今晚的讲员于1984年5月12日被按立为圣职，同年以最优异成绩获得神学硕士学位。 Our speaker this evening was ordained to the Holy Priesthood on May 12, 1984, and received a Master's of Arts degree in Sacred Theology, Summa Cum Laude, the same year.
1992年，威廉·桑德斯神父在美国天主教大学获得教育与行政哲学博士学位。 In 1992, Father William P. Saunders received a Doctor of Philosophy in Education and Administration from Catholic University of America.
他曾任基督国度学院圣母研究生院院长，并在弗吉尼亚州亚历山大的使徒之后天主教堂担任 牧师，直到2000年被任命为弗吉尼亚州波托马克瀑布希望之后天主教堂的创始牧师。 He has served as president and dean of Notre Dame Graduate School of Christendom College and pastor at Queen of Apostles Catholic Church in Alexandria, Virginia, until 2000 when he was appointed as the founding pastor of Our Lady of Hope Catholic Church in Potomac Falls, Virginia.
除了在天主教文化研究所提供多次精彩讲座外，我们 在CD架上还有他的讲道录音，您可以在会后领取。 Besides offering a number of great presentations at the Institute of Catholic Culture, we do have at least one pinch of incense in the CD rack that you could pick up afterwards.
他还是ICC顾问委员会的成员，是研究所的亲密朋友，从一开始就大力支持。 He is also a member of the ICC Advisory Board and a close friend of the Institute, a strong supporter since the very beginning.
请和我一起欢迎桑德斯神父。 So please join me in welcoming Father Saunders.
谢谢。 Thank you.
很好。 Very good.
那么，让我们奉圣父、圣子、圣灵的名开始祷告。 So, let's begin with a prayer in the name of the Father, the Son, and the Holy Spirit.
阿们。 Amen.
天父，当我们默想以弗所会议的教导，特别是圣教宗刻肋斯定，以及圣亚历山大、 圣区利罗和许多其他人的伟大工作时，愿我们常常记念你所赐的救主耶稣基督，你 差他到这世上，完美地显明你的真理和爱，为我们的救恩受苦、受死并复活。 Heavenly Father, as we meditate on the teachings of the Council of Ephesus and the great work especially of Pope St. Celestine and also St. Alexander, St. Cyril, and so many others, may we always be mindful of the gift of our Savior Jesus Christ, whom you sent into this world to perfectly reveal your truth and love and to suffer, die, and rise for our salvation.
愿我们也记念蒙福的圣母马利亚，这位圣洁的童贞女，她无罪地将自己献给你的救恩计划。 May we also remember the great gift of our Blessed Mother Mary, the Holy Virgin, who, free of all sin, gave of herself for your plan of salvation.
我们奉主基督的名求。 We ask all of this through Christ our Lord.
阿们。 Amen.
万福马利亚，你充满恩典，主与你同在。 Hail Mary, full of grace, the Lord is with thee.
你在妇女中受祝福，你所生的耶稣也受祝福。 Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus.
神的母亲圣马利亚，求你现在和我们临终时为我们罪人祈求。 Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death.
阿们。 Amen.
希望之后，求你为我们祈求。 Our Lady of Hope, pray for us.
奉圣父、圣子、圣灵的名，阿们。 And Father, Son, Holy Spirit, Amen.
我受邀谈论以弗所会议和正式的称号「神的母亲马利亚 」，我们天主教徒在某种程度上对此有些习以为常。 So I was asked to talk about the Council of Ephesus and the official title, Mary, Mother of God, which to some extent we as Catholics sort of take for granted.
但我记得在我还在神学院的时候，大约是80年代初，我的一些费城同学来访。 But I remember back when I was in the seminary, so this goes back to the early 80s, some of my classmates from Philadelphia came down to visit.
他们途经华盛顿。 They were going through Washington.
我想带他们参观老圣帕特里克教堂，它在FBI大楼附近。 I wanted to show them old St. Patrick's Church, which is up near the FBI building.
在G街上。 It was on G Street.
它至今仍在。 It still is there.
这是华盛顿最古老的天主教堂之一，就在福特剧院附近。 It's one of the oldest Catholic churches in Washington, just right up from Ford's Theater.
我们进去时，我注意到在进入教堂前的小前厅里，有 人用铅笔在墙上写着：「天主教徒，神没有母亲。」 So we go in, and I noticed in the little vestibule before you go into the church was written on the wall in pencil, "Catholics, God has no mother."
不。首先，在教堂墙上写字是很糟糕的。 No. Well, that's awful that somebody would write on a church wall, for one thing.
但我想，很明显这个人不理解「神的母亲」这个称号。 But then I thought, obviously the person doesn't understand the title, Mother of God.
这就是关键。 And that's the key.
许多人如果不真正理解三位一体，也不理解道成肉 身的奥秘，就不会理解「神的母亲」这个称号。 Many people, if they really don't understand the Trinity, and they don't understand the mystery of the Incarnation, they're not going to understand that title, Mother of God.
这就是早期教会面临的问题。 So this was the problem that we faced in the early church.
现在，在我们进入会议之前，我们必须设定背景，因为这非常重要。 Now, before we actually move into the council, we have to set our stage because that's very important.
所以，设定背景。 So, set the stage.
我们知道早期教会的时代是受逼迫的时代。 The time of the early church we know is the time of persecution.
皇帝戴克里先统治到305年正式退位，他发动了最后也是最严重的一次逼迫。 And Diocletian, the emperor who ruled until 305 officially before abdicating, waged the last, the final, but also the worst of all the persecutions.
他退位时，设立了所谓的四帝共治。 When he abdicated, he set in place this, what he called a tetrarchy.
所以，实际上有两个皇帝。 So, you really had two now emperors.
东部有一个皇帝，位于拜占庭城，后来成为君士坦丁堡。 There was one in the east, located in the city of Byzantium, which later becomes Constantinople.
今天，不幸地被称为伊斯坦布尔。 Today, it is unfortunately called Istanbul.
然后是罗马的皇帝。 And then there's the emperor in Rome.
每位皇帝都有一个助手，称为凯撒。 Each one had a helper called a Caesar.
这就是当时的安排。 So, that's the way it's set up.
到了312年，出现了权力斗争。 Well, in the year 312, there's a power play.
谁将继位，特别是在西部？ Who is going to succeed, especially in the West?
当时在英格兰服役的君士坦丁被他的军队推选为皇帝。 Well, Constantine, who's serving in England, is elected by his troops to become the emperor.
而马克森提乌斯想要夺取王位，因为他的父亲马克西米安曾是皇帝。 Now, Maxentius wants to take the throne because his father, Maximian, had been the emperor.
于是发生了冲突。 So, there's this clash.
君士坦丁从英格兰南下，穿过高卢，越过阿尔卑斯山进入意大利 ，在312年罗马城外的米尔维安桥战役中，他们发生了冲突。 Constantine moves down from England, crosses through Gaul over the Alps into Italy, and there, outside of Rome at the Battle of Milvian Bridge in 312, they have a clash.
君士坦丁获胜。 Constantine wins.
他成为皇帝。 He becomes the emperor.
好的一面是，313年君士坦丁将基督教合法化。 The good part of this is that in the year 313, Constantine legalizes Christianity.
这并不意味着它成为国教。 So this doesn't mean it's the state religion.
这意味着他使其合法化。 It means that he's legalized it.
所以我们现在可以走出地下墓穴，走出家中，建立公开的教会。 So now we can come out of the catacombs, out of the homes, and have a public church.
这是一件非常好的事情。 So that's something that's very good.
第二点是，我们仍然有两个首都。 Now the second part is that we still have two capitals going on here.
西部的首都是罗马。 The capital in the west is Rome.
东部的首都将成为君士坦丁堡。 The capital in the east will become now Constantinople.
随着时间的推移，到300年代末，特别是在狄奥多西一世皇帝时期 ，他是米兰的圣安布罗斯的朋友，基督教确实成为帝国的官方宗教。 So with that, as time goes on, by the end of the 300s, especially during the time of Emperor Theodosius I, who was a friend of St. Ambrose of Milan, Christianity now does become more the official religion of the empire.
以至于除非你是基督徒，否则不能担任公职，或参议员等职务。 So much so that one cannot serve in public office, or like a senatorial role or anything like that unless you are a Christian.
异教活动，特别是公开的异教活动和祭祀现在被禁止。 Pagan practices, so public pagan practices, pagan sacrifices are now outlawed.
许多旧的异教庙宇被改为教堂。 Many of the old pagan temples are turned into Catholic churches.
这就是帝国中发生的变化。 So this is what has happened in the Empire.
这是我们要记住的第一个动态。 So that's the first thing to sort of remember the dynamics going on.
第二点要记住的是，到300年代末，大约370年时，西部的蛮族开始南下。 The second thing to remember is that by the late 300s, by about the year 370 in the West, the barbarians are coming down.
这改变了罗马帝国西部的局势。 And that changes the dynamics of the western side of the Roman Empire.
例如，首先是西哥特人南下。 So, for instance, first of all, the Visigoths come down.
他们蹂躏罗马帝国。 They ravage the Roman Empire.
他们占领了巴尔干半岛。 They take over the Balkan Peninsula.
然后是勃艮第人越过上莱茵河。 Then we have the Burgundians crossing the upper Rhine.
他们进入高卢。 They move over into Gaul.
然后是法兰克人越过下莱茵河。 Then there are the Franks that cross the lower Rhine.
