谁是主人派来管理全家、按时分粮的忠心有见识的仆人？ Who is a faithful and wise servant whom his lord hath appointed over his family to give them meat in season?
这段话引自马太福音。 Words taken from the Gospel of Matthew.
奉父、子、圣灵的名。 In the name of the Father, and of the Son, and of the Holy Ghost.
阿们。 Amen.
今天我们要探讨圣托马斯·阿奎那所教导的丈夫对妻子的权柄问题。 Today, we shall consider the authority of hub- of husbands over their wives as taught by St. Thomas Aquinas.
圣保罗说「丈夫是妻子的头」——但这究竟是怎样的领导权？ "The husband is head of the wife," says St. Paul, but what kind of headship is this?
是主人对仆役的统治？还是现代人已正确超越的过时文化规范？ Is it the rule of a lord over a servant or is this just some outdated cultural norm that modern man has rightly moved beyond?
女权主义急于断言后者，将任何治理关系、夫妻或男女在社会中的不平等本质视为压迫。 Feminism is quick to say the latter, to see any governance at all, any inequality between husband and wife or man and woman in society as, by its very nature, abusive.
女权主义根植于新教徒特有的个人主义，这种思想也是我们国家立国的根基。 Feminism has its origins in that individualism proper to Protestants and fundamental to the framing of our nation.
这种个人主义主张每个人都是自给自足的个体单元，如同自己的小王国，将邻人主要视为对 个人自由的威胁，以致宽容成为最高美德，而能取代对他人需求的技术则成为最高奖赏。 In an individualism which proposes that every man is self-sufficient, who, uh, uh, an, an individual unit, like his own little nation, who sees his neighbors primarily as threats to his individual freedom, making toleration the highest virtue, and technologies which replace the need for others the highest prize.
但人无法独自满足生活所需。 But man cannot provide for the necessities of life by himself.
无论是物质上、情感上、智力上，当然也包括宗教上——尽管新教徒也曾试图如此。 He cannot do this physically, neither can he emotionally or intellectually or, of course, religiously, although the Protestants tried with this as well.
人本质上是社会性的存在。 Man is social by nature.
人并非通过孤立，而是通过承担社会中的适当角色达致完善。 He attains to his perfection not in isolation, but by taking up his proper role in society.
每个社会作为整体都需要一个元首来引导其追求共同利益。 And every society as a body needs one, one head to direct it to the common good.
家庭——即使是最基本的夫妻结合——也是一个社会，是最初的社会。 The family, even at its most elemental in the union of husband and wife, is a society, the first society.
组成这个社会的男女并非完全平等，而是被自然赋予不同的能力。 The man and woman who form this society are not perfectly equal, but rather have different capacities given to them by nature.
神赋予男性治理女性的自然能力，并通过旧约与新约的启示表明这一点。 God has fit man to rule the woman by giving him the natural capacities for such, and has communicated this through revelation in both the Old and the New Testament.
女权主义者就这样向自然宣战，向社会宣战，最终向作为万有创造者与秩序 制定者的神宣战。她们自1860年代选举权运动起，就像马克思主义者制 造阶级对立那样，竭力使女性在政治、社会、家庭等各方面与男性平等。 The feminists then attempt to war against nature, against society, and ultimately against God as the creator and orderer of all, trying with all their weak might to make women the equals of men in every way, in politics, in society, in the family, which they have been doing, in fact, since the suffrage movement of the 1860s, trying to create class conflict just like the Marxists.
有些人因正当憎恶女权主义而走向另一个极端，像新教徒那样自行 解读圣保罗书信，得出妻子必须像奴仆侍奉主人般服侍丈夫的结论 ——这本质上与女权主义者对社会秩序的错乱理解殊途同归。 Now, it can happen that, rightly hating feminism, some people run too far in the opposite direction, and reading St. Paul on their own, like the Protestants, conclude that wives must serve their husbands as slaves to a master, essentially agreeing with the feminists in their disordered understanding of society.
这类人或许不多，但确实存在。 There may be few of these, but they do, in fact, exist.
这两种立场都未能理解治理的真正目的。 Now, both of these positions fail to understand the real purpose of governance.
每个人都有私人利益——仅考虑自身的好处；而每 个社会都有共同利益——对整个社会有益的好处。 Each man has a private good, what is good considering just himself, that every society has a common good, what is good for the society as a whole.
共同利益高于私人利益，因为脱离前者就无法实现后者。 And the common good is greater than the private good, for the private good cannot be attained separate from it.
但有时追求共同利益需要牺牲某些人的私人利益，正 如士兵为所属社会献出生命——即全部私人利益。 But sometimes the pursuit of the common good necessitates the sacrifice of someone's private good, seen in the case of soldiers who sacrifice their lives, the whole of their private good, for the sake of the society of which they are a part.
