有一天，在拿撒勒这个微不足道的小镇上的一间简陋的房子里，一位天使向 一个年仅十四五岁的以色列少女显现，他们进行了一场非同寻常的对话。 One day, in a hovel, in this little nothing town of Nazareth, an angel appeared to a young Israelite girl, perhaps no more than 14 or 15, and they had a rather extraordinary conversation.
在基督教艺术史上，这位女子是继耶稣之后最常被描绘的人物。 This woman is, after Jesus himself, the most depicted figure in the history of Christian art.
这位女子迷住了我们最有才华的诗人们的想象力，从但丁到艾略特。 This woman has beguiled the imaginations of our most gifted poets, from Dante to T.S. Eliot.
数百万人带着心中的重担来到这位女子面前，因为他们相信她是他们的母亲。 To this woman, millions come, bearing the burdens of their hearts, for they believe her to be their mother.
天使对她说：「万福马利亚。」 The angel said to her, Ave Maria.
「蒙大恩的女子，你要欢喜，主与你同在。」 Rejoice, O highly favored daughter, the Lord is with you.
「你在妇女中是有福的。」 Blessed are you among women.
像所有见到天使显现的人一样，马利亚感到害怕。 As is invariably the case with those to whom angels make their appearance, Mary was afraid.
天使说：「不要怕。」 Don't be afraid, the angel said.
「你要怀孕生子，可以给他起名叫耶稣。」 You shall conceive and bear a son, and give him the name Jesus.
当她疑惑这怎么可能，因为她还没有性经验时，天使解释说：「圣灵要临到 你身上，至高者的能力要荫庇你，因此所要生的圣者必称为神的儿子。」 When she wonders how this will be possible, since she's had no sexual experience, the angel explains, The Holy Spirit will come upon you, and the power of the Most High will overshadow you, so that the holy offspring will be called Son of God.
马利亚回答说：「看哪，我是主的使女。」 And Mary responded, Behold, I am the handmaid of the Lord.
「情愿照你的话成就在我身上。」 Be it done to me according to your word.
于是，天使离开了她。 And with that, the angel left her.
我们在这里看到，马利亚是新的以色列。 What we see here is that Mary is the new Israel.
在旧约中，许多人在被召唤时会逃避神，抗拒他的话。 In the Old Testament, many people, when summoned, would run away from God, resisting his word.
而现在，马利亚遵行神的旨意。 Now, Mary does what God asks.
从某种意义上说，这次相遇浓缩了圣经戏剧的精髓。 In some ways, the essence of the biblical drama is distilled in that encounter.
我们在这优雅、非暴力的邀请方式中看到了神的本性。 We see the nature of God on display in the graceful, non-violent manner of invitation.
在神话传统的故事中，当神明介入人类事务时，他 们往往以暴力、强制的方式干预，如同强奸一般。 In story after story from the mythological tradition, when the gods intervene in human affairs, they do so violently, interruptively, in the manner of a rape.
这个故事展现的是与强奸完全相反的行为。 Whatever the opposite of rape is, it's on display in this story.
马利亚被邀请，甚至可以说，被神的使者追求。 Mary is invited, even, dare I say it, courted by God's messenger.
她的自由和尊严受到尊重，她的好奇心也得到鼓励。 Her freedom, her dignity are respected, and her curiosity is encouraged.
我们在马利亚身上看到了一个完整的人。 And we see a human being in full in the person of Mary.
教父们热衷于对比神的母亲马利亚和众生之母夏娃。 The church fathers were eager to contrast Mary, the mother of God, and Eve, the mother of all the living.
在关键时刻，夏娃摘取了分别善恶树上的果子，屈服于夺取神性的诱惑。 At the decisive moment, Eve took the fruit of the tree of the knowledge of good and evil, succumbing to the temptation to seize godliness.
为什么神禁止吃那果子？ Why had God forbidden the eating of that fruit?
是因为他嫉妒人类的繁荣吗？ Because he was jealous of human flourishing?
绝非如此。 Hardly.
事实上，这正是那说谎之父蛇的暗示。 That, in fact, is precisely the suggestion of the serpent, the father of lies.
神给予我们的始祖在伊甸园中几乎完全的自由，象征着他希望他们活得丰盛。 God gave our first parents practically free reign in the garden, symbolizing thereby his desire that they be fully alive.
亚当和夏娃在主的园中嬉戏，象征着人类活动和成就 的全部范围，从体育到政治，从哲学到艺术和科学。 Adam and Eve, at play in the field of the Lord, are evocative of the full range of human activity and achievement, from sports to politics to philosophy to art and science.
那么为什么要有禁令呢？ So why the prohibition?
因为神希望我们爱上他。 Because God wants us to fall in love with him.
当两个年轻人相遇并相互吸引时，他们会互相打量、分析、研究和评估。 When two young people meet and are attracted to one another, they size each other up, they analyze and study and evaluate each other.
但他们的关系只有在这个过程的尽头，当他们坠入爱河时，才会真正活跃起来。 But their rapport will come to life only in the measure that, at the limit of this process, they fall in love.
他们彼此降服。 They surrender to each other.
在我们所有成就的尽头，我们必须让自己被神所成就。 At the end of all of our achieving, we must let ourselves be achieved by God.
这就是马利亚，她宣称自己是主的使女，让自己成为 神的母亲，尽管她几乎无法完全理解这意味着什么。 And this is Mary, declaring herself the handmaid of the Lord and allowing herself to become the mother of God, though she barely glimpsed the full implications of what this would mean.
她的顺服扭转了夏娃的不顺服。 Her obedience reversed the temptation Her obedience reversed the disobedience of Eve.
因此，中世纪的人想象天使的问安「万福」（Ave）是对「夏娃」（Eva）的颠倒。 Hence the medievals imagined the Ave, A-V-E, of the angel, reversing Ava.
神学家汉斯·乌尔斯·冯·巴尔塔萨说，教会生活的所有形式都源于马利 亚的形式，即顺从神的旨意，这种「愿照你的话成就在我身上」的态度。 Theologian Hans Urs von Balthasar says that all of the forms of the Church's life spring from the Marian form, this acquiescence to the will of God, this attitude of fiat, let it be done to me according to your word.
西方对马利亚的兴趣激增是因为圣伯纳德，可以追溯到12世纪。 There's an explosion of interest in Mary in the West because of St. Bernard, go back to the 12th century.
在伯纳德之后，所有伟大的大教堂都是圣母院，都是献给圣母的。 In the wake of Bernard, all the great cathedrals are Notre Dame, Notre Dame, they're all Our Lady.
