JOURNEY to theHEART 触摸内心

CHRISTIAN CONTEMPLATION THROUGH THE CENTURIES
基督教的沉思通历世纪

A N
I L L U S T R A T EG

U

我 I L L U S T R A T EG
D E 德意

LAURENCE FREEMAN OSB, ESTHER DE WAAL,
劳伦斯·弗里曼 OSB, 埃斯特·德·沃尔

KALLISTOS WARE, SHIRLEY DU BOULAY,
瓦杰恩·卡利斯托斯,谢丽·杜布利

ANDREW LOUTH 安德鲁·劳斯
AND OTHERS 等其他

Digitized by the Internet Archive in 2022 with funding from Kahle/Austin Foundation
由互联网档案馆在 2022 年以凯尔/奥斯汀基金会的资助数字化

Journey to the Heart
走向内心

Christian Contemplation through the Centuries
基督教禅修的历世之旅

AN ILLUSTRATED GUIDE 图解指南
Edited by 编辑
KIM NATARAJA 金·纳塔拉贾

ORBIS BOOKS 奥尔比斯图书
Maryknoll, New York 10545
纽约州 10545 马利克诺尔

Founded in 1970, Orbis Books endeavors to publish works that enlighten the mind, nourish the spirit, and challenge the conscience. The publishing arm of the Maryknoll Fathers and Brothers, Orbis seeks to explore the global dimensions of the Christian faith and mission, to invite dialogue with diverse cultures and religious traditions, and to serve the cause of reconciliation and peace. The books published reflect the views of their authors and do not represent the official position of the Maryknoll Society. To learn more about Maryknoll and Orbis Books, please visit our website at www.maryknollsociety.org.
奥比斯书籍创建于 1970 年,致力于出版启发人智、滋养心灵、激发良知的作品。身为玛利诺神父和兄弟会出版部门的奥比斯,致力于探讨基督教信仰和使命的全球层面,邀请与不同文化和宗教传统的对话,并致力于促进和解与和平。出版的书籍反映作者的观点,并不代表玛利诺会的官方立场。如需了解更多关于玛利诺会和奥比斯书籍的信息,请访问我们的网站 www.maryknollsociety.org。

First published in Great Britain in 201 II by Canterbury Press
于 2011 年首次在英国大不列颠出版由坎特伯里出版社出版
an imprint of Hymns Ancient and Modern Ltd (a registered charity)
古老和现代圣歌有限公司（一个注册慈善机构）的印记
i3a Hellesdon Park Road
希尔斯顿公园路 i3a
Norwich 诺里奇
Norfolk NR6 SDR 诺福克 NR6 SDR
UK 英国
First published in the USA in 2012 by
于 2012 年首次在美国出版
Orbis Books 奥比斯书籍
P.O. Box 302 邮政信箱 302 号

Maryknoll, New York 10545-0302
纽约玛利诺 10545-0302
Copyright © 201 I by the Contributors
版权所有 © 201 I 作者
All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage or retrieval system, without prior permission in writing from the publishers.
版权所有。未经出版社事先书面许可,不得以任何形式或方式(包括影印、录制或任何信息存储或检索系统)复制或传播本出版物的任何部分。

Queries regarding rights and permissions should be addressed to the publishers.
关于权利和许可的查询应当直接联系出版社。
Printed and bound in Great Britain.
在英国印刷装订。

Library of Congress Cataloging-in-Publication Data
美国国会图书馆出版数据
Nataraja, Kim. 那塔拉耶,金。
Journey to the heart : Christian contemplation through the centuries-an illustrated guide / Kim Nataraja.
探索内心深处:穿越历史的基督教默观指南/作者:金·纳塔拉贾。
p. cm. 页。厘米。

ISBN 978-1-57075-938-3 (pbk.)
ISBN 978-1-57075-938-3 (平装)

Contemplation–History of doctrines. I. Title.
沉思——学说史。I. 标题。

BV5091.C7N38 2011
248.3’409–dc22 248.3'409–dc22

I dedicate this book to my grandson Zachariah and the future generation of contemplatives.
我将此书献给我的孙子扎卡利亚以及未来的冥想者一代。

The journey to our own heart is a journey into every heart. And in the first light of the real we see that this is the communion which is the kingdom Jesus was born to establish and in which he is born again in every human heart.
通向我们自己内心的旅程就是通向每个人内心的旅程。在真实的第一道光中,我们看到这就是耶稣诞生为之建立,并在每个人心中重新诞生的共融。

John Main OSB, Monastery Without Walls
约翰·梅恩(OSB),无墙之寺

Contents 目录

ACKNOWLEDGEMENTS … IX 致谢... IX
CONTRIBUTORS’ BIOGRAPHIES … XI
贡献者简历...XI
LIST OF ILLUSTRATIONS … XV
插图目录... XV
1 Jesus … I
1 耶稣...我
Laurence Freeman OSB 劳伦斯·弗里曼 OSB
2 St John and St Paul … 21
2 圣约翰和圣保罗…21
Laurence Freeman OSB 劳伦斯·弗里曼 OSB
3 Clement of Alexandria … 35
3 亚历山大的克莱门特…35
Bishop Kallistos Ware and Revd Professor Andrew Louth
华尔主教 (卡利斯托斯·华尔) 和安德鲁·洛斯特教授
4 Origen … 48
4 俄狄浦斯... 48
Bishop Kallistos Ware and Revd Professor Andrew Louth
华尔主教 (卡利斯托斯·华尔) 和安德鲁·洛斯特教授
5 Early Christianity and the Gospel of Thomas … 65
5 早期基督教和《托马斯福音》...65
Kim Nataraja 金纳塔拉杨
6 The Cappadocian Fathers … 79
6 卡帕多基亚父 79
Marcus Plested 马库斯·普列斯特
7 The Desert Tradition … 92
7 沙漠传统……92
Kim Nataraja 金纳塔拉杨
8 Evagrius of Pontus … 109
8 庞都斯的以弗俄斯 … 109
Kim Nataraja 金纳塔拉杨
9 John Cassian … 124
9 约翰·卡西安…124
Kim Nataraja 金纳塔拉杨
10 St Augustine of Hippo … 135
10 圣奥古斯丁 ... 135
Margaret Lane 玛格丽特·莱恩
11 St Benedict … 148
11 圣本尼迪克 ... 148
Esther de Waal and Stefan Reynolds
埃丝特·德瓦尔和斯特凡·雷诺兹
12 Hildegard von Bingen … 158
12 希尔德加德·冯·宾根 … 158
Revd Professor June Boyce-Tillman
埃德教授朱恩·博伊斯-蒂尔曼
13 St Francis … 170
13 圣弗朗西斯...170
Brother Nicholas Alan SSF and Brother Samuel Double SSF
尼古拉斯·阿兰(SSF)修士和塞缪尔·杜布尔(SSF)修士
14 St Dominic … 192
14 圣多明各街...192
Revd Canon Roland Riem
理慕朗牧师
15 Meister Eckhart … 202
15 艾克哈特大师…202
Kim Nataraja 金纳塔拉杨
16 Dante Alighieri … 218
16 但丁·阿利吉耶里...218
Professor Dennis McAuliffe
丹尼斯·麦考利教授
17 Richard Rolle, Walter Hilton and Margery Kempe … 229
17 理查德·罗尔、沃尔特·希尔顿和玛格丽特·肯普 ... 229
Stefan Reynolds 斯特凡·雷诺兹
18 The Cloud of Unknowing … 248
18 《无名之云》...248
Brother Patrick Moore and Stefan Reynolds
帕特里克·摩尔修士和斯特凡·雷诺兹
19 Julian of Norwich … 259
19 朱利安·诺里奇...259
Margaret Lane 玛格丽特·莱恩
20 St Ignatius of Loyola … 27 I
20 依纳爵·罗耀拉 … 27 我
Sister Winifred Morley 温妮弗雷德·莫利修女
21 St Teresa of Avila … 284
21 阿维拉圣特蕾莎… 284
Julienne McLean 朱莉安娜·麦克莱恩
22 St John of the Cross … 301
22 圣十字若望… 301
Peter Tyler 彼得·泰勒
23 George Herbert and Thomas Traherne … 315
23 乔治·赫伯特和托马斯·特拉纳恩…315
Brother Patrick Moore 帕特里克·摩尔弟兄
24 The Jesus Prayer … 33 I
耶稣祷 … 我
Revd Professor Andrew Louth
劳特斯教授
25 Evelyn Underhill … 342
25 伊芙琳·安德希尔…342
Liz Watson 利兹·沃特森
26 Etty Hillesum … 355
26 埃蒂·希勒萨姆...355
Liz Watson 利兹·沃特森
27 Thomas Merton … 368
27 托马斯·墨顿……368
Peter Tyler 彼得·泰勒
28 Swami Abhishiktananda … 384
28 斯瓦米·阿比希克塔南达…384
Shirley du Boulay 希尔莉·迪布雷
29 Bede Griffiths … 396
29 比德·格里菲斯…396
Shirley du Boulay 希尔莉·迪布雷
30 John Main … 4II
30 约翰·梅因…4II
Stefan Reynolds 斯特凡·雷诺兹

Acknowledgements 鸣谢

The chapters in this book are based on talks given by the individual authors on the ‘Roots of Christian Mysticism’ course, organized by my husband Shankar and myself. This was run for four years as a one-year course of 30 weekly sessions under the umbrella of the World Community for Christian Meditation at the London Christian Meditation Centre at St Mark’s Myddelton Square. It offered the unique opportunity to explore in depth the history of Christian mysticism. Meditation, contemplative prayer, was an integral part of the course, so as to combine theory with practical experience.
本书的各章节是根据本人丈夫 Shankar 以及我本人组织的"基督教神秘主义根源"课程上作者个人的讲座而成。这个为期一年、每周 30 次会议的课程,是在伦敦圣马克教会梅德尔顿广场基督教冥想中心世界社区的支持下运行的。课程提供了深入探讨基督教神秘主义历史的独特机会。冥想、禅修祷告是课程的不可或缺的一部分,以理论与实践相结合。

The objective of the present book, as it was of the course, is to follow the rich stream of Christian mysticism throughout the ages seriously and in depth by using certain key spiritual teachers as stepping stones along the way. There is diversity but also a common thread, as tradition is passed on and develops.
本书的目标,就像课程的目标一样,是认真而深入地跟踪基督教神秘主义在历史长河中的发展脉络,并以某些关键的精神导师作为沿途的脚踏石。虽然存在着多样性,但也有一条共同的线索,因为传统在传承和发展。

It leads the reader from the New Testament roots of this tradition in the teaching of Jesus to the great Patristic teachers, then on through the Desert Fathers, Meister Eckhart, the English Mystics and the Spanish Mystics and up to modern times, where there is a special emphasis on key figures such as Thomas Merton, John Main and Bede Griffiths.
它从耶稣的教导中这个传统的新约根源引导读者,然后通过教父学者、旷野教父、主克·埃克哈特、英国神秘主义者和西班牙神秘主义者一直到现代,特别强调了托马斯·默顿、约翰·梅因和贝德·格里菲斯等关键人物。

My grateful thanks go to Laurence Freeman OSB, Peter Tyler and Kath Barnard, whose useful advice helped greatly in setting up the programme of the course.
衷心感谢劳伦斯·弗里曼 OSB、彼得·泰勒和凯思·巴纳德,他们的有用建议在设置课程计划方面帮助很大。

I sing the praises of the individual contributors, most wellknown specialists in their fields, who generously gave of their time and energy to share their expertise and love of their particular topic. I marvelled at the tour de force they achieved in imparting the essence of their particular figure or tradition in two hours of an
我赞颂这些个人贡献者,他们是各自领域最著名的专家,他们慷慨地付出时间和精力,分享他们的专业知识和对特定主题的热爱。我为他们在短短两个小时内传达他们所研究的人物或传统的精髓而感到敬佩。
evening. My grateful thanks go to all of them. The important point to remember is that the talks were aimed at a non-specialist audience; these written versions are therefore under no circumstances to be seen as academic papers.
晚上。我衷心地感谢他们所有人。需要记住的重要一点是,这些讨论是针对非专业受众的;因此,这些书面版本在任何情况下都不应被视为学术论文。

The readers of this book are very much encouraged to see their progress through the chapters as a spiritual journey of discovery; it is not considered to be primarily information gathering, more a process of growth by being exposed to the whole rich stream of the Christian spiritual tradition.
本书的读者非常鼓励将自己在各章中的进步视为一次精神探索的旅程;这不仅仅是一次信息收集,更是通过接触基督教精神传统丰富的大流而成长的过程。

Unfortunately we were not able to include all those who came to contribute to the course, but had to restrict ourselves to those who faithfully came every year. In some chapters there are two different reflections on the same figure because some speakers equally shared their commitment to the course.
遗憾的是,我们无法包括所有来为课程贡献力量的人,只能限于每年都忠实参加的人。在某些章节中,有两种不同的对同一人物的反思,因为一些演讲者同样分享了他们对该课程的投入。

The book would not have come about without the invaluable assistance of Liz Watson, the former Centre Director, who made sure the recording equipment worked and all was set out properly. But the stars of this venture are Kathleen Carroll, who faithfully and painstakingly transcribed all the recordings, and Margaret Lane, who thoughtfully prepared summaries of the talks week by week, much appreciated by the participants of the course and by the editor of this book.
这本书的出版离不开利兹•沃森(前中心主任)的宝贵帮助,她确保录音设备正常工作,一切就绪。但这次尝试的主角是凯瑟琳•卡罗尔和玛格丽特•莱恩,前者忠实且认真地抄录了所有录音,后者周周细致地整理了讲座的摘要,深受课程参与者和本书编辑的赞赏。

I should also like to take the opportunity to acknowledge the unceasing efforts of Christine Smith to find co-publishers, the creativity of Mary Matthews and the painstaking attention to detail of Joanne Hill in preparing the final version of this book.
我也想借此机会赞扬克里斯汀·史密斯不懈的努力,以寻找联合出版商,玛丽·马修斯的创造力,以及乔安妮·希尔在准备本书最终版本时对细节的周到关注。

But most of all this book would not have come into being without the loving, unstinting support of my husband Shankar, my daughter Shanida and my son Ramesh.
但是,如果没有我丈夫 Shankar、女儿 Shanida 和儿子 Ramesh 的无私支持,这本书是不会问世的。

Contributors' Biographies
作者简介

Abstract 摘要

Brother Brother Nicholas Alan was born in Sussex in 1965. He studied Theology Nicholas Alan SSF and Religious Studies at university, and went on to do interfaith work in the Midlands. After further study of Buddhism, he spent three years with the Church Mission Society in Korea. He returned to England in 1995 to join the Society of St Francis, a religious community of the Anglican Communion. As a friar he has spent time as a prison chaplain, hermit, cook, gardener and librarian. He is at present a member of the community at Glasshampton Monastery in Worcestershire.
尼古拉斯·艾伦弟兄于 1965 年出生在萨塞克斯。他在大学里学习了神学和宗教研究,并在中部地区从事了跨教派的工作。在进一步学习佛教之后,他曾在韩国呆了三年,效力于英国教会传教团。1995 年,他回到英格兰,加入了圣方济会,这是一个隶属于英国圣公会的宗教团体。作为一名修士,他曾担任过监狱牧师、隐士、厨师、园丁和图书管理员。目前,他是在英格兰沃斯特郡的格拉斯哈普顿修道院社区的成员。

Shirley du Boulay 希尔利·杜布莱

Revd Professor June 阮教授
Boyce-Tillman 博伊斯-蒂尔曼

Brother Samuel 塞缪尔兄弟
Double SSF 双重 SSF

Laurence Freeman OSB 劳伦斯·弗里曼(OSB)

Shirley du Boulay was for twelve years a producer of religious programming for BBC television. She has written many books, including

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Modern Pilgrimage: The Road to Canterbury (Fount, 1997), and biographies of St Teresa of Avila, Dame Cicely Saunders, Bede Griffiths, Abhishiktananda and Desmond Tutu.
雪莉·杜布莱曾经在英国广播公司电视台从事宗教节目制作长达 12 年。她撰写了许多书籍,包括《现代朝圣:通往坎特伯雷之路》(Fount, 1997)以及特蕾莎·阿维拉圣女、西西莉·桑德斯女爵、比德·格里菲斯、Abhishiktananda 和德斯蒙德·杜图的传记。

Revd Professor June Boyce-Tillman read Music at St Hugh’s College, Oxford. She is a composer and has written widely in the areas of intercultural issues in music, particularly in composition and education, the spirituality of the musical experience and, recently, in music and peacemaking. She is a Professor of Applied Music at the University of Winchester, and has been a visiting Fellow and Scholar-in-Residence in Indiana and Cambridge, USA. She has written and spoken widely on Hildegaard, and her most recent book is Unconventional Wisdom (Equinox, 2007). She is a non-stipendiary priest and in 2008 received the MBE for services to music and education.
宝西-蒂尔曼教授是圣休大学牛津分校音乐专业毕业。她是一位作曲家,在跨文化音乐问题(尤其是作曲和教育)、音乐体验的精神性以及和平音乐等领域发表过大量论著。她是温彻斯特大学应用音乐教授,曾在美国印第安纳州和剑桥担任访问学者。她广泛研究希尔德娘,最新著作为《非常规智慧》(2007 年,艾奎诺克斯出版社)。她是一位无薪神职人员,并于 2008 年获得大英帝国成员勋章,以表彰她对音乐和教育的贡献。

Brother Samuel joined the Franciscan Order in 1982. During 1992-2000 he was the Guardian at Hillfield Friary. During 2001-2005 he was theVicar of St Bene’t’s, Cambridge, and since 2002 he has been the Minister Provincial at the Society of St Francis, Dorchester. He has a wide range of interests: apart from Franciscan theology and spirituality he is also involved in the fields of ecological and environmental sustainability, peace and justice issues and interfaith dialogue.
塞缪尔弟兄于 1982 年加入了方济会。1992 年至 2000 年期间,他是希尔菲尔德修道院的院长。2001 年至 2005 年期间,他是剑桥圣本杰明教堂的主任司铎。自 2002 年起,他一直担任道切斯特圣方济会会长。除了方济会神学和心灵导修外,他还涉及生态和环境可持续发展、和平与正义问题以及宗教间对话等广泛领域。

Laurence Freeman was born in London in 195 I. He was educated by the Benedictines and studied English Literature at New College, Oxford. After experience at the United Nations, in merchant banking and in journalism,
劳伦斯·弗里曼于 1951 年出生于伦敦。他受教于本笃会,并在牛津大学新学院学习英语文学。在联合国、商业银行和新闻业工作之后,
he became a Benedictine monk. His spiritual guide was Dom John Main, whom he had known before entering the monastic life. He learned meditation from him and was ordained a priest in 1980. He succeeded John Main and for some time has been travelling widely to continue the work and develop the community that meditation has generated. In I99I the World Community for Christian Meditation was formed and he became its spiritual guide. Laurence Freeman is a monk of the Benedictine Olive

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Congregation. He leads retreats and seminars world-wide and nurtures interfaith understanding. He also leads meditatio, the recently launched outreach of the community that brings the fruits of meditation into the secular world. Laurence Freeman’s works include Christian Meditation:Your Daily Practice (Novalis/ Medio Media, 2001), Light Within (Canterbury Press, 2008), The Selfless Self (Canterbury Press, 2009), Short Span of Days (Novalis, 2001), Common Ground (Continuum, 2000), Jesus the Teacher Within (Canterbury Press, 2010) and many audio sets.
他成为了一名本篠修道士。他的灵性导师是约翰·迈恩修士,他在进入修道生活前就认识他。他从他那里学会了冥想,并于 1980 年被授予神职。他接替了约翰·迈恩,并长期在各地旅行,以继续他的工作并发展冥想所产生的群体。1991 年,基督教冥想世界社区成立,他成为其灵性导师。劳伦斯·弗里曼是本篠橄榄

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会的修士。他在世界各地主持避静和研讨会,并培养宗教间的理解。他还领导着"冥想外展"这一最近启动的项目,将冥想的成果带入世俗世界。劳伦斯·弗里曼的作品包括《日常实践:基督教冥想》(Novalis/ Medio Media, 2001)、《内在之光》(Canterbury Press, 2008)、《无我的自我》(Canterbury Press, 2009)、《短暂的日子》(Novalis, 2001)、《共同之地》(Continuum, 2000)、《内在的耶稣老师》(Canterbury Press, 2010)等多部音频作品。

Bishop Kallistos Ware 瓦尔主教

Margaret Lane 玛格丽特·莱恩

Revd Professor Andrew Louth
劳斯教授

The Most Reverend Metropolitan Kallistos Ware of Diokleia is a titular Metropolitan of the Ecumenical Patriarchate in Great Britain. He was born Timothy Ware, in Bath, Somerset, in 1934 and was educated at Westminster School and Magdalen College, Oxford, where he took a Double First in Classics and holds a Doctorate in Theology. After joining the Orthodox Church in 1958 he travelled widely in Greece, staying in particular at the monastery of St John, Patmos, of which he became a monk. In 1966 he was ordained priest. From 1966 to 2001 he was a Fellow of Pembroke College and Spalding Lecturer in Eastern Orthodox Studies.
迪奥克里亚主教大主教卡利斯托斯·瓦尔是伦敦大公教区的主教。他于 1934 年出生于萨默塞特州的巴斯,原名蒂莫西·瓦尔,曾在西敏寺学校和牛津大学马格达伦学院接受教育,在古典学双学士和神学博士学位。1958 年加入东正教后,他在希腊广泛旅行,特别是在帕特莫斯岛的圣约翰修道院长期生活,后成为该修道院的修士。1966 年受到神父职位。1966 年至 2001 年,他曾是彭布罗克学院的成员并担任东正教研究的斯波丁讲师。

Margaret Lane lives in London and is married with three children. She is a spiritual director, prayer guide and retreat giver, and teacher of Christian meditation. She has an MA in Patristics and is working for a PhD on St Augustine.
玛格丽特·莱恩居住在伦敦,已婚且有三个孩子。她是一名灵性导师、祈祷向导和避静执事,同时也是基督教禅修的教师。她获得了教父学硕士学位,目前正在攻读圣奥古斯丁的博士学位。

Revd Professor Andrew Louth studied at the Universities of Cambridge and Edinburgh. During 1970-85, he was a Fellow of Worcester College and University Lecturer in Theology at the University of Oxford, teaching principally patristics. During 1985-95, he was at Goldsmiths’ College, University of London, where he taught religious studies and Byzantine and early medieval history. Since 1996 he has been at Durham, where he is now Professor of Patristic and Byzantine Studies. In 1989 he was received into the Orthodox Church, and in 2003 was ordained priest in the Russian Orthodox Patriarchal Diocese of Sourozh. He is the author of several books, mainly exploring the theology of the Greek Fathers of the early Christian centuries, including Origins of the Christian Mystical Tradition: Plato to Denys (Oxford University Press, 1981), Denys the Areopagite
罗思教授在剑桥大学和爱丁堡大学学习。1970-1985 年间,他是牛津大学沃斯特学院的研究员,并在牛津大学担任神学讲师,主要讲授教父学。1985-1995 年间,他在伦敦大学金匠学院任教,教授宗教学和拜占庭以及早期中世纪的历史。自 1996 年以来,他一直在杜伦大学任职,现为教父学和拜占庭研究教授。1989 年,他加入了东正教会,2003 年在俄罗斯东正教索洛日教区被晋升为神父。他是多部著作的作者,主要探讨早期基督教世纪的希腊教父的神学,包括《基督教神秘主义传统的起源:从柏拉图到狄奥尼修斯》(牛津大学出版社,1981 年)和《狄奥尼修斯》。
(Continuum, 1989), Maximus the Confessor (Routledge, 1996), and St John Damascene: Tradition and Originality in Byzantine Theology (Oxford University Press, 2004). His latest work is Greek East and Latin West:The Church AD 681-1071 (vol. 3 of a six-volume history of the Church; StVladimir’s Seminary Press, 2008).
《连续体》(1989 年)、马克西穆斯大认罪者(1996 年,罗特利奇出版社)以及《约翰·达马斯科纳:拜占庭神学的传统与创新》(2004 年,牛津大学出版社)。他最新的作品是《希腊东方和拉丁西方:教会 600-1071 年》(教会六卷本历史的第三卷,2008 年,圣弗拉基米尔神学院出版社)。

Professor Dennis 丹尼斯教授
McAuliffe 麦考利夫

Julienne McLean 朱丽安·麦克莱恩

Brother Patrick Moore 帕特里克·摩尔兄弟

Sister Winifred Morley 温妮弗莱德·莫利姐妹

Professor Dennis McAuliffe is a NewYorker and studied at St Peter’s College, a Jesuit university, before proceeding to Italy to study. He did a PhD at New York University in Medieval Latin and Greek and Renaissance Italian Literature. He now teaches Italian Literature at Bryn Mawr College in Pennsylvania, USA, and directs the John Main Center for Meditation and Inter-Religious Dialogue at Georgetown University in Washington DC.
丹尼斯·麦考利夫教授是纽约人,在耶稣会大学圣彼得学院学习后前往意大利进行深造。他在纽约大学获得了中世纪拉丁语和希腊语以及文艺复兴时期意大利文学的博士学位。现在他在美国宾夕法尼亚州的布林茅尔学院教授意大利文学,并在华盛顿哥伦敦大学主持约翰·梅恩冥想和宗教间对话中心。

Julienne McLean practises as a psychologist and Jungian analyst in north London, having studied in Australia, the USA and England. She is also a spiritual director who has had a lifelong involvement in the Christian contemplative tradition, with a particular interest in the relationship between depth psychology and Christian mysticism. She teaches at St Mary’s University College, Strawberry Hill, London, and Sarum College, Salisbury, where she recently became a Visiting Scholar in Christian Spirituality and co-leads study retreats in Avila, Spain. She is the author of Towards Mystical Union (St Paul’s, 2003), a modern spiritual and psychological commentary on St Teresa’s text on contemplative prayer, ‘The Interior Castle’.
朱利安娜·麦克林在伦敦北部从事心理学和荣格派分析师的工作,她曾在澳大利亚、美国和英国进行过学习。她也是一位灵性导师,终生致力于基督教默观传统,特别关注深度心理学与基督教神秘主义之间的关系。她在伦敦斯特劳伯里山圣玛丽大学学院和索尔兹伯里萨勒姆学院任教,最近在后者成为基督教灵性研究的访问学者,并在西班牙阿维拉联合主导研修营。她是《走向神秘的融合》(圣保罗出版社,2003 年)一书的作者,这是一部关于特蕾莎修女神秘祈祷著作《内室城堡》的现代精神和心理学评注。

Brother Patrick Moore is a De La Salle Brother and has taught in California, Cambridge and London. He is presently Scholar-in-Residence at Sarum College, Salisbury, and has been a Guest Fellow at Yale. His doctoral studies were in Aesthetics.
派特里克·摩尔兄弟是一名德拉萨勒修士,曾在加利福尼亚、剑桥和伦敦从事教学工作。他现任萨勒姆学院(Sarum College)驻院学者,曾任耶鲁大学客座研究员。他的博士研究是在美学方面。

Sister Winifred Morley is a Sister of the Cenacle currently living in Netley Abbey. She first met St Ignatius on a workshop at the age of I4 and has been inspired by his teaching and methods ever since. She has been involved in leading retreats for many years and is teaching in the London Spirituality Centre on the Spiritual Director course.
温妮弗雷德·莫利修女目前生活在内特利修道院,她是燃亮圣所的修女。她 14 岁时在一个讲习班上首次遇到了圣依纳爵,自此便一直受他的教导和方法所启发。多年来,她一直致力于带领退省活动,现正在伦敦灵性中心开设属灵导师培训课程。

Kim Nataraja Kim Nataraja is a Benedictine Oblate. She has been coordinating the School of Meditation internationally for the World Community for Christian Meditation since 1999. She is a spiritual director, an experienced retreat leader, and has held a variety of meditation days/weekends and retreats in Australia, Canada, Europe, Singapore, the UK and the USA. Her particular interests are those inspiring figures from the Christian spiritual tradition who guide us in the contemplative life, and the ways in which psychological insights can aid our progress. On the latter topic she has written a book, Dancing with Your Shadow (Medio Media, 2007).
金·娜塔拉金·娜塔拉是一名本笃会献身者。自 1999 年起,她一直在为世界基督教默观团体国际上协调默观学院。她是一位灵性导师,有丰富的静修带领经验,曾在澳大利亚、加拿大、欧洲、新加坡、英国和美国举办过各种默观日/周末活动以及静修会。她特别关注基督教精神传统中启发我们内在生活的人物,以及心理见解如何助益我们的进步。关于后一个主题,她写了一本书《与你的阴影共舞》(Medio Media,2007 年)。

Dr Marcus Plested 马库斯·普莱斯特德博士

Stefan Reynolds 史蒂芬·雷诺兹

Revd Canon 牧師大
Roland Riem 罗兰·里埃姆

Dr Peter Mark Tyler
彼得·马克·泰勒博士

Dr Esther de Waal
德斯特·德瓦尔博士

Liz Watson 利兹·沃森

Dr Marcus Plested has been at the Institute for Orthodox Christian Studies for more than ten years and is its Vice-Principal and Academic Director. He read Modern History, followed by Theology at Merton College, Oxford. His doctorate is in the Macarian Homilies. Other research interests include the understanding of wisdom in the Christian tradition and the interaction between western and eastern theological traditions. He teaches, lectures and publishes widely in the field of Orthodox Christian studies. His most recent book is The Macarian Legacy: The Place of MacariusSymeon in the Eastern Christian Tradition (Oxford University Press, 2004).
马库斯·普莱斯特博士已在东正教基督教研究所工作十余年,现任副校长兼学术主任。他先在牛津大学默顿学院学习现代历史,随后转学神学。他的博士论文是关于马加利乌斯作品的。其他研究兴趣包括基督教传统中的智慧理解以及东西方神学传统的互动。他在东正教基督教研究领域广泛从事教学、讲学和出版工作。他最新出版的著作是《马加利乌斯的遗产:马加利乌斯-西缅在东方基督教传统中的地位》(牛津大学出版社,2004 年)。

Stefan Reynolds is currently working on a PhD on fourteenth-century English mysticism. He is a Benedictine Oblate of the World Community for Christian Meditation and leads retreats teaching the practice of contemplative prayer. He is also a Tutor of Church History at Heythrop College in London.
斯特凡·雷诺兹目前正在研究 14 世纪英格兰神秘主义的博士学位。他是世界基督教冥想共同体的本笃会奉献者,并带领退修会教授沉思祈祷的实践。他还是伦敦海特罗普学院的教会历史导师。

Canon Roland Riem is Canon Chancellor and Pastor and Missionar at Winchester Cathedral, where he has educational and ecumenical responsibilities as well as concern for the spiritual interpretation of buldings. His previous roles have included church ministerial training and university chaplaincy.
罗兰·里米大主教是温彻斯特大教堂的大主教、牧师和传教士,他在那里负责教育和 ecumenical 方面的责任,同时也关注建筑物的精神诠释。他之前的工作经历包括教会事工培训和大学牧师。

Dr Peter Mark Tyler is Senior Lecturer and Programme Director of Pastoral Theology at St Mary’s University College, Twickenham. He has had a long interest in the works of St John of the Cross and Thomas Merton, and regularly leads pilgrimage retreats to the sites associated with St John in Spain. His most recent books include The Return to the Mystical: Ludwig Wittgenstein, Teresa of Avila and the Christian Mystical Tradition (Continuum, 201 I) and St John of the Cross: Outstanding Christian Thinker (Continuum, 2010).
彼得·马克·泰勒博士是特威克南圣玛丽大学学院牧职神学高级讲师和课程主任。他长期对圣若望十字架和托马斯·默顿的作品感兴趣,并定期组织朝圣之旅到西班牙与圣若望相关的地点。他最近出版的著作包括《返回神秘主义:路德维希·维特根斯坦、特蕾萨·阿维拉和基督教神秘主义传统》(康蒂纽姆出版社,2011 年)和《圣若望十字架:杰出的基督教思想家》(康蒂纽姆出版社,2010 年)。

Dr Esther de Waal, after studying and teaching history at Cambridge University, married, moved to Canterbury and had four sons. She now lives in a small cottage on the Welsh/English border. She leads retreats, lectures and travels widely. Her major interests are the fields of the Benedictine and Celtic traditions.
艾丝特·德·瓦尔博士毕业于剑桥大学,之后在那里教授历史。她结婚后搬到坎特伯雷,并育有四个儿子。现在她居住在威尔士/英格兰边界的一座小平房中。她主办避修会、讲学并广泛旅行。她主要的兴趣领域是本笃会和凯尔特传统。

Liz Watson, born in I95I, became interested in the Christian mystical tradition after returning to Christianity and beginning to meditate in her early forties. Previously she had pursued a career in public libraries, having graduated from Manchester University with a degree in Latin. She has since studied for a Master’s Degree in Theology at Exeter University and is now closely involved with the World Community for Christian Meditation, teaching, leading retreats and as a spiritual director.
伊丽莎白·沃森,出生于 1951 年,在 40 岁初重新归依基督教并开始冥想后对基督教神秘主义传统产生了兴趣。此前,她在曼彻斯特大学获得了拉丁文学学位,并从事过公共图书馆的职业生涯。她后来在埃克塞特大学获得了神学硕士学位,现在与世界基督教冥想团紧密合作,从事教学、领导退修会和担任精神指导的工作。

List of Illustrations 插图目录

The publisher and author have made every effort to trace the original sources of illustrations, and would be grateful to be informed of any omissions. Where the source has not been found, it is referred to as location unknown. Wikimedia Commons images are available under a Creative Commons Attribution ShareAlike 3.0 license.
出版商和作者已尽力追踪插图的原始来源,并感谢能得知任何遗漏之处。如未找到来源,则称为"未知位置"。维基媒体共享图像采用知识共享署名-相同方式共享 3.0 许可证。

page r 页 r

Icon of Christ Pantocrator - Moscow School,
基督圣容图 - 莫斯科学院

Jesus at the home of Martha and Mary, Harold Copping. Location unknown. http://commons.wikimedia.org/wiki/File:Harold_Copping_Jesus_at_the_home_ of_Martha_and_Mary_400.jpg
马大和马利亚家中的耶稣,哈罗德·科平。未知位置。http://commons.wikimedia.org/wiki/File:Harold_Copping_Jesus_at_the_home_of_Martha_and_Mary_400.jpg

犹太沙漠，2004 年。

Judean Desert, 2004.

http://commons.wikimedia.org/wiki/File:JudeanDesert.jpg

Chapter 2 第 2 章

St John the Evangelist, Guido Reni (1575-1642). Location unknown. http://commons.wikimedia.org/wiki/File:JohnEvangelistReni.jpg
圣约翰福音作者，吉多·雷尼(1575-1642)作品。地点不详。

亚拿尼亚斯恢复了保罗的视力,皮耶特罗·达·科尔托纳,约 1631 年。罗马卡布钦教堂圣玛丽亚德拉康塞普西翁教堂。

Ananias restoring the sight of St Paul, Pietro da Cortona, c.I631. In the Capuchin Church of St Maria della Concezione, Rome.

http://commons.wikimedia.org/wiki/File:Saint_Paul_Ananias_Sight_Restored.jpg

St Paul writing his Epistles, Valentin de Boulogne or Nicolas Tournier, c.16th century. Blaffer Foundation Collection, Houston, Texas. http://upload.wikimedia.org/wikipedia/commons/7/71/PaulT.jpg
圣保罗撰写其书信,瓦伦汀·德·布隆或尼古拉斯·图尔尼耶,公元 16 世纪。布拉弗基金会收藏,德克萨斯州休斯敦。

Chapter 3 第 3 章

Clement of Alexandria. Artist and location unknown. http://commons.wikimedia.org/wiki/File:ClemensVonAlexandrien.jpg
亚历山大的克莱门特。无名画家和不明位置。http://commons.wikimedia.org/wiki/File:ClemensVonAlexandrien.jpg

亚历山德里亚的法罗斯,手工上色版画,马丁·范·赫姆斯柯克(1498-1574)。地点未知。

The Pharos of Alexandria, hand-coloured engraving, Martin van Heemskerck (1498-1574). Location unknown.

http://commons.wikimedia.org/wiki/File:Pharos_of_Alexandria.jpg

Ancient library. Artist and location unknown. http://commons.wikimedia.org/wiki/File:Ancientlibraryalex.jpg
古老的图书馆。艺术家和位置未知。

Chapter 4 第 4 章

Origen. Artist and location unknown. http://platonism347.tripod.com/Origen.jpg
奥利根。不知艺术家和位置。

The Rosetta Gate and Alexandria, engraving, Michael Wohlgemuth (1434-I 519). Photograph by Alexandria42. Location unknown. http://flickr.com/photos/cam37/1230508585/
罗塞塔石碑和亚历山德里亚,版画,迈克尔·沃尔格穆特(1434-1519 年)。相片拍摄者:Alexandria42。地点未知。http://flickr.com/photos/cam37/1230508585/

奥利金引导新教徒进入死亡和重生的经历。艺术和地点不详。

Origen initiating neophytes into the death and re-birth experience. Artis and location unknown.

http://wikipedia.org/wiki/File:Origen2.jpg

Chapter 5 第 5 章

page 65 第 65 页

纳格汉马地福音集,于 1940 年代在开罗南部发现,可追溯至 3-4 世纪。位于开罗的科普特博物馆。http://commons.wikimedia.org/wiki/File:Kodeks_IV_NagHammadi.jpg?uselang

The Nag Hammadi gospels, discovered in the 1940 s south of Cairo, date to the 3rd-4th centuries. In the Coptic Museum, Cairo.

http://commons.wikimedia.org/wiki/File:Kodeks_IV_NagHammadi.jpg?uselang

= en - gb

St Irenaeus. Photograph by John Hanscom. Artist and location unknown. http://flickr.com./photos/johnhanscom/6643811729/
圣依尔必乐纳伊乌斯。照片由约翰·汉斯科姆拍摄。艺术家和位置未知。http://flickr.com./photos/johnhanscom/6643811729/

Constantine with Holy Fathers at the first Council of Nicaea, AD325. Icon from Mount Athos. Artist unknown. http://commons.wikimedia.org/wiki/File:NicaeaConstantine.jpg
尼西亚第一次大公会议上的君士坦丁和众圣父。来自阿索斯山的图标,作者不详。

Chapter 6 第 6 章

巴西里大主教弥撒,皮埃尔·苏布莱拉斯(1699-1749)。埃尔米塔日博物馆,圣彼得堡。http://commons.wikimedia.org/wiki/File:Mass_of_St_Basil_by_Pierre_Subleyras.jpg

Mass of St Basil, Pierre Subleyras (1699-1749). The State Hermitage Museum, St Petersburg.

http://commons.wikimedia.org/wiki/File:Mass_of_St_Basil_by_Pierre_Subleyras.jpg

8 I

卡帕多西亚的景观。照片由米拉·辛科娃拍摄。http://commons.wikimedia.org/wiki/File:Cappadocia_Turkey.jpg

View of Cappadocia. Photograph by Mila Zinkova.

http://commons.wikimedia.org/wiki/File:Cappadocia_Turkey.jpg

Gregory of Nyssa, fresco in the Church of St Savior in Chora, Istanbul. Artist unknown. http://commons.wikimedia.org/wiki/File:Gregory_of_Nyssa.jpg?uselang=en-gb
格列高利·尼撒, 位于伊斯坦布尔查拉圣救世主教堂的壁画。艺术家不详。http://commons.wikimedia.org/wiki/File:Gregory_of_Nyssa.jpg?uselang=en-gb

Chapter 7 第 7 章

St Antony and St Paul, icon in St Alban's Orthodox Church in Chatham, Kent. Artist unknown. http://www.orthodoxmedway.org/icongallery.php
圣安东尼和圣保罗,位于肯特州查特勒姆的圣阿尔班东正教教堂中的图像。艺术家不详。 http://www.orthodoxmedway.org/icongallery.php

St Antony's cave. In John Chryssavgis, In the Heart of the Desert, World Wisdom, 2009.
圣安东尼洞。约翰·克利萨维吉斯著《沙漠中的心灵》,世界智慧出版社,2009 年。

St Catherine's Monastery at the foot of Mount Sinai, Egypt. Photograph by Shankar Nataraja.
西奈山下的圣凯瑟琳修道院，埃及。由 Shankar Nataraja 拍摄的照片。

Chapter 8 第 8 章

109

Evagrius of Pontus, Giorgos Kordes. Location unknown. http://avidaintelectual.blogspot.com/2011/02/pe.html
庞都斯的埃瓦格里乌斯,乔尔乔斯·科德斯。位置未知。http://avidaintelectual.blogspot.com/2011/02/pe.html

I I I 我我我

Kellia (Cells), south of the Nitrian Desert, founded in 338. http://commons.wikimedia.org/wiki/File:Kellia.jpg
凯利亚(细胞),位于尼特利亚沙漠以南,于 338 年建立。http://commons.wikimedia.org/wiki/File:Kellia.jpg

117

来自伊森海姆祭坛画的圣安东尼受魔鬼诱惑, 出自马蒂亚斯·格吕内瓦尔德, 大约 1520 年。http://www.flickr.com/photos/28433765@N07/3532421955/

St Antony's temptation by demons, from the Isenheim Altarpiece, attributed to Matthias Grünewald, c.IS20.

http://www.flickr.com/photos/28433765@N07/3532421955/

Chapter 9 第 9 章

124

约翰·卡西安,乔治·科尔德斯。未知位置。http://gbsadler.blogspot.com/2011/02/john-cassian-on-anger-tevisited.html

John Cassian, Giorgos Kordes. Location unknown.

http://gbsadler.blogspot.com/2011/02/john-cassian-on-anger-tevisited.html

126

12 世纪的圣维克多修道院取代了由约翰·卡西安建立并被撒拉逊人毁坏的 5 世纪修道院。照片由 Evgeny Prokofyev 拍摄。www.shutterstock.com

The 12th-century StVictor Abbey replaced the sth-century monastery, founded by John Cassian and destroyed by Saracens. Photograph by Evgeny Prokofyev.

www.shutterstock.com

133

The Desert Fathers, fresco in the Abbey of Monte Oliveto Maggiore, south of Sienna. Photograph by Shankar Nataraja.
西居(修道)士,锡耶纳南部的蒙特・奥利维托・马焦雷修道院壁画。照片由沙恩卡尔・纳塔拉贾拍摄。

Chapter 10 第 10 章

135

St Augustine, Philippe de Champaigne, 1660. Location unknown. http://www.google.co.uk/imgres?imgurl=http://www.episcopalnet.org/Pictures/ StAugustine.gif&rimgrefurl
圣奥古斯丁,菲利普·德·尚帕涅,1660 年,地点不详。

Chapter 5 page 65 "The Nag Hammadi gospels, discovered in the 1940 s south of Cairo, date to the 3rd-4th centuries. In the Coptic Museum, Cairo. http://commons.wikimedia.org/wiki/File:Kodeks_IV_NagHammadi.jpg?uselang =en-gb" 67 St Irenaeus. Photograph by John Hanscom. Artist and location unknown. http://flickr.com./photos/johnhanscom/6643811729/ 70 Constantine with Holy Fathers at the first Council of Nicaea, AD325. Icon from Mount Athos. Artist unknown. http://commons.wikimedia.org/wiki/File:NicaeaConstantine.jpg Chapter 6 79 "Mass of St Basil, Pierre Subleyras (1699-1749). The State Hermitage Museum, St Petersburg. http://commons.wikimedia.org/wiki/File:Mass_of_St_Basil_by_Pierre_Subleyras.jpg" 8 I "View of Cappadocia. Photograph by Mila Zinkova. http://commons.wikimedia.org/wiki/File:Cappadocia_Turkey.jpg" 84 Gregory of Nyssa, fresco in the Church of St Savior in Chora, Istanbul. Artist unknown. http://commons.wikimedia.org/wiki/File:Gregory_of_Nyssa.jpg?uselang=en-gb Chapter 7 92 St Antony and St Paul, icon in St Alban's Orthodox Church in Chatham, Kent. Artist unknown. http://www.orthodoxmedway.org/icongallery.php 97 St Antony's cave. In John Chryssavgis, In the Heart of the Desert, World Wisdom, 2009. 99 St Catherine's Monastery at the foot of Mount Sinai, Egypt. Photograph by Shankar Nataraja. Chapter 8 109 Evagrius of Pontus, Giorgos Kordes. Location unknown. http://avidaintelectual.blogspot.com/2011/02/pe.html I I I Kellia (Cells), south of the Nitrian Desert, founded in 338. http://commons.wikimedia.org/wiki/File:Kellia.jpg 117 "St Antony's temptation by demons, from the Isenheim Altarpiece, attributed to Matthias Grünewald, c.IS20. http://www.flickr.com/photos/28433765@N07/3532421955/" Chapter 9 124 "John Cassian, Giorgos Kordes. Location unknown. http://gbsadler.blogspot.com/2011/02/john-cassian-on-anger-tevisited.html" 126 "The 12th-century StVictor Abbey replaced the sth-century monastery, founded by John Cassian and destroyed by Saracens. Photograph by Evgeny Prokofyev. www.shutterstock.com" 133 The Desert Fathers, fresco in the Abbey of Monte Oliveto Maggiore, south of Sienna. Photograph by Shankar Nataraja. Chapter 10 135 St Augustine, Philippe de Champaigne, 1660. Location unknown. http://www.google.co.uk/imgres?imgurl=http://www.episcopalnet.org/Pictures/ StAugustine.gif&rimgrefurl

| Chapter 5 | page 65 | The Nag Hammadi gospels, discovered in the 1940 s south of Cairo, date to the 3rd-4th centuries. In the Coptic Museum, Cairo. http://commons.wikimedia.org/wiki/File:Kodeks_IV_NagHammadi.jpg?uselang $=\mathrm{en}-\mathrm{gb}$ | | :---: | :---: | :---: | | | 67 | St Irenaeus. Photograph by John Hanscom. Artist and location unknown. http://flickr.com./photos/johnhanscom/6643811729/ | | | 70 | Constantine with Holy Fathers at the first Council of Nicaea, AD325. Icon from Mount Athos. Artist unknown. http://commons.wikimedia.org/wiki/File:NicaeaConstantine.jpg | | Chapter 6 | 79 | Mass of St Basil, Pierre Subleyras (1699-1749). The State Hermitage Museum, St Petersburg. http://commons.wikimedia.org/wiki/File:Mass_of_St_Basil_by_Pierre_Subleyras.jpg | | | 8 I | View of Cappadocia. Photograph by Mila Zinkova. http://commons.wikimedia.org/wiki/File:Cappadocia_Turkey.jpg | | | 84 | Gregory of Nyssa, fresco in the Church of St Savior in Chora, Istanbul. Artist unknown. http://commons.wikimedia.org/wiki/File:Gregory_of_Nyssa.jpg?uselang=en-gb | | Chapter 7 | 92 | St Antony and St Paul, icon in St Alban's Orthodox Church in Chatham, Kent. Artist unknown. http://www.orthodoxmedway.org/icongallery.php | | | 97 | St Antony's cave. In John Chryssavgis, In the Heart of the Desert, World Wisdom, 2009. | | | 99 | St Catherine's Monastery at the foot of Mount Sinai, Egypt. Photograph by Shankar Nataraja. | | Chapter 8 | 109 | Evagrius of Pontus, Giorgos Kordes. Location unknown. http://avidaintelectual.blogspot.com/2011/02/pe.html | | | I I I | Kellia (Cells), south of the Nitrian Desert, founded in 338. http://commons.wikimedia.org/wiki/File:Kellia.jpg | | | 117 | St Antony's temptation by demons, from the Isenheim Altarpiece, attributed to Matthias Grünewald, c.IS20. http://www.flickr.com/photos/28433765@N07/3532421955/ | | Chapter 9 | 124 | John Cassian, Giorgos Kordes. Location unknown. http://gbsadler.blogspot.com/2011/02/john-cassian-on-anger-tevisited.html | | | 126 | The 12th-century StVictor Abbey replaced the sth-century monastery, founded by John Cassian and destroyed by Saracens. Photograph by Evgeny Prokofyev. www.shutterstock.com | | | 133 | The Desert Fathers, fresco in the Abbey of Monte Oliveto Maggiore, south of Sienna. Photograph by Shankar Nataraja. | | Chapter 10 | 135 | St Augustine, Philippe de Champaigne, 1660. Location unknown. http://www.google.co.uk/imgres?imgurl=http://www.episcopalnet.org/Pictures/ StAugustine.gif&rimgrefurl |

Chapter 10 page 第 10 章页

138

Book of Confessions, Pedro de Ribadeneira, 1654. Location unknown. http://commons.wikimedia.org/wiki/File:onfesiones.jpg
《孔子论语》，佩德罗·德·里瓦德涅拉,1654 年。位置不详。http://commons.wikimedia.org/wiki/File:onfesiones.jpg

143

St Augustine, Aidan Hart. http://www.aidanharticons.com/western_orthodox_saints.html
圣奥古斯丁，艾登·哈特。http://www.aidanharticons.com/western_orthodox_saints.html

Chapter 11 第 11 章

148

St Benedict, fresco in the Abbey of Monte Oliveto Maggiore, south of Sienna. Photograph by Shankar Nataraja.
圣本尼迪克托,在锡耶纳南部的蒙特奥利韦托大修道院壁画。摄影:Shankar Nataraja。

150

St Benedict delivering his Rule to St Mauris and other monks of his order. In the Monastery of St Gilles, Nîmes, II 29. http://commons.wikimedia.org/wiki/File:St._Benedict_delivering_his_rule_to_the _monks_of_his_order.jpg
圣本尼迪克特将他的规则传授给圣莫里斯和其他修士。在尼姆斯的圣吉尔修道院中,公元二百二十九年。

Chapter 12 第 12 章

158

Hildegard's self portrait, receiving a vision and dictating to her scribe. From the Liber Scivias (Know the Ways), Lucca, Biblioteca Statale, su concessione del Ministero per i Beni e le Attivita Culturali. http://commons.wikimedia.org/wiki/File:Hildegard.jpg
希尔德加德的自画像,接受异象并 dictating 给她的抄写员。来自《知晓之路》(Liber Scivias),Lucca,Biblioteca Statale,根据意大利文化遗产和活动部门的许可。 http://commons.wikimedia.org/wiki/File:Hildegard.jpg

167

希尔德格的"万有人"。来自《神圣工程书》(Liber Divinorum Operum),卢卡,Biblioteca Statale,经意大利文化遗产部授权。

Hildegard's 'Universal Man'. From the Liber Divinorum Operum (Book of Divine Works), Lucca, Biblioteca Statale, su concessione del Ministero per i Beni e le Attivita Culturali.

http://upload.wikimedia.org/wikipedia/commons/thumb/2/2e/Hildegard_von_ Bingen_Liber_Divinorum_Operum.jpg/135px-

168

Hildegard's 'Ecclesia', the depiction of the Church as the Bride of Christ. From the Liber Scivias (Know the Ways), Lucca, Biblioteca Statale, su concessione del Ministero per i Beni e le Attivita Culturali. http://upload.wikimedia.org/wikipedia/commons/5/57/Meister_des_Hildegardis-
希尔德加尔德的'教会'，基督新娘的描写。来自《知晓之路》(Liber Scivias)，卢卡州立图书馆,经文化遗产部批准。http://upload.wikimedia.org/wikipedia/commons/5/57/Meister_des_Hildegardis-

Chapter 13 第 13 章

170

圣方济各沉思一枚头骨,佛朗西斯科·德·苏尔巴兰。收藏于慕尼黑老美术馆。http://commons.wikimedia.org/wiki/File:Francisco_de_Zurbar%C3%A1n_057.jpg

St Francis meditating with a skull, Francisco de Zurbarán. In the Alte Pinakothek, Munich.

http://commons.wikimedia.org/wiki/File:Francisco_de_Zurbar%C3%A1n_057.jpg

174

St Francis holding up the falling church, Dream of Innocent III, Legend of St Francis, Giotto di Bondone (1267-1337). In the Basilique Assise, Assisi. http://commons.wikimedia.org/wiki/File:Giotto_-Legend_of_St_Francis--06--_Dream_of_Innocent_III.jpg
圣方济各托举倾塌的教堂,无辜三世的梦,圣方济各的传说,吉奥托·迪·邦多内(1267-1337)。在阿西西的圣方济各大殿。

179

圣方济各圣像,圣方济各传奇, 乔托•迪•邦东内 (1267-1337)。阿西西大教堂。

Stigmatization of St Francis, Legend of St Francis, Giotto di Bondone (1267-1337). In the Basilique Assise, Assisi.

http://commons.wikimedia.org/wiki/File:Giotto_-Legend_of_St_Francis-_-

19-_-_Stigmatization_of_St_Francis.jpg

Chapter 14 第 14 章

192

St Dominic in prayer, El Greco, c.I

586 - 90

. Placido Arango Collection, Museo del Prado, Madrid. http://commons.wikimedia.org/wiki/File:El_Greco,_St_Dominic_in_Prayer.JPG
格列柯《祈祷中的圣多明我》，约 1600 年。普拉西多·阿兰戈收藏,普拉多美术馆,马德里。

194

变容,安东尼奥·达·梅萨纳(1395-1455)。佛罗伦萨圣马可多明我会修道院壁画循环中。http://commons.wikimedia.org/wiki/File:Fra_Angelico_042.jpg

The Transfiguration, Fra Angelico (1395-1455). In the cycle of frescos in the Dominican Monastery of St Mark, Florence.

http://commons.wikimedia.org/wiki/File:Fra_Angelico_042.jpg

200

西耶纳圣凯瑟琳,安德烈·范尼,约 1400 年。西耶纳圣多米尼克教堂内的壁画。

Saint Catherine of Siena, Andrea Vanni, c. I400. Fresco in the Church of San Dominico, Siena.

http://commons.wikimedia.org/wiki/File:St_Catherine._San_Domenico.jpg

Chapter 10 page 138 Book of Confessions, Pedro de Ribadeneira, 1654. Location unknown. http://commons.wikimedia.org/wiki/File:onfesiones.jpg 143 St Augustine, Aidan Hart. http://www.aidanharticons.com/western_orthodox_saints.html Chapter 11 148 St Benedict, fresco in the Abbey of Monte Oliveto Maggiore, south of Sienna. Photograph by Shankar Nataraja. 150 St Benedict delivering his Rule to St Mauris and other monks of his order. In the Monastery of St Gilles, Nîmes, II 29. http://commons.wikimedia.org/wiki/File:St._Benedict_delivering_his_rule_to_the _monks_of_his_order.jpg Chapter 12 158 Hildegard's self portrait, receiving a vision and dictating to her scribe. From the Liber Scivias (Know the Ways), Lucca, Biblioteca Statale, su concessione del Ministero per i Beni e le Attivita Culturali. http://commons.wikimedia.org/wiki/File:Hildegard.jpg 167 "Hildegard's 'Universal Man'. From the Liber Divinorum Operum (Book of Divine Works), Lucca, Biblioteca Statale, su concessione del Ministero per i Beni e le Attivita Culturali. http://upload.wikimedia.org/wikipedia/commons/thumb/2/2e/Hildegard_von_ Bingen_Liber_Divinorum_Operum.jpg/135px-" 168 Hildegard's 'Ecclesia', the depiction of the Church as the Bride of Christ. From the Liber Scivias (Know the Ways), Lucca, Biblioteca Statale, su concessione del Ministero per i Beni e le Attivita Culturali. http://upload.wikimedia.org/wikipedia/commons/5/57/Meister_des_Hildegardis- Chapter 13 170 "St Francis meditating with a skull, Francisco de Zurbarán. In the Alte Pinakothek, Munich. http://commons.wikimedia.org/wiki/File:Francisco_de_Zurbar%C3%A1n_057.jpg" 174 St Francis holding up the falling church, Dream of Innocent III, Legend of St Francis, Giotto di Bondone (1267-1337). In the Basilique Assise, Assisi. http://commons.wikimedia.org/wiki/File:Giotto_-Legend_of_St_Francis--06--_Dream_of_Innocent_III.jpg 179 "Stigmatization of St Francis, Legend of St Francis, Giotto di Bondone (1267-1337). In the Basilique Assise, Assisi. http://commons.wikimedia.org/wiki/File:Giotto_-Legend_of_St_Francis-_- 19-_-_Stigmatization_of_St_Francis.jpg" Chapter 14 192 St Dominic in prayer, El Greco, c.I 586-90. Placido Arango Collection, Museo del Prado, Madrid. http://commons.wikimedia.org/wiki/File:El_Greco,_St_Dominic_in_Prayer.JPG 194 "The Transfiguration, Fra Angelico (1395-1455). In the cycle of frescos in the Dominican Monastery of St Mark, Florence. http://commons.wikimedia.org/wiki/File:Fra_Angelico_042.jpg" 200 "Saint Catherine of Siena, Andrea Vanni, c. I400. Fresco in the Church of San Dominico, Siena. http://commons.wikimedia.org/wiki/File:St_Catherine._San_Domenico.jpg"

| Chapter 10 page | 138 | Book of Confessions, Pedro de Ribadeneira, 1654. Location unknown. http://commons.wikimedia.org/wiki/File:onfesiones.jpg | | :---: | :---: | :---: | | | 143 | St Augustine, Aidan Hart. http://www.aidanharticons.com/western_orthodox_saints.html | | Chapter 11 | 148 | St Benedict, fresco in the Abbey of Monte Oliveto Maggiore, south of Sienna. Photograph by Shankar Nataraja. | | | 150 | St Benedict delivering his Rule to St Mauris and other monks of his order. In the Monastery of St Gilles, Nîmes, II 29. http://commons.wikimedia.org/wiki/File:St._Benedict_delivering_his_rule_to_the _monks_of_his_order.jpg | | Chapter 12 | 158 | Hildegard's self portrait, receiving a vision and dictating to her scribe. From the Liber Scivias (Know the Ways), Lucca, Biblioteca Statale, su concessione del Ministero per i Beni e le Attivita Culturali. http://commons.wikimedia.org/wiki/File:Hildegard.jpg | | | 167 | Hildegard's 'Universal Man'. From the Liber Divinorum Operum (Book of Divine Works), Lucca, Biblioteca Statale, su concessione del Ministero per i Beni e le Attivita Culturali. http://upload.wikimedia.org/wikipedia/commons/thumb/2/2e/Hildegard_von_ Bingen_Liber_Divinorum_Operum.jpg/135px- | | | 168 | Hildegard's 'Ecclesia', the depiction of the Church as the Bride of Christ. From the Liber Scivias (Know the Ways), Lucca, Biblioteca Statale, su concessione del Ministero per i Beni e le Attivita Culturali. http://upload.wikimedia.org/wikipedia/commons/5/57/Meister_des_Hildegardis- | | Chapter 13 | 170 | St Francis meditating with a skull, Francisco de Zurbarán. In the Alte Pinakothek, Munich. http://commons.wikimedia.org/wiki/File:Francisco_de_Zurbar%C3%A1n_057.jpg | | | 174 | St Francis holding up the falling church, Dream of Innocent III, Legend of St Francis, Giotto di Bondone (1267-1337). In the Basilique Assise, Assisi. http://commons.wikimedia.org/wiki/File:Giotto_-_Legend_of_St_Francis_-_-06-_-_Dream_of_Innocent_III.jpg | | | 179 | Stigmatization of St Francis, Legend of St Francis, Giotto di Bondone (1267-1337). In the Basilique Assise, Assisi. http://commons.wikimedia.org/wiki/File:Giotto_-_Legend_of_St_Francis_-_- 19-_-_Stigmatization_of_St_Francis.jpg | | Chapter 14 | 192 | St Dominic in prayer, El Greco, c.I $586-90$. Placido Arango Collection, Museo del Prado, Madrid. http://commons.wikimedia.org/wiki/File:El_Greco,_St_Dominic_in_Prayer.JPG | | | 194 | The Transfiguration, Fra Angelico (1395-1455). In the cycle of frescos in the Dominican Monastery of St Mark, Florence. http://commons.wikimedia.org/wiki/File:Fra_Angelico_042.jpg | | | 200 | Saint Catherine of Siena, Andrea Vanni, c. I400. Fresco in the Church of San Dominico, Siena. http://commons.wikimedia.org/wiki/File:St_Catherine._San_Domenico.jpg |

Chapter 15 第 15 章

page 202 第 202 页

埃克哈特大师的木刻版画

Old wood block of Meister Eckhart teaching.

http://www.academici.com/webstorage/userfiles/1267/mydocuments/Eckhart-

Teaching.jpg

204

The memorial doors to Meister Eckhart at the Predigerkirche (Preacher's Church) in Erfurt, Germany: 'Light shines in darkness and the darkness has not comprehended it' (John I.5). Photograph by Michael Sander. http://commons.wikimedia.org/wiki/File:Meister-Ekkehard-Portal_der_Erfurter _Predigerkirche.jpg
梅斯特·埃克哈特在德国埃尔福特教导者教会(祈祷教堂)的纪念门:「光明照耀在黑暗中,黑暗未能把它理解」(约翰福音 1:5)。摄影者:迈克尔·桑德。

216

Oldest fragment of sermon sb of Meister Eckhart. In the Georg-AugustUniversität, Göttingen. http://commons.wikimedia.org/wiki/File:Meister_Eckhart_Fragment_1003.jpg
梅斯特·埃克哈特讲道最古老的片段。位于哥廷根大学。http://commons.wikimedia.org/wiki/File:Meister_Eckhart_Fragment_1003.jpg

Chapter 16 第 16 章

218

Dante Alighieri, Andrea del Castagno, c.I450, one of the Famous Men and Women cycle. In the Uffizi Gallery, Florence. http://commons.wikimedia.org/wiki/File:DanteFresco.jpg
但丁·阿利吉耶里，安德烈亚·德尔·卡斯塔尼奥，约 1450 年，著名的人物与妇女系列之一。位于佛罗伦萨乌菲兹美术馆。http://commons.wikimedia.org/wiki/File:DanteFresco.jpg

22 I 22 我

Dante and the Divine Comedy, Domenico de Micheino, 1465 . Fresco in the dome of the church of Santa Maria del Fiore, Florence. http://commons.wikimedia.org/wiki/File:Michelino_DanteAndHisPoem.jpg
但丁和神曲,多梅尼科·德·米凯诺,1465 年。佛罗伦斯大教堂圣玛利亚教堂穹顶壁画。

222

Dante andVirgil Enter Hell, William Blake, 1826. Location unknown. http://commons.wikimedia.org/wiki/File:Blake01.jpg
但丁与维吉尔进入地狱,威廉·布莱克,1826 年。地点不详。http://commons.wikimedia.org/wiki/File:Blake01.jpg

Chapter 17 第 17 章

229

理查德·罗勒,汉普尔的隐士。载于 Rotha Mary Clay 著《英格兰的隐士和拘居者》,米图恩出版社，1914 年。http://www.historyfish.net/anchorites/clay_anchorites.html

Richard Rolle, Hermit of Hampole. In Rotha Mary Clay, The Hermits and Anchorites of England, Methuen & Co, 1914.

http://www.historyfish.net/anchorites/clay_anchorites.html

238

完美阶梯的中世纪插图，不详作者。地点未知。

Medieval illustration of the ladder of perfection, unattributed. Location unknown.

http://taishangzhenren.blog.163.com/blog/static/3166318520073120319292/

245

Margery Kempe, medieval image, unattributed. Location unknown. http://www.holycross.edu/departments/visarts/projects/anglia/bio.html
玛瑟丽·坎普,中世纪图像,无署名。位置不详。http://www.holycross.edu/departments/visarts/projects/anglia/bio.html

Chapter 18 第 18 章

248

未知的云层,海伦娜·哈达拉,2004 年。http://www.helenahadala.com/image_cloud_of_unknowing.html

Cloud of Unknowing, Helena Hadala, 2004.

http://www.helenahadala.com/image_cloud_of_unknowing.html

250

Greek icon of Dionysius, Rusticus and Eleutherus, in the Menologion of Basil II: I Ith-century illuminated byzantine manuscript. Location unknown. http://commons.wikimedia.org/wiki/File:Menologion_of_Basil_025.jpg
巴西二世《月历》中的狄奥尼修斯、鲁斯提库斯和埃卢特赫罗斯的希腊图标:11 世纪的拜占庭手稿。位置不详。

257

不要碰我,壁画,安吉利克修士,1425-30 年。佛罗伦萨圣马可修道院。

Noli me Tangere, fresco, Fra Angelico, I425-30. In the Convent of San Marco, Florence.

http://www.artchive.com/artchive/F/fra_angelico/tangere.jpg.html

Chapter 19 第 19 章

259

Icon of Julian of Norwich, Anna Dimascio. Used by permission of the Rector and PCC of St John the Baptist, Timberhill, with St Julian's.
朱利安·诺里奇的图标,由安娜·迪马斯西奥创作。经圣约翰洗者教堂（Timberhill）及其堂会主持人与圣朱利安教堂许可使用。

26 I 26 我

Window in Mother Julian's cell. Used by permission of the Rector and PCC of St John the Baptist, Timberhill, with St Julian's.
朱利安修女的牢房窗户。获得提姆伯希尔圣约翰洗礼者教堂及其教区议会的授权使用。

262

Door to Mother Julian's cell. Used by permission of the Rector and PCC of St John the Baptist, Timberhill, with St Julian's.
朱利安修女房间的门。经聖約翰洗者教堂提姆伯希爾主教及教區牧事委員會允許使用。

Chapter 20 第 20 章

271

St Ignatius Loyola, scratchboard drawing, Maria Laughlin.
圣依纳爵·罗耀拉，刮刀画作品，玛丽亚·劳林。

Chapter 15 page 202 "Old wood block of Meister Eckhart teaching. http://www.academici.com/webstorage/userfiles/1267/mydocuments/Eckhart- Teaching.jpg" 204 The memorial doors to Meister Eckhart at the Predigerkirche (Preacher's Church) in Erfurt, Germany: 'Light shines in darkness and the darkness has not comprehended it' (John I.5). Photograph by Michael Sander. http://commons.wikimedia.org/wiki/File:Meister-Ekkehard-Portal_der_Erfurter _Predigerkirche.jpg 216 Oldest fragment of sermon sb of Meister Eckhart. In the Georg-AugustUniversität, Göttingen. http://commons.wikimedia.org/wiki/File:Meister_Eckhart_Fragment_1003.jpg Chapter 16 218 Dante Alighieri, Andrea del Castagno, c.I450, one of the Famous Men and Women cycle. In the Uffizi Gallery, Florence. http://commons.wikimedia.org/wiki/File:DanteFresco.jpg 22 I Dante and the Divine Comedy, Domenico de Micheino, 1465 . Fresco in the dome of the church of Santa Maria del Fiore, Florence. http://commons.wikimedia.org/wiki/File:Michelino_DanteAndHisPoem.jpg 222 Dante andVirgil Enter Hell, William Blake, 1826. Location unknown. http://commons.wikimedia.org/wiki/File:Blake01.jpg Chapter 17 229 "Richard Rolle, Hermit of Hampole. In Rotha Mary Clay, The Hermits and Anchorites of England, Methuen & Co, 1914. http://www.historyfish.net/anchorites/clay_anchorites.html" 238 "Medieval illustration of the ladder of perfection, unattributed. Location unknown. http://taishangzhenren.blog.163.com/blog/static/3166318520073120319292/" 245 Margery Kempe, medieval image, unattributed. Location unknown. http://www.holycross.edu/departments/visarts/projects/anglia/bio.html Chapter 18 248 "Cloud of Unknowing, Helena Hadala, 2004. http://www.helenahadala.com/image_cloud_of_unknowing.html" 250 Greek icon of Dionysius, Rusticus and Eleutherus, in the Menologion of Basil II: I Ith-century illuminated byzantine manuscript. Location unknown. http://commons.wikimedia.org/wiki/File:Menologion_of_Basil_025.jpg 257 "Noli me Tangere, fresco, Fra Angelico, I425-30. In the Convent of San Marco, Florence. http://www.artchive.com/artchive/F/fra_angelico/tangere.jpg.html" Chapter 19 259 Icon of Julian of Norwich, Anna Dimascio. Used by permission of the Rector and PCC of St John the Baptist, Timberhill, with St Julian's. 26 I Window in Mother Julian's cell. Used by permission of the Rector and PCC of St John the Baptist, Timberhill, with St Julian's. 262 Door to Mother Julian's cell. Used by permission of the Rector and PCC of St John the Baptist, Timberhill, with St Julian's. Chapter 20 271 St Ignatius Loyola, scratchboard drawing, Maria Laughlin.

| Chapter 15 | page 202 | Old wood block of Meister Eckhart teaching. http://www.academici.com/webstorage/userfiles/1267/mydocuments/Eckhart- Teaching.jpg | | :---: | :---: | :---: | | | 204 | The memorial doors to Meister Eckhart at the Predigerkirche (Preacher's Church) in Erfurt, Germany: 'Light shines in darkness and the darkness has not comprehended it' (John I.5). Photograph by Michael Sander. http://commons.wikimedia.org/wiki/File:Meister-Ekkehard-Portal_der_Erfurter _Predigerkirche.jpg | | | 216 | Oldest fragment of sermon sb of Meister Eckhart. In the Georg-AugustUniversität, Göttingen. http://commons.wikimedia.org/wiki/File:Meister_Eckhart_Fragment_1003.jpg | | Chapter 16 | 218 | Dante Alighieri, Andrea del Castagno, c.I450, one of the Famous Men and Women cycle. In the Uffizi Gallery, Florence. http://commons.wikimedia.org/wiki/File:DanteFresco.jpg | | | 22 I | Dante and the Divine Comedy, Domenico de Micheino, 1465 . Fresco in the dome of the church of Santa Maria del Fiore, Florence. http://commons.wikimedia.org/wiki/File:Michelino_DanteAndHisPoem.jpg | | | 222 | Dante andVirgil Enter Hell, William Blake, 1826. Location unknown. http://commons.wikimedia.org/wiki/File:Blake01.jpg | | Chapter 17 | 229 | Richard Rolle, Hermit of Hampole. In Rotha Mary Clay, The Hermits and Anchorites of England, Methuen & Co, 1914. http://www.historyfish.net/anchorites/clay_anchorites.html | | | 238 | Medieval illustration of the ladder of perfection, unattributed. Location unknown. http://taishangzhenren.blog.163.com/blog/static/3166318520073120319292/ | | | 245 | Margery Kempe, medieval image, unattributed. Location unknown. http://www.holycross.edu/departments/visarts/projects/anglia/bio.html | | Chapter 18 | 248 | Cloud of Unknowing, Helena Hadala, 2004. http://www.helenahadala.com/image_cloud_of_unknowing.html | | | 250 | Greek icon of Dionysius, Rusticus and Eleutherus, in the Menologion of Basil II: I Ith-century illuminated byzantine manuscript. Location unknown. http://commons.wikimedia.org/wiki/File:Menologion_of_Basil_025.jpg | | | 257 | Noli me Tangere, fresco, Fra Angelico, I425-30. In the Convent of San Marco, Florence. http://www.artchive.com/artchive/F/fra_angelico/tangere.jpg.html | | Chapter 19 | 259 | Icon of Julian of Norwich, Anna Dimascio. Used by permission of the Rector and PCC of St John the Baptist, Timberhill, with St Julian's. | | | 26 I | Window in Mother Julian's cell. Used by permission of the Rector and PCC of St John the Baptist, Timberhill, with St Julian's. | | | 262 | Door to Mother Julian's cell. Used by permission of the Rector and PCC of St John the Baptist, Timberhill, with St Julian's. | | Chapter 20 | 271 | St Ignatius Loyola, scratchboard drawing, Maria Laughlin. |

Chapter 20 第 20 章

page 273 第 273 页

St Ignatius dressed as a knight, unattributed. French School, I 6 th century. Location unknown. http://commons.wikimedia.org/wiki/File:Ignatius_of_Loyola_(militant).jpg? uselang

=

en-gb
圣依纳爵装扮为骑士，作者不明。法国学派，16 世纪。位置不详。http://commons.wikimedia.org/wiki/File:Ignatius_of_Loyola_(militant).jpg?uselang=en-gb

275

依格拉爵士在曼雷莎。在西雅图大学。http://www.jesuitvocations.org.uk/spiritual-exercises/

Ignatius at Manresa. In Seattle University.

http://www.jesuitvocations.org.uk/spiritual-exercises/

Chapter 21 第二十一章

284

St Teresa of Avila, detail of 'Apotheosis of St Teresa and St John', D. Joseph Garzia (17th century). In the Chapel of the Sepulchre of St John of the Cross, Discalced Carmelite Friars, Segoria, Spain. Photograph by Julienne McLean.
阿维拉圣特蕾莎,《圣特蕾莎和圣若望的神祇化》局部,D. Joseph Garzia (17 世纪)。位于西班牙塞哥维亚赤足加尔默罗修士会圣若望圣坟礼拜堂。照片由 Julienne McLean 拍摄。

288

St Teresa icon, the Melkite sisters of the Monastery of the Annunciation, Nazareth.
圣特蕾莎图标,位于拿撒勒报喜修道院的梅尔基特姐妹会。

293

St Teresa of Avila, window in the Convento de Santa Teresa, Avila, Spain. http://commons.wikimedia.org/wiki/File:Avila_Convento_de_Sta_Theresa_Church _window01.jpg
阿维拉圣泰蕾莎修道院,西班牙阿维拉。http://commons.wikimedia.org/wiki/File:Avila_Convento_de_Sta_Theresa_Church_window01.jpg

Chapter 22 第 22 章

301

St John of the Cross, Lynne Taggart. http://freespace.virgin.net/g.ramos-poqui/Lynne/carmelicons/.
圣十字若望，林恩·塔格特。http://freespace.virgin.net/g.ramos-poqui/Lynne/carmelicons/。

308

托莱多市。http://www.destination360.com/europe/spain/toledo

City of Toledo.

http://www.destination360.com/europe/spain/toledo

309

西班牙国王菲利普二世,西班牙学派,不知名艺术家,16 世纪。位置不详。http://upload.wikimedia.org/wikipedia/commons/1/14/Philip_II,_King_of_Spain _from_NPG.jpg

Philip II of Spain, Spanish School, anonymous, I sth century. Location unknown.

http://upload.wikimedia.org/wikipedia/commons/1/14/Philip_II,_King_of_Spain _from_NPG.jpg

Chapter 23 第 23 章

315

乔治·赫伯特肖像画,作者不详。

Portrait of George Herbert, unattributed.

http://www.hanscomfamily.com/2009/02/26/george-herbert-priest-poet-1633/

320

1671 年《圣殿》中的一页。

Folio page from The Temple, 1671.

http:// www.english.cam.ac.uk/cambridgeauthors/wp-content/uploads/2009/ 09 /herbertparson.jpg

324

Charles Cotton's Fishing House, 1674. He wrote a section of Isaak Walton's The Compleat Angler. http://commons.wikimedia.org/wiki/File:Fishing_house_Compleat_Angler_276173 _17064574.jpg
查尔斯·科顿的渔房,1674 年。他写过伊萨克·沃尔顿的《完整钓鱼书》的一个章节。

Chapter 24 第 24 章

331

基督统治者最古老的存世图像板,6 世纪。位于西奈山圣凯瑟琳修道院。

The oldest surviving panel icon of Christ Pantocrator,

c .6

th century. In the Monastery of St Catherine, Sinai.

http://en.wikipedia.org/wiki/Depiction_of_Jesus

333

来自 1881 年出版的匿名俄罗斯著作《朝圣者之路》的插图。

Illustration from the anonymous Russian book, The Way of a Pilgrim, published in 188 I .

http://4.bp.blogspot.com/_oN5K_WcO5JM/S-

VzNZKbXil/AAAAAAAAFVs/iVrtFIAkCtY/s1600/2067147519_42fefcebfb_o.jpg

335

Eastern Orthodox prayer rope, chotki, with 50 knots and five beads. http://reference.findtarget.com/search/Prayer%20rope/
东正教祈祷绳，choťki，有 50 个结和 5 个念珠。

Chapter 25 第二十五章

342

Evelyn Underhill. http://anamchara.com/mystics/evelyn-underhill/
伊夫林·安德希尔

Chapter 20 page 273 St Ignatius dressed as a knight, unattributed. French School, I 6 th century. Location unknown. http://commons.wikimedia.org/wiki/File:Ignatius_of_Loyola_(militant).jpg? uselang = en-gb 275 "Ignatius at Manresa. In Seattle University. http://www.jesuitvocations.org.uk/spiritual-exercises/" Chapter 21 284 St Teresa of Avila, detail of 'Apotheosis of St Teresa and St John', D. Joseph Garzia (17th century). In the Chapel of the Sepulchre of St John of the Cross, Discalced Carmelite Friars, Segoria, Spain. Photograph by Julienne McLean. 288 St Teresa icon, the Melkite sisters of the Monastery of the Annunciation, Nazareth. 293 St Teresa of Avila, window in the Convento de Santa Teresa, Avila, Spain. http://commons.wikimedia.org/wiki/File:Avila_Convento_de_Sta_Theresa_Church _window01.jpg Chapter 22 301 St John of the Cross, Lynne Taggart. http://freespace.virgin.net/g.ramos-poqui/Lynne/carmelicons/. 308 "City of Toledo. http://www.destination360.com/europe/spain/toledo" 309 "Philip II of Spain, Spanish School, anonymous, I sth century. Location unknown. http://upload.wikimedia.org/wikipedia/commons/1/14/Philip_II,_King_of_Spain _from_NPG.jpg" Chapter 23 315 "Portrait of George Herbert, unattributed. http://www.hanscomfamily.com/2009/02/26/george-herbert-priest-poet-1633/" 320 "Folio page from The Temple, 1671. http:// www.english.cam.ac.uk/cambridgeauthors/wp-content/uploads/2009/ 09 /herbertparson.jpg" 324 Charles Cotton's Fishing House, 1674. He wrote a section of Isaak Walton's The Compleat Angler. http://commons.wikimedia.org/wiki/File:Fishing_house_Compleat_Angler_276173 _17064574.jpg Chapter 24 331 "The oldest surviving panel icon of Christ Pantocrator, c.6 th century. In the Monastery of St Catherine, Sinai. http://en.wikipedia.org/wiki/Depiction_of_Jesus" 333 "Illustration from the anonymous Russian book, The Way of a Pilgrim, published in 188 I . http://4.bp.blogspot.com/_oN5K_WcO5JM/S- VzNZKbXil/AAAAAAAAFVs/iVrtFIAkCtY/s1600/2067147519_42fefcebfb_o.jpg" 335 Eastern Orthodox prayer rope, chotki, with 50 knots and five beads. http://reference.findtarget.com/search/Prayer%20rope/ Chapter 25 342 Evelyn Underhill. http://anamchara.com/mystics/evelyn-underhill/

| Chapter 20 | page 273 | St Ignatius dressed as a knight, unattributed. French School, I 6 th century. Location unknown. http://commons.wikimedia.org/wiki/File:Ignatius_of_Loyola_(militant).jpg? uselang $=$ en-gb | | :---: | :---: | :---: | | | 275 | Ignatius at Manresa. In Seattle University. http://www.jesuitvocations.org.uk/spiritual-exercises/ | | Chapter 21 | 284 | St Teresa of Avila, detail of 'Apotheosis of St Teresa and St John', D. Joseph Garzia (17th century). In the Chapel of the Sepulchre of St John of the Cross, Discalced Carmelite Friars, Segoria, Spain. Photograph by Julienne McLean. | | | 288 | St Teresa icon, the Melkite sisters of the Monastery of the Annunciation, Nazareth. | | | 293 | St Teresa of Avila, window in the Convento de Santa Teresa, Avila, Spain. http://commons.wikimedia.org/wiki/File:Avila_Convento_de_Sta_Theresa_Church _window01.jpg | | Chapter 22 | 301 | St John of the Cross, Lynne Taggart. http://freespace.virgin.net/g.ramos-poqui/Lynne/carmelicons/. | | | 308 | City of Toledo. http://www.destination360.com/europe/spain/toledo | | | 309 | Philip II of Spain, Spanish School, anonymous, I sth century. Location unknown. http://upload.wikimedia.org/wikipedia/commons/1/14/Philip_II,_King_of_Spain _from_NPG.jpg | | Chapter 23 | 315 | Portrait of George Herbert, unattributed. http://www.hanscomfamily.com/2009/02/26/george-herbert-priest-poet-1633/ | | | 320 | Folio page from The Temple, 1671. http:// www.english.cam.ac.uk/cambridgeauthors/wp-content/uploads/2009/ 09 /herbertparson.jpg | | | 324 | Charles Cotton's Fishing House, 1674. He wrote a section of Isaak Walton's The Compleat Angler. http://commons.wikimedia.org/wiki/File:Fishing_house_Compleat_Angler_276173 _17064574.jpg | | Chapter 24 | 331 | The oldest surviving panel icon of Christ Pantocrator, $c .6$ th century. In the Monastery of St Catherine, Sinai. http://en.wikipedia.org/wiki/Depiction_of_Jesus | | | 333 | Illustration from the anonymous Russian book, The Way of a Pilgrim, published in 188 I . http://4.bp.blogspot.com/_oN5K_WcO5JM/S- VzNZKbXil/AAAAAAAAFVs/iVrtFIAkCtY/s1600/2067147519_42fefcebfb_o.jpg | | | 335 | Eastern Orthodox prayer rope, chotki, with 50 knots and five beads. http://reference.findtarget.com/search/Prayer%20rope/ | | Chapter 25 | 342 | Evelyn Underhill. http://anamchara.com/mystics/evelyn-underhill/ |

Chapter 25 第二十五章

page 353 第 353 页

弗里德里希·冯·休格尔男爵

Baron Friedrich von Hügel.

http://www.google.co.uk/imgres?imgurl=http://upload.wikimedia.org/ wikipedia/en/f/f2/Friedrich_von_Hugel.jpg

Chapter 26 第 26 章

355

Etty Hillesum. http://fy.wikipedia.org/wiki/Ofbyld:Etty_Hillesum.jpg
埃蒂·希勒瑟姆。

359

Westerbork Concentration Camp, where Etty Hillesum was interred. http://www.google.co.uk/imgres?imgurl=http://upload.wikimedia.org/wikipedia /commons/thumb/4/49/Hut-Westerbork.jpg/200px-Hut-Westerbork.jpg
韦斯特布罗克集中营,埃蒂·希勒苏姆曾被囚禁于此。

363

Jews being deported to Westerbork Transit Camp. Photograph by Yad Vashem. http://www1.yadvashem.org/yv/en/exhibitions/this_month/july/10.asp
犹太人被驱逐到韦斯特布鲁克中转营。照片由耶路撒冷记忆馆提供。http://www1.yadvashem.org/yv/en/exhibitions/this_month/july/10.asp

Chapter 27 第 27 章

368

托马斯·默顿画像(C)约瑟夫·马尔哈姆。经艺术家许可使用。http://psnt.net/blog/2010/12/in-gratitude-for-thomas-merton/

A Portrait of Thomas Merton (C) Joseph Malham. Used with the permission of the artist.

http://psnt.net/blog/2010/12/in-gratitude-for-thomas-merton/

373

Interior of Thomas Merton's hermitage. Photograph by Bryan Sherwood. http://commons.wikimedia.org/wiki/File:Thomas_Merton_hermitage_interior2 _(Abbey_of_Gethsemani).jpg
托马斯·默顿修士小屋内部。照片由布莱恩·谢伍德拍摄。http://commons.wikimedia.org/wiki/File:Thomas_Merton_hermitage_interior2_(Abbey_of_Gethsemani).jpg

375

托马斯·默顿在他的隐居处。

Thomas Merton outside his hermitage.

http://newtravelingshoes.blogspot.com/2009/01/thomas-merton.htm

Chapter 28 第 28 章

384

斯瓦米·阿比希克塔南达。

Swami Abhishiktananda.

http://www.flickr.com/photos/14683443@N06/3117105526/

390

拉马纳·马哈希

Ramana Maharshi.

http://www.img2.desicolours.net/2009/august/ramana-maharshi-05.jpg

392

泰米尔纳德邦南印度的阿伦那恰拉山。http://www.trekearth.com/gallery/Asia/India/South/Tamil_Nadu/Tiruvannamalai/photo238636.htm

Arunachala mountain in Tamil Nadu, South India.

http://www.trekearth.com/gallery/Asia/India/South/Tamil_Nadu/Tiruvannamalai / photo238636.htm

Chapter 29 第 29 章

396

Bede Griffiths. Photograph by Kim Nataraja.
比德·格里菲斯。由金·纳塔拉加拍摄。

403

Bede Griffiths walking with Brother John Martin and Brother Christudas. Photograph by Kim Nataraja.
格里菲斯修士与约翰·马丁修士和克里斯图达斯修士一起散步。照片由金·纳塔拉杰拍摄。

407

Bede Griffiths celebrating an Indian Rite Mass. Photograph by Kim Nataraja.
贝德·格里菲斯庆祝印度式弥撒。照片由金·纳塔拉贾拍摄。

Chapter 30 第 30 章

4ז1 这个没有明确的汉字翻译

约翰·梅恩。http://www.wcem.org

John Main.

http://www.wcem.org

414

John Main with the Dalai Lama and Laurence Freeman. http://www.wccm.org/
约翰·梅因与达赖喇嘛和劳伦斯·弗里曼。http://www.wccm.org/

JESUS 耶稣

Laurence Freeman OSB 劳伦斯·弗里曼(OSB)

Icon of Christ Pantocrator
基督宰制者图像

Introduction 简介

Mysticism, the personal experience of the presence of God, is not limited to any particular religious expression of humankind, but forms an essential part of all world religions or wisdom traditions. Christianity is certainly no exception, although this fact may surprise many modern Christians.
神秘主义,即个人对上帝存在的体验,并不局限于任何特定的宗教表述,而是构成了所有世界宗教或智慧传统的基本部分。基督教也绝非例外,尽管这一事实可能会让许多现代基督徒感到惊讶。

In the ancient Judaic tradition, mystical experiences are well attested; there are many accounts of being in the Divine Presence in dreams and visions: just think of Abraham, Jacob and Moses, not to forget the prophets, especially Ezekiel’s vision when exiled in Babylon and Elijah’s vision of God on Mount Horeb.
在古老的犹太教传统中,神秘体验有很多记录;有许多关于在梦中和异象中进入神圣存在的记录:只需回想亚伯拉罕、雅各和摩西,更不要忘记先知,特别是在巴比伦流亡期间的以西结的异象和以利亚在何烈山上的神的异象。

Although the Cabbala, the Jewish mystical tradition, is generally seen as developing only in the twelfth century, there was already, centuries before Jesus’ time, and during his time, a well-established practice of meditation, the Merkavah or ‘Chariot’ mystical tradition. This was based on Ezekiel’s vision of the ‘chariot’, the ‘throne’ of God, as well as the very significant and influential vision of the ‘throne’ by Enoch in the Book of Watchers and that by Daniel in the Book of Daniel.
虽然犹太神秘主义传统即卡巴拉通常被认为是在 12 世纪才开始发展,但在耶稣诞生前几个世纪以及耶稣生存期间,已经有一个成熟的冥想实践,即「御座」或「天车」神秘传统。这建立在以西结先知对「天车」、上帝「御座」的异象之上,以及以诺书中以诺的「御座」异象以及达尼尔书中达尼尔的「御座」异象的重要和影响力的基础之上。

It is, ironically, practically a truism that deep spiritual experiences, born out of profound silence, often flourish in times of political and social turmoil. Jesus himself was born in a land subjected to many political struggles and conquests. It is in the ensuing precarious and troublesome climate that Jesus had his mystical experiences, out of which developed his own unique sense of the Divine Presence.
具有讽刺意味的是,通常源于深邃沉默的深层精神体验,往往会在政治和社会动荡时期蓬勃发展。耶稣自己就是在一个备受政治挣扎和征服折磨的土地上诞生的。正是在随后这种不稳定和烦扰的环境中,耶稣获得了自己的神秘体验,并由此发展出了独特的神圣存在感。

Jesus of Nazareth c.AD1-34
拿撒勒人耶稣(约公元 1-34 年)

As with all figures from an ancient oral culture, little is known with certainty about Jesus. We only have approximate dates for his birth and crucifixion. There were unusual circumstances surrounding his birth in Bethlehem. His parents were Mary and Joseph, who had four other sons and at least two daughters. What is generally agreed is that he was a Jewish rabbi, exorcist and healer from Galilee, who was accused of blasphemy by the High Priest Caiaphas and sedition against Rome by Pontius Pilate the Roman Governor at that time and sentenced to death by crucifixion. Any other details about him - his birth, meeting Simeon and Anna, flight into Egypt, return to Nazareth after the death of Herod, visit to the Temple in Jerusalem, his baptism by John, temptation in the desert and his public ministry, transfiguration witnessed by three disciples, his crucifixion and Resurrection - we learn from one or more of the various writings about him. Important in this respect are the Gospels, Paul’s letters, the Book of Acts, the Apocrypha, the ancient creeds, and the writings of the early saints and Church Fathers, including Clement of Rome, Ignatius of Antioch and Justin Martyr, and historians of the time such as Josephus, who mentions in Antiquities of the Jews James ‘the brother of Jesus, who was called Christ’.
对于一个古老的口头文化中的所有人物来说,我们对耶稣的了解并不确定。我们只知道他出生和被钉死在十字架上的大概时间。他在伯利恒出生的情况很特殊。他的父母是玛丽和约瑟,还有另外四个儿子和至少两个女儿。我们普遍认为,他是一位来自加利利的犹太教拉比,也是一位祛魔师和医治者,被大祭司该亚法指控亵渎神明,被罗马总督本丢·彼拉多指控煽动叛乱,最终被判处死刑并被钉死在十字架上。关于他的其他细节,如出生、与西面和安娜的相遇、逃往埃及、回到拿撒勒后的事迹、耶路撒冷的圣殿之行、受约翰洗礼、在旷野的受试探和公开布道、三位门徒见证的变相、他的被钉和复活,我们从有关他的各种文献中了解到这些。在这方面,福音书、保罗的书信、《使徒行传》、伪经、古老的信条以及诸如罗马的克莱门特、安提阿的依格纳楚斯、马丁的大写作以及当时的历史学家约瑟夫斯(他在《犹太古史》中提到"人们称为基督的耶稣的兄弟雅各")等圣徒和教父的著作都很重要。

Laurence Freeman OSB starts our journey through the rich Christian tradition by reclaiming the importance of the contemplative dimension of Jesus’ being and teaching, with its emphasis on interiority and silence. He does so by engaging with the question of who Jesus really is.
劳伦斯·弗里曼神父从耶稣的内在性和沉默的重要性入手,重新阐述了基督教丰富传统中的沉思维度。他通过探讨耶稣的真实身份来完成这一过程。

UNDERSTANDING JESUS 了解耶稣

There are many ways of understanding Jesus, who he is and what he means, perhaps ultimately as many ways as there are human individuals and cultures. Jaroslav Pelikan’s study of this across the centuries illustrates the immense diversity of responses to the great central question of Jesus, ‘Who do you say I am?’ (Luke 9.20). As we begin the journey on which this book will guide us through the centuries of the Christian mystical tradition, this question will help start us in the right direction. Of the many ways of responding to the defining question of Christian identity I will concentrate here on this: Jesus is a teacher of contemplation.
有许多方式来理解耶稣,他是谁以及他意味着什么,也许最终会有与存在的人类个体和文化一样多的方式。杰洛斯拉夫·佩利坎对此在几个世纪内的研究说明了对耶稣这一重大核心问题"你们说我是谁?"(路加福音 9:20)所得出的响应的巨大多样性。当我们开始踏上这本书将引导我们穿越基督教神秘主义传统的旅程时,这个问题将帮助我们朝正确的方向出发。在众多回应基督教身份定义问题的方式中,我将在此集中于此:耶稣是一位冥想的老师。

This is not how many first understand Jesus and, indeed, some Christians would argue that that is not what he is about at all. Christianity has become identified,
这并不是人们最初理解耶稣的方式,事实上,一些基督徒会认为这根本就不是他所要传达的。基督教已经被认同为
particularly in its dominant western form, with action (if not hyper-activism) rather than contemplation; it may seem to be characterized more by a missionary zeal to convert rather than a contemplative capacity to co-exist with other partners in the search for wisdom. For some Christians, contemplation even seems suspect, a dangerous approximation to ‘eastern’ spirituality, even an infection from the East, or the self-fixated mentality of so much contemporary culture. For the sake of the world and its crisis, however, it is urgent that we correct this misperception about the un-contemplative nature of Christianity, and equally urgent that we see the need for an inter-religious dialogue that arises from and leads back to the contemplative common ground. So many conflicts in the modern world proceed under the banners of religious identity and intolerance of other identities, ignorance of each other’s beliefs and even fear of the similarities that naturally connect us. The Holocaust is a perpetual indictment of this failure of religious understanding. But it did not stop there. The European wars of the twentieth century ended with four years of Orthodox ‘Christians’ besieging and shelling Muslims in Sarajevo, a city where the three ‘peoples of the Book’ have co-existed for centuries. The new century’s terrorism still masquerades under religious banners threatening imminent social polarization. There is nothing in the teaching of Jesus that justifies such intolerance; everything in his teaching breathes the spirit of unity. His injunction to non-violence, mental and physical, is one central pillar of his message to humanity and is complemented in every sense by his emphasis on contemplation.
特别是在其主导的西方形式中,更倾向于行动(如果不是过度主义)而非沉思;它可能更多地被认为是一种传教般的热情去转化,而非一种能与其他智慧追求伙伴共存的沉思能力。对于一些基督徒来说,沉思甚至显得可疑,是一种危险的接近"东方"精神性,甚至是从东方传来的感染,或是当代文化中许多自我中心的心态。然而,为了世界及其危机,我们迫切需要纠正对基督教缺乏沉思特质的错误认知,同样迫切的是我们需要看到需要一种源于并回归沉思共同基础的宗教间对话。现代世界中许多冲突都是在宗教身份和对其他身份的不容忍、对彼此信仰的无知,甚至是对自然联系我们的相似性的恐惧的旗帜下发生的。大屠杀永远是这种宗教理解失败的指控。但它并没有就此停止。二十世纪的欧洲战争以四年的东正教"基督徒"围困和轰炸萨拉热窝穆斯林而告终,这是一个三大"天经之书"的民族数个世纪以来一直和睦共处的城市。新世纪的恐怖主义仍在伪装宗教旗帜,威胁着即将来临的社会两极分化。耶稣的教导中没有任何内容可以证明这种不宽容是正当的;相反,他的教导中充满了团结精神。他对非暴力、精神和肉体的诫令,是他向人类传达的核心信息,而他对沉思的强调正好与之遥相呼应。

Jesus is a teacher of contemplation. His life models it. We cannot begin to respond to his question, ‘Who do you say I am?’, or understand the meaning of the Kingdom, his critique of religion, his understanding of humanity or his death and Resurrection unless we see how central contemplation is to his life and teaching. One explicit example of this is a short episode in the Gospel of Luke, the story of Martha and Mary which, even this early in the Christian tradition, expresses the primacy of contemplation over action while also recognizing the difficult, inherent tension between the two (Luke io.32-42).
耶稣是一位默观的教师。他的生活模仿着它。我们无法开始回应他的问题"你们说我是谁?",或理解天国的意义、他对宗教的批评、他对人性的理解或他的死亡和复活,除非我们看到默观在他的生活和教导中是如此中心。这一点的一个明确例子就是路加福音中的一个简短插曲,即马大和马利亚的故事,即使在基督教传统的这个早期阶段,它也表达了默观胜过行动的重要性,同时也认识到两者之间的固有紧张关系(路加福音 10:32-42)。

Mary and Martha 玛丽和玛尔大

Jesus comes to visit Martha and Mary, two sisters, two friends of his. Martha, representing the active life, welcomes him into the house while Mary, symbolizing the
耶稣来到玛尔莎和玛利亚两姐妹,他的两个朋友那里。玛尔莎代表积极的生活,欢迎他进入家中,而玛利亚则象征着沉思的生活。

Jesus' teaching 耶稣的教导

Jesus taught a less harsh and more complete version of morality than that of the Old Testament, and stressed the importance of discovering the Kingdom of God within and among everyone.
耶稣教导了一个比旧约更宽容、更完整的道德观,并强调了发现上帝国度存在于每个人内心和共同体中的重要性。

We find his teaching recorded in the various Gospels:
我们发现他的教导记录在不同的福音书中:
‘Sermon on the Mount’ Matthew 5-7; Luke 6.17-49
登山宝训马太福音 5-7 章; 路加福音 6.17-49
‘Discourse to the Jews’ John chapters 5, 8 and 10
对犹太人的讲话约翰福音第 5、8 和 10 章
‘Discourses to his disciples’ - John chapters 14-16
对他的门徒讲论 - 约翰福音第 14-16 章
‘Final discourse to his disciples’ - John chapter 17
最后的讲论向他的门徒们 - 约翰福音第 17 章

Gospel of Thomas - a record of Jesus’ oral sayings.
托马斯福音——耶稣口述言论的记录。
contemplative life, sits at his feet listening to his words. The text says that she sits and stays there. Martha, however, becomes distracted by her many tasks and emerges as a kind of domestic terrorist by bursting in complaining to Jesus: ‘Lord, do you not care that my sister is leaving me to do everything by myself? Tell her to give me a hand!’
专注生活,坐在他脚下聆听他的话语。经文说,她坐着,一直呆在那里。然而,玛莎被许多任务分散了注意力,她像一个家庭恐怖分子一样冲进去抱怨耶稣:"主啊,你难道不在乎我的妹妹留下我一个人做所有的事情吗?让她来帮我一下!"

Martha is clearly the star or anti-heroine of this story. The ordinary reader identifies and sympathizes with her. Who hasn’t at times felt like her? She is not in a pleasant mood but she is not condemned by Jesus - or the narrator, or the reader - because she is so clearly in a state of suffering, isolated, angry, paranoid, overwhelmed, feeling abandoned. Her ego has painfully inflated and she sees everything revolving around herself. If we were to give the multi-tasking Martha one more job in her heavenly rest it would be to be the patron saint of stress, of which she is showing all the classic symptoms. Yet behind the self-dramatizing she is only trying to get a good meal ready, to be hospitable. Why doesn’t she ask Mary to help her directly? Why does she blame Jesus and become the only disciple in the Gospels who tells him what to do? These are questions that make the story instructive for us at one level of reading Scripture by yielding us insight into its ‘moral sense’. How does the story help us understand our own behaviour? However, at a deeper spiritual level we are not dealing with psychology but with the very makeup of our humanity. The two sisters represent not just two personality types but the two halves of the human soul. This is implicit in the way Jesus responds to Martha.
玛尔大显然是这个故事的主角或反英雄。普通读者认同并同情她。谁没有时常感觉像她那样呢?她并非处于愉快的情绪中,但耶稣、叙述者或读者都没有谴责她,因为她很明显陷入了痛苦、孤立、愤怒、偏执、不知所措、感到被遗弃的状态。她的自我膨胀得很痛苦,她认为一切都围绕着自己。如果我们要给多任务处理的玛尔大在天国的休息添加一项工作,那就是成为压力的主保,因为她表现出了所有典型的症状。然而,在自我戏剧化的背后,她只是想准备一顿丰盛的饭菜,以表现好客。她为什么不直接要求玛丽帮助她?她为什么要责备耶稣,成为福音书中唯一一个告诉他该怎么做的门徒?这些问题使这个故事在某个层面上有助于我们理解圣经的"道德意义"。这个故事如何帮助我们理解自己的行为呢?然而,在更深层的精神层面上,我们面对的不是心理学,而是我们人性的构成。这两个姐妹代表的不仅仅是两种性格类型,而是人类灵魂的两个部分。这在耶稣回应玛尔大的方式中是隐含的。

Calmly and in a friendly way he explains to Martha, first of all, that she is way out of touch with herself. He says her name twice to bring her back. She is now, we hope, learning to listen to him as Mary was doing. ‘Martha, Martha, you are fussing and fretting about so many things,’ he tells her. Jesus is not blaming, but diagnosing her problem by pointing out how alienated she has become from her other half, her sister. He tells Martha she has become unmanageably stressed in her many tasks whereas ‘only one thing is necessary’. He does not define this one thing.
他平静而友好地向玛莎解释,首先,她与自己完全失去了联系。他重复说了她的名字两次,以带她回到现实。我们希望她现在正在学习倾听他,就像玛利亚所做的那样。"马尔大,马尔大,你为许多事情焦虑和烦恼。"他告诉她。耶稣并非在责备,而是诊断她的问题,指出她与另一半——她的姐姐——已经疏离。他告诉玛尔大,她在众多任务中变得焦虑不安,而"只有一件事是必需的"。他没有定义这件事。

But surely the ‘one thing’ is to be one, to re-integrate the divided self whose internal fracture has led her into anger and violence. In his next words he defends the contemplative dimension of life which routinely comes under attack from the activist side of the divided self for being useless, non-productive and selfish. This primary unity of the soul, the balance and harmony between action and contemplation, decides the whole pattern and tone of life. Without it every aspect of life is fragmented. In religious terms, theology, prayer, worship are all crippled by this internal division. Faith itself eventually degenerates into ideology and social conformity without the contemplative dimension. In more general terms, the human psyche collapses into one-sidedness, imbalance and disharmony. This is why Jesus says something that might be misread as a putdown of Martha: ‘Mary has chosen the better part and it will not be taken from her.’ In fact he is saying that being comes before doing and the quality of our being determines the quality and effectiveness of all our actions. We don’t hear how Martha responds. Does she lift her hands in despair and leave banging the door, or suddenly calm down and do what she should have done at first, which is to ask Mary to help her? It would be the test of Mary’s work. If she had said ‘No, I’m contemplating, leave me alone’, she would have shown her work to be inauthentic. If she had jumped up and helped, her other side would have been in harmony. Martha’s mistake, made by cultures and religions as well as individuals, is not to have remembered that Mary was working as well.
但是,那"一件事"确实是要成为一体,重新整合内心分裂的自我,其内部断裂导致了愤怒和暴力。接下来,他捍卫了生活中沉思的维度,这个维度经常受到分裂自我积极主义一面的攻击,被视为无用、非生产性和自私。这种灵魂的基本统一,行动和沉思之间的平衡和和谐,决定了生活的整体模式和基调。没有它,生活的各个方面都是破碎的。从宗教的角度来说,神学、祈祷、崇拜都受到这种内在分裂的残害。如果缺乏沉思的维度,信仰本身最终也会堕落为意识形态和社会习俗。从更广泛的角度来说,人类心理也会崩溃为一种偏颇、失衡和失谐。这就是为什么耶稣说了一些可能被误读为对马大的贬低的话:"玛利亚选择了更好的部分,这是不会被夺去的。"事实上,他是在说,存在先于行动,我们的存在状态决定了我们所有行动的质量和效果。我们不知道马大如何回应。她是否绝望地挥手离开,砰地关上门,还是突然冷静下来,做她一开始就应该做的事,那就是请玛利亚帮助她?这就是考验玛利亚工作的时候到了。如果她说"不,我正在沉思,不要打扰我",她就会暴露出她的工作缺乏真实性。如果她站起来帮忙,她内心的另一面就会与和谐。马大的错误,不仅是个人的,也是文化和宗教的错误,就是忘记了玛利亚也在工作。

We are all Martha and Mary. Our imbalance is represented here by Martha, who shows
我们都是马大和马利亚。这里通过马大来体现了我们的不平衡,她显示了

Jesus at the home of Martha and Mary, Harold Copping
耶稣在马大和马利亚家里
it up as a universal problem. The one thing necessary is to get the two halves of our soul back into friendship and balance. There are many ways we can do this. Most important of course is to recover the work that Mary is doing - Martha had forgotten the value of Mary’s non-action: even though Mary seems to be doing noth-
它被视为一个普遍的问题。我们需要做的就是让我们灵魂的两个部分重新和解并取得平衡。我们可以通过许多方式来实现这一点。最重要的当然是恢复玛丽正在做的工作 - 玛莎已经忘记了玛丽的非行动的价值:尽管玛丽似乎什么也没做,
ing she is working, listening and paying attention and being still.
当她在工作时,正在倾听,注意并保持安静。
The story shows us Jesus as a teacher of contemplation who understands and communicates that wholeness is holy balance and integration. Jesus taught this, not only in words but by example. Particularly in Luke’s Gospel we see him frequently stopping his fast pace of life, his preaching, healing and travelling, by withdrawing to quiet places to pray alone or with a few of his disciples (Luke 6.12; 9.18; 22.39). If there was not a harmony between what he taught and what he did his teaching would lack authority. Christian identity depends directly on this authority. If we fail to see Jesus as a teacher of contemplation the rest of the picture, the other half of Christian identity, is lost. Bede Griffiths once urged the World Community for Christian Meditation to come to India and start teaching meditation to Christians there. His reason, he said, was that most Indians hardly saw Christianity as a real religion. They saw and admired the many good works, the schools and hospitals, although they were less impressed by the history of intolerance and exclusivism. But a religion without contemplation, as many of them saw Christianity, lacked an essential part of holiness.
这个故事向我们展示了耶稣作为一位沉思老师,他理解并传达了全人性是神圣的平衡和融合。耶稣不仅通过言语,还以身作则地教导这一点。尤其是在路加福音中,我们经常看到他在讲道、医治和旅行的繁忙生活中,会停下来独自或与少数门徒到安静的地方祈祷(路加福音 6:12;9:18;22:39)。如果他所教导的与所行的不协调,他的教导就会缺乏权威性。基督徒的身份直接依赖于这种权威性。如果我们无法把耶稣视为一位沉思老师,基督徒身份的另一半就会丢失。贝德·格里菲斯曾敦促世界基督教禅修协会到印度去,开始向当地基督徒传授禅修。他说,原因是大多数印度人几乎无法将基督教视为一种真正的宗教。他们看到并赞赏众多的善举,如学校和医院,虽然他们对于基督教历史上的不宽容和排他性不太感兴趣。但是,一个缺乏沉思的宗教,正如他们所看到的基督教,缺失了神圣性的一个基本部分。

'Who do you say I am?'
你认为我是谁？

Teachers are powerful figures and many can abuse this power. Some teachers dominate and enslave their students. True teachers liberate and empower and are delighted when their disciples personally own what they have learned and put it into practice. Even more:
老师是强有力的人物,许多人可能会滥用这种权力。有些老师会压迫和奴役他们的学生。真正的老师会解放和赋能学生,并且当他们的学生掌握所学知识并付诸实践时感到欣喜。更不要说:

Whoever believes in me will perform the same works as I do myself and will perform even greater works, because I am going to the Father. (John 14.12)
凡信我的人,他所做的事我也要做,并且要做比这更大的事,因为我往父那里去。(约翰福音 14:12)

A good teacher asks questions. Like a good therapist, the good teacher knows both the right question and the best time to ask it. A contemplative teacher knows that questions posed rather than answers delivered are more effective in opening minds and leading people to that personal verification which is their true aim. Then, it is not so much the answer that matters, it’s the way the question is listened to, how deeply it is taken in, the degree of attention it leads to. The right question opens the hearer to that process of integration (the ‘one thing necessary’) that brings healing and is the work of wholeness.
好老师会提问。就像善于倾听的治疗师一样,好老师知道何时提出最恰当的问题。思考型教师清楚,提出问题而非提供答案,能更有效地启发学生思考,让他们亲身感悟真理。因此,关键不在于答案,而在于提问的方式,以及学生对问题的深入思考和专注程度。恰当的问题能唤起学生内在的整合过程(即"唯一必需的事物"),从而实现治愈和完整。

There are slight differences in the Gospel accounts of the occasion where Jesus poses his all-important question. There are also discrepancies between the Gospels in most of the stories and important events of the life and teaching of Jesus. The canonical Gospels are like four windows looking onto - or into - the same events. They were written for different audiences in different faith communities at different times. The reader needs to be aware that she is reading not a newspaper or court proceeding but a document inspired by the experience of the Resurrection and of the indwelling Christ. The Gospels are based on oral and written traditions that connect us to historical events which still have influence on human consciousness. But the dominant reality is the Risen Christ in the spiritual present. For this reason, it always helps to ask why this particular evangelist put in this story or left out that detail. This diversity in faith has led to an immense richness in theological traditions over two millennia and mystical commentators rather than ideologues are perhaps best at reading these sacred texts at the level at which they were composed and meant to be read. Meditation tunes you to this level and enables you to read them as an endless source of inspiration and wisdom.
耶稣提出他极为重要的问题的场合,福音书账述存在细微差异。耶稣生平和教诲中大多数故事和重大事件,福音书之间也存在矛盾。正典福音书犹如四扇窗户,观察同一事件。它们为不同时期、不同信仰群体而写。读者必须意识到,所读非报纸或法庭记录,而是受复活和内住基督经验激发的文献。福音书源于口述和书写传统,连接我们与仍影响人类意识的历史事件。但主要现实是属灵当下的复活基督。因此,借问这位特定传福音者为何加入此故事或删去那细节,往往很有帮助。这种信仰多样性,在两千多年神学传统中孕育了丰富结晶。解读这些神圣经文的,应当是神秘主义注释者而非意识形态者,他们更善读懂这些经文的形成动机和本意。打坐调谐你的感受,让你以此为无穷源泉,领会其中的启发和智慧。

In both Luke and Mark, Jesus is ‘praying alone in the company of his disciples’ when he asks his question. That is how it is paradoxically described and in fact this is what we do whenever we pray deeply together. We are alone in the sense that we are in solitude. We are praying uniquely but not in isolation; we are in each other’s company but not indistinct. We are doing what we can only do in our uniqueness. Contemplation is solitary in this sense. But in that solitude we are discovering our common ground with those we pray with and also all humanity. In this sense ‘meditation creates community’, as John Main said.
在路加福音和马可福音中,耶稣在与门徒在一起时单独祈祷时提出了他的问题。这就是与事实矛盾的描述,而事实上这就是我们深深祈祷时所做的事情。我们是独处的意义上孤单。我们是独特地祈祷,但并非孤立地祈祷;我们在彼此的陪伴中,但又不是模糊不清的。我们在做唯有在我们独特中才能做的事情。默观在这种意义上是孤独的。但在那种孤独中,我们正在发现与我们一起祈祷的人以及全人类的共同点。从这个意义上说,"冥想创造了社区",正如约翰·梅恩所说。

After the prayer Jesus asks the disciples a first question: ‘Who do people say I am?’ They respond by telling him what the people are saying - Jesus is one of the prophets come back to life. Jesus can certainly be understood by his place in the biblical prophetic tradition - Jews and Muslims see him in this way. Jesus does not comment on this, however. Instead he asks a second and more personal question: 'But who do you say I am?'This changes both the tone and meaning of the question radically. Peter characteristically jumps in with a statement of faith: 'You are the Christ, the Son of the living God.‘The response of Jesus to this theologically correct answer is not what we might expect. It is not a simple affirmation (as in Matthew’s
耶稣祈祷后问门徒第一个问题："人们说我是谁?"他们回答说,人们认为耶稣是先知之一重新复活。耶稣可以被理解为属于圣经预言传统 - 犹太人和穆斯林都从这个角度看待他。然而,耶稣并没有对此发表评论。相反,他提出了第二个更个人的问题:"那么你们说我是谁?"这就从根本上改变了问题的语气和意义。彼得特有地回答说:"你是基督,是永生神的儿子。"耶稣对这个正确的神学回答的反应并非我们所期待的。这不是一个简单的肯定(如马太福音所述),而是一种警告和隐喻。
version) but a strong warning not to tell anyone who he is. Having commended Peter, he shortly rejects him (‘Get behind me Satan’) for his failure to understand the meaning of what he had said. As a contemplative teacher Jesus is wary of answers and titles. It is so easy to cling to a formula and close down the mind once you think you have the right answer. Questions suit the contemplative approach much better because they keep the mind open as it gets to know the truth more fully. They encourage the personal discovery and verification of the truth. So what does the question of Jesus do? What is the point of the question? This is important for an understanding of the contemplative content of Jesus’ teaching as well as the foundations of the Christian mystical tradition.
版本)但强烈警告不要告诉任何人他是谁。在表扬彼得之后,他很快就拒绝了他(「撒旦,退我后面去」)因为他未能理解他所说的含义。作为一位沉思的老师,耶稣对答案和头衔都很谨慎。一旦你认为你有了正确的答案,就很容易依赖一种公式并关闭大脑。问题更适合沉思的方法,因为它们可以保持大脑开放,更全面地了解真理。它们鼓励个人发现和验证真理。那么耶稣的问题做什么?这个问题的重点是什么?这对于理解耶稣教导的沉思内容以及基督教神秘传统的基础很重要。

It is a question that rings down the centuries and yet reaches us just as personally as it did when it was put to Peter and the other disciples. I wonder how you would respond to the question, ‘Who do you say I am?’ I once taught a university course on ‘Modern Christian Identity’ and I began the term by asking the students this question. Most of them came up with good and bright answers. But actually no one answered the real question, who they thought Jesus was. They were commenting on or quoting what other people thought. The point of the second question is that it is unflinchingly personal and therefore, unlike the first question which allows us to remain safely behind other people’s views, it touches directly into our selfknowledge. There is an intimacy, almost an intrusion into our privacy, in the second and more powerful question. If we listen to it we cannot hide from ourselves. At the end of the term, three months later, I asked the students the same question. By now we had meditated together, explored the gospel and looked at some major contemporary Christian teachers and witnesses. This time nearly everybody answered the actual question and it seemed to come from the heart. The only Jewish student in the class put his response in a way I was particularly moved by. He said: ‘Well, I’m a Jew and this has helped me to understand my Jewish identity even more. I’m still a Jew but I’d say that I have come to know Jesus and I’m sure he will be a presence in my life for the rest of my life.’
这是一个回响了几个世纪,却仍如此个人地临到我们的问题。我想知道你会如何回答这个问题:"你说我是谁?"我曾经教授过一门名为"现代基督教身份"的大学课程,在学期开始时我就问学生这个问题。他们大多给出了不错而敏捷的答复。但实际上没有人回答了真正的问题,即他们自己认为耶稣是谁。他们只是在评论或引述别人的观点。第二个问题的要点在于它无情地个人化,因此与第一个问题不同,第一个问题让我们可以安全地藏在他人的观点后面,第二个更有力的问题直接触及到我们的自我认知。这个问题带有亲密感,几乎是对我们隐私的侵犯。如果我们聆听这个问题,就无法从自己面前逃脱。在学期结束的三个月后,我再次问学生同样的问题。此时,我们已经一起冥想、探索了福音,并研究了一些主要的当代基督教教师和见证人。这一次,几乎所有人都回答了真正的问题,而且似乎出自内心。班上唯一的犹太学生以一种让我感动的方式给出了回答。他说:"好吧,我是犹太人,这帮助我更好地理解了我的犹太身份。我仍然是犹太人,但我说我已经认识了耶稣,我相信他将成为我余生中的一个存在。"

This is a question that shows Jesus as a teacher of contemplation and what contemplation leads to. It does not aim to test dogmatic orthodoxy, although Christianity later became more concerned with this than any other religion. It opens the way and leads to the goal and fruit of contemplation. Contemplation is a path, an
这是一个表明耶稣是一位沉思教师的问题,以及沉思所导致的结果。它并不旨在测试教条正统,尽管基督教后来比其他任何宗教都更关注这一点。它开辟了通向沉思目标和果实的道路。沉思是一条路径,一个
experience, a lifelong practice, an expansion and deepening of consciousness. It is about being in the present moment. It is, according to Aquinas, the ‘simple enjoyment of the truth’. Above all, it leads to self-knowledge. The Christian mystical tradition, which this book will guide you through, affirms more clearly in every generation that self-knowledge is the ground and necessary prelude to the knowledge of God. St Augustine, at the beginning of the Confessions, says: ‘Let me know myself so that I may know thee.’ In a later work he developed this when he said: ‘The human being must, first of all, be restored to himself or herself so that, making of themselves a stepping stone they rise from themselves to God.’ Self-knowledge is a kind of springboard. Contemplation is the reverse of self-fixation. It is dynamic and transcendent. With each level of self-knowledge that we enter we are changed.
经验,终生练习,扩展并深化意识。它关乎置身当下。根据阿奎那的说法,它是"对真理的单纯享受"。最重要的是,它引导我们获得自我认知。基督教神秘主义传统,这本书将引领你一探究竟,在每一代中都更加明确地认为,自我认知是认识神的基础和必要前提。在《忏悔录》的开篇,圣奥古斯丁曰:"让我认识自己,以便认识祢。"在后来的作品中,他进一步阐述说:"人首先必须恢复对自己的认知,以此作为踏脚石,从自己升至神。"自我认知就像一种跳板。沉思正相反于自我中心。它是动态的和超越性的。每一个我们进入的自我认知层级,都会改变我们自己。

Peter called Jesus the ‘messiah’ or Christ, which means ‘anointed one’. He was speaking from a Jewish vocabulary of faith and the biblical tradition. As Jesus was born, lived and died in this religious culture, this vocabulary is naturally appropriate and still remains relevant. Anyone who wishes to understand Jesus cannot ignore his historical setting and will need some knowledge to be able to navigate the primary biblical language of the Christian tradition. At the same time, the question of Jesus, over the centuries, has spread far beyond this cultural milieu and has touched people who are steeped in quite different systems of religious symbolism and concepts. Actually, this expansion beyond cultural frontiers happened at the outset. In his lifetime and immediately after the Resurrection the first Jewish Christians encountered the challenge of communicating the faith to Greeks and Romans who had little or no knowledge of biblical language and history. Today this ‘dialogue of the question’ has expanded far beyond the Greco-Roman world and further than the early Christians could ever have imagined. The question survives, though, and is as challengingly simple as ever. How then would a Buddhist, Hindu, Muslim or modern Humanist answer this question? Who we say Jesus is can radically redefine how we understand ourselves and our traditions. This does not mean that his question forces us into a rejection of other traditions and their streams of wisdom. It simply challenges us to a new level of self-knowledge, a greater authenticity and a deeper experience of universal truth. So an Asian response, using the language of the Vedas or the Sutras, is not ‘wrong’, nor is the western European, using more familiar Greek or scholastic terms, ‘right’ at the expense of the others. Jesus as a uni-
彼得称耶稣为"弥赛亚"或基督,意思是"受膏者"。他是从犹太信仰和圣经传统的词汇中说话的。由于耶稣出生、生活和死于这种宗教文化之中,这种词汇自然是适当的,仍然保持相关性。任何想要理解耶稣的人都不能忽视他的历史背景,需要一些知识才能掌握基督教传统的主要圣经语言。与此同时,关于耶稣的问题,在这些世纪里已经远远超出了这一文化圈,影响了沉浸在完全不同的宗教符号和概念系统中的人们。实际上,这种跨文化边界的扩张是从一开始就发生的。在耶稣的生命周期和复活之后不久,最初的犹太基督徒就面临着向缺乏圣经语言和历史知识的希腊人和罗马人传播信仰的挑战。如今,这种"问题对话"已经远远超出了希腊-罗马世界,超越了早期基督徒所能想象的范围。这个问题却一直存在,它的简单性仍然具有挑战性。那么,佛教徒、印度教徒、穆斯林或现代人文主义者将如何回答这个问题呢?我们对耶稣的认知可以根本地重塑我们对自己和自己传统的理解。这并不意味着他的问题迫使我们抛弃其他传统和智慧的源泉。它只是向我们提出了一个更高层次的自我认知、更大的真诚和更深层的普遍真理体验的挑战。因此,使用吠陀或经文语言的亚洲回应并非"错误",而使用更熟悉的希腊或经院哲学术语的西欧回应也并非"正确",而损害其他回应。

Also around this time
也是在这个时候

63BC 公元前 63 年

Pompey conquers 庞培征服
Jerusalem for the Roman
罗马时期的耶路撒冷
Empire and even enters the Temple.
帝国甚至进入了寺庙。

47BC 公元前 47 年

Rule of Julius Caesar in Syria and Palestine.
凯撒大帝在叙利亚和巴勒斯坦的统治。

40 -4BC 40 BC-4 BC

Reign of King Herod the Great under Rome.
罗马王希律大帝的统治时期。

31BC 公元前 31 年

Octavian defeats the fleet of Antony and Cleopatra at Actium.
奥克塔维安在阿克提亚姆战役中击败了安东尼和克莱奥帕特拉的舰队。

4BC

Death of Herod; his kingdom divided between his sons, Herod Antipas rules Galilee; Archelaus in Judaea.
希律王的死亡;他的王国被分给了他的儿子们,希律安提帕统治加利利;亚基老统治犹太。

AD2-8

Roman writer Ovid writes Metamorphoses.
罗马作家奥维德写作了《变形记》。

3

Conjunction of Jupiter and Venus.
木星和金星的合相

14

Augustus Caesar dies, succeeded by Tiberius, who reigns until AD37.
奥古斯都凯撒去世,由提比略继位,统治至公元 37 年。

29
Beheading of John the Baptist by King Herod; start of Jesus’ public teaching.
希律王斩杀施洗约翰;耶稣开始公开传道。

37
Pontius Pilate and Caiaphas removed from power.
本丢•彼拉多和该亚法被免去了职权。
versal teacher of contemplation allows us to expand towards the infinite horizons of his own breadth and depth. In contemplation we focus on these receding horizons. We can use, but we are not obliged to be imprisoned in, a wide range of formulas and concepts. This contemplative freedom from language and thought in our experience of God (the ‘apophatic’ dimension of faith) is therefore central to the meaning and achievement of Jesus.
沉思的普遍教师让我们朝向他自身广度和深度的无限远景扩展。在沉思中,我们关注这些消失的远景。我们可以使用,但我们不被迫囿于各种公式和概念。在我们对上帝的体验中,这种来自语言和思维的沉思自由(信仰的"否定性"层面)因此是耶稣的意义和成就的核心。

Christianity carries heavy baggage in its nearly exclusive identification with European culture, thought, language and art. If you go into an Indian church, you will most likely see a white, blond, blue-eyed Jesus and many of the worshippers there would be offended to have it otherwise. The ‘search for the historical Jesus’ is not, however, the only element in our response to his question. But the historicity of Jesus and the Gospels is foundational. Jesus was a first-century Jew. This calls for common sense as well as faith both in reading the texts and commenting on them. But he is at the same time more than this.
基督教在与欧洲文化、思想、语言和艺术的几乎独家认同中背负沉重的包袱。如果你进入一个印度教会,你很可能会看到一个白色、金发、蓝眼睛的耶稣,而许多在那里崇拜的人会对此感到冒犯。然而,"寻找历史上的耶稣"并不是我们对他的问题作出回应的唯一要素。但是,耶稣的历史性和福音书的基础性是基础性的。耶稣是一个一世纪的犹太人。这需要常识,以及在阅读这些文本和对它们进行评论时的信仰。但同时他也超越了这些。

Jesus as prophet, priest and King
耶稣作为先知、祭司和君王

The early Christians did not get stuck, as do many modern scholars, in the reductionism that an excessive emphasis on historical identity carries with it. They thought of Jesus as prophet, priest and King: traditional biblical symbols that Jesus seemed to them to exemplify, to fulfil and to transcend. He was a prophet because he was so clearly part of that religious tradition of his people, even to his controversial status and fate. Jesus is especially revered by Muslims as one of the great prophets and messengers of the divine plan. Prophets, in the Muslim sense, are those who re-enforce the revelation of God and the meaning of the Scriptures. Messengers also bring in a new Scripture. Jesus is a prophet and a messenger.
早期基督徒没有陷入许多现代学者所面临的缩小主义,即过度强调历史认同所带来的问题。他们将耶稣视为先知、祭司和君王:这些传统的圣经象征让他们觉得耶稣是这些的典范、实现者和超越者。他之所以被视为先知,是因为他明显属于自己民族的宗教传统,甚至包括他具有争议的地位和命运。穆斯林也极为尊崇耶稣,视他为神圣计划中伟大的先知和信使之一。先知在穆斯林意义上是那些加强神的启示和经书意义的人。信使也带来了新的经典。耶稣是先知,也是信使。

Of the 25 prophets named in the Qu’ran he is one of the five outstandingly great prophets. Like all prophets, he above all affirms and proclaims the unity of God. God is one: this is the basic revelation and message of the three sister faiths. Their common mission includes the exposure and rejection of any form of idolatry that is substituted for God. The biblical prophets insist repeatedly on the importance of fidelity, religious monogamy; and the great symbol of human marriage - an indissoluble sacrament in Christian understanding - is used to describe all human relationship with God. Jesus speaks in this way of his and our unity with the ‘Father’, the term he uses to describe the tender, loving, forgiving, utterly loyal friend to humanity and the source of all being. The theme of the ‘mystical marriage’ in the Christian tradition derives from this. Marriage to God, individually or socially, is a passionate love affair and a bumpy ride for humans.
在《古兰经》中被提及的 25 位先知中,他是五位杰出的先知之一。像所有的先知一样,他首先宣扬和确认了上帝的统一性。上帝是独一无二的:这是三大宗教的基本启示和信息。它们的共同使命包括揭露和摒弃任何代替上帝的形式的偶像崇拜。圣经先知一再强调忠贞的重要性,即宗教上的一夫一妻制;而人类婚姻的伟大象征——在基督教中是不可分割的圣事——被用来描述人类与上帝的所有关系。耶稣用"父"这个词来描述上帝,指上帝是人类温情脉脉、宽容仁慈、绝对忠诚的朋友,是万物的源泉。这就是基督教传统中"神秘婚姻"主题的由来。无论是个人还是社会,与上帝的婚姻都是一段热情澎湃的恋爱之路,充满了跌宕起伏。

Throughout their history the Israelites told stories of how, driven by their desires or fears, they were always going off committing adultery against this marriage by fooling around with the pagan gods. Under pressure, as in all marriages, faith is tested and often snaps when one or both spouses revert to the marital form of polytheism. Jesus is not calling the people back from worship of the Canaanite or Babylonian gods, but he is clearly in the prophetic tradition when he exposes the idolatry of the Temple religion as a substitute for God - or of wealth and social power.
以色列人在他们的历史中一直在讲述一些故事,他们受欲望或恐惧的驱使,总是离开去与异教神灵偷情,犯下通奸。在压力之下,就像所有婚姻一样,信仰受到考验,当一方或双方都回到多神崇拜的婚姻形式时,信仰常会崩溃。耶稣并不是在呼吁人们远离迦南人或巴比伦人的神灵,而是在遵循预言的传统,揭露了将寺庙宗教作为对上帝的代替品,或将财富和社会权力作为偶像崇拜的行为。

But he is also a priest in the sense that his life has a sacrificial meaning. Priests offer sacrifice - not only or essentially blood-offerings but the contemplative ‘sacrifice of praise’. Sacrifice ‘makes sacred’ and involves, at the very deepest level, exchange, transfer and transformation. The parables often illustrate this in the image of a seed falling into the ground and dying in order to yield life. The inner, contemplative meaning of the teachings and the parables on the Kingdom require this kind of interpretation. In the New Testament Jesus is seen as both ‘priest and sacrifice’ and by exploring the meaning of this combination we are brought into the mystical dimension of his identity. Once we arrive there we can see why Jesus, as a teacher of contemplation, is simultaneously a teacher of non-violence. Once you offer yourself you have done away with the need for and even the sense of scapegoats (see R. Girard, Violence and the Sacred). This explains why such a large proportion of each of the Gospel narratives is taken up with his last few hours of life and the way he approached and accepted death. His death is seen as crucially important for under-
但是他也是一个祭司,因为他的生命有一种牺牲的意义。祭司奉献牺牲 - 不仅是流血的牺牲,而且是沉思的"赞美的牺牲"。牺牲"使之神圣化",并且涉及到最深层次上的交换、转移和转化。比喻常常用种子落地而死以产生生命来说明这一点。关于天国的教导和比喻的内在、沉思的意义需要这种理解。在新约中,耶稣被视为"祭司和牺牲"。通过探索这种结合的含义,我们被带入到他身份的神秘维度。一旦我们到达那里,我们就可以看到为什么耶稣作为一位沉思的教师,同时也是非暴力的教师。一旦你奉献自己,你就摆脱了寻找替罪羊的需要和感觉(参见 R.吉拉尔,"暴力和神圣")。这就解释了为什么福音书叙事中如此大部分内容都花在他生命最后几个小时和他接近并接受死亡的方式上。他的死亡被视为至关重要的,因为
standing who he is. He lived and died as he taught and so his life and death are themselves supreme expositions of his identity.
他就是他自己的模样。他生活和去世的方式都是他教导的体现,因此他的生命和死亡本身就是对他身份的至高无上的诠释。

The meaning of sacrifice is mystical, however, not economic. Jesus was not paying off a long-overdue debt which had grown to such astronomical proportions that it demanded a divine death to settle. This ‘atonement’ idea is attractive because it is so close to our human ways of thinking about debt and punishment, but we are constantly warned to remember that if God ‘thinks’ he does so in ways very different from ours. Yet it is not easy to say exactly what the New Testament offers as the meaning of the sacrifice of Jesus. There is not one clear-cut explanation of why Jesus had to die to save us from our sins or how it worked this effect of salvation. The atonement theory is that God was very angry because Adam and Eve ate of the fruit of the forbidden tree and that the only way to get this angry and relentlessly just Father to calm down and show mercy was through the terrible death of his Son; that is a powerful and dangerous metaphor but not the explanation. The Gospels and the New Testament are surprisingly vague, we might think, about why this sacrifice had to happen and how it worked. The mystical tradition shows that actually it is not vagueness but that the meaning is communicated only to those who have entered the experience in question. Only those who are losing themselves
牺牲的含义是神秘的,而不是经济的。耶稣并非在偿还一笔积累到宇宙般巨大的悬而未决的债务,从而要求一个神圣的死亡来解决。这种"赎罪"的理念很有吸引力,因为它与我们人类对债务和惩罚的思考方式非常接近,但我们却被不断警告要记住,如果上帝"思考",那就是以与我们非常不同的方式。但要确切地说明新约所提供的耶稣牺牲的意义并不容易。没有一个明确的解释说明为什么耶稣必须死去拯救我们的罪孽,或它如何产生了这种救赎的效果。赎罪理论是,上帝因为亚当和夏娃吃了禁果而非常愤怒,而唯一让这位愤怒且执拗正义的父亲平静下来并施以仁慈的方法就是通过他儿子惨死,这是一个强大而危险的隐喻,但并非解释。福音书和新约对这一牺牲为什么必须发生以及它是如何发生作用,都出人意料地含糊不清。神秘传统表明,这并非是含糊其辞,而是只有那些已经体验过相关经历的人才能领悟其意义。只有那些正在失去自我的人

Judean Desert 犹太沙漠
will see what Jesus means by ‘laying down his life’ for us. Again we need to see Jesus as a teacher of contemplation, not a trader on cosmic markets.
我们将看到耶稣所指的"为我们舍弃生命"的含义。我们还需要将耶稣视为深思默想的老师,而不是在宇宙商场上交易的人。

Prophet, priest and King he did not refuse the sarcastic attribution of this title by Pilate. One sense of this is social. He is one of the rulers of history whose course he continues to influence. It is as if he planted innocent-looking seeds in the field of human evolution and let them grow. The apparently total failure of his mission was itself part of its accomplishment. Unfortunately but predictably, his followers soon confused this influence with power, conceived as a social and religious force. Whenever this mistake
先知、祭司和君王,他并未拒绝彼拉多对他的这个称号所带来的讽刺。这其中有一种社会意味。他是历史上统治者中的一位,他的道路继续影响着人类。就像他在人类进化的领域播下了无害的种子,任其生长。他的使命看似完全失败,但这正是其成就的一部分。遗憾的是,但可以预见的是,他的追随者很快就将这种影响与权力相混淆,将其视为社会和宗教力量。每当出现这种错误。
has taken institutional form it has blatantly betrayed the teacher and the teaching. Yet miraculously (there’s no other word), the history of the Church is the continuous recovery from these immense lapses achieved by reactivating the contemplative dimension of the faith. The saints and mystics, more than any others, understand and remind the rest that his ‘Kingdom is not of this world’, although it is now certainly at work in this world. The Kingdom, he tells us, is both within and among us. It is entered, not through the accumulation and exercise of power or the building of edifices, but in quite different, radically paradoxical, ways: the letting go of power; forgiveness; compassion; identification of self with the other in need; human growth; childlikeness and wisdom.
它已经制度化了,它公然背叛了老师和教学。然而,奇迹般地(没有其他词语可以表达),教会的历史是通过重新激活信仰的沉思维度而不断从这些巨大的失误中恢复的。圣徒和神秘主义者比任何其他人更理解并提醒其他人,他的"国度不属于这个世界",尽管它现在确实在这个世界上运作。他告诉我们,这个国度既在我们内心,又在我们之间。它的进入并非通过权力的积累和行使或建筑物的建造,而是通过截然不同的、根本性矛盾的方式:放弃权力;宽恕;同情;把自己与有需要的他人联系起来;人的成长;孩子气和智慧。

The meaning of the Resurrection
复活的含义

It does not take much wisdom to see that the question ‘Who do you say I am?’ is not as easy as Peter perhaps thought. Jesus does not require a quick, easy answer or even a ‘right answer’. Theological analysis is, of course, necessary but it is not enough to get the real point of the question. As in all Gospel passages, its meaning calls for a multi-layered work of attention. We have really to pay attention to the quest in the questioning. As it calls for deep and sustained clarity of attention it also calls for silence. Silence and imageless prayer help to reveal the meaning within the stories. The miracles, the healings, the teachings, the Resurrection are not just factual answers: they express the truth of the questioner being disclosed in the meaning of the question.
不需要太多智慧就能看出,彼得也许认为"你说我是谁?"这个问题并非是一个容易回答的问题。耶稣不要求一个快速、简单的答案,甚至不要求一个"正确"的答案。神学分析当然是必要的,但还不足以抓住这个问题的真正要点。正如所有福音传统中一样,这个问题的含义需要多层次的关注。我们真的要关注提问中的寻问。这不仅需要深入持续的关注,也需要沉默。沉默和无相的祈祷有助于揭示故事中的含义。奇迹、医治、教导、复活不仅仅是事实性的答复:它们表达了提问者在问题意义中被揭示的真理。

The Resurrection, of course, is central to any understanding of Jesus and the nature of Christian discipleship. It was not that the Resurrection was generated by the Christian community; it was the other way round. Christian community was formed by the experience of the Resurrection. Yet there is no specific description of the Resurrection happening in the Gospels. Jesus appears to people who generally fail or fear to recognize him, but we don’t see him suddenly jump out of the grave and come alive. There are descriptions of this in some apocryphal gospels but not in the canonical ones. It is not even just the fact that the tomb was empty that proves that Jesus was raised from the dead. That ‘emptiness’ was clearly part of the earliest tradition, but what really constitutes the Resurrection experience is a surprise encounter with the living Christ who is the same person as before but a person, someone in relationship with others and with us, in a quite new way.
复活,当然是对耶稣及基督教门徒性质的任何理解中的核心。这不是复活是由基督教会产生的;正相反,基督教会是由复活的经历而形成的。然而,在福音书中并没有对复活过程的具体描述。耶稣出现在人们面前,而他们通常失败或害怕认出他。我们没有看到他突然从坟墓里出来复活。一些外典福音有这样的描述,但正典福音中没有。即使仅仅是坟墓为空也不能证明耶稣从死里复活。这"空无"确实是最早传统的一部分,但真正构成复活经历的是意外遇到活着的基督,他就是从前的那个人,但却以一种全新的方式与他人和我们有关系。

Again there is no easy explanation outside a faith-oriented mind, or even outside a faith community, of what the Resurrection means or how we experience the Risen Christ today. Because there is not scientific proof for it, it outrages and perplexes the rational-analytical mind. So much the better, for it is then a living koan

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that brings us to the cliff-edge of the mind and invites us to look into the boundless space of the spirit. So, for that matter, does the beauty of a Bach cantata or the selflessness of a Good Samaritan. The theological explanation of the cross and Resurrection is not cut and dried; but what does it mean to say that Jesus died to ‘save us from our sins’, or that he is living and ‘dwells in us’? A satisfying response to these questions is greatly helped by the way we approach Jesus as a teacher of contemplation. It is as much about praxis, lifestyle, as it is about thought. We must come back to his asking, ‘Who do you say I am?’ By listening to this question and allowing it to lead us to selfknowledge and to changes in the way we live and understand life, we grow in spiritual knowledge of the mysteries: "The theologian is one who prays and one who prays is a theologian’ (Evagrius of Pontus, The Praktikos and Chapters on Prayer, ch. 60).
除非在一个以信仰为中心的思维或信仰团体内部,否则很难解释复活的意义或我们今天如何体验复活的基督。因为没有科学证据,它会让理性分析的思维感到愤怒和困惑。这反而更好,因为它成为一个活生生的公案,把我们引向思维的悬崖,邀请我们探索精神的无边境域。同样,巴赫的合唱作品的美或善心撒玛利亚人的无私也是如此。关于十字架和复活的神学解释并非一蹴而就;但是说耶稣死去是为了"拯救我们脱离罪恶",或他"住在我们里面"是什么意思呢?对这些问题的令人满意的回答,很大程度上依赖于我们如何把耶稣看作是默观的教师。它就像是一种实践、生活方式,而不仅仅是思想。我们必须回到他的提问:"你说我是谁?"通过倾听这个问题,让它引导我们走向自我认知和改变生活方式和对生活的理解,我们就能在对这些奥秘的精神知识上有所成长:"神学家是祈祷者,祈祷者就是神学家"(庞都斯的埃瓦格里乌斯,《实践和祈祷章》,第 60 章)。

Teaching through parables
通过寓言故事教学

The answer above all entails Jesus as a person, who is in himself a question to humanity as well as one who poses great questions to all cultures and epochs. In the Gospels we see him as a teacher, a teacher of his own time and of all times, for his culture and for all cultures. Rabbi, Master, Teacher, he is called by these terms more than by any other. What did he teach?
上述答案首要包括耶稣作为一个人物,他本身就是对人类的一个疑问,同时也向所有文化和时代提出了重大的问题。在福音书中,我们看到他是一位教师,不仅是他自己时代的教师,也是所有时代的教师,他的文化,也是所有文化的教师。他被称为拉比、主人、老师等诸多称呼。他教授了什么?

Typically, as a Jewish teacher of the first century, he was called ‘Rabbi’ and had followers. He accepted the fundamental tenets of Judaism founded in the truth that God is One and that there is no other. There are outstandingly original aspects to his teaching but in many ways he is a teacher in the context of his time. He uses the golden rule of ethics, to ‘treat others as you would like them to treat you’. And even some of his modifications of the Law (‘you have heard . . . but I say to you . . .’) have contemporary parallels.
通常而言,作为第一世纪的犹太教教师,他被称为"拉比",有追随者。他接受犹太教基本教义,其根源在于神是唯一的,没有其他神。他的教导有极其独特的方面,但在许多方面他仍是一位符合当时背景的教师。他采用了道德黄金法则"要待人如你所愿被人待"。他对法律的一些修改("你们听说过……但我告诉你们……")也有当代的类似。

The Gospels, however, show the unique personal impact he had as a teacher ‘with authority’ on those who heard him. No one was indifferent to him, nobody
福音书却展现了他作为一位具有权威的教师所产生的独特个人影响。没有人对他无动于衷,也没有人

fell asleep while he was talking. A characteristic and in some sense unique style of his teaching is his use of parables. St Mark actually says:‘He only taught in parables.’ How do we see Jesus as a teacher and especially as a teacher of contemplation through the parables?
他在讲话时睡着了。他教学的一个特点,在某种程度上也是独特的,就是他使用寓言。马可福音实际上说:"他只是用寓言来教导。"我们如何看待耶稣作为一个教师,尤其是作为一个通过寓言教授默观的教师?

Mark chapter 4 has a good crop of parables. As always the language and imagery of Jesus are close to ordinary life, not God-talk or religious jargon. The parables are a form of teaching that people can immediately relate to: images of growth, relationship, work, need, losing and finding. They illustrate his contemplative content and orientation because they act upon us where we are rather than pushing ideas or beliefs into us. He called to conversion but did not coerce.
马可福音第 4 章包含了许多精彩的比喻。正如往常一样,耶稣的语言和比喻都源于普通人的生活,而非神谕或宗教术语。这些比喻是一种教学方式,人们可以立即产生共鸣:生长、关系、工作、需求、丢失和寻找的图像。它们反映了他的思想内容和取向,因为它们作用于我们目前的处境,而不是强加信念或观点。他呼召人皈依,但并不强求。

Jesus was talking about the ‘Kingdom of God’ (better translated as the ‘reign of God’ because it refers more to presence than place). He said:
耶稣谈论的是"神的国"(更准确地翻译为"神的统治",因为它指的是神的临在,而不是一个地方)。祂说:

The Kingdom of God is like this. A man scatters seed on the ground. He goes to bed at night and gets up in the morning and meanwhile the seed sprouts and grows, how he does not know. The ground produces a crop by itself, first the blade, then the ear, then full grain in the ear, and as soon as the crop is ripe he starts reaping because harvest time has come. (Mark 4.26-29)
神的国就像这样。有一个人把种子撒在地上,他晚上睡觉,早上起来,这种子就发芽生长,他却不知道是怎么回事。地自己结出庄稼来,先是嫩苗,然后穗子,最后是饱满的谷粒。一旦庄稼熟透了,他就立即收割,因为收割的时候到了。(马可福音 4:26-29)

Meditators would read this with a particular resonance to their own daily practice. In the early stages, the daily rhythm of morning and evening meditation may not always seem very productive.Yet they persevere because of some sense that (how, they do not know) something is happening. There is an intuition of growth even before its signs appear - the signs are the fruits of the Spirit as St Paul describes them: love, joy, peace, patience, kindness, goodness, gentleness and self-control (Gal. 5.22).
修行者在阅读这段文字时,会感同身受自己的日常修行实践。在早期阶段,早晚的冥想节奏可能并不总是很有成效。然而他们坚持下去,因为有种感觉(怎么回事他们自己也不知道)正在发生变化。在它的迹象出现之前,就已经有了内在的成长意识 - 这些迹象就是保罗所描述的圣灵的果实:爱、喜乐、和平、忍耐、恩慈、良善、温柔和自制(加 5:22)。

This is Mary’s work and, as we have seen, it is complemented by Martha’s work in the daily round of life. Mystical and moral: Jesus embraces and unites both. As a teacher of contemplation he is not just pointing to interiority and calmness of soul but to wholeness. This is illustrated by a powerful ambiguity in his response to a question about when the Kingdom of God would come. Clearly the questioner was thinking of the Kingdom as a place or a change in social politics rather than growth into presence. Jesus, however, does not reject either the internal or the external dimension. He says: ‘You cannot observe the Kingdom of God coming because the Kingdom of God is within/among you.’ The small Greek preposition ev contains it all.
这是玛丽的工作,正如我们所见,它得到了玛尔莎日常生活中的补充。神秘和道德:耶稣包容和统一了两者。作为一位默观的教师,他不仅指向内在和心灵的平静,而是指向整全。这在他回答关于神的国何时来临的问题时得到了充分说明。显然,提问者把神的国想象为一个地方或社会政治的变化,而不是内在生命的成长。然而,耶稣并未拒绝内在或外在的维度。他说:"你们不能观察到神的国来临,因为神的国在你们里面/在你们中间。"这个小小的希腊介词"ev"包含了一切。

Contemplation simplifies and integrates. Jesus simplified the Law, reducing the moral universe to the single great commandment of love. Contemplation also reveals the reciprocity of inner and outer work, the mirroring of the state of one’s soul in one’s behaviour. So it would be misleading to say that Jesus is only a teacher of contemplation. It is also necessary to see how he is an unambiguous teacher of non-violence. Then it is clear how these two pillars of his wisdom support each other and form the spiritual building of his teaching.
沉思简化并整合。耶稣简化了律法,将道德宇宙归结为单一的大命令:爱。沉思还揭示了内在工作和外在工作的互惠性,个人灵魂状态在行为中的映射。因此,说耶稣只是一位冥想的老师是误导性的。也有必要看到他是如何成为非暴力的明确教师的。那么很清楚,这两个智慧支柱相互支撑,构成了他教导的精神建筑。

The non-violence is crystal clear: turn the other cheek, pray for those who persecute you. Go the extra mile. Do not respond with violence when you are attacked, even though the Law and common sense give you the right to (Matt. 5-38-48). The Law requires an eye for an eye, a tooth for a tooth. This does not mean vengeance but the balance of a certain kind of justice called today ‘appropriate response’. If someone attacks you with their fists you can punch back but not use a gun. If someone bombs your munitions dump you cannot retaliate by bombing their civilians. It is not a perfect rule but it helps to moderate the level of violence. Jesus, however, invites us to renounce this right to retaliate in kind and adopt a policy of complete non-violence. ‘What I say to you is …’ This call to non-violence is not based upon a moral idealism (thinking that it is, few bother to take it seriously). It is based upon a contemplative insight into the correspondence between human and divine natures. The God whom Jesus knows is one who ‘shines on good and bad alike and who is kind to the ungrateful and the wicked’ - a long way from the wrathful Jehovah of the fundamentalists. Further, the teaching is built on an ontological truth, that humanity has the same spiritual genes as this God. ‘Your love must have no bounds as your heavenly father’s love knows no bounds.’ Our true nature is non-violent because our true nature is divine. This does not mean we are God. But it means we are Godlike. All Christian morality is essentially - though not historically - derived from this mystical insight into the human being as the image and likeness of God. Indeed the early Christian thinkers, who did their thinking in the light of their mystical experience, theologized this human-divine correspondence-in-nature with the doctrinal equation of the Incarnation: God became human so that human beings might become God.
非暴力是清晰明确的:转过另一面脸,祈祷那些迫害你的人。多走一里路。即使法律和常识给予你权利,在被攻击时也不要以暴力相应（马太福音 5:38-48）。法律要求以眼还眼,以牙还牙。这不意味着报复,而是维系一种今天称为"适当反应"的正义平衡。如果有人用拳头攻击你,你可以还手,但不能使用枪支。如果有人炸毁你的弹药库,你不能报复性地轰炸他们的平民。这不是一个完美的规则,但有助于减缓暴力的程度。然而,耶稣邀请我们放弃这种以同等手段报复的权利,并采取完全不使用暴力的政策。"我告诉你的是..."这种呼吁非暴力的做法并不建立在道德理想主义之上(认为它如此的人,很少有人会认真对待它)。它建立在对人性和神性之间对应关系的沉思洞见之上。耶稣所认识的神是"使阳光普照善良和邪恶,恩待不感恩和邪恶的人"的神——远远超越于原教旨主义者心目中的愤怒的耶和华。此外,这一教诲建立在一种本体论的真理之上,即人类拥有与这位神相同的精神基因。"你们的爱不要有限度,就像你们天父的爱无穷无尽。"我们的真实本性是非暴力的,因为我们的真实本性是神圣的。这并不意味着我们就是神。但这意味着我们是类神的。所有基督教的道德本质上——尽管不是历史上——都来源于这种对人类作为神的形象和样式的神秘洞见。事实上,早期基督教思想家在自己的神秘经验中进行思考,用道成肉身的教义公式来神学阐释这种人性与神性的对应性:神成为人,使人得以成为神。

Jesus' sense of urgency
耶稣的紧迫感

When he began his public teaching Jesus condensed it into a sound bite:‘The time has come, the Kingdom of Heaven is close at hand; repent and believe the Good News’ (Mark I.I5). His message is driven by insight into eternal truth as well as by a very human sense of urgency. His teaching thus has a contemporary-contemplative axis. It speaks of the discovery of the treasure buried in the field of one’s heart, the finding of the pearl of such value that one willingly sells everything else. Poverty, emptiness, detachment are at the contemplative core of the gospel. But he also speaks of recognizing the signs of the times, of staying awake, alert and ready, because we ‘know not the day nor the hour’. Look round on the fields: they are already ripe for the harvest. The reaper is drawing his pay and gathering a crop. Happy the eyes that see what you see. Now, I tell you, many prophets and kings wished to see what you see and never saw it, to hear what you hear and never heard it.
当耶稣开始他的公开教导时,他把它浓缩成一个简单的话语:"时候已经满了,天国近在眉睫;你们悔改,相信福音吧"(马可福音 1:15)。他的信息不仅源于对永恒真理的洞见,也来自内心的迫切感。因此,他的教导涉及当下和沉思两个维度。他谈到在内心中寻得隐藏的珍宝,发现高贵无比的珍珠,以至于舍弃一切。贫穷、空虚和超脱是福音的沉思核心。但他也谈到认识时势,保持警醒和准备,因为"不知道那日子,那时辰"。观察四周的田地:它们已经准备好收割了。收割的人正在工作,收敛庄稼。看见这些的眼睛是有福的。如今我告诉你们,许多先知和君王都想看你们所看的,却没有看见,想听你们所听的,却没有听见。

The Greek for judgement is krisis. Life is a critical matter and there is a zero time limit to Jesus’ teaching. John the Baptist is the watershed, the bridge between the old, cyclical view of things and the new confrontation with the overwhelmingly good presence of God now. In this ‘now’ the Law and the Prophets have come together, as they did in the Transfiguration scene with Jesus, Elijah and Moses (Matt. I7). There are two universal aspects of religion: laws, moral rules, rituals deriving from a transcendental authority on the one hand and, on the other, the spiritual teachings of transformation, the prophets, the mystical and immanent vision. These come together - the one thing necessary - in the Kingdom of God.
审判在希腊语中是 krisis。生命是一个关键问题,耶稣的教导没有时间限制。洗礼约翰是分水岭,是旧的循环观点和新的与上帝现在压倒性的良善临在的对峙之间的桥梁。在这个"现在"里,律法和先知已经结合在一起,正如他们在耶稣、以利亚和摩西的变相场景中所做的那样(马太福音 17 章)。宗教有两个普遍方面:一方面是源自超越性权威的律法、道德规则和仪式,另一方面是转变的精神教导、先知、神秘和内在的愿景。这些结合在一起 - 唯一必需的 - 就是上帝的国度。

Where does this leave religion? If the Law and the Prophets have been integrated in the Kingdom and if the Kingdom is now, a present reality rather than a reward for a good moral life, what’s the point of all the religious baggage? The baggage carries this message and serves many human needs, but much of it can be jettisoned as the teaching is personally appropriated and verified in experience. Jesus delivers the most radical of all religious critiques of religion. He delegalizes sin, associating it with grace and forgiveness, not with exclusion and punishment. The urgency of his message is as great for us now as it ever was. It’s not urgent in the sense that the end of the world is going to come next week. The urgency is that you and I now need to listen and respond to this announcement. The great mystical teachers of the
这对宗教意味着什么?如果律法和先知已经融入了国度,如果国度现在是一个当下的现实,而不是一个善行的报酬,那所有的宗教包袱还有什么意义?这些包袱传达了一些信息,满足了人类的许多需求,但随着教导被个人化和通过经验验证,其中大部分可以被抛弃。耶稣提供了对宗教最彻底的批评。他去除了罪的法律性,将其与恩典和宽恕联系起来,而不是排斥和惩罚。他的信息的紧迫性对我们来说现在和从前一样大。这种紧迫性并不意味着世界末日即将到来。关键是你我现在需要聆听和回应这个宣告。伟大的神秘主义教师们
tradition whom this book introduces were often in trouble with the institution for this reason. They saw and heard what Jesus was really saying beyond the immense, beautiful, cultural, moral baggage that grew up to carry his simple - too simple, devastatingly simple - message.
这本书介绍的那些传统人物常因此而陷入麻烦。他们看到并听到了耶稣真正想说的话,而不是那些巨大、美丽、文化和道德的累赘,这些越积累越多,掩盖了他那简单的、太简单的、破坏性的简单信息。

The problem is that once you have heard this you are never the same. At times one might even wish it had never been heard. You can’t unhear it. What difference does hearing it make?
这个问题在于,一旦听到这个,你就再也不会一样了。有时候人们甚至会希望从未听过。这件事是无法遗忘的。听到它有什么不同?

Ivan Illich coined the phrase ‘the corruption of Christianity’. He saw the problem of the Church today as being caused not by secularization or materialism but by the mishearing and distortion of the gospel’s teachings. And ‘the corruption of the best is the worst’. Recovery and healing lie in a return to the roots, in a new listening that purifies the eye of the heart and restores health to our capacity to see God. This is the language and content of the Christian mystical tradition, which reconnects us freshly to the contemplative heart of the gospel and to Jesus as a teacher of the inner journey that transforms outward reality and the life of the Church with it.
伊万·伊利奇创造了"基督教的堕落"这个词语。他认为今天教会的问题不是因为世俗化或物质主义,而是由于对福音教义的误解和歪曲。"最好的腐败是最糟糕的"。复兴和治愈在于回归根源,通过一种全新的聆听来净化心眼,恢复我们看到神的能力。这是基督教神秘主义传统的语言和内容,它使我们重新亲切地联系到福音的默想中心,以及耶稣作为内在旅程的导师,这种旅程转变了外部现实和教会的生活。

Jesus the exorcist and the healer
驱魔者和医治者耶稣

I have been concentrating on Jesus as a teacher of contemplation, and this focuses every aspect of his meaning. But we also see him as an exorcist who casts out the dark forces of the mind that control us through fear and anger. The most frequently used phrase in the Bible is ‘Do not fear’. It also begins and ends the Gospels. Jesus liberates from the fears that inhabit the interior darkness. These stories prepare the way for the later mystical tradition’s exposition of the purifying work, dark night, inner ascesis and spiritual warfare of prayer.
我一直专注于把耶稣视为一位冥想的老师,这突出了他的每一个层面的意义。但我们也看到他是一位驱魔师,他驱逐了控制我们内心的黑暗力量,这些力量通过恐惧和愤怒来控制我们。圣经中最常用的短语是"不要害怕"。这也是福音书的开头和结尾。耶稣解放了我们内心黑暗中的恐惧。这些故事为后来神秘传统中关于净化的工作、黑暜之夜、内在禁欲和祈祷的精神战争的阐述铺平了道路。

We see Jesus also as a healer. His healing miracles will be used later to illustrate the mystical tradition’s sense that prayer is the great therapy of the soul. He restores people to physical, mental and social wholeness, but not in order to prove anything about himself. He heals because of a direct relationship of compassion with the suffering. Usually he attributes the healing to the faith of the person who has asked to be healed, not to magic or even his own unusual powers. Through compassion he initiates a revolutionary ethos in the way we define our neighbour. As the parable of the Good Samaritan teaches, our neighbour is whomever we allow ourselves to
我们也将耶稣视为一位医者。他行过的医治奇迹将用于说明神秘传统认为祈祷是灵魂的伟大疗法。他使人恢复身心和社会上的完整,但并非为了证明什么关于自己的事情。他医治是因为与受苦者之间直接的同情关系。通常他将医治归功于求医者的信仰,而不是魔法或自己非常的力量。通过同情,他在我们定义邻居的方式中引发了革命性的理念。正如善良的撒马利亚人的寓言所教导的,我们的邻居就是我们允许自己去关怀的任何人。
be compassionate towards and feel bonded with in the mutual needs and wounds of the ever-changing human condition.
对于不断变化的人类处境中的共同需求和创伤,要怀着同情心并与之产生联系。

The parables and sayings of Jesus critique morality, sin and religion in ways humanity can never forget.Yet because his teaching flows from his unitive experience of God, his aim is not to teach a new morality or establish a new religion. The effect is rather to awaken a new consciousness. The rabbis of his day often discussed - as religious thinkers always do - what the essential commandments and teachings were. He entered into that debate by saying: ‘Love the Lord your God with your whole heart, soul and strength, and your neighbour as yourself. This is the Law and the Prophets.’ The commanding term here is love. It not only simplifies morality and religion, but in the later tradition would describe both the very nature of God and the work of prayer by which the human becomes divine. When we say that Jesus is a teacher of contemplation we are actually saying that he gives us a whole new consciousness, a whole new way of seeing the presence of God within each of us and the presence of God in all human relationships and in human society. ‘Teacher of contemplation’ does not mean that he inhabits an other-worldly, cotton-wool world. As soon as he comes out of Nazareth he is in conflict for the rest of his life. Because he has seen the truth of non-violence he is not frightened of conflict. He promises peace and rest but not a false peace or stagnation.
耶稣的比喻和论述以独特的方式批判了人性中的道德、罪过与宗教。但他的教导源自他对上帝的深度体验,并非为了建立新的道德或宗教体系。它旨在唤醒全新的意识。他的时代,拉比们常常争论什么是根本的诫命和教义——这也是宗教思想家经常讨论的话题。他则通过说"你要全心、全 soul、全力爱主你的上帝,也要爱邻舍如同自己。这就是律法和先知的总纲"来参与了这一辩论。这里的关键词是爱。它不仅简化了道德和宗教,在后来的传统中,也用来形容上帝的本质以及人类通过祷告而成为神性的过程。当我们说耶稣是一位默观的导师时,实际上是在说他给予了我们全新的意识,一种全新的方式来认识存在于我们内心和人际关系、人类社会中的上帝。"默观的导师"并不意味着他生活在一个与世隔绝的空灵世界。一离开拿撒勒,他就一直与世界冲突到生命的最后。因为他看穿了非暴力的真理,所以并不害怕冲突。他承诺和平和安息,却非虚假的和平或停滞。

Emphasis on interiority 重视内在

In the ‘farewell discourses’ (John

^{13 - 16}

), Jesus describes praying ‘in my name’. The term ‘name’ suggests not just what you put in the required field on a bank form, but real presence, the living, mysterious essence of a person. As the Christian mystics would go on to discover, we pray ‘in him, with him and through him’. In the rest of this book the masters of Christian prayer will be playing the great variations on this theme.
在"告别讲话"(约翰

^{13 - 16}

)中，耶稣描述了"以我的名义"祈祷。"名字"一词表示不仅仅是在银行表格上填写的字段，而是真实的存在、一个人活着的神秘本质。正如基督教神秘主义者发现的那样，我们是"在他里面、与他同在和通过他"祈祷的。在这本书的其余部分中，基督教祈祷大师将演奏这一主题的伟大变奏。

By making their acquaintance we open ourselves more fully to experience Jesus as our teacher of contemplation, as a living Master. As it is made, this inner journey takes flesh in an enhanced capacity to love: ‘People will know you are truly my disciples as you love one another’ (Luke 9.28-36).
通过了解他们,我们更全面地体验耶稣作为我们默观的老师,作为一位活生生的导师。这种内心的旅程最终体现在增强了爱的能力上:"你们彼此相爱,这就是我的门徒"(路加福音 9:28-36)。

It will open the spiritual senses to help ‘verify the truths of faith in your own experience’, as John Main put it, and so to understand the meaning of the sending of the Spirit which is the culmination of the life of Jesus:
它将开启灵性感官,帮助"在你自己的经历中验证信仰的真理",正如约翰·梅因所说,从而理解耶稣生命的顶点——圣灵的降临的意义

I will not leave you bereft; I am coming back to you . . . your Advocate, the Holy Spivit whom the Father will send in my name, will teach you everything, and will call to mind all that I have told you. (John 14-19-26)
我不会撇下你们独自一人;我要回到你们那里……你们的辩护者,即父将在我的名义下差派的圣灵,会教导你们一切,并会使你们记起我对你们所说的一切。(约翰福音 14:19-26)

Finally, it will help us to see that when we meditate we are putting the teaching of Jesus on prayer into practice in a serious way. In the Sermon on the Mount (Matt. 6.5ff.), where he gives his condensed teaching on prayer, the first element he emphasizes is interiority. Prayer is not about public show or winning other people’s good opinions so as to nurture our own ego. We should instead go into our ‘inner room and close the door’. Prayer is not about ‘babbling on, thinking that the more you say the more likely you are to be heard. Your heavenly Father knows what you need before you ask.’ So prayer is about brevity, simplicity, trust - and the natural completion of these is silence. It is also about freedom from anxiety and obsession with material needs. It is about mindfulness - setting your mind on God’s Kingdom before everything else. And it is about living in the present moment, free from fear of the future.
最后,它将帮助我们看到,当我们禅修时,我们正在严肃地实践耶稣对祈祷的教导。在登山宝训(马太福音 6:5ff)中,他总结了对祈祷的教导,他首先强调的是内在性。祈祷不是关于公开表演或赢得他人的好意以滋养自我。相反,我们应该进入内室并关上门。祈祷不是"喋喋不休,以为说得越多就越容易被听到。你的天父在你求之前就知道你的需求。"因此,祈祷是关于简洁、简单、信任,以及这些的自然完成——寂静。它也是关于从焦虑和对物质需求的迷恋中获得自由。它是关于正念——将你的心志首先放在上帝的国度上。它也是关于活在当下,摆脱对未来的恐惧。

These are the core elements of Jesus’ teaching on prayer - interiority, silence, calmness, mindfulness and presentness. They are the elements of contemplation. If we put them into practice we are praying as he - the master of the very source of contemplation - taught. When we pray like this we discover what John Main also said - that every time we sit to meditate we enter into a living tradition.
这些是耶稣关于祈祷的核心要素 - 内在,沉默,平静,专注和当下。它们是冥想的元素。如果我们将它们付诸实践,我们就是在按照祂 - 冥想源泉的大师 - 所教导的方式祈祷。当我们这样祈祷时,我们也发现了约翰·梅因所说的话 - 每次我们坐下冥想时,我们都进入了一个生动的传统。

Laurence Freeman OSB 劳伦斯·弗里曼(OSB)

TWO 两

ST JOHN
AND
ST PAUL
圣约翰和圣保罗

Laurence Freeman OSB 劳伦斯·弗里曼(OSB)

St John, Guido Reni
圣约翰，吉多·雷尼

ST JOHN 圣约翰

Introduction 简介

The disciples of Jesus had already been empowered to spread his teaching during his lifetime in the immediate vicinity. But after Jesus’ death and Resurrection they took his message further around the Mediterranean basin despite great personal danger. John was one of the early disciples of Jesus and concentrated his teaching around Jerusalem and later near Ephesus. Paul is reported never to have met Jesus in person but to have been inspired by a visionary experience of Jesus on the road to Damascus. After living in Arabia for three years trying to make sense of this revelation, he felt the call to take Jesus’ message to the Gentiles. It is his interpretation of Jesus’ teaching, the Pauline version of Christianity, that really forms the basis of the Christian faith today.
耶稣的门徒在他生前就已经受到授权,在他身边的附近传播他的教导。但是在耶稣的死亡和复活之后,他们尽管面临巨大的个人危险,还是将他的信息传播到了整个地中海地区。约翰是耶稣早期的门徒之一,他专注于在耶路撒冷和后来在以弗所附近传教。据报,保罗从未亲自见过耶稣,但他在前往大马士革的路上受到了耶稣的神示体验。在阿拉伯停留三年后,试图理解这一启示,他感到被呼召将耶稣的信息传播给外邦人。正是保罗对耶稣教导的诠释,也就是基督教保罗版本,成为了今天基督教信仰的基础。

Both John’s and Paul’s witness is different from that of the other Apostles and was perceived as such at the time. Paul was considered to be unfaithful to his Jewish roots, very much the ‘Apostle to the Gentiles’, and John was considered too ‘Gnostic’. Laurence Freeman brings out how both concentrated on Jesus’ mission to redeem humanity and how both bring Jesus’ private teaching to the fore and interpret him mystically, emphasizing the wider aspect of Jesus in his cosmic dimension.
约翰和保罗的见证与其他使徒不同,这也在当时被视为如此。保罗被认为背离了他的犹太根源,是"外邦人的使徒",而约翰被视为太过"神秘主义"。劳伦斯·弗里曼指出,两人都集中于耶稣拯救人类的使命,都把耶稣的私人教导带到前台,并以神秘的方式阐释他,强调耶稣在宇宙维度中的更广阔的层面。

St John 圣约翰

Most orthodox researchers assume that the writer of the fourth Gospel, ‘the beloved disciple’, was John, the son of Zebedee and brother of James, who started out life as a fisherman on the lake of Genesareth. According to tradition he and his brother may have first been disciples of John the Baptist, and then with Peter and Andrew joined Jesus. But why does he then not claim to be one of the Twelve? Others disagree and claim that the author was ‘John the Elder’ from Ephesus, a more educated and articulate man. He too is assumed to have been an early follower of John the Baptist, who after the latter’s beheading travelled with Jesus in his public ministry. Is he the one who as an old man returned to Ephesus and took Mary with him? Paul mentions a ‘John’ in his Letter to the Galatians as an ‘acknowledged pillar of the Church’. Tradition has him as a witness to the raising of Jairus’s daughter and the ‘Transfiguration’, as well as following Jesus with Peter after his arrest and as the only male disciple to stay at the foot of the cross with Mary, the mother of Jesus, Mary Magdalene and the other women. But which one is it? Is it likely that the Galilean John would have retired to Ephesus? John was for a while exiled from Ephesus to Patmos but returned to Ephesus, where he is thought to have died.
大多数正统研究者认为,第四福音的作者"被爱的门徒"是约翰,即泽贝太的儿子,雅各的兄弟,他最初是革尼撒勒湖上的渔夫。根据传统,他和他的兄弟可能最初是施洗约翰的门徒,然后与彼得和安德烈一起加入了耶稣。但是,他为什么没有自称是十二门徒之一呢?还有人认为作者是来自以弗所的"约翰长老",一个更有教养和表达能力的人。他也被认为是早期约翰施洗徒的追随者,在后者被斩首后与耶稣一起从事公开事工。难道他就是那个作为老人回到以弗所并带着马利亚的人吗?保罗在致加拉太书的信中提到一个名叫"约翰"的人,称他为教会的"权柄"。传统认为他是睚鲁女儿复活以及"变像"的见证人,在耶稣被捕后与彼得一起跟随耶稣,并且是唯一一个与耶稣母亲马利亚、马利亚·抹大拉和其他妇女一起站在十字架脚下的男性门徒。但究竟是哪个约翰呢?一个出生在加利利的约翰会退隐到以弗所吗?约翰曾一度被流放到巴特摩斯,但后来又回到以弗所,据说就在那里去世的。

THE MYSTICISM OF ST JOHN AND ST PAUL
圣约翰和圣保罗的神秘主义

There is a transition from the historical Jesus of the Synoptic Gospels to the Christ of faith described, celebrated and encountered in the Gospel of John and the Letters of the school of St Paul. It is not really such a clear or easy distinction, of course. The Synoptics also draw a picture of Jesus that is infinitely more than a simple narrative of events and literal sayings. He is already a real, risen presence encountered deep within the personal experience of the disciple and new believer. Everything in the New Testament is bathed in the light of the Resurrection faith experience. The mystical roots of the Christian tradition lie in the heart of the seeker as it opens to the proclaimed word of the gospel, the transmission of the faith of others, touching and bringing spiritual perception to a new level and clarity. In John and Paul, however, the reflection on the meaning of this ‘Christ-event’, both personally and communally, moves into sharper outline even as the sense of its inexplicable mystery deepens.
从宗教书籍《福音书》中的历史耶稣过渡到信仰中的基督是一个复杂的过程。这不是一个简单或清晰的区分。《福音书》描绘的耶稣不仅仅是一个事件的简单叙述和字面说法,他已经成为弟子和新信徒亲身体验的真实、复活的存在。新约全书都浸润在复活信仰经验的光芒中。基督教传统的神秘根源存在于寻求者的内心,当他们打开并接受福音的宣讲,接受他人的信仰传递,触碰并提升到新的精神层面和清晰度。然而,在《约翰福音》和《保罗书信》中,对这一"基督事件"的反思,无论是个人还是群体层面,都变得更加清晰,同时对其难以解释的奥秘也有了更深的认知。

St John 圣约翰

John is the most mystical of the Gospels but at the same time it offers us moving glimpses of the humanity of Jesus - his being tired on a hot day and needing a drink
《约翰福音》是最神秘的福音书,但同时也为我们提供了对耶稣人性的动人一瞥,如他在炎热的日子感到疲惫并需要喝水
of water, his weeping for a friend who has died - which we do not find in the other three accounts. It is a text of great depth and potency while also being simple and readable. It was probably written in AD80-100 in Ephesus or Syria. Its style is poetic and this is often reflected in the way some passages are laid out on the page. (The Prologue, for example, was probably originally a hymn.) It is written for an educated, Hellenized Judaism at a
水,他为一个已故的朋友而哭泣 - 这在其他三个故事中我们没有发现。这是一篇深度和力量的文章,同时也是简单易读的。它可能是在公元 80-100 年间在以弗所或叙利亚撰写的。它的风格是诗意的,这往往反映在某些段落的布局方式上。(例如《序言》可能最初是一首赞美诗。)它是为一个受过教育的希腊犹太教徒而写的。

This is my prayer, that by your love you may grow ever richer in knowledge and insight of every kind, enabling you to learn by experience what things really matter. (Philippians 1.9)
这就是我的祷告,愿你们藉着上帝的爱,不断丰富自己的知识和洞察力,让你们能够亲身体验什么才是真正重要的事物。(腓立比书 1:9)
time when the new religion was in painful conflict with its cultural and religious origins.
新宗教与其文化和宗教起源发生痛苦冲突的时期。

Of John the author we know little that satisfies our contemporary curiosity for personality and biography. The tradition that the author of the fourth Gospel is the ‘beloved disciple’ described in the Gospel is an ancient one and is claimed in the text itself (John 2I.24).
关于约翰这位作者,我们所知很少,无法满足当代人对其个性和传记的好奇心。传统认为,《第四福音书》的作者是福音书中所描述的"受爱弟子"的说法非常古老,也在经文中得到了主张(约翰福音 21:24)。

The tone of deep intimacy in the Gospel coincides with this claim. Scholars believe that a school formed around the disciple and that the texts that bear his name, the Gospel and the three Letters, were products of this community. The greatest modern scholar of John’s Gospel, Raymond Brown, has enabled us to read it with new insights into its beautiful and intricate internal structures and resonances.
福音中深厚亲密感的基调与此一致。学者认为,弟子身边形成了一个学派,而那些以他的名字命名的文本,即福音书和三封书信,都是这个团体的产物。约翰福音最杰出的现代学者雷蒙德·布朗为我们提供了新的洞见,让我们得以一窥其美丽精致的内部结构和回响。

Bede Griffiths (see Chapter 29) felt his life take a new direction after reading this Gospel at an intense moment in his search for depth and meaning. It was clear that this was one of the most significant works of human genius. Whatever its precise import might be, it was the record of an experience of unfathomable depth. Both the person and the doctrine portrayed were of a beauty beyond all human imagination. There was nothing in Plato that could be compared with them.
贝德·格里菲斯(见第 29 章)在他寻求深度和意义的一个强烈时刻读了这部福音书,他感觉他的生活走上了一个新的方向。显而易见,这是人类天赋才华最重要的作品之一。无论它的确切内涵是什么,它都是对一种难以测量深度的经历的记录。无论是人物还是教义,都美丽到超出人类想象。在柏拉图那里找不到可以与之相提并论的东西。

I realized that to reject this would be to reject the greatest thing in all human experience. On the other hand to accept it would be to change one’s whole point of view. It would be to pass from reason and philosophy to faith.
我意识到拒绝这个意味着拒绝人类经历中最伟大的事物。另一方面,接受它将改变人的整个观点。这将是从理性和哲学转向信仰。
(Bede Griffiths, The Golden String (Medio Media, 2003), p. 87)
贝德·格里菲斯《金色的絮线》(Medio Media, 2003)，第 87 页
Modern criticism has been engaged in tearing the Gospels to pieces to discover the truth behind them, but might not it be that a true meaning could only be seen as a living whole by which all the apparently conflicting elements were integrated? In judging a work of art, it is by one’s sense of the whole of an integral organic
现代批评一直致力于拆解福音书,以发现其背后的真相,但是难道不应该是通过一个活生生的整体来看待,将所有看似矛盾的元素融合在一起吗?在评判一件艺术作品时,是通过对其整体有机的感知

Also around this time AD43
此时大约公元 43 年

Romans conquer Britain. 罗马人征服英国。

45

Followers of Jesus are called pejoratively ‘Christians’ for the first time in Antioch.
耶稣的追随者在安提阿第一次被贬损性地称为"基督徒"。

49

Council in Jerusalem of Paul, Peter and James.
保罗、彼得和雅各在耶路撒冷的会议。

50

Buddhist Ghandharan culture, influenced by the Greeks, at its height in present-day Afghanistan.
受希腊文化影响的佛教犍陀罗文化在今日阿富汗达到鼎盛时期。

60

Budicca burns Roman London.
布狄卡焚烧罗马伦敦。

62

James, brother of Jesus, stoned to death.
耶稣的兄弟雅各被石头打死。

64

Great Fire of Rome; Nero initiates first persecutions of the Christians.
罗马大火;尼禄发动对基督徒的首次迫害。

66 -73

Jewish revolt against Rome.
犹太人反抗罗马。
67
Start of Buddhism in China.
中国佛教的起源

$70 - 3$

Destruction of the Temple by
圣殿的毁坏
Roman armies under Titus.
提图斯统领下的罗马军队。

73

Fall of Masada: Jewish zealots commit suicide rather than surrender.
马萨达的陷落:犹太激进分子宁死不屈。

79

Eruption of Mount Vesuvius buries Pompeii.
维苏威火山爆发掩埋庞贝。
structure that one is able to see the significance of the parts. Might there not be a sense of the whole, a spiritual perception by which the inner meaning of the gospel would be revealed?
使人能够看到部件的重要性的结构。难道没有对整体的感知,一种精神上的感知,可以揭示福音的内在意义吗?

