今天我们将继续我们关于教会婚姻教导的系列讲道。 Today we'll pick up again on our series of sermons considering the Church's teaching on marriage.
我们只是定期触及这个主题，因为我估计总共大约需要12次讲道才能涵盖所有主要话题。 We're only hitting the topic periodically because I estimate there'll be about 12 sermons all in all just to hit the major topics.
要记住的一点是，由于我们一次只能关注一个方面，我们必须牢记 ，任何单独的讲道若没有参考其他讲道，都是不完整和不充分的。 One thing to keep in mind is since we can only focus on one aspect at a time, we've got to keep in mind that any individual sermon is incomplete and inadequate without reference to others.
所以它们将在一段时间内分散进行，但它们都会彼此契合。 So they'll just all be spread out over time, but they'll all fit together.
这就是我们正在做的工作。 That's what we're working on.
为什么会这样呢？ Why is it like that?
因为婚姻只是一个事物，但它太大了，无法在一 次讲道中全部涵盖，所以我们只能分开来看。 Because marriage is only one thing, and so we can only look at it because it's too big to take in one sermon.
但当我们完成时，我们会有一个大致的概览。 But when we're done, we'll kind of have a broad overview.
我不需要告诉你们，忠于自己生活状态中的职责——无论是已婚 、单身，还是像我一样作为祭司或修道人——在不试图逃避或忽 视某些职责的情况下忠于我们生活状态中的职责并不容易。 You don't need me to tell you that being faithful to your duties in state life—and that's any state in life, whether you're married or single or, like myself, as a priest or religious—to be faithful in our duties in state life without trying to wiggle our way out from under them or kind of ignore some is not easy.
非常感谢亚当，因为我们都在与原罪和本罪作斗争，而在 我们所处的这种有毒文化中，这对婚姻来说尤其如此。 Thanks a lot, Adam, because we're all struggling with original sin and actual sin, and in this toxic culture we're in, it's certainly true with marriage.
记住救赎会的米勒神父所说的：理性本身永远无法克服那些由 原罪影响而变得强大的、对履行神旨意的情感反对和障碍。 Remember what that Redemptorist Father Miller said: Reason by itself will never be able to overcome the emotional objections and obstacles to carrying out God's will that are made powerful by the effects of original sin.
因此，已婚和即将结婚的人必须将他们的婚姻契约视为他们对基督的承诺和降服的一 部分，视基督为他们的神，为他们的救赎者，为他们获得救恩和幸福的唯一希望。 For that reason, the married and the about-to-be married must look upon their marriage contract as a part of their commitment and surrender to Christ as their God, as their Redeemer, as their only hope of salvation and happiness.
他们必须铭记，通过洗礼，他们重生为神的儿女。 They must be mindful that through baptism they were reborn as children of God.
他们必须将在婚姻中履行基督旨意视为不仅仅是遵守法律形 式，而是欢喜地实现他们对基督所作的今生和永恒的承诺。 They must look upon carrying out Christ's will in marriage not merely as observing legal formalities but as the joyous fulfillment of a commitment they have made to Christ for time and in eternity.
所以这对任何生活状态都是真实的。 So it's true for any state of life.
我们必须接受这些困难，将其视为为新生命、为神的生命、为超自然生 命所付出的小小代价，这生命赋予我们能力到达天堂并在那里生活。 We must accept those hardships as a small price to pay for the new life, this divine life, this supernatural life that gives us the power to get to heaven and to live there once we get there.
我们必须接受这是为基督我们的主给予我们的无限礼物而付出的小小代价，尽管 我们不配得到它，尽管我们冒犯了他，但他如此爱我们以至于给了我们这礼物。 We must accept that as a small price to pay for this infinite gift that's been given to us by Christ our Lord, even though we didn't deserve it, even though we've offended Him, that He loves us so much to give it.
好的，让我们开始吧。 Okay, let's get started.
我们已经看到婚姻的关键理念是作为一个新创造，新郎作为新亚当，新娘 作为新夏娃，通过彼此授予婚姻圣事，他们被置于圣洁的状态，并获得与 神赐予我们第一对父母同样的不可思议的祝福，那就是要生养众多。 We've seen the key idea of marriage as a new creation, the groom as a new Adam and the bride as a new Eve, who by conferring the sacrament of marriage on one another are placed then into a state of holiness and given the same incredible blessing that God gave to our first parents to be fruitful and to multiply.
我们已经看到，新婚夫妇的使命是将那圣洁从圣 所带出来，带入世界，带入他们家庭的圣所。 We've seen that the mission of the newly married is to take that holiness out of the sanctuary, out into the world and into the sanctuary of their home.
我们已经看到基督和他的十字架的核心地位，那 在圣洁中的再创造是在十字架的阴影下发生的。 We've seen the centrality of Christ and His cross, that that recreation in holiness takes place in the shadow of the cross.
我们已经看到神创造婚姻有两个特定目的。 We've seen that God created marriage with two specific purposes.
婚姻的首要目的是生育和教育子女，婚姻的次要目的 是夫妻之间的互助与安慰，以及作为情欲的救治。 The primary purpose of marriage is the procreation and education of children, and the secondary purpose of marriage is mutual help and comfort of the spouses and remedy for concupiscence.
所以，首要目的是生育和教育子女；次要目的是互助、安慰和情欲的救治。 So the primary is procreation and education of children; the secondary is mutual help and comfort and remedy for concupiscence.