这是为什么呢？ Why is it?
有人说是因为欧洲变得更加文明、更加温和，所以这种女性维度开始出现。 Some say because Europe was becoming more civilized, more gentle, so this feminine dimension was coming in.
但马利亚从一开始就存在，她在圣经中就有记载。 But Mary's been there from the beginning, she's there in the scriptures.
教父们对马利亚非常感兴趣，她是新夏娃，所以她一直都在那里。 Church fathers are very interested in Mary, it's the New Eve, so she's always been there.
我认为这仅仅是因为马利亚是神的母亲这个事实。 I think it's just the very fact that Mary is the mother of God.
神竟如此谦卑以至于有了一个人类母亲，这总是让人感到非常着迷。 That always struck people as utterly fascinating, that God would become so humble so as to have a human mother.
如果他有母亲，那么他就有堂兄弟姐妹，有祖母和祖父。 And if he has a mother, then he has cousins, and he has a grandmother and a grandfather.
我认为这是强调道成肉身的现实性和密度的一种方式。 I think it's a way of emphasizing the reality and density of the incarnation.
神真的成为了肉身。 God really becomes flesh.
正如你所说，马利亚与怜悯和温柔联系在一起，她是我们的代求者。 And then Mary's associated with, as you say, mercy and gentleness, and she's our advocate.
她是人类的代求者。 She's the advocate of the human race.
马利亚是救恩历史中的关键人物，因为她是旧约和新约之间的桥梁。 ♪♪ Mary is a pivotal figure in the history of salvation, for she's a bridge between the Old Testament and the New.
我不知道还有哪座圣殿比献给圣母的夏特尔大教堂更能体现旧约和新约之间的联系。 I know of no other sacred building that better exemplifies the connection between the Old and New Covenants than the Cathedral of Chartres, dedicated to Notre Dame, Our Lady.
但「献给」并不能完全捕捉其全部意义。 But dedication doesn't capture the full meaning of it.
参考亨利·亚当斯的精彩著作《圣米歇尔山和夏特尔》，你会明白中世纪人认为这 样的建筑不仅是献给马利亚的，不仅是马利亚的居所，更是马利亚身体的象征。 Consult the wonderful book of Henry Adams called Mont Saint-Michel and Chartres to grasp that the medieval saw a building like this not only as dedicated to Mary, not only as Mary's dwelling place, but as a representation of Mary's body.
大教堂的后殿对应马利亚的头部，耳堂对应她的手臂，中殿对应她的身体。 The apse of the cathedral corresponds to Mary's head, the transept to her arms, and the nave to her body.
迷宫，一条刻在圆圈内的蜿蜒小路，位于中殿约三分之二处，与子宫的位置相对应。 The labyrinth, a winding path inscribed within a circle, is located about two-thirds of the way down the nave, at the level of the womb.
在我身后是夏特尔大教堂的西玫瑰窗，是世界上最壮丽的玫瑰窗之一。 ♪♪♪ Behind me is the West Rose Window of Chartres Cathedral, one of the most magnificent in the world.
它的大小和周长与大教堂地板上的迷宫完全相同。 It's the same size and circumference as the labyrinth on the floor of the cathedral.
当光线恰到好处时，窗户的色彩会完美地照射在迷宫上。 When the light is right, the colors of that window shine down perfectly on the labyrinth.
这象征着道成肉身，天国之光使童贞女的子宫受孕。 And so it speaks of the incarnation, of the impregnation of the womb of the Virgin by heavenly light.
这种联系让我们能更深入地了解马利亚奥秘的另一个方面。 And this association allows us to see more deeply into another aspect of the mystery of Mary.
马利亚就是锡安。 Mary is Zion.
她就是以色列。 She is Israel.
她集合了这个圣民的伟大人物，神用几个世纪的时间预备他们接受他的道。 She sums up the great figures of this holy people, whom God had prepared over many centuries to receive his word.
她是亚伯拉罕的女儿，第一个凭信心聆听神的人。 ♪♪♪ She is the daughter of Abraham, the first one to listen to God in faith.
她像撒拉、哈拿和参孙的母亲，因为她在所有人的意料之外生育。 She's like Sarah, Hannah, and the mother of Samson, since she gives birth against all expectations.
她像以赛亚、耶利米和以西结，这些渴望弥赛亚来临的伟大先知。 She's like Isaiah, Jeremiah, and Ezekiel, the great prophets who longed for the coming of the Messiah.
她是约柜和圣殿的应验，因为她以最实际的方式成为神的道的承载者。 She is the fulfillment of the Ark of the Covenant and the temple, since she becomes, in the most realistic way possible, the bearer of the divine word.
她像诗篇和智慧书、箴言的作者，因为正如路加所说，她把这些事存在心里。 She's like the author of the Psalms and the books of wisdom and Proverbs, for she, as St. Luke puts it, reflects on these things in her heart.
马利亚是以色列最好的代表，忠诚、耐心、专注于神的道，并迅速回应神的提示。 Mary is Israel at its best, faithful, patient, attentive to God's word, and quick to respond to the divine promptings.
有趣的是，「急忙」这个词与马利亚联系在一起。 How interesting that the word haste is used in connection with Mary.
路加告诉我们，天使报喜后，她急忙往山地里去。 St. Luke tells us that after the Annunciation, she proceeded in haste into the hill country.
以色列常常迟缓地回应神。 Israel was often slow in responding to God.
马利亚却行动迅速。 Mary moves.
在迦拿的婚宴上，马利亚转向仆人说，用每一位以色列先知、教师和族长的语调说 道，这也是福音书中记录的她最后的话：「他告诉你们什么，你们就做什么。」 At the wedding feast of Cana, Mary turns to the servants and says, in the cadences of every prophet, teacher, and patriarch of Israel, and these are her last recorded words in the Gospels, do whatever he tells you.
我认为公教会的虔诚中有一个危险，就是过于甜腻、感伤 地表达马利亚，因为她在圣经中并不是一个感伤的人物。 I think there's a danger within Catholic piety to express Mary in an overly cloying, sentimental way, because she's not really a sentimental figure in the Bible.
马利亚接受了这个信息。 Mary receives this message.
她是一个精明的年轻女子，向天使提出这样一个发人深省的问题：「这怎么可能呢？」 She's a canny young woman who asks the angel this sort of provocative question, well, how is this possible?
她的正直和智慧受到尊重，然后她知道该怎么做。 And her integrity and intelligence are respected, and then she knows what to do.