他们也进入高卢的部分地区。 They move into parts of Gaul, too.
高卢就是现在的法国，明白吗？ Gaul is now France, okay?
法兰克人，法国，我们明白了。 Franks, France, we have the picture.
西哥特人来自波兰和德国东部。 The Visigoths come from Poland and eastern Germany.
他们直接进入西班牙，到430年，他们穿过非洲北部。 They move right across into Spain, and by 430, they're crossing through the north of Africa.
可怜的圣奥古斯丁在临终时，汪达尔人正在城外攻击希波城。 Poor St. Augustine's on his deathbed, and the Vandals are outside the city of Hippo attacking the city.
所以，旧帝国的西部确实在衰退。 So what happens here is that the western side of the old empire is really deteriorating.
它现在不如帝国的东部那样兴盛和显赫。 It's not as popular or prominent now as the eastern side of the empire.
君士坦丁堡仍然是一座坚固的城市。 Constantinople is still a fortified city.
它仍能自保，我们从这里继续。 It's still able to protect itself, and we go on from there.
现在的问题，更像是政治问题。我们要想，西部的罗马主教，即教宗，而西部已经衰退。 Now, the problem here, and this is just more of a political problem, one has to think, well, here's the pope, bishop of Rome in the west, and the west has deteriorated.
君士坦丁堡的牧首在东部。 The patriarch of Constantinople is in the east.
而东部仍然屹立。 And the East still stands.
牧首开始想，我应该成为教会的首领。 The patriarch starts thinking, you know, I ought to be the head of the Church.
我有更多的权力和声望，而罗马的这个老家伙，他的帝国在衰退。 I have more power, more prestige, and this old guy in Rome, he's got a deteriorating empire.
真正的权力斗争开始发生。 A real power struggle begins to occur.
但除此之外，在东部，还有两三个显赫的牧首对君士坦丁堡牧首感到不满。 But beyond that, in the East, you have three or two other prominent patriarchs that are offended by the patriarch of Constantinople.
首先是亚历山大的牧首。 First, the patriarch of Alexandria.
他是圣马可的继承人。 He is the successor of St. Mark.
然后是安提阿的牧首，他是圣彼得的继承人，因为圣彼得是安提阿的第一任主教。 And then you have the patriarch of Antioch, who is the successor of St. Peter, because St. Peter was the first bishop of Antioch.
然后是君士坦丁堡的牧首。 And then you have this guy, Constantinople.
他是谁呢？ Well, who's he?
没有使徒建立君士坦丁堡。 No apostle founded Constantinople.
这是一个政治职位。 It's a political position.
所以即使在东部，也有这种政治斗争，关于谁拥有真正的权威。 So even within the East, there's this political struggle, in a sense, as to who has the real authority here.
但要始终记住，即使在这个时候，罗马主教无疑是圣彼得的继承人。 But always keep in mind, even by this time, without question, the Bishop of Rome is the successor of St. Peter.
他被公认为拥有那权威。 And he's recognized as having that authority.
现在，这引出另一个问题，就是基督的奥秘。 Now, that brings us to another point, and that is the mystery of Christ.
既然教会已经走出地下墓穴，走出家庭，教会就可以公开聚集，处理那些引起问题的议题。 Well, now that the Church has come out of the catacombs, out of the homes, the Church can come together publicly and deal with issues that have caused problems.
这涉及耶稣是谁的问题。 And this deals with who Jesus is.
当然，我们有我们称为圣经的经卷。 Now, of course, we have what we call our sacred scriptures.
我们有福音书等等。 We have our Gospels and so on.
所以他们知道，正如马太和路加特别记载的，马利亚充满恩典。 So they knew, as Matthew and Luke record especially, that Mary was full of grace.
她接受了天使加百列的报信。 She received the message of the archangel Gabriel.
她因圣灵感孕。 She conceived by the Holy Spirit.
通过她，耶稣基督进入了这个世界。 And through her, Jesus Christ entered this world.
我们相信这一点。 We believe that.
然后圣约翰更进一步。 And then St. John takes it a little bit further.
如果我们看圣约翰福音的序言，我们读到：「太初有道」，大写的「道」。 So if we go to the prologue of St. John's Gospel, we read, "In the beginning was the Word," the capital W, Word.
所以，圣父，他完美的表达，他的道。 So, God the Father, His perfect expression, His Word.
在这无限、完美的爱的联合中，体现在圣灵里。 So, joined together in this infinite, perfect union of love that's personified in the Holy Spirit.
所以圣约翰写道：「太初有道，道与神同在，道就是神。」 So St. John writes, "In the beginning was the Word, the Word was in God's presence, the Word was God."
跳到第14节：「道成了肉身，住在我们中间，充充满满地有 恩典有真理。我们也见过他的荣光，正是父独生子的荣光。」 Skip down to verse 14. The Word became flesh and made his dwelling among us, and we have seen his glory, the glory of an only Son, coming from the Father, filled with enduring love.
我们相信耶稣，三位一体的第二位，与父同体，进入这个世界，真神成为真人。 We believe that Jesus, the second person of the Holy Trinity, is one in being with the Father, consubstantial, who entered this world, true God becoming true man.
圣约翰在他的第一封书信第四章也写道：「凡灵 认耶稣基督是成了肉身来的，就是出于神的。」 St. John also writes in his first epistle, chapter 4, "This is how you can recognize God's spirit.
凡灵认耶稣基督是成了肉身来的，就是出于神的。 Every spirit that acknowledges Jesus Christ come in the flesh belongs to God.
凡灵不认耶稣，就不是出于神的。 Well, every spirit that fails to acknowledge him does not belong to God.
这是那敌基督者的灵。 Such is the spirit of the Antichrist."
所以我们有这个基本信仰：耶稣是真神成为真人。 So here we have this fundamental belief that Jesus is true God who became true man.
但真正的问题是，如何用言语表达？ But the real question is, how do you express it in words?
这如何发生？ How does it happen?
说耶稣是真神真人是什么意思？ What does it mean to say Jesus is true God and true man?
说耶稣成为肉身是什么意思？ What is it to say Jesus became flesh?
所以，进一步设定背景，我们在最早的历史中有…… So, setting the stage some more, we have in the earliest history of...
你知道，这个讲台似乎被诅咒了。 You know, this podium is cursed for some reason.
整晚都有问题。 It's been problems all night.
总之，算了，希西家神父。 So anyway, never mind, Father Hezekiah.
我稍后再和你说。 I'll get back with you later.
那么，早期教会。 So, early church.
312年已经合法化。 312 legalization already.
我们有两个异端。 We have two heresies.
它们是有问题的。 They're problematic.
一个是亚略主义。 One is Arianism.
亚略…… So Arius...
亚略否认基督的神性。 Arius denied the divinity of Christ.
亚略说耶稣是受造物。 Arius said that Jesus is a creature.
神创造了耶稣。 God created Jesus.
他是所有受造物中最先和最重要的。 He's the first and foremost of all creatures.
但亚略否认基督的神性。 But Arius denied the divinity of Christ.
然后是幻影说者，他们是我们称为诺斯底派的一个分支。 But then you have the docetists, who are, you say, a subsect of what we call the Gnostics.
如果你听到诺斯底这个词，因为几年前《达芬奇 密码》和诺斯底福音很流行，他们是疯狂的。 If you ever hear that term Gnostic, because it was very popular a few years ago with the Da Vinci Code, the Gnostic Gospels, and so on, they were crazy.
他们是真正的异端。 They're truly heretics.
他们相信神与魔鬼对立的二元体系，认为两者是平等的，一切 属灵的都是神的，是好的，一切物质的都是魔鬼的，是坏的。 They believed in this dualistic system of God versus the devil, whom they considered equal players, and everything spiritual was of God and good, everything material was of the devil and bad.
因此，当我们看我们的人性时，这身体，这物质存在是坏的，灵魂就像被囚禁在身体里。 And therefore, when we look at our humanity, this body, this physical being is bad and the soul is like a prisoner in the body.
所以诺斯底派否认圣事，因为神怎么能通过物质带来恩典呢？ And so the Gnostics denied, for instance, the sacraments because how could God work through material things to bring grace?
这太荒谬了。 That's absurd.
诺斯底派否认婚姻的价值，因为为什么要把孩子带到这个世界，奴役灵魂和身体呢？ Or the Gnostics denied the value of marriage because why would you bring children into this world and enslave souls and bodies?
对他们来说，最大的宗教行为是自杀，因为这样可以释放灵魂脱离身体。 And the greatest act of religion for them was suicide, because that way you released the soul from the body.
他们是疯子。 They're crazy people.
所以每当你听到这个词，他们是疯子。 So whenever you hear that term, they're crazy.
诺斯底福音，记住这一点，永远记住，最早的记载大约在150年。它们是假的。 And the Gnostic Gospels, remember this, always remember this, that the earliest accounts of them are about the year 150. They're bogus.
他们用彼得、雅各等使徒的名字附在他们的著作上 ，但它们是异端，被教会谴责，所以没有被收录。 They use the names of apostles like Peter and James and so on to append to these writings of theirs, but they're heretical, and they were condemned by the Church, and that's why they aren't included.
所以每当你听到像国家地理谈论犹大福音之类的东西，大公教会有充分的理由排除这些。 So whenever you hear something like even National Geographic talk about, oh, the Gospel of Judas and so on, and whatever, the Catholic Church excluded these for good reason.