我们已经看到这两个目的，主要的和次要的，都是正当的。 We've seen that these two purposes, primary and secondary, are legitimate.
这意味着夫妻之间的行为是好的，程度取决于它们符合婚姻的这两个目的。 It means that acts between the spouses are good to the degree they conform to those two purposes of marriage.
总的原则是一切都应符合这两个目的。 The general principle is everything is conforming with these two purposes.
婚姻的主要和次要目的是好的且被允许的；任何与之相反的事物都是邪恶的且被禁止的。 The primary and secondary purpose of marriage is good and permissible; anything opposed to them is evil and forbidden.
我们已经看到婚姻契约有属灵条款、身体条款、时间条款、教育条款和不可解除条款。 We've seen that the marriage contract has spiritual terms, physical terms, temporal terms, educational terms, and indissoluble terms.
我们已经开始考虑婚姻契约的身体条款。 We've started by considering the physical terms of the marriage contract.
我们已经看到，婚姻契约意味着男女双方给予并接 受专有和永久的权利，用于适合生育子女的行为。 We've seen that the marriage contract means that a man and woman give and accept an exclusive and perpetual right for acts which are themselves suitable for the generation of children.
我们已经看到，神给予每个配偶权利，这意味着另 一方配偶在神面前有相应的责任接受合理的请求。 We've seen that God has given each spouse rights, which means the other spouse has a corresponding duty before God to accept a reasonable request.
我们已经将此视为基于公正对另一方配偶的严肃责任。 We've seen this as a serious duty owed in justice to the other spouse.
它必须慷慨地履行，否则就是未履行。 It must be paid generously or it's not being paid.
我们已经看到，没有非常严重的理由而拒绝履行债务 是违背公正的致死的罪，也是违背爱德的致死的罪。 We've seen that to refuse to pay the debt without a very serious reason is a mortal sin against justice, and it's also a mortal sin against charity.
在隐私不足或者如果你要求并拒绝配合罪恶行为如避孕时，必须拒绝债务。 Debt must be refused insufficient privacy or if you're asking and resisting on cooperation in sinful actions such as contraception.
以下严重原因可拒绝：第一，当一方配偶犯了通奸罪且尚未被另一方原谅； 第二，当一方配偶精神状态不正常，例如醉酒；第三，当有导致流产的真实 危险；第四，当有伤害另一方配偶的严重危险；第五，产后长达六周。 That may be refused for the following serious reasons: first, when one of the partners has committed adultery and it's not yet been forgiven by the other partner; second, when one partner is not in the right mind, for example, drunk; third, when there's a real danger of causing miscarriage; fourth, when there's a grave danger of injuring the other spouse; and fifth, for up to six weeks after birth.
我们已经看到，其他问题应当在告解中咨询。 We've seen that other questions should be referred to the confessional.
回顾就到此为止。 So much for the review.
今天我们将完成关于婚姻身体条款的讨论，然后开 始讨论属灵的、时间的、教育的和可解除的条款。 Today we're going to finish up on the physical terms of marriage before we start going on to the spiritual and the temporal and the educational and the dissoluble.
所以我们将回顾三年多前我们讨论过的内容。 So we'll review something we covered over three years ago.
我们将考虑一种扭曲的概念，它有时与被称为定期节制的 做法相关联，这种做法涉及定期禁欲不行使婚姻权利。 We're going to consider a distorted notion sometimes associated with a practice known as periodic continence, a practice which involves periodically abstaining from marital rights.
这种定期节制的做法也普遍被称为NFP，自然家庭计划。 This practice, periodic continence, is also popularly known as NFP, natural family planning.
这种扭曲概念的一个例子可以在一篇题为《小、中、大 、特大：哪种规模适合你的家庭？》的文章中找到。 An example of the distorted notion is found in an article entitled Small, Medium, Large, Extra Large: What Size is Right for Your Family?
作者是格雷戈里·波普查克先生。 The author is a Mr. Gregory Popchak.
他似乎是一位虔诚的公教徒，但他开始提问，神是否在呼召你生育另一个孩子？ He seems to be a devout Catholic, but he starts by asking, Is God calling you to have another child or not?
教会以其智慧，没有给出这个问题的现成答案，但她确实为那些真诚寻求主旨 意的夫妇提供了一些非常简单的实用建议，其中一些建议可能会让你惊讶。 The Church, in her wisdom, does not give a pat answer to this question, but she does give some very simple practical advice for couples who are sincerely seeking the Lord's will about this, and some of her tips may surprise you.
这很公平，但现在让我们考虑他的建议：最好的方式——这是文章中的最 佳方式——积极分辨这个问题的最佳方式——记住这是关于我们是否应该 生育另一个孩子的问题——持续积极分辨这个问题的最佳方式是实践NF P。NFP不应该主要是避孕的方法；它应该主要是一种分辨的工具。 That's fair enough, but now let's consider his tip: The best way—this is the best way in this article—the best way to actively discern this question—remember this is a question about whether we should have another child—the best way to actively discern this question on an ongoing basis is to practice NFP. NFP should not be primarily a method of avoiding pregnancy; it should primarily be a discernment tool.
它鼓励夫妇在整个月份中考虑他们的关系和神对他们未来的计划 ，因此他们总是将神置于对他们婚姻影响最深的决定的核心。 It encourages the couple to consider their relationship and God's plan for their future throughout the month, so they're always placing God at the heart of the decisions that most deeply impact their marriage.
