跟随姐姐波利娜进入加尔默罗修院，投身修道生活。 Very early in life, she had the intuition that she would follow her sister Pauline into the Carmelite convent and become a religious.
在这个决定上，她从未动摇过。 She never wavered from this resolution.
她童年的幸福在1877年戛然而止，那年她只有四岁，母亲便去世了。 The bliss of her childhood came to an abrupt end with the death of her mother in 1877, when Thérèse was only four.
之后，她变得孤僻、多愁善感——她自己也承认——且敏感到了极点。 Afterwards, she became withdrawn, moody—as she herself said—and sensitive to an excessive degree.
她在李西耶学校的日子并不愉快，因为同学们常常欺负她。 Her time at school in Lisieux was not pleasant, as she was picked on by her classmates.
这是她人生中第一次感到自己“被衡量之后显得不足”。 For the first time in her life, she felt herself, as she put it, weighed and found wanting.
她母亲去世对德兰所带来的影响，直到她姐姐、也是她 的替代母亲波利娜决定进入修院时，才完全显现出来。 The full effect of her mother’s death on Thérèse would appear when Pauline, her older sister and substitute mother, decided to enter the convent.
德兰经历了一种奇特的疾病，伴随生理与心理方面的症状，其中有些相当令人恐惧。 Thérèse experienced a strange malady with both physical and psychological symptoms, some of them quite frightening.
她会放声痛哭，饱受剧烈头痛的折磨，并时不时全身颤抖。 She would cry violently, suffer from severe headaches, and fall into fits of shivering.
这是德兰对那段时期的自我描述：「我对一切事物都感到极度恐惧。」 Here is Thérèse's own description of this period: I was absolutely terrified of everything.
最终将她拯救出来的，是一次神恩的彰显。 What saved her, finally, was a manifestation of grace.
在1883年5月13日，德兰就在这张床上，彻底虚弱，身心都无力自拔。 On May 13, 1883, Thérèse found herself here in bed, utterly debilitated, physically and psychologically unable to help herself.
随后，她注意到那尊圣母的雕像。 Then she noticed the statue of the Blessed Mother.
那其实一直在她房间里，可这一次却仿佛她初次看见一般。 It had been in her room before, but it was as though she was noticing it for the first time.
她说自己被那雕像令人心醉的美吸引，尤其是圣母马利亚那温柔的微笑。 She said she was struck by the ravishing beauty of the statue and especially by the Virgin Mary's smile.
当她看见圣母的微笑时，所有生理和心理上的症状都消失了；她得到了痊愈。 When she noticed the smile of the Blessed Mother, all of her physical and psychological symptoms left her; she was healed.
那么，我们该如何解释这件非同寻常的经历呢？ Now, how do we explain this extraordinary incident?
我想，我们可以有许多角度来解读，但德兰把它视作神 的恩典——神那不求回报的爱——所彰显出来的记号。 We can look at it many ways, I suppose, but Thérèse saw it as a manifestation of God's grace—God's unmerited love.
当她渐渐成熟时，她成为我们信仰传统里关乎恩典的重要教会圣师之一。 When she came of age, she became one of the great doctors of grace in our tradition.
没错，我们与神的爱相配合，但归根究底，灵修生活的开端与终点都是恩典。 Yes, we cooperate with God's love, but finally, the beginning and the end of the spiritual life is grace.
德兰灵程中的下一个重要进展，再次只是个私人的小 事件——一般的传记作者或许不会特别注意到的事。 The next great step in Thérèse's spiritual journey was, again, a private, small matter—nothing to which a conventional biographer would draw attention.
这事发生在圣诞节那天。 It took place on Christmas Day.
在蒙托亚家里有个习俗：圣诞节清晨，子夜弥撒结束后，孩子们回 到家，会从摆在这壁炉前的鞋子里拿出父母为他们准备的小礼物。 There was a custom in the Montoya family that very early on Christmas morning, just after midnight Mass, the children would come home and draw from their shoes, which were arranged right here in front of the fireplace, little gifts that their parents had placed in them.
德兰非常喜欢这个小仪式，尤其乐见父亲参与其中。 Well, Thérèse loved this ritual and especially her father's participation in it.
然而，1886年的那次圣诞早晨，德兰走上这段楼梯，当父亲 以为她听不见时，她却听见父亲说：「好在这是最后一次了。」 But that Christmas morning of 1886, Thérèse went up this staircase and, when she was presumably out of earshot, she heard her father say, Well, fortunately, this is the last time.
换作平时，这样的话足以令她心碎，也会让她一下子哭断肠。 Now that comment normally would have broken her heart, and she would have dissolved in tears.
但这次情况却完全不同。 But something different happened.
值得注意的是，就在这耶稣的诞辰日，她意识到耶稣已进入她的内心。 Significantly, on this birthday of Jesus, she realized that Jesus had invaded her heart.
因此，她没有让情绪夺走自己，而是收敛悲伤，下 楼来，怀着真诚的喜乐，继续参加这场家庭仪式。 So instead, she suppressed those feelings, came down those stairs, and, with unfeigned enthusiasm, participated in this family ritual.
我们在这再简单不过的场面里，看到了什么？ What do we see here in this very simple scene?
我们看见了恩典的介入。 We see the invasion of grace.
德兰此时明白，她的一生必须完全被耶稣的爱所定夺。 Thérèse realized now that her life had to be completely determined by the love of Jesus.
经历了这件事后，她自幼渴望加入加尔默罗会的念头，如今燃烧得更加旺盛。 In the wake of this event, the desire to become a Carmelite, which had been in her since childhood, now became a burning preoccupation.
在她说服父亲相信这是她的正途之后，她便带着非凡的勇气，去 见了好几位反对她的主教和教会人士，他们都说她还太年轻。 After she convinced her father that this was right for her, she met with extraordinary courage a number of bishops and ecclesiastics who opposed her and told her that she was too young.