确实有理由。 For good reason.
因为我们的正典，当你想到我们的新约时，我们在70年就有了。它在那里。 Because our canon, when you think of our New Testament, we had it by the year 70. It's there.
所有这些著作都被收录，因为它们归于那些作者。 And all those writings are included because they are attributed to those authors.
不管怎样。 Be that as it may.
所以我们有这些幻影说的诺斯底派，他们说耶稣只是显现为人。 So we have these docetist Gnostics that say, well, Jesus appeared as human.
他是神性。 He's divine.
他只是显现为人。 He only appeared as human.
所以他们否认基督的人性。 So they deny the humanity of Christ.
因此，教会于325年在尼西亚会议上聚集，处理这两个异端。 So the Church comes together in the year 325 at the Council of Nicaea to deal with these two heresies.
他们制定了我们称为尼西亚信经的，我们今天早上在弥撒中诵读了。 And they produce what we call the Nicene Creed, which we recited at Mass this morning.
你会注意到它非常具体。 And you'll notice it's very specific.
所以在使徒信经的基础上，最早的记载大约在70年，最晚80年，我们现在有尼西亚信经 ，具体说到「为要拯救我们世人，从天降临，因圣灵感孕，由童贞马利亚所生，成为人」。 So taking the Apostles' Creed, which is attributed to the Apostles about the year 70, 80 at the latest, the first earliest records, we now have the Nicene Creed that specifically says that for us men, for our salvation, he came down from heaven and by the Holy Spirit was incarnate of the Virgin Mary and became man.
我们还有之前的部分，说耶稣是神的独生子，在万世以前为父所生，从神 所生的神，从光所出的光，真神所出的真神，受生而非受造，与父同体。 We also have preceding this that Jesus is the only begotten Son of God, born of the Father before all ages, God from God, light from light, true God from true God, begotten, not made, consubstantial with the Father.
所以尼西亚会议定义耶稣是三位一体的第二位。 So here we have the Council of Nicaea defining that Jesus is the second person of the Holy Trinity.
他是真神，也成为真人。 He is true God who became also true man.
这里的「同体」一词是homoousios，意思是同一实质，同一本体，同一神性。 And the word here for consubstantial is homoousios, the same substance, the same stuff, the same divinity as the Father.
耶稣完全是神性，但他与父有别。 Jesus is fully divine, yet he is distinct from the Father.
尼西亚会议在原信经中以「我信圣灵」为止。 Now, the Council of Nicaea stopped in the original creed with, "and we believe in the Holy Spirit," period.
时间继续。 Time would go on.
381年，我们有第二次大公会议，就是381年的君 士坦丁堡会议。他们确认尼西亚，但继续讨论圣灵。 In 381, we have the second ecumenical council, and that is at Constantinople in 381. They affirm Nicaea, but then they continue on with the Holy Spirit.
此时，有另一个异端团体，称为Numata Machi，圣灵的仇敌。 At this time, there's another heretical group called the Numata Machi, the haters of the Holy Spirit.
他们想除掉三位一体的第三位。 So, they want to get rid of the third person of the Holy Trinity.
因此，会议宣布这是异端，所以我们现在有信经的最后部分。 So, the council declares that heretical, and so we now have the last part of our creed.
这就是我们在弥撒中所诵的。 That's what we have at Mass.
在这个时候，我们有一些伟大的人物：圣亚他拿修，他是埃及亚历山大的主教，三位 一体的坚定捍卫者，还有西方的圣波瓦捷的希拉里，也是三位一体的坚定捍卫者。 So at this time, we have some great players: St. Athanasius, who is a bishop of Alexandria, Egypt, a staunch defender of the Trinity, and we also have St. Hilary of Poitiers, who's in the West, a staunch defender of the Holy Trinity.
他们以圣经为基础，通过神学阐述，使我们的传统尽力清晰地教导我们的信仰。 They take sacred scripture, they elaborate it through theology, and so we have our tradition trying to teach, as best we can, clearly, our faith.
所以，可以说我们已经设定了背景。 So, we've set the stage, so to speak.
现在的问题是，如何？ Now, the question here is, how?
这如何发生？ How does it happen?
真神如何成为真人？ How does true God become true man?
所以我们确认他是。 So we affirm he is.
如何？ How?
所以我们现在准备进入以弗所会议。 So here we are, now getting ready for the Council of Ephesus.
于是，亚历山大的圣区利罗登场。 So, enter the stage, St. Cyril of Alexandria.
简单背景：他生于376年，卒于444年。他被称为道成肉身的博士。 Little background: born in 376, dies in the year 444. He's known as the Doctor of the Incarnation.
他也被称为精确的守护者。 He was also known as the guardian of exactitude.
在我们教会的叙利亚和马龙礼弥撒中，他被纪念为「真理的堡垒，神道成肉身的诠释者」。 He is, in the Syrian and Maronite rite masses of our church, commemorated as, quote, a tower of truth and interpreter of the Word of God made flesh.
他也是伟大的圣经学者，写了摩西五经、旧约前五卷书、先知书 ，特别是以赛亚书，约翰福音和路加福音，以及诗篇的注释。 He was also a great scripture scholar, so he wrote commentaries on the Pentateuch, the first five books of the Old Testament, the prophets, particularly Isaiah, the Gospels of John and St. Luke, and also the Psalms.
他也是教父学的伟大教师，拥有不同教父的著作。 He also was a great teacher of the patristics, so he had the writings of the different church fathers.
他拥有所有这些知识，他知道他必须按照圣经所载和传下来的信仰来教导。 So he had all of this knowledge, and he knew that he had to teach in accord not only with what is in the scriptures, but what has been handed down as the faith.
我们再次看到神的道、圣经、圣经经卷和圣传之间的互动。 Again, we see the interaction here between The Word of God, the Bible, sacred scripture, and the sacred tradition.
那一致的教导，信仰的传承。 That consistent teaching, handing on of the faith.
现在，回到正题。 Now, going back.
圣区利罗，这一点对忠实的天主教徒来说很重要，他并不完美。 Saint Cyril, and this is important for good old Catholics to remember, was not perfect.
有时我们以为圣人就是完美的。 So sometimes we think saints are saints.
他并不完美。 He was not perfect.
他被称为大胆而刚硬。 He was called bold and hard.
当时他是个执事。 Now, he was a deacon.
他为他的叔叔服务，他叔叔是亚历山大的牧首。 He served for his uncle, who was the patriarch of Alexandria.
当你的叔叔是牧首时，总是不错的。 It's always nice when your uncle's the patriarch.
他的叔叔从385年到412年统治亚历山大。历史学家总是用「铁腕」来形容。 And his uncle governed Alexandria from 385 to 412. Historians always use the phrase, "with an iron hand."
所以，他受过古典教育。 So, he has a classical education.
他于412年被选为他叔叔的继承人。据记载，圣区利罗是个 学识渊博、私生活纯洁的人，但像他叔叔一样，大胆而刚硬。 He is then elected as the successor of his uncle in the year 412. Now, with that, it is written that Saint Cyril was a man of great learning and purity of private life, but like his uncle, bold and hard.
他反对各种异端，如不断出现的亚略派，否认致死罪赦免的 诺瓦提派，以及当时在亚历山大对教会造成麻烦的犹太人。 Now, he preaches against different heresies, such as the Arians that keep on popping up, against the Novatians who really denied forgiveness of sin for mortal sins, against the Jews at the time who were causing troubles against the church in Alexandria.
他反对罗马总督，因为总督也反对教会。 He preaches against the Roman governor because the Roman governor is also against the church.
所以他是个强硬的人物，有点像个火把，但仍然是个伟大的学者。 So he was a tough character, sort of a firebrand, but nevertheless a great scholar.
已故的伟大教父学者欧内斯特·西蒙斯写道，总 之，他是个强者，天生的统治者，愿意战斗。 Now the great patrologist, Ernest Simmons, now deceased, wrote, in short, he was a strong man, a born ruler, a willing fighter.
如果他有任何属于这种性格的缺点——急躁、缺乏同情、固执— —他也充分具备能把困难工作做好所需的动力、主动性和热情。 If he had any faults that belonged to such a character—hastiness, lack of sympathy, obstinacy—he had also in full measure the drive, initiative, and zeal that can get a difficult job done well.
由于对神和教会的真爱，以及对基督徒男女福利的真正关心，他的性格和神的 恩典造就了一个人，虽然他可能不被大爱，但受到他自己和后代的极大尊敬。 Tempered by a genuine love of God and his church, and a real concern for the welfare of Christian men and women, his character and God's grace made a man who, though he might not be greatly loved, was mightily respected by his own and succeeding generations.
好了，我们有圣区利罗。 Alright, we have Saint Cyril.
事情是这样的。 Here's what happens.
429年，君士坦丁堡的牧首名叫聂斯托留。 Year 429. There is the patriarch of Constantinople named Nestorius.
聂斯托留是个修士。 Nestorius was a monk.
他大部分时间都过着隐居生活。 He lived in solitude for the great majority of his life.
由于对谁应继任已故的君士坦丁堡牧首有争议，狄奥多西二世介入 说：「我将任命聂斯托留，这位来自安提阿外修道院的修士。」 Because there was a dispute over who should succeed the deceased patriarch of Constantinople, Theodosius II enters in and says, "I will appoint Nestorius, this monk, from this monastery outside of Antioch."