John’s mysticism is new in world history, not merely philosophically but because of its vision of the highest reality integrated with the most ordinary aspects of the human sensory world. This is evident not only in the Gospel that bears his name but in the Letters attributed to him and which declare this to be a mysticism of love - humanly divine or divinely human according to your starting point:
约翰的神秘主义在世界历史上是新的,不仅在哲学上如此,还因为它的最高实在的愿景与人类感官世界最普通的方面融为一体。这不仅在以他的名义写成的福音书中可见,在归属于他的书信中也有如此宣称,即这是一种爱的神秘主义 - 根据你的出发点,或是神性中的人性,或是人性中的神性。

It was there from the beginning; we have heard it; we have seen it with our own eyes; we have looked upon it and felt it with our own hands; and it is of this that we tell. Our theme is the word of life. This life was made visible: we have seen it and bear our testimony . . . so that you and we together may share in a common life. (1 John

I . I - 3

)
它从一开始就存在;我们听见过它;我们亲眼见过它;我们触摸过它,亲身感受到它;我们就是要讲述这件事。我们的主题是生命之道。这生命已经显现出来:我们看见了它,并且作证……好让你们和我们一同分享这共同的生命。(约翰一书

I . I - 3

)

Yet despite this this-worldliness, the ‘high Christology’ of John is laid out daringly in the Prologue to the Gospel where he equates Jesus the man with the eternal Logos. Word and flesh uniting is the core paradox of John’s Gospel.
尽管如此,约翰的"高昂基督论"在福音书序言中大胆地阐述了,将耶稣这个人等同于永恒的道。道与肉体结合是约翰福音的核心矛盾。

As we might expect from the core opposition of Word and flesh, the whole Gospel is built on paradox. Throughout the Christian mystical tradition the expression of the deepest experience usually employs paradox to say the unsayable. It is a language quite different from dogmatic theology and often quite foreign to legalistic language, yet it underlies the whole meaning of Christianity which could never be transmitted by these means alone. So in John’s Gospel and his Letters we see many polarities in the imagery he uses - light and darkness, flesh and spirit, life and death, Church and world.
正如我们可能从"言语"和"肉体"的核心对立中预期的那样,整个福音都建立在悖论之上。在整个基督教神秘主义传统中,对最深层经历的表达通常采用悖论来说出不可说的东西。这种语言与教条神学有很大不同,通常也与法律语言相当陌生,但它却构成了基督教的整个含义,而这种含义决不可能仅通过这些手段传达。因此,在约翰的福音和他的信中,我们看到了他所使用的许多极性图像——光明与黑暗、肉体与灵性、生命与死亡、教会与世界。

Mysticism and discipleship
神秘主义与弟子关系

The person of Jesus himself is the unifying focus of these apparent contradictions, and personal discipleship is the way this focus becomes a force in one’s own life. The first appearance of Jesus in the Gospel (John I.35-39) is a good illustration of this connection between discipleship and transformative experience in Christian faith. It is also a good text with which to explore how to access this tradition for oneself.
耶稣本人就是这些明显矛盾的统一焦点,而个人的门徒关系就是这一焦点成为一个人自己生活中力量的方式。在福音书(约翰 1:35-39)中首次出现的耶稣就是基督教信仰中门徒关系和转化性经历之间连接的一个很好的例证。这也是一个很好的文本,可探索如何为自己获取这一传统。

John the Baptist was standing with two of his disciples when Jesus passed by. John looked towards him and said, ‘There is the Lamb of God.’ The two disciples heard him say this and followed Jesus. When he turned and saw them following him he asked, ‘What are you looking for?’ They said, ‘Rabbi (which means a teacher), where are you staying?’ ‘Come and see’, he replied. So they went and saw where he was staying and spent the rest of the day with him. It was about four in the afternoon.
施洗约翰正与两名门徒在一起,当耶稣经过时,约翰看着他说:"看哪,这就是神的羔羊!"两名门徒听到他这样说,就跟随了耶稣。耶稣转过身来,看见他们跟随,就问他们:"你们在找什么?"他们说:"拉比(意思是老师),你住在哪里?"耶稣说:"来看看吧。"于是他们去看了耶稣所住的地方,当天就和他在一起。那时约四点钟。

Origen (see Chapter 4) was one of the first Christian teachers to develop a multilayered approach to scriptural interpretation. It includes the literal, the moral and the mystical levels of meaning. Here we can see some kind of composite historical memory of the formation of Jesus’ core disciples. We also glimpse a possible tension between them and the disciples of John the Baptist. John speaks his confession and his disciples hear - this is how the transmission always begins. The Word is actually spoken. A response (following) is expected and a journey begins. This implies a moral change of direction. But a new stage is initiated when Jesus turns (towards their turning) and sees them. One might say this is the beginning of a deeper, more mutual and mystical relationship with the person of Jesus. Yet he remains a teacher and expresses this in his starkly simple question. Put on the spot, they respond with their own question, which evokes not information but an invitation. ‘Come and see’ is what the whole mystical dimension of Christianity is about. They go and see and spend the rest of the day (their life) with him. The Zen-like detail of it being ‘about four o’clock’ adds specificity but also symbolizes a regular hour of prayer for the early Christian community. Discipleship, community, prayer are among the essential elements of Christian mystical consciousness.
亚历山大的奥利根（见第 4 章）是最早发展多层次圣经解释方法的基督教教师之一。它包括字面、道德和神秘三个层面的意义。我们可以看到耶稣的核心门徒形成的某种复合性历史记忆。我们也窥见了他们与洗礼约翰的门徒之间可能存在的张力。约翰宣告自己的信仰,他的门徒听到了这一点。这就是传播的开始。'道'实际上是被说出的。预计会有反应(随后),一段旅程也就开始了。这意味着需要进行道德上的转变。但当耶稣转向他们时(向着他们的转变),看到了他们,这便开始了一个更深层、更相互和神秘的关系。然而,他仍然是一位老师,并以其极为简单的问题来表达。在被提出问题的情况下,他们以自己的问题作出回应,这不是请求信息,而是一种邀请。'来看看'是整个基督教神秘主义维度的核心。他们去看,并在那里度过了余下的一天(他们的生命)。'大约四点'这样一个禅宗式的细节,不仅增添了具体性,还象征着早期基督徒社区的一个固定祈祷时间。门徒制、社区、祈祷是基督教神秘意识的基本要素之一。

The mysticism of friendship
友谊的神秘主义

John’s mystical vision explores the highest state of union with God. This is explicit theologically in the assertion in the Prologue of the Word made flesh. Existentially, it is illustrated in all that Jesus says and does and undergoes in his humanity, including his death. He does and says nothing that does not explicitly reflect his (non-dualistic) relationship with the Father. Spiritually, it is manifested in friendship.
约翰的神秘体验探索了与上帝最高程度的统一。这在《道成肉身》序言的断言中是明确的神学说法。从存在论的角度来说,这在耶稣在人性中所说和所做以及所经历的一切中得到了说明,包括他的死亡。他所做和所说的一切都明确反映了他与天父(非二元的)的关系。在精神层面上,这在友谊中得以表现。

The Gospel has many instances of friendship. Martha and Mary are friends with Jesus in Luke’s Gospel. In John’s Gospel we see the close friendship between Jesus and their brother Lazarus, whom he weeps for and raises from the dead. Friendship is a level of human relationship that the classical world took most seriously - a life without a friend is not worth living, according to Aristotle. Jesus lifts this to a mystical level when, at the Last Supper, he shocks his disciples by calling them and treating them as friends.
福音里有许多友谊的实例。在路加福音中,马大和马利亚与耶稣是朋友。在约翰福音中,我们看到耶稣与他们的兄弟拉撒路之间的亲密友谊,为他哀悼并将他从死里复活。根据亚里士多德的说法,缺乏朋友的生活是不值得过的。当耶稣在最后的晚餐上惊讶地称呼并对待门徒们为朋友时,他将这种友谊提升到了一个神秘的层次。

I call you servants no longer; a servant does not know what his master is about. I have called you friends because I have disclosed to you everything I heard from my Father.
我不再称你们为仆人;仆人不知道主人在做什么。我称你们为朋友,因为我把从我父那里听到的一切都告诉了你们。
(John 15.15 ) 我不再称你们为仆人,因为仆人不知道主人的事;我却称你们为朋友,因为我将所听见的从我父那里都告诉你们了。
Hidden within this profound symbolism - expressed in the unique Johannine story of the washing of the disciples’ feet - is both a theology of the Incarnation (the
在这个深刻的象征意味中,体现于约翰福音中独特的门徒洗脚的故事中,蕴含着圣道成肉身(the Incarnation)的神学和爱的仆人领导模式的神学

John's writings 约翰的著作

Justin Martyr (160) attributed the Gospel to John, son of Zebedee, ‘the beloved disciple’, as well as the three Epistles of John and Revelation. Yet modern scholarship disputes that all were of one pen because of clear differences of style in the writing. ‘John the Elder’ is mentioned as author, even by Cerinthus, a second-century Gnostic; the assumption is also made that the different writings were probably penned by followers.
贾斯汀·马泰尔(160 年)将《福音书》归于西庇太的儿子约翰,即"那蒙爱的门徒",同时也包括约翰的三封书信和《启示录》。然而,现代学术研究认为这些作品并非同一个人所写,因为在写作风格上存在明显差异。第二世纪的诺斯底教徒塞林透斯也提到了"约翰长老"作为这些作品的作者,人们也推测这些不同的著作可能是由门徒们所著。
powerlessness of God) and an anthropology of the human condition (our destined divinization). Friendship is possible only between those who have reached an awareness of some level of equality. The Incarnation thus triggers human awareness into a sense both of its own origin and of its innate tendency to return to its source. Developing the idea of the friendship of the divine and the human realized in Jesus, Christian mystics have always revelled in the discovery of the universal capacity for theosis, divinization. This doctrine, which was made explicit in the mystical theology of the Fathers of the Church (‘God became human so that human beings might become God’), constantly pushes the envelope of a more reserved form of Christianity that concentrates
上帝的无能)和人类处境的人类学(我们注定的神化)。友谊只有在那些已经达到某种程度平等意识的人之间才有可能。因此,化身唤起了人类对自身起源和回归源泉内在趋势的认知。基督教神秘主义者一直沉溺于发现普遍的 theosis、神化能力这一观点,发展了神与人在耶稣身上实现友谊的思想。这一学说,在教会诸圣父的神秘神学中得到明确表述('上帝成为人,使人成为神'),不断推动着一种更加保守的基督教形式,该形式集中于
more on the limitations and sinfulness of the human person. Not surprisingly, then, the dominant symbol of the Latin Church, with its increasingly marginalized sense of the mystical, became the crucifix, often interpreted in a reductionist way as the paying off of a divine debt for original sin; whereas in the eastern Church, which retained a sense of the centrality of the mystical, the characteristic icon is that of the Transfiguration. Friendship is carried on through death. John, the beloved disciple, stands with Mary, the mother of Jesus, at the foot of the cross. Jesus returns to show himself in his risen life first to those who were his friends and disciples, even though they had not performed their part of the relationship very well. In the light of the Resurrection the words of Jesus at the Last Supper - the great ‘farewell’ discourses of chapters 13 - 17 - that speak of union and friendship, take on the deepest significance. The ‘great priestly prayer’ of Jesus is for unity among all peoples, a universal friendship rooted not in self-interest but in the ultimate nature of reality.
更多关于人的局限性和罪性。因此,不足为奇的是,天主教会越来越边缘化的神秘意义下的主要象征成为了十字架,常被简单地解释为为原罪付出的神圣债务;而在保留了神秘中心地位的东方教会,其特征图像是变容图。友谊超越了死亡。耶稣的挚爱门徒约翰和耶稣之母玛利亚站在十字架下。耶稣复活后首先向曾经是他的朋友和门徒的人显现,尽管他们在关系中没有尽到自己的责任。在复活的光辉中,耶稣在最后晚餐时所说的话语——第 13-17 章那些讲述合一与友谊的"告别"演讲——显得最为深层的意义。耶稣的"大祭司祷告"是为所有人的合一,这种根植于事物本质而非自我利益的普遍友谊。

I in them and thou in me, may they be perfectly one. Then the world will learn that thou didst send me, that thou didst love them as thou dist me. (John

17.23, NEB

)
我在他们里面,你在我里面,使他们完全合而为一。这样,世人就会知道是你差遣了我,并且爱他们如同爱我一样。(约翰福音)

Christian mysticism, being a mysticism of love focused in the person of Jesus, as John makes unmistakably explicit, integrates even the paradox of contemplation and action. Union for the Christian then becomes not a last port of call but another place of departure in transmitting the Word and in service of others. Mysticism and mission in the Christian life, as in the life of Jesus, are not incompatible. ‘Love must not be a matter of words or talk; it must be genuine and show itself in action’ (I John 3.18).
基督教神秘主义,作为一种以耶稣为中心的爱的神秘主义,正如约翰所明确表述的那样,整合了沉思与行动的矛盾。因此,对于基督徒来说,合一不是最终目的地,而是在传播道德和服务他人中的另一个出发点。正如耶稣的生活一样,在基督教生活中,神秘主义和使命并不矛盾。"爱不要只是言语和空谈,而要真诚,并在行动中显现出来"(约翰一书 3:18)。

I am 我是

On seven auspicious occasions Jesus spoke of himself in the simple language that characterizes his teaching, yet using metaphors of mystical meaning that the later tradition has long mined and pondered. Of himself he said, ‘I am . . . the bread of life, the door of the sheep, the good shepherd, the
在七个吉祥的场合,耶稣用他教学时的简单语言谈到了自己,但使用了富有神秘意味的隐喻,这些隐喻一直被后世的传统所开掘和思考。关于他自己,他说:"我就是...生命的粮,羊的门,好牧人。"

resurrection and the life, the way, the truth and the life, the true vine.’ An eighth statement with no object, ‘It is I; be not afraid,’ also reads in Greek simply as ‘I am’.
复活与生命，道路、真理和生命，真葡萄树。"第八个没有宾语的说法,"是我,不要害怕,"在希腊语中也只是简单地说"我是"。

These teachings point to the nature of all mystical experience as unconditioned pure being that seeks expression necessarily in conditioned language.
这些教义指向所有神秘体验的本质,即非条件化的纯粹存在,它必须以条件化的语言来表达。

They also reflect the unimpeachable authority of Jesus’ self-knowledge. He knows where he comes from and where he is going, as he confidently says to his examiners and doubters. A teacher is as necessary for the spiritual path as parents are for physical birth, and the influence of the teacher is drawn from the level of realization he or she has attained - that is, self-knowledge.
他们也反映了耶稣自我认知的无可置疑的权威。正如他自信地对他的检查者和怀疑者所说,他知道自己从何而来,又将往何处去。对于精神之路,老师就如同父母之于生理出生一样必不可少,而老师的影响力源自于他或她所达到的实现程度,也就是自我认知。

So the self-knowledge of Jesus, born directly of the union with his Father, is an active influence on the disciples who listen to him and follow. His desire is that they too should know themselves as children of the Father, inheritors of that ‘eternal’ or unbounded life that opens up for those who know him. Self-knowledge and the knowledge of God have always been connected in the Christian traditions, and we see in the Gospels themselves how powerfully this connection is rooted in the relationship of Jesus to the Father.
所以耶稣的自我认知,直接源自与他的父亲的联系,是一种对聆听和跟随他的门徒的主动影响。他的愿望是,他们也应该认识自己是天父的子女,是那份为认识他而展开的"永恒"或无边无际生命的继承者。在基督教传统中,自我认知和对上帝的认知一直是相互联系的,我们在福音书本身中看到,这种联系是深深植根于耶稣与父亲的关系之中的。

The knowledge in question here, though, is not conceptual. Faith is something different from belief that is embedded in concepts and words. Faith is commitment to personal relationship. ‘The beginning is faith, the end is love,’ said St Irenaeus. So the knowledge St John refers to is best described as love, using the term agape, which is the New Testament word expressing the particular experience of divine love. The commandment of Jesus to love God and one’s neighbour as one’s self summarizes and radically simplifies the Law. He tells the disciples to love each other ‘as I have loved you’. In the Letters of John we learn that the unloving know nothing of God because only those who love know God. This is distilled into the great core statement of Christian faith, that ‘God is love’ (I John 4.I6).
这里所说的知识并非概念性的。信仰与嵌在概念和词语中的信念是不同的。信仰是对个人关系的承诺。圣依笔纳说："开始是信仰,结尾是爱。"所以圣约翰所指的知识最好用爱来形容,使用新约中表达神圣爱的特定经验的词语"阿加佩"。耶稣吩咐人爱上帝和邻如自己,从根本上简化了律法。他告诉门徒要彼此相爱,"正如我爱你们一样"。在约翰书信中,我们得知不爱的人不认识上帝,因为只有那些爱的人才认识上帝。这被浓缩为基督教信仰的核心命题:"上帝就是爱"(约翰一书 4:16)。

ST PAUL 圣保罗

Introduction 简介

St Paul represents another river flowing from the same source of the Resurrection faith and on towards the Christian mystical delta.
保罗代表了另一条从同一个复活信仰源头流出并向基督教神秘三角洲前进的河流。

He is sometimes credited with being the real founder of Christianity, not an empty claim considering the influence he had on all aspects of its later developments, and his passion for organizing communities and for enforcing right belief. His Letters, or those attributed to him, constitute I4 of the 27 books of the New Testament and are read at nearly every church serv-
他有时被认为是基督教的真正创始人,这并非空话,考虑到他对其后来各方面发展的影响,以及他对组织社区和强制正确信仰的热情。他的信,或者说那些归属于他的,构成了新约 27 册书中的 14 册,几乎在每个教会里都有阅读。

Ananias restoring the sight of St Paul, Pietro da Cortona
阿拿尼亚斯恢复圣保禄的视力,科尔托纳的彼得罗
ice. Certain passages in particular have been essential to the self-understanding of Christian mysticism from the beginning of the Church.
冰。特定的段落,特别是从教会开始就对基督教神秘主义的自我理解至关重要。

St Paul $c .5 / 10 B C - A D 64$ 圣保罗

He was born in Tarsus in the Diaspora and originally named Saul. He was a Jew, but at the same time a Roman citizen. In his twenties he came to Jerusalem to study the Law with the famous Rabbi Gamaliel. His writings show that he had a good knowledge of Greek and non-Jewish cultures. He aided in the persecution of the Christians at first and was a witness to the stoning of Stephen around AD32. Then he had a powerful conversion experience on the road to Damascus and renamed himself Paul. After that he spent three years in Arabia, allegedly in solitude. He went to Jerusalem for a meeting with Peter and James to explain and defend his calling to spread the teaching to the Gentiles. He continued to have a difficult relationship with the other disciples and went many times to Jerusalem to confer with them. His journeys took him among other places to Cyprus, Syria, Corinth, Ephesus and Rome. He supported himself as a tent maker. He was arrested in Ephesus and stayed in prison from 54 to 58 and was then taken to Rome, where he was imprisoned for two years, 61-3, and finally beheaded in 64 under Emperor Nero.
他出生在散居的大数城,原名叫扫罗。他是一个犹太人,但同时也是罗马公民。在二十多岁的时候,他来到耶路撒冷,跟著名的拉比加末列学习律法。他的著作显示他有很好的希腊语知识和非犹太文化的了解。起初他协助迫害基督徒,并且见证了司提反被石砸死(约在公元 32 年)。后来他在通往大马士革的路上经历了一次强有力的转变,并把自己改名为保罗。此后他在阿拉伯度过了三年,据说是独居。他前往耶路撒冷与彼得和雅各会面,解释和捍卫他传教给外邦人的使命。他与其他门徒的关系一直很困难,多次前往耶路撒冷与他们商议。他的旅行带他到塞浦路斯、叙利亚、哥林多、以弗所和罗马等地。他靠制造帐篷自谋生计。他在以弗所被捕,从公元 54 年到 58 年一直在狱中。后被押送到罗马,在公元 61 年至 63 年期间又被囚禁两年,最终于公元 64 年在尼禄皇帝统治下被斩首。

CONVERSION 转换

Certainly Christianity would not have developed as it did without Paul. Nor would he have developed as he did if he had not been thrown from his horse on the road to Damascus and in a blinding light seen Jesus and had his life utterly changed (Acts 8.I-I9). But to say that he shaped the future form of Christianity does not mean that he deposed Jesus but that, like us, he did not know him ‘after the manner of the flesh’ (2 Cor. 5.16). Though Paul insists on the humanity of Christ he is not much interested in the historical Jesus or the narrative histories in the Gospels. He describes Jesus as a Jew and refers to the Last Supper, the crucifixion and the Resurrection, but his attention is firmly fixed on the new and evolving Body of Christ which is the Church, and on the indwelling of the Spirit of Christ, the ‘mind of Christ’, in the human heart.
毫无疑问,如果没有保罗,基督教也不会发展成今天的样子。如果保罗没有在前往大马士革的路上被从马上掀下,并看见了一道耀眼的光芒和耶稣,他的生活也不会完全改变(使徒行传 8:1-19)。但是说他塑造了基督教的未来形式,并不意味着他取代了耶稣,而是像我们一样,他也没有用"肉体的方式"来认识他(哥林多后书 5:16)。尽管保罗坚持基督的人性,但他并不太关心历史上的耶稣或福音书中的故事叙述。他将耶稣描述为一个犹太人,提到了最后的晚餐、受难和复活,但他的注意力更集中在正在形成的基督的新身体——教会,以及基督之灵在人心中的内在居住,"基督的心思"上。

Nor should the influence of Paul on institutional Christianity suggest that he was preoccupied with structures and rules. In fact, religiously he was a radical, a pioneer not an administrator, a mystic rather than a lawyer. St Peter called Paul his friend and ‘dear brother’ and recommended his Letters, though cautioning that there were passages that were hard to understand and that could be misinterpreted (2 Pet. 3.I5). Peter had tussled with him at the Council of Jerusalem over admitting Gentiles into the Christian fellowship. But at the end of their lives they were both revered equally as they awaited their martyrs’ fate in Rome. Nevertheless, tradition traces the see and succession of the Prince of the Apostles to Peter, not Paul. Paul was not the kind of person you would ever choose as a safe pair of hands in a diocese. He knew himself as a founder rather than as an administrator (I Cor. 3.6).
保罗对基督教制度的影响并不意味着他专注于结构和规则。事实上,在宗教上他是一个激进分子,是一个先驱而不是一个管理员,是一个神秘主义者而不是一个律师。彼得称保罗为他的朋友和"亲爱的弟弟",并推荐他的信件,尽管警告说其中有些段落很难理解,容易被误解(彼后 3:15)。在耶路撒冷会议上,彼得曾与他争辩过是否应该让外邦人加入基督教团体。但在他们的生命结束时,他们都同等受到尊敬,等待着在罗马的殉难命运。然而,传统将使徒王子的座位和继承权归于彼得,而不是保罗。保罗并非你会选择在教区担任安全管理职位的那种人。他认识到自己是一个创始人,而不是一个管理员(林前 3:6)。

He was probably born into a prosperous Jewish family in the pluralist GrecoRoman city of Tarsus. Some think that in his twenties he came to Jerusalem to study the Law and by his own admission became a fundamentalist zealot hounding Jesus’ followers. Before his conversion experience and by his self-description, he ranks with the worst of ayatollahs or Grand Inquisitors. Not only was he all right but others should be punished for being wrong. After his fundamentalist shadow exploded, he reversed his deepest religious ideas concerning grace, sin and salvation. Sin was no longer associated with Law and punishment but with grace and resti-
他很可能出生在一个繁荣的犹太家庭中,在多元文化的希腊-罗马城市特拉斯出生。有人认为,在 20 多岁的时候,他来到耶路撒冷学习律法,并自承成为一个狂热的教条主义者,追捕耶稣的追随者。在他经历转变之前,按他自己的描述,他可与最恶劣的哈马士教长或大宗主教相比。他不仅自己没有错,还要惩罚他人的错误。在他的教条主义阴影爆发之后,他改变了自己关于恩典、罪和救赎的最深层的宗教思想。罪不再与律法和惩罚联系在一起,而是与恩典和复 -
tution to wholeness of the divided self. These insights fed the Christian theology of mystical experience, especially with the idea of prayer as healing and contemplation as a gift of grace, not the product of a technique in our control.
从分裂的自我到整体的回归。这些见解滋养了基督教神秘体验的神学,特别是祈祷作为疗愈的思想,以及默观作为恩典的馈赠,而非我们掌控的结果。

This religious revolution in his soul, therefore, was not primarily intellectual but spiritual. For several centuries, beginning with Paul and the apostolic Church, theology developed under the influence of mystical experience born in deep contemplation. Over time the tables turned, especially in the western Church, and theology as the ‘queen of sciences’ separated from the supposed ‘subjectivity’ of prayer and began to monitor the experiential and scrutinize the ‘personal’ verification of faith. The roots of this perennial, natural tension between the spiritual and the religious, so commonly invoked today, can be seen in the Letters of Paul, though he could hardly have guessed where it would lead - to seminaries where no formation in contemplative experience is given; to eucharistic celebrations that run from the moment of communion to the last collection and coffee without a pause.
这在他内心的宗教革命,因此,不是主要的智力,而是精神上的。从保罗和使徒教会开始,几个世纪以来,神学在深思熟虑中诞生的神秘体验的影响下发展。随着时间的推移,尤其是在西方教会,神学作为"科学之王"与所谓的祈祷"主观性"分离,并开始监督体验和审查信仰的"个人"验证。今天常常引用的这种精神和宗教之间永恒的自然紧张关系的根源可以在保罗的信中看到,尽管他很难猜到它会导向何处——在那里没有给予沉思体验培养的神学院;在圣餐仪式中,从圣餐到最后的捐赠和咖啡没有停顿。

Key ideas 主要概念

His first Letter to the Thessalonians is the oldest piece of Christian writing we know. Its third verse invokes the triad of faith, hope and charity that, like so many of his formulas, shaped the Church’s theological vocabulary. His use of these and other terms influenced all later mystical writers: gnosis (knowing through personal experience), pistis (faith as personal relationship), agape (divine love). Through his Letters, written to small house churches, in whose lives he had an intense, even possessive, parental interest, we can make guesses about his complex, religious personality. Like Moses he seems not to have been a charismatic speaker. He was fiery in loving and in anger. He could be tender, harsh, forgiving and impatient.
他写给帖撒罗尼迦人的第一封信是我们所知道的最古老的基督教著作。其中第三节提到信心、盼望和爱的三位一体,这些概念就像他许多其他公式一样,塑造了教会的神学词汇。他使用这些以及其他术语影响了所有后来的神秘著作家:知识(通过个人经验获得的认知)、信心(个人关系中的信仰)、爱(神圣的爱)。通过他写给一些小型家庭教会的信件,我们可以了解他复杂而富有宗教性格的一些猜测。就像摩西一样,他似乎并非一个有魅力的演说家。他在爱和愤怒中都很激烈。他可以温柔、严厉、宽恕和急躁。

His ‘thorn in the flesh’, whatever
他的"肉中刺",不管什么

St Paul writing his Epistles, Valentin de Boulogne or Nicolas Tournier
保罗圣徒书写其书信,瓦伦丁·德·布洛涅或尼古拉斯·托尼耶
it was, kept him humble in his drivenness and his total immersion in the experience of Christ.
这使他在追求中保持谦逊,全身心地沉浸在基督的经历中。

The phrase ‘in Christ’ appears 164 times in Pauline writings, referring always to this life, whereas the phrase ‘with Christ’ refers to the next one. The polarity suggests the ambiguity of Jesus’ saying that the Kingdom is both within and among us.
"在基督里"一词在保罗的著作中出现 164 次,始终指的是今生,而"与基督同在"则指的是来生。这种极性暗示了耶稣关于天国既在我们里面又在我们中间的说法存在模糊性。

As with other founders, the line between the man and the myth is tenuous. Only about half the Pauline Letters are now thought by scholars to have been written by him. Yet Paul is greater than his personality and historical identity. His conversion experience, however, is utterly personal and is described more than once in his Letters and in Acts. It floored him for three years before he could resume life. Mystical experience, he shows us, is of a transcendent ‘otherness’, but it cannot be separated from the individual psyche in which it occurs and which it can easily overload.
与其他创始人一样,人与神话之间的界限很模糊。现今学者认为，只有大约一半的保罗书信是由他亲笔撰写的。然而,保罗的地位远远超越了他的个性和历史身份。但是,他的改宗经历却是完全个人性的,并且在他的书信和使徒行传中多次记述。在他重拾生活之前,这使他惊呆了三年。他向我们展示,神秘体验是一种超越性的"他者"性质,但却不能与其发生在个人心智中并可能轻易压垮它的事实分离。

Paul’s experience was a ‘light mysticism’, but the writings it inspired contain material that was subsequently mined for all kinds of Christian mystical literature, including the ‘dark night’. In later chapters we will see how various are the descriptions of the mystical experience in Christianity. Paul’s theology contains in a nonsystematic way both the ‘kataphatic’ (what we can say about God) and the ‘apophatic’ (trying to say what we can’t say). For example, he tells us that ‘in Christ the Godhead in all its fullness dwells embodied’ (Col. 2.2), an important assertion in the developing dogma of the Incarnation. But he also prays that, through faith, Christ may dwell in our hearts in love so that we may ‘know’ it in its totality ‘even though it is beyond knowledge’ (Eph. 3.17).
保罗的经历是一种'轻微的神秘主义',但他所激发的著作包含了各种基督教神秘文献的素材,包括'黑暗之夜'。在后续的章节中,我们将看到基督教中对神秘经验的各种描述。保罗的神学在一定程度上包含了'肯定性'(对上帝的认知)和'否定性'(无法表述的认知)。例如,他告诉我们'基督的神性在他里面完全居住'(西 2:9),这是在发展中的道成肉身教义中一个重要的断言。但他也祈祷'使基督藉着你们的信,住在你们心里,使你们的心里加上知识,知道这爱是何等长阔高深'(弗 3:17),这表明了知识的局限性。

His mystical experience 他的神秘体验

His conversion was just the beginning and perhaps as much of an implosion of his dark side as a full mystical moment. Paul’s experience has intrigued many later thinkers trying to distinguish the psychological from the mystical. But there are other descriptions of mystical import described from the other point of view. In chapter I2 of the second Letter to the Corinthians Paul refers to an experience of being ‘caught up into paradise’ (‘whether in the body or out of the body I do not know - God knows’) in which he heard ‘words so secret that human lips may not repeat them’. It has similarities in expression to Jewish apocalyptic mysticism but is unique too, especially in being so clearly autobiographical. The significance of his recounting this, however, is not to ‘boast’, which he says does no good, but to insist that people form an estimate of him on the basis of what they see, that is to say his
他的信仰转变仅仅是开始,也许更像是他的黑暗面经历了一场内爆,而不是一次完整的神秘体验。保罗的经历引起了许多后来思想家的兴趣,他们试图区分心理和神秘之间的界限。但也有从另一个角度描述神秘意义的说法。在哥林多后书第 12 章,保罗提到一个被"提到乐园"的经历("或在身内,或在身外,我都不知道,只有神知道")。他在这里听到了"人不可言说的奥秘的话"。这在表达上与犹太启示体神秘主义有相似之处,但也是独特的,尤其是它如此清楚地是自传性的。然而,他叙述这件事的意义不是"自夸",他说这无益,而是要人们根据他们所看到的,也就是说他们所看到的他本人,对他做出评估。
human weakness. What is he like, this individual apostle who had received such a great mystical grace? Surprisingly but significantly, just like us. He goes straight on to say that he was given a ‘thorn in the flesh’ to keep him humble, an affliction which, despite his prayers, God did not lift from him. Thus he was kept weak and humble while being empowered with a great, guiding grace to fulfil his mission.
人类的弱点。这位接受如此巨大神秘恩典的个人使徒,他是什么样的人呢?令人惊讶但却意义重大,就像我们一样。他直言他被赐予"肉中刺"来保持谦逊,这种苦难尽管他祷告,但上帝没有将其移去。因此,他在执行使命时,既保持软弱和谦逊,又被赐予强大的引导恩典。

And it is the weakness, not the mystical experiences, that he is proud of because the ‘power of Christ’ rests on the weak and divine power is seen fully only in human weakness. ‘For when I am weak then I am strong’ (2 Cor. 12.10). Here we see the essential renunciation of power that is at the heart of the mystery of Christ and the Christ-centred life. Christian mysticism focuses not only on the subjective experience, which can so easily puff the ego, but even more on the work of God in the greater context of the world and the service of others. Thus Julian of Norwich was in a great tradition when she understood her ‘revelations of divine love’ as being given to her for the benefit of others.
他以自己的软弱为荣,而非神秘的经历,因为基督的力量展现在软弱之人,神的大能只在人的软弱中显现。"因为我软弱的时候,才真是强壮的。"(哥林多后书 12:10)我们在这里看到,放弃权力是基督奥秘和基督中心生活的核心。基督教神秘主义不仅关注主观经历,很容易使自我膨胀,更多的是关注神在世界和他人服务中的作为。因此,当朱利安·诺维克了解她对神的爱的"启示"是为了他人的益处而给予她的时候,她正处在一个伟大的传统中。

Paul’s description of his ecstasy inspired and influenced
保罗对他的狂喜的描述启发并影响了

Paul's writings 保罗的著作

There are 13 Letters in the New Testament attributed to Paul; it is generally agreed that he definitely wrote these:
在新约中有 13 封信被归属于保罗所撰写的,一般公认这些信件确实是由他亲笔撰写的
in the early 50 s 1 and 2 Thessalonians;
在 50 年代初,帖撒罗尼迦前后书
in the late 50s Galatians, Philippians, 1 and 2 Corinthians, and Romans; then in captivity Philemon, Colossians and Ephesians between 50 and 90 . His pastoral Letters, Titus 1 and 2 Timothy, were written between 65 and 100 . These Letters deal with specific problems in local churches, apart from Romans and Ephesians, which deal with wider issues.
在公元 50 至 90 年期间,保罗写作了加拉太书、腓立比书、前后哥林多书和罗马书;在囚禁期间,他写作了腓利门书、歌罗西书和以弗所书。他的牧养书信,即提多书和前后提摩太书,是在公元 65 至 100 年间写成的。除了罗马书和以弗所书涉及更广泛的问题外,这些书信都是针对当地教会的具体问题而写。
He recommended the reading of his Letters in the churches in general, and they were soon taken as Scripture. Many of his Letters have been lost and others were written by schools of his disciples.
他建议在各教会读他的书信,它们很快就被视为圣经。他的许多书信已经失传,还有一些是由他的门徒学校写的。
many subsequent mystical writers, such as Origen and Ambrose. It helped them to Christianize the Platonic theoria (contemplative vision) that was to become the key Christian word for contemplation. In allowing connections with earlier figures like Plotinus it shows how interfaith dialogue flourishes in the mystical, a point not to be forgotten today as Islam and the Christian West line up politically with little or no sense of a common ground or core values.
许多后来的神秘主义作家,如俄利根和安布罗斯。它帮助他们基督教化柏拉图的理论(沉思的视觉),这将成为基督教沉思的关键词。允许与早期人物如普罗提诺建立联系,表明在神秘主义中,跨宗教对话蓬勃发展,这一点不应被遗忘,因为当今伊斯兰教和基督教西方在政治上联合,却几乎没有共同的基础或核心价值。

By reading Paul’s description of spiritual transformation, Gregory of Nyssa was led to develop theologically the concept of epiktasis, the never-endingness of the experience of God. Paul taught that ‘we are being transformed into [Christ’s] likeness with ever-increasing glory’ (2 Cor. 3.I8). By contemplating the Risen Christ the human being, as an image of God, is both healed and completed. Paul, like subsequent Christian mystics, emphasizes the priority of experience over the fondness of religious people for disputes about ‘mere words’ that do no good and are the
通过阅读保罗关于灵性转化的描述,尼撒的格列高利被引导在神学上发展了"创持进取"(epiktasis)的概念,即对神的经历是无穷无尽的。保罗教导"我们越来越像基督的形象,越来越荣耀"(哥林多后书 3:18)。通过沉思复活的基督这个人,作为神的形象的人类不仅被治愈,而且得到了完成。保罗像后来的基督教神秘主义者一样,强调经验的优先性,而不是宗教人士对"只是语词"的偏好,这些语词既无益,又是无谓的争论。
‘ruin of those who listen’ (2 Tim. 2. I4). Yet also later teachers in the mystical tradition, influenced by the model that Paul set, warn of becoming caught up in ‘experiences’ for their own sake. This merely dazzles and serves to inflate the ego. Freezing attention on individual experiences is spiritual consumerism. The selfless extension of experience over time in the service of others is faith.
那些听从者的毁灭"(提摩太后书 2:14)。然而,在神秘传统中的后来的教师,也受到保罗所设立的典范的影响,警示不应被"体验"本身所迷惑。这只会让人目眩神迷,膨胀自我。将注意力钉在个人体验上是一种精神消费主义。以服务他人为目标,将体验延伸到时间之中,这才是信仰。

Two among many other aspects of Paul’s mystical experience that shaped the Church could be highlighted. First, its impact on moral thought. Paul’s conversion and ongoing enlightenment in Christ made him jettison religious law as the way to rectify the human condition. He discovered the fatal attraction of seeing sin as the breaking of a rule that the Law could in turn put right. In Romans he sees the Law as a Band-Aid solution. It cannot do the radical surgery needed to heal that self-alienation in the human soul which is the root of

\sin

. What achieves it is grace and - wonderful news - where sin is, grace abounds all the more.
保罗的神秘经历对教会形成产生影响的其他几个方面可以被强调。首先是它对道德思想的影响。保罗的改变和在基督里持续的启迷使他抛弃宗教律法作为纠正人类状况的途径。他发现把罪恶视为违反律法规则并通过律法来纠正的致命吸引力。在罗马书中,他认为律法只是一种创可贴式解决方案。它无法进行根本性手术来治愈人类灵魂中的自我疏离,这是罪恶的根源。实现这一点的是恩典,而且-这是个美好的消息-罪多的地方,恩典就更加丰富。

From grace it is but a step to seeing love as the primal energy of prayer and of the Christian’s deepening union with Christ, the world and all other people. The emphasis settles on love - a universal potentiality - not just on extraordinary mystical experience or insights. For Paul the Cosmic Christ is the inner Christ. Knowing this is the sober intoxication of love that dispels fantasy. And as Bernard Lonergan, the twentieth-century Jesuit theologian, came to believe, ‘The love of God that floods the inmost heart through the Holy Spirit He has given us’ is the essential Christian experience (Rom. 5.5).
从恩典到爱,再到祈祷的原始能量和基督徒与基督、世界和其他所有人不断加深的联合,只有一步之遥。重点在于爱——一种普遍的可能性——而不仅仅在于非凡的神秘体验或洞见。对于保罗来说,宇宙基督就是内在基督。认识到这一点就是爱的清醒陶醉,驱散了幻想。正如 20 世纪的耶稣会神学家伯纳德·洛纳根所相信的那样,"藉着所赐给我们的圣灵,流入内心最深处的神的爱"就是基督教的核心体验(罗 5:5)。

Laurence Freeman OSB 劳伦斯·弗里曼(OSB)

THREE 三

CLEMENT OF ALEXANDRIA 亚历山大的克莱门特

Kallistos Ware 卡利斯托斯·瓦尔and 和Andrew Louth 安德鲁·劳斯

Clement of Alexandria 亚历山大的克莱门特

Introduction 简介

With Clement we move from Palestine to Alexandria in Egypt. It had been founded by Alexander the Great a few centuries before, a vibrant and cosmopolitan town with a Pagan Academy to rival Athens, a wondrous library containing all the wisdom of mankind up to that stage, and the first important Catechetical School. As Bishop Kallistos Ware says, ‘Alexandria was, at that time, the chief intellectual centre of the Roman Empire, more alive philosophically, spiritually, than the city of Rome itself.’ This was the place where the main important cultures of that time, Greek, Jewish and Christian, met in dialogue; not only that, but Gnosticism was flourishing here.
克莱门特将我们从巴勒斯坦带到了埃及亚历山大。亚历山大大帝在几个世纪前创建了这个城市,这是一个充满活力和多元文化的城镇,拥有一个与雅典媲美的异教学院,一座包含人类至今所有智慧的奇妙图书馆,以及第一个重要的教义学校。正如主教卡利斯托斯·沃尔所说,"当时,亚历山大是罗马帝国的主要智力中心,在哲学和精神层面上比罗马本身更加活跃。"这里是当时主要文化——希腊文化、犹太文化和基督教文化——进行对话交流的地方,此外,这里还盛行着诺斯替主义。

The Christian Church was thriving in Alexandria, as there had not really been any persecutions up to that time. Instead of scattered house churches there were already purpose-built places of worship. In this cultured environment the establishment of a proper Catechetical School seemed appropriate. The teaching of catechumens - those wanting to be baptized into the Christian faith - was not narrowly restricted to the Christian faith but was carried out against a background of the general Greek education in philosophy and science prevalent at that time, with students from all the main cultures intermingling and in dialogue. The challenge for Clement was to present Christianity in a way the educated Greek world in Alexandria
亚历山大的基督教会正在繁荣,因为那时还没有真正发生任何迫害。取代了分散的家庭教会,已经有了专门建造的礼拜场所。在这种文化环境下,建立一所正式的教理学校似乎很合适。对于想要加入基督教信仰而接受洗礼的教理讲授生来说,教学并不局限于基督教信仰本身,而是在当时流行的希腊哲学和科学教育的背景下进行的,来自各主要文化的学生都参与其中,进行对话交流。克莱门特面临的挑战是,以一种亚历山大受过教育的希腊世界能够接受的方式来阐述基督教。

If you do not hope, you will not find what is beyond your hopes.
如果你没有希望,就无法发现超越你期望之外的事物。
found acceptable. 可接受。

Bishop Kallistos points out how Clement’s teachings arose out of a convergence of Jewish, Greek and Christian philosophy, and how he is in fact considered to be the first Christian philosopher/theologian, who tried to express mystical experience and the relationship between the human soul and the Divine in the ‘apophatic’ way.
卡利斯托斯主教指出克勒门特的教导源于犹太教、希腊哲学和基督教哲学的融合,事实上他被认为是第一位基督教哲学家/神学家,他试图以'否定神学'的方式表达神秘体验和人类灵魂与神的关系。

Clement of Alexandria AD150-215
亚历山大的克莱门特（150-215 AD）

We know really very little about Clement of Alexandria, as is the case of most notable figures in these early centuries of Christianity. He was born somewhere around 150 , probably in Athens, as he was thoroughly fanuliar with Greek culture and literature. We know that his parents were pagans and that he studied philosophy in Athens. Clement was a person who came to the faith later on. He was a convert. Like many young seekers of his time he travelled widely and explored various schools. Some time before he arrived in Alexandria he discovered Christianity. On meeting Pantaenus, a converted Stoic philosopher, he settled in Alexandria, as he admired him greatly.
我们对亚历山大的克莱门特知之甚少,这也是对于基督教早期这些有名人物的普遍情况。他大约出生在 150 年左右,可能在雅典,因为他对希腊文化和文学非常熟悉。我们知道他的父母信奉异教,他在雅典学习哲学。克莱门特后来才信奉基督教,是个皈依者。与当时许多年轻的寻道者一样,他广泛旅行,探索了各种学派。在抵达亚历山大之前,他已经发现了基督教。他遇到了一位改信斯多葛学派的哲学家潘泰纳斯,此后就定居在亚历山大,深受他的敬佩。
Clement succeeded his teacher Pantaenus, the first head of this school, which was open to pagans as well as Christians, when the latter was sent on a Christian mission to India around 190.
克莱门特接替了他的老师潘塔努斯,成为了这所学校的第一任负责人。这所学校向异教徒和基督徒开放,而潘塔努斯于约 190 年左右被派往印度进行基督教传教。
Unusually, he was married. He is thought to have been ordained a priest by about 190. Bishop Kallistos Ware summed him up by saying:
不同寻常的是,他已婚。据信,他大约在 190 年间被任命为神父。主教卡利斯托斯·瓦尔(Bishop Kallistos Ware)对他的评价如下:

He is, in some ways, quite aesthetic in his approach, yet he is positive about the value of the human body, the value of material things. He has a keen sense of beauty and he insists on the total sanctification of the whole human person. ‘Jesus’, he says, ‘heals the whole human person both body and soul.’
他在某些方面对美的追求很注重,但他同时对人体和物质事物的价值持积极态度。他拥有敏锐的美感,并坚持人人都应得到全面的神圣化。他说:"耶稣治愈了整个人,包括身体和灵魂。"

He led the school very ably until the persecutions under Septimus Severus at the beginning of the third century allegedly forced him to flee. He died around 215 .
他非常出色地领导了这所学校,直到第三个世纪初塞普蒂米乌斯·塞维鲁斯的迫害,据说迫使他逃离。他大约于 215 年去世。

CLEMENT THE CHRISTIAN HUMANIST
克莱门特，基督教人文主义者

In Clement’s religious teaching we find a double attitude. First, he is very definitely centred upon Christ Jesus, the only Saviour. But Clement also felt a deep attachment to Greek culture, Hellenic philosophy and poetry. His writings are full of quotations
根据克莱门特的宗教教导,我们可以发现他有双重态度。首先,他非常明确地以基督耶稣,唯一的救世主为中心。但是克莱门特也对希腊文化、希腊哲学和诗歌有着深深的依恋。他的著作中充满了引用。

All men, all women, may choose to believe or disbelieve.
所有人,无论男女,都可以选择相信或不相信。

from non-Christian Greek philosophers and poets.
来自非基督教的希腊哲学家和诗人。

In fact, we could call him, in the true and best sense, a Christian humanist. He believed that, while the Old Testament was a tutor to bring Jews to the truth, at the same time
事实上,我们可以称他为真正意义上的基督教人文主义者。他相信,尽管旧约是引导犹太人走向真理的导师,但同时
philosophy was given to the Greeks for the same purpose. There is a preparation for the gospel, not only in the Old Testament but also in the Greek philosophies. As Clement himself puts it:‘The way of truth is one, but into it, added to a never failing river, there flow different streams on this side and on that.’
哲学被赐予希腊人有着同样的目的。不仅在旧约圣经中,在希腊哲学中也有福音的预备。正如克莱门特自己所说:'真理的道路是一个,但在其中,增添了源源不断的河流,从这边和那边汇入不同的溪流。'

Clement was convinced that it is not by one path alone that humans approach the inexhaustible fullness of the truth. He believed that Christ’s words, ‘I am not come to destroy but to fulfil’, apply not just to the Law and Prophets of Israel but also to the wisdom of non-Christian Hellas.
克莱门特坚信,人类通往不尽的真理之境并非只有一条道路。他认为,基督的话语"我来并非为要毁坏,而是要成全"不仅适用于以色列的律法和先知,也适用于非基督教的希腊的智慧。

He saw Christianity as the true philosophy that fulfils all the intimations, incomplete, yet partly true, found in earlier Hellenic thinking. He was not syncretistic, because he was absolutely convinced that Jesus Christ is the one Saviour of the world. But he believed that Jesus Christ had taken up and fulfilled all that was best in human history before his time.
他把基督教视为实现了古希腊思想中所有不完整但部分正确的隐喻的真正哲学。他不是折衷主义者,因为他坚信耶稣基督是世界唯一的救世主。但他相信耶稣基督已经吸收并实现了在他之前人类历史上最美好的一切。

In the monasteries on Mount Athos, and also in Romania, in the outer entrance or narthex of churches, you will see frescoes of the prophets. But among the prophets you will also see the Greek philosophers, such as Plato. And that is exactly Clement’s view, a double preparation for the Gospels.
在阿索斯山和罗马尼亚的修道院里,在教堂的外部入口或前廊,你会看到先知的壁画。但是在先知中,你也会看到像柏拉图这样的希腊哲学家。这正是克莱门特的观点,为福音做了双重准备。

Clement's mystical theology - the via negativa
克来孟的神秘神学 - 消极神路

In his mystical theology, Clement’s dominant idea, his master theme, is the divine mystery. He is an apophatic theologian, the first great Christian thinker to use negative theology, and his ruling symbol is divine darkness.
在他的神秘神学中，克莱门特的主导思想、主题是神圣的奥秘。他是一个否定神学家,是第一位使用负面神学的伟大基督教思想家,他的统治象征是神圣的黑暗。
‘Apophatic’ is basically a grand word for ‘negative’ and ‘kataphatic’ is a grand word for ‘affirmative’. To illustrate the
"'阿波发提克'基本上是'消极'的大词,而'卡塔发提克'则是'肯定'的大词。为了说明这一点,"

Clement's writings 克莱门特的著作

His most important works are the Protrepticus (Exhortation), the Paedogogus (Tutor) and his longest book the Stromateis (Carpet bags). The Exhortation introduces pagans to Christ, the Logos, with stress on belief. The Tutor goes further into the discipline of being a Christian and moral purification. The Stromateis are about the ‘true Gnostic’, acquiring gnosis, direct experiential, intuitive knowledge of Truth. This last book in seven volumes is really a compilation of seemingly unconnected thoughts. It seems to be aimed specifically at Clement’s pupils; unless you are one of them it is difficult to understand. Every chapter ends with a quote from the Septuagint and from Greek philosophy.
他最重要的作品包括《劝诫》、《导师》和他最长的《草堂》。《劝诫》向异教徒介绍基督这个"道"(Logos),强调信仰的重要性。《导师》进一步探讨做一个基督徒的修养以及道德净化。《草堂》则涉及"真正的知识者"、获得直接体验的直观性知识。这本七卷本的巨著实际上是一系列看似无关联的思想的编辑。它似乎专门针对克雷蒙的学生;如果你不是其中之一,很难理解其中的内容。每一章都以七十士译本和希腊哲学的引语结尾。
meanings of kataphatic and apophatic, here are examples from public notices.
肯定性和否定性的含义,以下是公共通知中的例子。
Here is a kataphatic sign at a level crossing over a railway line - a pole with a box attached, with evidently an electric bell in the box, and a notice that says:
这里有一个阴性(表达性)的标志,位于一条铁路线的平交道口,是一个带有电铃的盒子装置,上面有一个告示牌

Danger! Stop, look and listen. When the bell is ringing, do not cross the line. If the bell is not ringing, still stop, look and listen in case the bell is not working.
危险!停下来,看和听。当铃声响起时,不要越过线。如果铃声没有响起,仍然要停下来,看和听,以防铃声出现故障。

So in a kataphatic approach all possibilities are expressed and allowed for.
在一种肯定性的方法中，所有的可能性都得到表达和允许。
Here is an apophatic notice from Australia:
这里是来自澳大利亚的一个阴性通知:
This road does not lead to either Townsville or Cairns.
这条路不通往汤斯维尔或凯恩斯。

That is exactly the method used by the apophatic mystical theologians. They do not say what God is, because he is mystery beyond our understanding. They say only what he is not. This approach to experience of God has its roots, from the Christian point of view, in Clement. He in his turn was following the Jewish philosopher Philo, who had been in Alexandria about a hundred years before
这正是神秘神学家们采用的方法。他们不说上帝是什么,因为他是超出我们理解的奥秘。他们只说上帝不是什么。从基督教的角度来看,这种对于神的体验的方法可以追溯到克莱门特。而他又继承了犹太哲学家斐洛的思想,斐洛在克莱门特前约一百年就活跃在亚历山大。

Not without special grace does the soul put forth its wings.
非世俗恩宠,灵魂自然展翅。

Clement was there. And Philo in his turn is drawing on the tradition of Platonism, which uses the negative apophatic approach to convey the meaning of divine transcendence.
克莱门特当时在场。而斐洛则是借鉴了柏拉图主义的传统,使用消极的阿波法蒂克方法来传达神圣超越的含义。
Clement suggests that we should apply to God the mathematical principle of ‘abstraction’ - in Greek analysis - and carry this to the ultimate limit. Start by imaging a body; but God is not material, so from your concept of God you’ve got to take away all the physical qualities: depth, breadth, length and colour. What would you be left with then? You’ll be left with a unit possessing position. Now take away the idea of position. Then you would be left with the idea of a simple monad. Now go a step further. Take away even the notion of the one or the monad, for God is beyond that. What are you left with?You might say nothing at all, but Clement says:
克莱门特建议我们应该将上帝应用于数学原理的"抽象"——希腊语分析——并将其发展到最终极限。从想象一个躯体开始;但上帝不是物质的,所以从你对上帝的概念中,你必须去除所有的物理特性:深度、宽度、长度和颜色。那么你会剩下什么?你会剩下一个拥有位置的单元。现在去掉位置的概念。那么你就会剩下一个简单单子的概念。再进一步。连一或单子的概念也去掉,因为上帝是超越的。你会剩下什么?你可能会说什么也没有,但克莱门特说:

You are left with the notion of pure being and that is the closest you can come to God. God is beyond the one and above the very monad itself. He is ineffable, beyond all speech, beyond every concept, beyond every thought.
你所剩下的就是纯粹的存在,这是你最接近上帝的程度。上帝超越个体,高于最基本的单元本身。他是难以言喻的,超越一切言语、概念和思想。

God is not in space, but above both place and time and name and thought. God is without limits, without form, without name. He is anonymous.
上帝不在空间中,而在于时间、空间、名称及思想之上。上帝无限无形无名,是匿名的。

So in order to convey a sense of the otherness of God, his transcendence, his mystery, Clement pushes the negative apophatic approach about as far as you can go. We know not what God is but what he is not. This is Clement’s refrain. And to convey some understanding of this supreme mystery of God, Clement gives us a symbol from Scripture, Exodus 20.21:‘Moses entered into the thick darkness where God was.’ So this idea of the darkness on the summit of Mount Sinai for Clement conveys the mystery of God.
为了传达神的他者性、超越性和神秘性,克雷门特尽可能地推进了否定性神学的方法。我们知道神不是什么,而不知道神是什么。这是克雷门特的主题。为了传达对这个至高无上的神秘的某种理解,克雷门特为我们提供了一个来自圣经的符号,出埃及记 20:21:"摩西进入密云中,就是神所在的地方。"因此,对于克雷门特来说,西奈山顶的黑暗这一观念表达了神的神秘性。

And here he is following Philo. According to Clement:
而且这里他正跟随着菲罗。根据克莱门特:
Moses is convinced that God uill never be known by human wisdom, so he entered into the darkness where God’s voice was. That is, into the impenetrable and formless thoughts concerning that which is. Yet God is not in darkness or place, but above both place, time and specific objects.
摩西确信上帝永远不会被人类智慧所知,所以他进入了上帝声音所在的黑暗中。也就是说,进入了关于"存在"的不可侵犯和无形的思维。然而,上帝不在黑暗或地方中,而是在时间和具体事物之上。

So the darkness in Clement, the darkness of Mount Sinai, doesn’t really symbolize God himself. It expresses the limitations of the human mind, our ignorance, our unknowing, our inability to comprehend the ineffable and invisible God.
所以克莱门特的黑暗、西奈山的黑暗并不真正象征上帝本身。它表达了人类思维的局限性、我们的无知、我们对不可言喻且看不见的上帝的无法理解。

This has a clear implication for the way in which we pray, although Clement doesn’t himself draw this out. If we think of God in this way as transcending all words, all images, all intellectual concepts, then we might encourage people to pray - not all but some of the time - in a manner that involves the laying aside of thought, stripping ourselves of pictures and words, trying to pass beyond that to a simple sense of presence, of waiting on God, of union with him. That would be the practical implication in spirituality of Clement’s approach.
这对我们祷告的方式有明确的影响,尽管克莱门特自己没有提出这一点。如果我们以这种方式思考上帝,即超越所有言语、所有图像和所有智力概念,那么我们可能会鼓励人们祷告 - 不是全部,而是部分时间 - 以一种摆脱思想、剥离图像和言语的方式,尽量超越到一种简单的存在感、等待上帝、与他合一的方式。这就是克莱门特方法在灵性上的实际含义。

But Clement’s approach, it has to be said, leaves many people deeply uneasy. For example, a distinguished writer about Clement and Origen in the nineteenth century, Charles
但是克莱门特的方法使许多人感到非常不安。例如,19 世纪有关克莱门特和奥利根的著名作家查尔斯。

Also around this time 也是在这个时候
AD166 公元 166 年
A Roman envoy arrives in China.
一位罗马使者抵达中国。

166 - 80

Marcus Aurelius is Roman Emperor.
马库斯·奥勒留是罗马皇帝。

180

Smallpox epidemic in Rome: up to seven million people die including Emperor Marcus Aurelius.
罗马天花疫情:包括皇帝马库斯·奥勒留在内最多有七百万人死亡。

193-211
Septimus Severus becomes Roman Emperor; terrible persecutions of Christians during his reign.
塞普蒂米乌斯·塞维鲁斯成为罗马皇帝;在他的统治期间对基督徒进行了严酷迫害。
c. 200 约 200

Barbarian invasions and civil wars begin in the Roman Empire. c. 200
罗马帝国开始出现蛮族入侵和内战。约公元 200 年

Important commentary written on the I Ching by Wang Bi.
王弼对《易经》的重要注释。

Glossary 术语表

Nous - our divine centre, organ of deep intuitive knowledge.
我们 - 我们的神圣中心,深层直觉知识的器官。

Theosis - deification, becoming like God; communion with God.
神化—与神同化，变得像神；与神交通。

Via negativa - a contemplative way of prayer; way of getting to know God without attributes, leaving thoughts and images behind.
否定之道 - 一种冥想性祈祷方式;了解没有属性的上帝的方式,抛开思维和影像。

Bigg, in his book The Christian Platonists of Alexandria - a book still well worth reading - rebukes Clement. He says that Clement has made God not the everlasting yes but the everlasting no. ‘Clement’s God’, he says, ‘is a chimera, a bare force, which neither is nor is not, which neither thinks nor thinks not.’ Bigg feels that through this process of stripping and abstraction Clement has, in fact, ended up not with God but with nothing at all.
比格在他的著作《亚历山大的基督教柏拉图主义者》中 - 这本书仍然值得一读 - 谴责了克莱门特。他说克莱门特把上帝塑造成了永恒的否定,而非永恒的肯定。"克莱门特的上帝"，他说,"是一个怪异的生物,一个无法定义的力量,既非存在也非不存在,既非思考也非不思考。"比格认为,通过这一剥离与抽象的过程,克莱门特实际上最终得到的并非上帝,而是一无所有。

Now is this true? Let’s think of two possible images, the onion and the statue. Is the process of stripping away of im-
现在这是真的吗?让我们想象两种可能的图像,洋葱和雕像。剥离过程是否-
ages that Clement is commending to us like removing one skin after another from an onion? If it is, then if you carry on the process of onion stripping indefinitely, you will eventually end up with no onion at all. And has Clement done this with the notion of God?
克雷门特如何向我们推崇类似剥洋葱般的年代?如果是这样,那么如果你无限地剥洋葱,最终就会把洋葱完全剥光。克雷门特是否也对上帝的概念做过类似的处理?

Or does the apophatic approach rather resemble the action of a sculptor chipping away the stone on a block of marble so that the latent image can gradually emerge? This is an analogy actually used by Plotinus and later on by Dionysius the Areopagite. The sculptor begins by chipping away at the stone; that’s a negative action, but its aim is positive: to reveal the form within.
或者,这种否定性方法更类似于雕塑家在大理石上逐步凿掉石料,以便让内在的形象逐渐显现出来?这个比喻实际上是由普罗提诺和后来的狄奥尼修斯·亚略巴革使用的。雕塑家首先凿掉石头,这是一种负面的行为,但其目的是积极的:揭示内在的形式。

The defenders of the apophatic approach would say this is exactly what we are doing with the knowledge of God. A person has first to chip away or negate his or her human ideas about God as they fall far short of the truth. And then, if we gradually strip away these unworthy notions of God, slowly there will emerge before us, by God’s grace, a true vision of what God actually is. But this is something we can’t express in words.
禅宗理论的支持者会说,这正是我们处理神的知识时所做的。一个人首先要剥去或否定他或她对神的人类概念,因为这些概念远远无法达到真理。然后,如果我们逐步剥去这些不值得的神的概念,在神的恩典下,真正的神是什么样子的视野就会渐渐浮现在我们面前。但这是我们无法用言语表达的。

The sculptor does not chip away aimlessly until he has reduced his block of marble to a heap of tiny fragments. And in the same way the mystical theologian doesn’t negate simply for the sake of negating but seeks through negations to convey a positive experience. Now the defenders of Clement and those who follow Clement’s apophatic approach would say that the result of negation is not just a gaping void, not just a blank abyss, but specifically a realization of God’s true being. The process of negation is not just an intellectual exercise: first you make a positive statement and then you negate it. But it’s a kind of springboard or trampoline; through this process
雕塑家并非无目标地凿碎大理石块,直到变成一堆碎片。同样地,神秘神学家也不是为了否定而否定,而是试图通过否定来传达一种积极的体验。克莱门特的拥护者和追随者们会说,否定的结果不是一个空虚的大洞,也不是一片空白的深渊,而是对上帝真实本质的领悟。否定的过程不仅仅是一种智力练习:先做出肯定性陈述,然后再否定它。这是一种弹板或弹跳板;通过这一过程
of negation you bounce upwards into an experience that is supremely positive, so positive that you can’t put it in words.
在否定中，你反弹进入一种至高无上的积极体验，积极到无法用言语表达。

So the defenders of the apophatic approach would say that, actually, it does not leave us with an absence but leads us to a presence. Negations can carry a positive message. And that is true, as in the example that I gave earlier: ‘This road does not lead to either Townsville or Cairns.’ If you happen to know the geography of the district, you might get some inkling of where the road was actually going. And so it is with the negations about God. They can convey a positive message. In denying attributes to God, we are making not a non-affirmation but a super-affirmation.
所以,反对阳性神学的人会说,事实上,它并没有给我们留下一个空虚,而是引导我们到一种存在。否定可以传达一种积极的信息。这是真的,正如我之前举的例子:'这条路既不通往汤斯维尔,也不通往凯恩斯。'如果你了解这个地区的地理情况,你可能会对这条路的实际去向有些许了解。同样地,关于上帝的否定也可以传达一种积极的信息。在否定上帝的属性时,我们做的不是一种非肯定,而是一种超肯定。

This is exactly what Dionysius says about the divine darkness:‘It is darkness beyond all light. A darkness that is supremely bright.’ So God is darkness, not in a negative sense as an absence of light, but in a positive sense of radiance infinitely greater than all other radiances.
这正是狄奥尼修斯所说的关于神圣黑暗的话:'这是超越一切光明的黑暗。这是极度明亮的黑暗。'所以上帝是黑暗,不是在负面意义上的光明缺失,而是在正面意义上的光芒远远超越所有其他光芒。

This is the effect, then, as Clement sees it, of using the negative approach. We are not brought to empty blankness. We are brought to, as he puts it,‘a state in which we reverence God in awe and silence and stand before him with holy wonder’.
这就是克莱门特所看到的使用负面方法的效果。我们并非陷入空白。正如他所说,我们被带入一种"敬畏上帝,沉默肃然,在圣洁的震撼中站立于祂面前"的状态。

So that’s what entering the divine darkness means. Silence and wonder.
这就是进入神圣黑暗的意味。寂静与神奇。
The question arises, ‘Does one find the apophatic approach also in non-Christian mystical traditions?’ The answer is yes, most emphatically. This approach is, one might almost say, universal. It seems to be deeply inscribed in the human heart.
这个问题出现了:"非基督教神秘主义传统中也能找到否定性途径吗?"答案是肯定的,这种方法几乎可以说是普遍存在的。它似乎深深地根植于人类心灵之中。

The more we love the more deeply do we penetrate into God. You certainly find the same emphasis of negative theology, the via negativa, in the Sufi mystics of Islam. Of course, they have probably been partly influenced by Christian writers such as St Isaac the Syrian of the seventh century. But when you move further to the East, you would certainly find this tradition both in Hinduism, long before the Christian period, and in Buddhism. Zen Buddhism is strongly apophatic.
我们越热爱,就越深入上帝。你肯定会在伊斯兰教的苏非神秘主义者那里找到同样强调的负面神学,即否定神学的道路。当然,他们可能部分受到如第七世纪叙利亚的圣以撒这样的基督教作家的影响。但是如果你进一步向东走,你肯定会发现这种传统不仅存在于印度教,而且在佛教中也有,远早于基督教时期。禅宗佛教具有强烈的否定性。

We do not need to think in terms of direct influences. People have come to this quite independently. It is something deep in the human heart, a sense of wonder, a sense of reaching out towards that which we do not understand but feel to be present to us.
我们不需要考虑直接影响。人们已经独立地达到了这一点。这是人类内心深处的某种东西,一种惊奇的感觉,一种去探索那些我们无法理解但感觉存在的事物的冲动。

Theosis 神化

While insisting upon the transcendence of God, Clement at the same time also stresses the immanence of God. God is above and beyond everything, yet he is more intimate to us than our own soul. Clement stresses therefore not simply the otherness of God, but also the nearness of God. And he employs in this connection the word ‘participation’. We participate in the transcendent God. We share in his life and power. And in this connection, Clement envisages salvation as deification, theosis.
克莱门特一方面坚持上帝的超越性,同时也强调上帝的内在性。上帝超越于一切之上,却比我们自身的灵魂还要亲密。因此,克莱门特强调的不仅是上帝的他性,还有上帝的亲近性。在这方面,他使用了"参与"这个词。我们参与了超越的上帝,分享了祂的生命和能力。在这个意义上,克莱门特设想救赎就是成神,即神化。

The background to this term theosis is the statement in Psalm 82, ‘I said you are Gods’, which is quoted by Christ in John 10.34. This is taken up in the Christian tradition and it is said that salvation means that we become God.
此术语"神化"的背景是诗篇 82 篇中的陈述"我说你们是神"，这句话被基督在约翰福音 10.34 引用。这在基督教传统中被接受,并说救赎意味着我们成为神。

Clement is one of the first people to use this kind of language. Of course, this does not mean that we become additional members of the Holy Trinity. The Greek Fathers were always quite clear that the process of becoming God does not abolish the distinction between the uncreated God and created human beings.
克莱门特是最早使用这种语言的人之一。当然,这并不意味着我们成为圣三一的额外成员。希腊教父们一直非常明确,成为神的过程并不消除被造人与无造之神之间的区别。

But what they wanted to express through this language of theosis was the following. Salvation doesn’t just mean a change in our juridical status through some kind of imputed righteousness. Equally, salvation doesn’t just mean imitating Christ through moral effort. On the contrary, salvation means that we share in the life and power of God. This sharing results in a total inner transformation. Salvation means an all-embracing transfiguration. This is what Clement means when he talks about God ‘divinizing’ us: ‘Christ divinizes us through his heavenly teaching.’
但是,通过这种神化(theosis)语言,他们想表达的是以下内容。救赎不仅仅意味着通过某种归因的正义来改变我们的法律地位。同样,救赎也不仅仅意味着通过道德努力来模仿基督。相反,救赎意味着我们分享神的生命和力量。这种分享导致了内心的彻底变革。救赎意味着全面的变化和神化。这就是克莱门特所说的神'使我们神化'的含义:'基督通过他的天国教诲使我们神化'。

So salvation is not exterior, but within us.
所以救赎并非在外部,而在我们内心。
Here many eastern Christian writers think in terms of an exchange. This idea is already present in 2 Corinthians 8.9: 'You know the generosity of Our Lord Jesus Christ, though He was rich, yet for our sakes he became poor so that, we through his poverty might become rich.'There St Paul envisages an exchange. The riches of Christ are his divine glory. Our poverty is our fallen and broken state. Christ, who is God, shares in our position. He becomes man; he enters into all the fullness of human life, and not only that but into the fullness of human death. He shares fully in our fallen condition, only without sin.
这里许多东方基督教作家以交换的思维方式来思考。这个思想已经存在于哥林多后书 8.9："你们知道我们主耶稣基督的恩典,他本来富足,却为你们成了贫穷,好叫你们因他的贫穷而成为富足。"在这里,保罗设想了一个交换。基督的富足就是他的神性荣耀。我们的贫穷就是我们堕落和破碎的状态。基督,作为神,分享我们的处境。他成为人,进入人类生命的全然,不仅如此,还进入人类死亡的全然。他完全分享我们堕落的处境,只是没有罪。

The result of his sharing in our condition is that we then are enabled through him to share in the divine glory. He shares in our poverty so that we can share in
他分享我们的处境的结果是,我们通过他得以分享神圣的荣耀。他分享我们的贫困,这样我们就能分享
his riches. This is St Paul’s idea in 2 Corinthians 8.9. And he expresses the same idea in Philippians 2: Christ comes down so that we can go up. The divine descent makes possible our ascent to Heaven. God comes down, we go up: an exchange.
他的财富。这是保罗在哥林多后书 8:9 中的思想。他在腓立比书 2 章中也表达了同样的思想:基督下降,使我们上升。神的降临使我们能够升入天堂。神降下,我们上升:一种交换。

Irenaeus takes this up by saying, ‘He became what we are, that he might make us to be what he is.’ Athanasius later in the fourth century spells it out yet more directly: ‘God became man so that man might become God’ - an exchange in and through the Incarnation. As Clement puts it: ‘The Word of God became a man, that you might learn from a man how man may become God.’
伊利奥纳斯就此说道:"他成为了我们所是的样子,好让我们成为他所是的样子。"亚他那修在 4 世纪后又更直接地阐述:"神成了人,好让人成为神"—透过圣子道成肉身而实现的交换。正如克莱门特所说:"神的道成了人,好让你从一个人那里学习,人如何成为神。"

So God, we might say, is humanized so that we can be deified. He shares in our human nature so that by grace we may share in his divine life.
所以我们可以说,上帝被人性化了,这样我们就可以被神化。他分享了我们的人性,这样我们就可以靠恩典分享他的神性生命。

So this is one theme in Clement which does not contradict, contradict, but counter-balances, the emphasis on divine transcendence. He sees salvation in terms of sharing in the divine life and he expresses this sharing, paradoxically, by saying that we are deified or divinized: salvation as theosis, deification.
这是克莱门特所强调的神性超越性与之不矛盾,而是相互平衡的一个主题。他将救赎理解为分享神性生命,矛盾地表述为我们被神化或被神化:救赎即为神化(theosis)。

This concept has a long history right up to the present
这个概念从远古到今天都有着悠久的历史

Important figures 重要人物

Origen AD185-254 奥利根 AD185-254
Most important early Christian theologian (see next chapter).
最重要的早期基督教神学家(见下一章)。
Pantaenus c.AD180 潘大尼斯约公元 180 年
Jewish philosopher, also trained in Stoic philosophy. First head of the Catechetical School in Alexandria; mentor of Clement of Alexandria; Christian missionary to India.
犹太哲学家,也受过斯多葛学派哲学的训练。亚历山大教理学校的首任负责人;亚历山大的克来孟的导师;基督教传教士,前往印度。
Philo 20BC-AD50 Hellenized Jewish theologian, who synthesized Jewish and Greek philosophy; very important to early Christian theologians.
公元前 20 年至公元 50 年的犹太神学家菲洛,融合了犹太教和希腊哲学;对早期基督教神学家有重大影响。
Plato 427-347BC 柏拉图 (427-347 BC)
Most influential Greek philosopher, student of Socrates.
最有影响力的希腊哲学家,苏格拉底的学生。

Tertullian c.AD155-230 First major African theologian of Carthage, who later joined the Montanists, a charismatic group.
特图良，公元约 155-230 年，迦太基第一位重要的非洲神学家，后来加入了蒙塔纳派，这是一个具有神恩特征的群体。
time, and the Christian East draws on this, but so does the Latin West. St Augustine also thought of salvation in terms of deification. But Clement here, along with Irenaeus, is a pioneer. Clement is probably the first to speak of salvation as theosis.
时间,基督教东方借鉴了这一点,但西方拉丁文化也是如此。奥古斯丁也认为救赎是神化。但此处的克莱门特以及依兰纳都是先驱。克莱门特可能是第一个将救赎描述为"神化"的人。

A corollary to this point is that for Clement the process of deification is unending. God is infinite and so there are no limits to our journey into God. Salvation is never complete. Deification goes on, and the journey continues even in the age to come; there is infinite progress. This is already an idea in Irenaeus, who says: 'Even in the age to come God will always have new things to teach us, and we shall always have fresh things to learn.
对于克莱门特来说,神化的过程是无休止的。上帝是无限的,我们进入上帝的道路没有任何限制。救赎永远不会完整。神化持续进行,旅程甚至在来世也在继续;有无限的进步。这已经是依尔乃乌斯的思想,他说:"即使在来世,上帝也将教导我们新事物,我们也将不断学习新事物。"

So there will never come a point when we can say to God: ‘You are repeating yourself. We have heard it all before!’ God will continue to be the God of wonder, the God of surprises, even in the age to come. As Tolkien says, ‘The road goes ever, ever, on.’ That is certainly the way Clement thinks of the journey of salvation, of
所以我们永远无法对上帝说："你在重复自己。我们已经听过所有这些了！"即使在将来,上帝仍将是奇妙的上帝,是惊喜的上帝。正如托尔金所说，"道路永远，永远向前。"这无疑也是克莱门特对救赎之旅的看法。
deification: ‘God ever recedes and as we pursue he withdraws the further.’
神化："上帝不断远离,我们追寻之时,他愈加远离。"
So we possess God even if we do not possess him completely. He is with us to an ever-increasing degree: that is the way Clement thinks of eternal life, in dynamic terms. Perfection consists precisely in the fact that we never become perfect. The very journey is its own fulfilment. Every end is but a starting point. These ideas are very much emphasized in St Gregory of Nyssa.
所以即使我们没有完全拥有上帝,我们也拥有上帝。对于永生,克莱门特用动态的术语来思考:他与我们越来越密切。完美就在于我们从未达到完美。这个旅程本身就是圆满。每一个终点都是新的起点。这些思想在尼撒的格列高利圣人那里得到了很大强调。

The importance of love
爱的重要性

God is love and he is knowable to those who love him. We must be made like him through divine love, that we may contemplate like by like.
上帝是爱,对于爱他的人来说,他是可知的。我们必须通过神圣的爱被塑造成像他一样的人,这样才能通过相似的事物来观察。

There you have an idea deeply rooted in Greek philosophy: that in order to know something, you must become like that thing. So God is love and if we are to know God we must become love also. Love is the key to the mystical door. As Clement puts it: ‘The more someone loves God, the more deeply he enters into God.’
这个观点深深根源于希腊哲学:为了认知某物,你必须变得像那个事物一样。所以上帝就是爱,如果我们想要认知上帝,我们也必须成为爱。爱是通向神秘门的钥匙。正如克莱门特所说:"一个人越爱上帝,他就越深入上帝。"

The via negativa is also a via amoris - the negative path is a way of love. That again gives positive content to the divine darkness. What do we experience when we’ve laid aside all images, all thoughts and all intellectual concepts? What do we experience when we enter into the darkness of the unknown? We experience the love of God.
否定之路也是爱之道。这再次赋予了神圣黑暗积极的内容。当我们摒弃了所有的形象、所有的思想和所有的智力概念时,我们会经历什么?当我们进入未知的黑暗时,我们会经历什么?我们经历了神的爱。

In this connection, Clement stresses the importance of the Incarnation. The unknown God has made himself known to us in Jesus Christ. There is throughout Clement’s writing a sense of personal experience when he speaks of Christ. Christ is someone whom he knows personally, whom he loves personally. So counterbal-
在这方面,克莱门特强调了化身的重要性。未知的神通过耶稣基督向我们显现。当克莱门特谈到基督时,充满了个人经验的感觉。基督是他亲自认识和爱的人。因此,平衡了-

Ancient library 古老的图书馆
ancing the negative way, the apophatic way, there is the Incarnation. We may ascend up into the divine darkness, but at the same time God has revealed himself to us in Christ.
降譯成簡體中文: 通過否定的方式,通過刻劃神秘的方式,有了道成肉身。我們可以登上神聖的黑暗,但同時上帝通過基督向我們啟示了自己。

Clement, however, would also have said that, though God is revealed in Christ, yet the Incarnation itself is a mystery. Even within the Incarnation, there is the sense of beyond, the sense of mystery, the sense of wonder.
克莱蒙特也会说,虽然上帝在基督里显示出来,但化身本身就是一个奥秘。即使在化身中,也有一种超越、奥秘和惊奇的感觉。

Bishop Kallistos Ware 瓦尔主教

The Revd Professor Andrew Louth shows us the most important way in which Clement has been influenced by Plato and how in turn he influences us: through the concept of nous and the way that this relates to prayer and our relationship with God.
弗列夫教授安德鲁·洛斯展示了克雷门特受柏拉图影响的最重要方式,以及他如何影响我们:通过理性概念以及它与祈祷和我们与上帝的关系的关系。

THE NOUS AS THE ORGAN OF PRAYER
智慧为祈祷的器官

Clement’s central insight, which bears most closely on what he means by prayer, is a sense of human inwardness, a sense that what we really are is hidden within us and therefore needs to be searched for. The first step towards knowing anything is therefore to know yourself; thus begins a voyage of self-discovery. The ‘self’ is the ‘soul’, though in Plato and Clement a more specific word is used, namely psyche, meaning ‘life-force’.
克莱门特的核心洞见,最直接关涉于他所理解的祈祷,是对人内在性的感知,一种认知,即我们真正的本质隐藏于我们内在,因此需要去探寻。因此,认识任何事物的第一步就是认识自己;于是一段自我探索的旅程开始了。在柏拉图和克莱门特那里,'自我'就是'灵魂',尽管使用了更为具体的词语,即'psyche',意为'生命力'。

They were tempted to go as far as stating that we are souls inhabiting bodies. They did not deny that we are both souls and bodies, but the essence of what we truly are is found in the soul.
他们被诱惑去声称我们是居住在身体中的灵魂。他们并不否认我们既是灵魂,也是身体,但我们真正的本质存在于灵魂之中。

The word nous is difficult to translate into English. The normal translation is ‘intellect’, but the trouble with ‘intellect’ in English is that it doesn’t convey what the Greeks
知性

Good works follow Gnosis as shadow follows substance
善行将追随至高知识,如影随形
meant. For Plato the nous or soul was right at the centre of what it meant to be human. Nous does include an intellectual capacity, but it was more than that; it was having some sense of the real value of things, knowing the Truth. In fact, our nous is our point of contact with God.
这对柏拉图来说,nous 或灵魂正处于人类本质的核心。nous 确实包括知识能力,但并不仅限于此;它还包括对事物真正价值的某种感知,认知真理。事实上,我们的 nous 是我们与神沟通的一个窗口。

Plato had this idea that the soul or nous can either concern itself with the world of shifting reality in which we live, or it can attempt to see what lies behind this reality and try to find out the nature of Truth itself.
柏拉图认为,灵魂或理性可以关注我们所生存的瞬息万变的现实世界,或者尝试去认识存在于这一现实之后的本质,并试图找出真理的本质。

The picture we have of Socrates in the Dialogues is of a man trying to move us beyond the usual way of understanding the world drawn directly from our own experience. He attempted to get us to look beyond that to a deeper Reality.
我们在对话集中看到的苏格拉底形象,是一个试图让我们超越我们自身经验所构建的对世界理解方式的人。他试图让我们超越这些,去认识更深层的现实。

And in so doing two things happen. First, we enter that Reality itself, which allows us to judge things directly and properly. Second, we discover who we really are. We discover in ourselves a centre that is capable of relating to Reality itself, which is not distracted by things in this world. It is not tempted to build up a picture
这样做会发生两件事。第一,我们进入了那个本真,这让我们能够直接和正确地判断事物。第二,我们发现了真正的自我。我们在自己身上发现了一个中心,它能够与本真本身发生关系,不被这个世界上的事物分心。它不会被诱惑去建立一幅图景。
of the world that is really simply our own construct, the way we would like things to be.
这是我们自己构建的世界,是我们希望事物如此的方式。

We may seem terribly far from prayer, but we are not. It is in fact very closely related to prayer, in that Clement sees prayer as a way in which we commune with God. Most of us would take that as a fairly good definition of prayer.
我们可能看起来远离祷告,但事实并非如此。祷告事实上与之密切相关,因为克莱门特认为祷告是我们与上帝沟通的一种方式。我们大多数人会将此定义为祷告的一个很好的定义。

This is why, in the Byzantine tradition particularly, nous is thought of as being the organ of prayer. What we pray with is that part of ourselves that is capable of engaging with Reality. In the nous we are ‘like God’, and thus able to engage with him.
这就是为什么在拜占庭传统中,尤其是 nousnous 被视为祈祷的器官。我们祈祷的就是我们自身能够与实相接触的那一部分。在 nous 中,我们是"像神"的,因此能够与他互动。

Prayer isn’t just asking for things, nor is it a way of trying to have elevated feelings and thoughts about God. What prayer ultimately is, for Clement and for those who follow in this tradition, is an engagement with genuine Reality, which is God.There is no reality apart from God, because cut off from God nothing could exist. Everything is created by him.
祷告不仅仅是要求东西,也不是一种努力去拥有高尚的感受和对上帝的认知。对克莱门特和这一传统的追随者来说,祷告最终是与真实的实在——即上帝——进行互动。离开上帝就没有任何现实,因为脱离上帝,什么都不能存在。一切都是由他创造的。

There is one point at which Clement relates this Platonic idea of nous to a fundamentally biblical vision of what it is to be human. Remember how Clement always sees any point he wants to make as a confluence of these two traditions. In this case he relates nous to the ‘image of God’. In the first book of the Bible, Genesis, it is stated that we are created in the ‘image of God’. This doctrine remains fundamental in the Byzantine and Orthodox tradition. We are created in some way as replicas, if you like, of God, with some of the characteristics of God in the world.
克莱门特将这一柏拉图思想中的 nous 与圣经中关于人性的根本愿景联系起来。请记住,克莱门特总是将自己要阐述的观点视为这两个传统的汇聚点。在这种情况下,他将 nous 与"神的形像"联系起来。在《圣经》的第一卷《创世纪》中,有一段说我们是按照"神的形像"被创造的。这个教义在拜占庭和正教传统中仍然是根本性的。我们以某种方式被创造为神的复制品,在这个世界上带有一些神的特性。

This idea appears in Genesis, though not much is made of it in the Hebrew Scriptures. However, it is taken up by the Christian tradition and becomes very influential. Clement sees the nous, therefore, as that which is the ‘image of God’ within us. There we are purely spiritual beings, entirely free beings, and these he sees as reflections of God.
这一思想出现在创世纪中,但在希伯来圣经中并未被过多探讨。然而,基督教传统接受并广为流传。克莱门特认为神智(nous)是神在我们内心的"形象"。在那里,我们是纯粹的灵性存在,完全自由的存在,这些都是神性的映射。

The theory of 'Like knows like'
'相同的事物互相识知'理论

The importance attached to the concept of the nous is therefore the thought that we have something in common with God. This makes it possible for us to achieve communion with God, as stress was laid in Greek philosophy on the idea that ‘only like can know like’; completely unlike cannot know completely unlike. In the latter case there is no point of contact; there is no communication, no knowledge.
我们与上帝有所共通的这一概念的重要性在于,这使我们有可能与上帝达成交融。正如希腊哲学中强调的"只有相同者才能知晓相同者"的理念,完全不同的事物无法完全了解彼此。后者情况下缺乏接触点,无交流、无知晓。

This is a very plausible intuition. We often say: ‘People are so different; I don’t
这是一个很合理的直观。我们常说："人与人之间差异如此之大,我无法理解你。"
know how they tick.’ If two people know each other they have formed some sort of common ground that allows them to begin truly to know one another.
了解他们的心思。如果两个人彼此了解,他们就有了某种共同基础,允许他们真正开始了解对方。

Becoming like God was the destiny of the soul, according to Plato. There is a passage in one of the Dialogues which states that ‘flight from the world is assimilation to God as much as possible’. For Plato to know the Truth was to be assimilated to the Truth.
根据柏拉图,成为像神一样是灵魂的命运。在柏拉图的对话集中有一段文字说:"摆脱世俗就是尽可能地与神同化"。对柏拉图来说,认识真理就是与真理同化。

Clement was so taken with this idea of ‘assimilation’ in the Platonic tradition that he quoted it over and over again. He associated it with the idea in the Hebrew tradition of being created in the ‘image and likeness of God’, which allows us to know him and become more and more like him. He rephrases Plato’s saying that the ‘destiny of being human is to become God’. God has created you in his image so that you can become so like him that you are transformed into him.
克莱门特如此热衷于柏拉图传统中的"同化"理念,以至于一再引用它。他将其与希伯来传统中被创造于"神的形象和神的样式"的理念联系起来,这使我们能够认识神并日益与神相似。他重新表达了柏拉图的说法,即"成为神性的命运是人之所以为人"。神创造了你,使你具有祂的形象,以便你能够变得如此像祂,直至完全转变为祂。

When it says in Genesis that we are created ‘in the image and likeness of God’, modern biblical scholars understand ‘image and likeness’ as two terms for the same thing. But the Greeks didn’t see it like that at all; particularly not the Greeks who read the Old Testament in the Greek translation, the Septuagint, made a century or two before the birth of Christ.
《创世记》中说我们是"按照上帝的形象和样式被创造的",现代圣经学者认为"形象"和"样式"是同一件事的两个术语。但希腊人并不这么看,尤其是那些读希腊语译本《七十士译本》的希腊人,该译本是在基督诞生前一到两个世纪完成的。

The translation of the ‘image and likeness’ of God into Greek comes out as one word only, namely ikon, which is the ordinary word for a picture. This word doesn’t exactly mean likeness, but more a process of likening, a process of assimilation: homooisis. For the Greeks, genuine knowledge therefore entails a sort of assimilation to what you know. This was a basic premise of virtually all Greek understanding of what it means to ‘know’. It remained the same throughout the Christian tradition, certainly up to the time of Aquinas, maybe even longer.
神的"形像和样式"的希腊语翻译只有一个词,即"ikon",这是"画像"的普通词。这个词并不完全意味着"像",而更多的是一个"类似"的过程,一个"同化"的过程:"homooisis"。对于希腊人来说,真正的知识包含了对所知对象进行某种同化的过程。这是希腊文化几乎所有理解"知"的基本前提。这一理念一直延续到基督教传统,直至阿奎那时期,甚至更长时间。

It was therefore essential to Clement that we discover this ‘image and likeness’ at the heart of our being and that we make it a genuine part of who we are. Then we can come to ‘know’ God genuinely and be assimilated by him, in other words literally ‘become God’, which is our destiny. We become gods because our life is his. We share his love.
因此,克莱门特认为,我们必须发现这种'形象和相似性'存在于我们内心深处,并将其真正融入我们的存在。然后我们才能真正'认识'上帝,被他所同化,换句话说,我们就会'成为上帝',这是我们的命运。我们之所以成为神,是因为我们的生命就是他的生命。我们分享他的爱。

Revd Professor Andrew Louth
劳斯教授

ORIGEN 奥利根

Kallistos Ware and 卡利斯托斯·瓦尔和Andrew Louth 安德鲁·劳斯

Origen 奥里根

Introduction 简介

Origen was a native Alexandrian, highly educated in Greek, Jewish and Christian wisdom. At the young age of 17, Bishop Demetrius of Alexandria appointed him Head of the Catechetical School as successor to Clement. He was an extremely talented scholar, a gifted teacher, and the first to present, in his On First Principles, a systematic and profound Christian theory of the cosmos in response to the Gnostic theology and cosmology. He based this wholly on an allegorical and mystical reading of the Scriptures. It was probably written in response to questions by thoughtful and educated students at the Catechetical School, who were trying to understand the Christian teaching against the background of Platonic, Stoic and Gnostic philosophy.
奥利根出生于亚历山大,在希腊、犹太和基督教智慧方面都受过高等教育。在 17 岁的年纪,亚历山大主教德米特里乌斯任命他为主教教理学校的校长,继任克莱门特。他是一位极富才华的学者和出色的教师,并且是第一个在其《原理论》中呈现出有系统和深邃的基督教宇宙论,以回应诺斯替神学和宇宙论的人。他完全是基于对圣经的寓意和神秘主义性阅读建立了这一理论。这很可能是对教理学校中思考深邃、受过良好教育的学生所提出的问题的回应,他们试图在柏拉图主义、斯多葛派和诺斯替哲学的背景下理解基督教教义。

Like Plotinus, Origen may have studied under Ammonius Saccas, the most famous teacher of Greek philosophy at that time. Like Philo and Clement of Alexandria before him, he saw the correspondences between the wisdom of the Greeks and that contained in the Hebrew and Christian Scriptures.
正如普洛提诺斯一样,奥利根可能也曾在亚摩尼乌斯·萨卡斯下学,他是当时最著名的希腊哲学老师。像他之前的斐洛和亚历山大的克莱门特一样,他看到了希腊智慧与希伯来和基督教经文中所包含的智慧之间的对应关系。

Bishop Kallistos stresses the importance of Origen and focuses in particular on his significant map of the Christian life and his concept of the ‘spiritual senses’, both hugely influential for later Christian Fathers.
卡利斯托斯主教强调了奥利根的重要性,特别关注了他的基督教生活的重要地图以及他的"精神感官"概念,这两者都对后来的基督教圣父产生了巨大影响。

Origen AD186-251 奥利根（186-251 年）

He was a native of Alexandria and brought up as a Christian. His parents may not have been Christian when he was born, as they gave him the name Origen, which means Son of Horus. Yet when he grew up his father was a leading member of the Christian community and died in the Severan persecution of 202 . Eusebius tells us that the young Origen at is years old was anxious to share his father’s fate, but his mother hid his clothes to prevent him from leaving the house! Ever since then he felt a passionate longing for martyrdom; he decided, however, that God hadn’t called him to die but that he could be an inner martyr through following the ascetic life. He fasted and slept very little, and even that was on the floor. He never married.
他出生在亚历山大,受到基督教教育。他的父母在他出生时可能还不是基督徒,因为他们给他起名奥利根,这意味着霍鲁斯之子。然而当他长大后,他的父亲成为了基督教团体的重要成员,并在 202 年塞维鲁迫害中牺牲。尤塞比乌告诉我们,这位年轻的奥利根十五岁时渴望分享他父亲的命运,但他的母亲隐藏了他的衣服以阻止他离开家。从那时起,他就一直热切地渴望殉教;不过,他认为上帝没有召唤他去死,而是让他通过过苦行生活成为一个内心的殉道者。他禁食和睡眠很少,甚至睡在地板上。他从未结婚。

He was a brilliant scholar, warmly encouraged by his father to study the accepted wisdom at that time, both Greek philosophy and Christian writings. He may, like Plotinus, have studied for a while under Ammonius Saccas, hence his Neo-Platonic leanings.
他是一位杰出的学者,受到父亲的热情鼓励,研究当时被广为接受的智慧,包括希腊哲学和基督教著作。他可能像普罗提诺一样,曾在阿摩纽斯·萨卡斯的指导下学习一段时间,因此具有新柏拉图主义的倾向。

He was known throughout the Church and travelled widely, even teaching at the imperial court of Severus in Rome at the invitation of the Emperor’s mother. In later life he moved to Palestine and settled in Caesarea in 230. There he set up an academy with the help of a wealthy patron. He was ordained priest there. He was tortured under Decius in 250 and died of his injuries in 254 .
他在整个教会中都很有名,还广泛旅行,甚至应皇帝母亲的邀请在罗马的塞韦留斯皇帝的宫廷里讲学。在晚年,他搬到了巴勒斯坦,并于 230 年定居在凯撒利亚。在那里,他在一位富有的赞助人的帮助下创办了一所学院。他在那里被授予神职。250 年间,他在德求斯统治下遭受折磨,并于 254 年死于伤害。

ORIGEN'S REPUTATION 俄利根的声誉

There is a deeply paradoxical element in the way Origen has been regarded in later Christian times. On the one side he has been deeply admired, highly praised. St Jerome calls him ‘the greatest teacher after the Apostles’. StVincent of Lérins says, ‘Who would not rather be wrong with Origen than right with anyone else?’ But at the same time, he’s been greatly attacked, as for example in the following anecdote from fourth-century monastic Egypt. St Pachomius, the founder of Coenobitic monasticism, was one day visited by a group of monks who were seemingly devout and respectable and certainly well educated. As he talked with them, however, he noticed a very nasty smell, and he could not work out where this smell was coming from.
俄利根在后来的基督教时代中被视为一种深深的悖论元素。一方面他受到了深深的崇敬和高度赞扬。圣杰罗姆称他为"在使徒之后最伟大的教师"。圣文森特•勒斯说:"谁不宁愿与俄利根错误而不愿与别人正确呢?"但与此同时,他也遭受了严厉的攻击,如来自四世纪埃及修道院的以下轶事。托帕科米乌斯创立了结社修道主义,有一天,一群似乎虔诚和体面而且肯定受过良好教育的僧侣来拜访他。然而,当他与他们谈话时,他注意到一股非常难闻的味道,但他无法确定这股味道从何而来。

At last he discovered the reason. The seemingly well-educated monks were, in fact, followers of Origen, and this leads St Pachomius to say to them:
最后他发现了原因。表面上受过良好教育的僧侣们实际上是俄利根的追随者,这导致帕科米乌斯圣人对他们说:

Behold, I testify to you before God that everyone who reads Origen and accepts his writings will descend into Hell. His inheritance is the outer darkness where there is
看啊,我在神面前向你们作证,所有读过奥利根的人都将下到地狱。他的遗产是黑暗之处,那里有
weeping and gnashing of teeth. Take the books of Origen that you have and throw them in the river.
哀哭和咬牙切齿。把你所有的奥利金的书丢进河里。

All too many people have done exactly that. So the Greek texts of many of Origen’s works are lost and we have to depend on Latin translations, often inexact.
许多人都这样做了。因此,奥利根的许多作品的希腊文原稿都丢失了,我们只能依靠拉丁文翻译,而这些翻译往往并不准确。

Origen was a daring and speculative thinker. His fault, if it is a fault, is to try to say too much. He even believed in the pre-existence of souls and also in the final restoration of all things including the devil.
奥利根是一位大胆且思辨性强的思想家。他的缺点(如果这可以算缺点的话)是试图说的太多。他甚至相信灵魂存在于创世之前,并且相信包括魔鬼在内的一切最终都将得到救赎。

In Origen we see two sides. On the one side he is a Platonist, a philosophical theologian. On the other side he is an ardent lover of Holy Scripture, warmly devoted to the person of Jesus.
在奥利根身上,我们可以看到两面性。一方面,他是一个柏拉图主义者,一个哲学神学家。另一方面,他是圣经的热衷爱好者,全心全意地投身于耶稣的人格。

The active and the contemplative life in Origen's mystical theology
奥利根神秘神学中的主动生活和沉思生活

Origen provides us with a map of the Christian life, which remains classic in the Christian East.
奥利根为我们提供了一幅基督教生活的地图,这在基督教东方依然是经典。

He made a twofold contrast between praxis and theoria, between the active life and the contemplative life. This distinction goes back at least to Aristotle and is cer-
他在实践(praxis)与理论(theoria)、行动生活与沉思生活之间做出了双重对比。这种区分可以追溯到亚里士多德,并且确实有其历史渊源。

The end will be like the beginning.
结局将与开端相同。

tainly found in Philo and in Clement. It’s important to realize the way in which these terms are being used in eastern Christian sources. In the modern West, when we talk about the active or contemplative life, we are usually thinking of people’s external status. The active life means life in the world, the life of a social worker or a missionary or a teacher; it means people who belong to an active religious order. In modern usage the contemplative life usually means life in an enclosed religious community, giving oneself to prayer rather than to outside service.
这些术语在东方基督教源泉中的用法是非常重要的。在现代西方,当我们谈论主动的或沉思的生活时,通常是在思考人们的外部地位。主动的生活意味着在世俗中的生活,如社工、传教士或教师的生活;它指的是属于积极的宗教团体的人。在现代用法中,沉思的生活通常意味着在封闭的宗教团体中生活,把自己奉献于祈祷而不是对外服务。

In the Greek Fathers, however, these terms do not refer to external situations but to inner development. The active life means the struggle to acquire virtues and to uproot vices, whereas the contemplative life means the vision of God. So it may often be that somebody living in an enclosed religious community, even a hermit, is still at the first stage of the active life. Whereas it’s possible that a lay person committed to a life of service in the world might be at the second stage, might be a true contemplative.
在希腊教父们那里,这些术语不是指外部情况,而是指内在发展。积极的生活意味着努力获得美德,根除缺陷,而沉思的生活意味着对上帝的远景。因此,有时,即使是生活在封闭的宗教团体中的人,甚至是隐士,也仍处于积极生活的第一阶段。而一个平信徒,如果致力于在世界中服务的生活,也可能处于第二阶段,可能是一个真正的沉思者。

For example, in the sayings of the Desert Fathers, we hear that there came a voice to Abba Antony saying:
举例来说,在沙漠教父的言论中,我们听到有一个声音对阿巴安东尼说:

The Rosetta Gate and Alexandria, Michael Wohlgemuth
罗塞塔石碑和亚历山德里亚,迈克尔·沃尔格穆特

In the city, there is someone just as holy as you are, a layman, a doctor, who gives all the money that he saves to the poor and all day long he sings the thrice holy hymn with the angels.
在这个城市里,有一个人和你一样虔诚,是个平信徒,是个医生,他把所有积攒的钱都施舍给贫穷的人,终日与天使们一起高唱三圣颂。

If you sing a hymn all day long, you are certainly a contemplative, but here we have it said of somebody in the middle of a city following a very demanding profession. And yet he is said to be the equal of the great Antony, the Father of hermits.
如果你整天唱圣歌,你肯定是一位沉思者,但在这里我们看到有人在城市中心从事非常繁忙的职业,却仍被说是与大隐士安东尼平等的人。

Origen links these two stages with the figures of Martha and Mary in Luke io: Martha being the active life, busy about many things, and Mary being the one who concentrates on the one thing that is needful.
奥利根将这两个阶段与路加福音 10 章中马大和马利亚的形象联系起来。马大代表积极的生活,忙于许多事情;而马利亚则专注于那唯一必需的事情。

The threefold map of the Christian life
基督教生命的三重图景

Then Origen refines this twofold scheme and breaks it up into three stages or levels, which he calls ‘ethics’, ‘physics’ and ‘enoptics’.
然后奥利亨将这个双重方案精炼并将其分为三个阶段或层次,他称之为"伦理学"、"物理学"和"直观神学"。
‘Ethics’, the first stage, corresponds to the active life, the acquisition of virtues. The other two are both forms of contemplation, but Origen distinguishes between what he calls ‘physics’, which means the contemplation of nature, seeing God in his creation, seeing God in all things and all things in God, and ‘enoptics’, which means the direct vision of God.
伦理学'是第一阶段,对应于积极的生活,获得美德。另外两个都是冥想的形式,但俄利根区分了他所谓的'物理学',即对大自然的冥想,在创造中看到上帝,在一切事物中看到上帝,在上帝中看到一切事物,以及'神学',即对上帝的直接远见。

This threefold scheme is linked by Origen to three books of the Bible. For the active life, ‘ethics’, we have Proverbs as the appropriate book full of instructions
这三重计划由奥利金与圣经三卷书相联系。对于积极生活,'伦理'方面,我们有箴言作为充满指导的适当著作。
about how we are to act. For ‘physics’ we have Ecclesiastes. The preacher of Ecclesiastes surveys the creation, but then looks beyond it. And for the third stage, the direct contemplation of God, union with God, the appropriate book is the Song of Songs. Origen wrote a notable commentary on the Song of Songs. He believed that the Song of Songs alone among the books of the Bible has no literal sense.
关于我们应该如何行事。对于"物理学"我们有传道书。传道书的布道者研究了创造,但又向其他事物看去。对于第三个阶段,即对上帝的直接默观,与上帝的合一,合适的书是雅歌。奥利根撰写了一部著名的《雅歌》注释。他相信,在圣经众书中,只有《雅歌》没有字面意义。

For Origen, Scripture has a double sense, a literal external sense, and then the inner spiritual sense. The story of Moses, for example, is first of all a story of somebody who actually lived, and we hear in Scripture what he did and what happened to him. But Moses is often taken also as a symbol of the mystical life. So most books, then, have an outer sense and an inner sense, but Origen thinks the Song of Songs has no outer literal sense. He does not accept the idea that it was originally written as a human love poem. He will only accept that it is an account of the relationship of the soul to God.
对于奥利根来说,圣经有双重含义,一个是字面上的外在意义,另一个是内在的灵性意义。以摩西的故事为例,它首先是一个真实存在的人的故事,我们在圣经中听到他所做的事情和发生在他身上的事情。但摩西经常被视为神秘生活的象征。因此,大多数书籍都有外在意义和内在意义,但奥利根认为《雅歌》没有字面上的外在意义。他不接受它最初是作为一首人类爱情诗歌而写作的想法。他只会接受它是关于灵魂与神关系的记述。

We find this threefold scheme particularly in Evagrius of Pontus, a late fourthcentury Egyptian Desert Father (see Chapter 8), and Maximus the Confessor in the seventh century.
我们发现这种三重方案特别体现在庞都斯的伊瓦格里乌斯（见第 8 章）和七世纪的马克西姆斯承认者身上。

It is clear, when we look carefully at the way Origen or Evagrius or Maximus speaks about the threefold scheme, that it isn’t a question of successive stages, the one ending before the next begins. It’s rather a question of deepening levels that might overlap, that might be simultaneous rather than successive. In other words, you might advance from the active life to the contemplation of nature, but you would still have a struggle to lead a moral life. And you might go further and have experiences of the direct vision of God, and yet you would still practise the contemplation of God in nature.
当我们仔细观察奥利根、埃瓦格里乌斯或马克西穆斯论及三重计划时,我们会发现这并非是一个接一个的阶段,前一阶段结束后才开始下一阶段。而是更深层次的重叠和并行的过程。换言之,你可能从积极生活过渡到对自然的沉思,但你仍需要努力过道德生活。你可能更进一步,体验到直接看见上帝,但你仍会实践对自然中上帝的沉思。

Metanoia 元化

The starting point of praxis, the active life of ‘ethics’, especially according to Evagrius, is metanoia. This literally means a change of mind, that is, repentance. Repentance is not a paroxysm of guilt and self-hatred; repentance means changing your mind, a new way of looking at yourself, at your neighbour and God.
实践的起点,特别是根据埃瓦格里乌斯的"伦理学"积极生活,是 meta noia。这字面意思是一种思维的改变,也就是悔改。悔改不是内疚和自我憎恨的发作;悔改意味着改变你的思维方式,以一种新的视角看待自己、邻人和上帝。

So that’s where you start in the active life; then you seek purification from sinful acts, purging of evil thoughts. And at the end of the active life - and this is a point made by Evagrius rather than Origen - you reach what he calls apatheia, which
所以这就是你在积极生活中开始的地方;然后你寻求从有罪的行为中得到净化,摆脱邪恶的思想。在积极生活的最后一段时间 - 这是由伊瓦格里乌斯而非奥利根提出的一个观点 - 你达到了他所说的无情(apatheia),这
does not mean apathy. It means passionlessness, being dispassionate. In a negative sense this is the elimination of sinful desires; in a positive sense the affirmation of purified and transfigured desires.
不意味着冷漠。它意味着无激情,冷淡。从消极的意义上说,这是消除罪恶的欲望;从积极的意义上说,这是肯定已净化和变形的欲望。

It doesn’t mean immunity from temptation, because we expect to face temptation right up to the end of our earthly life.
这并不意味着免于诱惑,因为我们预计会一直面临诱惑,直到我们尘世生命的最后。

It is closely linked by Evagrius with the quality of love: having ceased to lust, we begin to be able to love. Apatheia is therefore not just negatively the elimination of sinful desires, but positively the replacing of our disordered impulses by a new and better energy from God. So it means health of soul, reintegration, spiritual freedom.
它与 Evagrius 所说的爱的品质密切相关:我们停止了贪欲,开始能够去爱。因此,阿帕提亚不仅仅是消除了罪恶欲望的消极意义,更是以来自上帝的全新和更美好的动力取代了我们紊乱的冲动,这就意味着灵魂健康、重整和精神自由。

St John Cassian, in presenting the teaching of Evagrius in the West in Latin, uses puritas cordis, purity of heart, instead of the word apatheia (see Chapter 9, p. 128). That has the great advantage of being positive rather than negative in its form, and also of being scriptural.
约翰·卡西安在向西方介绍埃瓦格里乌斯的教导时,使用"puritas cordis"即"心的纯洁"来代替"apatheia"这个词(见第 9 章,第 128 页)。这样做的巨大优势在于它的表述是积极的而非消极的,同时也更符合圣经。

Diadochus of Photike, writing in the fifth century, even used the phrase ‘the fire of apatheia’. Apatheia, despite its sounding like apathy, is in fact something intensely dynamic.
波提基的迪亚多科斯在 5 世纪甚至使用了"阿帕特赫亚的火焰"这个短语。尽管阿帕特赫亚听起来像是冷漠,但实际上它是一种强烈的动力。

Origen's writings 俄利根的著作

He wrote about 6,000 works: exegetical writings, commentaries on most of Scripture and sermons. He had a team of shorthand secretaries to whom he used to dictate these; when one became exhausted, he continued with the next.
他写了大约 6,000 篇作品:释经著作、对圣经大部分内容的注释和讲道。他有一支速记秘书团队,他习惯对他们进行口述创作;当一位秘书疲惫不堪时,他会继续与下一位进行口述。
Most of his writings have not survived. In the middle of the sixth century Emperor Justinian called a council of bishops together in Constantinople to discuss his reservations about Origen. There is some uncertainty about whether certain of his teachings were then formally declared heretical. Extant are: On First Principles, a comprehensive account of the universe. On Prayer, stressing the necessity and advantage of prayer with much practical guidance.
他的大部分著作并未流传下来。在第六世纪中期,查士丁尼皇帝召集了一个主教会议在君士坦丁堡讨论他对奥利根的保留意见。关于他的某些教义是否被正式宣布为异端尚有一些不确定性。现存的作品有:《论第一原理》,这是对宇宙的全面描述。《论祈祷》,强调了祈祷的必要性和优势,并提供了大量实际指导。
Against Celsus, a response to the pagan philosopher Celsus attacking Christianity.
《反对凯尔苏斯》,回应了反对基督教的异教哲学家凯尔苏斯。

Contemplation of nature 对自然的沉思

So having advanced some way on the path of praxis or ethics, having come close to ‘purity of heart’, we can begin with God’s help and grace to move on to the second stage, which Evagrius calls ‘natural contemplation’: to see God in everything, to treat nature as God’s book; to view each created thing as a sacrament of the Divine
我们在实践或伦理的道路上已有所进步,逐渐接近"纯洁的心"。在神的帮助和恩典下,我们可以开始进入第二阶段,就是埃瓦格里乌斯所说的"自然的冥想":在万物中看见神,将大自然视为神的书本;将每一个被造之物视为神性的圣事

Presence. 存在。

You may recall the seventeenth-century poem of George Herbert often used as a hymn, ‘Teach me, my God and King, in all things thee to see; and what I do in anything, to do it as for thee.’ Now that’s exactly what Origen and Evagrius mean by the contemplation of nature. As it says in the second-century text the Gospel of Thomas, ‘Lift the stone and you will find me. Cut the wood in two and there am I.’
你可能还记得乔治·赫伯特十七世纪的诗歌,常被用作圣歌"'教导我,我的上帝和君王,在所有事物中看见你;我所做的一切,都是为了你。'"这正是俄利根和埃瓦格里乌斯所说的对大自然的冥想。正如在二世纪的经文《多马福音》中所说的:"掀开石头,你就会找到我。砍开木头,你就会看到我在那里。"

In the Christian context this is not pantheism, identifying God and the world, but panentheism. The pantheist says: ‘God is the world and the world is God.’ The panentheist says: ‘God is in the world and the world is in God.’ But the panentheist, if he or she is Christian, will add: ‘God is in the world, but he is also above and beyond the world; utterly immanent, he is also utterly transcendent.’ But before we can experience the transcendence of God, we need to have some sense of his immanence. We need to feel the nearness before we can fully experience the otherness.
在基督教的语境中,这不是泛神论,而是泛神内在论。泛神论者说："上帝就是世界,世界就是上帝。"泛神内在论者说："上帝在世界中,世界在上帝中。"但作为基督教徒的泛神内在论者还会补充说："上帝在世界中,但他同时也超越于世界之上;他完全内在,同时也完全超越。"然而,在我们能体验到上帝的超越性之前,我们需要先感受到他的内在性。我们需要感受到他的亲近,然后才能完全体验到他的超越性。

This is what is meant by the second stage, contemplating God in nature and nature in God. There is a pleasing story told about St Antony of Egypt and a philosopher:
这就是第二阶段的意思,在自然中观察上帝,在上帝中观察自然。有一个关于埃及圣安东尼和一位哲学家的令人愉快的故事讲述:

There came to the righteous Antony one of the wise men of that time and said, ‘However do you manage to carry on, Father, deprived as you are of all the consolation of books?’ Anthony replied, ‘My book, philosopher, is the nature of created things and it is ready at hand whenever I wish to read the words of God.’
有一位当时的智者来到正直的安东尼面前,说道:"父亲,您既没有任何书籍的慰藉,怎么还能继续生活呢?"安东尼回答说:"我的书籍,哲人先生,就是被造之物的性质,只要我愿意,就可以随时阅读上帝的言语。"

This is what is meant by ‘physics’, contemplation of nature - reading God’s book.
这就是"物理学"的含义,对大自然的思考——阅读上帝的著作。
There is a story about a hermit of our times on the mountain of Athos. He lived at
关于我们时代阿索斯山上一位隐士的故事。他居住在

Listening to the 听

Scriptures is like trying to listen to a symphony. You won’t be able to understand it if you haven’t become attuned to it.
经文就像试图聆听交响乐。如果你还没有习惯它,你就无法理解它。
the top of a precipice, about five hundred feet above the sea looking out towards the West. It was his custom to sit on his balcony each day watching the sunset, watching the sun go down into the sea. It was a marvellous view.
悬崖之巅，高约五百英尺, 俯瞰西方海面。他习惯每天坐在阳台上欣赏日落, 看着太阳沉没入大海之中。这里是一处极美的景致。

Now one day a young monk joined him as his disciple and the old man made him come and sit each day and watch the sunset. The young monk was a person of energy and practical character. After he had done this for several days, he said to the old monk: ‘Why do we have to sit and look at the sunset every day? It’s a very nice view, but we saw it yesterday.’ And this they would have done just before going into the chapel for their night office, for the vigil.
有一天,一个年轻的和尚加入了他作为他的弟子,老人让他每天来坐下并观看日落。这个年轻的和尚是一个充满活力和务实性格的人。经过几天的这样做后,他对老和尚说:"我们每天都要坐下来看日落吗?这景色很好看,但我们昨天也看过了。"他们通常会在进入礼拜堂参加夜祷之前这样做,作为晚上的警醒仪式。
‘What are you doing when you sit looking at the view?’ the young monk said. And the old man replied:‘I am gathering material. I am collecting fuel. I am assembling firewood.’ In other words, before he went into the darkness of the chapel and sought God present within his heart through inner prayer, through the Jesus prayer, he looked out at the world that God has made and affirmed the Divine Presence in the whole of creation.
你坐着看风景时在做什么?年轻的僧人说。老人回答道:我正在搜集材料。我正在收集燃料。我正在组装柴火。换句话说,在他进入教堂的黑暗中通过内心祷告、通过耶稣祈祷寻找内在的神之前,他看向神所创造的世界,肯定了整个创造中神的临在。

So this is what is meant by the contemplation of nature, but very many of the Fathers, including Origen, view it in a slightly negative way. It’s not just contemplation of the wonders of God in the creation, but also a perception of the transience of the world and a desire to pass beyond it. The created order is envisaged not as an end in itself, but as a ladder of ascent.
所以这就是所谓的对大自然的沉思,但包括奥利根在内的许多教父都以略带负面的方式看待它。它不仅仅是对上帝在创造中的奇迹的沉思,还有对世界短暂性的感知和超越它的欲望。被造的秩序被设想不是作为目的本身,而是作为上升的梯子。

Contemplation of God 对上帝的瞑想

Then we come to the third stage, the contemplation of God. Evagrius, rather more clearly than Origen, emphasizes that this signifies a movement from multiplicity to unity; from the complexity of discursive thinking to the simplicity of direct gazing. ‘Our mind’, said Evagrius, ‘is to become naked, stripped of all images, of all thoughts.’ We are to attain a unified awareness in which we are conscious of the Divine Presence, but without any particular picture or shape or verbal phrase in our mind: a touching and a one-ing in love that is apophatic, non-iconic.
然后我们进入第三阶段,对上帝的沉思。埃瓦格里乌斯比奥利金更明确地强调,这表示从多样性到统一的运动;从复杂的推理性思维到直接注视的简单性。埃瓦格里乌斯说:"我们的心灵要变得赤裸,摆脱所有形象,所有思想。"我们要达到一种统一的意识,在这种意识中,我们意识到神圣的存在,但我们的心中没有任何特定的图像、形状或语言短语:一种非图示、非词语的爱的接触和合一。

So those are the three stages which Origen puts before us and which Evagrius develops. There is, however, a clear distinction between the contemplation of God in nature and the contemplation of God in unmediated union. Many of us, when we read in the works of the mystics about the unmediated vision of God on a level beyond all thoughts, feel that this lies far beyond our present capacities. But the contemplation of God in nature, to affirm the Divine Presence in all created things round us, is within the scope of all of us. If this distinction is made, contemplation becomes far more accessible. We are all of us contemplatives, and contemplation is possible whatever our way of life. No one is excluded. We can all affirm the world in God and God in the world.
所以这就是奥里根向我们阐述的三个阶段,也是埃瓦格里乌斯进一步发展的。但是,对于神在自然中的默观和对神的直接合一的默观之间,有着明确的区别。当我们阅读神秘主义者关于超越一切思想的神的直接愿景时,我们大多数人会感到这远远超出了我们目前的能力。但是,对神在我们周围的一切被造物中的存在的默观,是我们所有人都能达到的。如果我们认清了这一区别,默观就会变得更容易获得。我们都是默观者,不管我们的生活方式如何,默观都是可能的。没有人被排除在外。我们都可以在神中肯定这个世界,在这个世界中肯定神。

This particular threefold approach helps to make contemplation less daunting. No way of life, except the life of sin, conflicts with contemplation. You can be fully committed to the work of active service to the world, marry, be responsible for a large family, and yet you can be a contemplative, if not yet on level three, at least on level two.
这种特殊的三重方法有助于减轻冥想的畏惧感。除了罪恶的生活方式外,任何生活方式都不会与冥想相抵触。你可以全心全意地投入到服务于世界的工作中,结婚,负责一个大家庭,并且你仍然可以是一个沉思者,即使还没有达到第三层面,至少也可以达到第二层面。

When Origen speaks about level three, the contemplation of God, he adopts a different approach from Clement. Clement stresses the divine darkness of Sinai and makes that his dominant symbol. Origen, by contrast, is a theologian of the divine light. He sees the Christian life as an ever-increasing illumination. Indeed, in his
当奥利根谈及第三层次，即对上帝的沉思时,他采取了与克莱门特不同的方法。克莱门特强调西奈山的神圣黑暗,并将其作为他的主要象征。相比之下,奥利根是一位神圣光明的神学家。他认为基督教生活是一种不断增强的启迪。事实上,在他的
commentaries on the Book of Exodus and the Book of Numbers he passes over the incident which for Clement is supremely important: he only in passing makes a small mention of the darkness of Sinai, but it’s not a central symbol for him. Origen does believe in the mystery of God, that God is beyond our understanding, but he doesn’t emphasize it nearly as much as Clement does.
出埃及记和民数记的注释中,他略过了对克莱门特来说至关重要的事件:他只是简单提及西奈山的黑暗,但这不是他的核心象征。奥利金确实相信神的奥秘,即神超越我们的理解,但他并没有像克莱门特那样强调这一点。

Important figures 重要人物

Ammonius Saccas

175 - 242

亚摩尼乌斯·萨卡斯
Eminent philosopher teaching in
著名哲学家在
Alexandria with possibly both
亚历山大可能兼具
Plotinus and Origen among his students.
普罗提诺和他的学生奥利根。

Demetrius of Alexandria 亚历山大的狄米特里乌斯

189-232
First influential Patriarch of Alexandria during Clement’s and Origen’s lifetimes.
亚历山大首任有影响力的教长,在克莱门特和俄罗德的生前期间。

Evagrius 344-99 埃瓦格里乌斯 344-99
Started life as friend of the Cappadocian Fathers; first had high ecclesiastical career; influenced greatly by the teaching of Origen; retired from public life to become one of the foremost Desert Fathers.
起初是卡帕多西亚教父的朋友; 最初拥有高级教会职位; 受到奥利根的教导影响很大; 退出公共生活,成为最重要的沙漠教父之一。

Maximus the Confessor 马克西穆斯·康费索尔

580-622
Ascetic; mystical theologian; bridge between eastern and western theology; defender of the decisions of the Council of Nicaea.
禁欲主义者;神秘神学家;东西方神学之桥梁;尼西亚大会决议的捍卫者。

St Pachomius 287-347 帕科米乌斯圣者 287-347
A founder of monasticism; wrote the first strict rule for monks.
修道主义的创始人;为僧侣制定了第一套严格的规则。

Pseudo-Dionysius c.541-613 Anonymous Christian NeoPlatonic theologian and philosopher; summed up the apophatic mystical theology of the Fathers; was hugely influential.
伪-狄奥尼修斯 c.541-613 匿名基督教新柏拉图主义神学家和哲学家;总结了教父们的阴性神秘神学;产生了巨大影响。

Ecstasy 狂喜

Neither Origen nor Clement talks about ecstasy. Philo talks a good deal about ecstasy. He believes that when the human person meets the living God, the experience is so overwhelming that we are taken out of ourselves and lose all consciousness of our surroundings, even all awareness of who we are.
奥利根也没有谈到狂喜。克莱门特也没有谈到狂喜。菲洛谈到了很多狂喜。他相信,当人类遇到永生的神时,这种体验是如此震撼,以至于我们被带离了自我,失去了对周围环境的所有意识,甚至对自己是谁也毫无知觉。

Origen, following Clement, differs here. When he uses the word ‘ecstasy’ it usually means madness, delusion, possession by evil spirits. Sometimes Origen speaks of ecstasy as meaning amazement, astonishment. But we do not find in Origen or in Clement the idea of mystical ecstasy, in the sense of being drawn out of oneself in an intense longing for God.
奥利根继承了克莱门特的观点。当他使用"狂喜"一词时,通常意味着疯狂、幻觉、被邪灵附身。有时奥利根谈到狂喜,是指惊讶、震惊。但是我们在奥利根或克莱门特那里都找不到神秘的狂喜的概念,即被一种强烈地向往神而超越自我的状态。

Origen says, very definitely, that when the evil spirits take hold of a person’s mind, the result is that he can’t understand or think clearly. He is possessed; but the good spirit, the Holy Spirit of God, does not do this: ‘When the Holy Spirit is at work within us, we do not undergo mental disturbance or aberration.’ We do not lose the free judgement of our will: ‘The prophets and the apostles attended upon the divine oracles without any mental disturbance.’
奥利根非常明确地说,当邪恶的灵掌控一个人的头脑时,结果就是他无法理解或思考清楚。他受到魔鬼附身;但是善良的灵,即上帝的圣灵并不会这样做:"当圣灵在我们内心运作时,我们不会遭受心智失常或异常。"我们不会失去自由意志的判断力:"先知和使徒接受神谕的时候,并没有遭受心智失常"。

The Holy Spirit, so he believes, does not destroy our normal awareness but heightens it. The fact that Origen, and for that matter Clement, speak in this way is probably because they are reacting against the group in the second century known as the Montanists. The Montanists felt that the
圣灵,据他所相信的,并不会摧毁我们的正常意识,而是增强它。奥利根以及克莱门特这样说,可能是因为他们在与公元二世纪出现的蒙塔努派这个群体进行对抗。蒙塔努派认为

Church was compromising with the world. More particularly they felt that the original inspiration of the Spirit, which you see in the Book of Acts, was beginning to die out, and so they revived an approach to Christianity that involved speaking with tongues, dreams, visions, prophecy, trance and loss of consciousness.
教会正在与世界妥协。他们更确切地觉得,你在使徒行传中看到的圣灵最初的启发开始消失了,所以他们恢复了一种涉及说方言、梦境、异象、预言、出神和失去意识的基督教方法。

In reaction, people like Clement and Origen exclude ecstatic phenomena, but ecstasy is reintroduced again into the Christian tradition by Gregory of Nyssa.
对此,克莱门特和奥利根这样的人排斥狂喜现象,但格雷戈里·尼撒再次将狂喜重新引入基督教传统。

The spiritual senses 精神感官

Origen regarded the Song of Songs as the book describing mystical contemplation. And indeed, it is in the Prologue to his commentary on the Song of Songs that we find the threefold scheme outlined above.
奥利根把《雅歌》视为描述神秘思维的著作。事实上,在他对《雅歌》的注释序言中,我们可以找到上述三重计划的轮廓。

In his commentary Origen develops a doctrine of the spiritual senses. He is a pioneer here. He says: ‘Besides our bodily senses, there exist in human beings five other senses.’ He talks about a sensuality that has nothing of the senses in it; a higher sense faculty, a divine sense perception. The soul has its eyes, ears and its sense of taste, of smell and of touch. And these spiritual senses need to be developed in our inner life.
奥利根在他的注释中发展了精神感官的教义。他在这里开创了先河。他说:"除了我们的身体感官之外,人类还存在着五种其他的感官。"他谈到一种没有感官意味的感官性,一种更高的感官能力,一种神圣的感知。灵魂拥有自己的眼睛、耳朵以及味觉、嗅觉和触觉。这些精神感官需要在我们的内心生活中得到发展。

Origen through this language is trying to express the richness and variety of the Christian life. We don’t just hear the word of God, we can also see God. We can taste him. We can smell him. We can touch him. There is a great variety of inner experience,
奥利根通过这种语言试图表达基督教生活的丰富性和多样性。我们不仅听到上帝的话,我们还可以看到上帝。我们可以品尝他。我们可以闻到他。我们可以触摸他。内心体验有着巨大的多样性。

Christ our God is not just apprehended in abstract conceptual terms through the reasoning brain but also through feelings, through inner sensations. He is known in a personal, experiential way.
我们的上帝基督不仅可通过理性思维的抽象概念来理解,也可通过感受和内在感知来认知。他以个人化和亲身体验的方式被认知。

The spiritual senses come into full play at the third stage of the spiritual journey, the contemplation of God: ‘enoptics’. Hearing and seeing are rather more distant among the senses: you can hear about something or see it from a distance without being involved. But the other senses, smell, taste and touch, involve a far more direct relationship, giving a sense of close and intimate union with God.
在精神之旅的第三阶段——对上帝的冥想:直观感受(enoptics)中,精神感官发挥了全部作用。听觉和视觉相对于其他感官而言更为遥远:你可以从远处听到或看到某物,而不需亲身参与。但是嗅觉、味觉和触觉则涉及更直接的联系,给人一种与上帝亲密无间的感受。

A sense of God's absence
对神的缺失的感觉

While Origen stresses the experience of God, his divine closeness, he also emphasizes that from time to time we may undergo a withdrawal of the conscious sense of God’s presence. There will be times when we shan’t taste, touch and smell God,
虽然奥利根强调对神的经验以及神的亲近,但他也强调我们可能会不时地失去对神存在的感知。有时候我们感受不到神的临在。
but we shall feel his absence, as the following statement proves:
但我们会感到他的缺席,正如以下声明所证明的:
The Bride then beholds the bridegroom and he, as soon as she has seen him, goes away . . This is something that nobody can understand who has not suffered it himself. God is my witness that I’ve often perceived the hridegroom drawing near me and being intensely present with me. Then suddenly he has withdrawn and I could not find him, though I sought to do so. I long, therefore, for him to come again and sometimes he does so. Then when he has appeared and I lay hold of him, he slips away once more and when he has so slipped away my search for him begins anew: so does he act with me repeatedly.
新娘随后观望新郎,当她一看到他时,他就立即离去。这是只有经历过的人才能理解的事情。凭我对天起誓,我时常感受到新郎就在我身边,与我密切相连。但接着他就突然退走,我虽然设法寻找,却再也找不到他。因此我渴望他能再次降临,有时他的确如此。当他出现而我紧紧抓住他时,他又一次溜走;当他离去之后,我的寻觅又从头开始:他一再如此对待我。

The first interesting thing in that passage is the way Origen appeals to his own personal experience - the Fathers in the Greek tradition don’t do that very often. But a second point is that the Christian life does not consist simply of the experience of God’s presence consciously. We must also expect that there are to be times when that conscious experience is withdrawn from us. Here we may think of how, in the West, St John of the Cross writes about ‘the dark night of the soul’: a sense of God’s absence, a sense of desolation, that God has deserted us.
那段文字中最引人入胜的第一点是俄理根引述了自己的个人经历 - 希腊教父传统中很少有人这样做。但第二个观点是基督教生活并不仅仅由对神存在的有意识体验构成。我们还必须预料有时会失去这种有意识的体验。在此我们可以想到西方的十字架约翰所写的"灵性的黑夜":感觉到神的缺席,感到荒凉,认为神已抛弃了我们。

There is a difference certainly, in that Origen seems to have envisaged these periods of the absence of God as being quite brief, whereas St John of the Cross emphasizes that they may go on for a long time, many years. But it shows how we can find an equivalent in the Christian East to the dark night of the soul.
奥利根似乎设想这些神的缺席的时期非常短暂,而十字架圣若望强调它们可能持续很长时间,多年。但它表明我们可以在基督教东方找到与黑暗夜里的灵魂等同的东西。

Bishop Kallistos Ware 瓦尔主教

The Revd Professor Andrew Louth brings out the importance of Origen as a teacher, especially with regard to his exegesis of Scripture and his method of Lectio Divina.
罗德教授安德鲁·劳思阐述了俄利根作为一名教师的重要性,特别是在圣经注解和神圣阅读法方面的贡献。

ORIGEN'S TEACHING CAREER
奥利根的教学生涯

Origen was put in charge of the Catechetical School while still young. It is difficult to say how formalized this school was, particularly as these were times of persecution. Being a catechumen in the early Church was a serious business. You had to find a Christian to present you; then you were enrolled for three years at this school and
奥利根在还年轻的时候就被任命负责管理亚历山大的教义学校。很难说这个学校有多正式,特别是在当时教会遭受迫害的时期。在早期教会中成为一名慕道者是一件严肃的事情。你必须找到一名基督徒推荐你;然后你要在这所学校学习三年。

Origen initiating neophytes
俄利根对新学徒进行启蒙
only then would you be baptized.
只有到那时你才会受洗。

He was famous and much sought after as a teacher. He even went to Rome at the instigation of the mother of the Emperor to speak to her about Christianity. When he fell out with the Bishop of Alexandria he moved to Caesarea, around 230. There he set up an academy with the help of a wealthy patron. The roll call of those who studied there is really quite amazing: he turned out all the great bishops of the late third century.
他以教师的身份著名并广受追捧。他甚至应皇帝母亲的要求前往罗马,为她讲述基督教。当他与亚历山大主教发生矛盾后,他于 230 年左右迁居凯撒利亚。在那里,在一位富裕赞助人的帮助下,他创办了一所学院。在那里学习的人员名单确实令人惊叹:他培养了第三世纪末期所有杰出的主教。

Through Gregory Thaumaturgus we have an insight into his teaching programme. First came a thorough training in ‘dialectics’ to train the mind; then ‘physics’, the study of the natural world. This was followed by the study of ‘ethics’, considered to be the most important part of the curriculum with its aim of achieving ‘likeness’ to God. Then at last theology was tackled, with Greek philosophy seen as a way of preparing the mind for the essential scriptural exegesis. The Bible was considered the essential source of wisdom, which could only be truly approached by those who were morally purified.
通过格列高利托马斯,我们对他的教学计划有所了解。首先是对"辩证法"进行彻底培训,以训练思维;然后是"物理学",即对自然世界的研究。接下来是学习"伦理学",被视为最重要的课程部分,目的是达到"与神相似"。最后才是神学,希腊哲学被视为为必要的经文解释做好心理准备。圣经被认为是智慧的根本来源,只有经过道德净化的人才能真正接近它。

In the mid third century there was mass persecution of the Christians under Decius. Everyone was required to obtain a certificate saying that they had sacrificed to the gods. Many Christians apostatized; those who refused to do so
在第三世纪中叶,德西乌斯统治时期基督徒遭到大规模迫害。所有人都被要求获得一张证书,证明他们已向众神献祭。许多基督徒背弃了信仰;那些拒绝这样做的人
and obtain a certificate were killed. Origen was one who refused but because of his importance he wasn’t killed. He was tortured for up to a year but remained firm. However, he lived after the persecution in a broken state and died shortly afterwards.
并获得证书的人被杀死了。俄利根是一个拒绝的人,但由于他的重要性,他没有被杀。他被折磨了将近一年,但仍保持坚定。然而,他在迫害后活了下来,处于破碎的状态,不久后就去世了。

Origen's exegesis of Scripture
奥利根对圣经的释义

Everything Origen wrote, and he wrote prolifically, was concerned with the interpretation of Scripture and took the form of commentaries and sermons. It was the heart of his scholarship and his mystical theology; in fact this formed the foundation of his teaching. He probably wrote commentaries on every book of the Bible, most of which are now unfortunately lost, as some of his teaching was considered to be ‘heretic’ after his lifetime.
奥利根所写的一切,而且他写作极其丰富,都与圣经的解释有关,采取了注释和讲道的形式。这是他的学术和神秘神学的核心;事实上,这构成了他教学的基础。他可能对圣经的每一卷书都写过注释,其中大部分现在已经不幸丢失,因为他有些教导在他去世后被认为是"异端"。

His most important extant work, On First Principles, contains a systematic account of how to read Scripture.
他最重要的现存作品《原理论》包含了一个有关如何阅读圣经的系统性账述。

Much of modern biblical scholarship concerns itself
现代圣经学大部分涉及

There is no rational creature which is not capable of both good and evil.
没有任何理性生物不具备善良和邪恶的双重能力。

with critical analysis of individual words. Even though Origen did indulge in this to some extent, he stressed the importance of going beyond the first level of reading, that is, concentrating solely on the surface meaning of the text. The real point of reading Scripture for Origen was to bring us to an encounter with Christ; it was essentially a spiritual experience. The voice we hear in the Scriptures is Christ speaking to us and our understanding of Scripture is a way to union with him.
对个别词语的关键分析。尽管奥利根在某种程度上也这样做过,但他强调需要超越基本的阅读层面,即仅关注文本表面意义。对奥利根来说,阅读圣经的真正目的是让我们与基督相遇;这本质上是一种精神体验。我们在圣经中听到的声音是基督在对我们讲话,我们对圣经的理解是与他合一的一种方式。

The tradition of Lectio Divina, the slow meditative reading of the Scriptures that eventually leads to the marrow of the text, may be traced to him. He expresses the experience of discovering spiritual and theological meaning in Scripture through allegory, often in mystical language; he speaks of a ‘sudden awakening’, of ‘inspiration’, and of ‘illumination’. It is quite clear that Origen’s mysticism is centred on the Word, and that the eternal Word is apprehended in Scripture.
聖讀禮(lectio divina)的傳統,即對聖經進行緩慢沉思式閱讀,最終進入文本的要旨,可以追溯到奧利根。他用寓言、常常是神秘主義語言,表達在聖經中發現靈性和神學意義的經驗;他提及"突然覺醒"、"啟示"和"啟迪"。很明顯,奧利根的神秘主義是以聖言為中心的,永恆的聖言在聖經中被理解。

Christianity in his view was the fulfilment of the Old Testament. Glimpses of the truth seen through Moses and the prophets were actually made flesh in Christ. The Old Testament was the history of God’s dealing with his people, but Christ was the truth and the key to understanding Scripture. If we listen carefully to the
基督教在他看来是旧约的实现。通过摩西和先知看到的真理的碎片在基督身上实际上成了肉身。旧约是神与他的子民打交道的历史,但基督是真理和理解圣经的钥匙。如果我们仔细倾听

Old Testament we will hear there the gospel of Christ: for instance, Origen talks of Christ’s love for the Church in his introduction to his commentary on The Song of Songs: Christ is the bridegroom seeking us in love.
旧约中我们将听到基督的福音:例如,奥利根在他对《雅歌》注释的序言中谈到基督对教会的爱:基督是为爱而寻找我们的新郎。

However, the liturgical context is never far away, for Scripture would mainly have been heard in church and most of Origen’s work consisted of sermons.
但是,礼仪的背景从未远去,因为圣经主要是在教会里被听到的,而奥利根的大部分作品都是讲道。

In the fourth century Basil of Caesarea and Gregory of Nazianzus made a selection of Origen’s writings, the Philokalia. Towards the beginning (in chapter 6) they select a passage in which Origen suggests that listening to the Scriptures is like trying to listen to a symphony; you won’t be able to understand it if you haven’t grasped the principles of harmony. How do we learn these principles? From our life as Christians and through the Rule of Faith. With this understanding, we can hear the harmony.
在第四世纪,凯撒利亚的巴西尔和纳齐安佐的格雷戈里选编了奥利根的著作,即《斐洛加利亚》。在开头部分(第 6 章),他们选择了一段奥利根的话,奥利根在此建议,聆听圣经就如聆听交响乐,如果没有掌握和谐的原理,就无法理解其中的涵义。我们如何学习这些原理?通过我们作为基督徒的生活和信仰准则。有了这个理解,我们就能听出其中的和谐。

On prayer 关于祈祷

Origen wrote a book On Prayer, of which the central part is a commentary on the Lord’s Prayer. But it starts off with a discussion about the nature of prayer and the way we pray, followed by discussions of various other topics related to prayer. It is a unique work.
奥利根写了一本《论祷告》,其中心部分是对主祷文的注释。但它开始时讨论了祷告的本质和祷告的方式,然后讨论了与祷告相关的各种其他话题。这是一部独特的作品。

There were three works on prayer before the Council of Nicaea written at around the same time: the one by Origen and two by his contemporaries Tertullian and Cyprian. After Nicaea there were various commentaries on the Lord’s Prayer, for instance those by St John Chrysostom, St Augustine and St Maximus the Confessor. The latter saw the Lord’s Prayer as a summary of the whole of Christian faith and our response to it. It includes the doctrine of the Trinity and the doctrine of the Incarnation. Maximus felt that in praying the Lord’s Prayer we were entering into what Christ did for us and were beginning to experience the life of the Trinity that he opened for us.
尼西亚大会前有三部关于祈祷的作品,分别由奥利金和他同时代人特尔图良和西普良撰写。尼西亚大会后,出现了多部《主祷文》注释,如圣约翰·克里索斯通、圣奥古斯丁和圣马克西姆斯的作品。后者认为《主祷文》概括了整个基督教信仰,以及我们对此的回应。它包含了三位一体和道成肉身的教义。马克西姆斯认为,在诵读《主祷文》时,我们正在进入基督为我们所作的事情,并开始体验祂为我们开启的三位一体的生命。

For Origen prayes is an inward dispossession of the soul. It is the soul coming before God its Creator, coming before the One who has redeemed it, coming before the One where it finds its meaning. From the comments the Fathers make about the Lord’s Prayer it becomes clear what they meant by prayer in general.
对于奥利根来说,祷告是灵魂的内在放弃。这是灵魂来到其创造者上帝面前,来到拯救了它的那一位面前,来到它找到其意义所在的那一位面前。从众教父对主祷文的注释中,可以清楚地看出他们所说的祷告是什么意思。

Quite a lot of modern writing assumes that prayer is a purely mental activity. Strikingly, all three of the pre-Nicaea works deal with what you do with your body
相当多的现代写作假定祈祷是一种纯粹的心智活动。令人瞩目的是,所有三个尼西亚前作品都谈论人如何使用自己的身体。
during prayer. It was important to them that prayer is not treated merely as a spiritual exercise that ignores the body. They don’t assume that it is just the mind at prayer, but emphasize the involvement of the body.
在祈祷时。对他们来说,祈祷不应该只是一种忽视身体的精神练习。他们不认为祈祷仅仅是头脑的活动,而是强调身体的参与。

Stress is laid on the body for two reasons: first, because we are more than just a soul. Prayer shouldn’t detach us from our bodies, as the body is an expression of what we are, an expression of our soul. Moreover, we communicate with others through our bodies: gestures often express far more of what we mean than the actual words we use. We live through our bodies with other people. Even if prayer is a movement of inwardness, it is not a movement of inwardness that therefore detaches us from the body.
压力对身体有两个原因:首先,我们不仅仅是一个灵魂。祈祷不应该使我们脱离我们的身体,因为身体是我们所是的表达,是我们灵魂的表达。此外,我们通过身体与他人交流:手势往往比我们使用的实际词语更能表达我们的意思。我们与他人一起通过身体生活。即使祈祷是内心深处的运动,它也不是一种会使我们与身体脱离的内在运动。

Understand that you have within yourself, upon a small scale, a second universe; within you there is a sun, there is a moon, and there are also stars.
请理解,你内心深处拥有一个小型宇宙;你内心有太阳、月亮和星星。

Most of the Fathers emphasize as a result that we should pray standing up with our arms raised, as this signifies our welcoming Christ, welcoming God. Standing is our natural state, which expresses the dignity of the human person and indicates a proper pride in being able to pray: only because we are created in the image of God are we able to communicate with him.
大多数教父都强调,我们应该双手举起、站立着祈祷,因为这表示我们欢迎基督,欢迎上帝。站立是我们自然的状态,体现了人的尊严,显示了我们有能力祈祷:只有因为我们是按照上帝的形象被创造,我们才能与祂沟通。
But as prayer also involves confession and repentance, the proper thing to do in this instance is to kneel. Kneeling is an act of prostration, an act of repentance, an act of lowering ourselves in the same way that we have lowered ourselves by sinning. We have besmirched the image of God within us and we repent of this.
但是由于祈祷也涉及到认罪和悔改,在这种情况下,正确的做法是下跪。下跪是一种卑躬屈膝的行为,是一种悔改的行为,是我们以同样的方式降低自己的行为,就像我们因犯罪而降低自己一样。我们玷污了内在的神的形象,我们为此悔改。

Second, prayer is not simply an individual or even a corporate activity but a cosmic act. We align ourselves with the direction of the world, the direction of the cosmos. Moreover, we are praying on behalf of the cosmos in the way that St Paul expresses in Romans 8: our prayer takes up the prayer of the cosmos itself.
其次,祷告不仅仅是个人或集体活动,而是一种宇宙性的行为。我们将自己与世界和宇宙的方向保持一致。此外,我们正代表宇宙进行祈祷,就像保罗在罗马书 8 章所表达的那样,我们的祈祷承接了宇宙本身的祷告。

All the Fathers ask us therefore to face east when we pray, though they don’t all give the same reason for this.
所有教父都要求我们在祈祷时面向东方,尽管他们并不都给出了同样的理由。

Origen says we face east in the direction of sunrise because in praying we are facing the rising of the true light which is Christ. St Basil agreed with the more common reason mentioned in the Septuagint: Eden is placed over in the east so by facing east we are looking towards our ancient Fatherland. We are looking towards the place where we as a body of Christians, and where humanity itself, came from and where we are seeking to return. It is interesting to note in this connection that
奥利根说,我们面向东方是因为在祈祷时,我们正面对真光基督的升起。巴西流也认同塞奥图京特所提到的更常见的原因:伊甸园位于东方,所以我们面向东方就是在望向我们古老的家园。我们正在向着我们作为基督徒群体和全人类所来自、并且努力要回归的地方。在这方面,我们注意到一个有趣的事实是
virtually all churches face east as well, although the tradition was broken in the West in early modern times, and Christians until recently were always buried facing East. The following is an extract from On Prayer.
几乎所有的教堂都朝东而建,尽管这一传统在现代早期时期在西方被打破,直到最近基督徒都是面向东方安葬。以下是《论祈祷》的摘录。

Disposition is a matter of the soul, and posture of the body. Now Paul, as we said
性情是属于灵魂的,姿态则属于身体。正如保罗所说
above, was describing disposition when he says that we should pray without anger and
上述,他说我们在祷告时应该没有愤怒之心
without dissent, but posture in lifting up holy hands’ (1 Tim. 2.8). Accordingly it seems
没有异议,但姿势是举起圣手(提摩太前书 2:8)。因此,它似乎
to me that anyone who intends to embark on prayer should lay a foundation for himself
我认为任何有意从事祈祷的人都应该为自己奠定基础
by preparing himself a while so that he will be the more attentive and alert throughout
通过自己先准备一会儿,使他在整个过程中更专注和警惕
his prayer. . . He will put aside all alien thoughts, so coming to prayer, extending his
他的祈祷。。。他会放下所有异域的想法,所以来到祈祷,伸展他
soul, as it were, before extending his hands, his mind intent on God before his eyes
灵魂,仿佛在伸出双手之前,他的心智专注于上帝,在他的眼睛之前
and, before standing, raising his intellect from the earth and setting it before the Lord
于是在起身之前,将他的智慧从地上提起,并把它呈献于主前
of all. All remembrance of wrongs against anyone who is supposed to have done him
对任何人都不应该记住错误或伤害。
injustice should be put away . . . Nor can there be any doubt that, of the numerous
不公正应该被摒弃。毫无疑问,在众多人中,
dispositions of the body, standing with hands extended and eyes upraised is much to
身体的姿势,双手伸展,目光上视,意义深远
be preferred, in that one thereby wears on the body the image of the characteristics
宁愿佩戴,因此身上会带有特征的形象
which are becoming to the soul in prayer… Yet we should know that kneeling, because
这些都开始成为祈祷时的心灵之美...但我们应该知道跪下,因为
it is a symbol of humility and submission, is essential when one intends to confess
它是谦逊和服从的象征,在人们想要忏悔时是必不可少的
one’s own sins against God and to beseech healing from them, and remission . . . A
对自己对上帝的罪过悔改,求祂赦免和医治。
few words may be said on the direction that one should face whilst at prayer. Since
在祈祷时应该面向何方的问题上,我们可说几句。
there are four directions, towards the north and the south, towards the rising of the sun
有四个方向,向北及向南,向日出之处
and its setting, who would not immediately agree that the direction of sunrise obviously
太阳升起的方向显然
indicates that we should make our prayer facing in that direction, as having the symbolic
表示我们应该朝着那个方向祷告,这具有象征性
implication that the soul is facing the rising of the true light?
灵魂正面临着真理之光的升起?

Attention 注意

In Origen’s understanding of the spiritual life the most important factor was the ability to pay attention. Appreciation was needed of what would drain it and what would help it to be maintained.
在奥利根对灵性生活的理解中,最重要的因素是集中注意力的能力。需要了解什么会耗尽注意力,什么会有助于维持注意力。

The quality of attention forms the essential disposition of the soul in prayer. There is a ‘wordplay’ link between the Greek word for ‘attention’ - prosoche - and the Greek word for ‘prayer’ - proseuche. The whole history of humankind can be seen as a failure to pay attention.
注意力的质量形成了祈祷中灵魂的基本倾向。"注意力"(prosoche)和"祈祷"(proseuche)在希腊语中有词源上的联系。整个人类历史都可被视为缺乏注意力。

In Origen’s doctrine of the pre-existence of souls (for which he was later condemned) all souls were originally paying attention to God.They got bored and their attention wandered. The extent to which their attention wandered determined the place they occupied in creation. Origen suggested that the world of bodies was God’s providential scheme for finding our way back to him by recovering our ability to pay attention in true prayer.
在奥利金的灵魂预先存在的教义（他后来因此被定罪）中，所有的灵魂最初都在专注于上帝。他们感到无聊,注意力开始游离。他们注意力游离的程度决定了他们在被造物中所占据的位置。奥利金提出,物质世界是上帝的护理计划,通过恢复我们以真挚祈祷的能力来寻找回到祂的道路。

Revd Professor Andrew Louth
劳斯教授

FIVE 五

EARLY CHRISTIANITY AND THE GOSPEL OF THOMAS
早期基督教与《托马斯福音》

Kim Nataraja 金•纳塔拉加

The Nag Hammadi gospels
纳格罕墨经

Introduction 简介

We heard in the first few chapters how central the contemplative way of prayer was in Jesus’ teaching. And yet when we look at Christianity in the West nowadays it seems that this is the missing element that distinguishes Christianity from other religions.
我们在前几章中听到了祈祷的默想方式在耶稣的教导中至关重要。然而,当我们观察当今西方的基督教时,这似乎是将基督教与其他宗教区分开来的丢失的元素。

Moreover, we are also struck by the great diversity of forms in which Christianity is expressed nowadays. Many of us think that if we went right back to the beginning of Christian times we would escape this diversity and discover one pure form. This is unfortunately an illusion. Christians in the early years were just as divided as we are today: in the second century there were already at least 80 different groups in existence. This internal conflict was even more damaging because it occurred during a time of dreadful persecutions and martyrdom.
此外,我们也被基督教当代表达形式的巨大多样性所震撼。我们许多人认为,如果我们回到基督教初期,我们就能逃离这种多样性,发现一种纯粹的形式。这很遗憾是一种幻觉。早期的基督徒和我们今天一样分裂:在第二个世纪,已经至少存在 80 个不同的团体。这种内部冲突更加破坏性,因为它发生在一个可怕的迫害和殉难的时期。

The arguments already started among the Apostles. We still have an indication of that in the Gospels that have come down to us. Paul chides the Corinthians for ‘contentions’, because 'each of you is saying, “I am Paul’s man”, or “I am for Apollos”; “I follow Cephas”, or “I am Christ’s”. We read in Acts and Galatians of conflicts between Peter and Paul, Paul and James, and John and Thomas. Evidence of the latter competition is that in the Gospel of John - and only there - Thomas is called the ‘doubting Thomas’.
使徒之间的论争已经开始了。我们在流传下来的福音书中仍然可以看到这样的迹象。保罗责备哥林多人"有分争"的行为,因为"你们各人说:'我是属保罗的',或者'我属亚波罗的'","我跟随矶法","我是属基督的"。在使徒行传和加拉太书中,我们可以看到彼得和保罗、保罗和雅各、约翰和多马之间的冲突。多马被称为"多疑的多马",这种竞争的证据只出现在约翰福音中。

These and later divisions were caused by the fact that everyone heard and interpreted the teaching of Jesus differently. People heard what fitted into their worldview,
这些分裂以及后来的分裂都是由于每个人对耶稣的教导听取和解释都不同。人们听到的都是适合自己的世界观。
what resonated with them. The questions - who he was, why he had come, and what his relationship with God was - were answered against this background.
什么让他们共鸣。关于他是谁、为什么来到这里以及他与上帝的关系这些问题,都是在这个背景下得到解答的。

Kim Nataraja traces in this chapter the reasons why the Gospel of Thomas was considered heretical, why from the fourth century the mystical strand of Christianity lost out, and outlines the importance of the teaching in this Gospel, especially for our time.
金·纳塔拉贾在本章中追溯了为什么《托马斯福音》被视为异端,为什么从第四世纪起基督教的神秘主义派别失去主导地位,并概述了这部福音中的教导对我们这个时代的重要性。

Quotations are taken from Marvin Meyer (trans.), The Gospel of Thomas: The Hidden Sayings of Jesus, HarperCollins, 1992.
引文摘自马文·梅耶(译),《托马斯福音:耶稣隐藏的言论》,哈珀柯林斯出版社,1992 年。

THE HISTORICAL CONTEXT OF THE GOSPEL OF THOMAS
多马福音的历史语境

To understand the reason why the Gospel of Thomas was considered ‘heretical’ from the fourth century onwards it is essential to set it in its time.
要理解为什么从第四世纪开始《多马福音》被视为"异端",关键在于把它放在当时的背景中进行分析。

Early in the second century two clear strands appeared in Christianity: one stressed pure faith and an unquestioning acceptance of a set of beliefs based on the agreed Scriptures as the only criteria for being a true Christian. The other accepted that as the foundation but also emphasized the importance of going deeper in contemplative prayer and acquiring intuitive spiritual knowledge of God through Spirit-led insights and experiences, often emerging from reading Scripture.
在第二世纪初,基督教出现了两个明确的流派:一个强调纯粹的信仰和对约定的圣经为唯一真正基督徒信仰标准的无条件接受。另一个接受这一基础,但也强调通过冥想祷告和通过圣灵引导的洞见和体验,从通读圣经中获得对上帝的直觉性灵性知识的重要性。

Among the second grouping were the Montanists. They were a group of charismatics led by Montanus, who stressed the importance of prophecy, visions and dreams. They were very popular, but were considered a divisive force among the early Christians at a time of severe persecutions. They believed in direct access to God without any intervention needed by bishops. Moreover, women played a prominent role. The early Church in these patriarchal times, however, was no longer comfortable with women playing an important role despite the example set by Jesus and Paul.
第二群中有蒙他尼派。他们是由蒙塔努斯领导的一群神恩主义者,强调了预言、异象和梦境的重要性。他们非常受欢迎,但在基督教早期遭受严重迫害的时期,被视为一股分裂力量。他们相信可以直接与上帝沟通,无需主教的干涉。此外,妇女在其中扮演了重要角色。然而,这个男权主导的早期教会,已不再乐意接受妇女在教会中发挥重要作用,尽管耶稣和保罗曾立下榜样。

Besides, in these early centuries there was actually no recognizable institution called the Church. There were very few bishops, there were no creeds and there was no agreed canon of Scripture. Moreover, apart from in Alexandria, people met for safety reasons on the whole in separate scattered house groups, not in dedicated buildings.
除此之外,在这些早期世纪里,并没有一个明确的机构称为教会。当时很少有主教,没有信经,也没有公认的圣经正典。此外,除了亚历山大,人们主要是出于安全原因,在分散的家庭小组中聚会,而不是在专门的建筑物里。

One of the few existing bishops, Irenaeus, was called upon to try and deal with the trouble this group was causing. They were, however, basically orthodox, and moreover visions, prophecies and dreams lay after all at the foundation of the Christian faith. Therefore the only way he felt that he could curb their influence was by declaring that new revelations and visions were no longer considered valid as the foundation of faith after the deaths of the Apostles. One can sympathize with his problem, as it is difficult to discern whether visions really come from the Spirit or whether they are
现存的少数主教之一的依尔内奥斯被召来试图处理这群人造成的麻烦。然而,他们基本上是正统的,而且毕竟异象、预言和梦境是基督教信仰的基础。因此,他认为唯一能够抑制他们影响力的办法就是宣布新的启示和异象在使徒死后不再被视为信仰的基础。人们可以理解他面临的问题,因为很难分辨异象究竟是来自圣灵,还是出于自己的想象。

St Irenaeus 圣依纳斯
delusions of the ego.
自我的妄想。

The attraction of the charismatic interpretation of the faith is shown by the fact that Tertullian, who was a major figure in African Christianity and an early stalwart of the Church, became in the end a Montanist.
个人魅力式解释的教信吸引力,从特尔图良最后成为蒙塔努斯派的事实可见一斑。特尔图良是非洲基督教的重要人物,也是教会早期坚定支持者。

The 'Gnostics' 神智学者

However, the Montanists seemed in Irenaeus’ opinion to present not as much of a threat as did the groups he called ‘Gnostics’. He especially focused on the one led by Valentinus.
然而,蒙塔努派在依柔奈留斯看来似乎不像他称之为"格诺斯派"的群体那样构成威胁。他特别关注了由瓦伦丁领导的那一派。

Gnosis means knowledge, not rationally acquired knowledge but a profound, intuitive understanding, based on actual experience of the Divine. Irenaeus was very suspicious of this contemplative approach with its allegorical interpretation of Scripture. The difficulty was that to all intents and purposes this group was truly religious. Tertullian went as far as to call these mainstream Gnostics ‘the most faithful and wisest and most experienced members of the church’. They attended church, read the agreed Scriptures and revered the sacraments. But they also had separate additional ceremonies, which went deeper and in which again women played an equal role.
格诺西斯意味着知识,不是理性获得的知识,而是一种深邃、直观的理解,建基于对神性的实际体验。伊利奥纳斯对这种以寓意方式诠释圣经的冥想方法非常怀疑。问题在于,就所有目的而言,这个群体确实非常宗教。特尔图良甚至称这些主流格诺斯派教徒为"教会中最忠诚、最智慧、最有经验的成员"。他们参加教会活动,阅读公认的经文,敬畏圣礼。但他们也有单独的额外仪式,这些仪式更加深入,女性在其中也扮演着平等的角色。

However, it needs to be recognized that not all the groups called ‘Gnostics’ by
然而,需要认识到,并非所有被称为"髁知主义者"的群体

Irenaeus were as centred as Valentinus’ group. Most of these groups, with good reason, called themselves Christians, but they were extremely dualistic in their attitude to creation. They drew a clear division between spirit and matter and saw the spirit as imprisoned in matter; the phrase soma sema - ‘the body a tomb’ - was associated with them. Some were not Christian at all; in fact, ‘Gnostics’ is an umbrella term covering a wide range of varied groups.
伊累乃阿斯与瓦伦丁一派一样中心化。这些派别大多自称基督徒,但他们对创造有着极端二元论的态度。他们在精神和物质之间划下明确界限,并认为精神被囚禁在物质之中;"身体是墓碑"这句话与他们相关。有些人根本不是基督徒;事实上,"诺斯底教徒"这个词是一个笼统的术语,涵盖了各种不同的群体。

Irenaeus wrote a treatise called Against Heresies, throwing together the deeply Christian groups with all these others and declaring them all ‘heretics’ - (the term means literally ‘one who chooses’). In this treatise Irenaeus talked about ‘gnosis falsely so-called’, thereby implying that Christianity, in the literal way he interpreted it, was the true gnosis. When he used the term ‘false Gnostics’ he meant it in a derogatory way as ‘know-it-alls’.
伊勒纳乌斯写了一部名为《反对异端》的论文,将深度基督教团体与其他所有这些团体混为一谈,并宣称他们都是"异教徒" - (这个术语字面上的意思是"选择者")。在这篇论文中,伊勒纳乌斯谈到了"自称为知识的'假知识'",暗示他的字面理解中的基督教才是真正的知识。当他使用"假知识派"这个术语时,他是以贬低的方式指称他们为"自以为是的人"。

To deal with this quandary and the wide diversity that had arisen in these early centuries, Irenaeus decided to recognize only four Gospels, Matthew, Mark, Luke and John, and the Letters of St Paul as ‘orthodox’ – that is, ‘right thinking’ - with the aim of achieving some unity in the early Church. He chose the Gospel of John rather than the Gospel of Thomas purely out of a personal choice: his teacher Polycarp had been a disciple of John.
为了应对这一困境以及在这些早期世纪中出现的广泛多样性,伊尔纳修斯决定只承认四部福音书:马太福音、马可福音、路加福音和约翰福音,以及保罗的书信为"正统"——也就是"正确的思想"——旨在实现早期教会的某种统一。他选择约翰福音而非多马福音纯属个人选择:他的老师波利卡普曾是约翰的门徒。

The Gospel of Thomas was actually at that time much more popular than the Gospel of John, whose perception of Jesus was not shared by everyone in the early Church; ironically enough John was considered to be ‘too Gnostic’ by many. By choosing John over Thomas, Irenaeus destined the latter’s view of Jesus’teaching to oblivion.
《多马福音》当时实际上比《约翰福音》更为流行,其对耶稣的认知并非为早期教会全体成员所共享;具有讽刺意味的是,约翰被许多人视为"过于诺斯替主义"。通过选择约翰而不是多马,伊尔格纳留斯注定了后者对耶稣教导的观点走向湮没。

True Gnostics 真正的格诺斯派

We must not forget that many of the moderate Gnostic thoughts are also to be found in other Church Fathers, such as Clement of Alexandria and Origen.
我们不能忘记,许多温和的诺斯底主义思想也可以在亚历山大的克莱门特和奥利金等其他教父中找到。

Clement, who lived at about the same time as Irenaeus in the second century, called mature Christians ‘true Gnostics’, meaning Christians who had come to a deeper understanding of their faith. He willingly counted himself among them.
克莱门特生活在与伊勒内厄斯同时期的第二世纪,他称成熟的基督徒为"真正的诺斯底主义者",意味着这些基督徒已经达到了对自己信仰的更深层理解。他自愿把自己算作其中一员。

Origen succeeded Clement as Head of the Catechetical School of Alexandria, which was founded by the Christian scholar Pantanaeus, Clement’s teacher, around ADI 90 . This school was attached to the Alexandrian Library and was considered to
奥利根继承了克莱门特,成为亚历山德里亚大教理学校的校长。该学校由基督教学者潘塔努斯(克莱门特的老师)在公元 90 年左右创立。这所学校附属于亚历山德里亚图书馆,被视为基督教广义学院。
be the most important institution of Christian learning at that time. Not only Christian theology but also science, mathematics, and Greek and Hebrew culture were taught there. It is clear from both Clement’s and Origen’s writings that in their teaching at the school they had to keep in mind those of a more fundamentalist approach as well as those with a more questioning intellectual attitude. Apparent inconsistencies in their writings can sometimes be explained by the fact that they were adapting their teaching to their audience’s needs.
那时该学校是最重要的基督教学习机构。不仅基督教神学,还有科学、数学、希腊和希伯来文化都在那里教授。从克莱门特和奥利金的著作中可以清楚地看出,在学校的授课中,他们不得不同时考虑持有更加根本主义观点的人和持有更加质疑态度的知识分子。他们著作中出现的明显矛盾有时可以用他们根据听众需求调整授课内容来解释。

Glossary 术语表

Apostolic - relating to the Apostles.
使徒的 - 与使徒有关。
Gnosis - deep intuitive knowledge.
格诺西斯 - 深层直觉性知识。

Heretic - literally ‘one who chooses’; holding beliefs contrary to accepted teaching.
异教徒 - 字面意思是"选择持有"；持有与公认教导相悖的信仰。
Orthodox - literally ‘right thinking’; conforming to accepted standards.
正统 - 字面意思为"正确的思维"; 符合公认的标准。

Many thoughtful and educated Christians among Clement’s and Origen’s pupils were no longer satisfied with the ‘literal’ interpretation of Scripture as taught by some of the bishops, including Irenaeus. To them that was only the first stage, albeit an important one. They considered it the foundation for an experiential understanding of the faith, based on deep contemplative prayer and intuitive reading of Scripture. Under Origen’s influence they saw the latter as the meeting ground with the spirit of Christ. They considered it paramount that Scripture was to be understood allegorically not literally. They saw the justification for this approach in Paul’s Letters: ‘the letter kills, but the spirit gives life’ (2 Cor. 3.6). An allegorical interpretation of Scripture can, however, lead to wild flights of fancy, as can be the case in reliance on visions and prophecies.
克莱门特和奥利金的许多思想敏捷、受过良好教育的基督徒弟子,已不再满足于由包括伊尔纳乌斯在内的一些主教所教授的"字面"圣经解释。对他们来说,那只是第一个阶段,尽管是一个重要的阶段。他们认为,这是建立在深入的沉思祈祷和对圣经的直观阅读的信仰体验性理解的基础。在奥利金的影响下,他们认为后者是与基督精神相遇的地方。他们认为,理解圣经是至关重要的,应该是寓意性的,而不是字面意义的。他们认为保罗的信中有这种做法的证明:"字句杀害,精神却叫人活"(哥林多后书 3:6)。然而,对圣经的寓意性解释也可能导致离奇的想象,就像过度依赖异象和预言一样。

Where these early Church Fathers differed from general Gnostic ideas was in their attitude to creation. They did not share the Gnostic dualistic view on a split between spirit and matter, where matter was considered to be wholly evil. To them creation was the handiwork of God and was good, especially as Christ had been incarnated in this world. Although they viewed it as a mere hindrance to the spirit/soul, they considered it much more as an incentive to true growth. Origen even saw creation as the first possible level of contemplation, seeing the Unmanifest through the manifest.
这些早期教会教父与一般的诺斯底主义思想不同的是,他们对于创造的观点。他们不赞同诺斯底主义的二元论观点,即灵与物质存有二分。对他们来说,创造是神的杰作,是善的,尤其是因为基督在这个世界上道成肉身。尽管他们认为物质是妨碍灵性/灵魂的,但他们认为它更多地是促进真正成长的动因。奥利根甚至把创造视为最初可能的思考层次,通过可见的来观察无形的。

Church unity 教会合一

Irenaeus’ attempt in the second century to unify Christians in this way did not really bear fruit. The divisions in fact multiplied in the next two centuries. However, in
伊累乃厄斯在第二世纪的统一基督徒的努力并未取得真正的果实。事实上,在接下来的两个世纪里,分裂的情况只是加剧了。
the fourth century there was an important turn of events. The Emperor Constantine had granted freedom of worship to the Christians in 313. This was followed by Constantine calling the ‘orthodox’ bishops together in the first Council of Nicaea in 325 - the year after he had become sole emperor. He managed to get the bishops to accept a common doctrine, known as the ‘Nicene Creed’, which we still use in the Church today. The important element in it was the statement that Christ was of the same substance as the Father, a view not shared by every Christian group at that time.
在第四世纪,发生了一个重要的转折。君士坦丁皇帝在 313 年赐予基督徒宗教自由。随后,君士坦丁在他成为独立皇帝后的一年,召集正统主教们参加了第一次尼西亚会议。他设法让主教们接受了一个共同的教义,即我们至今仍在教会中使用的"尼西亚信经"。其中的重要元素是声明基督与父神同质同体,这一观点并非当时所有基督教群体所共有。

By supporting in this way the largest and best organized ‘orthodox’ group of bishops he achieved the much-needed unification of the divided early Church. This was further helped by the fact that he granted the ‘orthodox’ churches privileges
通过以这种方式支持最大和最有组织的"正统"主教群体,他实现了早期分裂教会迫切需要的统一。这一点进一步得到了事实的帮助,即他授予"正统"教会特权。

Constantine at the first Council of Nicaea
尼西亚第一次议会上的君士坦丁
and financial backing, whereas he proceeded to penalize all the other churches, which had different interpretations of Jesus and his teaching. He increased their taxes, demanded compulsory public service and awarded no privileges or financial support of any kind.
以及财政支持,而他则继续惩罚所有其他教会,它们对耶稣及其教导有不同解释。他提高了他们的税收,要求进行强制性公共服务,并未给予任何特权或任何形式的财政支持。

Constantine’s aim was unity: of the Empire and of the Church. Both went in his view hand-in-hand. A leading light at the council was Athanasius, Bishop of Alexandria, a Copt, who belonged to those who favoured a literal approach. Following the outcome of the council, Athanasius felt empowered to insist on the canon already mentioned by Irenaeus. Apart from the four accepted Gospels, all alternative Gospels were to be destroyed; all other groupings were declared ‘heretic’.
康斯坦丁的目标是统一:统一帝国和统一教会。在他看来,这两者是并驾齐驱的。在该委员会上的一个主要人物是科普特人亚历山大主教亚撒那修,他属于支持直接解释的人。在委员会的结果出台后,亚撒那修觉得有权坚持伊拉奈亚斯提到过的正典。除了公认的四部福音书外,所有其他福音书都必须被销毁;所有其他的信仰群体都被宣布为"异端"。

It was easy to ban books in these early times, as their continuing availability was dependent on their being copied by monks. So an edict of ‘heresy’ was very effective, hence the disappearance of writings from that time advocating a mystical approach to the Divine.
在这些早期时代禁止书籍很容易,因为它们的持续可用性取决于僧侣的抄写。因此,"异教"的法令非常有效,导致那个时代支持神性神秘方法的著作消失。

The literal approach of Irenaeus and Athanasius was to become the ‘orthodox’ aspect of Christianity. Since the ‘orthodox’ believers in later centuries laid the foundations of the Church as it has come to us over the ages, mystical spirituality has ever since then been considered with suspicion.
伊任纳斯和亚大纳修的直白手法成为了基督教"正统"的一面。因为后世的"正统"信徒奠定了教会至今延续的根基,神秘主义与灵性自此一直遭到怀疑。

The Gospel of Thomas
《托马斯福音》

As the main aim of the Gospel of Thomas was to encourage interiority and a search for the deeper spiritual significance of Jesus’ teaching, it became one of the casualties of the Council of Nicaea.
《多马福音》的主要目标是鼓励内在生活和寻求耶稣教导的更深层次的灵性意义,因此它成为了尼西亚会议的牺牲品之一。

It disappeared from sight, until in 1945 an earthenware jar was found at Nag Hammadi in Upper Egypt near the main monastery of Pachomius, the founder of Christian monasticism. This jar contained not only documents written by the Gnostics, but also other writings that could really be considered to be in the ‘apostolic’ tradition, the prime example being the Gospel of Thomas.
它从视野中消失了,直到 1945 年,一个陶器罐在埃及上埃及的纳格-哈迈地区的帕科米乌斯主修道院附近被发现。这个罐子里不仅含有由诺斯底教徒撰写的文件,还有其他可以被认为属于"使徒"传统的著作,最著名的是《托马斯福音》。

The inclusion of known Gnostic writings in this discovery, combined with the fact that the Gospel of Thomas was bound together with the Gospel of Philip - still considered Gnostic - led orthodox Christians once again to reject the Gospel of Thomas out of hand as ‘heretic’. Even scholars assumed it was Gnostic; however, after further research many have come to the realization that it is more apostolic than was at first assumed.
在这次发现中包含已知的诺斯替派作品,再加上托马斯福音和被视为诺斯替派的腓力福音捆绑在一起,正统基督徒再次一概否定托马斯福音为"异端"。就连学者们也假设它是诺斯替派的,然而,经过进一步研究,许多人已经意识到它比最初假设的更具使徒性。

The Gospel of Thomas was a product of the still predominantly oral culture of the time of Jesus and the subsequent early centuries. What we have forgotten is that his teaching was primarily passed on by word of mouth. Jesus himself did not write anything down, nor did his immediate disciples, according to research; only when these apostles died did their followers put down their teaching in writing. In the Gospel of Thomas the most frequently recurring sayings of Jesus, which had formed part of this oral tradition, were collected together. The date at which they were actually written down is unclear, but it is thought that one compilation of them predated the Synoptic Gospels. There may have been a Syriac version of them written down as early as AD50-100. Fifty per cent of the sayings in this Gospel are also found in the Synoptic Gospels.
《多马福音》是在耶稣时代及其后数个世纪主要以口传传播的文化中产生的结果。我们所忘记的是,他的教导主要是通过口头传播的。据研究,耶稣自己没有写下任何东西,他的直接门徒也没有写下,只是在这些使徒去世后,他们的追随者才将他们的教导写下。在《多马福音》中,最经常出现的耶稣的言论是这种口头传统的一部分。这些言论被编纂在一起的具体时间尚不清楚,但人们认为这些言论的编纂出现在 synoptic 福音之前。可能早在公元 50-100 年就有一个叙利亚语版本被记录下来。这部福音的 50%的言论也出现在 synoptic 福音中。

In another related Syriac manuscript, The Acts of Thomas, a clear link is made between these writings and Thomas the Apostle, who went to spread Jesus’ teaching
在另一部相关的叙利亚手稿《托马斯行传》中,明确地将这些著作与使徒托马斯联系起来,他前往传播耶稣的教导

Also around this time
也是在这个时候

AD155 公元 155 年

Polycarp, disciple of John, burnt at the stake.
波利卡普,约翰的门徒,被焚烧在柱子上。

160-230

Tertullian, Carthaginian theologian; later joined Montanists.
特尔图良，迦太基神学家；后来加入蒙他努斯派。

284-305

Emperor Diocletius; the most terrible persecutions of Christians were instigated by him.
狄奥克里先皇帝;由他策动了最可怕的对基督徒的迫害。

$300 - 400$

First church dedicated to the Virgin Mary built on the hill of the later Chartres Cathedral.
最初的教会是为圣母玛利亚建造的,位于后来的夏特尔大教堂山上。

301

Armenia becomes the first country to adopt Christianity as its state religion.
亚美尼亚成为首个将基督教作为国教的国家。

303
Death of St George, who was to become the dragon slayer of later legend.
后来成为屠龙者的圣乔治之死。

312
Constantine’s conversion to Christianity after his vision of the cross at Milvian Bridge and subsequent victory in battle.
康斯坦丁在米尔维安大桥看到十字架后改信基督教,并最终在战斗中获得胜利。
in South India, which would confirm the apostolic nature of both.
在印度南部,这将确认这两个的使徒性质。

Elaine Pagels, an authority on the Gnostic Gospels, no longer considers the Gospel of Thomas ‘heretic’ and draws out in her book Beyond Belief many parallels between John’s and Thomas’ Gospels. She points out that both talked about private teachings of Jesus. Neither spoke particularly of Jesus’ death or Resurrection; they assumed the story was known. Both identified Christ with the light that came into being in the beginning, thus connecting Christ with the whole cosmos. Both believed that the Kingdom of God was already here; we were already living in the presence of God.
帕格斯是诺斯替福音的权威学者,她不再将《托马斯福音》视为"异端",并在她的著作《超越信仰》中指出约翰福音和《托马斯福音》有许多相似之处。她指出,两者都谈及耶稣的私人教导,并没有特别提及耶稣的死亡和复活,假设人们已经知道这个故事。两者都将基督与创世之初出现的光联系在一起,从而将基督与整个宇宙连系起来。两者都相信神的国度已经来临,我们正生活在上帝的临在中。

The essential difference between the two Gospels highlighted by Pagels is that in John’s eyes Jesus was unique: God’s only-begotten son. Our salvation depended solely on our belief in Christ and the workings of grace. Although this has become the orthodox Christian view, many people did not agree with John in the early Church. In Thomas’ view, on the contrary, God’s light shone potentially in all of us. We were all children of God.
帕金斯强调的两个福音书之间的本质区别在于,在约翰眼中,耶稣是独一无二的:上帝的独生子。我们的救赎完全依赖于我们对基督的信仰和恩典的运作。尽管这已成为正统基督教观点,但在早期教会中,许多人不赞同约翰的观点。相反,在托马斯看来,上帝的光芒在我们所有人身上都有可能闪耀。我们都是上帝的子女。

Effort versus grace 努力与优雅

The Gospel of Thomas starts with the saying: ‘And he said, “Whoever discovers the interpretation of these sayings will not taste death”’ (Saying 1, p. 23).
《多马福音》以这样的话开始:"他说:'凡发现这些言语的解释者,必不尝死'"（说 1，第 23 页）。

Thomas sees Jesus as clearly laying the responsibility for our salvation on our own shoulders; understanding his teaching is essential in this regard. The discovery of the Truth lies in a combination of our effort and the grace inherent in his words. The emphasis in this Gospel is therefore on personal endeavour and personal responsibility, albeit aided by grace, to discover who we truly are:
托马斯将耶稣的教导视为清楚地将我们的救赎责任放在我们自己的肩膀上;理解他的教导在这方面至关重要。真理的发现在于我们的努力和他话语中内在的恩典的结合。因此,这部福音的重点在于个人的努力和个人的责任,尽管有恩典的帮助,以发现我们真正的自己:

Jesus said, ‘If they say to you, “Where have you come from?” say to them, “We have come from the light, from the place where the light came into being by itself, established
耶稣说:"如果他们问你,'你从哪里来?'你就说,'我们来自光明,从光明自己存在的那个地方。"
itself, and appeared in their image.” If they say to you, “Is it you?” say, “We are its children, and we are the chosen of the living father.”’ (Saying so, p. 43)
自己,并显现在他们的形象中。"如果他们对你说,"是你吗?"说,"我们是它的孩子,我们是永生父神所拣选的。"（《说话》,第 43 页）

Jesus points us therefore in this Gospel very directly to our divine origin. Again the emphasis is on the presence of God, the Kingdom, being within us and moreover among us at every moment:
这个福音中耶稣直接指向我们的神圣起源。同样的重点是上帝的临在,天国就在我们内心,而且在任何时候都与我们同在。

Jesus said, ‘If your leaders say to you, “Look, the kingdom is in heaven,” then the birds of heaven will precede you. If they say to you, “It is in the sea,” then the fish will precede you. Rather, the Kingdom is inside you and it is outside you.’ (Saying 3, p. 23)
耶稣说:"如果你的领导人对你说,'看,天国在天上,'那么天上的鸟类就会在你之前去。如果他们对你说,'它在海里,'那么鱼类也会在你之前去。然而,天国在你的内心,也在你的外部。"(第 3 条,第 23 页)

This emphasis on each of us containing within ourselves a spark of the Divine was a belief held by many of the Church Fathers, such as Clement of Alexandria and Origen; it was considered an apostolic doctrine in the first few centuries. But it was also a main tenet of the Gnostics. This may well have been the reason that this view was later discredited and supplanted by the ‘orthodox’ interpretation, which stressed that we were in truth made in the ‘image’ of God, but that in the ‘fall’ this ‘image’ was completely shattered. Only by the grace of Christ could we be saved. We ourselves could do nothing, which was the opposite of the message of the Gospel of Thomas.
这种认为每个人内心都包含着神圣火花的观点,是许多教父,如亚历山大的克莱蒙和奥利金所持有的信仰;这在最初几个世纪被视为使徒教义。但这也是诺斯替主义的主要教条之一。这可能就是为什么这种观点后来被贬低和取代,被强调我们确实是按照神的'形象'被创造的,但在'堕落'中这'形象'已被完全破坏的"正统"解释所取代。只有靠基督的恩典我们才能得救。我们自己什么也做不了,这与托马斯福音的信息背道而驰。

It is easy to see that this emphasis on personal effort and deep intuitive understanding, rather than pure belief in the accepted teaching, put the Gospel of Thomas outside the canon of accepted orthodox Scripture of the fourth century with its emphasis on the literal surface interpretation.
从这种强调个人努力和深层直观理解的取向,而非对公认教义的纯粹信仰来看,这使得《多马福音》与第四世纪正统经典的字面表面诠释倾向区别开来。

Interestingly enough, finding the true interpretation of these sayings is similar to the deeply attentive reading of Scripture that Origen stressed, which according to him led to and was aided by contemplative prayer. This profound intuitive engagement with the text was considered to result in a meeting with the presence of Christ, and consequently would lead to a true understanding of the spiritual meaning of Scripture.
有趣的是,找到这些话语的真正解释与俄利根强调的深入专注于圣经的阅读相似,根据他的说法,这种阅读是由沉思祷告促成并得到帮助的。这种与文本的深刻内在互动被认为会导致与基督存在的相遇,从而产生对圣经灵性意义的真正理解。

Self-knowledge 自我认知

This spiritual understanding, in turn, would lead to a complete transformation of consciousness: a metanoia, a turning around. Then we would see reality as it truly was, and experience that in our essence we were already one with the Divine
这种精神上的理解,反过来会导致意识的彻底转变:一个"大转变",一个转向。那么我们就会看到真实的现实,并体验到我们的本质已经与神圣相融为一。
through the consciousness of Christ that dwelled in our hearts.
通过基督的意识存在于我们的心中。
But Thomas’ Jesus is very aware of our difficulty in seeing Ultimate Reality: ‘The Father’s Kingdom is spread out upon the earth, and people do not see it’ (Saying II3, p. 65). Moreover, we have covered over the divine spark within us by being focused on our material body and its needs:
但是托马斯的耶稣很清楚我们在看见终极实在时的困难:"天父的国度已经在地上广布,但人们看不见它"(言 103 句,第 65 页)。而且,我们专注于物质身体及其需求,遮盖了内在的神圣光芒。

Jesus said, ‘I took my stand in the midst of the world, and in the flesh I appeared to them. I found them all drunk, and I did not find any of them thirsty. My soul ached for the children of humanity, because they are blind in their hearts and do not see, for they came into the world empty, and they also seek to depart from the world empty. But now they are drunk. When they shake off their wine, then they will repent.’
耶稣说,'我站立在世界的中央,以肉身向他们显现。我发现他们都醉醺醺的,但未发现一个口渴的人。我的灵魂为人类的子女感到痛苦,因为他们的心是瞎的,看不见;他们空空而来,也想空空而去。但现在他们却醉醺醺的。当他们摆脱醉意时,他们就会悔改。'
(Saying 28, p. 37)
第 28 条,第 37 页
This Gospel challenges us to let go of our habitual ways of perception dictated by our material being, the ‘ego’, which make us ‘drunk’ and ‘blind’. We do not need to let go of the ‘ego’ itself, but of the disordered drives/desires that are a product of our upbringing and environment. All we need to do is to wake up and discover who we truly are. This search is the most important element in our life, although it is not easy: ‘Jesus said, Let one who seeks not stop seeking until one finds. When one finds, one will be troubled. When one is troubled, one will marvel and will rule over all’ (Saying 2, p. 23).
这段福音挑战我们放弃由我们的物质存在、"自我"决定的习惯性感知方式,这些感知方式让我们"醉酒"和"失明"。我们不需要放弃"自我"本身,而是放弃由我们的成长环境产生的失序的驱动力/欲望。我们所需要做的就是醒悟并发现我们真正的自我。这种寻求是我们生活中最重要的元素,尽管它并不容易:"耶稣说,寻求的人不要停止寻求直到找到。一旦找到,他会感到困扰。当他感到困扰,他会惊奇并统治一切"(第 2 条,第 23 页)。

It is troubling to realize that the reality we have accepted as the only objective and permanent reality is in fact shaped by the thoughts, images and needs of our material being. But if we persevere, we can part the veil of these illusions and become aware of our true nature and the true nature of reality. The result will then be a real sense of wonder.
令人不安的是,我们接受为唯一客观和永久的现实实际上是由我们物质存在的思想、形象和需求塑造的。但如果我们坚持不懈,我们就能揭开这些幻象的面纱,认识我们真实的本质和现实的本质。结果将是一种真正的惊奇感。

To see reality as it is, we need to let go of our false images of ourselves, our ‘personas’, our ‘ego’ masks, our ‘clothes’:
要看清现实,我们需要放下对自己的虚假形象、我们的"人格"、我们的"自我"面具以及我们的"衣服"

His followers said, ‘When will you appear to us and when will we see you?’ Jesus said, ‘When you strip without being ashamed and you take your clothes and put them under your feet like little children and trample them, then you will see the child of the living one and you will not be afraid.’
他的追随者说:"你什么时候会出现在我们面前,我们什么时候能看见你?"耶稣说:"当你毫无羞耻地脱光衣服,把衣服放在脚下像小孩子一样踩踏时,你就会看到永生之子,你也不会害怕。"
(Saying 37, p. 39)
第三十七章，第 39 页
We need to see through these images and detach ourselves from them. This is really
我们需要透视这些图像,从中脱离出来。这才是真正的
not so dissimilar to what Jesus said in the Synoptic Gospels: ‘Anyone who wants to be a follower of mine must leave self (‘ego’ illusions) behind.’ Only then can our true nature be revealed. The same idea is expressed in St Paul’s saying about our ‘seeing through a glass darkly’, but later ‘face to face’.
和耶稣在公认福音中所说的差不多:"任何想要跟随我的人都必须抛弃自我(自我幻象)。"只有这样,我们的真正本性才能显现。圣保罗关于我们"如同暗中观看"但最终"面对面地认识"的说法表达了同样的思想。

Once we break through the constraints of the ego, we will be free, no longer imprisoned. A double understanding is needed: first, of the way our material being operates and, second, true self-knowledge of our essential being: ‘When you know yourselves, then you will be known, and you will understand that you are children of the living father. But if you do not know yourselves, then you dwell in poverty, and you are poverty.’
一旦我们摆脱了自我的束缚,我们就会自由,不再受到囚禁。需要双重理解:首先是理解我们的物质存在的运行方式,其次是对我们的本质存在的真正自我认知:'当你认识自己时,你就会被认知,你会明白你是活着的父亲的孩子。但如果你不认识自己,那么你就住在贫穷中,你就是贫穷。'

Living only in the reality that the ‘ego’ weaves is living in illusion and on the surface - an impoverishment of our true being. Salvation is seen in terms not of becoming children of the Light but of an unfolding awareness of this actual fact. Moreover, Jesus’ teaching affirms us in our ability to do so: ‘One who seeks will find.’ This same exhortation to ‘wake up’ and ‘be alert’ is also found in the Synoptic Gospels.
仅仅活在自我编织的现实中,是生活在幻觉和表面之中——这是对我们真实存在的贫乏。拯救不在于成为光明的儿女,而在于对这个事实的逐步意识。而且,耶稣的教导肯定了我们这样做的能力:"寻求的人必找到。"在 synoptic 福音书中也可以找到这种"醒来"和"警醒"的劝勉。

Creation 创造

Most Gnostic writers at that time were profoundly dualistic; the world was often seen as threatening and tempting, basically evil. Yet Thomas on the contrary sees it as permeated by the Light, by the Divine, consequently essentially good. Not only we but all of creation are infused by and embedded in the Light:
那些时代的大多数诺斯替主义作家都是深度二元论者;这个世界往往被视为威胁和诱惑,基本上是邪恶的。但是托马斯却相反地认为,它充满了光明,充满了神圣,因此本质上是善良的。不仅我们,连整个创造物都被光明渗透、嵌入其中:

Jesus said, ‘I am the light that is over all things. I am all: From me all has come forth, and to me all has reached. Split the wood; I am there. Lift up the stone, and you will find me there.’
耶稣说:"我是普照万物的光。我就是一切:一切都从我而来,并达于我。劈开木头,我就在那里。掀起石头,你也会发现我在那里。"
(Saying 77, p. 5s)
《第 77 章，第 5 页》
In early Christian theology Christ was seen as the first Creation, the ground of being, through which all of creation was shaped by God with the aid of the Spirit.
在早期基督教神学中,基督被视为首次创造,是存在的根基,通过这一根基,上帝借助圣灵塑造了整个创造.