但她决意要将这件事带到最高的权威面前，于是加入了一 个前往罗马的朝圣团，希望能亲自向教宗良十三世陈情。 But she resolved to bring the case to the highest possible court, to join a group of pilgrims going to Rome, hoping to present her plea personally to Pope Leo XIII himself.
1887年11月20日，德兰得到了那次觐见的机会。 On November 20, 1887, Thérèse had her audience.
虽然有人嘱咐她不要对教宗开口，但她还是脱口而出：「尊敬的教宗，为了纪念您 的周年庆，请您允许我在十五岁时进入加尔默罗修院吧。」教宗微笑着告诉她遵循 长上的安排，但她仍不放弃：「啊，教宗，如果您说可以，所有人就都会同意。」 Though she had been told to say nothing to the Pope, she blurted out, “Holy Father, in honor of your jubilee, permit me to enter Carmel at the age of 15.” The Pope smiled and told her to do what her superiors ordered, but she persisted: “O Holy Father, if you say yes, everyone will agree.”
教宗回答说：「去吧，去吧；若是神的旨意，你就能进去。」 The Pope responded, “Go, go; you will enter if God wills it.”
那时，她仍在哭泣、恳求，被两位教宗卫兵硬生生带离。 At that point, still begging and weeping, she was carried off bodily by two papal guards.
一个月后，巴约主教终于松口，同意她进入加尔默罗修院。 A month later, the Bishop of Bayeux relented, and she was given permission to enter Carmel.
接下来的九年里，直到二十四岁去世之前，德兰都没有离开 李西耶的加尔默罗修院，过着简朴的加尔默罗会修道生活。 For the next nine years, until her death at 24, Thérèse never left the confines of the Lisieux Carmel, living the simple life of a Carmelite religious.
然而，就在那几年中，她开始发展出一种灵修道路，她将其称为「小道」。 But in the course of those years, she began to cultivate a spiritual path that she came to call the Little Way.
这条路并非她那两位加尔默罗会先贤——亚维拉的德兰与十字若望 ——所擅长的灵修壮举之路，而是一条任何普通信徒都能走的路。 It was not the path of her great Carmelite forebearers, Teresa of Avila and John of the Cross— not the way of spiritual athletes—but a way that any simple believer could follow.
它与「属灵的孩童心」息息相关，就是在圣父面前 成为一个小孩子，倚靠、期待，并等待领受恩典。 It had a great deal to do with spiritual childhood, becoming a little child in the presence of God the Father, dependent, hopeful, waiting to receive gifts.
她在《一个灵魂的故事》中写道：「耶稣俯就指示我通往这神之火炉的道路， 而这道路就是那小孩子的自我交托，他在圣父怀里安然入睡，毫无惧怕。」 She wrote this in The Story of a Soul: “Jesus deigned to show me the road that leads to this divine furnace, and this road is the surrender of the little child who sleeps without fear in its Father’s arms.”
这条路进一步发展为愿以大爱做小事——简单的善行，欣然接受微小的牺牲。 It evolved to a willingness to do simple and ordinary things out of great love—little acts of kindness, small sacrifices accepted graciously.
在《一个灵魂的故事》中，最令人印象深刻的段落之一，就是德兰生动地 描述她如何极其耐心地对待一位脾气古怪、被指派给她服侍的年长修女。 One of the most memorable passages in The Story of a Soul is Thérèse's delicious description of her very patient dealings with a cranky old nun to whom she’d been assigned.
「小道」的核心在于能够审慎地辨明，在任何情境中，爱 的要求是什么——也就是愿意为了对方的益处而行动。 At the heart of the Little Way is the prudence to know, in any given situation, what is the demand of love—willing the good of the other as other.
临近生命的终点，德兰心中强烈地渴望去做教会历史上许多伟大人物曾做过的一切事。 Toward the end of her life, Thérèse experienced the intense desire to do all the things the great figures in the history of the Church had done.
她说：「我想成为司祭，也想成为殉道者、传教士、福音传播者，以及教会圣师。」 She said, “I wanted to be a priest, martyr, missionary, evangelist, and doctor.”
然后她想：「在加尔默罗修院这样的小小环境里，我怎么可能成为这些角色呢？」 Then she thought, “How could I possibly be any of these things in my little monastery here in Carmel?”
接着，她读到保罗的《哥林多前书》，被其中那段宏伟的经文 所触动，那段经文提到「更妙的道路」——也就是爱的道路。 Then she read Paul’s First Letter to the Corinthians and was struck by that magnificent passage where Paul talks about the more excellent way—the way of love.
德兰猛然领悟到，爱正是一切美德的形态。 Thérèse realized in a flash that that love was the form of all the virtues.
正是爱使所有圣徒的生命成为可能；也是爱支撑 了司祭、传教士、宣讲者与教会圣师的工作。 Love was what made the lives of all the saints possible; love was what undergirded the work of priest, missionary, evangelist, and doctor.
因此她说：「耶稣，我的爱，我找到了我的使命：我要在教会的核心之处成为那份爱。」 And so she said, Jesus, my love, I found my vocation: I will be love in the heart of the Church.
这就是「小道」。 That is the Little Way.
我之前提到过，我初次接触这位德兰小花时，和很多 人一样，被她略显过度的感性与多愁善感所吓退。 I mentioned at the outset how, like many others, I was initially put off by the overly emotional, sentimental style of the Little Flower.
然而，即便是最持怀疑态度的读者，往往也会被她对抗不信的终末挣扎所感动。 But even the most skeptical reader is usually won over by the account of her terrible struggle at the end of her life with unbelief.
最先折磨德兰的，是她对天堂本身是否存在的疑虑。 What began to plague Thérèse were doubts about the very existence of heaven.
就像哈姆雷特一样，她开始怀疑在死亡的长眠之后，是否还有什么。 Like Hamlet, she began to wonder whether anything followed this sleep of death.
这并非一时的思想顾虑，而是持续到她生命的最后那一刻。 And this was no passing bout of intellectual scrupulosity; it would last until the very end of her life.