于是聂斯托留被任命。 So Nestorius comes down.
现在，聂斯托留提出问题：「神的儿子耶稣如何成为人？」 Now, Nestorius asks the question, "How did Jesus, the Son of God, become man?"
在许多方面，这是合理的。 Well, in many ways, that's legitimate.
问题在于他如何提出理论。 The problem was how he came up with the theory.
所以，聂斯托留。 So, Nestorius.
我们这里有聂斯托留主义。 We'll have Nestorianism here.
聂斯托留派相信有神性位格耶稣，他有神性。 Nestorians believed that there is the divine person, Jesus, who has a divine nature.
所以这里有一个位格。 So here we have one person.
然后还有另一个位格。 Then there's another person.
有人性位格耶稣，他有人性。 There is the human person, Jesus, who has a human nature.
这是一个独立的位格。 This is a separate person.
据说，神性位格耶稣，他称为道，进入这个世界，住在人性位格 耶稣中，他称为基督，他的说法是「如同一个人住在殿中」。 And the story is said that what happens is that the divine person Jesus, whom he calls the Word, is coming into this world and dwells in the human person Jesus, whom he calls the Christ, and his phrasing is, "...as if a person dwelling in a temple."
所以这里有两个位格。 So you have two persons going on here.
不知怎么的，这确实涉及语言问题，但你有这个神性位格的耶稣不知怎么地被放入马利亚。 Somehow you have, it does get into a problem of language, but you have this divine person of Jesus somehow just being popped into Mary.
马利亚生下婴孩耶稣基督，但不是神的道。 And Mary gives birth to baby Jesus the Christ, but not the Word of God.
现在聂斯托留说，此时发生的是，我们有这个大的…… Now Nestorius says what happens at this time is, then we have this big...
位格。 prosopon.
这是他的术语，位格。 That's his term, prosopon.
在恩典的次序中，他称之为崇高。 In the order of grace, he calls it sublime.
所以它是独特而崇高的。 So it is unique and sublime.
这是一个独特的形象，这个位格。 It's a unique figure, this prosopon.
所以不知怎么的，马利亚生下了人性耶稣，一个有人性位格的耶稣，即基督 ，但神性位格的耶稣，具有道的神性，完全独立地被放入他的人性部分。 So somehow, again, Mary gives birth to human Jesus, a human person Jesus with a human nature, the Christ, but it is the divine person Jesus with the divine nature of the Word who somehow is totally separate gets put into him, into the human part.
就像一个人住在殿中。 Just again like someone dwelling within a temple.
这是他的说法。 That's his phrasing.
我们有这个他称为位格的独特形象。 And we have this unique figure that he calls a prosopon.
好，到目前为止还算顺利。 Okay, so far so good.
所以，聂斯托留说，马利亚是基督的母亲，希腊语是Chri stokos，但她不是神的母亲，Theotokos。 So, Nestorius said, therefore, Mary is the mother of Christ, Christokos in Greek, but she is not the mother of God, Theotokos.
好吧，这就引起了大问题，因为这样一来，联合只是偶然的。 Alright, it causes a big problem now, because the union then is simply accidental.
那么我们就要想，谁为我们死在十字架上？ And one has to think then, who dies on the cross for us?
聂斯托留会说，那不是耶稣的神性部分。 Well, Nestorius would say, well, it's not the divine part of Jesus.
只是人性部分。 It's simply the human part.
谁为我们受苦？ Who suffers for us?
只有人性部分。 It's only the human side.
谁经历了这生命中的一切痛苦？ Who's the one who goes through all those pains of this life?
只有人性部分，不是神性部分。 Only the human side, not the divine side.
那么我们就要问，基督如何能真正成为我们的救主？ Well, then we have to ask the question, how could Christ really be our Redeemer?
这就是关键。 There's the key.
基督如何能真正为我们受苦？ How could Christ really suffer for us?
他如何能将我们的人性提升到比亚当和夏娃更好的境地？ How could he elevate our humanity to something even better than Adam and Eve had?
所以这变得非常复杂。 So it really gets complicated.
措辞被玩弄得非常微妙。 And the wording is played around with so it can be very subtle.
也可能非常诱人。 It can also be very seductive.
现在，聂斯托留确实想保留神人二性的概念，但问题是 他将二性分成了两位格，而不是以某种方式联合它们。 Now, Nestorius does want to preserve the idea of these two natures, divine and human, but the problem is that he kept the two natures into two persons rather than somehow joining them.
于是圣区利罗出现了，他说这是异端。 So St. Cyril comes along and he says, this is heretical.
为什么？ Why?
因为圣区利罗查考圣经，我们知道，马利亚因圣灵感孕，通过她耶稣基督，真神成为真人。 Because St. Cyril goes to the sacred scriptures, and we know, Mary conceived by the Holy Spirit, and through her Jesus Christ, true God became true man.
圣约翰又写道，道成了肉身，住在我们中间。 St. John, again, wrote, the Word became flesh and dwelled among us.
不是道的位格被放入人性位格。 It wasn't the Word person got popped into the human person.
不，是道成了肉身。 No, the Word became flesh.
所以，圣区利罗说我们要看圣经，但区利罗也说，我们要看称号。 So, St. Cyril says we look at sacred scripture, but also, Cyril said, we look at the titles.
神的母亲这个称号在100年被安提阿的圣依纳爵提到，二世纪的圣爱任纽也提到。 And the title Mother of God was spoken of by St. Ignatius of Antioch in the year 100, St. Irenaeus in the 2nd century.
伟大的圣经学者圣以法莲，尼西亚会议的亚历山大的圣亚历山大，尼西 亚会议的圣亚他拿修，神的母亲这个称号一直在我们的圣传中被接受。 St. Ephraim, the great scripture scholar, St. Alexander of Alexandria, who is at the Council of Nicaea, St. Athanasius, who is at the Council of Nicaea, the Mother of God title has been accepted all this time in our sacred tradition.
聂斯托留怎么能现在说她不是神的母亲呢？ How can Nestorius now say she's not the Mother of God?
大问题。 Big problem.
讽刺的是，在圣屈梭多模的弥撒中，他在聂斯托留之前两次担任 君士坦丁堡牧首，聂斯托留使用了圣约翰写的语言，就是这样。 What's ironic, too, is in the Mass of St. John Chrysostom, who was the patriarch of Constantinople two times before Nestorius, Nestorius was using the language that St. John wrote, and that is this.
这是他们弥撒中圣体祷文的语言。 This is the language from their Mass in the Eucharistic Prayer.
「诚然应当称颂你，神的母亲，你是最蒙福的，全然纯洁，我们神的母亲。」 It is truly just to proclaim you blessed, O Mother of God, who are most blessed, all pure, and Mother of our God.
我们尊崇你，你比基路伯更尊贵，比撒拉弗更荣耀。 We magnify you, who are more honorable than the cherubim, and incomparably more glorious than the seraphim.
你在保持童贞的情况下生了神的道。 You who, without losing your virginity, gave birth to the Word of God.
你确实是神的母亲。 You who are truly the Mother of God.
这就是他们弥撒中圣体祷文的措辞。 So that's their Mass, the wording of their Mass in the Eucharistic Prayer.
而聂斯托留，曾说这些话，现在却说她不是神的母亲。 And Nestorius, who's saying those words, is now saying, now she's not the Mother of God.
圣区利罗说，这是荒谬的。 And St. Cyril says, this is bizarre.
这是异端。 It's heretical.
那么，我们该如何应对？ So, where do we go from here?
那么…… Well...
圣区利罗更加愤怒，因为他听说有位名叫阿纳斯塔修的祭司在君士坦丁 堡大教堂的聂斯托留面前宣讲，他说：「不要称马利亚为神的母亲。 St. Cyril gets further infuriated because he hears that a priest named Anastasius preached in front of Nestorius at the cathedral in Constantinople, and he preached, quote, "Let no man call Mary Mother of God.
她只是人，神不能从受造物而生。」 She is only human, and God cannot be born of a creature."
好吧，圣区利罗真的生气了。 All right, so St. Cyril is really mad.
于是他写信给聂斯托留。 So he writes to Nestorius.
聂斯托留以轻蔑和傲慢的态度接收了信。 Nestorius receives the letter with contempt and haughtiness.
所以在429年的复活节通谕中，区利罗谴责聂斯托留。 So in his Easter encyclical in 429, Cyril denounces Nestorius.
区利罗写道：「必须以最无可指责的方式向人们解释信仰的教导和解释， 并记住，那些使信基督的小子之一跌倒的人，将受到难以忍受的惩罚。」 And Cyril writes, "It is essential to explain the teaching and interpretation of the faith to the people in the most irreproachable way and to remember that those who cause scandal, even to only one of the little ones who believe in Christ, will be subject to unbearable punishment."
他继续说：「因此我们确认，二性不同，但在一个真正的位格中联合。 He continued on, "Thus we affirm that the natures are different that are united in one true united person.
但从二性中只有一个基督和儿子。 But from both has come only one Christ and Son.
所以一个位格，一个神性位格，真神也成为真人。 So one person, one divine person, true God who became also true man.
一个神性位格，具有神性，也取了人性。」 One divine person who has a divine nature who also takes on a human nature."
继续。 Continue.