使用NFP的夫妇总是对神可能会说「就是这个月」的可能性持开放态度，他们不断地 寻求为这种可能性准备心灵和家庭，无论在此特定时刻它对他们来说看起来多么遥远。 The NFP couple is always open to the possibility that God could say, 'This is the month,' and they're constantly seeking to prepare their hearts and home for that possibility, however remote it may seem to them at this particular moment.
他在这里说什么？ What's he saying here?
他说，如果一对夫妇想知道神是否希望他们生育另一个孩子，回答这个问题的最佳教 会认可方法是实践定期节制，即NFP。他警告我们，一些建议可能会让我们惊讶。 He's saying that if a couple is wondering whether or not God wants them to have another child, the best Church-approved method to answer this question is to practice periodic continence, NFP. He warned us that some of the tips should surprise us.
那个特定的建议应该让我们非常惊讶，因为它完全错误。 That particular tip should surprise us a lot because it's completely wrong.
让我们看看为什么。 Let's see why.
我们将参考1997年发表在《罗马观察报》上的一篇文章——那是梵蒂冈的官方报纸。 We'll refer to a 1997 article published in L'Osservatore Romano—that's the newspaper of the Holy See, the Vatican newspaper.
文章的标题给了我们一个线索：「严肃的动机证明夫妇使用定期节制是合理的」。 The title of the article gives us a clue: Serious Motives Justify Couples' Use of Periodic Continence.
这篇文章引用了教宗庇护十二世、教宗保禄六世和教宗若望保禄二世的话。因为他的 回答非常详细，我们主要依赖教宗庇护十二世的解释。庇护十二世不是在对神学家讲 话；这就是为什么这种情况很好，因为这是对助产士的讲话，所以它特别有用。 This article cites Pope Pius XII, Pope Paul VI, and Pope John Paul II. Because his answers are so detailed, we rely largely on the explanation of Pope Pius XII. He's not speaking to theologians, Pius XII; that's why it's nice for this situation because it's an address to midwives, so it makes it especially useful.
现在，像往常一样，为了节省时间和清晰起见，我已经剪切、粘贴、整合、压缩了 内容，这样我们就可以不用全部讲完就能讲清楚，但这些内容是很容易获得的。 Now, as usual, for the sake of time and clarity, I've cut and pasted and smashed things together and condensed them and all that so we can get through it without going through them, but it's readily available.
它是对意大利助产士的讲话。 It's addressed to Italian midwives.
在我们讨论任何这些内容之前，让我们再次提醒自己，教宗不是在制定规则。 Before we go through any of this, let's remind ourselves once more that the Pope is not making up rules.
神没有给任何人关于婚姻本质或其规则的权威。 God hasn't given anyone authority over the nature of marriage or its rules.
神制定规则；没有其他人有权威——不是夫妇，不是国家，不是教会，不是教宗。 God makes the rules; no one else has authority—not the couple, not the state, not the Church, not the Pope.
我很遗憾地告诉他们，甚至连阿诺德·施瓦辛格也没有。 And I hate to inform them, but not even Arnold Schwarzenegger.
没有人对婚姻规则有权威，甚至连加利福尼亚州长也没有。 Nobody has authority over the rules of marriage, not even the governor of California.
那么教宗在做什么？ So what is the Pope doing?
教宗在解释规则；他不是在制定规则。 The Pope is explaining the rules; he's not making the rules.
明白吗？ Okay?
他在解释神是如何创造事物的。 He's explaining how God made things.
教宗所说的一切都可以从婚姻契约和婚姻目的中推理出来。 Everything the Pope says can be reasoned out from the marriage contract and the purpose of marriage already.
我们会看到第一点：教宗庇护十二世：实行定期节制的道德合法 性应该由夫妇的意图是否基于充分且值得的道德理由来决定。 We'll see that first point: Pope Pius XII: The moral lawfulness of practicing periodic continence should be determined by whether or not the couple's intention is based on sufficient and worthy moral grounds.
仅仅因为丈夫和妻子没有冒犯行为的本质，甚至准备接受并抚养尽管他们采取了预防措施 但仍然出生的孩子，这本身并不足以保证意图的正确性和动机本身无可置疑的道德性。 The mere fact that husband and wife do not offend the nature of the act and are even ready to accept and bring up the child who is born in spite of the precautions they have taken would not of itself alone be a sufficient guarantee of a right intention and of the unquestionable morality of the motives themselves.
这是基督的代理人。 This is the Vicar of Christ.
我要重复这个重要部分：仅仅因为丈夫和妻子没有冒犯行为的本质，甚至准备 接受并抚养尽管他们采取了预防措施但仍然出生的孩子——他们对生命持开放 态度——这本身并不足以保证意图的正确性和动机本身无可置疑的道德性。 I'll repeat the important part: The mere fact that husband and wife do not offend the nature of the act and are even ready to accept and bring up the child who is born in spite of the precautions they have taken—they're open to life—would not of itself alone be a sufficient guarantee of a right intention and of the unquestionable morality of the motives themselves.
所以第一点是，实行定期节制或NFP必须有充分且值得的理由。我们稍后会 讲到这些理由，但在此之前，在第二点中，教宗将解释为什么这是真实的。 So the first point is there must be sufficient and worthy reasons to practice periodic continence or NFP. We'll get to those reasons in a moment, but before we do, in the second point, the Pope will explain why this is true.
