嗨，欢迎回到Shameless Popery。 Hi and welcome back to Shameless Popery.
我是乔·赫施迈尔。 I'm Joe Heschmeyer.
通常这个播客是在星期四发布，但当我看日历时，我意识到大斋期又悄悄来临了。 So normally this podcast drops on Thursday, but as I was looking at the calendar, I realized Lent snuck up on me once again.
所以我提前发布，希望能帮助那些像我一样，到 最后一刻才想，哦，我要为大斋期做什么呢？ So I'm releasing it a little early to help anyone who might be like me, sort of last minute thinking, Oh, what am I going to do for Lent?
我想也许有帮助的是谈论一些可能不太为人所知的灵性原则。 I thought what might be helpful is to talk about some, I think, maybe little-known spiritual principles.
也许我们听说过这些，但不知道它们如何结合在一起。 Maybe we've heard of these things, but we don't see how they all fit together.
我的意思是，这里有三个灵性陷阱，有时称为三种情欲，还有六种灵性武器。 I mean, here are the three spiritual traps, or sometimes they're called the three lusts, and then the six spiritual weapons.
这将是两组三个。 It's going to be two sets of three.
那么这些与大斋期有什么关系，它们到底是什么呢？ So what do those have to do with Lent, and what are they in the first place?
但让我们从坏消息开始，然后再说好消息。 But let's start with the bad news, and we'll get to the good news.
那么这三个灵性陷阱是什么呢？ So what are these three spiritual traps?
我们在耶稣受试探时看到这些，但在约翰一书中更清楚地看到。 We see them in a way in the temptation of Jesus, but we see them even more clearly in 1 John.
在圣约翰的第一封信中，就是约翰一书第二章，从第十五节开始。 他说，好的，这是开始时要思考的：你要么爱神，要么爱世界。 So in St. John's first letter, this is 1 John 2, beginning in verse 15. He says, Okay, so that's something to think about in the beginning: that you either love God or the world.
他所说的爱世界是什么意思呢？ What does he mean by love of the world?
他接着说：「因为凡世界上的事，就像肉体的情欲、眼目的情 欲，并今生的骄傲，都不是从父来的，乃是从世界来的。」 Well, he's going to say, For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father, but is of the world.
这世界和其上的情欲都要过去，惟独遵行神旨意的，是永远常存。 And the world passes away, and the lust of it; but he who does the will of God abides forever.
好，这里有两件事。 Okay, so there's two things here.
首先是一个重要的灵性背景：约翰并不是说我们所贪恋的这些事物本身是邪恶的。 The first is an important spiritual setting: that John is not saying that these things that we're going to have lust for are themselves evil.
他只是说这些事物是要过去的。 He's just going to say they're passing.
这些事物是要过去的，这世界和我们所贪恋的一切都是短暂的。 They're passing things, that this world and all the stuff we have lust for is ephemeral.
它们不会长存，而神却永存。 It doesn't last, whereas God does last.
他是永恒的。 He's eternal.
所以我们是把心放在要过去的事物上，还是放在永存的事物上呢？ So are we setting our hearts on things that pass away, or are we setting our hearts on things that last forever?
这将是一个关键的考验。 That's going to be the critical kind of test.
当圣徒们谈论这个问题时，当圣经谈论这个问题时，我们会一再看到。 We're going to see this over and over again when the saints talk about this, when the Bible talks about this.
就是：我们是否把心放在要过去的事物上？ It's: are we putting our hearts on passing things?
我们是否把心放在永存的事物上？ Are we putting our hearts on things that last?
但第二个问题是，约翰指出了什么？ But the second is, what does John identify?
他指出了三种情欲或三个灵性陷阱。 He identifies three lusts or three spiritual traps.
第一是他所说的肉体的情欲，第二是眼目的情欲，第三是今生的骄傲。 The first is what he calls the lust of the flesh, the second is what he calls the lust of the eyes, and the third he calls the pride of life.
现在，约翰并没有实际定义这些术语，但从上下文和几个世纪 的神学思考中，我们对每个术语的含义有了相当清晰的理解。 Now, John does not actually define any of these terms, but both from context and from kind of the theological musings of the centuries, we've got a pretty clear sense of what each of those seems to mean.
圣托马斯·阿奎那对此非常有帮助；他对此非常清楚。 St. Thomas Aquinas is really helpful on this; he's very clear on this.
他在《神学大全》的不同地方讨论了这个问题。 He addresses this in several different places in the Summa.
所以我要用他的定义或术语来解释。 So I'm going to unpack, kind of using his definitions or his terms for it.
首先，对于肉体的情欲，阿奎那说这是对肉体享乐的不正当欲望。 So first, for the lust of the flesh, Aquinas is going to say this is inordinate appetites for carnal pleasures.
换句话说，作为一个有身体的生物，作为哺乳动物， 作为人类，你自然需要食物和饮料，物种需要性。 In other words, you naturally—and I mean literally naturally—just as a bodily creature, as a mammal, as a human, you need food and drink, and the species needs sex.
没有这些东西，你会死，或者物种会灭绝。 Without those things, you die, or the species dies off.
所以这些是自然的；这些是属肉体的。 And so those are natural; those are of the flesh.
它们本身并不是邪恶的。 They're not of themselves evil.
这有时是一个错误。 This is sometimes a mistake.
圣经会谈到肉体和灵，有些人认为这意味着肉体本身是坏的。 Scripture will talk about the flesh and the spirit, and some people think that means that the flesh is literally bad.
这是一个非常危险的误解，因为耶稣成了肉身，对吧？ That's a really dangerous misunderstanding because Jesus becomes flesh, right?
道成了肉身，住在我们中间。 The Word became flesh and dwelt among us.
所以问题不在于肉体，而在于不正当的欲望。 So the flesh isn't the problem; it's an inordinate appetite.
就是把肉体放在第一位。 It's putting the flesh as number one.
这就是问题所在。 That's the problem.
你需要食物，但贪食仍然是肉体的情绪。 So you need food, but gluttony is still a lust of the flesh.
你需要饮料，但醉酒仍然是肉体的情绪。 You need drink, but drunkenness is still a lust of the flesh.
总体来说，我们需要性，但我们通常所说的情绪— —性的情绪——就是不正当的欲望，就是过度的。 Collectively, we need sex, but of course what we normally call lust—sexual lust—that's the inordinate appetite; that's excessive.
所以肉体的情绪，我想这很容易理解。 So lust of the flesh, I think it's pretty self-explanatory.
这里有一种身体的好处，本身是好的，本身是无可厚非的，但你过度了。 Here's this bodily good that of itself is good, of itself is fine, but you're overdoing it.
你对它太过迷恋；你在生活中给了它太多的位置。 You're getting too obsessed with it; you're giving it too much place in your life.
这就是肉体的情绪。 That's lust of the flesh.
第二个灵性陷阱是眼目的情绪。 The second spiritual trap is lust of the eyes.
这个有点奇怪，但如果你想一想，还有其他你可能渴望的东西。 Now this one is a little stranger, but if you think about it, there are other things you might crave.
你可能想要最新的iPhone，想要最新的时尚，想要银行里有一百万美元。 You might want the latest iPhone, you might want the latest fashions, you might want a million dollars in your bank.
这些不像食物、饮料和性那样是身体的欲望，而是另一种情绪。 Those aren't bodily desires in the way food, drink, and sex are, but they're a different kind of lust.
阿奎那说，这就是眼目的情绪。 Aquinas says, you know, this is lust of the eyes.
如果你想想我身体的哪个部分在贪恋这些，那就是眼睛。 Like, if you were to think about what part of my body is lusting for this, well, it's the eyes.
那看起来真酷；我喜欢那个。 That looks really cool; I like that.
这有点比喻的描述。 Now that's a little bit of a metaphorical description.
并不是你的眼睛真的在贪恋，而是你看到某物就想要。 It's not literally your eyes lusting, but it's that you see something and then you want it.
但这并不是你的身体像对食物、饮料和性那样的渴望。 But it's not that your body is just craving it the way food, drink, and sex are just bodily cravings.
你不需要看到食物、饮料或性就会渴望它们。 You don't need to see food, drink, or sex to have in you the desire for them.
但有些东西你看到——也许是广告，也许是邻居有——你就想要。 But there are other things that you see—maybe an advertisement, maybe you see your neighbor has it, whatever it is—and then you want it.
这就是眼目的情欲。 That's lust of the eyes.
在这里，再次强调，想要酷的东西，想要漂亮的衣服，本身并不是邪恶的。 Now here again, wanting a cool thing, wanting nice clothing, or any of those things isn't inherently evil.
错的是，对金钱、衣物等不正当的欲望。 What is wrong, where it becomes sinful, is inordinate appetites for money, apparel, and the like.
你对这些东西的兴趣超过了它们的实际价值。 That you become disproportionately interested in these things beyond what their actual value is.