「不是因为他们的联合消除了二性的区别，而是因为神性和人性在一个 不可言喻的联合中结合，为我们成就了一个主，一个基督和儿子。」 "Not because due to their unity the difference in their natures has been eliminated, but rather because divinity and humanity, reunited in an ineffable and indescribable union, have produced for us one Lord in Christ and Son."
所以区利罗再次强调耶稣，三位一体的第二位，与父同体。 And so again, Cyril is emphasizing Jesus, second person of the Holy Trinity, consubstantial with the Father.
他是神性位格，具有神性，在道成肉身的奥秘中，真神成为真人。 He is a divine person who has a divine nature, and in the mystery of that incarnation, true God becomes true man.
他取了人性。 He takes on that human nature.
这是我们教会非常重要的基本信仰。 Very important, fundamental belief of our church.
现在，430年，区利罗写了第二封信给聂斯托留。 Now, in 430, Cyril writes a second letter to Nestorius.
这是在二月。 This is in February.
但他也写信给教宗刻肋斯定，圣刻肋斯定一世，并附上反对聂斯托留的证据材料。 But he also writes to Pope Celestine, Pope Saint Celestine I, and includes a dossier of evidence against Nestorius.
在第二封信中，区利罗写道：「我们并不说道的本性因改变而 成为肉身，也不说它变成了一个由灵魂和身体组成的完整人。 In the second letter, Cyril writes, "For we do not say that the nature of the Word became flesh by undergoing a change," Nor that it was transformed into a complete man made up of soul and body.
相反，我们确认道按照位格联合了有理性灵魂的肉体， 以不可言喻和不可理解的方式成为人，被称为人子。 Rather, we affirm that the Word, having united to Himself, according to the hypostasis, the flesh animated by a rational soul, became man in an ineffable and incomprehensible manner and was called Son of Man.
这是一个奥秘。 So here's a mystery.
难以理解的是…… It's incomprehensible that...
一个具有神性的神性位格现在与人性联合，人性包括身体和理性灵魂。 a Divine Person with divine nature is united now to a human nature, which is body and rational soul.
这种联合不仅仅是根据意志或美意，也不仅仅是位格的假设。 This union is not merely according to the will or to good pleasure, nor does it consist in the assumption of a prosopon only.
所以这个神秘的东西，聂斯托留提出的位格。 So this mysterious thing, this figure that Nestorius came up with, the prosopon.
虽然联合在真正合一中的二性是有区别的…… And though the natures which are brought together into a true unity are distinct...
但从二性中产生了一个基督和一个儿子。 from both there results one Christ and one Son.
不是因为二性的区别被联合所消除，而是因为神性和人性以神 秘和不可言喻的方式结合，为我们构成了一个主耶稣基督。 Not as though the distinction of natures were suppressed by their union, but rather because the divinity and the humanity, by their mysterious and ineffable coming together into unity, have constituted for us the one Lord Jesus Christ.
他继续说：「不是先有一个普通人从圣童贞女而生，然后道降临在他身上。」 He continues, "...it was not that an ordinary man was born first of the Holy Virgin, on whom afterwards the Word descended."
所以这个神性位格进入这个人性位格。 So this divine person popping into this human person.
我们所说的是，道从母腹中与肉体联合，在肉体中降生，使肉体的降生成为他自己的。 What we say is that being united with the flesh from the womb, the Word underwent birth in the flesh, making the birth in the flesh His own.
因此，圣父们毫不犹豫地称圣童贞女为神的母亲，Theotokos。 Thus, the Holy Fathers have unhesitatingly called the Holy Virgin Mother of God, Theotokos.
这并不意味着道的本性或他的神性从圣童贞女那里开始存在，而是因为道按 照位格联合的圣体，由理性灵魂所赋予生命，从她而生，道按肉体降生。 This does not mean that the nature of the Word or His divinity received the beginning of its existence from the Holy Virgin, but that since the holy body, animated by a rational soul, which the Word united to Himself according to the hypostasis, was born from her, the Word was born according to the flesh."
所以在这里，马利亚。 So here, Mary.
马利亚并没有创造三位一体的第二位。 Mary does not create the second person, the Holy Trinity.
不。马利亚因圣灵感孕。 No. But Mary does conceive by the Holy Spirit.
马利亚将肉体给予具有神性的神性位格。 And Mary gives flesh to the divine person with the divine nature.
所以从这个意义上说，既然耶稣是真神成为真人，我们可以理直 气壮地称马利亚为神的母亲，而不是父的母亲，也不是圣灵的母 亲，不是说她创造了神性位格耶稣，好像他在感孕前不存在。 So in that sense, since Jesus is true God who became true man, we can rightfully call Mary mother of God, not mother of the Father, not mother of the Holy Spirit, not mother meaning she created the divine person Jesus like he didn't exist before the conception.
不，她是耶稣的母亲，真神成为真人。 No, that she's the mother of Jesus, true God, who became true man.
好了，圣区利罗说，如果我们不持守这个真理，我们就破坏了我们救赎的奥秘。 All right, now, with that, St. Cyril said that if we don't hold this true, we shatter the mystery of our redemption.
想想圣保罗在希伯来书第四章所说的：我们既然有一位已经升入 高天尊荣的大祭司，就是神的儿子耶稣，便当持定所承认的道。 Recall what St. Paul said in Hebrews chapter 4. Since then we have a great high priest, meaning Jesus, who has passed through the heavens, Jesus, the Son of God, let us hold fast to our profession of faith.
因我们的大祭司并非不能体恤我们的软弱，他也曾 凡事受过试探，与我们一样，只是他没有犯罪。 For we do not have a high priest who is unable to sympathize with our weakness, but one who is tempted in every way that we are, yet never sinned.
所以我们只管坦然无惧地来到施恩的宝座前，为要得怜恤，蒙恩惠，作随时的帮助。 So let us confidently approach the throne of grace to receive mercy and favor and to find help in time of need.
这是多么美好。 How beautiful that is.
现在想想。 Now think about it.
我们信仰的美在于我们有一位救主。 The beauty of our faith is that we have a Savior.
一位救主，真神成为真人，忍受了我们在生命中所经历的一切，忍 受了我们所面对的苦难，忍受了死亡，但通过复活战胜了死亡。 A Savior, true God who became true man, who endured all the things that we do in this life, who endured the sufferings that we face, who endured death, but conquered death through the resurrection.
我们有基督，他面对试探，但向我们展示他比任何 魔鬼的力量都强大，与他同在，我们也能如此。 We have Christ who faced temptation, but showed us he is stronger than any power of the devil, and with him we can be too.
所以我们有这位美丽的救主。 So we have this beautiful Savior.
现在如果我们看聂斯托留，我们就不再有那位救主。 Now if we look at Nestorius, we don't have that Savior anymore.
我们没有真神成为真人，能理解我们的那位。 We don't have true God who became true man, one who can understand us.
再想想这一点：耶稣来是要提升我们堕落的人性到比亚当和夏娃更高的境地。 And think about this too: Jesus came to elevate our fallen nature to something greater than what Adam and Eve had.
我们永远不应忘记这一点。 We should never forget that.
这就是为什么在复活节前夜的欢呼中，我们宣告：「 哦，亚当的快乐的堕落，给了我们这样的救主。」 This is why in the Easter Vigil Exultet, we proclaim, "O happy fall of Adam that gave us such a Savior."
因为耶稣。 Because of Jesus.
我们有基督，他将我们的人性提升到更高的尊严，这是多么美好。 How beautiful is it that we have Christ who has elevated our human nature to even greater dignity.
现在，我们可以看看，即使在弥撒中，当祭司将水倒入圣杯时。 Now with that, we could look at, even at Mass, when the priest adds the water into the chalice.
那一点水，滴入圣杯，他说：「愿这水与酒的奥秘，使 我们分享基督的神性，正如他降卑与我们分享人性。」 So the little bit of water, the drop into the chalice, he says, "By the mystery of this water and wine, may we come to share in the divinity of Christ, who humbled himself to share in our humanity."
所以基督，因为道成肉身的奥秘，使我们能成为主里的弟兄姊妹。 So Christ, because of that mystery of the incarnation, has enabled us to become like brothers and sisters in the Lord.
天父通过圣子的眼光看我们。 And the Heavenly Father looks upon us through the eyes of the Son.
他通过圣子看我们。 He looks upon us through the Son.
所以，我们拥有比亚当和夏娃更好的东西。 So, we have something even better than Adam and Eve.
现在，圣教宗刻肋斯定登场。 Now, enter Pope Saint Celestine.
圣教宗刻肋斯定生于意大利坎帕尼亚，在米兰跟随圣安布罗斯学习 ，曾在罗马担任执事，在诺森一世教宗时期，于422年9月20 日当选为教宗。他反对伯拉纠派，伯拉纠派否认恩典的必要性。 So, Pope Saint Celestine was born in Campania, Italy, studied under Saint Ambrose in Milan, was a deacon in Rome, and during the time of Pope Innocent I, he was elected Pope on September 20, 422. Now, he fought against Pelagianism, which denied the need for grace.
他是圣奥古斯丁的朋友，与他有书信往来。 He's a friend of St. Augustine, with whom he corresponded.
有趣的是，他还派遣圣帕拉丢和传教士到爱尔兰传福音给爱尔兰人。 It's interesting that he also sent St. Palladius and missionaries to Ireland to evangelize the Irish.