她急忙往山地去拜访她的表姐，她以这种勇气和单纯穿越救恩历史。 She proceeded in haste to the hill country to visit her cousin, and she moves through the history of salvation with this kind of courage and simplicity.
所以她并不是一个感伤的人物。 So she's not really a sentimental figure.
她是一个坚强的圣经人物。 She's a strong biblical figure.
她是遵从神的道的新以色列。 She's the new Israel who follows the divine word.
所以，过度感伤化马利亚可能是一种危险。 So maybe that would be a danger as we over-sentimentalize Mary.
她是模范门徒。 She's the model disciple.
奥古斯丁说过这话。 Augustine said that.
她是第一个门徒，因此她是我们所有人的榜样。 She's the first disciple, and so she's the model for all of us.
耶稣在十字架上临终时，看着他的母亲和他所爱的门徒。 [♪music playing♪♪ ♪♪♪♪♪♪♪♪ As he was dying on the cross, Jesus looked to his mother and to the disciple whom he loved.
他对马利亚说：「母亲，看，你的儿子。」 And he said to Mary, Woman, here is your son.
然后对约翰说：「看，你的母亲。」 And then to John, here is your mother.
我们被告知，从那时起，那门徒就把她接到自己家里。 We are told that from that hour, the disciple took her into his own home.
这段经文支持了一个古老的传统，即使徒约翰在前往小亚细亚 的以弗所时带上了马利亚，他们都在那座城市度过了晚年。 [♪music playing♪♪♪ ♪♪♪♪♪♪♪ This text supports an ancient tradition that the Apostle John would have taken Mary with him when he traveled to Ephesus in Asia Minor, and they both ended their days in that city.
事实上，在以弗所城外俯瞰爱琴海的一座高山顶上， 有一座简朴的住所，传统认为那就是马利亚的家。 Indeed, on the top of a high hill overlooking the Aegean Sea just outside of Ephesus, there's a modest dwelling that tradition holds to be the House of Mary.
我正站在以弗所古代大教堂的遗迹中。 ♪♪♪ ♪♪♪ I'm standing in the ruins of the ancient cathedral church at Ephesus.
431年，一次大公会议在这里举行。争议的焦点是如何阐述耶稣的本性和位格。 A council took place here in the year 431. At issue was the articulation of the nature and person of Jesus.
让我们回到耶稣自己在巴尼亚斯提出的那个问题。 Go back to that question that Jesus himself posed at Banias.
「人们说我是谁？」 Who do people say that I am?
这个问题困扰着早期教会的思想，当时最伟大的智者们都竭力回答它。 That question haunted the mind of the early church, and the greatest intellects of the time strove mightily to answer it.
325年的尼西亚大公会议和381年的君士坦丁堡大公会议都取得了进展。但 在420年代，由于君士坦丁堡主教聂斯托利的教导，一场新的争议出现了。 Progress was made at the Council of Nicaea in 325, then the Council of Constantinople in 381. But in the 420s, a new controversy arose due to the teaching of Nestorius, who was the Bishop of Constantinople.
他深受安提阿学派的影响，该学派非常强调耶稣的人性。 He was very influenced by the Antioch School, which placed a great stress on the humanity of Jesus.
他说在基督里，神性和人性两个位格在一种强烈的道德联合中结合在一起。 He said that in Christ, two persons come together, divine and human, in a sort of intense moral union.
这意味着马利亚，作为耶稣人性部分的负责人， 可以被称为基督之母，但不能被称为神之母。 This meant that Mary, who was responsible for the human element in Jesus, could be called Christotokos, bearer of Christ, but not Theotokos, not mother of God.
事实上，聂斯托利认为说神有一个母亲是最严重的亵渎。 In fact, Nestorius thought it was the height of blasphemy to say that God has a mother.
亚历山大主教西里尔对此提出异议，他认为聂斯托利是异端。 Cyril, who was the Bishop of Alexandria, took issue with this, and he thought that Nestorius was a heretic.
他召集了431年夏天在这里举行的大公会议。经过深思熟虑，会议 的教父们确定，不应该仅仅把耶稣看作是一个与神有密切关系的人， 因为那样会使他成为一个至高的圣人，而不是道成肉身的神的儿子。 He called for the council that met here in the summer of 431. After much deliberation, the council fathers determined that Jesus ought not to be thought of simply as a human person with an intense relationship to the person of God, for that would make him a sort of supreme saint, but not the incarnate son of God.
在他独特的位格中，神性和人性结合在一起。 In his unique person, divinity and humanity come together.
因此，会议的教父们得出结论，聂斯托利否认马利亚的神之母称号是错误的，因 为如果耶稣确实是神，而马利亚是耶稣的母亲，那么她应该被称为神的母亲。 And this means, the council fathers concluded, Nestorius was wrong to deny of Mary her title Theotokos, because if Jesus truly is divine and Mary is the mother of Jesus, she ought to be called the mother of God.
当这个正式宣告发布时，以弗所的普通民众当晚举行了火把游行来庆祝。 When this formal declaration was made, the common people of Ephesus celebrated that night with a torch-lit parade.
这很好地说明了一个普遍原则，即我们关于马利亚的任 何言论，其目的不是吸引人注意她，而是注意基督。 This is a very good example of the general principle that whatever we say about Mary is meant not so much to draw attention to her as to Christ.
说马利亚是神的母亲，是为了捍卫耶稣确实是神，而且 在他里面，神成为我们中的一员这一内涵丰富的主张。 To say that Mary is the mother of God is to defend that densely textured claim that Jesus truly is divine, and that in him, God became one of us.
富尔顿·J·希恩说马利亚就像月亮。 Fulton J. Sheen said that Mary is like the moon.
她总是反射来自更伟大光源的光。 Hers is always a reflected light coming from a greater source.
有两个关于马利亚的教义只是在相对近期才正式宣布，但它们的起源却相当古老。 [♪ choral singing continues ♪♪.] [♪ choral singing continues ♪♪.] There are two doctrines concerning Mary that were formally declared only in relatively recent years, but whose provenance is quite ancient.
这就是无原罪怀孕和圣母升天的教义。 [♪ choral singing continues ♪♪.] The dogmas of the Immaculate Conception and the Assumption of the Virgin.
看看这些教义是多么具体，甚至令人不安。 Look how physical, even disturbingly so, these teachings are.
它们如何迫使我们看到神对卑微人体的作为。 How they compel us to see God's activity in regard to the lowly human body.
