BishopBarron|福音反思

2017-07-13 17:57:05     阅读量:2913

原文|Bishop Barron
翻译|Carrie
2017-7-12
朋友们,在今天的福音中,耶稣点名并授权于十二位宗徒。也许我们可以说这段福音实现了耶稣曾经对最早的两个门徒发出过的那个预言性的邀请:“来,跟从我!我要使你们成为渔人的渔夫。”
 
“跟从我” 这个希伯来专用俗语表明了门徒的身份。耶稣给出的不是一条教义、一个信仰体系或者一系列信条。他给出的是他自己。他是在说,“跟着我的脚步走;进入我开辟的天地里。”
 
“我要使你们成为渔人的渔夫。” 这句话是《圣经》中的最精彩语录之一。注意该句的前半部分:“我要使你们成为…”正是天主从虚无之中造就了我们。当我们活在罪恶之中,我们就脱离了天主的创造力,假装自己可以创造自己。能听他说他会造就我们是一件多么美好的事情啊!
 
而耶稣所造就的我们从来都是他的倒影:渔人的渔夫。天主渴望把一切事和一切人都牵引聚集到祂身边,进入祂的内在世界。祂就是渔人的渔夫——因而希望我们也是。
 
Friends, in today’s Gospel, Jesus names and commissions the twelve apostles. Perhaps we can see here a fulfillment of his prophetic invitation to the first disciples: “Come after me and I will make you fishers of men.”
 
“Come after me.” This is a Hebraicism that indicates discipleship. Jesus is not offering a doctrine, a theology, or a set of beliefs. He is offering himself. He’s saying, “Walk in my path; enter into the world that I have opened up.”
 
“And I will make you fishers of men.” This is one of the best lines in Scripture. Notice the first part of the phrase: “I will make you...” God is the one who makes us from nothing. To live in sin is to live outside of the creative power of God, to pretend that we can make ourselves. How wonderful that he tells us that he will make us!
 
And what he makes us is always a reflection of himself: a fisher of men. God wants to draw all things and all people into a community around him, in him. He is a fisher of people—and so wants us to be.
 
2017-7-11
朋友们,在今天的福音中,耶稣指示门徒们去“求庄稼的主人派遣工人,来收他的庄稼” ,去祈祷有更多的福音传道者来拯救迷失的灵魂。但传播福音的确切意思何在?
 
Euangelion(喜讯)在《新约全书》的作者所处的文化中是个人人都耳熟能详的词语。当时,若一国之君或其将军打了胜仗,该君主会派出福音传播者先行一步去通告喜讯。
 
首批基督徒前卫地采用了这个词来表达他们的意图。他们的意思是决定性的一战确实取得了胜利,但这场胜仗跟当时的凯撒大帝及其军队毫无关系,而是天主通过基督战胜了罪恶和死亡。
耶稣深入最凶险的虎穴,进入我们最病态的中心,到达最堕落的极限,打败了所有黑暗的势力。他证明了天主神圣的爱比我们的一切最强大的敌人都要强大。
 
这个喜讯还必不可少地意味着新的君王已经登基,战胜了罪恶和死亡的基督必须成为你生活的重心。
 
Friends, in today’s Gospel, Jesus directs his disciples to “ask the master of the harvest to send out laborers for his harvest,” to pray for evangelists to rescue the lost. But what precisely does it mean to evangelize?
 
Euangelion (glad tidings) was a familiar word in the culture of the New Testament authors. When the emperor or one of his generals won a battle, he would send evangelists ahead to announce the glad tidings.
 
The first Christians were being edgy when they adapted the word to their purposes. They were saying that the definitive battle had indeed been won, but that it had nothing to do with Caesar and his armies. It had to do with the victory that God had won in Christ over sin and death.
 
Jesus went into the belly of the beast, into the heart of our dysfunction, to the limits of godforsakenness, and he defeated the dark powers. He demonstrated that the divine love is greater than our greatest enemies.
 
This evangelical message entails, too, that there is a new king, a new emperor. Christ, the victor over sin and death, must be the center of your life.
 
2017-7-10
朋友们,今天福音的核心部分在于患血漏的女人的经历。我们要理解福音的力量,就得重温一下犹太人对洁净和不洁的态度。在《肋未纪》一书中,我们可以读到对于不洁动植物、不洁食物和不洁情况列举得非常详尽的规定。这些规定原本用于把犹太人团结为一个民族,却带来了相当严重的负面影响,因为这些规定使某些人群陷于极端的困境。
 
福音中的女人在十二年内不停流血,也就是说整整十二年她一直被社会遗弃。任何人碰到她都会被视为不洁。在那样的一个社会里,她根本无法过上正常生活。
 
她触摸了耶稣,本来会使耶稣也变得不洁,但因为她的信仰是如此强大,她对耶稣的碰触反而使她变得洁净。耶稣效果显著地使她的社会身份完全恢复正常。
 
此事最重要的后果是:耶稣含蓄地废除了《肋未纪》的礼仪法规。全新的以色列民族,也就是天主教会,不再通过礼仪行为团结起来,而是通过效仿耶稣基督。
 
Friends, the centerpiece of our Gospel today is the story of the hemorrhaging woman. To get at the power of the Gospel, we have to re-acquaint ourselves with the Jewish attitudes regarding the clean and the unclean. In the book of Leviticus we find carefully laid out prescriptions, dealing with animals, plants, foods, and situations that are unclean. These prescriptions were meant to identify the Jewish people as a people. But they had a rather severe downside, since they placed certain people in extremely difficult situations.
 
Having a flow of blood for twelve years meant that for that entire period the woman in our Gospel was a virtual pariah. Anyone with whom she came in contact would be considered unclean. She couldn’t participate in the ordinary life of her society.
 
She touches Jesus and should have rendered him unclean. But so great is her faith, that her touch, instead, renders her clean. Jesus effectively restores her to full participation in her community.
 
The most important outcome is this: Jesus implicitly puts an end to the ritual code of Leviticus. The identity of the new Israel, the Church, would not be through ritual behaviors but through imitation of him.