第二点：现在教宗解释为什么必须有充分且值得的理由。 Second point: now the Pope explains why there must be sufficient and worthy reasons.
在我们继续之前请注意，教宗的解释是基于婚姻契约（该契约赋 予夫妇权利）以及婚姻的首要目的（这是夫妇相应的责任）。 Now notice before we get going that the Pope's explanation is based upon the marriage contract, which confers rights upon the couple, and also on the primary purpose of marriage, which is the corresponding duty of the couple.
教宗庇护十二世：婚姻契约赋予配偶满足自然倾向的权利，使他们建立在已婚状态中。 Pope Pius XII: The marriage contract, which gives the spouses the right to satisfy the inclinations of nature, established them in the married state.
已婚夫妇通过执行其特定行为来使用那种状态，他们 有自然和神同时赋予的责任，即为保存人类而努力。 The married couple who use that state by carrying out its specific act have the duty imposed by both nature and God of providing for the conservation of the human race.
神已经如此建立了自然秩序，以至于个人在社会中的存在，人民在 国家中的存在，甚至教会本身的存在都依赖于富有成果的婚姻。 God has so established the order of nature that the existence of the individual in the society, the people in the state, and even the Church herself depends upon fruitful marriages.
因此，已婚并频繁使用只在婚姻状态中才适当和合法的权利，同时在没 有严重理由的情况下避免其首要责任，这将是违背婚姻生活本质的罪。 Therefore, to be married and to make frequent use of the right proper and lawful only in the state of marriage and at the same time to avoid its primary duty without a grave reason would be a sin against the very nature of married life.
基督的代理人的重要部分：已婚并频繁使用只在婚姻状态中才适当和合法的权利， 同时在没有严重理由的情况下避免其首要责任，这将是违背婚姻生活本质的罪。 The Vicar of Christ: important part: To be married and make frequent use of the right proper and lawful only in the state of marriage and at the same time to avoid its primary duty without a grave reason would be a sin against the very nature of married life.
教宗刚才说了什么？ What did the Pope just say?
婚姻契约赋予配偶进行婚姻行为的权利，而使用该 权利意味着相应的责任去使用这种伟大的创造力。 That the marriage contract gives spouses the right to the marital act, and the use of that right implies a corresponding duty to use the great creative power.
为什么？ Why?
为了保存人类，这就是我们已经看到的婚姻的首要目的。 In order to conserve the human race, which we've already seen is the primary purpose of marriage.
此外，教宗指出，如果没有严重理由，频繁行使婚姻权利而避免婚姻责任是一种罪。 Furthermore, the Pope notes that without serious reasons, it is a sin to frequently exercise the marital right while avoiding the marital duty.
我们已经熟悉这个概念。 We're already familiar with this concept.
我们有责任在周日和当守的瞻礼日参加弥撒。 It's our duty to go to Mass on Sundays and holy days of obligation.
如果没有严重理由，在那些日子里错过弥撒，那就是罪。 Without serious reason, if we miss Mass on those days, then it's a sin.
如果我们有严重理由，根本就没有罪，对吧？ If we have serious reasons, there's no sin at all, right?
这完全是相同的概念。 It's exactly the same concept.
教宗明确指出：庇护十二世：如果有严重理由，将行为限制在不孕期是合法的。 The Pope makes this clear: Pius XII: If there are serious reasons, limiting the act to the inferior periods can be lawful.
然而，如果根据合理和公正的判断，没有这样的严重理由，那么 习惯性地注意避免怀孕，同时尽可能继续充分满足感官欲望，这 只能源于对生活的错误认识和与真正道德行为标准无关的理由。 If, however, in the light of a reasonable and fair judgment, there are no such serious reasons, then habitual attention to avoid pregnancy while at the same time as far as possible continue to fully satisfy sensual desires can only arise from a false appreciation of life and from reasons that have nothing to do with true standards of moral conduct.
基督的代理人：当存在严重理由时，定期节制，NFP，是合法的。 The Vicar of Christ: when serious reasons are present, periodic continence, NFP, is lawful.
但如果没有严重理由，那么习惯性地打算避免怀孕，同时尽可能继续充 分满足感官欲望，这源于对生活的错误认识和错误的道德行为标准。 But if there are no serious reasons, then the habitual intention to avoid pregnancy while at the same time, as far as possible, continue to fully satisfy sensual desires arise from a false appreciation of life and false standards of moral conduct.
现在从教宗所说的话中可以清楚地看出波普查克先生论点中的错误推理。 Now it's clear from what the Pope says what the faulty reasoning is in Mr. Popchak's argument.
通过宣传夫妇应该持续实践定期节制作为分辨是否要生育另一个孩子的手段的想 法，他所做的基本上是颠倒了婚姻的首要和次要目的，好像婚姻的首要目的是夫 妻之间的互助和安慰以及平息情欲，而婚姻的次要目的是生育和教育子女。 By promoting the idea that the couple should continually practice periodic continence as a means of discerning whether or not to have another child, what he's done is he's basically flipped upside down the primary and secondary purposes of marriage, as if the primary purpose of marriage is the mutual help and comfort of the spouses and quiet and concupiscence, and the secondary purpose of marriage is procreation and education of children.