你把太多的心思放在这些上；你一心想要最新最好的衣服、手机、汽车、房子，等等。 You're putting too much of your heart; you're setting your heart on having the latest, greatest clothes, the latest, greatest phone, the latest, greatest fill-in-the-blank—car, house, you name it.
这些不仅仅是身体的欲望，比如说，花岗岩台面并不是人类对庇护所的需求。 These are not just bodily desires, but it's wanting, you know, granite countertops are not part of the human desire for shelter.
这超出了正常范围，对吧？ This is above and beyond, right?
这就是眼目的情欲。 Like, that's lust of the eyes.
当你觉得必须拥有最好的东西，当这种欲望变得无序、 不成比例、不正当时，我们就面临眼目的情欲的罪。 When you're like, I have to have the best, the nicest fill-in-the-blank, when that becomes disordered, disproportionate, inordinate, we're dealing with the sin of lust of the eyes.
除了肉体的情欲和眼目的情欲，第三个灵性陷阱就是约翰所说的今生的骄傲。 But then, in addition to lust of the flesh and lust of the eyes, the third spiritual trap is what John calls the pride of life.
阿奎那将其描述为对艰难之善的不正当欲望。 Aquinas describes this as the inordinate appetite for the arduous good.
这是什么意思呢？ Now, what does that mean?
在其他地方，他将其描述为对名声和荣誉的野心。 Well, elsewhere he describes it as ambition for renown and honor.
这很简单。 That's pretty simple.
你可能贪恋性、食物和饮料——这是第一个灵性陷阱。 You know, you might lust after sex, food, and drink—that's the first spiritual trap.
你可能贪恋酷的东西、漂亮的时尚、金钱——这是第二个灵性陷阱。 You might lust after having cool stuff, having nice fashion, having money, having those things—that's the second spiritual trap.
但第三个是你可能贪恋一些无形的东西：权力、荣誉、荣耀等。 But the third one is you might lust after things that are actually a little bit intangible: power, honor, glory, those sorts of things.
你对世俗的荣誉着迷。 You become obsessed with worldly honor.
这就是今生的骄傲，这是一个主要的灵性陷阱。 Well, that's pride of life, and that's a major spiritual trap.
在其他地方，阿奎那说所有世俗的事物都可以归结为三种。 So elsewhere, Aquinas is going to say that all worldly goods can be reduced to three.
记住那些要过去的事物，世俗的事物，肉体的事物——就是荣誉、财富和享乐。 So remember the things that pass away, the worldly things, the things of the flesh—that's honors, riches, and pleasures.
无论你想要什么，都可以归入这三类之一：荣誉、财富、享乐。 Whatever it is you want, you can narrow it down to one of those three categories: honor, riches, pleasure.
如果你过于爱慕荣誉，那就是今生的骄傲的罪。 If you love honor too much, that's the sin of pride of life.
如果你过于爱慕财富，那就是眼目的情欲。 If you love riches too much, that's lust of the eyes.
如果你过于爱慕享乐，那就是肉体的情欲。 If you love pleasures too much, that's lust of the flesh.
现在我想补充一点，阿奎那没有描述过，但我在 其他地方看到过，我认为这实际上很有帮助。 Now here I want to add one point that Aquinas doesn't describe, but I've seen described elsewhere, and I think it's actually really helpful.
我不记得是谁说的，但有人说，如果你想要一百万美元，那就是贪婪，对吧？ I don't remember who it was, but someone said if you want a million dollars, that's greed, right?
那是眼目的情欲的一种形式。 That's a form of lust of the eyes.
如果你想要十亿美元，那就是骄傲。 If you want a billion dollars, that's pride.
有一种看似眼目的情欲，对财富的渴望，其实不是为了财富，而 是为了随之而来的权力、荣耀和荣誉，这实际上是今生的骄傲。 There’s a kind of what looks like lust of the eyes, a kind of desiring of riches that isn't actually for the riches; it's for the power, the glory, the honor that goes with it, and it's actually pride of life.
所以希望你能看到今生的骄傲是非常危险的。 So hopefully you can see pride of life is really dangerous.
它对灵性真的有害。 It's really spiritually detrimental.
在这三者中，它实际上是最糟糕的。 Of the three, it's actually the worst of the three.
它最像魔鬼对神的叛逆。 It is the one that is most akin to the devil's own rebellion from God.
所以这些按顺序排列：肉体的情欲——你与动物共有；眼目的情 欲——这有些人性，实际上比正常的身体动物欲望失控更糟。 And so these have kind of gone in order: lust of the flesh—you have that in common with animals; lust of the eyes—there's something human about that, and it's actually worse than just having the normal bodily animal desires that go awry.
但今生的骄傲——这似乎几乎是魔鬼的特性。 But pride of life—there's something that seems to be almost demonic about that.
这是一种想要处于神位置的灵性欲望。 It's a spiritual desire to be basically in the position of God.
你可能不会这样表达；你可能不会这样想，但这是在最极端的形式上把心放在神的荣耀上。 Now you may not articulate it that way; you may not think of it that way, but it's setting your heart on divine honor in its most extreme form.
但这是把心放在世俗的荣誉上——也就是你想要得到周围人的赞美。 But it's setting your heart on these worldly kinds of honors—that is, you're wanting to be praised by those around you.
这就是今生的骄傲。 That's pride of life.
这就是三个灵性陷阱。 So those are the three spiritual traps.
所以我建议的第一件事是做一个小清单：这三者中我与哪一个挣扎？ And so the first thing I would suggest is that you make a little inventory: which of these three do I struggle with?
你可能会说，嗯，三个都有，但是否有一个特别突出？ And you might say, Well, all three of them, but is there one that really jumps out as a particular struggle?
这只是分类罪的一种方式。 Now this is just one way of categorizing the sins.
你有七宗罪，还有其他方式——甚至在圣经中——你有不同类型罪的分类。 You've got the seven deadly sins, you've got other ways—even in Scripture—that you have kind of a taxonomy of the different types of sin.
但我认为约翰给我们的这三个大类非常有帮助：我在追求什么？ But I think that what John gives us is really helpful in these three broad groupings: what am I after?
我在追求荣誉吗？ Am I after honor?
我在追求财富——世俗的财物吗？ Am I after riches—worldly goods?
或者我在追求享乐？ Or am I after pleasures?
所以当你接近大斋期时，你可能会说，好吧，让我们做一个小灵性诊断。 So as you're approaching Lent, you might say, Okay, let's do a little spiritual diagnostic.
我需要在哪方面得到帮助？ What do I need help with?
针对这三个灵性陷阱——这三种情欲：对荣誉的情欲，对 财富的情欲，对享乐的情欲——有两组三种灵性武器。 In response to these three spiritual traps—these three lusts: the lust for honor, the lust for riches, and the lust for pleasure—there are two sets of three spiritual weapons.
第一组是马太福音第六章中提到的三种灵性武器，有时称为宗教行为或虔诚的工作。 The first are the three spiritual weapons mentioned in Matthew chapter 6, and these are sometimes called the acts of religion or the works of piety.
我会解释原因，这些是圣经中的；这些是耶稣赐给我们的。 I'll explain why, and these are biblical; these are given to us by Jesus.
我们将要讨论的这三者的重要之处在于它们普遍适用。 What's important about the three that we're about to cover is they're universally applicable.
每个人都必须实践这三样，但我们很多人，包括许多基督徒 ，都没有。教理——我从这里开始，然后进入圣经内容。 Everyone must practice these three, and a lot of us, including a lot of Christians, don't. The Catechism—I'll start there, and then I'll get into the biblical stuff.
教理在1434段说，基督徒内心的悔改可以通过多种方式表达。 The Catechism in paragraph 1434 says that the interior penance of the Christian can be expressed in many and various ways.
圣经和教父——早期基督徒——首先坚持三种形式：禁食、 祷告和施舍，这表达了与自己、神和他人的关系的转变。 Scripture and the Church Fathers—the early Christians—insist above all on three forms: fasting, prayer, and almsgiving, which express conversion in relation to oneself, to God, and to others.
这里有一个很好的联系，因为重点是：在罪中，我们伤害了 与自己的关系，伤害了与神的关系，伤害了与邻舍的关系。 Now there's a cool connection that they just made there because the point is this: in sin, we hurt our relationship to ourselves, we hurt our relationship with God, and we hurt our relationship with our neighbors.
所以如果你在与肉体的情欲挣扎，你与自己的关系是紊乱的。 So if you are struggling with lust of the flesh, you have a disordered relationship with yourself.
那么，什么工具可以对抗这种受损的自我关系呢？ Well, what's the tool that combats that damaged relationship with ourselves?
就是禁食。 Well, fasting.
这是一种自我控制的形式。 It's a form of self-mastery.
或者我有今生的骄傲；我把自己放在神的位置上 ，我渴望这些世俗的东西，我变得自高自大。 Or I've got pride of life; I am putting myself in the place of God, and I'm desiring these worldly things, and I'm getting puffed up.