The secret teaching 秘密教学

The fact that the Gospel of Thomas relies on secret teaching - as did many of the Gnostic Gospels - is often held against it. But individual ‘secret’ teaching is also mentioned in the Synoptic Gospels. We hear in Mark 4.I I: ‘To you has been given
the mystery of the kingdom of God, but for those outside, everything is in parables'.

Important figures 重要人物

Athanasius

c .296 - 373

亚他那修
Father of orthodoxy; early Church father; Patriarch of Alexandria; Copt.
东正教之父；早期教父；亚历山大教长；科普特人。

Emperor Constantine 272-337 First Christian Emperor, made Christianity the official religion of the Empire and presided over the first Council of Nicaea in 325.
君士坦丁大帝 272-337 首位基督教皇帝,将基督教定为帝国的官方宗教,并主持了 325 年第一次尼西亚会议。

Irenaeus

C . 130 - 202

依勒尼乌斯
Father of the Church; Bishop of Lyons; wrote Against Heresies.
教会之父;里昂主教;著有《反对异端》。

Valentinus

c .100 - 55

Christian mystic and poet from Alexandria; very popular Christian teacher; refused to become Bishop of Rome in 143; now considered a Gnostic. Probably wrote the Gospel of Truth.
亚历山大的华伦丁尼斯,基督教神秘主义者和诗人;非常受欢迎的基督教教师;拒绝在 143 年成为罗马主教;现被视为诺斯替教徒。可能写了真理福音。
the secret of the Kingdom of God, but for those outside, everything comes in parables.’ Similar statements are to be found in the Gospels of Matthew and Luke and also in St Paul: ‘But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned . . . We have the mind of Christ’ (I Cor. 2.14, 'I6, Av).
上帝国的秘密已赐给你们,但对于外人来说,一切都是用比喻讲述的。这类似陈述也出现在马太福音和路加福音中,以及保罗书信中:"但属血气的人不领会神的事,因为这些事对他来说是愚拙的,他也不能明白,因为这些事需要属灵的才能来分辨...我们却有基督的心意。"(哥林多前书 2:14,16,和合本)。

This emphasis on ‘secret teaching’ is often interpreted as an attitude of exclusivity, which was felt to be against Jesus’ teaching in general. But there is a very obvious reason to tell some people more than others; an excellent teacher like Jesus would tailor his teaching to the spiritual level of growth of the person he was confronted with at that time. He would tell each one what he or she was ready to hear.
对"秘密教学"的强调常被解释为一种排他性的态度,这被认为与耶稣的整体教导相悖。但是有一个很明显的理由告诉有些人比其他人更多;像耶稣这样出色的老师会根据面对者当时的精神成长水平来调整他的教导。他会告诉每一个人他们当时能够听懂的内容。

The real ‘secret’ Jesus was sharing was his message that the Kingdom, the presence of God, is here and now. In the Gospel of Mark (as well as Luke’s Gospel) we find an identical emphasis to the one we find in Thomas’ Gospel: 'The time has come; the Kingdom of God is upon you; repent and believe the gospel.'The Greek word for ‘time’ used here was not chronos (chronological time) but cheiros (infinite, eternal time). Therefore Jesus is saying here in Mark that the eternal, infinite moment is already here; God’s time, his Divine Presence, is here. All we have to do is to repent, to change our way of looking at reality, and then we will know the truth of this statement.
真正的耶稣所分享的"秘密"是他的信息,即上帝的国度,神的临在,就在此时此刻。在马可福音(以及路加福音)中,我们找到了与托马斯福音相同的强调:"时候到了,神的国已临近;你们要悔改,信福音。"这里使用的希腊词"时候"不是指 chronos(时间顺序),而是 cheiros(无限的、永恒的时间)。因此,耶稣在马可福音中正在说,永恒、无限的时刻就在此时此刻;上帝的时间,他神圣的存在,就在这里。我们所要做的就是悔改,改变我们看待现实的方式,那么我们就会知道这一宣告的真理。

Detachment 超然物外

To see the ‘Kingdom’ we not only need to let go of our false surface self, but we also need to see that the attachment of the ‘ego’ to the material world cannot furnish us with lasting happiness or a sense of security. We and the world are impermanent; all passes away; hence it is a ‘carcass’: ‘Jesus said, “Whoever has come to know the world has discovered a carcass, and whoever has discovered a carcass, of that person
要看到"王国"，我们不仅需要放下虚假的表面自我，还需要认识到"自我"对物质世界的执着无法给我们带来持久的幸福或安全感。我们和这个世界都是短暂的；一切都会消失;因此它是一具"尸体":"耶稣说:'凡认识这个世界的人,都已发现了一具尸体,而凡发现了一具尸体的人,对那个人来说就是一件创造物。'"
the world is not worthy”’ (Saying 56, p. 45).

^{1}

It is important to accept that we are more than our ‘ego’, our body and our attachment to the physical world. Then we remember who we truly are. According to Thomas’ Jesus we are already ‘enlightened’, ‘children of the Light’.
世界并不值得"(第 56 话,第 45 页)。

^{1}

接受我们超越"自我"、身体和对物质世界的执着是很重要的。然后我们才能记住我们真正的本质。根据托马斯的耶稣,我们已经是"开悟"的"光明之子"。

In these sayings Jesus is constantly moving the attention of the disciples from an outside reality - seeking for a place - to an inner reality. The important place where he dwells is his spiritual level of consciousness, not to be found in the outside reality:
在这些话语中,耶稣不断将门徒的注意力从外在现实——寻找一个地方——转移到内在现实。他居住的重要场所是他的精神意识水平,而不是在外部现实中找到的。

His followers said, ‘Show’ us the place where you are, for we must seek it.’ He said to them, ‘Whoever has ears should hear. There is a light uithin a person of light, and it shines on the whole world. If it does not shine it is dark.’ (Saying 24, p. 35)
他的追随者说："向我们显示您所在的地方,因为我们必须寻找它。"他对他们说:"凡有耳朵的都应该听。在一个人内心有一束光,照耀整个世界。如果它不发光,就是黑暗。"(第 24 节,第 35 页)

Moreover, by realizing this we will help the rest of humanity; our ‘enlightenment’ is to be for the benefit of all. In our deeper consciousness we are at one with everyone and with God.
此外,通过认识到这一点,我们将帮助人类的其他部分;我们的"启蒙"是为了所有人的利益。在我们更深层的意识中,我们与每个人和上帝是一体的。

Integration and oneness 整合与合一

This emphasis on interconnectedness resonated with people then and resonates with people now. The spiritual world penetrates our material reality; it is not somewhere else. We, creation and the Divine are all interconnected. Our true home is in the world of Light where all opposites, ‘motion’ and ‘rest’, are reconciled and transcended: ‘If they ask you:“What is the evidence of the father in you?” say to them, it is motion and rest.’
这种强调相互关联性在当时引起人们的共鸣,现在也是如此。精神世界渗透到我们的物质现实中;它不在别处。我们、被造物和神性都是相互关联的。我们的真正家园在光明世界,在那里所有对立面、"运动"和"休息"都得到和解和超越:"如果他们问你:'父亲在你内的证据是什么?'告诉他们,就是运动和休息。"

We pass from the world of duality into the infinite and timeless oneness of the Divine. By integrating all the aspects of our being we will achieve unity within ourselves, with others and with the Divine.
我们从对立的世界进入神圣的无限和无时间的统一。通过整合我们存在的所有方面,我们将实现自己、他人以及神圣之间的合一。

Jesus saw some babies nursing. He said to his followers, ‘These nursing babies are like those who enter the kingdom.’ They said to him, ‘Then shall we enter the kingdom like babies?’ Jesus said to them, 'When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower,
耶稣看见一些正在吃奶的婴儿。他对他的追随者说:"这些吃奶的婴儿就像进入天国的人。"他们对他说:"那我们就要像婴儿一样进入天国吗?"耶稣对他们说:"当你把两个合为一个,内里像外表,外表像内里,上面像下面,

I ‘of that person the world is not worthy’ is a Jewshs saying used when prasing someone. The word ‘carcass’ may seem rather harsh here, but we need to keep in mind the emphasis on exaggeration in Jewish rhetoric. (Often we hear Jesus use tough language to make a point.
对那人来说,世界是不配得到他的人。这是一句犹太人的说法,用来赞扬某人。"尸体"这个词在这里可能显得有些严厉,但我们需要记住犹太修辞中夸张的重点。(我们经常听到耶稣使用强硬的语言来阐述观点。)
and when you make male and female into a single one, so that the male will not be male nor the female female, when you fashion eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter the kingdom.’
当你将男性和女性合为一体,使男性不再是男性,女性也不再是女性,当你以一只眼取代眼睛,以一只手代替手,以一只脚代替脚,以一个形象代替形象时,你就会进入这个国度。
(Saying 22, p. 35)
说二十二,第 35 页
The message of the Gospel of Thomas is essentially about integration. ‘Making the two into one’ means integrating the purified ‘ego’ and the deeper ‘self’, the material and the spiritual. We need to let our true divine nature at our core permeate the ‘ego’ - so that our behaviour is guided by both. Thus we divinize our whole being, by opening the material to the Spirit, the Light. This entails integrating all aspects of our being, including ‘male’ and ‘female’, a process Jung emphasized. Then we will ‘enter the kingdom’, and experience the being and presence of the Divine.
托马斯福音的信息本质上是关于整合。"将两个变成一个"意味着整合已净化的"自我"和更深层的"自我"、物质和精神。我们需要让我们内心真正的神性渗透到"自我"中——这样我们的行为就会受到双方的指引。因此,我们通过打开物质界对精神界、光明的关系,使我们的整个存在神圣化。这需要整合我们存在的所有方面,包括"男性"和"女性",这是容格所强调的过程。那么我们将"进入天国",并体验神圣存在的存在和临在。

Kim Nataraja 金•纳塔拉加

THE CAPPADOCIAN FATHER S
卡帕多西亚教父们

Marcus Plested 马库斯·普莱斯特德

Mass of St Basil, Pierre Subleyras
巴西里大主教的奉袒弥撒 ,皮埃尔 · 苏布勒布拉斯

Introduction 简介

The time following St Irenaeus was interesting, as during it passionate inter-Christian arguments and controversial debates shaped the belief structure of early Christianity. Important figures who played a crucial role in these were Basil of Caesarea, his brother Gregory of Nyssa and their friend Gregory of Nazianzus. They all lived in Cappadocia in present-day Turkey; hence they are known as the Cappadocian Fathers. These three, with their close associate Evagrius, a foremost Desert Father, are very important for the development of Christian mysticism both in the Christian East and in the West.
圣伊利尼纪元后的时期非常有意思,在此期间,充满热情的基督教内部争论和具有争议性的辩论塑造了早期基督教的信仰结构。在这些争论中扮演关键角色的重要人物包括凯撒利亚的巴西尔、他的弟弟格列高利·尼萨和他们的朋友格列高利·纳粹安微。他们都生活在今天的土耳其卡帕多细亚地区,因此被称为卡帕多细亚教父。这三位人物以及与他们关系密切的最著名的沙漠教父埃瓦格里乌斯都对基督教神秘主义在基督教东方和西方的发展做出了非常重要的贡献。

Basil and Gregory of Nazianzus each received a classical education and studied together in Athens. A strong Greek influence on their thought came through their admiration for Origen, whose influence was especially strong in Basil’s family. His grandmother St Macrina and mother St Emmelia were converted to Christianity by Gregory the Wonderworker, a disciple of Origen.
巴西流和纳粹安祖斯的格雷戈里都接受了古典教育,并在雅典一起学习。通过他们对奥利根的崇敬,希腊思想对他们的思想产生了强烈的影响。奥利根的影响在巴西流的家庭中尤为强大。他的祖母圣玛克里娜和母亲圣艾米利亚是由奥利根的弟子大奇迹家格雷戈里转向基督教的。

The three were very different: Basil was a political man of action, Gregory of Nazianzus was the poet and Gregory of Nyssa was the philosopher. All three were respected for their precise formulation of their ideas about the Trinity, which enabled them to defend the Nicene Creed and effectively combat heresy, in particular Arianism.
三人大不相同:巴西利乌斯是一个政治行动家,格列高利·纳济安散是诗人,格列高利·尼撒是哲学家。三人都因其对三位一体教义的精准表述而受到尊重,这使他们能够捍卫尼西亚信经,有效地与异端,特别是亚流派作斗争。

Marcus Plested in this chapter demonstrates that they are in fact the ‘Fathers of Orthodoxy’, but at the same time all three had strong mystical leanings, which shows the inseparable connection between theology and both asceticism and mysticism.
马库斯·普莱斯特德在本章中表明,他们实际上是"正统之父",但同时三人都有很强的神秘主义倾向,这显示了神学与禁欲主义和神秘主义之间的不可分割的联系。

St Basil of Caesarea AD330-79
凯撒利亚的圣巴西尔 330-379 年

Basil belonged to a family of saints: his grandmother St Macrina the Elder, his father St Basil the Elder, his mother St Emmelia, his brothers St Gregory of Nyssa and St Peter of Sebaste and his sister St Macrina the Younger.
巴西里属于一个圣徒家族:祖母圣马克里纳老人、父亲圣巴西里老人、母亲圣埃米利亚、兄弟圣格雷戈利·尼萨和圣彼得·塞巴斯特、妹妹圣马克里纳小女士。

He received a classical education of which he was very proud. On his return from Athens it was his sister Macrina who took him down a peg, taught him the value of humility and converted him to Christianity. After his conversion Basil visited some of the major monastic centres of the time: Palestine, Syria and Egypt. He was wary of the solitary hermetical life as led by the Desert Fathers and Mothers, but was highly impressed by the form of monastic life started by St Pachomius in Upper Egypt.
他接受了一种自己非常自豪的古典教育。从雅典回来后,是他的姐姐玛克利娜让他放下身段,教会他谦逊的价值,并将他改信基督教。改信后,巴西尔参访了当时一些主要的修道中心:巴勒斯坦、叙利亚和埃及。他对沙漠教父和教母所奉行的独居隐修生活持谨慎态度,但对帕科米乌斯圣人在上埃及创立的修道生活形式则印象深刻。

On his return Basil established, like his sister Macrina, a small monastic community on the family estate, where the emphasis was firmly on asceticism. But he himself was not able to lead a contemplative life for long; soon the issues shaping the Christian Church in the Empire took his attention away from a life of prayer. As Bishop of Caesarea (370) he became passionately involved with the political and theological debates over the Trinity, the divinity of Christ and especially the divinity of the Holy Spirit, as well as the Arian heresy.
巴西尔在归来后像他的妹妹玛克丽娜一样,在家族庄园里建立了一个小型修道团体,强调禁欲主义。但他自己无法长时间过上冥想的生活;很快,塑造帝国基督教会的问题就吸引了他注意力,远离了祷告生活。作为凯撒利亚的主教(370 年),他热情地参与了关于三位一体、基督神性以及圣灵神性的神学和政治辩论,以及亚流异端的讨论。

Because of all this we have little that he wrote about the actual mystical life apart from a few comments on prayer. But he did formulate a framework for the ascetical life in community and set up one of the first important monastic sets of rules. These were very influential in both eastern and the western monastic development, being more balanced and moderate than those of Pachomius.
因为这一切,除了关于祈祷的一些意见外,我们很少有他写作实际神秘生活的资料。但他制定了一个适用于团体中禁欲生活的框架,并建立了最早的重要修道规则之一。这些规则在东方和西方修道发展中都产生了深远的影响,比帕科米乌斯的规则更加平衡和温和。

The rest of his short life - he died worn out at 49 - he was a committed and charitable bishop tirelessly looking after the poor, fighting heresies and trying to mend church divisions.
他短暂的生命之余 - 他 49 岁时就去世了 - 他是一位坚定和慈善的主教,毫不疲倦地照顾穷人,打击异端邪说,并努力修复教会内部的分裂。

St Gregory of Nyssa 335-95
尼撒的格列高利 335-95

The younger brother of Basil did not have quite the same extensive education, nor was he a man of affairs like his brother. Yet he was very studious and the most philosophical, speculative and daring of the three Cappadocian Fathers, with strong ascetic leanings. His writings dealt with Christian faith, the ascetic life, mystical life and biblical commentary. He is best known for his Life of Moses.
巴西利乌斯的弟弟接受的教育没有他那么广泛,也不像他那样是个事务型的人。但是他非常刻苦努力,是三位卡帕多其亚教父中最哲学思辨和敢想敢做的。他有很强的禁欲主义倾向。他的著作涉及基督教信仰、禁欲生活、神秘生活和圣经注释。他最著名的作品是《摩西传》。

He was only a bishop for a short time to help out his brother, after which he led an ascetic life in Pontus for quite a while. After the death of Basil he travelled extensively and we know little of where and how he died.
他只做了短暂的主教,是为了帮助自己的兄弟。此后,他在本都地区过了一段很长时间的苦行生活。巴西里斯去世后,他广泛地旅行,我们很少知道他在哪里以及如何离世。

St Gregory of Nazianzus 330-90
纳粹安祖斯圣格列高利 330-90

Their friend also came from a devout Christian family. His father was Bishop of Nazianzus when Gregory was born. He joined Basil’s monastic community, where both collected the teaching of Origen in the Philokalia. Shortly after that Gregory reluctantly became Bishop of Nazianzus at his father’s behest, then Bishop of Constantinople. Soon after the Second Ecumenical Council of Constantinople he resigned voluntarily from that post and withdrew to live the rest of his life in seclusion. He was gentle, mild mannered and basically a mystic and a poet. His contribution was to define through poetry the indefinable of the mystical life, thus avoiding the difficulty of expressing theology in intellectual thoughts only. The ambiguity of poetry also makes it easier to avoid being labelled a heretic.
他们的朋友也来自一个虔诚的基督教家庭。格雷戈里出生时,他的父亲是纳西安苏斯的主教。他加入了巴西尔的修道院社区,两人一起收集了奥利根的教导,编撰了《费洛卡利亚》。不久之后,格雷戈里不情愿地应父亲的要求成为纳西安苏斯的主教,随后成为君士坦丁堡的主教。在第二次君士坦丁堡大公会议之后不久,他自愿辞去了这个职位,隐居过了余生。他性情温和,基本上是一个神秘主义者和诗人。他的贡献是通过诗歌定义了难以言喻的神秘生活,从而避免了仅用知性思想表达神学的困难。诗歌的模糊性也使得他更容易避免被贴上异端的标签。

As Bishop of Constantinople he wrote very influential sermons that formed the basis of discussions in the Second Ecumenical Council of 38I in that city, which confirmed the orthodox Cappadocian interpretation of the Nicene Creed. In the Orthodox tradition Gregory is therefore known as ‘the Theologian’.
作为君士坦丁堡的主教,他写了非常有影响力的讲道,为 381 年在该城市召开的第二次普遍会议奠定了基础,确立了尼西亚信经的正统卡帕多西亚解释。在东正教传统中,格里高利因此被称为"神学家"。

View of Cappadocia 卡帕多西亚的景观

THE CONNECTION BETWEEN THEOLOGY AND ASCETICISM
神学与禁欲主义的联系

Most of Gregory of Nazianzus’ work is dedicated particularly to the mystery of the Trinity, the nature of theology and the ways we come to experience God. He emphasizes the need for purification, using the image of the soul as a mirror of God, which is one the Cappadocian Fathers used frequently.
大部分的格列高利·纳济安撒斯的作品专注于三位一体的奥秘、神学的本质以及我们获知上帝的方式。他强调了净化的必要性,运用了灵魂作为上帝之镜的形象,这是卡帕多西亚教父们经常使用的。

For nothing seems to me so desirable as to close the doors of

m y

senses keeping the flesh of the world collected within myself, having no further connection than was absolutely necessary with human affairs, speaking for myself and to God. Ever preserving in myself the Divine impressions pure and unmixed with the erring tokens of this lower world, growing more and more to be, and being a real unspotted mirror of God.
对我来说,没有什么比关闭感官大门,将世界的肉躯收藏于自我之内,与人类事务保持绝对必要之外的联系,为自己和上帝而言更为可取。永远保持对神性印象的纯粹与未经冶炼的低俗世界灵感,越来越成为,成为上帝纯净无瑕的镜子。
(St Gregory the Theologian, Oration 2)
神学家圣格雷戈里（论述 2）
St Gregory of Nyssa also speaks of ‘a mirror’: the basic idea being that once one cleans away the dirt of sin and the passions, our true nature is revealed as well as the true nature of our Creator. That is an image with a long pedigree in the Platonic tradition as well.
尼撒的格列高利也谈到了"一面镜子"：基本思想是,一旦清除了罪恶和情欲的污垢,我们的真实本性以及造物主的真实本性就会显露出来。这也是柏拉图传统中久负盛名的一个形象。

Yet this is not an easy task. The idea that the inner life, the pursuit of God, is something that demands a great deal of effort is put in vivid language by the Desert Fathers:
这并非易事。沙漠教父们用生动的语言表达了内在生活、追求上帝是需要付出大量努力的观点:

A woman knows she has conceived when she stops losing blood. So it is with the soul, she knows she has conceived the Holy Spirit when the passions stop coming out of her. But as long as one is held back in the passions, how can one dare to believe that one is sinless? Give blood and receive the Spirit.
女人知道自己怀孕了,是因为她不再失血。对于灵魂也是如此,当她不再被情欲支配时,就知道她已经怀上了圣灵。但只要还被情欲束缚,怎么敢认为自己没有罪呢?给予血液,就能得到圣灵。
(Sayings of the Desert Fathers: Longinus 5)

^{I}

沙漠教父语录：隆基努斯 5
This is a very uncompromising demand for a sustained effort, which neatly encapsulates the conviction held by virtually all Christians in late antiquity: some degree of ascetic effort is vital for any form of what we call the mystical experience. The approach to God demands ascetic offering, demands self-discipline, demands the cutting away of the passions. The pursuit of virtue - grace - does not come without blood, sweat and tears.
这是一个非常无妥协的要求,需要持续的努力,这很好地概括了几乎所有在古代末期的基督徒所持有的信念:某种程度的禁欲性努力对于我们所谓的神秘体验的任何形式都是至关重要的。接近上帝需要禁欲的奉献,需要自我约束,需要抑制激情。追求美德-恩典-不会没有鲜血、汗水和眼泪。

But, of course, when considering this conjunction between asceticism and mysticism, we need to keep in mind that we live in an age where the appeal to asceticism is not one that is desperately popular. Passions are, on the contrary, seen as good for the body.
但是,当然,在考虑禁欲主义和神秘主义之间的结合时,我们需要记住,我们生活在一个对禁欲主义缺乏热情的时代。相反,激情被认为对身体有益。

In our day and age asceticism, if thought about at all, simply conjures up an image of extreme deprivation or extreme selfdiscipline. We see no very obvious point beyond punishing the body. Mysticism itself has been marginalized and, even where it is not rejected, tends to be neutralized by being considered the preserve of a few cloistered monks. Asceticism and mysticism are therefore no longer seen as part of the mainstream Christian tradition. In dealing with these two concepts, we have to re-appropriate the language of the early Church and re-appropriate the root meaning of the terms.
在我们这个时代,苦修,如果被考虑的话,只会勾起一种极端禁欲或极端自我约束的形象。我们看不到惩罚肉体之外的明显意义。神秘主义本身已被边缘化,即便不被拒绝,也倾向于被中和,被视为少数隐修士的专属。因此,苦修和神秘主义不再被视为基督教主流传统的一部分。在处理这两个概念时,我们必须重新掌握早期教会的语言,并重新掌握这些术语的根本含义。

The root meaning of the word ‘asceticism’ is the Greek word askesis, which really only means ‘training’,‘discipline’, ‘practice’ and ‘effort’. The root meaning of the word ‘mysticism’ is the Greek word mueo, meaning ‘to initiate someone’, for example into the revelation of the world beyond the world of forms. Another meaning is ‘to close the eye to something’, in the sense of closing the eye to the material world in order to see with the eye of the spirit.
苦行主义'一词的根源意义是古希腊语 'askesis',其实只意味着'训练'、'纪律'、'实践'和'努力'。'神秘主义'一词的根源意义是古希腊语 'mueo',意思是'使某人进入'(例如进入超越形式世界的启示)。另一个意义是'闭眼于某事物',即闭眼于物质世界,以精神之眼去观察。

We ought to see asceticism not just as a fairly pointless chastisement of the flesh but as a means to an end rather than an end in itself: the end being union with God.
我们应该把禁欲主义看作不仅是一种毫无意义的肉体折磨,而是一种达到目的的手段,而不是目的本身:这个目的就是与上帝的合一。

Mysticism is a much misunderstood term in the modern
神秘主义是现代社会中被误解的术语

Writings of the 文章

Cappadocians 卡帕多西亚人

St Basil 圣巴西尔

Address to Young Men 致青年的演讲
Homilies on the Six Days of Creation
创世六日讲道
Philokalia: anthology of extracts of Origen’s On First Principles and Against Celsus about the harmony between faith and reason, compiled with Gregory of Nazianzus
《爱智书》:源自奥利根的《论原理》和《反对凯尔苏斯》中关于信仰与理性和谐的摘录选编,由格列高利·纳齐安撰
Against Eunomius 反对尤诺米乌斯
Shorter Rules and Longer Rules
较短的规则和较长的规则
Sermons and Moralia On the Holy Spirit
论圣灵

Gregory of Nyssa 尼撒的格里高利

On Virginity 关于处女
Against Eunomius 反对尤诺米乌斯
On the Six Days of Creation
论创世六日
On the Making of Man
论人之起源
On the Soul and Resurrection
论灵魂与复活
Catechetical Oration 教义训练演说
Life of Macrina 玛克丽娜的生平
Life of Moses 摩西的生活
Homilies on the Song of Songs
論雅歌集

Gregory of Nazianzus 纳西安撒斯的格列高利

Philokalia: anthology of extracts of Origen’s On First Principles and Against Celsus, compiled with Basil of Caesarea
《濟度集》:奥利根《論首原》和《反瑟爾蘇斯》選錄彙編,與凱撒利亞的巴西流士編纂
Theological Orations Letters
神学讲演信件
age because of the various webs of meanings that have been attached to it. It is best thought of as the quest for an experience of union with the divine.
年龄,因为与之相关的各种意义网络。它最好被视为追求与神性合一的体验。

With these definitions in mind we will be better equipped to embrace a more rounded vision of the Christian life in which asceticism is seen as part and parcel of our inheritance, of our calling, rather than being regarded as the pursuit of an elite.
有了这些定义作为参考，我们将更好地装备自己,接受一个更加全面的基督教生活愿景,在这个视角中,苦修被视为我们所继承的、所蒙召的一部分,而不是被视为精英阶层的追求。

Both ascetic effort and mystical experience should be seen as inseparable components of the Christian calling, and the Cappadocian Fathers are particularly revealing of how these two go together. In his very important work Life of Moses Gregory of Nyssa, following on from Origen’s allegorical way of reading Scripture, interprets the biblical narrative of the life of Moses as a paradigm of the soul’s ascent to the contemplation of God, a contemplation in which the soul is united to God. Virtually every incident in Moses’ life has a parallel with
苦行和神秘体验应该被视为基督教召唤不可分割的组成部分,卡帕多西亚教父特别揭示了这两者如何协作。在他非常重要的作品《摩西传》中,尼撒的格列 high 利根据奥利金的寓言式圣经解读方式,将摩西的生命故事解释为灵魂登向神的内观的典型,在这种内观中灵魂与神合而为一。摩西一生几乎每一个事件都与这种灵魂与神的内观和合一相对应。

Gregory of Nyssa 尼撒的格里高利
the soul’s journey: for example, the crossing of the Red Sea is paralleled with baptism. Both the crossing and adult baptism - traditional at that time - take place not at the beginning of the journey but some way into it.
灵魂的旅程：例如，红海的过渡与洗礼是并行的。十字路和成人洗礼——那时的传统做法——都不是在旅程开始时发生,而是在旅程的中途发生的。

Those who pass through the mystical water in baptism must put to death in the water the whole phalanx of evil such as covetousness, unbridled desire, rapacious thinking, the passion of conceit and arrogance, wild impulse, wrath, anger, malice, envy, and all such things. Since the passions naturally pursue our nature, we must put to death in the water both the base movements of the mind and the acts which issue from them.
那些经过神秘水的洗礼的人必须在水中消除全部邪恶,如贪婪、放纵的欲望、贪婪的思想、自负和傲慢的激情、冲动、愤怒、怒气、恶意、嫉妒以及所有此类事物。由于情欲天性地追求我们的本性,我们必须在水中消除内心的低劣动机以及由此产生的行为。
(Life of Moses II.125)
摩西传（下卷 125）
The theme of the need to put the passions to death is one that returns again and again. It is considered essential to strip away the passions if one is to achieve any sort of clarity, any sort of balance, any sort of possibility of attaining the mountain. All this is bound up with the sacraments of the Church.
需要克服激情的主题一次又一次地出现。如果想要实现任何形式的清明、任何形式的平衡、任何形式登临崇山的可能性,都需要剥离激情。这一切都与教会的圣礼紧密相关。

All Christians are called upon to seek out an encounter with God. It is important to avoid the idea of a two-tier Christianity with the ‘perfect’ and the ordinary Christian. This will help to keep mysticism within the mainstream Church.
所有基督徒都被呼召去寻求与上帝的相遇。我们必须避免"完美"与"普通"基督徒两个层次的观念。这将有助于将神秘主义保持在主流教会的范畴之内。

The tasting of the bitter waters of Marah signifies the life far removed from pleasures; this way of life is at first very bitter and disagreeable. But ultimately the waters become sweet, for life becomes better than it was before the ascetic life. The ascetic life is a prerequisite for any sort of authentic knowledge of God.
苦涩的玛拉之水的品尝意味着远离快乐的生活;这种生活起初是非常苦涩和令人不快的。但最终,这些水变得甜美,因为生活变得比禁欲生活更好。禁欲生活是对上帝任何真正知识的先决条件。

But if the wood be thrown into the water, that is, if one receives the mystery of the resurrection which had its beginning with the wood (you of course understand the cross when you hear the wood), then the virtuous life, being sweetened by the hope of things to come, becomes sweeter and more pleasant than all the sweetness that tickles the sense with pleasure.
但是,如果木头被扔进水中,也就是说,如果一个人接受了始于木头(当然你听到木头时就知道是指十字架)的复活的奥秘,那么美德的生活,被即将到来的事物的希望所甜蜜,就会比一切让感官感到愉悦的甜蜜更加甜美和悦人。
(Life of Moses II.132)
摩西生平(二)132
If you are going to ascend the mountain of contemplation, it is not just the body that needs to be pure; you have to be pure in soul and body, washed stainless of every spot. Gregory’s is a holistic vision of the human person, a composite of soul and body.
如果你打算登上默观之山,不仅需要身体纯洁;你还必须在灵魂和身体上都洁净,彻底除去一切瑕疵。格雷戈里的是一个关于人的整体愿景,是由灵魂和肉体组成的复合体。

Also around this time AD313
也就是在这个时候,西元 313 年

Constantine declares freedom of worship for the Christians.
康斯坦丁宣布赋予基督徒自由信仰的权利。

324

Constantine becomes sole emperor and moves the Roman capital to Byzantium; a few years later it is renamed Constantinople.
康斯坦丁成为唯一的皇帝,并将罗马首都迁至拜占庭;几年后,它被改名为君士坦丁堡。

325

First ecumenical Council of Nicaea called by Constantine to unify Christian beliefs. The Nicene Creed is adopted.
君士坦丁召集的尼西亚第一次大公会议旨在统一基督教信仰。尼西亚信经获得通过。

326
Church of Nativity built in Bethlehem by Constantine.
君士坦丁在伯利恒建立的诞生教堂。

360

First recorded celebration of the birth of Christ on 25 December.
基督诞生首次庆祝活动在 12 月 25 日记录。

The person who would approach the contemplation of Being (God the source of all being) must be pure in all things so as to be pure in soul and body, washed stainless of every spot in both parts, in order that he might appear pure to the One who sees what is hidden and that visible respectability might correspond to the inward condition of the soul.
欲接近存在之本源(万物之源)的人,必须洁净其心智及躯体,去掉一切污渍,以纯洁无瑕的心灵及身体接受那看尽隐秘之人的垂顾,内外俱净。
(Life of Moses II.I54)
梅瑟传 II.I54
This purity is needed to cleanse the faculties of perception in order to open the spiritual senses, which is something that Origen speaks a great deal about: spiritual eyes to see the hidden divine realities, spiritual ears to hear the Word of God (see Chapter 4, p. 57). Purification of our faculties of perception allows us therefore to see our own true nature and that of God beyond physical sight and hear beyond our physical hearing. We need to clear the dirt off our mirror.
这种纯洁性是需要清洁感官来开启灵性感官的,这是奥利根大谈特谈的:拥有灵性眼睛去看见隐藏的神圣现实,拥有灵性耳朵去听神的话语（见第 4 章，第 57 页）。因此,洁净我们的感官允许我们看见自己的真实本质以及超越物质视觉的神,听见超越物质听觉的神。我们需要擦拭镜子上的污垢。

The contemplation of God is not effected by sight and hearing, nor is it comprehended
对上帝的思考不是通过视觉和听觉实现的,也无法被理解
by any of the customary perceptions of the mind. For ‘no eye has seen, and no ear has heard’, nor does it belong to those things which usually enter ‘into the heart of men’ (1 Cor. 2.9). He who would approach the knowledge of things sublime must first purify his manner of life from all sensual and irrational emotion. He must wash from his understanding every opinion derived from some preconception and withdraw himself from his customary intercourse with his own companion, that is, with his sense perceptions, which are, as it were, wedded to our nature as its companion. When he is so purified then he assaults the mountain.
不论任何心智的常见感知。因为"眼睛没有看见,耳朵也没有听见",也不属于那些通常会"进入人心"的事物(哥林多前书 2:9)。想要接近崇高事物知识的人必须首先净化他的生活方式,远离一切感官和非理性的情绪。他必须从自己的理解中洗去所有源自某种先入为主观点的意见,并从与自己的同伴,也就是感知,这些与我们的本性亲密相通的同伴,的日常交往中抽离自己。当他被如此净化时,他便能登临那座山。
(Life of Moses II. I 57)
(生命的摩西 II。I 57)

A lot of the teaching of the Cappadocians on the mystical life is about this central preparatory stage of ascetical purification of the body and soul alike. Gregory of Nyssa makes it clear that you cannot go straight to mystical experience without preparation.
卡帕多西亚神学家关于神秘生活的教导很大程度上集中在身心同时得到苦修净化这一准备阶段。格雷戈里·尼撒主教明确指出,没有预先准备,是无法直接进入神秘体验的。

St Gregory the Theologian and the vision of God
神学家格列高利与神的异象

Gregory of Nazianzus also has the image of ascending Mount Sinai. He speaks about drawing aside the curtain of cloud and entering within, separating oneself from matter and material things. He speaks of a vision of the back of God. It is a vision not of the nature of God but of what God chooses to reveal of himself.
格列高利·纳齐安撒斯也有登上西乃山的形象。他谈到拉开云层的帷幕,进入其中,将自己与物质和物质事物分离。他谈到上帝背面的异象。这是上帝选择向自己展示的,而非上帝本质的异象。

Gregory was keenly aware of the unfathomable mystery of God. We can learn something on our ascent but we will never exhaust the mystery of God. On the mountain there is, not the eternal nature of God but a manifestation of God’s glory, which David calls ‘the majesty’, the ‘glory’, the ‘Shekinah’ of God. It is much like the reflection of the sun in the water: we can’t look upon the sun but we can look upon the sun’s reflection in the water.
格雷戈里非常意识到上帝的深不可测的奥秘。我们在上升过程中可以学到一些东西,但永远无法穷尽上帝的奥秘。在山上,不是上帝的永恒本质,而是上帝荣耀的彰显,大卫称之为"威严"、"荣耀"和"耀格"。这就像太阳在水中的反射:我们无法直视太阳,但我们可以看到太阳在水中的反射。

Gregory takes the rock behind which Moses hides as Christ. This is a common understanding of the rock. We will never see more of God than he has revealed in Christ.
格里高利将摩西藏身的那块岩石视为基督。这是对这块岩石的普遍理解。我们永远也无法看到比基督所显示的更多的上帝。

The inseparability of theology and mysticism
神学与神秘主义的不可分割性

Theology for the early Church was not an academic discipline but always closely related to a mystical experience, a vision of God. The Cappadocians were closely involved in the doctrinal controversies of their day regarding the
早期教会的神学不是一门学术学科,而是与神秘体验、对神的愿景密切相关。加帕多西亚人深度参与了当时有关三位一体论的教义争论。
divinity of Christ and the divinity of the Holy Spirit. The Christian tradition has given Gregory the name ‘the Theologian’, as he was the most talented of the three Cappadocians when it came to articulating the mystery of the Trinity, in both poetry and prose. He used language that today would not be regarded as inappropriate in a theological textbook.
基督神性和圣灵神性。基督教传统将格雷戈里称为"神学家",因为他是三位卡帕多基亚人中最有才华的,在诗歌和散文中都擅长阐述三位一体的奥秘。他所使用的语言,今天在神学教科书中也不会被认为不恰当。

The contemplation of God is not effected by sight or hearing, nor is it comprehended by any of the customary perceptions of the mind. (Gregory of Nyssa)
对神的思考不是通过视觉或听觉实现的,也不是通过任何通常的心智感知被理解的。(尼撒的格列高利)

No sooner do I conceive of the One than I am illumined by the Splendour of the Three; no sooner do I distinguish Them than I am carried back to the One. When I think of any One of the Three I think of Him as the Whole, and my eyes are filled, and the greater part of what I am thinking of escapes me. I cannot grasp the greatness of That One so as to attribute a greater greatness to the Rest. When I contemplate the Three together, I see one great flame, and cannot divide or measure out the Undivided Light.
我刚刚构思出"一"的概念,立即被"三"的荣耀所照耀;我刚刚区分出"三"者,又立即被带回到"一"的境地。当我思考"三"中的任何一个时,我就把它视为整体,我的视线被蒙蔽,我所思考的大部分内容也逸散而去。我无法领会那一个的伟大,从而认为其余的更为伟大。当我同时思考那三者时,我看见了一团熊熊烈焰,无法将那不可分割的光芒切分或度量。
(Oration 49) （演说 49）
Gregory puts it in very mystical language, but at the same time it is, theologically speaking, very precise language. So you see how involved theology and mysticism are; they fit very closely together.
格里高利用非常神秘的语言来表达,但同时它也是非常精确的神学语言。所以你看到神学和神秘主义是如何相互交织的;它们是密切相关的。

Gregory’s thinking on the Trinity, his understanding of theology, which is very experiential, is never separated from devotion to the person of Christ:
格列高利对三位一体的思考,他对神学的理解都有非常深刻的体验,从未与对基督个人的虔诚分离

Christ bears all me and mine in Himself, that in Himself He may exhaust the bad, as fire does wax, or as the sun does the mists of earth; and so that I may partake of His nature by union with him . . [At the last day] we shall be no longer divided [as we now are by movements and passions], containing nothing at all of God, or very little, but shall be entirely godlike.
基督在自己里承担了我和我的一切,为了要在自己里耗尽邪恶,就像火熔化蜡一样,或者太阳驱散大地的雾气一样;这样我就可以通过与他的联合来分享他的本性……[在最后的日子],我们不再分裂[就如我们现在被运动和情感所分裂一样],不再包含丝毫的神性,或者只有非常少,而是完全成为神性。
(Oration 30) （演说 30）
In their writing, as we have seen, the Cappadocian Fathers illustrate very well the inseparability of mysticism and theology. Theology is considered to be just an abstract speculation; it has no foundation when it is not based on experience. And equally, mystical experience without theology does not allow us to judge the authenticity of that experience. No theology without mysticism; no mysticism without theology.
正如我们所看到的,在他们的著作中,卡帕多西亚教父们很好地阐述了神秘主义和神学的不可分割性。神学仅仅被视为抽象的推论;若不基于经验,它就无所依据。同样地,没有神学指导的神秘体验也无法让我们判断其真实性。没有神学的神秘主义是不存在的;也没有神学的神秘主义。

Important figure 重要人物

Gregory the Wonderworker c.

210 - 70

奇迹使者格列高利约 c.

210 - 70

Known as the ‘Apostle to Cappadocia’; he was not the first apostle to Cappadocia but a very successful one, and is reputed to have worked miracles. He was a dedicated student of Origen in Caesarea for five years before becoming Bishop of Pontus. He was highly respected by all three Cappadocians.
被称为"卡帕多西亚的使徒"；他并非卡帕多西亚的第一位使徒,但却是一位非常成功的使徒,据称他曾施行过奇迹。在成为庞都斯主教之前,他在凯撒利亚跟随奥利根学习了五年。他受到了三位卡帕多西亚教父的高度敬重。

The difference between Alexandria and Antioch
亚历山大和安提阿的区别

It is quite common to make a distinction between Alexandria and Antioch. Antioch tends to be characterized by a focus on the literal meaning of any given text, and in considering the person of Christ it tends to focus on his humanity.
亚历山大和安提阿有很大区别。安提阿倾向于关注任何给定文本的字面含义,在考虑基督的人格时,它倾向于关注他的人性。

Alexandria, on the other hand, was rather more drawn by the allegorical approach, which aimed to see the inner meaning of the texts. They had perhaps a greater appreciation of the divinity of Christ.
另一方面,亚历山大更倾向于采用寓意的方法,旨在探寻文本的内在含义。他们也许更加欣赏基督的神性。

Both approaches are needed.You need to appreciate both the humanity and the divinity of Christ. And the Cappado-
两种方法都是必需的。您需要欣赏基督的人性和神性。卡帕多
cian Fathers seem to be very good at holding together those two traditions of Alexandria and Antioch.
亚历山德里亚和安提阿这两个传统,希腊教父们似乎很擅长将它们结合起来。

The Arians stressed the humanity of Christ. They denied that Christ was of the same substance as the Father. We don’t have any writings that speak about their mystical experiences, as they were declared heretical by the Council of Nicaea and the formulation of the Nicene Creed excluded their view. But there is no reason to doubt the sincerity of their faith and their devotion to Christ as such. History is written by the winners. In the council the bishops tried to find the common ground, a unified belief, to define orthodoxy. But that inevitably meant, also, defining what was outside of the mainstream Church - the heretics.
亚流派强调了基督的人性。他们否认基督与父神是同一本质。我们没有任何关于他们神秘经历的文献,因为他们被尼西亚会议宣布为异教徒,并且尼西亚信经排斥了他们的观点。但是没有理由怀疑他们的信仰和对基督的虔诚。历史由胜利者书写。在会议上,主教们试图寻找共同点,制定统一的信仰,以定义正统。但这也必然意味着,界定教会主流以外的异端。

The process of the ascent to union with God
与上帝合一的升华过程

Gregory of Nyssa’s descriptions of mystical experiences were founded on the basic principle of the radical unknowability of God. God is utterly transcendent, utterly beyond our knowledge. As we have seen, this is sometimes called the apophatic approach to God, which requires us to divest ourselves of any ideas or images we might have of God. Gregory of Nyssa excels Gregory the Theologian in his apophatic approach.
尼撒的格列高利对神秘体验的描述,建基于神的彻底不可知性这一基本原则。神是完全超然的,完全超越我们的认知。正如我们所见,这有时被称为对神的阴性途径,它要求我们放弃对神的任何观念或形象。在阴性途径方面,尼撒的格列高利超越了神学家格列高利。

Because of his apophatic approach, St Gregory of Nyssa finds it extremely significant that Moses encountered God in the darkness on Mount Sinai. He talks of darkness beyond the light and union beyond human knowledge.
由于他采用了阴性神学的方法,尼撒的格列高利圣人发现,摩西在西奈山上在黑暗中遇到了上帝这一点非常有意义。他谈到了超越光明的黑暗,以及超越人类知识的合一。

When St Gregory the Theologian interestingly talks about Moses’ ascent of Mount Sinai, he doesn’t mention the darkness; he prefers to speak about the light.
当神学家格列高利谈到摩西登上西奈山时,他并没有提及黑暗,而是更倾向于谈论光明。

But darkness is St Gregory of Nyssa’s primary motif for discussing the ascent of Sinai, moving away from affirmation, saying not what God is but what he is not. Interestingly, his darkness is something beyond light; the light we cannot bear. It is essentially a superabundance of light; he speaks of lunar darkness. So it’s a way of conveying not absence but presence.
但尼撒的格雷戈里圣徒以黑暗为主要主题来讨论西奈山的攀登,远离肯定,说出神不是什么,而是神不是什么。有趣的是,他的黑暗是超越光明的东西;我们无法承受的光。这本质上是光明的过剩;他谈到了月球般的黑暗。所以这是一种表达不是缺席,而是存在的方式。

In the same way the light of knowledge is a stage on the way to this perfect knowledge of God that is summed up in this motif of darkness.
同样地,知识的光芒是通往上帝完美知识的途径,这被总结为"黑暗"这一概念。

For leaving behind everything that is observed, not only what sense comprehends, but also what the intelligence thinks it sees. The mind keeps on penetrating deeper until by its yearning for understanding, it gains access into the invisible and incomprehensible and there it sees God. This is the true knowledge of what is sought; this is the seeing that consists in not seeing because that which is sought transcends all knowledge, being separated on all sides by a kind of darkness.
为了摆脱所有可观察的事物,不仅是感官所感知到的,也包括智力所认为看到的。心智一直在深入探索,直到通过对理解的渴望,进入到不可见和难以理解的领域,在那里它看到了上帝。这就是所寻求的真正知识;这就是通过不看而看到的,因为所寻求的对象超越了所有知识,被一种黑暗所分隔。

This reminds us of the definition of God by Rowan Williams, the Archbishop of Canterbury, as ‘that which we have not yet understood’.
这让我们想起坎特伯雷大主教罗文·威廉斯对上帝的定义:"我们尚未理解的事物"。

Although theologians in the early Church, and later, often tend to prefer either the image of light or the image of darkness, it does in fact amount to the same thing. So this luminous darkness in Gregory of Nyssa somehow conveys both the otherness and the nearness of God. God is utterly transcendent but, at the same time, utterly immanent within us; utterly unknowable by nature, yet making himself known in his self-revelation. He may be radically unlike us, but yet draws us into fellowship and likeness with him.
尽管早期教会的神学家们以及后来的人常常倾向于偏好光明的形象或黑暗的形象,但事实上这两者是一回事。因此,格列高利·尼撒的这种光明中的黑暗某种程度上既表达了神的他者性,也表达了神的亲近性。神是彻底超越的,但同时又在我们内在深处彻底内在;他本质上是无法认知的,但通过自我启示使自己为人所知。他可能与我们截然不同,但却将我们吸引进入与他的团契和相似之中。

This clearly brings us back into the territory of paradox, and Gregory of Nyssa speaks of the extraordinary and, in fact, dizzying nature of the theological vision that has been opened up by the tension between the immanence and transcendence of God. He asks us to
这显然让我们回到了悖论的领域,尼撒的格雷戈里谈到了神的内在性和超越性之间的张力所揭示出的非凡且令人眩晕的神学愿景。他要求我们
[i]magine a sheer, steep crag, of reddish appearance below, extending into eternity; on top there is a ridge which looks down over a projecting rim into a bottomless chasm. Now imagine what a person would probably experience if he put his foot on the edge
想象一座陡峭的红褐色峭壁,直入无尽;顶端有一条对着深渊伸出的峭边。现在想象一个人把脚放在峭边会可能经历什么。
of this ridge which overlooks the chasm and did not find solid footing nor anything to hold onto. This is what I think the soul experiences when it goes beyond its footing in material things in its quest for that which has no dimension and which exists from all eternity. For here there is nothing it can take hold of, neither place nor time, neither measure nor anything else; it does not allow our minds to approach. And thus the soul, slipping at every point from what cannot be grasped, becomes dizzy and perplexed and returns once again to what is connatural to it, content now to know merely this about the Transcendent, that it is completely different from the nature of things that the soul knows.
在这个俯视深渊的山脊上,我找不到任何牢固的立足点或可抓握的东西。这就是人的灵魂在追寻那无形无量、自古存在的事物时所经历的感受。这里没有任何可以抓住的东西,不论是空间、时间,还是度量或其他任何事物,这都超出了我们的理解。因此,灵魂在无法捕捉的事物中步步滑落,陷入晕眩和困惑,最终只得重新回到熟悉的世界,对超越的存在只能以此作为认知:它与灵魂所熟知的万物本质完全不同。
(Gregory of Nyssa, Commentary on Ecclesiastes 7)
亚历山大·尼西亚的格雷高利,《传道书》注释(7 章)

This is a wonderful description. Gregory gives us a lot of other images for this dizzying encounter between creature and Creator, between man and God. For example, he speaks of sober drunkenness, ecstasy, watchful sleep, trying with all these metaphors to convey this dizzying paradoxical relationship.
这是一个精彩的描述。格列高利为我们提供了许多其他图像,描述这种令人眩晕的生物与创造者之间、人与神之间的遭遇。例如,他谈到了清醒的醉醺醺、狂喜、警醒的睡眠,试图用这些隐喻来传达这种令人眩晕的悖论般的关系。

Eternal progress 永恒进步

But perhaps the most distinctive aspect of Gregory of Nyssa’s spiritual teaching is the explanation of eternal progress, a theme announced in his Preface and that holds the work together. Progress is a form of perfection. Our journey into God is an ongoing one. He affirms God as unknowable and infinite; from that follows the affirmation that our knowledge of God, our drawing closer to God, is also going to be an infinite journey. We are finite creatures; God is infinite. God brings us closer to him, but that drawing closer is going to go on for all eternity. This means straining forward, and it derives from St Paul’s Epistle to the Philippians 3.I3: ‘straining forward to what lies ahead’. This becomes for Gregory the key text for the idea of infinite progress, infinite journeying towards God. Perpetual
但也许尼撒的格雷高利的灵性教导中最鲜明的一面是对永恒进步的阐述,这是他在序言中提出的一个主题,也贯穿于全书之中。进步是一种完善。我们进入上帝的旅程是一个持续不断的过程。他肯定上帝是不可知的和无限的;从中得出的结论是,我们对上帝的认识、我们与上帝的接近,也将是一个无限的旅程。我们是有限的生物;上帝是无限的。上帝使我们更接近他,但这种接近将永远持续下去。这意味着努力前进,源自于保罗在腓立比书 3.13 中的话:"向着标竿直跑"。这对格雷高利来说成为无限进步、无限接近上帝的关键文本。永恒的

He must wash from his understanding every opinion derived from some preconception and withdraw himself from his sense perceptions. (Gregory of Nyssa)
他必须从他的理解中洗涤每一个源于某些先入之见的观点,并从他的感官感知中退出。
growth does not mean there will be no satisfaction, but any such feeling will be temporary. One’s desire will increase with each stage.
增长并不意味着没有满足感,但任何这种感觉都是暂时的。一个人的欲望会随着每一个阶段而增加。

Although the Cappadocians are very Platonic on the whole, on this particular point they entirely turn Plato on his head. The idea that God is infinite would be horrifying to Plato.
尽管卡帕多西亚人总体上十分柏拉图式,但在这一特定问题上他们完全背离了柏拉图。柏拉图会对神是无限的这一观点感到骇人。

Another distinctive feature of Platonic thought is circularity. In Plato it’s absolutely clear that the end is always the same as the beginning, so our destiny is to return to what we once were, beings united in contemplation of the Good. This process is circular, whereas the doctrine of infinity, of infinite progress, is linear. In some sense the mystical ascent is never achieved. We are brought into the divine life, but that is a constant process of striving forward, of coming ever closer to God, but never actually reaching our destination:
柏拉图思想的另一个显著特征是循环性。在柏拉图那里,明确地表示结局总是与开始相同,因此我们的命运就是回到我们曾经是什么样的存在,即合一于对善的沉思中。这个过程是循环的,而无穷远的理论,即无穷进步的理论,则是线性的。从某种意义上说,神秘的上升永远无法实现。我们被带入神圣的生活,但这是一个不断前进的过程,越来越接近上帝,但永远无法真正到达终点。

This truly is the vision of God, never to be satisfied in the desire to see Him, but one must always, by looking at what he can see, rekindle his desire to see more but no limit can interrupt growth in the ascent to God since no limit to the good can be found. Neither is increasing of desire for the Good brought to an end because it is satisfied.
这确实是上帝的异象,永远不会满足对祂的渴望,但必须通过观察所能看到的,不断重拾对看到更多的欲望。然而,上升到上帝的过程中没有任何限制,因为找不到对善的任何限制。对善的欲望的增长也永不止息,因为它从未被满足。
(Life of Moses II.239)
摩西生平第二卷 239

A lecturer was speaking about Gregory of Nyssa’s vision of Heaven being this constant striving forward, never quite getting there, being in infinite progress, when apparently somebody put their hand up at the back and said, "Well it sounds all very well, but in fact when I get to Heaven I look forward to a bit of a rest.’
一位讲师正在讨论尼撒的格雷戈里对天堂的愿景,即不断向前探索,永远无法到达的状态,处在无尽的进程之中。突然,好像有人在后排举手说:"听起来很不错,但事实上,当我到达天堂时,我期待能得到一些休息。"

Gregory certainly has an idea of our nature being mutable, subject to change. This propensity for change does mean that we have the capacity for infinite progress towards the Good:
格雷戈里无疑认为我们的本性是可变的,会随时间而改变。这种变化的倾向意味着我们有无限进步向善的能力。

Let us change in such a way that we may constantly evolve towards what is better, being transformed from glory to glory and from perfection to perfection and thus always improving, ever becoming more perfect by daily growth and never arriving at any minute of perfection but that perfection consists in our never stopping and our growth being good.
让我们以这样的方式改变,使我们能不断地向更好的方向发展,从荣耀到荣耀,从完美到完美地转化,不断进步,通过日常的成长而变得更加完美,而不是在任何一刻达到完美,因为完美在于我们从不停止前进,我们的成长是良性的。
(Gregory of Nyssa, On Peffection)
尼撒的格列高利《论完美》
The life of virtue is unlimited, and in many ways that brings us back to the cultivation of virtue and the extinction of the passions; this too goes on, in a certain sense, through all eternity.
虚实之道无穷无尽,这种方式使我们回归到修德和去欲的原点;这个过程在某种程度上一直延续到永恒。

THE DESERT TRADITION 沙漠传统

Kim Nataraja 金•纳塔拉加

St Antony and St Paul
圣安东尼和圣保罗

Introduction 简介

In the fourth century many Christians moved into the Egyptian Desert with the aim of leading an authentic devotional Christian life there. This has to be seen primarily as a reaction to the situation in which Christianity found itself shortly after becoming the official religion of the Empire.
在第四世纪,许多基督徒搬进了埃及沙漠,目的是在那里过真诚虔诚的基督教生活。这主要是对基督教在成为帝国的官方宗教后的处境作出的反应。

When Constantine declared tolerance for the Christian religion in 313 after his conversion at the battle of Milvian Bridge and subsequently supported the outcome of the Council of Nicaea in 325 , the number of practising Christians rose in the following decades from 3 to 30 million. It became quite advantageous to be a Christian, as Constantine was pouring money into building churches and supporting the bishops financially, a fact that changed the whole character of the early Church.
当君士坦丁在 315 年米尔维亚桥战役后宣布容忍基督教宗教,并随后支持 325 年尼西亚会议的结果时,实践基督教的人数在接下来的几十年里从 300 万增加到 3000 万。成为基督徒变得非常有利可图,因为君士坦丁在建造教堂和财政支持主教方面投入了大量资金,这一事实改变了早期教会的整个性质。

St John Chrysostom expressed his dismay at this change quite forcefully in his Homilies in Ephesus: ‘Plagues teeming with untold mischief have come upon the churches. The primary offices have become marketable. Excessive wealth, enormous power, and luxury are destroying the integrity of the Church.’
圣约翰·克里索斯托谆谆告诫,他在其《以弗所讲论集》中表达了对这一变化的强烈不安:"无穷的灾难席卷了教会。主要职位已成为可买卖的商品。过度的财富、巨大的权力和奢华正在摧毁教会的完整性。"

Not only were some committed Christians disturbed by the position Christianity now occupied, they were also appalled at the increasing decadence of society: ‘Society was regarded [by the Desert Fathers] as a shipwreck from which each individual man had to swim for his life’ (Thomas Merton, The Wisdom of the Desert, p. 3).
不仅一些虔诚的基督徒对基督教目前的地位感到不安,他们也对社会日益严重的堕落感到震惊:"[沙漠教父们]认为,整个社会都陷入了沉沦,每个人必须自己奋力游向安全。"(托马斯·默顿,《沙漠智慧》,第 3 页)。

This induced them to go and live out the gospel message in the solitude of the
这激发了他们去荒野中度过生活,并实践福音的教诲

Egyptian desert with St Paul’s saying as their rule of life: ‘Do not be conformed to this world but be transformed by the renewing of your minds’ (Rom. 12.2).
埃及沙漠中,他们以保罗的话作为生活准则:"不要顺从这个世界,而要借着更新你的心智而改变自己"(罗 12:2)。

The Desert Fathers and Mothers laid the foundation of both the Coenobitic and the hermetical life for the ages to come; no great distinction was made in their settlements between monks who preferred the solitary life and those who preferred to live in community. This period formed a significant but final flowering of the contemplative practice before it went underground in the Dark Ages that followed the migration of the Germanic tribes and the break-up of the western Roman Empire.
沙漠修士和修女们为后世的共同修道和隐修生活打下了基础;在他们的居所中,没有对喜欢独居生活和喜欢集体生活的修士做出明确区分。这一时期形成了一个重要但最终的禅修实践的 flowering,在此之后,它就潜藏在黑暗时代,此黑暗时代随着日耳曼部落的迁移和西罗马帝国的崩溃而来临。

Apart from the political and social background mentioned above, Kim Nataraja describes further reasons that induced individuals to seek out this ascetic way of life, the different interpretations of that life and its main teaching that is still relevant to our time.
除了上述的政治和社会背景之外,金·纳塔拉加进一步描述了导致个人寻求这种苦行生活方式的其他原因,以及对该生活方式及其至今仍然相关的主要教义的不同解释。

Unless otherwise indicated, quotations from individual Abbas and Ammas come from either Benedicta Ward (trans.), The Sayings of the Desert Fathers: The Alphabetical Collection (Cistercian Publications, 2005) or Olivier Clement, The Roots of Christian Mysticism (New City, 1993).
除非另有说明,来自个别阿巴斯和阿玛玛的引语来自 Benedicta Ward (trans.)《沙漠教父语录:字母集》(Cistercian Publications, 2005)或 Olivier Clement《基督教神秘主义的根源》(New City, 1993)。

THE SIGNIFICANCE OF THE DESERT
沙漠的重要性

Early Christians saw ‘martyrdom’ as a way of truly following Christ. Since Constantine’s adoption of Christianity, persecution had ceased. Those choosing to withdraw to the desert saw going there and giving up all that was considered to be essential in life - family, marriage, an active function in society and owning property - as an alternative kind of martyrdom, a ‘white’ martyrdom as opposed to the ‘red martyrdom’ of the real martyrs.
早期基督徒认为'殉道'是真正追随基督的方式。从君士坦丁采纳基督教开始,迫害便已停止。选择退居沙漠的人们视此举和放弃生活中被认为是必需的一切——家庭、婚姻、在社会中的积极地位和拥有财产——为一种替代性的殉道,即与实际殉道者的'红色殉道'相对应的'白色殉道'。

The Life of Pachomius describes the effect that the martyrs had on the faith of Christians and the life they wanted to lead:‘Faith increased greatly in the churches in every land and monasteries and places for ascetics began to appear, for those who were the first monks had seen the endurance of the martyrs.’
帕科米乌斯的生活描述了殉道者对基督徒信仰和他们想要过的生活产生的影响:"在各地的教会中,信仰大大增长,修道院和苦修者的居所开始出现,因为那些最初的修士见证了殉道者的坚韧。"

Moreover, there had always been a strong tradition of retiring from ordinary life into the desert in the Judaeo-Christian tradition; we just need to think of Moses, Elijah, John the Baptist and Jesus himself. The desert represented for spiritual seekers
此外,在犹太-基督教传统中,有一个强大的从普通生活中退隐到沙漠的传统;我们只需要想一想摩西、以利亚、施洗约翰以及耶稣本人。对于寻求精神的人来说,沙漠代表着

The writings of the Desert Fathers and Mothers
沙漠教父与教母的著作

We know about the teaching of the Desert Fathers and Mothers through the stories their disciples remembered and that were later copied down. The sayings of the Mothers were originally written down in the Meterikon and those of the Fathers in the Paterikon. When subsequently these were copied into the Apophtegmata Patrum, more emphasis was laid on the sayings of the monks, as we are still dealing with a patriarchal culture. Mainly Amma Theodora and Amma Syncletica are still quoted.
我们通过弟子们记录并后来抄写下来的故事了解沙漠教父和教母的教诲。母亲的言论最初被记录在《母训录》中,父亲的言论被记录在《父训录》中。后来,当这些被复制进《修士箴言集》时,更多地强调了修士的言论,因为我们仍在处理一种父权文化。主要还有阿玛·西奥多拉和阿玛·辛克莱蒂卡被广为引用。
What we have lost sight of by reading them as a collection is the fact that these stories were tailor-made for the needs of particular disciples. To the request ‘Father, give me a word to live by’ they were offered in a pithy phrase or story the spiritual and psychological correction the individual required. The sayings were more psychological than theological.
我们通过将它们视为一个整体而失去的是,这些故事是为特定的门徒的需求量身定制的。对于"父啊,给我一句话来生活"的请求,他们用简洁的短语或故事提供了个人所需要的精神和心理的修正。这些话更多是心理学的,而不是神学的。
The essence of their teaching was also written down methodically, first by Evagrius and then transcribed into more acceptable, orthodox language by Cassian after Evagrius’ writings had been declared heretical. Additionally the latter’s teachings were spread under the pseudonym of St Nilus and were avidly read throughout the subsequent centuries.
他们教学的本质也有系统地写下来,首先是由埃瓦格里乌斯写的,然后由卡西亚诺在埃瓦格里乌斯的著作被宣布为异端后以更可接受、正统的语言抄写下来。此外,后者的教导在尼洛斯圣人的假名下传播开来,并在随后的几个世纪里受到热烈读者。
not only a symbol but also an actual manifestation of God; it was similarly immense, awesome, grandiose, limitlessness and unfathomable, causing an immediate response of wonder, the only appropriate response to the Divine: ‘Only wonder can comprehend his incomprehensible power’ (Gregory of Nyssa, quoted in Clement, Roots of Christian Mysticism, p. 27).
不仅是一个象征,也是上帝的实际具现;它同样巍峨宏大、令人敬畏、浩瀚无边、深不可测,立即引发人的崇敬之情,这是对神性的唯一恰当回应:"唯有敬畏才能理解祂无法理解的力量"(尼撒的格里高利,引自克莱门特《基督教神秘主义的根源》,第 27 页)。

However, the need for withdrawal and intensifying one’s spiritual practice was not just a reaction to the situation in which the early Christians found themselves; it also seems to be a natural development that happens over time in the practice of any religion. In the villages and cities of Egypt by the middle of the third century there were already people living an ascetical life; they were called Apotaktikoi. They renounced family life, sex and material possessions, devoting themselves to prayer and sharing the teaching with others; Macrina and Basil leading a solitary celibate life on their family estate are another example.
然而,需要退隐并加强自己的精神修养并非仅仅是对早期基督徒所处环境的反应;这似乎也是任何宗教在实践中随着时间推移自然发生的一种发展。在公元三世纪中叶的埃及乡村和城市中,已经有人过着苦修的生活;他们被称为"Apotaktikoi"。他们放弃了家庭生活、性和物质财富,专心祈祷并与他人分享教诲;马克丽娜和巴西尔在家族庄园里过着独居独修的生活,就是另一个例子。

Athanasius 亚他那修

A major figure in Egyptian Christianity in the fourth century was Athanasius, a Copt.

^{1}

The Coptic Church looked back to St Mark as its founder. Legend has it that he preached the gospel there in the time of Nero shortly after the death and Resurrection of Jesus, which to some extent explains the Copts’ literalist approach to the Christian faith.
亚历山大教会的主要人物之一是科普特人亚塔纳修斯,他活跃于 4 世纪。科普特教会视马可为创立者。据说马可在尼禄统治期间到埃及传播福音,这也部分解释了科普特人对基督教信仰的直白方式。

Athanasius had a stormy career as Bishop of Alexandria. He was deposed and reinstated several times during the period

327 - 73

, as he was heavily embroiled in Church politics; Christian dogma was the product of passionate and often acrimonious inter-Christian debates and arguments during the time leading up to the Council of Nicaea (324)
亚大那修斯在亚历山大主教的职位上经历了暴风骤雨般的职业生涯。在

327 - 73

这一时期,他多次被免职和复职,深陷教会政治漩涡;在尼西亚会议(324 年)召开之前的时期内,基督教教义是由充满激情且常常尖锐对抗的基督教辩论和争论所产生的结果。

and in the decades that followed. Athanasius played a significant role in the council, where Constantine put his stamp of approval on the simple, literal form of Christianity that Athanasius, among others, preached, which was increasingly becoming the mainstream in the now official Church of the Empire.
与之后的几十年。亚大纳修在议会上发挥了重要作用,君士坦丁在此批准了亚大纳修等人所传播的基督教简单、字面形式,这种形式日益成为如今帝国正式教会的主流。

The Coptic monks 科普特修道士

By writing The Life of Antony in Coptic (357), Athanasius played an important role in encouraging Coptic Christians to move to the desert. 'Antony’s words persuaded many to take up the solitary life. And so, from then on, there were monasteries in the mountains and the desert was made a city by monks.'² These early Coptic hermits were often illiterate and acquired their biblical knowledge orally - this was still a predominantly oral culture; they took Scripture literally and saw God in a decidedly anthropomorphic way.
亚历山大主教阿塔纳修斯在 357 年用科普特语写作《安东尼生平》,在鼓励科普特基督徒前往沙漠方面起到了重要作用。"安东尼的言行说服了许多人过隐士生活。从那时起,山中就有了修道院,沙漠也变成了僧侣的城市。"这些早期的科普特隐士通常是文盲,他们通过口头传承获得圣经知识 - 这仍是一种主要的口头文化;他们采取字面解释圣经,并以人的形象看待上帝。

Athanasius presents the hermetical life in The Life of Antony as one of repentance and therefore as a battle with the demons, the forces of evil; in his view humanity was basically sinful. By this ‘warfare’ the soul may be prepared for God’s intervention of grace through Christ, as Athanasius’ saying, ‘The Word became human so that we may become divine’, shows. There is therefore no mention in The Life of Antony of contemplation or any ascent to the Divine, only of the demonic struggles of Antony.
亚塔那修在《安东尼的生活》中将隐遁生活呈现为一种悔改,因此是与恶魔、邪恶势力的战斗;他认为人性基本上是有罪的。通过这种"战争",灵魂可以为上帝通过基督的恩典的干预做好准备,正如亚塔那修所说的"道成肉身,使我们得以成为神"。因此,在《安东尼的生活》中没有提到任何关于冥想或上升到神性的内容,只有安东尼与魔鬼的斗争。

St Antony 圣安东尼

St Antony was brought up as a Christian and became an orphan at the age of 18 . He is portrayed in The Life of Antony as not being interested in learning to read and write; instead he went eagerly and regularly to church and committed everything to memory. Scripture played an important part in his decision to move to the desert. Some time after his parents died, he heard in church the passage from Matthew: ‘Sell what you own and give the money to the poor . . . then come and follow me.’ Antony took this as a word personally addressed to him and literally sold most of his possessions, keeping some for his younger sister. He then later heard ‘Be not anxious for the morrow’ and sold the rest, making provision for his sister to be taken care of by nuns.
圣安东尼在基督教的环境下成长,在 18 岁时成为孤儿。他在《安东尼传》中被描述为对学习读写不感兴趣;相反,他热切而定期地参加教会活动,并将一切都牢记于心。圣经在他决定前往沙漠的过程中发挥了重要作用。在父母去世后不久,他在教会听到马太福音中的一段话:"变卖你所有的,分给贫穷的人......然后来跟从我。"安东尼将此视为专门针对自己的话语,并真正地出售了大部分财产,为他的年幼妹妹保留了一些。后来他又听到"不要为明天忧虑",于是将其余的财产全部卖掉,并安排妹妹由修女照顾。

2 The term ‘monasteries’ really only meant a collection of dwellings. The Greek mone meant ‘dwelling’ or ‘lodge’.
修道院一词实际上只是指一群住所。希腊语中的 mone 意为"住处"或"旅舍"。

Although the influence of The Life of Antony was very significant, Antony did not invent the ascetical life but learned it from recluses he visited at the beginning of his journey; persecutions, the demands for Roman taxes and avoidance of conscription had already driven many into the desert. According to tradition the first Christian anchorite was Paul of Thebes, who moved to the desert during the persecutions under the Emperor Decius in the early third century. There is a story of Antony visiting Paul of Thebes. A raven used to take Paul his bread. On the day that Antony visited, the raven took enough for two people!
虽然《安东尼生涯》的影响非常重大,但安东尼并非发明了苦修生活,而是在他旅程初期拜访的隐士那里学习到的;迫害、罗马税收的需求和逃避兵役已经将许多人赶到了沙漠。根据传统,第一位基督教隐士是提泼的保罗,他在帝德求统治时期的迫害中搬到了沙漠。有一个说法是,安东尼曾拜访过提泼的保罗。一只乌鸦常给保罗送面包。在安东尼探访的那一天,乌鸦送来了足够两人分享的份量!

Antony may not have been the first, but he certainly was the most influential figure to go into the desert.
安东尼可能不是第一个进入沙漠的人,但他无疑是最有影响力的人物。

The 'Origenist' monks '奥利根主义'修士

Many educated monks soon joined these early Coptic monks. These were the ones, who were greatly influenced by the teaching of Origen and were therefore known as the ‘Origenist’ monks; Evagrius and Cassian belonged to this group. They believed, unlike the Coptic monks, that humanity was essentially good and that the soul had an unambiguous likeness to the Divine. Through purification of the emotions and contemplation human beings were, with Christ as intermediary, capable of ascent to and union with God, who could not be captured in thoughts, words or images.
许多受过良好教育的僧侣很快加入了这些早期的科普特僧侣。这些就是受到俄利根教导的极大影响的人,因此被称为"俄利根派"僧侣;埃瓦格里乌斯和卡西安就属于这一群体。他们相信,与科普特僧侣不同的是,人性本质上是善良的,灵魂与神性有明确的相似性。通过情感的净化和沉思,人类借着基督作为中介,有能力上升并与无法用思想、言语或形象捕捉的上帝合一。

However different their theology may have been, their actual teaching, preserved in short sayings that show deep psychological insights, was similar, as it was based on the same practical experience of a life of deep prayer in silence and solitude. Moreover, the Coptic and the Origenist monks were not as sharply divided as is often portrayed. In contrast with the portrait we get in The Life of Antony drawn by Athanasius - to appeal to simple uneducated Christians - we get quite a different impression of Antony in the Letters of Antony. There we have clear indications that he was not only familiar with Greek language and thought but even accepted some of Origen’s ideas. He stressed, for instance, the importance of knowing ourselves as essentially good, not sinful; he encouraged his readers to keep in mind that they were created in the image of God and therefore could rely on God’s grace. He laid stress on insights coming from reading the Scriptures - the meeting place with Christ - that would lead to transformation in preparation for the coming of God’s
尽管他们的神学可能有所不同,但他们实际的教导,保存在显示深层心理洞见的简短言论中,是相似的,因为它们都建立在静默和独处中的深邃祈祷生活的相同实际经验之上。此外,科普特修士和俄利根主义修士之间的分歧并不像通常描述的那么明显。与亚他那修在《安东尼生平》中描绘的形象 - 为了吸引简单的未受教育的基督徒 - 相比,我们在《安东尼的信》中获得了关于安东尼完全不同的印象。在那里,我们有明确的迹象表明,他不仅熟悉希腊语言和思想,而且甚至接受了某些俄利根的思想。例如,他强调了认识自己本质上是善良而非有罪的重要性;他鼓励读者们时刻记住,他们是按照神的形象被创造的,因此可以依赖神的恩典。他强调从阅读经文 - 与基督相遇的场所 - 中获得的洞见,这些洞见将引导他们转变,为神的降临做好准备。
grace; moreover, he saw asceticism as a way of restoring the body to its natural state rather than punishing it for its sins and escaping from it.
优雅; 此外,他将禁欲主义视为恢复身体至其自然状态的方式,而不是惩罚它的罪行并逃离它。

The settlements 定居点

By the end of the fourth century there were 30,000 monks and nuns living in the deserts of Lower and Upper Egypt. The famous sites in Lower Egypt were Nitria, Cells and Scetis. Antony himself by that time lived further into the desert.
到第四世纪末,在埃及上下两个沙漠中有三万多名僧侣和修女。下埃及著名的修道场有尼特利亚、塞尔斯和斯凯蒂斯。到那时,安东尼本人已经深入到更加偏远的沙漠中。

The whole movement began at Nitria in 330.Amoun, a young man who was trying to escape from an arranged marriage,
整个运动始于公元 330 年的尼特里亚。一名名叫阿蒙的年轻人试图逃脱一场安排的婚姻。

St Antony’s cave 圣安东尼洞
managed to persuade his bride on their wedding night that they should not consummate the marriage but should live as brother and sister. After 18 years of living in that way, they both felt called to live the ascetic life apart. Amoun therefore built two dwellings, one for himself and one for his wife in the desert around Nitria. They were gradually joined by a growing number of monks. Amoun’s earliest companions were Pambo, Benjamin and Macarius the Alexandrian.
在结婚当晚,他设法说服新娘他们不应该完成婚姻,而应该像兄弟姐妹一样生活。在这种方式下生活了 18 年后,他们都觉得受到召唤,要过独居的禁欲生活。因此,阿门在尼特里亚沙漠周围建造了两个住处,一个给自己,一个给妻子。渐渐地,越来越多的僧人加入了他们。阿门最早的同伴是帕博、本杰明和亚历山大的马卡里乌斯。

Eight years later life in Nitria had become too crowded and noisy with all the monks reciting psalms aloud.

^{3}

This constant noise induced Amoun and Antony to establish Cells, which was a walk of a few hours away, for those who were ready for a quieter life; after some time there were about 600 hermits there. Scetis, further south in the desert, was founded at the same time by Macarius the Egyptian and appealed to the even more ascetic hermits. Macarius also had cells in Nitria and in Cells and one further southwest in the desert.
八年后,尼特里亚的生活变得太拥挤和喧闹,所有的僧侣都大声朗诵诗篇。这种持续的噪音引导阿孟和安东尼建立了庇电,距离那里几个小时的路程,给那些准备过更加安静生活的人。过了一段时间,那里有大约 600 名隐士。南部沙漠的塞提斯是由埃及的马卡里乌斯于同一时间建立的,吸引了更加禁欲的隐士。马卡里乌斯还在尼特里亚和庇电设立了庇电,以及在西南部沙漠中的另一处庇电。

Whereas the latter were hermits, Pachomius (290-340), around the same time that Amoun founded Nitria, was led by divine inspiration in a dream to found
帕科米乌斯(290-340 年),在同一时期,阿蒙建立尼特里亚的时候,受到神圣启示,在一个梦中被引导创立了

3 Silent reading was unheard of at the time; St Augustine was amazed when he came upon his teacher Ambrose reading silently.
当时寂静阅读是闻所未闻的;奥古斯丁在遇到他的老师安布罗斯正在悄无声息地阅读时感到十分惊讶。
communities near Tabenissi in Upper Egypt, monasteries both for men and women. St Basil visited these monasteries and was impressed enough to shape his ideas of monastic living on what he saw there. Pachomius in fact wrote the very first monastic rule, which became highly influential in the monastic movement. Later it was superseded, along with most other rules, by the Rule of St Benedict.
埃及上埃及塔本尼西附近的社区,有男女修道院。圣巴西尔参访了这些修道院,深受启发,据此塑造了他关于修道生活的思想。事实上,帕科米乌斯编写了第一部修道规则,对修道运动产生了重大影响。后来它被圣本笃规则取代,连同大多数其他规则一起。

There were groups of women as well as men; in fact half of the Desert hermits were women. They were in a way braver than their male counterparts in going against social convention; at that time a woman had really no rights and was a chattel of her father and later her husband. Some were reformed prostitutes; others came from wealthy backgrounds and lived as dedicated virgins in the family grounds. Others were co-ascetics with their husbands, as in the case of Amoun’s wife.
既有女性群体,也有男性群体;事实上,沙漠隐修者中有一半是女性。她们在违背社会公约方面比她们的男性同行更加勇敢;在当时,女性实际上没有任何权利,只是父亲和后来的丈夫的财产。有些是改过自新的妓女;其他人来自有钱人的背景,在家族土地上过着誓愿独身的生活。还有一些是与丈夫一起修行的共修者,就像阿蒙的妻子一样。

The best known were Amma Syncletica and Amma Theodora. Amma Syncletica was a rich, well-educated young woman who, with her blind sister, moved to the family tomb outside Alexandria to consecrate her life to God. Amma Theodora was the wife of a tribune who took up the hermetical life and lived in abject poverty. They and other women were very influential and were consulted by many monks. Their life cannot have been very easy, but the Christian leaders of their time supported them:
最著名的是修伯特修女和西奥多拉修女。修伯特修女是一位富有、受过良好教育的年轻女性,和她盲目的妹妹一起搬到了亚历山德里亚外城的家族墓地,以完全奉献自己的生命给上帝。西奥多拉修女曾是一名军官夫人,放弃了世俗生活,过着贫困清修的生活。她们和其他女性修女都十分有影响力,许多僧人都会向她们求教。她们的生活肯定不容易,但当时的基督教领袖都支持她们。

Woman is in the image of God equally with man. The sexes are of equal worth. Their virtues are equal, their struggles are equal . . . Would a man be able to compete with a woman who lives her life to the full?
女性与男性同等地反映着上帝的形象。两性价值平等。她们的美德平等,她们的奋斗也平等......一个男人能与一个尽力追求美满生活的女性竞争吗?
(Gregory of Nyssa, quoted in Clement, Roots of Christian Mysticism, p. 292)
尼撒的格列高利（引自克莱门特，基督教神秘主义之根源，第 292 页）
Finally, after the violent clash between Coptic and Origenist monks around 400, many moved to the deserts of Palestine.
最后,在公元 400 年左右科普特教和奥利根派修道士之间爆发激烈冲突后,很多人迁移到了巴勒斯坦的沙漠地区。

The Syrian monks 叙利亚僧侣

There were also monks in Syria, less disciplined than the Desert Fathers and Mothers:
在叙利亚也有修士,比沙漠教父教母们的修行要宽松:

They wander in the desert as if they were wild animals themselves . . . Like birds they fly about the hills. They forage like beasts. The daily round is inflexible, always predictable for they feed on roots and the natural products of the earth.
他们像野兽一样在沙漠中游荡...像鸟儿一样在山丘间飞翔。他们像野兽一样觅食。他们的日常生活模式是固定的,可预测的,因为他们以根茎和大地的自然产品为食。
(The Spiritual Meadow of John Moschos)
(约翰•马斯钟的《禅定草原》)

St Catherine’s Monastery 凯瑟琳修道院

Syria was also the home of the Stylites, hermits perched on pillars; the most famous was Symeon the Stylite, who for 40 years stayed on a pillar near Antioch. They were regarded by ordinary people as intermediaries between heaven and earth, and many visited them for advice. They were, however, frowned on by the Desert Fathers and Mothers as being too extreme.
叙利亚也曾是柱头隐士的家园,其中最有名的是安提阿附近的西麦翁·柱头隐士,他在柱顶上生活了 40 年。平民把他们视为天地间的中间人,纷纷前往求教。但沙漠教父母则认为他们太过激进。

Daily life 日常生活

The Desert hermits lived in small groups, their cells often built around a common courtyard, where they planted date palms and olive trees. They planted wheat in the surrounding area and made bread. In growing their food, they were open to the needs of others.
沙漠隐修士通常以小群体居住,他们的单间常围绕一个共用庭院而建,种植了枣椰树和橄榄树。他们在周围地区种植小麦,并制作面包。在种植食物的过程中,他们也考虑到了他人的需求。

Sr Benedicta Ward, a well-known scholar on the subject of the Desert Fathers and Mothers, observed that the Desert monks were responsible for substantial agricultural improvement in the desert that benefited the life of the ordinary villagers around them. Abba Orr planted a marsh with trees; Abba Copres had a small grove of date palms in his hermitage garden; another planted wheat and distributed that among the nearby villagers. We can still see the result of this care for the environment and for their neighbours when visiting St Catherine’s Monastery in the Sinai desert.
本·贝内迪克塔·沃德修女是沙漠修道士和修女研究的著名学者,她指出,沙漠修道士为周围普通村民的生活带来了巨大的农业改善。阿巴·奥尔种植了沼泽中的树木,阿巴·科普勒斯在他的隐居园中种植了一小片枣椰子林,另一位修士种植了小麦并将之分发给附近的村民。当我们访问西奈沙漠中的圣凯瑟琳修道院时,仍然可以看到他们对环境和邻里的关怀。

Although they ate sparingly we hear many of the sayings urge moderation in ascetic practices:
尽管他们吃得很少,但我们听到许多言论都主张在苦行实践中保持适度

Our holy and most ascetic master stated that the monk should always live as if he were to die on the morrow, but at the same time he should treat his body as if he were to live on with many more years to come.
我们至圣至敬的导师说,修士应当时刻如临终日而生活,但同时又要待己身如有多年可生的人。
(Macarius quoted in Evagrius of Pontus, Praktikos 29, The Praktikos and Chapters on Prayer, Cistercian Publications, 198 i, p. 29)
马加里约斯(引自潘图斯的埃瓦格里乌斯,《实践论》第 29 章,《实践论与祈祷章节》,1981 年,第 29 页)

To buy anything else that was needed, they earned their own living by weaving mats, ropes and baskets, weaving flax and working in the fields as day labourers.
为了购买其他所需的东西,他们通过编织席子、绳子和篮子、编织亚麻以及在田间当日工来谋生。

The elder Desert Fathers and Mothers were sought out for advice not only by their fellow hermits or aspiring ones, but by all from far and wide. Their role was often one of arbiters and mediators in disputes, as their advice was seen to be objective. Some, like Evagrius and Antony himself, would even go to Alexandria to defend Christianity and engage in disputations with pagan philosophers.
沙漠教父和教母们被人寻求建议,不仅来自他们的同道和追求者,还有四面八方而来的人。他们常常充当争议的仲裁者和调解者,因为他们的建议被视为客观公正。有些人,如埃瓦格里乌斯和安东尼自己,甚至会前往亚历山大城去捍卫基督教,并与异教哲学家进行论辩。

All of these were communities of lay people. The emphasis of their life was on prayer and work; liturgy played a minor role. The influence of clergy came much later. They in fact resisted becoming either priests or bishops.
这些都是平信徒社区。他们生活的重点是祈祷和劳作,礼仪在其中只起次要作用。clergy 的影响要晚得多。他们事实上抵制成为神父或主教。

Prayer 祈祷

During the day there were three set periods of prayer: third hour, sixth hour and ninth hour (9am, I2pm and 3 pm respectively). Only six hours, sometimes only four, were devoted to sleep. The rest of the time was spent in prayer, reciting Scripture or with psalmody, the singing of the Psalms. They knew them all by heart and recited most of them every 24 hours. No wonder we have the following saying:
白天分为三个祷告时段:第三时辰、第六时辰和第九时辰(分别为上午 9 时、中午 12 时和下午 3 时)。只有六小时,有时仅有四小时,用于睡眠。其余时间用于祷告、背诵经文或诵读《诗篇》。他们全都背诵记熟,每 24 小时诵读其中大部分。难怪我们会有这样的说法:

Some elders came to see Abba Poimen to ask him, ‘If we see some brothers dozing in the congregation, do you want us to reprove them so that they stay awake?’ He said to them, ‘For my part, when I see a brother dozing, I lay his head on my lap and let him rest.’
有些长者来见波门(Abba Poimen)老人,问他:"如果我们看到一些兄弟在聚会中打瞌睡,你希望我们责备他们以使他们保持清醒吗?"他对他们说:"就我而言,当我看到一位弟兄打瞌睡时,我会让他把头放在我的膝盖上让他休息。"
(Poimen 92 in Clement, Roots of Christian Mysticism)
(牧人 92 在克勒门特,基督教神秘主义的根源)
They prayed standing up, facing east on the whole. They often made prostrations, especially after the singing of the psalms.
他们站立祈祷,大都面向东方。他们经常行跪拜礼,特别是在诵唱诗篇之后。

Scripture was very important to them; it was read aloud at their weekly gathering, the synaxis. Total attention at these times was considered essential: ‘The Elder said: “Where were your thoughts, when we were saying the synaxis, that the word
经文对他们很重要;它在他们每周聚会时(会众大会)大声朗读。在这些时候,完全集中注意力被认为是必要的:"长老说:'当我们说'会众大会'时,你的思想在哪里,以至于你没有聆听这道
of the psalm escaped you? Don’t you know that you are standing in the presence of God and are speaking to God?”’ (Nau 146 in Douglas Burton-Christie, The Word in the Desert, p. 127). Not only did they know Scripture by heart, they lived the lessons learned in daily life.
这难道超出了你的理解吗?你难道不知道,你正站在神的面前,正在向神说话吗?"(道格拉斯·伯顿-克里斯蒂的《旷野之言》,第 127 页,纳塞奇 146)。他们不仅能融会贯通圣经,还能将学习到的功课付诸实践,融入日常生活。

During the period they were in their cells they were engaged in private prayer and in interiorizing Scripture by meditation - the solitary repetition of a passage from Scripture without reflection on meaning. In this oral culture this repetition was done aloud: ‘We heard him meditating’ (Abba Amoun about Abba Achilles; Achilles 5 in Benedicta Ward, The Sayings of the Desert Fathers).
在他们被关在牢房期间,他们进行了私人祈祷,并通过默想内化了圣经 - 孤独地重复一段圣经段落,而不需要思考其含义。在这个口头文化中,这种重复是大声进行的:"我们听到他在默想"(阿巴·阿蒙关于阿巴·亚基利斯的话;《沙漠教父言行录》中的亚基利斯 5)。

They had a strong belief in the spiritual power of the words of Scripture for healing and protection. Psalmody was recommended to overcome depression, despair and the ‘demon of acedia’, that is, boredom and dryness in prayer. This belief spread to the power of words in general: gossiping and judging was therefore also frowned on: 'The old men used to say, “There is nothing worse than passing judgment.” "
他们坚信圣经中的字词具有治愈和保护的灵性力量。诗篇被推荐用于克服抑郁、绝望和"懒惰的魔鬼"(即在祈祷中出现的枯燥和干涸)。这种信念也扩展到了语言的力量:因此也不赞同闲言碎语和判断他人——"老人们常说,'没有什么比评判他人更糟糕的了。'"

This prayer life was fuelled by their wish to do what St Paul taught: ‘Pray continually’. Evagrius even said, ‘Life is prayer’. Some, however, interpreted this too literally:
这种祷告生活是由他们希望做到圣保罗所教导的"要不断地祷告"而推动的。埃瓦格里乌斯甚至说"生命就是祷告"。然而,有些人把这句话理解得过于字面:

Some monks came to see Abba Lucius and they said to him, ‘We do not work with our hands; we obey Paul’s command and pray without ceasing.’ The old man said, ‘Do you not eat or sleep?’ They said, ‘Yes, u’e do.’ He said, ‘Who prays for you while you are asleep? Excuse me, brothers, but you do not practise what you claim. I will show you hou’ I pray without ceasing, though I urork with my hands. With God’s help, I collect a few palm-leaves and sit down and weave them, saying, “Have mercy upon me, O God, after thy great goodness; according to the multitude of thy mercies do away with mine offences.” 'He said to them, ‘Is this prayer or not?’ They said, ‘Yes, it is.’ And he continued, ‘When I have worked and prayed in my heart all day, I make about sixteen pence. Two of these I put outside my door and with the rest I buy food. And he who finds the two coins outside the door prays for me while I eat and sleep. And so by the help of God I pray without ceasing.’
有些僧人来见阿巴路修斯,他们对他说:"我们没有亲手工作,而是遵循保罗的命令,不断祈祷。"老人说:"你们难道不吃不睡吗?"他们说:"是的,我们确实吃和睡。"他说:"当你们睡觉时,谁为你们祈祷呢?对不起,弟兄们,但你们并不实践自己所宣称的。我会向你们展示我如何在工作的同时不断祈祷。在上帝的帮助下,我收集一些棕榈叶,坐下编织它们,同时说:'上帝啊,求你按你的丰盛慈爱怜悯我,按你的许多慈悲涂抹掉我的过犯。'"他对他们说:"这算是祷告吗?"他们说:"是的,这就是。"他继续说:"当我整天工作和心中祈祷时,我能赚大约十六便士。其中两个我放在门外,剩下的我用来购买食物。那些找到门外两个硬币的人就会为我祈祷,而我可以边吃边睡。这样,靠着上帝的帮助,我就能不断祈祷。"
(Lucius I in Clement, Roots of Christian Mysticism, p. 164)
(路西奥斯一世在克莱门特,基督教神秘主义的根源,第 164 页)
Therefore as prayer and working went hand in hand, an attitude of prayerfulness pervaded their life. The passages of Scripture they had interiorized in private prayer might also come to mind and reveal their personal meaning for them during work.
因此,祷告和工作并重,祷告的心态渗透了他们的生活。他们在私下祷告中内化的经文,也可能在工作中浮现于心并为他们揭示其个人意义。

Purity of heart 纯真的心

The main reason for their being in the desert was their intense longing to enter the ‘Kingdom of God’, to live in the Divine Presence. They felt intuitively that this would only be possible by deep, interior, silent prayer. To enable this they had to let go of all self-centred thought, in their words to ‘purify their passions’, so that they might reach ‘purity of heart’. 4 Without letting go of thoughts, pure prayer was considered not to be possible: ‘One of the Fathers said, “In the same way as you cannot see your face in troubled water, the soul, if it is not emptied of foreign thoughts, cannot reflect God in contemplation”’ (Clement, Roots of Christian Mysticism, p. 168).
他们在旷野的主要原因是他们强烈渴望进入"神的国度"，生活在神的同在中。他们直觉地感到，这只有通过深入、内心、沉默的祈祷才是可能的。为了实现这一目标,他们必须放弃所有自我中心的思想,用他们自己的话说是"净化他们的情欲",以便达到"纯洁的心"。没有放弃思想,纯粹的祈祷被认为是不可能的:"有一位教父说,'正如你不能在骚乱的水中看到自己的脸,灵魂如果不是摆脱外来的思想,就不能在冥想中反映出神'"(克莱门特,《基督教神秘主义的根源》,第 168 页)。

This ‘letting go’ included simplifying all aspects of their life back to mere essentials, doing only what was strictly necessary for survival. It required a total attitude of simplicity and poverty, a material poverty, a poverty of mind and a poverty
这种"放手"包括简化生活的各个方面,只保留最基本的必需品,只做维持生存所必需的事情。这需要一种完全简单和贫穷的态度,物质上的贫穷,心智上的贫穷,以及精神上的贫穷。

Also around this time AD300-525
During the Gupta Dynasty India trades with the easterm Roman Empire, Persia and China.
公元 300-525 年间，也就是在古普塔王朝时期，印度与东罗马帝国、波斯和中国进行贸易。

325

Emperor Constantine and his mother Helena discover Christ’s tomb - shrine of the Holy Sepulchre.
君士坦丁大帝和他的母亲海伦娜发现了耶稣基督的坟墓 - 圣墓圣殿。

340-97

Ambrose, Bishop of Milan.
米兰主教安布罗斯
350
The Huns invade Persia.
匈奴入侵波斯。
354
Birth of St Augustine in Tagaste, North Africa.
奥古斯丁圣诞于北非塔加斯特。

379 -415
Hypatia, female mathematician and philosopher, lecturing also on astronomy and geometry, is lynched by a religious mob sent by Archbishop Cyril of Alexandria.
女数学家和哲学家海普提亚,也曾对天文学和几何学进行过讲学,遭到由亚历山大的主教西里尔派出的宗教暴民杀害。
of spirit. They saw all longing for possessions as an attachment of the ego to the material world, to a superficial self-image, which hid their true self-image as a child of God.
他们认为对财物的渴望是自我与物质世界、浮华自我形象的依恋,这掩盖了他们作为神之子女的真实自我。

In the words of Thomas Merton (Wisdom of the Desert, p. s): "What the Fathers sought most of all was their own true self, in Christ. And in order to do this, they had to reject completely the false, formal self, fabricated under social compulsion in “the world”.
根据托马斯·默顿(《沙漠的智慧》,第 S 页)的话:"教父们最渴望的就是在基督里找到自己的真正自我。为了达到这一目标,他们不得不彻底摒弃在'世俗'的社会压力下伪造出来的虚假、形式化的自我。"

This was seen in terms of a struggle with the ‘demons’. We would now interpret ‘fighting the demons’ in psychological terms as an attempt to become free from the drives of the ‘ego’ - ‘demons’ representing negative energies and unmet psychological needs. These energies are very powerful, so it is not surprising that these forces were personified as ‘demons’. Moreover, at that time there was a strong belief both in angels and in demons.
这可以从一种与"魔鬼"作斗争的角度来理解。我们现在将"与魔鬼作战"解释为一种从"自我"的冲动中解脱的尝试——"魔鬼"代表负面的能量和未得到满足的心理需求。这些能量非常强大,因此不难理解为什么这些力量会被具象化为"魔鬼"。此外,当时人们对天使和魔鬼都有很强烈的信仰。

The end result of this struggle was the state of ‘purity of heart’ or, as Evagrius called it, apatheia. This state is not the
这种努力的最终结果是"纯洁的心灵"的状态,或者正如埃瓦格里乌斯所称的,apatheia。这种状态并非

4 We will look more at the meaning of ‘purifying of the passions’ when we discuss Evagrius.
当我们讨论 Evagrius 时,我们将更进一步探讨"净化情感"的含义。
result of repressing emotions; it means being balanced, not driven and not overwhelmed by any ego-centred disordered emotions. It is a state of serenity and harmony and consequently clarity of vision. It allowed them to see any situation in which they found themselves with clarity and to act out of pure motives, appropriate to the need at hand.
抑制情绪的结果;意味着保持平衡,不受驱使,也不被自我中心的失衡情绪压倩。这是一种宁静和谐的状态,从而可以清晰地看到事物。这使他们能够清晰地看待自己所处的任何情况,并以纯粹的动机,适当地应对眼前的需求。

Obedience, conversion of life and stability
服从、生活转换和稳定

The essence of their way of life and their way of prayer was beautifully captured by St Benedict a century later in his rules: ‘obedience, conversion and stability’.
他们生活方式与祈祷方式的精髓,在一个世纪后被圣本尼迪克特美妙地概括为:"服从、改造和稳定"。

The first essential attitude is ‘conversion of life’, a turning away from a preoccupation with ordinary material existence to a life totally dedicated to God, seeing God in all things.
第一个基本态度是"生活转变",从对日常物质存在的沉溺转向完全奉献给上帝的生活,在万物中看到上帝。

Next comes ‘obedience’, in its original meaning of ‘listening intently’. The disciples have to listen carefully to the Word of God, to the commandments in the form of the ‘Beatitudes’ and to their Abba or Amma, their spiritual guide. They need to let go of their own will and leave behind their individual ego desires. Hand in hand with obedience goes an attitude of humility; together they would lead to two of the main virtues mentioned in the Beatitudes: not only ‘purity of heart’ but also ‘poverty of spirit’ in the sense of ‘knowing their need of God’.
下一个是"顺从",其原意是"专注倾听"。门徒必须仔细聆听上帝的话语,聆听"八福"中的诫命,以及他们的阿爸或阿玛,他们的精神向导。他们需要放弃自己的意志,抛开个人自我的欲望。顺从与谦逊密不可分,它们共同引领到"八福"中提到的两个主要美德:不仅有"心灵的纯洁",还有"贫穷的心灵",即知晓自己需要神。

Obedience to the Abba or Amma was paramount. The natural authority of the Abbas and Ammas was based on their wisdom, a result of their own lived experience of deep prayer:
对阿爸或阿玛的顺服是最重要的。阿爸和阿玛的天然权威建立在他们的智慧之上,这是他们自身深邃祷告生活经历的结果。

One day Abba Arsenius consulted an old Egyptian monk about his own thoughts. Someone noticed this and said to him, ‘Abba Arsenius, how is it that you with such a good Latin and Greek education, ask this peasant about your thoughts?’ He replied, ‘I have indeed been taught Latin and Greek, but I do not know even the alphabet of this peasant.’ (Arsenius 6 in Ward, Sayings)
一天,阿巴阿塞纽斯就自己的想法咨询了一位老埃及僧侣。有人注意到这一点,对他说:"阿巴阿塞纽斯,你受过如此良好的拉丁语和希腊语教育,为什么要问这个农民关于你的想法呢?"他回答说:"我确实受过拉丁语和希腊语的教育,但是我甚至不知道这位农民的字母。"

They were counsellors, confessors, who interceded on behalf of their disciples, whom they considered to be the children given to them by Christ. They took this responsibility very seriously: ‘Abba Lot said, “Confess your sins to me and I will carry them”’ (Lot 2 in Ward, Sayings).
他们是辅导员和告解神父,他们代表他们的门徒向上帝祈求,因为他们认为这些门徒是上帝赐予他们的孩子。他们非常认真地承担这一责任:"阿巴洛特说,'向我忏悔你的罪,我会替你背负它们'（《词语》,洛特 2）。"

And finally ‘stability’ is stressed in the following saying: ‘A brother in Scetis went
斯喀提沙漠中有一位兄弟,他曾說:
to ask for a word from Abba Moses and the old man said to him, "Go and sit in your cell and your cell will teach you everything’"’ (Arsenius 6 in Ward, Sayings).
向摩西阿巴问一个词,老人对他说:"去坐在你的房间里,你的房间会教会你一切。"(《亚瑟尼乌斯语录》6,《修士语录》)

The emphasis laid on ‘stability’ was meant to help the hermits to lessen their innate restlessness, both physical and mental.
对"稳定"的强调旨在帮助隐士减轻其固有的身心不安。

Restlessness is in our genes; we are descendants of migratory tribes after all.The fact that the hermits found this rule of ‘stability’ a challenge can be seen from the accounts of many of them wandering from settlement to settlement, a common problem, but one that was not encouraged:
不安定性存在于我们的基因中;毕竟我们是移徙部落的后裔。从许多隐士从一个定居地流浪到另一个定居地的记录中可以看出,他们发现这种"稳定"的规则是一个挑战,这是一个普遍问题,但却并未受到鼓励。

Amma Syncletica: ‘If you find yourself in a monastery do not go to another place, for that will harm you a great deal. Just as the bird who abandons the eggs she was sitting on prevents them from hatching, so the monk or the nun grows cold and their faith dies when they go from one place to another.’ (Syncletica 6 in Ward, Sayings)
阿玛.辛克莱蒂卡:" 如果你发现自己在一个修道院里,不要去另一个地方,那会对你造成很大伤害。就像鸟儿放弃了孵化的蛋,阻止了它们孵化一样,修道士或修女在来来回回地跳来跳去时,信仰也会冷淡下来。"(辛克莱蒂卡 6 在沃德,说法)

The virtue of stability is rootedness, a rootedness in God and in the spiritual path.
稳定的美德是根基,是对上帝和精神道路的根基。

Silence and solitude 寂静与孤独

Other virtues stressed were silence and solitude. Early Christianity is really a religion grown out of the harsh, uncompromising but hauntingly beautiful environment of the desert with its profound silence and solitude. The hermits had achieved a state of outer silence and solitude by retreating to the desert, but to reach a similar inner state in their life and prayer was much more difficult. It is so hard to leave the landscape of our own thoughts and feelings. But unless that was done even the desert was no help:
其他强调的美德是沉默和孤独。早期基督教实际上是一种源于沙漠严酷、无妥协但令人心神向往美丽环境的宗教,其中包含着深邃的沉默和孤独。隐士们通过隐居到沙漠达到了外部的沉默和孤独,但要在生活和祈祷中达到类似的内心状态要困难得多。要摆脱自己思想和感受的范畴是如此艰难。但如果不这样做,即便是沙漠也无济于事。

Amma Syncletica said, ‘There are many who live in the mountains and behave as if they were in the town, and they are wasting their time. It is possible to be a solitary in one’s mind while living in a crowd, and it is possible for one who is a solitary to live in the crowd of personal thoughts.’
阿玛·辛克莱蒂卡说:"有许多人生活在山中,行为就像生活在城镇中一样,他们在浪费时间。人可以在人群中保持内心的独处,也可以独处时还生活在自己的思想中。"
(Syncletica 19 in Ward, Sayings)
修女西克丽提卡(19) (收集于沃德,教句)
Inner silence is needed to hear ‘the still small voice’ and was therefore considered the most essential quality:
内心的宁静是听到"微小的声音"所需要的,因此被认为是最重要的品质

Once Abba Macarius said to them, after he had given the benediction to the brethren in the church at Scete: ‘Brethren fly!’ One of the elders answered him ‘How can we
一次阿巴马卡留斯在斯克提教会给兄弟们祝福后对他们说:"兄弟们,逃跑吧!"其中一位长老回答他:"我们怎么能……"
fly further than this, seeing we are here in the desert?’ Then Macarius placed his finger on his mouth and said, ‘Fly from this.’ So saying he entered his cell and shut the door.
飞得比这更远有什么好处,既然我们在沙漠里?于是马卡里乌斯把手指放在嘴上说:"从这里飞走吧。"说完他进入自己的小屋并关上门。
(Macarius 16 in Ward, Sayings)
马卡里乌斯 16(出自沃德,言语集)

Attention 注意

The interior life of prayer can be very difficult; the hermits needed to pay careful attention to their state of mind. They felt constantly under attack of demons in the shape of ‘evil thoughts’. Attention focused on prayer was therefore considered to be paramount.
祷告的内在生活可能非常困难;隐士们需要仔细关注自己的心智状态。他们感觉自己一直受到"邪恶的思想"这种恶魔的攻击。因此,专注于祷告被认为是至关重要的。

There was another spiritual man about uhom we have read. While he was praying one day a viper crawled up to him and seized his foot. He did not so much as lower his arms until he finished his customary prayer, and he suffered no harm whatever from thus loving God above his own self. (Evagrius, Chapters on Prayer, p. 109)
有另一位灵性的人我们曾读到。他一天正在祈祷时,一条毒蛇爬到他脚边并咬住了他的脚。他直到完成惯常的祈祷才放下双臂,而且对于如此爱天主胜过自己,他毫无伤害。(埃瓦格里乌斯,关于祈祷的篇章,第 109 页)

This emphasis on attention also led them to consider all irrelevant talk a danger:
这种对注意力的强调也让他们认为所有无关的话都是危险的:
It was said of Abba Ammoes that when he went to church, he did not allow his disciple to walk beside him but only at a certain distance; and if the latter came to ask him about his thoughts, he would move away from him as soon as he had replied, saying to him, ‘It is for fear that, after edifying words, irrelevant conversation should slip in, that I do not keep you with me.’
据说,亚巴·阿摩斯(Abba Ammoes)去教堂时,不允许他的弟子与他并肩而行,只能在一定距离之外跟随。如果弟子来询问他的想法,他回答后就会立即离开他,说:"我害怕在建树人的言语之后,会不经意地引入无关的交谈,所以不让你留在我身边。"
(Ammoes I in Ward, Sayings)
(阿尔默斯一世在《言语集》中)

Poverty, chastity and obedience
贫穷、贞洁和服从

Later the essential rules of the monastic tradition were summarized as ‘poverty, chastity and obedience’, three very closely linked virtues.
后来修道传统的基本规则被总结为 "贫穷、贞洁和服从"，这三种非常密切相连的美德。

We have discussed the importance of obedience and have seen that it is used in a much wider sense than we usually interpret it. This is the same with the other virtues. ‘Poverty’ really means a general attitude of detachment. It does not only refer to material possessions, but also applies to thought, speech, opinions and even knowledge. The hermits were aware of our deeply ingrained acquisitive tendency and knew that it was caused by what Thomas Merton calls the ‘false formal self fabricated . . . in the world’ with its need for esteem, power and control, the ‘self’ in fact they needed to leave behind. Moreover, possessions in whichever shape or form are often a cause for worry and conflict.
我们已讨论了服从的重要性,并发现它的应用范围远远超出我们通常的理解。其他美德也是如此。"贫穷"真正意味着一种普遍的超脱态度。它不仅指物质财富,也适用于思想、言语、意见甚至知识。隐者意识到我们根深蒂固的占有倾向,并知道这是由于托马斯·默顿所说的那种"在世界中制造的虚假自我",需要尊重、权力和控制,事实上他们需要抛弃的"自我"。此外,任何形式的财物往往都是烦恼和冲突的根源。

Abba Theodore, surnamed Pherme, had three good books. He went to Abba Macarius and said to him, ‘I have three good books, and I am helped by reading them; other monks also want to read them and they are helped by them. Tell me, what am I to do?’ The old man said, 'Reading books is good but possessing nothing is more than all.'When he heard this, he went away and sold the books and gave the money to the poor.
西奥多尔阿巴,号费尔梅,有三本好书。他去找了玛卡里乌斯阿巴,对他说:"我有三本好书,读它们对我很有帮助;其他修士也想读它们,也从中受益。告诉我,我该怎么做?"老人说:"读书确实不错,但一无所有比任何都要重要。"他一听这话,就去把书卖了,把钱分给了穷人。
(Theodore in Ward, Sayings)
(西奥多·华德, 名言集)
Even the attitude we usually associate with the Desert Fathers and Mothers, that of ‘fasting’, is not just related to food but is a form of ‘poverty’,‘detachment’ related to every aspect of life. We could consider ‘solitude’ as fasting of sense impressions and distracting social contact, ‘silence’ as fasting of words and sounds. Acquiring this virtue and others was considered essential, but the Desert hermits were very aware how clever the ‘ego’ was at hijacking any spiritual achievement, and warned their charges accordingly:
即使我们通常与沙漠教父和教母联系起来的态度，也就是"禁食"，它不仅与食物有关，而是与生活的每个方面都有关的一种"贫困"和"脱离"。我们可以将"独居"视为对感官印象和干扰性社交接触的禁食，将"沉默"视为对语言和声音的禁食。获得这种美德和其他美德被认为是必不可少的，但沙漠隐士们非常清楚"自我"是如何巧妙地绑架任何精神成就的，并相应地警告了他们的负担者:

Abba Isidore the priest said, If you fast regularly, do not be inflated with pride, but if you think highly of yourself because of it, then you had better eat meat. It is better for a man to eat meat than to be inflated with pride and to glorify himself.’
司祭伊西多若说,如果你规律地禁食,不要因此而骄傲自大。但如果你因此而自高自大,那不如你吃肉。一个人吃肉总好过因禁食而骄傲自大,自我炫耀。
(Isidore in Ward, Sayings)
(伊西多教士在《箴言》中说)

Chastity 贞洁

Even chastity has to be seen in wider terms. It does have to do with sex - no doubt about that. There are several stories of hermits having to stand in cold water to cool their passions. But it is more than that. What chastity really refers to is a state of mind without the need for power over others, the need to use people to fulfil our own sensual and material needs and purposes. Moreover, it really denotes a chaste attitude to all facets of life, conquering the demon of greed and envy.
即使贞洁也必须从更广泛的角度来看待。它确实与性有关,这是毋庸置疑的。有几个隐士需要站在冰冷的水中来冷却他们的热情。但这不仅仅如此。贞洁真正指的是一种无需掌控他人的心态,也无需利用他人来满足我们自身感官和物质需求和目的。此外,它实际上代表了对生活的各个方面保持贞洁的态度,征服贪婪和嫉妒这些恶魔。

Compassion 同情心

All these virtues achieve their culmination in the supreme virtue of compassion; only increase in love for others is seen to be a reliable sign of spiritual growth. The desert way of life would lead to a total transformation of being, a transformation into the fire of Love:
这些美德都达到了在同情心这个至高无上的美德中的巅峰;唯有对他人的爱的增长才被视为精神成长的可靠标志。沙漠的生活方式会导致整个存在的彻底转变,转变为爱的火焰:

Abba Lot went to see Abba Joseph and he said to him, ‘Abba, as far as I can, I say my little office, I fast a little, I pray and meditate, I live in peace and as far as I can I purify my thoughts. What else can I do?’ Then the old man stood up and stretched his hands toward heaven; his fingers became like ten lamps of fire and he said to him, ‘If you will, you can become all flame.’
阿巴•洛特去拜访阿巴•约瑟夫,他对他说,"阿巴,在我的能力范围内,我说我的小诵经,我稍稍禁食,我祈祷和冥想,我生活在和平之中,在我能做到的范围内,我净化我的思想。我还能做什么?"然后,老人站起来,双手伸向天空,他的手指变成了十盏熊熊燃烧的火焰,他对他说,"如果你愿意,你就能全然成为火焰。"
(Quoted in Merton, Wisdom of the Desert, p. so)
正如默尔顿在《沙漠之智》中所引述 (第 so 页)
God, the divine energy, is Love, and experiencing this love deeply within their own being transformed them into Love. Everything the Abbas and Ammas did and taught was done out of compassion for those still caught by their demons:
神,神圣的能量,就是爱,深深地体验这种爱,将他们变成了爱。阿巴斯和阿玛斯所做和教导的一切都是出于对仍被自己的恶魔所困扰的人的同情。

A brother asked Abba Sisoes, ‘What shall I do, Abba, for I have fallen?’ The old man answered, ‘Get up again.’ The brother said, ‘I got up and fell again.’ The old man continued, 'Get up again and again. The brother asked, ‘Till when?’ The old man answered, ‘Until you have been seized either by virtue or by sin.’ (Sisoes 38 in Ward, Sayings)
一位弟兄问阿巴西索, "我该怎么办, 阿巴, 因为我跌倒了?"老人回答: "再站起来。"弟兄说: "我站起来又跌倒了。"老人继续说: "再次站起来。"弟兄问: "要到什么时候?" 老人回答: "直到你被善德或罪恶所俘获。"

Their refusal to judge others is another sign of compassion. They saw that judging others was really a result of unresolved woundedness, and often we judge them for behaviour potentially our own. This tendency is moreover seen to come out of the ingrained habit of always judging ourselves. Only when we accept ourselves as we are, warts and all, can we accept and love others.
他们拒绝评判他人,这是另一个同情心的标志。他们发现评判他人实际上源于内心的创伤,而我们常常会因为自己可能也会犯同样的错误而评判别人。这种倾向也源于我们长期形成的习惯,总是在评判自己。只有当我们接受自己的真实面貌,无论好坏,我们才能接纳和爱护他人。

Not only do they consider judging harmful to the one doing it, it also does not allow for the possibility of change in the other person:
他们不仅认为判断有害于做出判断的人,而且也不允许在另一个人身上出现改变的可能性:

Abba Xanthias said: ‘The thief was on the cross and he was justified by a single word; and Judas who was counted amongst the number of the apostles lost his labour in a single night and descended from heaven to hell.’ (Xanthias I in Ward, Sayings)
撒拉主人撒先济说:"那盗贼在十字架上,只用了一句话就得到了救赎;而犹大被算作是使徒之一,但他在一个夜晚失去了一切劳动,从天堂坠落到地狱。"(撒先济言录 I)

Compassion is therefore the true foundation and the fruit of their practice, considered even more important then prayer:
因此,同情心才是他们实践的真正基础和结果,被认为甚至比祷告更为重要:

It can happen that when we are at prayer some brothers come to see us. Then we have to choose, either to interrupt our prayer or to sadden our brother by refusing to answer him. But love is greater than prajer. Prayer is one virtue amongst others, whereas love contains them all. (John Climacus, The Ladder of Divine Ascent, 26th step)
有时当我们祈祷时，有些弟兄来看我们。那时我们必须作出选择，要么中断我们的祈祷,要么因拒绝回答他而使我们的弟兄伤心。但爱是比祈祷更伟大的。祈祷是众多美德中的一种,而爱包含了它们全部。（约翰•梯登,《神圣登阶》,第 26 级）

We can see from that saying also that human relationships are considered to be foundational to living in the presence of Christ:
我们也可以从这句话看出,人与人之间的关系被认为是在基督面前生活的基础:

Abba Antony said again: ‘Life and death depend on our neighbour. If we gain our brother we gain God. But if we scandalize our brother we are sinning against Christ.’
亚巴·安东尼再次说: '生死取决于我们的邻居。如果我们赢得了兄弟,我们就赢得了上帝。但如果我们伤害了兄弟,我们就是在得罪基督。'
(Antony 9 in Clement, Roots of Christian Mysticism, p. 274)
安東尼亞 9 以巴黎克雷蒙特的《基督教神秘主義的根源》第 274 頁為出處。
The ultimate virtue is a self-emptying of all personal desires, a self-giving love, following in the footsteps of Christ:
至高的美德是自我放弃所有个人欲望,是自我奉献的爱,效仿基督的足迹:

St Antony had prayed to the Lord to be shown to whom he was equal. God had given him to understand that he had not yet reached the level of a certain cobbler in Alexandria. Antony left the desert, went to the cobbler and asked him how he lived. His answer was that he gave a third of his income to the Church, another third to the poor, and kept the rest for himself. This did not seem a task out of the ordinary to Antony who himself had given up all his possessions and lived in the desert in total poverty. So that was not where the other man’s superiority lay. Antony said to him, ‘It is the Lord who has sent me to see how you live.’ The humble tradesman, who venerated Antony, then told him his soul’s secret: 'I do not do anything special. Only, as I work Ilook at all the passers-by and say, “So that they may be saved, I, only I, will perish.”
圣安东尼曾祈求主向他显示他的对等者。上帝让他明白,他还未达到亚历山大某个皮鞋匠的水平。安东尼离开沙漠,去探访这个皮鞋匠,问他如何生活。他的回答是,他把收入的三分之一用于教会,三分之一用于帮助穷人,剩下的三分之一留给自己。这对已经放弃所有财产,在沙漠中一贫如洗的安东尼来说,并不是什么了不起的事。所以这个人的优越并不在此。安东尼对他说:"是主派我来看你是如何生活的。"这位谦逊的手工匠人,崇敬安东尼,于是向他吐露心中的秘密："我没有做什么特别的事。只是在工作时,我会看着路过的每个人,说:'为了他们能得救,我愿意牺牲自己。'"
(Clement, Roots of Christian Mysticism, p. 302)
根据克来门特(Clement)在《基督教神秘主义的根源》(Roots of Christian Mysticism)第 302 页的说法:

A way of life appropriate for all
适合所有人的生活方式

When we hear of the strenuous life these Desert Fathers and Mothers led we tend to dismiss their teaching as being only relevant to monks and nuns, but they themselves did not see it that way. They were convinced of the fact that their attitude was right for everyone:
当我们听说这些沙漠教父和教母过着艰苦的生活时,我们倾向于认为他们的教导只适用于修道士和修女,但他们自己并没有这样看待。他们坚信他们的态度对所有人来说都是正确的:

When Christ orders us to follow the narrow path he addresses himself to all. The monastic and the lay person must attain the same heights. Those who live in the world, even though married, ought to resemble monks in everything else.You are entirely mistaken if you think there are some things required of ordinary people and others of monks.
当基督命令我们走窄路时,他是在对所有人说话。修道者和俗人必须达到同样的高度。即使已婚,生活在世俗中的人,在其他方面也应该与修士相似。如果您认为一般人和修士需要做的事情不同,那就大错特错了。
(St John Chrysostom) 圣约翰·克里索斯托
Kim Nataraja 金纳塔拉杨

EIGHT
EVAGRIUS OF PONTUS
庞都斯的埃瓦格里乌斯

Kim Nataraja 金•纳塔拉加

Evagrius of Pontus, Giorgos Kordes
庞图斯的埃瓦格里乌斯, 乔尔乔斯·科尔兹斯

Introduction 简介

Evagrius combined within himself the two branches of Christianity that we have been noting: that which insisted on the ‘literal’ interpretation of Scripture with emphasis on faith within the ‘apostolic tradition’, and that which emphasized spiritual experience and a deeper level of understanding of Christ’s teaching with its more allegorical interpretation of Scripture. He was a friend of the Cappadocians, and therefore at first very much part of the established, ‘orthodox’ Church at that time; then subsequently he became a really beloved and respected ‘Desert Father’, leading an extremely ascetic life totally dedicated to prayer. Because of his life in the world as well as in the desert he appreciated the importance of both theology and faith and actual spiritual experience. He in fact combined heart and mind: ‘If you are a theologian you truly pray. If you truly pray you are a theologian.’ He was therefore at the centre of developing Christian theological dogma as well as an integral part of one of the most important flowerings of mysticism in Christianity.
埃瓦格里乌斯将基督教中我们所观察到的两个支部在自己身上融合了:一支坚持"字面"解释圣经,强调"使徒传统"中的信仰,另一支则强调精神体验以及对基督教教义的更深层次的理解,采用更具寓意性的圣经阐释方式。他是卡帕多西亚教父的朋友,最初很大程度上属于当时已经确立的"正统"教会;随后,他成为备受尊敬的"沙漠教父",过着完全奉献于祈祷的极端苦修生活。由于在世俗世界和沙漠中的生活,他了解神学、信仰和实际精神体验的重要性。事实上,他将心智结合在一起:"如果你是一名神学家,你就是真正在祈祷。如果你真正在祈祷,你就是一名神学家。"因此,他处于基督教神学教义发展的核心,同时也是基督教神秘主义最重要的一次兴盛中不可分割的一部分。

Kim Nataraja traces the important influence of Origen on Evagrius and in concentrating on his teaching, notes his modern and psychological approach to reaching self-knowledge with a view to achieving ‘purity of heart’.
金·纳塔拉贾追溯了奥利根对埃瓦格里乌斯的重要影响,并专注于奥利根的教导,指出了他现代和心理学的方法,旨在通过达到"内心的纯洁"来获得自我认知。

Quotations from Evagrius are taken from The Praktikos and Chapters on Prayer, trans. John Eudes Bamberger OCSO (Cistercian Studies 4, Cistercian Publications, 1981).
来自埃瓦格留斯的引语取自约翰·尤兹·邦伯格的译作《实践家和祈祷章节》(Cistercian Studies 4, Cistercian Publications, 1981 年)。

Evagrius of Pontus AD346-99
波兰图斯的埃瓦格里乌斯(346-399 年)

Evagrius was born in Ibora on the shores of the Black Sea (Pontus). His father was a country bishop. Close by was the family home of St Basil, St Gregory of Nyssa and their sister Macrina. From an early age Evagrius came therefore under the influence of the Cappadocian Fathers. He toyed with becoming a monk, but was more attracted by the stimulating intellectual life in Constantinople. St Basil ordained him reader, and after the latter’s death Gregory of Nazianzus ordained him deacon and involved him in the fight against Arianism. Evagrius was handsome, cultured and a brilliant orator poised for an ecclesiastical career. However, he fell passionately in love with a married Roman lady. In a dream he swore an oath that he would leave Constantinople and dedicate himself to the spiritual life. He travelled to Jerusalem, where he met Melania and Rufinus, who had communities there. They were, like the Cappadocians, very influenced by Origen. Evagrius soon forgot his promise and fell almost immediately back into his old worldly habits. But he contracted an apparently incurable disease, which led Melania to think it was caused by his broken promise. This insight cured him miraculously, and about 383 he withdrew to the Egyptian desert. His background and education led him to the group of Origenist monks, of which he soon became the leader. From then on he had no more ambition to rise in the Church; he refused to become a bishop, remembering the saying of the Fathers that ‘monks must avoid women and bishops’.
埃瓦格里乌斯出生于位于黑海沿岸的依波拉(伊波拉)。他的父亲是一位乡村主教。附近就是圣巴西尔、圣格里高利·尼撒和他们的姐妹马克丽娜的家庭。从小时候起,埃瓦格里乌斯就受到迦帕多喀亚教父们的影响。他游戏似地考虑成为一名修道士,但更被康斯坦丁堡刺激的知识分子生活所吸引。圣巴西尔授予他读经员的职位,圣格里高利·纳齐安先后授予他执事职位,并让他卷入与亚里乌主义的斗争。埃瓦格里乌斯身材英俊,文化修养高,是一位杰出的演说家,前程似锦。然而,他疯狂地爱上了一位已婚的罗马贵妇。在一个梦中,他发誓要离开康斯坦丁堡,奉献自己于禅修生活。他前往耶路撒冷,在那里遇到了梅拉尼娅和鲁菲诺,他们在当地有自己的团体。他们和迦帕多喀亚教父一样,深受奥利根的影响。埃瓦格里乌斯很快就忘记了他的诺言,几乎立即重新陷入了他的世俗习惯。但是,他患上了一种显然难以治愈的疾病,这使梅拉尼娅认为这是由于他违背诺言而造成的。这一洞见奇迹般地治愈了他,大约在 383 年,他退隐到了埃及沙漠。他的背景和教育使他加入了奥利根主义修道士群体,不久他成为了这个团体的领袖。从那时起,他再也没有野心去在教会内获得晋升;他拒绝成为主教,牢记教父们说过"修道士必须远离女人和主教"的话语。

He is considered to be one of the most influential of the Desert Fathers, as he wrote down a comprehensive account of their teaching. He earned his living as a scribe, copying manuscripts and writing down his own thoughts. He died shortly before the Coptic monks drove these intellectual Origenist monks out of the desert.
他被认为是沙漠教父中最有影响力的人之一,因为他记录了关于他们教导的全面账户。他靠当抄写员赚钱,抄写手稿并写下自己的思想。在科普特僧侣将这些知识渊博的俄里根派修士赶出沙漠之前不久,他去世了。

THE INFLUENCE OF ORIGEN
奥利根的影响

Evagrius was highly influenced by Origen through his long friendship with the Cappadocians and with Melania and Rufinus, followers of Origen in Jerusalem. On the latter’s recommendation he joined, around 383, a group of Origenist monks in Nitria. These were the Four Tall Brothers, disciples of one of the famous Desert Fathers, Abba Pambo, who were well known for both their learning at random than a word. and their asceticism.
艾瓦格里乌斯深受奥利根的影响,这是由于他与卡帕多西亚人以及在耶路撒冷追随奥利根的梅拉尼亚和鲁芬乌斯的长期友谊。根据后者的推荐,他于 383 年左右加入了一个在尼特里亚的奥利根主义修士群体。这些修士是所谓的四大臂弟子,他们是著名的沙漠教父帕波阿巴的门徒,以其学识和苦行著称。

Initially Evagrius experienced some difficulties in adapting himself to the desert life after being used to a high-profile
最初,以瓦格里乌斯从高调生活转向沙漠生活时,经历了一些适应困难
position in Constantinople and Jerusalem. There is a telling story about his asking a Desert Father, probably Macarius the Great, the customary question a disciple would ask an Abba:
他在君士坦丁堡和耶路撒冷的地位。有一个说起他问一位沙漠之父(可能是大马卡里乌斯)的典型故事,就像一个门徒问一位阿巴一样:
‘Tell me some piece of advice by which I might be able to save my soul.’ The old man answered him: ‘If you wish to save your soul, do not speak before you are asked a question.’ Now this bit of advice was very disturbing to Evagrius and he displayed some chagrin at having asked it, for he thought: ‘Indeed I have read many books and I cannot accept instruction of this kind.’ Having derived much profit from his visit he left the old man.
对我来说,如果你想拯救灵魂,就不要在未被问及问题之前说话。这位老人的建议让埃瓦格里乌斯感到很困扰,他对自己提出这个问题感到遗憾,因为他认为:"事实上,我已经读过许多书籍,我无法接受这样的指导。"从与老人的会面中获益颇丰后,他离开了老人。
(Introduction, p. xlv) 引言, 第 xlv 页
The group he joined was initially led by Ammonius Parotes, but their admiration for Evagrius’ abilities and experience is apparent in the fact that before long they all accepted him as their Abba. After staying there for two years, he decided to join the more austere monks in Cells, where he lived for 14 years till his death in 399; he was a disciple of the Coptic monks Macarius the Great and the very austere Macarius the Alexandrian. Once more, therefore, Evagrius forms a bridge, now between the Origenist monks and the Coptic ones.
他加入的团体最初由 Ammonius Parotes 领导,但他们对 Evagrius 才能和经验的钦佩显而易见,因为他们不久就接受了他作为他们的阿巴。在那里呆了两年后,他决定加入 Cells 的更严格的修士,在那里他一直生活到 399 年去世,他是科普特修士马卡里乌斯大伟大和亚历山大非常严格的马卡里乌斯的弟子。因此,Evagrius 再次充当桥梁,现在在俄利根派的修士和科普特修士之间。

Origen's cosmology 奥利根的宇宙论

To understand Evagrius’ teaching it is essential to take note of Origen’s cosmology, which underpinned his ideas.
要理解埃瓦格里乌斯的教导,关注他的思想基础奥利金的宇宙论是非常必要的。

According to this, in the beginning all are spirit, pure intuitive intelligence,
根据此说,起初一切都是精神,纯粹的直觉智慧

Kellia (Cells) 细胞
logikoi. All are enfolded in the Divine, which is a single ‘Henad’, an undivided, integral whole, Pure Intelligence. But through ‘satiety’ or ‘negligence’ Origen is not quite sure why - they assert themselves and turn away from God. As an act of mercy - not punishment - God
逻各斯。所有事物都被包含在神圣的单一"單體"中,这是一个不可分割的整体,纯粹的智慧。但是由于"满足"或"疏忽"(俄利根并不确定为什么)，他们声称自己并转离上帝。出于怜悯而非惩罚，上帝
then specially creates appropriate bodies and environments for each of them. There are three levels of creation: angels, humans and demons, depending on the degree of turning away from God. Each is given a special body and appropriate environment: angels’ bodies are made of fire and they are very light, invisible and immaterial; the bodies of human beings are made of matter, dominated by sensuality and passions; demons are made of dark, heavy, cold air and are very short-tempered by nature.
然后专门为他们每个人创造合适的身体和环境。有三个层次的创造:天使、人类和恶魔,这取决于远离神的程度。每个人都被赋予一个特殊的身体和合适的环境:天使的身体由火焰制成,非常轻盈,无形且无物质;人类的身体由物质组成,被感官和激情主导;恶魔由阴暗、沉重、冰冷的空气制成,天性非常急躁。

Human beings retain their intuitive intelligence (logikos or nous) as their divine essence. Moreover, they are also given souls - the seat of the passions - to deepen their experiences and rational intelligence to understand them. Although the soul, the seat of the emotions, is part of created being, it is integrally connected with the spirit, the highest part of the soul, the nous. In a way the soul is seen as an intermediary between the body and the spirit.
人类保留了他们的直觉智力(logikos 或 nous)作为他们的神性本质。此外,他们还被赋予了灵魂—情感的所在地—以深化他们的经验和理性智力来理解它们。虽然灵魂,情感的所在地,是被创造的存在的一部分,但它与精神(灵魂的最高部分,nous)是密切相连的。可以说,灵魂被视为身体和精神之间的中介。

Evagrius feels that a potential return to union with the Divine is part of human nature; in fact, is a vocation possible for all. Whether it was Origen himself or his later interpreters, he was imputed to have implied that all created beings would eventually be saved, even the devil. This was a stumbling block for many Christian thinkers in later centuries.
依瓦格里乌斯的看法,人性中存在着与神圣重聚的可能性,事实上,这是所有人的天命。不管是奥利根本人还是他后来的诠释者,他都被归咎于暗示所有受造之物最终都将得救,甚至包括魔鬼。这成为后世基督教思想家的一大障碍。

God’s grace and the angels are there to help human beings and show them the possibility of salvation, and help them to return to the Divine Presence through moral practice and prayer: ‘If you pray in all truth you will come upon a deep sense of confidence. Then the angels will walk with you and enlighten you about the meaning of created things’ (Chapters on Prayer 80).
神的恩典和天使们存在于帮助人类并向他们展示得救的可能性,并通过道德实践和祈祷帮助他们回到神的存在中:"如果你以真诚的方式祈祷,你会找到深深的自信。然后天使会与你同行,并启迪你关于受造物的意义"(祈祷篇 80 章)。

Angels could descend lower on the scale, to help humanity and deliver them from their ignorance. Apart from the angels this is very much Christ’s role. He is the only one who did not fall into ignorance; he alone remains united to God. His willingness to come down to our level and be incarnated is
天使可以下降到更低的层级,帮助人类摆脱无知。除了天使,这也是基督的使命。他是唯一未陷入无知的人;他独自与上帝保持合一。他愿意降临到我们的层次并化身成人的决心是

Be to all as you wish all to be to you.
对待他人如同你希望他人对待你一样。

an indication of his compassion. Humans are destined to first become angels, but unfortunately they could also slip down and become demons. Angels and humanity welcome the opportunity to work their way back to God, but demons reject it. They work against humanity’s efforts.
这表明了他的同情心。人类注定要先成为天使,但不幸的是他们也有可能堕落而成为恶魔。天使和人类都欢迎重回上帝的机会,但恶魔却拒绝这一点。他们阻碍人类的努力。

Warfare with the demons and the role of the emotions
与魔鬼的战争和情绪的角色
This cosmology explains the stress laid in the Desert spirituality and in Evagrius’ teaching on the importance of praxis, with its ‘warfare’ with the demons, who were determined to prevent the ascetics from achieving liberation: ‘When the demons see that you are really fervent in your prayer they suggest certain matters to your mind, giving you the impression that there are pressing concerns demanding attention’ (Chapters on Prayer 10).The most important weapon in the warfare with the demons is prayer. To Evagrius the sole purpose of life is to pray, as we can see from this variation on the Gospel saying: ‘Go, sell your possessions and give to the poor, and take up your cross so that you can pray without distraction’ (Chapters on Prayer 17). But the emphasis is on private prayer.
这种宇宙论解释了沙漠精神生活和埃瓦格里乌斯教导中对实践重要性的强调,即与企图阻止修行者获得解脱的恶魔进行"战争"的重要性:"当恶魔们看到你的祈祷真的非常虔诚时,他们就会向你的心智暗示某些事情,给你一种需要专注注意的紧迫问题的印象"(《祈祷篇》10)。在与恶魔的战争中,最重要的武器就是祈祷。对埃瓦格里乌斯来说,生命的唯一目的就是祈祷,正如我们从这一福音说法的变体中看到的那样:"去,变卖你的所有财产并施舍给穷人,背负起你的十字架,这样你就可以无干扰地祈祷"(《祈祷篇》17)。但重点是放在私下的祈祷上。

The emotions play an important role. When humanity was created they were given a soul to deepen and enrich their experiences. But the emotional part of the soul can be both a help and a hindrance. When it is steered overwhelmingly by material desires and unmet needs, they cloud the vision and obstruct access to the nous, the highest part of the soul, and to the Divine. The demons resonate with these disordered emotions and are attracted; the ‘demons’ can be seen as ‘thought archetypes’ along the lines of Jungian archetypes in the unconscious, fields of negative thoughts grouped around a particular desire. Victory over the demons leads to apatheia, a state of emotional balance, serenity and harmony. Then the ascetics are no longer dominated by their passionate ‘ego’ desires and can become aware of the logikos, the light of the Divine within them, enabling them to live in the Divine Presence: ‘The Kingdom of God is apatheia of the soul along with true knowledge of existing things’ (Praktikos 2).
情感在人生中扮演着重要的角色。当人类被创造时,他们被赋予了深化和丰富他们经历的灵魂。但是灵魂中的情感部分既可以是帮助,也可以是障碍。当它被物质欲望和未满足的需求强烈引导时,它会蒙蔽视野,阻碍人们进入灵魂最高层面--众智(nous)以及神性。这些无序的情感与恶魔產生共鸣,并被吸引;'恶魔'可以被视为荣格意识形态中的'思维原型',围绕着特定欲望而形成的负面思维领域。战胜恶魔就会达到无欲(apatheia),一种情感平衡、宁静和和谐的状态。然后禁欲者就不再被他们狂热的'自我'欲望所主导,可以觉察到内在的逻各斯(logikos),也就是神性的光芒,使他们能够生活在神的临在中:"神国就是灵魂的无欲,以及对存在事物的真知"(《实践集》2)。

This must not be interpreted to mean that the desires have to be rooted out, but that they have to be purified and transfigured. Disordered impulses have to be
这不应该被理解为欲望必须根除,而是它们必须被净化和转化。失序的冲动必须
purified back to their original state of divinely given energy. ‘The ascetic life is the spiritual method for cleansing the affective part of the soul’ (Praktikos 78).
得以神赐的本真能量纯化。"苦修生活是净化心灵的精神方法"(《实践指南》,78)。

Even when they have reached this state of harmony, the ascetics have to be alert; they are never considered to be safe from the ‘demons’ and their temptations; they have to remain vigilant against attacks, especially at this advanced stage, by the demons of vainglory and pride.
即使在达到这种和谐状态时,修道者也必须保持警惕;他们永远不会被认为脱离了"恶魔"及其诱惑;他们必须保持谨慎警惕,防范攻击,尤其是在这个高级阶段,防范虚荣和自豪的恶魔。

This harmony, the re-integration of their whole being and the ensuing spiritual freedom, move the ascetics to the level of angels. Angels are there to help others; therefore if the ascetics reached this state they too would become more and more concerned about the welfare of others and be transformed into love: ‘Agape is the progeny of apatheia. Apatheia is the very flower of askesis’ (Praktikos 81).The praxis is therefore never seen to be about their own spiritual advancement; on the contrary, the experience of ‘unconditional love’ in the vision of God leads to an increase in compassionate love for everyone, leading to harmony and unity with all: ‘Happy is the monk who views the welfare and progress of all men with as much joy as if it were his own’ (Chapters on Prayer 122).
这种和谐、他们整个存在的重新融合以及由此产生的精神自由,使得苦行者达到了天使的境界。天使是为了帮助他人而存在的;因此,如果苦行者达到了这种状态,他们也会越来越关注他人的福祉,并转化为爱:「无偏无倚是无情的后裔。无情是修行的真实之花」(《实践篇》81)。因此,实践决不是为了他们自己的精神进步;相反,在对神的异象中体验到「无条件的爱」,会导致对每个人产生更多的同情爱,从而达到与万物和谐统一的境界:「修士能以如同自己的喜悦,欣赏所有人的福祉和进步,真是可喜可贺」(《祈祷篇》122)。

Evagrius (like Origen) was finally condemned for this cosmology at the instigation of the Emperor Justinian in 553 at the Fifth Ecumenical Council, but his book, the Kephalaia Gnostika, where he describes these thoughts, survived in a Syriac translation.
埃瓦格里乌斯(像俄利根一样)最终在查士丁尼皇帝的煽动下,在 553 年第五次普遍会议上因他的宇宙学而被定罪,但他描述这些思想的著作《智识要旨》却存活下来,保留在叙利亚语翻译中。

Moreover, Evagrius’ teaching on the practical life of the monk and his advice about prayer, Praktikos and Chapters on Prayer, survived in writings under the pseudonym of St Nilus, as they were greatly admired. Throughout the Middle Ages this teaching spread from monastery to monastery and was committed to memory. Evagrius’ influence in both the Christian East and West is therefore inestimable. Some of the most important teachers who were influenced by him are the writers of the Philokalia, as well as Dionysius the Areopagite, Maximus the Confessor, John Climacus and Simeon the New Theologian. Meister Eckhart, ten centuries later, also shows striking parallels with Evagrius’ teaching.
此外,埃瓦格里乌斯有关修道士实践生活的教导以及他关于祈祷的建议,《修行实务》和《祈祷章节》,都以圣尼卢斯的笔名传世,因为它们受到了广泛的赞许。在整个中世纪,这些教导从一座修道院传到另一座修道院,并被牢记于心。因此,埃瓦格里乌斯在基督教东西方的影响是难以估量的。受他影响的最重要教师包括《爱智文集》的作者,还有丢尼修斯·阿雷奥帕吉塔、马克西穆斯·承神、约翰·梯登和新神学家西面。就连十个世纪后的梅斯特·艾克哈特也显示出与埃瓦格里乌斯教导的惊人相似之处。

The spiritual life 精神生活

Evagrius is absolutely convinced that the human vocation is to discover the divine ‘image’ within and achieve divine ‘likeness’. He envisions this spiritual journey to
埃瓦格里乌斯坚信人的职责是发现内在的神圣"形象"并达成神圣"相似"。他设想这一精神之旅
be in two stages: praxis and theoria. This idea of two stages on the spiritual path went back to Plato, Aristotle, Philo, Clement of Alexandria and Origen. Praxis was very much the warfare
分为两个阶段:实践和理论。这一思想可追溯到柏拉图、亚里士多德、腓尔、亚历山大的克莱门特和奥利根。实践很大程度上是战争

Practice righteousness more in deed than in word. with the demons and the acquisition of virtues. Theoria was the contemplation of God.
以行为更多地实践正义,而不是言语。与恶魔和美德的获得。Theoria 是对神的沉思。

Evagrius sees theoria itself also as consisting of two stages. Nature is the object of the first level of contemplation, called physike; as a creation of God, a manifestation of the Unmanifest, it is essentially good and allows us to penetrate from ordinary surface reality to the Divine Reality: ‘As for those who are far from God . . . God has made it possible for them to come near to the knowledge of him and his love for them through the medium of creatures’ (Evagrius, letter to Melania). By seeing the divine essence in everything, we are enabled to get in touch with the divine essence.
埃瓦格里乌斯也将 theoria 本身视为由两个阶段组成。 nature 是第一层次的冥想对象,称为 physike;作为神的创造物,未显现的显现,它本质上是善的,并使我们能够从普通的表面现实渗透到神圣的现实:"对于那些远离神的人来说...神已经让他们通过受造物的中介来接近对他的认识和对他们的爱"(埃瓦格里乌斯,写给梅拉尼亚的信)。通过在一切事物中看到神圣的本质,我们得以接触到神圣的本质。

Not only nature but also Scripture could fulfil this role in this first level of contemplation. Like Origen before him, Evagrius sees Scripture as a meeting place with Christ. Again it involves a movement from the surface meaning to the actual spiritual meaning.
不仅自然,圣经也可以在这种第一层次的冥想中完成这一角色。像奥利根那样,埃瓦格里乌斯将圣经视为与基督相遇的场所。这再次涉及从字面意思到实际精神意义的转移。

The second level of contemplation, theologike, is the contemplation of things not seen by the senses, for example seeing angels as well as God directly ‘by a simple glance of the spirit’. This ‘pure’ prayer is only possible by moving beyond the surface, by gradually letting go of all thoughts, images and forms. It is a move from multiplicity to simplicity.
第二层次的沉思,即神学式(theologike)沉思,是对感官无法感知的事物的沉思,例如直接通过"精神的简单一瞥"来觉察天使以及上帝本身。这种"纯粹"的祈祷只有在超越表面,逐步放下所有思想、形象和形式之后才能实现。这是从复杂走向简单的过程。

All the Desert Fathers agreed that thoughts would obscure the Divine Presence. But Evagrius, like all ‘Origenist’ monks, goes further and insists that even thoughts and images of God have to be discarded:
所有的沙漠教父都认为,思维会遮蔽神圣的临在。但埃瓦格里乌斯,就像所有的'奥利根主义'修士一样,进一步坚持,甚至连神的思想和形象也必须抛弃。

When you are praying do not fancy the Divinity like some image formed within yourself. Avoid also allowing your spirit to be impressed with the seal of some particular shape, but rather, free from all matter, draw near the immaterial Being and you will
当你祈祷时,不要将神性想象成某种在你自己内部形成的形象。也要避免让你的精神被某种特定形状的印记所印象,而是摆脱一切物质,接近无形的存在,你将

Glossary 术语表

Acedia 倦怠
one of the eight ‘evil thoughts’; boredom, lethargy, resistance to growth.
八种"不良思想"之一；无聊、懒惰、抗拒成长。

Agape 博爱

divine, unselfish love. 神圣、无私的爱。

Ascetics 苦行者

those that followed the path of askesis or praxis.
那些走上禁欲主义或实践主义道路的人。

Askesis or praxis the moral practice required to achieve ‘purity of heart’; struggle with the ‘demons’.
修行或实践达到"纯洁之心"所需的道德实践;与"恶魔"抗争。

Philautia 自恋

self-centredness. 自我中心主义。

Physike 物理学

contemplation of God through creation and Scripture.
通过创造与圣经的思考与认识神。

Theologike 神学

union with God/vision of God.
与上帝的联系/对上帝的幻视。

Theoria
contemplation of God.
神学—对神的思考。

This gradual stripping away of all images and forms will allow direct contact with a formless Trinity. This ‘apophatic’ approach to God, this view of an imageless God, was fine with the Origenist monks around him, but not with some of the simple Coptic monks.
这种渐进的剥离所有形象和形式的过程将使人与无形的三位一体直接接触。这种对神的"否定性"方法,这种对无形的神的观点,对他身边的俄利根派修士来说很好,但对一些简单的科普特修士来说则并非如此。

The ascetics did not have to be perfect at the start of their journey; both praxis and theoria went hand in hand. It was not considered to be a linear process but a question of sometimes overlapping and sometimes deepening levels of awareness. A sudden deep level of awareness was in fact considered to be the start of the journey. This was called metanoia, a turning round, a new way of seeing reality: ‘Be renewed by the spirit of your mind’ (St Paul). Then the emphasis on praxis followed, with both effort and grace being equally important:
苦行者并不需要在旅途开始时就完美无缺;实践和理论是并行不悖的。这不被视为是一个线性的过程,而是一个有时重叠、有时加深的觉知水平的问题。突然的深层觉知被视为旅程的开始。这被称为"转变"(metanoia)——一种新的看待现实的方式:'以心灵的更新而被改变'(圣保罗)。然后就是重点在实践上,努力和恩典同等重要。

The Holy Spirit takes compassion on our weakness, and though we are impure he often comes to visit us. If he should find our spirit praying to him out of love for the truth he then descends upon it and dispels the whole army of thoughts and reasoning that besets it. And he too urges it on to the works of spiritual prayer.
圣灵怜悯我们的软弱,虽然我们不洁,但祂常来探访我们。如果祂发现我们的灵因对真理的爱而祈祷,祂就会降临于此,驱散包围它的一切思想与推理。祂也会催促我们从事灵性祷告的工作。
(Chapters on Prayer 62)
（祷告章节 62）
The condemnation of Evagrius’ (and Origen’s) teaching really marks the point where the mystical tradition goes underground in the Latin West, only to reappear occasionally in the saints.
对埃瓦格里乌斯(和奥利根)教义的谴责标志着神秘传统在拉丁西方暗中生存,仅偶尔在圣人中重新出现。

The eight passionate thoughts
八种炽热的思维

Because of Evagrius’ own experiences of falling for temptations in the ordinary world as well as his experience in the desert, he had acquired profound psychological insights into the workings of the human mind. He was considered to have unusual gifts of ‘knowledge, wisdom and discernment of spirits’. Moreover, his background gave him a clear theology. He integrated very much mind and heart. We remember his saying: ‘A theologian is one who prays and one who prays is a theologian’ (Chapters on Prayer 60). Because of this he was greatly admired and many a monk sought him out as a spiritual father, an Abba. He was reported to have performed miracles and have the gift of prophecy.
由于埃瓦格里乌斯在一般世界和沙漠中都曾经经历过各种试探,他对人类心理的运作有了深刻的洞见。他被认为拥有'知识、智慧和洞悉神性'的独特天赋。此外,他的背景让他有了明确的神学。他非常注重心智和内心。我们记得他说过:"一位神学家就是祈祷的人,而祈祷的人就是神学家"(祈祷篇 60)。正是因为这一点,他受到了广泛的敬佩,许多僧侣都寻求他作为他们的精神导师。据说他曾经行过奇迹,并拥有预言的恩赐。

He was best known for his virtue of discretion and his explanation of the eight ‘evil thoughts’, the logismoi. Of course there was already a vast body of teaching on
他以他的谨慎美德和对八种"邪恶思想"(logismoi)的解释而闻名。当然,在基督教徒内部已经存在大量关于这些思想的教导。
this topic by the Desert Fathers. St Antony had already said: ‘The demons stir up the logismoi through the passionate, desiring parts of the soul.’ Not only did the Abbas and Ammas deal with the subject of ‘evil thoughts’ but it was already part of a long tradition of interpreting the logismoi. The Stoics said that ‘evil thoughts’ were pathological disturbances of the personality. Aristotle considered them neither as virtues nor vices: they were neutral; it was a question of what you did with them. Plato, a strong influence on Evagrius through Origen, drew an analogy of a charioteer driving a two-horse chariot. One horse was of noble breed, the other unruly and rebellious, representing the purified and the emotions. Without horses you go nowhere; one horse was no good
这个话题已经被沙漠教父们探讨过了。圣安东尼曾经说过:'魔鬼通过欲望部分扰乱理性思维。'不仅阿巴斯和阿玛玛们探讨了"邪恶想法"的问题,这也是对理性思维进行解释的悠久传统的一部分。斯多葛学派认为"邪恶想法"是人格的病理性干扰。亚里士多德认为它们既非美德也非缺陷:它们是中性的;关键在于你如何处理它们。柏拉图,通过奥利根对伊瓦格里乌斯产生了强大影响,用驾驶双马战车的车夫来作类比。一匹马品种高贵,另一匹则难以驾驭且叛逆,代表着纯洁的一面和情感的一面。没有马是无法前行的;一匹马的力量是不够的。

St Antony’s temptation by demons, attributed to Matthias Grünewald
圣安东尼与恶魔的诱惑,归于马蒂亚斯·格吕内瓦尔德
either, both were needed for balance.
要么,两者都需要平衡。

Evagrius agreed with Plato that there was nothing wrong with emotions in themselves. He considered them to be a God-given part of our nature, an essential element of being human. Neither considered it to be a question of discarding the emotions, but of purifying those that had got out of control, out of proportion, so that they could be brought back into balance.
埃瓦格里乌斯同意柏拉图的观点,即情感本身没有什么错误。他认为情感是上帝赋予我们的一部分,是人之为人的一个基本元素。他们两人都不认为应该摆脱情感,而是应该净化那些失控、失衡的情感,使之回归平衡。

The real problem was becoming aware of these ‘evil thoughts’. The Desert ascetics saw temptations as a great help in this respect, and much needed for spiritual growth. Only by being tempted in certain situations could the ascetics learn which exaggerated emotional responses dominated them, and where they were stuck in a disordered emotional state. Abba Antony is quoted as saying: ‘Without temptation
实际问题是意识到这些"邪恶的想法"。沙漠的禁欲者认为诱惑在这方面是一个很大的帮助,对于精神成长是非常必要的。只有在某些情况下被诱惑,禁欲者才能学会哪些夸张的情感反应主导了他们,以及他们陷入了混乱的情感状态。据记载,阿巴·安东尼曾说:"没有诱惑
no one can be saved.’ The source of these ‘passions’ was considered to be an individual’s self-centred attitude, called philautia, which then in turn attracted these thought archetypes, these ‘demons’: ‘Whoever has philautia has all the passions,’ said Maximus the Confessor. This self-centredness is driven by the need to survive in this world: ‘The cause of this deviation of the natural energies into destructive passions is the hidden fear of death’ (Maximus the Confessor, Questions to Thalassius, quoted in Olivier Clement, The Roots of Christian Mysticism, p. 135).
没有人能被拯救。这些"情感"的源头被认为是个人的自我中心态度,称为 philautia,这又吸引了这些思维原型,这些"恶魔":"任何人有 philautia,就有所有情感,"马克西穆斯·孔费索尔说。这种自我中心是由生存在这个世界的需求驱动的:"自然能量偏离进入破坏性情感的原因,是隐藏的死亡恐惧"(马克西穆斯·孔费索尔,《给塔拉休斯的问题》,引自奥利维尔·克莱蒙特的《基督教神秘主义的根源》,第 135 页)。

Evagrius’ advice to his disciples is to redirect, educate and transfigure these desires through awareness, so that they would no longer be at the mercy of disproportioned emotions, which clouded their perception of reality and prevented them from seeing the Divine.
埃瓦格里乌斯对他的弟子的建议是通过觉察来改变、教育和转化这些欲望,使他们不再受失衡情感的支配,这些失衡情感蒙蔽了他们对现实的认知,阻碍了他们对神性的看见。

Evagrius gives these ‘thoughts’ the following names: ‘There are eight general and basic categories of thoughts in which are included every thought. First is that of gluttony, then impurity, avarice, sadness, anger, acedia, vainglory, and last of all, pride.’
埃瓦格里乌斯给这些"思想"以下列名称:"有八种一般性和基本的思想类别,其中包含了每一种思想。第一种是贪食,然后是不洁,贪婪,悲伤,愤怒,倦怠,虚荣,最后是傲慢。"
The following text is included in the Philokalia, and in it Evagrius shows beautifully the connection between them all:
以下文字包含于《悦禅》中, Evagrius 在其中美妙地阐述了它们之间的关联:

Of the demons opposing us in the practice of the ascetic life, there are three groups who fight in the front line: those entrusted with the appetites of gluttony, those who suggest avaricious thoughts, and those who incite us to seek the esteem of men. All the other demons follow behind and in their turn attack those already wounded by the first three groups. For one does not fall into the power of the demon of unchastity, unless one has first fallen because of gluttony; nor is one’s anger aroused unless one is fighting for food or material possessions or the esteem of men. And one does not escape the demon of acedia, unless one no longer experiences suffering when deprived of these things. Nor will one escape pride . . . unless one has banished avarice, since poverty makes a man humble according to Solomon.
在修炼苦行生活中与我们对抗的恶魔分为三大类:负责贪食欲望的恶魔、诱导贪欲思想的恶魔,以及激发我们寻求他人尊荣的恶魔。其他所有的恶魔跟在后面,轮流攻击被前三类恶魔击中的人。因为如果不是因为贪食,就不会落入淫乱恶魔的势力;如果不为食物、财物或他人尊重而争斗,也不会产生愤怒;如果不再因这些事受苦,就不会逃脱倦怠恶魔。同样,如果不除去贪欲,也不会摆脱骄傲,因为正如所罗门所说,贫穷使人谦逊。

The Sequence 序列

‘Gluttony/Greed’ starts the whole process and applies to all aspects of the ascetic life, not only food; it is considered to be a form of obsessive attachment to everything, which includes physical and intellectual abilities, knowledge and material possessions, however few these may be. It could even extend to sexual relations,
贪婪/贪食"开启了整个过程,并涉及到禁欲生活的各个方面,不仅仅是食物;它被认为是对一切事物的强迫性依恋,包括身体和智力能力、知识和物质财产,无论这些有多少。它甚至可以延伸到性关系。
hence to ‘unchastity’. ‘Gluttony’ was really considered to be a general attitude of being immoderate; therefore in the ascetic life it often applied more to extreme fasting than to eating too much food. Moreover, the danger was that it could easily lead to being ruled by the demons of vainglory and pride: Abba Isidore the priest said:
因此到"不贞"。"暴食"实际上被认为是过度行为的一种态度;因此在苦修生活中,它通常更多地应用于极端禁食,而不是过多地进食。此外,危险在于它可能很容易被虚荣和自负的恶魔所支配:阿巴伊西多罗神父说:

If you fast regularly, do not be inflated with pride, but if you think highly of yourself because of it, then you had better eat meat. It is better for a man to eat meat than to be inflated with pride and to glorify himself.
如果你经常禁食,不要因此而自负,但如果你因此而自以为是,那你倒不如吃肉。一个人吃肉比自负并炫耀自己要好。

Preoccupation with food and fasting could lead not only to pride but also to ‘avarice’. The ascetic might be unwilling to break a fast and share a meal with the brother who called because of worries about not having enough food to maintain his health. In doing so he also broke with the important virtue of providing hospitality.
过度关注食物和禁食可能会导致不仅是骄傲,还可能导致"贪婪"。禁欲者可能不愿意打破禁食,与因担心自己的健康而来的兄弟共享一餐。通过这样做,他也违背了提供热情款待这一重要美德。
‘Sadness’ and ‘anger’ are considered to be strong demons. Evagrius does not mean by ‘sadness’ genuine grief or depression, but a sadness that arises when desires are thwarted. This is often
悲伤和愤怒被认为是强大的恶魔。埃瓦格里乌斯所说的"悲伤"并非真正的悲伤或抑郁,而是当欲望受挫时产生的悲伤。这往往

Also around this time
也是在这个时候

350
The Huns invade Persia.
匈奴入侵波斯。
354
Bith of St Augustine in Tagaste, North Africa.
奥古斯丁在北非塔加斯特出生。

378
The Visigoth cavalry defeat the Roman army in the battle of Adrianople.
西哥特骑兵在阿德里亚诺堡战役中战胜罗马军队。
385
Pope Siricius leaves his wife on becoming pope and tells all priests to be celibate.
教皇西里西乌斯在成为教皇时离开了妻子,并告诉所有神父要保持独身。
386
Augustine becomes a priest and soon after that Bishop of Hippo in North Africa.
奥古斯丁成为一名神父,不久后成为北非希坡的主教。

389

St Patrick born, missionary and Bishop of Ireland; Celtic monasticism.
圣帕特里克出生,爱尔兰的传教士和主教;凯尔特修道主义。

395

Death of Theodosius I marks split between Roman and Byzantine Empires.
狄奥多西一世的去世标志着罗马帝国和拜占庭帝国的分裂。
accompanied by anger at those who have the abilities or possessions the ascetics covet. Acedia, the state of spiritual dryness, is an inevitable outcome of all these obsessions.
伴随着对那些拥有他们所渴望的能力或财富的人的愤怒。倦怠,精神枯燥的状态,是所有这些执着的必然结果。

Disordered or ‘evil’ thoughts of ‘vainglory’ and ‘pride’ are considered by Evagrius to be the most dangerous demons, even when the ascetic is already quite advanced on the path. Philautia would hijack even spiritual gifts for its own end.
伊瓦格里乌斯认为,被视为"虚荣"和"骄傲"的无序或"邪恶"思想是最危险的恶魔,即使苦修者已经在道路上很有进步。自我崇拜会把精神的恩赐都占为己有。

St Gregory the Great, the first monk to be a pope, brought the desert tradition of the ‘eight evil thoughts’ at the end of the sixth century into the established Church as the seven deadly sins: pride, avarice, lust, anger, sloth, gluttony and envy. He also saw these as states of mind to be dealt with.
格雷戈里大帝是第一位成为教皇的修士,他在六世纪末将沙漠传统中的"八种邪恶思想"引入了既定的教会,形成了七宗罪:骄傲、贪婪、色欲、愤怒、懒惰、暴食和嫉妒。他还认为这些都是需要解决的心理状态。

Watching the Thoughts 观察思维

Not only does Evagrius diagnose the problem, he also gives clear advice. The first line of defence is the monastic life itself, with its vows of poverty, chastity, conversion
埃瓦格里乌斯不仅诊断了问题,还给出了明确的建议。防御的第一道防线就是修道生活本身,包括贫穷、贞洁、改变的誓言。
of life, stability and obedience. Psalmody, prayer and living according to the ‘Beatitudes’ and the commands of one’s Abba are also essential tools.
生命、稳定性和顺从。诗篇、祈祷和按照"八福"和阿爸的命令生活也是必要的工具。

But his main recommendation to his disciples is to become aware of the thoughts that pass habitually through their minds. He advises them to become very self-analytical, to become consciously aware of their preoccupations with the aim of recognizing the demons attracted by their unconsciously driven disordered emotions. Then, having identified their drives and desires, they can conquer the demons; they can ‘leave self behind’. They will then become, paradoxically through selfawareness, totally unselfconscious, an essential condition for going deeper in prayer. He recommends, in fact, using the mind to be able to descend into the heart.
但他对弟子的主要建议是要意识到常常通过他们内心掠过的那些想法。他劝诫他们要非常自我分析,有意识地觉察自己为无意识驱动的紊乱情绪所纠缠的问题。然后,一旦确定了自己的动机和欲望,他们就可以征服那些"恶魔";他们就可以"超越自我"。这样,他们就会由于自我觉察而变得完全无我,这是进一步祈祷的必要条件。事实上,他建议利用心智去深入内心。

The fact that insights, arising from carefully scrutinized thoughts, are essential for change and transformation is one that was only rediscov-
事实是,从仔细研究的思维中获得的洞见对于变革和转型至关重要,这一点只是被重新发现的

The worst sort of possession is a disreputable life.
最糟糕的生存状态就是过着不光彩的生活。
ered in the nineteenth century with Freud and Jung. Now it is a commonly accepted working hypothesis for most psychotherapists and analysts. Many of Evagrius’ sayings would not be out of place in a modern manual of psychotherapy.
精神分析学在 19 世纪由弗洛伊德和荣格开创。现在,这已经是大多数心理治疗师和分析师的普遍接受的工作假说。埃瓦格里乌斯的许多言论在当代心理治疗手册中也同样适用。

Evagrius’ advice is a way of detachment, an objective watching of thoughts, watching the mind at work. Christ’s help and guidance is considered paramount in this process:
埃瓦格里乌斯的建议是一种脱离,一种客观地观察思想,观察头脑在工作。在这个过程中,基督的帮助和指引被认为是至关重要的。

If there is any monk who wishes to take the measure of some of the more fierce demons so as to gain experience in his monastic art, then let him keep careful watch over his thoughts. Let him observe their intensity, their periods of decline and follow them as they rise and fall. Let him note well the complexity of his thoughts, their periodicity, the demons that cause them, with the order of their succession and the nature of their associations. Then let him ask from Christ the explanation of the data he has observed.
如果有一位僧侣想要测量一些更加猛烈的魔鬼,以获得他的修行艺术的经验,那么让他密切关注他的思想。让他观察它们的强度,它们的衰落时期,并跟随它们的起起伏伏。让他仔细观察他思想的复杂性,它们的周期性,导致它们的魔鬼,以及它们出现的顺序和关联性质。然后让他向基督求解他所观察到的数据的解释。
(Praktikos so) 实践论
Thoughts have to be distinguished from the ‘demons’ themselves. Thoughts are not bad in themselves. Only when a thought or desire resonates strongly with these basic thought patterns are the ‘demons’ allowed in to exert their influence. This results in normal emotional energy becoming demonic and the ascetic is then demonically driven into unwholesome action.
思想必须与"恶魔"本身区分开来。思想本身并不坏。只有当一个思想或欲望与这些基本思维模式强烈共振时,才允许"恶魔"进入并发挥影响力。这会导致正常的情感能量变为恶魔般的,修行者随后被恶魔驱使陷入不健康的行为。

Evagrius describes beautifully the chain reaction; the senses are the first indication
伊瓦格里乌斯美丽地描述了连锁反应;感官是首要迹象
of something stirring in the depth: ‘The passions are accustomed to be stirred up by the senses’ (Praktikos 38 ). Then the ascetics will become aware of a feeling, which leads in turn to a desire, which is then inevitably translated into an action:
在内心深处有些什么在涌动: '感官会激发起情感' (《实践论》38)。然后修行者会意识到一种情感,进而产生欲望,最终不可避免地转化为行动。

Whatever a man loves he will desire with all his might. What he desires he strives to lay hold of. Now desire precedes every pleasure, and it is feeling that gives birth to desire. For that which is not subject to feeling is also free of passion. (Praktikos 4)
人爱什么就必竭尽全力地渴望什么。他所渴望的就是他努力要占有的。欲望先于任何快乐,而感受则给欲望以生命。因为不受感受支配的东西也不会有任何激情。(Praktikos 4)

It is important to keep in mind that Evagrius is not talking about suppressing emotions, but of purifying those that have been distorted by material and emotional needs. In fact emotions need to be expressed, otherwise they will not allow you to pray with a pure heart:
我们必须牢记,埃瓦格里乌斯并非谈论抑制情感,而是洗涤那些因物质和情感需求而遭扭曲的情感。事实上,情感需要得到表达,否则它们不会允许你以纯洁的心祈祷。

When you are tempted do not fall immediately to prayer. First utter some angry words against the one who afflicts you. The reason for this is found in the fact that the soul cannot pray purely when it is under the influence of various thoughts. (Praktikos 42)
当你受到试探时,不要立即祈祷。首先对折磨你的人发一些愤怒的话。这样做的原因在于,当心灵受到各种思想的影响时,就无法纯粹地祈祷。(实践集 42)

This is echoed by Maximus the Confessor’s saying:
这一说法被马西姆斯宗教家的话语所呼应:
You don’t grow, however, by avoiding conflict, irritation or annoyance, but by trying gently to clear up the misunderstandings and if that is not possible, by taking the other person into one’s prayer, keeping silent, absolutely refusing to speak evil of him.
您的成长不是通过回避冲突、烦恼或困扰来实现的,而是通过温和地试图解决误解;如果无法解决,可以将对方列入祈祷之中,保持沉默,坚决拒绝对其说三道四。

What is needed first is, in fact, an emotional response of remorse and regret; an awareness of harm done by previous wrong actions: ‘Pray first for the gift of tears, so that by means of sorrow you may soften your native rudeness’ (Chapters on Prayer 5). Only then is change possible. When the ascetics have become aware of the true nature of their thoughts, they can recognize and acknowledge their demons, thus robbing them of their power.
首先需要的是一种悔恨和懊悔的情感反应;意识到以前错误行为造成的伤害:"首先求取泪水的恩赐,以痛苦来柔化你原始的粗暴"(祈祷论 5 章)。只有这样,变化才成为可能。当苦行者意识到自己思想的真实本质时,他们就能认识和承认自己的恶魔,从而剥夺其力量。

Important figures 重要人物

Melania 383-439 梅拉尼娅 383-439
St Melania the Younger; very wealthy Roman lady, who chose after the death of her two young children to lead an ascetic life with her husband’s consent and support; friend of St Augustine, St Jerome, Evagrius; visited the Desert ascetics, especially the Origenist monks. Led a life of piety and charity; founded a monastery for women near the Mount of Olives and lived there many years.
小麦来娜(Melania)贵族女士;非常富有的罗马贵族女士,在两个年幼孩子去世后,经丈夫允许和支持选择过一种禁欲的生活方式;与圣奥古斯丁、圣杰罗姆和伊瓦格里乌斯有交往;拜访了沙漠中的苦修者,特别是奥利根派的修道士。过着虔诚和慈善的生活;在橄榄山附近创办了一座女子修道院,并在那里生活了许多年。
Rufinus d. 410 鲁斐诺斯，410 年逝世
Protégé and companion of Melania; great Greek scholar; shared her devotion to Origen; lived for two years near Melania’s monastery near Jerusalem before returning to Italy, where he translated Origen’s On Principles.
梅拉尼亚的保护者和同伴;伟大的希腊学者;分享她对奥利金的虔诚;在耶路撒冷附近梅拉尼亚的修道院附近生活了两年,然后返回意大利,在那里他翻译了奥利金的《原理》。
Abba Pambo fourth century
帕波老修四世纪
Important Origenist Desert
重要的俄里根派沙漠
Father known for his learning
以他的学识而闻名的父亲
and asceticism. 和禁欲主义。
Macarius the Great fourth century
马卡留斯大人四世纪
Important Desert Father; founder of Scete, extreme ascetic; disciple of St Antony and teacher of Evagrius.
重要的沙漠教父;塞特的创始人,极端的禁欲者;圣安东尼的门徒,以及埃瓦格里乌斯的老师。

St Jerome 340-420 圣杰罗姆 340-420
Bishop of Milan; teacher of St Augustine; first recorded scholar to read silently rather than aloud.
米兰主教；奥古斯丁的老师；首位记录下静默阅读而非大声朗读的学者。

The spirit can, according to Evagrius, also use memories and dreams as another excellent source for insight:
根据埃瓦格里乌斯的说法,精神可以使用记忆和梦境作为另一个卓越的洞见来源:

Natural processes, which occur in sleep without accompanying images of a stimulating nature, are, to a certain measure, indications of a healthy soul. But images that are distinctly formed are a clear indication of sickness. You may be certain that the faces one sees in dreams are, when they occur as ill-defined images, symbols of former affective experiences. Those that are seen clearly, on the other hand, indicate wounds that are still fresh. (Praktikos 55)
自然过程,在睡眠中发生而没有伴随着刺激性质的图像,在一定程度上是健康心灵的迹象。但是明确形成的图像是疾病的明确迹象。你可以确定梦中看到的面孔,当它们出现为模糊的图像时,是以前情感经验的象征。另一方面,清楚地看到的面孔则表示仍然鲜活的创伤。(Praktikos 55)

As the ascetics become more whole and their surface self becomes more integrated and harmonized with the deeper self - in Jung’s terms the process of ‘individuation’ - they become more and more aware of the Christ dwelling at their centre. Yet there lurks at the same time a great danger; Jung
当隐修者变得更加完整,他们的表面自我变得更加融洽、与内在自我协调一致,也就是荣格所说的"个体化"过程时,他们会越来越意识到内心中存在着基督的存在。但同时也存在着巨大的危险;荣格

A pond without water is a soul who loves esteem.
没有水的池塘就是一个热衷于被受尊重的灵魂。

called it the danger of inflation. They could then fall prey to an exaggerated sense of self-importance, which could lead to a superiority complex. In this state the demons of ‘pride’ and ‘vainglory’ would be poised to hijack all their spiritual achievements. The more spiritual they are, the greater the danger they are in: ‘The spirit of vainglory is most subtle and it readily grows up in the souls of those who practise virtue. It leads them to desire to make their struggles known publicly, to hunt after the praise of men’ (Praktikos I3).
称之为通胀的危险。他们可能会陷入夸大自我重要性的感觉,这可能导致优越感。在这种状态下,'骄傲'和'虚荣'的魔鬼就有可能劫持他们所有的精神成就。他们越是精神上的,就越有危险:'虚荣的精神是最微妙的,它很容易在修习德行的人的灵魂中生长。它驱使他们渴望公开自己的斗争,去追求人们的赞颂'(实践篇 1.3)。

Pride follows on the heels of ‘vainglory’:‘The demon of pride is the cause of the most damaging fall for the soul. For it induces the monk to deny that God is his helper and to consider that he himself is the cause of virtuous action’ (Praktikos I4).
骄傲紧随虚荣而来:"骄傲之魔鬼是灵魂最毁坏性堕落的根源。因为它会诱使修道士否认上帝是他的帮助者,并认为他自己是美德行为的原因"(《实践篇》I4)。

But all this striving to become aware can be painful and lead to the appearance of the demon of acedia: boredom, lethargy, dissatisfaction - in fact all the ways in which the ego will resist the change needed for growth. This demon is the opposite of the virtue of ‘stability’, inner and outer rootedness. Projection, the tendency to blame others for our own shortcomings, is also part of acedia:
但是所有这些努力去意识都可能是痛苦的,并导致倦怠魔鬼的出现:厌倦、 lethargy、不满足——事实上,自我会抵制成长所需的改变的所有方式。这个魔鬼与"稳定性"的美德,内在和外在的根源相反。投射,也就是将自己的缺陷归咎于他人,也是倦怠的一部分:

A brother was restless in the community and often moved to anger. So he said: ‘I will go and live somewhere by myself. And since I shall be able to talk or listen to no one, I shall be tranquil, and my passionate anger will cease.’ He went out and lived alone
一个弟弟在社区里很焦躁,经常被激怒。于是他说:"我要独自去别的地方生活。因为我不会和任何人交谈或倾听别人,我就能保持平静,我那激烈的愤怒也会消失。"他于是离开,独自生活起来。
in a cave. But one day he filled his jug with water and put it on the ground. It happened suddenly to fall over. He filled it again, and again it fell. And this happened a third time and in a rage he snatched up the jug and broke it. Returning to his right mind, he knew that the demon of anger had mocked him, and he said: ‘I will return to the community.’ Wherever you live, you need effort and patience and above all God’s help.
在一个洞穴中。但有一天他装满水罐,把它放在地上。它突然倾倒了。他又装满了它,但它又倒下了。这件事第三次发生,他愤怒地抓起水罐并打碎了它。恢复理智后,他知道愤怒的魔鬼曾嘲笑过他,他说:"我要回到社区。"无论你住在哪里,你都需要努力、耐心,最重要的是上帝的帮助。
(Ward, Sayings of the Desert Fathers)
(沃德,沙漠教父的言论)
Evagrius is very aware that we judge others to justify ourselves. Judging, criticizing and gossiping are all projections of our own ‘demons’, our own unresolved conflicts: ‘Interior freedom is not yet possessed by anyone, who cannot close his eyes to the fault of a friend, whether real or apparent’ (Maximus the Confessor, Centuries on Charity, quoted in Clement, Roots of Christian Mysticism, p. 278). This path of awareness leads eventually to apatheia, with its inner manifestation of becoming aware of the light of God shining in the soul:
依瓦格里乌斯的观点,我们评判他人都是为了自我辩护。评判、批评和流言都是我们自己的"恶魔"、未解决的冲突的映射："任何人都还没有获得内心自由,如果他不能对朋友的过错视而不见,不管是真实的还是似是而非的"(马克西姆斯·承认者,《仁慈的世纪》,引自克莱门特,《基督教神秘主义的根源》,第 278 页)。这条通向自觉的道路最终会引向无情,那里有内心的表现——察觉到神圣之光照耀在灵魂之中。

The proof of apatheia is had when the spirit begins to see its own light, when it remains in a state of tranquillity in the presence of the images it has during sleep and when it maintains its calm as it beholds the affairs of life.
无情禅的证明是,当精神开始看到自己的光芒,当它在睡眠期间的影像面前保持宁静状态,以及当它在面对生活事务时保持平静时。
(Praktikos 64) 实践手册 64
And the outer manifestation is an increase in love and empathy with everyone: ‘Happy is the monk who views the welfare and progress of all men with as much joy as if it were his own’ (Chapters on Prayer 122). But lest we draw the conclusion that all is dependent on our own efforts, Evagrius reminds us in Chapters on Prayer 58 that without God we would be helpless: ‘If you want to pray you need God who gives prayer to one who prays.’
外在表现是对所有人的爱和同理心都有所增加："能以自己的喜悦来看待所有人的福祉与进步的修道士真可谓幸福"(祈祷篇 122)。但是为了避免得出一切都取决于我们自己的努力的结论,埃瓦格里乌斯在《祈祷篇》58 中提醒我们,如果没有上帝,我们就会无助："如果你想祈祷,就需要赐予祈祷的那位上帝。"

Kim Nataraja 金•纳塔拉加

NINE 九

JOHN CASSIAN 约翰·卡西安

Kim Nataraja 金•纳塔拉加

John Cassian, Giorgos Kordes
约翰·卡西安,乔治·科尔德斯

Introduction 简介

John Cassian was one generation younger than Evagrius, by whom he was strongly influenced and whom he revered most among the Desert Fathers and Mothers. But we see from his Conferences that he sat at the feet not only of Evagrius but also of at least 15 other Abbas, and made their teaching his own as well. Yet it was to Evagrius that he was beholden for most of his ideas. Cassian basically enlarged on the ideas expressed in the short sentences of Evagrius; there is no difference in their emphases and advice. He was however very careful not to mention either Origen or Evagrius, even though their influence permeates his thought and they were not officially banned until the Ecumenical Council called by Justinian in the sixth century.
约翰·卡西安比埃瓦格里乌斯小一代,深受后者的影响,并最为崇敬沙漠教父中的埃瓦格里乌斯。但从卡西安的会谈集中可以看出,他不仅学习了埃瓦格里乌斯,还广泛吸收了至少 15 位其他修道士的教诲,将其化为己有。然而,他大部分思想都源于埃瓦格里乌斯。卡西安只是对埃瓦格里乌斯简洁词句中的思想进行了进一步阐发,两人的观点和建议无异。不过,他非常小心谨慎,从未提及奥利根或埃瓦格里乌斯,虽然后两者的影响深深渗透在他的思想中,直到第六世纪查士丁尼召开的宗教会议才被正式禁止。

He softened some of the harshness of the Desert teaching, simplified it and adapted it to the environment of Southern Gaul. Moreover, he created unity out of diversity: he formulated a coherent system of practice and thought based on the individual sayings and teachings of the Desert Abbas and Ammas. He is really the one responsible for bringing the Desert tradition to the Latin West, and in doing so he exerted a great influence on St Benedict and the whole western monastic movement.
他缓解了沙漠教诲的严厉,简化了它并将其适应于高卢南部的环境。此外,他从多样性中创造出统一:他根据沙漠阿巴斯和阿玛斯的个别言论和教诲,制定了一个连贯的实践和思想体系。他真正负责将沙漠传统带到拉丁西方,并在此过程中对圣本尼迪克特和整个西方修道运动产生了重大影响。

Kim Nataraja focuses in this chapter on the teaching of contemplative prayer as transmitted by Cassian, and on his emphasis on the role of effort as well as grace on the spiritual path.
金·纳塔拉贾在本章中重点介绍了卡西安传授的默观祈祷教导,以及他强调精神之路上的努力和恩典的作用。