第三点：既然教宗已经解释了为什么夫妇必须有充分且值得的理 由来实践NFP，定期节制，现在他将解释这些理由是什么。 Third point: now that the Pope has explained why a couple has to have sufficient and worthy reasons to practice NFP, periodic continence, now he's going to explain what those reasons are.
教宗庇护十二世：经常提出的医疗、优生、经济和社会方面的严重动机可以 免除丈夫和妻子在很长一段时间甚至在整个婚姻期间生育子女的积极义务。 Pope Pius XII: Serious motives often put forward on medical, eugenic, economic, and social grounds can exempt husband and wife from the obligatory positive debt of the procreation of children for a long period or even for the entire duration of the marriage.
基督的代理人：教宗只是指出，只要这个严重理由存在，夫妇就 合法地免除了生育的义务，即使这种情况持续整个婚姻期间。 The Vicar of Christ: the Pope is just pointing out as long as this serious reason is present, the couple are legitimately exempted from procreation, even if that lasts for the whole duration of marriage.
后来，他指出夫妇可以通过两种方式在道德上避免生育：定期节制或完全禁欲。 Later, he points out the couple may morally avoid procreation in one of two ways: periodic continence or total abstinence.
现在重要的是要认识到「严重」一词并不意味着威胁生命；它们不是一回事。 Now it's important to realize the word serious does not mean life-threatening; they're not the same.
我们需要严重理由但不需要威胁生命的理由来错过弥撒，在这种情况下也是同样的想法。 We need a serious reason but not a life-threatening reason to miss Mass, and it's the same kind of idea in this case.
什么是严重理由？ What are serious reasons?
让我们举一些典型的例子。 Let's give some typical examples.
医疗：对一方或双方配偶（通常是女性）的身体 甚至心理健康造成严重、真实和客观的危险。 Medical: serious, real, and objective dangers to the physical or even psychological health of one or both partners, usually the woman.
优生：孩子出现严重且无法治愈的遗传缺陷的真实可能性。 Eugenic: real possibility of serious and incurable hereditary defects in the child.
这可能持续整个婚姻期间，也可能持续一段时间。 This may last for the duration of the marriage or maybe for a period of time.
例如，当一位女性必须接受某些类型药物的医疗治疗时，这将导致出生缺陷。 For example, when a woman must undergo medical treatment with certain types of drugs, it will cause birth defects.
如果她患了结核病，她将有大约一年的疗程，你知道，我认识的那 些患过结核病的人，一年的药物疗程可能会导致一些严重问题。 If she gets TB, she's going to have about a year's course, you know, the people I know that have had TB, a year's course of drugs that can cause some serious problems.
那就是一个严重理由，你知道，就在那里，整整一年就在那里。 That's a serious reason, you know, right there, right there for a whole year.
经济：这指的是真正的经济困难。 Economic: this refers to true financial hardship.
在像我们这样深度物质主义的社会中的真正经济困难，这需要在神面前极度诚实。 True financial hardship in such a profoundly materialistic society like ours, this one requires brutal honesty before God.
五十年前，弗兰克·希德在这方面有一些深思熟虑的评论。 Fifty years ago, Frank Sheed had some thoughtful remarks in this regard.
理由必须是严重的；琐事是不够的。 The reason must be serious; trifles are not enough.
生育更多孩子可能意味着购买更便宜的汽车或将孩子送到不那么时髦的学校，这不 能证明决定不再生育的正当性，因为那将使生活的装饰品比生命本身更有价值。 That the birth of other children might mean buying a less expensive car or sending the children to a less fashionable school would not justify the decision to have no more, for that would be making the ornaments of life more valuable than life itself.
不仅基督徒不会这样看待事物，只有那些失去活力的人才会。 And not only could no Christian see things so, but only the devitalized could.
确实，对于那些理解了人是按照神的形象造的、不朽的、被基 督救赎的人来说，只有最严重的理由才足以支持这样的决定。 Indeed, for one who has grasped what a human being is made in God's image, immortal, redeemed by Christ, only the most serious reason would be strong enough to support such a decision.
但是当这种严重理由存在时，丈夫和妻子可以同意暂时或永久禁止 婚姻行为，或者他们可以同意只在受孕可能性最小的时候进行。 But where such serious reason exists, husband and wife may agree to abstain from the marital act for a time or permanently, or they may agree to have it only at times when conception is most unlikely.
社会理由包括社会秩序问题，如专制的中国独生子女政策或洪水、饥荒、火灾、战争等。 Social grounds include problems of social order, like the tyrannical Chinese one-child policy or floods, famine, fire, wars, and so forth.
所以可能有严重的医疗、优生、经济或社会理由来实行定期节制。 So there may be serious medical, eugenic, economic, or social reasons to practice periodic continence.
现在，除了严重理由外，实际上还有几个额外条件必须存在才能 合法地实行定期节制，NFP。它们非常容易理解，因为它们直 接来源于婚姻债务，因此它们也植根于婚姻契约和婚姻目的。 Now, besides serious reasons, there are actually a couple additional conditions that must be present in order to lawfully practice periodic continence, NFP. They're really easy to understand since they flow immediately from the marriage debt, and so they're rooted also in the contract of marriage and the purpose of marriage.
首先，实行定期节制的协议必须是真正相互的，且由双方配偶自由同意。 First, the agreement to practice periodic continence must be truly mutual and freely agreed to by both spouses.
在神面前达成协议，它必须是相互的。 Made a deal in front of God, it has to be mutual.