据信，在他生命的晚期，教宗刻肋斯定于432年派遣圣帕特里克到 爱尔兰。阿基坦的圣普罗斯珀说：「圣刻肋斯定为信仰拯救了罗马岛 」，即不列颠，「并将基督的光带给了蛮荒之岛」，即爱尔兰。 It is believed that towards the end of his life, Pope Celestine sent St. Patrick to Ireland in 432. St. Prosper of Aquitaine said, quote, "St. Celestine saved the Roman island," meaning Britain, "for the faith, and to the barbarous island," meaning Ireland, "brought the light of Christ."
这只是圣帕特里克节的小趣闻。 Just a little fun for St. Patrick's Day.
他在罗马教会中修复了许多教堂，如特拉斯提弗列的圣母教堂等。 So, he restored in the Church of Rome many of the churches, like Santa Maria in Trastevere and others.
他用美丽的艺术装饰了许多教堂。 He embellished many churches with beautiful artwork.
但在收到圣区利罗的材料后，他在罗马召开了会议，这发生在 430年8月。在会议上，圣教宗刻肋斯定谴责了聂斯托留。 But having received the dossier from St. Cyril, in Rome, he now convokes a synod, and this happens in August of 430. At the synod, Pope Saint Celestine condemns Nestorius.
他还委托圣区利罗作为他的正式代表，写信给聂斯托留 ，要求他在收到这封谴责信后，十天内撤回并悔改。 He also entrusts to Saint Cyril to be his official representative, to write to Nestorius, to give him, upon receipt of this letter of condemnation, ten days to recant and to repent.
如果聂斯托留在十天内不悔改，他将被罢免。 If Nestorius does not repent within 10 days, then he will be disposed.
所以他确实将大权委托给圣区利罗。 So he's really entrusting great power to St. Cyril.
现在，原因之一。 Now, one reason why.
记住，发生了什么？ Keep in mind, what's happened?
蛮族。 The barbarians.
圣教宗刻肋斯定不能上船亲自前往。 Pope St. Celestine can't get on the boat and come over there.
这不容易。 Not so easy.
所以他将此事委托给圣区利罗。 So he's entrusting this to St. Cyril.
于是圣区利罗写了第三封信，向聂斯托留发出最后通牒，并加上了十二条咒诅。 So St. Cyril writes a third letter with the ultimatum to Nestorius, and he adds 12 anathemas.
我们来看四条。 We'll look at four.
一是马利亚是Theotokos，神的母亲，因为她按肉体生了神的道。 One is that Mary is Theotokos, mother of God, because she brought forth after the flesh the word of God.
如果你不相信，愿你被咒诅。 If you don't believe it, anathema sit.
你被定罪。 You're condemned.
道亲自与肉体联合。 The word has been personally united to the flesh.
同一个位格既是神又是人。 The same person is both God and man.
如果你不相信，愿你被咒诅。 If you don't believe it, anathema sit.
人性和神性在一个基督里不能分开，也不能仅仅通过共同的尊严、权威或统治连接。 The human and divine and the one Christ cannot be divided nor connected merely by common dignity, authority, or rule.
如果你不相信，愿你被咒诅。 If you don't believe it, anathema sit.
最后，道受苦，被钉十字架，尝了死味，并在肉体中复活。 And then lastly, the word suffered, was crucified, tasted death, and rose in the flesh.
如果你不相信，愿你被咒诅。 If you don't believe it, anathema sit.
所以， So, with that...
我们现在确实有了整个位格联合的奥秘。 We really have now the whole mystery of this hypostatic union.
耶稣是神性位格，三位一体的第二位。 That Jesus is a divine person, the second person of the Holy Trinity.
他有神性。 He has a divine nature.
在道成肉身的奥秘中，他完全取了人性。 In the mystery of the incarnation, he takes on fully a human nature.
这就是位格联合。 This is the hypostatic union.
二性，一位神性位格。 Two natures, one divine person.
现在，这些性不能混淆、分开、分离或改变。 Now, these natures are not to be confused, divided, separated, or changed.
这将在下次会议，即451年的迦克墩会议上讨论。 That's going to come up in the next Council, 451 Chalcedon.
但我们将留待另一次讨论。 But we'll leave that for another time.
430年12月，聂斯托留收到了信，现在皇帝狄奥多西登场。 December 430, Nestorius received the letter, and now we have Emperor Theodosius enter the scene.
狄奥多西二世皇帝从408年到450年在位。他7岁时 成为皇帝。所以你想，他7岁时不可能管理帝国，对吧？ So Emperor Theodosius II was emperor from 408 to 450. He was the emperor at age 7. So you figure, he's not running the empire at age 7, is he?
不，是他母亲在管理。 No, his mom is.
他的母亲尤多克西亚皇后一直很有影响力，她与圣屈梭多模有真正的问题。 And his mother was always very influential, Empress Eudoxia, and she had real problems with St. John Chrysostom.
所以，暂且不论。 So, leave that as it may.
狄奥多西皇帝收到所有这些报告，他决定，我们要召开一次大公会议。 So Emperor Theodosius receives all these reports, and he decides, well, we're going to convoke a general council.
所以，430年11月19日，他说我们将在以弗所召开大公会议。 So, November 19, 430, he says we will have a general council at Ephesus.
会议将在431年6月7日的五旬节主日召开。教宗刻肋斯定批准并将派遣使节。 It will meet on Pentecost Sunday, June 7, 431. Celestine, Pope Celestine approved, would send legates.
现在的问题是，大部分教会不能参加，因为西方有蛮族。 Now, the problem is, most of the church can't attend because the West has all the barbarians.
北非也有蛮族。 And North Africa has all the barbarians.
所以主要是东部教会的主教们，即教会的东部，将在以弗所聚会。 So it's predominantly going to be eastern church bishops, the eastern side of the church, who are going to be meeting at Ephesus.
像圣奥古斯丁就不能参加。 Like St. Augustine can't attend.
当然，他此时已临终，但他的城外仍有蛮族。 Of course, he's dying at this point, but still he's got the barbarians outside his walls.
所以在431年6月22日，会议开始。 So on June 22, 431, the council comes into session.
有200位主教参加。 It's attended by 200 bishops.
圣区利罗是教宗的代表。 St. Cyril is the representative of the Pope.
他召集了会议。 He convokes the council.
会议在圣马利亚教堂举行。 It met in the Church of St. Mary.
多么合适。 How appropriate.
记住，以弗所是蒙福的圣母马利亚的家，直到她被接升天。 Ephesus, remember, was the home of our Blessed Mother Mary until the time of the Assumption.
所以，圣约翰和抹大拉的马利亚在那里照顾马利亚。 So, St. John the Evangelist and Mary Magdalene care for Mary there.
我从未去过以弗所，但考古学上，他们确实有被认为是马利亚的住所仍在那里。 I've never been to Ephesus, but archaeologically, they do have what is believed to be the House of Mary still there.
他们有圣约翰大教堂，还有圣马利亚大教堂，曾是宙斯庙。 They have the Basilica of St. John, and they have the Basilica of St. Mary, which used to be the Temple of Zeus.
现在，不幸的是，除了马利亚的住所，这些都因穆斯林而成了废墟。 Now, unfortunately, except for the House of Mary, this is all ruins because of the Muslims.
就这样吧。 So be it.
但无论如何，它在以弗所。 But anyway, it's there in Ephesus.
现在，我们有了会议的召开。 Now, so we have the convocation of the council.
问题是并非所有主教都到了，特别是安提阿的主教。 The problem is that not all the bishops had arrived, especially those from Antioch.
所以，现在一些主教指控聂斯托留亵渎神明，说他们听他说：「聂斯 托留不能称神为童贞女哺乳的婴孩，也不相信两三个月大的神。」 So, now, some of the bishops accused Nestorius of blasphemy, stating they heard him say, quote, "Nestorius could not call God a baby suckled by the Virgin, nor believe in a God two or three months old."
亵渎。 Blasphemy.
所以主教们下令：「每个祭司的聚会。」 So the bishops decreed, quote, "and every priestly assembly."
197位主教签署了文件。 197 bishops signed the document.
他们还通知聂斯托留：「……聂斯托留，新犹大，你要知道，由于你 的不敬虔的讲道和你对教规的不服，在本月六月二十二日，按照教会 的规定，你已被圣会议罢免，你现在在教会中不再有任何职分。」 They also informed Nestorius, quote, "...to Nestorius, new Judas, know that by reason of your impious preachings and your disobedience to the canons, on the 22nd of this month of June, in conformity with the rules of the church, you have been deposed by the Holy Synod, and that you now no longer have any rank in the church."
就是这样。 There you go.
所以，现在会议确认了那个信仰。 So, now the council affirmed that belief.
耶稣是神性位格，具有神性和人性。 Jesus is a divine person with a divine nature and a human nature.
位格联合。 The hypostatic union.
因此，马利亚理应被称为神的母亲。 And for that, Mary is rightfully called the Mother of God.
他们写道：「神的母亲」，不是说道的本性或他的神性从圣童贞女那里开始存在，而 是因为道按照位格联合的圣体，由理性灵魂所赋予生命，从她而生，道按肉体降生。 And they wrote, "Mother of God," not in that nature of the word or his divinity received from the beginning of its existence from the Holy Virgin, but that since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh.
当会议的父老们宣布马利亚是神的母亲时，他们受 到以弗所人民的欢迎，以美丽的欢呼和火炬游行。 When the council fathers announced that Mary is the Mother of God, they were greeted by the people of Ephesus, in this beautiful exclamation of applause, and they had a torchlight procession.