她写道：「这番考验非仅几天或几个星期而已；除非神亲自指 定的时辰来临，否则它不会平息，而现在那时辰尚未到。」 She wrote, “This trial was to last not a matter of days or weeks; it would not be extinguished until the hour set by God Himself, and that hour has not yet come.”
她是在去世前几周写下这些话的。 She wrote that just a few weeks before she died.
令人惊异的是，她将此挣扎视为对许多同时代人— —那些已经不再相信神的人——之痛苦的分担。 What’s extraordinary is how she interpreted this struggle as a participation in the pain of so many of her contemporaries who no longer believe in God.
她写道：「在复活节的欢乐时日里，耶稣真正让我的内心感受到，有一些灵魂并不相信神。 She wrote, “During the joyful days of Easter, Jesus made me really feel there are souls who have no faith.
他容许我的灵魂被最深沉的黑暗侵袭。 He allowed my soul to be invaded by the thickest darkness.”
德兰于1897年9月30日因肺结核去世。正如我起初所说，她离世时只为少数人所知。 Thérèse died of tuberculosis on September 30, 1897. As I mentioned at the outset, at the time of her death, she was known only by a handful of people.
然而，在她去世后不过几年，藉着《一个灵魂的故 事》的影响，「小道」开始吸引全球各地的人。 Yet, within a few years of her passing, through the influence of The Story of a Soul, the Little Way began to beguile people all over the world.
我曾提到凯瑟琳·德雷塞尔的圣德是一种被提升的正义。 I spoke of Katharine Drexel's sanctity as a sort of elevated justice.
而德兰的圣德，我们或许可以称其为被改变形貌的明辨。 We might characterize Thérèse's holiness as transfigured prudence.
明辨是一种道德上的实践智慧；「小道」则是由 基督的极致之爱所提升、并被改变形貌的明辨。 Prudence is a kind of moral know-how; the Little Way is prudence elevated and transfigured by the radicality of Christ's love.
她有极强的诗性想象力；这也是打动人心的原因所在。 She had a great poetic imagination; that's what grabs people too.
她常声称自己并不是那种属灵的强者。 She always protested that she was not one of these spiritual athletes.
她了解十字若望与亚维拉的德兰，也深深敬仰这些伟大的人物。 She knew about John of the Cross and Teresa of Avila, and these great figures she admired.
她会说：「但我不是那样的。」 And she would say, But I'm not like that.
「我不是一位属灵的强者。」 I'm not a spiritual athlete.
「我并不是那些向神高耸的大树；我只是一朵小花罢了。」 I'm not one of these great trees that grow up to God; I'm just a little flower.
这也正是她绰号的由来。 And that’s where the nickname comes from.
「我是长在林下地面的一朵小花。」 I'm a little flower on the floor of the forest.
「没有人会注意到我，但阳光却同样地照耀每一株植物。」 No one’s going to notice me, but the sun can shine equally on all of them.
「阳光能洒在那些高大的树上，也能穿透林间地面。」 The sun hits the high trees, and the sun comes down to the forest floor.
因此，这是一个关于恩典普及性的极佳比喻——我们所有人都能被恩典所触动。 So it’s a great metaphor for the universality of grace—that we’re all susceptible to the influence of grace.
就像阳光会照在好人和坏人身上一样，也同样照在伟大者和渺小者身上。 As the sun shines on the good and the bad alike, it shines on the great and the small alike.
这正是她所拥有的深刻属灵直觉，我想这对許多人都极具吸引力。 So that was a great bit of spiritual intuition she had, which I think appeals to people.
你提到的那个比喻呢？就像你说的那样，她将双手举向神。 What about that analogy of, like you said, she lifted her hands up to God?
哦，是的，那真是一个绝妙的比方！ Oh yeah, that’s a splendid one!
我觉得相当动人，而且在这背后还带着一丝意味深 长的微笑，因为她再次承认那些属灵的强者存在。 I think it’s beautiful, and there’s kind of a wry smile behind it because she again acknowledges the spiritual athletes.
你看，那些真正严肃的人正一步步攀登向神，她敬佩他们， 但也会带着那抹小小的苦笑说：「嗯，我只是个小孩子。」 You know, all the really serious people, they’re climbing their way up to God, and she admired them, but she also, with that little wry smile, would say, Well, I’m just this little child.
「我爬不了高山，但我能这样把双手举起来。」 I can’t climb the mountain, but I can raise my arms up like this.
「当然，他会愿意把我抱起来！」 And of course, he’s going to want to pick me up!
然后她似乎对那些属灵强者眨眨眼，说道：「事 实上，我比你们更高，因为他直接把我抱起。」 Then she sort of winks at the spiritual athletes and says, “And actually I get higher than you because he lifts me right up.”
我想正是这样的一种体悟，让许多人觉得既感动又具有吸引力。 It’s that kind of perception that I think people find very moving and very attractive.
伊迪丝·施泰因于1891年10月12日出生在布雷斯劳，那 时这座城市隶属于德意志帝国的版图，如今则位于波兰境内。 Edith Stein was born on October 12, 1891, in Breslau, a town situated now within the borders of Poland but then part of the German Empire.
她是一个虔诚信犹太教的家庭中最小的孩子，在七个孩子里排行第七。 She was the seventh and youngest child of pious Jewish parents.
与李西耶的德兰相似，她深受父母宠爱，就像她自 己说的，既有童话公主的气质，也像一只瓷娃娃。 Like Thérèse of Lisieux, she was doted on by her parents, like a, as she put it, cross between a fairy tale princess and a porcelain doll.
她最早的记忆之一，就是自己站在一扇大白门前，用紧 握的拳头不停敲打，只因为她想要到门的另一边去。 One of her earliest memories is of herself standing in front of a big white door, drumming on it with clenched fists because she wanted to get to the other side.
这种决心伴随了她的一生。 This determination would stay with her all her life.