Quotations from Cassian’s Conferences are taken from either The Conferences, ed. Boniface Ramsey (Paulist Press, 2004) or Conferences, ed. Owen Chadwick, trans. Colm Luibheid (Classics of Western Spirituality, Paulist Press, 1998).
卡西安会谈集的引文摘自《会谈集》(卜尼法斯·拉姆齐编辑,保罗出版社,2004 年)或《会谈集》(奥温·查德维克编辑,柯伦·卢贝德翻译,西方精神经典丛书,保罗出版社,1998 年)。

John Cassian AD365-435 约翰·卡西安 AD365-435
Cassian was born in what is now Romania. He travelled the then known world in search of spiritual teaching. First he went to Palestine with his friend Germanus and stayed in a monastic community at Bethlehem, but found the life there ‘mediocre’. From there they got permission to go into the Egyptian desert and sat at the feet of at least is Abbas, including Evagrius, whose thought permeated Cassian’s teaching for the rest of his life.
卡西安出生在今日罗马尼亚。他周游已知的世界寻求精神教导。首先他与朋友日尔曼努斯一起前往巴勒斯坦,住在伯利恒的一个修道院,但发现那里的生活"平庸"。之后他们获得许可来到埃及沙漠,聆听至少 15 位修士,包括埃瓦格里乌斯,其思想影响了卡西安终生的教导。

Shortly after Evagrius’ death, when Cassian was forced out of the desert during the Origenest controversy, he went to Constantinople where he was ordained deacon by John Chrysostom. Then he travelled to Rome, where he was ordained priest. Finally, he settled in Marseilles, where he founded two monasteries, one for men and one for women.
伊瓦格里乌斯去世不久,卡西安在俄里根派争议期间被迫离开沙漠,他前往君士坦丁堡,在那里被约翰·克里索斯托穆斯授予执事神职。之后他前往罗马,在那里被授予司祭神职。最后,他定居在马赛,在那里建立了两座修道院,一座男修道院和一座女修道院。

CASSIAN'S CONFERENCES 卡西安的会议

Cassian’s main writings, called the Conferences, encompass a comprehensive description of the way of Desert prayer, the way of coming to ‘purity of heart’ and thus entering the ‘Kingdom of God’: ‘The final end of our profession is the Kingdom of God or the Kingdom of Heaven, but the intermediate goal is purity of heart’ (Conferences 1.4).
卡西安的主要著作,称为《会议》,包含了关于沙漠祈祷方式、通往"纯洁之心"以及进入"天国"的全面描述:"我们的最终目标是天国或神的国度,但中间目标是纯洁的心灵"(《会议》1.4)。

The chapters in his Conferences alternate between describing the way to ‘purity of heart’ and stressing the importance of the acquisition of the supreme virtue of discretion. These Conferences were modelled on the situation in the desert; the disciples would sit silently listening at the feet of the Abbas and Ammas, who would be speaking out of their own lived experience of deep prayer. Teaching proceeded not only from listening to the Elders but also from watching their behaviour, as the truth of their teaching was borne out by their action.
他的《会议》中的章节在描述通往"内心纯洁"的道路与强调获得决断力这一至高无上美德的重要性之间交替。这些《会议》是以沙漠中的情况为蓝本的;弟子们静静地坐在 Abbas 和 Ammas 的脚下聆听,后者将自己深层祈祷的亲身经历娓娓道来。教导不仅来自聆听长者的讲述,还源于观察他们的行为,因为他们行动的真诚证实了教义的真理。

Cassian the seeker 寻求者卡西亚

Cassian was a true seeker after spirituality. He was trying to answer the perpetual questions about the meaning and purpose of life and about the relationship between the world we see with our senses and the ultimate reality this originates from.
凯西安是一个真正追求精神生活的人。他试图解答关于生命意义和目的以及我们通过感官感知的世界与其源头终极实在之间关系的永恒疑问。

His guiding thought was Jesus’ words: ‘You come out of the things below: I come from the things above.You come out of this world; I do not come out of this world’ (John 8.23).He tried to find ways of accessing this divine reality of the ‘things above’.
他的指导思想是耶稣的话:"你们是从下面来的,我是从上面来的。你们是属这个世界的,我不是属这个世界的。"(约翰福音 8:23)。他试图找到进入这个"上面的事物"神圣现实的方法。

Like the Desert hermits he emphasizes in his teaching the necessity of ‘purifying the emotions’, of moral growth leading to ‘purity of heart’, which enables the monastic to enter the presence of Christ.
像沙漠隐修士一样,他在教导中强调"净化情感"的必要性,以及通向"心灵纯洁"的道德成长,这使得修道者得以进入基督的存在之中。

To gaze with utterly purified eyes on the divinity is possible - but only to those who rise above lowly and earthly works and thoughts and who retreat with Him into the high mountain of solitude. When they are freed from the tumult of worldly ideas and passions, when they are liberated from the confused melee of all the vices, when they have reached the sublime heights of utterly pure faith and of pre-eminent virtue, the divinity makes known to them the glory of Christ’s face and reveals the sight of its splendours to those worthy to look upon it with the clarified eye of the spirit.
凝视神性是可能的 - 但只有那些超越低劣和尘世的工作和思想,与祂一同退隐到高山孤寂之中的人才能做到。当他们摆脱了世俗思想和激情的骚扰,摆脱了一切罪恶的混乱时,当他们达到了至纯至诚的信仰和卓越美德的崇高境界时,神性就会向他们显示基督荣耀的面容,向那些有资格用灵性洞彻的眼睛观望它荣耀的人揭示其灿烂。
(Conferences

x .6)

会议

StVictor Abbey, i2th century, Marseilles
圣维克托修道院，12 世纪，马赛

Although he revered the Abbas and Ammas, he looked carefully at their teaching to see how this could be achieved in the different environment in which he found himself, around Marseilles in Gaul. His reason for founding monasteries for men and women was his utter conviction that it was dangerous to go it alone on the spiritual path. We remember the advice from the desert to ‘obey’ your Abba or Amma, as it was easy to be misled by the ‘demons’, a particular risk of leading the
尽管他虔敬阿巴斯和阿玛斯,但他仔细审视了她们的教导,看看如何在自己所处的不同环境中,也就是高卢的马赛附近,来实现这一点。他创办男女修道院的原因,是他坚定地相信独自走上精神之路是危险的。我们还记得来自沙漠的劝告:"服从"你的阿巴或阿玛,因为很容易被"魔鬼"误导,这是领导独处生活的特殊风险。
solitary life of a hermit. Experiences needed to be checked against the wisdom and powers of discretion of the elder monks: "The old men used to say, “When you see a young man ascending up to heaven through his own will, seize him by the foot and pull him down, for this is good for him’”’ (Benedicta Ward, The Wisdom of the Desert Fathers (SCM-Canterbury Press, 2000), p. I 12 ). Cassian felt strongly that one first had to experience the spiritual life in a community, living and practising a life dictated by the virtues of stability, poverty, chastity and obedience. Only after being established in one’s prayer life was being a hermit a valid choice.
隐士的孤寂生活。须检查体验是否符合长者修道士的智慧和判断力:"那些老人常说,'当你看到一个年轻人凭着自己的意志升到天上时,抓住他的脚将他拉下来,因为这对他有益。'"(Benedicta Ward, The Wisdom of the Desert Fathers (SCM-Canterbury Press, 2000), p. I 12 )。卡西安坚信,人们必须先在一个团体中体验属灵生活,实践安定、贫穷、贞洁和服从的美德。只有在祈祷生活中确立下来之后,成为隐士才是正确的选择。

Although Cassian did address himself specifically to monastics under his care, he did not think this calling was the only way to God; he was convinced that anyone could reach God in this present life: ‘The journey to God takes many routes. So let each person take to the end and with no turning back the way he first chose so that he may be perfect, no matter what his profession may be’ (Conferences xiv.6).This is very similar to the sentiment expressed by Evagrius, who said: ‘The person in this world who ministers to the sick is worth more than the hermit who has no care for his neighbour’ (Sentences 34).
尽管卡西安专门针对他照顾的修道士发言,但他并不认为这种召唤是通往上帝的唯一方式;他坚信任何人都可以在现世达到与上帝的合一:"通往上帝的道路有许多条路。所以让每个人都坚持到底,毫不回头地走他最初选择的道路,以便无论他的职业是什么,他都可以完美无缺"(会议录 xiv.6)。这与埃瓦格里乌斯表达的观点非常相似,他说:"在这个世界上照顾病人的人比不关心邻居的独居士更有价值"(判语 34)。

Purifying the emotions 净化情感

Cassian was an Origenist monk and therefore accepted the cosmology of Origen and Evagrius, as well as their Christian-Platonic view of the relationship between God and human beings. He also shared wholeheartedly their view of the spiritual life as a combination of praxis, which he called scientia actualis, and unceasing prayer leading to a vision of God, to theoria, which he called scientia theoretike.
卡西安是一位奥利根主义修士,因此他接受了奥利根和埃瓦格里乌斯的宇宙论,以及他们关于上帝和人类关系的基督教-柏拉图主义观点。他也完全赞同他们将属灵生活视为实践(他称之为 scientia actualis)和不断祈祷而通向对上帝的视野(他称之为 scientia theoretike)的结合的观点。

For Cassian, as for Evagrius, praxis involves the purification of ‘evil thoughts’ or fighting the ‘demons’, and the acquisition of virtues; in Cassian’s opinion the vision of God is possible only with ‘purity of heart’ linked to humility and discretion. Cassian expands on the short sayings of Evagrius
对于卡西安来说，就像埃瓦格里乌斯一样,praxis 涉及对"邪恶思想"的净化或对抗"恶魔",以及美德的获得;卡西安认为,只有与谦逊和谨慎相联系的"心灵纯洁",才能实现对上帝的视野。卡西安对埃瓦格里乌斯的简短说法进行了扩展。

The person in this world who ministers to the sick is worth more than the hermit who has no care for his neighbour. and explains the demons in great detail as well as the importance of our struggle against them, especially in Conferences v. As with Evagrius, the demons have to be tackled in the right order, beginning with the demon of greed. Yet there are some differences. Cassian uses more Christian terminology than Evagrius and does not
在这个世界上,照顾病人的人比没有关心邻居的隐士更有价值。他还详细解释了恶魔以及我们与之抗争的重要性,特别是在第五部《会议》中。与埃瓦格里乌斯一样,我们必须按照正确的顺序对付恶魔,从贪婪的恶魔开始。不过也有一些不同之处。卡西安使用的术语比埃瓦格里乌斯更具有基督教色彩,且没有解释恶魔的细节。
talk about apatheia but about ‘purity of heart’. He also interprets the relationship between agape and apatheia in a different way. For Cassian ‘purity of heart’ is agape, whereas for Evagrius agape is the child of apatheia.
谈论的不是"无动于衷"而是"内心的纯洁"。他还以不同的方式解释了爱与无动于衷之间的关系。对于卡西安来说,"内心的纯洁"就是爱,而对于埃瓦格里乌斯来说,爱是无动于衷的产物。

Cassian stresses that contemplation is possible only with ‘purity of heart’. But according to him it is additionally very important that this way of prayer is supported by a proper, deep, intuitive understanding of Scripture.
卡西安强调,只有"心灵的纯洁"才能实现冥想。但是根据他的观点,这种祈祷方式还必须建立在对圣经的正确、深入和直观的理解之上,这非常重要。

Prayer 祈祷

In his writings on prayer in Chapters IX and x of the Conferences, Cassian brings out the Desert hermits’ insistence on the repetition of one particular phrase to aid ‘continual prayer’:
在他对《会议录》第九和第十章中有关祈祷的著作中,卡西安强调了沙漠隐修士们坚持重复一个特定短语来帮助"持续祈祷"的做法:

Every monk who longs for the continual awareness of God should be in the habit of meditating on [this formula] ceaselessly in his heart, after having driven out every kind of thought, because he will be unable to hold fast to it in any other way than by being freed from all bodily cares and concerns.
每一个渴望上帝持续意识的僧侣,在驱逐了任何种类的思想之后,都应该习惯于不断在心中默观[这个公式],因为他将无法以任何其他方式牢牢把握它,除非摆脱了所有身体的焦虑和关切。

The ‘formula’ he recommends is from Psalm 69, a phrase known to every monk because of the daily singing of the Psalms: 'O God, incline unto my aid; O Lord, make haste to help me.'This is mainly seen as an aid to deal with distracting thoughts at the time of prayer, but he goes even further:
他所推荐的"公式"来自诗篇 69 篇,这是每个修士都熟悉的一个短语,因为他们每天都要唱诗篇。"神啊,请垂怜帮助我;主啊,请赶快来帮助我。"这主要被视为在祈祷时应对分心思想的帮助,但他甚至更进一步:

You should, I say, meditate constantly on this verse in your heart . . You should not stop repeating it when you are doing any kind of work or performing some service or are on a journey. Meditate on it while sleeping and eating and attending to the least needs of nature.
你应该，我说，常常在你的心中默想这节经文……无论你做任何工作、执行任何服务或旅行时,都不应停止重复诵读。在睡眠、用餐,以及满足自然最基本需求时,都应默想之。
(Conferences X.I4) (会议 X.I4)
Cassian sees this repetition of a prayer phrase as an important preparatory stage, a way of training the mind to achieve single-minded, effortless attention. He follows Evagrius’ emphasis: ‘When attention seeks prayer, it finds it.’ It was a way of achieving ‘constant and uninterrupted perseverance in prayer’.
卡西安将祈祷短语的重复视为一个重要的准备阶段,一种训练心智达到单一、无需努力注意力的方式。他遵循埃瓦格里乌斯的强调:'当注意力寻求祈祷时,它会找到它。'这是实现'不断和持续不断的祈祷毅力'的一种方式。

It is a defence against distractions of any kind: ‘wandering thoughts’, demons such as ‘sadness’ or acedia, sensations and images. He calls it ‘an impenetrable breastplate’, a ‘very strong shield’. Like Origen in On Prayer, he recommends combining this with work as the best defence: ‘He prays unceasingly who combines prayer
它是对任何种类干扰的一种防御: "游离思想"、"忧郁"或"倦怠"等恶魔、感官和影像。他称之为"一件坚不可摧的铠甲"、"一个极为坚固的盾牌"。就像俄利根在《祈祷论》中建议的那样,他推荐将这种做法与工作相结合,作为最好的防御: "祈祷不绝的人就是把祈祷与工作相结合的人。"
with necessary duties and duties with prayer.’
以必要的职责和祈祷的职责。
He sees this one pointed focus, ‘an unchanging and continual tranquillity of mind’, as essential to ‘pure’ prayer. He holds up Mary as the great example of what is needed in prayer, namely the quality of fixing the heart and mind on God in single-minded, loving attention (Luke io.38-42).
他认为这种单一、专注的状态,即"不变且持续的心灵宁静",是"纯正"祈祷的关键所在。他以玛利亚为榜样,说明祈祷所需的特质,即专注、单纯和充满爱意地将心灵归向上帝(路加福音 10:38-42)。

Moreover, he describes it as a way of achieving ‘poverty of spirit’, knowing your need of God:
此外,他将其描述为实现"灵性贫乏"的一种方式,认识到你对上帝的需要:

Let the mind hold ceaselessly to this formula . . . until it renounces and rejects the whole abundance of thought . . . Thus straitened by the poverty of this verse, it will very easily attain to that gospel beatitude which holds the first place among the other beatitudes . . . Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.
让思维不间断地坚持这一公式……直到它放弃和拒绝思维的所有丰富……如此被这句话的贫乏所限制,它将很容易达到那种福音的祝福,它在其他祝福中占据首位……凡灵里贫穷的人有福了,因为天国是他们的。

Although he lays emphasis on this way of prayer, he explains in Conferences Ix that all types of prayer - supplications, wordless prayers, intercessions and thanksgiving - are valid, helpful and necessary at one time or another. But to him the highest form of prayer is ‘fiery, wordless’ prayer, when the mind ‘pours out to God wordless prayers of the purest vigour’. To substantiate this he quotes St Antony:‘The monk who knows he is praying is not praying, but the monk who does not know he is praying is praying’ (Conferences IX.31). This interior prayer is to him the essence of prayer as described in Scripture:
虽然他强调这种祈祷方式,但他在第九次谈话中解释说,所有类型的祈祷——恳求、无言的祈祷、代祷和感谢——在某个时候都是有效的、有帮助的和必要的。但对他来说,最高形式的祈祷是"炽热、无言"的祈祷,当心灵"向神倾泻最纯粹的热量的无言祈祷"时。为了证明这一点,他引用了圣安东尼的话:"知道自己在祈祷的修士并未祈祷,而不知自己在祈祷的修士才是在祈祷"(第九次谈话 31)。这种内在的祈祷对他来说就是圣经所描述的祈祷的本质。

We pray in our room when we withdraw our hearts completely from the clatter of every thought and concern and disclose our prayers to the Lord in secret and, as it were intimately . . . We pray with the door shut, when with closed lips and in total silence we pray to the searcher not of voices but of hearts.
我们在房间里祈祷,当我们完全从每一个思想和关切的喧嚣中抽离出来,在秘密中向主敞开我们的祷告,仿佛在亲密无间的交流中。我们在关闭的门后祈祷,以闭合的双唇和完全的静默,向不关注声音而关注内心的探索者祈祷。
(Conferences IX.35) (会议手册 IX.35)
Although Cassian recommends the repetition of a particular phrase, Owen Chadwick in his Introduction to John Cassian: Conferences (p. 14) points out that Cassian ‘admitted that he personally could not be content with a single unvarying verse. His mind craved variety. He needed the whole body of Scripture, and would let it speak to him or in him as he found it.’ He, like the Desert hermits, committed passages of
尽管卡西安建议重复某个特定的短语,但欧文·查德威克在他的《约翰·卡西安:会议录导言》(第 14 页)中指出,卡西安"承认他个人无法满足于一个不变的经文。他的心智渴望变化。他需要整部圣经,并让它根据他的发现对他说话或在他内心说话。"他就像沙漠隐士一样,将经文段落牢记于心。

Scripture to memory to allow Scripture to speak to him in a meaningful way:
将经文背诵至心中,使经文能够以有意义的方式对他说话

As we strive with constant repetition to commit these readings to memory, we have no time to understand them because our minds have been occupied. But later when we are free from the attractions of all that we do and see and, especially, when we are quietly meditating during the hours of darkness, we think them over and understand them more clearly.
当我们不懈努力地反复学习这些读物时,我们已经无暇去理解它们,因为我们的思维已被占用。但后来,当我们从工作和生活中的各种吸引力中解脱出来,尤其是在夜晚静思时,我们会回过头来重新思考和更加清晰地理解它们。
(Conferences xiv.io) (会议 xiv.io)

Not only is the repetition of a phrase Cassian’s contribution to the development of Christian prayer, but also his insistence on preparation:
卡西安不仅对基督教祈祷的发展做出了短语重复的贡献,还坚持了准备的重要性:

For whatever our soul was thinking about before the time of prayer inevitably occurs to us when we pray as a result of the operation of the memory. Hence we must prepare ourselves before the time of prayer to be the prayerful persons that we wish to be.
无论我们的灵魂在祈祷之前在思考什么,这些都不可避免地会在我们祈祷时出现,这是由于记忆的作用。因此,我们必须在祈祷时间之前做好准备,成为我们希望成为的祈祷者。
(Conferences Ix.3) (会议 Ix.3)
It is quite clear, therefore, how all the essentials of prayer for Cassian are based on those of the Desert Fathers and Mothers: attention and detachment, silence and solitude, unceasing prayer; ‘perseverance in prayer . . . as much as human frailty allows’, imageless prayer; all leading to ‘purity of heart’ and ‘poverty of spirit’.
因此,可以很明显看出,卡西安的祈祷的所有基本要素都源于沙漠教父和教母的教导:专注和脱离,沉默和独处,持续不断的祈祷;"尽人类脆弱所允许的坚持祈祷",无形象的祈祷;这一切都导向"心灵的纯洁"和"精神的贫穷"。

Moral freedom and grace
道德自由和恩典

Cassian, following in the footsteps of Evagrius, emphasizes both moral freedom and personal responsibility, as well as the workings of grace. This is in marked contrast to the view of St Augustine, who considered only grace necessary for salvation. St Augustine was in agreement with Athanasius. He accepted the theological standpoint of creatio ex nihilo and the consequent view that there was an unbridgeable gulf between God and creation. This clashed with the more
卡西安继承了埃瓦格里乌斯的足迹,强调了道德自由和个人责任,以及恩典的作用。这与圣奥古斯丁的观点形成了鲜明对比,后者认为只有恩典才是救赎所必需的。圣奥古斯丁与亚他那修意见一致。他接受了"创世出无"的神学立场,以及由此产生的上帝与被造物之间存在不可跨越的鸿沟的观点。这与更

You should, I say, meditate constantly on this verse in your heart.
你应该,我说,常常在你心中思考这个句子。
positive view of human nature held by the ‘Origenist’ monks to whom Cassian belonged, namely that God’s creation, including humanity, is essentially good. According to Cassian, human beings have been made in God’s ‘image’ and therefore have a free choice to decide to lead a life of practice, purification and prayer resulting in acquiring once more a ‘likeness’ to God.
我所属的"奥利根派"僧侣持有一个积极的人性观,即上帝的创造,包括人类,本质上是善良的。根据卡西安,人类被按照上帝的"形像"造就,因此拥有自由选择的能力,决定过一种实践、净化和祈祷的生活,从而重新获得与上帝的"相似"。

St Augustine’s theory of ‘original sin’ implied that humanity had no potentiality
奥古斯丁的"原罪"理论意味着人性没有任何潜力
to choose whether to

\sin

or not to

\sin

, and was in fact incapable of personally achieving salvation. Consequently human beings depended entirely on the grace of God, helped by firm leadership given by the Church. This emphasis on the basic sinfulness of humanity since Adam and Eve’s fall causes a permanent sense of unworthiness and guilt, and takes away any sense of personal responsibility for salvation. In this view there is therefore no point in purifying the emotions; all that is needed to achieve salvation is a strong faith and trust in God. St Augustine’s view, as is generally the case, was very much based on his own experiences and perception of reality. His incapacity to control his own basic urges, especially his sexuality, made him draw the conclusion that this was so for everyone.
是否选择

\sin

或

\sin

，事实上无法亲自获得救恩。因此,人类完全依赖上帝的恩典,由教会提供坚定的领导。这种强调自亚当和夏娃堕落以来人性的根本罪性的观点,造成了永恒的不配感和内疚感,并摆脱了个人对救赎的责任感。在这种观点下,没有必要净化情感;要实现救赎,只需要对上帝的坚定信仰和信任。圣奥古斯丁的观点通常基于他自己的经历和对现实的感知。他无法控制自己的基本冲动,特别是性,使他得出结论,这对每个人来说都是如此。

Cassian was in fact the spokesman for many monks who were upset by Augustine’s denial of the moral validity of the praxis, in which they were engaged. He stresses the role of choice based on human free will, while at the same time confirming the necessity of grace. In his eyes Adam and Eve’s behaviour does not cause the whole of humanity to become essentially sinful; on the contrary, their role is seen as a warning not to abuse our free will, our capacity to choose. Cassian even implies that the soul is not helpless but can make the first move; the prodigal son and the thief on the cross are cited by him as examples.
卡西安实际上是许多对奥古斯丁否认他们所从事的实践的道德有效性感到不安的僧侣的代言人。他强调基于人类自由意志的选择的角色,同时也确认恩典的必要性。在他看来,亚当和夏娃的行为并没有导致全人类都成为本质上有罪;相反,他们的角色被视为一个警示,不要滥用我们的自由意志,我们选择的能力。卡西安甚至暗示,灵魂并非无助,而是可以先做出行动;他提到浪子和在十字架上的强盗作为例子。

In Conferences xiII. 8,13 he says:
在会议集第 13 章第 8 节和 13 节中,他说:
Consequently there always remains in the human being a free will that can either neglect or love the grace of Grace. . .The grace of God always works together with our will on behalf of the good, helping it in everything and protecting and defending it, so that it sometimes even demands and expects from it certain efforts of a good will, lest it seems to bestow its gifts wholly on one who is asleep or relaxed in lazy sluggishness.
因此,在人类存在中永远残留着一种自由意志,它可以忽视或爱护恩典之恩典。。。神的恩典总是与我们的意志一起为善而工作,在一切事物中帮助它,保护和维护它,以至于有时它甚至要求和期望从中获得某些善意的努力,以免它似乎将它的礼物完全赐予一个沉睡或懒惰的人。

Also around this time
也是在这个时候

AD300-525 公元 300-525 年
During the Gupta Dynasty India trades with the eastern Roman Empire, Persia and China.
在古普塔王朝时期,印度与东罗马帝国、波斯和中国进行贸易。

325
Emperor Constantine and his mother Helena discover Christ’s tomb - shrine of the Holy Sepulchre.
君士坦丁皇帝和他的母亲赫勒拿发现了基督的墓穴 - 圣墓圣殿。

400
Violent clash between Coptic monks and Origenist monks; the latter driven out of the Egyptian desert.
科普特僧侣与奥利金派僧侣之间的暴力冲突;后者被驱逐出埃及沙漠。

406

Visigoths head south into Italy.
西哥特人向南进入意大利。

410

King Alaric I occupies and plunders Rome, considered to be fall of the western Roman Empire.
亚拉里克一世占领并洗劫罗马,被认为是西罗马帝国的衰落。
410
White Huns invade Afghanistan and destroy Buddhist culture.
白匈奴人入侵阿富汗并摧毁佛教文化。

The virtue of discretion
谨慎的美德

Since, according to Cassian, we have freedom of choice to do either God’s will or our own, he lays as much weight on the virtue of ‘discernment’ as did the Desert tradition, and illustrates the dangers of lack of discernment by the following story in Conferences II.5:
正如卡西安所说,我们有自由选择去做上帝的意愿或自己的意愿,他像沙漠传统一样,也非常重视"辨别"的美德,并通过以下在《会议》第二卷 5 章中的故事来说明缺乏辨别的危险:

Remember the old man Hero who was cast down from the heights to the lowest states because of a diabolical illusion. I remember how he remained fifty years in the desert, keeping to the rigours of abstinence with a severity that was outstanding, loving the secrecy of the solitary life with fervour marvellously greater than that of anyone else dwelling here. After such toil how and why could he have been fooled by a deceiver? How could he have gone down into so great a ruin that all of us here in the desert were stricken with pain and grief? Surely the reason for it was that he had too little of the virtue of discernment and that he preferred to be guided by his own ideas rather than to bow down to the advice and conferences of his brethren and to the rules laid down by our predecessors. He practised fasting so rigorously and so relentlessly, he was so given to the loneliness and secrecy of his cell, that even the special respect due to Easter Day could not persuade him to join the brethren in their meal. He was the only one who could not come together with all his brethren assembled in Church for the feast, and the reason for this was that by taking the tiniest share of the vegetables he might give the impression of having relaxed from what he had chosen to do.
记住那位世人眼中的英雄老人,由于一个可怕的幻觉而从高峰跌落谷底。我记得他在沙漠中独居五十年,以严格的禁欲生活,热爱着隐居生活的秘密,其热情远远超过同处沙漠的任何其他人。经过如此艰辛的努力,他怎么会被欺骗者欺骗呢?他怎么会堕落到如此深渊,以至于我们在沙漠中的所有人都痛苦和悲伤呢?这肯定是因为他对分辨力的美德太少,宁愿被自己的想法引导,而不愿屈从于兄弟的建议和会议,也不愿服从我们前人制定的规则。他如此严格、无情地禁食,如此沉浸于独居室中的孤独和秘密,以至于连复活节应得的特殊尊重也无法说服他与兄弟们一起用餐。他是唯一一个无法与在教堂里聚会的所有兄弟一起庆祝节日的人,原因是他害怕即使只吃一点点蔬菜,也会给人放松了自己所选择的生活方式的印象。

This presumptuousness led to his being fooled. He showed the utmost veneration for the angel of Satan, welcoming him as if he were actually an angel of light. Yielding totally to his bondage he threw himself headlong into a well, whose depths no eye could penetrate. He did so trusting completely in the assurance of the angel who had guaranteed that on account of the merit of his virtues and of his works he could never come to any harm. To experience his undoubted freedom from danger the deluded man threw himself in darkness of night into his well. He would know at first-hand the great merit of his own virtue when he emerged unscathed. His brothers, who had to struggle very hard at it, pulled him out half-dead. He would die two days later. Worse, he was to cling firmly to his illusion, and the very experience of dying could not persuade him that he had been the sport of devilish skill. Those who pitied him his leaving
这种傲慢导致了他被愚弄。他对撒但的使者表现出最大的崇敬,仿佛他真的是光明的天使。完全屈从于他的束缚,他不顾一切地跳进了一口无法测深的深井。他完全相信天使的保证,即由于他的美德和功行的功劳,他绝不会有任何危险。为了亲身体验摆脱危险的自由,这个受骗的人在夜晚跳进了深井。他想在自己毫发无伤地出来后,亲身证实自己美德的价值。他的兄弟们费劲地将他救了出来,已是半死不活。他两天后就去世了。更糟的是,他还坚持自己的幻觉,甚至濒临死亡的经历也无法让他相信他只是邪恶技巧的牺牲品。那些为他的离世而哀悼的人
had the greatest difficulty in obtaining the agreement of Abba Paphnutius that for the sake of the merit won by his very hard work and by the many years endured by him in the desert he should not be classed antong the suicides, and hence, be deemed unworthy of remembrance and prayers offered for the dead.
我在获得阿巴帕弗努修士的同意方面遇到了巨大困难,因为他在沙漠中经历了多年艰辛的工作,因此不应该被归类为自杀者,也不值得被纪念和为死者祈祷。

Cassian bases his emphasis on ‘discretion’ on that of St Antony, who is quoted as saying:
卡西安根据圣安东尼的言论强调"审慎"。圣安东尼曾说：

It is discernment, which in Scripture is described as the eye and the lamp of the body. This is what the Saviour says, 'your eye is the light of your body, and if your cye is sound
这是洞察力,在圣经中被描述为身体的眼睛和灯。这就是救主说的话,'你的眼睛是你身体的光,如果你的眼睛健康。

The Desert Fathers, fresco
沙漠教父,壁画
then there is light in your uhole body. But if your eye is diseased then your entire body will be in darkness’ (Matt. 6.22-23). This eye sees through all the thoughts and actions of a man, examining and illuminating everything which we must do.
那时你的全身就都明亮了。但是,如果你的眼睛有病,你的全身就都黑暗了。(马太福音 6:22-23)这只眼睛洞察人的一切思想和行为,检验和照亮我们必须做的一切事情。
(Conferences ir.2) (会议 2)
Cassian teaches that the questions to ask in discernment are first of all whether the matter is important or trivial; whether there is a ‘deceptive appearance of piety’; whether the interpretation of Scripture is heretical or whether the ‘demons’ of ‘vainglory’ and ‘pride’ are at work.
卡西安教导说,在辨别中需要问的问题首先是这个事情是重要还是微不足道;是否有"虔诚的假象";圣经的解释是否属于异端,还是"虚荣"和"骄傲"的"魔鬼"在作祟。

Discretion is in his view basically common sense, guided by an attitude of moderation coming out of a lifelong experience of deep prayer. In Conferences i 1.6 Cassian uses another story to illustrate this point:
在他看来,审慎就是基本的常识,来自于一生深度祈祷中的节制态度。在《会议录》第一集 1.6 中,卡西安用另一个故事来阐述这一观点:

And then there were the two brothers who lived on the far side of the desert at Thebais, where the blessed Antony had been. Travelling across the vast emptiness of that uninhabited region they were moved by a lapse of discernment to resolve that the only food they would take would be whatever the Lord himself offered them. They were stagsering through the desert, weak from hunger, when they were spotted from a distance by the Mazices. This is a people more savage and cruel than almost any other tribe. Some
然后还有两兄弟住在神祐安东尼曾在的泰拜斯沙漠的另一端。他们穿越这片广阔无人烟的地区,决定只吃主亲自提供的食物,这是一时的误判。他们在沙漠中踉跄前行,饥饿虚弱,被马齐斯人从远处发现了。这是一个比其他部落更加残酷野蛮的民族。
shed blood for the sake of loot but these are stirred by sheer ferocity. And yet in spite of their innate barbarism they rushed with bread to the two men.
为掠夺而流血,但他们被纯粹的残暴所激励。尽管如此,即便他们天性野蛮,他们仍然急忙拿面包赶到那两个人的身边。

One of them moved by discernment, accepted with joy and blessing the food offered him, as if it were the Lord himself who was giving it. In his view the food had been made available by God himself. It had to be God’s work that those who always rejoiced in the shedding of blood were now giving of what they had to weak and wasted men. The other man refused the food. It had been offered by man. And he died of hunger.
他们中的一个人通过洞察力,欣然接受了递给他的食物,好像是主自己在赐予。在他看来,这些食物是上帝亲自提供的。这肯定是上帝的奇迹,那些通常喜欢流血的人现在竟然愿意把自己的东西分给那些虚弱、枯竭的人。另一个人拒绝了这份食物,因为它是由人类提供的。他因饥饿而死。

Both had started out with the wrong decision. One, however, with the help of discernment changed his mind about something that he had rashly and imprudently decided. The other man stuck to his foolish presumptuousness. Knowing nothing about discernment he drew down upon himself the death that the Lord had wished to avert. He would not believe that at God’s instigation wild barbarians had so forgotten their innate savagery as to come with bread instead of the sword.
两人起初都做出了错误的决定。然而,其中一人凭借洞察力改变了自己草率和不慎做出的决定。另一个人执迷不悟,继续固步自封。他对洞察力一无所知,最终招致了上帝本想避免的死亡。他不愿相信,野蛮人竟在上天指使下,亲手忘记了内在的凶残,带来的是面包而非刀剑。

The important virtue needed to avoid dangers is the one of ‘obedience’, which is basically an attitude of humility: ‘The first evidence of this humility is when everything done or thought is submitted to the scrutiny of our elders’ (Conferences I I. IO). But even in choosing your Abba discernment needs to be exercised:
避免危险所需的重要美德是"顺从",这基本上是一种谦逊的态度:"这种谦逊的第一个证据就是,一切所做和所想的都服从于长辈的审视"(会议 I I. 10)。但是在选择你的 Abba 时,也需要运用判断力:

We must not follow the tracks or the traditions or the advice of all old men of whom white hair and the length of years are the sole recommendation. Rather, we must follow those who, we know, stamped their youth in a praiseworthy and admirable fashion and who were trained not by their own presumptions but by the traditions of their elders.
我们不能盲目地追随所有老人的足迹、传统和建议,仅凭他们的白发和长寿就认定他们值得信赖。相反,我们应当跟随那些在青春期就展现出可嘉和可钦佩的品行,并非靠自己的妄自尊大,而是秉承祖辈传统所培养出来的人。
(Conferences

11113

)
会议

11113

Although Cassian strongly influenced the western monastic movement at its start, his clash with St Augustine meant that his main ideas about prayer did not survive for long. His short recommended phrase, meant for use in private prayer, became part of the set liturgy. His emphasis on personal effort and responsibility, and the discretion that this entailed, became one of obedience to the Church’s directives in general.
虽然卡西安在西方修道运动开始时影响很大,但他与圣奥古斯丁的冲突使他关于祈祷的主要思想并未持续很长时间。他推荐的简短祈祷词成为了固定的礼拜仪式的一部分。他强调个人努力和责任,以及这种努力所涉及的谨慎,最终变成了服从教会的一般指令。

Kim Nataraja 金•纳塔拉加

ST AUGUSTINE OF HIPPO
希波的圣奥古斯丁

Margaret Lane 玛格丽特·莱恩

St Augustine, Philippe de Champaigne
圣奥古斯丁,菲利普·德·尚帕涅

Introduction 简介

With Augustine we come to the period in the history of early Christianity when the marriage between the Church and the Roman Empire was consolidated: as Piers Paul Read has noted, ‘To be a Roman was to be a Christian.’ This development happened partly because of the weakening of the Empire, at that time already besieged by warring tribes.
在奥古斯丁的时代,我们来到了基督教早期历史上教会与罗马帝国结合的时期:正如皮尔斯·保罗·里德所指出的,"成为一个罗马人就意味着成为一个基督徒"。这一发展部分发生于罗马帝国的衰弱,当时已受到各种部落的围攻。

The Church, surrounded by political turmoil, felt that it needed to be administered and put on a legal footing similar to the Empire. The foundations for this were laid by the administrative and organizational skills of Ambrose, the son of a Roman prefect and senator, when appointed as Bishop of Milan. We need to see Augustine’s life and teaching against this background of the need for a strong Church. Although he felt drawn to some form of monastic life initially, he was soon called upon to help to direct the Church. In that role he became one of the most influential Church Fathers.
教会在政治动荡中,感觉需要以类似帝国的方式进行管理和法律规范。这些基础由米兰主教(奥勃罗斯)制定,他是一位罗马帕特里夏和参议员的儿子。我们需要将奥古斯丁的生活和教导放在强大教会的需求背景下来考虑。尽管他最初被修道生活所吸引,但很快被召唤去帮助引导教会。在这一角色中,他成为了最有影响力的教会教父之一。

Margaret Lane shows us, however, that his was a marriage of heart and mind he was a brilliant philosopher and theologian, whose ideas were fed by a deep spirituality as expressed especially in the Confessions.
玛格丽特·莱恩向我们展示,然而,这是一段心灵和思想的婚姻,他是一位杰出的哲学家和神学家,他的思想受到深厚的精神性的滋养,尤其体现在《忏悔录》中。

Unless otherwise indicated, quotations are from Augustine, The Confessions, trans. H. Chadwick (Oxford University Press, 1991).
除非另有说明,否则引文均来自奥古斯丁的《忏悔录》,由 H. Chadwick 翻译(牛津大学出版社,1991 年)。

St Augustine AD354-430 圣奥古斯丁公元 354-430 年

Aurelius Augustinus was born in Thagaste in present-day Algeria in North Africa of Berber descent. Although his mother was a Christian his father was a pagan and only converted when Augustine was 16. Much to his mother’s dismay Augustine joined the Manichaeans, practitioners of an extreme dualist religion. He studied at the university in Carthage and had the usual classical education of that time, philosophy and rhetoric. Reading Cicero’s Hortensius kindled his love of philosophy. He met a young woman with whom he had a relationship over 15 years and fathered a son. He first got a teaching post in Thagaste. When his father died he became a professor of rhetoric, first in Carthage and then in Rome and Milan, where his mother and son joined him.
奥列利乌斯·奥古斯丁于今日阿尔及利亚北部的塔加斯特出生,他出身于柏柏尔人家庭。虽然他的母亲是基督徒,但他的父亲是异教徒,直到奥古斯丁 16 岁时才皈依基督教。令他母亲痛心的是,奥古斯丁加入了重极端二元论的摩尼教徒。他在迦太基大学学习,接受了当时典型的古典教育,包括哲学和修辞学。阅读契科罗的《荷丁修斯》唤醒了他对哲学的热爱。他与一名女子有了 15 年的长期关系,并育有一个儿子。他最初在塔加斯特任教。父亲去世后,他成为修辞学教授,先后在迦太基、罗马和米兰工作,母亲和儿子也随他一起前往。

Before becoming a Christian he was deeply attracted by Platonism. But soon his admiration for Ambrose, Bishop of Milan, coupled with his reading of the Life of St Antony, led him to convert to Christianity. Soon after, he returned to North Africa - his mother died just before he left Italy and soon after so did his son. Once there he started a community for himself and some friends along monastic principles. In 391 he was ordained priest and a few years later was appointed Bishop of Hippo, a position he retained until the end of his life. Yet even as a bishop he continued to lead a monastic existence. He died aged 75 when Hippo was besieged by Vandals.
在成为基督徒之前,他深深地被柏拉图主义所吸引。但是,他对米兰主教安布罗斯的崇敬,以及对圣安东尼生平的阅读,很快就使他改信基督教。不久之后,他回到了北非 - 他的母亲在他离开意大利之前去世,不久之后,他的儿子也去世了。一到那里,他就开始为自己和一些朋友建立了一个遵循修道原则的社区。在 391 年,他被授予神职,几年后被任命为希波的主教,直到生命的尽头。然而,即使作为主教,他也继续过着修道的生活。当希波受到范德尔人的围攻时,他 75 岁时去世。

AUGUSTINE'S INFLUENCE 奥斯丁的影响

The importance of Augustine
奥古斯丁的重要性

It would be difficult to overestimate the importance of St Augustine of Hippo. One translator of the Confessions has said that ‘every person living in the Western world would be a different person if Augustine had not been or had been different’. Augustine was highly intellectual and extremely passionate. He was a great depth psychologist long before the discipline had been invented. He was the greatest Christian thinker before Thomas Aquinas. He was drawn to the contemplative life yet spent his last 35 years as a bishop dealing with pastoral needs, preaching and engaging in doctrinal disputes. Every branch of theology has been influenced by him and he is often cited in support by all sides in a theological dispute.
希波的圣奥古斯丁的重要性是难以估量的。《忏悔录》的一位译者曾说过,"如果奥古斯丁没有存在过或是不同,西方世界的每个人都会是一个不同的人。"奥古斯丁是一个高度知性和极其热情的人。他是心理学的先驱,远远早于这一学科的正式创立。他是托马斯·阿奎那之前最伟大的基督教思想家。他被吸引到沉思的生活,但在最后 35 年里担任主教,处理牧养需求,讲道和参与教义争论。每个神学分支都受到了他的影响,他常常被所有方面引用来支持神学争论。

He has been described as the ‘Father of Christian Mysticism’ and the ‘Prince of Mystics’, despite a great deal of argument in some quarters as to whether he was a mystic at all! The argument has arisen because Augustine does not use the language of union to
他被描述为"基督教神秘主义之父"和"神秘主义者之王",尽管在某些圈子里有很多争论,是否他真的是一位神秘主义者!这种争论出现是因为奥古斯丁并没有使用"合一"的词语
describe the relationship of the soul with God. In fact he tends to emphasize the distance between man and God. Whether or not he may be regarded as a mystic does not, however, necessarily diminish his contribution to the area of mystical theology.
描述灵魂与神之间的关系。事实上,他倾向于强调人与神之间的距离。不管他是否被视为一个神秘主义者,这并不一定会减少他在神秘神学领域的贡献。

To speak of ‘mysticism’ in the early centuries is anachronistic for the word was not coined until the seventeenth century. It tends to be associated with a private inner experience of union with God, one that is not mediated through Christ, Scripture or the community. This is not something that can be readily identified within Christianity until the twelfth century, when there was a growing interest in private individual experience. With regard to the earlier centuries Bernard McGinn in The Foundations of Mysticism defines the mystical
谈及早期世纪的"神秘主义"是一种时代错误的说法,因为这个词直到 17 世纪才被创造出来。它往往被认为是与上帝的私人内心体验和共融有关,这种体验并非通过基督、经文或团体来实现。直到 12 世纪,人们对私人个体体验产生了日益浓厚的兴趣,在此之前基督教内部还没有这种东西可以轻易识别。就早期世纪而言,伯纳德·麦金在《神秘主义的基础》一书中,将神秘主义定义为

element of Christianity as ‘that part of its belief and practices that concerns the preparation for, the consciousness of, and the reaction to what can be described as the immediate or direct presence of God’. He also says that:
基督教的一个元素是"它的信仰和实践中,与上帝的直接或即时存在的准备、意识和反应有关的那一部分"。他还说:
the importance of scripture must be clearly grasped if we wish to understand the nature of Christian mysticism because mysticism, especially down to the twelfth century, was for the most part directly exegetical in character. The cultivation of immediate consciousness of the divine presence took place within the exercise of reading, meditating, preaching, and teaching the biblical text, often within a liturgical or quasi-liturgical context.
如果我们想要理解基督教神秘主义的本质,必须清楚地认识到圣经的重要性,因为神秘主义,特别是直到 12 世纪,在很大程度上是直接对圣经进行诠释的性质。对神圣存在的直接意识的培养发生在阅读、沉思、布道和教授圣经文本的过程中,通常是在礼拜或类似礼拜的背景下进行的。

McGinn notes three aspects to Augustine’s mystical thought: (1) an account of the soul’s ascension; (2) man as in the image of God and (3) the necessary role of the Church. All three aspects are found in the Confessions, which is the most popular and well known of Augustine’s works. A common approach to the Confessions has been to concentrate on the story of Augustine’s life and various conversions, which he presents in the first nine books, and to dismiss the remaining books as too speculative or philosophical. The effect of this has been to distort Augustine’s mystical thought by focusing on one aspect of it and treating it anachronistically as an example of that private, individualized experience called mysticism. By ignoring the other two aspects we lose sight of the importance for Augustine of the mediation of Christ, the communal element and Scripture. We will attempt to redress the
麦金指出奥古斯丁的神秘思想有三个方面:(1)关于灵魂的上升;(2)人是按照上帝的形象创造的;(3)教会的必要作用。这三个方面都见于《忏悔录》,这是奥古斯丁最著名的作品。对《忏悔录》的普遍做法是集中于奥古斯丁生活的故事和各种转变,这些记录于前九卷,而将剩余部分视为过于推测或哲学性。这种做法导致了对奥古斯丁神秘思想的歪曲,它仅关注了其中一个方面,并将之视为一种私人化和个人化经历所谓神秘主义的例子。忽视了其他两个方面,我们就看不到基督作为中保、群体元素和圣经对奥古斯丁的重要性。我们将尝试纠正这种偏差。

Book of Confessions, Pedro de Ribadeneira
孔子论语，佩德罗·德·里巴德内拉
balance here and look at each aspect in turn, after some general remarks about the Confessions.
平衡此处并逐一观察每个方面,在对《忏悔录》的一些总体评论之后。

The Confessions 忏悔录

The Confessions is not the only work of Augustine important for his mystical thought (On the Trinity and Expositions on the Psalms are two other important works), but it is the most influential. It has had a profound effect on many people who have used it to interpret their own lives, including some of the bestknown saints of the mystical tradition. Teresa of Avila has this to say:
《忏悔录》不是奥古斯丁神秘主义思想最重要的作品(《论三一》和《诗篇解释》也是两部重要作品),但它是最具影响力的。它对许多人产生了深远的影响,他们利用它来解读自己的生活,其中包括一些最著名的神秘传统圣徒。特蕾莎·阿维拉说:

When I began to read the confessions, I seemed to see myself there, and I began to commend myself often to that glorious saint. When I reached his conversion and read how he heard a voice in the garden, it seemed just as if the Lord said it to me, as my heart felt. I was for a long time all dissolved in tears, and was in great affliction and distress. Oh, how a soul suffers, God help me, from losing the freedom it had to be its own master, and what torments it endures! It amazes me now that I could live in such torment; praised be God who gave me life to come out of such fatal death!
当我开始阅读忏悔录时,我似乎在那里看到了自己,我开始经常向那位光荣的圣徒祈祷。当我读到他的转变,并读到他在花园里听到声音时,就好像主对我说了一样,因为我的内心深有感受。我很长一段时间都沉浸在泪水中,感到非常痛苦和痛苦。哦,上帝,一个灵魂失去了成为自己的主人的自由,它是多么地痛苦!现在回想,我竟能在如此煎熬中生存,赞美上帝,让我从如此致命的死亡中走了出来!
(The Life of St Teresa of Avila by Herself, ch. 9)
阿维拉圣特蕾莎自传(第九章)

Bede Griffiths was also deeply influenced:
贝德·格里菲斯也深受影响:
It was so that the splendour of St Augustine’s Confessions broke upon me. I do not think that I took in a tithe of their meaning, but the sense of contact with a mind, which was consumed with an ardour for truth and for that life of virtue which I desired, penetrated into the depths of my soul. It was an experience which I can only compare to the ardour witnnh which I used to read Shelley and Swinburne. But the emotion which it excited in me was no longer the vague emotionalism of Swinburne, but a passion of a religious love of an intensity which I had never known before. But at the
聖奧古斯丁的《懺悔錄》的輝煌在我眼前展現。我認為我只領會了其意義的一小部分,但與一個被真理和我所渴望的那種美德的生活所消耗的心靈接觸的感覺,滲透進我靈魂的深處。這種經歷,我只能將其比作我以前讀雪萊和斯溫伯恩時的熱情。但它在我心中引發的情感,不再是斯溫伯恩那種模糊的情緒主義,而是一種宗教般的熱愛,強度前所未有。但是在
same time it was an 'intellectual love’like that of Spinoza, governed by an intelligence as clear and keen as his, and not blurred like that of Shelley by an undisciplined imagination. Here was, in fact, what I had so long desired to find, a record of a personal experience of passionate intensity and immense imaginative power, engaging all the energies of the intellect and the will in the search for truth.
与此同时,这是一种"知性之爱",就像斯宾诺莎的那样,由一种像他那样清晰敏捷的智力所主导,而不像雪莱那样被不受约束的想象力所模糊。事实上,这就是我长期以来一直渴望找到的,一个充满激情和想象力的个人经历记录,使智力和意志的所有力量都投入到对真理的探索中。
(The Golden String, (Fount, 1979), ch. 3)
《金色的线》（Fount,1979 年），第 3 章

The Confessions is Augustine’s spiritual autobiography. It is written in the form of a prayer to God and consists of

I_{3}

books that ‘praise the just and good God in all my evil and good ways, and stir up towards Him the mind and feelings of men’ (Retractions). In the Confessions Augustine takes us with him on his journey to selfknowledge and to God. ‘Man must first be restored to himself that, making in himself as it were a stepping-stone, he may rise thence and be borne up to God’ (Retractions). In the first nine books he tells the story of his life leading up to his
《忏悔录》是奥古斯丁的灵性自传。它以向上帝的祷告体形式写就,共有

I_{3}

卷,"赞美上帝在我的善恶行为中的公正与善良,并唤起人们向祂的思念和感情"(《修改录》)。在《忏悔录》中,奥古斯丁带我们走过了认识自我和认识上帝的历程。"人必须首先恢复自我,在自我内部建立一种阶梯,然后由此升到上帝那里"(《修改录》)。在前九卷中,他描述了自己的人生经历,直到他

Thou made us for Thyself, and our heart is restless until it rests in Thee.
你造就了我们是为了你自己,我们的心没有在你里面得到安息时就一直不安。
conversions. In Book X he recounts the stages of ascent, giving a detailed explanation of the importance of memory as the pathway to God, and then embarks on a detailed examination of his present inner state (about 10 to 13 years after the last of the events narrated in Book IX). In Book XI he considers the question, ‘What is time?’ before beginning a detailed interpretation of the beginning of Genesis, which he continues to the end of Book XIII, where we look forward to the Sabbath rest for ourselves and all of creation. Augustine sees his journey, and that of everyone, as the journey in microcosm of the whole created order, passing through the same stages of creation, fall, conversion and fulfilment.
改变。在第十卷中,他讲述了上升的阶段,详细解释了记忆作为通往上帝的道路的重要性,然后开始详细审视他当前的内心状态(在第九卷中所叙述的事件之后大约 10 到 13 年)。在第十一卷中,他考虑了"什么是时间?"这个问题,然后开始对创世纪的开头进行详细的解释,这一解释一直持续到第十三卷的结尾,在那里我们期待着自己和整个被造物的安息日。奥古斯丁把自己的旅程,以及每个人的旅程,都视为整个被造秩序的微观缩影,经历着创造、堕落、改变和实现的同样阶段。

We travel with Augustine in three dimensions. We travel backwards and forwards in time, outwards to the world and inwards into our deepest being, upwards towards God and downwards into ourselves. We travel back to where and when Augustine began his journey.
我们随奥古斯丁从三个维度旅行。我们前后穿梭时间,向外探索世界,向内探索内心深处,向上求助神明,向下发掘自我。我们回到了奥古斯丁开始他的旅程的时空。

He was born in AD354 in Thagaste (now Souk Ahras in Algeria), a small provincial town in the hinterland of North Africa. This area had been an affluent part of the
他出生于公元 354 年,在萨格斯特(现阿尔及利亚的苏克-阿赫拉斯)出生,这是位于北非腹地的一个小城镇。这一地区曾经是罗马帝国充满繁荣的一部分。

Augustine’s writings 奥古斯丁的著作
Confessions 忏悔录
A personal account of his early life.
他早年生活的个人回忆。
On the Trinity 论三位一体
The City of God
《上帝之城》
Written to boost the confidence of Christians after the Vandals sacked Rome.
为了提高基督教徒在万达尔人袭击罗马后的自信而写作。

Expositions on the Psalms
诗篇注释
On Teaching Christianity
关于基督教教学
Homilies on 1 John
约翰一书讲道

Roman Empire in the first three centuries after Christ because of the grain planted on the Numidian plateau. By the fourth century the area was rather faded, the wealth having moved further south where native Punic-speaking Africans became rich from the production of olive oil. By this time the Roman Empire was declining and Africa, though valued for the payment of taxes, was regarded as a backwater, its inhabitants viewed with some amusement for their distinctive way of speaking Latin.
罗马帝国在基督之后的前三个世纪,是由于在努米迪亚高原上种植谷物而繁荣。到了第四世纪,该地区已经相当衰落,财富已转移到更南部地区,那里的本地讲普通语的非洲人从橄榄油的生产中获得了丰厚的收益。此时,罗马帝国正在衰落,尽管把非洲视为缴纳税收的重要地区,但仍被视为边远地区,其居民因其独特的拉丁语方式而备受嘲笑。

Augustine was born into a middle-class but relatively poor family who owned an estate of a few acres and a few slaves. His father was a pagan and sat on the town council, which brought social kudos but financial burden. His mother Monnica was a devout Christian. Both were ambitious for the secular advancement of their son. Social mobility was quite possible in Augustine’s world with talent and luck. Education was the key to escaping from the provincial backwater, and with financial help from a local patron Augustine was able to acquire a secondary education at nearby Madauros and then go on to university at Carthage, the provincial capital. He trained as an orator before going on to teach rhetoric in his home town, Carthage, Rome and Milan, where he touched the fringes of the imperial service. Augustine’s culture was Latin-speaking and his education literary rather than philosophical, Virgil and Cicero being his formative influences.
奥古斯丁出生于一个中等阶层但相对贫穷的家庭,他们拥有数英亩的小庄园和几个奴隶。他的父亲是一个异教徒,在城市议会中任职,这为家庭带来了社会地位但也是一种经济负担。他的母亲莫尼卡是虔诚的基督徒。他们都对儿子的世俗晋升充满野心。在奥古斯丁的时代,只要有才能和运气,社会流动是完全可能的。教育是摆脱偏僻地区的关键,在当地赞助人的帮助下,奥古斯丁得以接受次级教育,并进一步前往迦太基大学学习。他在家乡迦太基、罗马和米兰担任修辞学教师,并曾接触过帝国公务。奥古斯丁的文化是拉丁语系的,他的教育更多偏向文学而非哲学,维尔吉尔和西塞罗对他的形成产生了重大影响。

Augustine was brought up a Catholic Christian. As a child he prayed to God, whom he conceived of in the usual childlike way as ‘some large being with the power, even when not present to our senses, of hearing us and helping us’ (Conf. I.ix(i4)). The religion of his childhood was one that placed great store on dreams as sources of divine communication. The African view of God was of a vengeful god who needed to be appeased by sacrifices. The Bible was read in the Old Latin version, which predated Jerome’s Vulgate. It was taken literally, and was crude and unappealing to the educated man. Christ was seen as a teacher of wisdom rather than a suffering Saviour.
奥古斯丁是天主教基督教徒。他童年时祈祷神,他以童稚的方式想象神是"一个庞大的存在,即使不在我们感官范围内,也能听到我们并帮助我们"(忏悔录 I.ix(i4))。他童年的宗教信仰非常重视将梦境视为神圣交流的来源。非洲的神观是一个需要通过牺牲来安抚的愤怒的神。圣经是以拉丁语的旧版本读的,这比杰罗姆的通俗拉丁语翻译更早。它被字面理解,对受过教育的人来说粗陋且不吸引人。基督被视为智慧的老师,而不是受苦的救世主。

This is the social and historical context in which to understand Augustine. From this starting point he travels outwards into the world, at first wandering aimlessly, like the prodigal son, away from home in search of worldly wealth and recognition.
这是理解奥古斯丁的社会和历史背景。从这个起点出发,他走向世界,最初像浪子一样漫无目的地远离家乡,寻求世俗的财富和地位。

Then, on his awakening by Cicero’s philosophical treatise Hortensius to a desire for wisdom, we accompany him on his long and tortuous search as he explores the Old Latin Bible, the Manichees, astrology and the Sceptics, and then as he draws near to Ambrose the bishop and discovers Platonism and its near compatibility with Christianity. We begin to travel inwards with him at this point.
然后,在西塞罗的哲学论文《霍尔滕修斯》唤醒了他对智慧的渴望之后,我们随他一起经历了长而曲折的探索历程,包括考察古拉丁文圣经、曼尼教、占星术和怀疑主义,最终走近主教安布罗斯,发现了柏拉图主义与基督教的相通之处。从这一刻起,我们开始随他一同内省。

Finally, though always simultaneously, we travel along a continuum of being where God is absolute being and we are creatures made from nothing. Books I and II tell the story of Augustine’s wilderness wanderings away from God, culminating in his fall into ‘a region of destitution’, namely himself (Conf. II.x(18)). This occurred in his sixteenth year during an enforced break in his studies while his family tried to raise the money for him to continue with them. He decided, along with some companions, to steal pears from an orchard, not because he wanted to eat the pears but simply to feast on his own wickedness. His motive is what Augustine regarded as most reprehensible.
最后,尽管总是同时如此,我们沿着一个连续体前进,其中上帝是绝对的存在,而我们是从无中创造的受造物。第一卷和第二卷讲述了奥古斯丁远离上帝的荒野流浪,最终陷入了"贫困的领域",即他自己(忏悔录 II.x(18))。这发生在他 16 岁那年,当时他正在被迫中断学习,因为他的家人正在努力筹集资金让他继续学习。他决定与一些同伴偷窃一个果园里的梨子,不是因为他想吃这些梨子,而是单纯地想品尝自己的邪恶。这正是奥古斯丁认为最可恶的动机。

Augustine's account of the ascent of the soul
奥古斯丁关于灵魂升天的叙述

In the Confessions Augustine describes several experiences he has of God using the metaphor of the ascent of the soul to God. The first is described in Book VII after he has been introduced to ‘some books of the Platonists’ (probably Plotinus) in Milan. These introduced him to the idea of a transcendent, spiritual reality, exhorting him to turn inwards, away from the created world, in his search for God (Conf. VII.x(I6)). Augustine describes this experience as a Christian, not as a Platonist would. In the Platonic worldview there is no sense of a personal relationship between the One and man; the One would not have helped or guided man to his vision of the One, but Augustine’s God ‘called and cried out loud and shattered my deafness’ (Conf. X.xxvir(38)). It is also clear that this experience was not one of union with God. If anything it was the opposite. Unlike Plotinus, for whom turning inwards was sufficient to discover that we are divine, Augustine 'entered and with my soul’s eye, such as it was, saw above that
在《忏悔录》中,奥古斯丁用灵魂上升到上帝的隐喻描述了他对上帝的几次经历。第一次是在书第七卷,在米兰读到"一些柏拉图主义者的书籍"(可能是普洛丁)之后。这些书向他介绍了超越的、精神性的现实,劝告他要回到内心,远离被造世界,去寻找上帝(《忏悔录》VII.x(I6))。奥古斯丁描述这一经历时,是作为一个基督徒,而不是柏拉图主义者。在柏拉图主义的世界观中,没有个人性的关系感在至一与人之间;至一不会帮助或引导人去看见它自己,但奥古斯丁的上帝"呼唤并大声呼喊,打破了我的耳聋"(《忏悔录》X.xxvir(38))。很明显,这一经历并非与上帝合一。如果说有什么,那就是相反。与普洛丁认为回到内心足以发现我们是神圣的不同,奥古斯丁"进入并用我的灵魂之眼(尽管它非常有限)看到了高于

Also around this time
也是在这个时候

AD340-97 公元 340-97 年

Ambrose, Bishop of Milan; teacher of St Augustine.
密兰主教 Ambrose；圣奥古斯汀的老师。
406-10
Visigoth army overruns Italy and Alaric, Visigoth leader and Roman general, sacks Rome.
西哥特军队攻占意大利，西哥特领袖阿拉里克率领罗马将军攻陷罗马。

418
Jews excluded from public office in Roman Empire.
犹太人在罗马帝国被排斥于公职之外。

422

Bible and works of Church Fathers translated into Armenian.
圣经和教父著作被翻译成亚美尼亚语。

429

Roman Africa invaded by the Vandals under King Gaiseric.
凡德尔人在盖塞里克王的领导下入侵罗马非洲。

430
St Augustine dies as Vandal army lays siege to Hippo.
奥古斯丁圣在万达尔军队包围希波时去世。

439
Vandals occupy Carthage.
范德尔人占领了迦太基。
same eye of my soul the immutable light higher than my mind’. Our discovery is not that we are sparks of divine essence, of one being with God, but that we are separated from God. 'It was superior because it made me, and I was inferior because I was made by it.'We are creatures created from nothing (ex nihilo) by God the creator. What the experience gave Augustine was the realization of the distance between himself and his creator. ‘And I found myself far from you in the region of dissimilarity and heard as it were your voice from on high. You cried from far away.’ However, the experience did give Augustine faith, hope and love. What more could he want? More of the same - but before he could have this he needed to undergo a conversion of will.
同我灵魂之眼,不可变的更高光明。我们的发现不是我们是神圣本质的火花,与上帝合而为一,而是我们与上帝分离。'它更高尚,因为它创造了我,而我更低微,因为我是由它创造的。'我们是由上帝创造者从无中创造的受造物。这个经历给奥古斯丁的是意识到他自己与创造者之间的距离。'我发现自己远离你,身在不同之境,仿佛听见你从高处呼唤。'然而,这个经历确实给予奥古斯丁信仰、希望和爱。还想要什么呢?同样的,但在此之前,他需要经历意志的转变。

I was astonished to find that already I loved you, not a phantom surrogate for you. But I was not stable in the enjoyment of my God. I was caught up to you by your beauty and quickly torn away from you by my weight. With a groan I crashed into inferior things. This weight was my sexual habit. But with me there remained a memory of you. I was in no kind of doubt to whom I should attach myself, but was not yet in a state to be able to do that. ‘The body, which is corruptible, weighs down the soul, and our earthly habitation drags down the mind to think many things.’ At that moment I saw your ‘invisible nature understood through the things which are made’ (Rom. 1.20). But I did not possess the strength to keep my vision fixed. My weakness reasserted itself, and I returned to my customary condition. I carried with me only a loving memory and a desire for that of which I had the aroma but which I had not yet the capacity to eat.
我惊讶地发现,我已经爱上了你,而不是你的替代品。但我在享受我的上帝时并不稳定。你的美丽使我被提到你那里,但我的重量又使我迅速离开了你。我重重地坠入了低劣的事物中。这种重量就是我的性习惯。但在我心中仍有你的记忆。我毫无疑问应该依附于你,但我尚未处于这样的状态。"这必朽坏的身体沉重压制着灵魂,我们地上的居所也使心思意念受迷惑。"在那一刻,我看到了你"藉受造之物就可以晓得祂无形的属性"(罗马书 1:20)。但我没有能力一直注视这一景象。我的软弱又重新显现,我回到了惯常的状态。我只带走了温馨的回忆和对于那个我已经嗅到香气但还未能吃到的事物的渴望。
(Conf. VII.xviI(23)) （论语·述而篇第十七章第二十三节）
The second experience he had was a mystical ascent shared with his mother Monnica after he was baptized and just before she died. The communal nature of this vision should be stressed and also the fact that Monnica, who was untrained in philosophy, was able to attain such a vision. Later in the Confessions Augustine makes it clear that all faithful believers are capable of seeing the truth, which has a multiplicity of perspectives. This is very different from the Platonic view according to which the higher one moved up the continuum of being, the closer one came to the truth. In both experiences Augustine describes the same process, whereby an ascent is made step by step by withdrawal from external bodily things to the soul, from the soul to the most inward part of the soul, to the power of reasoning, to
他第二次经历是在他受洗后和临终前与母亲莫妮卡分享的一次神秘的昇华。这一异象的共同性质应该得到强调,同时还应该强调的是,莫妮卡虽然没有哲学训练,却能达到这样的异象。在《忏悔录》中,奥古斯丁后来明确指出,所有虔诚的信徒都有能力看到真理,它拥有多种视角。这与柏拉图的观点大不相同,后者认为,人越上升到存在的连续体,就越接近真理。在两次经历中,奥古斯丁描述了同样的过程,即逐步通过从外部物质事物撤离到灵魂,从灵魂到灵魂最内在的部分,到理性能力,最后到上帝那里的升华。

Wisdom itself. For Augustine the experience was a foretaste of the beatific vision but in this life could only be a transitory one. His description of it is worth quoting at some length:
智慧本身。对于奥古斯丁来说,这种体验是对至福远景的先象,但在今生它只能是暂时的。他对此的描述值得长篇引用:

Our colloquy led us to the point where the pleasures of the body’s senses, however intense and in however brilliant a material light enjoyed, seemed unworthy not merely of comparison but even of remembrance beside the joy of that life, and we lifted ourselves in longing yet more ardent toward that which is, and step by step traversed all bodily creatures and heaven itself, whence sun and moon and stars shed their light upon the earth. Higher still we mounted by inward thought and wondering discourse on your works, and we arrived at the summit of our minds; and this too we transcended to touch that land of never-failing plenty where you pasture Israel for ever with the food of truth. Life there is the Wisdom through whom all these things are made, and all others that have been or ever will be; but Wisdom herself is not made: she is as she always has been and will be for ever. Rather should we say that in her there is no ‘has been’ or ‘will be’, but only being, for she is eternal, but past and future do not belong to eternity. And as we talked and panted for it, we touched the edge of it by the utmost leap of our hearts; then sighing and unsatisfied, we left the first-fruits of our spirit captive there, and returned to the noise of articulate speech, where a word has beginning and end. How different from your Word, our Lord, who abides in himself, and grows not old, but renews all things. (Conf. IX. x (24) in The Confessions, trans. M. Boulding (New City Press, 2001))
我们的对话引导我们到了这样一个地步:肉体感官的愉悦,无论其强烈程度如何,也无论其享受于多么明亮的物质之光之中,与那种生命的喜悦相比,似乎都不值得比较,甚至不值得回忆。我们以更热切的向往将自己提升,朝向那存在之物,步步穿越了所有肉体的生物,乃至天空本身,那里太阳、月亮和星星洒落光芒于大地之上。我们以内心的思考和对你作品的惊叹对话,登上了我们心灵的巅峰;我们超越了这一点,触及到了那永不枯竭的丰饶之地,在那里你用真理的粮食永远牧养以色列。在那里的生命就是智慧,万物由她而造,无论过去、现在还是将来;但智慧本身却并非受造,她就是一直以来就是,并将永远存在。不如说,在她那里没有"曾经"和"将来",只有存在,因为她是永恒的,而过去和未来并不属于永恒。当我们交谈并渴望接触它时,我们以我们心灵最深处的一跃触碰到了它的边缘;然后叹息和不满足,我们让我们灵性的初熟果实留在了那里,而返回到了有声有色的言语之中,在这里一个词语有始有终。这与你的话语何等不同,我们的主啊,你常在自己之中,不会衰老,而是重新更新万物。

St Augustine, Aidan Hart
圣奥古斯丁,艾丹·哈特

Man made in the image of God
按照上帝形象创造的人

Augustine came to understand that the experience of ascent was not the apogee of the spiritual life but the starting point. Such an experience awakens the soul’s longing for God. ‘You stir man to take pleasure in praising you because you have made us for yourself, and our heart is restless until it rests in you’ (Conf. I. I. (I).The real journey then begins. For Augustine man was made in the image of God and the Trinitarian nature of God is reflected in the three faculties of the soul:
奥古斯丁意识到,上升的体验并非灵性生活的顶峰,而是起点。这种体验唤醒了灵魂对上帝的向往。"你激励人类欣喜赞颂你,因为你创造我们是为自己,直到我们的心灵依恋于你,才能得到安息"(忏悔录 I.I.(I))。真正的旅程从此开始。对于奥古斯丁来说,人类是按照上帝的形象被创造的,上帝的三元性反映在灵魂的三种能力中:

Love the sinner and hate the sin.
爱人不爱罪
memory, understanding and will/love (Conf. XIII.xI(I2)).The spiritual journey is a journey to restore the image of God in man: ‘May I remember you, understand you, love you. Increase all these things in me until you reform me fully’ (On the Trinity 15.28.51). Augustine explores this fully in the later work On the Trinity. The trinity is not mentioned at all in the Confessions until Book XIII, but the part that understanding, memory and will/love play in the search for self-knowledge and knowledge of God is made clear throughout.
记忆、理解和意志/爱(孔子 XIII.xI(I2))。精神之旅是一个恢复人类上帝形象的旅程:"让我记住你、理解你、爱你。在我身上增添这些事物,直到你完全改变我"(《论三位一体》15.28.51)。奥古斯丁在后来的作品《论三位一体》中深入探讨了这一点。直到第 XIII 卷,《忏悔录》中才首次提到三位一体,但理解、记忆和意志/爱在寻求自我认知和对上帝的认知中所扮演的角色贯穿全文。

The ascent experiences at Milan gave Augustine a great deal of understanding but he did not have the strength to hold on to the vision. Augustine’s ensuing struggle to surrender his own will to the will of God is described in Book VIII as a battle to be sexually continent, culminating in his conversion in a garden in Milan. There, in a state of utter turmoil, he responds to a voice urging him to pick up and read the Scriptures, and his eye falls on the passage, ‘not in riots, and drunken parties, not in eroticism and indecencies, not in strife and rivalry but put on the Lord Jesus Christ and make no provision for the flesh in its lusts’ (Rom. 13-13-14). Augustine’s heart is pierced by the living Word of God and he breaks down in floods of tears. But they are tears of relief, for the breakdown is a breakthrough to the realization that, though he may not have the strength in himself to take the decision to commit to a celibate life, Augustine can rely on God’s strength to see him through. And so he undergoes a conversion of will, submitting his will to the will of God.
在米兰的登顶体验给奥古斯丁带来了很多理解,但他没有力量牢牢把握住这个愿景。奥古斯丁随后与自己的意志抗争,要将其臣服于上帝的意志之下,这一过程在第八卷中被描述为一场要保持性洁净的斗争,最终在米兰的一个花园里实现了他的归信。在极度混乱的状态下,他回应了一个催促他拿起并阅读经文的声音,视线落在"不要放纵肉体的私欲",他内心被上帝的活言穿透,泪流满面。但这是解脱的泪水,因为这种崩溃是通向认识的突破,即他自己没有力量做出保持独身生活的决定,但可以依靠上帝的力量来支撑他走下去。于是他经历了意志的转变,将自己的意志臣服于上帝的意志之下。

Confession is crucial in the ongoing battle to align his will with God’s. In the second half of Book X, Augustine embarks on a rigorous self-examination of all the ways in which he continues to fall short of being reformed in the image of God. The sexual continence he struggles with before his conversion and baptism is just one example of the self-restraint that Augustine regards as crucial if we are to be single-minded and focused upon our search for God:‘by continence we are all collected and bound up into unity within ourself, whereas we had been scattered abroad in multiplicity’ (Conf. X.xxix(40)). He examines the areas where he fails to exercise the appropriate degree of self-control, taking as his framework the scriptural text, ‘for all that is in the world - the desire of the flesh, the desire of the eyes, the pride in riches - comes not from the Father but from the world’ (I John 2.16). The desire of the flesh encompasses the desires associated with the five senses. The desire
坦白至关重要,因为这是将自己的意志与神的意志相一致的持续斗争。在《忏悔录》第十卷下半部分,奥古斯丁对自己在按神的形象改造自己的过程中所存在的各种缺陷进行了严格的自我检讨。他在皈依和受洗之前所挣扎的性禁欲,只是他认为实现内心统一、专注于寻求上帝所必需的自我约束的一个例子:"借助禁欲,我们从四散分散的状态重新汇聚、融合为一"(《忏悔录》第十卷第二十九章(40))。他检讨了自己在适当自我控制方面的失误,以《圣经》中"因为凡世界上的事,就如肉体的情欲、眼目的情欲,并今生的骄傲,都不是从父而来,乃是从世界来的"(约翰一书 2:16)为框架。肉体的情欲包括与五种感官有关的欲望。
of the eyes takes the form of unrestrained and inappropriate intellectual curiosity, for example, to know the hidden things of God which cannot be known. Pride in riches speaks for itself. In all cases it is a question of desire that is misdirected and needs to be re-orientated to its proper object - God.
眼睛的贪婪表现为无节制和不恰当的知识探求,例如想要了解神圣的隐藏事物,这是不可能知晓的。对财富的自负也自说自话。在所有情况下,都是一种错误定位的欲望,需要重新转向其正确的对象——上帝。

We are fragmented not only on account of our desires but also because we are creatures in time. After his conversion Augustine expresses a desire to spend all his time meditating on Scripture as God’s holy Word (Conf. XI.II(2)). His problem (and ours) is that God’s Word speaks eternally - that is, NOW - and we are creatures in time. Augustine therefore examines the problem of time in Book XI not as a philosophical exercise but in an effort to find a pathway to God.
我们不仅因为自己的欲望而分裂,也因为我们是时间中的生物。在他的改宗之后,奥古斯丁表达了渴望全心全意地沉浸在上帝的圣言中进行冥想的愿望(忏悔录 XI.II(2))。他的问题(也是我们的问题)是,上帝的话语说的是永恒的——即现在——而我们是时间中的生物。因此,奥古斯丁在第十一卷中研究时间的问题,不是作为一种哲学练习,而是为了寻找通往上帝的道路。

Important figures 重要人物

Ambrose 337-97 Eminent Bishop of Milan in the fourth century.
安布罗斯，公元 337-397 年，米兰著名主教。

Plotinus 205-70 Major philosopher, like Origen a pupil of Ammonius Saccas; father of Neo-Platonism; tremendously influential in Christianity, Judaism and Islam.
普罗提努斯(205-270) 主要哲学家,与奥利根一样是阿摩尼乌斯·萨克卡斯的学生;新柏拉图主义之父;对基督教、犹太教和伊斯兰教产生了巨大影响。

Mani 210-77 马尼 210-77
Prophet who founded Manichaeism, a major dualistic religion with Zoroastrianism, Gnostic, Christian and Buddhist influences.
创立了拿尼教的先知,这是一种具有祆教、诺斯替教、基督教和佛教影响的主要二元论宗教。

People attempt to taste eternity when their heart is still flitting about in the realm where things change and have a past and future; it is still vain. Who can lay hold on the heart and give it fixity, so that for some little moment it may be stable, and for a fraction of time may grasp the splendour of a constant eternity? (Conf. XI.xi(13))
当人的心灵仍在变化和有过去与未来的领域中摇曳时,他们试图品尝永恒。这仍是徒劳的。谁能掌控心灵,使之稳定,让它片刻之间得以稳固,在某一时刻捕捉到恒久永恒的辉煌？(忏悔录 XI.xi(13))

The third member of the trinity in man is memory, which for Augustine equates to the conscious mind. It is memory that for Augustine provides us with access to God, and he embarks on how this is so largely, though not exclusively, in the first part of Book X. When Augustine has travelled inwards through the various degrees of his soul he comes at last to the ‘fields and vast palaces of memory’. He discusses the various contents of his memory and then, crucially, the problem of forgetfulness. It is not that we never knew God but that we have forgotten him. Our conversion consists in remembering what we once knew. This is not however to be mistaken for the Platonic doctrine of anamnesis, according to which we are remembering something we once knew in a previous existence. It is a reference to ourselves as fragmented creatures. Conversion involves recollection of our experiences and feelings from the recesses of our memories. This gives us both self-knowledge and knowledge of the immanent God. But something more is needed: knowledge of the transcendent God, a knowledge that can only be revealed by God illuminating our minds from above. This is possible because the self-transcendent character of memory provides the gateway to God:
人性之中的第三个成员就是记忆,对于奥古斯丁而言等同于有意识的心智。记忆使我们得以接近上帝,这是奥古斯丁在《忏悔录》第十卷前半部分中大量阐述的。当奥古斯丁通过探索灵魂的不同层次而深入内省时,他最终抵达了"记忆的广阔领域和浩瀚宫殿"。他探讨了记忆的各种内容,并关键地探讨了遗忘的问题。我们并非从未认识过上帝,而是忘记了祂。我们的改变就在于回忆起曾经知晓的事物。这不同于柏拉图式的遗忘理论,即我们在前世的某些知识。这是对我们这些具有碎片化特征的生灵的一种参照。改变包括从记忆的深处回忆起我们的经历和感受。这不仅给予我们对自我的认知,也给予我们对内在上帝的认知。但还需要更多:对超越上帝的认知,这种认知只能由上帝从高处启发我们的心智而得。这是可能的,因为记忆的超越性质为通往上帝铺平了道路。

What is the light which shines right through me and strikes my heart without hurting? It fills me with terror and burning love: with terror inasmuch as I am utterly other than it, with burning love in that I am akin to it. Wisdom, wisdom it is which shines right through me, cutting a path through the cloudiness which returns to cover as I fall away under the darkness and the load of my punishments.
什么是如此穿透我内心的光芒,又不伤及分毫?它既令我充满恐惧,又让我燃起炽热的爱意:我与之毫不相干,却又与之有着某种亲和。这就是智慧之光,它直射我的灵魂,穿透那不断涌回的迷障,但我仍困守于黑暗与惩罚之中。
(Conf. XI.Ix(ii)) (配置 XI.Ix(ii))

The necessary role of the Church
教会所担任的必要角色

Augustine’s search for God was not an individual one once he had been baptized. Looking back to his pre-conversion ascent at Milan from the perspective of a baptized and ordained Christian, he is struck by the pride of the man who introduced him to the books of the Platonists. These were men who knew the goal but did not know the way (Conf. VII.xx(26)). Without knowing the Way, which is Christ,
奥古斯丁对神的寻找不再是个人性的,自他受洗之后。从受洗和受圣职的基督徒的视角回望他在米兰的入教前的上升,他被带他接触柏拉图主义书籍的人的骄傲所打动。这些人知道目标,却不知道通往途径(忏悔录 VII.xx(26))。不知道道路,就是基督。
[m]any have tried to return to you and have not had the strength in themselves to achieve it, so I have been told. They have attempted these methods and have lapsed into a desire for curious visions, and have been rewarded with illusions. For in their quest they have been lifted up by pride in their high culture, inflating their chest rather than beating their breast.
据我所知,许多人都曾试图回到你的怀抱,但他们内心缺乏力量去实现这一目标。他们曾试过各种方法,但却陷入了对神奇幻象的渴望,最终只得到了空幻的回报。因为在追求中,他们被自己高度文化的自豪感所鼓舞,反而膨胀了自己的胸膛,而非真心悔改。
(Conf. X.xliI(67))

Augustine had discovered everything in the books of the Platonists that married with his understanding of Christianity, except for the crucial thing - the Incarnation. Christ is the one in whom we were gathered from multiplicity into unity and taken up into the Trinity to participate in God’s life. But it was important that Christ had become man and shown us the way of humility and hope. The latter books of the Confessions stress the communal and ecclesiological nature of
奥古斯丁在柏拉图主义者的著作中发现了与他对基督教的理解相匹配的一切,除了至关重要的一点——道成肉身。基督是我们从多样性聚集到合一,并被提升到三位一体,以参与神性生命的那一位。但基督成为人,向我们展现了谦逊和希望的道路,这很重要。忏悔录的后期篇章强调了共同体和教会体制的性质。
Christ is the teacher within us. Augustine’s mystical theology, which is perhaps first hinted at in the fact of a shared mystical vision with his mother Monnica.
基督是我们内心的老师。奥古斯丁的神秘神学,这可能首先在他与母亲莫尼卡共享神秘的异象中被暗示。

Augustine realized that his way to fulfilment or perfection of the image was to meditate on Scripture rather to attempt a Platonically inspired mystical ascent. Scripture is a way that is open to everyone to follow, unlike the ascent by reasoning, which is accessible only to the more philosophically minded, for Scripture may be understood at different levels:
奥古斯丁意识到,他实现自我完善或完美形象的道路是通过沉思圣经,而非试图以柏拉图式的神秘主义方式上升。圣经是一条开放给所有人跟随的道路,不像通过推理进行的上升,只有较关注哲学的人才能接受,因为圣经可以理解为不同层面。

What wonderful profundity there is in your utterances! The surface meaning lies open before us and charms beginners. Yet the depth is amazing, my God, the depth is amazing. To concentrate on it is to experience awe - the awe of adoration before its transcendence and the trembling of love.
您的言论中蕴含着多么奇妙的深邃! 表面意义摆在我们面前,会迷惑初学者。但它的深度令人惊叹,我的天,它的深度令人惊叹。专注于此就会感受到敬畏——敬畏它的超越性,以及爱之颤动。
(Conf. XII.xiv(

17

))
(孔子.十二.十四(〈code0〉〈/code0〉))
Augustine concludes the Confessions with an allegorical interpretation of the first chapter of Genesis in relation to the Church. Heaven and earth are the spiritual and carnal members of the Church (Conf. XIII.XII(I3)). Scripture is the firmament (Conf. XIII.xv(I6)). The dry land is the Church and the sea corresponds to the society of faithless believers (Conf. XIII.xviI(2I)). The fruits of the earth are the good works of the active life and the contemplative life is likened to the created lights that give light to the world (Conf. XIII.xviI(22)). The heathen are reptiles and the perfect Christian the living soul. ‘He it is of whom God says, “Let us make man in our image”, so man is renewed in the knowledge of God after the image of him who created him’ (Conf. XIII.xxiI(32)).
奥古斯丁以 Genesis 第一章的寓言解释结束了忏悔录,将其与教会联系起来。天堂和地球是教会的属灵和肉体成员(忏悔录 XIII.XII(I3))。经文是穹苍(忏悔录 XIII.xv(I6))。干地是教会,大海对应着不信信徒的团体(忏悔录 XIII.xviI(2I))。大地的果实是主动生活的善工,沉思生活则被比作照亮世界的受造之光(忏悔录 XIII.xviI(22))。异教徒是爬行动物,完美的基督徒则是活的灵性。'这就是神所说的"我们要照着我们的形像造人",所以人在认知神的知识中被更新,正如造他的主是他的样式'(忏悔录 XIII.xxiI(32))。

Conclusion 结论

After his conversion and baptism Augustine moves towards self-knowledge and the knowledge of God by listening to the Word of God in Scripture: ‘To hear you speaking about oneself is to know oneself’ (Conf. X.III(3)). And he is sustained on his journey by glimpses of God:
在经历转变和洗礼之后,奥古斯丁通过聆听圣经中上帝的话语,朝着自我认知和对上帝的认知前进:"听到你对自己说话就是认识自己"(忏悔录 X.III(3))。他通过对上帝的洞察力在这个旅程中得到维系:

Sometimes you cause me to enter into an extraordinary depth of feeling marked by a strange sweetness. If it were brought to perfection in me, it would be an experience quite beyond anything in this life. But I fall back into my usual ways under my miserable burdens. I am reabsorbed by my habitual practices. I am held in their grip. I weep profusely, but still I am held. Such is the strength of the burden of habit. Here I have the power to be, but do not wish it. There I wish to be but lack the power.
有时你会让我进入一种奇异的甜蜜中。如果它在我身上达到完美,那将是一种超越这个生活中任何事物的体验。但是我又回到我常见的道路下,承受着我的痛苦重担。我被我的习惯所吸收。我被它们所掌控。我哭泣不止,但仍被它们所束缚。习惯的重担如此强大。我有能力去做,但不愿意去做;我想去做,但却缺乏能力。
(Conf. X.x.

x (65)

)
(《论语》第 X 章第 X 节

x (65)

)
Hence the importance of confession. It is confession, not ascension, that keeps Augustine moving on his journey to God. Confession of what he is, which he can know only to the extent that God has revealed him to himself. When God has revealed to him a shortcoming Augustine confesses it as

\sin

. When God reveals some praiseworthy quality Augustine hands it back to God in a confession of thanksgiving and praise.
因此,忏悔的重要性是不言而喻的。是忏悔,而非冲破重重障碍,才使奥古斯丁得以在通往天主的道路上不断前进。他忏悔的是他自己,这只有在天主向他揭示了自我之后,他才能认识到。当天主向他指出了某种缺陷时,奥古斯丁即诚心忏悔。当天主向他展示了某种值得赞美的品质时,他便怀着感恩和赞颂的心情奉之于天主。

Margaret Lane 玛格丽特·莱恩

ST BENEDICT 圣本尼迪克特

Esther de Waal and Stefan Reynolds
埃丝特·德·瓦尔和斯蒂芬·雷诺

St Benedict, fresco 圣本笃,壁画

Introduction 简介

By Benedict’s time the Empire had really collapsed in the West, overrun by the Goths; the ‘Dark Ages’ had begun. Outside the monasteries life was precarious. In the midst of all this turmoil Benedict laid the foundations of western monasticism and in doing so preserved ancient culture and kept the light of spirituality burning.
在本尼迪克特时代,西罗马帝国真正崩溃了,被哥特人占领;"黑暗时代"已经开始。在修道院之外,生活是脆弱的。在这一切动荡之中,本尼迪克特奠定了西方修道主义的基础,并在此过程中保存了古老的文化,维持了精神性的光明。

The chaos of the outside world made Benedict emphasize strongly the Desert virtues of stability and obedience to one’s Abba, whose loving guidance was based on discretion and wisdom. His injunction to ‘work and pray’, ora et labora, reflected the need for self-sufficiency at this time. All these virtues, as well as the contemplative interiorizing of Scripture, Lectio Divina, and the controlling of thoughts leading to silence, find their source in the desert. Benedict actually mentions Cassian and recommends his Conferences and Institutes to his monks for daily reading.
外部世界的混乱使本笃大力强调沙漠中稳定和服从父亲的美德,这位慈爱的导师以谨慎和智慧为基础。他的"劳作和祈祷"(ora et labora)的诫命反映了当时自给自足的需求。所有这些美德,以及内心化的圣经研读、神圣阅读(Lectio Divina)和通往寂静的思想控制,都源于沙漠。本笃实际上提到了卡西安,并向他的僧侣推荐每天阅读他的《会议录》和《制度》。

Esther de Waal explains that the reason Benedict wrote a rule was to impose a balanced structure of life for a group of men so that they could live together in a way that makes prayer, Opus Dei, central. But although written then for a particular purpose, she emphasizes that the Rule has an enduring quality that is still of practical relevance to ordinary people today, whether oblates or not.
伊斯特尔·德瓦尔解释说,本尼迪克特写下这条规则的目的是为了给一群男性制定一个均衡的生活结构,使他们能够以祷告和日课中心的方式共同生活。尽管当时是为特定目的而写,但她强调,这条规则具有持久的品质,对今天的普通人(无论是献身者还是非献身者)仍然具有实际意义。

St Benedict AD480-547 圣本笃 480-547 年

Most of our information about Benedict’s life comes from the biography in The Dialogues of Gregory the Great, which was written about 40 years after his death based on the memories of actual witnesses. It is a hagiography, so not entirely reliable. Benedict was born in 480 in Nursia into a comfortable middle-class family with servants and fine food. He was sent to study the liberal arts at university in Rome. But it was not to his liking and he escaped with his old nurse to go off and live the life of solitude and prayer. He felt that intellectual study was important, but more important was the wisdom of the heart. By the time he was about 20 years old he was living in a cave at Subiaco in the Apennines. There he lived as a solitary for a number of years, ‘holding himself still before the gaze of God’. This was a time of true ‘obedience’, attentive listening to the Word of God, a time of growing self-knowledge. Soon disciples came, whom he organized in a dozen small communities, but this took away his solitude. After 20 years or so, after an assassination attempt by the local priest, when Benedict was saved by a raven that flew and knocked the cup of poison out of his hand, he left Subiaco and became the founding father of a small community of men at Monte Cassino. Therefore the symbol associated with Benedict is the broken cup.
大部分关于本笃生平的信息来自格列高利大帝的《对话录》中的传记,该传记是在他去世约 40 年后根据实际目击者的回忆写成的。它是一部圣传,因此可靠性并非完全可靠。本笃于 480 年出生于努尔西亚,来自一个安享中产阶级生活的家庭,有仆人和可口的食物。他被送到罗马大学学习自由艺术。但这并不合他的意愿,他逃离了那里,和他的老保姆一起去过隐居祈祷的生活。他认为知识学习很重要,但更重要的是心智的智慧。当他大约 20 岁的时候,他正在阿彭宁山的苏比亚科洞穴里生活。他在那里独自生活了很多年,"专注地凝视着上帝"。这是一段真正的"服从"时期,专心聆听上帝的话语,一个自我认知成长的时期。不久,他便有了门徒,他将他们组织成了十几个小型的团体,但这消除了他的隐居生活。大约 20 年后,当地神父企图暗杀他,但被一只乌鸦飞来打落了毒酒杯而得以幸免,于是本笃离开了苏比亚科,在蒙特卡西诺建立了一个小型男性团体。因此,与本笃相关的象征就是被打破的酒杯。

These were men from every sort of social and ethnic background. There were landowners, illiterate peasants, people with degrees, Goths andVandals all living together and earning their living manually as well as using their minds in the study of Scripture and putting prayer at the heart of their lives. Soon after, Benedict also started a community of nuns led by his sister Scholastica.
这些人来自各种社会和种族背景。有地主、文盲农民、有学位的人,还有哥特人和汪达尔人,他们一起生活并手工谋生,同时也通过研究圣经和祈祷来充实生活。不久之后,本尼迪克特还组建了一个由他的妹妹斯科拉斯蒂卡领导的修女团。

We know about Benedict not only through his biography but especially through his legacy of the Rule of St Benedict. The Rule, which he wrote for his early disciples in 500 , no doubt finds its source, like that of St Basil, in the simple Rule of St Pachomius, but it is also directly inspired by an anonymous text, The Rule of the Master. From the seventh century onwards it replaced all earlier monastic rules, which were regarded as more severe, and was universally adopted in the West. Anyone therefore who wanted to be a monk had to follow the Rule of St Benedict.
我们了解本尼迪克特不仅通过他的传记,而且特别是通过他遗留下来的圣本尼迪克特规则。他于 500 年为早期弟子编写的这条规则无疑源于圣巴西流士的规则,但同时也直接受到了一部匿名著作《主规则》的启发。从七世纪开始,它取代了所有较为严厉的早期修道规则,在西方广泛采用。因此,任何想成为修道士的人,都必须遵守圣本尼迪克特规则。

ST BENEDICT'S RULE 圣本笛规则

Benedict comes to write his Rule in order to guide his early community. He wants us to listen to him and to God with the ear of the heart. The aim of the Rule is to help his followers to love each other against all the odds. It helps them to find time for the balanced life of body and mind and spirit, of manual labour, of intellectual work and above all of prayer. It is about balance and harmony in all aspects of life.
本笔尼来编写他的规则,以指导他早期的团体。他希望我们用内心的耳朵来倾听他和上帝。这条规则的目的是帮助他的追随者互相关爱,克服重重困难。它帮助他们找到身心灵平衡的时间,包括体力劳动、智力工作,尤其是祈祷。这是关于生活各个方面的平衡与和谐。

It is very short, about 900 words, and yet it is a Rule of wisdom such as can only come out of lived experience. There is nothing abstract or theoretical in this rule; it is a practical handbook. It has such flexibility about it and it shows such insights into the human psyche, that although written for men in rural Italy in the sixth century, it remained a living document able to guide, sup-
这篇短文只有约 900 个词,但却是一条智慧之规,只有通过实际经历才能获得。这条规则没有任何抽象或理论成分,而是一本实用手册。它既灵活多变,又洞察人性,尽管是为 6 世纪意大利农村男子而写,但它仍然是一部活的文献,能够提供指导和支持。

St Benedict delivering his rule
圣本尼尼道规
port and change lives, throughout the Middle Ages and into our time. It has spread so that today there are Benedictines world-wide, men and women, living the vowed life. There are great numbers of lay people, ‘oblates’, who are attached to some community, but there are also many who are simply finding that, as their loyalty to the Church is sometimes pushed almost to its limit, it is the monastic tradition that speaks to them. Because it comes out of inescapable reality, it can speak to them in a way for which they are immensely grateful.
在中世纪中后期一直延续至今,本尼迪克特修道传统对他人和社会产生了深远影响。如今,世界各地都有奉行誓言生活的本尼迪克特修道士,男女皆有。还有大量俗世人士,即所谓的 '奉馈者'与某些团体有所联系。但也有许多人只是发现,当他们对教会的忠诚几乎达到极限时,正是修道传统给予了他们支持与慰藉,他们对此感激不尽。因为这一传统源于不可回避的现实,因此能够以一种让他们无比感恩的方式为他们发声。

What is it about the monastic tradition that gives it this enduring quality? Something I read recently said that while the institutional churches are having quite a hard time at the moment, people are waking up to hear the monastic bell calling them.
什么使得修道传统具有这种持久的特质?我最近读到,尽管教会机构目前正经历一个艰难时期,但人们正在醒悟,听到修道院的钟声在召唤他们。

The monastic day begins with matins or vigils when it is hardly yet dawn. It is a wonderful start: it means to be vigilant, to be attentive, alive, awake. Here the Benedictine monastic tradition shares much with other monastic traditions, Christian and non-Christian, in its emphasis on attentiveness, mindfulness.
修道院的一天从晨祷或夜禱开始,那时天还没有完全亮起。这是一个美好的开始:意味着警醒、专注、活着、醒觉。在这一点上,本禄德修道传统与其他修道传统(包括基督教和非基督教)有着共同点,都强调专注和正念。

By keeping watch for the dawn, keeping watch for the coming of Christ, keeping watch for a sleeping world that doesn’t know how to perform that office of keeping watch for itself. Ensure that like the wise virgins in the Gospel, you are alert and awake. Benedict wants all of us to be simply that fully alive and fully awake; not wasting life by being half-hearted, but enjoying the fullness of life.
保持对黎明的警惕，保持对基督降临的警惕，保持对一个不知如何自我警惕的沉睡世界的警惕。确保像福音中的智慧处女一样，你保持警觉和清醒。本笃会希望我们所有人都完全活着和完全清醒;不要浪费生命半心半意,而要享受生命的丰盛。

The Prologue 序文

The Prologue is the most lyrical part of the Rule and a most wonderful piece of writing. It stands easily on its own and is like the overture to everything else that is to follow. Terence Kardong OSB wrote that the Prologue is based on the teaching for those to be baptized at Easter in the ancient Church. Quite early on, Benedict gives us the image of Christ standing in the market place, asking us, ‘Do you want life? Do you want fullness of days? If you do, stop, pay attention to me because this is what is on offer.’
序言是《修规》中最富诗意的部分,也是一件极其出色的著作。它可以独立成篇,就像其后所有内容的前奏。本尼迪克特修士泰伦斯·卡尔东说,序言是根据古代教会对复活节受洗者的教导而写的。本尼迪克特很早就给了我们一个图像:基督站在集市上,向我们问道:"你想要生命吗?你想要日子的丰盛吗?如果你想要,那就停下来,仔细听我说,因为这就是我要提供的。"

In the end there is no difference between what Christ is offering in the Gospel and what Benedict is offering. Christ is always saying to people that what is on offer is life. You don’t want to drift and you don’t want to go through life half asleep. Benedict was in his own day the same sort of man, drawing people to him by the sheer energy of his own Christ-filled life. The Rule that he devised for his followers was simply that they should live the life of the gospel, making the very radical values of this gospel immediate and real in their daily lives. Benedict wants us to experience what he himself experienced: the reality of Christ at every turn of the road, at every moment of the day.
最终,基督在福音中提供的与本笃所提供的没有区别。基督总是对人说,所提供的是生命。你不想漂流,也不想半睡半醒地度过一生。本笃在自己的时代也是同样类型的人,凭借自己充满基督的生命吸引人。他为追随者制定的规则很简单,就是他们应该活出福音的生活,在日常生活中直接体现这一福音的激进价值观。本笃希望我们体验到他自己所经历的:在道路的每个转折处,一天中的每一时刻,都能感受到基督的实在。

If you read the whole of the Rule, you will find that Christ, the resurrected Christ, is there on every page and in every chapter. It is the Christ in whose image we are made. The Rule of St Benedict is simply basic Christianity taken seriously. Everything in the Rule, this practical handbook for daily life, applies to any of us who are following Christ under our baptismal vows; everything in the Benedictine tradition points to the gospel, to the gospel of love and to Christ.
如果你认真读整部《圣本笃规则》,你会发现,复活的基督存在于其中每一页和每一章。这就是我们被按造的基督的形像。圣本笃规则只是忠实地实践基本的基督教教义。规则中有关于日常生活的操作手册的一切都适用于任何遵从洗礼誓言追随基督的人;本笃会传统中的一切都指向福音,指向爱的福音,指向基督。

Benedict is not writing anything abstract or theoretical. The Rule is based on the reality of the gospel values, worked out in day-to-day situations, and is therefore immediate and real.
本笃不是在写任何抽象或理论性的东西。规则建立在福音价值观的现实基础之上,在日常生活中得以实践,因此是直接而真实的。

There are certain questions in life that are inescapable and are fundamental realities. ‘How do I live with myself?’ ‘How do I live with other people?’ ‘How do I live with the world around me, with matter, with the tools of daily life?’ ‘How do I live with God by making sure that praying is the centre of it all?’ Benedict tells us that there is no dualism here between the spiritual and the material. The tools of the kitchen, pantry and garden are to be handled with as much respect and reverence as
生活中有一些不可回避的基本问题。"我如何与自己相处?" "我如何与他人相处?" "我如何与周围的世界、物质、日常生活工具相处?" "我如何通过让祈祷成为生活的中心与上帝相处?" 本笃告诉我们,这里没有精神和物质之间的二元论。厨房、储藏室和花园里的工具也应该得到同样的尊重和敬畏。
if they were the sacred vessels of the altar. He teaches respect and reverence for everything and everyone.
如同他们是祭坛的神圣器皿。他教导尊重和敬畏所有事物和所有人。

From the twelfth century on each monastery had its cloisters: the four sides housing the dormitory, the refectory, the scriptorium or library, and the chapter house,
从第十二世纪开始,每座修道院都有其修道院廊:四个侧面分别容纳了寝室、餐厅、抄写室或图书馆,以及大会议室

Also around this time AD451
Council of Chalcedon pronounces Christ both divine and human.
也是在这个时候,公元 451 年的迦克墩会议宣布基督既神性又人性。

452

Attila the Hun invades Italy and three years later sacks Rome.
匈奴人阿提拉入侵意大利,三年后洗劫了罗马。

476

Western Roman Empire formally abolished by Germanic General Odoaker deposing young Romulus Augustus.
西罗马帝国被日耳曼统帅奥多瓦克废黜年轻的罗穆路斯·奥古斯都而正式被废。

527-48

Empress Theodora and her husband Justinian rule Byzantine Empire.
拜占庭帝国的统治者是西奥多拉女皇和她的丈夫查士丁尼。

527

Building of St Catherine’s monastery in Sinai started by Justinian.
西奈圣凯瑟琳修道院的建筑始于查士丁尼。

529

Justinian closes Platonic Academy in Athens.
查士丁尼关闭了雅典的柏拉图学院。
532
Boniface II, first German pope, dies.
波尼法二世，首位德国教宗，去世。

537
Goths lay siege to Rome.
哥特人围困罗马。
541 -750
Plague rages around Mediterranean, killing 40 million people.
瘟疫在地中海周围肆虐,导致 4000 万人死亡。

550 - 1200

Period of Irish monasticism, keeping civilization alive in the Dark Ages.
爱尔兰修道主义时期,在黑暗时代维护文明存续。
where the monks met daily to read a chapter of the Rule before making the day-to-day decisions about administration and the efficient organization of a large and complex building. The fourth side is the church itself, to which the monks go seven times a day for their work of daily prayer. Thus we see here something symbolic - everything flows in and out of prayer, everything is anchored in prayer.
僧人们每天在此聚集,朗读《戒律》一章后,再讨论有关管理和大型复杂建筑高效组织的日常事务。第四面是教堂本身,僧人们一天要在此祈祷七次。因此,我们在此看到一个象征意义 - 一切都源于祈祷,一切都围绕着祈祷。

Dom Dominic Milroy OSB has called the walkway that goes along the cloisters a seamless garment, since for Benedict eating, sleeping, working, praying and studying all flow into one another. But in the middle there is an open space, where there may be a fountain; it is this open, uncluttered, empty space that we all need to hold at the centre of our own busy lives, because this empty space is the place where we listen to the voice of God in our hearts.
多米尼克·米尔罗伊(Dom Dominic Milroy OSB)将围绕修道院走廊的小径称为无缝长衣,因为对于本笃来说,吃、睡、工作、祈祷和学习都融为一体。但中间有一个开放空间,可能有一个喷泉;这个开放、整洁、空旷的空间是我们所有人在自己忙碌的生活中都需要保持的中心,因为这个空空的空间是我们倾听上帝在内心呼唤声的地方。

The Rule has a firm sense of structure, with discipline for those who break the rules. Benedict shapes life in the monastery according to order, structure, framework and rhythm; he pays attention to the organization of time and space; the day is planned to flow easily and gently. None of this is done for its own sake but in order for us to have that calm uncluttered space in the centre of our lives. Its aim is to achieve balance between all the aspects of life, physical, cerebral, intellectual.
该规则有着坚定的结构感,对违反规则者有纪律处分。本笃塑造修道院的生活,遵循秩序、结构、框架和节奏;他关注时间和空间的组织;日程安排使生活有序又从容。这些都不是为了自身,而是让我们在生活中心拥有那片宁静无扰的空间。它的目标是在生活的各个层面,包括身体、大脑和智力,达到均衡。

Underlying this is his recognition that we are all made up of body, mind and spirit. Benedict stresses that the body is good, our physical self is God-given. Therefore there should be enough food and it should be enjoyed; it should be carefully presented with a choice of dishes and some wine. He
在这背后的是他认识到我们都由身体、心智和灵性组成。本尼迪克特强调身体是美好的,我们的身体是上帝赐予的。因此,应该有足够的食物,并应该被好好享用;它应该精心呈现,菜肴和葡萄酒应该有所选择。
even paid attention to clothes; they should fit and be discarded when they get too ragged. He knows there is a real connection between self-respect and having decent clothes. But also our intellect and our imagination are to be stretched and fed. He encouraged his monks to study Scripture and the living tradition of the Church, the riches of the Fathers, the Desert Fathers and Cassian above all.
他们甚至没有注意到服饰;它们应该合身,在太破烂时丢弃。他知道自尊和拥有体面的衣服之间存在真正的联系。但是我们的智力和想象力也应该得到拓展和滋养。他鼓励他的僧人研究经文和教会的生存传统,教父们的丰富,沙漠教父和卡西安的著作。

Benedict was a man absolutely soaked in the Scriptures. If you want some facts, there are 321 quotations from the Scriptures in this very short Rule, but it’s much more than that; there are resonances of the Scriptures all the way through. He knows the Psalms, he reads the Psalter. He wants his monks to be followers of Christ, the Word. Then he has this way of letting the spirit be refreshed by Lectio Divina: you take your word, you take your phrase, and hold it in your heart. You ponder it - from pondus, the Latin word for ‘weigh’; and you weigh it because it is God’s gift to you today. Then it moves from your mind to your heart into silence, and then it breaks into flame.
本篂多年深浸于圣经之中。事实上,在这部简短的《本篂规则》中共有 321 处圣经引述,但这远不止于此;圣经的韵味贯穿其中。他熟稔诗篇,研读诗篝。他希望他的僧侣们能成为基督——圣言的追随者。而后他以这种方式让心神从精读中得到滋养:你选取一个词语或句子,将其珍藏于心中。你沉思默想——来自拉丁语"pondus"即"权衡";你权衡这个词语,因为这是上主今天赐予你的恩赐。然后它从你的头脑进入心灵,进入寂静,最后化为火焰。

The Benedictine vows 本尼迪克会修士誓愿

It would be impossible to talk about Benedict, the Benedictine tradition and the Benedictine contribution to the whole monastic tradition without looking at the Benedictine vows. These are not poverty, chastity and obedience, which were introduced only in the twelfth century. They are the old and original monastic commitments to stability, conversion of life and obedience.
谈及本笃、本笃宗传统以及本笃修道传统的贡献,没有对本笃誓言进行探讨是不可能的。这些誓言并非贫穷、贞洁和服从,这些只是在 12 世纪引入的。它们是稳定、生活转化和服从的古老和原初的修道誓言。

Obedience comes from the Latin obaudire, meaning to listen intently; conversion of life is about continual personal change and transformation. Stability is unique to Benedict, and is his great contribution to the monastic tradition. It requires each monk to stay in one place. They are not allowed to wander. Of course, this emphasis is already found with the Desert Fathers: ‘Stay in your cell and your cell will teach you everything.’
服从来自拉丁语 obaudire,意思是专心聆听;生活的改变和转变是一个持续的个人过程。稳定性是本笃会的独特之处,也是他对修道传统的重大贡献。它要求每个修士留在一个地方。他们不被允许四处游荡。当然,这种强调在沙漠教父那里已经出现了:"待在你的单室,你的单室会教会你一切。"

By this commitment to stability, Benedict is trying to inculcate a firm and strong interior, which is patient and persevering. Without that at the centre of our lives, everything else is going to be very fragile indeed. Stability is also about personal relationships, staying alongside that impossible person, learning to love him or her.
本着对稳定的承诺,本尼迪克特试图培养一个坚定和坚强的内心,它是耐心和坚韧的。如果没有这种内心,我们生活中的其他一切都会非常脆弱。稳定性也关乎个人关系,坚持与那个令人不可能的人在一起,学会去爱他或她。

Yet paradoxically Benedict balances it with continual conversion, or continual change and transformation. It is all about the journey. When you read the Prologue,
然而,令人矛盾的是,本笃圣规通过不断的改变和转变来达到平衡。这都是关于旅程的。当你读序言时,
it is full of words like ‘journey’ and the urgency of moving forward all the time. It is about transformation, by which we are changed into the likeness of Christ.
它充满了"旅程"等词,以及一直前进的紧迫感。它是关于改变,通过这种改变,我们被改变成基督的样子。

That journey is going to be tough; the path will continue to be narrow and steep, but change will come in our own hearts. Benedict promises us that, if we hang on there with stability and allow love to enter into our hearts, they will expand with overflowing love. The bottom line with Benedict is the question we should ask ourselves each day: ‘Am I becoming a more loving person?’
那段旅程将是艰难的;道路仍然狭窄陡峭,但变化将发生在我们自己的内心。本笃承诺我们,如果我们稳定地坚持下去,并允许爱进入我们的内心,它们将会充满溢出的爱。本笃的底线是我们应该每天问自己的问题:'我正变得更有爱心吗?'

The third vow is obedience. Obedience can seem very threatening, and indeed in Benedict’s day he had to deal with two rather alarming views of obedience: the Roman civic obedience and that of the Jewish tradition. We see Christ’s obedience to his Father, listening to his words. Obedience is an active response to the voice of God in our hearts; not what I want, but what God wants for me.
第三个誓言是服从。服从可能看起来非常令人生畏,事实上在本尼迪克特时代,他不得不处理两种相当令人担忧的服从观点:罗马公民的服从和犹太传统的服从。我们看到基督对他父亲的服从,聆听他的话语。服从是对我们心中神的声音的主动回应;不是我想要的,而是神为我所要的。

At the very end of the Rule Benedict talks about how, with God’s assistance, we will arrive at our heavenly home. One way of looking at the Rule is seeing it as a way to bring us home. Benedict wants us to stay on the right path so that, finally, we are welcomed by the Father who is going to accept and forgive us - the image of the prodigal son. The image with which the Rule opens: Listen, my son.
在《圣本笃规则》的最后，本笃圣人谈到了在上帝的帮助下,我们将抵达天上的家园。从这个角度来看,《圣本笃规则》是一条通往家园的道路。本笃圣人希望我们保持在正确的道路上,最终,被前来接纳和原谅我们的天父所欢迎——就像浪子回头一样。《圣本笃规则》以"我的孩子,请倾听"开篇。

Every day for the Benedictines - and in the Anglican tradition - the day began at matins with Psalm 25, with the key phrase, ‘Today if you will hear my voice, harden not your hearts.’ ‘Listen with the ear of the heart’ is the daily reminder that there is the loving voice of God that we could hear if we had that uncluttered space within us, the voice calling us home.
每天对于本尼迪克特会士 - 以及在英国教会传统中 - 一天都从晨祷开始,念诵第 25 篇诗篇,其中关键短语是'你们今天若听他的声音,就不可硬心'。'以心灵之耳倾听'是每日提醒,即有一个充满爱的上帝之声在呼唤我们,如果我们内心没有杂念,就能倾听到这个声音,这声音在召唤我们回家。

Esther de WaAl 埃斯特·德·瓦尔

Stefan Reynolds focuses on four important principles or attitudes in the Rule that Benedict hopes to foster in us. His quotations are taken from Saint Benedict’s Rule, trans. and ed. Patrick Barry OSB (Ampleforth Abbey Press, 1997).
斯蒂芬·雷诺兹关注了本笃在规则中希望在我们身上培养的四个重要原则或态度。他的引文摘自圣本笃规则,由帕特里克·巴里 OSB 翻译和编辑(Ampleforth Abbey Press,1997)。

Benedict was a Roman. Like any good Roman he had a flair for organization, a concern for order and a respect for authority. Monastic life for him was to be structured; it was to follow a rule and a hierarchical chain of command. He was founding
本笃是一个罗马人。像任何好的罗马人一样,他都有组织能力、重视秩序和尊重权威。对他来说,修道院生活应该有结构;它应该遵循一条规则和等级制度。他正在建立
his monasteries at the time the Roman Empire was breaking apart, weakened by corruption at the centre and barbarian invasion from without. Benedict’s monasteries were to be held together by a strong and responsible central leadership. The Abbot or Abbess ‘holds the place of Christ’; however, he/she was always accountable to the Rule and God. This centre would not be corrupt and would recognize that it was part of a higher chain of command.
在罗马帝国瓦解、中心腐败、外来野蛮入侵的时期,班尼迪克特的修道院依靠坚强负责的中央领导保持团结。修道院长或修女院长"代表基督"的地位,但同时对规则和上帝负有责任。这个中心不会腐败,并意识到它属于一个高等命令链的一部分。

As for barbarian invasions from the outside, Benedict wanted his monasteries enclosed.All the necessities of life should be found within; ‘there should be no need for monks to roam outside’, he writes, ‘because this is not at all good for their souls’ (ch. 66). Leaving the fortress of the monastery was spiritually unsafe. Journeys needed the Abbot’s permission and travellers ‘should not presume to relate to anyone what they saw or heard outside the monastery, because this causes the greatest harm’ (ch. 67). Benedict was a man of his time.
对于来自外部的野蛮入侵,本笃希望他的修道院被围绕。生活所需应该在内部找到;他写道,'修士们不应该在外游荡',因为'这绝对不利于他们的灵魂'(第 66 章)。离开修道院的堡垒在精神上是不安全的。出行需要得到院长的许可,旅行者'不应该擅自向任何人讲述他们在修道院外看到或听到的事物,因为这会造成巨大的危害'(第 67 章)。本笃是他那个时代的人。

How then do we now relate to his rule? How much of it is culturally conditioned and a response to the situation of its time? Is it possible to distil from the Rule an essence that is applicable to the different social and historical context of today?
那么我们现在如何看待他的规则?其中有多少是受到文化传统的影响和对当时情况的反应?从这个规则中,是否可以提炼出一些在今天的不同社会和历史背景下仍然适用的本质?
‘Rule’, like the word ‘guru’ in India, implies something that helps straighten the way to God, a guide that helps us avoid extremes and orientate ourselves in the right direction. What then are the basic principles or spiritual attitudes that Benedict’s rule points us towards? Is it the need for authority, spiritual dependence on a father figure or an objective code of behaviour? Is it the need for a highly structured life, where nature and spontaneity is regulated by discipline and self-control? Is it fear of the world, hiding away from the onslaughts of barbarian secularity in a separate spiritual reality?
规则,就像印度的"古鲁"一词,意味着帮助我们走向神的道路,引导我们避免极端,指引我们走向正确的方向。那么,本尼迪克特的规则指向我们的基本原则或精神态度是什么?是对权威的需求,对父亲形象的精神依赖,还是客观的行为准则?是对高度结构化生活的需求,自然和自发性受纪律和自我控制的调节?还是对世俗现实的恐惧,躲藏在一个独立的精神世界里,远离蛮族的进攻?

I propose that all these are responses that suit particular times and temperaments, of history and our own life. They are not the essential orientation of the Rule. Benedict is not primarily concerned with the external ordering of our lives but rather with a genuine seeking after God. He is offering the soul a direction and a flat playing field, so that ‘as we progress in this way of life and in faith, we shall run in the way of God’s commandments’ (Prologue). The shape and form of the life can be changed according to circumstance (ch. 40). It is pragmatic rather than programmatic.
我认为所有这些都是针对特定时间和气质、历史和我们自己生活的反应。它们并非该规则的基本导向。本笃不是主要关注我们生活的外在安排,而是真诚地寻求上帝。他为灵魂提供了一个方向和一个平坦的舞台,以便"我们在这条生命之路和信仰中前进,必定将奔跑于上帝的诫命中"(序言)。生活的形式和形态可以根据环境而改变(第 40 章)。它更是务实的,而非程式化的。

Can one then distil a spiritual essence out of the Rule? Not in terms of a mystical treatise or a developed teaching on prayer; Benedict pointed beyond himself for
可以从规则中提取出精神实质吗?不是指神秘主义的论述或发展完善的祈祷教学;本笃指向了他自己之外的东西
that to the teachings of the Desert Fathers and Mothers (ch. 73). Benedict was concerned with the rudimentary, the beginnings of monastic life. He wanted to give a practical framework on which the higher edifices of the spiritual life could be built. As in all Desert spirituality, moreover, there was for Benedict no split between the outer and the inner. Spirituality was a lifestyle and the way you lived was the way you prayed (and vice versa). So the best expression of an authentic relation to God was the way you related to your neighbour. Life in common was for Benedict the crucible of the spiritual life, both its testing ground and the place where ‘zeal for God’ expresses itself in patience, mutual obedience and respect (ch. 72). I propose that there are four principles or attitudes on which that common life is grounded and through which Benedict orientates his disciples to God: obedience, peace, faith and works together, and humility.
那属于沙漠教父和母亲的教诲(第 73 章)。本笃关心基本的、修道生活的开端。他希望提供一个实际的框架,在此基础上可以建构更高级的精神生活。而且,正如所有沙漠的禅修一样,对于本笃来说,外界与内心之间没有分裂。禅修是一种生活方式,你生活的方式就是你祈祷的方式(反之亦然)。因此,与神建立真挚关系的最佳表达就是与邻居的相处方式。对本笃来说,共同生活是精神生活的熔炉,既是考验之地,也是"对神的热忱"通过耐心、相互服从和尊重而表达的地方(第 72 章)。我认为,支撑这种共同生活的有四个原则或态度,通过这些,本笃指引学生走向神:服从、和平、信仰和共同劳作,以及谦逊。

Obedience 服从

Benedict calls those who would follow Christ to ‘the labour of obedience’ (Prologue). This involves qualities of attentiveness, listening, readiness of response, cheerful generosity, laying down of one’s own will, mutual respect and concern: ‘No one is to pursue what they judge better for himself, but instead, what they judge better for someone else’ (chs 5, 71, 72).
本篯呼吁那些要跟随基督的人要 '以服从为劳' (序)。这需要具备专注、倾听、及时反应、乐于助人、放弃自我意志、相互尊重和关心等品质: '谁也不可追求自己认为更好的,而是要追求别人认为更好的'(第 5、71、72 章)。

Peace 和平

‘Let peace be your quest and your aim’ (Prologue). This involves an esteem for silence (ch. 6), especially at night and in the oratory (chs 42, 52), refraining from gossip (ch. 6), purity of prayer (chs 20,52 ), and ‘supporting with the greatest patience one another’s weaknesses of body or behaviour’ (ch. 72).
'让和平成为你的追求和目标' (序言)。这涉及对沉默的敬重(第 6 章)，特别是在夜间和祈祷室(第 42 章、52 章)、避免闲聊(第 6 章)、祈祷的纯洁性(第 20 章、52 章)，以及'以最大的耐心支持彼此身体或行为上的弱点'(第 72 章)。

Faith and works 信仰与行为

They always go together. ‘Idleness is the enemy of the soul’ (ch. 69). Prayer is the ‘Work of God’, it comes before all else (ch. 47), and must be properly performed (ch. 45). ‘Work’ includes manual labour, prayerful reading and the work of hospitality (chs

4^{8}, 53

). The tools of the workplace and kitchen are to be respected like the vessels of the altar (chs 32,46 ). Stability in the community and monastery is ‘the workshop’ in which ‘the tools of the spiritual craft’ are practised (ch.4).
他们总是一起出现。"懒惰是灵魂的敌人"(第 69 章)。祈祷是"神的工作",它优先于一切(第 47 章),必须正确地完成(第 45 章)。"工作"包括体力劳动、虔诚的阅读和款待他人的工作(第 32 章,第 46 章)。工作场所和厨房的工具应该像祭坛的器皿一样受到尊重(第 32 章,第 46 章)。团体和修道院的稳定性是"工作坊",在这里"精神手艺"的工具得到实践(第 4 章)。

Humility 谦逊

‘Not to us, Lord, not to us give the glory, but to your name alone’ (Ps. II3.9; Prologue). The Twelve Steps of humility (ch. 7) undercut any false sense of complacency or self-satisfaction. They urge vigilance: we have to be continually on our guard against our own destructive tendencies. Humility is what keeps us connected, down to earth, real. It involves a true self-appraisal, not overestimating our strengths but recognizing that we are always in the presence of God. This ‘grounding experience’ often involves endurance, perseverance and longsuffering.
'不是归给我们,耶和华不是归给我们,而是归给你独有的名' (诗篇 113:9;前言)。谦逊的十二步骤(第 7 章)削弱了任何虚假的自满感或自我满足感。它们敦促警惕:我们必须不断警惕自己的破坏性倾向。谦逊让我们与世界保持联系,保持脚踏实地,保持真实。它涉及真正的自我评估,不会高估自己的优点,而是认识到我们一直都在上帝面前。这种"基础经验"通常需要忍耐、坚持和忍受。

Conclusion 结论

These I believe are the qualities and orientations that Benedict hopes to foster in us. He is like a gardener removing the weeds so that the flowers can grow, the fruits of the Spirit. The Rule therefore acts like a garden hoe and watering can, clearing the space, tidying things up and then making sure the plants are well watered. At times like secateurs it prunes, at times like a lopper it removes what is incompatible with our spiritual growth. That these principles are the true criteria for monastic life can be seen in Benedict’s procedure for receiving new members (ch. 58 ): ‘The concern’, he writes, ‘must be whether the novice truly seeks God and whether he shows eagerness for the Work of God, for obedience and for trials.’
这些我相信是本笃希望在我们身上培养的品质和取向。他就像一个园丁,清除杂草,使花朵能够生长,即圣神的果实。因此,《规则》就像一把园用锄和浇水壶,清理空间、整理一切,然后确保植物得到充足的水分。有时它就像修枝剪一样修剪,有时像修枝器一样移除那些与我们的灵性成长不相符的东西。这些原则是修道生活的真正标准,这可以从本笃接纳新成员的程序(第 58 章)中看出:"必须关注"他写道,"是否新手真正寻求上帝,是否表现出对天工作、服从和尝试的热诚。"

Here are the four attitudes that I see as key to the life Benedict envisions, attitudes which, in the rich meaning he gives them, are applicable to us today.They do not necessarily involve a hierarchical understanding of authority nor a seclusion from the world. They don’t necessarily involve changing the external form of our life, except maybe to give adequate space for prayer. They do however challenge us to a conversion of manners, not what we do but the way we do things. Benedict’s wisdom is timeless because it is the wisdom of the gospel, yet has always to be newly envisioned so it can continue to be a guide to ‘the good life’ (Prologue).
以下是我认为关键于本笃所构想的生活方式的四种态度,在他赋予它们的丰富含义中,这些态度也适用于我们今天。它们不一定涉及等级制的权威理解,也不一定需要与世隔绝。除了可能给予祈祷以适当的空间,它们也不一定需要改变我们生活的外部形式。然而,它们确实挑战我们改变生活方式,不是改变我们做的事情,而是改变做事的方式。本笃的智慧是永恒的,因为它来自福音的智慧,但它总是需要被重新设计,以便继续成为"善的生活"(序言)的指引。

Stefan Reynolds 史蒂芬·雷诺兹

HILDEGARD VON BINGEN 希尔德堡·冯·宾根

June Boyce-Tillman 朱恩·博伊斯-廷曼

Hildegard’s self-portrait
希尔德加德的自画像

Introduction 简介

We are now at the close of the Middle Ages. This was a time of violent contrast and chaos: the luxurious and cultured life of the lords and ladies conflicted sharply with that of the lepers and beggars living on their doorsteps and at the entrances to their churches; beautiful art, learning and piety coincided with the harsh cruelty of summary executions; the town was clearly defined by its defensive walls from the country. Both Empire and Church were in competition as well as in turmoil. Moreover, a schism had occurred between the Latin Church and the Eastern Orthodox Church.
我们现在正处于中世纪末期。这是一个剧烈对比和混乱的时代:贵族和淑女奢华优雅的生活与门边和教堂入口处的麻风病患者和乞丐形成鲜明对比;美丽的艺术、学习和虔诚与简单残酷的死刑并存;城镇与乡村由防御性城墙清晰划分。帝国和教会既存在竞争也陷于动荡之中。此外,拉丁教会与东正教会之间也发生了分裂。

The medieval Church itself was therefore at the beginning of the twelfth century in a sad and impoverished state, with secular lords determining the form and content of its really very basic Christianity. Another consequence was that there was very little conformity between the various churches and even between monasteries, which were each using a different version of the Rule.
中世纪教会在 12 世纪初的状态悲惨和贫乏,世俗领主决定其极为基本的基督教形式和内容。另一个结果是,各个教会甚至修道院之间几乎无一致性,每个都使用不同版本的教规。

Because of this and against the background of the first two crusades, a reform movement was started within the monastic orders. The first was introduced by St Benedict of Aniane at the behest of the Carolingian Emperor Louis; the Cluniac movement soon followed. When these Cluniac monastic houses in turn became too richly liturgical, further reform movements ensued: the Cistercians under St Bernard of Clairvaux and the Carthusians under St Bruno of Cologne. In all, the emphasis was on a return to earlier, more rigorous rules, such as the original
由于这一点以及第一二次十字军东征的背景,修道院内部掀起了一场改革运动。第一个改革由阿尼安的圣本笃发起,是在加洛林王朝路易皇帝的要求下;克吕尼改革运动随后接踵而至。当这些克吕尼修道院再次变得过于富丽堂皇时,继而又接踵而来了进一步的改革运动:柏尔纳的西顿修士会和科隆的布鲁诺的卡尔特修会。总的来说,重点在于回归早期更严格的规则,如最初的
‘primitive’ Rule of St Benedict with its emphasis on poverty, asceticism and prayer. Although she was a Benedictine nun, Hildegard did not accept the reform of St Bernard of Clairvaux; instead she followed her own light.
简朴的《本篾德规则》,强调贫穷、禁欲和祈祷。尽管希尔德格尔德是一名本篾德会修女,但她并没有接受克莱沃所主导的改革,而是遵循自己的信念。

Revd Professor June Boyce-Tillman brings out vividly how the life, interests and talents of Hildegard stand out against this background. She shows us her originality, her independence of thought and action, and her astonishing influence.
罗伯特·教授·朱恩·博伊斯-蒂尔曼生动地阐述了希尔德加在这一背景下的生活、兴趣和才能。她向我们展示了她的独创性、独立思维和行动,以及她惊人的影响力。

Hildegard of Bingen 1098-1179
希尔德加尔德·冯·宾根(1098-1179)

She was born in Bermersheim, the tenth and last child of her parents. From the age of three she experienced visions, and therefore at the age of eight she was sent to live with the anchoress Jutta of Sponheim. The latter was attached to a newly founded Benedictine monastery at Disibodenberg.
她出生在贝默海姆,是父母的第十个也是最后一个孩子。从 3 岁起她就开始有异象,所以 8 岁时被送到斯鲂海姆的隐士朱塔那里生活。后者隶属于迪西波登堡新建的本笃会修道院。

Hildegard took vows in due course, and when Jutta died she succeeded her as Abbess. She entered into correspondence with people in many walks of life, including Bernard of Clairvaux and Pope Eugenius III; later she even wrote to Henry II of England and his wife, Queen Eleanor.
希尔德加德如期发了誓,当朱塔去世时,她接替她成为女管理员。她与各界人士进行通信,包括克莱沃家的伯纳德和教宗尤金尼三世;后来她甚至写信给英格兰国王亨利二世和他的妻子埃莉诺王后。

After separating from the monks of Disibodenberg in her forties she established a financially independent convent in Bingen for

18 - 20

nuns. Later she founded a second community at Eibingen.
在四十多岁时从迪西博登堡的修道士们分离后,她在宾根为

18 - 20

修女建立了一个财务独立的修道院。后来她在艾宾根建立了第二个共同体。

She wrote three main theological books and alongside those she produced medical and scientific writings. She undertook four teaching tours along the River Main, in Bamberg, Trier and Cologne. Her sermons were widely distributed and many came to her for advice and healing. She was a mystic, a prophet and a healer.
她写了三本主要的神学著作,同时也撰写了医学和科学著作。她在美因河沿岸、班贝格、特里尔和科隆进行了四次教学巡回讲座。她的讲道广为流传,许多人前来寻求她的建议和治愈。她是一位神秘主义者、先知和医者。

When she died she was accepted as a local saint but was never officially canonized.
当她去世时,她被接受为当地的圣人,但从未正式被封为圣人。

HILDEGARD OF BINGEN'S IMPORTANCE
滨根希尔德加德的重要性

Hildegard was an astonishing blend of the radical and the conservative. She was critical of the Church and its priests, whom she called ‘ravening wolves’ for raping and plundering the churches and their congregations. Yet she never joined Bernard of Clairvaux in his Cistercian reforms but remained within the traditional Benedictine Order.
希尔德加德是激进和保守主义的令人惊讶的结合。她批评教会及其神职人员,她称他们为"贪婪的狼"是因为他们强奸并掠夺教堂及其会众。然而,她从未加入伯纳德·克莱尔沃的西斯特修会改革,而是仍然留在传统的本笃会秩序中。

She had visions from the age of three. They made her ill. She interpreted her intuitive visions in images, words and music. It is possible that her visions were
她从三岁开始就有了幻视。这些幻视让她生病了。她用图像、语言和音乐来解释她的直觉性幻视。她的幻视可能是
caused by migraine, but as Oliver Sacks points out in The Man Who Mistook His Wife for a Hat (Picador, 1985, pp. 158-62), this doesn’t invalidate what she was given.
由偏头痛引起的,但正如奥利弗·萨克斯在《将妻子误认为帽子的男人》(Picador,1985,第 158-162 页)中所指出的,这并不能否定她所获得的东西。

Hildegard was a visionary, a musician, a poet, a theologian, a dramatist and an abbess. She is the first woman to have written scientifically on medicine and women’s issues. Moreover, she was the first notated female composer with a large body of musical works. She was the only medieval woman to have permission to preach both to the clergy and the laity.
希尔德加德是一位先知、音乐家、诗人、神学家、剧作家和女修道院院长。她是第一个在医学和妇女问题上以科学方式写作的女性。此外,她也是第一个留下大量音乐作品的公认女性作曲家。她是中世纪唯一获准向神职人员和普通百姓布道的女性。

She is a remarkable figure in the history of European theology and acquired a considerable reputation during her lifetime. She is the first woman to write books with the approval of the Pope and the only woman whose authority was respected with regard to doctrinal matters. She was consulted by many famous people, Bernard of Clairvaux and the Emperor Barbarossa among others. She was, nevertheless, criticized by some for the lack of clarity of her theology. To write obscurely may well have been a deliberate plan on her part to safeguard herself, so that her writing could be understood by those who are in the know in one way and mean another thing entirely to the group of people in power.
她是欧洲神学史上一个非凡的人物,在她的生命中获得了很高的声誉。她是第一个获得教皇批准撰写著作的女性,也是唯一一个在教义问题上拥有权威地位的女性。许多著名人物,如克莱沃修伯爵和巴巴罗萨皇帝,都向她咨询过。然而,她的神学思想也曾受到一些批评,缺乏明确性。她故意写得晦涩难懂,可能是为了自我保护,让内行人能够理解她的真正意图,而让掌握权力的人误解她的著作。

After her death she and her music were forgotten relatively quickly. This is the fate of many women composers. We owe her rediscovery partly to Matthew Fox and his creation spirituality.
在她去世之后,她和她的音乐很快就被遗忘了。这是许多女性作曲家的命运。我们部分地要感谢马修·福克斯和他的创造性灵性学,才使她重新被发现。

When thinking about Hildegard it is important to realize that there is a difference between where she sits in her own time and where she sits in ours. We need to contextualize her in her own time. The views presented in her books and in her magnificent pictures of interconnectedness, of the whole cosmos held together, would have been more commonplace in her day. The medieval world saw everything as interconnected, through the ‘interrelated fours’ - the four elements (air, fire, earth and water), the four seasons, the four humours, the four zones of the earth and the four winds.
对于希尔德加德来说,重要的是要认识到她在自己的时代和我们这个时代所处的位置存在差异。我们需要将她置于她自己的时代背景中进行考量。她在著作中阐述的观点以及她描绘的宏观宇宙整体互联的图景在她所处的时代更为普遍。中世纪的世界把一切视为相互关联,通过"四种互关"——四大元素(空气、火、土、水)、四季、四种体液、地球四区域和四种风。

But she is also a woman for our time; she is important for the interconnectedness that she can bring to the age we live in, where knowledge is broken up in a fragmented way. Even in her own time knowledge was starting to be divided into faculties at the University of Paris. She provides us still with a way ‘to look again at a divided world and see it whole’, as Schumacher puts it.
但她也是我们这个时代的女性;她对我们所处的这个知识被碎片化的时代来说很重要,因为她能带来联系。即使在她自己的时代,知识也开始在巴黎大学被划分为不同的学科。正如舒马赫所说,她为我们提供了一种"重新审视一个分裂的世界并使之完整"的方式。

She reminds us also of other value systems we have forgotten, for example the
她还提醒我们已经遗忘的其他价值体系,例如
values of community, relaxation, nurture and intuition. Our society values instead the public, the disembodied, the exciting, the rational, the challenging and the individualistic. She reminds us of these lost ways of knowing and stresses that the answer does not lie in either of the ends; she asks us to establish a flow between them.
社区、放松、滋养和直觉的价值。我们的社会反而重视公共的、脱离身体的、刺激的、理性的、挑战性的和个人主义的。她提醒我们这些失去的认知方式,并强调答案不在两端;她要求我们在它们之间建立流动。

She was incredibly creative in all aspects of her life, which she saw as coming directly from God.
她在生活的各个方面都非常富有创造力,她认为这直接来自上帝。

Hildegard's story $^{1}$
希尔德加德的故事

I am Hildegard 我是希尔德加德

I know the cost of keeping silent.
我知道保持沉默的代价。
And I know the cost of speaking out
我知道发声的代价
Hear my story. 听我的故事。

Perhaps you know me as Hildegard of Bingen. It was several miles from Bingen that I was born, in the Nahe Valley in Germany, in the year of Our Lord 1098. Do you know the Rhineland? It is the most beautiful place - rich and green, moist and fruitful. The rolling hills stretch as far as the eye can see, crowned with lush forests pierced here and there with rocky crags and tall watchtowers. Below, the deep valleys are dotted with neat villages and tidy fields that yield ample sustenance for all humankind and their beasts. On the southern slopes, the carefully tended vineyards ripple like green waves lapping the skirts of the hills. And through it all flows the mighty River Rhine, bringing life and greenness to the land, moisture to the air, and the means of movement and transport to all who live there. They call it now, I believe, the Fatherland, but to me it will always be Mother.
也许你知道我是宾根的希尔德格尔德。我出生在德国赫纳河谷,离宾根有几英里远,在主后 1098 年。你知道莱茵地区吗?那里是最美丽的地方——富饶而多绿,潮湿而多果实。滚滚的丘陵延伸到眼睛所及之处,被茂密的森林所覆盖,随处点缀着岩石峭壁和高耸的瞭望塔。在下方,宽广的山谷里点缀着整洁的村落和整洁的田野,为所有人类和他们的牲畜提供充足的供给。在南坡上,精心栽培的葡萄园如绿色的波浪般起伏。穿越其间的是宏大的莱茵河,给大地带来生机和绿意,给空气以湿润,给所有居住者以运输和交通的便利。人们现在称之为祖国,但对我来说,它永远是母亲。

For the earth is our mother, she is mother of all that is natural, all that is human. She is the mother of us all, for she contains within herself the seeds of all. The earth of humankind
因为地球是我们的母亲,她是所有自然和人类事物的母亲。她是我们所有人的母亲,因为她内含着一切的种子。人类的地球

I The text of the story, which is by Jean Moore, can also be found as chapter I in June Boyce-Tillman’s book The Creative Spirit.
这篇故事的文本作者为让·摩尔,也可以在朱恩·博伊斯-蒂尔曼的著作《创造性精神》的第一章中找到。

Hildegard's writings 希尔德格尔的著作

Hildegard wrote three main theological works based on her visionary experience in the course of her life; her first book, Scivias (Knowing the Way), was followed by The Book of Life’s Merits; and then came her last one, The Book of Divine Works. These three books covered the length of her active ministry. Her pictures are part of Scivias, where she sets out God’s plan from creation to salvation, and of The Book of Divine Works, where she develops the idea of the virtue of charity.
希尔德加尔根据她一生中的异象体验写了三部主要的神学著作;她的第一本著作《先知之路》(Scivias)之后是《生命功德之书》,然后是她最后的著作《神圣之工之书》。这三本著作涵盖了她整个积极的事工。她的画作是《先知之路》和《神圣之工之书》的一部分,在前者中她阐述了从创造到救赎的神的计划,在后者中她阐述了仁慈美德的概念。
She wrote at the same time scientific and medical works.
她同时写作科学和医学著作。
The Life of St Disibod - a Scots-rish monk- and The Life of St Rupert are also by her.
圣迪西博多传-一位苏格兰-爱尔兰僧侣-以及圣鲁珀特传也出自她的手笔。
contains all moistness, all verdancy and all germinating power. It is fruitful in so many ways. All creation comes from it. Yet it contains not only the basic raw material of humankind but also the substance of the incarnation of God’s own son.
它包含了所有的湿润、所有的翠绿和所有的发芽力量。它以多种方式丰饶而富有成果。所有的创造都来自它。然而,它不仅包含人类的基本原材料,还包含了上帝之子化身的实质。

Being the tenth child, I was tithed to God, and sent at the age of eight to live with Jutta, a holy anchoress, who lived in a small house attached to the Abbey of St Disibod. From Jutta I learned so much: of everyday things, of the ever-present, all-encircling love of God (we are embraced by him), and of the Holy Spirit, which flows like sap through our souls, bringing growth and fruitfulness. From my earliest childhood God revealed himself to me in many vivid ways: sometimes in words, sometimes images, sometimes music, sometimes all three, but always he shows himself in the splendour of the natural world. And I learned to see also the evil in the world the injustice, the corruption of state and Church, the sloth and carelessness of priests, the violation of the natural world and the denial of the giftedness of all creation. And I knew anger as well as joy. I looked and listened, I saw and I heard, but I kept silent.
作为第十个孩子,我被奉献给上帝,八岁时被送去与朱塔一起生活,朱塔是一名虔诚的隐修士,他居住在圣迪西波德修道院附属的一座小房子里。从朱塔那里,我学到了很多:日常事物、永恒存在的上帝无所不包的爱(我们被他拥抱)、以及从灵魂中涌流如汁液般的圣灵,它带来成长和丰硕的果实。从最早的童年开始,上帝就用许多生动的方式向我显示自己:有时是言语,有时是影像,有时是音乐,有时是三者兼备,但总是以自然界的辉煌来显示自己。我也学会了看到世界中的邪恶:不公正、国家和教会的腐败、神职人员的懒惰和粗心、对自然世界的破坏以及否认万物的美好本质。我既有愤怒也有喜悦。我观望聆听,我看见和听见,但我保持沉默。

Yet ever within me grew the pressure to speak out. But how could I, a woman, make my voice heard? Who would listen to me? Who would believe my words, not learned by rote from any human tutor? How could my words in any way be useful? I consulted my superiors and my spiritual director - people I was accustomed to respect and obey. They told me firmly it was not my place to speak out; my role was to tend the daily needs of my community and to pray ever faithfully - but silently. Eventually I became ill both physically and mentally. How could I then have recognized within me the burning torment spoken of by the prophets of the Old Testament, when the Word of God burns in the heart and aches in the bones? It was not out of stubbornness, but out of supposed humility that I refused to speak, and I felt myself pressed down by the whip of God into a bed of sickness.
尽管如此,我内心越来越感到要发声。但作为一个女性,我如何才能让自己的声音被听到?谁会听我的话,相信这些不是从人类导师那里背下来的话呢?我的话如何能够有所用处呢?我询问了我的上级和我的精神导师——我习惯于尊重和服从的人。他们坚定地告诉我,这不是我的职责,我应该专注于照顾社区的日常需求,忠诚地祈祷——但要保持沉默。最终我身心俱疲。那时我如何能够认识到,正如《旧约》先知所述,神的话语如何在内心燃烧,在骨头里痛楚?我并非因固执,而是出于所谓的谦逊,拒绝发声,结果被神的鞭子压进了疾病的床榻。

But behold, in the forty-third year of my life’s course, I was taken up in a vision. In great fear and trembling I beheld a great radiance, and in it was formed a voice and the voice spoke to me, saying: ‘O frail human being, ash of ash, corruption of corruption, tell and write what you see and hear.’ And so I rose up and set my hand to writing and behold, great power and strength were given me and I no longer felt beaten down. The words poured out of me in a torrent, a great overflowing of God’s world, his Dhabar . . . And contrary to all my previous fears and timidity, I was heard, I began to set down my many visions in my first book which I called Scivias - ‘Knowing the Way’.
但是在我生命历程的第四十三年,我被带入了一个异象中。在巨大的恐惧和颤栗中,我看见了一个耀眼的光芒,并在其中形成了一个声音,这个声音对我说："软弱的人类,灰烬中的灰烬,腐朽中的腐朽,告诉并书写你所见所闻。"于是我站起来,开始书写,并且给予了我巨大的力量和力量,我不再感到被压垮。话语如洪水般涌现而出,是上帝的世界,他的 Dhabar 的伟大溢出。与我之前的恐惧和胆怯相反,我被听到了,我开始在我的第一本书中记录下我的许多异象,我把它称为 Scivias - "认识道路"。

It was to take me ten years to complete. People came to me from far and wide asking for spiritual advice and I entered into correspondence with many of the great folk of my day - rulers, nobles, leaders of religious communities, among them the Emperor Barbarossa and Bernard of Clairvaux. The Holy Father heard of me and, when he came to a Papal Council in Trier, sent a commission to investigate me. They found me competent and authentic, and he wrote, commending and encouraging my writing.
我需要十年时间才能完成这个任务。来自各地的人们来询问我关于灵性的建议,我与当时许多杰出人物都有通信往来,其中包括巴巴罗萨皇帝和克莱沃城伯爵伯纳。教皇听说了我的事,当他前往特里尔参加教廷会议时,派人来调查我。他们发现我能力过硬,确实可靠,教皇还写信给我,对我的著作表示嘉许和鼓励。

By this time Jutta had died and I had been elected leader - abbess, you might say - of our small community of women. We had grown in numbers and more were coming every year, yet we were still crammed into Jutta’s tiny house. The monastery of St Disibod had expanded too, taking up all the available land for their farms and buildings, and they would not yield us an extra inch of space. At first I became anxious, then angry. Abbot Kuno was implacable. Can you imagine the endless committee meetings, the pleadings, the arguments, the counter-arguments and the endless frustration of not being heard? Eventually, we just packed our things and left, taking our dowries with us, without waiting for the men’s permission.
到这个时候,尤塔已经去世,我被选为领导者——也许可以说是女修士院长。我们的人数不断增加,每年都有新的教徒加入,但我们仍然拥挤在尤塔的小房子里。圣迪希波德修道院也在扩张,占用了所有可用的土地用于农场和建筑物,他们不会给我们多一英寸的空间。起初我感到焦虑,后来变得愤怒。库诺院长是固执的。你能想象那些漫长的委员会会议、乞求、争论、反驳和无休止的无人倾听的挫折吗?最终,我们打包离开,带着嫁妆离开,没有等待男性的许可。

After much hardship we began to build a new house near Bingen, which I dedicated to my dear St Rupert. I myself supervised the building, making sure that all was spacious and comfortable. We even had piped water. Perhaps I remembered all those cold winter mornings, the journeys to the well and the breaking of ice on the washing trough. But more, I was concerned because I do not think our Creator God delights in our bodily discomfort, especially when it is self-inflicted. It has been said that the body is at war with the soul, but how can this be? He made us as whole beings and our souls can only find expression through the actions of our bodies. For I am persuaded, when the body and the soul act together in proper agreement, they receive the highest award of mutual joy.
在经历了许多艰难之后,我们开始在宾根附近建造一座新房子,我将其奉献给我最亲爱的圣鲁佩尔特。我亲自监督了整个建筑过程,确保房子宽敞舒适。我们甚至还有自来水系统。或许我记得那些寒冷冬日的早晨,去井边取水,破冰洗脸的情景。但更重要的是,我担心我们的创造主上帝并不喜悦我们身体的不适,尤其是这种自我造成的不适。有人说身体与灵魂处于战争状态,但怎么会这样呢?上帝创造了我们这个完整的存在,我们的灵魂只能通过身体的行动才能得到表达。我坚信,当身体和灵魂协调一致地行动时,他们将获得双方乐享的最高奖赏。

In the years that followed, my sisters and I at St Rupertsberg found new ways to worship God: in poetry, music and drama, sometimes wearing colourful robes and golden crowns - not, I may say, always with ecclesiastical approval! I continued to write and to set down in words and pictures the many visions in which God had become known to me. I wrote many books on a variety of subjects, including medicine and natural history as well as theology and the lives of the saints. My vast correspondence continued. When in my sixties I began to travel the length and breadth of Germany and I, a woman, preached from the pulpits of the great cathedrals and
这些年来，我和我的姐妹们在圣鲁珀特斯伯格发现了崇拜上帝的新方式:通过诗歌、音乐和戏剧,有时穿着色彩缤纷的长袍和金色王冠——我必须说,这并非总能得到教会的批准!我继续写作,将上帝向我显示的许多异象用文字和图画记录下来。我写了许多涉及医学、自然历史以及神学和圣人传记等多个领域的著作。我的通讯量也一直很大。当我年过六十后,开始在德国各地旅行,作为一个女性,我从大教堂的讲坛上发表了讲道。

Also around this time
也是在这个时候

1109
Anselm, philosopher and Archbishop of Canterbury, dies.
安瑟石,哲学家和坎特伯雷大主教,去世。

1119
The Knights Templar founded.
圣殿骑士团成立。

1123

Omar Khayyam, Persian poet and mathematician, dies.
奥马尔·海亚姆,波斯诗人和数学家,去世。

1126
Birth of Averroes, Arab philosopher, who translates Aristotle from Greek into Arabic, which is then translated into Latin.
艾威肋斯的诞生,阿拉伯哲学家,他将亚里士多德的著作从希腊语翻译成阿拉伯语,然后又被翻译成拉丁语。

1170

Bith of Fibonacci, Italian mathematician; introduces Hindu-Arabic numbering system into the West. He discovers the ‘Fibonacci’ sequence when studying the Great Pyramid of Egypt.
费波那契出生,意大利数学家;将印度-阿拉伯数字系统引入西方。他在研究埃及大金字塔时发现了"斐波那契数列"。

1173
St Thomas Becket canonized.
圣托马斯·贝克特被列为圣人。
1178
Canterbury monks report an explosion on the moon, which created the moon crater.
坎特伯雷的僧侣们报告月球上发生了爆炸,造成了月球坑。
abbeys. Whenever I spoke of God’s justice I exhorted the leaders of the Church and state to excise corruption and to work for the peace and harmony of all creation.
修道院。每当我谈及上帝的正义时,我都劝告教会和政府的领导者铲除腐败,为造物界的和平与和谐而努力。

And in it, through it and round it was always the music, for music expresses most deeply the soul’s yearning to sing praises to its Creator, and echoes most clearly the harmony of heaven.
在其中,通过它,围绕它,总是有音乐,因为音乐最深刻地表达了灵魂向其创造者歌唱赞美的渴望,最清晰地回响着天国的和谐。

But in the last year of my life the music was silenced. It was a time of great grief and heavy sadness. We had buried in our cemetery a young man who had been excommunicated as a revolutionary and we refused to yield up his body. He had confessed and received absolution before he died and his bones were entitled to rest in hallowed ground. We were placed under an interdict by the Archbishop and forbidden to sing the office or to receive communion. I myself, though old and ill, went to the cemetery and removed all traces of the grave that it might not be violated, for I fear the justice of God more than the justice of men. Instructed in a vision, I wrote to the Archbishop, asking him to lift the interdict and reminding him that those who silence music in this life can have no fellowship with the praise of the angels in Heaven. The interdict was lifted and the music continued, but the words and songs I uttered came from no human voice; they were given to me in visions. God moves where he wills and not to the glory of any earthly creature. I am ever in fear and trembling, doubting my own capacities. But I lift my hands to God that he may carry me, as a feather, without power or strength of its own, is carried on the breath of the wind.
但在我生命的最后一年,音乐被静默了。那是一个充满悲伤和沉重忧愁的时期。我们在我们的墓地里埋葬了一个被革命者驱逐出教会的年轻人,我们拒绝交出他的尸体。在他死前,他已经忏悔并获得了宽恕,他的骨骼有权安息在神圣的土地上。我们受到了大主教的禁令,被禁止唱诗和领圣餐。虽然年迈多病,我亲自前往墓地,抹去了坟墓的所有痕迹,以免它遭到亵渎,因为我更害怕神的正义,而不是人的正义。在一个异象中得到指示,我写信给大主教,请他解除禁令,并提醒他,在今生压制音乐的人,将无法与天堂中天使的赞美相通。禁令被解除,音乐得以延续,但我倾吐的语言和歌曲并非人声,而是从异象中赋予我的。神在何处动工,皆非为任何世俗之物。我时刻存着惧怕与颤抖,对自身的能力充满疑虑。但我双手举向神,愿他如同携一片羽毛,虽无自身力量,却能被风的呼吸所托举。

I died in the year I 179, but death did not silence me. Some of you, today, may hear my voice. I was 8 I years old and so had kept silent for half my life and had spoken for half my life. Perhaps that is the right balance: taking in, receiving, and giving out. In and out - like breathing the breath of God.
我在 179 年去世,但死亡并没有让我噤声。你们中的一些人今天可能会听到我的声音。我当时 81 岁,所以我保持沉默了一半的生命,并且说话也有一半的生命。也许这是正确的平衡:接受、感受和给予。进进出出 - 就像呼吸神的气息。

Hildegard's thought 希尔德加尔德的思想

Hildegard was very much a traditionalist in her theology, loyal to the Church’s teaching in the twelfth century. But her visions were central to her own theology. Her writings were really an interpretation, where she tried to cast her experiences into words. Many of them focused on truth and justice.
希尔德格尔德在神学上非常传统,忠于 12 世纪教会的教导。但她的异象是她自己神学的核心。她的著作实际上是一种诠释,她试图将自己的经历用语言表达出来。其中许多都关注真理和正义。

The cosmos was for her an interdependent organism, where creation, human beings, angels and God were indivisibly linked. Goodness was the right relationship with everything. She felt strongly that God created all things to be in relationship. Injustice was to her a fracture in that relationship, which was the essence of the fall and

\sin

. She spoke powerfully against injustice wherever she saw it. Salvation is the restoration of the harmonious relationship that was lost.
对她来说,宇宙是一个相互依存的有机体,创造、人类、天使和上帝是不可分割的联系。善良就是与一切事物的正确关系。她坚信上帝创造了万物,让它们建立关系。对她而言,不公正就是这种关系的破裂,这是堕落的本质和

\sin

。她坚决反对她看到的任何不公正。救赎就是恢复丧失的和谐关系。

In line with this sense of interconnectedness is the sense that all duality is also a form of relationship, including that of the soul and the body. Her theology is a strongly incarnational one.
与这种相互关联的意识一致的是,所有的二元性也是一种关系的形式,包括灵魂和身体之间的关系。她的神学是一种强烈的化身神学。

Her medical texts 她的医学文献

Hildegard was one of the first to write in depth, in her books Causae et Cura and Physica, of the properties of herbs and elements. She also explored the connection between the physiology of the human body and the remedies.
希尔德加德是最早深入探讨药草和元素特性的人之一,她在著作《病因及疗法》和《自然》中都有相关论述。她还探讨了人体生理与治疗方法的联系。

As with everything, she takes what would be commonplace in her day and reworks it to her own ends. There were two sorts of medical texts common in the Middle Ages. First, there were texts about the theology of medicine based on the doctrine of ‘humours’ - blood, phlegm, yellow bile and black bile - with God behind it, holding it all together. Second, there were the more practical ‘how to’ books of remedies, making poultices and indigestion cakes that were kept in the infirmaries of convents and monasteries. When Hildegard wrote, she brought the two types of texts together in a great sweep.
正如其他一切一样,她将在她那个时代平凡的东西改编成为自己的作品。中世纪常见的医学文献有两类。第一类是基于"四种体液"(血、痰、黄胆汁和黑胆汁)教义的神学医学著作,其背后是上帝。第二类是更实用的"如何"类疗法书籍,制作敷剂和消化不良饼干,存放在修道院和修女院的医院中。希尔德格尔德在写作时将这两类文献融合在一起。

Hildegard’s medicine was set in the context of the medieval system of ‘humours’ that went back to Galen and beyond him back to Hippocrates himself. By her time the system of Hippocrates was preferred to that of Galen, with its emphasis on balancing sensations - hot, cold, wet and dry. Disease was an imbalance in these elements caused by diet, the environment or the seasons. Included was a theory of
希尔德格尔德的医学理论是建立在中世纪"体液平衡"的体系上,这个体系可以追溯到伽伦以及更远的希波克拉底。在她的时代,希波克拉底的理论更受偏好,这一理论强调平衡感觉 - 热、冷、湿和干。疾病是由饮食、环境或季节造成这些元素失去平衡所致。其中包括一种
personality types linked to the influence of the four elements - Earth, Air, Fire and Water. The system that Hildegard was working in during the Middle Ages was not unlike ayurvedic medicine and all of those balancing medicines that we are rediscovering in the West today.
个性类型与四大元素 - 地、空、火和水的影响有关。希尔德加德在中世纪研究的系统与我们今天在西方重新发现的阿育吠陀医学和所有这些调理医学都颇为相似。

Her writings are so beautiful; it is difficult to tell sometimes whether she is writing theology, poetry or medicine. She is the first to write about women’s issues and health, menstruation, rape and childbirth. She writes in the following way about pregnancy and childbirth:
她的著作非常美丽;有时很难分辨她是在写神学、诗歌还是医学。她是第一个就女性问题和健康、经期、强奸和生育撰写的人。她这样写关于怀孕和分娩的内容:

Then, as God wills it and as he arranged it, the breath of God comes which enlivens this form. Without the mother knowing it, the breath of life comes like a strong warm wind, like a wind that blows loudly against a wall and streams and fastens itself to every joint and limb of this shape. In this way, the various limbs of this form are gently separated from one another, just as the flowers unfold themselves in the warmth of the sun. But there is still such weakness in this form that it cannot move itself, but only lies there, sleeps, and barely breathes. The spirit of life penetrates the entire form, fills and strengthens it in its marrow and in its veins so that they grow more than before, until the bones are spread out over the marrow and the veins become so strong that they can contain the blood. Now the child begins to move, and the mother feels it as though she received a sudden kick; from then on it remains continually in motion. For the living wind, that is the soul, enters into this form, as was mentioned above, according to the will of almighty God, strengthens it, makes it capable of life, and wanders around within it like a caterpillar that spins silk from which it becomes covered and closed in as with a house. In this form, the spirit of life discerns where the soul can divide itself, bend, and turn about; it also pays attention to all the places where there are veins, dries them out like the inner walls of a reed, and joins itself with the flesh so that by the heat of its fire it becomes red like the blood because the soul is fire. Thus it penetrates the entire form of the child with its breath, just as an entire house will be illuminated by a fire at its centre.
然后,按照神的意愿和安排,神的气息来到这个形体,使其焕发生机。在母亲毫不知情的情况下,生命的气息像一股强劲温暖的风,像一股猛烈吹打墙壁的风,流动并牢牢附着在这个形体的每一个关节和肢体上。这样,这个形体的各个肢体就像花朵在阳光的温暖中慢慢展开一样,从彼此分离。但这个形体仍然非常虚弱,无法自主移动,只能躺着睡觉,勉强呼吸。生命之灵渗透进整个形体,充满并加强了它的骨髓和血管,使它们比之前更加发达,直到骨骼铺展在骨髓之上,血管变得如此强壮,能够容纳血液。现在,孩子开始动弹,母亲感觉到像收到一个突然的踢撞;从那时起,它就一直保持持续的运动。因为正如前述,那个活生生的风,也就是灵魂,按照全能神的旨意进入了这个形体,加强了它,使它具有生命力,在其中游走如同一只蚕虫,从中吐丝,使自己被覆盖和包裹起来,如同一个房子。在这个形体中,生命之灵洞察灵魂可以分裂、弯曲和旋转的地方;它还关注所有有血管的地方,使它们干燥如芦苇的内壁,并与肉体结合,因其火热而变红如血,因为灵魂就是火。就这样,它用自己的气息渗透进这个孩子的整个形体,就像一个火焰中心照亮整个房屋一样。

Central to her system is the concept of viriditas, meaning life energy and vitality; it is usually translated as a ‘greening power’ and it appears to be related to the immune system.
核心是维里狄塔斯的概念,意味着生命能量和活力;通常被翻译为"绿色力量",似乎与免疫系统有关。

Her paintings and music
她的绘画和音乐

Pictures form part of two of Hildegard’s texts, Scivias and The Book of Divine Works. They are not illustrations; these are the theology; they are firmly rooted in her experience. First she has a vision, which is primarily an image, and then, as we see in Scivias, she gives first a short description of what the vision is like and then a longer explanation of its meaning. Her visions are seen to occur not when she is on her own with God but in the context of a community.
希尔德加德的两部作品《启示录》和《神圣工程集》中都包含图像部分。这些并非说明性插图,而是神学本身,与她的亲身经历深深联系。她首先会有一个主要以图像形式呈现的异象,然后如《启示录》中所见,她会先简要描述这一异象,再对其含义作出更长的解释。她的异象并非在独处中与上帝相遇,而是在群体的环境中发生的。

In the picture of her having a vision we see her with Volmar, a priest and faithful
在她有异象的画面中,我们看到她与瓦尔马,一位神父和虔诚的人在一起

Hildegard’s ‘Universal Man’
希尔德加德的'万象人'
scribe, who took down the nature of her visions from dictation. He was urged not to change any of it, except into better Latin.
记录员,他根据口述记录下她的异象的性质。他被要求不要改变任何内容,只把它翻译成更好的拉丁语。

Unfortunately the main manuscript of the pictures was lost during the Second World War possibly in Russia. We only have reproductions. Moreover they were not painted by Hildegard, but most likely by nuns of her community under her supervision. The colours used are also quite individual; she used real silver, as her visions were filled with a radiant light.
很遗憾,这些图画的主要手稿在第二次世界大战期间可能在俄罗斯丢失。我们只有复制品。此外,它们不是由希尔德加德绘制的,而是由她的团体中的修女在她的监督下绘制的。所使用的颜料也很独特;她使用真正的银,因为她的异象充满了耀眼的光芒。

We see the interconnectedness, which is so important to her, also expressed in her paintings in the shape of circles, for instance in the paintings of her visions like the 'The Man in Sapphire Blue’and ‘Choirs of Angels’. These are like ‘mandalas’ and are often used nowadays for meditation.
我们看到她所强调的互联性,在她的绘画中以圆形的形式得到了表达,例如在她的视觉作品《蓝宝石之人》和《天使合唱团》中。这些作品就像"曼陀罗"一样,如今常用于冥想。

Her paintings also show her to be an exuberant person who doesn’t conform. For example, she draws a frame and then puts things on the outside of it. Most people would draw a frame and keep within the frame.
她的画作还显示她是一个不拘一格的热情洋溢的人。例如,她会画一个框架,然后在框架外面放东西。大多数人会画一个框架,然后把东西装在框架里面。

Her music too shows this interconnectedness as it flows freely in a continuous stream. In some ways it is plainchant, in some ways not. It leaps and dances in a way that a plainchant does not; it has a real dramatic quality. It was probably written
她的音乐也展现了这种相互联系,自由地流淌在一个持续不断的流中。在某些方面它是平原圣咏,在某些方面则不是。它以一种平原圣咏所没有的跳跃和舞蹈的方式出现,具有真正的戏剧性。它很可能是被写出来的

Hildegard’s ‘Ecclesia’ 希尔德加尔的《教会》
down by somebody towards the end of Hildegard’s life. There is exuberance about her music, as there is about the images of her visions. Her music uses leaps in the melody that are larger than that usual in her day.
希尔德加德生命末期,有人将其翻译下来。她的音乐充满了活力,就像她的愿景图像一样。她的音乐使用了比当时通常更大的旋律跳跃。

The importance of Mary
玛丽的重要性

Mary is the redeemer of Eva as Jesus is the redeemer of Adam, using the reversal of Eva to Ave which was a favourite medieval device. Mary was crucial to Hildegard and for her she wrote her most beautiful music. Mary Grey in writing about Hildegard saw Mary as replacing the mother Hildegard never had, as she was sent to live with Jutta at the age of eight and would never have seen her parents again. Mary becomes the Divine Mother. Mary in her theology is in a long line of people who have incarnated Jesus; so there are the patriarchs, the prophets and then Mary and Jesus. We too can incarnate Christ through the light of contemplation. In Hildegard we therefore find the theology of mutual indwelling that we will find again in Meister Eckhart.
玛丽是伊娃的救赎者,就像耶稣是亚当的救赎者一样,利用伊娃到阿维的倒序这种中世纪最喜欢使用的设备。玛丽对希尔德加德来说至关重要,她为她写下了最美丽的音乐。玛丽·格雷在写关于希尔德加德的文章时,将玛丽视为取代了希尔德加德从未拥有的母亲,因为她八岁时就被送去与尤塔一起生活,再也无法见到父母。玛丽成为了神圣的母亲。在她的神学中,玛丽是一长串曾使基督内化的人之一;所以有先祖、先知,然后是玛丽和耶稣。我们也可以通过沉思的光明来内化基督。因此,在希尔德加德那里,我们找到了相互内在居住的神学,我们将再次在梅克特·埃克哈特那里发现。

Wisdom 智慧

Hildegard’s mutual indwelling theology is in line with the tradition of Wisdom, a female figure, based on the wisdom texts of the Old Testament; she rediscovered this ancient tradition. Wisdom is identified in Book Three of Scivias as the ‘Knowledge of God’, and is veiled as she is too terrifying to look upon. She is a paradoxical figure, who also embodies tenderness.
希尔德加德的相互内在神学与智慧这一女性形象的传统一致,这一传统源自旧约的智慧文献;她重新发现了这一古老的传统。在《启视录》第三卷中,智慧被认为是"对神的认知"，她被遮蔽,因为她太可怕而无法直视。她是一个矛盾的人物,同时也体现了温柔。

Wisdom acts as a co-creator with God, and by incarnating human beings she makes them co-responsible with God for creating the universe. Hildegard creates large women figures, for example ‘Synagogia’, who paves the way for ‘Ecclesia’.
智慧作为与上帝共同创造者,通过化身为人类,她使他们与上帝共同负责创造宇宙。希尔德加德创作了大规模的女性形象,例如"犹太会堂"("Synagogia"),为"教会"("Ecclesia")铺平了道路。

As the feminine figures of Wisdom develop they begin to be divided up into the virtues; the virtues come from Wisdom. In her middle book, The Book of Life’s Merits, we have a very good theology of virtue. There she sets out her theology of
智慧女性形象的发展开始分化为美德,这些美德来自智慧。在她的中期著作《生命美德之书》中,我们有一个非常好的美德神学。在那里,她阐述了自己的美德神学。
virtues and vices in an effort to settle the dualism that plagues theology. She says that a vice is really only a twisted virtue; we just have to untwist it, that untwisted envy is love.
努力消除困扰神学的二元论,发掘善恶的内在关联。她说,罪恶实际上只是美德的扭曲形式;我们只需要将其纠正过来,就能把嫉妒转化为爱。

Her best expression of her theology of virtue is set out in her ‘opera’, a morality play with music, called ‘The Play of the Powers’ (Ordo Virtutem). There - rather than in an intellectual tome - she sets out the relationship of virtue and vice. There are in her opera a number of virtues, trying to help the soul.The devil is there to hinder, to get the soul to take off the robe of faith. He is the only male figure in the opera who speaks rather than sings. That is because music connects you to God and the devil is disconnected. Again we see Hildegard’s insistence on the correspondence between opposites.
她的美德神学最佳表达体现在她的"歌剧"中,这是一部带有音乐的道德剧,名为《德性之戏》(Ordo Virtutem)。在这里,而不是在一部学术专著中,她阐述了美德与恶习的关系。在她的歌剧中,有许多美德在试图帮助灵魂。魔鬼在那里阻碍,试图让灵魂脱去信仰之衣。他是歌剧中唯一一个说话而不是歌唱的男性角色。这是因为音乐将你与上帝相连,而魔鬼则断绝了这种联系。我们再次看到希尔德嘉的坚持,即相反事物之间的对应关系。

Three virtues that become paramount later in her life are peace, humility and love. So she develops her Wisdom theology within a virtue of theology. In the ninth vision of The Book of Divine Works, Wisdom wears a green cloak. Thus she is linked with viriditas, the greening power at the centre of the universe.
三种美德在她晚年生活中至关重要,分别是和平、谦逊和爱。因此,她在美德神学的基础上发展了智慧神学。在《神圣著作》的第九个异象中,智慧女神身穿绿色斗篷。因此她与宇宙中心的生命力量——翠绿活力联系在一起。

Revd Professor June Boyce-Tillman
金·伯赛廷姆教授牧师

THIRTEEN 十三

ST FRANCIS 圣方济各

Nicholas Alan SSF 尼古拉斯·阿兰 SSFand 和

Samuel Double SSF 撒母耳双 SF

St Francis meditating with a skull, Francisco de Zurbarán
圣弗朗西斯沉思着一个骷髅,弗朗西斯科·德·苏尔巴朗

Introduction 简介

The thirteenth century was the time when the dynamic period of change and growth in Europe, starting in the eleventh century, reached a high point. The eleventh century had seen the rise of towns and a resulting increase in wealth and leisure time for the privileged classes; and by the twelfth century the feudal patterns of the medieval societal structure were losing their hold on society. The population of Europe doubled; the growing merchant class was beginning to vie for power with the landowning class. There were the beginnings of an industrial culture; a money economy was beginning to replace a barter economy.
第十三世纪是欧洲变革和发展动力期达到顶峰的时期,这一时期始于十一世纪。十一世纪见证了城镇的崛起以及特权阶层财富和闲暇时间的增加;到十二世纪,中世纪社会结构中的封建模式正在失去其对社会的掌控力。欧洲人口翻了一番;不断发展的商人阶层开始与地主阶层争夺权力。工业文化开始出现;货币经济开始取代物物交换经济。

Although the monastic orders had been the subject of much reform in the twelfth century, they did not really serve the needs of the ordinary people at this time. The latter were still the province of uninspired, often illiterate priests, who were primarily in the service of a secular lord. There was real disaffection with the state the Church was in, even among the clergy themselves; both clergy and laity perceived a real need for reform and renewal of the Church.
虽然修道院在 12 世纪经历了广泛的改革,但它们并没有真正满足普通人当时的需求。后者仍然由缺乏激情、常常文盲的牧师服务,这些牧师主要效忠于世俗的领主。甚至在神职人员中也存在对教会状态的真正不满;神职人员和平信徒都感到教会急需改革和更新。

During this difficult period the new itinerant ‘Orders of Friars’, the Franciscans and the Dominicans, were founded roughly at the same time. Unlike the monastic orders which were rural, the Friars were much more urban based. Their emphasis was on preaching and teaching ordinary people within the framework of the established Church. Both St Francis and St Dominic were charismatic personalities
在这个艰难的时期,新的游牧 '修会'—方济各会和多明我会,在大致相同的时间成立。与农村型的修道院不同,这些修会更多建立在城市之中。他们注重宣讲和教导普通百姓,并在既有教会体系下开展活动。方济各和多明我都是富有魅力的人物。
radiating their spirituality; they attracted ordinary people by the simplicity of their lifestyle and message.
散发他们的灵性;他们通过生活方式和信息的简单性吸引了普通百姓。

Another reason for the popularity of Francis with ordinary people was his focus on the sacred humanity of Jesus in contrast to emphasis on the Divinity of Jesus, the prevalent view in the preceding centuries. This rebalancing had begun in the previous century with Bernard of Clairvaux, but came to flowering in Francis’ life and spirituality.
方济各之所以受到普通百姓的喜爱,另一个原因是他着重于耶稣的神圣人性,而不是此前几个世纪流行的对耶稣神性的强调。这种平衡是从上一个世纪克拉沃修士伯纳德开始的,但在方济各的生活和精神中达到了登峰造极的程度。

Brother Nicholas Alan brings out beautifully this close link between Franciscan spirituality and St Francis and the latter’s total identification with the person of Jesus, which explains the important role prayer played in the life of St Francis.
尼古拉斯·艾伦弟兄生动地表述了方济各灵性与圣方济各之间的紧密联系,以及后者与耶稣个人的完全认同,这解释了祈祷在圣方济各生命中的重要角色。

Quotations are taken from Regis Armstrong et al. (eds), Francis of Assisi: Early Documents,Vols I, 2, 3 (New City Press, 1999).
引述来自 Regis Armstrong 等人编辑的《阿西西的方济各:早期文献》卷 I、II、III（纽约城出版社，1999 年）。

St Francis of Assisi 1182-1226
阿西西的圣方济各 1182-1226
Francis was born in Assisi. He was the son of a cloth merchant, Peter Bernardone, and his wife Pica. He enjoyed life and was a good businessman. As a 20 -year-old he was taken prisoner in the war with Perugia and spent a year in prison, which led to a severe illness. After his vision in Spoleto and the message from the crucifix in San Damiano, he converted and renounced his former way of life. He parted from his family, and lived among the lepers and rebuilt the church in San Damiano.
弗朗西斯出生在阿西西。他是布商彼得·贝尔纳多内和他的妻子皮卡的儿子。他喜欢生活,是一个优秀的商人。20 岁时,他在与佩鲁贾的战争中被俘,并在狱中度过一年,这导致了严重的疾病。在斯波莱托的异象和圣达米亚诺十字架的信息之后,他改变了自己,放弃了以前的生活方式。他与家人分离,在患麻风病的人中生活,并重建了圣达米亚诺教会。

Two years later he started the life of an itinerant preacher of penitence. He was soon joined by his first disciples and this led him to write the Primitive Rule, which received the blessing of the Pope.
两年后,他开始了流浪布道悔改的生活。不久,他就受到了第一批弟子的加入,这使他写下了获得教皇祝福的《原始法规》。

He travelled to Spain, Germany and other countries on missions before going to the crusaders in Egypt and meeting with the Sultan. On his return in 1220 tension among the friars led him to resign as head of the Order. He wrote further rules in the following few years, also for the members of the Third Order.
他在前往埃及的十字军和会见苏丹之前,曾前往西班牙、德国和其他国家执行任务。1220 年他返回后,修士之间的紧张局势导致他辞去了教会的领导职务。随后几年里,他又为第三会对成员制定了进一步的规则。

In 1224 he received the stigmata on the mountain of La Verna. After much illness and blindness he died in 1226, while with the ‘Poor Clares’ in Portiuncula. He was canonized two years later.
在 1224 年，他在拉韦尔纳山上获得了神圣的污点。经历了多次疾病和失明之后，他于 1226 年在波提昂库拉与贫女会的修女们在一起时去世。两年后，他被宣圣。

Although Francis stressed simplicity and was not an intellectual, a great intellectual tradition developed soon among the Franciscans, especially in the person of Bonaventura; this is one of the ways in which the Order departed from Francis’ original vision. Clare, however, who outlived Francis by 30 years, maintained the true Christocentric Franciscan tradition with its simplicity.
尽管弗朗西斯强调简单,并非知识分子,但很快在方济各会士中形成了一个伟大的知识传统,尤其在波纳文图拉这个人物身上;这是该教会偏离弗朗西斯原始愿景的一种方式。然而,生存于弗朗西斯 30 年之后的克莱尔,维护了真正以基督为中心的方济各会传统及其简单性。

THE BEGINNINGS 开端

Francis was born in Assisi in about I I 82. He grew up in a wealthy family, although certainly not an established one. His father was part of the new merchant class; he was in the cloth trade, so he may be regarded as nouveau riche. Francis was quite a good businessman in his early days and also enjoyed the social round; he was very cheerful, popular and generous; in fact he was very much the life and soul of parties.
弗朗西斯于大约 1182 年出生于阿西西。尽管他并非出身名门，但他是一个富裕家庭的成员。他的父亲属于新兴的商人阶层,从事布料贸易,可视为暴发户。在年轻时期,弗朗西斯是一个颇为出色的商人,同时也热衷于社交活动;他性格开朗,颇受欢迎,而且慷慨大方,可谓聚会的生命之光。

But there was clearly something in him that was not satisfied by that kind of life; he wanted to do something more, though he was not sure what. The troubadour stories, stories of romance and chivalrous exploits, stories of King Arthur, Perceval and Gawain and other tales circulating at the time, captured his imagination; he heard these, travelling with his father to France on business.
但是显然在他内心有某种东西无法满足这种生活方式;他想要做更多的事情,虽然他不确定是什么。流浪诗人的故事,关于浪漫和骑士事迹的故事,亚瑟王、珀西瓦尔和高文的故事以及当时流传的其他故事,吸引了他的想象力;在与父亲前往法国进行商务活动时,他听到了这些故事。

He too wanted to become a famous knight. Back in Italy he became involved in a minor battle between Assisi and neighbouring Perugia. Assisi lost; Francis was captured and taken back as prisoner. Because he came from a wealthy family, he was held for ransom. He was kept in a dungeon for a year with several other young men of the city. He became ill, as he was to be all through his life, before his father ransomed him.
他也想成为一名著名的骑士。在意大利,他参与了阿西西和邻近佩鲁贾之间的一场小规模战斗。阿西西输了,弗朗西斯被俘获并被押回作为囚犯。由于他来自一个富裕的家庭,他被要求赎金。他与城里其他几个年轻人一起被关在地牢里一年。在他父亲为他赎回之前,他生病了,这也是他一生中经常会发生的事。

He was released still with ideas of chivalry in his head and soon rode off on another battle. But then he had a dream, in which it seemed to him that God spoke to him, a frequent occurrence for Francis from then on. God asked him whom he would rather serve, the master or the servant. Francis replied in this dream that he would rather serve the master. The voice then asked him what he was then doing serving the servant. He then told Francis that he should go back to Assisi, where he would find out what he should do. Francis took this dream as a revelation.
他仍然带着骑士道的理念被释放,不久又骑马去进行另一场战斗。但是后来他做了一个梦,在梦中上帝似乎对他说话,这在此后成为法兰西斯经常发生的事情。上帝问他是愿意事奉主人还是仆人,法兰西斯在梦中回答说他宁愿事奉主人。然后那个声音问他为什么还在事奉仆人,并告诉他应该回到阿西西,那里他会发现该做什么。法兰西斯把这个梦视为一个启示。

Soon after that - the sequence of events is not quite clear - he was out riding on his horse when he came across a leper. Francis, like most people at the time, had a great fear of lepers, who were normally forced to leave their towns and homes and live in leper hospitals. If they did move around, they had to wear special clothing and had to ring a bell or sound a clapper board to warn of their coming. They were not allowed to drink from wells or rivers. Yet something made Francis get down off his horse, go up to the leper, embrace him and give him money. Something in this process of overcoming his revulsion began to effect a change in him. He felt
不久之后,事情的经过并不完全清楚,他骑着马外出时遇到了一名麻风病患者。弗朗西斯和当时的大多数人一样,非常害怕麻风病患者,他们通常被迫离开自己的城镇和家园,而居住在麻风病医院中。如果他们四处活动,必须穿着特殊的衣服,并需要敲响小铃铛或敲打木板以警示周围人。他们不被允许饮用井水或河水。然而,某些东西使弗朗西斯从马上下来,走近那名麻风病患者,拥抱他并给了他钱。在克服自己的厌恶感的这个过程中,开始使他发生了变化。他感到
that something that until then had been a horror to him should now become something he sought. He changed around from a pleasure-seeker to someone looking for something entirely different; he began wandering in churches. He went into the church of San Damiano, just outside the city walls, to pray before the crucifix:
那直到此时都令他恐惧的事物如今变成了他所追求的。他从一名追求享乐的人转变为寻求完全不同的事物的人;他开始在教堂里游荡。他走进城外的圣达米安诺教堂,在十字架前祈祷:

Most High, glorious God, 至高无上的神,
Enlighten the darkness of my heart
照亮我心中的黑暗
And give me true faith, certain hope, and perfect charity,
并赐予我真正的信仰、坚定的希望和完美的慈爱
Sense and knowledge, Lord,
感知和知识，主
That I may carry out your holy and true command.
我可以执行您神圣和真实的命令。

Francis' writings 方济各的著作

The latest translation of the writings of St Francis and the earliest Franciscan sources: Regis Armstrong et al. (eds), Francis of Assisi: Early Documents, Vols 1, 2, 3, New City Press, 1999 .
圣方济各和最早的方济各会资料的最新翻译：Regis Armstrong 等人编辑，《阿西西的方济各：早期文献》, 第 1、2、3 卷, 新城市出版社, 1999 年。

He spoke almost like a knight before his Lord, asking for a commission, a command. As he prayed before Christ, he heard words come from the figure on the crucifix: ‘Francis, go and rebuild my church which, as you see, is in ruins.’
他几乎就像一个骑士在他的主前,请求一个任务,一个命令。当他在基督前祈祷时,他听到十字架上的人物说出了这些话:"弗朗西斯,去重建我的教会,你看到它已经毁坏了。"

Later people saw this command as one to rebuild the Church as a whole, but Francis took it literally and began to beg for building materials to rebuild San Damiano. He started to live there and prayed for hours at a time. He took money from his father and also cloth, which he sold. He gave the money to the priest and asked him to keep a light burning before the altar in this church. His father found out where he was and dragged him off before Bishop Guido of Assisi, to try to get the bishop to talk some sense into his son. The bishop told Francis he must give the money back. Francis decided that from this point on he had to commit himself to God and move away from his family. He gave back all the money and even took his clothes off. Then he said, ‘Until now I called you my father, but from now on I can say without reserve, Our Father in heaven. He is all my wealth and I place all my confidence in him.’ From then on, we know very little about his family. We don’t know whether the conflict with his father was resolved, nor does he talk about his mother.
后来的人认为这个命令是重建整个教会,但是弗朗西斯将其理解为要重建圣达米亚诺教堂。他开始乞讨建筑材料来重建这座教堂。他开始住在那里,并一连时间祷告。他从父亲那里拿走钱和布料,并将其出售。他把钱交给了牧师,要求他在这座教堂的祭坛前保持点燃。他的父亲发现了他的下落,把他拽到了阿西西的主教瓜伊多面前,想让主教说服他的儿子。主教告诉弗朗西斯他必须把钱还回去。从这一刻起,弗朗西斯决定要完全奉献给上帝,远离自己的家人。他把所有的钱都还回去,甚至连衣服也脱掉了。然后他说:"到现在我还称你为父亲,但从现在开始,我可以毫无保留地称呼'我们在天上的父'。他是我全部的财富,我把所有的信心都寄托在他身上。"从那以后,我们几乎不知道他的家庭情况。我们不知道他和父亲之间的冲突是否得到了解决,他也未曾谈及过自己的母亲。