那么，什么是治疗方法呢？ Well, what's the cure for that?
就是祷告。 Prayer.
或者我损害了与他人的关系；我贪婪，我支配周围的 人，我试图得到邻舍的财物——贪心，所有这些。 Or I've damaged my relationship to others; I'm being greedy, I'm dominating those around me, I'm trying to get my neighbor's goods—covetousness, all of that stuff.
那么，什么是治疗方法呢？ Well, what's the cure for that?
就是施舍。 Almsgiving.
我所说的是，这些我可能真的想要的世俗财物，我们把钱捐出去。 All I'm saying is that these worldly goods that maybe I really want, we give that money away.
所以，与其在你越来越富有而你的贫穷邻舍受苦 时损害与邻舍的关系，不如施舍给你的邻舍。 And so rather than damaging your relationship to your neighbor by getting richer and richer while your poor neighbor languishes, you give to your neighbor.
所以你可以看到，希望这很清楚：与自己的关系受损与肉体的情欲有关，与 邻舍的关系受损与眼目的情欲有关，与神的关系受损与今生的骄傲有关。 So you can see this is hopefully very clear: that the damaged relationship to myself is related to lust of the flesh, the damaged relationship to my neighbor is related to lust of the eyes, and my damaged relationship to God is related to pride of life.
现在，不要把这看作是排他性的，因为罪影响所有这些关系。 Now, don't take that as an exclusive sort of thing because sin impacts all of those relationships.
每个罪都影响所有这些关系，但有些罪以特别明显的方式影响某一关系。 Every sin impacts all of those relationships, but some sins impact one relationship in a particularly obvious way.
这就是教理在这里指出的其中一件事。 And that's one of the things the Catechism is kind of pointing towards here.
因此，禁食作用于自己；祷告作用于与神的关系； 施舍作用于与邻舍的关系，这些都是特别校准的。 Therefore, fasting, which works on myself; prayer, which works on my relationship with God; and almsgiving, which works on my relationship with my neighbor, are specially calibrated.
所以虽然这些不是内心悔改的唯一形式，但它们是重要的。 So while these are not the only forms of interior penance, these are big ones.
这再次是教理的1434段。 This is again paragraph 1434 of the Catechism.
1969段说，新律法——神的律法，基督的律法——实行宗教行为： 施舍、祷告和禁食，指向那在暗中察看的父，而不是想要被人看见。 Paragraph 1969 says that the new law—the law of God, the law of Christ—practices the acts of religion: almsgiving, prayer, and fasting, directing them to the Father who sees in secret, in contrast with the desire to be seen by men.
它的祷告——即新律法的祷告——是主祷文。 Its prayer—that is, the prayer of the new law—is the Our Father.
现在你会看到，这三种宗教行为——施舍、祷告和禁食— —都来自马太福音第六章，也是我们得到主祷文的地方。 Now what you're going to see is that these three acts of religion—almsgiving, prayer, and fasting—are all coming from Matthew 6, which is also where we get the Our Father.
这很重要，因为有可能以不好的方式进行这些宗教行为。 And this is important because it's possible to do these acts of religion badly.
这实际上是马太福音第六章的重点：有可能以一种灵性上毫无果效的 方式进行祷告、禁食和施舍，实际上使骄傲变得更糟而不是更好。 And that's actually the point of Matthew 6: that it's possible to do prayer, fasting, and almsgiving in a really spiritually unfruitful way, in a way that actually makes pride worse rather than better.
所以在马太福音第六章，耶稣一开始就说：「你们要小心，不可将善事行 在人的面前，故意叫他们看见；若这样，就不能得你们天父的赏赐了。」 So in Matthew 6, Jesus begins by saying, Beware of practicing your piety before men in order to be seen by them, for then you will have no reward from your Father who is in heaven.
我认为这是一个很好的、有帮助的提醒，适合在大斋期开始时记住。 This is, I think, a really good, helpful thing to remember as you start Lent.
如果你做大斋期的事只是为了在自己眼中变得更好，或 者只是为了在邻舍面前看起来更好，那你就做错了。 If you're doing the Lenten thing just to make yourself better in your own eyes, if you're doing the Lenten thing just to make yourself look better to your neighbor, you're doing it wrong.
这些实际上在灵性上毫无果效，甚至可能妨碍谦 卑之路；它们实际上可能妨碍你的圣洁之路。 Those are actually spiritually unproductive and can actually work against the path of humility; they can actually work against your path of holiness.
所以要注意这一点。 So watch out for that.
但耶稣提到行善事。 But Jesus mentions practicing your piety.
那么，他所说的行善事是什么意思呢？ Now, what does he mean by practicing your piety?
他要指出三件事。 He's going to identify three things.
我敢打赌你能猜到是什么：祷告、禁食和施舍。 I bet you can guess what they are: prayer, fasting, and almsgiving.
所以在第二节，他说：「所以，你施舍的时候，不可在你前面吹号， 像那假冒为善的人在会堂里和街道上所行的，故意要得人的荣耀。」 So in verse 2, he says, Thus, when you give alms, sound the trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men.
「我实在告诉你们，他们已经得了他们的赏赐。」 Truly, I say to you, they have their reward.
也就是说，这对他们在灵性上没有益处，因为他们并不 是出于灵性地去做；他们是为了在别人面前看起来好。 That is, it's not spiritually beneficial for them because they're not really doing it spiritually; they're doing it to look good to others.
他们已经得到了——他们在别人面前看起来很好。 They already got that—they look good to others.
「你施舍的时候，不要叫左手知道右手所做的，要叫你 施舍的事行在暗中，你父在暗中察看，必然报答你。」 But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret, and your Father who sees in secret will reward you.
现在这是关键部分：那些假冒为善的人——当时的宗教 伪君子——他们以虚伪的方式进行祷告、禁食和施舍。 Now this is the critical part: the hypocrites—the religious hypocrites of the day—they did prayer, fasting, and almsgiving in a hypocritical way.
但耶稣并没有说，因此不要祷告，不要禁食，不要施舍。 But Jesus doesn't say, Therefore, don't pray, don't fast, don't give alms.
他只是说，不要像他们那样做。 He just says, Don't do it in the way they do.
事实上，他很清楚地说，「你施舍的时候」——这是马太福音6章2节——还有3节 。然后他说，「你祷告的时候」在5节，然后在6节。然后，「你禁食的时候」在1 6节和17节。也就是说，不是说如果你施舍，如果你决定祷告，如果你决定禁食。 In fact, he says very clearly, When you give alms—this is Matthew 6, verse 2—and verse 3. Then he says, When you pray in verse 5, and then again in verse 6. And then, When you fast in verse 16 and verse 17. That is, it's not if you give alms, if you decide to pray, if you decide to fast.
这些不是基督徒生活中可有可无的部分；我们必须去做。 These things are not optional parts of the Christian life; we've got to do them.
所以让我们记住这三个灵性原则。 So let's remember these three spiritual principles.
禁食有助于对抗肉体的情欲。 Fasting helps to fight against lust of the flesh.
如果你的身体和肉体在掌控，你就无法对自己说不，当你想要多吃一份 ，或想要再喝一杯，或想要更多的性，或色情，或其他任何东西时。 If your body and the fleshly level are in the driver's seat, you can't say no to yourself when you are desiring an extra helping, or you're desiring another drink, or you're desiring more sex, or pornography, or whatever it is.
顺便说一下，我会解释为什么色情属于肉体的情欲，即使你在想，我是用眼睛接触的。 And this is, by the way, I'll get into why pornography is in the lust of the flesh, even though you're thinking, Well, I engage that with my eyes.
但这不是你的眼睛渴望的；这是性欲。 Well, but it's not your eyes that are hungry for it; it's a sexual thing.
所以这是身体的欲望变得紊乱。 And so it's this bodily desire that has become disordered.
在所有这些情况下，你的自我控制能力都很差。 In all of those cases, you've got poor self-mastery.
你的灵性原则——理智和意志——没有很好地控制你低级的动物欲望；它们已经失控。 Your spiritual principle—intellect and will—is not governing very well your lower animal passions; they've gotten out of control.
而在禁食中，你可以重新控制它们。 And in fasting, you get them back in control.
这就是为什么我认为即使很多非宗教人士也能认 识到禁食的好处，因为你学会了对身体说不。 This is why I think even a lot of non-religious people can recognize the good of fasting because you learn to say no to your body.
看，那些不能对身体说不的人永远不会成为伟大的人。 Look, the person who cannot say no to their body is never going to be anyone great.
他们就是不行。你不能在没有一定程度的自我控制的情况 下追求伟大，而且我认为需要相当高程度的自我控制。 They just aren't. You can't strive for greatness without having some degree of self-mastery, and a pretty high degree of self-mastery, I'd argue.
所以这是第一个。 So that's the first.