当伊迪丝年纪尚幼时，她的父亲突然离世，她与母亲史坦夫人的关系因此更加紧密。 Her father died suddenly when Edith was still quite young, and she bonded strongly with her mother, Frau Stein.
母亲让她熟悉犹太教的各种戒律和节庆，也让她接触圣经的 世界；她的哥哥保罗则常常向她朗读德国文学的经典作品。 She introduced her daughter to the disciplines and feasts of the Jewish religion as well as the world of the Bible, and her elder brother, Paul, began to read to her regularly from the great works of German literature.
然而，随着时光流逝，她对文字的热爱愈发强烈，与此同时，她的信仰却逐渐淡去了。 But as the years passed, her passion for the word grew even as her faith faded.
等到伊迪丝步入青少年时期，她已不再相信神。 By the time Edith was a teenager, she no longer believed in God.
在大学期间，她迷上了埃德蒙·胡塞尔及其著名而复杂的现象学派。 As a university student, she became fascinated by the work of Edmund Husserl and his new and famously complex school of phenomenology.
她渴望亲自向这位大师学习，于是在1913年来到哥廷根，胡塞尔当时正在那里任教。 She longed to study with the master himself and so came in 1913 to Göttingen, where Husserl taught.
没过多久，她就见到了胡塞尔，也融入了围绕在他身边的那群才华洋溢的学生中。 In short order, she was introduced to Husserl and to the circle of brilliant students who had formed around him.
她刻苦攻读博士，研究的正是现象学中常见的主题：共感或对他人感受的体悟。 She labored away at her doctoral studies, pursuing the typically phenomenological theme of empathy or fellow feeling.
和当时以及后来的许多博士生一样，伊迪丝在这一过程中面临巨大压力。 Like many doctoral students before and since, Edith experienced tremendous strain while undertaking this project.
她写道：「为了达到清晰明了，我在内心持续不断地经历痛苦的挣扎，日夜不得休息。 She wrote, “This excruciating struggle to attain clarity was waged unceasingly inside me, depriving me of rest day and night.
一点一点地，我几乎让自己陷入真正的绝望之中。」 Little by little, I worked myself into a state of veritable despair.”
她最终挺过了这段挣扎期，并于1915年取得 博士学位，距离她抵达哥廷根仅仅过了两年。 She survived this period of struggle and earned her doctorate in 1915, barely two years after arriving in Göttingen.
她完成论文后不久，胡塞尔受聘前往布莱斯高的弗莱 堡大学任教，并邀请伊迪丝随行，担任他的助手。 Soon after she finished her work, Husserl received an appointment to the University of Freiburg in Breisgau, and the master asked Edith to go with him as his assistant.
她再次与胡塞尔共事，但老实说，她并不十分满意，因 为这位导师几乎只是把她当作一名高阶秘书来使用。 She returned to her work with Husserl, but she frankly found it less than satisfying because the master treated her as more or less a glorified secretary.
事实上，伊迪丝的许多朋友都觉得难以置信：她这么聪明，却只能做一些琐碎的日常事务。 In fact, many of Edith's friends were scandalized that someone of her great intellect was forced to perform such simple tasks.
1917年，伊迪丝礼貌性地拜访了她在哥廷根时结识的 老朋友阿道夫·赖纳克的遗孀；赖纳克在战争中阵亡。 In 1917, Edith paid a courtesy call to the widow of Adolf Reinach, an old acquaintance from her Göttingen days, who had been killed in the war.
她原以为会见到一位悲痛欲绝的年轻寡妇，没想到对方虽哀伤，却依然在深处保持平和。 She expected to find the young widow devastated, but instead, she found her sad but fundamentally at peace.
她了解到，对方的宁静来自于她的基督信仰。 The serenity she learned was the product of the woman’s Christian faith.
她写道：「这是我生平第一回真正接触十字架，以及它赋予背负者的神的力量。」 She wrote, “It was my first encounter with the cross and the divine power that it bestows upon those who carry it.”
伊迪丝正在发现一个崭新而有生气的中心——耶稣踏进了她的船。 Edith was finding a new and vibrant center—Jesus was getting into her boat.
另一个转折点出现在伊迪丝到访法兰克福，经过那里的老城区时。 Another turning point occurred when Edith was in Frankfurt, making her way through the old city.
她和一位朋友碰巧来到主教座堂，原本只是以游客的心态进去，想欣赏那里的建筑。 She and a friend came upon the cathedral, and they entered as tourists, intent upon admiring the architecture.
然而，伊迪丝却看见一位刚逛完街的女士跪在那里，专心而安静地祷告。 But Edith saw a woman there, fresh from her rounds of shopping, kneeling in silent and intense prayer.
她虽在犹太会堂中见过很多人祈祷，但从未见过如此的景象。 She'd certainly seen people praying in the synagogue before, but never anything like this.
她说：「我无法忘记这样的一幕。」 She said, I could never forget that.
伊迪丝的皈依并不如保罗那般突然而戏剧化，更像纽曼或奥 古斯丁的经历——缓慢且内在，并伴随着大量的理性思辨。 Edith's conversion was not like Paul's, sudden and dramatic; it was more like Newman’s or Augustine’s—gradual and interior, accompanied by much intellectual wrestling.
有一天夜里，她寄宿在朋友家，想找一本书来打发时间。 One night, she was staying with friends, and she wanted to find a book to pass the time.
她从书架上取下一本亚维拉的德兰自传。 She took off the shelf a copy of Teresa of Avila's autobiography.
她彻夜未眠地读着那本书。 She stayed up all night reading it.
第二天早上，她合上书，只说了一句：「这就是真理。」 The next morning, she put the book down and simply said, That is the truth.
这本书给她留下了什么特别深刻的印象呢？ What especially impressed her about the book?
这恐怕难以言喻。 It’s impossible to say.
当有人进一步追问，她只说：「Secretu m meum mihi——那是我的秘密。」 When she was pressed on the matter, she simply said, Secretum meum mihi—that’s my secret.