在这一点上，它们再次具有基督论的目的，因为它们谈论的是道成肉身。 In this, once again, they are Christological in purpose since they speak of incarnation.
1854年，教宗庇护九世宣布，马利亚通过特殊的恩典，从受孕的那一刻起就免于原罪。 [♪ choral singing continues ♪♪.] In 1854, Pope Pius IX declared that Mary, through a special grace, was preserved free from original sin from the moment of her conception.
这就是为什么天使报喜时可以称她为「满有恩典」。 This is why the angel at the Annunciation could refer to her as full of grace.
如果她像我们其他人一样被原罪玷污，她几乎肯定会陷入各种实际的罪中。 Were she simply, like the rest of us, tainted by original sin, she would have fallen almost certainly into a variety of actual sins.
她会从生命的第一刻就失去恩典。 She would have lost her grace from the first moment of her life.
那么，为什么神要这样做呢？ Now, why would God do this?
这种教导是否意味着马利亚不需要被拯救？ And wouldn't this teaching somehow imply that Mary doesn't need to be saved?
传统上对第一个问题的回答是，神想要预备一个配得上接受他的道的器皿。 Well, the answer traditionally to the first question is that God wants to prepare a worthy vessel for the reception of His Word.
就像耶路撒冷圣殿中的至圣所一样，这个决定性 的圣殿，这个新的至圣所应该是无拘无束的。 Just as the Holy of Holies in the Jerusalem Temple this definitive temple, this new Holy of Holies should be untrammeled.
他也知道马利亚将在救恩历史中扮演决定性的角色，她将与她儿子的工作紧密相连。 He also knew that Mary would play a decisive role in the history of salvation, that she'd be tightly associated with the work of her Son.
因此，她像他一样无罪是合适的、恰当的。 Therefore, it was fitting, appropriate, that she, like Him, should be sinless.
对第二个问题的回答是这样的。 And the answer to the second question is this.
马利亚和我们其他人一样，都是靠基督的恩典得救。 Mary is, like the rest of us, saved by the grace of Christ.
但由于这恩典严格来说是永恒的或超越时间的， 它可以以一种打破普通时间规律的方式应用。 But since that grace is, properly speaking, eternal or outside of time, it can be applied in a way that undermines the ordinary rhythm of time.
因此，基督的恩典以一种先发制人的方式从圣母身上除去罪，甚至在基督以肉身出现之前。 Thus it was by a kind of preemptive strike that Christ's grace removed sin from the Blessed Mother, even before Christ appeared physically.
这个教义在比利牛斯山麓一个humble的法国小镇上得到了最令人惊讶的确认。 This doctrine received a most surprising ratification in a humble French town nestled in the foothills of the Pyrenees.
1858年2月，苏比鲁家的6名成员住在这个只有一个房间的简陋小屋里。 piano plays softly In February of 1858, the 6 members of the Soubirous family lived in this tiny one-room hovel.
它被称为「监狱」，因为它是一个改造过的监狱。 It was called Le Cachot because it was a converted prison.
卢尔德市的官员显然认为这里的条件对囚犯来说太过严酷和原始。 The city officials of Lourdes evidently felt that the conditions here were too harsh and primitive for the prisoners.
实际上，它几乎就是一个洞穴。 Really, it was little more than a cave.
1858年2月11日，苏比鲁家的长女贝尔纳黛特从这里出 发，前往马萨比耶勒，那是卢尔德小镇郊外的一个垃圾场。 On February the 11th, 1858, the eldest Soubirous child, Bernadette, made her way from this place to Massabielle, a garbage dump on the outskirts of the little town of Lourdes.
她和一个妹妹以及一个朋友一起来到那里寻找木柴，用来给家里取暖。 She'd come there with one of her sisters and a friend to look for wood with which to heat her family's home.
当她的朋友们跑开时，贝尔纳黛特因为哮喘病留在了高布河附近，那是一条湍急的河流。 While her friends scampered away, Bernadette, due to her asthma, stayed behind near the Gaub, a fast-flowing river.
当她转身查看是什么引起了骚动时，她看到一位身穿白 衣的美丽年轻女子，她的每只脚上都有一朵黄玫瑰。 When she turned to see what had caused the stir, she spied a beautiful young woman clothed in white and with a yellow rose on each of her feet.
贝尔纳黛特本能地拿出她的玫瑰念珠，那位拥有一 串华丽珍珠玫瑰念珠的女子开始与她一起祈祷。 Instinctually, Bernadette reached for her rosary and the woman, who had a spectacular rosary of pearl, began to pray along with her.
当贝尔纳黛特结束祈祷时，那位女子微笑着消失了。 When Bernadette finished the prayer, the woman smiled and disappeared.
贝尔纳黛特感到必须回到马萨比耶勒，所以第二天她带着几个朋友来到了那个地方。 Bernadette felt compelled to return to Massabielle, so the next day she came to the spot with a few of her friends.
她再次看到了那位女士，但这次这位神秘的访客开口说话了。 She again saw the lady, but this time the mysterious visitor spoke.
「你能否在接下来的15天里再来这里？」 Would you do me the favor of returning for the next 15 days?
然后她有一个给神父们的信息。 And then she had a message for the priests.
「在这个地方建一座圣殿，让朝圣队伍来此。」 Build a temple on this site and let processions come.
当贝尔纳黛特把这个信息带给本堂神父帕里马尔时，她受到了严厉的斥责。 When Bernadette brought this message to the parish priest, Fr. Parimal, she was sharply rebuked.
尽管遭到嘲笑和官方反对，她仍然继续来。 Yet she continued, despite mockery and official opposition, to come.
在她的一次访问中，帕里马尔神父对那位神父说：「我有一个信息要告诉你。」 On one of her visits, Fr. Parimal spoke to the priest and said, I have a message for you.
在她的一次访问中，那位女士要求她挖地找到一处泉水。 On one of her visits, the lady asked her to dig into the ground and find a spring.
当她这样做时，人们以为她疯了。 When she did so, people thought that she had lost her mind.
但随着时间推移，水确实从那个地方流出，最终 一个严重残疾的小男孩在其中沐浴后被治愈了。 But in time, water indeed flowed from the spot and eventually a severely crippled young boy was cured after bathing in it.
贝尔纳黛特在那15天里来到这里，与那位女士交流。 Bernadette came for those 15 days and communed with the lady.
但尽管许多人猜测，她从未声称知道这位神秘访客是谁。 But despite the speculations of many, she never claimed to know who this mysterious visitor was.