一方配偶不能单方面说不，明白吗？ One spouse can't have a unilateral no, okay?
这直接回到我们已经讨论过的婚姻债务。 That goes right back to the marriage debt we've already talked about.
所以这就是我们已经讨论过的内容。 So that was what we've already talked about.
所以它必须是相互的。 So it has to be mutual.
虽然协议必须由双方配偶共同达成，但它可以由任何一方单独终止。 And although agreement must be made by both spouses together, it can be terminated by either one alone.
虽然这个协议必须由双方配偶共同达成，但它可以由任何一方单独终止。 Although this agreement must be made by both spouses together, it can be terminated by either one alone.
正如教宗所说，庇护十二世：这是因为婚姻契约产生的权利是一种恒定 的权利，是不间断且非间歇性的，每个伴侣都对另一方拥有这种权利。 As the Pope says, Pius XII: This is because the right deriving from the marriage contract is a constant right, uninterrupted and not intermittent, of each of the partners in respect of the other.
所以一旦你理解了婚姻债务，你就能理解这一点。 So once you see the marriage debt, you can see this.
这只是从中自然而来。 It just flows from it.
教宗所做的只是告诉我们事实如何。 All the Pope's doing is telling us how it is.
他不是在立法；他只是在告诉我们这就是现状以及为什么是这样。 He's not legislating; he's just telling us here's how it is and here's why it is.
第二个条件：必须有合理保证，这种做法不会导致任何一方配偶犯罪。 Second condition: there must be reasonable assurance this practice will not lead either of the spouses to sin.
严重罪恶的危险越可能发生，实行定期节制的理由就必须越严重。 The more probable the danger of serious sin, the more serious the reason must be for practicing periodic continence.
婚姻是通往天堂的伙伴关系，在这方面必须顾及另一方配偶。 Marriage is a partnership to get to heaven, and one has to take reference to the other spouse in that.
因此，为了使定期节制，NFP，成为合法的，它必须由双方配偶相互且自由地 同意，并规定任何一方配偶都可以通过提出合理要求来随时取消以履行债务。 So in order for periodic continence, NFP, to be legitimate, it must be mutually and freely agreed to by both spouses, with the provision that either spouse can cancel at any time by making a reasonable request to honor the debt.
还必须有合理保证，这种做法不会导致任何一方配偶犯严重罪恶。 There must also be a reasonable assurance this practice will not result in serious sin for either spouse.
让我们回顾一下。 Let's review.
我们已经看到，如果有严重理由，夫妇可以合法地实行定期节制，NFP。 这些严重理由包括父母的严重和客观医疗问题，孩子出现严重出生缺陷的真 实可能性，真实的经济负担条件，以及社会秩序的干扰，如战争或饥荒。 We've seen if there are serious reasons, a couple may legitimately practice periodic continence, NFP. These serious reasons include serious and objective medical problems with the parent, real likelihood of serious birth defects in the child, true conditions of financial burden, and disturbances in social order like war or famine.
我们已经看到，这种做法必须由双方配偶相互且自由地同意，并 规定任何一方配偶都可以通过提出合理要求在任何时候取消它。 We've seen that this practice must be mutually and freely agreed to by both spouses, with the provision that either spouse can cancel it at any time by making a reasonable request.
我们已经看到，必须有合理保证，这种做法不会导致任何一方配偶犯严重罪恶。 And we've seen that there must be a reasonable assurance that this practice will not result in serious sin for either spouse.
现在我们已经了解了定期节制，我们再次看到这个重要的思想，即神赐予 人一种能力，当他给予能力时，我们必须按照他所规定的准则来使用它。 Now that we've taken a look at periodic continence, we can see once again this important idea that God has blessed man with a power, and when He gives the power, we have to use it according to the rubrics He's given.
我有一种圣化的能力。 I have a sanctifying power.
我不能按照我喜欢的方式举行弥撒；那将是一种可怕的滥用。 I don't get to say Mass the way I like; it's a terrible abuse.
我必须遵循规则，告解，当我施行圣事等等，以 带来圣化恩典的生命到世界上，超自然的生命。 I have to follow the rules, the confessional, when I'm confecting the sacrament, and so forth, to bring the life of sanctifying grace in the world, supernatural life.
我有来自神的使命，将超自然生命带入世界，而已婚者有 来自神的使命，如果是他的圣意，将自然生命带入世界。 I have a mission from God to bring supernatural life into the world, and the married have a mission from God to bring natural life into the world if it's His holy will.
我们都做我们应该做的事，而十字架是我或你必须接受的整体安排。 And we all do what we're supposed to do, and the cross comes as a package deal for me or for you.
当我被祝圣时，我躺在祭坛前。 When I was ordained, I laid there in front of the altar.
当你结婚时，你跪在祭坛前。 When you were married, you knelt there in front of the altar.
一切都从十字架开始并向外扩展。 It all starts from the cross and comes outward.
我们必须拥抱十字架。 We have to embrace the cross.
好的，现在让我做几点补充说明。 Okay, now let me make a few more comments.
我们可以看到，如果我们说NFP可以在没有严重 理由的情况下持续实践，那实际上是一种滥用。 We can see that NFP, if we say that it can be constantly practiced without serious reasons, is an actual abuse.
我们是否在说它在道德上等同于直接绝育或避孕？ Are we saying that it is the moral equivalent of direct sterilization or contraception?
不，我们不是。 No, we're not.