我想可以这样说，阅读德兰自传是一个触发性时刻，诸多线索由此汇聚。 I think it’s fair to say that the reading of Teresa's autobiography was the galvanizing moment; it was the occasion for all the strands to come together.
在经过几周的思考与祈祷后，伊迪丝向当地的司铎提出申请，要求受洗。 After a few weeks of thinking and praying, Edith approached her local pastor and asked to be baptized.
他因她最近的归信而有所迟疑时，她热切地说：「考验我吧。」 When he walked due to her recent conversion, she said eagerly, Test me.
她于1922年1月1日那天被接纳进入公教会——当 时正是圣婴割礼庆节，也就是耶稣初次流血的日子。 She was received into the Church on January 1, 1922, in those days the feast of the Circumcision, the first shedding of Jesus' blood.
伊迪丝当下就想要加入加尔默罗会，她仰慕的属灵 榜样所在的修会，但她的灵修导师让她等一等。 Edith wanted immediately to join the Carmelites, the order of her religious hero, but her director asked her to wait.
于是，她到道明会修女所办的师范学院任教。 She became instead a professor at a teacher's training college run by the Dominican Sisters.
在道明会修女的环境中，她开始过着基本的修道生活。 Among the Dominicans, Edith began to live essentially a religious life.
她对加尔默罗修院的渴望持续燃烧，1933年 6月，伊迪丝获准进入科隆的加尔默罗修院。 Her desire for Carmel continued to burn, and in June of 1933, Edith was accepted into the Carmel here in Cologne.
虽然她比其他见习者与新进修女年长得多，却似乎天生就适合加尔默罗的生活。 Though she was far older than the other postulants and novices, she took very readily to Carmelite life, as though she was born for it.
1938年11月，发生了摧毁犹太人财产的「水晶之夜」。 In November of 1938, Kristallnacht, the Night of the Broken Glass, took place.
德国境内的犹太人一下子都处在极度危险之中。 Suddenly, Jews all over Germany were in acute danger.
为了她的安全，修院长上级将她从科隆的加尔默罗修院转移到荷兰的埃赫特加尔默罗修院。 Concerned for her safety, Edith's superiors transferred her from the Carmel here in Cologne to the Carmel in Echt, in Holland.
然而，1940年纳粹攻占荷兰，伊迪丝又一次面临迫在眉睫的危险。 But in 1940, the Nazis overran Holland, and the danger that loomed over Edith threatened her again.
荷兰的主教们勇敢地发声，抗议对犹太人的虐待。 Bravely, the Dutch bishops raised their voices in protest over the ill-treatment of Jews.
乌德勒支大主教最终下令，在荷兰各地的讲道坛上都要公开谴责纳粹政策。 The Archbishop of Utrecht finally ordered that Nazi policy be attacked from every pulpit in the country.
纳粹采取了惨烈的报复手段，下令逮捕所有已经归信公教会的犹太人。 The Nazis retaliated brutally, ordering a roundup of all Jews who had converted to Catholicism.
1942年8月2日（星期日），盖世太保上门带走了伊 迪丝和她的妹妹，她妹妹也在这座修院与伊迪丝同住。 On Sunday, August 2, 1942, the Gestapo came for Edith and her sister, who had joined Edith in the convent.
在那片混乱中，伊迪丝平静地说：「走吧，罗莎，我们要替自己的民族一起走。」 Amidst the confusion, Edith calmly said, “Come, Rosa, we’re going for our people.”
她们姐妹先是被短暂关押在营地，随后被塞进几乎是运送牲口的车厢，前往奥斯威辛。 The sisters were held briefly in a camp and then were packed onto what amounted to a cattle car for their trip to Auschwitz.
伊迪丝的一位旧日学生曾叙述：火车在德国某个月台短暂停留时，她曾与伊迪丝短暂相遇。 A former student of Edith’s reported an encounter when the train was briefly stopped at a platform in Germany.
两人寒暄几句后，伊迪丝嘱咐她向埃赫特修院的院长修女传达一句 话：「我们要去东方了」——这句话同时具有字面和属灵的含义。 After exchanging pleasantries, Edith told her to convey this message to the Mother Superior in Echt: “We are going to the East”—a phrase both literal and spiritual in import.
还有一个说法来自一位正前往东线战场的德国士兵。 There’s still another report from a German soldier who was making his way to the eastern front.
8月7日，那位士兵在布雷斯劳（伊迪丝的家乡）的月台上等车时，一列火车缓缓进站。 On August 7, while he was on the train platform in Breslau, Edith's hometown, a train pulled up.
车门打开，映入眼帘的是一群人挤在一起，如同牲口般，车厢中散发出难以忍受的恶臭。 The door was pulled back to reveal people packed together like animals, the stench coming from the car unbearable.
接着，一个身穿加尔默罗会修女服的女子出现了。 Then a woman appeared in a Carmelite habit.
她谈起那些糟糕的环境，但又带着一丝怅然说道： 「这是我深爱的故乡，我再也不会见到它了。」 She commented on the terrible conditions but then said wistfully, “This is my beloved hometown; I will never see it again.”
许多年后，这位前士兵看见伊迪丝·施泰因的照片，认出她就是当日他所遇见的那位修女。 Many years later, this former soldier saw a photograph of Edith Stein and identified her as the nun that he had met that day.
1942年8月9日，伊迪丝抵达这里的比克瑙。 On August 9, 1942, Edith arrived here in Birkenau.
她立刻被挑选出来处决，被带到这座毒气室里——你可以在我身后看到它的遗迹。 She was selected immediately for execution and brought here to this gas chamber; you can see the ruins of it just behind me.
她就在这里被杀害。 Here she was murdered.
随后，她的遗体被焚毁，骨灰被扬散在风中。 Subsequently, her body was burned, and the ashes strewn to the wind.