如果你陷入肉体的情欲这个陷阱，那么禁食是一个非常重要的工具来帮助对抗它。 If lust of the flesh is the trap you're falling into, well, fasting is a really important tool to help against that.
首先最重要的是禁食食物。 And that's going to be first and foremost fasting from food.
也可以是其他形式的禁食。 It can also be other forms of fasting.
有人说，哦，我禁食不去吃早午餐。 People say, Oh, I'm fasting from going out to eat at brunches.
这就像，是的，但你能否对身体说不，并在你真的很想吃的时候说，我现在不吃？ It's like, yeah, but are you able to just say no to your body and just say, I'm not going to eat right now when I really want to?
因为如果你做不到，这就是问题所在。 Because if you can't do that, that's the problem.
我会在最后谈到这一点，但你要确保你不是在按照自己的 方式尝试禁食、祷告和施舍，因为那样你仍然在掌控。 And I'll get into this at the very end, but you want to make sure you're not just trying to fast, pray, and give alms on your terms because then you're still in the driver's seat.
大斋期的很多内容就是要走出掌控——停下来。 A lot of what Lent is about is getting out of the driver's seat—to stop.
你不需要掌控一切。 You don't need to be in control of everything.
所以即使你获得了更大的自我控制感，也不是要 把自己放在掌控位置，而是为了更好地服侍神。 So even as you're getting this greater sense of self-mastery, it's not to put yourself in the driver's seat so that you can better serve God.
第二，施舍这灵性武器有助于对抗…… Second, the spiritual weapon of almsgiving helps against...
眼目的情欲：如果你不断把钱花在你并不真正需要的东西上， 一个好的解决办法就是把钱捐出去，这样它就不会诱惑你。 The lust of the eyes: if you're constantly spending money on stuff you don't really need, a good cure for that is to give your money away so it's not there to tempt you.
我想这很容易理解。 I think that's pretty self-explanatory.
再者，你知道，有一种罪恶的经济不平等感。 And again, you know, there's a sense of sinful economic inequality.
现在，教会并没有说每个人都应该有完全相同的钱；不是这样的。 Now, the Church does not say everyone should have the exact same amount of money; that's not it.
但如果富人只是把钱花在自己身上，而不是穷人身上，我想大 多数听这话的人在全球意义上都属于富人，这就是个问题。 But if the rich are just spending their money on themselves and not on the poor, and I think most people listening to this fall in the category of the rich in the kind of global sense, that's a problem.
你所拥有的恩典是为他人而赐的，不仅仅是为自己。 The gifts you have are given for others, not just for yourself.
所以如果你发现自己花在自己身上的钱太多，得到 的东西太好——顺便说一下，那甚至可能是食物。 So if you find that you're spending too much on yourself, you're getting too nice of stuff—that might even be food, by the way.
有一种食物和饮料属于眼目的情欲，就像有一种看似贪婪的东西属于今生的骄傲。 There's a type of food and drink that falls into lust of the eyes, just as there's a kind of what looks like greed that falls into pride of life.
所以如果你得到顶级的伏特加、龙舌兰酒，或其他什么——可能不是 伏特加——那可能不仅仅是对酒精的渴望；那可能是眼目的情欲。 So if you're getting top-shelf vodka, tequila, whatever—probably not vodka—that may not just be a craving for alcohol; that may be a lust of the eyes.
你想要最好的东西，那不是因为你渴了，对吧？ You're wanting the nicest kind of stuff, and that's not because you're thirsty, right?
这是一种不同的情欲；那是眼目的情欲。 Like, that's a different kind of lust; that's lust of the eyes.
就像如果你需要最新最好的手机、电脑、汽车、房子——那是眼目的情欲。 Just like if you need the latest, greatest phone, the latest, greatest computer, the latest, greatest car, the latest, greatest house—that's lust of the eyes.
所以把钱捐出去。 So give that money away.
最后，今生的骄傲很容易理解。 Finally, pride of life is pretty self-explanatory.
你把自己过于置于中心；你开始把自己当作神来侍奉，追求荣誉。 You have made yourself too much the center of things; you've started to serve yourself as a god, pursuing honors.
祷告——多祷告。 Pray—pray more.
特别要记住，教理提到这一点，耶稣在马太福音第六章也提到：祷告主祷文。 And particularly remember the Catechism mentions this, and Jesus mentions it in Matthew 6: pray the Our Father.
现在，为什么主祷文如此重要？ Now, why is the Our Father so important?
因为整个祷告是一个孩子般谦卑的祷告。 Because the whole prayer is a prayer of childlike humility.
想想开头：我们在天上的父。 Think about the beginning of it: Our Father.
所以你在承认，第一，你的邻舍——我们的——第二，你与圣父的关系。 So you're acknowledging, one, your neighbor—the our—and two, your relationship with God the Father.
然后你对他说，愿人都尊你的名为圣，而不是愿人都尊我的名为圣。 And then you're saying to Him, Hallowed be Thy name, not Hallowed be my name.
愿人都尊你的名为圣。 Hallowed be Thy name.
愿你的国降临。 Thy kingdom come.
愿你的旨意行在地上，如同行在天上。 Thy will be done on earth as it is in heaven.
所以这完全是关于神的事，我们如何把这些事放在首位，而不是自私的事。 So it's all about what are the things of God and how do we put those things first rather than selfish things.
所以这些是灵性工具。 So these are the spiritual tools.
再次，这些灵性武器是普遍约束的，我们在大斋期谈论它们很多就是这个原因。 Again, these spiritual weapons are universally binding, and we talk about them a lot in Lent for this reason.
这是一个特别的时刻，让我们对这场灵性争战更加认真。 This is a particular time to get a little more serious about this spiritual fight.
但这是一场你应该一直以某种方式、形态或形式进行的灵性争战。 But this is a spiritual fight you should be waging in one way, shape, or form all the time.
在马太福音19章中还有另一组三个灵性工具。这些是福音的劝诫。 There's another set of three spiritual tools that are given in Matthew 19. These are the evangelical counsels.
现在，我会讲到它们有什么不同，但我只是想指出它们 ，因为我们有时没有注意到它们，因为它们更微妙。 Now, I'll get into what makes them different, but I just want to point them out because we sometimes don't notice them because they're a little more subtle.
它们不像你祷告时、禁食时、施舍时那么简单。 They're not as simple as just when you pray, when you fast, when you give alms.
它们就在那里；你可以直接读到这些词语，看到经文中的对应。 It's just right there; you can just read the words, you see the parallel in the text.
这些你需要多注意一点，但耶稣给了我们另外三个灵性工具。 These ones you have to pay a little more attention to, but Jesus gives us three other spiritual tools.
现在，为什么称它们为福音的劝诫？ Now, why are they called evangelical counsels?
因为这些不是因为必要而给的。 Because these are not given because they're necessary.
没有「当你」这样的说法；这些是为追求完美而给的。 The when you is not there; these are given as striving for perfection.
所以教理在1973段指出：除了诫命——你知 道，就是规则——新律法也包括福音的劝诫。 So the Catechism points this out in paragraph 1973: that besides its precepts—you know, the rules—the new law also includes evangelical counsels.
换句话说，这是建议，不是命令。 This is advice, in other words, not command.
神的诫命和福音劝诫之间的传统区别是与爱心、基督徒生活的完美有关。 The traditional distinction between God's commandments and evangelical counsels is run in relation to charity, the perfection of Christian life.
诫命旨在消除一切与爱心不相容的东西。 The precepts are intended to remove whatever is incompatible with charity.
我们刚刚看到，对吧？ We just saw that, right?
就像祷告、禁食和施舍的整个争战，实际上是基督徒 生活的基础——因为如果你不祷告、禁食和施舍…… Like, the whole battle of prayer, fasting, and almsgiving is just, in a real way, the bottom—it’s the basement of Christian living—because if you aren't praying, fasting, and giving alms...
那么你可能仍然在我们谈到的三个灵性陷阱之一——三种情欲之一，或者不止一个。 Then you're probably still in one of the three spiritual traps that we talked about—one of the three lusts, or maybe more than one.
另一方面，劝诫的目的是消除一切可能阻碍爱心发展的东西，即使它并不与爱心相悖。 The aim of the councils, on the other hand, is to remove whatever might hinder the development of charity, even if it is not contrary to it.
换句话说，三个福音劝诫不仅仅是关于基础，而是关于在基督徒生活中追求更高。 In other words, the three evangelical councils are not just about the floor but about aiming higher and higher in the Christian life.
就像，我能做什么使我更接近神？ Like, what can I do that draws me closer to God?
我能做什么来消除任何可能阻碍我的东西，即使阻碍我的东西并没有错？ What can I do to remove anything that might get in my way, even if the thing that gets in my way isn't wrong?
即使阻碍我的东西是神所赐的，是好的，我仍然可能满足于比神更低的东西。 Even if the thing that gets in my way is God-given and good, I can still settle for something less than God.