所以这受到极大的欢迎。 So it was wonderfully received.
现在，另一个重要点。 Now, another important point.
区利罗将此与我们对圣体的信仰联系起来。 Cyril relates this then to our belief about the Holy Eucharist.
圣区利罗写道：「宣告神的独生子，就是耶稣基督，按肉体的死， 承认他从死里复活，升天，我们在教会中庆祝无血的祭，因此接近 神秘的祝福，藉着领受我们救主基督的圣体和宝血而成圣。」 And Saint Cyril wrote, "Proclaiming the death according to the flesh of the only begotten Son of God, that is Jesus Christ, and confessing his resurrection from the dead and ascent into heaven, we celebrate the bloodless sacrifice in our churches, and thus approach the mystic blessings, and are sanctified by partaking of the holy flesh and the precious blood of Christ the Savior of us all."
我们领受的不是普通的肉体，也不是按功德的合一与道联合的人所成圣 的肉体，或有神性内住的肉体，而是真正赐生命的道自己的肉体。」 And we receive it not as common flesh, nor as the flesh of a man sanctified and associated with the Word according to the unity of merit, or as having a divine indwelling, but as really the life-giving and very flesh of the Word himself."
现在，想想这是多么美好。 Now, think how beautiful that is.
你知道，当我们说我们领受圣体时，我们相信我们领受的是主的身体、宝血、灵魂和神性。 You know, when we say that we receive the Holy Eucharist, we believe that we are receiving the body, blood, soul, and divinity of our Lord.
在这个极美的圣事中，我们神秘地分享基督的生命。 That in this very beautiful sacrament, we are mysteriously sharing in the life of Christ.
现在，如果我们跟随这个故事，我们要想，我们会领受什么？ Now, if we follow in this story, one has to think, what would we be receiving?
也许只是饼。 Just bread, maybe.
大概就是这样。 That would be about it.
或者我们会成为食人者。 Well, maybe we'd be cannibals.
我不知道。 I don't know.
但如果我们看聂斯托留，我们就否认了圣体的奥秘。 But if we look at Nestorius, we've just denied even the mystery of the Holy Eucharist.
所以耶稣在最后的晚餐中将那美丽的圣事赐给使徒们，说「这是我的身 体，这是我的血」，他是在给予他整个自己：神性位格，神性，人性。 So Jesus, when he gave to the apostles at the Last Supper that beautiful sacrament and said, "This is my body, this is my blood," he was giving his whole self: divine person, divine nature, human nature.
现在，我们继续。 Now, we go on.
圣区利罗将结果报告给狄奥多西。 So, St. Cyril reported the findings to Theodosius.
好吧，四天后的6月26日，约翰牧首和安提阿的主教们到了，他们抗 议因为他们不在场，于是他们召开了自己的小会议，罢免了区利罗。 Well, June 26, four days later, Patriarch John and the bishops of Antioch arrived, and they protested because they weren't there for this, and so they held their own little council, and they deposed Cyril.
好吧，为什么不呢？ Okay, why not?
有位坎迪迪安伯爵支持聂斯托留，他向狄奥多西报告。 And there's a Count Candidian who is in favor of Nestorius, and Count Candidian reports to Theodosius.
所以，6月29日，一道皇帝的诏书到达，废除了会议的决定。 So, June 29th, an imperial rescript arrives, annulling the actions of the council.
狄奥多西皇帝逮捕了区利罗和聂斯托留。 Emperor Theodosius arrested both Cyril and Nestorius.
现在，七月初，教宗的使节终于到了。 Now, in early July, the papal legates finally arrive.
有位名叫腓力的祭司，他是首席教宗使节，他出示了 授权他为使节的文件，于是狄奥多西改变了立场。 So there is a priest named Philip; he's the chief papal legate, and he presents the documents entitling him as the legate, and so Theodosius reverses his position.
这很重要，因为狄奥多西虽然是皇帝，但承认教宗的权威。 Now, that's important because Theodosius, although emperor, recognizes the authority of the pope.
所以他释放了圣区利罗，并重新召开会议。 So he releases Saint Cyril, and he reforms then the council.
所以会议再次召开，第二次会议在7月10日。 So the council meets again, second session, July 10th.
他们正式承认这些教宗的使节和教宗刻肋斯定的信。 They officially recognize these legates from the pope and the letter of Pope Celestine.
在第三次会议，7月11日，他们确认了神的母亲的文件，但继续进行。 On the third session, July 11th, they affirm the document of the Matheotokos, but they continue on.
腓力对主教们说：「毫无疑问，事实上历代都知道，圣而蒙福的彼得，使徒的元首和领袖， 信仰的柱石，大公教会的根基，从我们的主耶稣基督，人类的救主和救赎主那里，领受了天 国的钥匙，并且赐给他赦罪和捆绑的权柄，直到今天并永远在他的继承者中活着和审判。」 Philip told the bishops, "There is no doubt, and in fact it has been known in all ages, that the Holy and Most Blessed Peter, Prince and Head of the Apostles, Pillar of the Faith, and Foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Savior and Redeemer of the human race, and that to him was given the power of loosing and binding sins, who down even to today and forever both lives and judges in his successors."
圣而蒙福的教宗刻肋斯定，按照应有的秩序，是他的继承者，代表他的位置。 The Holy and Most Blessed Pope Celestine, according to due order, is his successor and holds his place.
他差遣我们在这圣会议中代表他，这会议是最仁慈和基 督徒的皇帝们命令召开的，牢记并不断看顾大公信仰。 And us he sent to supply his place in this holy synod, which the most humane and Christian emperors have commanded to assemble, bearing in mind and continually watching over the Catholic faith.
因为他们既保持了，也正在保持从他们最虔诚和仁 慈的祖父和圣父传给他们的使徒教义，直到现在。 For they have both kept and now are keeping intact the apostolic doctrine handed down to them from their most pious and human grandfathers and father of holy memory down to the present time.
所以在以弗所宣告的也是对教宗首位的承认。 So what is proclaimed at Ephesus too is a recognition of papal primacy.
教宗刻肋斯定以持钥匙的彼得的身份行事。 That Pope Celestine is acting in the person of Peter who holds the keys.
他们承认这一点。 And they recognize this.
狄奥多西也承认。 And Theodosius does.
所以我们继续。 And so we move on.
第四和第五次会议，7月16日、17日。 Fourth and fifth sessions, July 16th, 17th.
会议针对安提阿的主教们。 The council held at the Antioch Bishops.
他们的小会议被废除。 All their little council, that was annulled.
第六和第七次会议，尼西亚会议的信经被优先于其他所有信经。 Sixth and seventh session, the Creed of the Council of Nicaea was given preference to all others.
最后，聂斯托留被正式谴责。 And then finally, Nestorius was condemned officially.
聂斯托留被罢免。 Nestorius was deposed.
他退回安提阿的修道院，但后来被流放到埃及沙漠。 He retired to Antioch to his monastery, but was later then exiled to the Egyptian desert.
聂斯托留于450年去世。会议于八月正式结束。 Nestorius died in the year 450. Council officially ended in August.
现在，以弗所发生的一切将在20年后的451 年迦克墩会议上得到重申。这就是以弗所会议。 Now, all that happened here at Ephesus would be reaffirmed 20 years later at the Council of Chalcedon 451. Now, that's the Council of Ephesus.
所以，我们确实学到了很多。 So, we learned a lot, really.
首先，我们明确了耶稣是谁。 So, primarily, we have clarified who Jesus is.
耶稣是三位一体的第二位，与父同体。 Jesus is the second person of the Holy Trinity, consubstantial with the Father.
他是神性位格，具有神性，通过道成肉身的奥秘，取了人性，我们的人性，除了罪。 He is a divine person with a divine nature and, through the mystery of the Incarnation, takes on the human nature, our humanity in all things but sin.
马利亚是神的母亲，因为耶稣是真神成为真人。 Mary is the Mother of God because Jesus is truly God who became true man.
我们也看到，不仅圣经重要，与我们教会的圣传保持一致的关系也很重要。 We also see how important not only is Sacred Scripture, but the consistent relationship with Sacred Tradition of our Church.
所以我们不脱离背景看事物，而是看信仰的延续，看一直以来所教导的。 So we don't look at something out of context, but rather we look at the continuum of faith, what has been taught all this time.
我们也看到教宗首位的重要性。 We also see how there's the importance of the papal primacy.
教宗刻肋斯定，尽管西方有蛮族的问题，仍然是教宗。 Pope Celestine, even though there's this problem with what's going on in the West with the barbarians, is still Pope.
他行使教宗首位权，这是被承认的。 He exercises papal primacy, and that is recognized.
所以我们从这次尼西亚会议中发现了很多益处。 So we find a lot of goodness from this Council of Nicaea.
所以，后记。 So, postscript.
圣区利罗于444年6月27日去世。他被授予「世界的教师」称号。 St. Cyril died June 27, 444. He's given the title Teacher of the World.
1882年，教宗良十三世宣布他为普世教会的圣师。 He was declared a Doctor of the Universal Church in 1882 by Pope Leo the...
在他逝世1500周年的1944年，教宗庇护十二世发表通 谕《东方教会》，称他为基督智慧的光辉和使徒的英勇英雄。 On the 15th centenary of his death, 1944, Pope Pius XII issued an encyclical, Orientalis Ecclesiae, this light of Christian wisdom and valiant hero of the apostolic.