她只称她为「那位女士」，或用她当地方言称「aquero」，意思是「那一位」。 She referred to her only as the lady or in her own local dialect, aquero, that one.
3月24日，天使报喜节前夕，她感到内心有一种冲动要去那个洞穴。 On March 24th, the eve of the Feast of the Annunciation, she felt an inner impulse to go to the grotto.
那位女士在那里等她，贝尔纳黛特感到一种冲动想问她的名字。 The lady was there to meet her and Bernadette felt the urge to ask her name.
她请求了三次，最后那位女士用严肃的表情看着她，声音因情感而颤抖。 Three times she petitioned and finally the lady looked at her with a serious expression and her voice trembling with emotion.
她说：「我是无原罪的始胎。」 She said, I am the Immaculate Conception.
马利亚向这样一个贫穷humble的灵魂显现，是多么美妙和典型啊。 How wonderful and typical that Mary should appear to such a poor and humble soul.
在路加福音中她伟大的尊主颂里，马利亚赞美那使有权柄的失位，叫卑微的升高的神。 In her great Magnificat in Luke's Gospel, Mary sings the praises of the God who cast down the mighty from their thrones and lifted up the lowly.
贝尔纳黛特本身就像个洞穴女孩，她被无原罪始胎、天上的皇后所访问，这位 皇后在一个简陋的小屋里接受了天使的信息，在一个洞穴里生下了神的儿子。 Bernadette, who was herself something of a cave girl, was visited by the Immaculate Conception by the Queen of Heaven who received the message of the angel in a hovel and gave birth to the Son of God in a cave.
我认为我们有这样的偏见，认为我们是这些有分析科学 头脑的酷现代人，而那些过去的可怜人，可怜的东西。 We have such a prejudice, I think, is that we're these cool moderns who have these analytical scientific minds and those poor people back then, poor things.
这个傻女孩编造了这个疯狂的故事，他们都相信她。 This goofy girl comes up with this crazy story and they all believe her.
这完全是我们的居高临下。 That's a complete act of condescension on our part.
这些人并不愚蠢。 These were no fools.
我的意思是，他们可能没有受过教育，但他们并不愚蠢。 I mean, they might have been uneducated, but they weren't fools.
他们使用一套标准来判断一个人是在疯狂地胡闹还是真的看到了什么。 A set of criteria they used to determine the difference between someone who's just carrying on in a crazy way and someone who really has seen something.
他们应用了这些标准。 They applied those criteria.
他们分析了她所说的话。 They analyzed what she had said.
她被以各种方式盘问和试探。 She was poked and prodded in so many ways.
贝尔纳黛特的魅力部分在于她的叙述如此直白、平凡和坦率，而且非常一致。 Part of the charm of Bernadette was that she was so blunt and ordinary and straightforward in her account, and she was very consistent.
你知道，迦玛列提出了一个原则，记载在使徒行传 中，当他们说，我们不应该除掉这些基督徒吗？ You know, there's a principle articulated by Gamaliel, it's in the Acts of the Apostles, when they were saying, shouldn't we get rid of these Christians?
他很明智地说，看，为什么我们不让他们自己发展？ And he very wisely said, look, why don't we leave them alone?
如果他们不是出于神，他们就会自行消失。 If they're not of God, they're just going to fade away.
如果他们是出于神，而我们与他们对抗，我们就会发现自己是在与神对抗。 If they are of God and we fight them, we will find ourselves fighting God.
这是一个很好的原则。 That's a really good principle.
所以有事情发生了，我们该怎么办？ So something's going on, something happened, what do we do?
为什么我们不置之不理，看看会发生什么？ Why don't we leave it alone, see what happens?
你知道，当人们有这些所谓的非凡异象或听到声音，或者他们看到了什么，结果如何？ You know, when people have these so-called extraordinary visions or locutions or they've seen something, what's come of it?
什么都没有，随着时间的推移就消失了。 Nothing, it fades away over time.
然后你看看这个，你会说，嗯，迦玛列原则，如 果我们在与此对抗，我们可能是在与神对抗。 Then you look at this, and you say, well, the Gamaliel principle, if we were fighting this, we probably were fighting God.
圣母升天只是在1950年由教宗庇护十二世宣 布为教会的教义，但这一教义的根源非常古老。 The Assumption of the Virgin was declared as a dogma of the Church only in 1950 by Pope Pius XII, but the roots of this doctrine are very ancient.
这个教导是说，马利亚在她尘世生命结束时，身体和灵魂一起被提升到天上。 The teaching is that Mary, at the close of her earthly life, was assumed body and soul into heaven.
现在，我知道这对现代人的思维来说可能显得奇怪或神话化，但请考虑圣经的非二元论。 Now, I know this can strike the modern mind as bizarre or mythological, but consider the non-dualistic, the non-dualistic, non-dualistic, non-dualistic, non-dualistic, non-dualistic, non-dualistic, But consider the non-dualism of the Bible.
圣经宗教不是希腊哲学。 Biblical religion is not Greek philosophy.
它不把灵魂置于身体之上或与身体对立。 It doesn't set the soul over and against the body.
它也不把救恩理解为灵魂从身体中逃脱。 Nor does it construe salvation as the escape of the soul from the body.
相反，它将救恩视为整个自我的改变、完善和提升。 Rather, it sees salvation as the transfiguration, the perfection and elevation of the whole self.
事实上，它呼吁的不是逃离这个世界，而是新天新地。 Indeed, it calls not for an escape from this world but for a new heavens and a new earth.
马利亚身体和灵魂一起被提升到天上。 Mary assumed body and soul into heaven.
再次强调，我们不应该从空间角度来思考这个问题。 And again, we shouldn't think about this in spatial terms.
这意味着马利亚作为一个完整的人被提升到神的维度。 It means just this elevation of Mary in the entirety of a person into the dimension of God.
在使徒信经的结尾，我们听到关于身体复活的内容。 At the end of the Apostles' Creed, we hear about the resurrection of the body.
嗯，马利亚正是经历了这种决定性救恩的人。 Well, Mary is someone who's experienced precisely this definitive salvation.
马利亚升天的教义非常严肃地对待我们的这个世界和我们这些卑微的身体。 The doctrine of the Assumption of Mary takes with great seriousness this world of ours and these lowly bodies of ours.
当我们谈论马利亚的安眠时，这其实是一个很有趣的想法，我们说马利亚睡着了。 When we talk about the Dormition of Mary, which is actually a very interesting idea, we say that Mary fell asleep.