我如何排除所有这些障碍，以免满足于神以外的任何东西？ How do I get all of those obstacles out of the way so I don't settle for anything other than God?
答案就是福音的劝诫。 Well, the answer to that is going to be the evangelical councils.
再次，《公教会百科全书》说，诫命和劝诫的区别在于：诫命是必要的。 And again, the Catholic Encyclopedia says the difference between a precept and a counsel lies in this: that the precept is a matter of necessity.
你必须祷告，必须禁食，必须施舍，而劝诫则由被劝诫的人自由选择。 You have to pray, you have to fast, you have to give alms, while the counsel is left to the free choice of the person to whom it is proposed.
这是劝诫；你可以自由地忽略劝诫。 It's a counsel; you can freely ignore the counsel.
但这是神所赐的劝诫。 But this is God-given counsel.
神在给你建议；他不是命令你，而是给你追求的建议。 God is giving you advice; He's not commanding you, but He's giving you advice for something to pursue.
那么，福音的劝诫是什么呢？ So what are the evangelical councils?
有三个：贫穷、贞洁和顺服。 There are three: poverty, chastity, and obedience.
所以当我们谈到，比如说，修道者和宗教誓愿时，他 们立下贫穷、贞洁和顺服的誓愿，如修士和修女。 And so when we talk about, for instance, professed religious and religious vows, they take vows of poverty, chastity, and obedience, like monks and nuns.
我们在这里谈论的贞洁主要是指贞洁的独身。 The type of chastity that we're talking about here is chaste celibacy primarily.
所以贫穷、贞洁和顺服——在每一个中，我们谈论的是超越普遍的圣洁呼召。 So poverty, chastity, and obedience—in each of these, we're talking about going above and beyond the universal call to holiness.
我们谈论的是超越适用于每个人、每个地方的东西。 We're talking about going above and beyond what's applicable to everyone everywhere.
我们在马太福音19章中得到所有这些。在马太福音19章16节 ，有一个人来见耶稣说：「夫子，我该做什么善事才能得永生？」 And we get all of these in Matthew 19. In Matthew 19, in verse 16, the rich young man comes up to Jesus and says, Teacher, what good deed must I do to have eternal life?
耶稣说：「你为什么以善事问我呢？」 Jesus says, Why do you ask me about what is good?
「只有一位是善的。」 One there is who is good.
「你若要进入永生，就当遵守诫命。」 If you would enter life, keep the commandments.
注意这些是诫命；这些是律法。 Notice those are the precepts; those are the laws.
遵守诫命。 Keep the commandments.
你不能到处犯罪还指望上天堂。 You can't go around sinning and expect to go to heaven.
但在21节，他说：「你若愿意作完全人，可去变卖你所有 的，分给穷人，就必有财宝在天上，你还要来跟从我。」 But then in verse 21, He goes, If you would be perfect, go sell what you possess and give to the poor, and you will have treasure in heaven, and come follow me.
好，耶稣刚给了他两个——我们注意到其中一个，但实际上是两个具体的劝诫。 Okay, so Jesus has just given him two—well, we noticed one of them, but really two bits of concrete counsel.
就是说，这不再只是「我该做什么才能得永生？」 That, hey, this is no longer just, What do I have to do to have eternal life?
这是「你若愿意作完全人，如果你想在天上有财宝，如 果你想超越，放弃你所有的；拥抱自愿的彻底贫穷。」 This is, If you would be perfect, if you want treasure in heaven, if you want to go above and beyond, give up everything you've got; embrace voluntary radical poverty.
现在注意，这不是对所有基督徒的普遍要求。 Now, notice that is not universally required of Christians.
我们不说，如果你拥有财产，你就下地狱。 We do not say, If you own property, you're going to hell.
那不是基督教的教导。 That's not the Christian teaching.
但如果你真的认真地想要彻底地追求神，也许你需要摆脱一切。 But if you're really serious about wanting to pursue God with radical abandon, maybe you need to be free of everything.
也许你需要放弃你拥有的一切来跟随他。 Maybe you need to give up everything you own to follow Him.
其次，「来跟从我」——这不仅是普遍的信他呼召；这是更彻底的顺服，就像使徒们那样。 But then second, the come follow me—this is not just the universal call to believe in Him; this is a more radical obedience, like the kind the apostles have.
我们马上会更直接地看到这一点，但我想指出，我们在这里主 要看到的是贫穷的劝诫，但这实际上也与顺服的劝诫有关。 We're going to see this more directly in a minute, but I wanted to flag that we see primarily the counsel of poverty here, but this is actually going to also be related to the counsel of obedience.
但在马太福音19章中，其实在这之前一点，我们得到贞洁独身的劝诫。 But also in Matthew 19, this is actually a little before that, we get the counsel of chaste celibacy.
耶稣提出他对婚姻的激进教导——离婚和再婚总是被禁止的——使徒们对此感到震惊。 So Jesus presented His radical teaching on marriage—that divorce and remarriage is always forbidden—and the apostles are shocked by it.
门徒对他说：「人和妻子既是这样，倒不如不娶。」 The disciples say to Him, If such is the case of a man with his wife, it is not expedient to marry.
这是马太福音19章10节，耶稣说：「这话不 是人都能领受的，惟独赐给谁，谁才能领受。」 That's Matthew 19, verse 10, and Jesus says, Not all men can receive this precept, but only those to whom it is given.
「因为有生来是阉人，也有被人阉的，并有为天国的缘故自阉的。」 For there are eunuchs who have been made so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven.
「这话谁能领受就可以领受。」 He who is able to receive this, let him receive it.
所以注意这不是普遍约束的诫命，但有些人被呼召成为耶稣所说的为天国的阉人。 So notice this is not a universally binding precept, but there are some people who are called to be what Jesus calls eunuchs for the kingdom.
他不是字面意思，你知道，自我阉割，而是说你放弃神 所赐的夫妻之间的性关系的美好，为了追求神的国。 He doesn't mean that literally, you know, self-castration, but he's saying that you give up the God-given good of sexual relationships between man and wife in pursuit of the kingdom of God.
你如此渴望天堂，渴望天国的事物，以至于即使是婚姻和 性的普通美好，你也要放弃这些，以激进的方式追求他。 That you want heaven so much, you want the things of heaven so much, that even the ordinary goods of marriage and sex, you're going to forego those to pursue Him in a radical way.
圣保罗在哥林多前书7章也谈到这一点，你会注意到这不是普遍约束的诫命，而是劝诫。 St. Paul talks about this as well in 1 Corinthians 7, and again you'll notice the language is not of a universally binding precept but of counsel.
他在哥林多前书7章8节说：「我对着没有嫁娶的和寡妇说」—— 这里有明确的界定——情欲如火，那是邪恶的；不要走那条路。 He says in 1 Corinthians 7, verse 8, To the unmarried and the widows,—there's a clear delineation here—lust being a flame with passion, that's evil; don't go that route.
所以如果你需要结婚来避免，那就一定要结婚。 So if you need to get married to avoid that, by all means, get married.
那是坏与好的对比。 That's bad versus good.
但他在婚姻和像他一样的单身之间所作的区分，不是坏与好的区分，而是好与更好的区分。 But the distinction that he draws between marriage and being single, as he is, is a distinction not of bad versus good but of good versus better.
这就是福音劝诫的本质：它们带你超越普遍要求的。 That's the nature of evangelical counsels: they take you beyond what's universally required.
如果你想走得更高，这里有你可以做的其他事情。 If you want to go even higher, here's something else you can do.
如果你想做更多，这里有你可以做的更多事情。 If you want to do more, here's something more you can do.
然后跳到同一章的25节，他说：「论到童身的人，我没有主的命 令，但我既蒙主怜恤能作忠心的人，就把自己的意见告诉你们。」 And then skipping down to verse 25 of the same chapter, he says, Concerning the unmarried, I have no command of the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy.
「因现今的艰难，据我看来，人不如守素安常才好。」 I think that in view of the impending distress, it is well for a person to remain as he is.
所以他告诉未婚的人，我认为现在不结婚是有道理的。 So he's telling the unmarried people, I think right now it makes sense not to get married.
他在31节特别说，这是因为「这世界的样子将要过去了」。 And he says in verse 31 specifically, this is because the form of this world is passing away.
记住，灵性争战是如何让我们的心和意念从短暂的事物转向永恒的事物？ Remember, the spiritual battle is how do we turn our hearts and our minds away from passing things for eternal things?
你不被要求…… You are not required...
你不被要求放弃婚姻，不被要求放弃家庭，不被要求放弃任何这些。 You're not required to give up marriage, you're not required to give up family, you're not required to give any of those things.
但这样做的人是为了将心完全转向永恒，完全转向神，这是超越的。 But the person who does so to turn their heart solely on the eternal, solely on God, is going above and beyond.
保罗说，我认为这是个好主意。 And Paul says, I think that's a good idea.