Francis now started to live as a wandering hermit, a holy man praying and preaching, talking about God. He was regarded by some as a madman and people threw stones at him, but others thought that he had discovered something special, because of his serenity, his singleness of mind and his life of total poverty. One of the wealthy citizens of Assisi, Bernard of Quintavalle, invited Francis for a meal. At
弗朗西斯开始过着游荡禁修士的生活,一个虔诚的人在祈祷和传道,谈论上帝。有人认为他是个疯子,并向他扔石头,但也有人认为他发现了某种特别的东西,因为他的宁静、专注和彻底的贫穷生活。阿西西的一个富人,贝尔纳多·昆塔瓦勒邀请弗朗西斯共进晚餐。
night after they retired to bed Bernard wanted to find out if Francis truly was holy. He saw him praying throughout the night in a corner of his room, repeating constantly the phrase Deus meus et omnia - ‘My God and my all’. This impressed Bernard so much that he became Francis’ first companion.
晚上,当他们退休休息时,伯纳德想要找出弗朗西斯是否真的很虔诚。他看到弗朗西斯在房间的一个角落整夜地祈祷,不停地重复"Deus meus et omnia"这句话——"我的上帝,我的一切"。这给伯纳德留下了深刻的印象,他成了弗朗西斯的第一位同伴。

Francis decided they should go and find out what God wanted them to do, how they could follow Christ. Therefore the two of them went to the church with another friend, Peter Cantanii. They decided to find the meaning of their call by opening the Bible at random. The reading was the story of the rich young man - which was very appropriate as they were very rich young men - to whom Jesus said, 'If you wish to be perfect, go, sell your possessions, and give the money to the poor and then come follow me.'They tried again and read about the sending out of the disciples by Jesus, who told them, ‘Go into the world, take with you no money in your belts, no bag on your back, no staff, no sandals, preach the Kingdom of God and heal the sick.’ And finally, 'If any want to become my followers, let them deny themselves, and take up their cross and follow me.'They felt that they now could make their decision.
弗朗西斯决定他们应该去找出上帝希望他们做什么,如何追随基督。于是,他们两人与另一个朋友彼得·坎塔尼一起去了教堂。他们决定通过随机打开圣经来寻找他们的召唤的含义。读到的是富有的年轻人的故事——这与他们这些非常富有的年轻人非常贴切——耶稣对他说,"如果你想成为完美的人,就去,变卖你的财产,把钱给穷人,然后来跟随我。"他们又试了一次,读到耶稣派遣门徒的故事,他告诉他们,"进入世界,不要带钱在腰带里,不要带背包,不要拿手杖,不要穿鞋子,去传讲上帝的国度并医治病人。"最后,他们读到,"如果有人想成为我的追随者,就当放弃自己,背起自己的十字架来跟从我。"他们觉得现在可以做出决定了。

Francis had nothing at this time, but Bernard was still very rich. They went to the market place and gave all his possessions away. Sylvester, a priest, came up and reminded them that he had not been paid for the stones for rebuilding the church.
弗朗西斯当时一无所有,但伯纳德仍然非常富有。他们来到市场广场,把所有的财产都送给了别人。一位名叫西尔维斯特的牧师走了过来,提醒他们尚未支付重建教堂所用石材的费用。

St Francis holding up the falling church, Giotto di Bondone
乔托·迪·伯多内制作的《圣弗朗西斯扶救坍塌教堂》

Francis gave him all the money he had in his pocket. They stayed in the church in San Damiano. They begged or they worked in the fields for food.
弗朗西斯把他口袋里所有的钱都给了他。他们在圣达米亚诺教堂里逗留。他们乞讨或在田间工作来觅食。

They wanted to live totally according to the gospel and have no money in their belt, no sandals on their feet, so Francis got rid of his belt, wore a rope and walked barefoot. All they wanted to do was to be simple, poor and preach the gospel.
他们想完全按照福音生活,身上没有钱,脚上也没有凉鞋,所以方济各摘掉了腰带,穿了麻绳,赤脚而行。他们所想做的只是简单,贫穷,传讲福音。

Gradually a few followers joined them, and when there were 12 , they felt that they should become more organized. They felt they should have some ap-
渐渐地,几个追随者加入了他们,当人数达到 12 人时,他们觉得应该更加有组织。他们认为应该有一些 ap-
proval of the Church; they should have a rule. They went to the Pope in Rome and, with the assistance of the Bishop of Assisi, who happened to be there, secured an audience. There are various anecdotes associated with this meeting. One story is that the Pope, seeing how dishevelled they were, told them to go off to the pigsty. Francis duly obeyed, preached to the pigs and then returned. Despite everything the Pope was impressed by them as being sincere people, who just wanted to preach and not go against the Church. There were many groups doing what the Franciscans were doing and the teaching of some bordered on heresy. The Church was rather on edge about all these radical groups. Francis somehow reassured the Pope that he was orthodox and just wanted to live the life of a poor hermit; he put the Pope’s mind at ease, that he was just preaching penance, preaching the Kingdom of God, getting people to return to God in prayer, fasting and almsgiving. The Pope gave his approval and sent them away to pray and then return to work out the detail.
他们应该有一个规则,并取得了教会的批准。他们前往罗马教皇,在阿西西主教的协助下,获得了一次会面。这次会面有许多有趣的事情发生。有人说,教皇看到他们衣衫不整,让他们去猪圈。方济各恭恭敬敬地服从了,在猪圈里讲道,然后回来。尽管如此,教皇还是被他们的诚恳所打动,他们只是想传道,而不是反对教会。当时有许多团体在做和方济各一样的事情,有些教导甚至有悖异端。教会对这些激进团体有些紧张。方济各以某种方式让教皇放下心中疑虑,表示他只是想过贫困隐士的生活,传讲悔改、天国福音,让人们回归上帝,通过祈祷、禁食和行善。教皇给予了批准,让他们去祈祷,然后回来商讨具体细节。

The following extract is from Francis’ Testament, which he wrote when he was dying. It shows what he regarded as significant as he looked back on his life:
下面是方济各遗嘱的摘录,他在临终时写下这些,反映了他对生命的看重。

The Lord gave me, Brother Francis, thus to begin doing penance in this way:for when I was in sin, it seemed too bitter for me to see lepers. And the Lord himself led me among them and I showed mercy to them. And when I left them, what had seemed bitter to me was turned into sweetness of soul and body. And afterwards I delayed a little and left the world. And the Lord gave me such faith in churches that I would pray with simplicity in this way and say: ‘We adore you, Lord Jesus Christ, in all your churches throughout the whole world and we bless you because by your holy cross you have redeemed the world.’
主给了我,弗朗西斯兄弟,这样开始做这样的悔改:当我还在罪中时,看见麻风病人对我来说太痛苦了。主自己带领我来到他们中间,我对他们表示慈悲。当我离开他们时,原先对我来说痛苦的事变成了心灵和肉体的甜蜜。后来我稍微迟疑了一下,离开了世俗。主赐给了我对教会的这样的信心,我就简单地这样祈祷说:'我们敬拜你,主耶稣基督,在全世界的所有教会中,我们赞颂你,因为你的神圣十字架赎回了这个世界。'

And after the Lord gave me some brothers, no one showed me what I had to do, but the Most High himself revealed to me that I should live according to the pattern of the Holy Gospel. And I had this written down simply and in a few words and the Lord Pope confirmed it for me. And those who came to receive life gave whatever they had to the poor and were content with one tunic, patched inside and out, with a cord and short trousers. We desired nothing more. We clerical brothers said the Office as other clerics did; the lay brothers said the Our Father; and we quite willingly remained in churches. And we were simple and subject to all.
主赐予我几位弟兄之后,无人告诉我该如何行事,而是至高者亲自启示我应当按照圣福音的模式生活。我将此简单地写下,主教也为我确认了。那些来寻求生命的人把他们所有的都给了穷人,只穿着里外都补丁的单衣、带着绳子和短裤,满足于此。我们不希望拥有任何更多。我们这些平民兄弟诵读了与其他平民一样的祷文,而平信徒兄弟们则诵读了主祷文。我们甘愿在教会中停留。我们很简单,服从于众人。

Often when the brothers were moving around they stayed in leper hospitals and
兄弟们在移动时常常住在麻风病院,
acted as nurses. They also went into churches and prayed the following prayer:
担任护士。她们还进入教会并诵读以下祈祷文:
We adore You, Most Holy Lord Jesus Christ, Here and in all Your churches throughout the world, And we bless You because by Your holy cross You have redeemed the world.
我们崇拜您,至圣主耶稣基督,在此处以及在世界各地的所有教会中,我们赞美您,因为通过您神圣的十字架,您拯救了世界。

St Francis and prayer
圣方济各和祈祷

St Francis did not teach about prayer in words but by example: he had his heart and attention focused on Cod in an unself-conscious way; he felt a deep desire and longing within him for God:
圣方济各不是通过言语教导祈祷,而是以身作则:他无意识地将心思和注意力集中在上帝身上;他内心有一种对上帝的深深渴望和向往

With our whole heart, our whole soul, our whole mind,
我们全心全意,全心全意,全心全意
With our whole strength and fortitude, with our whole understanding,
以我们全部的力量和坚韧,以我们全部的理解,
With all our powers, with every effort,
凭借我们的全部力量，以及付出的每一份努力
Every affection, every feeling, every desire and wish
每一种情感，每一种感受，每一种欲望和愿望
Let us all love the Lord God
让我们都爱主上帝
Who has given and gives to each one of us
谁给予并赐予我们每个人
Our whole body, our whole soul and our whole life,
我们的整个身体、整个灵魂和整个生活,
Who has created, redeemed and will save us by his mercy alone,
谁创造了我们,救赎了我们,只凭他的怜悯就能拯救我们
Who is the fullness of good,
谁是善的丰满,
All good, every good, the true and supreme good.
万事皆善，一切皆善，真善至美。
(from the Earlier Rule)
根据之前的规则

This prayer shows an overflowing of his heart. He had no learning, but just let the words flow in speaking and preaching; he was a very powerful preacher.
这个祷告表达了他内心的充溢之情。他没有受过什么学习,但在讲道和布道时任由话语自然流淌;他是一位非常有力量的传道者。

The Franciscans prayed simply; at first they didn’t have books but prayed the ‘Our Father’ and other set prayers. When Sylvester, the priest who had asked them for money, joined them soon after that, he would have recited the offices as he was a priest and would have had a prayer book.
方济各会的修士们简单地祷告;起初他们没有书籍,但诵读《主祷文》和其他既定的祈祷文。不久之后,那位要求他们捐钱的司铎席尔维斯特加入了他们,他作为一名神父必定诵读祷文,并且会有一本祈祷书。

Francis was totally Christocentric. He was drawn to Jesus, who was poor and homeless and ‘had nowhere to lay his head’; he was drawn to the humility of the Incarnation and to Christ crucified. Francis would be wrapped up in the sorrow of the crucifixion. At times he was full of joy and then he would suddenly be weeping
弗朗西斯完全以基督为中心。他被贫穷无家可归的耶稣所吸引,耶稣'无处可歇头';他被圣子降生的谦逊以及被钉十字架的基督所吸引。弗朗西斯会被十字架的悲痛所包围。有时他会充满喜悦,然后突然又哀泣不止。
for the loss of Christ and for the wounds he suffered. He wept a lot. It used to be thought that one of the reasons he went blind was that he wept so much, tears both of sorrow and joy.
为基督的损失和他所受的创伤而哀悼。他哭得很多。人们曾认为他失明的原因之一是他哭的太多,既有悲伤的眼泪,也有喜悦的眼泪。

The following prayer is one that Francis prayed though he did not write it. It sums up his relationship to Christ:
以下是弗朗西斯所祈祷的祷文,虽然他并没有写下它。它概括了他与基督的关系:

I beg you, Lord, let the glowing and honey-sweet force of your love
我恳请您,主啊,让您爱的温暖甜美的力量
Draw my mind away from all things that are under heaven,
将我的心思从凡间事物中解脱出来,
That I may die for love of the love of you,
使我为你的爱之爱而死
Who thought I a worthy thing to die for love of the love of me.
谁认为我是值得为爱我的爱而死的人。
Prayer was the most important thing for him; he was very disciplined about saying the daily office, morning prayer, matins, lauds and so on throughout the day, even when travelling. At other times he prayed on his own by repeating a single phrase, like ‘My God and my All’ or the Jesus Prayer.
祈祷是他最重要的事情;他非常纪律地说每日办公室、晨祷、晨祷、赞美诗等,即使在旅行时也是如此。在其他时候,他通过重复单一短语,如"我的上帝和我的一切"或"耶稣祷文"自己祈祷。

As was common at the time he probably learned the Psalter off by heart. He wrote The Office of the Passion, which contained a selection of verses of the Psalms, corresponding with Jesus’ last hours, which he would say in an appropriate sequence at the end of each office.
当时这是常见的做法,他可能已将《诗篇》背诵熟记。他写了《受难者的办公室》,其中收录了《诗篇》中与耶稣最后时刻相对应的一些经文,他会在每次办公结束时以适当的顺序诵读这些经文。

Francis fasted and embarked on long vigils of prayer. He liked to find deserted and hidden places to pray up on the mountain or in the woods outside town; he was fond of caves. He was drawn to interior quiet and solitude. Francis would have liked to have spent his whole time in prayer, but there was a tension with what others wanted from him, which was to preach.
弗朗西斯禁食并进行了长时间的祈祷守夜。他喜欢在遗弃和隐藏的地方祈祷,比如在山上或城外的树林中;他喜欢洞穴。他被内心的安静和独处所吸引。弗朗西斯本想将全部时间都用于祈祷,但同时也感受到他人的需求,那就是要他去传道。

The man of God, the blessed Francis, had been taught not to seek his own salvation, but what he discerned would help the salvation of others. More than anything else he desired to be set free and to be with Christ . . In the clefts of the rock he would build his nest and in the hollow of the wall his dwelling. With blessed devotion he visited the heavenly
上帝的仆人,蒙福的弗朗西斯,已经被教导不要追求自己的救赎,而是去寻求他所觉察能帮助他人得救的事物。他最渴望的,莫过于被释放而与基督同在……他在岩石的裂缝中筑巢,在墙壁的空隙中安身。他怀着蒙福的虔诚,朝拜天国。

Also around this time 也是在这个时候
1187
Saladin defeats crusaders and forces them to retreat from the Holy Land.
萨拉丁打败了十字军,迫使他们从圣地撤退。

1189
Henry II and Holy Roman Emperor Frederick Barbarossa assemble troops for the Third Crusade.
亨利二世和神圣罗马帝国腓特烈一世集结军队准备第三次十字军东征。

1190

Crusaders begin massacre of Jews in York.
十字军开始对约克犹太人进行大屠杀。

1198-1216
Pope Innocent III raises the power and prestige of the papacy and unifies Christian Europe.
教宗英诺森三世提高了教皇权力和威望,并统一了基督教欧洲。

1204

Spanish-borm Jewish scholar Maimonides dies. His book, Mishnah Torah, is the most important book after the Bible and the Torah.
西班牙出生的犹太学者马伊蒙尼德斯去世。他的著作《米实拿律法》是仅次于《圣经》和《托拉经》的最重要的著作。

1204

Fourth Crusade sacks Constantinople.
第四次十字军东征洗劫君士坦丁堡。

1207
Birth of Persian poet and mystic Jala ud-din Rumi.
波斯诗人和神秘主义者贾拉勒丁·鲁米的诞生。
mansions; and totally emptied of himself, he rested for a long time in the wounds of the Saviour. That is why he often chose solitary places to focus his heart entirely on God.
宫殿;他完全放弃了自我,在救主的创伤中长时间休息。这就是他经常选择独处之所来专注于上帝的原因。

But he was not reluctant, when he discerned the time was right, to involve himself in the affairs of his neighbours, and attend to their salvation. For his safest haven was prayer; not prayer of the fleeting moment, empty and proud, but prayer that was prolonged, full of devotion, peaceful in humility . . Walking, sitting, eating, drinking, he was focused on prayer. He would spend the night alone praying in abandoned churches and in deserted places where, with the protection of Divine grace, he overcame his soul’s many fears and anxieties.
但他并非不情愿,当他辨识时机适宜时,就参与到邻居的事务中,并关注他们的救赎。因为他最安全的港湾就是祈祷;不是短暂、空虚和骄傲的祈祷,而是持久、充满虔诚和谦逊的祈祷。走路、坐着、吃饭、喝水,他都专注于祈祷。他独自在荒废的教堂和偏僻的地方度过夜晚祈祷,在神恩的保护下克服了灵魂中的许多恐惧和焦虑。
(The Life of St Francis by Thomas of Celano)
《托马斯·塞拉诺的圣方济各传》

Francis was very devoted to the Eucharist, to finding the presence of Christ in the bread and the wine:
弗朗西斯非常虔诚地崇敬圣体,他在面包和酒中寻找基督的存在:

Let everyone be struck with fear, let the whole world tremble,
愿所有人都惊恐万状,愿整个世界颤栗不已
And let the heavens exult when Christ, the Son of the living God,
让天庆祝基督,永生上帝之子
Is present on the altar in the hands of a priest.
呈现在祭坛上祭司手中。
O wonderful loftiness and stupendous dignity!
哦,奇妙的崇高和令人敬畏的尊严!
O sublime humility! O humble sublimity!
哦,崇高的谦逊!哦,谦逊的崇高!
The Lord of the universe, God and the Son of God,
宇宙的主宰,上帝和上帝之子
So humbles himself that for our salvation he hides himself under an ordinary
以至於為了我們的救贖,他以一種平凡的方式隱藏了自己
piece of bread. 一片面包。
Brothers, look at the humility of God, and pour out your hearts before him.
弟兄们,看看神的谦逊,在祂面前倾心吐意。
Humble yourselves that you may be exalted by him.
使你自己谦逊,以便被祂高举。
Hold back nothing of yourselves for yourselves,
为自己保留一丝一毫
That he who gives himself totally to you may receive you totally!
愿全然奉献自己给你的人,能全然获得你!
(from

A

Letter to the Entire Order)
致全体骑士的一封信致全体骑士的一封信

He was overwhelmed by the presence of Christ in the Eucharist; he would try to get to Mass every day, although not necessarily to receive it since people only received communion once or twice a year. In medieval times spirituality was all about the presence of Christ in the host; just to be in the same room was enough. The most important part of a communion service was therefore the ‘Elevation of the Host’.
他被基督在圣体中的存在所震撼;他会尽量每天去弥撒,尽管并不一定是为了领圣体,因为人们一年只领圣体一两次。在中世纪,精神生活完全围绕着基督在圣体中的存在;仅仅置身于同一个房间里就足够了。因此,圣体弥撒的最重要部分是"圣体升举"。

Francis was very concerned that holy things be treated properly. And for him everything was holy. He would take a broom and sweep the church before Mass. He would pick up pieces of paper on the basis that they contained the letters of the alphabet that also formed the name of Jesus.
弗朗西斯非常担心神圣的事物得到适当的对待。对他来说,一切都是神圣的。他会拿着扫帚打扫教堂,在弥撒开始之前。他会捡起地上的碎纸片,因为他们上面含有组成耶稣之名的字母。

He revered the saints, particularly theVirgin Mary and Michael. He prayed the following prayer 14 times a day:
他虔敬圣徒,特别是圣母玛丽亚和圣米迦勒。他每天祈祷以下祷文 14 次:

Holy Virgin Mary, 圣洁的玛丽亚童贞女
Among the women born into the world, there is no one like you.
在这个世界上,没有一个女性像你一样。
Daughter and servant of the most high and supreme King and of the Father in heaven,
至高无上大君王和天父的女儿和仆人,
Mother of our most holy Lord Jesus Christ, Spouse of the Holy Spirit,
我们至圣主耶稣基督的天主之母，圣神的配偶
Pray for us 为我们祈祷
With Saint Michael the Archangel,
以大天使圣米迦勒为仰慕对象,
All the powers of heaven and all the saints,
天之一切权力和所有圣徒
At the side of your most holy beloved Son, our Lord and Teacher.
在我们最神圣的主和老师,您最亲爱的儿子的身边。
He was always aware of the unseen world, the presence of Mary and the saints.
他总是意识到看不见的世界,玛丽和圣徒的存在。

The stigmata 圣伤

Two years before his death Francis made one of his many 40-day retreats on the mountain La Verna, which he had been given as a gift; he stayed on the edge of a cliff, fasted and was in silence. This took place between 15 August, the feast of the Assumption, and 29 September, the feast of St Michael and All Angels.
弗朗西斯在去世前两年在拉韦尔纳山上进行了他的众多 40 天默修之一。他被赐予了这座山,他一直留在悬崖边上禁食、语默。这发生在 8 月 15 日圣母升天节到 9 月 29 日圣米迦勒和众天使节之间。

He had an agreement with Leo, a great friend of his and one of the brothers, to take food out to him once a day. The arrangement was that Leo would call out, ‘The Lord be with you’, and Francis’ response, ‘And also with you’, would be the signal to take the food across. On this occasion there was no answer. Leo went across
他与利奥有个协议,利奥是他的好朋友,也是兄弟之一。每天需要给他送一次食物。约定是,利奥会喊"愿主与你同在",弗朗西斯的回应"也与你同在",就是送食物的信号。但这次没有得到回应。利奥过去看看。
the bridge and saw Francis at prayer, levitating off the ground, his arms outstretched, with a great light enveloping him. After a few moments he saw Francis talking to someone, and then the light went. Leo tried to creep away, but Francis noticed him and told him that he had seen a vision of an angel on the cross. As Francis had watched the angel, he had felt sharp pains in his hands, side and feet, but he paid no attention to them. When the light had gone, he looked down and saw the wounds, the five wounds of Christ on the cross, on his own body. He didn’t want to people to know, so he wrapped up his hands and feet. Some of the brothers knew because they had to change the cloths.
他走到桥上并看到弗朗西斯在祈祷,双臂张开,正在飘浮在地面上,周围有一股强烈的光芒包围着他。过了一会儿,他看到弗朗西斯在和某人交谈,然后光芒消失了。利奥试图悄悄离开,但弗朗西斯注意到了他,告诉他他看到了十字架上的天使的异象。当弗朗西斯观看天使时,他感到双手、肋旁和双脚剧痛,但并没有注意到。当光芒消失后,他低头看到了自己身上有五处和基督在十字架上一样的伤痕。他不想让人知道,所以用布包住了双手和双脚。有些兄弟知道这件事,因为他们不得不更换绷带。

Here is the prayer he wrote after having received the stigmata. It shows him lost in wonder and praise of God, very different from his first image of God as a feudal overlord from whom he awaited a commission:
主啊，你是我的全部, 我渺小,你却如此光芒万丈。我是卑微的仆人, 却获得了你宝贵的印记。你使我充满希望和喜悦, 远离了我最初对你的认知。你是何等慈爱和宽容, 甚至接纳了我这样的罪人。我无法理解你的无尽恩典, 唯有向你致敬与赞颂。

You are holy, Lord, the only God,
主啊，你是神圣的，是独一的神
And your deeds are wonderful.
你的行为都是奇妙的。
You are strong, you are great.
你很强大,你很伟大。
You are the Most High, you are almighty.
你是至高者,你是全能的。
You, holy Father, are King of heaven and earth.
你,神圣的父亲,是天地之王。
You are Three and One, Lord God, all good.
你是三而一的主神,全然良善。
You are Good, all Good, supreme Good,
你是善良的,善良至上,至善至诚
Lord God, living and true.
永生真神
You are love, you are wisdom.
你是爱,你是智慧。
You are humility, you are endurance.
你是谦逊的,你是坚韧的。
You are rest, you are peace.
你是安息,你是和平。
You are joy and gladness.
你是欢乐和幸福。
You are justice and moderation.
你就是正义和节制。
You are all our riches and you suffice for us.
你们都是我们的财富,足以满足我们。
You are beauty, you are gentleness.
你是美丽的,你是温柔的。
You are our protector, you are our guardian and defender.
你是我们的保护者,你是我们的守护者和捍卫者。
You are courage, you are our haven and our hope.
你是勇气,你是我们的避风港和希望。
You are our faith, our great consolation.
你是我们的信仰,我们的伟大慰藉。
You are our eternal life, great and wonderful Lord,
你是我们永恒的生命,伟大而奇妙的主
God almighty, merciful Saviour.
全能的上帝,仁慈的救世主。

At the end of his life Francis stayed with the ‘Poor Ladies’ (later known as ‘Poor Clares’) at San Damiano. As an 18 -year-old girl Clare had been inspired by Francis. She ran away, joined later by her 16 -year-old sister, to follow him and join his order. When this was out of the question, she established the order later known as the ‘Order of Saint Clare’ or ‘Poor Clares’, an enclosed order.
弗朗西斯晚年一直与"贫穷女士"（后来被称为"圣克莱尔修女会"）在圣达米亚诺逗留。18 岁的少女克莱尔曾受到弗朗西斯的启发。她逃走了,后来跟着她 16 岁的妹妹加入他,并加入他的修会。虽然这在当时是不可能的,但她后来建立了被称为"圣克莱尔修女会"或"贫穷女士"的修会,这是一个独立的修会。

Francis died in I226 and was canonized within two years of his death. There were thousands of brothers throughout Europe by the time he died.
弗朗西斯于 1226 年逝世,并于其死后两年内被尊为圣人。在他去世时,欧洲各地已经拥有数千名兄弟。

The gift of healing was associated with him; in life and in death he wrought many miracles.
治愈的恩赐与他相关;在生和死中,他行了许多奇迹。

Brother Nicholas Alan SSF
尼古拉斯·艾伦兄弟

Brother Samuel also emphasizes Francis’ total identification with the person of Jesus, but this time as shown by the beauty of his prayers as well as his attitude towards peace, poverty and death.
塞缪尔·弗朗西斯也强调了弗朗西斯与耶稣个人的完全认同,但这次是通过他祈祷的美丽以及他对和平、贫穷和死亡的态度来展现的。

FRANCIS' CONVERSION EXPERIENCE
方济各的改变经历

Giovanni was a very fortunate young man, because he had everything going for him in life. He came from a wealthy family; he had a way with people. He had a lovely singing voice and a happy temperament. He had one ambition in life; he wanted to be a soldier. In fact, everything was going well for him, until one day when he was returning to his own town, his home city.
乔凡尼是一个很幸运的年轻人,因为他在生活中一切都很顺利。他来自一个富裕的家庭;他和人相处很融洽。他有动听的歌声和愉快的性情。他在生活中只有一个抱负;他想成为一名士兵。事实上,一切对他来说都很顺利,直到有一天他正在回到自己的城镇,回到自己的家乡。

He was riding home when he saw before him, close to the walls of his town, a man begging. Being a generous young man, particularly with his father’s money, he reached into his wallet to hand the man a coin. As he was just about to give it, he suddenly drew back in horror, because he recognized that this wasn’t an ordinary beggar; this man was a leper. He had a deep fear within him of disease of any kind, and particularly of leprosy, which in those days was believed to be highly contagious. It was considered to be a disease of the devil, an evil disease.
他正骑回家时,在城墙附近看到一个乞丐。作为一个慷慨的年轻人,尤其是用父亲的钱,他从钱包里掏出一枚硬币准备给那个人。但就在他刚要给的时候,他突然惊恐地退缩了,因为他认出这不是普通的乞丐,而是一个麻疯病人。他对任何疾病,尤其是麻疯病,都有深深的恐惧,因为在那个时代,麻疯病被认为是高度传染的恶疾。

Therefore he found himself recoiling from the sight of this man and was about to ride by, when he was suddenly brought up short by the man’s words from the
因此,他发现自己从这个人的视线中缩回,正准备骑行而过,但是当他听到这个人的话时,他突然停了下来
side of the road to him: ‘For the love of God, for the love of God’; those words went straight to the young man’s heart. It was as though in an instant he remembered how for love’s sake God had come from his high throne in Heaven to share our human life in Jesus, and to be with us in our suffering and in our brokenness, and even in our death.
在路旁对他说："为了上帝的爱，为了上帝的爱"；这些话直达这个年轻人的内心。就好像他瞬间记起了神为了爱而从天国的高座来与我们分享耶稣的人性生活，与我们一同承受痛苦与破碎，甚至面对死亡。

Instead of pushing by, the young man got down off his horse and knelt in front of the leper on the road; taking his hands, he kissed them, then he embraced him and called him ‘Brother Leper’. He raised the man to his feet and then went on his way.
年轻人没有擦身而过,而是下马跪在路上的麻风病人面前;握住他的双手,亲吻它们,然后拥抱他,称呼他"麻风病弟兄"。他扶起那个人,然后继续前行。

The young man was never the same again. Giovanni was his baptismal name, but he was known by his nickname Francis, perhaps because his mother was French.
这位年轻人再也不一样了。他的洗礼名是乔瓦尼,但他被人称为弗兰西斯这个绰号,也许是因为他的母亲是法国人。

It is good to start with that story of Francis because Franciscan spirituality is perhaps, more than any other tradition of spirituality, tied up with the person of Francis. To have a sense of what Franciscan spirituality is like, it is necessary to have in some way engaged with the person of Francis. It also gives us a very important glimpse into the heart of Francis’ spirituality, which has to do with Jesus. His is a profoundly Christocentric mysticism. What converted Francis on the road outside Assisi, what turned his heart, was not just the suffering of a leper; he was actually repelled by leprosy, but it was the sudden recognition that God, in Jesus, had come to share our humanity, our suffering, our brokenness and our weakness.
从弗朗西斯的故事开始是很好的,因为方济各会的灵修传统不仅与弗朗西斯个人密切相关,想要理解方济各会的灵修,也必须对弗朗西斯这个人有所了解。这也让我们一窥弗朗西斯灵修的核心,即与耶稣有关。他所信奉的是一种深度基督中心主义的神秘主义。在阿西西城外的道路上,改变了弗朗西斯的,不仅仅是麻风病人的痛苦,他本来就感到厌恶麻风病,而是突然认识到上帝在耶稣里来分享我们的人性、我们的痛苦、我们的破碎和我们的软弱。

For ever after, Francis was absorbed with the person of Jesus. It was absolutely central to him. His earliest biographer, Thomas of Celano, would say of him that he had ‘Jesus in his heart, Jesus on his lips, Jesus in his eyes, Jesus in his hands and his feet, Jesus in every member’. He would also tell how Francis used to go around just murmuring the words, ‘Jesus, Saviour’. He dwelt on the person of Jesus with his whole being:
弗朗西斯此后永远都被耶稣的人格所吸引。这对他来说是绝对中心的。他的早期传记作者托马斯·德·塞拉诺曾说,他"心中有耶稣,口中有耶稣,眼中有耶稣,手足有耶稣,每一个肢体都有耶稣"。他也讲述过弗朗西斯经常喃喃地念着"耶稣,救主"的话。他用全身心沉浸在耶稣的人格中:

Almighty, eternal, just and merciful God, give us miserable ones
全能永恒公义慈悲的上帝,求您拯救我们这些可怜的人
the grace to do for You alone
为了您而做的恩典
what we know You want us to do
你希望我们做什么
and always to desire what pleases You.
並且常常希望您滿意的事物。
Inwardly cleansed, 内心洁净,
Interiorly enlightened 内在觉悟

And inflamed by the fire of the Holy Spirit,
并被圣灵之火激发而燃烧
May we be able to follow in the footsteps of Your beloved Son, Our Lord Jesus Christ, And, by Your grace alone, May we make our way to You, Most High, Who live and rule
愿我们能够跟随您至亲爱的儿子,我们的主耶稣基督的脚步,并且,仅借着您的恩宠,愿我们能够抵达您的身边,至高无上者,您永生统治
In perfect Trinity and simple Unity,
完美的三位一体和简单的统一
And are glorified 并且得到荣耀
God almighty, forever and ever.
全能的上帝，永无止境。
Amen 阿门

Two particular moments of the life of Jesus caught the attention of Francis. One was the lowly birth of Jesus in Bethlehem. He was overwhelmed by the humility of Jesus’ birth. It moved and touched his heart that the great God of Heaven should come to dwell among us, weak and powerless as a tiny baby.
耶稣生平中的两个特殊时刻引起了弗朗西斯的注意。一个是耶稣在伯利恒的卑微出生。他被耶稣的出生谦逊所震撼。伟大的天上之神竟以软弱无助的婴儿的形式来到我们中间,这深深地触动了他的内心。

It was so much part of his own devotion that one Christmas towards the end of his life, when he was staying in a hermitage at Greccio, between Assisi and Rome, he borrowed a stable from the local farmer and asked for animals, and with a model of a child they put on a play in the church to re-enact the first Christmas. They invited all the local people. Francis, being ordained a deacon, sang the gospel. He peppered his preaching with jokes to draw people in. Some people have thought this might be the origins of the Christmas crib.
这是他自己虔诚的一部分,以至于在他人生晚期,有一个圣诞节,他在阿西西和罗马之间的格雷西奥小修道院居住时,他向当地的农民借用了一个马厩,并要求有动物,他们在教堂里用一个小孩的模型重现了第一个圣诞节。他们邀请了所有当地人。作为一名执事,弗朗西斯唱了福音。他在讲道时加入了一些笑话来吸引人。有些人认为这可能是圣诞诞生槽的起源。

Making Christ visible, making Christ real, the reality of God’s humility in Jesus, was the keystone in Francis’ spirituality and hence in Franciscan spirituality.
使基督可见,使基督成为现实,上帝在耶稣中的谦逊的现实,这是方济各的灵性和方济各会小修会灵性的基石。

The second moment of Jesus’ life that touched Francis deeply was the Cross, Jesus’ willingness to suffer and die. If he came along the road and saw two sticks lying across each other, he would stand and look at them and be reminded of the Cross and weep at the thought of the suffering of Jesus and God’s great condescension towards us, God’s brokenness and vulnerability in Jesus. He would then take up the sticks and use them as a mock violin and dance for joy at the love that had led Christ to the Cross.
耶稣生命中的第二个时刻深深触动了弗朗西斯,那就是十字架,耶稣愿意承受痛苦和死亡。如果他在路上看到两根交叉的木棍,他就会站下来注视它们,并被耶稣的受难和上帝对我们的大恩大爱所触动而落泪。然后他会拿起这些木棍,像拉小提琴一样使用它们,为基督为了爱而登上十字架而欢欣雀跃起舞。

Important figures 重要人物

St Clare of Assisi 1194-1253
亚西西的圣克拉拉 1194-1253
Inspired by St Francis at the age of 18 and recognized by him as a great soul; Francis assisted her to lead a spiritual life, first with the Benedictine nuns, then he co-founded the ‘Poor Clares’ with her; ruled for 40 years as the Abbess of San Damiano, which she never left.
受圣方济各启发,在 18 岁时被他认定为伟大的灵魂;方济各帮助她过上了禅修生活,先是在本笃会修女院,后来他和她共同创建了"圣方济各会姊妹会";她担任圣达米亚诺修道院院长达 40 年,终生未曾离开那里。

Bonaventure 1221-74 波纳文图拉 1221-74
Doctor of the Church; studied and lectured at the University of Paris; great scholastic theologian and friend of Thomas Aquinas; became Cardinal-Bishop of Albano and Minister General of the Friars Minor.
教会博士;在巴黎大学学习和讲学;伟大的学院神学家,托马斯·阿奎那的好友;后来成为阿尔巴诺枢机主教和小兄弟会总会长。

Francis’ own particular signature was the ‘tau’ cross, the cross in the shape of a ’

t

', the last letter of the Hebrew alphabet. The ‘tau’ is referred to in Ezekiel 9.4: ‘the sign of the tau would be placed on the forehead of those who wept for the sins of Jerusalem’. Later, in 1215 , Pope Innocent III at the Fourth Lateran Council made it an official sign for renewal in the Church. For Francis it was a particular personal sign of his love for Christ on the Cross.
弗朗西斯的个人签名是"陶"十字架,即希伯来字母中的最后一个字母"T"的形状。《以西结书》9:4 提到"陶"字将标记在为耶路撒冷罪人哀悼的人的额头上。后来,1215 年,教皇无辜三世在拉特兰第四次大公会议上将其定为教会更新的官方标志。对于弗朗西斯而言,这是他对十字架上基督的特殊个人标志。

His writings 他的著作

Francis himself did not write very much. He was not a theologian; he did not write a Summa Theologica like Thomas Aquinas or commentaries on Scripture like some of the Church Fathers.
弗朗西斯本人并没有写很多东西。他不是神学家,没有像托马斯·阿奎那那样写过《神学大全》或者像一些教会教父那样写过圣经注释。

His writings consist of a number of prayers; but he did not write the well-known ‘Prayer of St Francis’, ‘Lord, make me the instrument of your peace’, which was written 600 years after his death. But he did write ‘The Prayer before the Crucifix’.
他的作品包括一些祈祷文;但他并没有写出著名的《圣方济各祷文》"主,请让我成为您和平的使者",这是在他去世 600 年后写成的。但他确实写过《十字架前祷文》。

He also wrote two Rules for his Order, of which the first is lost. He wrote admonitions, letters and a final testament and will.
他还为他的教团写了两部《规则》,其中第一部已经遗失。他写了训诫、书信和最后的遗嘱。

What is noticeable about his writing is that it is profoundly scriptural. He is constantly quoting from the Scriptures. He called himself ‘unlettered’, yet he inhabited the world of the Scriptures, the images of the Scriptures, the nuances of the Scriptures, the echoes of the Scriptures. He had a tremendous reverence of the Word of God in the Scriptures and was open to the Spirit at work in them. Francis was therefore profoundly Christocentric and scriptural.
可注意的是,他的写作深受圣经的影响。他不断引用圣经。他称自己是"未受教育的",但却生活在圣经的世界中,了解圣经的意象、微妙之处和回响。他深深敬畏上帝的话语,并敞开自己去感受圣经中的圣灵。因此,方济各是一个以基督为中心,且深受圣经影响的人。

The way that Francis really knew the Scriptures and was steeped in them is something that we have totally lost in our Christian culture today; we no longer inhabit the Scriptures, we just know something about them.
法兰西斯真正了解并沉浸于圣经中的方式,在我们今天的基督教文化中已经完全丢失了;我们不再住在圣经中,我们只是知道一些关于它们的事情。

Our main sources about Francis are the writings of those who personally knew him. Thomas of Celano, his first biographer, was a follower and wrote two accounts of Francis’ life. These were followed by a second generation of stories about Francis, re-evaluating him in the light of his popularity; from the fourteenth century originate elaborations on those stories and immensely popular legends about Francis.
我们了解方济各的主要来源是那些亲自认识他的人的著作。凯拉诺的托马斯,他的第一位传记作者,是他的追随者,写下了两篇关于方济各生平的叙述。其后出现了第二代关于方济各的故事,以他的广泛影响为背景重新评价了他。从 14 世纪开始出现了这些故事的扩充版本,以及关于方济各极为流行的传奇故事。

'The Canticle of the Creatures'
《受造物颂》

This is the great song, the extraordinary poem that Francis composed. It was the first great poem in the Italian vernacular; it is a literary landmark in the Italian language. Francis did not know Latin well enough to write in it. In any case he was a poet who loved the Italian language and who wanted to make his work understood by those who did not know Latin. He saw himself like the troubadours, who were singing the songs of chivalry around Europe. He saw himself as a romantic songster, not of the romantic love of a knight for his lady, but one who was singing the praises of the Lord, telling of his passionate love for God and God’s passionate love for us. ‘The Canticle of the Creatures’ was composed in the last year of his life. Although it talks about the world, the creatures, the environment, the sea and the sky, he actually could not see any of it; he was blind by then. He wrote it for his brothers to sing; it was a way of sharing the gospel:
这是弗朗西斯创作的伟大诗歌,非凡的诗篇。这是意大利方言诗歌的第一篇杰作,也是意大利语言文学的里程碑。弗朗西斯的拉丁语水平不够好,无法用拉丁语创作。无论如何,他是一位热爱意大利语言的诗人,想让不懂拉丁语的人也能理解他的作品。他把自己比作游吟诗人,他们在欧洲各地唱颂骑士精神的歌曲。他把自己视为一位浪漫的歌手,不是歌颂骑士对女士的恋爱,而是歌颂主的赞美,诉说他对上帝的热烈爱意,以及上帝对我们的热切眷顾。《受造物颂》是他生命最后一年创作的。虽然它谈及世界、受造物、环境、海洋和天空,但那时的他已经失明,无法亲身观察这一切。他写下这首诗,让兄弟们一起诵唱,这是他分享福音的一种方式。

Most High, all-powerful, good Lord,
至高无上的主，全能的主，慈善的主，
Yours are the praises, the glory, and the honour, and all blessing,
尊荣、荣耀和尊崇,以及一切的祝福都属于祢
To You alone, Most High, do they belong,
至高者啊,它们只属于您
And no human is worthy to mention Your name.
没有一个人配得上提到祢的名字。
Praised be You, my Lord, with all Your creatures,
主啊,赞美您,与您的所有被造物一起
Especially Sir Brother Sun,
特别是太阳大哥,
Who is the day and through whom You give us light.
谁是白昼,通过他你赐予我们光明。
And he is beautiful and radiant with great splendour;
他是美丽而辉煌的,有着巨大的荣耀
And bears a likeness of You, Most High One.
它承载着你至高无上的形象。
Praised be You, my Lord, through Sister Moon and the stars,
赞美我主,借由姐妹月亮和星辰
In heaven You formed them clear and precious and beautiful.
在天上,祢造他们清晰、宝贵和美丽。
Praised be You, my Lord, through Brother Wind, And through the air, cloudy and serene, and every kind of weather,
我的主啊,让我们赞颂你,感谢你赐予我们兄弟般的风,以及云雾飘渺、宁谧的空气,和各种天气
Through whom You give sustenance to Your creatures.
通过你向你的受造物提供养生。
Praised be You, my Lord, through Sister Water,
主啊,我赞颂您,因为有了水姐妹
Who is very useful and humble and precious and chaste.
谁非常有用、谦逊、宝贵和纯洁。

Praised be You, my Lord, through brother Fire,
主啊,让我赞颂你,因为你造了火这个兄弟
Through whom You light the night,
通过你点亮夜晚
And he is beautiful and playful and robust and strong.
而且他美丽、活泼、强壮、有力。
Praised be You, my Lord, through our Sister Mother Earth,
我主,衷心赞美您,并因我们的姐妹大地而赞美您
Who sustains and governs us,
维系和管理我们的是谁
And who produces various fruit with coloured flowers and herbs.
并且产生各种带有彩色花朵的水果和香草。
Praised be You, my Lord, through those who give pardon for Your love,
我的主啊,愿您受到赞颂,因为您的爱赐予宽恕
And bear infirmity and tribulation.
并承受疾苦与磨难。
Blessed are those who endure in peace
蒙福的是那些在平安中忍耐的人
For by You, Most High, shall they be crowned.
因为你至高无上,他们将被加冠。
Praised be You, my Lord, through our Sister Bodily Death,
赞美我的主,借由我们的姐妹身体上的死亡
From whom no one living can escape.
无人能逃离的存在。
Woe to those who die in mortal sin.
哀悼那些死於罪惡之中的人。
Blessed are those whom death will find in Your most holy will,
死在主最神圣旨意中的人都是有福的
For the second death shall do them no harm.
对于第二次死亡,它们将不会受到伤害。
Praise and bless my Lord and give Him thanks
赞美并祝福我的主,并感谢祂
And serve Him with great humility.
并以极大的谦逊来事奉祂。
There are two poles in Francis’ spirituality. On the one hand there is a great sense of the holiness of God, the utter otherness of God, the transcendence, the majesty, the awesomeness and the inapproachability of God; and yet at the same time the other pole is one of God’s closeness to us in Jesus, God as alluring, delightful and desirable.
法兰西斯的心性中有两个极端。一方面,他对上帝的圣洁性、绝对他异性、超越性、威严性、令人敬畏性以及不可触及性有着深深的感受;然而另一方面,他也感受到上帝在耶稣身上的亲近,上帝的魅力、愉悦和可渴望性。
One of the prayers he prayed is known as the ‘The Absorbiat’:
一个他祷告的祈祷被称为"The Absorbiat":
May your love, O Lord, fiery and sweet as honey so absorb our hearts as to withdraw them from all that is under heaven.
我的主啊,愿您的爱像火一般炽热,又如蜂蜜般甜美,完全吸引我们的心,使之远离天下万物。
May we be ready to die for love of your love as you have died for love of our love.
愿我们做好准备为您的爱而牺牲生命,正如您为我们的爱而牺牲生命一般。
The first two lines of the ‘Canticle’ give praise to the majesty of God, the awesomeness of God, but also to God’s intimacy with us, God’s closeness to us in Jesus. God longs for us and longs for us to long for God.
《圣歌》前两行赞颂了上帝的威严和荣耀,也赞颂了上帝与我们的亲密关系,即上帝在耶稣里与我们的亲近。上帝渴望我们,也希望我们渴望祂。

Holding these two poles, living between these two poles, the awesomeness and intimacy of God, is the essence of Francis’ spirituality: ‘Praised be You, my Lord, with all your creatures’.
持握这两个极端,在这两个极端之间生活,即神的威严与亲密,这就是方济各的灵性精髓: '赞美你,我的主,与你的所有受造物。'

For Francis creation is the icon of God. When we consider creation and the world around us, something is revealed of God’s goodness, love, fruitfulness, fecundity, generosity and beauty. Everything in some way can point to God.This is parentheism, that God is in everything.
对于弗朗西斯来说,创造是神的图像。当我们思考创造和周围的世界时,就会发现神的善良、爱、丰饶、丰沃、慷慨和美丽。一切都在某种程度上都可以指向神。这就是曾在神中的存在,神在万物之中。

This must be distinguished from pantheism, which says that God is everything and everything is divine; there is no separation, no division between God and the world; there is no transcendence of God. This is not what Francis was saying, nor is it what the Christian tradition says. But in panentheism God is in all things and all things reveal something of the glory of God.
这必须与泛神论区分开来,泛神论认为上帝就是一切,一切都神圣;没有任何分离或区分,上帝与世界没有超脱性。这并非弗朗西斯所言,也非基督教传统的说法。但是在泛神内在论中,上帝在万物之中,万物都彰显上帝的荣耀。

But the ‘Canticle’ also tells us that creation gives praise to God. As it were, there is a song being sung by creation from all eternity by each thing being what it is: for example, the sun gives praise to God by shining. When we give praise, we are joining in with something going on from all eternity to all eternity. This is not unique to Francis; he is drawing on traditions of the Church, the Scriptures and Psalms, but it does come to a particular focus in the ‘Canticle’.
但《雅歌》也告诉我们创造物向神献上赞美。每一个事物都以其本然的存在方式向神献上赞美,如太阳通过发光而赞美神。当我们赞美神时,就是与从亘古至永恒的赞美相和应。这不是弗朗西斯独有的观点,他是借鉴了教会、圣经和诗篇的传统,但这个观点在《雅歌》中得到了特别的呈现。

The central passage of the ‘Canticle’ shows us that in God we are brought into a true relationship with every thing, ‘Brother Sun, Sister Moon’, because we know Jesus as our brother. As Jesus has revealed to us the true relationship of the Father and greets us as brothers and sisters, we become brothers and sisters to each other and all things.
《颂歌》的中心段落向我们展示,在上帝那里,我们与每一件事物都建立了真实的关系,'太阳兄弟,月亮姐妹',因为我们认识耶稣是我们的兄弟。正如耶稣向我们显示了父与我们的真实关系,并以兄弟姐妹的身份向我们致意,我们也因此成为彼此以及万物的兄弟姐妹。

It is clear that Francis had a great reverence for the world around him, for people as well as for animals. He did not exclude anything; he was brother to a thief as much as to the community he lived in; brother to crows and wolves as much as to skylarks.
很明显,弗朗西斯对他周围的世界,对人类以及动物都怀有崇敬之心。他未曾剥离任何事物;他视偷盗者如家人,正如他视所在社区的人们为家人一般;他视乌鸦和狼为兄弟,正如他视云雀一般。

It is interesting to note how many holy people have an affinity with animals, Seraphim the Sarov to name but one. Isaac of Nineveh in his ‘Ascetic Treatises’ says:
很有趣的是,许多圣人都与动物有某种亲和力,塞拉芬·萨罗夫就是其中之一。尼尼微的以撒在他的《苦修论》中说:

The humble man confronts murderous wild beasts. From the moment they see him their savagery is tamed, they approach him as if he were their owner, nodding their heads and licking his hands and feet. They actually scent coming from him the fragrance
谦逊的人面对杀人凶猛的野兽。从他们看到他的那一刻起,他们的残暴就被驯服了,他们像对待他们的主人一样接近他,点头和舔舐他的手和脚。他们实际上能闻到从他身上散发出的香气。
that Adam breathed before the fall when they came to him in paradise and he gave them their names.
亚当在伊甸园里给他们起名时呼吸的那种状态。

Francis saw that all things relate together, belong together. It was not a sentimental love of animals, but respect, because everything had a right to be there; even objects of an inanimate nature were brothers and sisters to us, Brother Fire and Sister Water.
弗朗西斯看到所有事物都相互关联,彼此属于。这不是对动物的感性爱,而是尊重,因为一切都有存在的权利;甚至无生命的事物也是我们的兄弟姐妹,火兄弟和水姐妹。

Francis’ way of ‘being’ with creation is a way of ‘knowing’ creation, the natural world, totally and intuitively. It is learning to accept the ugly as well as the good aspects of everything and everybody in a new kind of way, and truly relating to them.
方济各的"存在"方式与创造是一种"了解"创造、自然世界的全面而直观的方式。这是学会以一种新的方式接受美好和丑陋的一面,并真正与之联系的过程。

Some poets see the world the same way, such as John Clare, Wendell Berry and Thomas Traherne. This way of being with the world is not for our own sake, not for our benefit or experience or sentimental attachment, but because the world is a precious gift of God. We, like everything else, belong to God and are part of God’s family; therefore we are brothers and sisters.
有些诗人以相同的方式看待这个世界,例如约翰·克莱尔、温德尔·贝里和托马斯·特拉恩。这种与世界共处的方式并非为了我们自己,也非为了我们的利益、体验或感情依附,而是因为这个世界是上帝赐予的宝贵礼物。像其他一切一样,我们也属于上帝,是上帝家庭的一部分;因此我们是兄弟姐妹。

That is Francis’ particular point of view, which is a hugely important message for us today in our world situation and for the way we treat the environment. We need to inhabit the world and the environment not as tourists or exploiters but as brothers and sisters. We need to pay attention to the world, because God is revealed in and through it. We are made for God and to give praise to God.
这是弗朗西斯独特的观点,对我们今天的世界状况和我们如何对待环境来说,这是一个非常重要的信息。我们需要把这个世界和环境当作家人,而不是游客或剥削者。我们需要关注这个世界,因为上帝在其中和通过其而显现。我们是为上帝而生,为了赞美上帝。

Peace as a characteristic of Franciscan spirituality
和平作为方济会灵性的特征

Praised be You, my Lord, through those who give pardon for Your love,
赞美归于祢,我的主,赐予宽赦的人,为祢的爱
And bear infirmity and tribulation.
并承受疾苦与磨难。
Blessed are those who endure in peace
蒙福的是那些在平安中忍耐的人
For by You, Most High, shall they be crowned.
因为你至高无上,他们将被加冠。
This verse was added on to the main part of the ‘Canticle’. Francis, who by now was very sick, heard of a row between the Bishop and the Mayor of Assisi. He composed this verse and told the brothers to go and sing it to them. They were shamed by the song and made up.
这节诗添加到"圣歌"的主体部分。弗朗西斯当时已经很病了,听说阿西西主教和市长之间发生了争执。他创作了这节诗,让兄弟们去唱给他们听。他们被这首歌羞愧了,并和解。

It was a particular characteristic of Francis to preach peace. He emphasized forgiveness and reconciliation and stressed the constant need to work at this, even among the brothers.
弗朗西斯的一个特点就是宣讲和平。他强调宽恕和和解,并强调必须不断努力实现这一目标,即使在兄弟之间也如此。

Prior to writing the ‘Canticle’ he spent time (c.1220) in Egypt among the crusaders; he joined the Christian crusading army at the Nile delta. As a young man he had had the romantic notion of being a knight in the crusades. Now he went there for a different purpose and was appalled by the state of the army and the attitude of the Christians, who were waging war against the Muslim Egyptians in order to recapture the holy places. Francis was so appalled by the Christian army that he told them that no good would come of their crusade.
在写作《圣歌》之前,他(大约在 1220 年)曾在埃及的十字军中生活过一段时间;他加入了驻扎在尼罗三角洲的基督教十字军。年轻的时候,他曾有过自己成为十字军骑士的浪漫情怀。而如今,他来到那里却有了不同的目的,被基督徒们将战争对象定为穆斯林埃及人以收复圣地的态度所震惊。方济各如此为基督教军队的状态感到震惊,他告诉他们的十字军行动必然不会有什么好结果。

He then set out to cross over the enemy lines with one other brother. On the way he was arrested. He was brought to the Sultan’s court, which was exactly his intention. He was first treated roughly, but always responded courteously. He was taken to the Sultan, and he then asked permission to speak to the Sultan about Jesus, which he was allowed to do. He did so for two days, talking, discussing, sharing about Jesus Christ and showing reverence to the Sultan’s views. The Sultan was not converted, but he did give Francis a safe passage to the holy places.
然后他与另一个兄弟越过敌军阵线。在路上他被逮捕了。他被带到苏丹的法庭,这正是他的目的。他起初受到粗暴对待,但始终以礼貌回应。他被带到苏丹面前,并获得了向苏丹讲述耶稣的许可。他就这样讲了两天,讨论并分享了关于耶稣基督的内容,也表达了对苏丹观点的敬重。苏丹虽未被改宗,但他确实给了方济各一个安全通行圣地的通行证。

A sign of Francis’ approach to making peace was to cross over to the enemy territory, to address the enemy reverently and to dare say what was closest to his heart. At the heart of it all lies Francis’ understanding of the Sultan as his brother.
方济各实现和平的一个标志是越界进入敌方领土,虔诚地向敌人致意,并敢于说出最切肺腑的话。其中最核心的是方济各将苏丹视为自己的兄弟。

Francis was a man of his time and would have regarded the Muslim as an infidel, as a person whom he would want to bring to Christ; he unashamedly talked about Christ to the Sultan. But nonetheless he could, even from that cultural faith perspective, still speak with integrity and reverently to the Sultan, which allowed him to communicate something of Christ that could be accepted.
弗朗西斯是他所在时代的人,他会将穆斯林视为异教徒,希望将他们带到基督面前。他毫不掩饰地向苏丹谈论基督。但是,即使从文化信仰的角度来看,他仍然能以诚信和敬意与苏丹交谈,从而传达一些可被接受的关于基督的信息。

This could be a lesson for us in our interfaith dialogue today. The object is not a kind of syncretism, taking the best from each religion, but to stand truly within one’s own tradition and to speak out of that tradition with reverence and with deep respect for the other. Thomas Merton (see Chapter 27) exemplified the right stance; he never stopped being a Christian; he never compromised his own tradition, but he tried to inhabit and to understand the world of the other and perceive the deep connections and respect the differences.
这可能是我们今天在宗教间对话中的一个教训。目的不是一种折衷主义,从每个宗教中选择最好的部分,而是真正站在自己的传统之中,以敬畏和深深尊重的态度来诉说自己的传统。托马斯·墨顿(见第 27 章)展现了正确的立场;他从未停止成为一名基督徒;他从未妥协自己的传统,但他试图居住并理解他者的世界,发现深层的联系,同时尊重差异。

Francis' attitude to death and poverty
法兰西斯对死亡和贫困的态度

Praised be You, my Lord, through our Sister Bodily Death,
主啊,赞美你,因为我们的姊妹肉体之死
From whom no one living can escape.
无人能逃离的存在。

Woe to those who die in mortal sin.
那些死于原罪的人哀嚎吧。
Blessed are those whom death will find in Your most holy will, For the second death shall do them no harm.
有福的是那些死于祢至圣意志的人,因为第二次死亡将不会伤害他们。

Praise and bless my Lord and give Him thanks And serve Him with great humility.
赞美并祝福我的主,感谢祂,以极大的谦逊服事祂。

Even death is welcomed and reverenced as part of God’s purpose and plan. We see in Francis’ life an attempt, right from the moment he embraced the leper, whom he feared, to the meeting with the Sultan and welcoming Sister Death, to incorpsorate the negative, integrate the dark and fearful, the inner and outer enemy, into that relationship of brother and sisterhood within God’s love.
即使死亡也被视为上帝目的和计划的一部分。我们在弗朗西斯的生活中看到了一个尝试,从他拥抱他所害怕的麻风病患者的那一刻开始,到与苏丹的会面以及欢迎死亡姐妹,把消极的、黑暗和可怕的、内在和外在的敌人整合到上帝的爱中的兄弟姐妹关系中。

His real ‘poverty’ is his refusal to exploit, to possess anything or anybody, as all are in relationship. Francis’ deepest poverty was having everything that he had grown up with taken away from him and yet coming to terms with that situation.
他真正的"贫困"在于拒绝剥削、拥有任何东西或任何人,因为所有事物都是相互关联的。方济各最深层的贫穷就是他拥有的一切被剥夺,但他最终还是接受了这种处境。

Even in his lifetime the Order had begun to move away from his Christocentric, gospel-centred focus. An explanation might well be the rapid growth between the years 1210 , when there were 12 brothers, and I22I when there were 10,000 in different parts of Europe. Francis resigned from being head of the Order and did have a real sense of sadness and rejection.
即使在他的生命期内,这个修会也开始偏离他以基督为中心、以福音为中心的焦点。可能的解释是在 1210 年至 1221 年间, 从最初的 12 个兄弟快速增长到 10,000 人, 分布在欧洲各地。弗朗西斯辞去了修会的领导职务,确实感到了悲伤和被摒弃的感受。

Real poverty is given to us; we do not choose it. Poverty is finding ourselves powerless; it is about failure, about the taking away of status, which is summed up in the poverty we experience as we approach death, stripped of everything.
真正的贫穷是被赐予我们的;我们没有选择它。贫穷是发现我们无助;它关乎失败,关乎地位的丧失,这一切都总结在我们临死前所经历的贫困之中,被剥夺一切。

In Francis there is a true integration of the negative. Welcoming death as our sister is very profound; in so doing he accepts death as part of the ‘family of God’, as part of God’s plan and love. It was not easy; we can see him growing into that acceptance during his life.
在弗朗西斯中,存在着对负面的真正整合。将死亡视为我们的姐妹是非常深刻的;通过这样做,他接受死亡是上帝之家族的一部分,是上帝计划和爱的一部分。这并不容易;我们可以看到他在生活中逐渐接受这一点。

He was given the stigmata in the last two years of his life, when he was going blind and the Order was going awry, when he was beginning to experience the loss of all things. He was so fixed on God’s love in Christ that he reflected in his own body the deep truth of what the Cross stood for, the loss of all things and yet the meeting ground with God’s transforming power.
在他生命的最后两年,他被赐予了圣印,那时他正逐渐失明,而他所属的教会也走向了歧途。他开始经历一切的流失。他如此专注于基督的神的爱,以至于在自己的身体上反映出了十字架所代表的深层真理,就是一切的流失,却也是与神变革的力量相遇的地方。

All this was possible, for Jesus had been revealed to him as ‘Brother Jesus’:
这一切都是可能的,因为耶稣已经被他认识为"耶稣兄弟":

O how glorious it is to have a holy and great Father in heaven! O how holy, consoling to have such a beautiful and wonderful spouse! O how holy and how loving, gratifying, humbling, peace-giving, sweet, worthy of love, and above all things, desirable: to have such a Brother and such a Son, our Lord Jesus Christ, Who laid down his life for His sheep.
哦,在天之父如何伟大而神圣!哦,有这样美丽而奇妙的配偶,何等安慰!哦,有这样神圣、慈爱、令人满足、谦逊、赐平安、甜蜜、可爱,更是万物之上可羡慕的:拥有这样一位弟兄和儿子,我们的主耶稣基督,祂为祂的羊牺牲了生命。

And in this deep inner experience he came to know and see how it affected his relationship with all things. The more he related to others as brothers and sisters the more he came to know his own sonship and brotherhood in Christ.
在这个深刻的内在体验中，他知道并看到这如何影响了他与万物的关系。他越是视他人为弟兄姐妹，越是认识到自己在基督里的子子女女和兄弟姐妹的身份。

Even though he was highly critical of its wealth, power, hierarchy and structures Francis was a loyal member of the Church. He saw that we need each other. The Christian journey is not a solitary one; it is a journey in fellowship with each other and we need to be in relationship with one another in Christ; hence the importance of the Church.
尽管他对其财富、权力、等级制度和结构持高度批评态度,但方济各仍是教会的忠实成员。他认识到我们需要彼此。基督徒的旅途并非独自一人,而是与他人同行,我们需要在基督里彼此关系;因此,教会的重要性不言而喻。

We adore You, Most Holy Lord Jesus Christ, Here and in all Your churches throughout the world, And we bless you because by Your holy cross You have redeemed the world.
我们崇拜您,最神圣的主耶稣基督,在这里和在世界各地的所有教会中,我们赞美您,因为您的神圣十字架拯救了世界。

ST DOMINIC 圣多明尼各

Roland Riem 罗兰·里姆

St Dominic in Prayer, El Greco
多明我克的祈祷,埃尔格雷科

Introduction 简介

During the twelfth and thirteenth centuries the growth of urbanization forced the Church to deal with more power from below and with the demands of the people for learning; they were no longer content to let only the Church have the truth at its command.
在十二和十三世纪,城市化的增长迫使教会必须处理来自底层的更多权力,以及人民对学习的需求;他们不再满足于让教会独自掌握真理。

This is therefore the time that schools were being founded, originally very much linked to cathedrals but actually forming the first seeds of university life. New learning, new ways of thinking were coming into people’s consciousness.
这就是学校建立的时期,最初与大教堂密切相关,但实际上开启了大学生活的萌芽。新的学习方式和思维正在进入人们的意识。

As we have seen, the ordinary people still felt neglected by the Church, and their thirst for knowledge was now met by the Dominican and Franciscan Friars, as their vocation was largely about sharing the gospel with ordinary people. But there were also other itinerant preachers who went around the countryside, teaching and preaching; many of these were, however, anti-clerical and were regarded as heretical, such as the Cathars and Waldenses. These were inciting a break away from the Church; they encouraged disobedience to the priests and deacons, and discouraged church attendance and the paying of tithes. This was a real concern to the Church. The Dominican Order of Friars, a clerical order - St Dominic had been an Augustinian canon - felt especially called to meet these challenges.
正如我们所看到的,普通百姓仍然感觉受到教会的忽视,而他们对知识的渴望现已通过多明我会和方济会修士来满足,因为他们的使命主要是与普通百姓分享福音。但也有其他游荡的传教士在乡间教导和布道;然而,其中许多人却是反教权的,被视为异教徒,如卡塔尔派和瓦尔登派。他们煽动人们背离教会;他们鼓励人们不服从神父和执事,并且阻碍人们参加教会活动和缴纳十一税。这让教会深感担忧。作为一个神职团体的多明我会修士-圣多明我曾是奥古斯丁会的正教正派-特别感受到了这些挑战,并决心去应对。

Alongside their apostolic mission the Dominican Order of Teachers and Preachers attached great emphasis to learning. The schools attached to monasteries and
多明我会的宗教使命之外,他们也十分重视学习。修道院附设的学校和
cathedrals of the eleventh and twelfth centuries had led to the establishment of the Universities of Paris and Bologna. The Dominican influence, especially at the University of Paris, was very great: nine out of 15 Doctors of Divinity there were Dominicans, Thomas Aquinas and Meister Eckhart notable among them. Many bishops attended these places of learning, and in this way ordinary priests were supported in a positive way.
十一和十二世纪的大教堂导致了巴黎和博洛尼亚大学的建立。多米尼加人的影响,特别是在巴黎大学,非常大:那里有 15 名神学博士中有 9 位是多米尼加人,其中包括托马斯•阿奎那和迈斯特•埃克哈特。许多主教都参加了这些学习场所,这样普通神职人员也得到了积极的支持。

The Revd Canon Roland Riem brings out clearly these different strands in the vocation of the Dominican Order, their fight against heresy, their preaching to ordinary people and their intellectual pursuits.
道明会修士罗兰德·里姆清楚地阐述了道明会的不同职责,包括反对异端邪说、向普通民众传教以及他们的学术追求。

St Dominic 1170-1221 多明我 1170-1221
He was born of a noble Castilian family in Calaroga. His mother was very devout and saintly, and was canonized herself in the nineteenth century.
他出生于卡拉罗加的一个高贵的卡斯蒂利亚家族。他的母亲非常虔诚善良,在 19 世纪也被列为圣人。

His maternal uncle looked after his education until he went to the University of Valencia. He was a serious and outstanding student who was utterly compassionate to the sufferings of others.
他的母亲的弟弟负责他的教育,直到他去了瓦伦西亚大学。他是一个认真和杰出的学生,对他人的痛苦有着无比的同情心。

At the age of 26 he became one of the Canons regular at the Cathedral in Osma. With Bishop Diego he became very involved in fighting the Albigensian heresy during the fiveyear Albigensian crusade ordered by Pope Innocent III. Their poverty and simplicity of life converted many people to orthodox Christianity.
在 26 岁时,他成为奥斯马大教堂的正式教士之一。在迭戈主教的带领下,他在教皇英诺森三世命令的为期 5 年的阿尔比根十字军中积极参与反对阿尔比根异端。他们的贫穷和生活简朴使许多人改信正统基督教。

The idea of forming an order of dedicated and educated priests came to him in 1216 when he was based in Toulouse. The Pope approved this the following year.
在 1216 年他位于图卢兹时,成立一个由充满奉献精神和受过教育的神职人员组成的团体的想法出现在他心中。第二年教皇批准了这一想法。

The rest of his life he dedicated to travelling extensively to teach and preach and support his brethren with understanding and compassion.
他余生都致力于广泛旅行,传授和布道,并以理解和同情支持他的同道。

THE ESSENTIAL OBJECTIVES OF THE DOMINICANS
道明会的基本目标

There are many famous Dominicans apart from St Dominic himself, including Thomas Aquinas and Catherine of Siena, who was actually known as the second founder of the Dominican spirituality, as well as Fra Angelico and the whole German mystical Dominican tradition: Meister Eckhart, Heinrich Suso, Johannes Tauler.
除了多明我各自本人以外,还有许多著名的多明我会士,包括托马斯·阿奎那和西耶纳的凯瑟琳,她实际上被认为是多明我会禅修传统的第二创始人,还有弗拉·安杰利科和整个德国神秘主义的多明我会传统:梅斯特·埃克哈特、海因里希·苏索和约翰尼斯·陶勒。

Although Dominican spirituality as it developed is multi-faceted, it can be summed up as follows: mission through teaching and preaching for the benefit and salvation of all.
虽然多明尼加灵性在发展过程中多方面体现,但可以总结为:通过教学和布道,为全人类的利益和救赎而进行传教。

The Transfiguration, Fra Angelico
变貌, 安杰利科

Dominic has a lot to teach any of us who are involved in mission. One motto of the Dominicans is Contemplata aliis tradere: ‘To pass on the things that have been contemplated/studied’.
多明尼各有许多值得我们这些从事宣教工作的人学习的地方。多明尼各会的座右铭之一是"Contemplata aliis tradere"，意即"传授所深思者"。

That is one of the major tasks Dominicans undertake: to study and contemplate with the prime focus on others; concern for the salvation of others is at least as important as our own salvation.
这是多米尼加人所承担的主要任务之一:以他人为主要关注点进行学习和思考;他人的救赎至少与我们自己的救赎同等重要。

In addition, the Dominicans had a passion for Veritas - Truth. The early Dominicans may be regarded as peaceful seekers after truth, because they believed that ‘all truth is found somewhere and some truth is found everywhere’. Consequently, a good Dominican would be looking for signs of truth wherever he or she met it.
此外,道明会的成员对真理(Veritas)有着一种热情。早期的道明会修士可以被视为寻求和平真理的人,因为他们相信"所有真理都存在于某处,而某些真理存在于各处"。因此,一名优秀的道明会修士会在任何遇到真理的地方寻找它的迹象。

Although, of course, we cannot forget the Inquisition and the notable role the Dominicans and the Jesuits played in that horrible chapter of human history, we are looking here at the clear stream at the beginning before things got muddied; the search for truth can go wrong, like anything else.
尽管我们当然不能忘记宗教裁判所以及多米尼加教团和耶稣会在那个人类历史上可怕的篇章中所扮演的重要角色,但我们在这里关注的是事情变得混乱之前那清澈的源头;寻求真理的过程可能像其他任何事情一样出错。

In the Constitution that was written in 1220 we read:
在 1220 年撰写的宪法中,我们读到:
Our order is known to have been founded from the beginning for the sake of preaching and the salvation of souls, and our efforts ought above all to be directed primarily and enthusiastically towards being able to be useful to the souls of our neighbours.
我们的教团从一开始就是为了布道和灵魂救赎而建立的。我们的努力应该首先和热情地致力于能够为我们邻居的灵魂带来帮助。

Catherine of Siena said that this was the key to all Dominican spirituality. One thing that Francis, Ignatius and Dominic have in common is that their spirituality is very apostolic. This does not mean that they don’t attach importance to contemplation, but they launch the fruits of this outwards to mission.
西耶纳的凯瑟琳说,这是所有多米尼克教会灵性的关键。方济各、依纳爵和多米尼克三人共同点是,他们的灵性非常宗徒式。这并不意味着他们不重视沉思,而是将这种沉思的果实向外传播,投入于使命。

It might seem strange to make a very strong contrast between the apostolic spirituality and monastic spirituality, because in considering St Benedict himself there were many aspects to his intentions that were apostolic. But it is true to say that by the time we get to this period of history, things have silted up a bit for the Benedictine tradition.
与使徒灵性相比,修道院灵性存在很大差异,这似乎很奇怪,因为在考虑圣本笃本人的意图时,许多方面都具有使徒性。但可以说,到了这个历史时期,本笃会传统已经有些沉淀。

If we look back to the original genius of Benedictine spirituality and the spirituality of the desert, we notice that the key features that made this spirituality vibrant were ‘purity of heart’, a balance of life between manual work, study and prayer.
如果我们回顾本笃会的灵性和沙漠灵性的原始天赋,我们会注意到使这种灵性充满活力的关键特征是"心灵的纯洁",以及劳作、学习和祈祷之间的生活平衡。

Some of these values, such as poverty, obedience and community, have been continued but at the same time transformed in Dominican spirituality.
这些价值观中的某些,如贫穷、服从和社区,在多米尼加灵性中得到了延续,但同时也发生了转变。

St Dominic's life 圣多明我的生活

We don’t really know St Dominic as much as we do St Francis; we just get glimpses of his character. But with St Dominic we get the impression that he had a passion for the task before him, that he was a very able administrator, that he released other people and enabled them to do what they were best at.
我们对多明我各不了解圣方济各如此之深;我们只能窥见他的性格。但是从多明我圣人来看,我们会感到他对眼前的任务充满热情,他是一位出色的管理者,他释放了其他人,并让他们发挥所长。

Dominic Guzman was born about 1170 in old Castile and died in 1221. He came from a family of minor nobility, landowners. When he was born his mother had a vision of a puppy emerging from her womb with a blazing torch in its mouth. She understood this to mean that Dominic was going to be a great preacher and set the world ablaze.
多米尼克·古兹曼约于 1170 年出生在旧卡斯蒂利亚,1221 年去世。他来自一个小贵族家族,是地主。他出生时,母亲梦见一只小狗从她的子宫里探出头来,口中衔着一支熊熊燃烧的火把。她理解这预示着多米尼克将成为一位伟大的传教士,点燃世界。

He had a good education; he learned Latin from his uncle who was a priest and then was sent to a cathedral school in Valencia. At the heart of the curriculum was the study of Scripture. After about ten years he became a canon and lived by the Augustinian rule of life.
他受过良好的教育;他从他的叔叔那里学习了拉丁文,他的叔叔是一名神父,然后被送到巴伦西亚的一所主教学校。课程的核心是对圣经的研究。大约 10 年后,他成为了大教堂的神职人员,并遵循奥古斯丁的生活准则。

Dominic's fight against heresy
多米尼克反对异端的斗争

Around this time the Albigensians, a heretical group, gained prominence; these were Cathars who were very dualistic in their spiritual outlook. The Catholic Church felt strongly that something should be done about these groups. Bishop Diego asked St Dominic to accompany him on a diplomatic mission for the King of Spain. They stopped off at Toulouse and
在这个时候,一个异教徒的群体阿尔比根西人崛起了;他们是卡塔尔人,在灵性上持有强烈的二元论观点。天主教会坚信必须采取行动来解决这些团体的问题。迭戈主教邀请圣多明尼各随同他前往西班牙国王的外交任务。他们在图卢兹和

Important figures 重要人物

Thomas Aquinas c.1225-74 Thomas Aquinas was borm near Aquino in Italy. He is a Doctor of the Church and considered by many to be the Church’s foremost theologian. He was a philosopher and theologian in the scholastic tradition. He entered the Order of Preachers in 1244.
汤玛斯·阿奎那(约 1225-1274 年) 汤玛斯·阿奎那出生于意大利亚奎诺附近。他是一位教会博士,许多人认为他是天主教会最著名的神学家。他是一位在神学传统中的哲学家和神学家。他于 1244 年加入了传教士会。

He was deeply contemplative; for him contemplation is a lifting up of the heart and mind to God. It did not involve a letting-go of knowledge; his was an intellectual spirituality. He used rigorous discipline of the mind in pursuit of truth. He used logic, Scripture, Aristotle and the Church Fathers as sources of authority. He puts his own learning and insights at the disposal of others.
他非常沉思;对他来说,沉思是将心灵和思想提升到神的层面。这并不涉及知识的放弃;他的是一种智性的精神生活。他运用严格的心智修养追求真理。他使用逻辑、圣经、亚里士多德和教会教父作为权威来源。他将自己的学识和见解奉献给他人。

The work he is best known for is Summa Theologica.
他最著名的作品是《神学大全》。
Catherine of Siena 1347-80
西耶纳的凯瑟琳 1347-80
Catherine of Siena was the 24th child out of 25 . She explored God in order to love God more. Although she was unlettered she was one of the foremost early writers in Italian. She is said to have met Thomas Aquinas and John the Evangelist in a dream, and they taught her how to write. She had a vision of Christ in papal robes at the age of six, which was her incredible induction into the Christian life. She gave herself to Christ at that moment. By the age of seven she had vowed herself to a life of perpetual virginity.
西耶纳的凯瑟琳是 25 个子女中的第 24 个。她探索上帝,以更好地爱上帝。尽管她未受正规教育,但她是意大利最早的杰出作家之一。据说她在梦中见到了托马斯·阿奎那和约翰·福音书作者,他们教她如何写作。六岁时,她有一个穿教皇袍服的基督的神视,这是她进入基督教生活的令人难以置信的开端。她在那一刻把自己奉献给了基督。七岁时,她就发誓终生独身。

Continued overleaf 接上页

Continued 继续
In 1363 she entered the Dominican Order of Penance, the Dominican Tertiaries. This was an order that only admitted as a rule women who were widows. In 1368 she had a vision of Christ appearing and putting a wedding ring on her finger. In 1370 she heard the command to leave her cell and enter the public life of the world. She then joined a group of women in the service of the sick and poor. Her visions came thick and fast and she even received the stigmata. She became very involved in the politics of the papal schism and wrote forthright letters to those who supported the false pope. Of her writings we have the Dialogue, prayers that her followers wrote down as they listened to her at prayer, and her letters.
在 1363 年,她加入了多明尼克祈祷会的济贫会,这是一个只接纳寡妇的修会。在 1368 年,她有一个幻视,看到基督出现并给她戴上结婚戒指。在 1370 年,她听到命令,要离开她的单间,进入世俗生活。于是她加入了一群为病人和穷人服务的妇女。她的幻视接连不断,甚至获得了圣痕。她深度参与了教皇分裂的政治,并给支持伪教皇的人写了直言不讳的信件。我们留下了她的作品,包括《对话》、她的信徒记录下来的祈祷文,以及她的信件。
here St Dominic had his first contact with these heretics.
这里是多明我在首次接触这些异教徒的地方。
Another missionary trip took them to Citeaux, where Diego took the Cistercian habit. In 1206 they arrived in Montpelier in the south of France, where the Cistercians were locked in a mission to try to win back the Languedoc region of France from the Cathars. The latter’s lifestyle was very attractive to the people because of their simplicity and poverty; they also won many over with the simple way they proclaimed the gospel. The Church was perceived as being distant and too institutional.
另一次传教之旅将他们带到了西泰欧,迭戈在那里穿上了西斯特尔白衣修士的衣服。1206 年,他们抵达了法国南部的蒙彼利埃,在那里西斯特尔白衣修士们正试图从卡塔尔人手中夺回朗格多克地区。后者的生活方式因其简单和贫困而广受人们的喜爱,他们以简单的方式宣讲福音,也赢得了许多人的拥护。教会被视为冷漠和过于制度化。

St Dominic was concerned to train preachers to fight against these heretics. Diego suggested that the Catholic missionaries should actually imitate the practices of the heretics but with Catholic teaching and instruction, in order to win people back to the old faith. Although the crusades were happening at the time, St Dominic kept his focus on winning back those who had been won over by the heretics.
圣多明我关心培训传教士以反对这些异教徒。迭戈建议天主教传教士实际上应该模仿这些异教徒的做法,但要结合天主教的教导和指导,以此来赢回人们回归旧信仰。尽管当时正发生十字军东征,但圣多明我仍专注于重新争取那些被异教徒拉拢的人。

As people were getting re-converted, there arose a need for founding monasteries and convents. Diego founded a
作为人们正在被重新改宗的过程中,创立修道院和尼姑庵的需求也随之产生。迭戈创办了一个
nunnery at Prouille in about 1206 , the first for Dominican nuns, but he died soon afterwards, leaving St Dominic to take effective charge of the mission.
在大约 1206 年,多明我会修女创办于普罗威尔的修道院,这是多明我会修女的第一个修道院,但他很快就去世了,留给圣多明我实际负责这个使命。

To help him in his mission a new bishop in the South of France decided to give him official licensed status. The licensed preachers of the medieval Church were actually the bishops (though others were allowed to give exhortations), and it was quite unusual for him to let St Dominic share his ministry.
为了帮助他完成使命,法国南部的一位新主教决定授予他正式的执照状态。中世纪教会的授权传教士实际上是主教们(尽管其他人也被允许进行劝说),让圣多明尼克分享他的职责是相当不同寻常的。

In i2 Is the Fourth Lateran Council took place, which was intended to try to re-establish the life of the Church and reconnect the Church to the people. Unfortunately much of what was suggested was to do with reforming the clergy, so that through them the Church could take back power. It addressed clergy morals and education. It appointed auxiliary preachers and tried to stop the proliferation of religious orders. But the result of that was that the clergy started to consider themselves an elite, which had the effect of distancing people from the Church even more.
在第四次拉特兰大公会议中,该会议旨在尝试重塑教会生活并使教会与人民重新联系。不幸的是,大部分建议都与改革 clergy 有关,以便通过他们让教会恢复权力。它解决了 clergy 的道德和教育问题。它任命了辅助讲道者,并试图阻止宗教教团的泛滥。但其结果是 clergy 开始把自己视为精英阶层,这进一步加大了人们与教会的距离。

St Dominic wanted to put his Order on a firm footing and tried to get it confirmed by the Pope. But the Church in Rome did not want more proliferations of orders; therefore the Fourth Lateran Council had stated that any new order must find an old rule to live by. Because St Dominic was an Augustinian canon and already lived by that rule, he managed to get his Order accepted by offering to take the Augustinian Rule to live by. The new Pope, Honorius III, confirmed that the ‘Order of Preachers’ was bona fide in 1216. The Dominicans were therefore a clerical movement, a band of preaching clerics. They were not leisured scholars; they were people who were trying to use their scholarship to respond to the needs of the people around them.
多明尼克圣人想要使他的修会站稳脚跟,并试图获得教皇的确认。但罗马教会不想看到更多修会的出现;因此第四次拉特朗会议曾经宣布,任何新的修会都必须找到一个古老的规则来遵循。由于多明尼克圣人是奥古斯丁修道院的一名神职人员,并且已经依据那个规则生活,他设法通过承诺遵循奥古斯丁规则获得了他的修会被接受。新任教皇霍诺留三世在 1216 年确认了"传教士会"是正统的。因此道明会是一个神职人员运动,一群宣讲的神职人员。他们不是富裕的学者;他们是试图利用自己的学识来回应周围人民需求的人。

They had their power base in Toulouse but St Dominic felt inspired by the Holy Spirit on Pentecost in 12I7 to send his community to the four corners of the earth in small groups; six went to Paris, four went to Spain and he began shaping his Order. In the next few years St Dominic travelled to Rome, Spain, Toulouse and Bologna, and in 1220 there was the first General Chapter of the Order. He was very organized and aware of how people worked institutionally.
他们的势力基础在图卢兹,但是多明尼各圣在 1217 年五旬节期间感到了圣神的启示,于是派遣他的团体分成小组前往世界四方;其中有六人前往巴黎,四人前往西班牙,他开始塑造他的教会。在接下来的几年里,多明尼各圣前往罗马、西班牙、图卢兹和博洛尼亚,1220 年教会召开了第一次总会议。他非常有组织力和制度意识。

He was a tireless preacher and gave other people encouragement to preach by his prayerful support of them, affection and companionship. He took up an earlier expression that Catherine reiterated, ‘that we should always be talking with God in contemplation and about God in preaching’.
他是一位不知疲倦的传道者,通过虔诚的祈祷支持、关爱和同伴关系,鼓励他人传道。他引用了卡瑟琳早先表达过的观点"我们应该在沉思中与上帝对话,在传道中谈论上帝"。

His early biographer wrote:
他的早期传记作者写道:
Nothing disturbed the even temper of his soul except his quick sympathy for every form of suffering, and as a man’s face shows whether his heart is happy or not, it was easy to see from his friendly and joyous countenance that he was at peace inwardly. With his unfailing gentleness and readiness to help, no-one could ever despise his radiant nature, which won all who met him and made him attract people from the first.
除了他对一切痛苦的敏感同情心,没有任何事情扰乱了他内心的平静。正如一个人的面容能反映出他内心是否快乐一样,从他友善而欢乐的面容中,很容易看出他内心是安宁的。他无穷无尽的温和和随时提供帮助的意愿,让人无法不喜欢他光彩照人的品性,这种品性吸引了所有认识他的人,让他从一开始就受到欢迎。

The I ominican Order got off to a flying start, scattering but buoyant; by I22 I, when St Dominic died, they were in England, Hungary and Poland. In fact there were already 25 houses in Europe, five provinces and six more on the way. By I223
多明我会在一开始就蒸蒸日上,虽然分散但充满生机;到 1221 年圣多明我逝世时,他们已经在英格兰、匈牙利和波兰落地生根。事实上,当时欧洲已经有 25 个修院,五个省,另外还有六个正在建设中。到 1223 年

Glossary 术语表
Tertiary Order - society for those who wish to devote themselves to the religious life without withdrawing from the world.
第三级修道会 - 一个为那些想要专心宗教生活但又不退出世界的人服务的团体。
Scholastic tradition - a rigorous theological method used between 1000 and 1600 ; at its most influential in the fourteenth century. It relied on careful logical argument and precise descriptions both of philosophical and theological topics.
经院哲学传统 - 在 1000 年到 1600 年期间使用的一种严格的神学方法;在十四世纪达到最大影响力。它依赖于仔细的逻辑论证和对哲学和神学主题的精确描述。
there were 120 members in Paris alone. And by 1234 nine of the 15 Doctors of Divinity in Paris were Dominicans.
单单在巴黎就有 120 名成员。到 1234 年,巴黎 15 名神学博士中已有 9 人是多明我会成员。

When he was canonized in 1234 Pope Gregory IX said that he was as sure of St Dominic’s holiness as he was of that of St Peter and St Paul.
格里高利九世于 1234 年把多明我称为圣徒时说,他对多明我的神圣地位的确信,就如同对圣彼得和圣保罗一样确信。

Enclosed versus itinerant
封闭式与流动式

A distinction between Franciscan and Dominican spirituality is that St Dominic was more concerned with the apostolic task and St Francis was more concerned with the apostolic lifestyle.
方济各会和多明尼各会的灵性之间的区别在于,圣多明尼各更关注使徒的任务,而圣方济各更关注使徒的生活方式。

Both contrast with the enclosed monastic spirituality of St Benedict. The Benedictine monks were tilling the soil and doing useful manual labour to keep their communities alive, but St Dominic and his preaching friars were itinerant and totally focused on preaching.
这与圣本笃的封闭式修道院的精神生活形成鲜明对比。本笃会修士耕种土地,从事有用的体力劳动以维持社区的生存,而圣多明尼克及其讲道修士们却到处游历,全身心地投入到讲道之中。

The essential features of monastic spirituality were ‘listening with the ear of the heart’, stability and balance, with an ordered rhythm to the day centred around prayer.
修道院精神的基本特征是"用心灵的耳朵倾听"、稳定性和平衡,日常生活围绕祈祷有序进行。

The Benedictine principle of enclosure came from the Desert and from Acts 4.32:‘Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common.’
本笃会的隔离原则来自沙漠和使徒行传 4.32:"信徒都合而为一,谁也不说自己的东西是自己的,他们凡物公用。"

The Benedictines like the Cistercians stressed forming a strong community, where monks have a common life and share everything, but this had always existed in tension with the pilgrimage model: ‘Foxes have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay his head’ (Matt. 8.20).
本範提特修士和西斯特修士一样,强调建立一个紧密的团体,让修士们共同生活,分享一切,但这与朝圣的模式一直存在着矛盾:"狐狸有洞,天空的飞鸟有窝,但人子却没有枕头的地方"(马太福音 8:20)。

The Dominicans did want to hold on to community life; they did want to live together in some sort of communal life, even though the Black Death made living in community really hazardous. But they placed their emphasis on itinerant preaching; some therefore stayed in community to support those who went out to preach.
多明我会士确实希望保持社区生活;他们确实希望以某种集体生活的方式生活在一起,尽管黑死病使社区生活变得非常危险。但是他们把重点放在流动的布道上;因此,有些人留在社区中,支持那些外出布道的人。

The main element essential to the Dominican Order was the apostolic task, out of which all other conditions flowed. Their life therefore had to be itinerant and consequently they did not fall under the authority of a bishop. They were not confined to one diocese; they were free to wander around between dioceses. Finally, they were educated priests.
多明我会的主要特征就是奉行使徒的任务,其他一切条件都源自此。因此,他们的生活必须是流动的,因而不受主教的管辖。他们不局限于任何一个教区,可以自由在各教区之间流动。最后,他们都是受过良好教育的神职人员。

This was the very flexible structure that St Dominic managed to create under
这就是圣多米尼克成功创建的非常灵活的结构
the Augustinian Rule, which was based on the example of the Apostles and on scriptural principles.
奥古斯丁教规,以使徒们的榜样和圣经原则为基础。

Obedience 服从

As far as the rule of ‘obedience’ was concerned, Dominic wanted to give this a much more spontaneous character, a kind of generosity to respond to the need of the moment, to circumstances, without being too concerned about the security of rules and regulations. They of course all had a personal obedience to the Master of their Order, but not rigidly to a constitution. The rules of the Order were seen as important, but incorporated in them was the principle of dispensation, so that the rules were in fact adaptable and used as tools for the maintenance of the community’s task, but were not essential to Dominican life; they were after all only human rules. What was considered much more important was a sense of personal responsibility and good habits. It had more to do with being loyal to the lifestyle of the Dominicans; with holding on to the values of the community. Ultimately a preacher is answerable to God, not to the Order.
对于"服从"的规则而言,多米尼克想给它一种更加自发的特性,一种即时响应需求和环境的慷慨,而不过于关注规则和条例的安全性。当然,他们都对所属教会的主持人有个人服从,但并非严格遵守一套成文的章程。教会的规则被视为重要,但其中包含了豁免原则,使得这些规则实际上是可适应的,作为维持团体任务的工具,而非多明我会的生命本质。归根结底,它们只是人为的规则。被视为更加重要的是个人责任感和良好习惯。这更多关乎忠诚于多明我会的生活方式,坚持团体的价值观。归根结底,传教士唯一要对的就是对上帝负责,而非对教会负责。

They had a lot of freedom and the Cistercians, who were very austere, trying to live in an enclosed way, had a ready-made insult to throw at the Dominicans that comes from the first chapter of the Rule of St Benedict: they called them ‘gyrovagues’.
他们拥有很大的自由,而热心于过封闭生活的糜尔西修会的修士们,可以从圣本笃规则的第一章中找到一个现成的侮辱性词语——"浪荡僧"。

The grace of preaching
演讲的魅力

Preaching was seen as a grace, as a wonderful act of self-sacrifice, a supreme act of love - a pouring out of God’s truth in personal form. Dominicans were giving out by their preaching to their neighbour anything they had received through study or contemplation. It was considered to be a way of life as heroic as martyrdom.
传道被视为恩典,是一种崇高的自我牺牲行为,是最高的爱的表现——以个人的形式倾倒神的真理。多明我会弟兄通过传道向他们的邻居传播他们通过学习和沉思所获得的任何内容。这被认为是与殉道一样英勇的生活方式。

Humbert of Romans, the Fifth Master, said that in leading busy lives there would inevitably be inattention and tiredness, but it was important to persevere and share their gifts. ‘The merit gained by good works will outweigh the sins of an active life.’
罗马人胡伯特(第五任大师)说,在繁忙的生活中,难免会出现不注意和疲惫,但重要的是要坚持不懈,分享自己的才能。'良善的行为所获得的功德,将超越活跃生活中的罪过。'

The task of preaching should lead deeper and deeper into grace. He even said that preaching takes priority over prayer and the sacraments.
传道的任务应该引领人更加深入地认识恩典。他甚至说,传道优先于祈祷和圣礼。

The preacher should at all cost avoid pride and despair and rely entirely on grace:
传道者应当不惜一切代价避免骄傲和绝望,完全依靠恩典
With all my heart I turn to you, Holy Spirit, God most merciful and generous, who
全心全意地向您祈祷,慈悲和仁慈的圣灵,主神
sometimes, when it pleases you, speak many good things even through the mouth of sinners. I am a poor sinner but, such as I am, I am your servant, and now that you have inspired me to engage in such an undertaking as this, I beseech you by the mercy of Christ and the intercession of the most Blessed Virgin Mary, the Mother of that same Christ, the Crucified, and by the merits of our father, the Blessed Dominic, and at the prayers of the novices of our Order, whose encouragement and instruction is my chief concern: in the abundant mercy of your grace, bring this present work to good effect, through my ministry, to your own glory and honour so that those who read it may know that it is your grace, Lord, that has achieved this.
有时候,当您心情好时,即便是通过罪人的口,也可以说出很多美好的事物。我是一个可怜的罪人,但是,就我而言,我是您的仆人,现在您已经激励我从事这样一个事业,我恳求您,因着基督的慈悲和最圣洁的童贞玛利亚(即同一基督的母亲十字架受难者)的转祷,以及我们的圣父多明尼各的功德,并因着我们修会新学员的祈祷,他们的鼓励与指导是我最关心的:以您丰盛的恩典,借着我的服事,使这部作品实现美好果效,归荣耀于您,以致那些读它的人知道,这是出于您恩典的作为,主啊。
(Preface to a book written for novices in 1283 by a novice master in Toulouse)
我们应该怀着谦逊和感恩的心态对待自己所掌握的任何知识和技能。即使是最富有的人,也难免会在某些方面缺乏知识和经验。我们应该相信,通过不懈的学习和实践,每个人都能够不断提高和完善自己。这也是我在 1283 年写作这部面向初学者的著作的初衷

St Catherine of Siena, Andrea Vanni
西耶纳的圣凯瑟琳,安德烈亚·瓦尼

In Dominican spirituality human effort and education are met by grace, since without grace our words bear no fruit and cannot be prophetic. They knew that this grace was present when the preaching was effective and fruitful, had led to repentance, conversion or confessions of

\sin

in the congregation. A bishop preaches out of the institutional authority that is given from the Pope, but for the Dominicans the authority is grace-given, a charism.
在多米尼加教派的属灵理解中,人的努力和教育是被上帝的恩典所接纳的,因为没有恩典我们的话语将毫无结果,无法成为预言性的。他们认识到当宣讲有效且多结果子、引导人悔改、转向或在会众中承认

\sin

时,这恩典就已临到。主教凭借从教宗得来的制度性权威而讲道,但对多米尼加人来说,这权柄来自恩典赐予的恩赐。

But you have to co-operate with grace and hence the Dominican need for study, because preaching requires that. There is also a work of character to be done, which is linked with contemplation, in which we stand or sit before God with ‘poverty of spirit’; and after that we need the courage to launch out on the inspiration of the moment. By looking deeply within ourselves, we can go out and help others, acting from our depth. Contemplation leads to compassion for others and consequently action.
但是你必须以恩典合作,因此多明我会需要学习,因为布道需要那样。还有一项与默观有关的性格建立工作,我们以'灵性贫穷'站立或坐在上帝面前;之后我们需要勇气去投身于当时的灵感。通过深入探索自我,我们可以走出去帮助他人,从内在深处行动。默观导致对他人的同情,从而导致行动。

For Dominic, preaching is the end and contemplation is the way. Catherine of Siena phrased it to her confessor like this:‘The greatest consolation she had in life was talking about God or discussing God with intelligent people.’ St Dominic said: ‘Hoarded grain goes bad.’
多米尼克认为,传道是终点,沉思是途径。西耶纳的凯瑟琳这样对她的告解神说:'她在生活中获得最大安慰的是谈论上帝或与有见地的人讨论上帝。'圣多米尼克说:'囤积的谷物会变坏。'

He tells his novices who were quite unprepared to go and preach before they had studied any theology: 'Go confidently because the Lord will be with you and
他告诉他的新手,他们完全没有准备就去传教,没有学习过任何神学知识:"相信主与你同在,勇敢地去吧。"

He will put into your mouth the word of preaching.’
他必将讲道的话放在你的口中。

Poverty 贫困

St Dominic wanted to persuade his brothers to abandon possessions, but it is hard when you are preaching to be ascetically poor; you need books to preach. Therefore, already in the history of the early Dominicans, owning books became permitted.
圣多明尼各希望说服他的兄弟放弃财产,但当你为清贫而传道时,这很难做到;你需要书籍来传道。因此,在多明尼各会修士的早期历史中,拥有书籍已被允许。

Gradually things changed in the thirteenth and fourteenth centuries. By the mid fourteenth century there were private libraries. The Pope eventually allowed them to retain possessions so they could get on with preaching.
13 世纪和 14 世纪,事物逐渐发生了变化。到 14 世纪中叶,出现了私人图书馆。教皇最终允许他们保留财产,这样他们就可以专注于布道工作。

Poverty was redefined as ‘poverty of spirit’, the awareness that grace comes from God. People can learn to be more responsive to the preaching charism, but it always remains a gift from God, which leads to awareness of our own poverty and unworthiness.
贫穷被重新定义为"精神贫困"，这意味着恩典来自上帝。人们可以学会对布道恩赐更加敏感，但这始终是上帝的恩赐,这导致我们意识到自己的贫穷和不配。

Always see your faults and sins and make as much of them as you can . . . Never stop watching yourself and judging yourself in complete honesty. In all that you do, say, or think, rebuke yourself, and always strive to find occasion for compunction in yourself, by reflecting that even the good you do is incomplete, lacking in fervour, and spoiled by negligence . . . Every hour of the day rebuke yourself in the sight of God as being the most wretched sinner, and consider yourself more worthless and wretched before God because of your faults than anyone else, whatever their sins . . . And also consider very carefully that it is not from yourself that you have any ability to achieve any good, or any grace, or any concern for virtue. Christ gave them to you out of sheer mercy, and if he had wanted to, he could have left you in the mud and given them to someone else.
始终看到你自己的过错和罪孽,并努力去弥补它们......永远不要停止监视和诚实地评判自己。在你所做的一切、说的话和想的事中,都要谴责自己,并总是努力在自己身上寻找自责的机会,反思即使是你所做的好事也是不完整的,缺乏热忱,并被疏忽所玷污......每一个时刻,在上帝面前都要谴责自己,认为自己是最可怜的罪人,并认为自己因自己的过错而在神面前比其他任何人都更加卑微和可悲......并且要非常仔细地考虑,你所拥有的任何善良、恩典或对美德的关切都不是来自于你自己。都是基督出于纯粹的仁慈赐予你的,如果他愿意,他完全可以把你留在泥潭中,而把这一切赐给别人。

Ideally this sense of unworthiness takes us into love - by which we count others of more account than ourselves. This is an apostolic spirituality - apostles come last:
理想情况下,这种不值得的感觉会使我们进入到爱中 - 通过这种方式,我们认为他人比我们自己更加重要。这是一种使徒的精神 - 使徒们总是排在最后:

For it seems to me that God has made us apostles the last act in the show, like men condemned to death in the arena, a spectacle to the whole universe - to angels as well as men. We are fools for Christ’s sake, while you are sensible Christians. We are weak; you are powerful!You are honoured; we are in disgrace! (I Cor. 4.9f.) (StVincent Ferrer)
因为我觉得上帝已经把我们这些使徒安排在这个表演的最后一幕,就像被定死刑的人在竞技场上,成为整个宇宙的观赏对象,连天使也在观看。我们是为基督的缘故成为愚妄的人,而你们却是有智慧的基督徒。我们软弱,而你们强壮。你们受尊敬,而我们蒙羞!（哥林多前书 4:9-10）(圣文森特·费勒)

Ideally this sense of unworthiness takes us into love, by which we count others more than ourselves. It also gives a greater awareness of the inspiration necessary to do what we can’t do of and by ourselves.
理想情况下,这种无价值感会引导我们走向爱,让我们把他人的利益置于己身之上。这也让我们更加意识到,需要靠外部力量的激励,才能做到那些单凭自己做不到的事情。

Revd Canon Roland Riem
理沃主教

MEISTER ECKHART 艾克哈特大师

Kim Nataraja 金•纳塔拉加

Meister Eckhart teaching
艾克哈特大师的教诲

Introduction 简介

Whenever there is turmoil, mysticism flourishes, and this was especially so in the fourteenth century, one of the greatest centuries for Christian mysticism. By Meister Eckhart’s time the achievements of the thirteenth century had been badly affected by a period of high instability, a time of political and religious upheaval. The Holy Roman Empire was breaking up into fairly independent states and the Emperor was at war with the papacy. There was a schism in the Church, with two contending popes, one in Rome and one in Avignon, which resulted in the Church being held in very low esteem by the populace at large. The role the Inquisition played further added to this unpopularity.
只要动荡不安,神秘主义便会兴盛,这在十四世纪尤其如此,那是基督教神秘主义的黄金时期之一。在艾克哈特大师的时代,十三世纪所取得的成就受到了严重影响,出现了一段高度不稳定的时期,政治和宗教动荡不安。神圣罗马帝国正破碎为相当独立的国家,而皇帝与教廷处于战争状态。教会内部出现了分裂,罗马和亚维尼翁各立教皇,这使得民众对教会失去了很大的信任。宗教裁判所的作用进一步加剧了这种不受欢迎的局面。

Moreover, the Dominicans and the Franciscans were at loggerheads, mainly over the rule of ‘poverty’. The weakness, the corruption and the worldly power struggles of the Church led to many seeking an alternative spiritual way, and breakaway groups were being formed, the most important being the ‘Spiritual Franciscans’ under Joachim of Fiore and the ‘Brethren of the Free Spirit’.
此外，多明我会与方济会主要在"贫困"规则上存在分歧。教会的软弱、腐败和世俗权力斗争导致许多人寻求另一种精神之路,分裂团体正在形成,最重要的是乔阿希姆·费约尔领导的"精神方济会"和"自由精神兄弟会"。

Meister Eckhart’s spirituality was in some respects close to those influenced by the quite pervasive ‘Free Spirit’ movement, and Kim Nataraja shows how, being a Dominican, he felt called to educate and correct those at risk, especially the nuns in the convents along the Rhine under his jurisdiction, and the remaining devout Beguines, as well as ordinary people. She brings out how his own spiritual experience
艾克哈特大师的心灵修养在某种程度上接近了受"自由精神"运动广泛影响的人群,金·纳塔拉加显示,作为一名多明我会修士,他感到有责任教育和纠正那些处于危险境地的人,特别是他管辖下莱茵河沿岸修道院的修女们,以及剩余虔诚的贝古瑞那修女团,以及普通百姓。她突出表明了他自己的心灵体验
and his position in the established Church made him an effective teacher, combining theology and spirituality in the way that Evagrius had done eleven centuries before him.
他在既定教会中的地位使他成为一位有效的教师,将神学和灵性结合在一起,就像埃瓦格里乌斯在他之前十一个世纪所做的那样。

Abstract 摘要

Meister Eckhart 1260-1328 He was born in Thuringia. He is thought by some to have been the younger son of a noble family, but whatever the truth of that he certainly came from a well-to-do family. He became a Dominican novice at the nearby monastery of Erfurt at the age of 15 . His teachers there soon realized he was very bright and sent him to study at the Dominican Studium Generale, first in the Arts Faculty and then in the Theology Faculty in Cologne. Theology was regarded, along with medicine and law, as one of the higher faculties. He would probably have been there for 14 years before continuing his studies at the University of Paris. A few years later he was appointedVicar of Thuringia and Prior of Erfurt. By 1300 he was back in Paris, where he obtained his master’s degree in 1302 at the age of 42 . He proceeded to hold many important offices in the Dominican Order, including Provincial of Saxony and Vicar General of Bohemia; this included having the responsibility for 47 monasteries and nine convents. By 1310 he was sent by his Order to occupy the Dominican Chair of Theology in Paris, an honour he shared only with Thomas Aquinas of his Order. In 1324 he became Regent Master of the Studium Generale in Cologne, a post once held by St Albert the Great. Two years later heresy proceedings were instigated against him, but he died before being able to defend himself before the Inquisition.
艾克哈特大师 1260-1328 他出生在透林根。有人认为他是一个贵族家庭的年轻儿子,但无论事实如何,他肯定来自一个富裕的家庭。他 15 岁时在附近的埃尔福特修道院入读多明我会修士。他的老师们很快发现他非常聪明,于是让他先在科隆的多明我会高等学府的文科系,后来转入神学系学习。神学被视为与医学和法律并列的高等学科之一。在继续到巴黎大学学习之前,他可能在那里呆了 14 年。几年后,他被任命为透林根副主教和埃尔福特的院长。到 1300 年,他回到巴黎,在 42 岁时获得硕士学位。之后他担任了多明我会修会中的许多重要职务,包括作为撒克逊省的省长和波希米亚的副总监,负责 47 所修道院和 9 个女修道院。1310 年,他受命在巴黎担任多明我会神学讲座,这是一个仅托马斯·阿奎那与他共享的荣誉。1324 年,他成为科隆高等学府的院长,这是一个曾经由大阿尔贝特持有的职位。两年后,针对他的异端指控程序启动,但在能够在宗教裁判所自辩之前,他就去世了。

MEISTER ECKHART'S BACKGROUND
埃克哈特大师的背景

Meister Eckhart is one of the foremost spiritual guides for our time. For centuries his teaching had been forgotten due to the fact that some of his ideas were considered heretical, a stigma he carried until our time. Only recently has he been rehabilitated. Eminent people signed a petition in the 1980s, asking for the possibility to be entertained of issuing an official declaration of orthodoxy, and rescinding the condemnation of his teaching. John Paul II praised him as an outstanding example of Rheno-Flemish mysticism.
艾克哈特大师是我们时代最杰出的精神导师之一。数个世纪以来,由于他的某些思想被视为异端,这个污名使他一直未获重视,直到最近才得到重新评估。上世纪 80 年代,众多著名人士签署请愿书,要求正式宣布他的思想正统,并撤销对其教义的谴责。教宗若望保禄二世赞扬他是莱茵-弗兰德密契主义的杰出代表。

Meister Eckhart’s duties within his Order were interspersed with periods of studying and teaching at the University of Paris. The fact that he was sent to the University of Paris at various points in his career, which was a much sought after and rare honour, reflects the respect in which he was held by his superiors. At the
艾克哈特大师在教会内部承担的职责间或与巴黎大学的学习和教学活动交织进行。他在职业生涯中多次被派往巴黎大学,这种机会是广受追捧且罕有的殊荣,反映了他受到上级的尊重。
age of 42 he received his ‘Meister’ degree from the University of Paris. Henceforth he was always referred to by that title - a clear indication of the general esteem he enjoyed. He was elected to many important posts in the Dominican Order, but he was admired not only for his many administrative and intellectual gifts but also for his spirituality and the holiness of his life. And yet at the end of his life he was accused of heresy. To have such a learned and well-respected Dominican accused of heresy at the end of a long life of studying, teaching and preaching was un-
他在 42 岁时从巴黎大学获得"硕士"学位。从此以后,他常被称为"硕士",这明确反映了他受到的广泛尊重。他被选举担任多个多明我会重要职位,但他不仅因为其丰富的行政和智力才干而受到敬佩,也因其精神和生命中的圣洁而受到敬佩。然而,在他生命的最后,他被指控为异端。对一位如此学识渊博、备受尊敬的多明我会僧侣在漫长的研究、教学和布道生涯中被指控为异端,这确实令人惊异。

The doors at the Predigerkirche, Erfurt
厄尔福特预言者教会的大门
heard of. He died before he could officially defend himself before the Inquisition.
他在正式为自己辩护之前就去世了。

Meister Eckhart's audience
埃克哈特的听众

Apart from his teaching duties within his Order, at the University of Paris and finally at the Studium Generale in Cologne, Meister Eckhart was concerned with teaching the ordinary lay person as well, as one would expect of a Dominican. He believed that the ordinary person ought to be educated:‘If the ignorant are not taught they will never learn, and none of them will ever know the art of living and dying. The ignorant are taught in the hope of changing them from ignorant to enlightened people’ (Raymond B. Blakney, Meister Eckhart, Introduction, p. xxiii). In the monastic Orders and the Church itself education now played a greater part. Yet the life of the ordinary nun or lay woman was not really affected by these changes. The new Orders of Cistercians and Carthusians had not accepted women. Despite their emphasis on educating ordinary people, even the Franciscans and Dominicans largely ignored nuns and women in general.
除了在自己的修会、巴黎大学和最后在科隆的普遍研究所从事教学职责外,大师艾克哈特也关注于教导普通平民,这正是多明我会所期望的。他相信普通人应该受到教育:"如果无知者不受教育,他们将永远学不到任何东西,也永远无法掌握生活和死亡的艺术。无知者受教育,是为了将他们从无知转变为有智慧的人"(雷蒙德·B·布莱克尼,《大师艾克哈特》,序言,第 xxiii 页)。在修道院和教会内部,教育现在发挥了更重要的作用。但是,普通修女或平信徒妇女的生活实际上并没有受到这些变化的影响。新的修会,如白衣会和迦兰土会,都没有接纳女性。尽管他们强调要教育普通人,连方济各会和多明我会也基本上忽视了修女和女性。

Those women who wanted to be educated and lead a spiritual life dedicated to God joined together in supporting communities in the world rather than entering the convents. These were known as the Beguines, who were mainly established in
那些想接受教育并过上与神同在的精神生活的妇女们聚在一起,支持世俗的共同体,而不是进入修道院。这些人被称为贝居林,主要建立在

Germany and the Low Countries. They taught, studied and earned their own living. In the thirteenth century this was a significant movement that produced three of the greatest women mystics: Hadewijch of Antwerp, Mechthild of Magdeburg and Marguerite Porete. The Beguines (and male Beghards) practised a mystical form of religion influenced by Bernard of Clairvaux. Some, however, were influenced by the ‘Brethren of the Free Spirit’. This resulted in the formal condemnation of their way of life in the early fourteenth century. Although an attempt was made to distinguish between devout Beguines and those led astray by the ‘Free Spirit’ movement, this was not entirely successful; the movement was tarnished.
德国和低地国家。她们教导、学习并自谋生路。在 13 世纪,这是一个重大的运动,产生了三位最伟大的女性神秘主义者:安特卫普的哈德维奇、马格德堡的梅希提尔德和玛格丽特·波瑞特。女书院(以及男性贝格哈德)实践了受克莱沃的伯尔纳德影响的神秘宗教形式。然而,一些人受到了"自由精神"兄弟会的影响。这导致在 14 世纪初对他们的生活方式进行了正式谴责。尽管曾试图区分虔诚的女书院和被"自由精神"运动误导的人,但这并不完全成功;这一运动蒙上了污点。

Because Meister Eckhart taught not only in Latin but also in the German vernacular of his time, he was a popular and charismatic teacher and people flocked to hear his sermons. Especially in the last two decades of his life he was very involved in the teaching of nuns in the many convents along the Rhine that fell under his jurisdiction, and also those Beguines who were left after the condemnation of their way of life. By teaching the latter, however, his orthodoxy was drawn into question.
因为梅斯特爱克哈特不仅用拉丁语而且也用当时的德语方言授课,他是一位非常受欢迎和有魅力的教师,人们纷纷前往聆听他的布道。特别是在他生命的最后二十年里,他非常投入地教导位于他管辖范围内的许多修道院中的修女,以及在他们的生活方式被谴责之后剩下的女修会成员。然而,通过教导后者,他的正统性受到质疑。

The condemnation of Meister Eckhart
梅斯特·埃克哈特的谴责

But despite the popularity of his sermons they are not easy to understand. His language is bold and, moreover, he uses the language of paradox, a favourite way of communication of the mystics in their attempt to express the inexpressible. He shares the difficulty of all apophatic teachers: they feel a strong urge to communicate their lived experience
但是尽管他的布道深受欢迎,但并不容易理解。他的语言充满力量,而且他使用悖论的语言,这是神秘主义者试图表达难以言喻的东西的一种最受青睐的方式。他分享了所有否定神学教师的困难:他们强烈地渴望传达他们的生活经验。

By compassion the soul is made blessed.
通过同情心,灵魂得以祝福。
that in essence is non-communicable. Meister Eckhart said in fact, in one of his sermons, that even if there were no one in church, he would still have needed to give his sermons, so strong was his desire to pass on his deeply held convictions.
从本质上讲那是不可传达的。梅斯特·埃克哈特在他的一篇讲道中说,即使没有人在教堂,他也需要继续发表他的讲道,因为他强烈地想要传播他深深持有的信念。

The problem with bold language and the use of paradox, however, is that any saying, especially if taken out of context, can easily be misrepresented, laying Meister Eckhart open to genuine misunderstandings - and, worse, a deliberate one.
然而,大胆的语言和悖论的使用的问题在于,任何话语,尤其是被脱离上下文使用,都可能被误解,使埃克哈特大师面临真正的误解,甚至是有意的误解。

The latter was the case with Heinrich von Virneburg, the Archbishop of Cologne, a Franciscan who at that time was persecuting the Beghards and Beguines in Cologne. He accused Meister Eckhart of heresy. The attack seems to have been very much a personal one, possibly based on envy, but Meister Eckhart’s association
科隆大主教亨利希·冯·维尔内堡当时正在科隆迫害贝格哈德和贝古因派,他指控了大师埃克哈特有异端思想。这次攻击似乎非常个人化,可能源于嫉妒,但大师埃克哈特的关联
with the Beguines gave the archbishop the pretext. The Dominicans came to Meister Eckhart’s defence and tried to scupper the archbishop’s attempts to prove heresy on Meister Eckhart’s part. They held an enquiry of their own, which found him orthodox. But for the archbishop this was not good enough; he delivered the trump card and appealed to the Inquisition, with the result that some of Meister Eckhart’s teachings were declared to be heretical in nature. Meister Eckhart never accepted this verdict: ‘I may err but I may not be a heretic - for the first has to do with the mind and the second with the will’ (Blakney, Meister Eckhart, Introduction, p. xxiii). He always saw himself as a faithful son of the Church.
与贝古因斯女修士(Beguines)的关系为大主教提供了一个理由。多米尼克会士出来为梅斯特·埃克哈特(Meister Eckhart)辩护,试图阻挠大主教试图证明梅斯特·埃克哈特存在异端教义的企图。他们自己进行了一次调查,结果认定他是正统的。但对于大主教来说,这还不够;他出示了制胜王牌,上诉到了宗教裁判所,结果一些梅斯特·埃克哈特的教导被宣布为异端性质。梅斯特·埃克哈特从未接受过这一裁决:"我可能会错误,但我不可能成为异端分子——因为前者涉及的是头脑,后者则涉及的是意志"(布莱克尼,《梅斯特·埃克哈特》,前言,第 xxiii 页)。他一直认为自己是教会的忠实子民。

One of the factors that may have contributed to the heresy claim was the fact that most of his German sermons were written down by his audience. In fact his disciple Johannes Tauler pointed out to Meister Eckhart’s followers that they were in part to blame for his condemnation by having taken down his words wrongly due to their lack of understanding.
导致该异端指控的一些因素可能包括,大部分他的德语讲道都是由听众记录下来的。事实上,他的弟子约翰内斯·陶勒也曾指出,他的追随者们应该为他被判定为异端负部分责任,因为他们由于理解不到位而错误地记录了他的言论。

Meister Eckhart's theology
埃克哈特大师的神学

The teaching of Meister Eckhart discussed in this chapter is based on his ‘German Sermons’, which were taken down in the last ten or fifteen years of his life by his followers. Although most of the statements condemned by the Inquisition were taken from these sermons, they survived the condemnation better than his Latin works due to their widespread distribution and popularity.
这一章所讨论的梅斯特·埃克哈特的教导基于他晚年十到十五年间由弟子记录下来的"德语讲道"。虽然被宗教裁判所谴责的大部分陈述都摘自这些讲道,但由于它们广为流传且颇受欢迎,最终经受住了谴责,比他的拉丁语著作存活下来较好。

Although his education was permeated by the thoughts of Aristotle, his experience inclined him towards the Neo-Platonists. He was influenced therefore as much by Thomas Aquinas of his own Order as by the ideas of St Augustine as expressed in the latter’s earlier writings.
尽管他的教育被亚里士多德的思想渗透,但他的经验使他倾向于新柏拉图主义者。因此,他受到了自己教团内的托马斯·阿奎那和圣奥古斯丁早期著作中表达的思想的双重影响。

There are therefore strong resonances between Meister Eckhart and Clement of Alexandria, Origen, Evagrius and Cassian. He is very much in line with the tradition of ‘apophatic’ theology, the via negativa: ‘God is such that we apprehend him better by negation than affirmation.’ God cannot be ‘named’, cannot be known by our ratio, our rational consciousness, through the medium of thoughts and images. The only qualities that Meister Eckhart is willing to attach to the Godhead, as outlined in his Parisian Questions, are pure being - ‘Existence is God’ - and consciousness, intelligere. We can ‘know’ God through our intellectus, our intuitive consciousness,
因此,迈斯特·埃克哈特与亚历山大的克莱门特、奥利根、埃瓦格里乌斯和卡西安之间存在着强烈的共鸣。他完全符合"阴性神学"的传统,即否定之道:"上帝是我们通过否定而不是肯定来更好地理解的存在。"上帝不能被"命名",不能被我们的理性、理性意识通过思想和形象的媒介所认知。作为迈斯特·埃克哈特在巴黎问题集中概述的,他愿意赋予神性的唯一品质是纯粹的存在——"存在即上帝"——和意识、intelligere。我们可以通过我们的 intellectus、我们的直观意识来"认知"上帝。
which is based on spiritual experience rather than rational knowledge.
这种体验建立在精神体验之上,而不是理性知识。

Experience therefore informs the theology of Meister Eckhart. In fact he truly represents Evagrius’ statement: ‘A theologian is one who prays and one who prays is a theologian.’ It seems he had a mystical experience of breaking through to the Divine reality:
因此,梅斯特·埃克哈特的神学受到经验的启发。事实上,他真正代表了埃瓦格里乌斯的说法:"神学家是祈祷者,祈祷者就是神学家。"似乎他有一种神秘的体验,突破到神圣的现实:

It seemed to a man as in a dream - it was a waking dream that he became pregnant with Nothing, like a woman with a child. And in the Nothing God was born: He was the fruit of Nothing . . . He has given birth to him in my soul.
对于一个人来说,这似乎就像一个梦一样 - 这是一个清醒的梦,他怀上了虚无,就像一个怀孕的女人。在这虚无之中,上帝诞生了:祂是虚无的结果。…祂在我的灵魂中诞生了。
(Cyprian Smith, The Way of the Paradox, p. ro)
西普里安·史密斯,《悖论之道》,第 10 页

Writings of Meister Eckhart
埃克哈特大师的著作

These are divided into his Latin works and his German works.
这些分为他的拉丁文作品和他的德语作品。

His Latin works are Commentaries on Exodus, Genesis, John, Wisdom. He also wrote the Book of the Parables of Genesis, Parisian Questions and Latin Sermons.
他的拉丁著作有《出埃及记注释》、《创世纪注释》、《约翰福音注释》、《智慧书注释》。他还撰写了《创世纪比喻集》、《巴黎问题笔记》和《拉丁语讲道集》。

His German works are his Sermons, Books 1 and 2 of Benedictus, Counsels on Discernment and On Detachment.
他的德语作品包括他的讲道集、本笃的第 1 和第 2 部分、《辨认的指导》以及《关于分离》。

We need to understand ‘Nothing’ here as ‘no-thing’, the formless, which is empty of forms but full of potential.
我们需要理解这里的"无"为"无物"，即无形的、空无万象却充满潜力的存在。

Much of his theology is in a way trying to make sense of this deep experience. He never called himself a mystic. Moreover, he was very much a contemplative in action. His duties and positions were numerous. Perhaps the fact that he had to walk vast distances through the countryside, through nature, in the course of his duties strengthened his contemplative side.
他的很多神学思想都是试图理解这种深刻的体验。他从未称自己为神秘主义者。此外,他很大程度上是一个行动中的思索者。他的职责和职位繁多。也许是在履行职责时必须穿越广袤的乡村、大自然,强化了他的思索倾向。

The 'spark' 火花

We have seen how Clement of Alexandria Christianizes the Greek concept of nous by equating it to the idea that humanity is created in the ‘image and likeness of God’ as mentioned in Genesis. The early Church Fathers all agree that this ‘image’ is contained in everyone without exception, the soul as ‘the mirror of God’. This, added to the Greek theory that only ‘like can know like’, which was fully endorsed by Christian thinkers including Thomas Aquinas, implies that we can therefore come to know God intuitively, as we are already ‘like him’ in our essence. But to become aware of this essential likeness’ we need to purify ourselves and strive to lead a life based on the virtues.
我们已经看到亚历山大的克莱门特将希腊的 nous 概念基督教化,将其等同于人类是按照《创世纪》中提到的"神的形像和样式"而被创造的这一理念。早期教会教父们都同意,这个"形像"存在于每个人之中,是"神的镜子"般的灵魂。这一观点加上希腊理论(即"只有同类才能理解同类",这一理论得到包括托马斯·阿奎那在内的基督教思想家的全面认同)意味着,我们可以直觉地认识神,因为我们本质上已经"像祂一样"。但要意识到这种本质的相似性,我们需要净化自己,努力过一种建立在美德之上的生活。

Meister Eckhart too supports the view that we can ‘know’ God because we have something essential in common with the Divine, which he calls ‘the spark’, ‘the
我们可以"认知"上帝,因为我们与神性有某些本质的共同之处,这被称为"火花"、"神圣核心"或"理性"。梅斯特·埃克哈特也持有这种观点
castle’ or sometimes the ‘ground’ of our being. Like Origen and St Augustine he talks of this intuitive knowing as ‘the eye of the heart’ and stresses that it is the way ‘by which God may be seen’. He talks of 'purely spiritual knowledge; therein the soul is rapt away from all bodily things. There we hear without any sound and see without matter . . . (Smith, Paradox, p. 18).
城堡'或有时是我们存在的'根基'。像奥利根和奥古斯丁一样,他谈到这种直觉性的认知为'心灵之眼',并强调这是'通过上帝才能被看见'的方式。他谈到'纯粹的精神知识,在其中灵魂被从所有肉体事物中脱离出来。在那里我们不通过任何声音而听到,不通过物质而看到……(Smith, Paradox, p. 18)。

The intuitive capacity of the intellect to know God, our way of being able to have direct contact with the Divine reality, is our divine essence; but at the same time it is also the element that makes us truly human. It gives us the ability to see beyond the ordinary created world and at the same time truly appreciate creation as a manifestation of the Divine.
理性具有直觉性认知神的能力,我们能与神性实在直接接触,这就是我们的神圣本质;但同时它也是使我们真正人性化的因素。它使我们能够超越普通的受造世界,同时真正欣赏创造为神性的显现。

Meister Eckhart does not at all deny the importance of our rational intelligence, which given his highly intellectual educational background and career is very understandable. Although he feels God cannot be reached by reason, he considers our rational powers to be essential for clarifying our intuitive experience. He sees contemplation as a marriage of mind and heart.
艾克哈特大师完全没有否认我们理性智力的重要性,这是很可以理解的,因为他有非常知性的教育背景和职业生涯。虽然他认为上帝不能通过理性达到,但他认为我们的理性力量对于阐明我们的直觉体验至关重要。他将冥想视为心智与心灵的结合。

Meister Eckhart goes further than his predecessors by expressing the thought that in this way we can have true knowledge of God, even, in fact, achieve perfect union with God already in this life: ‘Similarly I have often said that there is something in the soul that is closely related to God that it is one with him and not just united . . It is an oneness and a pure union’ (Sermon I2 in McGinn, Teacher and Preacher, p. 269). He expressed it even bolder in: ‘Truly you are the hidden God, in the ground of the soul, where God’s ground and the soul’s ground are one ground’ (Sermon 15 in Colledge and McGinn, Essential Sermons, p. 192).
艾克哈特大师比他的前辈更进一步,表达了这样的思想:通过这种方式,我们可以真正认识上帝,事实上,在今生就可以与上帝完全合一:'同样,我常常说,在灵魂中有一样东西与上帝密切相关,它与他一体,并非仅仅是联合。它是一种合一,是一种纯粹的合一'(《教师与传道者》,第 269 页,第 I2 篇)。他更大胆地表达道:'你真是隐藏的上帝,在灵魂的根源中,上帝之根和灵魂之根是同一根源'(《必要讲道》,第 192 页,第 15 篇)。

In this respect he differed totally from Thomas Aquinas, who said that true knowledge of God could not be achieved here on earth. Nor did the latter accept a possible identity with God. Similarity has always been accepted within Christianity - the soul as the ‘mirror of God’ - but total identity with the Divine has always been disputed. Mystics who experienced this identity and spoke about this state of total oneness were viewed with suspicion. This included St Teresa of Avila, who talked in the Interior Castle about the seventh dwelling place of the spiritual marriage as a permanent state of union beyond rapture (see Chapter 21, page 300).
在这方面,他完全不同于托马斯·阿奎那,后者认为无法在地球上获得对上帝的真正认知。后者也不接受与上帝可能的认同。相似性一直被基督教接受 - 灵魂作为"上帝的镜子" - 但与神性的完全认同一直存在争议。那些经历了这种认同并谈论这种完全统一状态的神秘主义者受到了怀疑。这包括特蕾莎·阿维拉圣女,她在《内心城堡》中谈到了灵性婚姻的第七个居所是一种超越狂喜的永久联合状态(见第 21 章,第 300 页)。

Meister Eckhart feels that we are able to ‘descend’ to this ‘ground’ of our pure being, to become aware of the ‘spark’, and thus be transformed into Christ, ascending
埃克哈特大师认为我们能够"降临"到我们纯粹存在的"根基"上,意识到"火花",从而被转化为基督,上升
with him to God in this life. An important aspect of this potentiality is humanity’s deep longing for God implanted by the Divine in the ‘spark’ within the centre of our being. The urgency of his teaching is occasioned by his conviction of the necessity for everyone to become aware of this potentiality:‘When a man goes out of himself to find God or fetch God, he is wrong. I do not find God outside myself nor conceive him except as my own and in me’ (Ursula Fleming, The Man From Whom God Hid Nothing, p. 33).
与上帝在今生合一。这种潜能的一个重要方面是人类对上帝的深切向往,这种向往是由至高无上的神植入我们内心深处的"火花"中的。他教导的紧迫性源于他坚信每个人都必须意识到这种潜能:"当一个人走出自己去寻找上帝或去请求上帝时,他是错误的。我既没有在自己之外找到上帝,也没有把他想象成属于我自己或在我内部的"(Ursula Fleming,《那位上帝向他隐藏了一切的人》,第 33 页)。

He calls this moment of realization ‘the birth of Christ in the soul’. He shares the primacy of this experience with St Augustine, who said: ‘What does it avail me that this birth of Christ is always happening if it does not happen in me? That it should happen in me is what matters’ (Smith, Paradox, p. 6).
他称这一刻的觉悟为"基督在心中的诞生"。他与圣奥古斯丁分享了这种经历的至高无上的地位,后者曾说:"如果这个基督的诞生没有发生在我身上,它又有什么用处呢?它在我身上的发生才是最重要的。"(Smith, Paradox, p. 6)。

The problem with this teaching at this period was that it was very similar to that of the ‘Brethren of the Free Spirit’. They and their followers also talked about the birth of Christ in the soul. The difference between them and Meister Eckhart, however, was that the latter stressed the role of Christ and grace, and the Free Spirit movement stressed that this could be achieved solely by works. But despite this difference the similarity provided important fuel for the heresy claim.
这一时期的这种教导存在的问题是,它与"自由精神之弟兄"的教导非常相似。他们和他们的追随者也谈论了基督在灵魂中的诞生。然而,他们与艾克哈特大师的区别在于,后者强调了基督和恩典的作用,而自由精神运动则强调这可以完全通过行善来实现。但是,尽管存在这种区别,这种相似性为异端指控提供了重要的燃料。

The first step on the spiritual path according to Meister Eckhart, just as it had been for Evagrius and the Desert Fathers, is a sudden insight, metanoia. This occasions a different way of looking at reality, which entails becoming aware of the spiritual Reality. With this new way of seeing we can then look at our own behaviour and perception with clarity and notice the veils these cause, customarily hiding this higher Reality.
根据迈斯特·埃克哈特的说法,就像对于埃瓦格里乌斯和沙漠教父们一样,在灵性道路上的第一步是突然的洞察力,即"悔改"。这引发了一种不同的观察现实的方式,这包括意识到精神性的现实。有了这种新的观察方式,我们就能够以清晰的视角观察自己的行为和感知,并注意到它们所造成的障蔽,通常隐藏了这种更高层次的现实。

Meister Eckhart had a deep insight into the workings of the human heart and was therefore able to give clear guidance. The invaluable aid in his opinion is the ability to detach ourselves emotionally and psychologically from the reality we create by our thoughts and feelings. The detachment he advocates, combined with contemplation, will lead to self-knowledge and then knowledge of God:‘The reality we call God has first to be discovered in the human heart; moreover I cannot come to know God unless I know myself.’
艾克哈特大师对人类内心的运作有深入的洞察,因此能够提供明确的指导。他认为,情感和心理上的超脱是不可替代的帮助。结合冥想,这种他所主张的超脱将导致自我认知,进而通向对上帝的认知:"我们称之为上帝的现实,首先必须在人类内心中被发现;此外,除非我了解自我,否则我无法认识上帝。"

Despite the emphasis on the intelligence and clarity of thought, both the way and the end for Meister Eckhart is Love: ‘God is Love . . . We are turned wholly to God in unshakable love.’
尽管强调了智慧和思维的清晰性,但艾克哈特大师的方式和最终目标都是爱:"上帝就是爱…我们全心全意地融入了不可动摇的爱中。"

Detachment 超然物外

Detachment is, according to Meister Eckhart, an indispensable attitude on the spiritual path; it is the only way that the ‘Birth of Christ’ can take place in the soul. It is this teaching that has made Meister Eckhart truly a guide for our time and explains his universal appeal; his advice resonates with that of Hindu, Buddhist and Sufi teachers.
超脱,根据梅斯特·埃克哈特的观点,是在精神道路上不可或缺的态度;这是'基督诞生'在灵魂中发生的唯一途径。这一教诲使梅斯特·埃克哈特成为我们这个时代的真正导师,并解释了他广泛的吸引力;他的建议与印度教、佛教和苏菲教的教诲产生共鸣。

To understand his emphasis on ‘detachment’ it is important to keep in mind that Meister Eckhart distinguishes two different ways of being. He talks first about ‘individual being’, which he stresses is impermanent and subject
理解埃克哈特大师对"超脱"的强调,关键是要牢记他区分了两种不同的存在方式。他首先谈论"个体存在",他强调这种存在是短暂的,受

If you wish to know God, then your knowing must become a pure unknowing.
如果您想认识上帝,那么您的认知必须成为一种纯粹的不知道。
to change; we would now call that the ‘ego’, the surface self. But more importantly, we also have our ‘true being’, which is the idea of ourselves as it already existed in God’s mind before creation. This is our Divine essence, our ‘spark’, which is therefore eternal and unchanging. In fact we have a virtual existence in God.
更改;我们现在称之为"自我",即表面自我。但更重要的是,我们还有自己的"真实存在",即在创世之前就已经存在于上帝心中的自我概念。这是我们的神圣本质,我们的"火花",因此是永恒不变的。事实上,我们在上帝那里有一种虚拟的存在。

An inevitable consequence of being created is that we become solely focused on our impermanent and ever-changing ‘individual being’; this preoccupation can totally hide our ‘true being’. We forget our true origin and destiny. Meister Eckhart considers it therefore essential that we should develop clarity of vision by detaching ourselves from our obsessive concern with our material self and its environment. The word he uses is Abgeschiedenheit, which means ‘slightly standing apart’, creating a distance between us, the world and our concerns. Instead of being pulled hither and thither by the emotional responses of our ‘individual being’ to what happens to us, we need to stand slightly outside the turmoil of everyday life. And it is contemplative prayer that helps us do this:
被创造的必然结果是,我们会完全专注于我们短暂和不断变化的'个体存在';这种专注可能完全隐藏我们的'真我'。我们忘记了自己的真正源起和命运。埃卡特大师认为,我们必须通过从对我们物质自我及其环境的痴迷中解脱出来来培养清晰的视野。他使用的词是 Abgeschiedenheit,意思是'略微分离',在我们、世界和我们的担忧之间创造一种距离。我们不应该被'个体存在'对我们所发生的事物的情感反应所牵制,而是应该略微站在日常生活的纷争之外。而是默观祈祷帮助我们做到这一点:

Before this birth can happen, we must be at peace, not fragmented by worldly distractions, but united and in harmony within, like the sound of a major chord . . . the mind is stilled and the senses trouble us no longer. (Fleming, God Hid Nothing, p. 37)
在这个新生命诞生之前,我们必须内心平静,不被尘世的纷扰分散,而是内心合一,和谐共鸣,如同主和弦般的声音......思绪静谧,感官不再困扰我们。

Whereas his Latin sermons tend to be about theological disputations, his German sermons all deal in one way or another with this required attitude of ‘detachment’:
而他的拉丁语讲道往往涉及神学论争,但他的德语讲道全都或多或少与这种必需的'超脱'态度有关

When I preach I usually talk about ‘detachment’: that we have to be empty of self
当我讲道时,我通常会谈论"脱离":我们必须摆脱自我
and all things; second that we should be formed again into that simple good which is God; third that we should reflect on the great nobility of our soul, so that in this way we may come again to wonder at God; fourth about the purity of the divine nature, for the brightness of the divine nature is beyond words. God is a word, a word unspoken.
万物皆然;第二,我们应被重塑为那简单善良的上帝;第三,我们应反思灵魂的崇高尊贵,从而再次对上帝产生敬畏;第四,关于神圣本质的纯洁,因为神圣本质的光辉语言难以表达。上帝是一个词语,一个未被言说的词语。
(Sermon 53 in Colledge and McGinn, Essential Sermons, p. 203)
你们当如此思想,因为基督已经受死,便叫你们与罪死,得以向神活着。(哥林多前书 6:11)

Detachment from all self-centred thoughts - ‘leaving self behind’ - and from materiality will lead to our remembering our own divine nature, the ‘nobility of our soul’, which will lead in turn to the right attitude to God, ‘to wonder at God’, and to true knowledge of his essential being.
摆脱自我中心的思想 - "舍弃自我" - 以及摆脱物质性将会引导我们回忆起自身神圣的本性, "灵魂的高贵",这反过来也会引导我们对神有正确的态度, "敬畏神",并对祂的本质有真正的认知。

Meister Eckhart then proceeds to explain the three things that hinder us from seeing true reality - the three veils that hide the face of God:
埃克哈特大师接着解释了阻碍我们看到真实现实的三件事 - 掩盖上帝面容的三重面纱:

Three things hinder us from hearing the Eternal Word. The first is corporality, the second multiplicity, the third temporality. If a person had passed beyond these three things, he would live in eternity, in the spirit, in oneness, and in the vast solitude; and there he would hear the eternal word.
有三件事阻碍我们听到永恒的话语。第一是肉体,第二是多样性,第三是暂时性。如果一个人已经超越了这三件事,他就会活在永恒、精神、单一和广阔的孤独中;在那里他会听到永恒的话语。
(Sermon 12 in McGinn, Teacher and Preacher, p. 267)
《司徒玉川先生著作集》第 12 篇，第 267 页
By the term ‘corporality’ he understands the consequences of being created, being in the world, possessing and being possessed by the material world. By ‘multiplicity’ he means the various images we have of others, the world and self, seen through our emotional and psychological filters, shaped by our cultural and religious conditioning. By ‘temporality’ he means the effect of created time, of our created mind and will on our images of God.
身体性指的是被创造、存在于世界、拥有和被物质世界所拥有的结果。多元性指的是我们对他人、世界和自我的各种影像,这些影像通过我们的情感和心理过滤器,受到我们的文化和宗教条件的塑造。时间性指的是创造性时间、我们创造性的心智和意志对我们对上帝形象的影响。

Corporality 物质性

The first aspect, ‘corporality’, signifies our attachment to the material world. When talking about ‘attachment’ Meister Eckhart points out that the German word Eigenschaft means
在谈到"附着"时，迈斯特·埃克哈特指出,德语单词"Eigenschaft"意味着

Also around this time 1245
大约在这个时候，1245 年

Thomas Aquinas becomes the student of Albertus Magnus in Paris.
托马斯·阿奎那在巴黎成为阿尔伯特·马格努斯的学生。

1248

Construction of Cologne Cathedral begun and Sainte Chapelle in Paris completed to house Christ’s crown of thorns.
科隆大教堂开始建造,巴黎圣林教堂完工以容纳基督的荆棘冠冕。

1265

Dante Alighieri born. 但丁·阿利吉耶出生。

1273-91

Rudolf I King of Germany and Emperor of the Holy Roman Empire; founds Habsburg dynasty.
鲁道夫一世,德国国王和神圣罗马帝国皇帝;创立了哈布斯堡王朝。

1275

Marco Polo leaves for China.
马可·波罗前往中国。

1280

German merchants form Hanseatic League.
德国商人组成汉萨同盟。

1294

Kublai Khan, conqueror of Asia, dies aged 80.
忽必烈,征服亚洲的大汗,80 岁辞世。
1307
French King Philippe IV convicts the Knights Templar of heresy.
法国国王菲利普四世定罪圣殿骑士团的异端行为。

1309 - 77

‘Babylonian Captivity’ of the Pope, who leaves Rome and takes up residence in Avignon under protection of French king.
教宗离开罗马,在法国国王的保护下在亚维尼翁定居,这被称为"巴比伦流放"。
not only ‘attachment’ but also ‘ownership’. Endless unhappiness is caused, according to Meister Eckhart, by this desire for ownership with its consequent need to defend our possessions, attitudes, ideas and images of self and of God. He considers this grasping at the material world to constitute a real barrier to the ‘birth of Christ in the soul’.
不仅是'依恋',也是'所有权'。根据麦斯特·埃克哈特的说法,这种对所有权的欲望及其导致的需要保护我们的财产、态度、思想和自我以及神的形象,造成了无止境的不快乐。他认为,这种对物质世界的抓取构成了'基督在灵魂中诞生'的真正障碍。

Having possessions, images, and opinions is not wrong per se; it only becomes so when we want to own them for our own ‘ego’ reasons, dictated by needs coming from the past or desires for the future:
拥有财物、形象和观点本身并不错误;只有当我们出于自我中心的原因想要拥有它们时,受到过去需求或未来欲望的支配,它才变得有问题

If I were so rational that there were present in my reason all the images that all men had ever received, and those that are present in God himself, and if I could be without possessiveness in their regard . . . not in what I did or what I left undone, not looking to past or to future, but I stood in this present moment free and empty according to God’s dearest will, performing it without ceasing, then truly I should be . . . as . . . unimpeded by any images as I was when I was not.
如果我如此理性,在我的理性中包含了所有人曾经收到的所有形象,以及存在于上帝自身的那些形象,并且如果我在这些形象方面也不占有,不在我所做或未做的事情上,不看过去或未来,而是以上帝最亲爱的意志,在这个当下刻意空空地自由存在,持续不断地执行它,那么我确实应该就像是毫无阻碍地由任何形象所定义的时候一样。
(Sermon 2 in Colledge and McGinn, Essential Sermons, p. 177)
弟兄姐妹们,让我们一起来思考上帝的慈爱和恩典。神在创造我们时就赐予了我们无限的爱,即使我们时常背离祂,祂仍不断地呼召我们回到祂的怀抱。让我们以谦逊的心来接受上帝的爱,并以此来影响我们的生活,让我们成为别人生命中的祝福。

This does not at all mean, however, that nothing we do or think has any significance; he stresses the importance of our using our talents, but we must not be attached to the outcome. All must be done without thoughts of possible possessions, rewards, profit or honours either in this world or the next. Everything should be done for its own intrinsic reasons. Even extreme religiosity with an eye to heavenly rewards is condemned strongly:
这并不意味着我们所做或思考的一切都没有任何意义。他强调发挥我们才能的重要性,但我们不能执著于结果。所有事情都应该出于内在的原因而去做,而不是为了可能的占有、回报、利润或荣誉,不论是在此世还是来世。甚至对天国奖赏的虔诚虔诚也被强烈谴责:

But I am now talking about . . . all those who are possessively attached to prayer, and fasting, the vigils and to all kinds of exterior exercises and penances. Every attachment to every work deprives one of the freedom to wait upon God in the present and to follow him alone in the light with which he would guide you in what to do and what to leave alone . . . Such people present an outward picture that gives them the name of saints; but inside they are donkeys, for they cannot distinguish divine truth…They have great esteem in the sight of men who know no better.
但我现在谈论的是所有那些痴迷于祈祷、禁食、守夜和各种外在修行和苦行的人。对任何工作的依恋都剥夺了人去等候神、在祂的光中独自跟随祂,去了解应该做什么和不应该做什么的自由...这些人外表看起来像圣人,但内心却是驴子,因为他们无法分辨神圣的真理...在没有更好认知的人眼里,他们享有崇高的地位。
(Sermon 2 in Colledge and McGinn, Essential Sermons, p. 178)
听啊,我的朋友们!你们都看到了吗?主神为我们所做的大事。他将我们从黑暗中拯救,使我们进入他的光明当中。这是我们应该感恩和赞美的理由。因为我们曾经迷失在罪恶之中,但如今他救赎了我们,使我们成为他的子民。所以,让我们以感激的心来事奉他,在他的慈爱中行走。

This warning was very much needed in his time as there was a great flowering of
这种警示在当时是非常必要的,因为那时出现了一个巨大的蓬勃发展时期
exaggerated religiosity. Although the Church came under heavy criticism, religion itself pervaded every aspect of life, which could lead to a ‘startling worldliness in other worldly guise’ (J. Huizinga, The Waning of the Middle Ages).
夸张的宗教性。尽管教会受到严厉批评,但宗教本身渗透到生活的各个方面,这可能导致"在其他世俗的外表下出现惊人的世俗化"(J. 휴이징거,《中世纪的消亡》)。

This advice to ‘detach’ from the world does not mean in any way that Meister Eckhart denies the value of creation. In a panentheistic way everything is of equal value and all are enfolded and penetrated by the Divine: ‘Angels, men, and all creatures flow forth from God equal.’ Moreover, creation is the outcome of God’s joy: ‘He finds it a joy to pour out His nature.’ But God needs to be our focus and we should not lose sight of the fact that the real significance of creation is that it is a manifestation of the Divine. The ultimate aim, union with the Divine, far surpasses creation: ‘If one takes a fly in God, it is nobler then the highest angel in itself’ (Sermon 12 in McGinn, Teacher and Preacher, p. 269).
这种"脱离"世界的建议并不意味着埃克哈特大师否认被造之物的价值。从泛神论的角度来看,一切都具有同等的价值,并且都被神性所涵摄和渗透:"天使、人类和所有被造物都从神平等地流出。"此外,被造世界是神喜悦的结果:"祂喜欢倾注自己的本性。"但是,神必须是我们的重点,我们不应忽视被造世界真正的意义就是表达神性。与神合一才是最高目标,远高于被造世界:"如果用神的眼光看一只苍蝇,它比最高等的天使更高贵"（《教师与布道者》第 12 篇,第 269 页）。

Multiplicity 多元性

The second aspect, ‘multiplicity’, is caused by the myriad images we have of ourselves, all facets of our ‘individual being’; they are illusory and transient, a product of our conditioning and ‘our created mind and will’. They are dictated by our need for ownership, for esteem and reward, showing our attachment to the world and our adaptation to it. They can, however, block our realization of our ‘true being’; we could become lost ‘in alien images’ and forget our essential Divine essence. To connect with the Divine we need to detach ourselves from these surface images, linked as they are to past and future. God is only in the Now:
第二个方面，"多元性"，是由我们对自己的无数形象所造成的，它们都是我们"个体存在"的各个面向；它们是幻觉和短暂的，是我们的条件反射和"我们创造的思想和意志"的产物。它们是由我们对所有物品的所有权、尊重和回报的需求所主导的，展现了我们对世界的依恋和对它的适应。但是，它们可能会阻碍我们对"真正存在"的认识；我们可能会迷失在"异域形象"中，忘记我们本质的神性。要与神相连,我们需要从这些表面形象中解脱出来,因为它们与过去和未来有关。上帝只存在于现在:

Everybody who wants to be sensitive to the Highest Truth . . . must be . . . conscious
每个想要对至高无上的真理敏感的人,必须保持警醒。
of neither ‘before’ nor ‘after’, unhindered by their achievements, uninfluenced by any
既不是"之前"也不是"之后"，不被它们的成就所束缚,也不受任何事物的影响
idea they ever understood, innocent and free . . . there is only one Now. Look!
他们从未理解过的理念,天真无邪和自由……只有现在而已。看!
(Blakney, Meister Eckhart, p. 1 58)
(布拉克尼,埃克哈特大师,第 158 页)
Meister Eckhart explores in detail how the ‘individual being’ can imprison us in certain behaviour, regardless of whether we act for the world or seemingly for God. He highlights the difficulty of not confusing God’s will with our will. The ‘individual being’ has a strong tendency to assume that what needs to be done is God’s will, when in fact it is the
梅斯特·埃克哈特详细探讨了"个体存在"如何将我们束缚在特定行为中,无论我们是为世界还是似乎为上帝而行动。他突出了不将上帝的意愿与我们的意愿混淆的困难。"个体存在"有强烈倾向认为需要做的就是上帝的意愿,而实际上它是个人的意愿。

There where clinging to things ends, is where God begins. ego, driving us out of its own needs and desires. He stresses that
对执著到尽头之处,即是上帝开端之处。自我,驱使我们超越自身需求和欲望。他强调,
anyone who acts out of his own will, his own perceived needs, is a ‘donkey’ and not ‘free’; we need to detach ourselves from all these desires of the ‘individual being’ for our actions to be free:
任何出于自己意志、自己感知需求而行动的人都是一个"驴子",而不是"自由"的人;我们需要从"个人存在"的所有欲望中脱离出来,我们的行动才能真正自由:

We can think what we like, that a man ought to shun one thing or pursue another places and people and ways of life and environments and undertakings - that is not the trouble, such ways of life or such matters are not what impedes you. It is what you are in these things that cause the trouble. . Therefore, make a start with yourself, and abandon yourself. (Counsel 3 in Colledge and McGinn, Essential Sermons, p. 249)
我们可以自由地想象某个人应该避免一件事或追求另一件事——地点、人物、生活方式、环境和事业。这并不是问题的所在,这些生活方式或事项本身并不会阻碍你。问题在于你在这些事物中的状态。因此,从你自己做起,放下自己。

Only when we act by being the ‘hands, eyes and ears of God’ are we truly free; any merit then comes from the intrinsic merit of the action:
只有当我们以"神的手、眼睛和耳朵"的方式行动时,我们才是真正自由的;任何功德都来自行为本身的内在价值

But I say that . . . does not deprive a person at all of any of the works he has ever done; but all this permits him to remain, maidenly and free, without any obstacles between him and supreme truth . . .
但我说,这并不使人丧失他曾经做过的任何工作;相反,这使他保持无瑕疵和自由的状态,与至高真理之间没有任何障碍。
(Sermon 2 in Colledge and McGinn, Essential Sermons, p. 177)
弟兄姐妹们,让我们一起来思考上帝的慈爱和恩典。神在创造我们时就赐予了我们无限的爱,即使我们时常背离祂,祂仍不断地呼召我们回到祂的怀抱。让我们以谦逊的心来接受上帝的爱,并以此来影响我们的生活,让我们成为别人生命中的祝福。
Only then do we remove the second veil that hides God’s presence within us and outside of us. The outcome of, and motive for, this way of acting is love. If you see yourself as the ‘temple of God’s consciousness’, the ‘spark of the Divine’, then you accept yourself as valuable, loved and esteemed in your own true being. The consequence is then that you see everyone like yourself: ‘If you love yourself, you love all men as yourself’ (Sermon 12 in McGinn, Teacher and Preacher, p. 268).
只有那时,我们才移除遮挡上帝在我们内心和外部临在的第二层面纱。这种行为的结果和动机就是爱。如果你认为自己是'上帝意识的圣殿'、'神性的火花',那么你就接受了自己的价值、被爱和尊重。其结果就是你把每个人都看成和自己一样:'如果你爱自己,你就会如同自己一样爱所有人'(《教师和讲师》第 12 篇,第 268 页)。

And this leads to the unselfish love Christ had for all of us: ‘If I loved a person as myself, then whatever happened to him, good or bad, death or life, I would be as ready for it to happen to me as to him. This would be true friendship’ (Sermon i2 in McGinn, Teacher and Preacher, p. 268). Christ, the Trinity, are created out of love and are love: ‘Whatever God works, the first breaking forth is compassion’ (Sermon 7 in McGinn, Teacher and Preacher, p. 253).
这导致了基督对我们所有人的无私的爱:"如果我像爱自己一样爱一个人,那么不管发生在他身上的事,无论好坏,生死,我都会像准备发生在我自己身上一样准备好。这就是真正的友谊"(McGinn 的《教师和布道者》,第 268 页,第 i2 篇)。基督和三位一体是由爱创造而成的,就是爱本身:"无论神做什么,首先显现的就是怜悯"(McGinn 的《教师和布道者》,第 253 页,第 7 篇)。

Temporality 时间性

‘Temporality’ implies detaching ourselves from the limitations of time, especially with regard to our images of God. Meister Eckhart’s concept of God is twofold:
时间性"意味着从时间的局限性中脱离出来,特别是在我们对神的形象方面。大师埃克哈特对上帝的概念是双重的:
one is Being in time - God/the Trinity - and the other is beyond Being, beyond time - the Godhead.
一个是在时间中的存在 - 上帝/三位一体 - 另一个是超越存在,超越时间 - 神性。

Meister Eckhart’s concept of God is totally apophatic; he cannot be caught in words or images: ‘God is neither this nor that’ (Sermon 2 in Colledge and McGinn, Essential Sermons, p. 181). He can only be ‘known’ in inner contemplative prayer without thought or image: ‘You should perceive him without images, without medium, and without comparisons’ (Sermon 83 in Colledge and McGinn, Essential Sermons, p. 208).
埃克哈特大师的上帝概念是完全否定性的;他无法被言语或图像捕捉:"上帝既非此也非彼"(科勒奇和麦金著《精选讲道》,第 181 页)。他只能在内在的沉思祈祷中"知晓"，无需思维或图像:"你应该无图像、无中介、无比较地感知他"(科勒奇和麦金著《精选讲道》,第 208 页)。

Yet this unknowable God lives within us as the ‘spark of our soul’, the ‘ground of our being’. This is the ultimate paradox: the Godhead is the ‘Solitary One’, the Transcendent One beyond being, yet at the same time he is immanent in the inner essence of the soul. True knowledge of God is based on an intuitive inner insight coming from this ‘inmost part of the soul’.
然而这位不可知的神却存在于我们内心,是'灵魂的火花'、'存在的根基'。这是最终的悖论:神性是'孤独的存在'、超越存在的'超然者',但同时又内在于灵魂的本质之中。对神的真正认知来自于对这'灵魂内在最深层'的直观洞见。

The first creative outflow of the Godhead is the Trinity, ‘Being’. The three Persons share the same essential inner identity, but are different qualities of the one Being. The Father is the creative power, which manifests itself through the Son: ‘The Father is a speaking word and the Son is the speech at work’ (Sermon 53 in Colledge and McGinn, Essential Sermons, p. 204) - the Son as the ‘Logos’, through which everything is made.
神性的第一个创造性流出是三一体,"存在"。三个位格共享同一本质内在身份,但又是同一"存在"的不同特质。父神是创造的力量,通过子神而显现:"父神是发出的话语,子神是正在运作的言语"(《柯利斯和麦金尼的重要作品集》第 53 篇讲道,第 204 页)——子神就是"逻各斯"(Logos),万物都是借着祂而造的。

It is at this level that we make God in our image:‘Therefore I pray to God that he may make me free of God, for my real being is above God if we take God to be the beginning of created things’ (Sermon 52 in Colledge and McGinn, Essential Sermons, p. 199). This is one of the bold statements that got Meister Eckhart into trouble. It should be read as follows: ‘Therefore I pray to the Godhead that he make me free of my images of God, for he and my true being are more than my images.’ The emphasis is on remembering our ‘spark’, which is ‘the temple of the Godhead’, consisting of the same substance as the Godhead and therefore superior to anything created.
我们是在这个层面上创造了自己的神:"因此,我祈求上帝使我摆脱上帝,因为如果我们认为上帝是被造物的源头,那么我的真实存在就高于上帝"(《重要讲道》,第 199 页)。这是梅斯特·埃克哈特遭到麻烦的其中一段大胆言论。它应该这样读:"因此,我祈求神性使我自由摆脱对上帝的一切概念,因为祂和我的真实存在要比我对上帝的观念更为高于。"重点在于记住我们的"火花",它就是"神性的圣殿",与神性有着同样的本质,因此高于一切被造物。

Our images of God are seen by Meister Eckhart to be the consequence of our images of ourselves, which affect in a significant way our relationship with God. Moreover, they keep us focused on the ‘external’ God, preventing us from discovering the divine ‘spark’ within. He is very critical of the images of many of his contemporaries and the user mentality they exhibit, and sees these as the main hindrance on the spiritual path:
我们对上帝的认知是由对自身的认知所决定的,这会显著影响我们与上帝的关系。此外,这种认知也使我们过于关注"外在"的上帝,阻碍了我们发现内心神圣的"火花"。埃克哈特强烈批评了当时许多人对上帝的认知以及他们表现出的使用者心态,并认为这是阻碍灵性道路的主要障碍。

Some people want to see God with their eyes as they see a cow and to love him as they love their cow - they love their cow for the milk and cheese and profit it makes them. This is how it is with people who love God for the sake of outward wealth or inward comfort. They do not rightly love God when they love him for their own advantage. Indeed, I tell you the truth, any object you have on your mind, however good, will be a barrier between you and the inmost truth.
有些人想用眼睛看见上帝,就像他们看到牛一样,并以爱他们的牛一样的方式爱他—他们之所以爱他们的牛是因为它们能给他们带来牛奶、奶酪和利润。这就是那些为了外在财富或内在舒适而爱上帝的人的情况。当他们为了自己的利益而爱上帝时,他们并没有真正地爱上帝。事实上,我告诉你们,你心中所关注的任何事物,无论多好,都会成为你与内在真理之间的障碍。
(Fragment 22 in Blakney, Meister Eckhart, p.24I)
在所有事物中,最高的东西是始终静息的,这是最神圣和最崇高的。所有事物都从这里产生并最终归于此。它不受任何形式的变化,但是它使所有事物都发生变化。它自身不动,但使万物运动。它不可见,但使一切都可见。它没有名称,但赋予一切名称。它不受任何东西的影响,但影响一切。
In fact we need to pray to God for his own sake, not for any reward, as in the wellknown saying, ‘When I pray for aught, my prayer goes for naught; when I pray for naught, I pray as I ought.’
事实上,我们需要为了上帝自己的缘故而祈祷,而不是为了任何奖赏,正如众所周知的说法:"当我为某事祈祷时,我的祈祷毫无用处;当我为无事祈祷时,我就祈祷得当。"

Many early Christian thinkers shared Meister Eckhart’s view that all images of God, whether created in love or in fear, are without significance, even in a way blasphemous. We are here strongly in the apophatic tradition that any image of God belittles God.
许多早期基督教思想家都与梅斯特·埃克哈特(Meister Eckhart)持相同观点,即任何关于上帝的图像,无论是出于爱还是恐惧,都毫无意义,甚至可以说是亵渎。我们这里坚持不可知论的传统,认为任何上帝的图像都会贬低上帝。

Meister Eckhart expresses the impossibility of describing God in language in the following saying, but as always he does this boldly to shock his hearers out of their preconceived ideas: ‘If I say that God is good, that is not true. God is not good. I am good. And if I say that God is wise, that is not true. I am wiser than he is’ (Sermon 83 in Colledge and McGinn, Essential Sermons, p. 207). Our ideas of ‘good’ and ‘wise’ in
艾克哈特大师在下面的话中表达了用语言描述上帝的不可能性,但是像往常一样,他大胆地这样做是为了震惊听众的固有观念:"如果我说上帝是善良的,那是不真实的。上帝并不善良。是我善良。如果我说上帝是聪明的,那也不是真实的。我比他更聪明"(《艾克哈特牧师的重要讲道集》,第 207 页)。我们对"善良"和"聪明"的概念在

Oldest fragment of Sermon sb
最古老的布道词片段
no way can describe the qualities of God.
没有任何方式可以描述上帝的素质。

Only by being truly detached from these images and preconceptions can we return to the Godhead, taste the purity of the Divine nature and become totally one:‘The eye in which I see God is the same eye in which God sees me. My eye and God’s eye are one eye and one seeing, one knowing and one loving’ (Sermon 12 in McGinn, Teacher and Preacher, p. 270).
只有真正摆脱这些影像和成见,我们才能回到神头,品尝神圣本质的纯洁,完全与之合一:"我看神的那只眼,就是神看我的那只眼。我的眼和神的眼是同一只眼,同一种观看,同一种知晓,同一种爱"(摘自布洛伊耶,《教师和讲道者》,第 270 页)。

The Aristotelian heresy 亚里士多德异端

Underlying this teaching on ‘temporality’ are Meister Eckhart’s ideas about the relationship between the Godhead, creation and time. He followed Aristotle in saying that God is eternal
这一关于"暂时性"的教学背后隐藏着美斯特·埃克哈特关于神性、创造和时间关系的思想。他遵循亚里士多德的观点,认为上帝是永恒的。
and is the ‘First Cause’. Because of this, said Aristotle, the world exists from eternity. As we have seen in the chapter on the Desert Tradition, the Judaeo-Christian view formulated in the fourth century was that creation is absolute and from nothing (ex nihilo).
这就是'第一原因'。因此,亚里士多德认为,世界从永恒存在。正如我们在《沙漠传统》一章中所看到的,犹太-基督教观点在第四世纪形成,即创造是绝对的,是从无中而来(ex nihilo)。

Eckhart was therefore accused of the Aristotelian heresy, but he defended himself by saying that he was talking from God’s point of view, not from humanity’s. He states that we cannot talk about creation in time, because time, as we know it, does not exist before creation. Our concept of time is therefore not applicable to God, as he creates in his eternity continually from a perpetual Now:
埃克哈特因阿里士多德异端而遭指控,但他辩称自己是从上帝的角度而非人类的角度来讨论。他声称,我们不能谈论时间内的创造,因为我们所知的时间在创造之前并不存在。我们对时间的概念因此不适用于上帝,因为他在永恒中不断从永恒的现在中创造。

To talk about the world as being made by God tomorrow, yesterday would be talking nonsense. God makes the world and all things in it in this present Now. Time gone a thousand years ago is now as present and as near to God as this very instant.
谈论世界是由上帝明天创造的,昨天就是在说胡话。上帝在这个当下的现在创造世界和其中的一切。一千年前的过去此刻对上帝而言与此刻同样存在和临近。

Here Meister Eckhart is fully in line with St Augustine, who also stressed that God’s act of creating took place outside our conception of time. The latter talks in The City of God of not only humanity, but all things, existing in their essential being prior to creation as ‘seminal ideas’ in God. This is the reason why we are still linked with God in our essence.
在这里,大师埃克哈特完全与圣奥古斯丁一致,后者也强调神的创造行为发生在我们时间概念之外。后者在《上帝之城》中谈到,不仅人类,而且所有事物都以其本质存在,先于创造而作为神的"种子思想"存在。这就是为什么我们在本质上仍与神相连的原因。

Meister Eckhart sees creation as a cyclical, dynamic process: we ‘flow out’ of the Godhead and then ‘break through’ on our return to the Godhead: ‘They [created things] are all called to return into whence they have flowed out’ (Sermon 53 in Colledge and McGinn, Essential Sermons, p. 205). Creation begins with the Trinity and through Christ comes our ‘flowing out’, our creation, and our ‘breaking through’, our possible return. This entire idea is backed up with proof from Scripture and supported by St Augustine, but unfortunately for Meister Eckhart, he phrased his ideas too forcefully.
大师艾克哈特将创造视为一个循环动态的过程:我们从神性中"流出",然后在返回神性的过程中"突破":"它们[被造物]都被召唤返回它们流出的源头"(第 53 号讲道,科利奇和麦金,《基要讲道集》,第 205 页)。创造始于三一神,通过基督我们"流出",我们被造,并有可能"突破"返回。这一整个想法都有圣经的证据支持,并得到了奥古斯丁圣徒的支持,但不幸的是,对于大师艾克哈特来说,他表达自己的想法过于强烈。

Meister Eckhart forms in his teaching a bridge between early Christianity and the spirituality of modern humanity in all its diversity. His teaching resonates with the Neo-Platonic tradition of the early Church Fathers and at the same time links with the ‘perennial philosophy’, the common core of all the world religions and Wisdom traditions.
埃克哈特大师在他的教导中架起了早期基督教与现代人性灵性多样性之间的桥梁。他的教导回应了早期教父们的新柏拉图主义传统,同时也连结于"永恒哲学"——所有世界宗教和智慧传统的共同核心。

Kim Nataraja 金•纳塔拉加

DANTE ALIGHIERI 但丁·阿利吉耶利

Dennis McAuliffe 丹尼斯·麦考利夫

Introduction 简介

Dante lived in the same turbulent time as did Meister Eckhart, but in Italy this period was at the same time one of great culture; Boccaccio and Petrarch were his contemporaries. He was a scion of an ancient Florentine family, the Alighieri. He was introduced from an early age not only to poetry, especially that of the ‘troubadours’ and Virgil’s classical poetry, but also to the arts, music as well as literature, in particular Boethius’ De Consolatione Philosophiae and Cicero. He was very attracted by philosophy; he studied it in Florence with the Dominicans at Santa Maria Novella and is reported to have participated in the great debates about the teaching of Bonaventure and Thomas Aquinas. Religion and mysticism also held a great fascination for him, especially as he himself seems to have had a mystical experience: he describes himself as having ‘come from time to the eternal’ (Paradiso). But these interests did not prevent him from engaging fully in the social and political life of his time - with the result that he was banished from Florence.
但丁生活在与大师埃克哈特同一动荡时期,但在意大利这一时期也是文化大发展的时期;博卡乔和彼得拉克是他的同时代人。他是佛罗伦萨古老的阿利盖里家族的后裔。从小,他不仅接触诗歌,特别是"特鲁巴多尔"和维吉尔的古典诗歌,还接触艺术、音乐以及文学,尤其是波利修斯的《哲学的慰藉》和西塞罗的作品。他非常吸引哲学;他在佛罗伦萨的圣玛利亚诺韦拉修道院与多明我会修士一起学习哲学,据说还参与了关于波纳威图拉和托马斯·阿奎那教义的重大辩论。宗教和神秘主义也极大地吸引了他,尤其是他似乎亲身经历过神秘体验:他描述自己"从时间来到永恒"(《天堂》)。但这些兴趣并没有阻止他完全参与当时的社会和政治生活 - 结果他被驱逐出佛罗伦萨。

Professor Dennis McAuliffe discusses how the Divine Comedy, through its different levels of possible interpretation, literal, moral and allegorical, shows that Dante was not only an embodiment of the culture and thought of his time but a representation of a man on the spiritual path. We can see this from his commitment to his vision and his willingness to be open to the illumination of Love.
迈克奥利夫教授讨论了但丁的《神曲》如何通过其不同层面的可能诠释(字面的、道德的和隐喻的)展现出但丁不仅是他所处时代文化和思潮的化身,也是一个追求精神之路的典型代表。我们可以从他对于自己所见闻的坚定信念,以及他愿意向爱的启迪敞开心扉中看出这一点。

Dante Alighieri 1265-1321
但丁·阿利吉耶利 1265-1321

He was born in Florence to an impoverished aristocratic family. His parents both died before he was 17. His education was quite eclectic: he studied with the Franciscans, Dominicans and the Augustinians in Florence and at the University of Bologna, and mixed with many artists, poets and musicians of his time. Although he was married he had a ‘courtly love’ attachment to Beatrice. He entered politics in Florence, even becoming one of the Priors of Florence. Soon after this he was forced into exile and for the rest of his life he wandered from place to place, writing and occasionally teaching. Towards the end of his life he was offered asylum in Ravenna, where he died in I32I.
他出生在佛罗伦萨,来自一个贫穷的贵族家庭。他 17 岁前双亲就已去世。他的教育颇为杂亨:在佛罗伦萨和博洛尼亚大学,他先后跟随方济各会、多明尼克会和奥古斯丁会学习,与当时许多艺术家、诗人和音乐家来往。虽然他已婚,但他对贝娅特丽丝怀有"庄重爱慕"之情。他在佛罗伦萨从事政治活动,甚至担任过佛罗伦萨市长之一。不久之后,他被迫流亡,终其一生都在各处漂泊,写作并偶尔讲学。临终时,他被授予拉韦纳的庇护所,于 1321 年在那里去世。

DANTE 但丁

Dante starts his Commedia with: ‘In the middle of the journey of our life / I came to myself within a dark wood / where the straight way was lost.’ My focus here will be on attention, and in particular on the attention Dante paid to his own experience of life and the way he shaped and expressed his vision in the Commedia. We will look at how the works of Dante reflect his voyage into mysticism and the way they describe the stages of the journey, of everyone’s journey, towards the Divine.
但丁在其《神曲》中开始写道:"在我们生命的中途/我发现自己在一片幽暗的树林里/那里迷失了正道。"我在这里将着重讨论注意力,特别是但丁如何关注自己的人生体验,以及他如何在《神曲》中塑造和表达自己的愿景。我们将探讨但丁的作品如何反映他的神秘主义之旅,以及它们如何描述每个人走向神性的这段旅程的各个阶段。

Influences on Dante 但丁受到的影响

Dante’s Commedia forms part of a long tradition of mystical literature. The Song of Songs, along with passages from other books of the Old Testament, had a primary influence on Dante’s writings. Other influences were some of Jesus’ sayings in the New Testament as a continuation of the tradition of Moses and Isaiah in the Old Testament; certain passages of St Paul; and, from the classical world, Cicero’s Somnium Scipionis, which refers to Macrobius’ journey to the ‘third heaven’, where he had a spiritual experience. Influences from the Middle Ages were such important figures as St Augustine of Hippo, Boethius, Hugh and Richard of St Victor, Bernard of Clairvaux and the two Mechthilds, Mechthild of Magdeburg and Mechthild of Hackeborn, not to forget St Francis of Assisi.
但丁的《神曲》是神秘文学传统的一部分。《雅歌》以及其他《旧约》书籍中的段落对但丁的作品产生了主要影响。其他影响包括《新约》中耶稣的一些言论,延续了摩西和以赛亚在《旧约》中的传统;保罗的某些段落;以及古典世界的西塞罗的《科皮翁之梦》,其中提到马克罗比乌斯到"第三天堂"的旅程,在那里他有了一次灵性体验。中世纪的影响包括了诸如圣奥古斯丁、波尔菲略、圣维克多修道院的休·理查德、克莱沃的伯纳德以及两位美特德修女(德意志马格德堡的美特德和德意志哈克恩的美特德),更不要提阿西西的圣方济各。

Dante figures in this tradition as someone who assimilated much of the literature produced by these great figures of the mystical tradition and could synthesize them
但丁在这一传统中作为一个吸收了这些神秘传统伟大人物所创造的大部分文学作品并能对其进行综合的人物出现
and present them in his own personal way. But his writing is not only autobiographical; he represents ‘everyman’, as his use of ‘our life’ in the very first line of the Commedia, cited above, underscores.
并以自己的方式展现他们。但他的写作不仅仅是自传性的;他代表了"每一个人",正如他在上面引用的《神曲》的第一行中使用的"我们的生活"所强调的那样。

Dante's early works 但丁的早期作品

Dante wrote several works before undertaking the Commedia, a title used by his early commentators. (The title Divina Commedia was used only later on by Boccaccio, the author of the Decameron, who was one of the first professors of Dante in the ‘Studium Generale’, as the university in Florence was first called.) He first presents his ideas, what you might call his ‘incipient mysticism’, in a work that he wrote around 1290 at the age of 25 , called La Vita Nuova. It is a story of a conversion, which had to do with his encounter with a girl named Beatrice when they were both nine years old. The name Beatrice was significant to Dante because it means ‘she who makes blessed’, signifying Dante’s desire to be changed by her. The meeting of their eyes and Dante’s resulting absorption was a kind of contemplative state that Dante entered at this encounter. From this early period onward, he says, he would write poetry to her. Beatrice died when she was very young, but even after her death he continued to write poetry to her. He collected this poetry into a book and accompanied it by commentaries on the poems, a manual about how to write love poetry, but also the narrative of his autobiographical experience with Beatrice. At the end of the Vita Nuova Dante says that he will write things that have never been written before about the ‘miracle of woman’.
但丁在着手撰写《神曲》之前就已创作了多部作品。《神曲》这个书名是由但丁的早期评论家们使用的。（《神曲》这个名称是后来由《十日谈》的作者波切奇奥使用的,他是但丁在佛罗伦萨大学第一任教授之一。）但丁在 25 岁左右的 1290 年左右创作了《新生活》,其中首次阐述了他的思想和所谓的"初生神秘主义"。这是一个关于改变和转换的故事,起因是他在 9 岁时与名叫贝雅特丽丝的女孩相遇。贝雅特丽丝这个名字对于但丁很有重要意义,因为它意味着"使人获福的人",象征了但丁希望被她改变的愿望。他们相视而望,这种接触让但丁进入了一种沉思状态。从那时起,他便开始为她而写诗。贝雅特丽丝很早就去世了,但即便在她去世之后,但丁也一直在为她写诗。他把这些诗歌收集在一本书中,并附上对诗歌的注释,这是一本关于如何写爱情诗的手册,也是但丁与贝雅特丽丝之间亲身经历的自传性叙事。在《新生活》的结尾,但丁说他将写出前所未有的关于"女性奇迹"的作品。

His first substantial piece of writing after the Vita Nuova is the Convivio. This is in the form of a philosophical treatise in which he presents some of his poetry and explains it from a philosophical point of view. This might be called imperfect mysticism. In the Convivio Dante tried to portray in prose in the language of scholasticism the voyage of knowledge to Blessedness. He gave up on this piece of work about halfway through the writing, realizing that the only way to express his vision was in the form of epic poetry. Dante began writing the Commedia in 1304 and finished it shortly before his death. It is not surprising that the writing took some 17 years, given the depth and polysemic nature of the text.
他在《新生》之后写的第一件重要作品就是《饮宴》。这是一篇哲学论述,他在其中展示了一些诗作,并从哲学的角度对之进行阐释。这可以被称为不完美的神秘主义。在《饮宴》中,但丁试图用学术语言的方式,以散文形式描绘通往幸福的知识之旅。但他在写作过程中途放弃了这篇作品,意识到表达他的愿景只有通过史诗形式才能实现。但丁于 1304 年开始写作《神曲》,并在临终前不久完成了它。考虑到这部作品的深度和多层含义,它用了约 17 年的时间来完成并不令人意外。

Vision of the mystical mountain
神秘山的愿景

The mystical doctrine of love that is elaborated in the Purgatorio and the Paradiso is presented first by Dante’s guide, Virgil. He meets Dante in the dark valley in which Dante finds himself, as he says in those first lines quoted above. Dante knows that it is the fear
在炼狱篇和天堂篇中阐述的神秘爱的教义,首先由但丁的向导维吉尔提出。他在但丁所处的黑暗山谷中遇到了但丁,正如上面引用的那些开头的句子所说。但丁知道这是恐惧

Dante and the Divine Comedy, Domenico de Micheino
但丁和神曲,多明尼科·德·米凯诺
he felt in this part of his voyage that he has to relive in order to tell his story. He wants the reader to recognize this fear as the reader’s own. When talking about trying to get out of the dark forest, Dante sees the sun coming up over a mountain. This is the mystical mountain described in Psalm 24: Who shall ascend the mountain of the Lord and who shall stand in His holy place? Those who have clean hands and pure hearts, who do not lift up their souls to what is false and cio not swear deceitfully.’ This is the mountain Dante sees, the mystical mountain that the just man, the man who isn’t burdened by sin, can ascend. Who that just man is, we do not know. Was there ever a man who could ascend that mountain directly? Dante certainly cannot. He encounters three beasts as he starts to ascend the mountain, three beasts that represent the three dispositions to

\sin

in every human being, the fallen human condition. Dante cannot get past the beasts. He turns away, and providentially meetsVirgil, who will guide him through the difficulties of Hell. The road through Hell is the only other way to the top of the mountain. We read later in the Purgatory that it was the southern side of the mountain that Dante had tried to climb directly, but it is the northern side that he eventually has to climb along a circuitous path in order to reach the top, or earthly paradise, where he will meet Beatrice.
他觉得在这个航程的这一部分,他必须重新经历,才能讲述他的故事。他希望读者能认识到这种恐惧就是自己的恐惧。在谈到试图走出黑暗森林时,但丁看到太阳从一座山上升起。这就是诗篇 24 中描述的神圣之山:"谁能登耶和华的山?谁能站在祂的圣所?就是手洁心清,不向虚妄,不起假誓的人。"这就是但丁所看到的山,正义之人,未被罪孽束缚的人,可以攀登的神圣之山。到底谁才是那个正义之人,我们并不知道。是否有人能直接登上那座山?但丁显然不能。当他开始攀登那座山时,他遇到了三头野兽,这三头野兽代表了每个人内心的三种倾向,即堕落的人性状态。但丁无法越过这些野兽。他退了回去,幸运地遇到了维吉尔,维吉尔将引导他穿越地狱的重重困难。通过地狱的道路是达到那座山顶的唯一其他出路。在炼狱中我们后来读到,但丁曾试图直接攀登山的南面,但最终他不得不沿着山的北面曲折的路径攀登至顶峰,即人间乐园,在那里他将遇到贝雅特丽丝。

Inferno 地狱

The Divine Comedy consists of one hundred cantos and is divided into three canticles - Hell, Purgatory and Paradise. There are 33 cantos in each canticle, for the sake of symmetry, and one introductory canto. The proper beginning of Hell is therefore Canto 2. Here Dante interrogates Virgil as to why he, Dante, in particular was chosen for this voyage into the three realms of the afterlife.Virgil explains that Dante was called to do so, although he was not Aeneas (destined to found Rome and therefore pave the way for both the Empire and the Church, the temporal and spiritual guides for humanity respectively), neither was he Paul who was lifted up into the third Heaven, and who made a voyage into Hell as is recounted in the Apocalypse of Paul, a fourth-century text of the New Testament Apocrypha with which Dante was familiar.Virgil further explains that a woman named Beatrice had been sent to him by the Virgin Mary. Beatrice came from her assigned place in Heaven next to Rachel. Rachel is a highly important figure in the history of mysticism, as she represents the contemplative life. Her sister, Leah, represents the active life, since Jacob
神曲包含一百首诗歌,分为三部分——地狱、炼狱和天堂。每部分都有 33 首诗歌,还有一首引诗。因此,地狱的正式开始是第二首诗歌。在这里,但丁询问维吉尔,为什么选中他来进行此次穿越三界的旅程。维吉尔解释说,但丁被召唤前来,虽然他不是阿耐阿斯(注定要建立罗马,为人类的世俗和精神指引铺平道路),也不是保罗,后者被提到第三层天堂,并如《保罗启示录》所记述那样曾到过地狱。维吉尔进一步解释说,一位名叫碧翠丝的女子已被圣母玛利亚差遣到他这里。碧翠丝来自她在天堂的位置,在拉结旁边。拉结是神秘主义史上一个非常重要的人物,她代表着沉思的生活。她的姐姐利亚则代表着积极的生活,因为雅各与她结婚。

Dante and Virgil Enter Hell, William Blake
但丁和维吉尔进入地狱,威廉·布莱克
first had to marry her before being allowed to marry Rachel, showing that the active life comes before the contemplative life. This same point is also brought out by the story of Martha and Mary in the New Testament. Beatrice’s proximity in Heaven to Rachel immediately establishes her as a representative of the contemplative life. Thus, right from the start Dante makes it clear that he is heading for an experience of contemplation, but it also shows that he understands that there is much to be done before he is able to reach that stage.
首先必须娶利亚才能娶拉结,表明积极的生活先于冥想的生活。在新约中玛尔大和玛利亚的故事也阐述了同样的观点。碧翠丝在天国中与拉结的亲近,立即确立了她是冥想生活的代表。因此,但丁从一开始就明确表示,他正走向一种冥想的体验,但这也表明他明白在达到那个阶段之前还有很多事情要做。

Virgil takes Dante into Hell, which is constructed of ten circles subdivided into 24 regions where different sins are punished. Twenty-four is a classical number.
维吉尔带领但丁进入地狱,地狱由 10 个圈层组成,再细分为 24 个区域,惩罚不同的罪孽。24 是一个古典数字。