对于一个无罪的人来说，从这个世界过渡到下一个世界会是什么样子？ What would it be like for a sinless person to pass from this world to the next world?
所以我们这些罪人，我们经历死亡时会感到可怕，因为我们与神疏远。 So we sinners, we experience death as something kind of horrible because we're alienated from God.
因此我们带着某种恐惧或惊恐接近死亡。 And so we approach death with a kind of horror or terror.
如果你是无罪的呢？ What if you were sinless?
无罪的你完全顺应神的旨意。 Sinless, you're utterly responsive to God's will.
所以你就睡着了。 And so you fall asleep.
当你入睡时，当我今晚入睡时，我并不感到恐惧。 When you fall asleep, when I fall asleep tonight, I don't do so in terror.
我这样做时充满信心，相信我会醒来继续我的生活。 I do so with a great confidence I'm going to wake up and go on with my life.
所以一位圣人，或者现在一个无罪的人，无罪的神的母亲，难道她不会在主里安睡吗？ So a saint, or even now a sinless person, the sinless mother of God, wouldn't she fall asleep in the Lord?
对我来说，这是一种很能说明问题的方式，描述了马利亚离开这个世界的不同方式。 To me, it's a very telling way to describe the difference of the way Mary left this world.
所以我认为，那些关于马利亚的教导，尽管一开始可能让我们觉 得有点奇怪和神话化，但它们很有说服力，直指基督教的核心。 So I think those teachings about Mary, though they can strike us first as kind of weird and mythological, they're telling, they cut right to the heart of what Christianity is about.
无原罪的马利亚，神的母亲，身体和灵魂被提升到天上，这 不仅仅具有历史意义，她也不仅仅是一个强大的属灵榜样。 Immaculate Mary, the mother of God, assumed body and soul into heaven, is not of merely historical interest, nor is she simply a powerful spiritual exemplar.
相反，作为众圣徒的皇后，马利亚是一个持续的存在，是教会生活中的一个行动者。 Rather, as the queen of all the saints, Mary is an ongoing presence, an actor in the life of the church.
她的基本任务，一如既往，是把人们带入与她儿子的团契中。 Her basic task, as always, is to draw people into fellowship with her son.
教会相信，以一种神秘的方式，马利亚继续对神说「是」，并继续执行使命。 The church believes that, in a mysterious way, Mary continues to say yes to God and to go forth on mission.
在公教会的历史中，有数以万计关于圣母显现的报告。 There are literally tens of thousands of reports of apparitions of the Blessed Mother up and down the Catholic centuries.
我们已经探讨了在卢尔德向贝尔纳黛特显现的事件。 We've already explored the appearance to Bernadette at Lourdes.
现在我想转向圣母与她的一个小子之间最不寻常的相遇，这是很典型的。 I want now to turn to a most extraordinary encounter between the Blessed Mother and, typically enough, one of her little ones.
1531年12月9日，就在西班牙人首次将信仰带到这个世界的这个地方大约十年后，一 个名叫胡安·迭戈的印第安人，一个刚皈依的信徒，正沿着我现在站立的特佩亚克山行走。 On December the 9th, 1531, just about ten years after the Spaniards first brought the faith to this part of the world, an Indian man named Juan Diego, a recent convert to the faith, was making his way here along this hill of Tepeyac where I'm standing.
他正在去参加弥撒的路上。 He was on his way to Mass.
他听到一阵鸟鸣声。 He heard a burst of bird song.
他转身看声音从哪里来，看到了一个非凡的景象。 He turned to see where it was coming from, and he saw an extraordinary sight.
那是一道天国的光。 It was a celestial light.
她宣布自己是至高神的母亲，并对胡安·迭戈提出了一个简单的请求。 She announced herself as the Mother of the Most High God, and she had a simple request for Juan Diego.
他要请求主教在这里建一座圣殿来纪念她。 He would ask the bishop to build a temple here in her honor.
作为一个简单humble的人，胡安·迭戈直接去见了主教。 Being a simple, humble man, Juan Diego went directly to the bishop.
他向主教转述了这个故事。 He relayed the story to him.
主教听进去了，但他也说，我想要一个标记。 He took it in, but he also said, I'd like a sign.
12月12日，胡安·迭戈回到了特佩亚克。 Juan Diego returned here to Tepeyac on December the 12th.
她邀请他脱下他的斗篷。 She invited him to take off his tilma.
那是农民穿的简单粗糙的衣服。 That was the simple, coarse garment worn by peasants.
它是用仙人掌纤维编织的。 It was woven from cactus fibers.
在那件斗篷里，她帮他安排了一束玫瑰花，尽管已是年末，这些花仍在盛开。 In that tilma, she helped him to arrange a group of roses that were blooming despite the lateness of the year.
那将是给主教的标记。 That would be the sign for the bishop.
胡安·迭戈拿着那束玫瑰。 Juan Diego took the bundle of roses.
他直接去见主教。 He went directly to the bishop.
他被要求等了一会儿。 He was made to wait for a while.
据说主教的一些多事的助手试图查看他在斗篷里藏了什么，但他不肯给他们看。 They say that officious aides of the bishop tried to find out what he was hiding in the tilma, but he wouldn't show them.
最后，他被引见到主教面前。 Finally, he was ushered into the bishop's presence.
他打开斗篷，玫瑰花洒落一地，但令他大为惊讶的是，主 教和他的助手们都跪下了，因为发生了更加惊人的事。 He opened the tilma, the roses filled to the ground, but then to his great surprise, the bishop and his aides were kneeling because something even more amazing had happened.
在斗篷的内侧，出现了一个身披光明的女子的图像。 On the inside of the tilma, there was the image of the woman clothed in light.
有人可能会说，哦，这只是一个来自更简单、更容易轻信的时代的迷人故 事，但对怀疑者最好的反证就是斗篷本身，你可以在我身后直接看到它。 One might be tempted to say, oh, it's a charming story from a simpler, more credulous time, but the best counterindication to the skeptics is the tilma itself, which you can see directly behind me.
研究表明它确实来自16世纪。 Studies have shown that it is indeed from the 16th century.
它确实是由那些简单的仙人掌纤维编织而成，在最好的情况下通常只能保存20或25年。 It is indeed woven from those simple cactus fibers, which under the best of circumstances would normally last 20 or 25 years.
然而，它就在那里。 And yet, there it is.
500年后。 500 years later.
还有那个图像。 And the image.
那个奇异而美丽的图像。 The strange and beautiful image.