直接避孕和直接绝育本质上是邪恶的行为；它们永远不能被证明是正当的。 Direct contraception and direct sterilization are intrinsically evil practices; they can never be justified.
NFP本质上不是邪恶的；有我们刚刚讨论过的理由。 NFP is not intrinsically evil; there are reasons we just went through them.
它是可以做的。 It can be done.
我们是否在说波普查克先生在我们文章中提出的这个论点是微不足道的？ Are we saying that this argument then that Mr. Popchak puts out in our article is trivial?
不，我们不是。 No, we're not.
让我们说清楚。 Let's be clear.
正如我们多年前指出的，如果我们不遵循神的规则， NFP可能导致灵魂的损失，而不仅仅是健康问题。 As we pointed out years ago, if we don't follow God's rules, NFP can result in the loss of souls and not just in health.
你这是什么意思？ And what do you mean by that?
好吧，几年前我们做了一个思想实验，现在我们再做一次。 Well, we did a thought experiment a few years ago, and we'll do it again.
想象一个大家庭——为了举例，选择数字10——所以我们可以想象一个家庭，其中 父亲是第十个孩子的儿子，母亲是第十个孩子的女儿，孩子是第十个孩子的儿子。 Just imagine a large family—pick the number 10 for the sake of example—so we can imagine a family where the father is the son of a tenth child, the mother is the daughter of a tenth child, and the kid is the son of a tenth child.
所以爸爸是第十个孩子的儿子，妈妈是第十个孩子的女儿，儿子是第十个孩子的儿子。 So dad is the son of a tenth child, mom is the son of a tenth child, and the son is the son of a tenth child.
很容易看出，如果前几代中的任何一代陷入了波普查克先生的错误 ，即在整个婚姻中没有严重理由而持续实践NFP，那么在这三个 家庭中的任何一个家庭中有十个孩子的可能性都极低，对吧？ It's easy to see that if any of the preceding generations had fallen for Mr. Popchak's error of constantly practicing NFP without serious reasons throughout the marriage, it's super unlikely that you'd end up with ten children in any one of those three families, huh?
这将是极不可能的。 It'd be super unlikely.
好的，那我们会说什么？ Okay, so what would we say?
这样的人甚至不会存在。 Somebody like that wouldn't even come into existence.
换句话说，他的灵魂将会失落。 In other words, his soul would be lost.
但你不认为如果我们能问这样的人，他会第一个告诉你他感谢自己的存在吗？ But don't you think if we could ask a person like that, he'd be the first one to tell you that he's thankful to exist?
他会感谢他的祖先在神面前慷慨地履行了他们的责任，拥抱了十字架。 He'd be thankful his ancestors were generous in doing their duty before God, embracing the cross.
他感谢有机会进入天堂。 He's thankful to have a shot at heaven.
这里的每个人不都认为这样的人会感谢自己的存在吗？ Doesn't everyone here think someone like that would be thankful to exist?
我是。 I am.
我非常感谢自己的存在。 I am very thankful to exist.
我不是说每个人都必须至少有10个孩子，否则你就做错了；那不是信息的本意。 I'm not saying that everyone has to have at least 10 kids or you're doing something wrong; that's not the message.
无论如何，事情不是那样运作的。 It doesn't work like that anyway.
这将是一条钟形曲线。 It's going to be a bell curve.
如果人们忠于基督的教导，他们将从零个孩子到二十多个孩子不等，这将 是一条钟形曲线，大多数人在平均值附近，也就是五到七个，上下浮动。 If people are faithful to the teaching of Christ, they'll be everywhere from zero kids to up in the 20s, and it'll be a bell curve, or most of them being somewhere in the mean, which is going to be five to seven, and it goes up and down.
这就是它的运作方式。 That's how it works.
如果我们只是做事情，我不是说每个人都必须有10个孩子，不是的。 If we're just doing things, I'm not saying everybody has to have 10 kids, no.
但我的观点是，这不仅仅是理论上的。 But my point is this isn't just theoretical.
我不是来自富有、有权势的人；我只是一个普通的美国人，就像 你们大多数人一样，来自普通、贫穷、工人阶级的公教徒家庭。 I'm not descended from rich, powerful people; I'm just a regular American, just like most of the rest of you, descended from normal, poor, working-class Catholic folks.
我爸爸的父亲在北达科他州西部的一所草皮房子里长大。 My dad's dad grew up in a sod house in western North Dakota.
我在桌子上放着一张照片来提醒我。 I keep a picture of it on my desk to remind me.
照片上有他；他是个小孩子，这里还有我的一位叔祖父，他们 拿着一大束花，他们采摘的草原花，准备送给他们的妈妈。 It's got him; he's a little kid, and he's got one of my great-uncles here, and they've got a big bunch of flowers, prairie flowers they picked to give to their mom.
我把它放在桌子上，提醒我自己是谁，这样我就不会太骄傲。 And I keep it there on my desk to remind me of who I am so I don't get too proud.
但我也认识他的妈妈；她是一位好的公教妇女， 拓荒者，在那所草皮房子里抚养了那个家庭。 But I knew his mom too; she was a good Catholic woman, pioneer woman, raised that family in a sod house.
她是她家里的第19个孩子。 She was the 19th kid in her family.
这些事情是有后果的。 This stuff has consequences.