神不要求这样做；他认为这是个好主意。 God doesn't require it; he thinks it's a good idea.
所以这又是劝诫，对吧？ So again, that's counsel, right?
你可以忽略它；你不必去做。 You can ignore it; you don't have to do it.
但如果你想真正努力，这就是方法。 But if you want to really strive, that's the way to do it.
然后第三个是顺服。 And then the third is obedience.
现在，有一种顺服是普遍要求的，就像有一种贞 洁是普遍要求的，有一种不贪婪是普遍要求的。 Now, there's a type of obedience that's universally required, just like there's a type of chastity that's universally required and a type of not being greedy that's universally required.
但在贫穷、贞洁和顺服中，我们谈论的是超越这些。 But in poverty, chastity, and obedience, we're talking about going above and beyond that.
所以当我们在马太福音19章谈到顺服时，我们在27节中很清楚 地看到这一点。彼得说：「看哪，我们已经撇下所有的跟从你。」 So when we talk about obedience here in Matthew 19, we see that pretty clearly in verse 27. Peter says, Lo, we have left everything and followed you.
「将来我们要得什么呢？」 What then shall we have?
请再次注意，贫穷与顺服相连。 Notice again, poverty is connected to obedience.
他们放弃了一切，就像耶稣对那少年人说的，他们跟从了基督。 They've given up everything, just like Jesus said to the rich young man, and they've followed Christ.
耶稣对他们说：「我实在告诉你们，你们这跟从我的人到复兴的时候，人子坐 在他荣耀的宝座上，你们也要坐在十二个宝座上审判以色列十二个支派。」 And Jesus says to them, Truly, I say to you, in the new world, when the Son of Man shall sit on His glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
这是一节非常重要的经文，因为耶稣在谈论一种特定类型的顺服。 Now that's a really important verse because Jesus is talking about a specific type of obedience.
他不仅仅在谈论所有门徒——小写的门徒——跟随他的方式。 He is not just talking about the way all the disciples—small d disciples—follow Him.
他特别在谈论十二使徒跟随他的方式。 He's talking in a particular way about the way the twelve have followed Him.
注意十二个宝座；他在谈论十二使徒的顺服。 Notice the twelve thrones; He's talking about the obedience of the twelve.
作为十二使徒，他们被呼召进入一种顺服：放弃一切，跟随他，做他所说的一切。 There's a type of obedience they've been called into as the twelve: to give up everything, follow Him, and do everything He says.
他们辞掉工作，放弃一切。 They quit their jobs; they give up everything.
他又说：「凡为我的名撇下房屋或是弟兄、姐妹、父亲、 母亲、儿女、田地的，必要得着百倍，并且承受永生。」 And He says this: And everyone who has left houses or brothers or sisters or father or mother or children or lands for my name's sake will receive a hundredfold and inherit eternal life.
从这段经文中很清楚地看到，他们放弃了家庭。 They've given up having a family, very clearly from this text.
他们放弃了财产，放弃了所有这些东西，为了更彻底地顺服耶稣。 They've given up owning property; they've given up all of these things so they can obey Jesus more radically.
那是十二使徒的呼召。 That's the call of the twelve.
那不是每个人的呼召；不是每个人都被呼召去做。 That is not everybody's call; not everyone is called to do that.
但对那些被呼召的人，他们被应许有大赏赐。 But to those who are, they're promised a great reward.
现在记住，正如祷告、禁食和施舍可以以不好的方式 进行，贫穷、贞洁和顺服也可以以不好的方式进行。 Now remember, just as prayer, fasting, and almsgiving could be done in a bad way, poverty, chastity, and obedience can be done in a bad way as well.
想想十二使徒：其中一个，犹大，放弃了所有这些东西，但他的心不对。 Think about the twelve: one of them, Judas, has given up all this stuff, but he doesn't have the right heart.
所以记住，这些不是机械的。 So bear that in mind that these are not mechanical.
这不仅仅是说如果你写支票捐出你所有的一切，你就保证在天堂有一席之地。 This is not just a matter of if you write a check giving away everything you've got, you're guaranteed a spot in heaven.
不是这样的。 It's not that.
这些是灵性的劝诫。 These are spiritual counsels.
你仍然可以因为动机不纯而做得不好。 You can still do them badly by doing them with the wrong motive.
你仍然可以因为心态不对而做得不好。 You can still do them badly by having the wrong heart.
我们马上会在最后的灵性建议中谈到这一切。 We'll get into that all in a second when I get to the very last bit of spiritual advice.
但无论如何，贫穷、贞洁和顺服——耶稣在马太福音19章 中清楚地描述这三者是彻底跟随他的方式，他应许要赏赐。 But nevertheless, poverty, chastity, and obedience—Jesus is clearly describing all three of those in Matthew 19 as being these ways of really radically following Him that He promises to reward.
现在，梵二会议的《教会宪章》说，奉献给神的贞洁 、贫穷和顺服的福音劝诫是基于主的话语和榜样。 Now, Lumen Gentium, the Second Vatican Council document, says the evangelical counsels of chastity dedicated to God, poverty, and obedience are based upon the words and examples of the Lord.
请注意——这其实是我们还没有谈到的。 Now notice that—that's actually something we haven't even talked about yet.
耶稣不仅告诉我们要有贫穷、贞洁和顺服；他完美地示范了这一切。 Jesus doesn't just tell us to have poverty, chastity, and obedience; He models them all perfectly.
他过着完美独身的生活；他过着彻底贫穷的生活。 He lives a life of perfect celibacy; He lives a life of radical poverty.
他过着令人敬畏的顺服圣父的生活，甚至顺服到十字架上。 He lives a life of awe-inspiring obedience to the Father, even to the cross.
他向我们展示了贫穷、贞洁和顺服的样子——不仅在他的话语中，也在他的行为和榜样中。 He shows us what poverty, chastity, and obedience look like—not just in His words but in His deeds and His examples.
然后这些劝诫进一步被使徒和教会的教父们，以及灵魂的导师和牧者所命令。 But then these councils were further commanded by the apostles and fathers of the Church, as well as by the doctors and pastors of souls.
这些劝诫是教会从主那里得到的神的恩赐，教会始终在他的恩典帮助下保护它们。 The councils are a divine gift which the Church received from its Lord and which it always safeguards with the help of His grace.
所以这不仅仅是想要去做；这些实际上是你必须从神那里接受的恩赐。 So it's not just about wanting to do these; these are actually gifts you have to receive from God.
你不能仅仅靠自己实践彻底的贫穷、贞洁和顺服。 You will not be able to just practice radical poverty, chastity, and obedience by yourself.
但《教会宪章》接着说，福音劝诫的宣誓就成为一个标志，可以并且 应该吸引教会所有成员有效而迅速地履行他们基督徒使命的职责。 But Lumen Gentium goes on to say that the profession of evangelical counsels then appears as a sign which can and ought to attract all the members of the Church to an effective and prompt fulfillment of the duties of their Christian vocation.
换句话说，修女和修士被呼召立下贫穷、贞洁和顺服的誓愿；我们作为平信徒没有。 In other words, nuns and monks are called to take vows of poverty, chastity, and obedience; we're not as lay people.
但我们应该被他们所做的激励，问自己，嗯，我 怎样才能在自己的生活中融入更多这样的灵呢？ But we should be inspired by what they’re doing to say, Huh, how can I incorporate more of that spirit in my own life?
这就是普遍适用的劝诫。 And that is universally applicable counsel.
比如说，你不必告诉你的妻子：「对不起亲爱的，我要独身了。」 Like, no, you don't have to tell your wife, Sorry honey, I'm becoming celibate.
你不必说：「对不起亲爱的，我卖了房子，这样我们就能过彻底贫穷的生活。」 You don't have to say, Sorry honey, I sold the house so we can live radical poverty.
你不必说：「我进入了修道生活。」 You don't have to say, I entered religious life.
事实上，如果你试图这样做，教会会说：「不，你没有被呼召去做。」 In fact, if you try to do that, the Church is going to say, No, you are not being called to that.
但根据你自己的生活状态，你被呼召去做什么呢？ But what are you being called to, in keeping with your own state in life?
你如何在生活中多活出一点贫穷、贞洁和顺服呢？ How can you live a little more poverty, chastity, and obedience in your life?
神的子民在世上没有常存的城，乃是寻求那将来的城。 The people of God have no lasting city here below but look forward to one that is to come.
既然如此，修道的状态——即修士和修女——其目的是使其成员摆脱 世上的忧虑，更充分地向所有信徒彰显天国的美好已经在世上拥有。 Since this is so, the religious state—that is, monks and nuns—whose purpose is to free its members from earthly cares, more fully manifests to all believers the presence of heavenly goods already possessed here below.
换句话说，独身为天国的原因之一是提醒我们在天堂，生活不是围绕性。 In other words, one of the reasons there's celibacy for the kingdom is it's a reminder that in heaven, it's not all about sex.