Dante’s plan for the construction of Hell is taken from Aristotle’s Ethics, and is intentionally not a Christian place. It is in fact a non-place, representing a total rejection of true existence. Beyond the ante-chamber of Hell is the circle of Limbo where Virgil dwells along with all the noble ancients, who practised the human virtues - temperance, fortitude, wisdom and justice - to the highest degree possible. They couldn’t be taken into Heaven because they didn’t have the sanctifying grace of Christ’s salvation, as they were not baptized. There are good reasons to conclude that Dante changed his mind about this as he matured in the writing of the Divine Comedy, and decided that there was probably another kind of baptism, which allowed these souls from Limbo to reach Heaven. He
但丁的地狱建造计划源于亚里士多德的《伦理学》,并非基督教的地狱。事实上,它是一个非场所,代表了对真实存在的彻底否定。穿过地狱的前庭,就是临界天堂所在的地狱天窗,维吉尔和所有高贵的先祖们居住在此。他们实践了人性中最高程度的德行——节制、勇气、智慧和正义。但因未受洗而不能进入天堂。我们有充分的理由认为,当但丁在撰写《神曲》的过程中成熟起来时,他改变了对此的看法,决定可能存在另一种洗礼,让这些临界天堂的灵魂得以进入天堂。

Dante's writings 但丁的著作

He wrote La Vita Nuova in Beatrice Portinari’s honour upon her death in 1290, it being the story of his love for her. This was followed by the Convivio, a philosophical essay, part poetry, part prose; and the Monarchia, a political and philosophical work; and finally his greatest work, his life’s work, La Divina Commedia, an allegory of the spiritual path, which he started in 1304 and completed towards the end of his life in Ravenna in 1321 .
他以贝阿特丽切·波蒂纳里之名写下了《新生命》,于 1290 年她去世时纪念她,这是他对她的爱的故事。之后写有《宴会》,这是一部哲学性散文,部分用诗歌形式,部分用散文形式;还有《君主论》,这是一部政治哲学著作;最后是他最伟大的作品,毕生心血之作《神曲》,这是一部关于精神历程的寓言,他于 1304 年开始创作,并于 1321 年在拉维纳完成了这部作品。
encountered souls in Heaven who were from the time before Christ, but achieved baptism through desire. This gives hope thatVirgil too some day will be found there. According to Christian tradition, it is not known whether Limbo is eternal or not; it is known that Hell and Paradise are eternal.
在基督之前就已经存在的灵魂,通过渴望而获得洗礼,他们被遇见在天堂中。这给了人们,维吉尔也有朝一日能在那里被发现的希望。根据基督教传统,不知道陰間是否永恒,但是地狱和天堂是永恒的。

Virgil guides Dante down through all the different circles of Hell. After passing through the circles of incontinence, they enter into the City of Dis proper, where sins of violence and deception are punished, down to the dwelling place of Satan. The latter is unable to talk, because he has three heads and in each of his three mouths he has a sinner: Brutus, Cassius and Judas. The first two caused injury to the Empire; and Judas, worst of all, offended God directly. Satan is a fallen seraphim with six wings that keep fluttering all the time and keep the waters, which flow all down to the centre of Hell, frozen, so that he is totally immobile - he can’t speak and can’t move. Satan keeps himself in this state; he punishes himself. It is not Dante or God who is punishing the sinner but the sinner who is punishing himself according to the principle of contrapasso, which is the rule of Hell. This means that each punishment is appropriate to the sin that characterized the sinner’s life, a punishment that fits the crime. This is the case with every sinner Dante meets in Hell. The further Dante goes in Hell the more he realizes that the sinners he meets fear all the sins of the preceding ones he encountered as well; once they have fallen into

\sin

, each

\sin

becomes a composite of all the sins that went before it. The first

\sin

is
维吉尔引导但丁走遍地狱的各个圈层。在通过感情失控的圈层后,他们进入地狱之城的核心,在那里惩罚暴力和欺骗的罪孽,一直到撒旦的居所。后者无法说话,因为他有三个头,每个嘴里都有一个罪人:布鲁图斯、卡西乌斯和犹大。前两人伤害了帝国;而犹大,最糟糕的那个,直接冒犯了上帝。撒旦是一个堕落的六翼神使,翅膀不停地扇动,使所有流向地狱中心的水都被冻结,因此他完全无法移动 - 他既不能说话也不能动。撒旦把自己置于这种状态;他惩罚自己。惩罚罪人的不是但丁或上帝,而是罪人自己,这是地狱的报应原则。这意味着每一处惩罚都与罪人生前的罪孽相符,惩罚与罪行相称。这适用于但丁在地狱遇到的每一个罪人。但丁越深入地狱,就越意识到,他遇到的罪人也害怕前面遇到的所有罪孽;一旦他们堕入

\sin

，每一个

\sin

都会成为之前所有罪孽的复合体。第一个

\sin

是
‘Lust’, which is shown in the famous story of Francesca and Paolo, and the worst

\sin

is treachery, the ultimate form of ‘Fraud’.
'欲望'，这在著名的弗朗西斯卡和保罗的故事中有所体现,而最为严重的

\sin

则是背叛,这是'欺诈'的终极形式。

Purgatorio 炼狱

Purgatory is chronologically, geographically and atmospherically like earth. Movement round the mountain is in a counter-clockwise direction, as you are always turning to the right in your purgation - the idea being that you are undoing what time has done to you on earth. The aim is to reach the state of perfect innocence, where you no longer know sin, where you are no longer even tempted to sin. The day is perfectly divided into 12 hours of day and 12 hours of night. The basic rule of Purgatory is that you are not allowed to do anything active in the 12 hours of the night; you must sit in contemplation. At night you contemplate the theological virtues that govern the night: Faith, Hope and Love, whereas during the day you practise the cardinal virtues that rule the day: Prudence, Justice, Temperance and Fortitude. During the day, you are able to actively purge your sins. For ‘Pride’, for example, you have to walk with a heavy weight on your shoulders, bent over to the ground, where you see outstanding examples both of the sin and of the virtue of humility (related to the cardinal virtue of Temperance). The day is symmetrically divided between the active and the contemplative life.
煉獄在時間、地理和氣氛上都像地球。繞山移動是逆時針方向,因為你在淨化過程中一直向右轉 - 這意味著你在抵消時間在地球上給你帶來的影響。目標是達到完美無瑕的無辜狀態,在那裡你不再知道罪惡,也不再被誘惑去犯罪。一天被完美地分為 12 小時白天和 12 小時黑夜。煉獄的基本規則是,在 12 小時的黑夜中你不允許做任何主動行動;你必須沉思默想。在夜晚,你沉思掌管夜晚的神學美德:信、望、愛,而在白天,你實踐統治白天的基本美德:審慎、公正、節制和堅毅。在白天,你可以積極地淨化你的罪過。例如,對於"驕傲",你必須彎腰駝背地走路,肩上扛著沉重的重量,在那裡你可以看到罪惡和與之相關的謙遜美德(與節制這一基本美德有關)的典範。白天的時間對主動生活和沉思生活是對稱分配的。

Dante andVirgil leave Hell and enter Purgatory by climbing up through a fissure created by the River Lethe that trickles water down into the icy centre of Hell. The River Lethe, from classical literature, is the river of forgetfulness, which we will meet again when we get to the top of Purgatory, the earthly paradise. There are two fountains creating rivers that are self-perpetuating sources of water. One is Lethe and the other the river of good remembrance, Eunoè. In Purgatory all saved souls are deposited on the shore by a boat driven by an angel. On this shore Ulysses and his followers had drowned, a just outcome of their sinful voyage for forbidden knowledge. Ulysses is an anti-Dante figure. He stands for the human being who goes against divine law. This part of Dante’s story is not taken from Homer but was created in the Middle Ages: Ulysses, after he returned to Penelope, got bored and set off again with some companions to achieve the ultimate experience of knowledge. In order to pursue this goal he had to disobey the command of the gods who forbade him to go beyond the Pillars of Hercules. At the end of their voyage Ulysses
但丁和维吉尔离开地狱,通过爬上由利奥特河(Lethe)塑造的裂缝进入炼狱。利奥特河出自古典文学,是遗忘之河,我们将再次在炼狱顶端的人间乐园中遇到它。有两条创造自生自养水源的河流,一个是利奥特河,另一个是善记忆之河尤诺埃。在炼狱中,所有获救的灵魂都被天使驾驶的船安置在岸边。在这片岸边,奥德修斯和他的追随者都已溺水身亡,这是他们为追求禁忌知识而犯罪航行的应有结局。奥德修斯是但丁的对立人物,代表违背神法的人类。这段但丁的故事并未源于荷马,而是产生于中世纪:奥德修斯在回到佩涅罗佩后,感到无聊,又与一些同伴出发,试图实现追求知识的终极体验。为了达成这一目标,他不得不违背众神的命令,不得越过赫拉克勒斯之柱。在航行的最后,奥德修斯
and his followers came within sight of the Mountain of Purgatory; they saw salvation, but before they could get there Ulysses and all his crew were drowned. The voyage was a failure because it was not inspired by divine grace but rather by human pride.
他和他的追随者看到了炼狱之山,看到了救赎,但在达到那里之前,尤利西斯和所有的船员都溺亡了。这次航行失败了,因为它不是由神恩感召的,而是由人类的骄傲推动的。

In Canto 2, Dante and Virgil begin the climb up the mountain of Purgatory and encounter all the souls who have accepted their sin; they have confessed it and have agreed to a penance, which will make reparation for their sin, as far as human satisfaction can go. For purgation it is necessary that you recognize your sin and meditate on that fault. This is the use of meditation as discursive meditation. This contemplative act uses images found in the ‘cornice’ where the sin is being purged. These are images of both the virtues needed to overcome the fault committed, and outstanding examples of that fault, so that the nature of the sin committed is fully revealed. All sinners in Purgatory have been redeemed; they are all going to Heaven and know they are going there; but before they can go they have to perform acts of penance.
在《第二篇章》中,但丁和维吉尔开始攀登炼狱之山,并遇到所有已经承认自己的罪过、接受宽罪并进行赎罪的灵魂。人类能够做的最大弥补就是通过忏悔和赎罪。要实现净化,就必须承认自己的罪过,并对此进行深思熟虑。这就是作为意识流冥想的冥想的作用。这一沉思行为使用了在"廊廊"中发现的形象,这些形象体现了克服所犯罪过所需的美德,以及那种罪过的极端范例,从而完全揭示了所犯罪过的本质。炼狱中的所有罪人都已得到救赎,他们都将前往天堂,并知道自己将前往天堂;但在前往天堂之前,他们必须进行赎罪行为。

Like Hell, Purgatory consists of ten levels. Purgatory, however, is a place of revelation and so, unlike Hell, it is constructed according to Christian symbolism and architecture. There are three levels of ante-Purgatory, where people wait, for various reasons, to be admitted to Purgatory. For example, those who did not repent until the moment of death have to wait for the same amount of time as they put off their repentance during life. Those who suffered excommunication from the Church have to wait 30 times the amount of time they spent in excommunication.
炼狱由十个层次组成,与地狱相似。然而,炼狱是一个启示的地方,因此与地狱不同,它是根据基督教的象征和建筑而建造的。在进入炼狱之前有三个等候层,人们由于各种原因在此等候被接纳进入炼狱。例如,那些在临终时才悔改的人,必须等待与他们生前推迟悔改的时间一样长的时间。那些遭受教会开除的人,必须等待他们受到开除时间的 30 倍。

After you get into Purgatory proper there are seven ‘cornices’ that you go through. The first cornice is the sin of ‘Pride’. Once you have purged yourself of pride, which is at the root of all sin, you go to the next cornice, and so on through all the cornices until you have purged all the sins you have ever committed. Once
进入炼狱之后,你会经历七个"走廊"。第一个走廊是骄傲的罪。一旦你洗涤了骄傲,这是所有罪恶的根源,你就会进入下一个走廊,如此循环直到你洗涤了所有曾经犯过的罪。
you have purged pride every other purgation is less difficult because pride is the root of every

\sin

. So as you go up you become lighter and lighter; Dante illustrates this ever-increasing lightness by showing that when you enter into Purgatory seven 'p’s, for peccata, Latin for ‘sins’, are imprinted on your forehead. When Dante goes through the pass of pardon from the

\sin

of ‘Pride’, the first ’

p

’ is erased and all the other 'p’s lose their depth, becoming a little greyer, and Dante feels lighter, more able to climb up. At the top of Purgatory is the sin of ‘Lust’, where Dante meets his final challenge: to pass through a wall of fire in order to meet Beatrice who is on the other side, in ‘earthly paradise’.
你已经清除了骄傲,其他一切净化都不那么困难,因为骄傲是每一个罪恶的根源。所以当你向上攀登时,你会变得越来越轻盈;但丁通过展示当你进入炼狱时,你额头上会印上七个'

\sin

'来说明这种越来越轻盈的感觉,这里'

\sin

'代表'罪'的意思。当但丁通过"骄傲"的赎免通道时,第一个'

\sin

'被擦去,而其他所有的'

\sin

'也变得更浅淡,但丁感到更加轻松,更易于向上攀登。炼狱的最顶端是"情欲"的罪恶,但丁在此处面临最后的挑战:穿过一堵火墙才能与在"人间乐园"彼岸的碧翠丝相见。

Paradiso 天堂

When Dante gets to the other side of the wall of fire, night again falls and he can’t proceed because of the Rule of the Mountain. It is at this moment, as he gazes at the stars that are calling him upwards, that he describes for the first time in the Commedia his own contemplative state:‘Thus calling back to mind and gazing with attention at [the stars] / sleep took me, sleep that often / before the fact, knows what happens.’ A dream follows in which appear to him Leah and Rachel, representing the active and the contemplative life. When Dante awakes and Virgil bids him let desire be his guide from that moment on, Dante wanders through an ancient forest (the Garden of Eden) and by a stream meets a lady, the counterpart of Leah, who is singing of love and gathering flowers. This lady, whose name, Matelda, is not given until the end of their encounter, like Leah represents the active life. She is a precursor and handmaid of Beatrice, who consequently represents the contemplative life. In fact she tells Dante that Beatrice is coming to fulfil Dante’s desire to know about God, to receive illumination.
当但丁走到火墙的另一边时,再次黑夜降临,他无法前进,因为受到了山的规则的阻碍。就在这一刻,当他凝视着召唤他向上的星星时,他首次在《神曲》中描述了自己的沉思状态:'如此回忆和注视着它们,睡眠袭来,睡眠往往知道发生的事情。'接着出现了一个梦境,里面出现了利亚和拉结,代表着积极生活和沉思生活。当但丁醒来,维吉尔要求他从此以后让欲望成为他的向导,但丁穿过一片古老的森林(伊甸园),在溪流旁遇到了一位女子,她是利亚的对应人物,正在唱着爱的歌曲,采摘花朵。这位女子的名字马特尔达直到他们会面结束后才被透露,她如同利亚一样代表着积极的生活。她是贝阿特丽切的先驱和侍女,而贝阿特丽切则代表着沉思的生活。事实上,她告诉但丁,贝阿特丽切即将来到,以满足但丁了解上帝、获得启迪的愿望。

Through Hell, Purgatory and Paradise the three stages of the mystical journey are shown. The first stage is reason and the understanding of the ‘fall’ of the human condition, the recognition of what is met on the journey. The second stage is purification, repentance, the various degrees that are presented in the completion of purgation of the seven sins. And then finally illumination, the illumination that Beatrice brings at the end of the preparatory stages. She takes, through illumination, the soul or the mind, and possibly the resurrected body - Dante like Paul is not sure whether he is taken up in this body or out of this body - on the journey into
通过地狱、炼狱和天堂,神秘之旅的三个阶段得以呈现。第一个阶段是理性和对人类状况"堕落"的理解,对旅途所遇的认识。第二个阶段是净化、悔改、呈现的各种程度,以完成对七宗罪的净化。最后,是启迪,贝阿特丽切在准备阶段的最后阶段带来启迪。她通过启迪,把灵魂或心智,可能还有复活的身体——但丁就像保罗一样,不确定自己是在这个身体中被带走,还是不在这个身体中被带走——带上了通往天堂的旅程。

God. Dante is all of a sudden taken up into the beatific vision; he could not have accomplished it for himself. It was the grace of God at work. Dante was a man deeply in love with God.
上帝。但丁突然被提升到了极乐的境界;他自己无法做到这一点。这是上帝的恩典在起作用。但丁是一个深深地爱上帝的人。

Definitions of mysticism
神秘主义的定义

Let’s end with two definitions of ‘mysticism’. The first comes from Dante and the Mystics by Edmund Gardner, an outstanding scholar who wrote about religion and literature at the beginning of the twentieth century. There mysticism is defined as follows: "We might define mysticism as the love-illumined quest of the soul to unite herself with the super sensible, with the Absolute, with that which is.’ Certain pantheistic mystics find the goal of this quest in the union of the soul with the spirit of Love and Beauty, which they recognize in nature, as expressed by Wordsworth in those splendid lines at the end of ‘The Recluse’, and by Shelley in the whole allegory of ‘Prometheus Unbound’. The medieval mystics, and their Catholic successors, find it in God, the First Cause, a goal only to be attained perfectly and continuously in the hereafter but realized partially and fleetingly by anticipation here and now. And this realization takes two principal forms: one is the religious experience described by St Catherine of Siena, St Teresa of Avila and others known as the ‘spiritual espousal’ of the soul with Christ. This form calls back to mind the ‘Song of Songs’ and all the imagery of the ‘mystical wedding’ of the soul wit’l Christ; this is exactly what is happening as Dante meets Beatrice: the mystical wedding of Dante and Beatrice that foreshadows Dante’s mystical absorption in God.
让我们用两个对"神秘主义"的定义来结束。第一个来自于埃德蒙·加德纳在 20 世纪初对宗教和文学的著作《但丁和神秘主义者》。在这里,神秘主义被定义为:"我们可以将神秘主义定义为灵魂为追求与超感知、绝对和本质的合一而进行的爱的启迪性尝试。"某些泛神论的神秘主义者将这一尝试的目标定位在灵魂与爱与美的精神的合一上,这种目标在自然界得到表达,如华兹华斯在《隐士》中的那些精采诗句和雪莱在《解放普罗米修斯》全篇寓言中所表达的。中世纪的神秘主义者及其天主教的继承者把这一目标视为上帝,首因,尽管这一目标只有在来世才能完全和连续地实现,但却可以在今生通过预先的、短暂的体验而部分实现。这种体验主要呈现为两种形式:一种是圣凯瑟琳·西耶纳和圣特蕾莎·阿维拉等人所描述的宗教经验,即灵魂与基督的"精神结婚"。这种形式使人联想到《雅歌》以及"灵魂与基督的神秘婚姻"的各种形象;正是这种神秘婚姻预示了但丁在上帝面前的神秘溶解。

Gardner continues: 加德纳继续说道:

The other is an intellectual anticipation of the vision of Divine essence, as in that ‘momentum intelligentia’, that one moment of understanding, after which St Augustine and St Monica sighed and the one moment that should anticipate the beatific vision. (pp. 26-7)
另一个是对上帝本质视野的理性预期,就像那个"理解的时刻",圣奥古斯丁和圣莫尼卡曾叹息过的那种理解片刻,那种应该预期到来的福乐远景。

This second form is summed up by Dante in lines 14I-2 of the last canto of Paradiso: ‘my mind was struck by a lightning bolt in which its desire was granted’.
这种第二种形式由但丁在天堂篇最后一章第 141-2 行概括为:'我的心智被一道闪电击中,它的渴望得到了满足'。

So here is the fulfilling of what St Thomas Aquinas taught Dante in the Summa Theologica, namely that knowledge comes first and then comes love. Dante achieves all this knowledge of what it is to be human through his voyage into Hell and then through Purgatory, and then realizes that the human being is capable of achieving
这就是圣托马斯·阿奎那在《神学总论》中教导但丁的见解的实现,即知识先于爱。但丁通过他的地狱之旅和然后的炼狱之旅获得了作为人类的全面的知识,并认识到人类有能力实现
the perfect innocence of a child, of humanity before the fall. Dante comes to the full knowledge of that innocence first by forgetting sin by drinking of the River Lethe, and then by remembering all good things by drinking of the River Eunoè, including the good things that were the result of (his) sin, which had been the cause (felix culpa) of God’s grace. God turns everything to good, even sin. Once Dante has drunk of both these rivers, he remembers everything, but sin is remembered only for the good it has done, the way it has brought him to this readiness to be taken into the beatific vision. Dante uses the phrase ‘to become more than human’ for the beatific vision, which also means to become ‘like God’ or even to become God, to be ‘deified’, as the final lines of the Comedy put it:‘my high and deep vision lost its power; / but already my desire and my will were being turned, / like a wheel that is evenly moved, / by the love that moves the sun and the other stars’.
一个孩子的完美无辜、堕落前人性的纯真。但丁首先通过忘记罪过而喝乐泰河水,然后通过饮用优诺河水来回忆所有善事,包括他的罪过带来的善事(幸福之错)导致神的恩典。神将一切都化为善,甚至包括罪。当但丁饮用了这两条河水后,他回忆起一切,但罪过仅仅被记住为其带来的善果,即使它曾是导致他获得圣视的原因。但丁使用"超越人性"来形容圣视,意味着变得"像神"甚至"成为神",正如喜剧最后几行所述:"我深奥的远见力失去了力量;但我的渴望和意志已经像一个匀速旋转的轮子一样被驱动,被推动太阳和其他星星的那份爱所推动。"

Professor Dennis McAuliffe
丹尼斯·麦克奥利夫教授

RICHARD ROLLE, WALTER HILTON AND MARGERY KEMPE
理查德·罗尔,沃尔特·希尔顿和玛格丽特·肯普

Stefan Reynolds 史蒂芬·雷诺兹

Richard Rolle 理查德·罗尔

Introduction 简介

In England at this time several outbreaks of the Black Death, as well as famine and war, decimated the population; moreover, by the end of the century the country was in the throes of civil war - the ‘Wars of the Roses’ - as well as the ‘Hundred Years War’ with France. Both the landed gentry and the population at large were badly affected, causing a breakdown in the old structures of society leading to the Peasants’ Revolt. Not only that, but the Church was in ill repute, with corruption among the clergy far from uncommon.
在当时的英格兰,黑死病的多次暴发以及饥荒和战争大幅减少了人口;此外,直至世纪末,该国陷入内战——玫瑰战争——以及与法国的百年战争之中。地主贵族和广大人民都受到严重影响,导致了旧有社会秩序的崩溃,引发了农民起义。不仅如此,教会也声名狼藉,教士腐败丑闻不绝。

And once more, at a time of tremendous social and religious upheaval, there was a remarkable flowering of mysticism, this time accompanied by a revival of interest in magic, particularly in East Anglia. This was the time of the ‘English Mystics’: Richard Rolle, Walter Hilton and Margery Kempe, as well as the author of the The Cloud of Unknowing and Julian of Norwich (see the next two chapters). Both the author of The Cloud and Julian of Norwich used the vernacular rather than Latin, the liturgical language of the Church, for their teaching; this was, as in Meister Eckhart’s case, possibly the reason for their great influence on lay people. The result was that mystical prayer and spiritual experiences were quite widespread among the ordinary people in this part of East Anglia.
在巨大的社会和宗教动荡之时,神秘主义再次出现了显著的繁荣,这次还伴随着对魔法的兴趣复苏,尤其是在东英格兰。这就是"英国神秘主义者"的时代:理查德·罗尔、沃尔特·希尔顿和玛格丽·肯普,以及《无知之云》的作者和朱利安·诺维奇(见下两章)。《无知之云》的作者和朱利安·诺维奇都使用了方言而非教会典礼语言拉丁语进行教导;这可能就是如同迈斯特·埃克哈特一样,他们对平民产生巨大影响的原因。结果是,在东英格兰这个地区,神秘的祈祷和心灵体验在普通百姓中很普遍。

Stefan Reynolds illustrates what was most striking about the mystical tradition in the fourteenth century in England, namely the variety of different ways in which
斯特凡·雷诺兹阐述了 14 世纪英格兰神秘传统中最引人注目的特点,即不同方式的多样性
the mystical life was expressed. He tells us about the hermetic way of life, inspired by Richard Rolle, who was deeply contemplative and at the same time a charismatic with many ecstatic experiences. Then he shows how Walter Hilton tried to reconcile this ecstatic mystical expression with the ‘apophatic’ way of prayer advocated in The Cloud of Unknowing. Finally, there is Margery Kempe, in whom the charismatic way of prayer and the general love of going on pilgrimage at that time were combined.
神秘生活得到了表达。他告诉我们关于受理查德·罗尔所启发的隐士式生活,理查德·罗尔是一个十分内省的人,同时也是一个拥有许多狂喜经历的魅力人物。然后他展示瓦尔特·希尔顿如何试图将这种狂喜式神秘体验与《无知之云》中倡导的"否定"祈祷方式调和一致。最后,玛格丽·坎普也将当时流行的祈祷方式和广泛流行的远足朝圣结合在一起。

Quotations are taken from the following editions:
引文取自以下版本:
Richard Rolle, The English Writings, ed. Rosamund Allen, SPCK, 1981 .
理查德·罗尔,《英文著作》,罗萨蒙德·艾伦编辑,SPCK,1981。
Richard Rolle, The Fire of Love, ed. Halcyon Backhouse, Hodder & Stoughton, 1992.
理查德·罗勒,《爱的火焰》,编辑:哈尔西·巴克豪斯,霍德&斯托头顿出版社,1992 年。
Walter Hilton, The Scale of Perfection, ed. Dom Gerard Sitwell OSB, Burns & Oates, 1953.
华尔特·希尔顿,《完美的等级》,Gerard Sitwell OSB 编辑,Burns & Oates 出版社,1953 年。
Margery Kempe, The Book of Margery Kempe, trans. Barry Windeatt, Penguin Classics, 2000 .
玛吉丽·肯普,《玛吉丽·肯普的书》,巴里·温德特翻译,企鹅经典版,2000 年。

Richard Rolle 1300-49 理查德·罗尔 1300-49

He was born in Yorkshire and possibly died from the Black Death, which had reached its peak at that time. He went to Oxford to study, as he was obviously bright. His command of Latin is remarkable. However, he did not get on with the scholastic theology of the time and left Oxford to become a hermit in Yorkshire. His book The Fire of Love and his poetry were extremely popular. Though he was theologically orthodox and did use the Bible, he made no appeal to any authority and rarely cited the Fathers of the Church.
他出生在约克郡,可能死于当时达到高峰的黑死病。他前往牛津大学学习,因为他显然很聪明。他对拉丁语的掌握非常出色。然而,他不满意当时的学院神学,离开牛津改为成为约克郡一名隐士。他的著作《爱之火》和诗歌极其流行。尽管他在神学上正统,并且使用了圣经,但他并不援引任何权威,很少引用教会教父。

Walter Hilton (latter half of the fourteenth century)
沃尔特·希尔顿（十四世纪后半期）

Outside of his writings little or nothing is known of Walter Hilton. He may have been an Augustinian canon; there are records of someone of that name in a monastery in Northamptonshire and the register records that person’s death in I395. His writings certainly show evidence of West Midland phrases.
关于沃尔特·希尔顿除其著作外鲜为人知。他可能是一位奥斯丁修道士;在北安普敦郡的一座修道院有一人使用此名,登记记录了该人于 1395 年去世。他的著作确实显示出中部西部地区语汇的痕迹。

Margery Kempe 1373-1440 玛尔杰丽·肯普 1373-1440
Margery is recorded as being born in Lynn in 1373 and dying in 1440. There is a marriage certificate in Lynn dated I393 and records of 14 children. Her book records that she nearly went insane after the birth of her first child, that she ran a brewery business for some time, paid her husband’s debts, insisted on a vow of celibacy, went on pilgrimages, nursed her husband in his old age, accompanied her widowed daughter-in-law back to Germany, and died at the age of 67 in 1440 .
玛吉丽被记录为 1373 年出生于林恩,1440 年去世。有一份 1393 年林恩的结婚证书,以及 14 个子女的记录。她的书中记录,她在第一个孩子出生后几乎失去理智,曾经经营过一段时间的啤酒厂业务,偿还了丈夫的债务,坚持了贞洁的誓言,前往朝圣,照顾年迈的丈夫,陪同丈夫的寡妇女儿子返回德国,并于 1440 年 67 岁时去世。

ENGLISH MYSTICISM IN CONTEXT
英语神秘主义的背景

In many ways the fourteenth century was the greatest century for Christian mysticism. Maybe because the old structures no longer held, maybe because the richness of the earlier medieval spirituality provided such fertile ground, there was a daring in mystical thought at this time that is unparalleled in Christian history.
在很多方面,第十四世纪是基督教神秘主义最鼎盛的时期。也许是因为原有的结构已不再牢固,也许是因为早期中世纪的丰富精神生活为此提供了沃土,在这个时期,基督教历史上出现了空前的神秘主义思想。

In England this took a particular form; not the adventurous speculative mysticism of the Continent but a practical, pastoral form of spirituality aimed at those living the solitary life. The extremity of the times meant that there were many who wanted to dedicate their life to God. Spirituality was overflowing the containers of traditional religious life and taking new forms.
在英格兰,这采取了一种特殊的形式;不是大陆上那种冒险的投机性神秘主义,而是一种针对独居生活者的实用、牧羊式的精神性。那个时期的极端状况意味着有许多人想将自己的生活奉献给上帝。精神性正溢出传统宗教生活的容器,采取新的形式。

The Ancrene Rule, written at this time, showed a concern for the domestic practicalities of a solitary. Alongside the rootedness of the anchorite vocation, pilgrimage was also becoming very popular. Chaucer showed in his Canterbury Tales how people from all walks of life felt called to take to the roads and visit the shrines and relics of the earlier medieval saints. At a time of change one seeks security in the stability and certainties of the past.
《安克里尼律规》写于此时,体现了对隐修士孤独生活中实际问题的关注。与隐士职业的根基并存的,还有朝圣也日益流行起来。在《坎特伯雷故事集》中,乔叟描述了各界人士都感到被召唤去踏上路途,前往拜访早期中世纪圣徒的神龛和圣遗物。在变革时期,人们寻求在过去的稳定和确定性中获得安全感。

There were also more informal hermits and lay people who, in their own homes, were living a focused life of prayer that previously had been a preserve of the monasteries. On the Continent these devout lay people organized themselves into informal groups, the most famous being the Beguines of the Lowlands and Rhineland. These produced some of the greatest mystical writing of the time. The English mystical temperament was more individual, even idiosyncratic.
也有更多非正式的隐士和平信徒,他们在自己的家中过着专注祈祷的生活,这种生活以前只存在于修道院。在欧洲大陆,这些虔诚的平信徒组织了非正式的团体,最著名的是低地和莱茵兰地区的贝古因。这些团体产生了当时最伟大的神秘主义著作。英格兰的神秘主义倾向更加个人化,甚至有些奇特。

Richard Rolle 理查德·罗尔

Of all the medieval English mystics, Richard Rolle was the most famous in his time. His poetry, devotions and spiritual works started a tradition of homespun English mysticism that was more devotional than scholastic and more concerned with personal piety than speculative theology. He was also one of the major influences behind English hermit and anchoritic spirituality of the time, with its stress on the individual’s experience of God and its affective, emotional language.
在所有中世纪英国神秘主义者中,理查德·罗尔是当时最著名的。他的诗歌、奉献和精神作品开创了一种本土英语神秘主义传统,其强调虔诚而非学术,更关注个人虔诚,而非推测性神学。他也是当时英国隐士和主宰精神生活的重要影响力之一,强调个人对上帝的体验以及情感化的语言。

His most popular book, The Fire of Love, is an eloquent, often rhetorical, plea for a complete devotion to God that involved renunciation of the world. Personally
他最著名的著作《爱之火》是一篇激情洋溢、措辞华丽的呼吁,呼吁人们对上帝完全奉献,并放弃世俗追求。就个人而言
he felt that any involvement in the world, even attendance at church, was a hindrance to the uninterrupted contemplation he sought. It is this as well as the exuberant and florid nature of his prose that makes Rolle difficult to read today. However, the combination of the beauty and fervour of his language and the idiosyncrasy of his character and lifestyle means that he is never dull.
他觉得任何涉及世界的事物,即使是参加教会,都是阻碍他所寻求的不间断冥想的障碍。这一点以及他的散文富于热情洋溢和华丽修辞,使得今天的读者很难读懂罗尔。然而,他语言的美丽和热情以及他独特的人物性格和生活方式的结合,意味着他从未让人觉得乏味。

Rolle was charismatic, both in his personality and in his affirmation of the sensory experience of God. He had ‘visions’ of Heaven, ‘locutions’ of the song of angels, ‘tastings’ of the divine manna and bodily rapture, where God was experienced in the body. He was a mystic of the spiritual senses. As such his mysticism was a lyrical and heartfelt counterbalance to that other strand of English mysticism of the fourteenth century represented by The Cloud of Unknowing. For Rolle, God met us in our body. The Cloud was concerned to keep the distinction between the physical and the spiritual. God was hidden from our senses and mind, known only in love. Rolle liked to make that love tactile and spiritually tangible.
罗勒是个魅力十足的人物,不仅在性格上,也在对上帝感官体验的肯定上如此。他曾有过天堂的"异象",天使歌声的"内言",神圣吗哪的"品尝",以及身体的狂喜,在这些过程中上帝被亲身体验。他是一位精神感官的神秘主义者。因此,他的神秘主义是对《无知之云》这部 14 世纪英格兰神秘主义的另一个抒情且心潮澎湃的反衬。对罗勒来说,上帝与我们的身体相遇。《无知之云》则致力于保持物质和精神之间的区分。上帝对我们的感官和心智是隐藏的,只能通过爱来认知。罗勒喜欢使这份爱变得有形可触,也更加精神上的确切。

Rolle related his own experiences of ‘heat’, ‘sweetness’ and ‘song’ in remarkably realist terms. At the beginning of The Fire of Love he tells how he felt his shirt was on fire, such was the warmth of devotion he felt in his heart:
罗勒用相当写实的语言描述了他自己的"热"、"甜美"和"歌声"的体验。在《爱之火》的开始,他说,他感到自己的衣服着火了,这是他内心虔诚的热情。

I was sitting in a particular chapel, delighting in meditation and in prayer’s sweetness, when I suddenly felt within an unusual and pleasant heat . . I call heat that point when the mind is fired with eternal love. The heart simply feels itself burning with a real love, not an imaginary one. For the heart full of fervour and set ablaze, produces a feeling of fiery love.
我正坐在一个特定的教堂里,沉浸在冥想和祈祷的甜蜜中,突然感觉到一种不同寻常而愉悦的热力...我称这种热力为当思绪被永恒的爱点燃时的那一刻。心 simply 感受到一种真实而非虚幻的炽热的爱。因为满怀热忱且被点燃的心,会产生一种炽烈的爱的感受。

In The Fire of Love ‘sweetness’ is linked to ‘song’; ‘the sweetness of unheard melody’. Again Rolle records in very realist terms an experience of the music of Heaven, the song of the angels which was both exterior and interior:
在《爱之火》中,"甜美"与"歌曲"相关联;"未听之曲的甜美"。罗尔再次以非常写实的方式记录了天国音乐的体验,天使的歌声既是外在的也是内在的:

While I was sitting in that chapel, repeating as best I could the night psalms before supper, I heard that singing. A joyous ringing of psalm singing came from above my head. I was praying, reaching out to heaven with a longing heart, when I became aware of this in a way I cannot explain. It was a symphony of song within myself. I felt a corresponding harmony that was totally wonderful and heavenly, and which continued in my mind. Right then my thoughts turned into melodious song, my meditation became
当我坐在那座小教堂里,在晚餐前尽可能准确地诵读晚课诗篇时,我听到了那个歌声。从我头上传来了悦耳的赞美诗歌声。我正在祈祷,带着一颗渴望的心伸向天堂,这种感受突然产生了,我无法解释。这是我内心的一场歌声交响乐。我感到一种完全奇妙和天籁的和谐共鸣,持续在我的心中。就在那一刻,我的思绪化为了婉转的歌声,我的冥想化为了
a poem, my prayers and psalms captured the same sound. The effect of this inner sweetness was that I began to sing what before I had only spoken. But now I was singing inside me to my creator.
一首诗,我的祈祷和诗篇捕捉了同样的声音。这种内在的甜美感使我开始唱出我之前只说过的话。但现在,我在心中向我的创造者歌唱。

All this is known as the ‘spiritual senses’, whereby the soul is able to hear, see, taste, touch and even smell spiritually. Many mystics record it. Rolle led the outward senses inward, not contrasting the physical and spiritual. It is this holistic
这些都被称为"灵性感官"，通过它灵魂能够以灵性的方式听、见、尝、触和嗅。许多神秘主义者都有记录。罗尔领导了内向的感官,没有对比物理和精神。这是整体的。

Writings 著作

Richard Rolle: The Fire of Love.
理查德·罗尔:爱之火焰。
Walter Hilton: The Scale of Perfection, The Song of Angels (treatise), On the Mixed Life (treatise).
沃尔特·希尔顿:《完美之梯》,《天使之歌》(论著),《混合生活》(论著)。

Margery Kempe: The Book of Margery Kempe.
玛格丽特·坎普:《玛格丽特·坎普自传》
treatment of the spiritual senses, which engages our physical senses also, that makes Rolle highly unusual among mystics and has called down some criticism on him. For example, The Cloud of Unknowing, written a generation later, caricatures those who would try to ‘peep into heaven’, ‘strain their ears so as to hear the angels sing’ or ‘agitate their physical senses in any peculiar way’. Certainly one should not try to seek these experiences in themselves. The stress in apophatic mysticism is to reach out to God beyond thought or feeling. So the Cloud author says that one should ‘rest in no sensible consolation’.
使罗尔非凡的是,对精神感官的治疗,也会涉及我们的物质感官。例如,《无知之云》一书,是在后来的一代人写的,对那些试图"偷看天堂"、"竭尽全力去听天使歌唱"或"以任何奇怪的方式刺激自己的物质感官"的人进行了讽刺。当然,不应该试图寻求这些体验本身。虚体神秘主义的重点是超越思想或感受,达到上帝。因此,《无知之云》的作者说,人应该"不要停留在任何可感的安慰之中"。

However, Rolle’s mysticism is based on an inner experience of the body of Christ. This is not a eucharistic spirituality (Rolle rarely went to church and speaks little of the sacraments) but an experience of resurrected physicality. Christ’s body is present to us through his Resurrection, and just as we are able to share in his sufferings so too we can share in his glory. ‘Heat’, ‘sweetness’ and ‘song’ are foretastes of our own physical resurrection, our incorporation in Christ, and what it will ‘feel like’ to be in Heaven.
罗尔的神秘主义是基于对基督身体的内在体验。这不是一种圣体圣事的灵性主义(罗尔很少去教会,也很少提及圣礼),而是一种复活的肉体体验。基督的身体通过他的复活临在于我们,正如我们能分享他的苦难,我们也能分享他的荣耀。"热情"、"甜蜜"和"歌声"是我们自身肉体复活、融入基督以及天国体验的前兆。

The danger of concentrating on experiences is that it tends to increase self-consciousness. The aim of mysticism is detachment from self, taking the attention off ourselves. Some modern critics have said that Rolle runs the risk of making the sensation of loving God the aim, rather than simply loving God. Rolle argues that if the experience is real and authentic then attachment to it is transcended in the experience. The experience itself will keep you humble. Thomas Merton was one of the few modern writers who came to Rolle’s defence, arguing that the sensual approach was picked up in the Orthodox Hesychast tradition (see Chapter 24). Gregory Palamas, for example, talked of the ‘created energies of God’ that were present in the body.
专注于体验的危险在于它会增加自我意识。神秘主义的目标是脱离自我,将注意力从自己身上转移。一些现代批评家认为,罗勒可能会把对上帝的感受作为目标,而不是简单地去爱上帝。罗勒认为,如果这种体验是真实和真诚的,那么对它的执著也会在体验中超越。这种体验本身会让你保持谦逊。托马斯·默顿是少数支持罗勒观点的现代作家之一,他认为这种感性的方法源于东正教希西基传统(见第 24 章)。例如,格雷戈里·帕拉马斯谈到了存在于身体中的"被造的神性能量"。

In the West mystics have tended to favour the via negativa. The concern is that one loves God for God’s sake and not for anything we may get out of him. The
在西方,神秘主义者倾向于支持"否定之道"。关注点在于人们是为了上帝本身而爱上帝,而不是为了从上帝那里获得任何利益。
lack of experience of God is therefore a positive stage on the way. In the experience of God’s absence our hearts are weaned off any dependence on psycho-sensual consolation. Rolle was part of an older tradition going back to St Augustine that saw ‘absence’ more as the result of sin; our fallen nature kept us from a full experience of God. For the apophatic tradition, however, it is a method of divine pedagogy, teaching us spiritual detachment and purity of heart.
对上帝缺乏经验因此是通往上帝之路上的一个积极阶段。在感受到上帝缺席的经历中,我们的内心从任何心理感官慰藉的依赖中被剥离。罗尔是奥古斯丁等之前的传统的一部分,他们把"缺席"更多地视为罪过的结果;我们堕落的本性阻碍了我们对上帝的充分体验。然而,对于否定神论的传统来说,这是一种神圣教育法,教导我们精神上的超脱和内心的纯洁。

This is a difference between apophatic and kataphatic spirituality. Rolle was a mystic who cleaved to the light of love he experienced in his heart. However, Rolle did not subordinate the body to the mind in the way Augustine did. For Augustine, steeped as he was in Neo-Platonism, the light of God was reflected primarily in the faculties of the mind: memory, understanding and will. For Rolle it was experienced in the transformation of the senses. The body entered into contemplation. In The Fire of Love he talks about posture in prayer and experiments with it:
这是隐喻神性和显喻神性之间的差异。罗勒是一位神秘主义者,他紧紧抓住了他内心所体验到的爱的光明。然而,罗勒并没有像奥古斯丁那样把身体从属于理性。对于深受新柏拉图主义影响的奥古斯丁来说,神的光主要反映在记忆、理解和意志等理性功能中。而对于罗勒来说,这种体验发生在感官的转化之中。身体进入了冥想状态。在《爱的火焰》一书中,他谈到了祈祷中的姿势,并进行了相关的实验。

If I stand up, walk about or even lie flat down on the ground while engaged in contemplation, I seem to come away with dryness. So to grasp and attain deep devotion I must sit, and I have decided to do this. I have realized the underlying reason for this. If a person stands or walks a lot their body tires, and so, too, their soul. It becomes wearied and burdened, and they are hindered. They are not as quiet as they can be, and not in the most conducive state for prayer. If Aristotle is right, then it is sitting quietly that makes the soul wise.
如果我站起来,在地上漫步或平躺,我似乎会感到干燥。所以为了抓住并获得深度虔诚,我必须坐下,我已决定这样做。我已经认识到这背后的根本原因。如果一个人站立或走动很多,他们的身体就会疲惫,他们的灵魂也是如此。它变得疲惫和负担,并因此受到阻碍。他们并不像可以那样安静,也不处于最有利于祈祷的状态。如果亚里士多德是对的,那么静坐才能使灵魂变得更智慧。

This holistic tenor of English spirituality was taken up by Julian of Norwich a generation later. Julian argued that the purpose of the spiritual life was to lead our ‘sensuality’ back to our ‘substance’. What she meant was that our created nature, body and soul, had to re-find its ground in God. The process of salvation was therefore seen as the healing (‘salve’) of the wound in our nature and the integration of our whole being, body, soul and spirit. This treating of the whole person was a legacy of Rolle.
此英国灵性的整体性基调在一代之后由朱利安·诺里奇继承发扬。朱利安主张,精神生活的目的是将我们的"感性"引回到我们的"本质"。她的意思是,我们受造的本性,身心都需要重新寻找其在上帝中的根基。因此,救赎的过程被视为疗愈我们本性中的创伤("药膏")并整合我们全人,身心灵。这对整个人性的关切是罗尔的遗产。

As in the Hesychast tradition of the Eastern Orthodox Church, in Rolle’s writing there is a strong devotion to the name of Jesus. Repetition of this name was like a mantra to him. In The Form of Living, one of the first spiritual treatises written in the English language (The Fire of Love was written in Latin), he writes:
正如东正教会赫西基亚斯特传统一样,在罗尔的著作中,对耶稣之名的虔诚奉献是非常突出的。重复这个名字对他来说就像是一个咒语。在《生命形式》中,这是第一篇用英语写成的灵性论著(《爱之火》是用拉丁文写的),他写道:

If you want to be on good terms with God, and have His grace direct your life, and come to the joy of love, then fix this name ‘Jesus’ so firmly in your heart that it never leaves your thought. And when you speak to Him using your customary name ‘Jesus’, in your ear it uill be joy, in your mouth honey, and in your heart melody. If you think of the name ‘Jesus’ continually and cling to it devoutly, then it will cleanse you from sin and set your heart aflame; it will chase off the devil and eliminate terror, open heaven and create a mystic.
如果你想与神保持良好关系,让祂的恩典指引你的人生,并达到爱的欢乐,那么就要深深地把'耶稣'这个名字牢牢地记在心里,永远不要忘记。当你用平常的称呼'耶稣'与祂对话时,在你耳中它会是喜悦,在你口中会是甘甜,在你心中会是旋律。如果你不断地思念'耶稣'这个名字,虔诚地紧紧抓住它,它就会洁净你的罪过,点燃你的心;它会赶走魔鬼,消除恐惧,打开天国,创造出神秘。

In Ego Domino, a Latin work, he says:
在这部名为《Ego Domino》的拉丁文著作中，他说:
I appeal to you to love this name Jesus and meditate on it in your heart so that you never forget it wherever you are . . . nothing pleases God so much as true devotion to this name of Jesus. If you love it properly and enduringly and never stop, in spite of anything that people may say or do, you will be carried away in ecstasy into a higher life than you know how to wish for.
我恳求你,请爱这个名字——耶稣,在心中默想它,以免忘记它。无论你在哪里,都要时刻铭记这个名字。……没有什么能比真诚地敬奉耶稣之名更讨神喜欢的了。如果你正确而持久地爱着这个名字,即使人们怎么说怎么做,你也不会停止,你将被带入一个比你所知的更高尚的生命中。

In The Fire of Love: ‘O Good Jesus, you have bound my heart to the thought of your name.’
在爱的火焰中:"哦,善良的耶稣,你已将我的心系于你名字的思想之中。"

Rolle distrusted learning; the important thing in the spiritual life for him was humility. He reminds one of The Cloud of Unknowing’s dictum that ‘God cannot be known by thought but only by love.’ Rolle adds that ‘clearly the more intellectual people are the more they are able to love aright, provided they really do put themselves down and gladly let themselves be despised by others’ - Rolle was well educated, as his command of Latin shows. He studied at Oxford but did not get on with the scholastic theology there. He left Oxford without finishing his studies and went back to his home town in Yorkshire to become a hermit. In The Fire of Love he writes:
罗尔反对学习;对他来说,在精神生活中最重要的是谦逊。他让人想起《无知之云》中的这一格言:"上帝不能通过思想来认知,只能通过爱"。罗尔补充说,"知识越丰富的人,只要他们真正谦逊下来,乐意被他人所轻视,就越能正确地去爱"——罗尔受过良好的教育,这从他掌握拉丁语的能力可见一斑。他在牛津大学学习,但并不赞同那里的经院神学。他没有完成学业就离开了牛津,回到约克郡的家乡成为了一名隐士。在《爱之火》一书中,他写道:

So many people today burn up in the fires of learning and not of love, that love remains unknown. Though all their study is directed to that end - the burning love of God yet what love is, and how it feels, escapes them! What a pity! An old wife may know more of God’s love and the rejection of worldly pleasure than a theologian!
今天太多人在学习的火焰中燃烧,而非爱的火焰,以致爱之真谛成了陌生。虽然他们的所有研究都指向这一目标——神圣的爱,但何为爱,爱是何感受,却逃脱了他们的理解!这真可惜!一个老妇人可能比一位神学家更了解神的爱和远离世俗享乐。

Rolle did however promote Lectio Divina, the quiet reading of Scripture. For this to be of value, though, he felt there needed to be a strong spirit of interiority. The words have to be chewed over, not just said aloud. Again he was critical of the contemporary practice:
罗尔却是推崇神圣读经法,即静心阅读圣经。但是,他认为这种读经方式需要强烈的内在精神。读经时要细细品味,而非只是大声朗读。他再次批评了当时的通行做法:

Today many are quick to throw the word of God from their hearts and their minds. They will not bear it to remain quiet within them, and are therefore not aglow with the comforting heat. They remain cold, sluggish and neglectful, even after umpteen prayers and meditations on the scriptures. It is because they neither pray nor meditate within their minds.
今天许多人都急于将上帝的话语从他们的心中和思想中抛弃。他们不允许它在内心保持安静,因此也不会被宽慰的温暖所点燃。即使经过无数次祈祷和对经文的冥想,他们仍然冰冷、迟缓且疏忽大意。这是因为他们既不祈祷,也不在内心冥想。

Also around this time
也是在这个时候

1300
Florence becomes the Banker of Europe and introduces the florin as its coin.
佛罗伦萨成为欧洲的银行家,并引入了弗罗林作为其货币。

1300

Start of the Renaissance.
文艺复兴的开始。
1314-17
Widespread famine in England.
英格兰广泛饥荒。

$1328 - 84$

John Wycliffe, English theologian and biblical translator, posthumously declared a heretic.
约翰·威克利夫,英国神学家和圣经译者,被死后宣布为异教徒。

1334-52
Plague kills 25 million people, half of the population of Europe, followed by economic depression.
瘟疫导致 2500 万人死亡,折衷了欧洲一半的人口,随后经济陷入萧条。

1337

Start of the Hundred Years War between England and France.
英国和法国的百年战争开始。

1341
Petrarch crowned poet laureate on the Capitol in Rome.
佩特拉克在罗马宪章上获得桂冠诗人的头衔。

1345
A conjunction of Saturn, Jupiter and Mars thought to be the cause of the plague epidemics.
土星、木星和火星的结合被认为是瘟疫流行的原因。

1347

The Black Death reaches England and continues until 1350 with recurrences in 1360 and 1369.
黑死病蔓延至英格蘭,持續至 1350 年,並在 1360 年和 1369 年再次出現。

He was keen on mindfulness and although he preferred solitude he believed, because of the interiority of prayer, that it could be practised in all circumstances and activities:
他热衷于正念,虽然他更喜欢独处,但他相信,由于祈祷的内在性,它可以在任何情况和活动中实践

If we are true lovers of Jesus Christ, we may, undoubtedly, think of him as we go about, and still hold on to the song of his love when we are in company. We can keep him in mind at the table while we eat and drink. With every bite we eat or sip we drink we ought to praise God. In the intervals we could be praising God with sweet melodies in that cry and desire of the mind and even sigh for him between dishes! If we are working with our hands, what would stop us from stirring our hearts to heavenly things? Why not keep the thoughts of eternal love perpetually in mind? At every moment in our life we should be fervent and not sluggish. Nothing but sleep should take our hearts away from him.
如果我们真心爱慕耶稣基督,我们无疑可以在日常生活中时时想起他,即便在与他人在一起的时候,也能保持对他爱的歌声。我们在用餐时也应该时刻记念他,每咽一口食物,每喝一口饮料,都应该赞美神。在用餐的间歇,我们还可以以心灵的呼喊和渴慕通过甜美的旋律赞美神!即使在手工劳作时,也不应阻挡我们把心提到天上的事物上。为什么不永久地保持对永恒之爱的思念呢?在生命的每个时刻,我们都应该热心而不是懒惰。除了睡眠,任何事物都不应能夺走我们对他的心。

Another theme in Rolle is friendship. This may be surprising for one who was solitary and wrote in praise of the renunciation of the world and of normal human ties but it was a poignant aspect of his personality. Friendship had been a theme in English spirituality since the twelfth century when Ailred of Rievaulx wrote his treatise on friendship in monastic life, where he said that ‘God is friendship’. All his life Rolle was longing for a friend with whom he could share his very individual experiences. There is some evidence that he did find a companion and soul mate. After Rolle’s death there was a movement for his canonization, and in the ‘Office of Lessons’
罗尔继续另一个主题是友谊。这可能会让人感到意外,因为他是一个独居的人,著述中赞颂放弃世俗及正常人际关系。但这确实是他性格中有深刻意义的一面。自从 12 世纪里尔沃克斯的埃尔德撰写了关于修道生活中友谊的论文,他说"上帝就是友谊"后,友谊就成为英国精神生活的一个主题。罗尔一生都渴望有一个朋友能与他分享他独特的经历。有迹象表明他确实找到了一个同伴和知音。罗尔去世后,曾有人发起推动他被封圣的运动,在"课文"中有相关记载。
prepared for his feast there are several references to a certain Margaret Kirkby. Margaret was a recluse under Rolle’s direction. She also suffered from seizures. The reading records how one day after a fit Rolle was called to assist her. He held her during an attack. When she recovered she said: ‘Is it not against your rule to hold a woman?’ Rolle replied: ‘Even if you had been the devil I would have held you’, and promised her that as long as she lived he would protect her and she wouldn’t suffer seizures again. ‘The Office’ says that she didn’t.
为他的宴会做好准备,有几个对一位名为玛格丽特·柯比的人的提及。玛格丽特是在罗尔的指导下的隐士。她也遭受痉挛发作。记载中描述有一天在发作后,罗尔被召去帮助她。他在发作时抱住了她。当她恢复时,她说:"你们的规则不是禁止抱女人吗?"罗尔回答说:"即使你是魔鬼,我也会抱着你",并承诺只要她活着,他就会保护她,不让她再遭受痉挛发作。《公务》说她后来再也没有发作过。

This may have been just to give evidence of healing, necessary for canonization, but the fact was that Margaret Kirkby moved to a convent at Hampole in Yorkshire. At the end of his life Rolle also ended up living there, not as confessor or priest but as hermit in residence. The last thing he wrote, the Form of Living, was written ‘for a nun at Hampole’; one can hazard a guess as to her name. He writes:
这可能只是为了提供治愈的证据,这是必要的,以便进行圣品认可,但事实是玛格丽特·柯比搬到了约克郡汉普尔的一座修道院。罗尔在生命的最后阶段也最终住在那里,不是作为告解神父或牧师,而是作为驻在修道院的隐士。他最后写的作品《生活方式》是为汉普尔的一位修女所写的;人们可以猜测她的名字。他写道:

You may question me with the words; ‘You talk a lot about love, tell me what love is?’ and I reply, ‘Love is one life, coupling together the one loving and the one beloved. And when someone has got his love, he can only be happy, because joy emanates from love. Every lover is assimilated to his beloved. Love makes the loving one become like the thing they love. God and God’s creatures are not beyond or against being loved. On the contrary, they gladly admit they want to be loved and made happy by love. Love is a yearning between two people, with constancy of feeling; love is a stirring of the soul to love God for himself and all other things for God.’
你可能用这些话询问我:"你谈了很多关于爱的事,告诉我什么是爱?"而我回答说,"爱是一种生命,将爱的人和被爱的人紧密地结合在一起。当有人找到了自己的爱,他只能感到幸福,因为幸福源于爱。每个恋人都与被爱的人融为一体。爱使爱慕的人变得像他们所爱的事物。上帝及其受造物并非超越或反对被爱。相反,他们欣然承认他们想要被爱,并通过爱获得幸福。爱是两个人之间的一种渴望,伴有持续的感觉;爱是灵魂向上帝的爱和对其他一切事物的爱之所发的起涛澎湃。"

This may have been one of the unsung mystical friendships of the Middle Ages.
这可能是中世纪未被歌颂的神秘友谊之一。
There is much in Rolle that attracts and much that is difficult for the modern reader. All of us have a solitary side to our nature and it is to that that Rolle speaks. However, not all of us can be as other-worldly as he was. Most of us have to find God in the commitments, relationships and responsibilities of our lives, not just in our silent prayer. Rolle can, however, help us to keep the love of God as the focus in all this. He can also remind us that there is more to life than meets the eye. In fact we have spiritual eyes, spiritual ears, spiritual senses that can contact heavenly realities. One is reminded of Gerald Manley Hopkins:
卷知有吸引人处也有难理解之处,现代读者往往寻不着。我们每个人都有独处一面,这点对于他人而言颇有共鸣。但我们无法如他般超脱尘世。大多数人不得不在承诺、关系和责任中寻找上帝,而非仅在默默祈祷中。然而,卷知能帮助我们将上帝之爱作为生活的中心。他也能提醒我们,生活远非表象。实际上,我们拥有灵性眼耳,可感知天之真理。这不禁让人想起杰拉德·曼利·霍普金斯的诗句。

The world is charged with the grandeur of God.
这个世界充满了上帝的荣耀。
It will flame out, like shining from shook foil.
它会熊熊燃烧,像被掀起的箔纸闪烁一般。

If only we had eyes to see, ears to hear and the taste to savour what Shakespeare called ‘the mystery of things’!
如果我们有眼睛去看见、耳朵去听见并有味觉去品尝莎士比亚所谓的"事物的奥秘"!

Rolle was one of the earliest of religious poets writing in English. He helped shape the texture of English spirituality, not only with down-to-earth-ness and sublime heights but also with the nearly tactile, natural flow of medieval English that was to flower in Chaucer and Piers Plowman a century later. This was a language the common man or woman could relate to, not abstract but concrete, metaphorical but also sensual, a language where sentiment and expression were closely bound. Finally, let’s feel and savour the experience of joy in the language of his prose poem Ghostly Gladness:
罗尔是最早用英语创作宗教诗歌的诗人之一。他塑造了英国灵性的纹理,不仅有接地气的内容和崇高的高度,而且还有梅德沃尔德的中世纪英语的流畅自然,这种语言在一个世纪后在乔叟和皮尔斯·普劳曼(Piers Plowman)的作品中绽放。这是普通男女都能理解的语言,不是抽象的而是具体的,不仅是隐喻性的而且也是感性的,情感和表达紧密相连。最后,让我们感受和品尝他散文诗《神秘的欢乐》中那种喜悦的体验:

Ghostly gladness in Jesu, and joy in heart, with sweetness in soul of the scent of heaven in hope, is health unto healing; and my life lives in love, and light-heartedness laps over my thoughts. I dread nothing which can work woes for me, so much do I whit of well being. It would be no wonder if death were dear, so that I could see him whom I
在耶稣里的鬼魅般的欢乐,以及心中的喜悦,以及对天国香气的灵魂的甜蜜希望,是医治的健康;我的生命以爱为生,欢快环绕着我的思想。我不害怕任何能给我带来灾难的东西,因为我知道自己很好。如果死亡变得亲切,这样我就能看到我所爱的人,那也算不得奇怪。

Medieval ladder of perfection
中世纪的完美阶梯
seek. But now it lingers far from me and I must live here till he will release me. Listen and learn of this lore, and you shall not dislike it. Love makes me murmur and joy brings me into jesting. Look you lead your life in light-heartedness; hopelessness, hold it far apart; sorriness, let it not sit with you; but in gladness of God evernore give forth glee. Amen.
寻求。但现在它远离我,我必须在此生活,直到他愿意释放我。听取并学习这种智慧,你就不会不喜欢它。爱使我低语,欢乐使我戏谑。你要以愉快的心态度生活;绝望,要远离它;悲伤,不要让它与你同在;而是永远以上帝的喜悦来展现欢乐。阿门。

Walter Hilton 沃尔特·希尔顿

Walter Hilton, also writing in the latter half of the fourteenth century, may have been an Augustinian canon. There are records of someone of that name, who died in I395 at an Augustinian monastery in Northamptonshire. His main book, The Scale of Perfection, was very popular. It was copied in Latin and English, printed with the arrival of the printing press in I494, and had run to eight editions by 1533. Similarly to the author of the The Cloud of Unknowing his work can be partly seen as a commentary on Richard Rolle’s school of spirituality. He was also concerned to
沃尔特·希尔顿在十四世纪后半叶也进行了写作。他可能是一位奥古斯丁教规范。有记录显示,一位同名的人于 1395 年在北安普顿郡的一座奥古斯丁修道院去世。他的主要著作《完美之阶》非常流行。它被译成拉丁文和英语,并于 1494 年随着印刷术的出现而被印刷,到 1533 年已经印刷了 8 个版本。与《无名之云》的作者类似,他的作品也可以被视为理查德·罗尔的神性学派的注释。他还关注于
apply more scholastic rigour to defining what spiritual experience was.
对于定义什么是精神体验,应该更加严格地使用学术标准。
Also, he was writing in the late fourteenth century when the Lollard movement was having an impact. The Lollards were followers of John Wycliffe, who upheld his own translation of the Bible at a time when only the LatinVulgate was authorized. For Wycliffe’s followers Scripture was felt to take precedence over church teaching and sacraments. They were beginning to use Rolle’s writings for their cause. Hilton was keen that mysticism should remain theologically orthodox and based on sacramental practice. His work shows genius in combining Rolle’s devout Christocentric mysticism with the new interest in the apophatic tradition as shown in The Cloud. He also set contemplation within an ascetic and sacramental framework, or ‘Scale’ (ladder), that needed a steady ascent.
另外,他在 14 世纪后期撰写作品,正值羅亞德运动兴起。羅亞德是约翰·威克里夫的追随者,当时只有拉丁文《武加大译本》被授权使用,他们维护自己的圣经译本。对威克里夫的追随者来说,圣经胜过教会教导和圣礼。他们开始利用罗尔的著作支持自己的事业。希尔顿希望神秘主义保持神学正统性,依托于圣礼实践。他的作品凭借将罗尔虔诚的基督中心主义神秘主义与《云中》体现的无名神秘传统新兴兴趣相结合而显示出其才华。他还将冥想置于一个需要稳步攀登的禁欲和圣礼的框架或"阶梯"中。

Walter Hilton as spiritual director
沃尔特·希尔顿作为灵性指导者

Walter Hilton was the archerypal ‘spiritual director’. He gave an account of the stages along the spiritual path, the steps on the ladder that lead to God and the pitfalls along the way. He wrote objectively, somewhat impersonally, playing down his own experience. Evelyn Underhill called him a genius: ‘kind, tolerant, practical and possessed of a sanctified common sense’. Alongside The Scale he wrote two small treatises that showed his moderate, balanced, approach. The Song of Angels is a direct response to the followers of Rolle. Rolle, as we have seen, had various psychosomatic experiences, including being able to hear the music of Heaven. Hilton is concerned that one shouldn’t try to seek such special experiences in prayer, but he is not as dismissive of them as The Cloud author. They are real and grace-given, but not an end in themselves. The other treatise, On the Mixed Life, seeks to balance the anchoritic nature of English spirituality, especially Rolle’s idea that the mystical life involved a complete renunciation of the world, by affirming the possibility of combining duties and contemplation. The Scale of Perfection is a complete companion to the contemplative life. However, Hilton’s book also alludes to relating to the world, showing himself to be in touch with the average person.
沃尔特·希尔顿是典型的"灵性指导师"。他描述了灵性之路的阶段,通向上帝的梯级,以及沿途的陷阱。他客观而冷淡地写作,避免谈及自己的经验。伊夫琳·安德希尔称他为天才:"善良、宽容、务实且拥有神圣的常识"。除了《完美之梯》,他还写了两篇小论文,展现其温和、平衡的方法。《天使颂》是对罗尔的追随者的直接回应。我们已经看到,罗尔有各种身心体验,包括能够听到天国的音乐。希尔顿担心人们不应该在祈祷中寻求这样的特殊体验,但他对此的态度没有《云中》作者那么的轻视。这些体验是真实的,是恩赐,但并非最终目标。另一篇论文《混合生活》则试图平衡英国灵性,特别是罗尔的观点,即神秘生活需要完全放弃世俗,通过肯定工作与冥想并存的可能性来实现这一目标。《完美之梯》是对冥想生活的完整指南。然而,希尔顿的著作也暗示了与世俗的联系,体现了他与普通人的联系。

Hilton's teaching 希尔顿的教诲

Just as Hilton was not writing only for hermits, he is concerned to treat the whole of the spiritual life, not just prayer. He looks at the process of conversion as a gradual
正如希尔顿并非仅为隐士而写,他也关注于全面对待精神生活,而不仅仅是祈祷。他认为,转变的过程是一个渐进的过程。
ascent from one rung of the ladder to the next, doubly conditioned by God’s grace and our effort. He gives ascetic and moral teaching and explains the role of the sacraments as the foundation of the mystical life, the first rungs of the ladder. Sacraments, he says, point towards the inner reality they signify. Writing at the time of the Lollard movement, he is careful to keep the link between external practices and contemplative prayer. He stresses that one cannot leap into contemplation; there is a ladder. Still, he could be controversial at times; fasting and austerities were for him not very important and he felt confession of ‘venial sin’ to be unnecessary ‘for contemplative souls’.
从阶梯的一个层级到下一个层级的上升,受神恩和人力的双重制约。他给出的苦行和道德教导解释了圣事在神秘生活中的作用,作为阶梯的最初台阶。他说,圣事指向它们所表示的内在实际。在罗拉朗运动时期撰写,他谨慎地维持了外部实践与沉思祈祷之间的联系。他强调人不能直接跨入沉思;必须踏上阶梯。不过,他有时也可能引起争议;对他而言,禁食和苦行并不重要,他认为对"轻罪"的忏悔是无谓的"对于沉思者来说"。

The theme of turning away from the world’s values is strong, as with Rolle, but this doesn’t necessarily mean being totally uninvolved with it. Many examples from ordinary life are used as a way of leading the reader to ‘the experiential knowledge of God in the soul’. The first step is a transformation of faith, but then personal experience comes and we are transformed in ‘feeling’. This sense of the ‘felt’ presence of God doesn’t come automatically. Hilton says it grows organically, often out of strong experiences of God’s absence. The way up the ladder that Hilton prescribes is both Christocentric and apophatic; always holding on to Jesus and yet also letting go of all thoughts and images. He resolves the paradox thus: as we seek Jesus we should not rest in any ‘feeling’ of his presence, as though we had fully found him, but always desire more ‘as though what you had found was nothing’.
摒弃世俗价值观的主题非常强烈,就像罗尔一样,但这并不一定意味着完全不涉及。许多来自日常生活的例子被用来引导读者进入"上帝在灵魂中的实践性知识"。第一步是信仰的转变,然后个人经验降临,我们在"情感"上发生转变。对上帝"感受到"存在的感觉并非自动而来。希尔顿说,这种感觉往往源于对上帝缺席的强烈体验,逐步有机地成长。希尔顿所描述的上升之梯既以基督为中心,又具有否定性;始终抓住耶稣,同时也放弃所有的想法和形象。他这样解决了这一悖论:当我们寻找耶稣时,不应满足于任何对他存在的"感受",好像我们已经完全找到了他,而是应该一直渴望更多,"好像所找到的什么都不算什么"。

Hilton uses the Gospel parables to show that this Jesus we seek is in our heart. As the woman sweeps her room in search for her missing coin, we are to sweep clean our mind of ‘all the dust and dirt in your house, that is to say, all the worldly loves and anxieties within your own soul’ (Bk I, Ch.46). Hilton uses the parable of the treasure hidden in the field in the same way to point us to interiority, as well as the story of Jesus sleeping on the boat with his disciples in the storm: ‘Jesus sleeps spiritually in your heart as he once did in the body . . . rouse Him by prayer and waken Him with the cry of your desire …’(Bk 1, Ch. 46).
希尔顿利用福音的寓言来表明,我们所寻求的这位耶稣就在我们的心中。正如女子在寻找失去的硬币时清扫室内一样,我们也应当清扫自己内心"所有尘土和污垢,也就是说,你自己内心中所有世俗的爱好和焦虑"(第一卷,第 46 章)。希尔顿以同样的方式使用藏在田间的宝藏的寓言,来引导我们走向内心深处,以及耶稣在风暴中与门徒一起睡觉的故事:"耶稣在你心中灵性地睡眠,就如同他曾在肉体中睡眠一样......以祈祷唤醒他,以你内心的呼喊唤醒他"(第一卷,第 46 章)。

Hilton says it is ‘the noise and disturbance in our heart’ that hinders us on this search (Bk I, Ch. 50). The method he proposes is to love virtue (especially humility and charity) and ‘to see and destroy the roots of sin within us’ (Bk I, Ch. 5I). To do this Hilton proposes physical stillness, sensual stillness, mental stillness and remembrance of Jesus:
希尔顿说,是"心中的噪音和干扰"阻碍了我们的这一探索(第一册,第 50 章)。他提出的方法是热爱美德(特别是谦逊和慈善),并"看清并摧毁我们内心的罪恶根源"(第一册,第 51 章)。为此,希尔顿提出保持身体、感官和思维的宁静,并记住耶稣。

We must cease as far as may be for a time from all bodily works, from all external occupation. Then we must recollect our thought and withdraw it from the bodily senses, so that we pay no attention to what we hear, see or feel - your heart must not be fixed on these things. And after this, empty your mind as far as you can from all images of material things and past actions. This requires little effort when you feel devotion, but you must do it when you feel no devotion, for then it is very much harder. And make this your whole purpose, as if you would neither seek, nor feel, nor find anything except the grace and spiritual presence of Jesus. This is laborious, for useless thoughts will press on to you to draw your mind down to them. (Bk I, Ch. 52).
我们必须暂时停止一切身体上的工作,摆脱一切外在的占据。然后我们必须集中精神,将注意力从身体感官中抽离出来,不再关注所听到、所见到或所感受到的事物 - 你的心不能系于这些之上。在此之后,尽可能地从一切物质事物和过去的行为中清空你的心智。这在你感到虔诚时是很容易的,但当你感到缺乏虔诚时,这就非常困难了。让这成为你的全部目标,好像你既不寻求、也不感受、也不发现任何东西,除了耶稣的恩典和精神存在。这是艰苦的,因为无用的思想会不断涌现,试图把你的心智拉下来。(第一卷,第 52 章)。

What we find, Hilton says, is not Jesus, but remembrance of his Name. Here Hilton shares the same devotion to the Name of Jesus as Rolle did, and there is a fruitful link between English medieval mysticism and the Eastern Orthodox practice of the Jesus Prayer. However, by raising our mind to God with the help of the name ‘Jesus’, we do not see an image of God but begin to see ourselves, for ‘apart from the Holy Name we find nothing but an obscure and heavy image of our own soul, which has neither light to know God nor affection to love Him’ (Bk I, Ch. 52). Hilton calls this an image of sin:
正如希尔顿所说,我们发现的不是耶稣本人,而是对他名字的缅怀。这里,希尔顿与罗尔所表达的对耶稣之名的虔诚是相同的,英国中世纪神秘主义和东正教内守耶稣祈祷法之间也存在着丰富联系。但是,借助"耶稣"之名把我们的心灵提升到上帝那里,我们并未看到上帝的形象,而是开始认识到自己,因为"离开了神圣的名字,我们只能找到我们自己灵魂的模糊沉重的影像,它既没有光明来认识上帝,也没有情感来爱祂"(第一卷,第 52 章)。希尔顿将此称为罪的影像。

If the roots of sin were withered in you and your soul was truly reformed to the image of Jesus, when you recollected yourself you would not find nothing but you would find Jesus; not only a mere remembrance of His name, but Jesus Christ in your heart teaching you . . . but because you are not yet reformed, when your soul withdraws from all bodily things and finds nothing but a darkness and heaviness, it seems a hundred years until it can be out again by some bodily pleasure or vain thought. And no wonder; for who would not soon run out of his house, if he came home and found nothing but a smoking fire and a scolding wife. So your soul, when it finds no comfort in you, but only the black smoke of spiritual blindness and the reproaches of worldly thoughts whose crying takes away all peace, is indeed discontented till it can get out again. This is darkness of mind.
如果您内心的罪恶根源被消除,您的灵魂真正改变成了耶稣的形象,当您回顾自己时,您将不会感到虚无,而是发现了耶稣;不仅仅是对 His 名字的记忆,而是内心的耶稣基督在教导您...但是由于您还未完全改变,当您的灵魂从一切肉体事物中退出时,发现只有黑暗和沉重,直到通过某些肉体乐趣或徒劳的想法才能摆脱出来,这似乎像百年一样漫长。这也并不奇怪;如果一个人回到家中,只发现烟雾缭绕和妻子的责骂,谁会不想立即逃走呢。同样的,当您的灵魂在您内心找不到任何慰藉,只有精神盲目带来的黑暗烟雾和世俗思想的责备,这些思想的喧嚣剥夺了您内心的平静,它确实感到不满足,直到能够重新获得自由。这就是心智的黑暗。
(Bk I, Ch. 53)
《第一册第 53 章》人类: 将以下原文翻译成简体中文: (Bk I, Ch. 53)
Hilton relates the imagery of ‘darkness’, ‘nothing’ and ‘image of sin’ with selfishness. He urges his reader not to bother too much about particular sins, for these are only symptoms, but to dry up the source and cause, our ego-centredness. To do this we have to labour in this darkness of mind, holding on to the thought of Jesus, ‘for
希尔顿将"黑暗"、"无"和"罪的形象"与自私联系起来。他敦促读者不要过于关注特定的罪孽,因为这些只是症状,而要干涸源头和原因,即我们的自我中心主义。要做到这一点,我们必须在心智的黑暗中努力,紧抓住耶稣的思想,"因为
within this nothing, Jesus lies hidden in his joy’(Bk I, Ch. 54). Our soul is in the image of God but in the fall it loses its likeness. How the soul is to be reformed in the likeness of him who first created it is the whole purpose of Hilton’s writing ( Bk 2, Ch.I). So he teaches prayer, for this more than anything ‘breaks down and destroys the image of sin which disfigures the fair image of Christ in us’ (Bk I, Ch. 92).
在这个虚无之中,耶稣隐藏在他的欢乐之中(第 1 卷,第 54 章)。我们的灵魂是按照神的形象而被造的,但在堕落中失去了这种相似性。希尔顿写作的全部目的就是要如何使灵魂重新改造成为最初创造它的那位的形象(第 2 卷,第 1 章)。因此,他教导祈祷,因为这是最能"打碎和破坏那掩盖住我们中基督美丽形象的罪的形象"的东西(第 1 卷,第 92 章)。

The Passion and death of Jesus are the cause of the reformation of the soul, and prayer ‘is the means whereby this free gift of grace comes’ (Bk 2, Ch. 17). Prayer is thus a very humble act, for in it ‘by the grace of God we see that Jesus does everything, and that we do nothing but allow Jesus to work in us as He pleases’ (Bk 2, Ch. 20).
耶稣的激情和死亡是灵魂改革的根源,祈祷是"这份恩典的自由馈赠所通往的手段"(第 2 册,第 17 章)。因此,祈祷是一种非常谦逊的行为,在其中"藉着神的恩典,我们看到耶稣做了一切,而我们所做的只是让耶稣按照自己的意愿在我们里面工作"(第 2 册,第 20 章)。

For Hilton, there is therefore no one way of prayer. Each must follow the way God inspires.
对于希尔顿来说,祷告没有一种固定的方式。每个人都应该遵循上帝所启发的方式。

However, Hilton does emphasize virtue as the way to dispose ourselves for contemplation, and we learn virtue by considering the way Christ lived (Bk 2, Chs 25, 35). Reflection on the humanity of Christ is therefore the beginning of prayer, and yet gradually God can lead us on to a more mystical prayer by replacing the physical image of Christ with a sense of presence within our own intentionality:
然而, Hilton 确实强调了美德是我们为禅修做好准备的方式, 我们通过思考基督的生活方式来学习美德(第 2 卷, 第 25 章, 第 35 章)。因此, 反思基督的人性是祈祷的开始,但上帝渐渐可以通过用我们自身意向中的存在感取代基督的物理形象, 引导我们进入更神秘的祈祷:

If you want to know what this desire consists of it is in truth Jesus. For he creates this desire in you, and it is He who desires in you, and who is also the object of your desire. He is everything and he does everything, if you could but realize.You do nothing but allow Him to act in your soul . . .
如果你想知道这种渴望是什么,那就是耶稣。因为是他在你心中创造了这种渴望,他就是你内心所渴望的对象。他就是一切,也做了一切,如果你能够意识到的话。你所做的只是让他在你的灵魂中行动……
(Bk 2, Ch. 24)
第二册第二十四章人类: Translate the following source text to Simplified Chinese Language, Output translation directly without any additional text. Source Text: (Bk 2, Ch. 24)
Prayer thus becomes simpler, less discursive. The darkness in which we labour in prayer is the result of our self-centredness, but to face that 'image of

\sin

’ is already a great sign of progress. As we become accustomed to it, by the grace of God, it becomes easier. In fact the darkness becomes luminous and fruitful, as it draws our attention away from worldly thoughts ‘that would prevent us from thinking of nothing’:
祈祷因此变得更简单,不那么复杂多语。我们在祈祷中面临的黑暗是由于我们的自我中心,但正视这个"上帝的形象"已经是一个巨大的进步迹象。在上帝的恩典下,我们逐渐适应这种状态,它变得越来越容易。事实上,这种黑暗变得光明而丰盛,因为它将我们的注意力从阻碍我们"思考无物"的世俗思虑中转移开。

For though you may perceive the gleams and suggestions of idle thoughts pressing in on you, nevertheless you are in this fruitful darkness as long as your mind is not fixed on them. Idle imaginings that crop up unexpectedly trouble this darkness and distress the soul, because it would be quit of them and cannot be so, but they do not take away the value of the darkness, for through it the soul will come to peace. And the darkness is peaceful, when for the time being the soul is free from all these idle thoughts and
虽然你可能感受到闲散思想的隐约闪现和暗示,但只要你的心智未被它们牵引,你仍在这富有成果的黑暗中。突然冒出的闲散幻想会扰乱这黑暗,也令灵魂感到烦扰,因为它希望远离此等思想,却无法做到,但这并不贬损黑暗的价值,因为通过它灵魂将获得安宁。当灵魂暂时摆脱了所有闲散思想时,这黑暗才是宁静的。
rests peacefully in the desire and longing it has for the spiritual vision it has of Jesus.
在对耶稣的属灵愿景的渴望和向往中安息。
(Bk 2, Ch. 24)
第二册第二十四章人类: Translate the following source text to Simplified Chinese Language, Output translation directly without any additional text. Source Text: (Bk 2, Ch. 24)
Paradoxically, Hilton says that ‘indeed the darker the night, the nearer is the true day of Jesus’ (Bk 2, Ch.24). Light comes to those who dwell in darkness; the darkest hour comes just before the dawn:
具有矛盾性的是, Hilton 说"事实上越是漆黑的夜晚, 耶稣的真正日子就越近" (第二册, 第 24 章)。光明来临于那些居于黑暗之中的人; 最黑暗的时刻就在黎明前。

For such souls the true sun will rise and illuminate their reason to know the truth and will enkindle their affections with burning love, and then they will both burn and shine. By the power of the heavenly sun they will burn with perfect love and shine with knowledge of God and spiritual things, for then they are reformed in feeling.
对于这些灵魂,真正的太阳将会升起并照亮他们的理性,使他们了解真理,并点燃他们满怀热爱的情感。然后他们将会燃烧并闪耀。借助天庭之阳的力量,他们将以完美的爱烧灼,并以对上帝和精神世界的认知而闪耀,因为此时他们的情感已经得到了改变。
(Bk 2, Ch. 26)
第二册，第二十六章
Hilton gives a metaphor to explain this transition from the false light of worldly thoughts and sense perception into the darkness of nothing as a journey into one’s own soul, into self-knowledge:
希尔顿用隐喻来解释这种从世俗思想和感官感知的虚假光明过渡到无中生有的黑暗的过程,这是一次进入自我、认识自我的旅程

It is as if a man has been a long time in the sun and then comes suddenly into a dark house. He will be as if blind at first, and see nothing, but if he will wait a bit, he will soon be able to see about him; at first large objects, and then small, and then everything that is in the house. It is the same spiritually; those who renounce self-love and acquire knowledge of themselves are in the dark to begin with. But if thry persevere and continue with assiduous prayer, and often repeat their determination to love Jesus, they will come to see many things, great and small, of which at first they were unaware.
仿佛一个人在阳光下待了很久,突然进入一个黑暗的房间。一开始他会感到视力模糊,什么也看不见。但如果他稍等片刻,很快就能适应环境,首先看到大物体,然后是小物体,最后能看清房间里的一切。从精神上说也是一样,那些放弃自我爱慕,开始认识自己的人,一开始也处于黑暗之中。但如果他们坚持不懈地祈祷,经常重复自己要爱耶稣的决心,他们最终就会看到许多大小事物,这些最初都是不知所措的。
(Bk 2, Ch. 27)
书 2, 章 27)
This direction of interiority is so that we can discover our own soul, for it is there, as in a mirror, that we will see God. Hilton says that we should not be satisfied with self-knowledge but seek a higher knowledge of God:
这种内在方向是为了让我们发现自己的灵魂,因为就在那里,如同在镜中,我们会看到神。希尔顿说,我们不应满足于自我了解,而应寻求对神的更高层次的认知。

So in the first place you must discover your mirror and keep it bright and clean and then hold it well up from the earth, so that you may be able to see it, and also our Lord reflected in it.
所以首先你必须发现你的镜子,保持它明亮洁净,然后把它高高举起离开地面,这样你才能看见它,也能看到我们的主在其中的倒影。
(Bk 2, Ch. 30)
第二卷第三十章
Throughout Hilton’s work there is a rich use of imagery and metaphor all pointing towards contemplation. At the end of the book he sums up prayer:
在希尔顿的作品中,有丰富的形象和隐喻,都指向沉思。在书的结尾,他总结了祈祷:

All these terms I have used of it: Purity and rest of spirit, inward silence and peace of conscience, elevation of thought and integrity of soul, an awareness of life and grace and seclusion of heart, the opening of the eyes of the spirit, the luminous darkness and rich nothing I spoke about before, the wakeful sleep of the spouse and tasting of heavenly savour, ardent love and shining light, the entry of contemplation and the reform of feeling … though they differ verbally they all mean the same thing (Bk 2, Ch. 40).
我所使用的所有这些术语:纯洁和心灵的宁静,内心的寂静和良心的平静,思想的升华和灵魂的完整性,生命和恩典的意识以及心灵的隐居,灵性眼睛的开启,我之前谈论过的光明的黑暗和丰富的虚无,新郎的警醒睡眠和品尝天国的滋味,炽烈的爱和明亮的光芒,禅观的进入和情感的改革...虽然它们在措辞上有所不同,但它们都指的是同一件事。

The English Women Mystics
英国女性神秘主义者

We have looked in depth at Walter Hilton’s work, but it is worth noting the English women mystics of the last part of the fourteenth century. Dame Julian of Norwich (see Chapter 19) was an anchoress. An anchoress in the middle of the city often played an important role as spiritual director and counsellor for many people. Margery Kempe, for example, records having visited Julian for advice.
我们深入探讨了沃尔特·希尔顿的作品,但值得注意的是 14 世纪后期的英国女性神秘主义者。朱利安·诺维奇修女(见第 19 章)是一位隐士。城市中的隐士通常在许多人的精神导师和顾问中扮演着重要的角色。玛格丽·肯普就记录了她曾前往拜访朱利安寻求建议。

Julian’s Revelations of Divine Love combines a strong devotion to the humanity of Christ, especially the Passion, with an emphasis on her personal experience and a unique individual revelation. Margery Kempe, likewise, speaks strongly about her own experiences. In this, the women writers continue the autobiographical, devotional, personal, even idiosyncratic fashion made popular with Rolle. However, they were living at a time when theological adherence to the Church needed to be expressed. Julian does not deny her own experience, but also is at pains not to deny church teaching when they seem to contradict.
朱利安的神圣爱之启示将对基督人性特别是受难的虔诚与她个人体验和独特个人启示相结合。玛格丽特·肯普同样强烈地谈论她自己的经历。在此,这些女性作家延续了罗尔所普及的自传性、虔诚性、个人性甚至独特性风格。然而,她们生活在一个需要表达对教会的信仰认同的时代。朱利安并不否认她自己的经验,但也不愿意否认在两者看似矛盾时的教会教义。

As women, their situation may have been particularly precarious, especially if they were seen to be instructing others. Margery was often accused of being a Lollard because of the idiosyncrasy of her life, although her intense devotion to the Eucharist and relics showed this certainly was not the case. Julian is a very creative theologian; however, the purport of her writing is always in the end pastoral and not speculative. She wrote for all Christians and didn’t limit the significance of her Revelations to those of the solitary life. By the end of the fourteenth century, and especially with the women mystics, the eremitical movement with its intensely personal spirituality was being opened up to all.
作为女性,她们的处境可能特别不稳定,尤其是如果她们被视为在指导他人。玛戈丽常因自己独特的生活方式而被指责为路德会成员,尽管她对圣体和遗物的虔诚奉献表明这并非事实。朱利安是一位非常有创造力的神学家;然而,她的写作本质上始终是牧民教导性的,而非投机性的。她为所有基督徒而写,并没有将她的启示的意义局限于独居生活。到了十四世纪末,尤其是女性神秘主义者出现之后,这种以强烈的个人性灵性为特点的隐修主义运动开始向所有人敞开。

Margery Kempe 玛杰丽·肯柏

Margery Kempe is a wonderful example of this. Born around I373 she lived until
玛尔格丽特·肯普是这一现象的绝佳例子。她大约于 1373 年出生,直到

1440, a long time for that era and especially if one considers the rigour of her life.
1440，对于当时的时代来说,这是一个很长的时间,尤其是考虑到她的生活有多么严格。

The manuscript of The Book of Margery Kempe, her dictated spiritual autobiography, was discovered only in 1934. It is a sort of English ‘Dead Sea Scrolls’ in terms of its late discovery and the light it sheds on the spirituality of its era. It is the earliest autobiography in the English language.
玛吉·肯普的《玛吉·肯普传》手稿直到 1934 年才被发现。这部她口述的灵性自传在晚期发现和它为这个时代的灵性提供的见解上可以被称为英语版的"死海古卷"。这是英语文学中最早的自传。

Margery Kempe was already known from a seven-page pamphlet of some devotions that had been in circulation since the Middle Ages. In the sixteenth century she was referred to as ‘a devout ancress’. However, the full text reveals
玛杰丽·金普早在中世纪就已经以一本 7 页的小册子中的一些虔诚作品而为人所知。到了 16 世纪,她被称为"一位虔诚的修女"。然而,完整的文本透露了

Margery Kempe 玛杰瑞·肯普
how the eremitic movement overflowed into spirituality for lay people.
隐士运动如何溢出为平信徒带来的精神生活。

Margery was in fact married at 20 and had 14 children. At the age of 40 she persuaded her husband to a vow of chastity. She was not a quiet hermit but a very controversial figure of her time. Far from subdued, her loud weeping and cries divided priests, congregations and fellow pilgrims into friends and enemies. She was in danger of being burnt at the stake as a Lollard, although her practice was orthodox. Far from being an anchoress, she travelled on her own to Rome, Jerusalem and Santiago. She combined in her own way the life of a solitary, a pilgrim, a wife, a mother and a consecrated celibate. She even made her own religious habit out of white cloth, making her more conspicuous as a travelling woman - nuns at this time were still always enclosed.
玛吉丽在 20 岁时就已经结婚,并生育了 14 个孩子。到 40 岁时,她说服丈夫发下贞洁的誓言。她并非一个安静的隐士,而是一个备受争议的人物。她的哀嚎和呼喊不但没有抑制,反而将神职人员、会众和朝圣者分成了朋友和敌人。虽然她的实践是正统的,但她仍有被烧死在火刑柱上作为瑜伽教徒的危险。她不是一个定居的隐士,而是独自旅行到罗马、耶路撒冷和圣地亚哥。她在自己的方式中结合了独居者、朝圣者、妻子、母亲和誓守贞洁的生活。她甚至自己做出了白色的宗教服装,使她作为一个旅行中的女性更加引人注目 - 那时的修女们仍然总是被囚禁在内部。

The Book of Margery Kempe
玛杰丽·坎普的书

This book is not an autobiography in the modern sense. There is no chronology, no sense of time, aging or the phases of life. Though much of her book records her travels, she is not a travel writer. There is little observation or description of the outer world.
这本书不是现代意义上的自传。没有时间线、年龄的概念或人生阶段的描述。尽管她的书记录了许多旅行,但她并非一名旅行作家。对外部世界的观察和描述很少。

Margery was middle class, had little formal education and could neither read nor write. She dictated her story to a scribe. Much of the text carries the directness of the spoken word. The texture of the English and the overall organization may be the style and work of another. However, the quality of the spoken word and the
玛杰丽出身中产阶级,受教育程度有限,既不识字也不会写字。她将自己的故事 dictate 给一位抄录员。大部分文本保留了口语化的直接表述。英语的语感和整体组织可能是另一人的风格与作品。但是,口头表述的质量和
uniqueness of the orator shine through. It is written in the third person, Margery often describing herself as ‘this wretched creature’. She records only the details of her life that she feels are relevant to her spiritual journey: her madness at the birth of her first child; the failure of her brewery business in Lynn; her conversion to God; her difficulties with her husband in terms of trying to take a vow of celibacy; her visits to holy people to seek their guidance; her lone pilgrimages to Rome, Santiago and Jerusalem; all the troubles she encountered on her travels; the opposition and ridicule she received, which she was pleased to accept on Christ’s behalf; her ecstatic devotions, loud cries and uncontrollable tears; her intimate conversations with God.
演说者的独特性便显露了出来。本传以第三人称书写,玛杰丽常常将自己称为"这个可怜的受造物"。她只记录了自己的精神历程中她认为相关的生活细节:第一个孩子出生时的癫狂;她在林恩的酿酒生意失败;她归向上帝;她与丈夫在尝试发誓守贞洁方面的困难;她寻求引导时对神圣者的拜访;她独自朝圣罗马、圣地牙哥和耶路撒冷;她在旅途中遇到的所有麻烦;她乐于为基督接受的反对和嘲笑;她狂喜的虔诚,响亮的呼喊和无法控制的眼泪;她与上帝的亲密对话。

Even as a dictated text, her ‘book’ contains many very human biographical details: her husband was later on a great support to her, as she was to him in his final illness. However, in the early days of her conversion, she took a vow of celibacy that was not warmly received. Margery relates how God lent her a hand by terrifying her husband when he made amorous approaches. Finally she makes a deal with him when, ‘while travelling on a sultry June day’, he threatens to resume his conjugal rights: she would pay his debts in return for being left in peace. In great humility she relates how, soon after this, she is tempted to unchastity with another man! She even goes so far as offering herself to him, only to be spurned.
即使是受命撰写的作品,"她的'书'包含了许多非常人性化的生平细节:她的丈夫在其临终时为她提供了很大的支持,而她也曾在他的最后岁月里支持着他。然而,在她改教初期,她发誓终身独身,但这一决定并未受到热烈欢迎。玛格丽特讲述了上帝如何在她的丈夫想要亲近她时以恐惧威慑了他。最终,在一个闷热的六月日,当他威胁要恢复婚姻权利时,她与他达成了一项协议:她将偿还他的债务以换取和平。她谦逊地叙述了,不久之后,她竟受诱惑与另一个男子发生不贞的关系!她甚至主动向他献身,但却遭到了拒绝。

She remains throughout very human, lovable and humble, and at the same time very courageous. Maybe because she had no formal religious education, she is often very unconfident in herself, constantly seeking the advice of wise spiritual directors. Yet when needed, she was able to stand up strongly for herself. Because of her loud weeping and eccentric dress she often had to face the antipathy of her fellow pilgrims on her travels.
她始终保持着非常人性化、可爱和谦逊的特质,同时也很勇敢。也许是因为她没有受过正式的宗教教育,她常常对自己缺乏自信,不断寻求智慧的精神导师的建议。然而当需要的时候,她能够坚定地为自己发声。由于她的放声痛哭和古怪的衣着,她经常不得不面对同行朝圣者的反感。

She suffered. On her return from Santiago she was arrested and had to face an examination by the Mayor of Leicester. Imprisoned and guarded by a ‘lewd steward’, she related her fears for her chastity. Then she was sent for questioning by the Archbishop of York: ‘Why do you weep so, woman?’ Her answer as always was sharp: ‘Sir, you shall wish one day that you had wept as sorely as I.’
她遭受苦难。从圣地亚哥返回后,她被捕并不得不接受莱斯特市长的审问。被一名"肮脏的管家"监狱和看管,她讲述了她对贞洁的恐惧。然后她被送往约克大主教那里接受问询:"你为什么哭泣女士?"她一如既往地给出了尖锐的答复:"先生,有一天你也会像我一样哀悼得不能自已。"

Even at the age of 60 she travelled to Germany escorting her daughter-in-law home after the death of one of her sons. This was a last-minute decision prompted by charity but without asking her spiritual director, and without adequate funds. While travelling, Margery’s excessive piety embarrassed her ward and she was conveniently abandoned before they reached the daughter-in-law’s family. She had to
即使在 60 岁的年纪,她也前往德国,护送儿媳回家,因为她的一个儿子去世了。这是一个最后时刻的决定,受到善意的驱动,但没有征求她的精神指导,也没有足够的资金。在旅途中,玛戈丽的过度虔诚让她的监护人感到尴尬,在达到儿媳家人之前,她就被方便地抛弃了。她不得不自己继续旅程。
walk back, often having to sleep rough. When finally she got back to England, her confessor refused to see her. In spite of all her troubles and the ill-treatment she received, she never complained about others. She carried insult and denunciation as a sharing in Christ’s rejection, a fool for Christ. And nearly always along the way there was someone to take her part. She took to herself the Jewish promise: ‘Blessed are those who bless you.’
走回来,经常不得不露宿街头。当她最终回到英国时,她的神父拒绝见她。尽管遭受了各种痛苦和虐待,她从未抱怨过他人。她承受侮辱和指责,作为与基督一同被拒绝的分享,为基督而成为愚者。沿途几乎总有人站在她这一边。她接受了犹太人的应许:"祝福你的人是有福的。"

Spiritual influences 精神影响

The spiritual influences behind Margery Kempe’s writing are certainly The Fire of Love by Rolle, but also Hilton, as she liked to have The Scale read to her. She was also influenced by the women mystics of the Continent, especially The Bride’s Book by Bridget of Sweden, which records how another married mystic made the transition from being a wife to ‘a bride of Christ’.
玛乔莉·坎普的写作背后的精神影响无疑包括罗尔的《爱之火》,但也包括希尔顿,因为她喜欢让人给她读《尺度》。她也受到大陆女性神秘主义者的影响,尤其是布丽吉特·斯维德的《新娘之书》,记录了另一位已婚神秘主义者从妻子转变为"基督新娘"的历程。

Margery’s use of very realist nuptial imagery is quite uncommon in England at this time and shows that she may well have come across the richly figurative language of continental women mystics, like Mary of Oignes in Germany, Angelina of Foligno near Assisi and Catherine of Siena - all of whom saw themselves as intimately married to Christ. The dialogue Margery records of her prayers to Christ has its own particular down-to-earth charm, illustrated in this quote from Barry Windeatt’s Penguin edition (pp. 126-7):
玛姬丽在婚姻修辞中使用非常写实的形象,在当时的英格兰是很不常见的,这说明她可能接触过一些欧陆女性神秘主义者们的富有诗意的语言,像是德国的玛丽·奥涅斯、阿西西附近的安吉丽娜·福利尼奥以及西耶纳的凯瑟琳等人,她们都将自己视为与基督有亲密婚姻关系。玛姬丽记录下自己祈祷基督的对话中,有其独特的朴实动人的魅力,如巴里·温德特的企鹅版中所引用的这段话(第 126-127 页)。

The Lord answered me in my mind and said: ‘As it is appropriate for the wife to be on homely terms with her husband, be he ever so great a Lord and she ever so poor a woman when he weds her, yet they must lie together and rest together in joy and peace, just so it must be between you and me, for I take no heed for what you have been but what you would be, and I have often told you that I have clean forgiven you all your sins. Therefore I must be intimate with you. I must lie on your bed with you. Daughter, you greatly desire to see me, and you may boldly, when you are in bed, take me to you as your wedded husband, as your dear darling, and as your sueet son, for I want to be loved as a son should be loved by the mother, and I want you to love me, daughter, as a good wife ought to love her husband. Therefore you may boldly take me in the arms of your soul and kiss my mouth, my head, and my feet as sweetly as you want.’
主回答我说:'正如妻子应该亲密对待丈夫,无论他是多么尊贵,她是多么贫穷,但他们必须在喜乐和平安中一起躺下休息,同样,你也必须如此待我,因为我不在乎你过去是什么样的人,而只在意你现在想成为什么样的人,我已经多次告诉你,我已经完全宽恕了你所有的罪。因此,我必须亲密与你。我必须与你一起躺在床上。女儿,你非常渴望见到我,当你躺在床上时,你可以大胆地把我当作你的丈夫,你亲爱的宝贝,和你甜蜜的儿子来拥抱,因为我想被母亲像对待儿子一样被爱,我希望你,女儿,像好妻子应该爱丈夫一样爱我。因此,你可以大胆地用你灵魂的双臂拥抱我,亲吻我的嘴,我的头和我的脚,尽情地表达你的爱。'

Stefan Reynolds 史蒂芬·雷诺兹

EIGHTEEN 十八

THE CLOUD OF UNKNOWING
无名之云

Patrick Moore and 帕特里克•摩尔和Stefan Reynolds 史蒂芬·雷诺兹

Cloud of Unknowing, Helena Hadala
无知之云，Helena Hadala

Introduction 简介

With the The Cloud of Unknowing we are firmly back in the apophatic mystical tradition. This fact makes it ironic that we do not know who the author was. It is a treatise written in English as a guide for a young man who wanted to lead the contemplative life of a hermit. The hermetical life exercised a great attraction for many people at this time because of Richard Rolle’s example and teaching in his very popular book, The Fire of Love. The spiritual director who was giving this young man advice at the start of his spiritual journey was very keen to counterbalance that influence. As a corrective to Richard Rolle’s emphasis on ecstatic, sensual experiences the author of The Cloud of Unknowing emphasized that to know God we have to let go of all experiences, thoughts and images; in other words, he was advocating the via negativa. He did stress that we did indeed find God in the experience of love, but this was beyond any image or ordinary sensual experience.
《无名云》把我们深深地带回到了否定神秘主义的传统。令人讽刺的是,我们并不知道这部作品的作者是谁。这是一部用英语写就的论文,作为一个渴望过隐修生活的年轻人的指引。隐修生活因里查德·罗尔在其极受欢迎的《爱之火》一书中的榜样和教导而对当时许多人产生了很大的吸引力。这位年轻人在精神方面的导师一开始就非常着重要对里查德·罗尔过度强调狂喜和感性体验的影响进行矫正。《无名云》的作者主张,要认识神,我们必须放弃所有的体验、思想和形象;换句话说,他是在倡导否定神的途径。但他确实强调,我们确实在爱的体验中找到了神,只是这种体验超越了任何形象或普通的感性体验。

Brother Patrick Moore describes for us how The Cloud of Unknowing follows in a long line of traditional teaching on the ‘apophatic’ way of prayer and how the author shows great insight into human nature and awareness of the obstacles that may be encountered on the spiritual path. He points out that the teaching is not heavy-handed but practical and approached with humour, which may account for its great popularity with those wanting to lead a spiritual life in our own time, another period of uncertainty and turmoil.
帕特里克·摩尔兄弟为我们描述了《无知之云》如何沿袭了传统上关于"消极"祈祷方式的教导,以及作者对人性有着深入的洞见,并意识到在精神道路上可能遇到的障碍。他指出这种教导并非武断,而是实用的,并且以幽默的方式呈现,这或许就是它在我们这个充满不确定和动荡的时代广受欢迎的原因。

The author of The Cloud
云的作者

The author was anonymous; the latest idea is that he was a Carthusian or connected with the Carthusians. He could also have been a Dominican because he shows some of Thomas Aquinas’ ideas, especially on ‘grace’. The Black Friars, the Dominicans, were regularly sent over to the Rhineland from Cambridge and vice versa, following the trade routes. Seven hundred years ago the author didn’t want his identity to be discovered and it is therefore fitting that we still don’t know.
作者是匿名的,最新的想法是他是一个修道士或与修道士有关。他也可能是个多明我会的修士,因为他展现了一些托马斯·阿奎那的思想,特别是关于"恩典"的想法。黑衣修士,也就是多明我会的修士,经常沿着贸易路线从剑桥往来于莱因兰地区。七百年前,作者不希望自己的身份被发现,所以我们至今仍无法确定他的身份。

We do know that he lived either in Nottinghamshire or Leicestershire as he wrote in the East Anglian dialect. He is writing this treatise as a spiritual director; he is well trained theologically but not a scholar.
我们知道,他要么住在诺丁汉郡要么住在莱斯特郡,因为他使用了东英语方言写作。他撰写这篇论文的身份是一位灵性导师;他受过良好的神学培训,但并非学者。

INFLUENCES ON THE CLOUD
云计算的影响因素

It is important to understand the context in which the author of the The Cloud is writing, especially as he will be re-stating the ideas expressed in Hidden Divinity or Mystical Theology, an influential work that he had translated into English. This was a treatise written about the year 500 by a monk who called himself Dionysius the Areopagite.
了解作者在撰写《云》时所处的背景很重要,尤其是当他将重申在《隐藏的神性或神秘神学》中表达的思想,这是一部他曾将其翻译成英语的有影响力的作品。这是一份由自称为狄奥尼修斯·亚略巴古的一位修士在公元 500 年左右撰写的论述。

For a thousand years Western Christians believed that this was someone who had the authority of Scripture; he was presumed to be the famous convert of Paul in Athens, Dionysius the Areopagite, mentioned in the Acts of the Apostles. He is now referred to as Pseudo-Dionysius to distinguish him from the Areopagite.
一千年来,西方基督徒相信这是一个拥有圣经权威的人;他被推定为保罗在雅典的著名改教者狄奥尼修斯·亚略巴古人,在《使徒行传》中有提及。他现在被称为伪狄奥尼修斯,以区别于亚略巴古人。

The author was actually a Syrian monk who gathered together the Neo-Platonic worldview, which spoke of the soul ascending to God by direct experience. From him comes also our knowledge of the ordering of the angelic hierarchy. Moreover, Dionysius was the first to set out what
作者实际上是一位叙利亚僧侣,他汇集了新柏拉图主义的世界观,这种世界观谈及通过直接体验灵魂升天至上帝。此外,我们也从他那里获知天使等级秩序的知识。此外,迪奥尼修斯首次阐述了什么

God may well be loved but not thought.
上帝可能会被爱,但不会被思考。
have become to us the well-known stages of the mystical journey: purgation, illumination and union. The author of the The Cloud speaks about union as ‘being one-ed’ with God.
神秘之旅的三个阶段对我们而言已是众所周知:净化、启发和合一。《云中论》的作者将"合一"描述为与上帝"成为一体"。

Mystical Theology is a very important work; it had an enormous influence on the later mystical tradition. It is most fascinating that the basic text of western spirituality came from the eastern tradition.
神秘神学是一部非常重要的作品,对后来的神秘传统产生了巨大影响。令人着迷的是,西方精神性的基本文本来自东方传统。

Its influence on the author of the The Cloud came through the Victorines, who
其影响来自维多利亚时期的著名学者,体现在《云》一书中

Dionysius, in the Menologion of Basil II
巴西利二世的《月历》中的狄奥尼修斯
were Augustinian canons living in Paris in the twelfth century. This Monastery of StVictor was a school of mysticism, and a rich tradition of wonderful texts has been produced there. They associated the ‘apophatic’ way with darkness; this association was already there in the Patristic era, in particular in Gregory of Nyssa. His idea was that when you entered into true light, you couldn’t see. An example of this is St Paul, who paradoxically could only see truly when he was blinded. They also associated the via negativa with love.
他们是 12 世纪生活在巴黎的奥古斯汀会修道士。圣维克多修道院是一所神秘主义学校,并在那里产生了一个丰富的精彩文本传统。他们将"否定神学"与黑暗联系起来;这种联系在教父时代,特别是在尼撒的格里高利那里已经存在。他的想法是,当你进入真正的光明时,你看不见。这个例子是圣保罗,他矛盾地只有在被弄瞎的时候才能真正看见。他们也将否定之道与爱联系起来。

The author of the The Cloud saw Mary Magdalene, Mary the sister of Lazarus and Martha, and Mary, the woman who anointed the feet of Jesus and wiped them with her hair, as one and the same woman. He saw Mary, although she was the greatest sinner, as the one who loved much; for him she became the symbol of the contemplative call to go to the depths, beyond ideas or images. Another influence on The Cloud may have come from the Dominicans, in particular Meister Eckhart, who was involved with the Beguines, lay women dedicated to living a spiritual life. Their religious experience fed into Meister Eckhart and Meister Eckhart’s fed into theirs. This stream of spiritual thought may have then come to England; we do know that there were Beguines in Norwich, and that the Black Friars, the Dominicans, were in Cambridge at the time of writing of The Cloud; there were always German masters from the Rhineland there and Cambridge always sent some of its teachers to the Rhineland to be further educated. It is possible that there was a strong Rhenish influence.
《云中之书》的作者将玛利亚·玛格丽特、拉撒路和玛尔大的姐妹玛利亚,以及那位用头发擦拭耶稣双脚的女人玛利亚,视为同一个人。他看待玛利亚,虽然她是最大的罪人,但也是最多爱的人;对他来说,她成为了通往更深处、超越观念或影像的沉思呼唤的象征。《云中之书》的另一个影响可能来自多米尼克会,特别是米斯特·艾克哈特,他参与了贝格万尼修女会,这是一个由平信徒女性组成的专注于精神生活的团体。她们的宗教体验影响了米斯特·艾克哈特,米斯特·艾克哈特的思想也反过来影响了她们。这种精神思潮可能后来传到了英格兰;我们知道当时在诺威奇确实有贝格万尼修女,而多米尼克会的修士们也在剑桥活动,那里一直有来自莱茵地区的德国大师,剑桥也经常派出教师到莱茵地区进行深造。因此,可以推测当时存在着强烈的莱茵地区影响。

The teaching of The Cloud
云中教诲

The author of The Cloud belonged therefore to the tradition that began with St Augustine and came through the Victorines to England; this stressed the role of desire and stated that we are drawn to God by God’s attractiveness. Hence the author of The Cloud laid emphasis on ‘piercing the heart of God with a flaming dart of love’.
《云》的作者属于由圣奥古斯丁开始并通过维多利亚时代传统到英国的传统;这一传统强调了欲望的作用,并认为我们被上帝的吸引力所吸引。因此,《云》的作者强调"以燃烧的爱之箭刺透上帝的心"。

In the Preface the author stressed that this book was only meant for some people. It was intended for those who had a tremendous hunger and desire for God, so much so that they were ready to give up their ideas and images of God to go much deeper. It is important to note, however, that the author did not regard contemplatives as an elite or a special ‘sinless’ group; his model was Mary Magdalene.
在前言中,作者强调这本书只是针对某些人而写的。它是为那些对上帝有着极大饥渴和渴望的人而写的,以至于他们准备放弃对上帝的想法和形象,去更深层次探索。不过值得注意的是,作者并不认为隐修士是精英或特殊的"无罪"群体,他的榜样是玛丽·马格达来。

His way was the tradition of via negativa. We are not capable of comprehending God with our minds. God is beyond reasoning. If that is so, then, the author of The Cloud says, rather than getting more ideas about God, we need to move in the other direction.
他的道路是通过 negative 的传统。我们无法用我们的头脑来理解上帝。上帝超越了理性。如果是这样的话,那么《云中》的作者说,我们需要向另一个方向移动,而不是获得更多关于上帝的想法。

He explains that it is the nature of our intellect to contain and understand. God, however, is incomprehensible and cannot be grasped. Our intellect enables us to grasp ideas and images, but with regard to God we must let go of this ability in order to become more receptive to him. He can be known but not known about. Therefore we have to forget what we know and go to deeper levels of ourselves, and thus draw extremely close to God. First we are in a ‘cloud of forgetting’, then we move into a ‘cloud of unknowing’ and, in that cloud of not knowing God, we can take a dart, which is love, and pierce the heart of God; in that piercing of the heart of God, we can be one-ed with God (ch. 6). We must love him for who he is not for what he does (ch. 5).
他解释说,我们的智力就是包含和理解的本质。然而,上帝是不可理解的,不能被理解。我们的智力让我们能够掌握思想和形象,但就上帝而言,我们必须放弃这种能力,以便更好地接受他。他可以被知晓,但不能被了解。因此,我们必须忘记我们所知道的,进入自己更深层次,从而与上帝拉近距离。首先我们在"遗忘的云中",然后进入"不知的云中",在那个不知上帝的云中,我们可以拿起一支爱的箭,刺透上帝的心;在刺透上帝的心的过程中,我们可以与上帝合一。我们必须因他本身而爱他,而不是因他所做的。

One of the important things in many different forms of prayer is the use of the imagination, but here the author says that, by forgetting and becoming comfortable in the situation of not knowing, we may have a way of drawing extremely close to God. Keats described this as the essential ability of the poet: ‘being able to live in a state of uncertainty, mystery, doubt, without any irritable reaching after fact and reason’. He called that ‘negative capability’ in a letter to his brother in the year I8 I 5 .
许多不同形式的祈祷中一个重要的事情是使用想象力,但这位作者说,通过遗忘和在不知道的状态中感到舒适,我们可能有一种靠近上帝的方式。济慈把这描述为诗人的基本能力:"能够生存在不确定性、神秘和怀疑的状态中,而不会执著地追求事实和理性"。他在 1815 年写给弟弟的一封信中称之为"消极能力"。

The contemplative experience is a lifelong process. Unlike the work of helping to feed the poor, the contemplative life is a foretaste of our activity in Heaven and therefore very worthwhile; but we can only make a start now while we live in this world of images and physicality. The love between the soul and the Lord in contemplation is based on who the person is rather than what the person can do. Equally, the love of the soul for God is for who God is not for what he can do. In fact at the very end of The Cloud the author says 'it is not what you are or have
冥想的体验是一个终生的过程。不同于帮助贫困者的工作,冥想生活是我们在天国中活动的预兆,因此非常值得追求;但我们只能在这个图像和物理性的世界里开始。在冥想中,灵魂与主之间的爱基于个人的本质,而不是个人的成就。同样,灵魂对上帝的爱,是因为上帝的本质,而不是因为他的能力。事实上,在《云》一书的最后,作者说'重要的不是你是谁或拥有什么。'

A naked intention directed to God, and himself alone, is wholly sufficient. been that God looks at with his merciful eyes, but what you would be’ (ch. 75).
一种赤诚的意向,全然只指向上帝,就已足够。只要上帝以其慈悲的眼光看待的,便是你应成为的样子。(第 75 章)

When we move into the ‘cloud of unknowing’ we are no longer in control. When we are stripped of words, images and defence mechanisms that give us security, we are in a vulnerable place. To tolerate that level of insecurity requires a great deal of psychological maturity and is not to be attempted without guidance. The author of The Cloud stresses therefore that to follow this way we must lead an ethical Christian and balanced life supported by a spiritual guide. But he also talks about waiting for God to do the work. We must become passive so that God can become active (ch.2). It cannot be merited; it is a pure gift (ch. 24).
当我们进入"未知的云团"时,我们就不再处于控制之中。当我们被剥夺了给我们安全感的词语、图像和防御机制时,我们处于一种脆弱的处境。承受这种程度的不安全需要很高的心理成熟度,并且不能在没有指导的情况下尝试。《云中记》的作者因此强调,要走上这条道路,我们必须过着有道德的基督教生活,并得到精神指导的支持。但他也谈到要等待上帝完成工作。我们必须变得被动,这样上帝才能变得主动(第 2 章)。这不能靠功德获得,而是纯粹的恩赐(第 24 章)。

Finally, The Cloud is a practical book and the author has a sense of humour. His advice at one stage is, if you can’t fight temptation, roll yourself into a ball and ask God to take care of it!
最终,《云》是一本实用的书,作者具有幽默感。在某个阶段,他的建议是,如果你无法抵抗诱惑,就把自己卷成一个球,并请求上帝来处理它!

Brother Patrick Moore 帕特里克·摩尔兄弟

Stefan Reynolds looks specifically at the relevance of The Cloud to our time, in particular at six specific attitudes or ways of being that are still important to us. His quotations are taken from The Cloud of Unknowing and The Book of Privy Counseling, ed. William Johnston (Doubleday, 1973).
史蒂芬·雷诺兹特别关注《无名之云》对我们这个时代的相关性,尤其是六种对我们仍然重要的态度或存在方式。他的引述来自《无名之云》和《私人咨询集》,由威廉·约翰斯顿编辑(Doubleday 出版社,1973 年)。

THE CLOUD TODAY 今天的云

The Cloud of Unknouring was written as spiritual advice to a young man of 24 who wanted to live a solitary life. It was written in a very different era from today, at a time when renunciation of the world was seen as a prerequisite for contemplation. The fourteenth century in England saw a flowering of the hermit and anchorite life. The Cloud is part of that tradition; contemplative life is praised above active, prayer is considered more important than study, and absorption in God is set as the ideal. There are six ways in which it continues to speak to us today.
《不知之云》是为一位 24 岁想过隐居生活的年轻人提供的精神指导。它诞生于与今天截然不同的时代,当时放弃世俗被视为沉思的先决条件。在 14 世纪的英格兰,隐士和独居者生活蓬勃发展。《不知之云》延续了这一传统;沉思生活被赞颂高于积极生活,祈祷被视为比学习更重要,融入上帝被视为理想。这六种方式使它至今对我们仍有启发。

First, the solitary life that the author of The Cloud encourages his 24 -year-old disciple to lead has to be at ‘the deep solitary core of your being’. The premise of solitude is therefore interiority; its fruit is the ability to be who we are. There is only one of us in the world and therefore to be ourselves is to be solitary. He also teaches that mindfulness and living in the present moment are the fruit of contemplation. Therefore, instead of making us other-worldly, prayer can make us ‘attentive to time and the way we spend it’.
首先,《云》的作者鼓励他 24 岁的弟子过隐士生活,这种生活必须在"内心深邃的孤独核心"中进行。因此,独处的前提是内省;其结果是能够成为自己。这个世界上只有我们一个,所以成为自己就意味着孤独。他还教导,正念和活在当下是冥想的结果。因此,祈祷不是使我们脱离世俗,而是让我们专注于时间和我们如何度过时间。

The author of The Cloud says that ‘there is nothing more precious than time’: ‘God, the master of time, never gives the future. He gives only the present, moment by moment, for this is the law of the created order; time is for man and woman, not man and woman for time.’
《云纪》的作者说:"时间是最宝贵的东西"："上帝,时间的主宰,从不赐予未来。祂只给予当下的每一刻,因为这是被造界的法则;时间是为了人类,而不是人类为了时间。"

Second, he teaches us that we cannot know God with our thoughts. God-logic, Theo-logy, has its scope. It can know how God works (creating, incarnation, redemption, etc.) but it cannot know God in God’s self. However, the author of The Cloud points out that human beings have another faculty, that of love. He says that this is the highest purpose of our creation: ‘Human beings were created to love and all other things were created in order to make love possible.’ This capacity to love is able to grasp and comprehend God, because it is of the same nature as God who is love:
第二,他教导我们不能用我们的思想来认识神。神学有其范围。它可以知道神如何运作(创造、化身、救赎等),但它不能认知神自身。然而,《云中书》的作者指出,人类有另一种能力,那就是爱。他说,这是我们被创造的最高目的:'人被创造来去爱,所有其他事物都是为了使爱成为可能而被创造。'这种爱的能力可以把握和理解神,因为它与是爱的神同样的本质。

Also around this time 1340-1400 Geoffrey Chaucer, English poet. 1348
Start of pogroms all over Europe as Jews were blamed for plague.
也是在这个时间 1340-1400,英国诗人杰弗里·乔叟。1348 年,欧洲各地开始屠杀犹太人,原因是他们被指责为瘟疫的罪魁祸首。

1349

Death of William of Ockham, English Franciscan scholastic philosopher.
威廉·奥克姆英国方济会学者哲学家逝世。
1350
Boccaccio meets Petrarch in Florence.
波卡乔在佛罗伦斯遇到了佩特拉克。
1381
Peasants’ Revolt led by Wat Tyler.
沃特·泰勒领导的农民起义。
1382
Earthquake toppled tower of Canterbury Cathedral during heresy trial of John Wycliffe.
地震倒塌了坎特伯雷大教堂的塔楼,发生在约翰·威克里夫的异端审判期间。
1387
Geoffrey Chaucer writes The Canterbury Tales.
杰弗里·乔叟写作《坎特伯雷故事集》。
‘Truly, this is the unending miracle of love: that one loving person, through their love, can embrace God, whose being fills and transcends the entire creation.’
这确实是爱的不息奇迹:一个满怀爱意的人通过自己的爱,能够拥抱创造整个宇宙并超越其存在的上帝。

Third, he teaches us that in order to enter into contemplation we must let go of all thoughts. Not just thoughts about worldly things but thoughts about spiritual things. Knowledge of all created things and their works (that is, science and the social sciences) must be put beneath a ‘cloud of forgetting’, but also God must be approached ‘nakedly’ and ‘blindly’ in a ‘cloud of unknowing’ and not through reflection. ‘I prefer to abandon all I can know,’ he writes, ‘choosing rather to love him whom I cannot know.’
第三,他教导我们,为了进入默观,我们必须放下所有的思想。不仅仅是关于世俗事物的思想,也包括关于精神事物的思想。对一切被造之物及其工作的知识(即科学和社会科学)必须放在一个"遗忘的云中",但也必须"赤裸"和"盲目"地接近上帝,置身于一"未知的云中",而不是通过反思。他写道:"我更愿意放弃我所能知道的一切,宁愿爱祂,而不去了解祂。"

For I tell you, everything that you dwell on in this work becomes an obstacle to union with God. For if your mind is cluttered with these concerns there is no room for God. Yes, and with due reverence I go so far as to say it is equally useless to think that you can nourish your contemplative work by thinking of God’s attributes.
因为我告诉你,你在这项工作中所思考的一切都会成为与上帝联合的障碍。因为如果你的思维被这些关切填满,就没有空间容纳上帝。是的,我谨慎地说,认为可以通过思考上帝的属性来滋养你的沉思工作同样是无用的。

Fourth, the author of The Cloud reminds us that contemplation is not easy. In fact to persevere in the ‘nothing’ and ‘nowhere’ that contemplation leads one to can even be ‘painful’ to the body and the mind, both of which, like demanding children, are used to being the centre of attention. Instead he calls the reader to have ‘a naked intent towards God in the depth of their being’: ‘You will feel frustrated, for your mind will be unable to grasp God and your heart will not relish the delights of his love . . But learn to be at home in this darkness.’
第四,《云》一书的作者提醒我们,沉思并非易事。事实上,坚持沉思所带来的"无"和"无处"可能对身心都造成"痛苦",因为身心都如孩子般要求成为关注的中心。相反,他呼吁读者要以"赤裸赤裸地意向上帝"来充实内心深处:"你将感到沮丧,因为你的心智无法掌握上帝,你的心也无法品尝到上帝的爱的快乐...但请学会在这种黑暗中找到安宁。"

With a ‘cloud of forgetting’ between them and created
在他们之间和创造的"遗忘的云"中

Lift up your heart to God with humble love and mean God himself not what you get out of Him.
以谦逊的爱向神举心,思念的是神本身,而非从祂那里获得的利益。
things and a ‘cloud of unknowing’ between them and God, contemplatives are sandwiched rather uncomfortably. However, if they persevere, the author says, he is confident ‘that God in his goodness will give you a deep experience of himself’.
事物以及"未知之云"使他们与上帝隔绝,这让深思熟虑的人陷入一种不舒服的状态。然而,作者说,如果他们坚持下去,他有信心"上帝会以他的善良给予你对自己深刻的体验"。

Fifth, the author of The Cloud is practical and does give advice on how to enter the contemplative way and encouragement to continue on the path. The problem is thoughts. If all thoughts are distractions at the time of prayer, how does one deal with them? He proposes that his readers take a short word of one syllable like ‘God’ or ‘Love’ that expresses the intention of their heart and is meaningful to them. When thoughts come one simply answers with that word: ‘Fix it in your mind so that it will remain there come what may.’
第五,《云中》的作者是务实的,确实提供了如何进入沉思之道的建议,并鼓励继续前进。问题在于思想。如果在祈祷时所有的思想都是分心的,那么如何处理它们呢?他建议读者采用一个简单的一音节词语,如"神"或"爱",表达内心的意向,对自己有意义。当有思想出现时,只需以那个词语回应:"将它固定在你的心中,无论发生什么,都让它留在那里。"

He encourages his readers not to analyse the word, for that would take them back into thought, but to take the word whole:
他鼓励读者不要分析单词,因为那会让他们回到思考中,而是要完整地接受这个词:

If your mind begins to intellectualize over the meaning and connotations of this little word, remind yourself that its value lies in its simplicity . . Use this word to beat upon the cloud of darkness above you and subdue all distractions, consigning them to the cloud of forgetting beneath you.
如果你的思维开始深究这个小词的含义和内涵,提醒自己它的价值在于其简单性...使用这个词去击打你头顶的黑暗云层,克服一切分心因素,将它们归入遗忘之云。

Sixtll, he has further advice in case thoughts remain, since he is aware of the unruliness of the mind. First try simply ignoring them: ‘Look beyond them - over their shoulder, as it were - as if you were looking for something else, which of course you are.’
第六,如果思绪仍然存在,他还有进一步的建议,因为他意识到了心智的不受约束。首先试着简单地忽视它们:"超越它们 - 就像你在寻找其他东西一样,当然这正是你正在做的。"

Here the prayer word helps to ‘unhook’ one’s attention from a thought and fix it on God who is ‘beyond’. The mind needs something to do and won’t just be quiet on demand. So the word fulfils a dual purpose, taking the attention off our thoughts and giving the mind a simple task to be getting on with. If thoughts still continue, he says, maybe we are trying too hard to fight them off. This gives them power. His advice is to relax our effort and surrender
这里的祷告词帮助"解除"人对某个想法的注意力,将其转移到"超越"的神。大脑需要某些事物来占据,不可能因要求而安静下来。因此这个词语具有双重功能,既转移注意力离开我们的思想,又给予大脑一个简单的任务去执行。如果思想仍然继续出现,他说,也许我们在试图过于努力地驱赶它们。这反而赋予它们力量。他的建议是放松努力,并予以放弃。

to God, who will come to our help. If thoughts still continue, he tells us to accept them, put up with them; God may be using precisely our feeling of weakness in prayer to keep us humble. But we should keep on trying to keep the mind on God: ‘distractions may be our purgatory on earth. Do not be curious to know more; only become increasingly faithful to this work until it becomes your whole life.’
上帝会来帮助我们。如果思考仍在继续,他告诉我们要接受它们,容忍它们;上帝可能正在利用我们祈祷中的软弱感来保持我们的谦逊。但我们应该继续努力将心思集中在上帝身上:'分心可能是我们在地球上的炼狱。不要想知道更多;只要越来越忠实地做这件工作,直到它成为你的全部生活。'

Contemplative prayer only for the few?
默想祈祷仅适用于少数人吗?

What do we make of the author’s insistence on the fact that contemplative prayer is only for those who have renounced involvement in the world and dedicated themselves completely to God? Well, the text was written at a particular time and in a culture where spirituality was seen as a ‘retreat’ from worldly concerns. Times have changed and we now recognize that God can be found in and through creation. In fact it is now recognized that we are called to be co-creators with God in shaping a better, more just and loving world. The ‘Kingdom of God’ is not only ‘within’ but also ‘among’ us. Relationships are part of the journey to God because they are part
作者坚持沉思祷告只有那些完全放弃世俗利益,全心全意奉献给上帝的人才可以做到,我们应该如何理解这一观点?这段文字是在一个特定的时间和文化背景下撰写的,当时人们将精神性视为远离世俗事务的 "退隐"。时代已经发生了变化,我们现在认识到上帝可以通过创造被发现和体验。事实上,现在我们被认为应该与上帝合作,共同塑造一个更美好、更公正和更充满爱的世界。上帝的"国度"不仅在 "内心"中,也在我们 "周围"。人际关系是通往上帝的一部分旅程,因为它们也是上帝创造的一部分。
of who we are. However, writings like The Cloud and those of Rolle can remind us that, to be contemplative in the world, we do need to take time out from our everyday concerns. We have to give regular ‘quality time’ to prayer, and in that time follow the work of detachment and transcendence with ever more attentive hearts.
我们是谁的体现。然而,像《云》和罗尔所著的作品能提醒我们,要在世间成为沉思者,我们确实需要从日常关切中抽身。我们必须定期拨出'优质时间'进行祈祷,在这段时间里,用更加专注的心去追求超脱和超越。

The heights of contemplation for the author of The Cloud may be the preserve of solitaries, but this does not narrow his assessment of those who are called. At one point he says that ‘sinners make the best contemplatives’. This may seem a surprising statement from one who has previously said that various levels of perfection must be reached before contemplation is achieved. However, one must remember that he works within an Augustinian theology of grace. Contemplation in the end is a gift from God, not something we achieve, and God gives as he pleases. The more conscious we are of sin, therefore, the more aware we are of our need of God and the more open to the workings of his grace. He also says that this ‘work’ is the one thing in which no moderation need be kept. Here the abandonment and letting go that makes a good sinner finds its proper direction. Those who are temperamentally self-sufficient and restrained may be at a disadvantage. It must be remembered that The Cloud does, however, urge moderation in all things but this.
《云》的作者在对于禅思的高度看待也许只属于隐士,但这并不意味着他会限定那些被召唤者的评估。在某个时候,他说"罪人才是最好的禅思修练者"。这似乎是一个出人意料的陈述,因为他先前曾说过必须达到某些完美的水平,才能实现禅思。然而,我们必须记住,他是在奥古斯丁的恩典神学框架内工作的。最终,禅思是来自上帝的恩赐,而不是我们自己的成就,上帝随自己的意愿而给予。因此,我们越意识到自己的罪,就越意识到我们需要上帝,也就越敞开心扉接受上帝恩典的运作。他还说,这种"工作"是唯一不需要保持节制的事物。在这里,那些使一个好的罪人放下并放松的行为找到了正确的方向。那些天性自给自足和节制的人可能处于劣势。不过要记住,《云》也敦促在所有事物上都要保持适度,只有这种情况例外。

Is the author of The Cloud $a$ woman?
云 $a$ 的作者是女性?

Could the author of The Cloud have been a woman? There was certainly a great movement in women’s mysticism in the fourteenth century. We can tell from the English dialect of The Cloud that the author came from East Anglia like Julian of Norwich and Margery Kempe. However, the odds are against
云的作者可能是女性吗?14 世纪确实出现了一股强大的女性神秘主义运动。我们从《云》的英语方言可以看出,其作者来自东安格利亚地区,如朱利安·诺威奇和玛格丽·金普一样。不过,似乎概率并不高。

Strike that thick cloud of unknowing with the sharp dart of longing love.
以渴望的爱的锐利箭头,刺穿那片浓密的无知云层。

it. The tenor of the book does not match women’s mysticism of the time. Spiritual experiences like visions and visualizations were important for medieval women, but are dismissed in The Cloud. Also, the psycho-physical experience that played an important role in many women writing at the time is played down here. It could have been a corrective. However, the fact that the Ancrene Rule, a rule for anchoresses written at the beginning of the fourteenth century, is not mentioned would be the most surprising omission. Male hermits were not bound by that rule and a lot of the ‘advice’ given fits someone shaping their own ‘way of life’. An anchoress advising a male hermit with the air of authority that The Cloud shows
它。这本书的基调与当时女性神秘主义不符。像异像和想象这样的灵性体验对于中世纪的女性来说很重要,但在《云端》中被忽视了。同时,在许多当时女性作家作品中扮演重要角色的心理-生理体验在这里也被淡化了。这可能是一种矫正。然而,最令人惊讶的遗漏是,没有提到安克林规则,这是一部写于 14 世纪初期针对隐修女的规则。男性隐士并不受该规则的约束,所给出的"忠告"可以塑造自己的"生活方式"。一位隐修女给予男性隐士以权威性的建议,这正是《云端》所呈现的。
would be anachronistic. Lastly, the author of The Cloud translated Latin versions of Dionysius the Areopagite, showing a particular linguistic and theological training still sadly rare for women. The odds are against it but the possibility remains.
这将是时代错误的。最后,《云》的作者翻译了狄奥尼修斯·阿里奥帕基特的拉丁文版,显示了一种特殊的语言和神学培训,对于当时的女性来说依然十分稀有。可能性虽小,但仍然存在。

The Spirituality of The Cloud
云彩的灵性

The Cloud shows the meeting of two forms of spirituality in late fourteenth-century England: the apophatic ‘hiddenness’ of God from human perception and cognition, and the ‘darkness’ of Dionysius the Areopagite, on the one side; and on
《云中》展示了 14 世纪后期英格兰两种灵性形式的会面:一方面是神对人类认知和感知的"隐秘性"，以及狄奥尼修斯的"黑暗";另一方面则是基督教的神秘传统中的 "沙漠"经验

The whole of mankind is wonderfully helped by what you are doing. the other the native English individualism, which is here expressed in a practical, pastoral and colloquial style that shies away from the more speculative mysticism of the Continent.
全体人类都由你所做的事情得到了极大的帮助。这种个人主义表现为实用的、牧羊式的和通俗的风格,远离了大陆上更多的投机性神秘主义。

The author of The Cloud inherits Richard Rolle’s love of mysticism and dresses it in Dionysian garb. He takes Rolle’s charismatic passion out of any psycho-physical ambiguity and makes some clear scholastic distinctions between what is physical and what is spiritual. Love must be stripped bare of body and mind so it can reach out ‘naked and hidden’ to God. His spirituality is thus one of deep interiority. Many times he ridicules fervent expressions of devotion that are too ‘outward’. He critiques any search for extra-ordinary experience. In modern terms he grounds the charismatic in the contemplative.
《云中》作者继承了理查德·罗尔(Richard Rolle)对神秘主义的热爱,并将其穿上了狄奥尼索斯(Dionysius)的外衣。他消除了罗尔内在的心理和生理的模糊性,并明确了物质和精神之间的学术区分。爱必须剥离身心,才能"赤裸裸、隐藏地"触及上帝。因此,他的心灵生活是深度内在性的。他多次嘲笑过于"外表"的虔诚表达。他批评任何对非凡体验的追求。用现代术语来说,他将魅力性与沉思性结合在一起。

However, at the same time, somewhat hidden under his ridicule of bodily posturing, there is a deep and very English appreciation of the wholeness of the human person. Once he has made clear that the spiritual does not follow the physical, he does
然而,与此同时,在他对身体姿态的嘲讽之下,有一种深深的、非常英式的对人的整体性的欣赏。一旦他明确表示精神并不随着肉体而来,他就

258) JOURNEY TO THE HEART
心灵之旅

not press this to a Platonic dis-identification with the body. For the author of The Cloud the body is able to follow the spirit. At times there is an overflow of spiritual experience into sensual consolation. For him this is a foretaste of the bodily resurrection that will join our bodies to our souls at the end time. These experiences are not to be sought, but the holistic benefits of contemplation can be evident even in this life:
不要把这个压缩到柏拉图式的身体脱离。对于《云端》的作者来说,身体能够跟随灵性。有时会有精神体验溢出到感官慰藉中。对他来说,这是末日时我们的身体将与灵魂结合的身体复活的先兆。这些体验不应被寻求,但沉思的整体益处在今生也可见一斑。

As a person matures in the work of love, he will discover that this love governs his demeanour befittingly both within and without. When grase draws a mian or a woman to contemplation it seems to transfigure him or her even physically so that though they may be ill-favoured by nature, they now appear changed and lovely to behold. Their whole personality becomes so attractive that good people are honoured and delighted to be in their company, strengthened by the sense of God that they radiate.
当一个人在爱的工作中成长时，他会发现这种爱恰当地支配着他内在和外部的举止。当恩典吸引一个男人或女人去沉思时,似乎会连带着他们的外表也产生神奇的变化,即使他们本身相貌平平,现在看起来却变得优雅动人。他们整个人的魅力变得如此吸引人,正直的人都觉得有幸与他们为伴,被他们所散发的神性所激励。

Conclusion 结论

Any reader of The Cloud must read text and context together. At times the author seems a little strict as to the criteria of ‘would-be contemplatives’, but this results from the cultural conditions of his time. Mary Magdalene is offered as the archetypal contemplative; hardly a cloistered nun even in medieval imagination! She was at that time equated with the Mary who wept at Jesus’ feet, drying them with her hair, and whose ‘many sins’ he assured her were forgiven, not, note, because she was repentant but because she ‘loved much’. That is the criterion for contemplation.
《云中》的任何读者都必须同时阅读文本和语境。有时作者对"想要成为冥想者"的标准似乎有些严格,但这源于他所处时代的文化条件。玛丽·马格丽特被奉为原型冥想者;即使在中世纪想象中,她也算不上一个闭门修行的修女!当时她被等同于在耶稣脚下哭泣、用头发擦干他的脚,并被耶稣保证她的"许多罪"已得到赦免的那个玛丽,并非因为她洗心革面,而是因为她"非常爱"。这就是冥想的标准。

That same Mary is again equated with Mary the sister of Martha, whom again Jesus defended as having ‘chosen the better part’ in sitting at the Lord’s feet doing ‘the one thing necessary’, which seems remarkably like nothing for those ‘busy and distracted about many things’. The Cloud can help those of us who have ‘many things’ to do to at least do them without getting ‘distracted’.
同样的玛丽再次被等同于玛尔他的妹妹玛丽,耶稣再次为她辩护,说她"选择了更好的部分",坐在主的脚前做"必要的一件事",这对于那些"忙碌和分心于许多事情"的人来说似乎很了不起。云服务可以帮助我们这些"有很多事情要做"的人至少不会被"分心"。

Stefan Reynolds 史蒂芬·雷诺兹

JULIAN OF NORWICH 诺维奇的朱利安

Margaret Lane 玛格丽特·莱恩

Julian of Norwich, Anna Dimascio
朱利安·诺维奇,安娜·迪马斯奇奥

Introduction 简介

We know very little about Julian of Norwich apart from the fact that, as she worked out the meaning of her revelations, she lived as an anchoress in her cell adjoining the church of St Julian and St Edward at Carrow. The cell had two windows: one looked out onto the world, and people, including Margery Kempe, came to this window for counselling. From the other window onto the church she was able to watch the Elevation of the Host at Mass, the high point of any Mass at that time, and could take part in all the Church’s offices in that way.
我们对朱利安·诺维奇所知甚少,只知道当她在探索自己的启示意义时,她作为一位修道女居住在圣朱利安和圣爱德华教堂旁的单间里。这间单间有两扇窗户:一扇通向外界和人群,玛格丽特·凯姆普等人来到这扇窗户寻求指导;另一扇窗户通向教堂,她可以观看弥撒中最重要时刻 - 圣体升举,并以此参与教会的所有仪式。

Norwich, the city she lived in, was the second-largest city in England at that time. Its port was the only one unaffected by the ‘Hundred Years War’, which allowed thriving commerce with the Continent - East Anglia was the centre of the wool trade. Some of the wealth of its merchants was used to engage in a period of extensive church-building. There were many monasteries and convents within its walls. Apart from the Benedictine priory - now the cathedral - all the other major religious Orders had houses here: the Franciscans, the Dominicans and the Augustinians, even the Beguines may have had communities here. Yet the background to all this prosperity was the constant reality of death, because of the recurrent outbreaks of the plague.
诺维奇,她居住的城市,当时是英格兰第二大城市。它的港口是"百年战争"期间唯一未受影响的,这促进了与欧洲大陆的兴旺贸易 - 东安格利亚是羊毛贸易的中心。商人的部分财富被用于大规模的教会建设。城内有许多修道院和修女院。除了本尼迪克特修道院 - 现为大教堂 - 其他重要的宗教教派都在此设有分支,包括方济各会、多明我会和奥古斯丁会,甚至可能还有贝谬尼修女会的社区。然而,这一繁荣的背景是不断发作的瘟疫导致的死亡现实。

Margaret Lane focuses on Julian and her relevance for people of today, especially on her emphasis in her teaching on the suffering humanity of Christ, and yet her
玛格丽特·兰专注于朱莉安以及她对今天人们的相关性,尤其是在她的教导中对基督人性之苦的强调,但同时也关注她
positive attitude to sin and suffering and the motherhood of God, and takes us carefully through Julian’s Revelations.
对罪与苦难以及上帝母性身份持正面态度,并细致地引导我们探索朱利安的《启示录》。

Quotations are taken from either the ‘Short Text’ (ST) or the ‘Long Text’ (LT), which are both included in Julian of Norwich: Showings, trans. and ed. James Walsh and Edmund Colledge (Classics of Western Spirituality, Paulist Press, 1978).
引文摘自"短文"(ST)或"长文"(LT),这两种文本都收录在《朱利安·诺维奇:显示》(Julian of Norwich: Showings)一书中,由詹姆斯·沃尔什和埃德蒙·科雷奇翻译和编辑(西方精神经典丛书,保利斯特出版社,1978 年)。

Julian of Norwich 1342-1430?
朱利安·诺维奇 1342-1430?

When she was 30 years old, in 1373, Julian came to live in her anchor hold in St Julian’s church. We are not quite sure whether this was after the severe illness she suffered and her ‘Showing’ or before. She lived there for the rest of her life. There she meditated on the visions of God’s love that she had received. Julian wrote in Middle English, the first woman to do so. She called herself’ ‘unlettered’, but that may only mean that she was not formally educated in Latin. We don’t know when she died; documentary evidence tells us that she was still alive in 14 I 3 .
1373 年,当她 30 岁时,朱利安来到圣朱利安教堂的避难所居住。我们不太确定这是在她经历严重疾病和"显现"之后还是之前。她在那里度过了余生。在那里,她沉思上帝之爱的异象。朱利安用中英语写作,成为第一位这样做的女性。她称自己为"未受过教育",但这可能只是说她未接受过正式的拉丁语教育。我们不知道她何时去世,记录显示她在 1413 年仍然在世。

Her Revelations of Divine Love has become one of the most-loved mystical writings of all time. It is in two versions: the ‘Short Text’ was written fairly soon after the experiences she describes in it, and the ‘Long Text’ was written after about 20 years’ reflection on these experiences.
她的《神圣之爱的启示》已成为历史上最受喜爱的神秘著作之一。它有两个版本:简短版是在她描述的经历之后不久编写的,长版是在对这些经历反思约 20 年后编写的。

JULIAN, A WOMAN FOR OUR TIME
朱利安,我们这个时代的女性

God of your goodness 您的良善之神
Give me yourself 给我你自己
For you are enough for me,
你对我来说已经足够了
And I can ask for nothing which is less which can pay you full worship.
我无法提出任何低于完全敬仰你的要求。
And if I ask anything which is less, always I am in want; but only in you do I have everything. (LT 5 )
如果我要求的少一些,我总是缺乏;但只有在你身上,我才拥有一切。(LT 5)

Julian is one of a group of four fourteenth-century mystics known collectively as the English Mystics. The others, Richard Rolle, Walter Hilton and the anonymous author of The Cloud of Unknowing, were all better known than Julian in their lifetime, but nowadays Julian is far better known than they are. Her book, Revelations of Divine Love (in its two versions - see above), was first published in the seventeenth century, but it was not until the I960s that her popularity really took off. In response to an incoming tide of Eastern mysticism, Julian was among the hidden
朱利安是十四世纪神秘主义者英语神秘主义者群体的一员。其他像理查德·罗尔、沃尔特·希尔顿和《无知之云》的匿名作者在生前都比朱利安更为著名,但如今朱利安比他们更加出名。她的著作《神圣之爱的启示》(包括两个版本)在十七世纪首次出版,但直到上世纪 60 年代其才真正流行起来。作为对东方神秘主义高涨的回应,朱利安在隐藏中的
treasures of the Christian mystical tradition that were unearthed. Popular interest in her preceded more serious, scholarly and ecclesiastical interest.A critical text of the Revelations was not published until 1978, when Julian of Norurich: Showings was also published as the first volume in the series "The Classics of Western Spirituality’. Since 1980 she has been remembered as a spiritual writer in the Church’s calendar on 8 May, the date of her revelations (I3 May in the old Julian calendar, which was replaced by the Gregorian calendar in the sixteenth century).
基督教神秘传统的珍宝被发掘。她引起了普遍的兴趣,在更严肃、学术和教会的兴趣之前。《启示录》的关键文本直到 1978 年才出版,而《朱利安诺阿维克:陈述》也作为"西方灵性经典"系列的第一卷出版。自 1980 年起,她被纪念为教会日历中 5 月 8 日(旧朱利安日历的 5 月 13 日,在 16 世纪被格里高利历取代)的精神作家。

Who was she? 她是谁？

We can be sure of very little about Julian. We
我们对朱利安的了解非常有限。

Window in Mother Julian’s cell
朱利安修女单室的窗户
do not even know her name, which was almost certainly not Julian. She is known by the name of the church to which her cell was attached. We do know the date of her revelations which, she tells us, occurred on 13 May 1373 when she was 30 years old. This enables us to put her year of birth as 1342 . We know she was alive in 1413 and, at that stage, was a recluse at Norwich (ST i). She may have still been alive as late as 1416 because there is a reference to a Dame Julian in a will of that date. Julian describes herself as unlettered (LT 2), but this is an ambiguous piece of information, if we are trying to build up a historical picture. ‘Unlettered’ may mean the absence of a formal education rather than an inability to read and write. There are several hints in the ‘Short Text’ that point to her being a laywoman living at home at the time of the revelations. For example, her mother is present at her side (ST x) and she calls the priest, who comes to give her the last rites, ‘my curate’ (ST ii).
我们甚至不知道她的名字,这几乎肯定不是朱利安。她被称为她所属教会的名字。我们知道她的启示发生在 1373 年 5 月 13 日,当时她 30 岁。这使我们可以确定她的出生年是 1342 年。我们知道她在 1413 年还活着,那时她是诺维奇的一位隐修士。她可能一直活到 1416 年,因为有一份遗嘱提到了一位名为朱莉安的女士。朱利安描述自己是一个不识字的人(LT 2),但这是一个模糊不清的信息,如果我们试图建立一个历史画面。"不识字"可能意味着缺乏正式教育,而不是无法阅读和写作。在"简文"中有几点暗示,她在启示时是一个生活在家中的平凡女子。例如,她的母亲在她身边(ST x),她称来给她行临终圣礼的神父为"我的主任司铎"(ST ii)。

Julian became an anchoress at some stage. We know this from The Book of Margery Kempe. Margery, who was fond of visiting the holy people of Norfolk, recounts in detail her visit to Norwich, to the anchoress Dame Julian, an expert in discernment (ch. 18). An anchoress is a female anchorite. (‘Anchorite’ is a word taken from a
朱利安在某个时候成为了一位隐修女。我们从《玛格丽·肯普的书》中知道这一点。玛格丽热衷于拜访诺福克的圣人,她详细记录了她前往诺里奇,拜访了一位名为朱利安的隐修女的经历(第 18 章)。隐修女是女性隐修士的称呼。('隐修士'一词源自希腊语)。

Greek word, anchorein, meaning ‘to withdraw’.) Anchorites withdrew from the world to live an intense life of prayer. They were regarded as dead to the world, to such an extent that a burial service was performed before they were walled up in their cell. However, not all contact with the world ceased, because from one window of their cell, which looked onto the church, the anchorite could participate in church services, and from the other window, which looked onto the street, he or she would offer spiritual guidance. Apart from those who came for spiritual guid-
希腊词"anchorein",意为"退隐"。隐士从世俗退隐,过着专注祈祷的生活。他们被视为对世间死去,以至于在被围墙隔离入室之前会举行葬礼。然而,与世界的接触并未完全终止,因为从位于教堂一侧的窗口,隐士能够参与教会仪式;从位于街道一侧的另一个窗口,他或她则会提供精神指导。除了那些来寻求精神指导的人之外,

Door to Mother Julian’s cell
朱利安修女房门
ance, the anchoress would also have had contact with a priest for confession and guidance and one or two servants who took care of all the domestic tasks, leaving her entirely free to pursue the inner life.
作为一名隐士,她也会与神父接触,接受圣告解和指导,还会有一两名仆人处理所有的家务,让她完全自由地追求内心生活。

Julian's context 朱利安的背景

Before turning to the revelations themselves, it is helpful to consider the wider context in which Julian lived and wrote, and which would have contributed to her understanding of her experience. With regard to the historical context, there was great political and social unrest at that time. Recurrent outbreaks of the plague during her lifetime killed a third of the population. The Hundred Years War was into its fifth year when she was born. Bad harvests led to famine and civil unrest, which culminated in the Peasants’ Revolt of 1381.
在转向这些启示本身之前,考虑朱利安生活和写作的更广泛背景是很有帮助的,这种背景可能有助于她理解自己的经历。就历史背景而言,那个时期存在着严重的政治和社会动荡。在她一生中,疫情的反复爆发使得三分之一的人口丧生。百年战争在她出生时已经进入第五年。歉收导致了饥荒和内乱,最终导致了 1381 年的农民起义。

The Church was in a state of disarray. This was the time of the Great Schism when three men claimed to be pope, following the period when the papacy had moved from Rome to Avignon. Everywhere there were stirrings of discontent at the abuses of the system of indulgences (whereby people paid for remission of sins) and at the corruption among the clergy. The Lollards, who were the followers of John Wycliffe, completed the first translation of the Bible into English in I390. By 1397 they were being burnt as heretics, just around the corner from Julian’s cell.
教会陷入混乱。这是大分裂时期,三名男子声称自己是教皇,此前教皇从罗马迁至亚维尼翁。到处都有人对赎罪券(人们付费以获得赦免罪过)的滥用和神职人员的腐败表示不满。约翰·威克里夫的追随者布朗学派在 1390 年完成了英文圣经第一次翻译。到 1397 年,他们已被烧死为异教徒,就在朱利安的牢房附近。

The spirituality of the time was one in which the Passion of Christ was central and the suffering humanity of Christ was emphasized. Both during the performance
当时的精神性是以基督受难为中心,强调基督的人性痛苦。无论是在演出期间
of the liturgy and in their private devotions, Christians were encouraged to imagine the Passion. The tradition of affective meditation on the Passion seems to have begun with Bernard of Clairvaux in the twelfth century, and was built upon by the Franciscans. The translation of a work by the Franciscan Bonaventure was the most popular of those works that prescribed the method to adopt when meditating on the Passion. Devout souls were encouraged to saturate their minds with detailed imaginings of the Passion. People often used woodcuts of the wounded Christ as devotional aids. One popular image was copied from an icon of the ‘Man of Sorrows’ in the church at Santa Croce, where Pope Gregory is said to have experienced a vision of Christ, who was surrounded by instruments of the Passion (lance, spear and nails) and displaying his wounds. The more literate Christian would find the same image as an illustration to an accompanying prayer in a Book of Hours. There was a particularly thriving devotion to the wounds of Christ. Some prayers for the wounds made use of the idea that the wounds of Jesus were caused by particular sins or that they acted as antidotes for particular vices. The side wound, which Julian was shown in her tenth revelation (ST xiii, LT 24), had a particular fascination, for it gave access to the heart and thereby became a symbol of refuge in God’s love.
在礼拜仪式和私人虔诚活动中,基督徒们被鼓励想象受难。这种对受难的情意冥想传统似乎始于十二世纪的伯纳德·克莱沃,并由方济会进一步发展。一部方济会波纳文图拉的作品被翻译为最受欢迎的教导冥想受难的作品。虔诚的灵魂被鼓励用详细的想象来充实自己的心智。人们常常使用受伤基督的木刻作为虔诚的辅助工具。一幅流行的图像被复制自圣十字教堂内"受难人"图标,据说教皇格雷戈里曾在这里见到基督的幻象,被受难的工具(枪矛和钉子)包围,显示了他的伤痕。受过教育的基督徒会在《祈祷书》中找到相同的图像,伴有相应的祈祷。基督伤痕的虔诚特别兴盛。一些对伤痕的祈祷利用了这样的观念,即耶稣的伤痕是由某些罪过造成的,或者它们能作为某些罪过的解药。侧面的伤口,朱利安在她的第十个启示中看到(圣特丽萨神学,XIII,24),格外引人注目,因为它通往心灵,因而成为神之爱的庇护所的象征。

Her near-death experience
她临死一瞥

What Julian experienced might be described as a near-death experience. She was so close to death that she had been given the Church’s last rites. The priest who attended her was fol-
尤利安所经历的可以被描述为临死体验。她靠死如此之近,甚至接受了教会最后的圣礼。照顾她的神父是

God is our clothing. In his love he wraps and holds us. lowing the prescribed Order of Service for Visitation when he held up a crucifix before her face and said, ‘I have brought the image of your Saviour; look at it and take comfort from it’ (ST i, LT 3). She had initially agreed to look at the crucifix, because it was easier to look straight ahead than up to Heaven. Later, she is tempted to turn away from the crucifix and look up to Heaven, but she manages to resist and so chooses Jesus for her Heaven (ST xi, LT 19).Julian understood that the only way to be united with God was through the suffering humanity of Christ. Her visions all centred on the crucifix. They occurred at the point when she had no feeling from the waist downwards and when her eyes were already fixed. At this point, the point of death, all pain left her. Her experience parallels that of her ninth revelation of Christ when, at the point of death, Christ’s appearance
上帝就是我们的衣裳。在他的爱中,他把我们包裹和怀抱。当他举起十字架放在她面前,说'我带来了救主的形象;看着它,从中得到慰藉'(ST i, LT 3)时,遵循了探访的既定礼仪。她起初同意看十字架,因为盯着前方比仰望天空更容易。后来,她被诱惑要转开十字架,仰望天空,但她设法抗拒住了,因此选择了耶稣作为她的天堂(ST xi, LT 19)。朱利安明白,唯一与上帝合一的方式就是通过基督受人之苦。她所有的异象都集中在十字架上。它们发生在她腰部以下没有知觉、眼睛已经定住的时候。在这一刻,临终的时刻,所有的痛苦都离她而去。她的经历与她的第九个对基督的异象相似,在那里,临终时,基督的容貌

Julian’s writings 朱利安的著作
Revelations of Divine Love, ed. A. C. Spearing and E. Spearing, Penguin Classics, 2003.
神圣之爱的启示，编辑：A. C. Spearing 和 E. Spearing，企鹅经典文库，2003 年。
Showings, trans. and ed. James Walsh and Edmund Colledge, Classics of Western Spirituality, Paulist Press, 1978.
神示,詹姆斯·沃爾什和埃德蒙·科勒吉譯及編,西方靈性經典,寶利士出版社,1978 年。
suddenly changed to one of joy (ST xii, LT 2i). Despite being free of pain, she still assumed she was going to die, because she understood the revelation to relate to the afterlife. She had 16 visions in all, 15 in a five-hour period; the sixteenth revelation came the following night as a dream and as an affirmation of the authenticity of the other 15 , after she had gone through a period of doubt. Julian tells us that she experienced the visions in three ways - bodily, spiritually and by words formed in her understanding (ST vii, LT 9).
突然变为欢乐(ST xii, LT 2i)。尽管摆脱了痛苦,她仍然认为自己即将死亡,因为她明白这一启示与来世有关。她共有 16 个异象,其中 15 个出现在 5 个小时之内;第 16 个启示在第二天晚上以梦境的形式出现,并确认了其他 15 个异象的真实性,在此之前她曾经历过怀疑的时期。朱利安告诉我们,她以三种方式体验这些异象 - 肉体上、精神上和语言上(ST vii, LT 9)。

Her understanding of her experience as revelations or lessons of divine love
她对自身经历的理解是神圣之爱的启示或教诲

Julian understood her illness and the visions she experienced as answers to prayer. Some time in her youth she had asked God for three things: (I) recollection of the Passion of Christ, (2) a bodily sickness when she was 30 years old, from which she would think she was dying and (3) three wounds - of contrition, compassion and sincere longing for God (ST i, LT 2). She recognized that her first two requests were not usual ones, so she added a condition, ‘if it be thy will’, and subsequently forgot all about them. It was only when her second request seemed to have been fulfilled that it came into her mind to ask for the second wound of compassion for Christ (ST iii, LT 3), but she makes it clear that she never asked for bodily sight of the Passion, though this is in fact what she was granted. Her second request may seem strange to us, but it was commonly thought at that time that actual physical pain was helpful in identifying with the pain and suffering of Jesus. She was influenced in her request for the three wounds by the story of St Cecilia, who died from receiving three wounds in the neck (ST i).
朱利安理解她的病症和所见的异象是对祈祷的回应。她在年轻时曾向上帝请求三件事:(1)回忆基督受难,(2)在 30 岁时遭受身体疾病,以为自己要死,(3)三种创伤—悔改、同情和对上帝的虔诚向往。她意识到,前两个请求并不寻常,所以她加上了"如果这是你的旨意"的条件,后来完全忘记了。直到第二个请求似乎得到实现,她才想起要求第二种创伤,就是对基督的同情(《圣录三》,《生平三》)。但她清楚地表示,她从未要求亲眼目睹受难,尽管事实上这确实是她获得的。她对三种创伤的请求可能对我们来说很奇怪,但当时普遍认为实际的身体痛苦有助于认同耶稣的痛苦和苦难。她的这一请求受到了圣塞西莉亚因三处颈部创伤而死的故事的影响。

Julian sets out her understanding of her experience in the two versions of her book Revelations of Divine Love. The ‘Short Text’ was written fairly soon after the experiences she describes in it and the ‘Long Text’ was written after about 20 years’ reflection on those experiences. By comparing the two versions we can see how her understanding of herself and of God developed over this period. The major differences between the two texts are that in the Short Text there is no mention of the Trinity, the godly will, the motherhood of Christ or the allegory of the master and servant. Another significant difference is in Julian’s understanding of the twelfth revelation when the Lord appears in all his glory (ST xiii, LT 26). At the time of writing the
朱利安在她的两版著作《神爱启示录》中阐述了她的体验理解。"简文"是在她描述的体验发生后不久写成的,而"长文"则是在约 20 年反思这些体验后书写的。通过比较这两个版本,我们可以看到她对自己和上帝的理解是如何在这段时间里发展的。两个文本之间的主要差异在于,简文中没有提到三位一体、上帝的意旨、基督的母性或主仆寓言。另一个重要差异是朱利安对第 12 个启示的理解,在这个启示中主以全部荣耀出现（简文第 13 章,长文第 26 章）。在写作时

Short Text, Julian appears to take the visions to mean that some contemplatives are given a glimpse into God himself, whereas by the time she comes to write the Long Text she understands it to mean that rest for all Christians is in Christ. However, she still seems to distinguish between contemplating God, which was not common to all Christians, and seeking God, which was. She also still regards herself as a contemplative, though perhaps this comes across more subtly by the time she writes the Long Text (LT 56). There are also small, but interesting, matters of detail in the Short Text, which she has omitted from the Long Text: for example, a reference to her mother who is at her bedside, holding up her hand to close Julian’s eyes as she thinks she is already dead (ST x).Also there is reference to the gender of a friend, whose future she wishes to be reassured about (ST xvi). Her reference to the influence of St Cecilia is omitted from the Long Text, as are references to a small boy who accompanies the priest who comes to carry out the last rites, and to paintings of Christ’s crucifixion (ST i). The fact that the priest addresses her as ‘daughter’ in the Short Text is omitted
短文中,朱利安似乎认为某些禅修者得以一瞥上帝本身,而到她写《长文》时,她理解这意味着所有基督徒的安息在于基督。然而,她似乎仍区分了默想上帝(这并非所有基督徒都有的)和寻求上帝(这是的)。她也仍视自己为一位禅修者,虽然在她写《长文》时可能这一点表现得更为微妙(LT 56)。《短文》中还有一些细节上的小差异被她从《长文》中省略了,例如提到她母亲在她床边握住她的手,在以为她已经死去时闭上她的眼睛(ST x)。此外,还提到一位她希望得到安慰的朋友的性别(ST xvi)。她提到圣塞西莉雅的影响在《长文》中被省略了,同样被省略的还有提到神父来为她行最后的圣事时随行的一个小男孩,以及基督受难的图画(ST i)。在《短文》中神父称她为"女儿"的事实也被她省略了。

The best prayer is to rest in the goodness of God.
最好的祷告是安息在上帝的良善中。
from the Long Text.
从长文中。

Most spiritual guides are suspicious of visions that are sought for their own sake, and Julian was no exception. She makes it quite clear that she is not given the revelations because she deserves them, but that they come with a responsibility to pass on what she has learned to others (ST vi, LT 9 and 37). The effect of the revelations on her is to increase her compassion for her fellow Christians (ST vii, LT 8), and this is the fruit which determines whether a vision is from God or not.
大多数灵性指导者对主动寻求神视有所怀疑,朱利安也不例外。她明确表示,她得到这些启示并非因为她应得,而是因为她有责任向他人传授自己所学到的东西(《短篇》第六章,《长篇》第 9 章和第 37 章)。这些启示的效果是增加了她对同为基督徒的同胞的同情心(《短篇》第七章,《长篇》第 8 章),这就是判断一个神视是否出自上帝的标准。

In the Long Text Julian has divided her visions, which she calls showings, into 16. Julian does not give equal attention in her book to all I6 of her revelations. To most of them she devotes one chapter, though there are cross references throughout the book. She spends more time on the first revelation (LT 4-9), which provides the foundation for, and is connected to, all the others. Most of her reflections relate to the thirteenth revelation about

\sin

and suffering (LT 27-40) and the fourteenth revelation about prayer (41-63). We will look at each of these in turn.
在长文中,朱利安把她称为"显现"的异象分为 16 个。朱利安在她的著作中并未平等地对待这 16 个启示。她在大部分启示上只花一章篇幅,虽然全书中有交叉引用。她花更多时间在第一个启示上(LT 4-9),因为它为其他启示提供了基础,与之相关。她的大部分反思都与第十三个启示有关,主题是

\sin

和苦难(LT 27-40),以及第十四个启示,主题是祈祷(41-63)。我们将依次探讨这些内容。

Her visions 她的幻象

Julian’s first vision was a bodily vision of the red blood of Jesus, hot and flowing copiously from under the crown of thorns. This was accompanied by inward sight
朱利安的第一个异象是耶稣身体的异象,红色的血液,热烈而大量地从荆棘冠冕下流出。这伴随着内心的视野。
of the young Virgin Mary and sight of what Julian describes as ‘familiar love’. It is not clear what this was sight of, but it led Julian to the realization that God was everything that is good, and she described him as ‘our clothing, who wraps and enfolds us for love, embraces us and shelters us, surrounds us for his love, which is so tender that he may never desert us’. At this time Julian was also shown something small and round; no bigger than a hazelnut in the palm of her hand. She was given to understand that the small round object represented everything that was made, and that it was made, and is upheld in existence, purely by the love of God. Her reflection that everything is nothing without the love of God brought her to the same realization that Augustine had come to, that the Happy Life or perfect rest cannot be had except in God. She is influenced by Augustine in her use of the language of the restless heart to express her understanding of this (ST iv, LT 5).
年轻童贞玛丽的形象以及朱利安所描述的"熟悉的爱"的景象。不清楚这是什么景象,但它引导朱利安认识到上帝是一切美好之物,她描述他为"我们的衣衫,谁为爱而包裹我们,拥抱我们,庇护我们,围绕我们,他的爱如此温柔,以致永不会抛弃我们"。这时,朱利安还被显示了一件小而圆的东西,大小不过一个榛子。她被告知这个小而圆的物体代表了一切被创造物,且它是由上帝的爱维系存在的。她对一切都离不开上帝之爱的思考,使她得出与奥古斯丁相同的认识,即幸福生活或完美安息,只能在上帝那里找到。她受奥古斯丁影响,运用不安的心之语言来表达她对此的理解。

It is important not to misunderstand Julian when she talks about how we should ‘despise as nothing everything created in order to love God’. She understood that ‘the fullness of joy is to contemplate God in everything’, not in any one thing. That is why, when Julian wants to know specifically the fate of someone she loves, she is told that she must love God in all things rather than in one specific thing (ST xvi, LT 34).
当朱利安谈到我们应该"轻视一切被造物而只爱上帝"时,重要的是不要误解她的意思。她理解"最大的喜乐在于凝视上帝存在于万物之中",而不是某一件事物之中。这就是为什么当朱利安想知道她所爱的人的具体命运时,她被告知她必须在万物中爱上帝,而不是爱一件特定的事物。

She also saw God’s marvellous goodness at work in our humblest functions:
她也看到了上帝在我们最谦逊的职责中显现出奇妙的善意
A man walks upright, and the food in his body is shut in as if in a well-made purse.
一个人直立行走，身体里的食物就像被装在一个做工精良的钱袋里一样。
When the time of his necessity comes, the purse is opened and then shut again in most seemly fashion. And it is God who does this, as it is shown when he says that he comes down to us in our humblest needs. For he does not despise what he has made, nor does he disdain to serve us in the simplest natural functions of our body for love of the soul which he created in his own likeness. For as the body is clad in the cloth, and the flesh in the skin, and the bones in the flesh, and the heart in the trunk, so are we, soul and body, clad and enclosed in the goodness of God. (LT 6)
当他有需要的时候,钱袋就会被打开,然后以最得体的方式再次关闭。这是上帝做的事,正如他所说,他会降临满足我们最卑微的需求。因为他不轻视自己所造的,也不会因爱创造在自己形象中的灵魂而不愿意为我们提供最简单的自然功能服务。就如身体被衣服包裹,肉体被皮肤包裹,骨头被肉体包裹,心脏被躯干包裹,我们的灵魂和肉体也被上帝的善意所包裹和笼罩。

Julian, as we all are, was challenged by the problem of

\sin

and suffering, and wondered why God had allowed it. Her thirteenth revelation took the form of a locution. She heard the words, ‘Sin is necessary but all will be well, and all will be well, and every kind of thing will be well’ (ST xiii, LT 27). She understood ‘every kind of thing will be well’ to mean two things. No matter how evil a deed was or how much suffering was caused by it, and no matter how small something is, all
朱利安与我们所有人一样,都面临着

\sin

和痛苦的问题,并思考神为何允许它们存在。她第十三次的启示以一种感知语音的形式出现。她听到这些话:"罪是必要的,但一切都会好起来,一切都会好起来,每种事物都会好起来"(ST xiii, LT 27)。她理解"每种事物都会好起来"的含义有两个方面。无论一个行为有多么邪恶,或造成了多少痛苦,也无论某事有多么微小,一切
will be redeemed (LT 32). She found it especially difficult to trust that this would be so, when she had been taught that some people would be eternally condemned in hell. In the end, after struggling with trying to see how this could be so, she came to the same conclusion we all come to in our hearts, but find hard to hold on to with our minds. She came to the conclusion that, despite our attempts to delve into the mystery of suffering and how it would all come well, this was not something that would be revealed to us in this life. ‘God had great sympathy with us but I saw truly in our Lord’s intention that the more we busy ourselves in that or in anything else the further we shall be from knowing’ (LT 33). Rather than expending energy in pursuing the mystery that will remain hidden, we would do better to concentrate our efforts on discovering what has been revealed, because God longs for us to know this (LT 31). These are mysteries which he has revealed to us through Christ, and it is only our blindness and ignorance that prevent us from understanding them (LT 34). If we knew that we were loved by God we would not sin:
她发现这一点尤其难以相信,因为她曾被教导有些人将永远在地狱里受到谴责。最后,在努力寻找这怎可能是如此之后,她得出了同我们所有人在心中认同却难以用理智坚持的结论。她得出的结论是,尽管我们努力探究苦难的奥秘及其最终结局,但这在今生是无法被揭示的。"上帝对我们有极大的同情,但我真正看到,在我主的意图里,我们越是忙于此或其他任何事情,就越远离知道这一点。"与其花费精力去追寻仍将隐藏的奥秘,不如集中精力去发现上帝已经向我们揭示的事物,因为上帝渴望我们知道这一点。这些奥秘是通过基督向我们揭示的,阻碍我们理解它们的只是我们的盲目和无知。如果我们知道自己被上帝所爱,我们就不会犯罪。

Also around this time 也是在这个时候
1368-1644
Ming Dynasty in China.
明朝在中国。
1370
Andrei Rublev, Russian icon painter, born.
安德烈·鲁布廖夫,俄罗斯圣像画家,出生。
1386
University of Heidelberg founded.
海德堡大学成立。
1400-71
Sir Thomas Malory, English author of Le Morte D’Arthur.
托马斯·马洛里,英国作家,著有《亚瑟王之死》。

1422
William Caxton, first English printer, born.
首位英国印刷商威廉·卡克斯顿出生。

1429

Joan of Arc leads French troops to victory against the English at Orléans.
圣女贞德率领法国军队在奥尔良战胜了英国。

1436
Johannes Gutenberg invents printing press with movable type.
约翰内斯·古腾堡发明了活字印刷机。
1440
Establishment of Eton by Henry V.
伊顿学院的建立由亨利五世

Man is changeable in this life, and falls into sin through naiveté and ignorance. He is weak and foolish in himself, and also his will is overpowered in the time when he is assailed and in sorrow and woe. And the cause is blindness, because he does not see God; for if he saw God continually, he would have no harmful feelings nor any kind of prompting, no sorrowing which is conducive to sin. (LT 47)
人在今生是可变的,通过天真和无知陷入罪中。他自己很软弱、愚蠢,而且在受攻击和悲伤时,他的意志也被压制。导致这种情况的原因是盲目,因为他看不到上帝;如果他持续看到上帝,他就不会有任何有害的感受或任何种类的诱惑,也不会有导致罪恶的悲伤。

An optimistic view of sin
对罪恶的乐观看法

Julian appeals to us because her view of man and sin is so optimistic. She developed the idea that there is in each of us a godly will that is not capable of assenting to sin. This, which she calls our ‘substance’, is the highest part of our soul and it remains forever united in God (LT 53). We therefore have a natural longing for God. But the lower part of our soul, or our ‘sensuality’, is the part that has turned away. God is still in our sensuality. Julian understood this from her last revelation, when she
朱利安之所以吸引我们,是因为她对人性和罪的看法如此乐观。她提出了一个观点,即我们每个人都有一个不会屈服于罪恶的神性意志。这个她称之为我们"本质"的东西,是我们灵魂中最高的部分,它永远与上帝联系在一起(LT 53)。因此,我们自然地渴望上帝。但我们灵魂中较低的部分,也就是我们的"感性",却背离了神。上帝仍然存在于我们的感性之中。朱利安从她最后的启示中明白了这一点,当时她
saw her soul as an endless citadel and Jesus sitting in the centre of it. Nevertheless, to be completely at rest our sensuality must be reunited to our substance. Their reunion depends on our growing in self-knowledge, and because our substance is hidden in God our growth in self-knowledge is concomitant with our growth in the knowledge of God (LT 56). Our attention should therefore be focused on how to come to the knowledge of God and ourselves. Julian has some helpful things to say. She looks upon us as needing to
我看见她的灵魂如同无尽的城堡,耶稣坐在其中央。然而,要完全安息,我们的感性必须与本质再次结合。它们的重聚取决于我们对自我的认知不断加深,因为我们的本质隐藏于神,所以我们对自我的认知与对神的认知同步增长(LT 56)。因此,我们应当把注意力集中在如何认识神和自己。朱利安有些有益的见解。她认为我们需要

God is the still point at the centre.
神是中心的静止点。
be healed, and she looks upon our three medicines as being those of ‘contrition by which we are made clean, compassion by which we are made ready and true longing for God by which we are made worthy’ (LT 39). The wound of contrition may be opened by our pain and suffering, thus purifying us into greater humility and bringing us to confess both our sin and our dependence on God. We shouldn’t dwell on our sins or on the sins of others but look upon them from God’s point of view with compassion (LT 79). We also have the help of our natural reason, the Church and the Holy Spirit (LT 80).
被医治，她认为我们三种药物是"悔改使我们洁净、同情使我们准备就绪、对上帝的真挚渴望使我们配得"(LT 39)。悔改的伤口可能由我们的痛苦和苦难而开启,从而使我们更加谦逊,并让我们承认自己的罪过和对上帝的依赖。我们不应沉溺于自己的罪过或他人的罪过,而应以上帝的眼光怀着同情心看待它们(LT 79)。我们还有自然理性、教会和圣灵的帮助(LT 80)。

God judges us in our substance not in our sensuality, and that is why Julian can see no anger or blame on God’s part towards us (LT 45). When man thinks God is angry it is simply man’s anger at himself, which he projects onto God (LT 48).
上帝根据我们的本质而非感官审判我们,这就是为什么朱利安无法在上帝对我们的态度中看到任何愤怒或责备(LT 45)。当人认为上帝是愤怒的,这只是人对自己的愤怒,他将其归咎于上帝(LT 48)。

She came to understand this with the help of an example of a master and servant that was revealed to her. It took her a while to understand the full implications of what she was being shown. The allegory of the master and servant forms the centrepiece of the revelations (LT SI and 52). Julian saw a master sitting at rest and peace. A servant stood before him anxious to do his will. The master sent him off and in his haste and eagerness he immediately fell into a ditch. He was physically hurt and mentally inconsolable. All he could think about was his own suffering. The worst thing was that he couldn’t see his master looking at him kindly. None of this was his fault. The only cause of his falling was his good will and his great desire. The master, seeing all that the servant suffered in the course of service to him, decides he should reward him so that he is in a better position than he would have been in if he had never fallen. Julian understood the servant to be Adam and that Adam stood for all men. His will was preserved but he was unable to see what that will was. So as a result of the fall he cannot see God and he cannot see his true will. A restoration of these two - sight or knowledge of God and of our own true will -
她在一位主人和仆人的例子的启示中,理解了这一点。她花了一段时间才完全理解她所看到的含义。主人和仆人的寓言构成了这一启示的核心(LT SI 和 52)。朱莉安看到一位主人安静地坐在那里。一个仆人站在他面前,急切地想要完成他的意愿。主人派遣他外出,他急忙离去,立即跌入了沟渠。他身受创伤,心里痛苦不堪。他能想到的只有自己的痛苦。最糟糕的是,他看不到主人慈爱地望着他。这一切都不是他的错。他跌落的唯一原因是他的善意和强烈的欲望。主人看到仆人在为他服务的过程中所遭受的一切痛苦,决定应该奖赏他,使他的处境比他从未跌落时更好。朱莉安理解这个仆人就是亚当,而亚当代表所有人。他的意志得以保留,但他无法看清那意志是什么。因此,由于堕落,他无法看到上帝,也无法看到自己真正的意志。这两者的恢复——对上帝的了解和对自己真正意志的认知——
brings salvation. Looking more closely at the master’s face, Julian could see a mingling of compassion and pity with joy and bliss. She understood that the compassion and pity were for Adam and the joy and bliss were for Christ. She understood that Adam and Christ were one. During our lifetime we have this marvellous mixture of well-being and woe. The more we suffer in this life the greater will our honour be in Heaven. If anyone is tempted by this to suffer more, then this is an indication that they are being tempted by the devil, says Julian.
带来救济。仔细观察大师的面庞,朱利安可以看到同情和怜悯与欢乐和祥和混杂在一起。她理解,同情和怜悯是为亚当而来的,而欢乐和祥和是为基督而来的。她理解,亚当和基督是一体的。在我们的一生中,我们都有这种美妙的幸福和悲伤的混合体。我们在今生所遭受的苦难越多,我们在天堂所获得的荣誉也就越大。如果有人被这种想法所诱惑,想要承受更多的痛苦,那这就是被魔鬼所诱惑的迹象,朱利安说。

Julian's advice on prayer
朱利安论祈祷的建议

Julian has very helpful things to say about prayer, which was the subject of her fourteenth revelation. The Lord said to her, ‘I am the ground of your beseeching. First it is my will that you should have it, and then I make you to wish it, and then I make you to beseech it. If you beseech it, how could it be that you would not have what you beseech?’ (ST xix, LT 4I). If our prayer is in accordance with God’s will for us, it will not go unanswered. If it does, it is because either what we are asking for or when we are asking for it is not in accordance with the will of God. Prayer is particularly pleasing to God when it feels dry and barren to us. Our feelings, or whether we re-
尤利安对祈祷有非常有益的见解,这是她第十四次启示的主题。主对她说:「我是你祈祷的根源。首先是我的意志要让你拥有它,然后我让你渴望它,最后我让你祈求它。如果你祈求它,怎么会没有你所祈祷的呢?」(ST xix, LT 4I)。如果我们的祈祷符合上帝对我们的旨意,就不会无法得到回应。如果没有,那是因为我们所祈求的或者祈求的时间不符合上帝的旨意。当我们觉得祈祷枯燥乏味时,这更令上帝喜悦。我们的感受或者是否重拾热情,并不影响祈祷的效果。

We shall see God face to face, simply and wholly. ceive consolations or not, are not important. What is, is our intention. It is not we who pray but God who prays in us. The end of prayer is to be united and like to our Lord in all things. With God’s grace we may get glimpses of him in this life but we will not see him face to face until we die (LT 43).
我们必将面对面地简单而全然地看见上帝。我们是否得到安慰并不重要,重要的是我们的意图。祈祷的不是我们,而是上帝在我们里面祈祷。祈祷的目的是与我们的主在万事上成为一体和相似。借着上帝的恩典,我们在今生可以瞥见祂,但直到我们死后,我们才能面对面地看见祂。

The motherhood of God
神的母性

In connection with the fourteenth revelation Julian reflects at length on the motherhood of God (LT 58-63). In doing so she is building upon a tradition of describing God in maternal imagery that can be discerned in Scripture itself (for example Isa. 49.15, 66.13; Ps. I3 I; Matt. 23.37; Gal. 4.26, 31). In formulating her ideas about divine motherhood, Julian would have been able to draw on many sources in addition to Scripture, for it is a tradition that has been picked up by spiritual writers throughout the ages, including Augustine, Anselm and the writer of the Ancrene Rule, which governed the life of anchoresses such as Julian.
朱利安在第十四次启示中深思上帝的母亲性（LT 58-63）。在此过程中,她正在延续一种在圣经本身中就可以察觉的用母性隐喻描述上帝的传统（例如以赛亚书 49:15、66:13；诗篇 131 篇；马太福音 23:37；加拉太书 4:26、31）。在阐述她关于神性母亲性的想法时,朱利安除了圣经,还能依借许多其他来源,因为这是一个贯穿历史的传统,包括奥古斯丁、安瑟尔姆和《修女规则》的作者在内的灵性作家都有涉及。

Julian associates the motherhood of God with the Second Person of the Trinity
朱利安将上帝的母性与三位一体中的第二位相联系
(LT 58), who is wisdom and in whom we are reformed. Jesus is our true mother (LT 59). She sees three aspects to the motherhood of God. God is our mother in nature, our mother in grace and our mother in works (LT 59). Julian goes on to make comparisons between what our natural mothers can do for us, and what our true mother can do for us. First, she says, our natural mothers carry us and bear us into a world of pain and death, whereas our true mother carries us within him until we are born into joy and endless life. Our natural mothers can feed us with their milk but Jesus feeds us with himself. Our natural mother can lay us at her breast but our true mother can lead us into his breast through his open side. (This is a reference to the side wound of Jesus, which was revealed to Julian in her tenth revelation.) Our spiritual birth involves being brought to acknowledgement of our dependence on our true mother and realization of the love, pity and longing that our true mother has for us (LT 6I and 62). Julian completes her musings on the motherhood of God with some very profound words, ‘I understand no greater stature in this life than childhood, with its feebleness and lack of power and intelligence until the time that our gracious Mother has brought us up into our Father’s bliss’ (LT 63).
(LT 58)，是智慧,我们在祂里面得到改变。耶稣是我们真正的母亲(LT 59)。她看到上帝的母性有三个方面:上帝是我们的自然母亲,是我们的恩典母亲,也是我们行为的母亲(LT 59)。朱利安继续比较我们自然母亲能为我们做什么,与我们真正的母亲能为我们做什么。首先,她说,我们的自然母亲把我们带入一个充满痛苦和死亡的世界,而我们真正的母亲把我们抱在怀里,直到我们出生进入欢喜与永生。我们的自然母亲可以用自己的奶喂养我们,但耶稣以自己来喂养我们。我们的自然母亲可以让我们依偎在她的怀里,但我们真正的母亲可以通过祂开放的肋旁把我们领进祂的怀抱。(这里指的是耶稣的肋旁伤口,是朱利安在第十个启示中看到的。)我们的灵性出生涉及到承认我们依赖于真正的母亲,并认识到真正的母亲对我们的爱、怜悯和渴望(LT 61 和 62)。朱利安用一些非常深刻的话来总结上帝的母性:"我在这个生命中看不到比天赋的无力和缺乏智慧的儿童更大的境界,直到我们恩慈的母亲将我们带到父亲的福乐中"(LT 63)。