军人最卑劣的行为莫过于将私人利益置于共同利益之上，背弃自己的国家。 The most ignoble thing a soldier can do is to place his private good above the common good and abandon his nation.
负责社会共同利益者即为该社会的元首。 He who has the care of the common good of any society is the head of that society.
这种权柄的治理不是为了掌权者自身利益，不是为满足其对权力 或关注的欲望，也不是为贯彻个人偏好，而是为服务共同利益。 Such an authority has the power to govern not for his own good, not to satisfy his desire for power or attention, or to have all his personal preferences met, but rather in the service of the common good.
主只对彼得说：「你喂养我的羔羊。 Our Lord tells Peter, and only Peter, "Feed my lambs.
牧放我的羊。」 Feed my sheep."...
因为基督只有一群羊，需要一位牧人引导他们到肥美的草场。 because Christ has but one flock, which needs one shepherd to guide and direct it to good pastures.
因此彼得必须拥有治理全群的权柄，而羊群必须顺服他 ——这不是为彼得的好处，乃是为他们自己的益处。 In order to do his job then, Peter must have the power of governance over the whole flock, and they must be obedient to him, not for his good, but for their own.
因此丈夫当自问：「我运用权柄是为追求家庭的共同利益，还是私人利益？ 」暴君的定义正是为谋取私人利益而不惜损害共同利益来运用权柄之人。 Thus, husbands ought to ask themselves, "Have I been using my authority to per- pursue the common good of my family, or some private good?" The definition of a tyrant is one who uses his authority and power over others to attain his private good at the expense of the common good.
他可能通过主动行为实现这点：发动不义战争、横征暴敛以满足私利——如 同在工作中无理取闹遭解雇的丈夫，或把钱财当作个人而非家庭财产挥霍。 He can do this through his activity, waging bad wars, taxing excessively to fund private interests, like a husband who picks unnecessary fights at work and gets fired, or spends his money as if it were all his and not his family's.
但暴君也可能消极行事：如同贪恋树荫酣睡的懒惰 牧人，不引领羊群到肥美草场，也懒得提防狼群。 But you can also see the tyrant acting through passivity, like the lazy shepherd who likes to sleep in the shade and thus doesn't lead his flock to good pastures, or can't be bothered to keep an eye out for wolves.
他看见羊群饥饿，望见丰美草场，却不愿牺牲个人安逸为羊群谋福。 He sees the hunger of his sheep, he sees the good pasture, but doesn't want to sacrifice his own private good of leisure to do anything good for the sheep.
至于狼群，轻描淡写现代世界的危险总比切实防护省事得多。 And as for wolves, it's much easier just to downplay the dangers of our modern world than to protect against them.
丈夫要向基督交账——那位既谴责把银子埋藏地下不尽保 管之责的仆人，也谴责趁主人不在虐待同伴谋私的恶仆。 The husband is answerable to Christ, who equally condemns the man who hides his talent in the earth, does nothing to take care of it, as he does the evil servant who abuses his fellow servants in the absence of the master for his own benefit.
给妻子的提醒：无论丈夫多么优秀，男人无法独自成为好丈夫。 A note for wives: No matter how good he is, a man cannot be a good husband on his own.
他需要一位接纳自身角色的妻子。 He needs a wife who embraces her own role.
不顺服的妻子，或企图夺权的妻子，会使丈夫无法尽责照料家庭。 A disobedient wife, or one who strives to take over, makes it impossible for her husband to care for his family as he ought.
若主对滥用权柄的管家尚且有如此严厉的斥责， 对那些企图窃取不属于自身权柄之人又会如何？ If our Lord has such strong words for those stewards who abuse their authority, what do you think he will say to those who try to steal authority which does not belong to them?
继续来说，要妥善治理，丈夫还必须明白自身权柄的界限。 Continuing, to govern well, a husband must also know the limits of his authority.
他对妻子的权柄既非主人对奴仆的支配，甚至也非父亲对子女的管教。 He does not have power over his wife as a master over a slave, nor even as a father over a child.
他仅在直接关乎家庭共同利益的事上作为妻子的领导者。 Rather, he is his wife's superior only in what pertains directly to the common good of the family.
在其他一切事上他与妻子平等。 He is her equal in everything else.
圣托马斯教导：只要不损害共同利益，妻子仍保有涉及自身私人利益的自主权。 Saint Thomas teaches that a wife still retains her own governance of what pertains to her private good if it does no injury to the common good.
按圣托马斯的观点，妻子可以赚钱并按己意花费——只要不妨碍其作为妻子的职责。 According to Saint Thomas, wives may earn money and spend it as they like, so long as this does not harm their wifely duties.