教宗刻肋斯定称他为慷慨的大公信仰捍卫者和使徒的人。 Pope Celestine described him as the generous defender of the Catholic faith and an apostolic man.
教宗本笃在2007年10月3日的一次讲话中教导说。 Pope Benedict, in an address in 2007, October 3rd, one of his audiences, taught this.
基督信仰首先是与耶稣相遇，他是给予生命新视野的人。 The Christian faith is first and foremost the encounter with Jesus, a person who gives life a new horizon.
亚历山大的圣区利罗是不懈的、坚定的耶稣基督的见 证者，神道成肉身的见证者，尤其强调他的合一。 St. Cyril of Alexandria was an unflagging, staunch witness of Jesus Christ, the incarnate Word of God, emphasizing above all his unity.
耶稣，道，从父而生，牢牢扎根于历史，因为正如圣区利罗所确认的，这 位耶稣按时从神的母亲马利亚而生，按照他的应许将永远与我们同在。 Jesus, the Logos, born of the Father, is firmly rooted in history because, as St. Cyril affirms, this same Jesus came in time with his birth from Mary, the Theotokos, in accordance with his promise will always be with us.
这很重要。 And this is important.
神是永恒的。 God is eternal.
他从女人而生，每天与我们同在。 He is born of a woman, and he stays with us every day.
在这信靠中，我们生活。 In this trust, we live.
在这信靠中，我们找到生命的道路。 In this trust, we find the way for our life.
另一个后记：聂斯托留教会仍然存在。 Another postscript: The Nestorian Church still exists.
它不大。 It's not very big.
他们不这样称呼自己。 They don't call themselves that.
他们称自己为东方教会，主要是叙利亚、伊拉克和伊朗的人。 They call themselves the Church of the East, mostly with people from Syria, Iraq, and Iran.
所以是个很小的团体，但技术上他们是聂斯托留派。 So a very small community, but technically they're Nestorians.
另一个小后记：1531年12月9日，蒙福的圣母在瓜达卢佩向胡安·迭戈显现。 Another little postscript: December the 9th, 1531, Our Blessed Mother appeared at Guadalupe to Juan Diego.
她对胡安·迭戈说：「我最小的儿子，你要确知，我是完美永恒的童贞马利 亚，耶稣的母亲，真神，万物因他而活，近远万物的主，天地的主宰。」 And in that, she said to Juan Diego, "Know for certain, least of my sons, that I am the perfect and perpetual Virgin Mary, mother of Jesus, the true God through whom everything lives, the Lord of all things near and far, the master of heaven and earth."
所以我们的圣母见证她是耶稣，真神的母亲。 And so our Blessed Mother attests that she is the mother of Jesus, the true God.
所以，我们学到了很多。 So, we learn much.
很好。 So, very good.
有什么问题吗？ Any questions at all?
完全明白了吗？ Perfectly clear?
谢谢。 Thank you.
谢谢，神父。 Thank you, Father.
如果你有兴趣，可以查阅你们的教理，从第464段开始，一直到47 8段，你会看到对主要教会会议，包括以弗所会议的教导的很好阐述。 If you are interested, you can always go to your good old catechism, and beginning with paragraph 464, and if you go all the way through 478, you have a very nice presentation of the teachings of the major church councils, including Ephesus.
所以这就在我们的教理中。 So it's right there in our catechism.
这再次显示了圣传的美善。 And it shows, again, the goodness of sacred tradition.
如果你有忠实的圣经和教理，这就是你信仰所需的一切。 If you have your faithful Bible and you have your catechism, it's really all you need for faith.
一切都在这里。 It's all here.
很好。 Good.
非常感谢，神父。 Thank you so much, Father.
谢谢你的讲座，神父。 Thank you for the talk, Father.
我想知道关于我们今天从一些著名教会人士那里听到的某些事情。 I'm wondering about some of the things we hear from certain prominent churchmen today.
我想到的一个似乎暗示耶稣在他公开事工中需要向别人学习。 One I'm thinking of seems to imply that Jesus has to learn things in his public career from others.
他们似乎是女性。 They seem to be women.
那当然是詹姆斯·马丁神父。 That's Father James Martin, of course.
还有，似乎有一种观念的复兴，认为耶稣从未要求被敬拜， 所以我们应该把他视为，我想推论是，他的神性不是…… And then, too, there seems to be a resurgence of the notion that Jesus never asked to be worshipped, and so we should regard him as, I guess the inference is, someone whose godness was not a matter...
从他的创造中显而易见的。 something apparent from his creation.
我对此有些困惑，但我想问的是，这些是否会被视为亚略或聂斯托留异端的复兴？ And I'm a little confused by those, but I guess the question is, would either of those be considered a resurgence of either the Arian or the Nestorian heresies?
我认为是的，因为这是问题所在。 I think so, because this is the thing.
这里有一个奥秘。 There's a mystery here.
耶稣，真神成为真人，神人二性。 Jesus, true God who became true man, divine in human natures.
迦克墩会议说这二性不能改变、分开、混淆或分离。 And Chalcedon said that those two natures cannot be changed, divided, confused, or separated.
所以它们在那里。 So they're there.
但它们如何互动，这始终是……奥秘。 But how they interact always, that's what's... the mystery.
所以耶稣进入这个世界。 So Jesus enters this world.
像我们任何人一样，他必须学会走路。 Well, like any of us, he had to learn how to walk.
他必须学会说话。 He had to learn how to talk.
他必须学会做木匠。 He had to learn how to be a carpenter.
这些都是人类的事情。 Those are all human kinds of things.
但至于他是否知道自己是谁，是的。 But as far as did he know who he is, yes.
他知道他的使命，但他有人性的限制。 He knew his mission, but he has the limitations of our humanity.
熙恩总主教有个很好的比喻。 Archbishop Sheen had a great analogy.
熙恩总主教说，如果你作为一个人，突然要向狗传福音，会是什么样子？ Archbishop Sheen would be like, what would it be like if you, as a human being, had to all of a sudden evangelize the dogs?
突然你在狗的身体里，你必须吠叫。 And all of a sudden you're in a dog body and you have to bark.
想想这个。 Think of that.
想象耶稣，真神，道，现在必须进入这个时空，带着我们人性的限制，这种语言，等等。 Well, imagine Jesus, true God, the Word, who now has to come into this time and space with our limitations of humanity, this language, and so on.
但这是个奥秘。 But it's a mystery.
但我们绝不应说耶稣不知道自己是谁。 But never should we say Jesus didn't know who he was.
然后不知怎么的，苹果掉在他头上，突然他成了神的儿子。 And then somehow, you know, the apple dropped on his head and all of a sudden he's the Son of God.
不。他知道自己是谁，他知道自己的使命。 No. He knew who he was and he knew what his mission was.
但再次，人性有其限制。 But again, there's the limitations of humanity.
你如何表达这一点？ And how do you express that?
现在，第二部分是…… Now, the second part to that is the...
第二部分是什么？ What was the second part to that?
你的第二个问题是什么？ What was your second question?
哦，关于敬拜。 Oh, about adoration.
耶稣不需要被要求去敬拜。 Jesus didn't need to be asked to be adored.
人们这样做是因为他们看到了他是谁。 People did it because they saw who he was.
当你想到那些神迹故事时，它们不仅仅是让人重见光明，重新行走。 When you think of those miracle stories, they aren't just, you know, see once again, walk once again.
不，它们都带来了信心。 No, they all bring about faith.
主啊。 Lord.
人们跟随。 People follow.
他们认出他是神性的弥赛亚。 They recognize him as the divine Messiah.
如果你是犹太人，他正在做先知所说弥赛亚要做的一切。 And if you're a Jew, he's doing everything that the prophet said the Messiah would do.
所以耶稣不必说「敬拜我」。 So Jesus doesn't have to say, "Adore me."
不。人们有信心。 No. People had faith.
他们就这样敬拜他。 And they adored him as such.
即使我们看到升天的场景，使徒们也俯伏敬拜。 And even if we go to the ascension scene, the apostles bow down and adore.
他们知道耶稣是谁。 They know who Jesus is.
所以耶稣不必说「哦，看着我，请敬拜我」。 So Jesus doesn't have to say, "Oh, look at me, please adore me."
不。他们认出他。 No. They recognize him.
当然。 Sure.
还有其他问题吗？ Any other questions?
是的，这里有个问题。 Yes, one question over here.
神父，这有点，您能讲讲剩下的故事以澄清吗？ Father, this is kind of, could you tell the rest of the story to clarify?
那些迟到的安提阿主教，他们被压制，但会议在他们到达后继续进行。 The bishops that got there late from Antioch, and they were suppressed, but the sessions went on after they were there.
他们加入了吗？ Did they join the program?
他们加入了。 They did.
他们确实加入了。 They did join the program.
他们迟到了，安提阿的约翰牧首决定，好吧，我们迟到了。 So they come late, and this Patriarch John of Antioch decides, well, we're late.
你们没等我们，所以我们要在这里开自己的小会议。 You didn't wait for us, so we're going to have our own little council here.
那被教宗使节压制了。 Well, that is suppressed by the papal legates.
所以他们随后与以弗所的正式教会会议联合。 And so they then do unite with the regular church council of Ephesus.
他们也支持以弗所的法令。 And they do support the decrees of Ephesus, too.
他们确实支持。 They do.
谢谢。 Thank you.