Julian sums up the overall meaning of her revelations in one word, ‘Love’:
朱利安用一个词"爱"概括了她的启示的整体意义
And from the time that it was revealed, I desired many times to know in what was our Lord’s meaning. And fifteen years after and more, I was answered in spiritual understanding, and it was said: What, do you wish to know your Lord’s meaning in this thing? Know it well, love was his meaning. Who reveals it to you? Love. What did he reveal to you? Love. Why does he reveal it to you? For love. Remain in this, and you will know more of the same. But you will never know different, without end. So I was taught that love is our Lord’s meaning. And I saw very certainly in this and in everything that before God made us he loved us, which love was never abated and never will be. And in this love he has done all his works, and in this love he has made all things profitable to us, and in this love our life is everlasting. In our creation we had beginning, but the love in which he created us was in him from without beginning. In this love we have our beginning, and all this shall we see in God without end.
从这一事物被揭示的时候起,我多次希望能够了解我们主的意义。在十五年多之后,我得到了属灵的理解,并被告知:你想知道你主的意义吗?请知道,这就是爱。是谁向你揭示了这一事物?是爱。他向你揭示了什么?爱。为什么他要向你揭示这一事物?因为爱。请专注于此,你将会知道更多相同的事物。但是你永远不会知道任何不同的事物,直到永远。因此我被教导,爱就是我们主的意义。我确信,在神创造我们之前,他就已爱我们,这份爱从未减退,也永不会减退。在这份爱中,他完成了所有作为,在这份爱中,他使所有事物对我们有益,在这份爱中,我们的生命永恒。在我们被创造的时候,我们有了开端,但创造我们的爱却存在于他之中,无始无终。在这份爱中,我们有了开端,我们将在神里面看到这一切,直到永远。

Margaret Lane 玛格丽特·莱恩

ST IGNATIUS OF LOYOLA
罗约拉的圣依纳爵

Winifred Morley 温妮弗雷德·摩利

St Ignatius Loyola, Maria Laughlin
圣依纳爵·罗耀拉，玛丽娅·莱夫林

Introduction 简介

St Ignatius, the first of the great Spanish Mystics of the sixteenth century, was born in the same year as Henry VIII. During his lifetime Europe was experiencing change on a grand scale. There was an explosion of intellectual curiosity and a great sense of adventure. New discoveries were made daily both in the sciences and on the great voyages of exploration. The rediscovery of the great classical culture introduced the Renaissance in Italy and rejuvenated art, literature and learning all over Europe. This is the time of Michelangelo and Leonardo da Vinci, the time of Erasmus publishing the New Testament in Greek and Latin and Thomas More writing Utopia.
西班牙十六世纪重要神秘主义者圣依纳爵出生于亨利八世同年。在他的一生中,欧洲正经历着巨大的变革。知识探索热潮兴起,探险热情高涨。科学和大航海探索领域每天都有新的发现。古典文化的重新被发现推动了意大利文艺复兴,并使整个欧洲的艺术、文学和学习得到振兴。这是米开朗基罗和莱昂纳多·达·芬奇的时代,也是伊拉斯谟用希腊语和拉丁语出版新约全书,以及托马斯·莫尔撰写《乌托邦》的时代。

It was, therefore, on one level a ‘Golden Age’: Columbus sailed off to discover the East Indies, ending up in the Americas, and bringing back untold riches. Holland, England, Portugal and Italy were also sending discoverers and trading ships over the seas, coming back with myriad treasures, fuelling the wealth of the many merchants, which in turn percolated down to all levels of society. This had beneficial effects as well as more challenging ones. The general spirit of enquiry also entailed a challenge to the established order, causing social and political change and a reappraisal of all aspects of life including the Church, heralding the time of the Reformation. Moreover, it was also the time of the Inquisition and the beginning of the slave trade.
这无疑是一个"黄金时代":哥伦布航海前往东印度,最终发现了美洲大陆,带回了无数财富。荷兰、英格兰、葡萄牙和意大利也纷纷派出探险家和商船航海,回来时带回了各种宝贵的财物,促进了许多商人的财富增长,从而惠及整个社会各阶层。这不仅产生了有利影响,也带来了一些挑战。这种普遍的求知精神也对既有的秩序提出了挑战,引发了社会和政治变革,以及对包括教会在内的生活各个层面的重新评估,预示着宗教改革的到来。此外,这也是宗教裁判所和奴隶贸易开始的时期。

Sister Winifred Morley paints us a picture of Ignatius very much as a man of his time: as energetic, passionate, adventurous and enterprising in his chivalrous career
温尼弗莱德·莫利修女为我们描绘了依纳爵很大程度上是一个符合时代的人的画面:在他骑士般的职业生涯中,他充满活力、热情、充满冒险精神和进取心
as on the spiritual path after his conversion. She explains that he did not expect anything from anyone that he would not do himself or had not done himself. We need to see the Spiritual Exercises in that light.
在他皈依后的灵性道路上。她解释说,他对任何人都没有任何期望,而是要求自己做到或已经做到的。我们需要从这个角度来看精神操练。

Ignatius of Loyola 1491-1556
依纳爵·罗耀拉 1491-1556

Ignatius was born in I491 in the Basque region of northern Spain in the village of Loyola. The next important date for Ignatius is I 521 , when he was injured in the battle of Pamplona and his whole conversion began. In 1522 he spent time in a cave and in the monastery in Manresa and Montserrat to allow the conversion process to deepen within him. In 1524 he began to put on paper the first text of the Exercises. And eventually he moved from Spain to Rome, dying there in 1556 .
伊格纳修斯于 1491 年出生在西班牙北部巴斯克地区的洛约拉村。对伊格纳修斯来说,重要的下一个日期是 1521 年,当时他在庞普洛纳战役中受伤,开始了他的整个改变过程。1522 年,他在曼雷萨和蒙塞拉特的洞穴和修道院里度过时光,让内心的改变得以加深。1524 年,他开始将精省的内容付诸文字。最终他从西班牙移居至罗马,于 1556 年在那里去世。

IGNATIUS, THE MAN 依纳爵，这个人

Many people are put off by Ignatius because they consider him too military and disciplined as a person and his book, the Spiritual Exercises, as too formal, too set out; moreover, they feel he doesn’t give much space for personal freedom.
许多人对依纳爵有所抗拒,因为他们认为他作为一个人过于军事化和严谨,他的作品《神操》也过于正式和条条框框;此外,他们感觉他没有给予个人自由很大的空间。

But as we begin to look at his life, a different picture emerges. We actually find a man with a typically Spanish passion for life. He was very passionate about whatever he was doing; first about being a soldier and then about God, a passion that deepened as his life unfolded.
但是当我们开始审视他的生活时,一幅不同的画面呈现出来。我们事实上发现一个典型的西班牙人,对生活充满热情。无论他在做什么,他都充满热情;先是作为一名士兵,后来对上帝怀有同样的热情,这种热情随着他生活的展开而日益深厚。

He had a strong character and was quite ruthless with himself, very disciplined in his own way of life, but at the same time he could also be very gentle with other people, whose path he shared. His orderliness, his military precision and need for organization came from his training. But setting clear boundaries actually enables freedom, rather than limiting it. It is freeing to know the rules and boundaries within which one is working; it allows us to be free to go where God is leading us.
他有着强大的性格,对自己相当无情,在自己的生活方式上非常严格自律,但同时他也能对他人非常温和,与他们同路前行。他的有条理性、军事般的精确性以及对组织的需求都源于他的训练。但是设定明确的界限实际上能带来自由,而不是限制。了解自己所依赖的规则和界限是自由的,让我们能够自由地去上帝引导我们的地方。

The story of his life
他的人生故事

He was born in the village of Loyola, into a fairly comfortable family of about ten children. But while he was still very young his mother died, maybe in childbirth. Because of this, Ignatius was passed around the family to be taken care of. First of all he had a nanny, called Maria, who lived in the village, and whom he loved very much; she was very good to him in those first formative years.
他出生于罗约拉村,家庭较富裕,总共有大约十个孩子。但在他还很年轻的时候,他的母亲便去世了,可能是因为生产的缘故。由于这个原因,依纳爵被家人轮流照顾。首先,他有一个住在村里的保姆玛丽亚,他非常喜欢她;在那些关键成长时期,她对他很好。

When he was about five or six, his eldest brother got married and Ignatius was brought back into the family home, where his sister-in-law, also called Maria, looked after him and brought him up as her own child. Again, his memories of her were very loving. The relationship with the two Marias determined his relationship with Mary, the Mother of Jesus, who plays a pivotal role in his life. She figures very much in the Spiritual Exercises. First of all Ignatius wanted to gain honour and fight battles for Mary, and later, when he had outlived the military stage, she became his intercessor with Jesus.
当他大约 5、6 岁左右,他的长兄结婚了,伊格纳修斯被带回到家里,他的嫂子,也叫玛利亚,照顾他并像自己的孩子一样抚养他。同样的,他对她的记忆也非常深爱。与两位玛利亚的关系决定了他与耶稣之母玛利亚的关系,她在他的生活中扮演着关键的角色。她在《神操》中也有很大的地位。首先,伊格纳修斯想要赢得荣誉并为玛利亚而战,后来当他度过了军事阶段,她成了他与耶稣之间的中保。

The following incident shows how deeply influential Maria and Mary were in his life. In the ‘Book of Hours’ that he later used, some of the initial letters were illustrated and one of them had an outline of a woman’s face. This distracted Ignatius so much that he had to cover it up because it reminded him too much of the Marias and Mary.
以下事件显示玛丽亚和玛丽在他生活中的深远影响。在他后来使用的《祈祷手册》中,有些初始字母被插图装饰,其中一个字母的轮廓是一个女性的面孔。这令依纳爵十分分心,他不得不遮住它,因为它让他想起了玛丽亚们和玛丽。

As a young man he went off to train to be a soldier. There is some notion that he was even then thinking of becoming a cleric, but it could just have been a passing phase as it didn’t develop into anything until very much later. He was also someone who enjoyed the good things in life and verged on the vain side.
年轻时,他去接受了军事训练。有一些说法认为他当时可能就已经在考虑成为一名神职人员,但这可能只是一时的想法,直到很久以后才真正实现。他还是一个喜欢生活的美好事物的人,有些自负。

The Spanish were fighting the French in Pamplona, famous today for the bull fights. The Spanish looked as if they were losing and the commander favoured a retreat. Ignatius felt they could win, suggesting a fight to the end. But unfortunately they did not win and both his legs were shattered by cannon balls. On the battlefield they pulled his legs back into place, bound them up and sent him home. Once there, he realized that his legs had not been set straight. One of them had a bone that was protruding, which hurt his vanity because it meant that he could not wear the boots he liked. He insisted that they break and re-set his leg; he almost died recovering from that.
西班牙人正在潘普洛纳与法国人作战,这个城市如今以斗牛闻名。西班牙人看起来要失利,指挥官倾向撤退。依纳爵认为他们可以取胜,建议拼死一战。但不幸的是,他们没有获胜,依纳爵的双腿都被炮弹击碎。在战场上,他们把他的腿拉回原位,包扎好后送回家。回到家里,他发现腿骨没有对准。一条腿有骨头外露,这伤害了他的自尊,因为意味着他无法穿喜欢的靴子。他坚持要重新打断和复位腿骨;他在恢复期间差点死去。

His conversion 他的改变

During Ignatius’ convalescence his conversion took place. He asked for books to read, but unfortunately the only books there were the lives of three saints and the Gospels. The saints he read
依纳爵康复期间发生了他的改变。他要求阅读书籍,但不幸的是,那里只有三位圣徒的传记和福音书。他读了这些圣徒的传记。

Ignatius dressed as a knight
依纳爵斯伪装成骑士
about were St Francis, St Dominic and St Humphrey, who was a local hermit. Ignatius read these books avidly and, as he pondered their achievements, he felt that he could do better. He wanted to do more than they did; one of his hallmarks was always to take ‘one step more’. He always tried to go that extra mile, as we are also invited to do in the Gospels.
关于圣方济各、圣多明尼各和当地隐士圣亨弗里。依纳爵热衷于阅读这些书籍,在思考他们的成就时,他感觉自己可以做得更好。他想要比他们做得更多,他的一个标志就是总是采取"再多一步"的行动。他一直努力走得更远,正如我们在福音书中也被邀请这样做。

While he was dreaming of what he might do, he began to read the Gospels and to write them out, writing the words that Jesus spoke in red, and the few that Mary spoke in blue. But something else also preoccupied him at this time; there was a lady at court that he had set his eyes on. We don’t know who she was, but he used to daydream about how life would be, if he married her. And then again he would wonder what he was going to do for God; while he was reflecting on all this something was happening in his heart. When he was actually daydreaming of this lady, all was fine, but as soon as he stopped thinking about her he began to feel dry, bored and irritable. But on the other hand, when he dreamed of doing things for God he was left very much at peace. When he daydreamed about God, he had a feeling of being in the right place at the right time, whereas his daydreams about the lady at court left him feeling restless. He didn’t understand what was happening, but he was really learning how to discern what was moving in his heart, what spirits were moving him there, what was moving him away from God and what was moving him to God.
当他在梦想他将会做什么时,他开始阅读福音书并将其写下来,将耶稣所说的话用红色写出,玛利亚所说的少数话用蓝色写出。但此时还有另一件事困扰着他;朝廷上有一位夫人引起了他的注意。我们不知道她是谁,但他常常幻想如果娶她会是什么样的生活。然后他又会思考他应该为神做些什么;当他反思这一切时,他的内心发生了变化。当他真的在幻想那位夫人时一切都很好,但一旦他停止思考她,他就开始感到干燥、无聊和烦躁。但另一方面,当他梦想为神做些事时,他感到非常平静。当他幻想神时,他有一种在合适的时间处于合适位置的感觉,而他对朝廷上那位夫人的幻想却让他感到不安。他不明白这是怎么回事,但他正在学会分辨他内心的变化,是什么样的灵在影响他,什么在使他远离神,什么在使他亲近神。

Searching for his vocation
寻觅自己的事业

When Ignatius got better, he decided that he would set off and do whatever God was inviting him to do, which was in line with what Francis and Dominic had done. First he decided to spend about ten months in prayer in the caves of Manresa, doing penance for his past life with the Benedictines there. It was from them that he learned about prayer. He prayed over the Scriptures, and in doing so went through what we now know as the Spiritual Exercises. He didn’t at that point write them down; that came much later.
当伊格纳修斯好起来后,他决定要出发去做上帝邀请他去做的任何事情,这与方济各和多明我克所做的一致。首先,他决定在曼雷撒的洞穴里禁食祈祷约十个月,为他过去在本笃会的生活做忏悔。正是从他们那里,他学会了祈祷。他祈祷并研读圣经,就经历了我们现在所知的《灵修操练》。但他当时并未将其记录下来,这是很久以后的事了。

It took him a long time to realize what God was asking. He had lots of false starts. One day he even let his donkey determine which way to go. He first thought that God was perhaps asking him to go and live in Jerusalem, to be in the place where Christ lived, to walk in those places where Jesus was brought up. Unfortunately that
花了他很长时间才意识到上帝在要求什么。他有很多虚假的开始。有一天,他甚至让他的驴子决定哪个方向走。他先以为上帝可能让他去耶路撒冷居住,住在基督生活的地方,在耶稣成长的地方行走。不幸的是
was not to be. He did reach the Holy Land, but the Franciscans didn’t want him and sent him away.
并非如此。他确实到达了圣地,但方济各会士不想要他,把他赶走了。

When he returned to Loyola, he thought that he should perhaps lead the life of a beggar; so he accosted a beggar on the roadside and exchanged clothes with him. But the beggar got arrested and Ignatius was forced to bail him out and change clothes back again.
当他回到罗约拉时,他认为也许应该过乞丐的生活;于是他与路边的一个乞丐搭讪,换下了衣服。但是那名乞丐被捕了,依纳爵不得不付钱保释他,并换回了自己的衣服。

Then he thought that being a hermit was the right thing to do; he allowed his hair and his nails to grow. His friends soon discouraged him from doing that because he was beginning to look quite ugly. Once he had cut his hair and his nails, he started to wonder once more what God really was asking of him.
然后他认为成为一名隐士是正确的事情;他让头发和指甲生长。他的朋友很快就劝阻他这样做,因为他开始看起来非常丑陋。一旦他剪掉了头发和指甲,他又开始思考上帝到底在要求他做什么。

Ignatius at Manresa 在马内萨的依格纳修斯

Eventually; he came to the realization that God was inviting him to go back to study. If he wanted to follow Christ closely, maybe becoming a priest was the way to go. He went back to school with the younger students to learn Latin and then proceeded on to university in Paris.
后来,他意识到上帝邀请他回去学习。如果他想更亲近基督,也许成为牧师是一个好办法。他和年轻的学生一起回到学校学习拉丁语,然后前往巴黎大学就读。

While he was there he gathered men around him, like François Xavier, who were of similar dispositions, who also wanted to do things for God, who also wanted to help other people. They were the first members of what we now call the Society of Jesus; then they were called the Companions of Jesus. While they were in Paris, they were helping and guiding the people with their prayer and preaching, although they were not yet ordained. When Rome got to hear about this, Ignatius and his companions were called twice before the Inquisition. Fortunately it could find no fault with their teaching and their preaching during cross-examination, and they were allowed to go free. Perhaps because of this, Jesuits take a fourth vow of obedience to the Pope, in addition to the usual vows of chastity, poverty and obedience.
他在那里聚集了一些人,像弗朗索瓦·沙威尔那样的人,他们有着相似的性情,也想为上帝做些事情,也想帮助他人。他们是我们现在称之为耶稣会的最初成员;当时他们被称为耶稣同伴。他们在巴黎的时候,通过祈祷和布道帮助并引导着人们,尽管他们还没有受到圣职。罗马得知这件事后,伊格纳修斯和他的同伴被传讯到宗教裁判所。幸运的是,在讯问中没有发现他们的教导和布道有任何过错,他们被允许自由离开。也许正因如此,耶稣会士除了贞洁、贫困和顺从的常规誓言外,还有第四个向教宗效忠的誓言。

Eventually Ignatius arrived in Rome and remained there until his death. The thrust of his life was to ‘seek and find God in all things’, mainly by using the Spiritual Exercises. Under duress from the brothers he wrote these down towards the end of his life.
最后依纳爵来到罗马,并在那里一直居住直到去世。他一生的追求就是"在所有事物中寻找和发现上帝",主要通过使用《神操》来实现。在兄弟们的压力下,他在生命的后期将其记录下来。

The Spiritual Exercises 灵修训练

The main point and purpose of Ignatius’ spirituality is to enable a person to become free of all ‘disordered desires’, to stand in that place of freedom before God, where we only want what God wants. An aspect of that was ‘finding God in all things’, which is a phrase often linked with Ignatius because that is what he was striving to do and what he encouraged others to do in the Spiritual Exercises.
伊格纳修斯的心灵修养的主要理念和目的是让一个人摆脱所有"失序的欲望",站在上帝面前的自由之地,只想要上帝所想要的。其中一个方面是"在万物中寻找上帝",这是与伊格纳修斯联系密切的一句话,因为这正是他所努力实践并鼓励他人在心灵操练中实践的。

Ignatius often referred to this spiritual journey as his ‘pilgrimage’ and called himself the ‘pilgrim’. The journey is in the shape of a circle, or rather a spiral, which means that we can begin this journey at any point on the circle or the spiral. When we begin an Ignatian ‘eight-day’ retreat, we begin at the point where we are right now; we therefore don’t always start at the beginning. We may start with, perhaps, one or two meditations of the beginning, just to get a feel of where we are spiritually. Then the Spirit moves us on, to where we need to be within this scheme.
依纳爵经常将这种灵性之旅称为他的"朝圣"并称自己为"朝圣者"。这种旅程呈圆形或螺旋形,这意味着我们可以从圆圈或螺旋上的任何一点开始这种旅程。当我们开始依纳爵的"八天"禅修时,我们从此刻的位置开始;因此我们并不总是从一开始就开始。我们可能会从一两个开始的冥想开始,只是为了感受我们当前的精神状态。然后圣灵会引导我们前进,到达我们在这个框架中需要到达的地方。
The Spiritual Exercises is not a book to be read: it’s a manual for the retreat-giver. Therefore, for this journey to make sense you need to make it with a guide.
《灵修练习》不是一本书籍,而是为退休训练者准备的手册。因此,为了让这个旅程有意义,你需要有一位向导来指引你。

The retreat begins with the ‘Foundation’, which is very practical and widereaching. It is the foundation for life, the basis from which we want to live. The essence of the beginning is that God has created us to ‘praise, reverence and serve God, our Lord’, and has given us all of creation to help us do that. The Spiritual Exercises are based on Scripture and they therefore begin where Scripture begins, with creation, the gift of God to us, the sign of God’s love for humankind.
退修从"基础"开始,这是非常实际和广泛的。它是生活的基础,是我们想要生活的基础。开始的本质是,上帝创造了我们来"赞美、敬畏和服侍我们的主上帝",并赐予我们全部的创造来帮助我们做到这一点。灵修操练以圣经为基础,因此它们从圣经开始,从创造开始,从上帝赐予我们的礼物开始,从上帝对人类之爱的标志开始。

It is important that we understand who the God is that we pray to, what our image of God is. It is easier to love God when we have an intimate relationship with him, like the God of Jesus, whom we can call Father, rather than one who is remote.
理解我们祈祷的上帝是谁,以及我们对上帝的观念是很重要的。当我们与上帝建立亲密的关系,像耶稣的上帝那样,我们可以称他为父亲,而不是与他保持距离,这样更容易去爱他。

Once we become aware of God’s goodness and the personal love he has for us, we begin to acknowledge that we have not always been responsive to that love; we have failed, we have sinned, we have refused that love. But we also know that we are, despite everything, still loved, as a sinner, by God; and so we reflect on our failings, while held in the loving hands of God.
一旦我们意识到上帝的善良和祂对我们的个人爱,我们就开始承认我们并非一直对这份爱做出回应;我们失败了,我们犯了罪,我们拒绝了这份爱。但我们也知道,尽管如此,我们仍然是被上帝,作为罪人,所爱着的;因此,我们在上帝慈爱的怀抱中反思自己的失败。

God invites us. It is we who push him away in different ways. Ignatius asks us to look at the obstacles that prevent us from reaching out to God. It is often difficult
上帝邀请我们。拒绝他有许多种方式。依纳爵告诉我们要看清阻碍我们与上帝建立联系的障碍。这往往很困难。
for us to think that we are really loved, just as we are and not for what we do. Ignatius invites us to come to a right response to God’s love and become aware at the same time of Jesus’ healing love.Yet God leaves us free to do so in our own time, and it is here that we begin to desire that freedom, which is one of the threads that will take us right through the whole of the retreat.
对于我们来说,去相信我们是被真正地爱着,不是因为我们做了什么,而是因为我们自己。依纳爵邀请我们做出正确的回应来面对上帝的爱,同时也意识到耶稣的治愈之爱。然而上帝留给我们自由去这样做,这就是我们开始渴望自由的地方,这是一条穿过整个退修的主线。

In this context Ignatius used the term ‘indifference’. This is not the same idea as ‘detachment’, which is more passive, but is an active standing ready, being ‘poised’, with a sense of freedom to accept whatever one is given: riches or poverty, a long or short life. It is the freedom to want only what God wants.
在这种情况下,依纳爵使用了"不偏不倚"这个术语。这与"超然"的概念不同,后者更为被动,而是一种主动准备、处于"准备"状态的状态,拥有接受所给予的任何事物的自由:财富或贫穷,长寿或短命。这就是只想要上帝所要的自由。

We are now faced with a very important time of reflection on what the call of Jesus, the call to serve Jesus and his Kingdom, means to us. We don’t know what that call is, but we are invited to pray, not to be deaf but to hear God’s call.
我们现在面临一个非常重要的反思时期,关于耶稣的呼召,服事耶稣及其国度的呼召,对我们来说意味着什么。我们不知道那个呼召是什么,但我们被邀请祈祷,不要听而不闻,而要聆听上帝的呼召。

As this knowledge deepens, so we desire to follow Christ and be with him. If we want to do that, then, very logically, Ignatius invites us to find out who this Jesus is. Therefore quite a large section, the second stage, consists of really looking at the life of Jesus, how he lived, what he did, what he taught, not for the sake of being entertained but being able to identify with him. We reflect on the life of Jesus so that we can come to know him more, in order to love and follow him more, whatever the cost to ourselves, wanting only God and nothing else.
随着这种知识的深化,我们就更渴望跟随基督,与他同在。如果我们想这样做,那么,很合乎逻辑地,依纳爵邀请我们去了解这个耶稣究竟是谁。因此,相当大的篇幅,也就是第二阶段,主要是认真地观察耶稣的生活,他是如何生活的,做了什么,讲了什么,这并非为了消遣,而是为了能够与他产生共鸣。我们反思耶稣的生活,是为了更认识他,从而能够更爱他,更跟随他,不顾个人代价,只渴望上帝,别无所求。

As we move into this companionship stage, Ignatius asks us to pray the prayer of Richard of Chichester:
当我们进入这个通融阶段时,依纳爵要求我们祈祷理查德·奇切斯特的祈祷文:

Thanks be to Thee, 感谢您,
O Lord Christ, 主基督啊，
For all the benefits which Thou hast given us;
对于您赐予我们的所有益处;
For all the pains and insults which Thou hast borne for us.
对于您为我们承受的所有痛苦和侮辱。

Also around this time 1453
同样在 1453 年左右
Fall of Constantinople - end of Byzantine Empire.
君士坦丁堡的陷落 - 拜占庭帝国的终结。

1455
Gutenberg prints the first Bible in Mainz.
古滕堡在美因茨印刷了第一部圣经。

1480
Start of Spanish Inquisition.
西班牙宗教裁判所开始。
1492
First voyage of Columbus to America, which he thought was Asia. Age of explorers: John Cabot reaches North America, Vasco da Gama reaches India and the Far East via the Cape of Good Hope, Vespucci reaches Brazil.
哥伦布首次航行到美洲,他认为这是亚洲。探险家时代:卡波特抵达北美洲,达伽马经好望角到达印度和远东,韦斯普奇到达巴西。

1503

Thomas à Kempis publishes The Imitation of Christ.
托马斯·à·肯匹斯出版了《效法基督》。

1503

Building of Canterbury cathedral finished.
坎特伯雷大教堂建设完成。

1513
Building of Chartres Cathedral finished.
夏特尔大教堂建设完成。

1510

Start of slave trade for workers on sugar plantations in Brazil.
开始在巴西糖种植园上雇佣奴隶工人进行贸易。

1510
Martin Luther Professor of Theology in Wittenberg.
维滕堡神学教授马丁·路德。

O most meriful redeemer, 最仁慈的救赎者啊,
Friend 朋友
And brother, 和兄弟,
May we know Thee more clearly,
愿我们更清楚地认识祢
Love Thee more dearly, And follow Thee more nearly;
更深爱你,更近跟随你

For Thine own sake.
为了您自己的缘故。

If we are making the full ‘Exercises’, Ignatius invites us to attempt to make new choices for our lives, or reform the way of life we have already chosen. He uses the word ‘election’. We need to spend some time reflecting on how we can respond more generously to what Jesus is inviting us to do by his example.
如果我们正在进行完整的"操练",依纳爵邀请我们尝试为我们的生活做出新的选择,或改革我们已经选择的生活方式。他使用了"选举"这个词。我们需要花些时间反思如何更慷慨地回应耶稣借着他的榜样所邀请我们去做的事。

Then we come to the third stage, which is associated with the word ‘surrender’. We need to examine whether we are willing to go the whole way in following Jesus, even through the Passion and his death, even if it entails pain for us. Then we move to the fourth stage, that is, the stage of joy, sharing in the joy of his Resurrection.
接下来我们来到第三阶段,与"投降"这个词相关联。我们需要检视自己是否愿意完全跟随耶稣,即便经历苦难和死亡,即便对我们来说会带来痛苦。然后我们进入第四阶段,即喜悦阶段,分享他复活的喜悦。

Finally, Ignatius moves us to regard the rest of our lives; we have moved onto the path of love, reflecting on God’s love and all he has done for us, and now we need to consider what response we desire to make in return. He does this by giving us at the end a ‘contemplation to attain the love of God’. It’s virtually the first time throughout the whole of the Exercises that he actually mentions the word ‘love’, yet it is always implied. That love is deepening as we go through the whole of this dynamic, this pilgrimage.
最后,依纳爵引导我们思考自己的剩余人生;我们已经走上了爱的道路,反思上帝的爱以及祂为我们所做的一切,现在我们需要考虑一个回应。他在结尾提供了一个"以获得上帝之爱的默观"。这在整个神操练中几乎是第一次提到"爱"这个词,但它一直都在暗示。在这个动态的历程,这次朝圣中,这份爱正在不断加深。

He begins, in a very practical way, with a very short and telling statement: ‘Love shows itself more in actions than in words.’ Ignatius invites us, in the light of all that God has given us, to make a response, and the response is that beautiful prayer, ‘Take, Lord, and receive.’
他以一种非常务实的方式开始,用一个非常简短而有意义的陈述来开始:'爱更多地体现在行动中,而非言语之中。'依纳爵邀请我们,在上帝赐予我们的一切的光芒下做出回应,而这个回应就是那美丽的祈祷:'拿去吧,主啊,请接受。'

At the ‘Call of the King’ there is an echo of that prayer and in the midst of the second stage we have a slight echo. But it’s only at the end, when we have been through the whole of this dynamic, that we can actually pray that prayer. A priest in our convent in Liverpool advised us only to say this prayer if we meant it.
在"国王的召唤"中,有那祷告的回音,在第二阶段的中间也有一丝回音。但只有在最后,当我们经历了这整个动态过程后,我们才能真正祈祷那个祷告。我们在利物浦的修道院里的一位神父告诉我们,只有在真诚的情况下,我们才应该说这个祷告。

Spiritual consolations and spiritual desolations
精神的慰藉和精神的孤独

A retreat is not plain sailing. Our experience in retreat is not always of being very close to God; on the contrary, sometimes God feels absent, withdrawn; all we can do is struggle on. Ignatius recognized that there would be ups and downs; he called them ‘spiritual consolations’ and ‘spiritual desolations’. These are movements beyond our control, but they help us to recognize our dependence on God. They are movements that we either rejoice in or feel trapped by; we can do nothing but wait for the shift within. At such times it is helpful to share these movements with a director or guide, as talking about them is often helpful. Ignatius said that when we are experiencing desolation we need to be reminded that it is not permanent. Desolation is a feeling of the withdrawal of God’s presence; yet at the same time we trust and know that God is there, and that we will feel his presence again.
退修並非一帆風順。我們在退修中的經驗並非總是與上帝非常親近;相反,有時上帝會感到缺席、退隱;我們所能做的就是堅持下去。依納爵認識到會有起起伏伏;他稱之為"心靈慰藉"和"心靈荒涼"。這些超出我們控制的變動,但它們幫助我們認識到我們對上帝的依賴。這些變動使我們或感到欣喜,或感到被困住;我們除了等待內心的變化別無所用。在這種時候,與指導者或嚮導分享這些變動往往很有幫助。依納爵說,當我們經歷荒涼時,我們需要被提醒這並非永久性的。荒涼是一種感覺,感到上帝的臨在被撤離;但與此同時,我們仍然信賴並知道上帝一直在那裡,我們將再次感受到他的臨在。

We need to be generous and open on retreat in giving time to prayer and following where God is leading. As a spiritual director it is important not to talk too much but allow God to be with the retreatants, and to allow the retreatants to hear God.
我们需要在退修中慷慨大方,并投入时间祷告,跟随上帝的引导。作为属灵导师,重要的是不要过多地说话,而是让上帝与参加退修的人同在,让参加退修的人听到上帝的声音。

The Annotations 注释

That, in a very brief outline, is the pattern of the ’ 30 days’ retreat. But as well as the pattern for the ’ 30 days’, the book of the Exercises contains much more. At the beginning, Ignatius gives what he calls a set of annotations or preliminary notes, which are invaluable guidelines. There are 20 of them altogether, but some of them are really important for the person making the retreat and others for the person giving the retreat.
这就是概括性地描述了"三十天避静"的模式。但是除了"三十天"的模式,《默观训练》书中还包含更多内容。在开头,依纳爵给出了他所称的批注或预备笔记,这些都是宝贵的指南。总共有 20 条这样的笔记,但其中有些对进行避静的人很重要,而另一些则对主持避静的人很重要。

The first one is very important because he explains what he means by ‘Spiritual Exercises’:'By the term “Spiritual Exercises” is meant every method of examination of conscience, of meditation, of contemplation, of vocal and mental prayer, and of other spiritual activities that will be mentioned later.'This book contains about is different ways of praying, so when we talk about Ignatian prayer it is a lot more than just using our imagination.
第一个非常重要,因为他解释了他所说的"灵修练习"的含义:"所谓'灵修练习'是指检查良心、冥想、沉思、口语祷告和心灵祷告以及稍后提到的其他灵性活动的各种方法。"这本书包含了不同的祷告方式,所以当我们谈论依纳爵祷告时,它远不止运用我们的想象力这么简单。

He called them ‘Exercises’ because, just as in exercising our body, whether we are walking or jogging, there needs to be discipline involved. Ignatius says we need that same discipline with prayer and it needs to be regular. God needs to be told
依納爵稱他們為"靈修操練",因為就像鍛鍊身體一樣,無論是散步還是慢跑,都需要有紀律性。他說,我們在禱告時也需要同樣的紀律,而且需要定期進行。我們需要告知上帝。
regularly that we love him. Ignatius continues to give us guidelines as we move through the text.
我们应该经常告诉他,我们爱他。依纳爵继续为我们提供指引,帮助我们理解这段文字。

Some prayers he tells us to meditate on, meaning we need to use our mind, our memory, our thoughts, our understanding. We ponder them and we ‘relish’ them. ‘Relish’ is a word he often uses, in the same way as it is used in one of stages of Lectio Divina. Then they will maybe lead us on to that place of stillness and quiet before our God.
有些祷告他要我们思考沉思,这意味着我们需要使用我们的心智、记忆、思想和理解。我们要思考它们,并且"品味"它们。"品味"是他经常使用的一个词,就像它在神圣读经法的一个阶段中使用的方式一样。然后它们可能会让我们进入到那种在我们的神面前的宁静和安静的境地。

He talks about using vocal prayers, because they may be helpful to us. He talks about using our senses to go back over the day, not taking in any new material, but ‘relishing’ what God has given us during the day.
他谈到使用声音祈祷,因为这可能对我们有帮助。他谈到使用我们的感官回顾一天的事情,不接收任何新的材料,而是"品尝"上帝在这一天给予我们的。

He also talks about ‘repetition’; by that he doesn’t mean picking up the same Scripture reference. What Ignatius means by ‘repetition’ is returning to those points in the passage or that time in our prayer that were really helpful to us. Or on the other hand, if the prayer felt dry, then we should stay with it, try to understand why it felt dry. ‘Repetition’ helps us to go deeper.
他还谈到了"重复"这个概念;这不意味着反复引用同一处经文。依纳爵所说的"重复"是指重复那些对我们特别有帮助的经文或祈祷时刻。相反,如果祈祷感到枯燥,我们也应该坚持下去,尝试理解为什么会感到枯燥。"重复"有助于我们更深入地体验。

Discernment 洞察力

There are two aspects to discernment: discerning God’s will for us and discerning the spirits.
辨别有两个方面:辨别神对我们的旨意,以及辨别灵性。

There are different ways to discern God’s will. For some it comes as a blinding flash, as for St Paul or Mary the Mother of Jesus. For most of us it is not like this; we need to note the inner movements of our hearts and look at our history to see where God has been leading us.
有不同的方法来辨别神的意愿。对于某些人来说,它就像圣保罗或耶稣之母玛利亚一样,是一种震撼人心的闪光。对于我们大多数人来说,情况并非如此;我们需要注意内心的动荡,回顾自己的历史,看看神一直在引导我们。

Discernment is not a question of choosing between a good thing and a bad thing, but of choosing between two good things. The practical way to discern, perhaps helped by a guide, is to sit with the two options for a few days each; usually it then becomes clear which of the two creates a deep feeling of inner peace.
洞察力不是在于在一件好事和一件坏事之间做出选择,而是在于在两件好事之间做出选择。也许在一位指导者的帮助下,实际上进行洞察的方法是与这两个选择选项各自待上几天;通常这样就会明确哪一个选择会给人内心深深的平静感。

Another way of discerning that Ignatius also suggests is to imagine ourselves on our deathbed and then reflect on what choice we wished we had made; or giving advice to a friend who finds himself or herself in exactly the same situation.
另一种伊格纳修斯也建议的辨别方式是想象我们在临终时的情形,然后反思我们希望自己做出的选择;或者为陷入完全相同处境的朋友提供建议。

It was in his attempts to discern God’s will that Ignatius had his mystical experiences, though we do not know what they were. He has not written most of them down. The ones he has written down are obscure, and it is difficult to know what they might mean.
在他试图辨别上帝的意志时,依纳爵有了神秘的经历,尽管我们不知道它们是什么。他没有把其中大部分记录下来。他记下的那些很模糊,很难知道它们可能意味着什么。

The Examen 省思

To know God’s will to the best of our ability we need to be living a reflective life; as a tool, Ignatius offers us the ‘Examen’. This is now called the ‘examination of consciousness’, not to be confused with an examination of conscience. This is a useful exercise to do at the end of the day.
要尽我们所能了解神的旨意,我们需要过一种反省的生活;作为一种工具,依纳爵给我们提供了"省察"。这现在被称为"意识反省",不要与良心检讨相混淆。这是一种在一天结束时很有用的练习。

It is a prayer technique that helps us to reflect on part of the day or all of it to discover where God was in our actions and to give thanks, or to ask forgiveness for where we acted alone. Then we look in preparation at the day ahead. In this way we become more aware of God being with us on our journey through life.
这是一种祷告方法,帮助我们反思当天的部分或整天,发现神在我们的行动中同在,并为此感恩,或为独自行事而寻求宽恕。然后我们展望即将到来的一天。通过这种方式,我们更多地意识到神与我们同在,共同度过人生旅程。

Other rules 其他规则

Ignatius also gives us rules about fasting. He suggests that when we finish one meal, we decide what we are going to eat at the next. The reason for this is to discipline our senses.
依納爵也給了我們有關禁食的規則。他建議,當我們一餐結束後,便決定下一餐吃什麼。這樣做的原因是為了訓練我們的感官。

He also talks about ‘scruples’ and how to deal with them. This is based on his own personal experience when he was in the cave in Manresa, so he knew what he was talking about.
他也谈到了"道德困扰"以及如何处理它们。这是基于他在曼雷萨山洞中的亲身经历,所以他很清楚自己在谈论什么。

Ignatius then talks about rules for giving alms, particularly for the gentry who might be given great legacies: what to do with their heritage, cheir patrimony, how to use it in the service of God.
依纳爵随后谈到给予施舍金的规则,特别针对可能获得巨大遗产的贵族阶层:该如何处理他们的遗产、财产,如何将其用于事奉上帝。

Finally he recommends something he calls a ‘colloquy’, which simply means a chat; at the end of the prayer time, we are encouraged just to talk about our feelings and experiences with Our Lady, with Jesus or with the Father.
最后,他推荐了一种他称之为"对话"的方式,这只是意味着一次闲聊。在祈祷时间结束时,我们被鼓励只是谈谈我们与圣母玛丽亚、耶稣或天父的感受和经历。

Ignatius the mystic 神秘主义者伊格纳修斯

We might well ask ourselves what happened to transform the soldier eager to fight into a man of God, who could write such a text as the Spiritual Exercises.
我们不妨问问自己,究竟发生了什么,使一个热衷于战斗的士兵变成了一个上帝的仆人,能够写出《灵修练习》这样的文本。

After his recovery and conversion experience Ignatius withdrew to the caves at Manresa and there:
在他恢复健康和经历信仰转变之后,依纳爵退到了曼雷萨的洞穴,在那里:

Inigo was strengthened, taught and illuminated by His Divine Majesty in a wholly singular manner. As a consequence he began to look at the things of God with entively
伊尼戈被他的神圣主宰以一种独特的方式加强、教导和启迪。因此,他开始用全然不同的方式看待上帝的事物。
different eyes, to distinguish and test the different spirits, to relish interiorly divine things and to impart them to his neighbour with the same simplicity and love with which he himself had received them.
不同的眼睛,区分和测试不同的灵性,内心喜悦神圣的事物,并以他自己所接受的同样的简单和爱心去传递给他的邻居。
(Laynez, an early biographer)
莱内斯(一位早期的传记作者)
Hugo Rahner SJ explains it in The Spirituality of St Ignatius as follows:
杰出的耶稣会神学家雨果·拉纳尔在《圣依纳爵的灵性》一书中解释如下:
The emphatic underscoring of the words ‘God alone’ can have only one meaning when considered in reference to that mystical grace, which, as Ignatius himself phrases it, turned the Manresa pilgrim ‘into a new man with a new intellect’. The mystical action wiped out, so to speak, all that preceded; it was as if his ‘slow thinking mind’ had been removed altogether and his heart could only cry out in astonishment, what strange life is this that I am now beginning to live?
对于这种神秘恩典来说,单单强调"唯独上帝"这几个词只能有一个意义。正如依纳爵自己所说,这种神秘的作为使得曼雷萨朝圣者"成为一个拥有全新思维的新人"。这种神秘的行为可以说抹去了一切先前的事物;就好像他"迟钝的思维"被完全去除了,他的内心只能惊讶地呼喊:"我现在开始过的是怎样奇异的生活啊?"

We are able to mark clearly three stages in the mystical evolution of the Manresa penitent - the quiet beginning period, the mystic ‘night of the soul’ and the period of Trinitarian visions.
我们能够清楚地标记曼雷萨忏悔者神秘进化的三个阶段 - 宁静的开始时期、神秘的"灵魂之夜"以及三一论的异象时期。

The distinguishing feature of the first of these periods was, according to Ignatius’ own testimony; ‘a mood of great equanimity coupled with abundant joy, without, however, any clear knowledge at all of the interior spiritual life’. He spoke of the phenomenon which he often saw in broad daylight - something like a serpent with many eyes - and he derived much consolation and joy from the sight. Somewhat later we learn from him ‘that he had marvellous illuminations and extraordinary spiritual consolations’. Yet later he found that these visions had a diabolic significance. At this time he was still discerning the spirits, as he did at Loyola.
根据伊格纳修自己的证词,第一个时期的显著特征是"平和的心境与丰富的喜悦,但对内心精神生活却一无所知"。他谈到了自己在白天时常看到的现象——类似于拥有许多眼睛的蛇,他从中得到了许多安慰和喜悦。稍后,他告诉我们"他拥有了不可思议的启迪和非凡的精神慰藉"。后来,他发现这些异象拥有恶魔般的意义。在此期间,他仍在辨识灵性,就像在洛约拉时期一样。

The second period is replete with the most frightful sufferings of the soul, even to the point of thinking about committing suicide. There were violent attempts to regain his former grace and peace of soul by fasting, depriving himself of sleep and praying for seven hours daily. This is also the advice he gives to those who find prayer difficult during the retreat - fast, pray longer or do some penance, thus exerting our will over that of the evil one.
第二个时期充满了最可怕的灵魂痛苦,甚至到了想要自杀的地步。他曾经疯狂地尝试通过禁食、睡眠不足和每天祈祷七个小时来重拾他之前的恩宠和内心的平静。这也是他给在退修期间发现祷告困难的人的建议-禁食、祈祷更长时间或做些补赎,从而使我们的意志力胜过邪恶的力量。

The third period brings grace and Ignatius described himself as ‘a man who had been awakened from a drugged sleep’. Divinely bright sunlight shone into his soul. He then had a vision of God, of the Blessed Trinity. ‘So strong was the impression made upon him that it was never erased from his memory the rest of his life and
第三个时期带来了恩典,伊格纳修斯描述自己是"一个从吸毒中醒来的人"。神圣耀眼的阳光照进了他的灵魂。然后他有了上帝和至圣三一的异象。"这种印象如此强烈,以至于在他余生中从未从记忆中消失。"
that henceforth he felt a great devotion to the Divine Majesty whenever he prayed to the Blessed Trinity.’ (Rahner, Spirituality)
从此以后,他在向三位一体祈祷时,对神圣威严产生了极大的虔诚。(拉纳,灵修)

From this time on devotion to the Blessed Trinity was the distinguishing mark of Ignatius’ spirituality. On his journey to Rome he had a vision at La Storta, again emphasizing the importance of the Trinity: ‘Place me with your Son!’
从那时起,对三圣一体的虔诚就成为了依纳爵的灵性的显著特征。在前往罗马的旅途中,他在拉斯托尔达 (La Storta) 经历了一次异象,再次强调了三位一体的重要性:"求你让我和你的儿子同在!"

He also mystically beheld how all things in creation proceeded from the triune God. Ignatius tells us: ‘I saw, felt in my interior, and penetrated with my mind all the mysteries of the Catholic Faith.’
他也神秘地看到创造中的所有事物都源于三位一体的上帝。依纳爵告诉我们:"我看见、在内心感受到并用心灵洞悉了天主教信仰的所有奥秘。"

In these words he points out to us what the fundamental grace of the vision was:
在这些话中,他向我们指出了这一远景的基本恩典是什么:
the synthetic view which it gave him of the connection between all the truths of divine revelation, of the relation of all things to the majesty of the Blessed Trinity, and of how all this was contained in Christ, in the struggle between the spirits and finally in the Church. (Rahner, Spirituality)
这个综合视角让他看到了神圣启示中所有真理之间的联系,以及万物与三位一体之尊严的关系,以及这一切如何包含在基督、灵性之争和最终教会之中。(拉纳,《精神生活》)

Thus the vision brought about the transformation of Ignatius the pilgrim and penitent into the man of the Church. The ‘finding God in all things’ would be a good summary of his journey and a way of life for us all.
因此这个愿景促成了朝圣者和悔改者依纳爵的转变,成为了教会之人。"在万事万物中发现上帝"可以很好地概括他的旅程,也是我们所有人的生活方式。

We can conclude that, while Ignatius was very much a man of his own times, much of his message has a great bearing on our lives today. His psychology and spirituality speak loudly to us, even though the language and examples he uses may not sit easily with us; nevertheless, what they illustrate gives powerful lessons. The Jesuit motto, ‘for the greater glory of God’, sums up the life of Ignatius very simply and gives us food for thought.
我们可以得出结论,虽然依纳爵是自己时代的人,但他的很多信息对我们今天的生活都有重大影响。他的心理学和灵性对我们讲话声音很大,尽管他使用的语言和例子可能与我们不太一致;然而,他所说明的给予我们强有力的教训。耶稣会的座右铭"为上帝的更大荣耀"简单地概括了依纳爵的一生,给我们启示。

Sister Winifred Morley 温妮弗莱德·莫利姐妹

ST TERESA OF AVILA
艾维拉的圣特蕾莎

St Teresa of Avila, D. Joseph Garzia
阿维拉圣特德的阿维拉, D. 约瑟夫·加西亚

Introduction 简介

In this great age of reformation, transformation and renaissance, Spain was in a different situation from the rest of Europe. It had been the home of Jews and Muslims as well as Christians for many centuries. The Jews probably arrived in the Iberian Peninsula after the destruction of the Second Temple in Jerusalem in the first century AD, but legend has it that they were already settling down there after the destruction of the first Temple in the sixth century

B C

, or even earlier in Phoenician times from the tenth century BC onwards. The Muslims arrived in the eighth century

A D

. The three faiths co-existed more or less peaceably during long periods. This situation changed abruptly with the ascent to the throne of Ferdinand of Aragon and Isabella of Castile, whose marriage united Christian Spain at the end of the fifteenth century. They decided not only that the Moors had to be driven out, but also that the Jews had to be expelled. The fall of Granada in 1492 allowed them to carry out their plans. The choice they presented to both Muslims and Jews was to convert or leave. This had another significant consequence; it meant the prominence of the Inquisition in Spain in a way unparalleled in the rest of Europe; the Spanish Inquisition was given wide-ranging powers to investigate, torture and try those whose conversion had only been superficial. Although, therefore, from a materialistic standpoint this time could be called the ‘Golden Age’ of Spain, culturally and spiritually the situation was highly unstable
在这个伟大的改革、转型和文艺复兴的时代,西班牙的处境与欧洲其他地区不同。它曾是犹太人、穆斯林和基督教徒共同的家园,数个世纪以来如此。犹太人可能在耶路撒冷第二圣殿于公元 1 世纪被毁后就来到了伊比利亚半岛,但据传他们早在第 6 世纪的第一圣殿被毁后或甚至更早在公元前 10 世纪的腓尼基时代就已在此安家落户。穆斯林则在 8 世纪来到这里。这三种信仰曾在较长时期内和平共处。然而,局势在阿拉贡王子费迪南和卡斯蒂利亚公主伊莎贝拉结婚、统一了基督教西班牙的 15 世纪末发生了急剧转变。他们不仅决定驱逐摩尔人,也要驱逐犹太人。1492 年格拉纳达的陷落使他们得以实行这些计划。他们向穆斯林和犹太人提出改宗或离开的选择。这产生了另一个重大后果,即西班牙宗教裁判所权力巨大,在欧洲其他地区无可比拟,被赋予广泛权限去调查、折磨和审判那些表面改宗者。因此,从物质主义的角度看,这个时期可称为西班牙的"黄金时代",但从文化和精神层面来说,局势却极不稳定。
and deplorable. Once more it was a climate of fear and insecurity that was the seedbed of an exceptional mystical life.
可怕而令人不安。再一次,恐惧和不安全的气氛成为非凡神秘生活的温床。

Julienne McLean explains how St Teresa was very much a product of these culturally and politically uncertain times, as she herself came from a family of Jewish converts. But she points out that in her teaching Teresa is ageless and speaks to all on the spiritual path, especially because of her straightforward and unpretentious language and immense wisdom and practicality. Julienne explores in detail Teresa’s most mature reflection on the spiritual path as expressed in The Interior Castle.
朱丽安·麦克林解释说,特蕾莎圣女很大程度上是由这些文化和政治动荡时期造就的,因为她本人来自一个改信教的犹太家庭。但她指出,在特蕾莎的教导中,她跨越时代而永恒,并且以她直率和朴实的语言以及无比的智慧和实用性与所有人在精神之路上相通。朱丽安详细探讨了特蕾莎在《内心城堡》中对于精神修行的最成熟体现。

This chapter is based on the author’s book, Towards Mystical Union (St Paul’s, 2003), in which she quotes from The Life of Teresa of Avila by Herself, trans. J. M.Cohen (Penguin Classics, 1957) and The Complete Works of St Teresa of Jesus (Sheed & Ward, 1946).
这一章节是基于作者的著作《走向神秘主义合一》(圣保罗出版社,2003 年),其中她引用了《特蕾莎·阿维拉自传》,译者 J. M. Cohen (企鹅古典文库,1957 年)和《特蕾莎·阿维拉全集》(希德和沃德出版社,1946 年)。

St Teresa of Avila 1515-82
阿维拉圣特蕾莎 1515-82

Teresa de Cepeda y Ahumada was born in Avila in central Spain. She came from a well-todo and deeply religious family. Her mother died when she was 12 years old, an important factor in her devotion to Mary. She joined the Carmelites in Avila in the Convent of the Incarnation at the age of 21 , making her profession two years later. A year after her profession she became seriously ill; she barely survived and never really regained her health. But it led her to serious reading, especially Francisco de Osuna’s Third Spiritual Alphabet. In the convent she had already been taught the prayer of quiet, but de Osuna became from then on her spiritual guide for her prayer life. Although right from the beginning she had mystical experiences, she found her prayer life very difficult. But by her fortieth year she had experienced a second conversion and a deepening of her relationship with Christ; from then on her practice of contemplation led to a state of habitual union. Rather than at this stage retiring into a private contemplative life she felt called to start the reform of her Order. Fired by the intensity of her spiritual life she became truly a contemplative in action. Her awareness of the presence of Christ did not ever make her lose her true humanity, sense of humour and practicality. When she was 53 she met St John of the Cross, whom she inspired to reform Carmel among monks. The last ten years of her life she experienced a permanent union with God - the spiritual marriage. This did not stop her active life; by the time she died she had founded 13 communities of the new ‘Discalced’ Order.
特蕾萨·德·塞佩达·阿胡玛达出生于西班牙中部的阿维拉。她来自一个富裕且虔诚的家庭。她 12 岁时母亲去世,这是她对玛利亚虔诚的重要因素。她在 21 岁时加入了阿维拉的大贺尔默罗会修道院,两年后正式发誓。在发誓后一年,她严重生病;她勉强活了下来,但再也没有完全恢复健康。但这让她开始认真阅读,特别是弗朗西斯科·德·奥苏纳的《第三禅修册》。在修道院里,她已经被教授了祈祷的方法,但从那以后,奥苏纳成为了她祈祷生活的精神导师。尽管从一开始她就有神秘的经历,但她发现自己的祈祷生活非常困难。但到了 40 岁左右,她经历了第二次转变,与基督的关系也加深了;从那时起,她的默观实践导致了一种习惯性的合一状态。在这个阶段,她并没有退隐到一个私人的默观生活中,而是感到被召唤去改革她的修会。被她的灵性生活的强烈点燃,她真正成为了一个行动中的默观者。她对基督临在的认识从未使她失去真正的人性、幽默感和实际性。53 岁时,她遇到了圣若望十字架,她激励他去改革加尔默罗会的修士。她生命的最后 10 年,她体验到了与上帝的永久合一——精神婚姻。这没有阻止她积极的生活;到她去世时,她已经建立了 13 个新的"去鞋"修会社区。

ST TERESA - A PERSON FOR OUR TIMES
特蕾莎圣女 - 我们时代的人物

How what is called union takes place and what it is, I cannot tell. It is explained in mystical theology, but I cannot use the proper terms; I cannot understand what mind is, or how it differs from soul or spirit. They all seem one to me, though the soul sometimes leaps out of itself like a burning fire that has become one whole flame and increases with great force. The flame leaps very high above the fire. Nevertheless, it is not a different thing, but the same flame which is in the fire. What I want to explain is the soul’s feelings when it is in this divine union. It is plain enough what union is; in union two separate things become one.
联合是如何发生的,以及它的本质,我无法解释。这在神秘神学中有解释,但我无法使用恰当的术语;我也不知道什么是"心"或它与"灵魂"或"精神"有何不同。对我来说,它们似乎是一回事,尽管灵魂有时会像烈火一般跃出自身,变成一片熊熊烈焰,并以强大的力量增长。火焰高高地窜起,超越了火焰本身。然而,它并非不同之物,而是火焰中的同一火焰。我想要解释的是灵魂在此种神圣联合中的感受。联合很显然就是两个分离的事物融为一体。
(The Life of Teresa of Avila by Herself, trans. J. M.Cohen)
阿维拉的特蕾莎的生活(由她本人记述,J. M.科恩译)

St Teresa, like other saints and masters of the Christian spiritual life, maintained that it is possible, in a real sense, for the human soul to attain union with God. In her extraordinary autobiography, Teresa’s pen flows spontaneously and creatively, expressing many of the most important events, encounters and spiritual transformations that God worked in her heart and soul in her journey towards divine union.
特蕾莎圣女像其他基督教灵性生活的圣徒和大师一样,认为人的灵魂可以真正地与上帝合一。在她非凡的自传中,特蕾莎的笔墨自发而富有创意地表达了上帝在她追求神圣合一的旅程中,在她内心和灵魂中所完成的众多最重要的事件、相遇和灵性变革。

Teresa of Avila was a truly remarkable woman. Born in the early sixteenth century into a noble Castilian family, with direct Jewish descent, she showed marked interest in spiritual matters as a child, and took up the religious vocation at the age of 2 I . She was an acknowledged mystic in her own lifetime, and underwent a staggering range of supernatural graces. She was a prolific writer - her writings being initially intended as spiritual direction texts for her nuns.
特蕾莎·阿维拉是一个真正非凡的女性。她出生于 16 世纪初的一个卡斯蒂利亚贵族家庭,有直系犹太血统,自小就显示出对精神事物的浓厚兴趣,在 21 岁时投身于宗教事业。她的一生中都被公认为神秘主义者,经历了各种超自然的恩赐。她是一位多产的作家,她的著作最初是为她的修女们提供灵修指导的文本。

Ever since, countless generations down the centuries have been guided and directed by the wisdom and holiness of the saint towards the deepest dwelling places of contemplative prayer. Edith Stein once wrote about Teresa that ‘the number of those who owe to her their way to the light will become clear only on the Day of Judgement’.
自那时起,数不尽的世代都被圣者的智慧和神圣引导和指引,走向沉思祈祷的最深处。埃迪思·斯坦曾经写过,特蕾莎带领的人走向光明的数目,只有在最后的审判日才会显露。

So direct and penetrating is her insight, knowledge and understanding, so unpretentious and straightforward is her language, that we cannot but see our own spiritual yearnings and longings, our progress and ‘death and transfiguration’ in the love of Christ mirrored in her writings. They reveal a powerful and penetrating
她的洞察力、知识和理解力直接而深刻,她的言语朴实无华、笔直清晰,使我们不得不在她的著作中看到自己的灵性渴求和向往,以及在基督的爱中的进步和'死亡与变容'。这些著作揭示了一种深邃强大的
honesty and intimacy, a complete integrity, an essential pragmatism and compassion, but above all, a deep humanity that has hardly been surpassed in the whole corpus of Christian mystical literature.
诚实和亲密,完整的诚信,基本的务实和同情,但最重要的是,这种深厚的人性在整个基督教神秘文学中很难被超越。

Teresa was popularly known during her lifetime as the ‘Holy Mother’ and was canonized as a saint 40 years after her death. In 1970, Paul VI gave Teresa’s gifts of sanctity and wisdom their due and proclaimed her a Doctor of the Church, the first woman saint to be so recognized.
特蕾莎在世时被广泛称为"圣母"，她在逝世 40 年后被封为圣女。1970 年,保罗六世认可了特蕾莎的圣洁和智慧,并宣布她为教会博士,成为获此荣誉的首位女性圣人。

Carmel 卡梅尔

‘Carmel’ is a Hebrew word for an orchard or vineyard. From time immemorial Mount Carmel, near Haifa in Israel, has been a holy mountain, known as the sacred mountain of the Holy Land. It is best known as the location of the acts of Elijah, regarded as the greatest and holiest of the prophets of the Old Testament. Over the centuries it became a place of veneration and pilgrimage for all the ‘People of the Book’, the Jews, Christians and Muslims.
'迦密'是一个希伯来语单词,意思是果园或葡萄园。从远古时代开始,位于以色列海法附近的迦密山就是一座神圣的山峰,被称为圣地的神圣山。它因以利亚的行为而闻名,以利亚被视为旧约中最伟大和最神圣的先知。多个世纪以来,它一直是犹太人、基督教徒和穆斯林"启示录之民"的崇拜和朝圣之地。

The Order was founded in the twelfth century during the period of the crusades, when a group of Latin crusaders established themselves on Mount Carmel, aiming to live the eremitical life of solitude and contemplation as hermits and ascetics in the grottoes of the sacred mountain, following in the ancient Elijan tradition.
该教团建立于十二世纪十字军东征时期,当时一群拉丁十字军在加尔默尔山建立了自己的据点,目的是追随以利亚的古老传统,在神圣的山中岩穴中过隐修和默想的独居生活。

Around 1210, St Brocard approached Albert, the Latin Patriarch of Jerusalem, to write a constitution that would serve as the rules for the community then identified as the brothers of the BlessedVirgin Mary of Mount Carmel - this was the community that would become better known as the Carmelites. Mount Carmel is also known as the mountain of Mary, and even from the earliest times churches dedicated to the Virgin Mary existed on it.
大约在 1210 年左右,圣布罗卡德向耶路撒冷拉丁牧首阿尔伯特提出撰写一部宪法,作为当时被称为瑞士卡尔梅尔山圣母玛丽兄弟会的规则。这个社区后来更为人所知,就是加尔默罗修会。瑞士卡尔梅尔山也被称为玛丽之山,即使从最早期开始,就已经有奉献给圣母玛丽的教堂存在于此。

Elijah is the main inspiration and founder of the Carmelite Order and, interestingly, several Fathers of the Church - Jerome, John Chrysostom, Basil, Gregory - name both Elijah and Eliseus as patrons and patterns of the contemplative life. Elijah features prominently in the Rubrica Prima, which contain some
以利亚是加尔默罗修会的主要灵感和创始人,有趣的是,几位教会教父如耶利米、约翰·克里索斯托姆、巴西里、格雷戈里都将以利亚和以利沙尊为冥想生活的赞助人和典范。以利亚在第一条目中占有重要地位,其中包含一些

Teresa's writings 特蕾莎的著作

J. M. Cohen (trans.), Teresa of Avila by Herself, Penguin Classics, 1957.
特蕾莎·德·阿维拉自传,J. M. Cohen(译),企鹅经典,1957 年。
K. Kavanaugh (trans.), The Way of Perfection, ICS, 2000.
卡瓦纳夫(K. Kavanaugh)译,《圆满之道》,ICS 出版社,2000 年。
K. Kavanaugh and O. Rodriguez (trans.), The Collected Works of St Teresa of Avila, Vols 1-3, ICS, 1978, 1980 and 1985.
凯文·卡瓦纳和奥斯卡·罗德里格斯(译者),《特蕾莎·德·阿维拉集全》,第 1-3 卷,国际天主教研究所,1978 年、1980 年和 1985 年。
E. Allison Peers (trans.), The Complete Works of St Teresa of Jesus, Vols 1-3, Sheed & Ward, 1946.
艾利森·彼尔斯(译),圣女特蕾莎全集,第 1-3 卷,希德和沃德出版社,1946 年。

The interior Castle, Fount/HarperCollins Religious, 1995.
内在城堡, 泉源/哈珀柯林斯宗教, 1995 年。

Icon of St Teresa, the Melkite sisters in the Monastery of the Annunciation
主圣特蕾萨图标，安诺城梅尔基特修女院

The icon describes, in symbolic terms, the ‘interior castle’ of the soul - how ‘the secret union, or spiritual marriage, takes place in the innermost centre of the soul, where God Himself must dwell’ (Interior Castle, Seventh Mansions, Chapter 2). Above the image of the spiritual marriage, and within the castle, a butterfly illustrates the metamorphosis of a silkworm into a butterfly as symbolic of the journey of spiritual transformation (Interior Castle, Fifth Mansions, Chapter 2). A section of the prayer of St Teresa is depicted on the scroll in her hand.
这种图标以符号性的方式描述了灵魂的"内心城堡"——"秘密合并或灵性婚姻在灵魂最内心的中心发生,神自己必须居住在那里"(《内心城堡》,第七居所,第 2 章)。在灵性婚姻的图像上方,城堡内部描绘了一只蝴蝶,象征着蚕茧蜕变为蝴蝶,代表着灵性转化的过程(《内内心城堡》,第五居所,第 2 章)。特丽萨圣女手中的卷轴上描绘了她的一段祈祷文。

In the lower left, the four waters of prayer are depicted - the early stages of prayer by drawing water from the well, and the third and fourth waters by a stream running through a garden. St Joseph, for whom Teresa had a particular devotion, is in the lower right.
在左下角,四个祈祷之水被描绘出来——通过从井中汲水表现祈祷的早期阶段,以及通过在花园中流淌的溪流表现第三和第四个阶段。特蕾莎尤其虔诚的圣约瑟夫出现在右下方。
of the earliest Carmelite documents, such as this version written in I324:
根据最早期的加尔默罗文献,比如这份 written 在 I324 年的版本:

We assert . . . that from the time of Elijah and Eliseus the prophets, who dwelt on Mount Carmel, holy fathers for the sake of contemplation without doubt dwelt in that place, near the Fountain of Elijah in continued succession . . . After the incarnation of Christ their successors built there a church in honour of the Blessed Virgin Mary, choosing her as their patroness.
我们坚信……从先知以利亚和以利沙在卡梅尔山上居住的时候开始,圣洁的圣父们为了禁修而无疑地连续在那个地方,靠近以利亚的泉源居住……基督降临后,他们的继承人在那里建造了一座圣母玛利亚的教堂,选择她为他们的宗母。

This is the ancient spiritual tradition that Teresa felt called by God to reform and return to its essential spiritual roots of prayer and contemplation. Teresa definitely felt herself to be the heir to this spiritual patrimony and responsible for the transmission of its values. The significance of the connection with Carmel is not primarily geographical or historical.
这是特蕾莎感觉上帝呼召她去改革和恢复到其基本的祷告和冥想精神根源的古老的精神传统。特蕾莎确实认为自己是这一精神遗产的继承人,并负责传播其价值观。与卡尔梅尔的联系的意义并非主要在于地理或历史。

Carmel, for Teresa, is a family, and represents the people who lived on the biblical mountain of Elijah who now form the choir of the saints of the Carmelite Order in Glory. In one of her poems, she expresses the desire to journey together towards the Mount of Glory, as an image of the interior pilgrimage towards the ascent of Mount Carmel: ‘Let us journey on to heaven, nuns of Carmel.’ For Teresa,
特蕾莎眼中的加尔默尔,是一个家庭,代表着生活在以利亚山上的圣徒,如今组成了加尔默尔修会圣徒的圣歌团。在她的一首诗中,她表达了希望以加尔默尔山为象征的内在朝圣之路,与大家一同登向荣耀之山的愿望:"让我们一起前往天国,加尔默尔的修女们。"对特蕾莎而言,
the remembrance of the saints of Carmel is truly a motive of pride and joy, and a definite stimulus towards the deeper contemplative journey.
对于卡尔梅尔圣人的怀念,确实是一种自豪和快乐的动力,也是深入禅修之旅的明确刺激。

Teresa's context 特丽萨的背景

Spain, at the beginning of the sixteenth century, was newly triumphant. The country had been recently united under the reign of Ferdinand and Isabella, the new Catholic monarchs. With the fall of Granada in I492, after 800 years of fighting, the Moors had finally been driven out of Spain; while, across the Atlantic, the wars and triumphs of the conquistadors in the New World were beginning to amass untold wealth for Spain.
西班牙在 16 世纪初刚刚取得胜利。这个国家在费迪南和伊莎贝拉统治下最近统一。在 1492 年格拉纳达的陷落之后,经过 800 年的战争,摩尔人终于被驱逐出西班牙;与此同时,在大西洋彼岸,征服者在新世界的战争和胜利开始为西班牙积累难以计量的财富。

Within this new political and economic stability was also a growing movement towards cultural and spiritual instability. Spain began a ruthless policy of ethnic cleansing, where Jews and Muslims were given three options - to leave Spain, convert to Christianity or be burnt at the stake. The Jewish community had inhabited the Iberian Peninsula probably since Phoenician times and, when the Edict of Expulsion was passed in 1492, they had to leave Spain within four months or convert. The entire Jewish community, some 200,000, were expelled from Spain, and those who did not convert were burnt alive in autos-da-fe (meaning ‘acts of faith’) carried out in town squares across the country.
在这种新的政治和经济稳定中,也出现了一个日益强大的文化和精神不稳定运动。西班牙开始了一项无情的种族清洗政策,犹太人和穆斯林只有三种选择 - 离开西班牙、改信基督教或被烧死在火刑柱上。犹太社区可能从腓尼基时代就居住在伊比利半岛上,但在 1492 年《驱逐犹太人法令》颁布后,他们必须在四个月内离开西班牙或改信基督教。整个犹太社区,约 20 万人,被驱逐出西班牙,那些不改信基督教的人在全国各地的城镇广场上被活活烧死,这被称为"信仰之举"。

The Spanish religious authorities were also concerned about the activities of the recent Jewish and Muslim converts to Christianity, called conversos or marranos (meaning ‘pigs’). The authorities attempted to enforce the new policy of maintaining religious and ethnic purity strictly and to check that the new converts were not lapsing into old habits; the Spanish Inquisition was given wide-ranging powers to investigate, torture and try those found backsliding. In 1948, the Jewish ancestry of Teresa was discovered, when documents came to light in Valladolid concerning her grandfather, Juan Sanchez, who had been a judeo-converso, a Spanish Jew forced by the Inquisition to convert on pain of death or expulsion.
西班牙宗教当局也对最近改信基督教的犹太人和穆斯林改教者(称为 conversos 或 marranos,意为"猪")的活动感到关切。当局试图严格执行维护宗教和种族纯洁的新政策,并检查新改教者是否没有重新滑入旧习。为此,西班牙宗教裁判所被赋予广泛的权力,调查、酷刑和审判那些被发现背弃信仰的人。1548 年,特蕾莎的犹太血统被发现,在巴利亚多利德出现了相关文件,提到她的祖父胡安·桑切斯曾是一名犹太人改教者(judeo-converso),是被宗教裁判所迫使改信,否则就要面临死亡或驱逐的命运。

Sixteenth-century Spain’s statutes of ‘Purity of Blood’ - limpieza de sangre created a vulnerable climate for these new Christians; aristocracy of a sort could be bought at great cost. Teresa’s grandfather purchased his certificate of hidalguia, a quasi-knighthood, around 1500 and moved his family from Toledo to Avila to begin a new life where his Jewish past would not be known and he could assimilate into
十六世纪西班牙的"纯血统"法令创造了一个易受攻击的环境,这些新基督徒面临着巨大风险。某种贵族地位可以通过高昂的代价获得。特蕾莎的祖父大约在 1500 年购买了一份准骑士身份证,并将家人从托莱多迁至阿维拉,开始一个新的生活,他的犹太人过去在此将不为人知,他可以融入社会。

Also around this time
也是在这个时候

1521
Luther excommunicated by Pope Leo X.
马丁·路德被教皇利奥十世驱逐出教会。

1522
Bible printed in Spain in Hebrew, Greek, Latin and Aramaic.
在西班牙出版的希伯来语、希腊语、拉丁语和阿拉米语圣经。

1530

Charles V, last Holy Roman
查尔斯五世，最后的神圣罗马帝国皇帝
Emperor to be crowned by the Pope.
皇帝将由教宗加冕

1531
Portuguese Inquisition very active against Protestants.
葡萄牙宗教裁判所对抗新教徒非常积极。

1531

Henry VIII installed as Head of Church of England.
亨利八世被任命为英格兰教会的元首。

1531
Zwingli, Swiss reformer, killed in civil war between Catholics and Protestants.
兹温利,瑞士宗教改革家,在天主教徒和新教徒之间的内战中丧生。

1532

Calvin starts reformation in France.
卡尔文在法国开启改革运动。

1532
Pissarro enters Inca Empire.
皮萨罗进入印加帝国。
1550
Jews expelled from Genoa.
犹太人被驱逐出热那亚。
society and resume his merchant profession.
社会和恢复他的商人职业。
He was successful in creating a new life for himself and inventing a fictional lineage. Teresa’s father, Alonso Sanchez de Cepeda, married first Catalina del Peso y Henao and, after her death, the 14-year-old Beatriz de Ahumada, Teresa’s mother. In 1528 Beatriz died, exhausted, having borne Alonso nine children. Thus, Teresa was brought up in a climate that was deeply conscious of its Christian heritage, while being uneasy and apologetic about its more ambiguous roots. Her family was certainly a microcosm of Spanish society and ethnic racial mix, which was common at this time.
他成功地为自己创造了一个新的生活,发明了一个虚构的家系。特蕾莎的父亲,阿隆索·桑切斯·德·塞佩德,先是娶了卡塔丽娜·德尔·佩索·伊·埃纳奥,再娶了 14 岁的贝阿特丽斯·德·阿胡玛达,特蕾莎的母亲。1528 年,贝阿特丽斯在生育了阿隆索 9 个孩子后,精疲力竭而去世。因此,特蕾莎在一个极为重视基督教传统、却对其更为模糊的根源感到不安和歉意的环境中成长。她的家庭无疑是当时常见的西班牙社会和族裔混合的缩影。

Teresa's life 特蕾萨的生活

Teresa was by nature passionate and, from all accounts, a rather attractive and charming young lady. In her autobiography, The Life of Saint Teresa of Avila by Herself, she confesses to certain youthful indiscretions of the flesh, which were the cause for scandal in the closeted Spain of her time. Teresa entered the Carmelite Convent of the Incarnation in Avila in November 1536 at the age of 21, where she was to live for the next 22 years of her life, which were filled with incident. There was a great disparity in the wealth and living conditions of the women entering the religious life at that time. She writes in her Life that she was only half converted during this phase of her life, and not until she was about 42 years of age did the beginnings of sanctity appear in her. To use a favourite image of her own, she was a plant of slow growth, and needed a great deal of watering.
特蕾萨生来热忱,据说也是一位相当漂亮动人的年轻女士。在她的自传《特蕾萨·阿维拉圣女传》中,她承认在年轻时有某些肉欲方面的失察,这在当时的封闭的西班牙引起了争议。特蕾萨于 1536 年 11 月在阿维拉市的圣体显现女修道院当修女,她在那里度过了接下来的 22 年。这期间发生了许多事情。当时进入修道生活的女性在财富和生活条件上存在很大差异。在《我的生活》一书中,她写道,她在这个时期的生活中仅有一半得到了转变,直到她 42 岁左右,才开始显现出圣洁的特质。用她自己最喜欢的一个比喻来说,她是一株生长缓慢的植物,需要大量浇灌。

Teresa revelled in the social atmosphere of the Incarnation and proved immensely popular, but below the surface ran a darker strain. Just after her profession of vows in I 538 , Teresa’s health totally collapsed. Even before entering the Incarnation, she had suffered from serious fainting fits and various fevers, and her entry into the religious life increased their frequency.
特蕾莎热衷于圣体教会的社交氛围,受到了广泛的欢迎,但表面下却隐藏着更黑暗的因素。1538 年她正式加入修道后,特蕾莎的健康状况完全崩溃。甚至在进入圣体教会之前,她就经常出现严重的晕厥和各种发烧症状,而进入修道生活后,这些情况越发频繁。

In August 1539 she fell into a serious decline and was even pronounced dead,
1539 年 8 月,她陷入严重的衰退,甚至被宣布死亡
with her Requiem Mass being celebrated and a grave dug for her! Thankfully she recovered, remaining in a greatly debilitated state for almost eight months, and for several more years her paralysis, though gradually improving, continued to cripple her. It was not until her fortieth year that the effects of it entirely left her.
尽管为她举行了安息弥撒,并为她挖掘了一个坟墓,但她幸运地恢复了过来。她还陷入了严重虚弱的状态长达近八个月,此后数年间她虽然逐渐恢复,但仍然瘫痪不能自理。直到她四十岁左右,这种影响才完全消失。

During this time she began to turn back to a deeper life of prayer and forsook the diversions she had previously indulged in with such gusto. During these formative years, she was greatly influenced by a popular devotional book of the time called the Third Spiritual Alphabet by a Franciscan, Osuna, as well as by St Augustine’s Confessions and St Ignatius’ Spiritual Exercises. She also consulted the Jesuit fathers, who had recently founded a house in Avila. Previously, the contemplative life had been a sealed book to her, but now, following Osuna’s leading, she was passing through the stage of discursive prayer and in time was being raised to the prayer of quiet, and occasionally even to the prayer of union.
在这段时间里,她开始回归更深层的祈祷生活,并放弃了之前热衷于享受的各种消遣。在这些关键的成长期,她受到了当时一本流行的灵修读物《第三灵性字母》(由方济各会会士奥苏纳所著)以及《圣奥古斯丁忏悔录》和圣依格纳丢的《属灵练习》的深深影响。她也向在阿维拉近日新创立的耶稣会神父们寻求建议。此前,沉思祈祷的生活对她而言一直是一个封闭的领域,但现在,在奥苏纳的引导下,她正进入到运思祈祷的阶段,并逐渐得以升华到宁静祈祷,甚至偶尔达到合一祈祷的境界。

By the late I5505, when she was in her forties, change was in the air. In the convent, she was well settled into a strict regime of prayer and Lectio Divina and it is from this time that we get accounts of ‘Teresa the mystic’. There are many eye-witness accounts of the extraordinary graces that God was granting to her: locutions, visions, levitations and ecstasies.
到 1550 年代末,当她四十多岁时,变化正在空气中弥漫。在修女院里,她已经完全适应了严格的祈祷和神圣读经的生活,从这个时期开始,我们得到了"神秘主义者特蕾莎"的记录。有许多目击者报告上帝赐予她的非凡恩典:听觉异象、视觉异象、轻飘飘和狂喜状态。

The quickening of Teresa’s spiritual life is often described as her ‘second conversion’; it began about I555, when she describes the return of a sense of God’s presence more vivid than anything she had known before. Teresa herself, as we read in her autobiography, became matter of fact about the visions, ecstasies and unusual experiences that God was granting her, and regarded the supernatural graces as primarily having meaning and value within the context of her life of prayer and good works.
特蕾莎的心灵生活的加速通常被描述为她的"第二次改变";它始于大约 1555 年,当她描述上帝的临在感比她以前知道的任何东西都更生动。正如我们在她的自传中读到的,特蕾莎自己对上帝赐予她的异象、狂喜和不寻常的经历变得很平实,并认为这些超自然的恩典主要有意义和价值,是在祈祷和善行的生活背景下。

Through a deepening contemplative call from Christ, Teresa was soon to embark on her destiny to reform the Carmelite Order, which forced her to withdraw from the Incarnation to form a new community, much simpler and smaller, based on the austerity of the original Rule of St Albert. Amid the greatest secrecy, Teresa’s first foundation was made on St Bartholomew’s Day, 24 August, 1562 . Her convent of St Joseph’s opened with four new nuns of the ‘Discalced’ (literally shoeless) reform. Her triumph was short-lived, as two days later the City Council decided that the convent must be shut down, and even took to the law courts! As soon as
在基督深化的冥想呼召下,特丽萨即将开启她改革加尔默耳修会的命运,这迫使她从圣道成人修院退出,成立一个全新的、更简单小型的社区,根据圣阿尔伯特原初法规的严酷。特丽萨的首个创立于最严密的隐秘中,于 1562 年 8 月 24 日圣巴泰洛买节当天。她的圣约瑟夫修院开放,有四名新的无鞋修女参加了这次改革。她的胜利是短暂的,因为两天后市政委员会决定关闭这间修院,甚至还将案件提交法院!
the proposal became generally known, it met with the most severe opposition and persecution, the strongest resistance coming from her own nuns at the Incarnation!
当该建议普遍为人所知时,它遭到了最严厉的反对和迫害,最强烈的阻力来自她自己在圣母无原罪堂的修女!

It was an extremely difficult time for Teresa; however, two years later she finally won and settled into her new home. The Reform of the Carmelites had begun. She called the next four and a half years ‘the most restful years of my life’. She devoted herself to the establishment of her new convent, and began her writing career in earnest, completing her first two works - the Life and The Way of Perfection.
特蕾莎经历了一个非常艰难的时期;然而,两年后她终于获胜并安顿到她的新家中。圣衣会的改革已经开始。她称接下来的 4 年半是"我一生中最安逸的时期"。她将自己全身心投入到新修道院的建设中,并开始了她的写作事业,完成了她的前两部作品——《生命》和《至高无上的完美之道》。

From then until the end of her life she was concerned with the establishment and spread of the Reform that she had begun. In 1567 , a new house was founded at Medina del Campo and foundations at Valladolid, Malagon, Toledo, Salamanca, Segovia and elsewhere followed. The remarkable stories of all these foundations are contained in her Book of Foundations.
从那时起直到她生命的终点,她都致力于建立和推广她开始的改革。1567 年,一所新的修道院在梅迪纳-德尔-坎波建立,随后在巴利亚多利德、马拉贡、托莱多、萨拉曼卡、塞哥维亚等地建立了基地。这些基地的非凡故事都收录在她的《基地之书》中。

The same year, I 567 , was also significant for Teresa’s first encounter with one of the most influential people in her life, the mystic and saint St John of the Cross. Although he was only 25 when they met in Medina, Teresa, at 52 , immediately recognized his great spiritual gifts and proposed that he help her in establishing a male branch of her Reform - which he duly did. The two of them got on famously, yet sadly their correspondence has not been preserved.
同年，1567 年，特蕾莎第一次遇见了她生命中最有影响力的人之一，神秘主义者和圣人约翰·十字架。尽管当时他们相遇时约翰才 25 岁,特蕾莎 52 岁,但她立即认出他的卓越精神天赋,并建议他帮助她建立她改革事业的男性分支,而他也确实这样做了。两人关系融洽,但可惜他们的通信记录没有保存下来。

July I 57 I saw Teresa elected as Prioress of her old alma mater at the Convent of the Incarnation. The convent was exactly divided as to those who supported her and those who opposed her, but being no stranger to such situations, she simply began the lengthy and not unsuccessful process of reconciliation. She even sought an audience with Philip II, the King of Spain, who had become favourably disposed towards her situation, taking an active interest and becoming involved in establishing the Reform.
我在 1557 年 7 月见到特蕾莎被选为她母校"化身修道院"的优士。修道院中支持她的人与反对她的人正好各占一半,但她并不陌生这种情况,她只是开始了漫长而并非毫无成效的和解过程。她甚至寻求与西班牙国王菲利普二世会面,他已对她的处境产生了有利的态度,积极参与并介入推动改革的进程。

Further troubles were ahead, and moves were afoot to have the Reform suppressed. In April I 575, a General Chapter of the Carmelites was held in Spain, which decided to suppress her 12 convents, prohibit her from founding new ones and recommend that she should ‘retire’ indefinitely to a convent of her choice in Castile effectively becoming a prisoner. She obeyed her superiors but continued to battle from behind the walls of the Toledo convent.
进一步的麻烦在眼前,有人正在采取行动来抑制改革。1575 年 4 月,在西班牙举行了一次天主教教会总会议,决定取缔她的 12 个修道院,禁止她创建新的修道院,并建议她应该"退隐"到卡斯蒂利亚地区一个她自选的修道院,从而实际上成为一名囚犯。她服从了上级,但继续在托莱多修道院的墙内与之抗争。

John of the Cross was spared even that luxury, being kidnapped by fellow monks in December I 577 and held prisoner in a cell at the Discalced monastery in Toledo
十六世纪,约翰十字架遭受了更大的磨难。1577 年 12 月,他被同修绑架,囚禁在托莱多赤足会修道院的一个单间中
for nine months (see next chapter, page 309). Yet as this reign of terror and persecution towards her Reform was at its height, these two mystics, separately and intensely, turned within themselves to their tremendous spiritual resources and produced some of the greatest works of mystical literature.
九个月的时间 (见下一章,第 309 页)。然而,当这种恐怖统治和对她的改革的迫害达到高峰时,这两位神秘主义者分别和激烈地转向内心,挖掘了自己的巨大精神资源,创作了一些最伟大的神秘文学作品。

By 1580 , peace was declared and Teresa, 65 by now and calling herself ‘an old crone’, set off on the road to continue founding more convents. John, having escaped, began to write and preach in earnest, but this had by now taken a heavy toll on his health, and he died at the age of 49 in 1591 . Teresa struggled on. By 1579 she had made the thirteenth of her foundations, and in 158 I she heard that the conflict within the Carmelite Order had ended in partition.
到 1580 年,和平宣告,现已 65 岁的特蕾莎称自己为"老妇人",开始继续创立更多的修道院。约翰逃脱后开始认真地写作和传讲,但这对他的健康造成了沉重的损害,他于 1591 年 49 岁时去世。特蕾莎继续前进。到 1579 年,她已建立了第 13 个修道院,1581 年她得知对于加尔默罗修会内部的冲突已经划分结束。

By the 1580 s , however, it was clear that she was coming to the end of the road. In 1582, she was asked by the Duchess of Alba to attend the labour of her daugh-ter-in-law so that the delivery would be blessed by the presence of the saint. When she arrived, she was told the child had already been born and she was no longer required. Exhausted and totally worn out, she retired to a convent at Alba de Tormes and there sank quickly. She died at nine o’clock on 4 October 1582.
然而,到了 1580 年代,很明显她正走到生命的尽头。1582 年,阿尔瓦公爵夫人邀请她到家中帮助其儿媳分娩,希望能得到这位圣徒的祝福。当她到达时,被告知孩子已经出生,她的服务不再需要了。她筋疲力尽,疲惫不堪,便退隐到阿尔瓦-德-托尔梅斯修道院,不久即去世。她于 1582 年 10 月 4 日凌晨 9 点永远离开人世。

The stages of the contemplative journey
默观之旅的各个阶段

The contemplative path of prayer - the journey towards, and in, Christ - is, and always has been, fraught with manifold difficulties, delusions, battles and shadows. Without an accurate road map of the spiritual terrain and the wise spiritual direction that the great Christian saints and mystics have provided, it is a dangerous and perilous journey.
默观祈祷的道路 - 通往基督,在基督中的旅程 - 充满了各种困难、幻象、战斗和阴影。没有圣徒和神秘主义者提供的精神领域的准确地图和睿智的精神指引,这是危险和险恶的旅程。

One of the basic ideas in western mysticism is that the contemplative life moves through various stages. This classical division is known as the purgative, illuminative and unitive stages. The first stage is known as the way of awakening, purgation and purification, the via purgativa, the second stage as illumination, the via illuminativa, and the third stage as mystical union, the via unitiva.
西方神秘主义的基本思想之一是,沉思生活经历不同的阶段。这一经典划分被称为净化阶段(purgative)、启迪阶段(illuminative)和合一阶段(unitive)。第一个阶段被称为觉醒、净化和洁净的道路(the via purgativa)，第二个阶段被称为启迪(the via illuminativa)，第三个阶段被称为神秘的合一(the via unitiva)。

The Interior Castle, Teresa’s best-known mystical text, is the product of her most mature reflection on the contemplative journey of prayer and of a lifetime of observing and directing her spiritual daughters - the nuns of Carmel. She completed this text in 1577 , five years before she died.
内观城堡,特蕾莎最著名的神秘文本,是她对祈祷的沉思之旅以及一生观察并引导她的灵性女儿们——卡尔墨尔修女们的最成熟反思的产物。她在 1577 年完成了这部作品,在她去世前五年。

The Interior Castle 内在城堡

In I579, Teresa had a vision in which she saw the soul as ‘a most beautiful crystal globe, made in the shape of a castle, and containing seven mansions, in the seventh and innermost of which was the King of glory, in the greatest splendour, illumining and beautifying them all’. In the text, she describes our interior castle as ‘containing many mansions, some above, others below, others at each side; in the centre, in the very midst of them, is the principal chamber in which God and the soul hold their most secret discourse’.
在 1579 年,特蕾萨有一个异象,她看到灵魂如"一个最美丽的水晶球形城堡,内有七个房间,在最内层的第七个房间里是荣耀之王,他的光芒照耀并美化着所有的房间"。在文本中,她描述了我们内在的城堡"包含许多房间,有些在上,有些在下,有些在两边;在中心,在它们的最深处,是主要的房间,上帝和灵魂在此进行最隐秘的交流"。

For Teresa, the contemplative journey is the deepening journey of the heart to the innermost chambers where God’s Divine Love infuses into, and unites with, the life of our soul. This is traditionally known as bridal mysticism, a deepening love affair where the bride is the soul and the bridegroom is Christ. Her experience and expression of contemplative spirituality throughout most of her writings are suffused with the language of symbols, imagery and allegory - describing the soul as a garden, a tree, a castle, a butterfly, and the action of the Holy Spirit through symbols of water and fountains.
对特蕾莎来说,沉思的旅程是通往内心最深处的心灵之旅,在那里神圣的爱注入并与我们灵魂的生命合二为一。这在传统上被称为新娘神秘主义,一种越来越深厚的恋爱关系,新娘是灵魂,新郎是基督。在她的大多数著作中,她对沉思性灵性的经验和表达都被象征、意象和寓言的语言所渗透——将灵魂描述为花园、树木、城堡、蝴蝶,以及通过水和喷泉符号表达圣灵的行动。

The text is essentially a description of and guide to spiritual change, progress, surrender and transformation throughout seven dwelling places (the literal meaning of ‘mansions’), which represent three main stages in the life of interiorization and prayer. In the first three mansions, of awakening, purification and purgation, she tells of what the soul can do to move towards the more interior mansions where God dwells.
本文基本上是对精神变革、进步、放弃和转变的描述和指南,贯穿七个居所(字面意思是"庄园"),代表内化和祈祷生活的三个主要阶段。在前三个庄园觉醒、净化和洁净中,她谈到了灵魂如何向内部居所推进,那里是上帝的居所。

The fourth mansion, of illumination, is the transitional stage where the soul begins to undergo spiritual transformation, and God begins to take over. The most interior mansions, towards union, are where Teresa describes God as increasingly purifying the soul towards his likeness, leading to a state of spiritual marriage in the seventh, and innermost, mansion.
第四殿宇，照明之殿，是灵魂开始经历精神转化的过渡阶段，上帝开始接管。向合一而进的更内在的殿宇,特蕾莎描述了上帝如何越来越净化灵魂使之朝向祂的形象,最终在第七殿宇，最内在的殿宇中达到灵性婚姻的境界。

The symbol of a castle, or house, with interior dwelling places or rooms is from John’s Gospel 14.2 : ‘In my father’s house are many rooms, or mansions.’ It is a powerful
城堡或房屋的象征,内有居住场所或房间,来自约翰福音 14:2: '在我父的家里有许多房间,或者说有许多庄园。'这是一个强有力的
and dynamic symbol that contains, integrates and unifies many of the dimensions of the spiritual life that Teresa describes in such detail throughout the text. Through using this symbol, she is saying that the soul is a place of immeasurable beauty, capacity and spiritual depth, with prayer being the constant journey inwards to the depths of the heart where the most secret things pass between God and the soul.
这个动态的象征包含、融合并统一了特蕾莎在文中如此详细描述的精神生活的许多层面。通过使用这个象征,她表达了灵魂是一个具有无法测度的美丽、容量和精神深度的地方,祈祷是不断向心灵深处旅行的过程,在那里最隐秘的事物在上帝和灵魂之间传递。

The seven dwelling places of prayer
祈祷的七个居所

The first dwelling place represents the awakening to life in the Spirit through sincere devotion and ardent longing for God, and prayer, meditation and spiritual reflection are the gateways into this castle. This is the beginning of our spiritual conversion, the re-centring of our life on God, in Christ, and the affirmation of our true self as made in God’s image and likeness, which is being anchored in prayer, faith and virtue and a deepening development of self-awareness, self-examination and selfappropriation.
第一个居所代表通过虔诚的奉献和对上帝的热切向往,以及祈祷、冥想和灵性反思而觉醒生命中的圣灵。这是我们灵性转变的起点,是将生命重新集中在基督和上帝身上,肯定我们是依照上帝形象和样式被造的真正自我,这种自我扎根于祈祷、信仰和美德,以及对自我的深入认识、自我审视和自我内化。

Teresa likens our spiritual development to the cultivation of a garden, and uses metaphors of how a garden is watered to describe various kinds of prayer, in a fourfold deepening of interior silence and stillness. The Lord is the gardener; we are the assistants or ‘tenants’, the plants are the virtues and the water is that experience of God in prayer that we call ‘consolation’. There are four different ways of drawing water for the garden; these relate to the threefold pattern of prayer of recollection, prayer of quiet and prayer of union, which describe deepening degrees of contemplation on the mystery of God and Divine Love.
特蕾莎把我们的精神发展比喻为培养一个花园,并运用浇灌花园的隐喻来描述各种祈祷,这是通过内心沉寂与静止的四重深化过程。主是园丁,我们是助手或"租户",植物是美德,水是我们在祈祷中体验到的上帝,我们称之为"安慰"。有四种不同的方式来给花园浇水,这与默想、静心祈祷和合一祈祷这三重祈祷模式相关,这描述了对上帝奥秘和神圣之爱的冥想程度越来越深的过程。

The predominant prayer in the earliest mansions is the prayer of recollection, where our mind is quite active and discursive methods and techniques of prayer are essential. The prayer of quiet begins to develop in the fourth and fifth mansions, where a quality and depth of inner stillness and quiet begins to ‘take root’ and grow; this is the beginning of infused contemplation. This prayer of contemplation is purely a gift of God, which we can do nothing to bring about, and normally will come only after many years of a deepening life of prayer.
在最早的宅第中,主导的祈祷是回忆的祈祷,我们的心智非常活跃,祈祷的方法和技巧是必要的。平静的祈祷开始在第四和第五宅第中发展,内心平静和宁静的质量和深度开始"扎根"并成长;这是注入禅修的开始。这种禅修的祈祷纯粹是上帝的恩赐,我们无法产生,通常只有在经过多年更深的祈祷生活后才会出现。

This interior stillness and quiet of the faculties and senses enables the opening of the heart in the prayer of union in the innermost mansion, which ends in profound silence and solitude, where we are able to become utterly receptive to God’s action through the Divine Love of Christ. Teresa’s prayer teaches an interior mode
这种内心的静谧和感官的宁静使内心庭院中合一祷告的心门得以敞开,最终陷入深深的寂静和孤独,我们得以完全地接受上帝通过基督神圣的爱的行动。特蕾莎的祈祷教导了一种内在的方式。
of surrender and listening for his divine guidance, which begins with methods and techniques and ends in the abandonment of our personal will and selves into the divine ‘arms of Love’.
投降并聆听祂的神圣指引,其始于方法与技术,终于将个人意志和自我完全交给神圣的"爱之怀抱"。

In these early stages, she specifically counsels ‘perseverance, humility and selfknowledge’ in equal measure. This text is a profound document of the psyche as well as the soul, and her understanding of depth-psychological dynamics, as well as God’s movement within the soul, is expressed interchangeably. Her use of ‘soul’ includes what we would refer to today as psyche, and her basic assumption throughout is that spiritual growth is generally accompanied by psychological growth and maturity.
在这些早期阶段,她特别建议平等地采用"坚韧、谦逊和自我认知"。这篇文本是对心理和灵魂的一个深刻文献,她对深层心理动力以及上帝在灵魂中的推动都有交织表达。她使用"灵魂"一词包含了我们今天所指的"心理",她的基本前提是精神成长通常伴随着心理成长和成熟。

She puts special emphasis on the importance of self-knowledge - knowing ourselves is about growing familiar with, and accepting of, our fallibility, our needs, our shadow, where we are most vulnerable and unloved, our blocks, psychic and emotional pain, and the limitations of what we can do on our own.
她特别强调自我认知的重要性——了解我们自己是熟悉和接受自己的易受伤害、需求、阴暗面、最脆弱和未受爱护的地方、心理和情感障碍,以及我们自己能做到的局限性。

The central role of deepening humility is one of the vital character ingredients on the spiritual journey that is particularly emphasized in many of her writings, and she notes that the cultivation of deepening humility is a surer test of holiness than any enjoyment of mystical visions and favours. True humility engages in the struggle against false pride and excessive self-love, self-interest and egotism. It is also essential to keep close to spiritual teachers and mentors in the outer mansions, as the soul is not strong enough to defend and guide herself alone, needing protection and assistance in the nurturing of hope and faith.
加深谦逊的核心作用是灵性之旅上一种至关重要的品格成分,这在她的许多著作中都有特别强调。她指出,培养深厚的谦逊是一种更可靠的圣洁测试,胜过任何神秘启示和恩宠的享受。真诚的谦逊与虚伪的自负、过度自我迷恋、私利和自我中心作斗争。在外部的宫殿中紧跟精神导师和指引者也是必要的,因为灵魂尚未强大到能自我防护和引导,需要在滋养希望和信仰的过程中得到保护和帮助。

The early dwelling places are fraught with difficulties, blocks, distractions and obstacles that seem constantly to pull us away from God. As we turn towards prayer, we usually encounter whole dimensions that are unconscious, hidden and unknown, which Teresa symbolizes as the ‘lizards and the snakes’ in the moat outside the castle. In modern psychological language, these are the shadow parts of the psyche, all the neglected, dark, undeveloped, unacknowledged parts of our personality that preoccupy and distract from the deeper contemplative path.
早期的居所充满了困难、障碍、分心和障碍,似乎不断将我们从上帝那里拉开。当我们转向祈祷时,我们通常会遇到许多无意识、隐藏和未知的层面,特蕾莎用"城堡护城河外的蜥蜴和蛇"来象征这些。用现代心理学的语言来说,这些就是阴影部分的心理,所有被忽视、黑暗、未开发和未承认的个性部分,都会占据并分散我们的注意力,使我们远离更深层的冥想之路。

In the second dwelling place, Teresa concentrates on the role of prayer as the doorway into our interior castle and the importance of perseverance. There is, as yet, no spiritual ‘depth’ within the soul for God to touch directly - he can only communicate indirectly, mainly through objective means such as literature, sermons and inspiring friendships. It is the beginning of the painful and arduous process of
在第二个居所中,特蕾莎集中于祈祷作为进入内心城堡的门户以及坚持的重要性。在这一阶段,灵性上的"深度"还未形成,神无法直接触及灵魂 - 他只能通过客观途径如文学、布道和友谊的启发来进行间接沟通。这是痛苦而艰难的自我修养过程的开始。
interior transformation, purgation and purification towards, and in, God. The more our soul is turning towards him and reaching out to the Divine Spouse, the more he is reaching out and eagerly beckoning us towards him.
内心转化、净化和朝向神的纯净。我们的灵魂越是转向祂并触摸神圣的新郎,祂就越是向我们伸出手来,热切召唤我们。

She writes about the cacophony of temptations, distractions and conflicts that can occur when our spiritual life deepens. Here, the real temptations, trials and deeper processes of inner ascesis are beginning, where physical, psychological and spiritual disciplines and efforts, aimed at cleansing, purifying and healing ourselves, are increasingly important.
她对于内心生活深化时所出现的各种诱惑、分散注意力以及冲突的嘈杂状况进行了描述。这里,真正的诱惑、考验以及内心修炼的更深层次的过程正在开始,旨在洁净、净化和治愈自己的身心灵的各种纪律和努力变得日益重要。

Steadfast discrimination, spiritual discernment and moral courage are required as the inner war within the soul can become more intense, as we are more aware of our internal contradictions, insecurities, discord, conflicts and shadow, and experience more dryness, negative thoughts and other distractions in prayer.
坚定的歧视、精神洞察力和道德勇气是必需的,因为内心的战争可能变得更加激烈,因为我们更多地意识到内在的矛盾、不安全感、不和谐、冲突和阴影,在祈祷中也经历更多的干枯、负面思想和其他干扰。

The task of the contemplative life is ultimately active life in the world and the discerning of meaningful service for each of us as individuals, according to our vocation, gifts, talents and character, aligning our will with the will of God. As it is very difficult to orientate ourselves without spiritual guidance and discernment, Teresa emphasizes the fundamental necessity for spiritual direction and increasingly keeping company with like-minded companions and being part of a church, community or religious group.
默观生活的任务最终是在世界上的积极生活,根据我们的使命、恩赐、才能和品格,寻找有意义的服务,使我们的意志与上帝的意志相一致。由于很难在没有精神指导和辨识的情况下定位自己,特蕾莎强调需要精神指导以及与志同道合的伙伴保持联系,成为教会、社区或宗教团体的一部分。

The third dwelling place is the call to a life of deeper spirituality and love for, and in, Christ, and surrender to his will, where we are entering the deeper chambers of our heart. The human personality and will are still in control at this stage, and our psychological and spiritual maturity, sincerity and willingness to surrender to God’s will is being tested. The third dwelling place is an extended meditation on Matthew 19 - the story where Jesus, when questioned by a rich man as to what he must do to possess eternal life in addition to keeping all the commandments, responds by commanding total commitment and surrender.
第三个居所是被呼召进入更加深层的属灵生活,更多地爱基督并被基督所爱,完全顺服于祂的旨意,进入内心更深层的区域。在这个阶段,我们的人格和意志仍然掌控着局面,我们的心理和属灵成熟程度、诚诚恳恳地顺服于神的旨意的意愿都正受到考验。第三个居所是对马太福音 19 章的深入思考,即耶稣对一个富人提出的如何获得永生的问题,回答是要完全委身和顺服。

Teresa refers to this story several times as the spiritual message at this stage. This is where we are too secure, comfortable, self-satisfied, well-ordered and safe, the place of spiritual stalemate, or impasse, because it is at the end of what our own efforts can do. It is a deeper call to more radical change, awakening and transformation in the love of God, as Teresa emphasizes that we have not yet fully surrendered to God - our own will, efforts and striving have brought us to this place.
特蕾莎多次将这个故事称为这个阶段的精神信息。这是我们太过于安全、舒适、自满、井井有条和安全的地方,是精神僵局或死胡同的地方,因为这是我们自己的努力所能达到的终点。这是对更彻底的变革、觉醒和神的爱的转变的更深层呼唤,因为特蕾莎强调我们还没有完全向神屈服 - 我们自己的意志、努力和奋斗把我们带到了这个地方。

The fourth dwelling place is the place of spiritual transition and transformation, where infused grace now begins to operate more fully, and our progress is up to God alone. From the arduous, seemingly never-ending purification and purgation of the outer mansions, the soul enters this difficult and painful, yet truly illuminating and transforming mansion. This is a more profound level of surrendering into mystery and unknowing, being the movement from ascetical efforts of prayer and good works to the more contemplative and mystical stages.
第四个居所是灵性过渡和转型的地方,恩慈的注入现在开始更充分地运作,我们的进步完全取决于上帝。从艰苦、似乎永无休止的外部庄园的净化和净化,灵魂进入这个艰难和痛苦,但确实启发和转型的庄园。这是更深层次的投降到神秘和未知中,从祈祷和善工的禁欲性努力到更加沉思和神秘的阶段。

This is the place where the natural and the supernatural combine, an intermingling of natural and supernatural prayer, with a deeper level of conversion and abandonment of our own will. Teresa says the rational faculties must be decreasing as our capacity to love and be loved is increasing. This is the beginning of supernatural prayer, infused contemplation, or passive, mystical prayer, where God takes over in the centre of our heart. Our own efforts are ceasing and there is a more direct contact and loving embrace with God.
这是自然界和超自然界融合的地方,自然祈祷和超自然祈祷交织在一起,我们的意志发生了更深层次的转变和放弃。特蕾莎说,理性能力在减弱,而我们爱和被爱的能力在增强。这是超自然祈祷、注入式默观或被动神秘祈祷的开始,在这里,上帝进入我们内心的中心。我们自身的努力正在减弱,与上帝有了更直接的接触和温存的拥抱。

There is a deepening stillness and quietness within, the beginning of a greater awareness of the presence of God, and the sense of being absorbed, suspended or immersed in him in an apparently passive way. Teresa speaks here about an increasing sense of deep joy, of an intense ecstasy, of the gradual indwelling of an indescribable Love.
内心逐渐平静安静,对神的临在有了更深的觉知,仿佛被动地沉浸其中。特蕾莎谈到了一种日益深厚的喜悦,强烈的狂喜,和难以言说的爱渐渐住于内心。

In this place of deeper quiet, the human will and the divine will are in stages of deeper absorption, in preparation for the more permanent and established state of union. She is irresistibly drawn to the symbol of water, and uses it throughout her writings to describe the mystical life. She uses the water fountains to describe and understand the different experiences and states of prayer.
在这个更加宁静的地方,人性意志和神性意志正处于更深层的融合阶段,为更持久稳固的合一状态做准备。她不可抗拒地被水的象征所吸引,并在她的著作中运用水来描述神秘的生命。她使用水池来描述和理解祈祷的不同体验和状态。

From the fifth dwelling place to the end of the text she is concerned with describing the perils and delights of the union of the soul with God. The soul is beginning to undergo a deeper state of interior spiritual transformation where the heart is surrendering even more to being infused and penetrated by the Holy Spirit and God’s Love. This mansion is explicitly associated by Teresa with the text from Colossians 3.3:‘You have died and your life is hid with Christ in God’ - hiddenness being the keynote.
从第五个居所到文本结尾,她关注描述灵魂与上帝联合的危险与快乐。灵魂正开始经历更深层次的内在精神转化,心灵正更多地屈服于被圣灵和上帝之爱渗透和穿透。特蕾莎明确将这座内室与歌罗西书 3:3 中的话联系起来:"你们已经死了,你们的生命与基督一同藏在上帝里面"—隐藏是其中心主题。

She describes a deepening prayer of quiet that is now the prayer of union, the beginning of the betrothal of the soul to God. Teresa equates the prayer of union
她描述了一种日益深化的默祷,现已成为合一之祷,这是灵魂与上帝订婚的开始。特蕾萨把合一之祷比作
with the metaphor of the wine cellar, based on the book of the Song of Songs. This is the beginning of the union of human and divine will, and she emphasizes that it is not possible to enter these more interior dwelling places by personal effort alone, but only by the grace of God, effortlessly.
基于《雅歌》的葡萄酒窖的隐喻。这是人的意志与神圣意志结合的开端,她强调不可能凭借个人的努力进入这些更加内在的居所,而只能依靠上帝的恩典,无需任何努力。

Teresa amplifies her understanding of the prayer of union by using the metaphor of the transformation of silkworms into butterflies: the analogy to the contemplative soul being transformed by the Love of God is clear. Our deepening prayer relationship with God is the container, or cocoon, for transformation, and by emptying ourselves we are slowly building the presence of God around us. Here, the soul is in the process of spiritual metamorphosis, becoming so filled with Christ that she emerges ‘like the butterfly’, as the transformed soul, fragile and restless, but beautiful as she was not before.
特蕾莎通过用蚕茧变成蝴蝶的比喻来放大她对合一祷告的理解:这个与将被神的爱转变的默观灵魂的类比很明确。我们与神日益深入的祷告关系是改变的容器或茧,通过我们的自我放空,神的临在正在我们周围慢慢形成。在这里,灵魂正经历着属灵的蜕变,被基督充满到如同蝴蝶一般地变化,虽然脆弱和不安分,却是前所未有的美丽。

In this dwelling place, Teresa writes that the Beloved is giving the grace of the Holy Spirit as a token of the impending betrothal to the soul, in preparation for her becoming his bride. The soul cannot understand the mystery of spiritual union - it is inexplicable and paradoxical to the rational faculties. Teresa emphasizes the importance of weaving this focus of deep prayer into the praxis of daily life, and the test of the authenticity of our prayer life is whether our love for our neighbour is growing in response. There are manifold dangers and trials that present themselves at every stage, and there are particular temptations and difficulties in this fifth mansion, where spiritual direction is particularly important.
在这个居所中,特蕾莎写道,心爱的人正赐予圣灵的恩典,作为即将到来的婚约的标记,为她成为他的新娘做准备。心灵无法理解属灵结合的奥秘——对理性能力来说,这是无法解释和自相矛盾的。特蕾莎强调将这种深度祈祷的焦点编织到日常生活的实践中的重要性,我们祈祷生活的真实性的试金石是,我们对邻人的爱是否在回应中不断成长。在每一个阶段都会出现各种危险和试炼,在这第五重居所中也存在特殊的诱惑和困难,在这里属灵指导尤为重要。

The sixth mansion occupies nearly a third of the text, and deals with interior states of prayer and the intensification of the spiritual life, covering the nature of both the suffering and the various ecstasies of prayer that can occur. The sixth mansion is a time of great trials and tests, often called the ‘dark night of the spirit’. She emphasizes the importance of the ongoing process of spiritual discernment, since deeper purification and infusion of Divine Love into the soul is occurring with increasing subtlety of internal and external tests, trials, obstacles and opposition.
第六道殿占据了文本近三分之一的篇幅,论述了祈祷的内在状态以及灵性生活的强化,涉及祈祷中可能出现的痛苦和各种狂喜。第六道殿是一个充满巨大试炼和考验的时期,常被称为"灵性的黑暗之夜"。她强调了持续的灵性辨别过程的重要性,因为更深层的净化和神圣之爱向灵魂的灌注正在发生,伴随着内在和外在试验、考验、障碍和反对的微妙加剧。

There is now an increasing hunger for solitude, to be alone in prayer as much as possible. The graces, the taste and vision of God, which are being given to the soul, are by now so deeply imprinted that its only desire is to behold him again. Teresa is famous for her unusual and intense spiritual experiences that she writes about here. Her guidelines are full of common sense, emphasizing the importance
有了越来越多人渴望独处,尽可能独自祈祷。大恩典、对神的品味和视觉现在已深深地烙印在灵魂中,其唯一的愿望就是再次瞻仰祂。特蕾莎因其罕见而又强烈的灵性体验而闻名,她在此处描述了这些经历。她的指引充满了常识,强调了这些体验的重要性。
of looking at their effects and how they have been integrated into life, advising prudence and patience until time reveals their fruits. All true spiritual phenomena will lead to a greater awareness of God and his Love, a greater sense of humility, and a deepening awareness and compassion for others and their suffering.
从观察他们的影响及其如何融入生活的角度出发,建议谨慎和耐心,等待时间揭示它们的成果。所有真正的灵性现象都会导致对上帝和祂之爱有更深的认知,产生更强烈的谦逊之心,以及对他人及其苦难有更深刻的认识和同情。

The seventh and innermost mansion, Teresa writes, is different from all the others. The soul is entering the bridal chamber of Our Lord, where the mystical marriage of Christ to the soul is being consummated. After the transformation of the middle mansions, the turbulence, agony and ecstasies of the fifth and sixth mansions, all comes to an end now. There is a sense of completion, peace and rest. She describes the seventh mansion as where ‘this secret union takes place in the deepest centre of the soul, which must be where God Himself dwells’, quite independent of the physical senses or faculties.
第七个和最内层的庄园,特蕾莎写道,与其他所有庄园都不同。灵魂正在进入我主的洞房之中,在此基督与灵魂的神秘婚姻被完成。在经历了中间庄园的转变、第五和第六庄园的动荡、痛苦和狂喜之后,一切都在此结束。此时充满了完成感、平静和休息。她描述第七庄园是"这秘密联合发生在灵魂最深层的中心,这肯定就是上帝本身所居住的地方",完全独立于身体感官或能力之外。

By choosing to open ourselves totally to God, and surrender to life in the Holy Spirit, we become what we truly are, what we are meant to be - made in the image and the likeness of God. In this innermost mansion, it is interesting that Teresa gives little attention to interior experiences, looking instead to the effects of this union in our relationship to others and the world. The purpose is the ‘birth always of good works, good works’ and a call to action and a life of active love in the world, with the confidence that it is possible to maintain an indwelling presence of God in the innermost recesses of our heart, ‘being, and resting, in eternity, in union with God’.
通过选择彻底向神开放自己,并臣服于圣灵的生命中,我们变成了我们真正是什么,我们被创造成什么样的——按照神的形象和样式被造。特蕾萨在这个最内在的居所中给予内心体验很少的关注,而是关注这种联合在我们与他人和世界的关系中产生的影响。目的是"一直产生善工,善工",以及在世界中行动和积极爱的呼召,并有信心在我们内心最深处保持与神的内住同在,"在永恒中安息,与神合一"。

The living waters are for the flowers, and the purpose of the contemplative journey is to be even more engaged in the world around us, in activities and works of service, charity and loving action, while simultaneously united with the Lord in the innermost dwelling places. The life, writings and experience of St Teresa of Avila show that it is possible, and indeed, is every person’s spiritual birthright to be called into the deeper contemplative life, into unceasing prayer, into ‘union with God’, as the life of Jesus Christ and all of his saints throughout the centuries have shown and testified.
活水是为花朵而存在的,沉思之旅的目的是更加投入周围的世界,参与服务、慈善和爱的行动,同时在内心深处与主联合。特蕾莎·阿维拉圣女的生活、著作和经历表明,每个人都有权被呼召进入更深的沉思生活,进入不懈的祈祷,进入"与上帝合一",正如耶稣基督及其数百年来的所有圣徒所展示和见证的那样。

Julienne Mclean 朱莉安·麦克林

ST JOHN OF THE CROSS
十字架上的圣约翰

Peter Tyler 彼得·泰勒

St John of the Cross, Lynne Taggart
十字若望,林恩·塔格特

Introduction 简介

During a time of religious and cultural upheaval the position of one born into one of the disadvantaged groups is far from enviable. This was the case with St John of the Cross. His father was of converso origin and his mother is thought to have been of Moorish descent. The marriage caused St John’s father to be disowned by his wealthy family, and when moreover he died quite young it left his wife and three boys in dire poverty. Throughout his life St John was faced with often inexplicable antagonism, which may well have been based on prejudice due to his origins.
在宗教和文化动荡的时期,出生在弱势群体之一的地位并不令人羡慕。这正是圣十字若望的情况。他的父亲出身于犹太改宗者,他的母亲据信是摩尔人后裔。这段婚姻导致圣若望的父亲被富有的家族所抛弃,当他年轻时去世后,留下妻子和三个男孩陷于极度贫困。在他的一生中,圣若望面临着难以解释的敌意,这很可能源于他的家世背景所带来的偏见。

Despite his ecstatic states his view of the Divine and his clarification of his mystical experiences put him firmly within the ‘apophatic’ tradition. Whereas he stated himself that his intellect was silenced faced by the Divine Presence, yet he placed it at the service of explaining soberly, clearly and profoundly what might be of support to those on the spiritual path.
尽管他陷入了狂喜的状态,但他对神性的看法以及对神秘经验的阐述都使他坚定地处于"否定性"的传统中。尽管他本人声称,当面对神圣存在时,他的智力被沉默了,但他还是将其置于阐述清晰、透彻和深刻的地位,以支持那些走上精神之路的人。

Peter Tyler reminds us how John’s mentor Don Alonso Alvarez and particularly St Teresa of Avila realized the beauty of his nature and his clear intelligence despite his serious and withdrawn manner. Peter stresses that he did have a difficult life he was withdrawn, serious, but also caring and deeply spiritual - and calls him ‘that much misunderstood Mystic’. Out of his deepest suffering came the most sublime poetry.
皮特·泰勒提醒我们,约翰的导师唐·阿隆索·阿尔瓦雷斯,特别是 St 特蕾萨·阿维拉,尽管他严肃而退缩的行为,也认识到他性格的美和清晰的智慧。彼得强调说,他的生活确实很艰难,他退缩、严肃,但也充满关怀和深深的精神性,他被称为"那个被误解最深的神秘主义者"。从他最深沉的痛苦中诞生了最崇高的诗歌。

St John of the Cross $1542 - 91$
十字若望

He was born in Fontiveros in Castile, 24 miles north west of Avila, on 24 June. He studied the humanities at a Jesuit school and subsequently entered the Carmelite Order, professing in 1564 . He moved to Salamanca, where he studied at the University. He met St Teresa of Avila and supported her in the reform of the Carmelite Order. This resulted in his imprisonment in 1577 in Toledo. Nine months later, after torture and public humiliation, he managed to escape. While in jail he composed his most famous poem, ‘The Spiritual Canticle’. His suffering was reflected in all his subsequent writing. He continued despite his imprisonment with the reform, and with St Teresa set up the ‘Discalced Carmelite’ Order. He is well known for his co-operation with her and for his spiritual writings, especially his poetry about the growth of the soul by its detachment from the world and its attachment to God. He died on 14 December I591.
他出生于卡斯蒂尔的丰蒂韦罗斯,距阿维拉西北 24 英里,时间是 6 月 24 日。他在耶稣会学校学习人文学科,随后加入了红衣会,于 1564 年发愿。他搬到萨拉曼卡,在那里就读于大学。他遇到了特蕾莎•阿维拉圣女,并支持她改革红衣会。这导致他在 1577 年在托莱多被监禁。九个月后,经受了折磨和公众的侮辱,他设法逃脱。在狱中,他创作了他最著名的诗作《灵性歌曲》。他后来所有的写作都反映了他的苦难。尽管被监禁,他还是继续进行改革,并与特蕾莎圣女一起建立了"独足红衣会"。他因为与她的合作以及他关于灵性成长的著作而闻名,特别是他关于灵魂摆脱世俗,与上帝连结的诗歌。他于 1591 年 12 月 14 日去世。

I hear my love. 我听见我的爱。
See how he comes
看他是如何来的
leaping on the mountains, bounding over the hills.
跳跃在山丘上，穿越山岗。
My love is like a gazelle,
我的爱情犹如一只黑斑羚
like a young stag.
像一头年轻的雄鹿。
See where he stands
看看他站在哪里
behind our wall. 在我们的墙后面。
He looks in at the window,
他望向窗外
he peers through the opening.
他透过开口望去。
My love lifts up his voice, he says to me,
我的爱人提高他的声音,他对我说,
'Come then, my love,
来吧,我的爱人,
my lovely one, come.
我亲爱的,来吧。
For see, winter is past, the rains are over and gone.
看啊,冬天已过去,雨季也结束了。

Flowers are appearing on the earth.
大地上正在出现鲜花。
The season of glad songs has come, the cooing of the turtledove is heard in our land.
欢乐的季节已来临,在我们的土地上听到了斑鸠的咕咕声。

The fig tree is forming its first figs and the blossoming vines give out their fragrance.
无花果树正在结出它的第一批无花果,开花的葡萄藤散发出它们的香气。

Come then, my love, my lovely one, come.
那么来吧,我的爱人,我美丽的人,来吧。
(Song of Songs 2.

8 - I_{3}

)
《雅歌》2 章

8 - I_{3}

John's writings 约翰的著作

The Dark Night of the Soul
心灵的黑夜
The Spiritual Canticle 灵歌
The Living Flame of Love
爱的永恒之火
The Ascent of Mount Carmel: a commentary on The Dark Night of the Soul
《卡尔默山之登峰--灵魂黑夜的注释》

Recommended translations:
推荐的翻译：

Regis J. Armstrong OFM and Ignatius C. Brady OFM (trans.), St John of the Cross, Classics of Western Spirituality, Paulist Press, 1991.
雷吉斯·J·阿姆斯特朗(OFM)和伊格纳修斯·C·布雷迪(OFM)(译)，《约翰·十字架圣人的著作》，《西方精神文献经典》，保罗出版社，1991 年。

Lucinio Ruano de la Iglesia (ed.), San Juan de la Cruz: Obras Completas, Biblioteca de Autores Cristianos, 2002.
卢西尼奥·鲁阿诺·德拉·伊格莱西亚 (编), 圣胡安·德拉·克鲁斯:全集, 基督教作家图书馆, 2002 年。
K. Kavanaugh and O. Rodriguez (trans.), The Collected Works of St John of the Cross, Institute of Carmelite Studies, 1979.
凯瓦纳夫 K. 和罗德里格斯 O. (翻译)，《圣若望全集》，卡尔默羅修道院研究所，1979 年。
with his name has led to many misconstruals of his approach to the spiritual life - usually centred on, as Inge describes it, welcoming ‘every kind of suffering’ and ‘always choosing that which is most painful, difficult and humiliating’.Yes, it is true that John lived a difficult life - sixteenth-century Spain was no bed of roses, especially if, like John, you were born ‘on the wrong side of the tracks’.Yet to portray him as some sort of pain freak or masochist is completely to miss the thrust of his message. If anything, his spirituality is closest to that of the ‘Song of Songs’ with which we began - ecstatic, erotic, sensual and loving - a poem he loved throughout his life and that influenced much of his own mature writing.
约翰的名字往往会引起对他的灵性生活的许多误解,通常集中在 Inge 所描述的"欢迎每种苦难"和"总是选择最痛苦、最困难和最丢脸的"。是的,约翰的生活确实很艰难–16 世纪的西班牙并非鲜花遍地,特别是如果像约翰一样出生在"边缘地带"。但是将他描述成某种痛苦狂或自虐者完全错失了他的信息的核心。相反,他的灵性最接近我们开始时提到的《雅歌》,是狂喜的、情色的、感官的、充满爱意的,这首诗他终生热爱,并深深影响了他自己成熟期的写作。

From the dispositions given after his death for the process of his beatification, one of the main sources we have for his life and personality, he comes across as a deeply loving, gentle and caring soul. People travelled great distances to seek his advice and counsel and he was known for the gentleness of his pastoral touch undergoing mortifications himself but never insisting on them for others or laying ‘burdens on people greater that they could withstand’.
从他去世后为其宣福过程提供的信息中,这是我们了解他生平和性格的主要来源之一。他表现出一个深爱他人、温和细腻的灵魂。人们从遥远的地方前来寻求他的建议和指导,他以温和的牧师气质深受人们的敬仰。他自己承受着各种苦行,但从未强求他人如此,也从不对他人施加超出他们承受力的重担。

So how has this misunderstanding of John arisen? We can cite many factors. Steven Payne in ‘The Influence of St John of the Cross in the United States: A Preliminary Study’ points out that a ‘complete’ edition of John’s writings in English did not appear until I 864, translated by David Lewis. Yet it was not until I934-5 that the first scholarly edition of his works appeared in English, translated by the great Hispanist E. Allison Peers. The more recent translation by Kavanaugh and Rodriguez (see ‘Recommended translations’, p. 303) has extended scholarly interest in John’s work and allowed a flowering of 'sanjuanist’scholarship in the past 20 years or so. (See ‘Suggested reading’, p. 427, for more examples.) Yet despite new research on his work, the label of the ‘gloomy saint’ remains, and it seems as though it will take some time for John to acquire his place in the hearts and minds of Christians everywhere.
约翰为什么会受到这样的误解?这可以归因于许多因素。史蒂文·佩恩在《约翰十字架圣者在美国的影响:初步研究》中指出,约翰著作的第一部完整英文版直到 1864 年才出版,由大卫·刘易斯翻译。然而,直到 1934-1935 年,著名西语学者 E·阿里逊·皮尔斯才推出第一部学术版英译本。而卡瓦纳夫和罗德里格斯的最新英译本(见"推荐英译本",第 303 页)则进一步推动了对约翰著作的学术研究,促进了近 20 年来"桑胡安派"学术研究的蓬勃发展(更多相关例子见"推荐阅读",第 427 页)。尽管对他著作的研究不断深入,但"阴郁的圣徒"的标签似乎仍然存在,看来要让约翰在基督徒心中获得应有的地位还需要一些时间。

His life and times
他的生活与时代

When writing a review of John’s poetry, the British poet W.H. Auden once referred to him as ‘an odd person in an odd place at an odd time’. In some respects he was right as Spain has always been the ‘exceptional case’ in Europe. Part of this arises from its unique history with respect to the rest of Europe. Shortly after the revelations to the Prophet Muhammad and the beginning of Islam, in 7 I I a combined force of Arabs and Berbers from the Maghreb crossed the straits of Gibraltar under Musa Ibn Nuseir and defeated the last Christian Visigothic kings of Spain at Guadalete. The invading forces quickly captured Sevilla, Córdoba and Toledo, and by 714 much of the north of Spain had been occupied.
当英国诗人 W.H.奥登撰写约翰诗歌的评论时,曾经称他为"一个奇怪的人在一个奇怪的地方出现在一个奇怪的时间"。在某些方面他是对的,因为西班牙一直是欧洲的"特例"。这部分源于它与欧洲其他国家不同的独特历史。在穆罕默德先知的启示和伊斯兰教的开端之后不久,公元 711 年,来自马格里布的阿拉伯人和柏柏尔人联合部队在穆萨·本·努赛尔的率领下跨越直布罗陀海峡,在瓜达莱特击败了最后一个基督教维西哥特王国的国王。入侵部队迅速占领了塞维利亚、科尔多瓦和托莱多,到 714 年,西班牙大部北部地区已被占领。

The new government promised freedom of worship to both Jews and Christians and, combined with the unpopularity of the formerVisigothic kings and intermarriage between the two groups, an atmosphere of reconciliation was established. The subsequent history of the Peninsula saw the establishment of broadly Muslim governments in the middle and south of the land and the slow re-emergence of Christian kingdoms in the north.
新政府承诺给予犹太人和基督教徒宗教自由,加上前维西哥特王室的不受欢迎以及两个群体之间的通婚,形成了和解的气氛。随后半岛的历史见证了中南部建立了主要的穆斯林政权,以及北部基督教王国的逐步重建。

By 1085 the so-called Christian Reconquista or ‘Re-Conquest’ of Muslim Spain reached a significant turning point when the ancient capital of Toledo was retaken by Alfonso VI. The king, like his fellow Muslim viziers, respected the rights of his co-religionists in the city and laid the foundations for a great ‘School of Translators’ to arise in the city under the later King Alfonso X - El Sabio, or ‘The Wise’.
到 1085 年,所谓的基督教"重新征服"或"再征服"穆斯林西班牙达到了一个重要的转折点,当时托莱多这个古老的首都被阿方索六世收复。这位国王,就像他的穆斯林宰相同僚一样,尊重城中的同教徒的权利,并为后来的阿方索十世国王——"智者"——在该城建立了一所伟大的"翻译学院"奠定了基础。

With the fall of Córdoba and Sevilla to Christian armies in 1236 and 1248 respectively, most of the main stretches of southern Spain had fallen into Christian hands. The next 200 years saw the Christians consolidating their new lands, while the Kingdom of Granada ensured that the southern tip of Spain, including the Alpujarras Mountains, remained under Muslim control. This small kingdom finally fell to Los Reyes Católicos - ‘Their Catholic Majesties’ Ferdinand and Isabella - in I492, thus marking the end of almost 800 years of Muslim, Christian and Jewish interaction on the Peninsula that fascinates and challenges scholars today.
科尔多瓦和塞维利亚先后在 1236 年和 1248 年被基督教军队攻陷,西班牙南部大部分地区相继落入基督教势力手中。接下来的 200 年里,基督教势力巩固了他们的新领土,而格拉纳达王国则确保了包括阿尔普夏拉斯山区在内的西班牙南部地区仍然受穆斯林控制。这个小王国终于在 1492 年被天主教君主—费迪南和伊莎贝拉所征服,标志着近 800 年来半岛上穆斯林、基督教徒和犹太人之间交互作用的终结,这个过程让学者们至今感到困惑和挑战。

The same year, I492, was also, of course, the key moment when western exploration of the ‘New World’ began with Christopher Columbus’s voyage sponsored by Ferdinand and Isabella. These two events, the new homogenization of Spanish society under sole Christian rule and the discovery and assimilation of the wealth of the New World, would dominate events in Spain over the next centuries and profoundly influenced the life and writing of John of the Cross.
同样是 1492 年,这也是毋庸置疑的西方开始探索"新世界"的关键时刻,当时由费迪南德和伊莎贝拉资助克里斯托弗·哥伦布进行航海探险。这两个事件,即西班牙社会在独一无二的基督教统治下趋于同质化,以及新世界财富的发现和吸收,在未来几个世纪里主导了西班牙的事态发展,并深深影响了若望十字架的生活和写作。

John was born in 1542 in the little village of Fontiveros on the Castilian plain. He was born on 24 June, the feast day of St John the Baptist, so it is probable that this is how he acquired his name. His father, Gonzalo de Yepes, belonged to a wealthy family of silk merchants originally from Toledo with converso origins (see Chapter 21 , page 289). His mother, Catalina Alvarez, was from a family of poor and humble weavers whom Gonzalo met on one of his business trips to Medina del Campo in Castile. Some commentators have speculated that she was from Muslim stock and it has been suggested that some of the persecution John received later in his life arose from suspicions of his Jewish and Muslim ancestry (a situation not uncommon in sixteenth-century Spain: John’s great co-worker, St Teresa of Avila, was also from converso origins).
约翰于 1542 年出生在卡斯蒂利亚平原上的小村庄蓬蒂韦罗斯。他是 6 月 24 日－圣约翰洗者节日诞生的,这可能就是他取名约翰的原因。他的父亲冈萨洛·德·耶佩斯,是一个富有的丝绸商人家族,原本来自托莱多,有被逼改信基督教的犹太人背景(见第 21 章,第 289 页)。他的母亲卡塔丽娜·阿尔瓦雷斯,来自一个贫穷的织布工家庭,是冈萨洛在前往卡斯蒂利亚梅迪纳德尔坎波的商务旅途中认识的。一些评论者推测她可能有穆斯林血统,并认为这可能导致约翰后来在生活中遭受过一些迫害(在 16 世纪的西班牙,这种情况并不罕见:约翰的同事圣德蕾莎也有被逼改信基督教的犹太人背景)。

Gonzalo’s family did not take kindly to his ‘love match’ with Catalina and promptly disowned him. The couple married in 1529 and set about establishing a family in Castile. John was the youngest of three boys of whom only two survived; his middle brother, Luis, was to die when John was eight. When John was three years old his father died. Catalina went to the family in Toledo and the surrounding towns begging for assistance to help bring up the boys, but she was disowned by them all. Accordingly John’s earliest childhood was in great poverty, and when he was nine the family moved to Medina del Campo so that Catalina could bring up the boys.
冈萨洛的家人对他与卡塔利娜的"相恋婚姻"反感,并立即与他断绝关系。这对新人于 1529 年结婚,并在卡斯蒂利亚建立了自己的家庭。约翰是三个儿子中最年幼的,只有两个人活了下来;他的中弟路易斯在约翰八岁时去世。约翰三岁时,他的父亲去世了。卡塔利娜前往托莱多及周边城镇乞求帮助,以抚养三个儿子,但她被所有人弃之不顾。因此,约翰童年最初的时光都在贫困中度过,当他九岁时,这个家庭搬到梅迪纳德尔坎波,以便卡塔利娜抚养三个儿子。

Also around this time
也是在这个时候

1550
Inquisition given additional powers by Emperor Charles V.
查理五世皇帝赋予宗教法庭更多权力。

1550
Giorgio Vasari, architect and painter, publishes Lives of the Artists.
乔治·瓦萨里，建筑师和画家，出版了《艺术家传》。

1551

Archbishop Thomas Cranmer publishes his ’ 42 Articles’ for the Church of England, accepted by Edward VI two years later.
坎特伯雷大主教托马斯·克兰默发布了他为英格兰教会编写的《42 条信条》,两年后被爱德华六世接受。

1559

Elizabeth I crowned Queen of England - Church of England re-established.
伊丽莎白一世登基为英格兰女王-英格兰教会重新建立。

1563

William Byrd, English composer, appointed organist at Lincoln Cathedral.
威廉·拜尔德,英国作曲家,被任命为林肯大教堂管风琴手。

1563

Jews expelled from France by order of Charles Vi.
根据查理六世的命令,犹太人被驱逐出法国。

1564-1616

William Shakespeare. 威廉·莎士比亚。

1568

Leaders of Flemish opposition to the Spanish Inquisition beheaded in Brussels.
佛兰德反对西班牙宗教裁判所的领导人在布鲁塞尔被斩首。

1575
Treaty between French Catholics and Huguenots signed.
法国天主教徒和胡格诺派信徒签署条约。

John enrolled in the ‘Catechism School’ - the Colegio de la Doctrine - which was intended for the children of orphans and was orientated towards teaching these poor children how to develop a craft or trade that would help them in later life. Thus John was taught carpentry, tailoring, bricklaying and painting - the ‘gloomy saint’ of popular imagination remained an accomplished builder and ‘brickie’ for the rest of his life, and some of his structures still stand to this day. A helpful antidote to the image of the other-worldly and cold ascetic!
约翰报名参加了"教理学校"- Colegio de la Doctrine - 这是为孤儿子女而设的,目的是教导这些贫困儿童如何发展一项手艺或职业,以帮助他们日后生活。因此,约翰学会了木工、裁缝、砖瓦匠和油漆技能。这个"阴郁的圣人"在普遍想象中,終生都是一位精通建造的手艺工人和砖瓦匠,直到今天,他所建造的一些建筑物仍然屹立。这是对他那种超脱世俗、冷淡的苦行形象的一剂良药!

At the age of 17 he found employment in the Plague Hospital of Nuestra Señora de la Concepción, where he found favour with his employer Don Alonso Alvarez, who became something of a mentor and father figure to the young lad. The hospital had around so beds and served the poor, who had ulcers and contagious diseases, and many of whom were suffering from the new incurable disease of syphilis that had returned from the New World with the conquistadores. We hear how the boy ‘told stories and sang songs’ to the suffering patients, and it seems as though John’s celebrated gifts as a gentle and sensitive pastor were developed at this early age.
17 岁时，他在努厄斯特拉·塞尼奥拉·德拉·孔塞普西翁瘟疫医院找到了工作。他得到了雇主阿隆索·阿尔瓦雷斯的青睐,后者成为了这位年轻人的导师和父亲般的人物。这家医院有约 60 张病床,为贫穷的患有溃疡和传染病的人们提供服务,其中许多人正在受苦于从新大陆带回的梅毒这种新的不治之症。我们得知这个男孩"讲故事和唱歌"来安慰正在痛苦中的病人,看来约翰作为温和敏感的牧师的卓越天赋在这个年轻时期就已经初露端倪。

Don Alonso saw that John had brains and encouraged him to enrol at the newly founded Jesuit College of Medina. Between I559 and 1563 he studied metaphysics, rhetoric, grammar, and Greek, Latin and Spanish literature. At this time the Jesuits were providing the very best in education in the new Renaissance humanities, and John profited enormously
唐纳森·阿隆索看出约翰很有才智,并鼓励他入读刚刚创办的梅迪纳耶稣会学院。在 1559 年至 1563 年间,他学习了形而上学、修辞学、语法,以及希腊文、拉丁文和西班牙文文学。在这个时期,耶稣会提供了最优质的新文艺复兴人文学科教育,约翰从中获益匪浅。
from his education here, being taught by, among others, the great Jesuit humanist scholar Juan Bonifacio (see Chapter 20 on St Ignatius of Loyola). His classical learning and skill came out in his later poetry and prose.
根据他在这里接受的教育,他受到了包括伟大的耶稣会人文主义学者胡安·博尼法西奥在内的人的指导(参见第 20 章关于罗约拉圣依纳爵的内容)。他后来的诗歌和散文都体现了他的古典学习和技能。

Don Alonso wanted John ordained so that he could serve as chaplain to the Concepción, and accordingly paid for him to study at the University of Salamanca. However, before he did this John joined the Carmelite Convento of Santa Ana in
唐·阿隆索想让约翰受订阅,这样他就可以为康塞普西翁号服务为 chaplain。因此他支付了约翰在萨拉曼卡大学的学费。然而,在这之前约翰加入了圣安娜修道院的加尔默罗会。

Medina in 1563 when he was 21 years old, taking his vows in I564 and adopting the name of Juan de Santo Matía.
梅迪纳在 1563 年 21 岁时,于 1564 年宣誓并采用了"胡安·德·桑托·马蒂亚"这个名字。

John now entered the Carmelite college of San Andrés at Salamanca. With Oxford, Bologna and Paris, Salamanca had been one of the four great medieval universities of Europe, and again John benefited from a training in philosophy and theology second to none. Although we do not know exactly which classes he took it is likely that, as well as philosophy and theology, he studied ethics, astronomy, grammar, logic and music. He retained a great love of the natural world for his whole life and he would derive much pleasure from observation of the night sky, the planets and stars in later life.
约翰现在进入了萨拉曼卡圣安德烈斯加尔默羅学院。与牛津、博洛尼亚和巴黎相比,萨拉曼卡曾是欧洲四大中世纪大学之一,约翰在这里获得了无与伦比的哲学和神学培训。虽然我们不知道他具体上了哪些课程,但很可能除了哲学和神学,他还学习了伦理学、天文学、语法、逻辑和音乐。他终生热爱大自然,后来在生活中会从观察夜空、行星和星星中获得很大的乐趣。

In 1567, at the age of 25 , he was ordained a priest, and because of his love of solitude, quiet and the ascetic life he was seriously considering joining that most ascetic of religious orders, the Carthusians. However, fate intervened when he returned to Medina and met the charismatic founder of the ‘Discalced’ reform of the Carmelites, St Teresa of Avila (see chapter 21). At this time Teresa was 52 , more than twice John’s age. Fresh from founding her first convent in Avila, she was preparing her second foundation at Medina. They immediately seemed to have an easy spiritual rapport, and Teresa persuaded John to remain in the Carmelite Order and work with her to reform it from within. Calling him ‘my novice’ she persuaded him to begin the first male house of the reform at Duruelo near Avila with four others.
1567 年,25 岁的他受聘为神职人员,由于对孤独、寂静和苦修生活的热爱,他认真考虑加入最为苦修的宗教教团 - 迦密会。然而,当他回到梅迪纳与加尔默罗特修会(discalced)的创始人圣特蕾莎相遇时,命运发生了转变。此时,52 岁的特蕾莎已经比约翰大了一倍多。她刚刚在阿维拉创立了第一座修道院,正准备在梅迪纳建立第二座。他们立即建立了密切的精神联系,特蕾莎劝说约翰留在加尔默罗特修会,与她一起进行内部改革。她称他为"我的新学员",并说服他与其他四人在阿维拉附近的杜鲁埃洛建立了该教团的第一个男性院舍。

On 28 November 1568 the Carmelite Father Provincial heard the four friars renounce the Mitigated Rule of the Carmelites and embrace the Primitive Rule of Our Lady of Mount Carmel (see Chapter 21, page 292). John also now took the name for which he has become universally known - Juan de la Cruz, John of the Cross. In spring 1569 the Father Provincial raised the status of the foundation to that of a Priory with permission to receive novices, and in June 1570 the community moved to Mancera de Abajo as they had become too numerous for the old farmhouse. A community was now established at Pastrana, east of Madrid, and John was named Rector of the Colegio de San Cyrilo at the new Renaissance University of Alcalá de Henares in I571.
1568 年 11 月 28 日,加尔默耳修会会省神甫听到 4 位修士放弃加尔默耳修会的缓和规则,并接受圣母山加尔默耳的原始规则(见第 21 章,第 292 页)。约翰也现在使用了他普遍被人知晓的名字——胡安·德拉·克鲁斯(Juan de la Cruz),即十字架圣若望。1569 年春天,会省神甫将这一基地的地位提升为修道院,获准接收新学员。1570 年 6 月,由于原有农舍容纳不下,他们搬迁到了曼塞拉·德·阿巴霍。现已在马德里东部的帕斯特拉纳建立了一个社区,约翰被任命为阿尔卡拉·德·埃纳雷斯新文艺复兴大学圣西里洛学院的校长。

This same year of I57I also saw the election of Teresa as Prioress of her old alma mater La Encarnación in Avila. Teresa’s appointment aroused not a little controversy and she quickly asked John if he would come as confessor to the convent to assist
这一年 1571 年,特蕾莎被选为阿维拉拉恩卡尔纳西翁修道院的院长。特蕾莎的任命引起了不少争议,她迅速请约翰作为修道院的告解神父来协助。

her reforms. He took up the post in 1572; it was a salaried post that had previously been held by Mitigated Carmelites. John’s acceptance of the post did not help to alleviate the tensions that were growing between the two groups, and he spent the next five years living in a workman’s hut on the edge of the property. He brought his famous pastoral gifts to the post as well as his equally honed skills as a spiritual director. In this role he undertook the task of giving spiritual direction to Teresa herself. Avila was a hotbed of reform at this time, and the new instructions on the spiritual life from the Council of Trent were being enacted with vigour in the granite mountain city.
她的改革。他于 1572 年接任此职位,这是一个有薪酬的职位,此前由缓和的加尔默罗修会会员担任。约翰接受这个职位并没有减轻两个群体之间不断增长的紧张局势,他接下来的五年就居住在该财产边缘的一间工人小屋里。他不仅带来了著名的牧师才能,还有同样擅长的灵性导师技能。在这个角色中,他承担了为特蕾莎本人提供灵性指导的任务。阿维拉当时正是改革的温床,特兰托会议的新灵性生活指令正在这座花岗岩山城中被大力实施。

As the Discalced reform of the Carmelites continued under the guidance of John and Teresa it began to run into problems. New houses of the reform were forbidden in Andalusia but the Dominican Apostolic Commissioner Vargas, with the encouragement of King Philip II, authorized new foundations at Sevilla, Granada and La Peñuela that included taking a house of the Mitigated Carmelites and giving it to the Discalced.
在胡安和特蕾莎的指导下,加尔默罗修会的禁鞋改革持续进行,但开始遇到一些问题。在安达卢西亚,新的改革修院被禁止建立,但多米尼克教会使徒委员瓦尔加斯在菲利普二世国王的支持下,却批准在塞维利亚、格拉纳达和拉佩努埃拉建立新的修院,其中包括接收一座温和派加尔默罗修会的修院并将其交给禁鞋派。

In I 575, following a chapter of the Order in Piacenza, Italy, new foundations were forbidden, Teresa was ordered to ‘rest’ in a convent of her choice and a General Visitor, Padre Tostado, was appointed to Spain, who immediately confronted King Philip and the Apostolic Nuncio, Nicolás Ormaneto. Although theVisitor wanted John removed from his post at Avila, the nuns, and the Apostolic Nuncio, wanted him to stay.
在 1575 年,在皮亚琴察的命令之后,新的基础被禁止,特蕾莎被命令在她所选择的一座修道院"休息",一位总访视员帕德雷·托斯塔多被任命到西班牙,他立即面对了菲利普国王和宗座大使尼科拉斯·奥尔马内托。虽然访视员想要约翰被撤出阿维拉的职位,但修女们和宗座大使都希望他留在那里。

Ormaneto died suddenly in 1577 at the young age of 35 and John was seized by a group of Mitigated Carmelites on the night of 2 December and taken blindfolded to the Mitigated Priory at Toledo. He was held here for some nine months under the most terrible conditions. His cell was six foot by ten and had previously been used as a latrine. He endured the freezing cold of a Castilian winter and the stifling heat of the summer in this cell. The decisions of Piacenza were read to him and he was asked to renounce the reform, which he refused to do. He was accordingly ‘disciplined’ by each member of the community scourging him on the refectory floor after he had eaten his food - bread, sardines and water. The lashes he received were violent and his health was severely affected for years afterwards, probably contributing to his early death.
奥尔马内托于 1577 年在 35 岁时猝然离世,约翰在 12 月 2 日晚被一群温和的加尔默罗修士逮捕,蒙住双眼带到托莱多的温和修道院监禁。他在极其恶劣的环境下被囚禁了约九个月。他的牢房不足六英尺乘十英尺,此前曾被用作厕所。他经历了卡斯蒂利亚寒冬的严寒和夏季的闷热。皮亚琴察的判决被宣读给他,要求他放弃改革,但他拒绝这么做。因此,他每次吃完饭后(只有面包、沙丁鱼和水)都要受到修道院所有成员的鞭打。他受到的鞭笞非常剧烈,对他的健康造成了持久的影响,可能也导致了他过早的死亡。

Six months into the imprisonment he was given a new warden, who had some compassion for the poor friar and whose testimony was to constitute part of the beatification process after John’s death. He was given a change of clothes and paper and ink to write with.
被监禁六个月后,他被赋予了一个新的狱长,这位狱长对这名可怜的修士颇有同情心,他的证词将在约翰·德拉克鲁斯逝世后成为祝圣过程的一部分。他获得了更换衣服的机会,并获得了纸和墨水,以供书写。

Thus, in dereliction and darkness, John began his new career as a writer and spiritual poet. He managed to write the first 31 stanzas of the Spiritual Canticle while in prison and began the famous poem En una Noche Oscura (On a Dark Night).
因此,在疏忽和黑暗中,约翰开始了他作为作家和灵性诗人的新事业。他设法在狱中写下了《灵性歌曲》前 31 节,并开始了著名的诗作《暗夜行》。

On 16 August 1578 , while the friars rested after the feast of the Assumption, John effected his escape ‘through a combination of good fortune, planning and some mystery’ (J.Welch, When Gods Die). He let himself down from the prison window with torn-up bed sheets and after an initial wrong turn into the neighbouring convent garden managed to find the Discalced sisters’ house of Toledo, having wandered through the ancient Muslim streets of the city, which are still preserved to this day. After a little rest with the sisters he was smuggled south to
在 1578 年 8 月 16 日,当修道士在圣母升天节后休息时,约翰通过"良运、策划和某些神秘"(J.Welch,《神祇之死》)成功逃离了监狱。他用撕毁的床单从监狱窗户逃了出去,最初误入了邻近的修道院花园,但最终找到了托莱多的赤足修女院,途经了这座城市保存至今的古老穆斯林街道。在修女院稍作休息后,他被偷运到了南方。

Philip II of Spain, anonymous
西班牙的菲利普二世,佚名

Andalusia, where he was named Superior of the community of El Calvario. He would remain in Andalusia for the next few years, being appointed Superior of the new Discalced House of Studies in Baeza, Prior of Granada andVicar Provincial of Andalusia.
安达卢西亚,在那里他被任命为埃尔卡尔瓦里奥社区的院长。在接下来的几年里,他将留在安达卢西亚,被任命为巴埃萨新的无鞋修道院学院的院长、格拉纳达的院长以及安达卢西亚的省院长。

In I 580 the Holy See, under pressure from King Philip II, granted the Discalced their own jurisdiction, although not complete autonomy. In the beautiful warm southern lands John completed his great poems and began the prose commentaries on them - full of the warmth, colour and life of an Andalusian spring. The house at Granada, Los Martires, was built in the shadow of the great Muslim palace of the Alhambra, whose water John redirected with his own aqueduct to water the priory’s vegetable gardens. These six years were to be some of the happiest in his short life.
在 1580 年,在西班牙国王菲利普二世的压力下,圣座给予了光脚的加尔梅尔会修士自己的管辖权,尽管并不完全自治。在温暖美丽的南方土地上,若望完成了他的伟大诗篇,并开始了对它们的散文注释 - 充满了安达卢西亚春天的温暖、色彩和生机。格拉纳达的美睐尔斯修道院建在伟大的穆斯林宫殿阿尔罕布拉宫的阴影下,若望用自己的引水渠将宫殿的水引入修道院的蔬菜园。这六年是他短暂生命中最快乐的时光。

In June 1588 he was elected Definitor of the Reform and Prior of Segovia in Castile. In the beauty of his new surroundings he continued his writing, and in the caves above the priory was to experience ecstatic states of communion with God. His brother, Francisco, whom he had not seen for years, was a regular and loved visitor. However, the peace was not to last.
1588 年 6 月,他当选为修道院改革的司祭,并出任卡斯蒂利亚塞哥维亚修道院的院长。在这片美丽的新环境中,他继续写作。在修道院上方的洞穴里,他经历了与上帝交融的狂喜境界。多年未见的弟弟弗朗西斯科也时常来访,他们彼此相爱。然而,这份宁静并未持续太久。

The new Vicar General of the Discalced, Nicolás Doria, began to effect changes to the new community that went against the spirit of the recently deceased St Teresa. John, Jeronimo Gracián and Sister Ana de Jésus all opposed him and encountered a ferocious counterattack. Gracián was dismissed from the Reform for wanting to promote apostolic activity in Africa and ‘The Indies’; and a case was begun against John using defamation of character to have him removed - the very founder of the Reform!
光脚修士新总监理尼古拉斯·多里亚开始对新共同体进行与刚逝去的特蕾莎·德·阿维拉圣母相悖的变革。若望、格拉西安和耶稣安娜修女都予以反对,并遭到猛烈的反击。格拉西安因想在非洲和"印度"推广使徒活动而被逐出改革派;而针对若望,改革派还以诽谤罪名启动诉讼,试图将他赶走 - 他正是改革派的创始人!

During this process in I59I John became ill and was moved from La Peñuela to Ubeda in Andalusia, where he was not greatly loved. The Prior, who also did not get on with him, assigned him an unpleasant cell and refused to give him special treatment. The disease spread to his back, where a tumour appeared. On I3 December he called the Prior and begged forgiveness for the expense he had incurred the priory. The Prior was overcome and fled the cell in tears. John died later that night.
在这个过程中,在 1591 年,约翰生病了,被从拉佩努埃拉转移到了安达卢西亚的乌贝达,在那里他并不受欢迎。这位院长也与他关系不好,为他分配了一间令人不快的牢房,并拒绝给予他特殊照顾。这种疾病蔓延到了他的背部,出现了一个肿瘤。12 月 13 日,他召见了院长,乞求原谅他给修道院带来的开支。院长内心动摇,泪流满面地逃离了牢房。约翰在那天晚些时候去世。

He remained a controversial figure for the next I 50 years, and although a process for beatification was begun in the early 1600 s, it was not until 1726 that he was canonized as a saint of the Roman Catholic Church, and then not without controversy. He was made a Doctor of the Universal Church in 1926, an honour he shares with his old co-worker, St Teresa, the first woman Doctor of the Church.
他在接下来的 150 年里一直是一个有争议的人物,尽管在 1600 年代初就开始了晋升圣人的程序,但直到 1726 年他才被罗马天主教会正式封为圣人,这一过程也并非没有争议。1926 年,他被封为普遍教会的博士,这是一个他与他的老同事特蕾莎圣人共享的荣誉,特蕾莎是教会历史上首位女性博士。

Teaching and doctrine 教学与教义

Where have you hidden, 你藏在哪里了，
My love, and left me moaning?
我的挚爱,为何离我而去?
Like a stag you fled
似鹿般逃走
Having wounded me; 伤害了我;
I went out calling you, and you had gone.
我去找你,但你已经走了。
And all who are free,
而所有自由的人,
Tell me a thousand graceful things of you;
为我说一千句优雅的话语;
And all wound me more,
而且它们都更深地伤害了我
And leave me dying:
让我就此死去:
A don’t-know-what which lies behind their babbling.
一个不知道是什么的东西,隐藏在他们絮叨的背后。
Why, if you wounded this heart
为什么,如果你伤害了这颗心
Don’t you heal it?
你不治好它吗？
And as you stole it from me,
既然你从我这里偷走了它,
Why do you leave it as it is
你为什么不对其做出改变?
And not carry off what you have stolen?
偷来的东西不还吗?
The Spiritual Canticle, verses 1, 7,9
灵歌，第 1,7,9 节
These passionate verses from the beginning of the Spiritual Canticle reveal something of the spirit of John’s spirituality. From a life of no little hardship and suffering, he has left us some of the most beautiful love lyrics of all mystical writing. In them he combines his own passionate love of God - and experience of absence of God in the soul - with his classical and theological training to produce verses that are second to none in the Spanish language.
这些出自《灵歌》开头的热情诗句,揭示了若望的心灵之道中的某些特征。从一个充满艰辛和苦难的生活中,他给我们留下了一些最美丽的神秘主义写作中的爱情抒情诗。在这些诗中,他将自己对上帝的激烈热爱 - 以及灵魂中上帝失去的经历 - 与古典和神学培养结合在一起,创作出了在西班牙语中无与伦比的诗句。

These lines, first conceived in the dark of the Toledo prison, are the dynamo from which the rest of his spirituality flows. It is the cry of someone who has lost a lover and is totally heartbroken. John is a master at recognizing all the stages of spiritual growth that accompany our journey to God, but where he excels is in that mature moment when God ‘weans us off’ the delights and consolations of our spiritual ‘youth’ and leads us into the ‘dark night’ where only ‘the light that burns in the heart’ is a guide. He puts the onset of this magical moment beautifully in his
这些线条最初在托莱多监狱的黑暗中孕育而生,是他整个心灵生活不断流淌的源泉。这是一个失去挚爱、心碎不堪的人的呐喊。约翰是一位大师,他能够准确认识到灵性成长的各个阶段,我们在通往上帝的道路上所经历的种种。但他最擅长的,是在那成熟的时刻,上帝将我们从灵性"青春"的快乐与慰藉中"拔离"出来,引领我们进入"黑夜",只有"燃烧在心中的光明"才能成为指引。他在他的作品中,生动地描述了这种神奇时刻的开始。
most famous poem, En una Noche Oscura (On a Dark Night):
在一个漆黑的夜晚
On a Dark Night
在黑夜里
Inflamed with anxious love
焦急的爱

Ah the sheer grace! -
啊,这纯洁的优雅!

I went out unseen 我悄悄地出去了
My house being now all quiet.
我的房子现在一切都很安静。
In darkness and secure,
在黑暗与安全中,
Disguised by the secret ladder
隐藏在秘密阶梯之中

Ah the sheer grace! -
啊,这纯洁的优雅!

In darkness and concealed,
在黑暗和隐藏中,
My house being now all quiet.
我的房子现在一切都很安静。
On that blessed night
在那个蒙福的夜晚
In secret, for no one saw me,
不为任何人所见，在秘密中，
Nor did I look at anything,
我也没有看任何东西
With no other light or guide
没有其他光明或指引
Except that which burned in my heart.
除了我心中燃燒的那個。
This moment of the spiritual life, what John refers to as the ‘Dark Night’, is a place of the deepest existential anxiety and trauma. It is the place where we encounter our own nothingness and insecurity. Yet it is also the noche dichosa - the blessed, warm, Mediterranean night - when God reveals God’s self. It is a place of paradox. All security and comfort is removed, but it is also the noche amable más que el alborada, ‘the night more lovely than the dawn’, ‘the guiding night’ - the gentle, warm, loving night.
这种心灵生活的时刻,约翰所指的"黑暗之夜",是最深层的存在焦虑和创伤的场所。这是我们遇到自身虚无和不安全感的地方。然而,它也是诺切迪乔萨——上帝揭示自身的那个有福的、温暖的地中海之夜。这是一个矛盾的地方。所有的安全感和舒适感都被剥离了,但它也是诺切阿马布莱马斯克阿尔伯拉达,'比黎明更动人的夜晚',那个'指引之夜'——温柔、温暖、充满爱意的夜晚。

For at the heart of John’s teaching is not some spiritual boot camp but the simple message that lies at the heart of all Christian spirituality - the Bad News that we are all prone and subject to the forces of the unconscious, destruction and sin, but the accompanying Good News that through faith in Christ we are able to transform this suffering into a new and transfigured life in Christ.
约翰的教导的核心不是什么灵性训练营,而是基督教精神性中最基本的信息 - 坏消息是我们都容易受到无意识力量、毁灭和罪的影响,但好消息是通过对基督的信仰,我们能将这种痛苦转化为在基督里的新的改变后的生活。

It is not easy. John makes clear that the way forward is difficult and will require sacrifice:
这并不容易。约翰明确表示,前进的道路艰难,需要付出牺牲。

To reach satisfaction in all
要达到对于各方面的满足
desire its possession in nothing.
对它的拥有没有欲望。
To come to possess all
要拥有一切
desire the possession of nothing.
不渴望拥有任何东西。
To arrive at being all
要达到完全
desire to be nothing . . .
渴望什么都不是...
To come to be what you are not
成为你所不是的自己
you must go by a way in which you are not.
你必须走一条你不是自己的路。
(The Ascent of Mount Carmel I.14)
登山记第一卷第十四章这一切都是为了神圣的爱,因而摆脱一切受造物的喜乐和满足,并将心灵完全安息于神。
We may think that to achieve control over our wayward passions and desires we simply have to grit our teeth and ‘think of Jesus’. ‘No!’ says John. If we suffer from greed, pride, ruthless ambition, alcoholism, emotional insecurity, violent and murderous impulses, these aren’t going to go away. We cannot wish them away; they are part of our nature as human beings. Rather, as the Desert Fathers and Mothers once recognized, we must offer them up to Jesus who will be able to ‘re-order’ our disordered attachments through ‘a more intense enkindling of another, better love’. The genius of John was that he recognized that we do not vanquish the appetites through our own efforts and the denial of them, but by surrendering to the ‘higher and better love’ of Jesus Christ.
我们可能认为要控制我们的私欲和欲望,只需要咬牙坚持并"想着耶稣"。约翰说:"不!这是不可能的。"我们如果受到贪婪、自负、冷酷的野心、酗酒、情感不安全感、暴力和杀人冲动的折磨,这些都不会消失。我们无法摆脱它们,因为它们是人性的一部分。相反,正如荒野教父和教母们曾经认识到的,我们必须把它们奉献给耶稣,让他能够通过"更强烈的另一种更好的爱"来"重新安排"我们混乱的依恋关系。约翰的见解在于,他认识到我们无法凭借自己的努力和否定来克服欲望,而是要向耶稣基督"更高尚、更美好"的爱投降。

For as we stated at the beginning of this chapter, John’s teaching is essentially a teaching of love - the true and real love of Jesus that alone can transform the soul and prepare it for eternal life. John states in The Ascent of Mount Carmel that ‘it is better to experience [this love] and meditate upon it than to write of it’.
正如我们在本章开头所述,约翰的教导本质上是关于爱 - 唯有真实的耶稣之爱能够改变灵魂,并为永生做好准备。约翰在《登览加尔默罗山》中说:"体验和沉思这种爱比写关于它更好"。

This is probably why he resorts to poetry to convey his spiritual message. He recognizes that the written word can never adequately express the nature of our deep love relationship with God and the cosmos, but in the ambiguous and shifting images of poetry he can come nearest to giving us something of a flavour of the eternal banquet of love that awaits us. It is an image that is not surpassed by the final beautiful stanzas of the Spiritual Canticle of which the great Hispanist Gerald Brenan wrote:
这可能就是为什么他求助于诗歌来传达他的精神信息。他认识到,书面语言永远无法充分表达我们与神和宇宙的深刻爱的本质,但在富有暧昧和变幻的诗歌意象中,他能最接近地给我们呈现即将到来的永恒爱的盛宴的味道。这是一种不亚于著名西语学者杰拉尔德·布雷南所写的《灵修歌》最后美丽的诗节的意象。

I do not think that in the whole of Spanish poetry there is a passage that calls up so vividly the Castilian-Andalusian scene before the incidence of motor transport: the
我认为在整个西班牙诗歌中,没有一段话能如此生动地描绘出卡斯蒂利亚-安达卢西亚的景象,在机动交通出现之前的情景
string of horses or mules descending slowly to the river; the vague suggestion of frontier warfare, now over; that sense of endless repetition, of something that has been done countless times before being done again, which is the gift of Spain to the restless and progressive nations. In these last two wonderful lines, with their gently reassuring fall, the horses descending within sight of the waters are lifted out of time and made the symbol of peace of this land of eternal recurrence.
一串慢慢下降到河边的马匹或骡子;模糊的前线战争的暗示,现已结束;那种无穷无尽的重复感,某些事情曾无数次发生过,现正再次发生,这就是西班牙赐予不安定和进步国家的礼物。在这最后两个美妙的句子中,有缓和的落脚,马匹在河水映视中下降,被从时间中提升了出来,成为了这片永恒重现的土地和平的象征。
(St John of the Cross, p. II s)
十字若望(第二部分)

The sighing of the air,
空气的叹息,
The song of the sweet nightingale,
甜蜜夜莺的歌声,
The grove and its beauty,
树丛与其美丽,
In the serene night
在宁静的夜晚
with the flame that consumes and is painless.
用那无痛而吞噬一切的火焰。
No one looked at her…
没有人看她..
Nor did Aminadab appear,
阿米纳达布未出现
The siege was completed,
战役已经完成,
And the cavalry 并且骑兵
At the sight of the waters descended.
当看到水时，它下降了。
Peter Tyler 彼得·泰勒

George Herbert, unattributed
乔治·赫伯特

GEORGE HERBERT 乔治·赫伯特

Introduction 简介

The latter part of the sixteenth century, when George Herbert was born, was one of the richest times in terms of English culture and language. When he was a boy of about ten and a pupil at Westminster School, Shakespeare’s Sonnets were published. Not just Shakespeare but the entire world of the Elizabethan/Jacobean dramatists - Ben Jonson, Fletcher, Marlowe - was a dynamic force in the culture of that time.
乔治·赫伯特出生的十六世纪后期是英国文化和语言最丰富多彩的时期之一。当他大约十岁时就读于威斯敏斯特学校,莎士比亚的《十四行诗》刚刚出版。不仅是莎士比亚,整个伊丽莎白一雅各布时期戏剧家的世界 - 本·詹森、弗莱彻、马洛 - 都是当时文化中一支蓬勃发展的力量。

Although there had been a formal break with the Church of Rome during the reign of HenryVIII, little had in practice really altered: Latin liturgies were still used. Only once EdwardVI ascended the throne in 1547 were significant changes made to the religious life of England. The first Book of Common Prayer was produced at a meeting of bishops, although it is generally accredited to Thomas Cranmer. During George Herbert’s time there was an outpouring of spiritual poetry not only by Herbert and Traherne but by John Donne and many others - the so-called ‘metaphysical poets’.
尽管在亨利八世执政期间与罗马天主教会正式决裂,但实践中的改变并不大:仍然使用拉丁语祭文。只有在 1547 年爱德华六世登基后,英格兰的宗教生活才发生了重大变革。第一部《common prayer book》是在主教会议上编纂的,尽管它通常归功于托马斯·克兰默。在乔治·赫伯特的时代,不仅赫伯特和特拉赫恩,还有约翰·唐恩和许多其他人都涌现了大量的灵性诗歌 - 所谓的"形而上诗人"。

Shortly after Herbert died, the Church of England, in terms of its Book of Common Prayer, its episcopacy, its priesthood and its liturgy, was dispossessed; it ceased to exist in the legal sense, certainly in any external formal way, during the time of
赫伯特逝世后不久,英格兰教会在其《公祷书》、主教制度、神职人员和礼仪方面即被剥夺,在法律意义上确实不复存在,在任何外部正式的方式上也是如此,这一切都发生在
the ‘Commonwealth’ under Oliver Cromwell and the Puritans. Only Puritan writings were then allowed and the reading of these poets was forbidden.
奥利弗·克伦威尔和清教徒下的'英联邦'。只有清教徒的著作才被允许,禁止阅读这些诗人的作品。

This is the point at which Brother Patrick Moore starts this chapter on George Herbert. In doing so he emphasizes both the Church of England and its Book of Common Prayer as foundational to the life, work and poetry of George Herbert.
这是帕特里克·摩尔兄弟开始这一章节撰写关于乔治·赫伯特的地方。在此过程中,他强调了英格兰教会及其《公祷书》对乔治·赫伯特的生活、作品和诗歌都具有基础性的作用。

George Herbert 1593-1633
乔治·赫伯特 1593-1633

George Herbert was born in Montgomery, Wales, of a wealthy family. He had six brothers and three sisters. After the death of his father the family moved to London. He was educated at Westminster School and Trinity College, Cambridge. He took his degrees, BA and MA, with distinction and was elected a major Fellow of Trinity. In 1618 he was appointed Reader in Rhetoric and elected public orator, a post he carried out from 1620 to 1628.
乔治·赫伯特出生于威尔士蒙哥马利的一个富裕家庭。他有六个兄弟和三个姐妹。在父亲去世后,家人搬到了伦敦。他在威斯敏斯特学校和剑桥大学三一学院接受教育。他以优异的成绩获得了学士和硕士学位,并当选为三一学院的主要研究员。1618 年,他被任命为修辞学讲师,并于 1620 年至 1628 年担任公共演说家。

His mother died in 1627; her funeral sermon was delivered by Donne. Herbert married Jane Danvers in 1629 . He took holy orders in the Church of England in 1630 and spent the last three years of his life as a much loved and respected rector in Bemerton, near Salisbury. He died of consumption in 1633 .
他的母亲于 1627 年去世;她的葬礼讲道由唐恩(Donne)主持。赫伯特于 1629 年与简·丹弗斯(Jane Danvers)结婚。他于 1630 年在英格兰教会被授予神职,并在萨尔茨伯里附近的贝默顿担任深受爱戴和尊重的牧师,度过了人生最后三年。他于 1633 年因肺病去世。

AN AUSPICIOUS TIME 吉祥时刻

The ‘winter’ of the Church of England began shortly after the death of George Herbert. And so it does seem to be true, as we will discover through George Herbert, that in terms of religious groupings, as well as in everything else, everything is seasonable. Many of us like to live in a perpetual spring and summer. But the difficulty is that, unless there is an autumn and a winter, some very essential things are lost. It is so stimulating to know, as we are moving into the chill of the autumn and forward into winter, that we are at a time when there isn’t growth above ground. It looks as though we have physical death all around us, and yet the autumn leading into the winter is the time when life really grows deep below the soil. Sometimes we forget that the spring and the summer are absolutely dependent upon the autumn and the winter. There was a winter period for the Church of England right after the death of George Herbert, but that would be an essential part of its life as a corporate group.
在乔治·赫伯特去世后不久,英国国教会就进入了"冬天"。正如我们将通过乔治·赫伯特的身上发现的,就宗教团体而言,一切都有时序。我们中的许多人喜欢生活在永恒的春夏之中。但问题是,如果没有秋冬季节,一些非常重要的事情就会丢失。当我们步入寒冷的秋季,继而进入冬季时,知道地面上没有生长,这令人振奋。我们周围似乎到处都是肉体的死亡,但秋季进入冬季正是生命深深扎根土壤的时候。有时我们忘记了,春夏完全依赖于秋冬。在乔治·赫伯特去世后,英国国教会经历了一个冬季,但这正是它作为一个团体生活中不可或缺的一部分。

One of the most tremendous things about the rediscovery of our eastern and western Christian mystical tradition, and the traditions of non-Christian groups over the last 20 or 30 years, is that the old boundaries have come down. If we look
重新发现我们的东方和西方基督教神秘传统,以及过去 20 或 30 年间非基督教群体的传统,最重要的一点是旧有的界限已经消失了。如果我们仔细观察
at the whole field of spirituality, we don’t see the denomination lines any more. The Holy Spirit doesn’t seem to like boundaries very much. When we look at Teresa of Avila and Thomas Merton, their words are not exclusively for Roman Catholics. In the same way, George Herbert is much too big to be limited to the Anglicans.
在整个精神领域,我们再也看不到教派的界限了。圣灵似乎并不喜欢边界。当我们研究阿维拉的特蕾莎和默顿的著作时,他们的话语并非只针对罗马天主教徒。同样,乔治·赫伯特也远远超出了英国国教的范畴。

The importance of The Book of Common Prayer
《公祷书》的重要性

George Herbert was born of a very privileged family living on the Welsh borders. There were ten children of whom George was the eighth. His father died early in his life, so his mother, a very strong figure and a close friend of the priest, poet and Dean of St Paul’s, John Donne, was central. Donne was George’s godfather.
乔治·赫伯特出生于一个非常有特权的家庭,位于威尔士边境。他有十个兄弟姐妹,他排行第八。他的父亲很早就去世了,所以他的母亲,一个非常坚强的人物,是圣保罗大教堂的牧师、诗人和院长约翰·邓恩的密友。邓恩是乔治的教父。

When her husband died, Magdalen Herbert moved from Montgomeryshire to Oxford, where her eldest son was at university. Shortly after that, she moved the family down to London to the Charing Cross area.Young George Herbert was sent as a day pupil to Westminster School, and there he grew up, imbibing The Book of Common Prayer, which is the key to his life and writing.
当她丈夫去世时,玛格达莱娜·赫伯特从蒙哥马利郡搬到了牛津,她的长子在那里上大学。不久后,她将全家搬到了伦敦,定居在查令十字区。年轻的乔治·赫伯特被送到西敏寺学校作为一名走读生,在那里他长大成人,深受《公祷书》的影响,这成为他一生的标杆。

The Book of Common Prayer was not limited to those who were literate, as it was not meant so much to be read as to be heard; the same applies to George Herbert’s poems, as it actually does to the Bible as well. The purpose of reading out loud is that the text can be internalized and truly heard. In this way the Word of God comes from the outside, enters the ear and goes down to the heart. Corelli’s painting of the Annunciation shows the Holy Spirit entering Mary through her ear. In the same way George Herbert’s poems need to be heard rather than read.
《公祷文》并不局限于受过教育的人,因为它的目的不是让人阅读,而是让人倾听;同样的,乔治·赫伯特的诗歌也是如此,也适用于圣经。朗读的目的在于文字能够内化并真正被听到。这样,上帝的道从外而入,进入耳中,到达心中。科雷利的《受胎告知》作品显示圣灵通过玛利亚的耳朵进入她。同样地,乔治·赫伯特的诗歌需要被倾听而非被阅读。

It is a happy loss to lose oneself and to find God in exchange.
失去自己并代之以发现上帝,这是一种幸福的损失。

They should not be analysed, but taken in meditatively.
它们不应被分析,而是应该用沉思的态度去领悟。

What Cranmer tried to do with The Book of Common Prayer was to return to the early idea of St Benedict, namely that daily prayer was to happen in community for everybody, especially the laity. In terms of The Book of Common Prayer every large family was supposed to begin the day at home with its morning prayer and end it with its evening prayer. In wealthier homes all the servants and workers would be gathered with the family for these occasions.
克兰默试图用《公祷书》实现的是回到圣本笃的早期理念,即每个人,特别是平信徒,都应该在团体中进行每日祈祷。就《公祷书》而言,每个大家庭都应该在家中始于晨祷,终于夕祷。在富裕的家庭里,所有的仆人和工人都会与家人一起参加这些场合。

If you went, as Shakespeare did, to one of the new grammar schools, every day you would have heard The Book of Common Prayer for Morning Prayer and Evening Prayer. If you went to the university, every day the same pattern would be
如果你像莎士比亚一样去了新的语法学校,你每天都会听到《公祷文》的晨祷和晚祷。如果你去上大学,每天都会有同样的模式。
followed. This meant that the cadences of Cranmer’s great religious prose, the cadences of the Authorized Version of the Bible, were something that everyone inherited: the literate and the non-literate. Cranmer advocated his hearers, moreover, to ‘read, mark, learn, and inwardly digest’.
受到了。这意味着克兰默伟大宗教散文的节奏,以及《圣经》授权版本的节奏,成了每个人都继承的东西:受教育者和未受教育者。克兰默还鼓励他的听众"阅读、标注、学习和内化"。

George Herbert at Cambridge
乔治·赫伯特在剑桥

When Herbert moved from Westminster School to Cambridge University and became an undergraduate at Trinity College, Launcelot Andrewes was the Bishop of Ely and his local bishop, and maintained his great influence on him. It was also at Cambridge that he met Nicholas Ferrar, who was to remain his great friend for the rest of his life.
当赫伯特从威斯敏斯特学校转到剑桥大学,并成为圣三一学院的本科生时,兰塞洛特·安德鲁斯作为伊利主教和他的地方主教,对他保持着巨大的影响力。在剑桥,他也结识了尼古拉斯·费拉,后者将成为他终生挚友。

The turning point in his life came while he was at Cambridge, as is shown in the following poem he sent to his mother:
他生命中的转折点发生在他在剑桥时期,正如他发给母亲的这首诗所表达的:

Writings of George Herbert
乔治·赫伯特的著作

George Herbert, The Country
乡村乔治·赫伯特
Parson, The Temple, ed. John N. Wall, Classics of Western Spirituality, Paulist Press, 1981. The Country Parson deals with the recommended way of living of a parson.
帕森,《圣殿》,编辑:John N. Wall,西方精神经典,保利斯特出版社,1981 年。《乡村牧师》探讨了牧师 recommended 的生活方式。

George Herbert, The English Poems of George Herbert, ed. C. A. Patrides, Littlehampton Book Services, 1974.
乔治·赫伯特,乔治·赫伯特的英语诗歌,由 C. A. Patrides 编辑,Littlehampton 书店服务,1974 年。

George Herbert, The Works of George Herbert, ed. F. E. Hutchinson, Clarendon Press, 1967.
乔治·赫伯特,《乔治·赫伯特全集》,编辑:F.E.哈钦森,牛津大学出版社,1967 年。

The Temple - basically his prayers in the form of poems, published after his death by his friend Nicholas Farrar.
《圣殿》-基本上是以诗歌形式记录下的他的祈祷,由他的朋友尼古拉斯·法勒在他去世后出版。

My God, where is that ancient heat towards thee, Wherewith whole shoals of martyrs once did burn, Besides their other flames? Doth Poetry Wear Venus’ livery? Only serve her turn? Why are not sonnets made of thee, and lays Upon thine altar burnt? Cannot thy love Heighten a spirit to sound out thy praise As well as any she? Cannot thy dove Outstrip their Cupid easily in flight?
我的上帝,我曾向您怀有的那份古老的热情到哪里去了?曾经有成群的殉道者为你燃烧,除了他们的其他热情。诗歌是否穿戴维纳斯的制服?只为她侍奉吗?为什么没有用你写成的颂歌和赞美诗在你的祭坛上焚烧?你的爱难道不能激发一个灵魂来赞颂你的荣耀,就像为别人做的一样好吗?你的鸽子难道不能轻易超越他们的丘比特吗?
Or, since thy ways are deep, and still the same, Will not a verse run smooth that bears thy name? Why doth that fire, which by thy power and might Each breast does feel, no braver fuel choose Than that which one day worms may chance refuse?
或者,既然你的方式深邃而恒常不变,那么带有你的名字的诗句怎么就无法流畅动人呢?为什么那种来自你力量和威能的火焰,却不选择更加拼搏奋斗的燃料,而是选择那种可能有一天会被蛆虫拒绝的燃料呢?