仔细的研究表明，在制作过程中没有使用已知的颜料，也看不出有任何底图。 Careful studies have revealed that no known pigmentation was involved in the making of it, and no underdrawing is discernible.
更重要的是，它的象征力量非凡。 More to it, the symbolic power of it is extraordinary.
这是一个混血女子。 Here is a mestiza.
不是西班牙人，也不是阿兹特克人，而是两个种族的混合。 Not a Spaniard, not an Aztec, but a blend of the two races.
墨西哥人称她为「la morena」，意为棕色皮肤的女孩。 She's called by the Mexicans la morena, the brown-skinned girl.
她所穿的腰带是阿兹特克人表示怀孕的标志。 The stincture that she wears was an Aztec sign of pregnancy.
她站在太阳前面，脚踏月亮，她的斗篷上点缀着星星。 She stands in front of the sun and on the moon, and her cloak is bedecked with stars.
太阳、月亮和星星都是古代阿兹特克人的神。 Sun, moon, and stars were all gods for the ancient Aztecs.
这个女子比它们更伟大。 This woman is greater than they.
同时，她低垂着眼睛，双手合十祈祷，承认有一位比她更伟大的存在。 At the same time, she keeps her eyes down and her hands folded in prayer, acknowledging that there is one greater than she.
她的名字，瓜达卢佩，可能是西班牙语对「coatlazupe」的音变。 And her name, Guadalupe, is probably a Spanish deformation of coatlazupe.
它的意思是「那位践踏蛇的人」。 It means the one who crushes the serpent.
蛇是另一个主要的阿兹特克神祇，而践踏蛇的人就是创世记中预言的那一位。 The serpent was another chief Aztec divinity, and the crusher of the serpent is the one predicted in the book of Genesis.
一个无可争议的事实是，在显现后的10年内，几乎整个墨西哥国家都皈依了基督教。 It is an undisputed fact that within 10 years of the apparition, almost the entire Mexican nation was converted to Christianity.
900万人。 9 million people.
这相当于10年内每天约有3,000人皈依。 This amounts to approximately 3,000 people per day for 10 years.
十年中每天都有一个小型的五旬节。 A mini Pentecost every day for a decade.
这个图像继续吸引、迷惑和召唤着人们。 And the image continues to beguile, fascinate, and beckon.
瓜达卢佩圣母圣殿是基督教世界中访问量最大的宗教场所之一。 The shrine of Our Lady of Guadalupe is one of the most visited religious sites in the Christian world.
数百万人来到这里与「la morena」（棕色皮肤的女子）交流。 People come here by the millions to commune with la morena.
有些人跪着接近她，表示恳求、忏悔或感恩。 Some approaching her in supplication, penitence, or gratitude on their knees.
几个世纪以来，确实有数以万计的圣母显现的故事。 There are literally tens of thousands of stories of Marian apparitions up and down the centuries.
可以说，其中许多，如果不是大多数的话，都是值得质疑的。 Let's say many of which, if not most of which, are questionable.
然而，有一些，也许只是少数，是很难被轻易否定的，它们在某种程度上萦绕在人们心头。 There are, however, some, maybe a handful, that are harder to dismiss, and they kind of haunt the mind.
它们的细节有些特别之处，叙述的完整性也有些特别，但我要说，更重要的是它们的后果。 There's something about the detail of them, something about the integrity of the account, but then also, I would say, the consequences.
你通过其果实来判断这种属灵行为。 You judge the spiritual act by its fruit.
它的结果是什么？ What's the result of it?
你看看这样的地方，你可以看到这种巨大的影响，这是瓜达卢佩最非凡的地方。 You look at a place like this, and you can see this massive, which is the most extraordinary thing about Guadalupe.
在显现后的10年内，整个国家都皈依了。 Within 10 years of the apparition, the entire country has been converted.
在此之前，方济各会士花了大约10年时间，却几乎没有取得什么进展。 Where prior to that, the Franciscans had about 10 years, they'd made very few inroads.
胡安·迭戈有点与众不同。 Juan Diego was kind of an odd duck.
一个阿兹特克人会成为基督徒。 An Aztec would become a Christian.
在瓜达卢佩事件之后，整个国家都皈依了。 In the wake of Guadalupe, the entire country is converted.
而且，直到今天，将近500年后，人们仍然在来。 And then, to this day, almost 500 years later, people still come.
相比之下，有些事情就显得有点愚蠢，比如人们在 高速公路天桥上滴落的盐中看到马利亚的图像。 Contrasted to kind of a silly thing, where people see an image of Mary in the salt dripping from the highway overpass.
记得几年前在芝加哥发生过这样的事。 Remember, that was a few years ago in Chicago.
嗯，没有人在意那个。 Well, no one bothers about that.
那没有产生任何影响。 That had no effect.
直到今天也没有人去那里。 No one goes there to this day.
所以我认为你应该通过它的果实，通过它的后果来判断它。 So I think you judge it by its fruit, by its consequences.
我正站在特奥蒂瓦坎古城的太阳金字塔顶上。 I'm standing on top of the Pyramid of the Sun in the ancient city of Teotihuacan.
在我身后，你可以看到月亮金字塔。 Behind me, you can see the Pyramid of the Moon.
这是前哥伦布时期建筑最美丽的例子之一。 This is one of the most beautiful examples of pre-Columbian architecture.
尽管建筑很美，但这也是一个让我们感到有些寒意的地方。 Despite the beauty of the architecture, it's also a place that chills us a bit.
因为我们意识到我们所处的地方已经存在了数千年。 Because we realize that we're in a place that's been around for thousands of years.
这是一个存在了数千年的地方。 It's a place that's been around for thousands of years.
这也是一个让我们感到有些寒意的地方。 It's also a place that chills us a bit.
因为我们意识到，在这里，就像古代墨西哥的许多其他地方一样，曾经发生过人祭。 Because we realize that here, as in so many other places like it in ancient Mexico, human sacrifice took place.
请注意，我并不是想妖魔化古代阿兹特克或玛雅文化。 Now, mind you, I'm not trying to demonize the ancient Aztec or Mayan cultures.
许多古代文化都有人祭的习俗。 Many ancient cultures practiced human sacrifice.
事实上，如果当代哲学家勒内·吉拉尔是对的，那么类 似人祭的东西就存在于大多数人类社会的基础之中。 In fact, if the contemporary philosopher René Girard is right, something like human sacrifice lies at the foundation of most human societies.
吉拉尔说，人类社会中自然会产生紧张关系。 Girard says this, Tensions naturally arise within human communities.