古典道德哲学家认为，勇气是一种德行，让人在外在威胁下仍能为善。 The classical moral philosophers spoke of courage as the virtue that enabled one to do the good despite external threats.
在像伊迪丝·施泰因这样为信仰而死的圣徒身上，我们所见 的并非普通的勇气，而是经由爱得到提升与改变的勇气。 What we see in a martyr such as Edith Stein is not ordinary courage, but courage elevated and transformed through love.
我们看见她因对基督和基督子民的爱，甘愿奉献性命。 We see a willingness to give away even one’s life out of love for Christ and his people.
有一次，圣托马斯阿奎那的妹妹问他：「我该怎样才能成为圣徒？」 Thomas Aquinas' sister asked him one time, What must I do to be a saint?
他回答：「愿意就行。」 He said, Will it?
这是一个好答案。 And that's a good answer.
你看，我们的问题之一在于我们接受了一种属灵上的平庸状态。 You see, part of our problem is that we accept a kind of spiritual mediocrity.
「哦，我成为圣徒？」 Oh, me a saint?
「得了吧。」 I mean, come on.
可其实，圣徒形形色色——有曾经是大罪人却改过 成为圣徒的，也有离神极其遥远却最终成圣的人。 Well, there are so many different types of saints—great sinners who became saints, people that were a million miles from God who became saints.
其中关键在于你是否渴望；是否要超越那种属灵的平淡无 奇，而说：「不！我要成为一个具有英勇美德的人。」 Part of it is to want it; it is to move beyond a sort of spiritual mediocrity and say, No, I want to be a person of heroic virtue.
「我要全心全意地追随基督。」 I want to follow Christ with all my heart.
因此，要怀抱这样的渴望，不要再以虚假的谦卑之心来推脱说：「我可做不到那样。」 And so desire it and stop playing the game of false humility that says, Well, I could never do that.
不！神能够成就任何事；神可以使我们许多人成 为圣徒，但前提是我们要渴望并愿意与祂合作。 No! God can do whatever He wants; God can make a saint from many of us, but we have to desire to cooperate with Him.
阿格妮丝·龚扎·博雅修于1910年8月26日出生在塞尔维亚的斯科普里。 Agnes Gonxha Bojaxhiu was born on August 26, 1910, in Skopje, Serbia.
12岁时，阿格妮丝首次感受到修道召唤的萌动，虽然那时她从未真正见过修女。 When she was 12, Agnes felt the first stirrings of a religious vocation, though she had to that point in her life never as much as laid eyes on a nun.
18岁时，阿格妮丝向罗蕾托修女会提出申请——这是隶属于圣母 玛利亚修会的爱尔兰分支——该修会在印度有很有力的传教事业。 Agnes applied at the age of 18 to the Loreto Sisters, the Irish branch of the Institute of the Blessed Virgin Mary, which had a strong missionary presence in India.
在见习期中，她取名为「玛利亚·德蕾莎·童贞圣 婴修女」，得名于不久前被列圣品的“小德兰”。 During her postulancy, she took the name Sister Mary Theresa of the Child Jesus, after the recently canonized Little Flower.
在爱尔兰停留一段短暂的时间后，她便启程前往印度。 After spending a brief period in Ireland, she set sail for India.
抵达印度后，她为那里的自然美景所倾倒，也为极度的贫困状况而震惊得难以言喻。 When she arrived in India, she was dazzled by its luxuriant natural beauty and shocked beyond words by its grinding poverty.
虽然她在塞尔维亚时也见过贫困，但与她在印度所见的情景相比，完全无法预先想象。 Though she had known poverty in Serbia, nothing prepared her for what she saw in India.
她心里越发坚定一个想法：要服事这些极度贫困的人，就必须让自己的生活也极度地简化。 The conviction grew in her that service to such poor people would involve a radical simplifying of her own life.
起初，德蕾莎并没有直接接触到加尔各答最严重的贫困。 At first, Teresa was isolated from the worst of Calcutta's poverty.
她在一所罗蕾托修女会开办的修院学校里教授地理和英文，隐身于高墙之内。 She was teaching geography and English behind the high walls of a Laredo convent school.
但随着时间的推移，她到几英里外的一所小学任教，再度亲眼目睹那令人震惊的贫苦实况。 But eventually, she began to teach in a grade school some miles away, and she came face to face once again with dreadful poverty.
接下来的几年里，德蕾莎因已立了终身愿而被称作「母亲」 ，她以极其繁忙的节奏工作——教课、管理并照顾病患。 For the next several years, Teresa, now called Mother since she had taken final vows, worked at a furious pace—teaching, administering, caring for the sick.
她的工作过于劳累，终于出现了疲倦崩溃的征兆，于是被送 往大吉岭——她见习时期曾在那儿休养——以恢复健康。 So arduous was her work that she experienced a kind of breakdown and was sent to Darjeeling, the restful place where she had been a novice, in order to recuperate.
就在那趟尘土飞扬、驶向大吉岭的火车上，她经历了一场改变她一生的邂逅：她感受到 神的召唤，要她成为仁爱传教修女，召唤她为极贫穷的人服务，并无保留地跟随耶稣。 On the dusty train to Darjeeling, she had the experience that would change her life: she received the call of God to be a Missionary of Charity, the summons to serve the poorest of the poor, to follow Jesus with a reckless abandon.
她称这次呼召为她的「隐秘珍宝」，并将其视作对她的邀请，去满足耶稣对灵魂的渴望。 She called this the hidden treasure for her, and she understood it as a summons to slake the thirst of Jesus for souls.
当她回到加尔各答后，便在比利时耶稣会士——冯·艾克森神父的 指导之下生活。这位神父在她的人生中发挥了至关重要的作用。 When she returned to Calcutta, she submitted herself to the spiritual direction of Father Celeste von Exum, a Belgian Jesuit who would prove to be an extremely helpful and important figure in her life.