虽然夫妻应在丈夫引导下共同祈祷作为共融生活的一部分，但各 自都有权进行私人敬礼、个人祈祷，当然也包括良心的隐私。 While husbands and wives ought to pray together as part of their common life, directed by the husband, each has a right to his own devotions, personal prayer, and of course, privacy of conscience.
丈夫可以朋友身份劝勉妻子的灵修，但他不能代替神或其仆役掌管妻子的灵魂。 A husband may exhort his wife in her devotions as her friend, but he does not rule over her soul in the place of God or his ministers.
圣托马斯将婚姻比作贵族政体而非君主政体。 Saint Thomas likens marriage more to aristocracy than to monarchy.
夫妻在某些方面平等，但各有不同职责。 Husband and wife are equal in some ways, but have different duties.
丈夫受命整体治理并外出工作，保护家庭并供应妻子所需，使 她得以履行符合其天性的职责——如照料子女、操持家务等。 Husbands are ordered to rule the whole and work outside, protecting the family and providing for things that the wife needs for her to do her work, proper to her nature, such as caring for the children and taking care of the house, and so on.
尽管丈夫是全家之首，但他必须承认在某些领域，自然赋予妻子的 能力优于自己。若越权干涉他人职责范围的事务，实属治理不善。 Even though the husband is the head over the whole, he must recognize that nature has given his wife better abilities than him in certain areas, and it is bad governance to try and micromanage another's particular tasks when they fall outside our own competency.
婚姻当然不是民主制，因为丈夫有时确实需要为共同利益而违背妻子的意愿。 Marriage, of course, is not a democracy, for sometimes husbands must, in fact, go against what their wives would prefer for the sake of the common good.
但丈夫若不认真与妻子商议，几乎不可能了解共同利益... But it will be difficult, if not impossible, for the husband to know the common good without consulting seriously with his wife....
这意味着若他真心追求家庭共同利益，就必须如此行。 which means that he must do so if he is sincere about pursuing the common good of his family.
因为显然，若他像暴君般追逐私利，就只需咨询自己。 For obviously, if he is pursuing his own private good like a tyrant, he only needs to consult himself.
正如托马斯所言，婚姻非由单方或外部权威形成，而是基于夫妻双方平等的合意。 As Thomas observes, marriage is formed not by one party or by some external authority, but by the equal consent of both husband and wife.
因此在缔结婚姻时双方平等，尽管婚后角色各异。 Each one is thus an equal partner in the formation of marriage, even if each has a different role within marriage.
更重要的是，他们平等地相互授予对身体的权利。 What is more, they give each other rights over their own bodies equally.
圣托马斯甚至说：「通过婚姻，自由人成为奴隶，处于妻子的权下。 」他由此得出结论：因夫妻间高度的平等，婚姻孕育最伟大的友谊。 So much so that St. Thomas says, "By matrimony, a free man becomes a slave and is under the power of his wife." Thomas thus concludes that because of their great degree of equality, between husband and wife, there is the greatest friendship.
婚姻不可解散——即便子女早已离家——因为最伟大的友谊也最为稳固。 Marriage is indissoluble, even long after the children have been, have departed because the greatest friendships are the most stable.
他们成为朋友，既因契约的平等、共享的权利，也因婚姻中相称的角色— —妻子虽顺服丈夫的最终权柄，同时也在行使自然赋予她的正当权能。 They are to be friends because of the equality of contract between them, the equality of rights over the other that they share, but also in the proportionate roles they have in marriage, where the wife is indeed subject to the husband's ultimate authority that exercises her own proper authority given her by nature.
唯有如此，夫妻不同的能力才能为彼此益处和家庭共同利益而发挥。 Only thus are the different capacities of husband and wife exercised for the good of each other and for the common good of the family.
这一切使我们能正确理解圣保罗的教导：既要明白妻子对丈夫 的顺服，也要明白丈夫当爱妻子如同自己的身体——明确认识 到要成为好丈夫，就必须将家庭共同利益置于私人利益之上。 All of this then makes sense of how to interpret St. Paul, with both, with regard to the wife's subjection to her husband, but also with regard to how the husband is to love his wife as his own body, explicitly recognizing that to be a good husband, he must put the common good of his family above his own private good.
好丈夫如同好牧人，为羊群舍命，用权柄引导他 们到青草地，并视妻子为最亲密的朋友与伴侣。 The good husband is a good shepherd who lays down his life for his sheep, who uses his authority to guide them to green pastures, and sees in his wife his greatest friend and companion.
奉父、子、圣灵的名。 In the name of the Father and of the Son and of the Holy Ghost.
阿们。 Amen.
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