在天堂，生活不是围绕积聚财富。 In heaven, it's not all about gathering financial goods.
在天堂，生活不是围绕建立自己和行自己的旨意。 Poverty in heaven is not all about building up yourself and doing your own will.
所以顺服、贫穷、贞洁和顺服提醒我们，这些都是要过去的——财富、荣誉 和享乐——我们总是陷入的灵性陷阱——我们被那些为贫穷、贞洁和顺服而 分别为圣的人所立的圣洁榜样提醒，这些事物是多么短暂，多么易逝。 So obedience, poverty, chastity, and obedience are reminders that these things are all passing—that the riches, honors, and pleasures—the spiritual traps we always get caught up in—we're reminded of how ephemeral, how passing those things are by the holy example of people set aside for poverty, chastity, and obedience.
我们应该对此作出的回应不是自己一定要立这些誓愿，而 是再次问自己：「这在我自己的生活中是什么样子？」 And that we should respond to that not by necessarily taking those vows ourselves, but by saying again, What does that look like in my own life?
圣托马斯·阿奎那实际上也谈到这一点，因为他提出了这个观点。 And St. Thomas Aquinas actually talks about this too because he makes this point.
他说，他要把这与三个灵性陷阱联系起来：现在，这世界的财物 ，在人生活中使用的，有三样，就是外在的财富，属于眼目的情 欲；肉体的享乐，属于肉体的情欲；荣誉，属于今生的骄傲。 He says, and he's going to tie this back into the three spiritual traps: Now the goods of this world, which come into use in human life, consist in three things, namely external wealth pertaining to the lust of the eyes or concupiscence of the eyes, carnal pleasures pertaining to the concupiscence of the flesh, and honors which pertain to the pride of life.
所以，如果你陷入灵性陷阱，你就与外在的财富、肉 体的享乐或荣誉——今生的骄傲——纠缠得太深。 So again, if you're falling into a spiritual trap, you've become too tied up with external wealth, with carnal pleasures, or with honor—pride of life.
福音的劝诫就是在尽可能完全地放弃这些。 And it is in renouncing these altogether, as far as possible, that the evangelical counsels consist.
换句话说，贫穷、贞洁和顺服——这三样被建议、劝诫，因为它们直接对应三个灵性陷阱。 In other words, poverty, chastity, and obedience—those three things are suggested, counseled, because they are directly corresponding to the three spiritual traps.
他明确地说：「凡宣称完美状态的宗教生活形式都基于这三样，因为财富被贫 穷放弃，肉体的享乐被永久的贞洁放弃，今生的骄傲被顺服的束缚放弃。」 He says explicitly, Every form of the religious life that professes the state of perfection is based on these three, since riches are renounced by poverty, carnal pleasures are renounced by perpetual chastity, and the pride of life by the bondage of obedience.
所以让我们来解释一下。 So let's unpack that.
如果你过于爱慕财富，那就是眼目的情欲的罪。 If you love riches too much, that's the sin of lust of the eyes.
治疗方法是贫穷。 The cure is poverty.
就像，记得之前的施舍吗？ Just like, remember almsgiving before?
好吧，也许这不仅仅是一次性的；也许你把一切都捐出去。 Well, okay, maybe it's not just a one-time thing; maybe you give away everything.
如果你过于爱慕享乐，那就是肉体的情欲的罪。 If you love pleasures too much, that's the sin of lust of the flesh.
治疗方法是贞洁——记得暂时的禁食，长期的贞洁。 Well, the cure is chastity—remember the temporary fasting, the long-term chastity.
最后，如果你过于爱慕荣誉，罪就是今生的骄傲，治疗方法是顺服。 And then finally, if you love honors too much, the sin is pride of life, and the cure is obedience.
立即的祷告和长期的顺服，你只需说：「不要照我的意思，只要照你的意思。」 Prayer in the immediate and obedience in the long term, where you just say, Not my will, but Thine be done.
这「不要照我的意思，只要照你的意思」在祷告中——在主祷文中——体现出来， 也在把自己交给圣洁的顺服中体现出来，你说：「我将做主教告诉我的一切。」 And that not my will, but Thine is manifested in prayer—in the Our Father—but also in just giving of yourself to holy obedience, where you say, I'm going to do whatever the bishop tells me.
我将做修女院长告诉我的一切。 I'm going to do whatever Mother Superior tells me.
无论那是什么样子，你承诺自己说：「我将做我的宗教长上告诉我的一切。」 Whatever that looks like, you pledge yourself and you say, I'm going to do whatever my religious superior tells me to do.
现在再次强调，这些是福音的劝诫。 Now again, these are evangelical counsels.
你不必做这三件事，但阿奎那说，你可能在特定情况下以有限的方式做到。 You don't have to do these three things, but Aquinas says you might be able to do them in a restricted sense in a particular case.
他给出三个例子。 He gives three examples.
例如，他说，当有人施舍给穷人，而不是被迫这样做时，他在特定情况下遵循了劝诫。 For instance, he says when anyone gives alms to a poor man, not being bound to do so, he follows the counsels in that particular case.
也就是说，你不是过着完全贫穷的生活，但你在这里实践了贫穷的劝诫。 That is, you're not living a life of total poverty, but you're practicing the counsel of poverty here.
第二个例子：当一个人在某个固定时间内克制肉体的享 乐，以便专心祷告时，他在那个特定时间遵循了劝诫。 The second example: when a man for some fixed time refrains from carnal pleasures that he may give himself to prayer, he follows the counsel for that particular time.
所以如果你对妻子说：「亲爱的，今晚我们不要行房事；让我们 禁欲，把这作为祷告的时间」，你在那一刻遵循了贞洁独身。 So if you say to your wife, Honey, let's not have sex tonight; let's instead fast from this and offer this as a time of prayer, you are following chaste celibacy in that moment.
这是一种贞洁；这是一种性自我控制。 It's a form of chastity; it's a form of sexual self-mastery.
这也指向神。 It's also then directed towards God.
你看，你在这里遵循福音的劝诫——不是作为永久的誓愿，而只是暂时的。 You see, you're following the evangelical counsels here—not as perpetual vows, but just momentarily.
然后他给出的第三个例子：当你在某些你可以合法做的事情上不随从自己的意愿时。 And then the third example he gives: when you follow not your will as to some deed which you might lawfully do.
例如，如果你在没有义务的情况下善待敌人，或者你宽恕了 你本可以正当地寻求报复的伤害，你就在那里遵循了劝诫。 For instance, if you do good to your enemies when you're not bound to, or if you forgive an injury of which you might justly seek to be avenged, you're following the counsels there.
因为记住，顺服的全部意义在于「不要照我的意思，只要照你的意思」。 Because remember, the whole point of obedience is not my will, but Thine be done.
这就是主祷文中祷告的全部意义。 That's the whole point of prayer in the Our Father.
所以当你放弃追求自己的报复，当你不坚持自己的权利而说：「你知道吗？」 So when you forego pursuing your own vengeance, when you don't stand on your rights and say, You know what?
那个人，也许他们错了；我要放手，你实际上在小范围内活出了这一点。 That person, maybe they were in the wrong; I'm going to let it go, you're actually living that out in a small way.
你活出了顺服所达到的，祷告所达到的。 You're living out something like what obedience is getting to, what prayer is getting to.
你在做「不要照我的意思，只要照神的意思」。 You're doing that not my will, but God's will.
那是你在那一刻体现的态度。 That's the attitude you're embodying in that moment.
所以再次强调，大多数听这话的人不会被呼召以永久誓愿的方式遵 循福音的劝诫，但我们所有人都可以在这个大斋期找到一些东西， 我们可以说：「我怎样才能多活出一点这些劝诫所达到的呢？」 So again, most people listening to this are not going to be called to the evangelical counsels in the perpetual vows sort of way, but all of us can find something this Lent where we say, How can I live out a little more of what those counsels are getting to?
所以这些是我们为大斋期得到的六种灵性武器。 So those are the six spiritual weapons we've been given for Lent.
前三个是普遍适用的：禁食、施舍和祷告。 The first three are universally applicable: fasting, almsgiving, and prayer.
后三个不是普遍适用的，但其中有适合每个人的东西：贫穷、贞洁和顺服。 The second three are not universally applicable, but there's something in them for everyone: poverty, chastity, and obedience.
但如果我不留给大家一个重要的提醒，那就是我的失职 ，这在某些方面使其困难，但在其他方面却非常有益。 But I would be remiss if I didn't leave us with one important reminder, and this is what makes it both difficult in some ways but also really rewarding in other ways.
这是唯一需要的事。 This is the one thing necessary.
所以真的有七个灵性工具，但这与其说是一个工具，不如 说是所有工具所指向的东西，而唯一需要的就是神的爱。 So there's really, if you will, seven spiritual tools, but this isn't so much a tool as the thing all the tools are pointing towards, and the one thing necessary is going to be the love of God.