在经过一年的祈祷与辨明后，德蕾莎修女与冯·艾克森神父将创立一支服事「最穷苦者」的 新修会的想法，带到加尔各答的大主教费迪南·佩里耶面前，这位大主教是个睿智的人。 After a year of prayer and discernment, Mother Teresa and Father van Exum brought the idea of founding a new order to serve the poorest of the poor to the Archbishop of Calcutta, Ferdinand Perrier, a wise character.
佩里耶对这位小修女的呼召提出各种挑战与质疑，设置了许多障碍。 Perrier tested the vocation of the little nun, throwing up all sorts of objections and roadblocks.
尽管他持续反对，德蕾莎依旧坚持，大主教对她的敬佩也因此不断加深。 Despite his opposition, she persisted, and the Archbishop's admiration for her grew.
佩里耶最终与教会法专家商议后，想出一个办法，让德蕾莎修 女能脱离她对罗蕾托修女会的誓愿，从而创立自己的团体。 Perrier eventually consulted experts in canon law and devised a way to release Mother Teresa from her vows to the Loreto Sisters and to found her own community.
1948年4月，罗马方面正式批准；德蕾莎修 女只简单地说：「我现在可以去贫民窟了吗？」 In April of 1948, formal approval came from Rome, and Mother Teresa simply said, Can I go to the slums now?
在新生活的头几周乃至几个月里，德蕾莎修女难免感到沮丧 与孤单，也时常想回到罗蕾托修女会比较舒适安逸的环境。 In the first weeks and months of her new life, Mother Teresa experienced, understandably enough, bouts of discouragement and loneliness, along with the accompanying desire to return to the relative comfort and ease of Loreto.
但她坚持了下来；她明白，若要服事最贫穷的人，她就必须过与他们相仿的生活。 But she persevered; she knew that if she was to serve the poorest of the poor, she had to live like them.
在圣徒的生平中，这是我们常见的征象：只要是神的事业，人自会被牵引而来。 That's something that we’ve come to expect in the lives of the saints: when a work is of God, people are drawn to it.
当初德蕾莎修女教过的许多学生也纷纷来到加尔各答的贫 民区，与她一同服事；他们就成了首批仁爱传教修女。 So many of Mother Teresa's former students came to join her here in the slums of Calcutta; they became the first Missionaries of Charity.
她迅速将这群人组织成一个修会团体，制定会规 ，融合了耶稣会与方济各会的灵修传统要素。 She quickly formed them into a religious community, fashioning a rule that combined elements of the Jesuit and Franciscan spiritual traditions.
她特别强调与穷苦大众彻底认同、打成一片。 She put special emphasis on their identification with the poorest of the poor.
首批仁爱传教修女被准许拥有的唯有：一件棉质纱丽、一双凉鞋、一个十 字架、一个念珠、一只洗衣用的铁桶，外加一床极薄的垫子以作睡铺。 All that the first Missionaries of Charity were allowed to possess were a cotton sari, a pair of sandals, a crucifix, a rosary, a metal bucket for washing, and a very thin mattress that served as a bed.
此外，和早期的方济各会及道明会相似，她们必须通过乞讨来获取食物。 Also, like the early Franciscans and Dominicans, they were compelled to beg for their food.
在她们的日常作息之中，也体现出一种天生的贫苦节奏。 There was also a kind of poverty built into the rhythm of their day.
平日里，修女们凌晨四点四十分起床，用炉子里取 的灰刷牙，再用被切成六等份的一小块肥皂洗身。 During the week, the sisters rose at 4:40 AM, brushed their teeth with ash from the kitchen stove, and scrubbed their bodies with a small bar of soap that had been divided into six.
从五点十五分到六点四十五分，她们会默想、祈祷，并参与弥撒。 Between 5:15 and 6:45, they meditated, prayed, and attended Mass.
随后，她们吃少量早餐，七点四十五分左右就上街工作，中午返回后祈祷并 用简单的午餐，然后休息并阅读灵修书籍，再度回到贫民区进行牧灵工作。 They ate a small breakfast and were then on the streets doing their work by 7:45. They returned at noon for prayers and a small midday meal and then rested and did spiritual reading until they returned to their pastoral work in the slums.
最初，仁爱传教修女的工作局限在加尔各答，但从二十世纪五六十年 代开始，这个修会开始扩展——先是在印度各地，然后走向世界。 At first, the work of the Missionaries of Charity was restricted to Calcutta, but beginning in the 1950s and 1960s, the order began to spread—first across India and then around the world.
她们在委内瑞拉、坦桑尼亚、美国、澳大利亚以及英格兰等地都建立了据点。 There were establishments in Venezuela, Tanzania, the United States, Australia, and England.
到二十世纪九十年代末，在六大洲已经有逾五百处仁爱传教修女会的据点。 By the end of the 1990s, there were over 500 establishments on six continents.
德蕾莎修女说过：「如果月球上也有穷人，我们也会去那里。」 Mother Teresa said, If there are poor people on the moon, we shall go there too.
随着时间的推移，德蕾莎修女渐渐成为国际知名人物，于197 9年获颁诺贝尔和平奖。令教会外不少人惊讶的是，她在领奖时 的致辞中大力谴责堕胎，称其为当代社会和平的头号敌人。 In time, Mother became an internationally renowned figure, winning the Nobel Peace Prize in 1979. To the surprise of many outside the Church, she used her Nobel speech as an occasion to decry abortion as the greatest enemy of peace in contemporary society.
然而，若不提及她那可怕的内心挣扎——她在基督苦难 中的特殊分担，就无法完整叙述德蕾莎修女的一生。 No account of Mother Teresa's life would be complete, however, without making reference to her terrible interior struggle, her unique participation in the suffering of Christ.
虽说她一生大部分时间都与耶稣有极其亲近的体验，但当修会正式运 作起来后，她却经历了截然相反的感受：一种神不在场的深切痛楚。 Though she experienced extraordinary closeness to Jesus for most of her life, once the order got underway, she experienced just the opposite: an aching sense of the Lord's absence.