如果你回溯我家族150年的历史，我敢打赌这里很 多家庭也是如此，如果你查看一下，我昨天查过了。 You go back 150 years in my family, and I'll bet a lot of families here, if you look at it, I looked it up yesterday.
我知道曾祖母来自一个大家庭；那里有22个孩子。 I knew great-grandma was from a big family; there are 22 kids.
她不是婴儿；她是第19个。像这样的人用那种理论是不会存在的。 She wasn't a baby; she's 19. People like this don't come into existence with theories like that.
这很重要；这不仅仅是理论上的。 It matters; it's not just theoretical.
神有一个计划；我们必须信任他。 God has a plan; we've got to trust Him.
这并不意味着你会有19个孩子；那相当不寻常，是吧？ It doesn't mean you're going to have 19 kids; that's pretty exotic, huh?
但我们必须信任他。 But we've got to trust Him.
他有一个计划；他爱我们。 He has a plan; He loves us.
神爱我们。 God loves us.
他希望我们成为圣人，天堂的钥匙是十字架。 He wants us to become saints, and the key to heaven is the cross.
在我的生活状态中的十字架与你的不同，但当十字架是孩子时，我们不想那么害怕十字架。 The cross for me in my state of life is different than the cross for you, but we don't want to be as scared of the cross when the cross is babies.
你知道，我看到人们死去。 You know, I see people die.
这是作为一名祭司的一件很好的事情。 That's one of the neat things about being a priest.
我至今——我可以告诉你——我没有听到任何人后悔他们的孩子。 I have yet—and I can tell you this—I haven't heard anybody regret their children.
我遇到过后悔没有孩子的人；我经常遇到这种情况。 I meet people that regret not having them; I meet that a lot.
但我没有遇到过后悔有孩子的人。 But I haven't met anybody that regretted having them.
让我们用教宗庇护十二世的一些反思作为结束：真正道德秩序的基本要 求之一是，婚姻权利的使用对应着对母亲职能和责任的真诚内心接受。 Let's close with some reflections from Pope Pius XII: One of the fundamental demands of true moral order is that to the use of the marriage rights there corresponds sincere internal acceptance of the function and duties of motherhood.
通过接受母亲的职能和责任，女性走在创造者为她所 描绘的道路上，朝着作为受造物被指定的目标前进。 With acceptance of the function and duties of motherhood, the woman walks in the path traced out by the Creator towards the goal which she has assigned as creature.
他通过这一职能的行使，使她成为他的良善、智慧和全能的分享者。 He makes her, by the exercise of this function, partaker of His goodness, wisdom, and omnipotence.
根据天使的信息，「你要怀孕生子」。 According to the angel's message, thou shalt conceive, and thy woman shalt bring forth a child.
保持、重新唤起、激发对母亲职能的感知和爱是紧急的。 It's urgent to maintain, reawaken, stimulate the sense and love of the function of motherhood.
基督的代理人：神使母亲成为他的良善、智慧和全能的分享者。 The Vicar of Christ: God makes a mother a partaker of His goodness, wisdom, and omnipotence.
如果我可以插一句，他从不会给一个家庭送来比他希望你拥有的数量更多的孩子。 And if I might insert, He never sends any more children to a family than the number He wants you to have.
他是神。 He's God.
真正道德秩序的基本要求之一是，婚姻权利的使用对应 着对母亲职能和责任的真诚内心接受——母亲的责任。 One of the fundamental demands of the true moral order is that to the use of the marriage rights there corresponds a sincere internal acceptance of the functions and duties of motherhood—the duties of motherhood.
这就是「婚姻」一词的含义。 That's what the word matrimony means.
婚姻（Matrimony）来自拉丁短语matri s munis，意思是母亲的责任——母亲的责任。 Matrimony comes from a Latin phrase, matris munis, which means the duty of motherhood—the duty of motherhood.
重新唤起和激发对母亲职能的感知和爱是紧急的。 It is urgent to reawaken and stimulate the sense and love of the function of motherhood.
我之前已经指出了这一点。 I pointed that out before.
你是否注意到在弥撒中我们所有人一起下跪的两个时刻？ Have you ever noticed there's two times where all of us together genuflect at the Mass?
有两个时刻。 There's two times.
是什么时候？ And when is it?
是在诵读信经和最后福音时。 It's during the Creed and the Last Gospel.
为什么我们要下跪？ And why are we genuflecting?
因为一位女性，那完美的女性，对她的母亲责任说了是。 Because a woman, the perfect woman, said yes to her duties of motherhood.
庇护十二世说，在那一刻，她理解了天使的信息，童贞马利亚 回答说：「我是主的使女，情愿照你的话成就在我身上。」 Pius XII, at the moment she understood the angel's message, the Virgin Mary replied, Behold the handmaid of the Lord; be it done unto me according to thy word.
对母亲职分召唤的热烈回应。 A burning yes to the call to motherhood.
蒙福的童贞马利亚对母亲职分的召唤给予了热烈的回应。 The Blessed Virgin Mary gave a burning yes to the call to motherhood.
她给予了热烈的回应。 She gave a burning yes.
让我们跪下来，请求圣母重新唤起和激发在这里和全世界对母亲职能的 感知和爱，并恩赐更多夫妇有恩宠对母亲职分的召唤说出热烈的回应。 Let's kneel down and ask Our Lady to reawaken and stimulate the sense and love of the function of motherhood here and throughout the world, and grant that more couples will have the grace to say a burning yes to the call to motherhood.