沙雷氏的圣方济各在《虔敬生活导论》中警告说，我们可以把这一切做得很糟。 St. Francis de Sales, in An Introduction to the Devout Life, warns that we can do all of this stuff badly.
他甚至说：「我们都根据自己的喜好和性情给虔诚着色。」 He even says, We all color devotion according to our own likings and dispositions.
现在想想这句话，因为我认为在大斋期，很容易就像这样：我想放弃什么？ Now just think about that line because I think at Lent it's really easy to just be like, What do I want to give up?
我擅长放弃什么？ What am I good at giving up?
我擅长向神献上什么？ What am I good at offering to God?
我擅长承担什么？ What am I good at taking up?
你知道，也许你在某个灵性操练上很擅长；你决定去做，因 为这很容易，然后你评判那些对他们来说不那么容易的人。 You know, maybe you're really good at one spiritual discipline; you decide to do that because it's easy, and then you judge the person for whom it's not as easy.
嗯，你在给你的虔诚着色，所以要注意这一点。 Well, you're coloring your devotion, so watch out for that.
他说：「有一个人非常重视禁食，只要他严格禁食，就认 为自己过着非常虔诚的生活，而他的心却充满苦毒。」 He says, One man sets great value on fasting and believes himself to be leading a very devout life so long as he fasts rigorously, all the while his heart is full of bitterness.
「当他在极度禁欲中不愿用酒润唇，甚至不愿用水润唇时， 他却毫不犹豫地用诽谤和诋毁把它们浸在邻舍的血中。」 And while he will not moisten his lips with wine, perhaps not even with water in his great abstinence, he does not scruple to steep them in his neighbor's blood through slander and detraction.
你看，这是一个很好的例子，因为我们可能误判自己的需要。 See, that's a great example because we can misdiagnose what we need.
这个人不需要专注于禁食，禁食对他们没有太多灵性益处，因为他们的 问题不在于身体的罪，如肉体的情欲；他们的问题在于与邻舍的关系。 The dead person didn't need to focus on fasting, and fasting wasn't doing them a great deal of spiritual good because their problem wasn't in sins of the body, like lust of the flesh; their problem was in their relationship with their neighbor.
所以他们仍然沉醉在邻舍的血中，正如方济各所描述的。 And so they're still getting drunk on the blood of their neighbor, as Francis illustrates it.
他说：「另一个人认为自己虔诚，因为他每天重复许多祷告，虽然同 时他在家人和邻舍中不禁怒气冲冲、傲慢自大或侮辱性的言语。」 Another man, he says, reckons himself as devout because he repeats many prayers daily, although at the same time he does not refrain from a manner of angry, irritating, conceited, or insulting speeches among his family and neighbors.
「这个人慷慨解囊施舍，却对反对他的人关闭了所有温柔和宽恕的感情。」 This man freely opens his purse in almsgiving but closes his heart to all gentle and forgiving feelings towards those who are opposed to him.
「而那个人很乐意宽恕敌人，但除非在压力下，他绝不会偿还应付的债务，与此 同时，所有这些人按惯例被称为宗教人士，但他们在真正意义上并不虔诚。」 While that one is ready enough to forgive his enemies, but will never pay his rightful debt save under pressure, meanwhile all these people are conventionally called religious, but nevertheless they are in no true sense really devout.
知道我为什么这么说吗？ See why I say this?
这有点不祥。 There's something a little bit ominous about that.
你可以勾选每个选项，但仍然没有真正做神要你做的事。 You can check off every box and still not really be doing the thing God wants you to do.
这就是法利赛人一直在做的。 That's what the Pharisees have been doing.
这就是马太福音6章的全部重点。他们在祷告，他 们在禁食，他们在施舍，但他们错过了全部重点。 That's the whole point of Matthew 6. They're praying, they're fasting, they're giving alms, and they're missing the whole point.
我们不应该只是坐在那里审判他们，说：「主啊，我感谢你，我不像这个法利赛人。」 We shouldn't just sit there in judgment of them and say, Thank you, Lord, I'm not like this Pharisee.
我们应该说：「也许我就像这个法利赛人。」 We should say, Maybe I am like this Pharisee.
也许我做这件事，我选择了容易的灵性操练，或者我选择了困难的灵性操练，因 为它很难，然后我觉得自己做得很好，但这不是神真正呼召我去做的灵性操练。 Maybe I do this thing where I do the easy spiritual discipline or the hard spiritual discipline I chose because it was hard, and then I felt really good that I did it, but not the spiritual discipline God was actually calling me to.
那么解决办法是什么呢？ So what is the solution to this?
唯一需要的是什么？ What is the one thing necessary?
如果我要真正虔诚，萨勒的圣方济各说，事实上 ，所有真实而活泼的虔诚都以神的爱为前提。 If I'm going to really be devout, Francis de Sales says, in fact, all true and living devotion presupposes the love of God.
的确，这无非是对神非常真实的爱，虽然不总是同一种。 Indeed, it is neither more nor less than a very real love of God, although not always of the same kind.
因为那爱，当它照耀在灵魂上时，我们称之为恩典，使我们蒙他的尊严悦纳。 For that love, while shining on the soul, we call grace, which makes us acceptable to His divine majesty.
当它坚固我们行善时，称为仁爱。 When it strengthens us to do well, it is called charity.
但当它达到最完美的境界，不仅引导我们行善，而 且使我们行事谨慎、勤奋、迅速时，就称为虔诚。 But when it attains to its fullest perfection, which not only leads us to do well but to act carefully, diligently, and promptly, then it is called devotion.
所以换句话说，唯一需要的——这既容易又困难——就是仁爱。 So in other words, the one thing necessary—and this is where it is both easy and hard—is charity.
就是爱神。 It's love of God.
我多么爱神，这如何影响我对邻舍的爱？ How much do I love God, and how does it impact my love of my neighbor?
如果我真的爱神，我就会爱我的邻舍。 If I really love God, I'll love my neighbor.
如果我真的爱神，这将激励我如何祷告，如何禁食，如何施舍。 If I really love God, that will animate how I pray, how I fast, how I give alms.
这将塑造贫穷、贞洁和顺服在我生活中的样子，并激励 我与肉体的情欲、眼目的情欲和今生的骄傲作斗争。 It'll shape what poverty, chastity, and obedience look like in my own life, and it'll animate the fight against lust of the flesh, lust of the eyes, and pride of life.
所以这就是唯一需要的。 So that's the one thing necessary.
我不想从这开始，因为很容易就说：「嘿，爱神，过个好大斋期，再见。」 I didn't want to start with that because it's easy to just say, Hey, love God, have a good Lent, goodbye.
但我认为思考所有这些特定领域是有帮助的，可 以说：「好吧，这与自己的斗争是什么样子？」 But I think it's helpful to think about all these particular areas to say, All right, what does this battle with myself look like?
这与邻舍的斗争是什么样子？ What does this battle with my neighbor look like?
这与神的斗争是什么样子？ What does this battle with God look like?
我在哪里与神争战？ Where am I fighting God?
我在哪里与邻舍争战？ Where am I fighting my neighbor?
我在哪里与自己争战？ Where am I fighting myself?
我如何以更健康的方式处理这些关系？ And how can I approach these relationships in a healthier way?
所以希望你在这里得到一些可以使用的东西，当你为大斋期规划一个好的行 动方案时——不仅仅是以一种自恋的方式作为自我提升项目，而是真正地问 ：「我如何能成为对邻舍更好的礼物，更重要的是，对神更好的礼物？」 So hopefully you've got something here to work with as you kind of plan out a good course of action for Lent—not just to have it be a self-improvement project in a narcissistic sort of way, but to really have it be, How can I be a better gift to my neighbor and, even more than that, a better gift to God?
我如何在肉体的争战中与那些需要对抗的恶魔斗争？ How can I fight those demons that need fighting in my fleshly battles?
但我如何也能通过对邻舍慷慨来使自己摆脱眼目的情欲的所有诱惑？ But how can I also free myself from all the temptations of lust of the eyes by being generous to my neighbor?
我如何最终能对神说：「不要成就我的意思，只要成就你的意思」？ And how can I ultimately say to God, 'Not my will be done, but Yours?'
在这一切中，我今天如何能比昨天多爱神一点？ And in all of that, how can I love God a little more today than I did yesterday?
我希望你有一个非常丰盛的大斋期，或者无论你何时观看这个，我希望它真的很有果效。 I hope you have a really fruitful Lent, or whenever you're watching this, I hope it's really fruitful.
如果是常年期，或复活节，希望其中有你能享受、学习并融入自己生活的东西。 If it's ordinary time, or Easter, hopefully there's something in there that you were able to enjoy and learn from and incorporate into your own life.
请为我祷告，我会为你祷告。 Please pray for me; I'll pray for you.
乔·赫施迈尔，愿神祝福。 Joe Heschmeyer, God bless.
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