这种黑暗的感受持续了她的大半生，仅在短暂的时刻有过缓解。 This darkness lasted, with one brief respite, for the rest of her life.
她曾这样极其沉痛地描述自己在黑暗中忍受的感受：「在我心灵深处，我只感到 可怕的丧失之痛，神似乎不要我了，神好像不再是神，神仿佛真的不存在。」 Here's one particularly devastating account of what it felt like to endure this darkness: In my soul, I feel just that terrible pain of loss, of God not wanting me, of God not being God, of God not really existing.
「我在工作中找不到喜乐、没有吸引力，也毫无热忱。」 My work holds no joy, no attraction, no zeal.
她后来将自己的痛苦视为分担耶稣的苦难，分担耶稣在十字架上被圣父离弃的感受。 She came to understand her suffering as a sharing in the passion of Jesus, His own feeling of abandonment by the Father.
在感受神缺席之时，德蕾莎修女更加完全地投入到那些穷苦人的苦难里。这种 体验也让她在某种程度上与她的主保圣人——李西耶的德兰——有了更加相似 之处；后者在临终前也经历了与相信神和天堂真实性相抗争的类似黑夜。 Feeling the absence of God, Mother Teresa entered even more fully into the suffering of those she longed to serve, and this experience brought her, as we saw, remarkably close to her namesake, Thérèse de Lisieux, who at the end of her life faced a similar struggle believing in God and in the reality of heaven.
德蕾莎修女于1997年9月5日去世，享年八十七岁。她的遗体供公众瞻仰时，自然身 着仁爱传教修女会的会衣，却不穿鞋子，让众人看见她那因多年劳碌而严重变形的双足。 Mother Teresa died on September 5, 1997, at the age of 87. When her body was displayed for public viewing, it was, of course, clothed in the habit of the Missionaries of Charity, but it was also left shoeless, revealing her remarkably gnarled feet.
对许多人而言，那双变形的脚正是最有力的见证，诉说着她为最贫穷者多年服事的艰辛。 For many people, those misshapen feet spoke most eloquently of her hard years of service on behalf of the poorest of the poor.
哲学家谈到节制这种德行，指的是可以约束我们 对饮食与娱乐的欲望，以免妨碍我们实践正义。 The philosophers speak of temperance, the virtue by which we control our desires for food, drink, and pleasure so that we might achieve the demands of justice.
然而，在德蕾莎修女身上所见的，却是提升或被改变形貌的节制，一种 对欲望的管束，远远超出正义的要求，旨在回应那无穷大的爱之呼唤。 What we see in Mother Teresa is elevated or transfigured temperance, a disciplining of the desires that goes far beyond the requirements of justice to serve the infinite demand of love.
众圣的荣耀部分就在于他们人数众多，且各具不同的个性、背景与风格。 Part of the glory of the saints is that we have so many of them, each with different personalities, backgrounds, and styles.
教会之美，也在于有如圣托马斯阿奎那一般的伟大思想家 ，也有像亚西西的方济各那样几乎并不依赖学术的圣人。 Part of the beauty of the Church is that you have a saint like Thomas Aquinas, a towering intellectual, and a saint like Francis of Assisi, who wasn't much of an intellectual at all.
你有如圣女贞德那样的战斗型圣人，也有奉行非暴力的圣人。 You've got a warrior saint like Joan of Arc, and then you've got saints of nonviolence.
圣人们的背景、性情以及个性各不相同。 You have saints from all different backgrounds, temperaments, and personalities.
其中一部分在于要找一个真正适合自己的圣人。 Part of it is to find the saint that’s really suitable for you.
我时常告诉大家，既要去找一个和自己相似的圣人，也要找一个和自己截然不同的圣人。 Something I tell people is to find a saint that’s like you but also to find a saint that’s not like you.
找一个有着不同出身或性格的圣人，看看可以从中学习到什么。 Find a saint from a different background or with a very different personality and see what you can learn from that saint.
而这正是我们所说的「众圣共融」的荣光所在：当中有各种形形色色的人物。 But that’s the glory of what we call the communion of saints: we have all these different figures.
感谢神！ Thank God!
圣德并非只有单一的形式；成圣之路多样，每个人都能在其中找到自己的道路。 There isn't just one model of holiness; there are many ways to be holy, and so we can all find our place.
神的圣洁犹如一道白光——纯洁、简单、完美。 The holiness of God is like a white light—pure, simple, complete.
但当这道光穿透各个人生的棱镜时，便分化为无穷无尽的色彩。 But when that light shines, as it were, through the prism of individual human lives, it breaks into an infinite variety of colors.
我们刚讨论过的那四位女性间的差异可谓天壤之别，正 因如此，她们各自都彰显出神的圣洁中独特的面向。 The four women we've considered couldn't be more different from one another, and that is why each one allows a unique dimension of the divine holiness to appear.
神的恩典透过凯瑟琳·德雷塞尔的独特个性而闪耀，创造了一桩正义被改变形貌的奇迹。 God's grace shone through the individuality of Catherine Drexel, and it produced a miracle of transfigured justice.
它也透过伊迪丝·施泰因的独特性发光，赋予她学 术工作的深刻洞见，并带来她殉道之美的见证。 It shone through the particularity of Edith Stein and gave us the clarity of her intellectual work and the beauty of her martyrdom.
它透过李西耶的德兰独一无二的特质而闪耀，并赐给我们「小道」。 It shone through the uniqueness of Thérèse of Lisieux and gave us the Little Way.
它也借由德蕾莎修女无法替代的身份而大放光芒，为世界带来仁爱传教修女会。 It shone through the unrepeatable identity of Mother Teresa and brought forth the Missionaries of Charity.
教会因圣徒的多元而欣喜，因为唯有这样的丰富与多样，才能展现神无限丰盛的美善。 The Church revels in the variety of its saints because it needs such diversity in order to represent the infinite intensity of God's goodness.