然后启动的是他所称的替罪羊机制。 And then what kicks in is what he called a scapegoating mechanism.
我们倾向于找某个人或某个群体来责备。 We tend to find someone or some group to blame.
我们可以说是把我们的焦虑投射到他们身上。 And we cast, as it were, our anxieties onto them.
我们迫害他们。 We persecute them.
我们排斥他们。 We ostracize them.
在极端情况下，我们杀死他们。 At the limit, we kill them.
在这个过程中，我们感到我们的社区得到了某种更新。 And in that process, we feel a kind of renewal of our community.
这解释了为什么，按吉拉尔的理解，古人认为神明喜欢替罪羊式的暴力。 This explains why, on Girard's reading, ancient people saw the gods as pleased with scapegoating violence.
这就是为什么在这样的金字塔顶上，当他们将受害者还在跳动 的心脏举向神明时，他们被视为在安抚这些统治宇宙的力量。 That's why here, on top of pyramids like this, when they would raise the still-beating heart of the victim to the gods, they were seen as placating these powers that govern the universe.
他们被视为在安抚这些统治宇宙的力量。 they were seen as placating these powers that govern the universe.
勒内·吉拉尔发现一件非常有趣的事，在那个伟大的圣经故事中， 当魔鬼在耶稣面前展示世上所有的国度时，耶稣使用了这个词。 Something René Girard found very interesting is, in that great biblical story of the temptation of Jesus, when the devil displays before him all the kingdoms of the world, Jesus uses this term.
他说，这意味着控告者，责备者。 He says, means the accuser, the blamer.
这暗示着，在某种程度上，社会的基础中存在着类似这样的替罪羊机制。 The implication is that somehow, at the foundation of society, is something like this scapegoating mechanism.
是类似这样的替罪羊机制。 is something like this scapegoating mechanism.
瓜达卢佩圣母在向胡安·迭戈显现时说，她宣告真神进入世界，这位神在他生 命的高潮时刻，不是成为替罪羊暴力的施加者，而恰恰成为了它的受害者。 Our Lady of Guadalupe, when she appeared to Juan Diego, said, She was announcing the emergence into the world of the true God, who, at the climax of his life, became not the perpetrator of scapegoating violence, but precisely the victim of it.
在被钉十字架的耶稣身上，我们看到真神不是站在施暴者一边，而恰恰是站在受害者一边。 In Jesus Crucified, we see that the true God stands not on the side of the victimizers, but precisely on the side of the victims.
世界的秩序不是通过暴力建立的。 The world is ordered not through violence.
世界的秩序恰恰是通过爱和非暴力建立的。 The world is ordered precisely through love and through nonviolence.
我并不幻想将信仰带到这个世界这一部分的西班牙 人是天使，也不认为没有以基督的名义犯下暴行。 I labor under no illusions that the Spaniards who brought the faith to this part of the world were angels, or that no atrocities were perpetrated in the name of Christ.
确实有过。 There were.
然而，这个伟大的信息传递了下来。 However, this great message came through.
随着墨西哥的福音化，人祭的习俗结束了。 As Mexico was evangelized, this practice of human sacrifice ended.
我认为，这是一个很好的例子，说明了国家的福音化如何改变了社会的本质。 And there, I think, is a prime example of how the evangelization of the country changed the very nature of the society.
在路加福音的第一章，我们找到了马利亚对耶和华的伟大赞美诗。 In the first chapter of the Gospel of Luke, we find Mary's great hymn of praise to Yahweh.
它以一个简单的宣告开始：「我心尊主为大。」 It commences with the simple declaration, My soul magnifies the Lord.
马利亚在这里宣告她的整个存在都是为了荣耀神。 Mary announces here that her whole being is ordered to the glorification of God.
她被命定要荣耀神。 She is ordered to glorify God.
她的整个存在都是为了荣耀神。 Her whole being is ordered to the glorification of God.
她的自我不为自己要求任何东西。 Her ego wants nothing for itself.
它只想成为一个荣耀神的机会。 It wants only to be an occasion for giving honor to God.
但是，正如我们所看到的，神不需要任何东西，马利亚给予他的任何荣 耀都会回报给她自己，所以她在尊主为大的行为中自己也被尊为大。 But since, as we've seen, God needs nothing, whatever glory Mary gives to Him returns to her benefit, so that she is magnified in the very act of magnifying Him.
通过完全献身于神，马利亚成为了一个丰盛的生命之源。 In giving herself away fully to God, Mary becomes a superabundant source of life.
事实上，她怀了神。 Indeed, she becomes pregnant with God.
这种奇特而美妙的尊主为大和被尊为大的节奏是理解马利亚一切的关键， 从她的神圣母性到她的升天和无原罪怀孕，再到她在教会生活中的使命。 This odd and wonderful rhythm of magnifying and being magnified is the key to understanding everything about Mary, from her divine motherhood to her Assumption and Immaculate Conception and to her mission in the life of the Church.
19世纪伟大的耶稣会诗人杰拉德·曼利·霍普 金斯在他的诗歌《五月颂》中捕捉到了这一点。 The great 19th century Jesuit poet, Jared Manley Hopkins, caught this in his ballad, The May Magnificat.
他在开头几节中思考为什么五月应该是献给马利亚的月份。 He wonders in the first few stanzas why May should be a month dedicated to Mary.
他提供了马利亚自己的答案，写道：「问那伟大的母亲。」 And he provides Mary's own answer, writing, Ask of her the mighty mother.
她的回答提出了另一个问题，万物生长。 Her reply puts this other question, growth in everything.
然后，霍普金斯以其典型的语言技巧和精神热情，描绘了春天生长的各种方式。 Then, with typical verbal dexterity and spiritual enthusiasm, Hopkins delineates the modes of growth in springtime.
她在草皮、叶鞘或贝壳中生长良好。 She grows well in sod or sheath or shell.
他想象神的母亲马利亚以无限的喜悦观察着所有这些生命。 And he imagines Mary, the mother of God, surveying all of this life with limitless pleasure.
他写道：「万物升起，万物成长，马利亚看到并同情那美好的世界，大自然的母性。」 He writes, All things rising, all things sizing, Mary sees sympathizing with that world of good, nature's motherhood.
马利亚完全愿意尊主为大，这使她成为了生命的源头。 Mary's utter willingness to magnify the Lord made of her a matrix of life.
春天本身，以其所有狂野的丰饶，不过是她所释放的生命力的一个暗示。 The spring itself, in all of its wild fecundity, is but a hint at the vitality that she unleashes.