Sure, Lord, there is enough in thee to dry
当然,主,在您那里已经有足够的东西来
Oceans of ink; for, as the Deluge did
墨汁汪洋;因为,正如洪水般
Cover the earth, so doth thy majesty;
遍布大地,如同尊贵的你
Each cloud distils thy praise, and doth forbid
每一朵云都散发着你的赞颂,并禁止
Poets to turn it to another use.
诗人们将其用于另一种用途。
Roses and lilies speak thee; and to make
玫瑰与百合歌颂着你;为了让人们

A pair of cheeks of them is thy abuse:
他们的一双脸颊就是你的罪过
Why should I women’s eyes for crystal take?
为什么我要以女性的眼睛取代水晶?
Such poor invention burns in their low mind,
这样的贫穷发明在他们的低级头脑中燃烧
Whose fire is wild, and doth not upward go
谁的火是狂野的，不会向上升
To praise, and on thee, Lord, some ink bestow.
为赞美你,主,而倾注一些墨水。
Open the bones, and you shall nothing find
打开骨头，你什么也找不到
In the best face but filth; when, Lord, in thee
在最美的样貌里却有污秽；主啊，在你里面
The beauty lies in the discovery.
美丽在于探索中的发现。

Trinity College was the wealthiest College in Cambridge. George Herbert graduated, became a Fellow of Trinity College and was elected University Orator. His role was to greet everyone important visiting the University; he composed orations to greet the King, nobles or foreign dignitaries.
剑桥大学三一学院是最富有的学院。乔治·赫伯特毕业于此,成为三一学院的研究员,并被选为大学演讲者。他的职责是欢迎所有访问大学的重要人物;他撰写演讲稿来欢迎国王、贵族或外国代表。

Like English monarchs throughout the centuries, James I liked horse racing. He came frequently to Newmarket, which is very close to Cambridge; consequently, George Herbert began moving in the Court of James I. He proceeded to read Divinity and at the same time became an MP for the Montgomery Borough.
像通过世纪的英格兰君主一样,詹姆斯一世喜欢马术。他经常来到纽马基特,距剑桥很近;因此,乔治·赫伯特开始在詹姆斯一世的王室中活动。他继续学习神学,同时也成为蒙哥马利自治市的议员。

George Herbert's church career
乔治·赫伯特的教会事业

George Herbert was ordained Deacon, then Canon in Lincoln Cathedral and was given the ‘living’ of a little village called Leighton Bromswold. Canons received their incomes
乔治·赫伯特被任命为执事,后来成为林肯大教堂的主教,并获得了一个叫莱顿·布朗斯沃尔德的小村庄的"生活"。主教们获得了他们的收入。

All our thoughts must be infant-like and clear. by being given a particular living, and the money from that living then supported them.
我们所有的思想都必须是像婴儿般纯真和明确的。通过被赋予一种特定的生活方式,而从中获得的金钱来支持他们。

George’s living was a small village with a medieval church about three miles from Little Gidding, where his friend Nicholas Ferrar had just established a religious community. Herbert never visited Leighton Bromswold, but he designed, sponsored and paid for the whole interior furniture of that church. Since he couldn’t visit it himself, Nicholas Ferrar supervised the project.
乔治生活的村庄是一个小村庄,距离小基丁（Little Gidding）约三英里,他的朋友尼古拉斯·费拉（Nicholas Ferrar）在那里建立了一个宗教社区。赫伯特从未拜访过莱顿·布朗斯沃尔德（Leighton Bromswold），但他设计、赞助并支付了该教堂的全部内部家具。由于他自己无法拜访,尼古拉斯·费拉监督了这个项目。

Herbert saw the Church of England as that middle way between the glories of Rome and the plainness of Geneva, between the Roman Catholics and the continental Protestants. There were four formal reunion talks at this time between Charles I and his Court and Rome. Unfortunately Rome had to stop the conversations because, as
赫伯特将英格兰教会视为罗马的辉煌和日内瓦的朴素之间的中间道路,介于罗马天主教徒和大陆新教徒之间。此时,查尔斯一世和他的法庭与罗马进行了四次正式的重新联合谈判。不幸的是,罗马不得不停止对话,因为
they formally told the Church of England, there were two things that were unacceptable: the different liturgy and the use of the vernacular.
他们正式告知英格兰教会,有两件事是不可接受的:不同的礼仪和使用方言。

The domestic spirituality of the rural parish priest
乡村教区神职人员的家庭精神生活

Despite his privileged family background, and his high placed friends in Cambridge and the Court, Herbert took all of this learning, culture and privilege to become a rural parish priest with a congregation of three to four hundred people, mainly illiterate farmers, in two little villages outside Salisbury. The social position of a parish priest at that time was not high, but Herbert felt God deserved the best, and he used his privilege and his talents in the service of his parishioners in this small village of Bemerton to the end of his
虽然出身特权阶层,在剑桥和宫廷都有地位显赫的朋友,但赫伯特还是选择成为一名乡村教区牧师,在索尔斯伯里外的两个小村庄中服务着三到四百名主要是文盲农民的教众。那个时候,教区牧师的社会地位并不高,但赫伯特认为上帝应该得到最好的,所以他把自己的特权和才能全部奉献给了贝默顿这个小村庄的教众,直到生命的尽头。

Folio page from The Temple, 1671.
《圣殿》1671 年版的一页.
life. These were the last three years of his life, but those years became the model for the Anglican clergyman down to the present time.
生活。这是他生命中最后三年,但这些年成为直到现在英国国教牧师的榜样。

The word ‘curate’ implies care and cure; Herbert was in
the care and cure of souls

Also around this time
也是在这个时候

Famous painters, writers and musicians of the seventeenth century: Cervantes, Caravaggio, Couperin, Daniel Defoe, John Donne, Marlowe, Milton, Molière, Rembrandt, Samuel Pepys, Sir Walter Raleigh, Vermeer, among others.
17 世纪著名的画家、作家和音乐家:塞万提斯、卡拉瓦乔、库珀兰、丹尼尔·笛福、约翰·多恩、马洛、密尔顿、莫里埃、伦勃朗、塞缪尔·皮普斯、沃尔特·拉利爵士、维米尔等。

1610

Galileo sights Jupiter’s moons and Mars.
伽利略发现木星卫星和火星。

1611
King James Bible published incorporating Tyndale’s translation.
詹姆斯王版圣经发布,收录了丁尼大的翻译作品。

Continued opposite 继续相反的
charge of the cure and care of these few hundred souls in this village in Wiltshire. There is something else extremely exciting about this experience. One of the most intriguing elements of Christian spirituality is when the doctor of the body and the doctor of the soul become one. We find a wonderful example in Romeo and Juliet - Friar Lawrence. The young lovers go to him for spiritual direction and advice, but what else is Friar Lawrence involved in? He is a herbalist, a chemist. Most healing in the time of George Herbert was based on biology and botany, and was herbal. Therefore, one of the responsibilities for both the vicar and his wife was to grow herbs, to learn their medicinal value, and to dispense them to members of their congregation. Hence, we see Herbert as
担任威尔特郡这个村庄几百人的治疗和关怀工作。这种经历还有另一个非常令人兴奋的地方。基督教灵性最引人入胜的元素之一,就是身心医生合二为一。在《罗密欧与朱丽叶》中我们可以找到一个精彩的例子 - 弗里亚·劳伦斯。年轻的恋人们寻求他的精神指导和建议,但是弗里亚·劳伦斯还参与了什么?他是一位草药师和化学家。乔治·赫伯特时代的大部分医疗都是基于生物学和植物学的草药疗法。因此,牧师和他的妻子的职责之一就是种植草药,了解它们的药用价值,并将其分发给会众。因此,我们看到赫伯特是
the physician of the body and of the soul.
身心医生
Two things need to be stressed with regard to George Herbert. The first is the nature and importance of the domestic home that he described in terms of the parsonage. The second is the harmony between external religion and internal spirituality. In emphasizing both, he differed from the two very great Puritan men of spirituality, John Milton and John Bunyan, who came slightly later. Milton in Paradise Lost stressed primarily the necessity for all of us to search for a paradise within; and Bunyan in The Pilgrim’s Progress again emphasized a solitary, inward journey. George Herbert saw in The Book of Common Prayer, and in the AuthorizedVersion of the Bible, that the charitable care of your neighbour was all that was needed to nourish the internal journey. He lived at a time, before the breakup of the Church of England, when the external religion and the internal spiritual journey were married together. It does seem that there is something, at least to us, rather revolutionary in George Herbert, when he saw the religious exercises of the external Church as sufficient nourishment for the full interior spiritual life.
乔治·赫伯特有两点需要强调。第一是他在牧师公馆中描述的家庭的性质和重要性。第二是外部宗教与内在精神之间的和谐。在强调这两点时,他与稍晚一些的两位非常伟大的清教徒精神领袖约翰·弥尔顿和约翰·班扬有所不同。弥尔顿在《失乐园》中主要强调了我们所有人寻找内心乐园的必要性;班扬在《天路历程》中再次强调了孤独的内在旅程。乔治·赫伯特在《圣公会祈祷书》和《经典译本》中看到,与邻居的慈善关怀就足以滋养内在的旅程。在英国国教还未分裂之前,他生活在外部宗教和内在精神之旅合二为一的时代。对我们来说,乔治·赫伯特认为外部教会的宗教实践足以滋养完整的内在精神生活,这似乎有些革命性。

The Country Parson 乡村牧师

The reason his book The Country Parson is interesting lies in the fact that it is a little treatise on what the country parson should do, how he should live and how the house should be kept.
他的著作《乡村牧师》之所以有趣,在于它是一部关于乡村牧师应该做什么、应该如何生活以及如何保持住宅整洁的小论文。

Marjorie O’Rourke Boyle, in her very interesting book Divine Domesticity (Brill, 1996), points out that in its first three centuries the Christian Church was primarily focused in the home. One of the extremely important things about the Beguines movement is the fact that there too we find a domestic spirituality, with the home as the actual dwelling place of God; this was the first time that women had been economically
玛乔丽·欧鲁克·博伊尔在她非常有趣的著作《神圣的居家生活》(布里尔出版社,1996 年)中指出,在基督教会前三个世纪中,其重点主要集中在家庭之中。白布运动的一个极其重要的特点就是,我们也在那里发现了一种家庭式的心灵修养,其中家庭是上帝的实际居所;这是妇女首次在经济上

Continued 继续
1616
Death of Shakespeare. 莎士比亚逝世。
1623
First folio edition of Shakespeare’s plays published
莎士比亚作品首版全集出版
1634
Harvard College founded in Cambridge, Massachusetts.
哈佛学院(Harvard College)成立于马萨诸塞州剑桥市。

1639
Descartes publishes Discourse on Method.
笛卡尔发布了《方法论》。

1625-49

Charles I King of England Ireland and Scotland; executed 1649.
英格兰、爱尔兰和苏格兰国王查尔斯一世; 于 1649 年被处决。

1612-51

Period of English Civil War starting with the Battle of Edgehill between Royalists and Parliamentarians - Cavaliers versus Roundheads.
从埃奇希尔战役开始的英国内战时期 - 皇家主义者对国会派人士,骑士对圆头兵。

1646

George Fox (b. 1624) abandons Church of England - his teachings are basis of Quakers.
乔治·福克斯(1624 年出生)放弃了英格兰教会 - 他的教导是 Quakers 教派的基础。

1653-8
Oliver Cromwell ‘Lord Protector’ of England, Ireland and Scotland.
英格兰、爱尔兰和苏格兰的"护国者"奥利弗·克伦威尔。

1660

Charles II restored to the throne.
查尔斯二世重新登上王位。
1665
Isaac Newton invents calculus and explains gravity.
艾萨克·牛顿发明了微积分并解释了引力。

1666

Plague and Great Fire decimate London.
瘟疫和大火摧毁了伦敦。

1666

Shah Jahan builds Taj Mahal.
沙赫·贾汉建造了泰姬陵。
1673
‘Test Act’ bans Catholics from public office.
《测试法案》禁止天主教徒担任公职。
independent and each had her own small house. We see this same domestic spirituality in George Herbert when he talks about the home of the parson.
独立且各自都有自己的小房子。我们在乔治·赫伯特谈及教士的居宅时也看到了这种同样的家庭精神。

George Herbert's poems 乔治·赫伯特的诗歌

Herbert was a married man with two adopted daughters. He really only blossomed at the end of his life. He had a great deal of interior toil and struggle, which was only brought into wholeness in the last three years at Bemerton in the writing of The Country Parson.
赫伯特是一个已婚男子,收养了两个女儿。他只是在生命的最后才真正绽放。他经历了许多内心的煎熬和挣扎,直到最后三年在贝默顿的写作《乡村牧师》时才达到了内心的和谐。

But the poems he had been writing his whole life, like those of Emily Dickinson and Gerard Manley Hopkins, were never intended for publication. These are prayers, and it is possible to read them as prayers; they have stayed with us and many are sung as hymns. Like Charles Wesley and his hymns, George Herbert’s spirituality may be accessed through his poems.
但是,他一生所写的诗歌,就像艾米丽·狄金森和杰拉德·曼利·霍普金斯的诗歌一样,从未打算发表。这些都是祈祷文,我们可以把它们当作祈祷文来阅读;它们一直与我们同在,许多被作为赞美诗来演唱。就像查尔斯·卫斯理和他的赞美诗一样,乔治·赫伯特的灵性可以通过他的诗歌来获得。

LOVE 爱

Love bade me welcome: yet my soul drew back, Guilty of dust and

\sin

.
爱邀请了我:但我的灵魂却退却,有尘世之罪.
But quick-ey’d Love, observing me grow slack
但爱情敏捷的眼睛,注意到我变得疏懒
From my first entrance in,
从我第一次进入,
Drew nearer to me, sweetly questioning,
向我缓缓靠近,甜蜜地询问
If I lack’d any thing.
如果我缺乏任何东西。
A guest, I answer’d, worthy to be here:
客人,我回答说,值得在此停留:
Love said, you shall be he.
爱说,你将成为他。
I the unkind, ungrateful? Ah my dear,
我是否辜负了您, 忘恩负义? 亲爱的,
I cannot look on thee.
我无法看着你。
Love took my hand, and smiling did reply,
爱将我的手紧握,微笑着回应
Who made the eyes but

I

?
谁创造了眼睛,难道不是

I

?
Truth Lord, but I have marr’d them: let my shame
真理之主,但我已毁坏了它们:让我的耻辱
Go where it doth deserve.
去你应得的地方。
And know you not, says Love, who bore the blame?
你难道不知道,如爱所言,谁承担了责备?
My dear, then I will serve.
亲爱的,那我就为您服务。
You must sit down, says Love, and taste my meat:
你必须坐下来,爱说,尝尝我的肉:
So I did sit and eat.
所以我坐下来吃了。

PRAYER 祈祷

Prayer the Church’s banquet, Angels’ age, God’s breath in man returning to his birth, The soul in paraphrase, heart in pilgrimage, The Christian plummet sounding heav’n and earth; Engine against th’Almighty, sinners’ tower, Reversed thunder, Christ-side-piercing spear, The six-days-world transposing in an hour, A kind of tune, which all things hear and fear; Softness, and peace, and joy, and love, and bliss, Exalted Manna, gladness of the best, Heaven in ordinary, man well drest, The milky way, the bird of Paradise, Church-bells beyond the stars heard, the soul’s blood, The land of spices, something understood.
祈祷是教会的饕餮,是天使的时代,是神在人类内心的回归,灵魂的释形,心灵的朝圣,基督徒针探测天地;针对全能之神的发动机,罪人的高塔,倒转的雷鸣,刺穿基督肋旁的矛尖,在一小时内重塑整个六日创造,一种可以使万物都感到畏惧和敬畏的音调;温柔、平静、喜悦、爱与祝福,被高举的吗哪,最美好的喜乐,平常中的天国,修饰得体的人,银河系,天堂之鸟,教会钟声传至星空之外,灵魂的血液,香料之地,某种被理解的东西。

ANTIPHON 反语

Сhо. Let all the world in ev’ry corner sing My God and King.
全世界每个角落都让我的上帝和王唱歌。

Vers. The heav’ns are not too high, His praise may thither fly:
诗篇天不太高,祂的赞美能飞上那里。
The earth is not too low,
地球并非过于低微,
His praises there may grow.
对他的赞美可能会不断增长。
Сhо. Let all the world in ev’ry corner sing,
全世界每一个角落都让它歌唱吧
My God and King.
我的上帝和国王。
Vers. The church with psalms must shout
用诗篇呼唤教会
No door can keep them out:
没有门能挡住他们:
But above all, the heart
但是最重要的是，内心
Must bear the longest part.
必须承受最长的部分。
Сhо. Let all the world in ev’ry corner sing,
全世界每一个角落都让它歌唱吧
My God and King.
我的上帝和国王。

An important factor here is that George Herbert was a musician, and music features heavily in his images of the spiritual life. He lived at a time when music was considered still to be a religious science, as Plato had pointed out. He compares us here to musical instruments. A delicate stringed instrument constantly needs tuning. In the same way we all go out of tune with God and need to be constantly retuned. Herbert was like the Orthodox in that once a week he took his instrument and walked the several miles to Salisbury to sing in the choir at church evensong. He would often spend the afternoon in concert, playing with other musicians in the cathedral. We think he played the lute and the viol.
一个重要的因素是,乔治·赫伯特是一位音乐家,音乐在他描绘灵性生活的图像中扮演着重要角色。他生活在一个音乐被视为一种宗教科学的时代,就如同柏拉图所指出的那样。他在这里将我们比作乐器。细腻的弦乐器需要不断调音。同样,我们也会与上帝失去共振,需要不断重新调校。赫伯特就像东正教徒一样,每周都会走几英里到索尔兹伯里参加晚祷诗歌的合唱。他常常会在下午参加音乐会,与大教堂里的其他音乐家们一起演奏。我们认为他演奏过鲁特琴和低音提琴。

The Compleat Angler 完美的钓鱼人

Although Herbert’s The Country Parson was published in I653, almost no publishing of Anglican spirituality or theology took place during that time of the Commonwealth,

1645 - 60

. The Church of England had no prayer book between these years; two to three thousand priests were put out of their parishes; there was no Archbishop of Canterbury or episcopacy.
尽管赫伯特的《乡村牧师》于 1653 年出版,但在英国联邦时期,几乎没有发表过任何有关英国国教的灵性或神学著作。在这些年里,英格兰教会没有祈祷书;有两到三千名牧师被赶出他们的教区;没有坎特伯雷大主教或主教制度。

Charles Cotton’s 查尔斯·科顿的
fishing house, 1674 渔房, 1674

In the midst of this, when you could only have Puritan religious writings, Sir Isaak Walton, a layman, a retired ironmonger from Clerkenwell, wrote The Compleat Angler, one of the finest books on the contemplative life. It is the most repeatedly printed book after the Bible and The Book of Common Prayer. Walton, in talking about
在此期间,当你只能读到清教徒的宗教著作时,克勒肯韦尔的一位退休铁匠,俗人伊萨克·沃尔顿爵士写下了《完美钓鱼者》,这是一部关于沉思生活最精彩的著作。这本书仅次于《圣经》和《公祷书》,是出版次数最多的书籍。沃尔顿在谈到
fishing, used the poetry and the country myths of the time. He said that Jesus chose Peter and John, Andrew and James because they were fishermen and, according to Walton, fishermen are natural contemplatives. This book could be published during the Commonwealth because it was about fishing. And yet we find the whole religious tone of Anglicanism preserved there; there is no division between the sacred and the secular.
钓鱼、使用当时的诗歌和乡间神话。他说耶稣选择彼得和约翰、安德鲁和雅各,因为他们是渔夫,而根据沃尔顿的说法,渔夫是自然而然的沉思者。这本书可以在联邦时期出版,因为它是关于钓鱼的。但是我们发现那里保留了整个英国国教的宗教情调;神圣与世俗之间没有分裂。

When the Church of England was re-established, Isaak Walton wrote the lives of George Herbert, John Donne and Richard Hooker. Through the eyes of a layman, who never went to university, we have one of the great classics of English religious literature. A great deal of our information about Herbert comes through Isaak Walton.
当英格兰教会重新建立时，艾萨克·沃尔顿撰写了乔治·赫伯特、约翰·邓恩和理查德·胡克的传记。通过一个没有接受大学教育的平信徒的视角,我们得到了英国宗教文学最伟大的经典之一。我们关于赫伯特的大部分信息来自艾萨克·沃尔顿。

Richard Hooker lived during the reign of Elizabeth I; he was the Thomas Aquinas of the Anglican Communion, a great thinker who systematized the whole Anglican world, going back to Aristotle. Aristotle said that ‘Virtue is always in the middle between two extremes.’ Hooker had a deep influence on Herbert. We always find that sense of balance with Herbert, as with Hooker and Walton.
理查德·胡克生活在伊丽莎白一世的统治时期;他是英格兰教会的托马斯·阿奎那,一位系统化了整个英格兰教会世界的伟大思想家,追溯到亚里士多德。亚里士多德说,"美德总是处于两个极端之间的中间"。胡克对赫伯特有深深的影响。我们总是发现赫伯特、胡克和沃尔顿都有这种平衡感。

George Herbert’s poems are his personal prayers and they were nearly lost to us. On his deathbed he sent his writings to Nicholas Farrar, telling him to do with them as he saw fit and only publish them if he thought they might be helpful to ‘any dejected soul’. Fortunately Farrar had a printing press and the community at Little Gidding printed these poems and prayers in 1633 to great acclaim.
乔治·赫伯特的诗作是他的个人祈祷,它们差点失传。在临终前,他把自己的著作交给了尼古拉斯·法拉尔,让他根据自己的判断处理,只有在认为可能对"任何沮丧的灵魂"有益时才公开发表。幸运的是,法拉尔拥有一台印刷机,小吉丁共同体在 1633 年出版了这些诗作和祈祷,获得了广泛赞誉。

Brother Patrick Moore 帕特里克·摩尔兄弟

THOMAS TRAHERNE 托马斯·特拉黑恩

Introduction 简介

Brother Patrick Moore now introduces us to Thomas Traherne, a recently discovered seventeenth-century poet who was very influenced by George Herbert, when he was able to read him after the restoration of Charles II. Although he was born during civil and religious disorder and brought up during the reign of the Puritans, he had a very optimistic view of humanity. This Brother Patrick traces back to his being influenced by the writings of Marsilius Ficino and the Neo-Platonic views expressed there. Quotations are from Thomas Traherne, Centuries of Meditation, ed. Bertram Dobell (Cosimo Classics, 2007).
帕特里克·摩尔弟兄现在为我们介绍托马斯·特拉尔恩,这位 17 世纪才被发现的诗人深受乔治·赫伯特的影响,在查尔斯二世复辟后他才得以阅读赫伯特的作品。尽管他出生于内战和宗教动荡之时,在清教徒统治下长大,但他仍有一种非常乐观的人性观。帕特里克·摩尔弟兄将这种观点追溯到他受到马西里奥斯·菲奇诺的著作及其所表达的新柏拉图主义思想的影响。引语出自托马斯·特拉尔恩的《沉思录》(Centuries of Meditation),由伯特拉姆·多贝尔编辑(Cosimo Classics, 2007 年)。

Thomas Traherne 1637-74 托马斯·特拉恩 1637-74

Thomas Traherne was an Anglican clergyman, a mystic and a poet.
托马斯·特拉黑恩是一名英国国教牧师,一位神秘主义者和诗人。
He was the son of a Hereford shoemaker. A relative paid for him to go to Brasenose College, Oxford. After obtaining his BA he was presented in 1657 to the living of Credenhill, Herefordshire, which he held until his death. It was there that he had a powerful mystical experience. He was ordained in 1660 . He spent most of his time at Oxford, studying. He obtained an MA and then a BD. He only very occasionally visited his parish. In 1667 he became chaplain to Sir Orlando Bridgeman, the Lord Keeper, who remained his patron throughout his later life.
他是一位赫里福德鞋匠的儿子。一位亲属支付了他在牛津大学布雷斯诺斯学院的学费。在获得学士学位后,他于 1657 年被任命为赫里福德郡克雷登希尔的牧师,直到去世。就在那里,他经历了一段强烈的神秘体验。他于 1660 年被授予圣职。他大部分时间都在牛津大学学习,获得硕士和神学博士学位。他只偶尔会访问他的教区。1667 年,他成为奥兰多·布里奇曼爵士(当时的大法官)的 chaplain,后者终生扶持他。

Apart from his poetry his best-known prose work is Centuries of Meditation, which was discovered in 1897 . The meditations are called ‘Centuries’ because they are arranged in groups of a hundred.
除了他的诗歌外,他最著名的散文作品是《冥想百年》,该作品于 1897 年被发现。这些冥想被称为"百年"是因为它们被安排在一百个一组中。

Traherne died in Teddington, Middlesex, where he is buried.
特拉希尼在米德尔塞克斯郡泰丁顿逝世,并在此安葬。

DIFFERENT VIEWS ON THE 'FALL'
对于'堕落'的不同观点

Thomas Traherne died towards the end of the seventeenth century and did not really come to light until the end of the nineteenth and the beginning of the twentieth centuries, following the discovery of manuscripts.
托马斯·特拉昂内在 17 世纪末去世,直到 19 世纪末和 20 世纪初,在发现手稿之后,他才真正为人所知。

Many Christians in the intervening time, including C. S. Lewis, could not truly relate to Traherne, because they felt that there was not enough negativity in him to be a Christian. What caused the problem was his attitude towards the effects of ‘original sin’. There are differing opinions about humankind’s essential nature; some are of the opinion that we have a natural tendency to evil; others believe our natural tendency is towards good.
许多基督徒在此期间,包括 C.S.路易斯,无法真正理解特拉亨,因为他们认为他对"原罪"的影响没有足够的负面性来成为一个基督徒。问题的根源在于他对人性本质的态度。有不同的观点,一些人认为我们有一种倾向于邪恶的自然倾向,而其他人则认为我们的自然倾向是向善的。

It is clear that, whatever one’s view of ‘original sin’, we live in a ‘fallen’ world. A myth to explain the ‘fall’ is common to every tradition. In the Judaeo-Christian tradition we have the story in Genesis of Adam and Eve. Within the western Christian tradition there are significant differing interpretations as to the effect of the ‘fall’, all of which claim the authority of St Augustine. He spoke of the Imago Dei (image of God) as being implanted within the human being, but as being irrevocably broken in the ‘fall’. Some theologians like Calvin and Luther take the view that the Imago Dei had been essentially broken by the ‘fall’. Others like Aquinas and Traherne take the view that the Imago Dei had been accidentally broken by the ‘fall’ and that humankind could reclaim its original image:
显而易见,不论一个人对"原罪"的观点如何,我们都生活在一个"堕落"的世界中。用神话来解释"堕落"是每个传统中常见的。在犹太-基督教传统中,我们有创世纪中亚当和夏娃的故事。在西方基督教传统中,对"堕落"的影响存在重大的解释差异,但都声称奉行圣奥古斯丁的权威。他谈到"神的形象"(Imago Dei)植根于人类之中,但在"堕落"后被彻底破坏。有些神学家如加尔文和路德认为"神的形象"在"堕落"中基本被破坏。而其他如阿奎那和崔纳都认为"神的形象"在"堕落"中只是偶然被破坏,人类可以重拾其原初的形象。

A sight of Happiness is Happiness. It transforms the Soul and makes it heavenly, it powerfully calls us to Communion with God, and weans us from the Customs of this World . . . All Things were well in their Proper Places, I alone was out of frame and had need to be Mended, for all things were Gods Treasures in their Proper Places, and I was to be restored to Gods Image.
幸福的景象即是幸福。它改变了灵魂,使之尘世,它强烈呼唤我们与上帝交流,将我们从这个世界的习俗中脱离出来……万物各处于应有的位置,只有我,独自处于错乱之中,需要被修复,因为万物皆是上帝的宝物,处于应有的位置,而我需要被恢复为神的形象。

Writings of Thomas Traherne
托马斯·特拉希恩的著作

Poems 诗歌
Centuries of Meditation 冥想的几个世纪

Both interpretations are theologically valid within the Christian tradition and across denominations. At different times and in different situations one or the other may feel more valid to us, but each will have different consequences for society and spirituality.
在基督教传统和各个教派中,这两种解释在神学上都是有效的。在不同的时间和情况下,我们可能会觉得其中一种更有效,但每种解释对社会和精神生活都会产生不同的后果。

The Calvinistic approach would see the exercising of control as prime because of our essentially ‘bad’ nature. A good example of this would be William Golding’s novel Lord of the Flies, where a group of boys quickly become savages when released from the constraints of parents, teachers and a police force. Those adopting this approach would also not accept that God could be revealed through nature, because nature is just as damaged as we are. Therefore revelation can only come through Christ.
加尔文主义的做法会认为行使控制权是首要的,因为我们本质上是'坏'的。威廉·高汀的小说《金凤凰》就是一个很好的例子,在没有父母、教师和警察的约束下,一群男孩很快就变成了野蛮人。采取这种方法的人也不会接受上帝可以通过自然界被显示,因为自然界和我们一样已经受到损害。因此,启示只能通过基督而来。

On the other hand, for those like Aquinas, who believed in the essential goodness of humankind, revelation may come not only through Christ, but also through Reason and Nature.
另一方面,对于像阿奎纳一样相信人性本善的人来说,启示不仅可以通过基督而来,也可以通过理性和自然而来。

We hear in Traherne: 我们在特拉赫恩(Traherne)中听到:
The Corn was Orient and Immortal Wheat, which never should be reaped, nor was ever sown. I thought it had stood from Everlasting to Everlasting. The Dust and Stones of the Street were as precious as GOLD. The Gates were at first the End of the World, The Green Trees when I saw them first through one of the Gates Transported and Ravished me; their Sweetness and unusual Beauty made my Heart to leap, and almost mad with Extasie, they were such strange and Wonderfull Thing(s);The Men! O what venerable and Reverend Creatures did the Aged seem! Immortal Cherubims! And young men Glittering Sparkling Angels and Maids strange Seraphick Pieces of Life and Beauty! Boys and Girles Tumbling in the Street, and Playing, were moving Jewels. I knew not that they were Born or should Die. But all things abided Eternaly as they were in their Proper Places. Eternity was manifest in the Light of the Day, and som thing infinit Behind evry thing appeared: which talked with my Expectation and moved my Desire. The Citie seemed to stand in Eden, or to be Built in Heaven. The
这些玉米是东方和不朽的小麦,从未被收割,也从未播种。我以为它从永恒延续到永恒。街道上的尘土和石头如同黄金一般宝贵。起初,那些大门是通向世界尽头的出口。当我第一次隔着大门看到绿色的树木时,那种美丽和陌生的味道令我心驰神往,狂喜若狂。那些老人是何等威严和庄重的生灵,犹如不朽的智天使!年轻人犹如闪耀的天使,姑娘们宛若神圣的生命和美丽。街头嬉戏玩耍的男孩女孩犹如动人的宝石。我竟不知他们生于何时,又将何时归去。但万物永恒地存在于各自的位置。白昼的光芒中散发着永恒,在每一样事物的背后都有某种无穷的存在,与我的期待相呼应,撩动着我的渴望。这座城市似乎屹立在伊甸园,又或是建在天国之中。

Streets were mine, the Temple was mine, the People were mine, their Clothes and Gold and Silver was mine, as much as their Sparkling Eys fair Skins and ruddy faces.
街道是我的,寺庙是我的,人民是我的,他们的衣服、黄金和白银是我的,就像他们闪耀的眼睛、美丽的肤色和红润的面庞一样。

Calvin and Luther felt we would be inclined to do the wrong thing, unless we were corrected. But Traherne, like Aquinas, considered that it was our natural propensity to be drawn towards the good. Many criticized Traherne for not emphasizing evil in the world enough.
卡尔文和路德认为,我们会倾向于做错事,除非得到纠正。但特拉赫恩和阿奎那都认为,我们自然倾向于向善。许多人批评特拉赫恩没有足够强调世界的邪恶。

Thomas Traherne's context
托马斯·特拉恩的背景

Given the time in which Traherne lived, a time of tremendous civil and religious disorder, his optimistic view is quite surprising. Six years after he was born the Civil War started. He lived at Hereford, which was deeply involved in that conflict between the Puritans and the Royalists. Both his parents died, leaving him to be raised by an uncle.
考虑到特拉希恩生活的时期,那是一个经历巨大内战和宗教动乱的时代,他的乐观主义观点确实令人意外。他出生六年后爆发了内战。他在希里福德生活,这个城市深深卷入了清教徒与皇家军之间的这场冲突。他的父母双亡,令他由叔叔抚养长大。

Traherne grew up therefore in a completely Puritan world and he went, at the age of seventeen, to Brasenose College, Oxford, a very Puritan college. After receiving his BA he went to a little village four miles north of Hereford and was appointed to the post of a Free Church minister. The year 1660 saw the restoration of Charles II, and consequently the restoration of the Church of England. Soon Traherne became Chaplain to a member of Charles’ Court. He then was exposed to and influenced by the Anglican tradition of John Donne, George Herbert, Richard Hooker, The Book of Common Prayer and the Authorized Version.
特拉赫恩因此在一个彻底的清教徒世界中长大,十七岁时进入牛津大学布雷森诺斯学院,这是一个非常清教徒的学院。获得学士学位后,他前往赫里福德以北四英里的一个小村庄,被任命为自由教会的牧师。1660 年,查尔斯二世复辟,从而也复辟了英格兰教会。不久,特拉赫恩成为查尔斯的宫廷牧师。之后,他接触并受到了约翰·邓恩、乔治·赫伯特、理查德·胡克、《公祷书》和《欽定本》所代表的英国国教传统的影响。

The Neo-Platonic view 新柏拉图主义观点

But not only that, Traherne was an extraordinarily well-educated person, and very well read. Among his papers there was a particular notebook with verbatim quotes from the writings from the Renaissance in Florence in the fifteenth century.
但不仅如此,特拉赫恩是一个受过高等教育的人,并且读书广博。在他的文稿中,有一本专门的笔记本,其中包含了来自 15 世纪佛罗伦萨文艺复兴时期著作的逐字引述。

At the time of the de’ Medicis and the Council of Florence, when Marsilius Ficino translated Neo-Platonic texts into Latin for the West, some manuscripts written by Hermes were also discovered. Therefore it is clear that there was a time when Christians regarded Hermes highly and studied his works. This is also apparent from the fact that in the Cathedral at Siena the figure of Hermes appears as a figure of Wisdom, and that he even appears as part of the décor in the papal apartments. The manuscripts of Hermes were probably written in the second or third century AD,
在梅狄奇家族和佛罗伦萨委员会时期,当马尔西里乌斯·菲奇诺将新柏拉图主义文本翻译成拉丁文供西方使用时,也发现了一些由赫尔墨斯撰写的手稿。因此很明显,曾经有一个时期,基督教徒高度重视赫尔墨斯并研究他的作品。这也从西耶纳大教堂里赫尔墨斯形象被视为智慧形象,以及他出现在教皇公寓的装饰中这一事实中可见一斑。赫尔墨斯的手稿可能是在公元 2 世纪或 3 世纪写成的。
but at the time of the Renaissance it was thought that they were written long before that, and that Hermes lived at the same time as Moses. It was thought that Hermes took his spirituality from the ancient Persians and the Zoroastrians and passed this down through Orpheus, Pythagoras and Plato.
但是在文艺复兴时期,人们认为这些文章早在那之前就已经被写下了,并且赫尔墨斯和摩西是同时代人。人们认为赫尔墨斯从古代波斯人和琐罗亚斯德教徒那里得到启示,并通过奥菲斯、毕达哥拉斯和柏拉图传了下来。

Thomas Traherne copied out Ficino’s work in his private notebooks and brought all of this ‘pagan wisdom’ into his spirituality. He thus rediscovered the Neo-Platonic tradition - the revival of Plato’s thoughts in the western world - that had been lost during the Middle Ages. Apart from Aquinas and Aristotle he read the whole of the Neo-Platonic tradition. Here he found the emphasis on the goodness of humankind and children in particular. For Plato all learning is remembering. To prove this, Plato extracted in his Dialogues the nature of mathematics from a young boy. A comparison was made by the Christians of the Renaissance between that boy and Jesus, at I2 years of age, teaching in the Temple.
托马斯·特拉黑恩在他的私人笔记本中抄录了菲奇诺的作品,并将所有这些'异教智慧'纳入了他的灵性。他因此重新发现了新柏拉图主义传统——在西方世界复兴的柏拉图思想——这在中世纪已经失去。除了阿奎那和亚里士多德,他还阅读了整个新柏拉图主义传统。在这里,他发现了人类及儿童的善良的强调。对于柏拉图来说,所有的学习都是回忆。为了证明这一点,柏拉图在他的对话录中从一个年轻男孩那里提取了数学的本质。基督教复兴时期的人们对比了那个男孩和 12 岁时在圣殿教导的耶稣。

I speak it in the presence of GOD and of our Lord Jesus Christ, in my Pure Primitive Virgin Light, while my Apprehensions were natural, and unmixed, I cannot remember, but that I was ten thousand times more prone to Good and Excellent things, than evil. But I was quickly tainted and fell by others. Our Saviour’s Meaning, when He said, He must be Born again and become as a little Child that will enter into the Kingdom of Heaven, is Deeper far than is generally believed. It is not only in a Careless Reliance upon Divine Providence, that we are to bciome as Little Children, or in the feebleness and shortness of our Anger and Simplicity of our Passions; but in the Peace and Purity of all our Soul. Which Purity is a Deeper Thing than is commonly apprehended; for we must disrobe our selves of all false Colors, and unclothe our Souls of evil Habits; all our Thoughts must be Infant-like and Clear; the Powers of our Soul free from the leven of this World, and disentangled from men’s conceits and customs.
我在上帝和我们主耶稣基督面前说,在我纯洁原始的圣光中,当我的认知自然而纯粹时,我记不得自己曾经比恶更倾向于善良和卓越的事物。但我很快被他人玷污和堕落了。我们救主说,人必须重生,成为像小孩子一样,才能进入天国,其意义远比人们普遍相信的更深远。我们成为小孩子,不仅要在对神的眷顾上信赖无忧,也要在怒气的孱弱与情感的单纯上如同孩童。但更重要的是,我们的灵魂必须达到彻底的和平与纯洁。这种纯洁远比人们通常理解的更为深层,因为我们必须脱去一切虚假的色彩,摆脱邪恶的习性,我们的一切思想都必须如婴孩般纯真明澈,我们的灵魂必须摆脱这个世界的酵素,远离人类的观念和习俗。

The thought of Thomas Traherne influenced a group that we call the ‘Cambridge Platonists’, in Emmanuel College, Cambridge. They were also in contact with Descartes on the Continent and welcomed the new coming of science, seeing that as part of the whole Christian Renaissance, culminating in the latter part of the seventeenth century.
托马斯·特拉海恩的思想影响了一个我们称之为"剑桥柏拉图主义者"的群体,他们位于剑桥的埃马纽尔学院。他们也与欧陆的笛卡尔保持联系,并欢迎新兴的科学,认为这是整个基督教文艺复兴的一部分,达到顶峰于 17 世纪后期。

Traherne is very much part of the tradition of Coleridge, Wordsworth and Blake. The following is a passage from Coleridge about the importance of Nature:
特拉希恩是柯勒律治、华兹华斯和布莱克传统的重要成员。以下是柯勒律治关于自然重要性的一段话:

In looking at objects of nature . . . as at yonder moon dim glimmering through the dewy window pane, I seem rather to be seeking a symbolic language for something within me that forever and already exists, than observing anything new. Even when that latter is the case, yet still I have always an obscure feeling, as if that new phenomenon were a dim awakening of a forgotten or hidden truth of my inner nature.
在观察大自然的事物时,如同那隔窗玻璃朦胧闪耀的月亮,我感觉自己似乎更多是在寻找一种象征性语言来表达我内心永远存在的东西,而不是在观察任何新事物。即便是后者的情况,我仍然有一种模糊的感觉,好像那个新现象是我内在本质中一个被遗忘或隐藏的真理正在微弱地苏醒。

We find ideas about childhood like Traherne’s in Wordsworth, who wrote that we come into this world at birth ‘trailing clouds of glory’. The time of childhood is for these poets the closest we can come to the Divine.
我们在华兹华斯那里找到类似于特拉赫恩对儿童期的想法,他写道,我们出生时 '拥有荣耀的尘云'。对于这些诗人来说,儿童时期是我们最接近神性的时候。

It is clear how such a view of childhood and of the essential goodness of humankind might influence the society we live in and shape the university system, the school system, the ecclesial system and the parental system.
这种关于童年和人性善良的观点显然会影响我们所生活的社会,并塑造大学系统、教育系统、教会系统和家长系统。

Will you see the infancy of this sublime and celestial greatness? I was a stranger, which at my entrance into the world was saluted and surrounded by innumerable joys. My knowledge was divine. I was entertained like an angel with the works of God in their splendour and glory. Heaven and earth did sing my Creator’s praises and could not make more melody to Adam than to me. Certainly Adam in Paradise had not more sweet and curious apprehensions of the world than I. All appeared new and strange at first, inexpressibly rare and delightful and beautiful. All things were spotless and pure and glorious, the corn was orient and immortal wheat which never should be reaped nor was ever sown. I thought it had stood from Everlasting to Everlasting.
你会亲眼见证这崇高而神圣事物的起源吗?当我刚来到这个世界时,无数的喜悦围绕着我。我的知识是神圣的。我像一个天使一样被神的造物的辉煌和荣耀所吸引。天和地都在歌颂我的创造者,对我的赞美胜过对亚当的赞美。无疑,在伊甸园中的亚当对这个世界也没有我更甜美和更敏锐的感知。一切起初看来都是新奇而神奇的,难以形容的稀有、美妙和动人。一切都是无瑕洁净和荣耀的,谷物是亘古不变的神圣麦子,从未被收割过,也从未播种过。我认为它从永恒延续到永恒。

The Neo-Platonic tradition stated that physical beauty led to spiritual beauty; therefore the cultivation of beauty and the arts is the path to the Divine, of which an important aspect was always the return to childhood.
新柏拉图主义传统认为,物质美会引导到精神美;因此,培养美与艺术就是通向神的道路,其中一个重要方面常常是回归童年。

There is a psychological maxim that the adult is the person who can bring back the child that the adolescent had to banish. If looked at it like that, then what Traherne might be saying is that the adult Christian goes back to the Eden that he or she had to leave.
有一个心理学公理,成人就是能重拾青春期必须抛弃的童年。从这个角度看,特拉涅可能是在说,成年基督徒回到了他们不得不离开的伊甸园。

Brother Patrick Moore 帕特里克·摩尔兄弟

THE JESUS PRAYER 耶稣祈祷文

Andrew Louth 安德鲁·劳斯

Icon of Christ Pantocrator, c.6th century
基督统治者图标，6 世纪

Introduction 简介

Whereas in the Latin West the stream of ‘pure’ prayer had gone underground from the sixth century onwards and had become the province of a few saints, blossoming more generally in certain periods of turmoil and insecurity, in the East this way of prayer continued to feed the spirituality of the Orthodox Church. The teaching of the fourth-century Desert monks, as written down by Evagrius, John Cassian and Diadochus of Photike among others, continued to exercise great influence. This contemplative way of prayer became known as the ‘Jesus Prayer’.
而在拉丁西方,从 6 世纪开始,"纯粹"的祈祷已经被埋没,成为少数圣徒的领域,只在某些动荡不安的时期才会盛行;在东方,这种祈祷方式一直滋养着东正教会的精神生活。4 世纪沙漠修士的教导,如埃瓦格里乌斯、约翰·卡西安和摄影卡斯的著作所记载的,一直在发挥着巨大的影响力。这种沉思式的祈祷方式被称为"耶稣祷文"。

Famous theologians giving teachings on it were St Simeon the New Theologian (tenth century), St Gregory of Palamas (fourteenth century), St Nicodemus of the Holy Mountain (eighteenth century) and Sts Seraphim and Theophan the Recluse. The Jesus Prayer was taken by Greek missionaries to Russia in particular, where in the twentieth century the translation of the Philokalia and the anonymous nineteenthcentury classic of Russian Orthodox spirituality, The Way of a Pilgrim, drew the West’s attention once more to this way of prayer. Rather than just being the province of a few saints it became a way of praying for ordinary people in all walks of life.
著名的神学家们对此进行了教导,如第十世纪的新神学家圣西梅翁、第十四世纪的帕拉马斯圣格里高利、第十八世纪的圣山圣尼科迪莫斯以及塞拉芬和特奥法尼隐士。耶稣祷文特别由希腊传教士带到了俄罗斯,在二十世纪,菲洛卡利雅的翻译和俄罗斯东正教灵性经典《朝圣者之路》再次吸引了西方的注意。它不再仅仅属于少数圣人,而成为各行各业普通人的祈祷方式。

The Way of a Pilgrim is the starting point for Revd Professor Andrew Louth’s explanation of the meaning and significance of the Jesus Prayer. He explains the essential qualities of this prayer as a way of attaining inner peace and sets it in the wider context of Christian prayer and the prayer of the Name in particular.
《朝圣者之路》是安德鲁·劳斯教授用来解释"耶稣祷文"的意义及重要性的起点。他解释了这种祷文作为获得内心平静的方法所具备的基本特质,并将其置于基督教祷告以及特别是"名字祷告"的更广阔背景之中。

THE WAY OF A PILGRIM
朝圣者之道

The ‘Jesus Prayer’ has only become well known since the I930s with the publication of a translation of a book called The Way of a Pilgrim, an anonymous book published in Russian in 1881. There is also a second volume, The Pilgrim Continues His Way. Both are stories about a pilgrim, intelligent though without formal education. It is not known whether he was an actual pilgrim or whether it is a fictional account put together to introduce the practice of the Jesus Prayer. The translation of The Way of a Pilgrim popularized the Jesus Prayer. Now it is used more than ever, not just in the Orthodox tradition but by people of all traditions and none.J. D. Salinger in his book Franny and Zooey mentions the Jesus Prayer. This shows that the prayer was already known outside religious circles by the 1950s, for Salinger was not a particularly religious person.
耶稣祷文'直到 20 世纪 30 年代才广为人知,这要归功于一本名为《朝圣者》的俄罗斯书籍的英译本的出版。该书为匿名作品,于 1881 年出版。另有续篇《朝圣者继续前行》。两本书都讲述了一位朝圣者的故事,他虽未受过正式教育,却很有智慧。不确定他是否真实存在的朝圣者,又或是编造的故事用以介绍耶稣祷文的实践。《朝圣者》的英译本使耶稣祷文广为人知。如今它不仅在东正教传统中使用,也被各个宗教传统及无宗教信仰的人广泛使用。塞林格在其著作《弗兰妮和佐伊》中提到了耶稣祷文,这说明到了 1950 年代,这个祈祷已不仅为宗教圈所知,塞林格本人并非特别虔诚的人。

In Russian The Way of a Pilgrim was called The Sincere Confessions of a Wanderer. The word ‘pilgrim’ does not perhaps convey perfectly what is meant. In some ways the Russian strannik is more like the Latin peregrinus, which is better translated as ‘alien’ or ‘someone not at home’. In late nineteenth-century Russia there appeared the phenomenon of people who wandered from state to state. There were many reasons why people started doing this; some were fleeing the taxman, some were fleeing themselves and others were unable through their own inadequacy to live within society. The pilgrim in The Way of a Pilgrim chose this way of life because he wanted to learn to pray without ceasing; he wanted to fulfil St Paul’s command to do so (cf. I Thess. 5.17). He therefore goes around asking people how this can be done. He is given all sorts of answers that he feels are avoiding the question. Eventually he finds the answer in the Jesus Prayer, which he is told can be said all the time and which over time will take over and become part of him.
在俄语中,《朝圣者的旅途》被称为"流浪者的真诚告白"。"朝圣者"一词可能无法完全传达其中的含义。在某种程度上,俄语中的"strannik"更像是拉丁语中的"peregrinus",更好地被翻译为"外国人"或"不在家的人"。在 19 世纪晚期的俄国,出现了人们在国家之间游荡的现象。人们开始这样做有许多原因;有些是为了逃避税务机关,有些是为了逃避自己,还有些则由于自身的不足无法在社会中生存。《朝圣者的旅途》中的朝圣者选择了这种生活方式,因为他想学会不间断地祈祷;他想实现保罗的命令(参见帖撒罗尼迦前书 5:17)。因此,他四处询问人们如何做到这一点。他得到了各种各样的答复,但他认为这些都在回避这个问题。最终,他在耶稣祷文中找到了答案,他被告知这可以一直说下去,并随着时间的推移将成为他的一部分。

There is also a reference in The Way of a Pilgrim to the Philokalia, which the pilgrim manages to get hold of. This was originally published in a large volume in Greek in 1782 in Venice, because Christians in the Ottoman Empire were not allowed to use the printing press. The Philokalia is a collection of ascetic texts with the aim of purifying and illumining the soul and bringing it to union with God (the word philokalia means ‘anthology’). The texts are arranged in chronological
还有一个对《朝圣者的道途》里提到的《善爱集》的引用,朝圣者设法得到了这本书。这本书于 1782 年在威尼斯用希腊语最初出版,因为奥斯曼帝国的基督徒当时不被允许使用印刷机。《善爱集》是一部收集了苦修文献的著作,目的是净化和启发灵魂,使之与上帝合一(philokalia 这个词意为"选集")。这些文献按时间顺序排列

Illustration from The Way of a Pilgrim, 1881
《朝圣者之道》(1881 年)中的插图

order from the fourth to the fourteenth century, ostensibly starting in the Egyptian desert with Antony, the first solitary we know anything about; the texts attributed to Antony, however, are probably Stoic in origin.
从第四世纪到第十四世纪,表面上起源于埃及沙漠的一位名为安东尼的第一位独居者,但据认为安东尼撰写的文本可能出自斯多葛派。

After the publication of the Philokalia in 1782 , it was quickly translated by a Russian monk on Mount Athos, Paissy Velichkovsky, into Church Slavonic, the liturgical language monks used. When he translated it, he called it Dobrotolyubiya, making a literal translation (a ‘calque’) of the word philokalia, thereby producing a word that in Slavonic could only suggest the meaning: ‘love of the beautiful’. This work became very popular in Russia. It was read by devoted Christian people generally, not just by monks. It is this edition that the pilgrim acquired and carried around in his rucksack, and clearly read very diligently.
在 1782 年《菲洛卡利亚》出版后,俄罗斯阿索斯山的修士帕伊西·维利奇科夫斯基将其翻译成了用于礼拜的教会斯拉夫语。在翻译中,他将其称为《多勃罗特卢比亚》,这是《菲洛卡利亚》一词的直译,因此在斯拉夫语中只能表达"对美的热爱"的意义。这部作品在俄罗斯广受欢迎,不仅被虔诚的基督徒,也被普通人所阅读。这正是朝圣者带在背包里仔细研读的版本。

Use of the Jesus Prayer became popular in nineteenth-century Russia at a time that saw the revival of monasticism as an ideal that focused on prayer. Until then monasteries had mostly fulfilled the role of charitable institutions, doing the job of hospitals, hospices and orphanages. These activities were still carried on, but now within the overall context of prayer.
俄国十九世纪时耶稣祷文的使用变得流行,这是由于当时出现了注重祷告的修道主义复兴。在此之前,修道院主要承担了慈善机构的角色,担当医院、疗养院和孤儿院的职责。这些活动仍在继续进行,但现在都置于祈祷的总体背景之中。

We begin to come across the word staretz at this time, which meant ‘an elder’ in the sense of a ‘spiritual guide’. Dostoyevsky in his novel The Brothers Karamazov
在这个时期,我们开始接触到"staretz"这个词,它在意义上指的是"精神向导"中的"长者"。陀思妥耶夫斯基在他的小说《卡拉马佐夫兄弟》中使用了这个词。
bears witness to this new phenomenon in the figure of the elder Zossima, who is such an influence on the young Alyosha Karamazov. The early chapters capture this new monastic institution and show that the role of the staretz was not just to train monks, but also to be a source of spiritual wisdom to outsiders.
在长老佐西马这个形象中, 这种新的现象得到了证明。佐西马对年轻的阿廖沙·卡拉马佐夫产生了很大影响。前几章捕捉到了这个新的修道院制度, 并表明长老的作用不仅是训练修士, 还要成为外人的精神智慧源泉。

The practice of the Jesus Prayer
耶稣祷文的实践

The Jesus Prayer is a way of attaining inner prayer by repeating a simple phrase; the normal formula used nowadays is ‘Lord Jesus Christ, Son of God, have mercy upon me (a sinner)’.The prayer may be said in the plural and there are other variations; what is constant is the recitation of the Divine Name.
耶稣祷文是通过重复一个简单短语来达到内在祷告的方式;如今通常使用的公式是"主耶稣基督,上帝的儿子,垂怜我这罪人"。这个祷文可以用复数表达,也有其他变化形式;但反复念诵神圣名号是其恒定特点。

Attention and repetition
注意力和重复

The essence of the Jesus Prayer is attention. Attention, in this sense, is indivisible: if we cannot be attentive in prayer, we shall probably find ourselves failing in our attentiveness to other people.
耶稣祷告的本质是专注。在这种意义上,专注是不可分割的:如果我们在祈祷时无法专注,我们可能也会发现自己在对待他人时缺乏专注。

The attention on the prayer and the repetition of it is a way of enabling us to pray in silence; it is praying as a way of being. The length of period for which the prayer is prayed may vary. It is a way of trying to create and preserve silence, in which one can be attentive to God.
注意祈祷和重复它是让我们默祷的一种方式;这是一种行为的祈祷方式。祈祷的时间长度可能会有所不同。这是一种试图创造和保持沉默的方式,在这种沉默中,人可以专注于上帝。

But maintaining silence in prayer is very difficult indeed. As soon as we try to invoke the presence of God, we very quickly find that all our hopes, desires, fears and longings are there too; we are caught up in our attachments. If we try to pray early in the morning, we soon start to wonder what the day will hold.Very quickly we are sitting in a noisy, echoing chamber with all our thoughts flying about.
但在祈祷中保持沉默确实非常困难。一旦我们尝试召唤神的临在,我们就会很快发现,我们所有的希望、欲望、恐惧和渴望也都在那里;我们陷入了我们的依恋之中。如果我们试图在早晨祈祷,我们很快就会开始思考这一天将会发生什么。非常快地,我们就坐在一个嘈杂、回响的房间里,所有的想法都在飞舞。

Asking for mercy in the Jesus Prayer is an acknowledgement that although part of me wants to be in the presence of God, there is a part of me that doesn’t, as we are so unaccustomed to it. The Jesus Prayer addresses and confesses this problem.
在耶稣祷告中寻求怜悯,是在承认尽管我内心的一部分渴望与上帝同在,但也有一部分不愿意,因为我们并不习惯这种状态。耶稣祷告正是在处理并承认这一问题。

Sometimes the Orthodox use a prayer rope to aid attention in repetition; if you are going to repeat something slowly, it is quite helpful to have something in your hands to mark the succession of the prayers (as with a rosary), and gives your fingers something to do. It is indeed physically similar to the rosary, but is usually made not from beads but as knots in a rope. In fact, in some Orthodox countries, Romania especially, the prayer rope does look rather like the rosary, and some of them are
有时东正教徒会使用一根祈祷绳来帮助注意力集中在重复中;如果你要慢慢重复某些内容,拥有一些东西在手上以标记祈祷的顺序(就像念念珠),并给你的手指一些事物去做是很有帮助的。它与念珠在物理形式上确实很相似,但通常由绳结而不是珠子制成。事实上,在一些东正教国家,尤其是罗马尼亚,祈祷绳看起来很像念珠,有些还很相似。
very elaborate. The use of a prayer rope is comparatively recent, probably going back to the eighteenth century. Father Sophrony, who founded the Orthodox monastery in Essex, used to insist that prayer ropes were not fashion accessories to be hung from belts or round wrists. When not being used for prayer, they should not be on display.
非常复杂。念珠的使用相对较晚,可能可以追溯到 18 世纪。创立了艾塞克斯东正教修道院的 Sophrony 神父曾坚持认为,念珠不是时尚配饰,不应挂在腰带或手腕上。不用于祈祷时,它们也不应被公开展示。

A way of calming ourselves
平静自己的一种方式

The use of the Jesus Prayer can also be calming, because it draws us back to what we want to have at the heart of our lives - God. This way of using the Jesus Prayer can be found in the Russian teachers, particularly St Theophan the Recluse. He was a priest monk, who became a bishop, but soon retired to live a life of withdrawal in the forest. The way of using the prayer that he recommends is not constant repetition during the time of prayer, but rather use of the prayer as a way of finding a still centre within ourselves, the place of the heart. So he suggested saying the prayer until one found a sense of calm and had entered the interior silence; only when one found that the silence was ebbing away, should one start using the prayer again.
使用耶稣祷文亦可平静内心,因为它将我们引回到我们渴望在生活中拥有的核心 - 上帝。这种使用耶稣祷文的方式可以在俄罗斯教师,尤其是修道士托菲里尼那里找到。他是一位司铎修士,后来成为主教,但很快退隐林中过隐修生活。他所推荐的祷文使用方式不是在祈祷时持续重复,而是将祷文作为寻找内心宁静中心的方式,即心灵之处。因此,他建议说祷文直到感到内心平静,进入内心寂静;只有当内心宁静消退时,才应该重新开始念诵祷文。

Eastern Orthodox prayer rope, chotki
东正教祈祷绳，chotki

Bringing the mind into the heart
将心念融入心中

In this way, Theophan the Recluse suggested that the Jesus Prayer could be used to discover the ‘heart’, so that it becomes a preliminary to real prayer. As we call on the Holy Spirit to come into our heart, so we become more and more aware and whole, and can pray properly.
在这种方式下,隐士提奥梵建议使用耶稣祷文来发现"心"，使之成为真正祈祷的前奏。我们呼唤圣灵进入我们的心中,我们就会变得越来越有觉知和完整,并能正确地祈祷。

You must pray not only with words but with the mind, and not only with the mind but with the heart, so that the mind understands and sees clearly what is said in words, and the heart feels what the mind is thinking. All these combined together constitute real prayer, and if any of them are absent your prayer is either not perfect, or is not prayer at all.
你必须不仅用言语祈祷,也要用心智祈祷,不仅用心智,还要用心灵祈祷,这样才能让心智明白并清楚地看到言语中所表达的内容,让心灵感受到心智所思考的。这些元素结合在一起才构成真正的祈祷,如果缺少其中任何一个,你的祈祷就要么不完美,要么根本不算祈祷。

Theophan says that when we place the ‘mind in the heart’, we stand before God,
西奥潘说,当我们将"心智放在心中"时,我们就站在神的面前

Important figures 重要人物

Diadochus of Photike fifth century
福蒂克的迪亚多库斯,五世纪
Bishop of Photike, student of Evagrius of Pontus; author of ‘100 chapters on Spiritual Perfection’.
福特凯主教，庞都斯·埃瓦格里乌斯的学生;《属灵完美 100 章》的作者。

Seraphim of Sarov 1759-1833
萨罗夫的色拉芬 1759-1833

One of the most renowned staretz and mystics in the Eastern Orthodox Church; taught lay people about contemplation.
东正教会最著名的斯塔雷茨和神秘主义者之一;教导平信徒关于冥想。

Theophan the Recluse 1815-94
沃斐安·隐士 1815-94

Important saint in the Russian Orthodox Church. Wrote many books on the spiritual life and played important role in translating the Philokalia from Church Slavonic into Russian.
在俄罗斯东正教教会中具有重要地位的圣徒。撰写了许多有关灵性生活的著作,在将《斐洛加利亚》从教会斯拉夫文翻译成俄语中起到重要作用。
the unifying source of all we do. We then act from the heart rather than from different aspects of ourselves. Consequently, the Jesus Prayer is sometimes referred to as ‘The Prayer of the Heart’.
我们所作所为的统一源泉。我们从内心而非我们不同的一面行动。因此,耶稣祷文有时被称为"内心之祷"。

When talking about the heart, this is to be understood in the biblical sense, especially in the sense found in the Psalms (Ps. 50 , or 5 I in the Hebrew Bible). Here the heart is not thought of as the ‘seat of emotions’, but in a more holistic way. The Psalms talk about the ‘heart’ as the place where our thoughts come from; but it is more than mind, it is more than our thinking capacity: ‘The heart is the innermost man, or spirit. Here are located self-awareness, the conscience, the idea of God and of one’s complete dependence on Him, and all the eternal treasures of the spiritual life’ (Theophan the Recluse).
当提及心时，这需要从圣经的角度,特别是诗篇(希伯来圣经中的第 50 篇或第 51 篇)中的意义来理解。这里的心不仅是"情感中心",而是一种更加全面的概念。诗篇讲的"心"是我们思想的来源;但它不仅仅是大脑,不仅仅是我们的思维能力:"心是内在的人,或者说精神。自我意识、良心、对神的观念和对祂的完全依赖,以及精神生活的所有永恒财富都位于此处"(隐士神学家)。

Theophan saw it therefore, in Paul’s words, as the ‘inner man’. Thus we need to become truly self-aware. We tend to suppose that we know who we are, but what we have is generally only a very limited view of ourselves. When we try to pray seriously, we soon realize that we are not really clear who we are. The distractions that come up in prayer are reflections of aspects of ourselves, of which we are often unaware, or even ashamed.
西奥法尼看到了保罗所谓的"内在之人"。因此,我们需要真正了解自己。我们常常以为自己知道自己是谁,但通常只有非常有限的自我认知。当我们认真祈祷时,我们很快会发现自己并不真正清楚自己是谁。祈祷时出现的种种干扰反映了我们自己的一些方面,而这些方面我们通常并不知晓,甚至感到羞愧。

The ascetic tradition was well aware of the fact that we have hidden aspects of ourselves. But hiding parts of ourselves is not the best way of dealing with them. The best advice was given in The Macarian Homilies, which presents an interesting picture of what it is to be human. It compares us to a house with lots of hidden rooms. Ordinarily we experience ourselves as divided, but in prayer the whole house becomes light and unified. The Christian ascetical tradition knew about the unconscious, long before Freud.
禁欲传统非常清楚我们有隐藏的方面。但隐藏自己的一部分并不是最好的处理方式。《马加里乌斯讲道集》给出了最好的建议,描绘了人性的有趣图景。它将我们比作一座有许多隐藏房间的房子。通常我们会感到自己分裂,但在祈祷中整个房子变得明亮和统一。基督教禁欲传统早在弗洛伊德之前就知道潜意识的存在。

Christian tradition about prayer
基督教关于祈祷的传统

To understand the real significance of the Jesus Prayer we need to look back through the Christian tradition about prayer.
要理解耶稣祷文的真正意义,我们需要回顾基督教有关祈祷的传统。

The origins of the Jesus Prayer itself really go back to the Gospels, if not earlier
耶稣祷文的起源可以追溯到福音书,甚至更早
than that to the Hebrew Bible. In the Gospels, for example, we hear blind Bartimaeus calling out: ‘Jesus, Son of David, have mercy on me!’ (Mark 10.47). We also hear Jesus praising the prayer of the publican who just says: ‘O God, have mercy on me, sinner that I am’ (Luke I8.10-14).
比起希伯来圣经,福音书中有更多这种直白的祷告。例如,在马可福音 10:47 中,我们听到瞎子巴底买斯呼喊:"大卫的子孙耶稣啊,可怜我吧!"在路加福音 18:10-14 中,我们也听到耶稣赞扬那个说"神啊,宽恕我这个罪人"的税吏的祷告。

The essence of these prayers in the Gospels is that they are cries for help, not just formulas. The Jesus Prayer is essentially a prayer, a form of the plea, ‘Lord have mercy’, a human cry for help to God.
这些福音书中祈祷的精髓在于它们是求助的呼声,而不仅仅是僵硬的公式。主祷文基本上是一种祈祷,一种"主啊,怜悯我"的呼求,是人类向神求助的呼声。

In the earlier centuries there is little evidence as to what words Christians actually used when they prayed. We know to a small extent what words they may have used in a strictly liturgical context and we know when they prayed, namely in the morning, in the evening, at midday and at midnight.
在前几个世纪里,我们对于基督徒在祈祷时实际使用的词语缺乏证据。我们知道在严格的礼仪环境中他们可能使用的一些词语,以及他们祈祷的时间,即早晨、傍晚、中午和午夜。

We know something of how they prayed and their posture as they prayed. They would kneel or make prostrations, but on the whole they stood up, as they were convinced that we have the right to stand boldly in God’s presence and talk to him. In most of the Christian eucharistic liturgies the words that introduce the saying of the ‘Lord’s Prayer’ make this point clearly, namely that we have the freedom to speak before God - so, for instance, in the Liturgy of St John Chrysostom, the Lord’s Prayer is introduced by the following words: 'And count us worthy, Master, with boldness and without condemnation to dare to call upon you, the God of heaven, as Father, and to say …
我们知道他们祈祷的方式和姿势。他们会跪下或俯伏,但总的来说他们是站着祈祷的,因为他们坚信我们有大胆地站在上帝面前与他交谈的权利。在大多数基督教的圣餐礼仪中,引入"主祷文"的话语明确地阐述了这一点,即我们有自由在上帝面前发言 - 比如在《约翰·克里索斯托姆礼仪》中,"主祷文"由以下话语引入:"主啊,求您使我们配得大胆无罪地呼唤您,作为天父,说……"

At the beginnings of the monastic literature there is an indication of the kind of words people used and this is, perhaps, where the tradition of the Jesus Prayer really begins. John Cassian (see Chapter 9), who went and lived among the monks in the Egyptian desert in the fourth century, wrote The Institutes and The Conferences, in which he gave guidance on prayer. He introduced the idea of concentrating your prayer into a short phrase, and then repeating it. The phrase he gave as an example was: ‘O God, come to my aid, O Lord, make haste to help me’ (Ps. 69[70|.2).
在修道文献的开端,我们可以看到人们所使用的词语类型,这可能就是耶稣祷文传统的开端。约翰·卡西安(见第 9 章)在 4 世纪期间,曾前往埃及沙漠居住于僧侣中,并写下了《修道规条》和《对话录》,其中提供了关于祈祷的指引。他提出了将祈祷浓缩为一个简短句子并反复诵读的概念。他给出的示例短语是:"神啊,求你来帮助我;主啊,请快来援助我"(诗篇 69[70]:2)。

At the heart of this prayer is the need to be attentive to God; but soon we find out that this sounds easy, but is actually very difficult, as our minds keep wandering off. One of the ways that Cassian suggested we use these short prayers was as a way of drawing our minds back to attend to God.
这个祷告的核心是需要专注于上帝;但很快我们发现这听起来简单,但实际上非常困难,因为我们的思维一直在游离。卡西安提出的使用这些简短祷告的方法之一是作为一种将我们的思维拉回到注意上帝身上的方式。

Cassian was not suggesting that you used a ‘formula’ for its own sake as a technique; it was always seen as an engagement with God. The words have meaning; they are a cry to God for help.
卡西安并不是建议你使用一种作为技术的"公式";这总是被视为与上帝的互动。这些话语有意义;它们是向上帝求助的呼声。

The point of the short prayer is that anyone attempting to pray silently on their own for long periods finds that the greatest problem is distractions, caused by one’s own mind. In some ways sitting quietly exacerbates this. There is a lot of discussion especially in Evagrius and Cassian about how to overcome distractions and achieve quietness - hesychia. The Jesus Prayer or some other short formula helps with distractions by reminding you what you are supposed to be focusing on.
简短的祈祷之所以重要,是因为任何人单独长时间默默祈祷都会发现最大的问题就是分心,这都是由自己的思维所造成的。在某种程度上,静坐会加剧这一问题。埃瓦格里乌斯和卡西安都特别提到如何克服分心,达至内心宁静-希西亚。耶稣祈祷文或其他简短的祈祷公式能帮助你集中注意力,提醒你应该把注意力放在什么地方。

In this history of short prayers the strand that leads into the practice of the Jesus Prayer as found in the Philokalia is difficult to trace. Most of the teaching about the Prayer has not been written down. From the fifth century in the monastic tradition there arises the idea that short prayers are best. Later, there are from time to time references that would suggest a tradition developing of using some sort of short phrase that includes the name of Jesus as a way of drawing our attention back to God.
在简短祷告的历史中,通往菲洛卡利亚中耶稣祷文实践的脉络很难追溯。关于祷文的大部分教导都没有被记载下来。从五世纪修道传统中出现了简短祷告最好的概念。后来,不时有迹象表明,有一种传统正在形成,使用一些包含耶稣名字的简短句子,作为将我们的注意力重新集中到上帝身上的方式。

The first reference to what might be the ‘Jesus Prayer’ is a chance reference in the work that belongs to Diadochus of Photike, a Greek bishop. He refers to something called the ‘Lord Jesus’ - presumably a prayer beginning, ‘Lord Jesus’. He says that when 'we are troubled by anger . . . or oppressed by deep depression, the soul must cling to the memory of Lord Jesus (Diadochus, Gnostic Chapters, 7I).
关于可能是"耶稣祈祷文"的最早提及,出现在翟多古斯·佛德基(Diadochus of Photike)的作品中,他是一位希腊主教。他提到了一种被称为"主耶稣"的东西,很可能是一种以"主耶稣"开头的祈祷文。他说,当"我们被愤怒所困扰...或被深重的抑郁所压迫时,灵魂必须依附于主耶稣的记忆"(《格诺斯札记》,7I)。

Seraphim of Sarov also speaks about the use of a repeated prayer:'Lord cleanse me a sinner.'This may not be technically the Jesus Prayer because it does not include the word ‘Jesus’, but it is clearly the same prayer in essence.
萨罗夫的谢拉菲姆也谈到了重复祷告的使用:'主啊,洁净我这个罪人。'这可能不是严格意义上的耶稣祈祷,因为它没有包含'耶稣'这个词,但从本质上来说它是同样的祈祷。

From the twelfth century onwards texts show that recitation of the prayer was linked with breathing. This recalls an idea common to other religions, that if you slow your breathing and concentrate on it, it will automatically have a calming effect. There are various other techniques associated with the Jesus Prayer; all are attempts to try to reduce or disperse distractions.
从十二世纪开始,文本显示念诵祷告与呼吸相关联。这引起了其他宗教的共同思想,即如果放慢呼吸并专注于此,它将自动产生安宁效果。耶稣祷文还有其他各种技术;都是试图减少或分散注意力的努力。

Round about the beginning of the second millennium there were works that envisaged the use of the Jesus Prayer as making possible a way of living the monastic life as an essentially eremitical life, in which long periods are spent in silent prayer. This emphasis on silence and stillness became known as ‘Hesychasm’. There was a controversy in the fourteenth century on the Holy Mountain called the ‘Hesychast Controversy’, which revolved around the practice of the Jesus Prayer and the claim that monks who practised it could ultimately come to the experience of God himself. This took the form of beholding the uncreated light of the Godhead, which
关于第二个千年的开始,有作品预见到了耶稣祈祷可以使隐士生活成为可能,在此期间长时间沉默祈祷。这种对沉默和静谧的强调被称为"静修主义"。在十四世纪,在圣山上发生了一场关于"静修主义者争议"的争议,围绕着耶稣祈祷的实践以及修士可以最终体验到上帝本身的说法。这种体验体现为观察神性的无创造光芒。
they were convinced was a genuine experience of the Divine Presence, although others maintained that it was a hallucination.
他们确信这是对神圣存在的真实体验,尽管还有人认为这只是幻觉。

The great defender of the Hesychasts was Gregory Palamas, Archbishop of Thessalonica, in which diocese Mount Athos lay. Gregory is one of the two main writers included in the Philokalia, the other being St Maximus the Confessor, a profound thinker, who was concerned with the kind of transformation that takes place when a person surrenders himself to God.
帕拉马斯大主教是赫西哈斯主义的伟大捍卫者,他统治的帝萨罗尼基教区包括圣山阿索斯。帕拉马斯是《哲爱集》中两位主要作家之一,另一位是深邃思想家马西莫斯圣人,他关注人被神接纳时所经历的变革。

In the Hesychast controversy, people like Palamas defended the idea that if we devote ourselves to praying the Jesus Prayer, despite dry periods, the grace of God will come and dwell in us and we will be vessels, in which it can come to rest. The Jesus Prayer is only part of the attempt to dedicate the whole of our lives to God. We become people fit to be in God’s presence. The grace of God manifests itself not only psychologically but also in the way we relate to other people.
在静默主义争议中,帕拉马斯等人捍卫了这样一个观点:如果我们专心祈祷耶稣祷文,尽管会有干燥的时期,但神的恩典会来到我们身上,我们成为它安歇的器皿。耶稣祷文只是将我们整个生活奉献给上帝的尝试之一。我们成为配得上帝面前的人。神的恩典不仅表现在心理上,也表现在我们与他人的关系方式上。

The 'Name' 姓名

One of the reasons the Jesus Prayer came to be so important was that it summed up many of the elements central to the tradition of the ‘Name’. The staretz, when speaking about the Jesus Prayer in The Way of a Pilgrim, emphasized the invoking of the Name and began to reflect on what is meant by the Name.
耶稣祷文之所以如此重要,是因为它概括了"名号"传统的许多核心元素。在《朝圣者之路》中谈及耶稣祷文时,斯塔雷茨强调了呼唤名号的重要性,并开始反思名号的涵义。

This is an interesting and complicated philosophical probiem. In an early dialogue of Plato, the Cratylus, he discussed the meaning of names. Two ideas were suggested: either a name was simply a label or it sprang from the reality being designated. In many traditions, experience suggests that a name is more than a label. For example, people are given a name at baptism and change their name on becoming a monk - the name is one shared with your patron saint, who becomes your protector and intercessor.
这是一个有趣且复杂的哲学问题。在柏拉图早期的对话篇《克拉底留篇》中,他讨论了名称的含义。提出了两种想法:要么名称只是一个标签,要么它来自被指称的实在。在许多传统中,经验表明名称不仅仅是一个标签。例如,人们在受洗时被赐予一个名字,并在成为僧侣时改名 - 这个名字与你的守护圣人共享,他成为你的保护者和中保。

In the Hebrew Bible personal names were thought of as being significant. There are lots of examples of changes of name in the Old Testament, for example Abram to Abraham, Jacob to Israel. The change of name is always significant and corresponds to a new stage in someone’s life, which is often bound up with the meaning of the new name.
在《希伯来圣经》中,个人名字被认为是重要的。《旧约》中有很多改名的例子,比如阿布拉姆改名为亚伯拉罕,雅各改名为以色列。名字的改变总是有重大意义,与某人生命中的新阶段相关,其中也包含了新名字的意义。

There was a special reverence in the Hebrew Bible for the name of God, which none might pronounce aloud. It could definitely not just be a ‘name’, as we do not
在希伯来圣经中,对神的名字有特殊的崇敬,没人可以大声地发音。它绝对不仅仅是一个'名字',因为我们不
know what God’s ‘name’ is. The ‘name’ of God is there simply represented by four consonants, the ‘tetragrammaton’, and was only pronounced in the Temple as part of the High Priest’s blessing, invoking in that way the presence of the Lord among us in grace and blessing. This is brought out in Deuteronomy where we read about ‘the place which the Lord your God will choose to cause his name to dwell there’(Deut. 12.11 ).
我知道上帝的"名字"是什么。上帝的"名字"仅由四个辅音字母组成,即"四字名号",只有在圣殿中作为大祭司祝福的一部分才会读出,以此唤起主的同在、恩典和祝福。这一点在申命记中有所体现,我们在其中读到"耶和华你们的神所选择要立为他名的居所"(申命记 12:11)。

In the New Testament the same respect is shown for the name of Jesus, which means ‘someone who saves’, but now anywhere can be hallowed by the praying of the name of Jesus:
在新约中,也同样尊重"耶稣"这个名字,其意思是"拯救者",如今任何地方都可以通过祈祷耶稣的名字而得到神圣化

Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
因此,神也把他高举起来,赐给他超过万名的名字,叫天上、地上、地下的一切膝都屈服在耶稣的名下,使一切舌头承认耶稣基督为主,使荣耀归与父神。
(Phil. 2.9- II) 因此，神高举他,又赐给他那超乎万名之上的名

It is easy to see how the practice of the invocation of the ‘name’ arose out of such texts. It is a great privilege for Christians to be able to pronounce the name in our hearts.
很容易看到祈求"名字"这种做法源于这些文本。对基督徒来说,能在心中诵念这个名字是一种巨大的特权。

The Jesus Prayer became important in the Orthodox tradition because it was felt that the use of the ‘name’ was actually effective; the repetition of the name was a way of invoking the Divine Presence. This fits in with another aspect of Orthodoxy - the use of icons - because in an icon we come face to face with the person represented; with the icon of Christ we come face to face with Christ, with an icon of the mother of God with the BlessedVirgin. Icons remind us that prayer is about a face-to-face encounter, fundamentally a face-to-face encounter with Christ. Icons always have inscribed on them the name of the one depicted, for there is a close link between the face and the name. When we meet someone face to face, we are introduced by name.
耶稣祷文在正教传统中变得很重要,因为人们认为使用"名字"是真正有效的;重复这个名字是一种呼求神圣存在的方式。这与正教另一个特点——圣像的使用——相吻合,因为在圣像中我们与所表达的人物面对面;在基督圣像中我们与基督面对面,在上帝之母圣像中与圣母面对面。圣像提醒我们,祈祷是关于面对面的相遇,根本上是与基督的面对面相遇。圣像上总是刻有所描绘之人的名字,因为面容与名字之间有着密切联系。当我们面对面地遇到某人时,都是通过名字来介绍的。

The Jesus Prayer as a confession of faith
作为信仰告白的耶稣祷文

The form the Jesus Prayer eventually took was: ‘Lord Jesus Christ, Son of God, have mercy on me, a sinner.’ It became fixed in that form, because it seemed to contain everything that a Christian would want to say in prayer. It is an intensely Christological prayer encompassing both Jesus’ human and divine nature.
耶稣祷文最终采用的形式为:"主耶稣基督,上帝之子,可怜我这个罪人。"它得以固定在这种形式,因为它似乎包含了一个基督徒在祷告时想要说的所有内容。这是一个极具基督教特色的祷文,涵盖了耶稣的人性和神性。

To say ‘Lord Jesus Christ’ is a confession of faith; it is to confess that Jesus is both Lord and Christ, which is at the heart of Christian faith. One step further is to see Jesus Christ as the ‘Son of God’, that is, the Son of God the Father. St Paul said that we can only say ‘Jesus Christ is Lord’ in the power of the Spirit. Therefore in saying ‘Lord Jesus Christ, Son of God’ we are invoking the Three Persons of the Godhead and thus expressing our faith in the Christian doctrine of the Trinity. Finally, it is a prayer for mercy by a sinner. Therefore it is also a confession of our sinfulness and our need for God. In other words it encapsulates totally the basic tenets of the Christian faith.
说"主耶稣基督"是一种信仰的宣告;这是承认耶稣是主也是基督,这是基督教信仰的核心。进一步而言,就是认耶稣基督为"神之子",即天父的儿子。保罗圣徒说,我们只能靠圣灵的力量说"耶稣基督是主"。因此,当我们说"主耶稣基督,神之子"时,我们就是在呼唤三位一体的神,从而表达了我们对三位一体教义的信仰。最终,这也是一个罪人乞求怜悯的祈祷。因此,这也是我们承认自己的有罪性以及对神的需要。换句话说,它完整地概括了基督教信仰的基本原则。

Revd Professor Andrew Louth
劳斯教授

EVELYN UNDERHILL 伊芙琳·安大惠

Liz Watson 利兹·沃森

Evelyn Underhill 伊芙琳·安德希尔

Introduction 简介

From the seventeenth century onwards we enter the desert as far as mysticism is concerned. From then on the scientific materialistic viewpoint, which started with Descartes and Newton, increased in strength; empiricism and determinism dominated; the universe was seen as merely obeying certain mechanical laws with predictable outcomes: ‘The Clockwork Universe’. Even humanity itself was considered to be no more than a mere mechanism.
从十七世纪开始,我们进入了神秘主义的荒漠。从那时起,笛卡尔和牛顿开始的科学唯物主义观点日益增强;经验主义和决定论占据主导地位;宇宙被视为仅遵循可预测结果的某些机械定律:"机械宇宙"。连人类自身也被视为不过是一台机器。

This position does not leave much room for creativity and freedom for the universe or the individual, or for any intrinsic connectedness between humanity and the Divine. Human beings are seen to be uninvolved observers of the rest of creation, not part of the whole cosmic process at all.
这个位置并不为宇宙或个人留下太多创造力和自由的空间,也没有人与神性之间任何内在的联系。人类被视为与其他被创造的事物毫无瓜葛的旁观者,完全不属于整个宇宙过程的一部分。

The mystical tradition had therefore gone underground, only to emerge again at the end of the nineteenth century as a heartfelt reaction to the Industrial Revolution. But just as in the fourteenth century the re-emergence of the mystical tradition was accompanied by an increasing fascination with the occult and spiritualism, often muddying the waters. The first important work that legitimized the mystical tradition was William James’ The Varieties of Religious Experience in 1902. This was followed in I9II by Evelyn Underhill’s Mysticism, in which she described for our times the essence of Christian mysticism.
神秘主义传统因此一直处于地下,直到 19 世纪末期才再次浮出水面,作为对工业革命强烈反应的表现。但正如在 14 世纪,神秘主义传统的重新出现也伴随着对神秘主义和灵性主义的日益迷恋,常常使事物变得纷乱不清。第一部重要的工作是威廉·詹姆斯于 1902 年出版的《宗教经验的种种》,这使神秘主义传统得到合法化。随后,艾米莉·安德海尔在 1911 年出版了《神秘主义》,在其中描述了基督教神秘主义的本质。

Liz Watson sees this book as establishing Evelyn Underhill, an apparently ordinary
利兹·沃森将此书视为确立伊夫林·安德希尔,一个看似平凡的
woman, as an authority on the subject of mysticism, and gives us a comprehensive and sympathetic overview of Evelyn’s thought at that stage of her life, before tracing how it develops over the years as seen in her last book, Worship.
女性作为神秘主义的权威,为我们提供了一个全面和同情的关于伊芙琳思想在她生命中某一时期的概述,然后追踪了它如何随着年月变迁,最终体现在她的最后一部著作《崇拜》中。

Evelyn Underhill 1875-1941
伊芙琳·安德希尔 1875-1941

Evelyn Underhill was born on 6 December 1875 in Wolverhampton. Her father was a barrister, later knighted. We know little about her mother, Alice Lucy Ironmonger.
艾维琳·安德希尔生于 1875 年 12 月 6 日,出生在伍尔弗汉普顿。她的父亲是一名律师,后来被授予爵位。我们对她的母亲艾丽丝·露西·艾尔蒙杰尔知之甚少。

She lived most of her life in Kensington, London. She was educated at a private school in Folkestone and later at King’s College for Women, where she studied botany and history. In 1907 she married a childhood friend, Hubert Stuart Moore, a barrister like her father.
她大部分人生都在伦敦肯辛顿度过。她在福克斯通的一所私立学校受教育,后来在国王学院女子学院学习植物学和历史。1907 年,她嫁给了一个童年好友,同样也是一名大律师的休伯特·斯图尔特·摩尔。

She travelled extensively in Europe, fascinated by the beauty of the architecture and the art. She was an avid reader of early Christian writings, which led her to mysticism.
她在欧洲广泛旅行,被建筑和艺术的美丽所吸引。她热衷于阅读早期的基督教著作,这让她走向神秘主义。

Although she came from a well-to-do background she cared for the poor, even doing social work in the slums of London.
虽然她来自富裕的背景,但她也关心穷人,甚至在伦敦贫民窟从事社会工作。

She died in 194 I and is buried in St John’s Church in Hampstead.
她在 1941 年去世,被安葬在汉普斯特德的圣约翰教堂。

A WOMAN OF HER TIME
她这一代人的女性

On Evelyn Underhill’s gravestone in the cemetery by the church of St John, Hampstead, we read ‘Evelyn, wife of Hubert Stuart Moore’ and ‘daughter of Sir Arthur Underhill’, which has nothing to arouse any particular interest. From one point of view her life was indeed ordinary, that of a typical upper-middle-class woman of her time. Her father was a barrister; her mother Lucy occupied herself with good works; Evelyn was their only child. She was born in Wolverhampton in 1875 , but the family soon moved to London and settled in Kensington. She was educated first at home, then at Sandgate House near Folkestone, going on to study history, botany, art and languages at the newly opened Ladies’ Department of King’s College London in Kensington Square, a short walk from home. When she was 32 she married her childhood friend Hubert Stuart Moore and went to live round the corner in the family home in Campden Hill Square. Hubert was a barrister like her father. ‘Comfortable’ and ‘quiet’ described their life well; they owned a good house, employed two servants and kept a steady rhythm in the daily round. Hubert worked from Lincoln’s Inn and had a workshop at home for jewellery making and enamelling. Evelyn was based at home and there were no children. She might be seen as a typical Edwardian lady,
在圣约翰教会附近的公墓里，伊夫林·安德希尔的墓碑上写着"伊夫林·斯图尔特·摩尔的妻子"和"阿瑟·安德希尔爵士的女儿"，这并未引起特别的兴趣。从某种角度来看，她的生活确实平凡,是一个典型的上中产阶级女性。她的父亲是一名律师,母亲露西从事慈善事业;伊夫林是她们唯一的孩子。她出生于 1875 年的伍尔弗汉普顿,但一家人很快搬到了伦敦定居在肯辛顿。她先是在家里受教育,后在福尔克斯通附近的桑德盖特书院学习,然后在肯辛顿广场的国王学院的女子部学习历史、植物学、艺术和语言。32 岁时她嫁给了儿时的好友,律师胡伯特·斯图尔特·摩尔,搬到了位于坎登山丘广场的家里。他们的生活"舒适"且"安静";拥有一所优质的房子,雇佣两名仆人,生活均匀有序。胡伯特在林肯法院工作,家里也有一个制作珠宝和珐琅的工作间。伊夫林主要在家里,他们没有孩子。她可以被视为一个典型的爱德华时代的女士。

Writings of Evelyn Underhill
伊芙林·安德希尔的著作

Evelyn Underhill, Mysticism: A Study in the Nature and Development of Man’s Spiritual Consciousness, Methuen, 1930 (in University Paperbacks, 1960).
伊芙琳·安德豪尔,《神秘主义:对人类精神意识性质和发展的研究》,米思恩出版社,1930 年(1960 年大学平装本版)。

Evelyn Underhill, Worship, Collins (Fontana), 1962
伊芙琳·安德希尔，崇拜，柯林斯（Fontana），1962 年
with a study for her reading and writing and scope for her bookbinding. Together the couple enjoyed a full social life with a good deal of entertaining, lively conversation, visits to the countryside and boating trips.
为她的阅读和写作以及她的书籍装订提供研究。这对夫妻一起享受着丰富的社交生活,有大量的款待、生动的对话、到乡村的访问以及划船之旅。
Yet this ‘wife’ and ‘daughter’ of the gravestone became one of the best-known spiritual writers in Great Britain during her lifetime. She wrote 39 books and produced more than 350 articles, translations, reviews and broadcasts. She was the first woman to be invited to give a lecture series in theology at Oxford University, was elected a Fellow of King’s College
尽管这块墓碑上的"妻子"和"女儿"只是一个符号,但她在生命中成为英国最著名的灵性作家之一。她写了 39 本书,发表了 350 多篇文章、译作、评论和广播。她是第一位受邀在牛津大学神学系做讲座的女性,并当选为国王学院的院士。
and awarded an honorary Doctorate of Divinity from the University of Aberdeen. Her friend T. S. Eliot said of her: ‘Her studies have the inspiration not primarily of the scholar or the champion of forgotten genius, but of the consciousness of the grievous need of the contemplative element in the modern world.’ She was the first laywoman to lead retreats in the Church of England and to have an extensive ministry in retreat-giving and spiritual direction. A later Archbishop of Canterbury, Michael Ramsey, believed that she did more than anyone else to keep the life of prayer alive in the Anglican Church in the period between the wars. Canon Donald Allchin recounted a memory of her first intervention at a meeting of the Fellowship of St Alban and St Sergius (founded in 1927 to bring together Anglicans and Eastern Orthodox), when the noted Russian theologian Fr Sergei Bulgakov was led to ask the secretary afterwards, ‘Whoever is that little woman? She knows far too much’ (Ramsey and Allchin, Evelyn Underhill, p. 16).
她获得了阿伯丁大学的名誉神学博士学位。她的朋友 T.S.艾略特曾说:"她的研究不仅具有学者或被遗忘的天赋之辩护者的启发,更体现了她对现代世界中神圣祝福的深深需求。"她是英国国教会中第一位平信徒领导避修的人,并广泛从事避修和属灵引导的事工。后来的坎特伯雷大主教迈克尔·拉姆齐相信,她是那个战争期间维系英国国教会祈祷生活的最重要的人。唐纳德·奥尔钦大教士回忆说,在一次圣阿尔班与圣塞尔吉乌斯会议(1927 年成立,目的是为了联系英国国教徒和东正教徒)的会议上,著名的俄罗斯神学家谢尔盖·布尔加科夫神父被她的发言惊到,随后问秘书:"到底是哪位小女士?她懂得实在太多了。"(拉姆齐和奥尔钦,《伊芙琳·安德希尔》,第 16 页)。

Whoever was that little woman? A pioneer of the spiritual life, a woman in a world and an area of life still dominated by men, yet one who took no official position or sought any particular status in society, church, university or institution. In a letter of 1932 she wrote, ‘it is one of the advantages of being a scamp, that one is unable to crystallize into the official shape, and so retains touch with other free lances, and realizes how awful the ecclesiastical attitude and atmosphere often makes them feel’ (Ramsey and Allchin, Evelyn Underhill, pp. 20-1). Her pioneering spirit was not in the least political, polemical or self-important. She remained restrained and private. Yet she had a passion to open windows for people into eternity. She wanted to demystify the mystics, to convince people of the possibility of contact with the Divine,
那个小女人到底是谁?一个精神生活的先驱,一个在仍由男性主导的世界和生活领域里的女性,但她从未担任任何正式职位,也未寻求在社会、教会、大学或任何机构中的特殊地位。1932 年的一封信中,她写道:"成为一个流氓的好处之一是,人无法固化为官方形态,因此仍与其他自由撰稿人保持联系,并意识到教会的态度和氛围常常令他们感到可怕"(Ramsey 和 Allchin,《伊夫琳·安德尔希尔》,第 20-21 页)。她的先驱精神丝毫不带有政治性、有争议性或自高自大。她保持低调和私密。然而,她有一种热情去为人们打开通往永恒的窗户。她想要为神秘主义者除去神秘,让人们相信与神性接触的可能性。
to inspire them with a vision of Reality, to show that the ordinary had a capacity for the extraordinary. The way she tried to do this was first through her writing and later, increasingly, through retreat-giving and spiritual direction.
用真理以愿景激励他们，展现普通人也有非凡能力。她首先通过写作,后来越来越多地通过举办退修会和提供灵修指导来实现这一目标。

Mysticism 神秘主义

Evelyn’s first book on the mystical way was published in I9 I I, Mysticism: A Study in the Nature and Development of Man’s Spiritual Consciousness. This book straight away established her as an authority on the subject and is the title with which she has been most readily associated ever since.
伊夫琳在 1911 年出版了她的第一部有关神秘主义之路的著作《神秘主义:人类精神意识的性质与发展研究》。这本书立即确立了她在这一领域的权威地位,并成为她之后最广为人知的著作。

She sets out her subject in the first chapter; it is to be an examination of something that is universal in humanity, East and West, in all times, and that is the love of Truth. For most people, she believed, the passion for Truth is a short-lived intuition, soon snuffed out, or at least covered over, by the practical concerns of living. But for others - a particular type of personality - this search comes to mean everything and they are prepared to make enormous sacrifices for it, denying the world in order to reach it, struggling to find the way back, or way out, to satisfy this deep craving. Because the aims, doctrines and methods of those we call mystics have been essentially the same through different ages and cultures, albeit understood and expressed under a variety of symbols, there is good reason to accept and take seriously what they claim to have experienced and discovered. They claim to have come face to face with ‘the Reality behind the veil’, to have established immediate communication between the human spirit and ‘that immaterial and final Being, which some philosophers call the Absolute, and most theologians call God’.
她在第一章中阐述了她的主题;这将是一个对人类普遍存在的东西的考察,无论东西方,无论任何时代,那就是对真理的热爱。对大多数人来说,她认为,对真理的热情是一种短暂的直觉,很快就会熄灭,或至少被生活的实际关切所掩盖。但对于其他人——一种特殊的性格类型——这种探索意味着一切,他们准备为之作出巨大牺牲,拒绝世界以达到它,努力寻找回归的道路或逃脱的道路,以满足这种深深的渴望。由于我们所称的神秘主义者的目标、教义和方法,在不同的时代和文化中基本上是相同的,尽管以各种象征来理解和表达,但我们有充分的理由接受和认真对待他们所声称经历和发现的内容。他们声称已经与"幕后的现实"面对面交流,建立了人类精神与"那种无形和最终的存在者"之间的直接沟通,这种存在者有些哲学家称之为绝对存在,大多数神学家称之为上帝。

The first part of the book is presented under the title, ‘The Mystic Fact’, and is a description of the body of evidence formed by the experience of the mystics. The second part, ‘The Mystic Way’, is an attempt to set out a ‘definite theory of the nature of man’s consciousness’, tracing it through the various stages of its organic development.
本书的第一部分以"神秘事实"为题,描述了神秘主义者的经验所形成的证据体。第二部分"神秘之路"则尝试阐述一个"关于人类意识本质的明确理论",追踪其有机发展的各个阶段。

The MYSTIC FACT 神秘事实

The subject is, then, universal, common to all human beings, and it is do with human experience, human mystical experience. Evelyn’s approach is deliberately non-historical and non-contextual. She is critical of many previous books on the subject because they are limited to giving merely historical information:
这个主题是普遍的,属于所有人类共有的,与人类的经验、人类的神秘体验有关。伊芙琳的方法是有意不涉及历史和背景的。她批评了许多关于这个主题的先前著作,因为它们只是提供了历史信息而已:
mysticism avowedly deals with the individual not as he stands in relation to the civilization of his time, but as he stands in relation to truths that are timeless . . . the place which they happen to occupy in the kingdom of this world matters little.
神秘主义显然是在处理个人,而不是他与当时文明的关系,而是他与永恒真理的关系......他们在这个世界王国中所处的位置并不重要。

Mysticism, p. xiii) 神秘主义, 第 xiii 页

Also around this time 1876
Queen Victoria becomes Empress of India.
同时在 1876 年左右,维多利亚女王成为印度女皇。

1897

Queen Victoria celebrates Diamond Jubilee.
维多利亚女王庆祝钻石禧年。

1901

Death of Queen Victoria; succeeded by Prince Albert as King Edward VII.
维多利亚女王逝世;由阿尔伯特王子继任为爱德华七世国王。

1902

Balfour’s Education Bill enabling abler children from humble backgrounds to get scholarships to grammar schools.
白福尔教育法案使来自贫困背景的优秀儿童获得进入文法学校的奖学金。
1910-36
Reign of George V.
乔治五世时期
1911
Great industrial unrest, dockers, railway men and miners’ strike.
严重的工业动荡,码头工人、铁路工人和矿工罢工。

1914-18

First World War. 第一次世界大战

1922-30

The Depression, increasing unemployment; 1926 General Strike.
大萧条,失业率上升；1926 年大罢工。

1928

Equal Franchise Act - vote for all women over 21.
平等选举法 - 21 岁及以上所有妇女参与投票。

1939-45

Second World War. 第二次世界大战

1940

Chamberlain resigns in favour of Winston Churchill.
钱伯伦辞职,让位给温斯顿·丘吉尔。

The first seven chapters are intended as a comprehensive introduction to mysticism, clearing the ground of misunderstanding and making the necessary connections and discriminations between this particular field of human endeavour and associated disciplines - philosophy, psychology, science, theology, symbolism and magic. The mystics can only be studied with any degree of fruitfulness in their own writings, she believes, but she also knows that this literature does not offer up its strange fruits very readily to a mind that is unfamiliar with its ways of expression and unprepared to see the links between mystical apprehension and normal perception.
前七章旨在全面介绍神秘主义,消除误解,并在这个人类事业领域及其相关学科—哲学、心理学、科学、神学、象征主义和魔法之间建立必要的联系和区分。作者相信,只有通过研究神秘主义者自己的著作,才能真正深入了解这一领域,但她也知道,对于不熟悉其表达方式和未准备好认识神秘感悟与日常感知之间联系的人来说,这些文献很难揭示其奇特的内容。

The word ‘mysticism’ itself needs, she says, to be rescued from serious misuses and restored to its full and proper meaning.
神秘主义这个词本身,她说,需要从严重误用中拯救出来,恢复到它的完整和恰当的含义。

One of the most abused words in the English language, it [mysticism] has been used in different and often mutually exclusive senses by religion, poetry and philosophy: has been claimed as an excuse for every kind of occultism, for dilute transcendentalism, vapid symbolism, religious or aesthetic sentimentality, and bad metaphysics. On the other hand it has been freely employed as a term of contempt by those who have criticised these things. It is much to be hoped that it may be restored sooner or later to its old meaning, as the science or art of the spiritual life.
在英语语言中最被滥用的词之一,"神秘主义"已被宗教、诗歌和哲学用于不同且经常互相排斥的意义:它已被用作各种神秘主义、淡薄的超验主义、空洞的符号主义、宗教或美学情感主义以及糟糕的形而上学的借口。另一方面,它也被那些批评这些事物的人自由地用作贬义词。希望它早日恢复到其旧有的意义,即精神生活的科学或艺术。
(Mysticism, p.xiv) 神秘主义(第 xiv 页)
At the end she slips so easily into a definition of mysticism that it could easily be missed, ‘The science or art of the spiritual life’. She puts it slightly differently in the next paragraph: ‘Broadly speaking I understand it to be the expression of the innate tendency of the human spirit towards complete har-
在她的最后一段,她很容易就滑入了一个神秘主义的定义,这可能很容易被忽略,"就是对精神生活的科学或艺术"。她在下一段中稍有不同的表述:"广义而言,我理解它是人类精神向着完全和谐的内在倾向的表达。"
mony with the transcendental order.’ And later:
'与超越秩序和谐。'随后:
It is the name of that organic process which involves the perfect consummation of the Love of God: the achievement here and now of the immortal heritage of man. Or, if you like it better - for this means exactly the same thing - it is the art of establishing his conscious relation with the Absolute.
它是涉及完美实现上帝之爱的有机过程的名称:在此时此地实现人类不朽的遗产。或者,如果您更喜欢的话——因为这完全意味着同一件事——它是建立人与绝对存在之间有意识关系的艺术。
(Mysticism, p. 8I) 神秘主义(第 8I 页)
The focus of the book is mystical experience. What does she mean by that? First, it is not ordinary sensory experience; we cannot encounter the absolute through ordinary limited consciousness. What we call the external world may seem very real; we may regard it as reality per se, the only reality. However, if we begin to consider the experience of our senses more closely and clearly, we have to recognize that this is actually only the self’s projected picture of reality. To defend this view she calls on Meister Eckhart:
这本书的重点是神秘体验。她所指的是什么?首先,这不是普通的感官体验;我们无法通过普通的有限意识触及绝对。我们所谓的外部世界可能看起来非常真实;我们可能将其视为自身的现实,是唯一的现实。然而,如果我们更仔细、更清楚地考虑感官体验,我们必须承认这实际上只是自我投射的现实图景。为了支持这一观点,她援引了梅斯特·埃克哈特:

Every time that the powers of the soul come into contact with created things, they receive the created images and likenesses from the created things and absorb them. In this way arises the soul’s knowledge of created things. Created things cannot come nearer to the soul than this, and the soul can only approach created things by the voluntary reception of images. And it is through the presence of the image that the soul approaches the created world: for the image is a Thing, which the soul creates with her own powers. Does the soul want to know the nature of a stone - a horse - a man?
每次当灵魂的力量与被造物接触时,它们就会从被造物中接收被造物的形象和肖像,并吸收它们。就这样产生了灵魂对被造物的知识。被造物不能比这更接近灵魂,而灵魂也只能通过主动接受形象来接近被造物。正是通过形象的存在,灵魂才能接近被造世界:因为形象是灵魂用自己的力量创造的一件事物。灵魂要知道一块石头、一匹马或一个人的本质吗?
She forms an image.
她形成了一个形象。
(Mysticism, p. 6) 神秘主义(第 6 页)
And then to illustrate the point she calls on a metaphor from daily life. The messages coming down the metaphorical communication lines from the external object to the receiver can never reveal the actual reality of the object, and the receiver can never know the real nature of the object at the other end.
然后她用日常生活中的隐喻来说明这一点。从外部对象到接收者的隐喻性通信线路上传递下来的信息,永远无法显示出对象的实际现实,而接收者也永远无法知道另一端对象的真实本质。

The sphere of our possible intellectual knowledge is thus strictly conditioned by the limits of our own personality. On this basis, not the ends of the earth, but the external termini of our own sensory nerves are the termini of our explorations; and to ‘know oneself’ is really to know one’s universe. We are locked up with our receiving instruments: we cannot get up and walk away in the hope of seeing whither the lines lead.
我们可能的知识范围严格受限于我们自身的局限性。在这个基础上,不是地球的尽头,而是我们自己感官神经末梢就是我们探索的终点;要"认识自我"实际上就是认识我们的宇宙。我们被困在自己的接收设备中:我们无法起身离开,希望看到这些线索通向何处。
(Mysticism, p. 7) (神秘主义, 第 7 页)

Important figures 重要人物

Baron Friedrich von Hügel 1852-1925 Influential Austrian Roman Catholic layman who was highly respected as a religious writer and thinker; important book: The Mystical Element of Religion.
弗里德里希·冯·休格尔男爵 1852-1925 具有广泛影响力的奥地利天主教平信徒,他被广泛尊重为宗教作家和思想家;重要著作:《宗教的神秘元素》。

Dean Inge 1860-1954 英格迪安 1860-1954
English author, Anglican prelate and Professor of Divinity at Cambridge; wrote several books on mysticism.
英国作家、圣公会主教和剑桥神学教授,撰写了多部神秘主义著作。

Dom John Chapman 唐主教约翰·查普曼

1865-1933
Abbot of Downside Abbey of the English Benedictine Congregation from 1929 until his death; internationally respected New Testament and Patristic scholar.
英格兰本篤會敦賽德修道院的院長,從 1929 年直到他去世。他是一位享有國際聲譽的新約聖經和教父文學學者。

Henri Bergson 1859-1941 亨利·柏格森 1859-1941
Major French philosopher, very influential in the first half of the twentieth century.
20 世纪上半叶非常有影响力的主要法国哲学家。

Notice how Evelyn presents her argument. She makes a statement, refers to mystical writing for confirmation, brings us back to our everyday life and then summarizes her points. The power of her writing lies in the skilful blending of her own extensive reading, intellectual rigour and clarity of thought with imaginative use of the ordinary to point beyond itself. She has an ease of expression infused with energy and passion, which gives the impression of an ordinary person talking to other ordinary people, but about extraordinary things. She has the skill to draw us into reflection on our own experience and then persuade us to journey with her in a logical manner to the very edge. There ordinary experience opens out on to the supernatural, from where we hear the voices of the mystics resounding. Then, when we read the quotations from the mystics that are everywhere embedded in the text, our ear has already been attuned and they seem less strange. She is indeed a scholar but her main concern is not to display her scholarship - we should remember that she was not attached to any academic institution - nor is it simply
注意伊芙林如何阐述她的论点。她先提出一个陈述,引用神秘著作来证实,然后把我们拉回到日常生活,最后总结她的观点。她的写作力量在于巧妙地融合了广泛的阅读、严格的理性思维和清晰的思路,以及善用日常事物指向更深层次的境界。她表达自如,充满能量和激情,给人一种平凡人与其他普通人交谈,却谈论非凡事物的感觉。她有能力引导我们反思自身经历,然后以合乎逻辑的方式说服我们与她同行,直到触及那个将日常经验打开通往超自然领域的边界。在那里,我们能听到神秘主义者的声音回响。当我们阅读散布在文中处处可见的神秘主义者引语时,我们的耳朵已经被调试好了,它们似乎就没那么陌生了。伊芙林确实是一位学者,但她的主要关注点不在于展示自己的学识——我们要记住,她并未附属于任何学术机构——也不是简单地。
to pay homage to her mystical friends of the past. She wants to persuade her readers that there is another dimension to life that needs to be taken seriously.
为了向她过去神秘的朋友致敬。她希望说服她的读者,生活还有另一个维度需要认真对待。

With the distinction between ordinary and mystical consciousness set out, the ground is cleared for an examination of the relationship between mysticism and philosophy, psychology, science, theology, symbolism and magic. The key to the relationship is the distinction between ‘knowing about’ and ‘being’ or ‘loving’ (the two latter are almost synonymous in her understanding):
普通意识和神秘意识之间的区别已经阐明,接下来我们将探讨神秘主义与哲学、心理学、科学、神学、象征主义和魔法之间的关系。这些关系的关键在于"知道"和"存在"或"爱"之间的区别(在她的理解中,后两者几乎是同义词)。
[Mysticism] is the science of union with the Absolute, and nothing else, and the mystic is the person who attains to this union, not the person who talks about it. Not to know about, but to

B e

, is the mark of the real initiate.
神秘主义是与绝对存在合一的科学,仅此而已。真正的修行者是达到这种合一的人,而不是谈论这一点的人。真正的入门者的标志不是了解,而是体验。
(Dana Greene, Evelyn Underhill:Artist of the Infinite Life, p. sr)
(戴娜·格林,伊芙林·安德希尔:无限生命的艺术家,第 sr 页)
Mysticism is not an idea, an opinion, a point of view, or the pursuit of knowledge; it is a lived process of transformation.
神秘主义不是一个想法、一种观点、一种观点,也不是追求知识;它是一个生活中的转变过程。

This becomes clearer if we look at the way Evelyn approaches philosophy. She argues that philosophy cannot lead us to the Absolute. It can describe glimpses of it, create diagrams, reason and persuade, but the Absolute in philosophical systems remains impersonal and unattainable, however beguiling the language of description might be. For the mystic, in sharp contrast, the Absolute is ‘lovable, attainable, alive’. If we take the metaphorical philosophy road as far as we can, we may come to the brink of the seen, looking across to the unseen, but there remains a gulf between ourselves and the Absolute that we have not yet started to cross. Even the leading school of philosophy at that time, Idealism,
这在我们看艾维琳如何看待哲学时更加清晰。她认为哲学无法引导我们走向绝对。它可以描述对它的瞥见,创造图表,推理和说服,但哲学体系中的绝对仍然是非个人化和不可企及的,尽管描述的语言可能很迷人。相比之下,对于神秘主义者来说,绝对"可爱、可以企及、生动活泼"。如果我们把形而上学的哲学之路走到尽头,我们可能会走到可见的边缘,望向不可见的领域,但我们自己与绝对之间仍然有一个鸿沟,我们还没有开始跨越。即使当时最重要的哲学流派理想主义也无法
perhaps the most sublime theory of Being which has ever been constructed by the human intellect . . . is stultified by the exclusive intellectualism of its own methods: by its fatal trust in the squirrel-work of the industrious brain instead of the piercing vision of the desirous heart . . . when we ask the idealist how we are to attain communion with the reality he describes to us as ‘certainly there’, his system suddenly breaks down; and discloses itself as a diagram of the heavens, not a ladder to the stars . . It interests man, but does not involve him in its process: does not catch him up to the new and more real life which it describes. Hence the thing that matters, the living thing, has somehow escaped it; and its observations bear the same relation to reality as the art of the anatomist does to the mystery of birth.
或许人类智慧构建的最崇高的存在理论⋯⋯受限于其自身方法的纯粹理性主义：它对勤勉大脑劳作的盲目信任,而非渴望之心的洞察力⋯⋯当我们问理念主义者,我们如何才能与他所描述的'确实存在'的现实取得交融时,他的体系顿时崩溃;它暴露了自己只是天国的图表,而非通往星辰的阶梯⋯⋯它引起人类兴趣,但不参与其中的过程:它无法将人卷入它所描述的崭新而更真实的生命。因此,最为关键的东西,即生命之物,以某种方式从它那里逃逸;它的观察与现实的关系,犹如解剖学家的艺术与生命奥秘的关系一样。
(Mysticism, p. I3) (神秘主义,第 13 页)
The line between those who only think about the mystical and those who taste the experience is sharply drawn. The movement is less one of the self going out to explore, more a drawing out of the whole person to its true home, a journey of the heart (the principle of unity in the person) rather than the mind.
那些只关注神秘的人与那些品尝体验的人之间的界限十分清晰。这种运动不是自我走出去探索,而更多是将整个人拉到其真正的家园,这是一种心灵的旅程(人格统一的原则),而非头脑的旅程。

Living union with this One . . . is a definite form of enhanced life. It is arrived at by an arduous psychological and spiritual process, entailing the complete remaking of character and the liberation of a new, or rather latent, form of consciousness.
与这个"一"的生命联合是一种更高级的生活形式。这需要经过艰苦的心理和精神过程,包括完全改造性格,释放一种全新的或潜在的意识形式。
(Mysticism, p. 8I) 神秘主义(第 8I 页)

THE MYSTIC WAY 神秘之路

It is this psychological and spiritual process to which the second part of the book turns its attention under the title ‘The Mystic Way’. The following passage from the Part One chapter ‘Mysticism and Psychology’ makes an apt bridge between the two parts:
本书第二部分标题为"神秘主义之路"关注的正是这个心理和精神的过程。第一部分"神秘主义与心理学"一章中有以下段落可以很好地连接这两个部分:

Glossary 术语表

Determinism 决定论

the view that every event is controlled by natural laws.
每一个事件都受自然规律控制的观点。

Empiricism 经验主义

the claim that only sensory experience or observation is the source of knowledge.
只有感官经验或观察是知识来源的说法。

Spiritualism 灵性主义

the belief in the possibility of communication with the spirit world through mediums.
通过媒介与精神世界进行沟通的可能性的信仰。

Transcendental matters are, for most of us, always beyond the margin; because most of us have given up our whole consciousness to the occupation of the senses, and permitted them to construct a universe in which we are contented to remain. Only in certain states - recollection, contemplation, ecstasy and their allied conditions - does the self contrive to turn out the usual tenants, shut ‘the gateways of the flesh’, and let those submerged powers which are capable of picking up messages from another plane of being have their turn. Then it is the sense-world which retreats beyond the margin, and another landscape that rushes in. At last, then, we begin to see something of what contemplation does for its ini-
超越的事物对于我们大多数人来说总是在边缘之外;因为我们大多数人已经把整个意识奉献给感官的占用,并允许它们建构一个我们满足于其中生活的宇宙。只有在某些状态下 - 回忆、沉思、狂喜及其相关状态 - 自我才会设法驱逐常规的住客,关闭"肉体的大门",让那些有能力从另一个存在层面接收信息的隐藏力量成为主角。然后感官世界便退居到边缘,另一个景观涌入其中。最后,我们开始看到沉思为它的初
tiates. It is one of the many names applied to the chain of processes which have for their object this alteration of mental equilibrium: the putting to sleep of that ‘Normal Self’ which usually wakes, and the awakening of that ‘Transcendental Self’ which usually sleeps.
这是许多名称中的一个,用于指称这些过程链,其目的是改变心智平衡:使通常清醒的"正常自我"入睡,唤醒通常沉睡的"超越自我"。
(MYsticism, p. 57) (神智学, 第 57 页)

Here is a hint of the practices required for the mystic way, recollection, contemplation, and a suggestion of the extraordinary experiences that are encountered as a person gradually moves from one plane of consciousness to the next. We are reminded here of Evelyn’s plan to set out a ‘definite theory of the nature of man’s consciousness’, to chart the psychological development that marks the formation of mystical consciousness, to describe its typical progress and features.
这里是神秘之道所需实践的一点提示,包括回忆、沉思,以及一个人从一个意识层面渐渐转移到下一个层面时所遇到的非凡体验的一些暗示。这里让我们想起了埃弗林制定的"人类意识本质的明确理论"的计划,以及描绘构成神秘意识的心理发展的过程和特征。

From the outset she acknowledges that presenting a schema is fraught with difficulty. Despite her assumption that the mystic is a particular sort of personality, the very varied temperaments of the mystics and the free and original way in which the inner impulses arise make any sort of classification only a rough and ready framework. In addition, it is observably the case that in one mystic a particular stage of the process may be crucial that is very much less significant for another, or indeed even absent altogether. A further problem arises in that a linear presentation of stages of progress hides the real pattern of the process as it is lived out, which is generally more labyrinthine than a smooth path from A to Z. Nonetheless it is legitimate, she believes, to present a sort of composite portrait, as long as the cautions above are borne in mind.
从一开始,她承认提出一个框架存在很大困难。尽管她假定神秘主义者是一类特殊的人格,但神秘主义者的气质千差万别,内在冲动也是自由而独特,任何分类只能是粗略和简单的框架。此外,观察表明,对于一位神秘主义者来说,过程的某个特定阶段可能至关重要,而对于另一位则缺乏这种重要性,甚至完全不存在。还有一个问题,就是用线性的阶段呈现掩盖了实际过程中更加曲折的模式,而不是从 A 到 Z 的平滑路径。尽管如此,她相信,只要谨慎考虑上述警示,呈现一种综合描述是合理的。

The scheme she sets out has five stages (Mysticism, pp. 169-70). The first is ‘the awakening of the Self to consciousness of Divine Reality’, usually abrupt and well marked with feelings of joy and exaltation. Second, because of this new awareness of the Divine, the soul ‘realizes by contrast its own finiteness and imperfection, the manifold illusions in which it is immersed, the immense distance which separates it from the One’. This moves the person into the stage classically known as Purgation, marked by striving through pain and effort to remove all that stands in the way of progress to union with God. Having struggled up the path and become detached from the world of sense, there is the third stage, which is Illumination, looking metaphorically upon the sun, a direct knowledge of Reality, a state of happiness. This stage is accompanied by many degrees of deepening contemplation, visions and allied mystical experiences that provide a sort of spiritual education and training. Along with the previous two stages this forms the ‘first mystic life’, beyond which many do not proceed. ‘Illumination brings a certain apprehension of the Absolute, a sense of the Divine Presence: but not true union with it.’ For those who do move beyond Illumination ‘there follows the final and complete purification of the Self, which is called by some contemplatives “mystic pain” or “mystic death”, by others the Purification of the Spirit or Dark Night of the Soul’. The joy of basking in the sun of Divine Presence gives way to an intensely painful sense of Divine Absence:
她提出的方案有五个阶段(神秘主义,第 169-170 页)。第一阶段是"自我觉醒到神圣现实的意识",通常是突然而明确的,伴有喜悦和兴奋的感受。第二,由于对神圣的新认知,灵魂"意识到自身的有限性和不完美,它所沉浸的种种幻象,以及它与那唯一者之间的巨大距离"。这使人进入了被称为净化的经典阶段,其特点是通过痛苦和努力去除阻碍与上帝合一的一切。经过艰难的过程,脱离了感官世界,就进入了第三个阶段,即开悟,比喻性地看待阳光,对现实有直接的认知,处于幸福的状态。这个阶段伴有越来越深入的沉思、异象和相关的神秘体验,提供了一种精神教育和训练。与前两个阶段相结合,形成了"第一种神秘生活",许多人无法超越这一点。"开悟带来对绝对存在的某种理解,对神圣存在的感受:但并非真正的合一"。对于那些超越开悟的人来说,"接下来是自我的最终和彻底的净化,有些神修者称之为'神秘的痛苦'或'神秘的死亡',有些人称之为'灵性净化'或'灵魂的黑暗之夜'"。沐浴在神圣存在的阳光下的欢愉被一种痛苦的神圣缺失感所取代:
now the purifying process is extended to the very centre of I-hood, the will. The human instinct for personal happiness must be killed…The Self now surrenders its self, its individuality, and its will, completely. It desires nothing, asks nothing, is utterly passive.
现在的净化过程已经延伸到了我的中心,意志。人类对个人幸福的本能必须被扼杀...自我现在完全放弃了自我、个性和意志。它什么也不想要,什么也不要求,完全被动。

This prepares the Self for the final stage, the true and ultimate goal which is union.
这为自我准备了最终的阶段,真正的、最终的目标是合一。
In this state the Absolute Life is not merely perceived and enjoyed by the Self, as in Illumination: but is one uith it. It is a state of equilibrium, of purely spiritual life: characterized by peaceful joy, by enhanced powers, by intense certitude . . That permanent establishment of life upon transcendent levels of reality … described by individual mystics under symbols such as those of Mystical Marriage, Deification, or Divine Fecundity.
在这种状态下,绝对生命不仅仅被自我感知和享受,如同在启蒙中一样:而是与之合一。这是一种平衡状态,纯粹的精神生活:以和平的喜悦、增强的力量和强烈的确定性为特征...生命在超越现实层面上的永久建立,由个人神秘主义者以神秘婚姻、神化或神圣生育等符号加以描述。

The first chapter of the second part of the book sets out this scheme and is followed by chapters examining the stages in more detail, drawing on copious examples and quotations from the European mystics from the earliest Christian
该书第二部分第一章概述了这一方案,随后的章节更详细地探讨了各个阶段,引用了大量欧洲神秘主义者从早期基督教开始的例子和引语
centuries up to her own day. In a similar way she presents chapters on voices and visions, recollection, contemplation, ecstasy and rapture, each involving careful consideration of what distinguishes true from false, mystical from neurotic and so on.
直至她自己的时代,持续了几个世纪。同样地,她在声音和异象、回忆、沉思、狂喜和陶醉等章节中都提出了对真假、神秘与神经质等的细致考量。

When the book was published many thought it had been written by a man, and a trained theologian at that, which we may take as an indication of the breadth, depth and seriousness of its scope, intention and understanding. Its immediate popularity, though, speaks more of the power, clarity and conviction with which she writes, drawing us into the lives of the mystics and helping us, with them, to engage with our humanity and to see the possibilities of being drawn into their superhumanity. She is redefining what it is it to be religious and what it is to be fully human, and the way each of these two things is part of the other. By implication, as much as by direct statement, Evelyn is saying that the essence of religion is not assent to doctrine, or fidelity to Scripture or external authority. The heart of both religion and humanity is to be in love with the Absolute (or Reality, God, or Truth - all symbols for the same thing) and to be transformed through love.
当这本书出版时,许多人认为它是由一个男性,而且是一个受过训练的神学家所写的,这可以作为这本书广度、深度和严肃性的一个迹象。不过,它立即获得了广泛的人气,这更多地体现了她写作的力量、清晰度和坚定信念,使我们走进了这些神秘主义者的生活,并帮助我们与他们一起参与人性,看到被吸引进入其超人性的可能性。她正在重新定义什么是宗教,什么是完全人性,以及这两件事如何是彼此的一部分。通过暗示和直接陈述,伊芙琳都在说,宗教的本质并不是对教义的接受,或对经文或外部权威的忠诚。宗教和人性的核心都是热爱绝对存在(或现实、神、真理——都是同一事物的符号),并通过爱得到转化。

Development 发展

Amid widespread acclaim for her great work of 1911 there was one particularly critical voice. This was Baron von Hügel, an Austrian Roman Catholic layman living in England, who was a scholar, leading modernist, ecumenist and outstanding spiritual director. In 1908 he had published The Mystical Element of Religion, in which he distinguished the mystical-emotional, the historical-institutional and intellec-tual-scientific aspects of religion, insisting that none could be complete without the others as complements and correctives. What he criticised in Mysticism was Evelyn’s deliberate neglect of the historical and institutional dimensions, and a theocentricity that on the one hand took scant account of the incarnational and on the other hand tended at times to lose sight of the transcendence of God and slip into pantheism or monism. He also thought that she was too heavily influenced by the philosophy of Vitalism developed by Henri Bergson. Bergson made a fundamental distinction between intellect and intuition, positing that there is within every living thing a dynamic vital impetus that is accessed through the intuition.
虽然 1911 年的她的伟大作品广受赞誉,但也有一个特别批评性的声音。这位批评者就是住在英国的奥地利罗马天主教平信徒巴隆冯·休格尔,他是一位学者、主要的现代派代表、普世主义者和杰出的灵性指导者。1908 年,他出版了《宗教中的神秘元素》,在这本书中,他区分了宗教的神秘-情感、历史-制度和知性-科学三个方面,坚持认为没有哪一方面是单独完整的,而需要相互补充和校正。他批评伊夫琳忽视了历史和制度方面的维度,以及偏向神本中心主义,一方面对于成为肉身的神给予很少关注,另一方面又倾向于忽视神的超越性,而陷入泛神论或一元论。他还认为,她受到了亨利·柏格森发展的唯生主义哲学的过度影响。柏格森做出了理性与直觉之间的根本区分,认为每个生命体内都蕴含着一种动态的生命冲动,通过直觉才能获得。

At a personal level, this critical encounter with von Hügel was the beginning of a relationship that provided exactly what Evelyn needed for the next stage of her own
在个人层面上,这次与冯·休格尔的关键对遇是一段关系的开始,它为伊夫琳的下一个阶段提供了所需的一切

Baron Friedrich von Hügel
弗里德里希·冯·休格尔男爵
development. Some of the limitations and contradictions that von Hügel found in her writing reflected some of the author’s personal struggles. For instance, despite her attraction to the corporate in religion and to the Church, the focus of Mysticism was the individual search for truth. As we know from her letters, this sprang from her own difficulties with intimacy in close relationships. Despite the book’s insistence on the journey being one of the whole person, what is presented is passionate but abstract and disembodied, reflecting the areas where she herself would need to expand into greater openness and wholeness. Von Hügel became her friend and spiritual director until his death in 1925 (after which she was sensitively guided by the renowned Anglican Reginald Somerset Ward).Von Hügel seemed to her saintly, truthful, sane and tolerant, someone she could trust completely, with whom she could feel safe and happy. Under his influence, and deeply affected by having to face the personal and corporate suffering visited by the First World War, she began to find an incarnated faith and healing for her soul. In 1923 she wrote to von Hügel:
发展。冯休格尔在她的写作中发现的一些局限性和矛盾反映了作者自身的一些个人斗争。例如,尽管她对宗教中的团体以及教会感到吸引,但《神秘主义》的重点是个人对真理的探索。从她的信件中我们知道,这源于她自己在亲密关系中的困难。尽管这本书坚持认为这是一种整个人的旅程,但呈现的是激情但抽象和无形的,反映了她自己需要扩展到更大开放和整体性的领域。冯休格尔成为她的朋友和精神导师,直到 1925 年去世(之后她受到著名的圣公会牧师雷金纳德·索美塞特·沃德的细心指引)。冯休格尔在她看来是神圣、诚实、理智和宽容的,是她可以完全信任的人,与之她可以感到安全和幸福。在他的影响下,以及深受不得不面对第一次世界大战造成的个人和团体痛苦的影响,她开始找到一种具有血肉的信仰和灵魂的治愈。1923 年她写信给冯休格尔:

The Christocentric side has become so much deeper and stronger - it nearly predominates. I never dreamed it was like this. It is just beginning to dawn on me what the Sacramental Life really does involve . . I have never known before such deep and real happiness, such a sense of having got

m γ

real permanent life and being able to love without stint where I am meant to love . . . All this, humanly speaking, I owe entirely to you.
基督中心主义的一面已经变得更加深入和强大,几乎占主导地位。我从未梦想过会是这样。基于圣礼的生活究竟意味着什么,我才刚刚开始明白。我从未如此体验过如此深刻和真实的幸福,如此感觉获得了永恒的生命,能够无所保留地去爱应该爱的人。这一切,从人的角度来说,我完全欠你的。
(Greene, Evelyn Underhill, pp. 83-4)
格林,伊夫林·安德希尔, 83-4 页

Worship 崇拜

If we bear these personal factors in mind it comes as less of a surprise to find Evelyn turning to the subject of worship for her major work of 1936,25 years after the publication of Mysticism and five years before her death. The I9 I I book remained key to her approach to the relationship between human and divine, but her perception and experience had developed, owing much to the influence of von Hügel. The relationship between the human and the Absolute described in Mysticism was intensely
如果我们谨记这些个人因素,我们就不会过于震惊地发现,伊夫琳在 1936 年的主要作品中转向了崇拜的主题,这距离神秘主义的出版已有 25 年,距离她的逝世还有 5 年。1911 年出版的这部著作仍是她处理人与神之间关系的关键,但她的认知和体验已有所发展,很大程度上受到冯•休格尔的影响。在神秘主义中描述的人与绝对存在之间的关系是
personal and limited to a few particular souls. Worship focuses on the universal impulse to respond to God that is expressed in worship.
个人的且局限于少数特定的灵魂。崇拜集中于对上帝的普遍冲动的响应,这种冲动在崇拜中得到表达。

The centre of attention shifts now from processes within the human psyche to the activity of the Divine. The priority is God’s self-outpouring to which the human responds with her own self-giving.
注意力的焦点现在从人类心理的过程转移到神圣的活动。优先是神的自我流露,人类以自己的奉献来回应。

Not man’s needs and wishes, but God’s presence and incitement first evoke it. As it rises toward purity and leaves egoistic piety behind, He becomes more and more the only fact of existence, the one Reality; and the very meaning of creation is seen to be an act of worship, a devoted proclamation of the splendour, the wonder, and the beauty of God. In this great Sanctus, all things justify their being and have their place. God alone matters, God alone is - creation only matters because of Him. (Worship, p. is)
非人的需求和愿望,而是神的臨在和激發才首先引發它。當它向純潔性昂首而行,拋棄自私的虔誠時,祂越來越成為存在的唯一事實,唯一的現實;創造的本義也被視為一種崇拜行為,一種對神的榮耀、奇妙和美麗的虔誠宣告。在這個偉大的《聖哉頌》中,一切事物都證明了自己的存在和地位。只有神才重要,只有神才是——只因有了祂,創造才有意義。
The human response becomes more grounded in the historical and institutional context, more rooted in the demands of living in dependence on the world of time and space.
人类反应更深植于历史和制度背景之中,更根源于在时空世界中依存生存的需求。

If human worship be essentially theocentric, creaturely, disinterested, the humble and graded response of man the finite to the generous and graded self-revelation of the Infinite God . . it must have embodiment, concrete expression. Man lives under condition of time and place. Nothing is fully realized by him, or becomes really fruitful for him, until it has been limited to these limitations … His desires and convictions do not become actual until expressed in words or deeds, even though this expression is seldom adequate; and the more fundamental the interest, the stronger is the impulse to expression.
如果人类崇拜本质上是以神为中心的、受造的、无私的,是有限人对无限神宽仁、分阶段自我揭示的谦逊而有层次的回应……它必须有具体的体现,有具体的表达。人在时间和空间的条件下生活。直到他的行为受到这些局限性的约束,任何事物对他来说才是完全实现的、真正有益的……他的欲望和信念只有通过言语或行为表达才会实际化,尽管这种表达往往难以充分表达;而且,利益越根本,表达的冲动也就越强烈。
(Worship, pp. 22-3) 崇拜,22-23 页
Adoration became the dominant chord at the end of her life. She was housebound and sometimes bed-ridden by asthma, beset with concerns about her husband, and about the war raging around them in which she maintained a pacifist stance. Yet this was now the continuous ground note of her life, as expressed by one of her beloved mystics, Søren Kierkegaard:
崇拜成为了她生命尾声的主旋律。她被哮喘所困,有时需要卧床休息,同时还担心丈夫和周围正在进行的战争,她保持着和平主义的立场。然而,正如她所钟爱的神秘主义者索伦·克尔凯郭尔所表达的,这种崇拜已经成为她生命的永恒基调。

As the bird sings without ceasing to the glory of the Creator, such also is the Christian life . . . for this properly is the hymn of praise, the paean, the song of songs; by joyful and unconditional obedience to praise God when one cannot understand Him.
正如鸟儿不停歌唱以颂扬创造者的荣耀,基督徒的生活也应如此......因为这正是赞美的圣歌、赞颂、众歌之歌;通过欢喜和无条件的顺服来赞美一位无法理解的神。
(Greene, Evelyn Underhill, p. 143)
格林, 艾维琳·安德希尔, 第 143 页
Liz Watson 利兹·沃特森

ETTY HILLESUM 埃蒂·希勒萨姆

Liz Watson 利兹·沃森

Etty Hillesum 埃蒂·希勒苏姆

Introduction 简介

Europe was in turmoil and, as at other times of strife and toil, the Second World War witnessed the emergence of an important mystic, Etty Hillesum. She was of Jewish background and lived in the Netherlands, a country occupied early on in the war by the Nazis, who brought with them their anti-Semitic persecutions.
欧洲陷入动荡,正如其他动乱和艰辛时期,第二次世界大战见证了重要神秘主义者埃蒂·希勒苏的出现。她来自犹太背景,生活在早期被纳粹占领的荷兰,那里随之而来的是反犹太主义迫害。

Holland had up to that point had a flourishing Jewish community, especially in Amsterdam where Etty lived, which had been totally assimilated into Dutch society. But as we progress through her journal and letters the situation for Jews in Amsterdam becomes dangerous and harrowing, as her friends are killed and deported. In 1943 she and her family were in turn taken to Westerbork and finally to Auschwitz and death.
荷兰在那时还有一个蓬勃发展的犹太社区,尤其是艾蒂生活的阿姆斯特丹,已经完全融入到荷兰社会中。但是随着我们阅读她的日记和信件,阿姆斯特丹的犹太人境况变得危险而令人胆寒,因为她的朋友们被杀害和遣送。1943 年,她和家人也被逮捕,最终被押往韦斯特布罗克,并最终被押往奥斯维辛,在那里遇难。

In reading her journal we must not lose sight of this background to her life. Her writing is a personal reaction to the environment and the situation in which she found herself. She had to wrestle with the apparent inevitable victory of evil and had to face the apparent powerlessness of the individual in the face of such ruthless repression. This could easily have led to despair and self-centredness, but we see in Etty the triumph of humanity’s spiritual nature and basic goodness over the evil that tries to destroy all.
在阅读她的日记时,我们不能忽视她生活的背景。她的写作是对自身所处环境和处境的个人反应。她必须与邪恶的显而易见的必然胜利以及面对个人在如此无情压迫下的无力感作斗争。这很容易导致绝望和自我中心主义,但我们在埃蒂身上看到了人性的精神本质和基本善良战胜试图摧毁一切的邪恶的胜利。

Liz Watson shows how Etty discovered her own spirit during this time, unrelated to any religious tradition or dogma, and that her mysticism was spontaneous and
利兹·沃特森展示了埃蒂如何在这个时期发现了自己的精神,与任何宗教传统或教条无关,她的神秘主义是自发的
based on deep experience of the Divine. She describes how she found her own way to her source and from that source was able to be a loving support to all who came within her sphere.
基于对神圣的深刻体验。她描述了她如何找到自己通往源头的道路,并从那个源头中获得能力,成为所有接触她的人的慈爱支持。

All quotations are taken from An Interrupted Life:The Diaries and Letters of Etty Hillesum (Persephone, I996).
所有引语均摘自《被中断的生命:艾蒂·希勒萨姆的日记与书信》(Persephone, 1996)。

Etty Hillesum 1914-43 艾蒂·希莱苏姆 1914-43

Etty (Esther) was the daughter of a Dutch father and Russian mother. Her father, Dr Louis Hillesum, was a teacher of classical studies who became headmaster of a Gymnasium in Deventer in the east of the Netherlands by the mid i920s. Consequently, Etty and her two brothers Jaap and Mischa grew up in an intellectually stimulating environment. All three were highly intelligent and very gifted. Mischa was a brilliant musician and Jap was a medical student. Etty first took a law degree, then studied Russian in the Faculty of Slavonic Studies and finally turned to the study of psychology. During the war she worked as a secretary in the Jewish Council, an organization set up by the Nazis, whose staff were under the illusion that they could alleviate some of the worst effects of the persecutions. Because of this connection Etty was able to volunteer to go to Westerbork, a transit camp, to help the inmates there. They were finally transported to Auschwitz, where Etty and her parents died very soon after arriving in September 1943. Mischa died in March 1944 and Jaap survived the camp but died on the way back to the Netherlands.
艾蒂(爱丝特)是一位荷兰父亲和俄罗斯母亲的女儿。她的父亲路易斯·希勒苏姆博士是一位古典学教师,于 20 世纪 20 年代中期成为荷兰东部代弗特市一所体育运动康复专科学校的校长。因此,艾蒂和她的两个兄弟贾普和米斯卡在一个富有智力刺激的环境中成长。三人都非常聪明和有才华。米斯卡是一位出色的音乐家,贾普是一名医学生。艾蒂先获得了法律学位,然后在斯拉夫语系学习俄语,最终转向心理学研究。在战争期间,她在纳粹设立的犹太理事会工作,该组织的工作人员相信他们可以缓解迫害的最严重后果。由于这种关系,艾蒂自愿去到韦斯特博克集中营,帮助那里的囚犯。最终,他们被运送到奥斯威辛集中营,艾蒂和她的双亲在 1943 年 9 月抵达后不久就去世了。米斯卡于 1944 年 3 月去世,贾普虽然幸存下来,但在返回荷兰的路上也去世了。

A TRANSFORMED LIFE 一个转变的生活

Here goes, then. This is a painful and well-nigh insuperable step for me: yielding up so much that has been suppressed to a blank sheet of lined paper. The thoughts in my head are sometimes so clear and sharp and my feelings so deep, but writing about them comes hard. The main difficulty, I think, is a sense of shame. So many inhibitions, so much fear of letting go, of allowing things to pour out of me, and yet that is what I must do if I am ever to give my life a reasonable and satisfactory purpose. It is like the final, liberating scream that always sticks bashfully in your throat when you make love. I am accomplished in bed, just about seasoned enough I should think to be counted among the better lovers, and love does indeed suit me to perfection, and yet it remains a mere trifle, set apart from what is truly essential, and deep down something is still locked away. The rest of me is like that too. I am blessed enough intellectually to be
好吧,那就开始吧。这对我来说是一个痛苦而不可逾越的步骤:将被压抑的太多都注入到一张空白的横线纸上。我头脑中的想法有时是如此清晰和锐利,我的感受如此深沉,但写下它们却很困难。我认为,主要困难是一种羞耻感。有太多的抑制,太多放手的恐惧,让事物从我内心涌出,但若我想给自己的生活一个合理和满意的目标,我必须这样做。这就像在做爱时总是羞涩地缩在喉咙里的最后一声自由的尖叫。我在床上很出色,应该已经成熟到可以被列为卓越情人之列,而爱确实十分适合我,但它仍仅仅是一个小小的插曲,与真正至关重要的事物分隔开来,内心的某些东西仍被锁住。其他的我也是如此。我在智力上很幸运,
able to fathom most subjects, to express myself clearly on most things; I seem to be a match for most of life’s problems, and yet deep doun something like a tightly wound ball of tuine binds me relentlessly, and at times I am nothing more or less than a miserable, frightened creature, despite the clarity with which I can express myself. (p. 3)
能够洞悉大多数主题,能够在大多数事情上清楚地表达自己;我似乎能与生活中的大部分问题抗衡,然而在内心深处,有什么东西如同一团紧绷的麻绳一样牢牢缠绕着我,有时我不过是一个可怜的、惊慌失措的生物,尽管我能够清晰地表达自己。

So begins the diary of Etty Hillesum, and how startling it is. Here is the point at which the writer has found the courage to stop and confront, unflinching, the way things really are. We immediately recognize the humanity of it; it attracts us with its honesty and directness, and ironically for its lack of shame in speaking of shame. We also recognize that what she is saying is in some way true for ourselves. Perhaps we are relieved that she can do this for us, put stark words to what we may be less ready to spell out quite so baldly and boldly. Etty does not profess any particular faith but the Judaeo-Christian resonances are so strong that it gives her no disrespect to say that, like Adam and Eve, she has seen her nakedness, and she reminds us that we have to see ours too. But while she feels keenly the shame, she knows that this time she has to resist the temptation to hide in the bushes, that reaction which was the second downfall of our mythical forebears. Whether we are religious readers or not, we instinctively know that this is a turning point, a moment of conversion. Somehow and in these moments of grace, insight brings wisdom, courage and trust in its wake - she has found within herself an intimation that if she makes this act of self-exposure she will not be undone by it. The word she will give to this in due course is faith.
以下是伊蒂·希勒苏姆的日记的开篇,让人感到十分惊讶。这标志着作者有勇气去停下来,无畏地面对事物的真相。我们立即感受到其中的人性,它以其诚实和直接吸引着我们,即使是在谈及羞耻时也不感到羞愧。我们也意识到她所阐述的某种程度上是适用于我们自己的。也许我们庆幸她能为我们做到这一点,用简单明了的话来表达我们可能不太愿意如此坦诚和大胆地阐述的内容。伊蒂没有宣称任何特定的信仰,但犹太-基督教的共鸣如此强烈,我们不妨说,犹如亚当和夏娃一样,她看清了自己的赤裸,并提醒我们也必须看清自己的赤裸。但尽管她敏锐地感受到羞耻,她知道这次她必须抵抗躲藏在丛林中的诱惑,这是我们神话中的前辈第二次堕落的反应。不管我们是否是宗教读者,我们都本能地知道这是一个转折点,一个转变的时刻。不知何故,在这些恩典的时刻,洞见带来了智慧、勇气和信任--她在内心发现了一种暗示,如果她作出这种自我揭露,她就不会被毁灭。她最终会用信仰来定义这一点。

Nineteen months later, among the last entries in her diary, we read:‘I have broken my body like bread and shared it among men. And why not, they are hungry and had gone without for so long’ (p.281). The spareness and simplicity of these two sentences compared with the complexity of the opening lines points up the contrast between the ‘miserable, frightened creature’ of the opening and the self-possessed, unself-conscious, self-sacrificing, compassionate woman she has become. We are led to the question, what has happened to her in this brief 19 months to bring about such a profound change? Reflecting on this herself, she sums it up in paradoxical terms: ‘A soul is forged out of fire and rock crystal. Something rigorous, hard in an Old Testament sense, but also as gentle as the gestures with which his tender fingertips sometimes stroked my eyelashes’ (p.280). She is speaking, of course, of universal experience understood from her own particular life. She has encountered a new force
十九个月后,她日记的最后几条条目中,我们读到:"我已经像面包一样破碎自己的身体,并把它分享给了众人。为什么不呢?他们很饥饿,已经很久没有进食了"(第 281 页)。这两句话的简洁和简单,与开头的复杂句子形成了鲜明对比,这突出了从开头那个"悲惨、害怕的生物"到现在自我掌控、毫无自我意识、自我牺牲、有同情心的女性经历的巨大变化。我们被引向一个问题,在这短短 19 个月里,到底发生了什么,使她发生了如此深刻的改变?反思这一点,她用矛盾的措辞总结道:"一个灵魂是用火和水晶锻造而成的。这种东西严格而坚硬,有着旧约意义上的,但同时也温和如他用温柔的指尖抚摸我睫毛的动作"(第 280 页)。她当然是在谈论从自己的特殊经历中理解的普遍人生体验。她遇到了一种新的力量。

Writings of Etty Hillesum
埃蒂·希列瑟姆的作品

An Interrupted Life: The Diaries and Letters of Etty Hillesum, trans. Amold J. Pomerans, Persephone, 1996 (abridged text).
《被打断的生活:埃蒂·希尔森姆的日记和信件》,阿诺德·J·波梅兰斯译,Persephone 出版社,1996 年(节选版)。
Etty: The Letters and Diaries of Etty Hillesum 1941-43, ed.
艾蒂:艾蒂·希列苏姆 1941-43 年的信件和日记,编辑
Klaas D. Smelik, trans. Arnold J. Pomerans, Eerdmans, 2002 (complete text).
克拉斯·D·斯梅利克译,阿诺德·J·波梅朗斯,2002 年,艾尔德曼斯(完整文本)。
of love, God, and as all lovers of God must, she has met him in both aspects, purifying fire and tender caress - as the twentieth-century theologian Rudolf Otto concisely expressed it: ‘mysterium tremendum fascinans’ (mystery at once overwhelming and attractive).
爱、上帝,作为所有上帝爱好者,她在这两个方面都遇到了祂 - 即 20 世纪神学家鲁道夫·奥托简明地表达的那样: "mysterium tremendum fascinans" (既令人敬畏又吸引人的神秘)。

The historical context 历史背景

The historical context for the forging of this young woman’s soul is the Nazi persecution of Dutch Jews, yet as Eva Hoffman remarks in the Preface to An Interrupted Life, the writings resist being read primarily in the light of the Holocaust.
这位年轻女性灵魂铸造的历史背景是纳粹对荷兰犹太人的迫害,但正如夫娃·霍夫曼在《中断的生活》序言中所指出的那样,这些作品拒绝仅仅在大屠杀的背景下被阅读。

That is to say, to focus only on the context is to miss the main point. This life could only have been lived and transformed in this particular way because it was lived in this particular context; in that sense the context is relevant. However, this transformed life bears contours and features of a human life transformed by the divine life, and her voice echoes the voices of mystics down the centuries. They all witness to the otherwise unimaginable possibilities of human being. From the last letter so simply:
也就是说,只关注上下文是会错过主要观点。这个人生只能以这种特定方式被生活和转化,因为它是在这个特定上下文中生活的;从这个意义上说,上下文是相关的。然而,这个转化的生命呈现出一个被神性生命转化的人生的轮廓和特征,她的声音回响着历个世纪神秘主义者的声音。他们都见证了人类存在本身难以想象的可能性。从最后一封信如此简单地表述:

Opening the Bible at random I find this: ‘The Lord is my high tower’. I am sitting on my rucksack in the middle of a full freight car. Father, Mother, and Mischa are a few cars away. In the end, the departure came without warning . . . We left the camp singing, father and Mother firmly and calmly, Mischa too. Thank you for all your kindness and care. (p.426)
我随机打开圣经,发现了这段话:'主是我的高台'。我正坐在一节货车的中间,背着背包。父亲、母亲和米沙在几节车厢外。最终,离开来得毫无预警......我们唱着离开了集中营,父亲和母亲坚定而平静,米沙也是如此。感谢您的所有善意与关爱。(第 426 页)

Biographical details 个人简历

The writings we have are Etty’s diaries from 9 March 1941 up until I3 October 1942, and letters to friends from 23 November 1942 to is September 1943. The diaries after October 1942 are lost. Etty, properly Esther, Hillesum was born in Middelburg, Holland on 5 January 1914 . Her parents were secular Jews, her father Dutch, her mother Russian, and she had two brothers, Mischa and Jaap. When we meet her in the diaries she has already studied law, Russian and psychology and is living in Amsterdam, studying, trying to write, earning money teaching Russian,
我们拥有的文献是艾蒂从 1941 年 3 月 9 日到 1942 年 10 月 13 日的日记,以及从 1942 年 11 月 23 日到 1943 年 9 月 15 日致朋友的信件。1942 年 10 月后的日记已经丢失。艾蒂,本名埃丝特·希勒苏,于 1914 年 1 月 5 日出生在荷兰米德尔堡。她的父母是世俗的犹太人,父亲是荷兰人,母亲是俄罗斯人,她有两个兄弟,米斯卡和亚普。在日记中我们遇到她时,她已经学习过法律、俄语和心理学,正居住在阿姆斯特丹,从事学习、尝试写作、靠教俄语赚钱等活动。
working as a secretary, and living a bohemian life, enjoying philosophical discussion with friends, a series of lovers and with no particular religious affiliations. This is where we catch up with her through the diaries, shortly after she has met a therapist, Julius Spier, who quickly becomes a catalyst in the process of her inner awakening. The diaries were written primarily as an aid to the inner life and so the external events that are the crucible in which her humanity is being forged are recorded only incidentally. A few of the letters do record events in detail and the reading can at times be deeply harrowing. But the bare events are briefly these.
担任秘书工作,过着波西米亚式的生活,与朋友享受哲学探讨,有一连串的情人,没有特定的宗教信仰。通过日记,我们得以了解她在遇到治疗师朱利叶斯·斯派尔之后不久的情况。日记主要是为内心生活提供帮助,因此外部事件只是偶尔记录下来,这些事件成为塑造她的人性的熔炉。一些信件详细记录了某些事件,有时读起来令人非常痛苦。但这些事件的简单概括如下。

Holland fell to the Nazis in May 1940. Anti-pogrom strikes in February 1941 were met with intensified action against Dutch Jews. In April I942 Jews were forced to wear the yellow star and began to be rounded up into the Amsterdam ghetto. From the diaries we have some insight into the way Etty’s own existence was physically, psychologically and socially limited by increasing restrictions on what she could own or purchase and where she was allowed access outside the house. In July, she was persuaded to go and work for the Jewish Council, whose highly ambivalent role was to help the Nazis effect their plans, hoping to do so in ways that might mitigate the worst effects. In this way a worse fate was postponed for Etty. More and more Jews, perceived deviants and dissidents were being sent to Westerbork transit camp outside Amsterdam, from where successive trainloads were finally transported to Theresienstadt and Auschwitz. In June 1943 Etty asked to go and work in Westerbork. There she eventually found herself nursing, among many others, her own parents and brother. On 7 September 1943 they were all transported to Auschwitz. Her parents were gassed on arrival three days later. Etty’s death is recorded on 30 November. Neither of her brothers survived.
1940 年 5 月,荷兰沦陷于纳粹手下。1941 年 2 月的反犹太排斥罢工遭到了加剧的行动。1942 年 4 月,犹太人被强制佩戴黄星,并被集中到阿姆斯特丹犹太人区。从日记中我们可以了解埃蒂的生存受到了身体、心理和社会方面的种种限制,她所能拥有或购买的物品以及外出活动的场所都受到了极大的限制。7 月,她被劝说去为犹太委员会工作,尽管该委员会在帮助纳粹实施其计划的同时,也试图减轻最严重的影响。这样一来,埃蒂得以暂时逃过更加可怕的命运。越来越多的犹太人、被视为异端和异议分子的人被送往阿姆斯特丹外的韦斯特布罗克转运营,再从那里被运往特雷布林卡和奥斯维辛集中营。1943 年 6 月,埃蒂请求去韦斯特布罗克工作,在那里她最终照顾了许多人,包括自己的父母和哥哥。1943 年 9 月 7 日,他们全家都被运往了奥斯维辛集中营。她的父母在三天后到达时就被毒气处决了。埃蒂的死亡记录在 11 月 30 日。她的两个哥哥都没有活下来。

The inner life 内在生活

With this background in mind, we can return to the question of what happened in those 19 months from the perspective of
考虑到这种背景,我们可以回到这 19 个月中到底发生了什么的问题

Westerbork Concentration Camp
韦斯特伯克集中营
the central concern of the diaries, the inner life. As Etty notes in the opening lines of the diary, quoted above, the outward image is of someone who can cope very well with life. There are enough clues in the diaries to be able to imagine meeting an outwardly successful, competent, socially well adjusted, lively and talented woman, well educated, intellectually gifted. The inner dimension to her existence, however, is one she does not know how to deal with; it has been masked so far by her outer abilities and achievements but she is now seeing more clearly that it must be taken seriously. She is a clear thinker and a writer, yet at this point she cannot find a way to use her skills of articulation to give words to the thoughts and feelings that well up from the deeper recesses of her being. Indeed it is that frustration in her creative life as a writer, and the judder of repeated frustration, that has propelled her to the crisis she has reached in those opening sentences. She cannot bear it any longer; she has to find a way to set free what she knows has been suppressed, ‘like a tightly wound ball of twine’. In another key area of her life, her sexual relations, the constriction is felt as the frustration of the desire for consummation. But now she is realizing that she has been looking for consummation and liberation in the wrong place, in the superficial strata of human being, kept in place by shame, fear and inhibition.
日记的核心关切是内心生活。正如艾蒂在引用的日记开头所指出的,表面上她看起来可以很好地应对生活。日记中有足够的线索,让人想象遇到一个外表成功、能干、社交适应良好、活跃有才华、受过良好教育、智力卓越的女性。然而,她的存在中却有一个内在层面她不知道如何处理;到目前为止,这一层面一直被她的外在能力和成就所掩盖,但她现在看得更清楚,必须认真对待。她思维清晰,是一个作家,但在这一时刻,她无法找到使用自己的表达技巧来赋予从内心深处涌出的思想和感受以语言的方式。事实上,正是作为一个作家在创作生活中反复受挫的挫折,推动她走向了那些开篇句子中的危机。她再也无法承受下去了;她必须找到一种方式,去释放那些她知道被压抑了的东西,"像一团紧绷的麻绳"。在她生活的另一个关键领域——性关系中,她也感受到了这种禁锢和渴望得到完满的挫折。但现在她意识到,她一直在错误的地方寻求完满和解放,在人性的表层,受羞耻、恐惧和禁忌的约束之中。

Acceptance of self and others
自我与他人的接纳

As Etty makes the move beyond shame, fear and inhibition and is able to look inwards, several guiding principles emerge very quickly. The first is the necessity of being prepared to face reality, however painful that is. To start with, the reality of herself:
随着埃蒂摆脱了羞愧、恐惧和抑制,能够向内探索,几个指导性原则很快就浮现出来。第一个就是必须准备直视现实,无论那有多痛苦。从她自己的现实开始:

And I suddenly got a feeling of, he’s seen right through me; now’ he knows exactly how materialistic I am . . . What can be described is the sudden realization: nou he has seen through me, knows what I am really like. And the horror of it. (p. 70)
我突然感到,他彻底看透了我;现在,他完全了解我有多物质主义...可以描述的是这种突然的认识:现在他看穿了我,知道我真正的样子。和这种恐惧。

The second is the necessity to accept reality, an inner movement which is closely linked with yielding up, letting go, allowing: ‘I am still ashamed of myself, afraid to let myself go, to let things pour out of me; I am dreadfully inhibited and that is because I have not yet learnt to accept myself as I am’ (p. 42).
第二是接受现实的必要性,这是一种与屈服、放手、允许密切相关的内在运动:'我仍然为自己感到羞愧,害怕放手,任由事物喷涌而出;我非常受到抑制,这是因为我还没有学会接受自己的样子'(第 42 页)。

The twin of growing self-acceptance is growing acceptance of others; she must look at the reality of others and not flinch. She becomes more and more convinced
正在不断增长的对自我接纳与对他人接纳同步增长;她必须直视他人的现实,不退缩。她越来越确信
that she must struggle to resist the temptation to hate anyone, those who hurt her or her loved ones, even those who are committing daily atrocities before her eyes. So this is not a passive or supine acceptance that lacks courage, concern, will or sense of responsibility in the face of evil. (She acknowledges that there are some who are called to outward action in this fight.) Her own sense of responsibility, far from diminishing, grows into a heightened responsibility for her own actions and a profound concern for their effect on the world. It is a commitment to the deepest and most truthful response she knows and a commitment not just to her own life or the life of the world in her own time but to succeeding generations and to the eternal purposes of God. She is never unrealistic enough to suggest that her stance is going to avert the present crisis, but still she says that ‘each of us must turn inward and destroy in himself all that he thinks he ought to destroy in others. And remember that every atom of hate we add to this world makes it still more inhospitable’ (p.259). Because she is coming to know her own heart she understands well the common human responses to evil. In her diary and letters she observes the ways people try to cope with aspects of reality that are inimical or fearful to them: by denial, trying to minimize or normalize the situation for as long as possible, by cowering and hoping for the best, by fleeing, or its opposite, putting up the barricades, by fighting recklessly or carefully organizing resistance. But Etty is learning a different reality. She does not condemn others for their responses; she has learned not to condemn herself and therefore cannot condemn in others what she knows as part of her own humanity. Her way is one that has grown autonomously within her and become stronger, deeper and calmer as it has been forged in the fire of her daily experience; she believes it to be God’s way in and through her. Ultimately she says to God,
她必须努力抵抗仇恨任何人的诱惑,包括伤害她或她所爱的人的人,甚至是那些在她眼前犯下罪行的人。这并不是一种缺乏勇气、关怀、意志力或责任感的被动或服从接受。(她承认,在这场斗争中有些人被召唤采取外部行动。)她自己的责任感不仅没有减弱,反而变得更加强烈,对自己的行为负责,并深切关注它们对世界的影响。这是对她所知道的最深层和最真诚的回应的承诺,不仅是对她自己的生命或当代世界的生命,也是对后代和上帝永恒目的的承诺。她从未幼稚到认为她的立场能够阻止当前的危机,但她仍然说"我们每个人都必须向内在探寻,并消除自己认为应该在他人身上消除的一切。记住,我们添加到这个世界上的每一个憎恨原子都使它变得更加不适合居住"。因为她正在认识自己的内心,所以她很好地理解了人类对邪恶的常见反应。在她的日记和信件中,她观察到人们试图应对对他们不利或令人害怕的现实的方式:通过否认,尽量减少或规范局势,直到最后屈服并希望最好的结果,通过逃避,或相反,筑起路障,通过鲁莽地战斗或谨慎地组织抵抗。但艾蒂正在学习一种不同的现实。她不谴责别人的反应;她已经学会不谴责自己,因此也无法谴责在他人身上看到的属于自己人性的一部分。她的道路是自主地在她内心生长起来的,随着她日常经历的锻炼而变得更加坚定、深刻和平静;她认为这是上帝在她身上的道路。最终她对上帝说:

Also around this time 1919 Adolf Hitler joins German Workers Party.
同样在这个时间 1919 年,阿道夫·希特勒加入了德国工人党。
1927
First Nuremberg Rally of Nazi Party.
纳粹党第一次纽伦堡集会

1930

Unemployment reaches four million in Germany.
德国失业人数达到 400 万。

1933
Adolf Hitler becomes Chancellor of Germany; first concentration camp started in Dachau.
阿道夫·希特勒成为德国总理;达豪第一个集中营开始运作。

1934

Hitler becomes President of Germany.
希特勒成为德国总统。

1936
Hitler and Mussolini form military alliance.
希特勒和墨索里尼组建军事同盟。

1937

Bombing of Guernica in Spain by Luftwaffe.
轰炸瓜迪纳在西班牙被德国空军实施。

1938

German army mobilizes; ‘Crystal Night’: 7,500 Jewish shops destroyed and 400 synagogues burnt down.
德国军队动员；"水晶之夜":7,500 家犹太商店被毁,400 处犹太教堂被烧毁。

1939

Britain and France declare war on Nazi Germany after German invasion of Poland.
英国和法国在德国入侵波兰后向纳粹德国宣战。
1940
The Netheriands, neutral country, invaded and surrenders.
荷兰,中立国家,遭到入侵并投降。

But one thing is becoming increasingly clear to me: that You cannot help us, that we must helpYou ourselves. And that is all we can manage these days and also all that really matters: that we safeguard that piece of You, God, in ourselves . . You cannot help us, but we must help You and defend Your dwelling place inside us to the last. And there are those who want to put their bodies in safe keeping but who are nothing more now than a shelter for a thousand fears and bitter feelings. And they say, ‘I shan’t let them get me into their clutches.’ But they forget that no one is in their clutches who is in Your arms. (p. 218)
但是有一点对我来说变得越来越清晰:您不能帮助我们,我们必须自己帮助您。这就是我们这些日子能够做到的全部,也是真正重要的事情:我们要保护好存在于我们内心的那一部分您,上帝。您不能帮助我们,但我们必须帮助您,捍卫您在我们内心的居所直到最后。还有那些想将自己安置在安全之处的人,然而他们此刻不过是千种恐惧和苦涩情感的栖身之所。他们说'我不会让他们抓住我。'但他们忘记了,只要在您的怀抱中,就没有人会被抓住。

The courage she is developing is also devoid of the characteristics we frequently associate with it. It is not obstinate, aggressive, defensive or heroic; rather, it is the courage to bear everything, to make space for it within, so that pain and fear are not turned back against others as hate and anger: ‘after this war, two torrents will be unleashed on the world: a torrent of loving-kindness and a torrent of hatred. And then I knew: I should take the field against hatred’ (p.255). The space within the human heart that is making room for God is the space that can bear pain; it is also a space big with love, compassion and forgiveness. In the opening sentences she expresses her desire to go beyond ‘mere trifles’ and find what is essential, what is at the heart of existence, what is deepest in her own heart. What she finds is love and beauty. These endure, these are indestructible. Life is good in its essential nature. No outward circumstances can alter that truth. Whatever is done to her, to the people, to the land, nothing can negate that truth, which is not just an idea but a liveable reality. She lives in a situation in which such a truth is severely tested by everyday realities. But it is to that conviction that she continually returns, out of that reality that she learns to live and respond to whatever comes.
她正在培养的勇气也没有我们通常与之联系的特征。它不是固执、侵略性、防御性或英勇的;相反,它是承受一切的勇气,在内心为之腾出空间,以使痛苦和恐惧不会转化为对他人的仇恨和愤怒:"在这场战争之后,两股洪流将席卷全球:一股是慈爱,另一股是仇恨。于是我知道:我应该投身于反对仇恨的事业"(第 255 页)。在人类内心为上帝腾出的空间,就是能够承受痛苦的空间;这也是一个充满爱、同情和宽恕的宽广空间。在开篇句子中,她表达了想要超越"微不足道的事物"并找到至关重要的、存在之本质、自己内心最深处的渴望。她发现的是爱和美。它们经久不衰,它们不可摧毁。生命本质上是美好的。任何外部环境都无法改变这一真理。无论对她、对人民、对土地做些什么,都无法否认这一真理,这不仅仅是一个概念,也是一个可以生活其中的现实。她生活在一个这种真理极度受到日常现实考验的处境中。但她一直坚持这种信念,从这一现实中学会生活,并对任何来临的事物做出回应。

Sometimes I might sit down beside someone, put an arm round a shoulder, say very little and just look into their eyes. Nothing was alien to me, not one single expression of human sorrow. Everything seemed so familiar, as if I knew it all and had gone through it all before. People said to me, ‘You must have nerves of steel to stand up to it’, I don’t think I have nerves of steel, far from it, but I can certainly stand up to things. I am not afraid to look suffering straight in the eyes. And at the end of the day there was always the feeling: I love people so much. Never any bitterness about what was done to them, but always love for those who knew how to bear so much although nothing had prepared them for such burdens. (p. 277)
有时我可能会坐到某人身边,搭上肩膀,很少说话,只是望进他们的眼睛。没有一种人类悲伤的表情是我陌生的。一切似乎如此熟悉,好像我知道一切,并且之前都经历过。人们对我说:"你一定有钢铁般的神经才能承受得住。"我不认为我有钢铁般的神经,远非如此,但我确实能够承受。我不怕直视痛苦。而在一天结束时总会有这样的感觉:我是如此热爱人类。从不会对他们所遭受的事产生苦涩,但总是对那些能够承受重重负担的人抱有爱意,即便他们从未为此作好准备。

We remember at this point the ‘miserable, frightened creature’ of the opening.
我们在此时回想起了开篇中那个"悲惨、恐惧的生物"。

The necessity 必要性

for dispossession 为剥夺
A third theme that runs through Etty’s diaries is the necessity for dispossession. She quickly recognizes that possessiveness is a poison that paralyses her in every
艾蒂的日记中的第三个主题是必要的无所有。她很快认识到占有欲是一种毒药,它使她在各方面都陷入瘫痪。

Jews being deported to Westerbork Transit Camp
犹太人被遣送至韦斯特布罗克中转营
aspect of her life. One of the most sustaining aspects of life for her is the beauty of nature. She always has flowers on her desk, she drinks in the sight of the sky and the changing forms of the tree branches outside her window, but one day she says:
她生活中最重要的一个方面就是大自然的美丽。她的桌子上总是摆放着鲜花,她喜欢望着窗外不断变化的天空和树枝。但有一天,她说:

I have hit upon something essential: Whenever I saw a beautiful flower, what I longed to do was press it to my heart, or eat it all up . . I was too sensual, I might almost urite too greedy. I yearned physically for all I thought was beautiful, wanted to own it. Hence that painful longing that could never be satisfied, the pining for something I thought unattainable. (p. 16)
我已经找到了一些重要的东西:每当我看到一朵美丽的花,我都渴望把它贴在心上,或者全部吃掉……我太感官化了,我几乎可以说是太贪婪了。我身体上渴望所有我认为美丽的东西,想要拥有它们。因此那种永远得不到满足的痛苦的渴望,对我认为不可企及的东西的向往。(第 16 页)

Soon after: 不久之后:
But that night, only just gone, I reacted quite differently. I felt that God’s world was beautiful despite everything, but its beauty now filled me with joy. I was just as deeply moved by that mysterious, still landscape in the dusk as I might have been before, but somehow I no longer wanted to own it. I went home invigorated and got back to work. And the scenery stayed with me, in the background, as a cloak about my soul . . . (p. i7)
但是那个晚上,刚刚过去没多久,我的反应却完全不同。我觉得上帝的世界依旧美丽,尽管一切如此。如今它的美反而让我充满喜悦。我深深被那片朦胧而寂静的黄昏景色所触动,就像以前一样,但我却不再想要拥有它。我满怀兴奋地回到家,继续工作。那番景致就像披在我灵魂上的一件斗篷,在我的心中挥之不去。(第 17 页)

Here is the paradox: letting go of what you think you need, of what you desire, of what you think will satisfy you, opens you to a God-given reality that is freer, richer and more satisfying than anything you could have imagined. Clutching anything to yourself closes you in on yourself, preoccupies you, prevents you from opening your arms to receive and give, drains your energy, leaves you deeply unsatisfied.
这里有一个悖论:放下你认为你需要的、你渴望的、你认为会满足你的东西,会让你开放到一个上帝赐予的更自由、更丰富、更令人满足的现实中。紧抓住任何东西会闭锁你自己,让你被占据、阻止你张开双臂去接受和给予,耗尽你的能量,让你深感不满足。

Etty sees how this possessive tendency is at work in her relationships. In the opening quotation she has realized that her series of sexual partners amounts to very little, and before long she can see that she is driven by a desire to possess a man’s body, to own him in a material way. ‘Really, it is all a game, and you don’t have to have an affair with a man to have an intimate understanding of him. But it’s hard going all the same’ (p.2I).
艾蒂意识到这种占有倾向在她的人际关系中起作用。在开篇引语中,她认识到她一系列的性伴侣实际上毫无意义,不久她就发现自己被占有一个男人身体的欲望所驱使,想以一种物质的方式拥有他。"事实上,这全都只是一场游戏,你不必和一个男人发生私情就可以对他有一种亲密的理解。但这仍然很难做到"(第 21 页)。

Love 爱

In succeeding diary entries she charts a wonderful unfolding and integrating where her sexual energies are brought into a new, divine focus. The love affair she is being drawn into with God brings with it a deepening understanding of the meaning of love and intimacy in human relationships. In the burgeoning spiritual context, the outer, physical aspect of relationships is seen for what it is: limited to short-lived satisfactions that make for increasing frustration. She has noticed that in previous relationships she has always begun with a sense of adventure, fuelled by her irresistible ‘erotic curiosity’, projected in fantasies of how good and beautiful it will be this time. But it soon turns to ashes. It is the relationship with the therapist Julius Spier that exemplifies this change and reveals the previously unguessed depths and wonders of a relationship developing at the level of spirit: ‘With every fresh step the relationship seems to gain in intensity and all that went before seems to pale in comparison, so much more many-sided and colourful and eloquent and inward does our relationship become all the time’ (p. I32).
在连续的日记条目中,她描述了一个美好的展开和整合,她的性能量被转移到了一个新的、神圣的焦点上。她正被吸引到与上帝的恋爱中,这带来了对爱和亲密在人类关系中含义的更深刻的理解。在不断发展的精神背景下,关系的外部、物理层面被视为有限的,只能带来短暂的满足感,这会造成愈加沮丧的结果。她注意到,在之前的关系中,她总是开始时充满了探险精神,被她难以抑制的"情色好奇心"所推动,幻想这次会多么美好。但最终都化为灰烬。正是与治疗师朱利叶斯·斯皮尔的关系体现了这种转变,并揭示了关系在精神层面上发展的前所未有的深度和奇妙: "随着每一次新的步伐,关系都在变得更加强烈,以前的一切都相形见绌,我们的关系变得越来越多方位、更丰富多彩、更富有表达力和内在深度。"(第 132 页)

Stones and grit in the well
井中的石头和砂砾

No process of human growth can be traced by a straight line. Etty talks of God dwelling in a deep well inside her but often buried beneath a blockage of stones and grit that must be dug out; and this is a repeated process. When there is blockage there is lack of motivation, indiscipline, wasting time and energy on achieving sickeningly little, swinging between sentimental attachment and a masochistic independence, between fantasies of a great future and a fear of going to the dogs, between wallowing in illness and hiding it beneath a brave face. This is accompanied by ‘an exaggerated self-consciousness’ and a desperate need to be liked, all creating an inner chaos, not knowing how the different bits of her should fit
人类成长的过程永远不是一条笔直的线。埃蒂谈到上帝居住在她内心深处的一口井中,但常常被石块和沙砾所遮盖,需要挖掘出来,这是一个反复的过程。当出现阻塞时,会缺乏动力、违纪、浪费时间和精力去取得微不足道的成就,在感性依恋和自虐式独立之间来回摇摆,在伟大未来的幻想和堕落的恐惧之间来回徘徊,在沉溺于疾病和掩盖在勇敢面孔之下之间挣扎。这伴随着"过度自我意识"和渴望被人喜欢的迫切需求,造成了内心的混乱,不知道自己的各个部分应该如何融合。
together, ‘being all over the place’ as we say. But when these stones and grit have been cleared away she notices how much more motivated and focused she is; she can get down to work, giving attention to whatever task is before her, humdrum or elevated; she spends less time analysing her condition and is not so shaken by what others think of her. Noticing, or listening in, as she describes it, is the key to this process of clearing the blockages, digging God out again, and again, and again. She learns to notice her thoughts and moods so that she can detect when the grit is accumulating. It is important to note, though, that ‘listening in’ is different from the exaggerated self-consciousness that besets her at the start. It is less the self-obsessed, tense, analytical watching that winds her more tightly into herself, more a mindful observing that serves the rhythms of unfolding, releasing and transforming. For example, she comes to see her bouts of depression as a regulator that lets her know that she is going wrong. With that insight she can begin to free herself from the two opposite and equally unhelpful habitual reactions, making excuses for herself or condemning herself. Then she can set herself back on the right path: ‘And I listen into myself, allow myself to be led, not by anything on the outside, but by what wells up deep within’ (p.96).
一起,'到处乱跑'我们说。但当这些石头和砂砾被清除掉后,她注意到自己更加积极主动和专注;她可以专注于手头的任务,无论是平凡还是高尚;她花费的时间分析自己的状况更少,也不会那么容易被别人的看法动摇。察觉,或她所描述的倾听,是这个清除阻碍、再次发现上帝的过程的关键。她学会留意自己的想法和情绪,这样就能发现砂砾开始积累。不过需要注意的是,'倾听'与最初那种过度自我意识不同。它不是自我困扰、紧张、分析性的观察,而是一种有助于展开、释放和转化的有心观察。例如,她开始将抑郁归因于一种调节机制,让她知道自己哪里出了问题。有了这种理解,她就能摆脱两种同样无益的反应习惯,要么为自己找借口,要么自我谴责。然后她就能重新走上正确的道路:'我倾听内心,让自己被引导,不是被外界的任何事物,而是被自己内心深处涌现的东西所带领'(第 96 页)。

The Divine 神圣的

But who is God for Etty and how does she speak about God? We saw earlier that the tools she had well honed for the intellectual and creative life were not adequate for dealing with the inner life. What she does not do, therefore, is try to define God, weigh competing claims, or call up images from her poetic imagination; this would be too materialistic and imply trying to possess him. She has to learn a new way to apply her gifts. Even the act of thinking changes: ‘As I walk through the streets I am forced to think a great deal about Your world. Think is not really the right word, it is more an attempt to plumb its mystery with a new sense’ (p. 229). There is an appealing naturalness in the way she describes her growing relationship with God. For example, to begin with there is a tentative movement on her part, ‘God take me by Your hand, I shall follow You dutifully, and not resist too much’ (p. 77). Soon it is God who is the moving force: ‘Last night, shortly before going to bed, I suddenly went down on my knees in the middle of his large room, between the steel chairs and the matting. Almost automatically. Forced to the ground by something
但是对于艾蒂来说,上帝是谁?她如何谈论上帝?我们之前看到,她精心钻研的智力和创造力生活的工具,对处理内心生活并不足够。因此,她并没有试图定义上帝,权衡竞争性的说法,或从她的诗意想象中召唤形象;这将过于物质化,意味着试图掌握祂。她必须学习一种新的方式来运用她的才能。即使思考的行为也发生了改变:"当我走在街上时,我被迫大量思考你的世界。'思考'并不是正确的词,更多是用一种新的感觉去探索它的奥秘"(第 229 页)。她描述与上帝日益增长的关系中有一种令人心驰神往的自然质感。例如,起初她有些犹豫:"上帝,请您牵我的手,我将虔诚地跟随您,不会过于抗拒"(第 77 页)。很快,是上帝成为了主导力量:"昨晚,临睡前,我突然跪在这间宽敞的房间中间,钢制椅子和地毡之间。几乎是自动的。被什么东西强迫跪下。"
stronger than myself’ (p.90). Then God becomes a deep, internal source of life with which she simply has to co-operate: ‘Something in me is growing and every time I look inside, something fresh has appeared and all I have to do is accept it, to take it upon myself, to bear it forward, and to let it flourish’ (p. I60).
比我自己强大"(第 90 页)。那么,上帝成为一个深深的内在生命源泉,她只需与之合作:"我内心有什么东西正在成长,每次我看进去,都会出现新的东西,我所要做的就是接受它,把它承担起来,把它带向前方,让它茁壮成长"(第 160 页)。

The relationship grows to a stage of oneness, which she attempts to describe: ‘And that probably expresses my own love of life: I repose in myself. And that part of myself, that deepest and richest part in which I repose, is what I call God’ (p. 242). As God enters into every aspect of her life she uses a wide variety of words to express what the word ‘God’ signifies for her: faith, faithfulness, beauty, richness, meaning, peace, harmony, love, intimacy, joy, strength, gratitude, contentment. God is immeasurable, infinite, mystery, silence, simplicity, being.
这种关系逐步达到了合一的阶段,她试图描述这种状态:"这可能表达了我自己对生命的热爱:我安息于自己之中。而我所安息的那部分自我,也就是我所谓的上帝的最深刻、最丰富的部分"(第 242 页)。随着上帝进入她生活的各个方面,她使用了各种各样的词语来表达"上帝"一词对她的意义:信仰、忠诚、美丽、丰富、意义、和平、和谐、爱、亲密、快乐、力量、感激、满足。上帝是无法衡量的、无穷无尽的、神秘的、沉默的、简单的、存在本身。

A chronicler of this age
这个时代的编年史家

A strong part of Etty’s self-identity was her ambition as a writer. Returning to the opening lines of the diary, there is recorded a new insight that somehow she has to let things pour out of her unedited, onto the blank sheet of paper. In her developing self-understanding she sees that her frustration arises from being caught between overweening ambition and the fear of failure.
埃蒂自我认同的一个重要部分就是她作为一个作家的雄心壮志。回到日记的开头几行,记录下了一个新的认知,那就是她必须让事物无经编辑就倾泻到空白的纸页上。在她不断深化的自我理解中,她发现她的挫折源于她被野心勃勃的抱负和对失败的恐惧夹在中间。

The most fatuous little essay is worth more than the flood of grandiose ideas in which you wallow. . . Just organize things a little, exercise some mental hygiene . . . Don’t overestimate your own intensity; it may give you the impression that you are cut out for greater things than the so-called man in the street. (pp. io-11)
最平庸的小议论文都比你所沉浸的那些浮夸的想法更值得一读。...只需稍加整理,发挥一些心智卫生...不要高估自己的强度,否则可能会让你产生自己比所谓的普通人更适合伟大事业的错觉。

The ground of her self-identity is continually shifting from her own achievements into identification with God himself, and thus her ambition to write is modified and indeed recedes. She does not want to write anything that is inessential and does not spring from an inner necessity, where the words have grown inside her until they are ready to be born. Words must have a relationship with silence. ‘All that words should do is to lend the silence forms and contours’ (pp. 167-8); ’ . . the great wordless background of God, Life, Death, Suffering and Eternity’ (p. 2 I I).
她对自我认同的基础不断从自己的成就转向与上帝自身的认同,因此她写作的野心被修改并确实后退。她不想写任何不必要的、不是由内在需求而生的东西。言语必须与沉默有关系。"语言所应做的就是赋予沉默形式和轮廓"(第 167-168 页);"生命、死亡、苦难和永恒的伟大无言的背景"(第 211 页)。

She is living life intensely in grotesque circumstances and doubts she could ever put down in writing what she has experienced in ‘living letters’. At one point she reflects:
她正在极为不利的环境中强烈地生活着,她怀疑自己能否用书面语描绘出她在"生死书信"中所经历的一切。在某个时刻,她反思道:

And I shall wield this fountain pen as if it were a hammer, and my words will have to be so many hammer strokes with which to beat out the story of our fate and of a piece of history as it is and never was before . . . a few people must survive, if only to be the chroniclers of this age. I would very much like to become one of them. (p. 211)
我将使用这支钢笔如同使用一把锤子,我的话语就如无数敲击的锤锤,用以敲打出我们命运的故事和这个前所未有的历史片段……只有少数人才得以存活,他们将成为这个时代的编年史家。我切切希望能成为其中之一。(第 211 页)

This desire to be a writer keeps on jostling with her sense that the act of ‘moulding one’s inner life’ is the most creative thing a human being can do, and that in any case this situation would take a greater poet than she to describe it. Her final words on the subject are:
这种做作家的欲望一直在与她认为"塑造自己的内心生活"是人类所能做到的最富创意的事情,而且无论如何,这种情况都需要一位比她更优秀的诗人来描述这样的感觉这样的感受。她对这个话题的最后评论是:

I may never become the great artist I would really like to be, but I am already secure in You, God. Sometimes I try my hand at turning out small profundities and uncertain short stories, but I always end up with just one single word: God. And that says everything and there is no need for anything more. And all my creative powers are translated into inner dialogues with You. (p.395)
我可能永远无法成为我真正渴望成为的伟大艺术家,但我已经在你面前安然无恙,上帝。有时我试图创作一些小型的深奥思想和不确定的短篇故事,但最终只剩下一个词:上帝。这一个词说明了一切,再也不需要其他任何东西了。我所有的创造力都转化为与你的内心对话。

One of Etty’s ambitions was to be remembered and fêted as a writer, a serious writer of essays, novels, poetry in the intellectual tradition. That ambition was not fulfilled; we have no surviving examples of those more formal genres, rather, many indications of continuing frustration in that regard. But in the opening lines of the diary we read of another longing, simply to pour out what was in her, uninhibited by possessiveness, self-aggrandizement, fear or shame, and this is what she succeeds in doing in the diaries. The diary turns out to be both a means to an end, an aid in realizing the inner life and, ironically, the vehicle for fulfilling her ambition to be remembered as someone who can speak to others about the great themes of life. Paradoxically, the greatest of all themes turns out to be very simple: ‘The story of the girl who gradually learned to kneel is something I would love to write in the fullest possible way’ (p. 74). These words are tossed off casually in a tangle of other thoughts early in the diary, but this is exactly what she has done. ‘What a strange story it really is, my story: the girl who could not kneel. Or its variation; the girl who learnt to pray’ (p. 279).
埃蒂其中一个抱负就是被人记住和赞颂为一位严肃的散文、小说、诗歌作家。这个抱负并没有实现;我们没有留下她在这些更正式体裁的作品。相反,我们看到她在这方面一直饱受挫折。但在日记的开篇,我们读到了另一种渴望,那就是毫无保留地倾诉内心,不受拘束、自负、恐惧或羞愧的影响,这正是她在日记中所成就的。日记既是一个手段,帮助她认识内心生活,又是一个载体,成就了她作为一个能够触及人生重大主题的人的声名。具有讽刺意味的是,最重大的主题原来是如此简单:"那个逐渐学会跪拜的女孩的故事,我真想以最丰满的方式来书写"(第 74 页)。这句话随意地拌杂在早期日记中其他的思绪里,但这正是她所做的。"我的故事真是太奇怪了:那个不会跪拜的女孩。或者说:那个学会祈祷的女孩"(第 279 页)。

TWENTY-SEVEN 二十七

THOMAS MERTON 托马斯·梅尔顿

Peter Tyler 彼得·泰勒

Thomas Merton, Joseph Malham
托马斯·默顿,约瑟夫·马尔哈姆

Introduction 简介

Thomas Merton was at first very much influenced by St Thomas Aquinas and scholastic thought, and strongly advocated strict monasticism and in particular the eremitical life. He saw this as an alternative way of being in our materialistic culture, even as a rejection of it. But soon he started to modify his severe interpretation of the monastic life and no longer saw solitude as a way of escaping from the world but as an essential ingredient of the spiritual life in general, a way of finding one’s true self in Christ. Moreover, his own need for solitude made him aware of the benefit of this for everyone, not just monastics but also the laity. He became convinced that solitude and contemplative prayer were excellent tools for living in the everyday world. His practice of contemplative prayer contributed to his growth in compassion for those having to live in the world; he started to engage with the social and political issues of his time. But in the last few years of his life he came to the conclusion that the life of a political and social activist did not accord with being a true hermit. His attention turned from then on to Christian mysticism and mysticism in general, and the pursuit of wisdom.
托马斯·默顿最初受到了圣托马斯·阿奎那和经院哲学的很大影响,坚定地倡导严格的修道生活,特别是隐修生活。他认为这是一种对物质主义文化的替代方式,甚至是对它的拒绝。但很快他开始修改对修道生活的严格解释,不再将孤独视为逃避世界的方式,而是视之为精神生活的一个基本成分,是在基督里找到自己真正自我的方式。此外,他自己对孤独的需求使他意识到这对所有人,不仅是修道士,而且也对平信徒来说都是有益的。他确信孤独和默观祈祷是在日常世界生活中的绝佳工具。他的默观祈祷实践促进了他对必须生活在世界中的人们的同情心的成长;他开始参与到当时的社会和政治问题中。但在生命的最后几年,他得出结论,政治和社会活动家的生活并不符合真正隐士的生活。从此之后,他的注意力转向基督教神秘主义和一般神秘主义,以及对智慧的追求。

Peter Tyler describes Merton as a postmodern mystic and outlines the growth and development of his thought from strict monasticism to emphasis on the spiritual journey as a way to find one’s ‘authentic self’. In doing so he distinguishes seven distinct categories in Merton’s spiritual approach.
彼得·泰勒将默尔顿描述为后现代神秘主义者,并概述了他的思想从严格的禁欲主义到强调"寻找真实自我"的精神旅程的成长和发展。在此过程中,他在默尔顿的精神方法中区分出七个不同的类别。

Unless otherwise noted, quotations from Thomas Merton are taken from The Seven Storey Mountain (SPCK, 1948).
除非另有说明,否则托马斯·默顿的引语均摘自《七层楼》(SPCK, 1948 年)。

Thomas Merton 1915-68 托马斯·默顿 1915-68

Thomas Merton was born in France the son of two artists; his father came from New Zealand and his mother from the USA. His mother died when he was six and his father when he was 16. His education started in France, then England and finally the USA. He studied at Clare College, Cambridge for a year, but graduated from Columbia University. Before entering the Trappist Abbey of Our Lady of Gethsemani at age 26 he taught English for a year at St Bonaventure University. He took his solemn vows in 1947 and was ordained a priest two years later.
托马斯·默顿出生在法国,父母都是艺术家;他的父亲来自新西兰,母亲来自美国。他 6 岁时母亲去世,16 岁时父亲去世。他的教育起始于法国,然后是英国,最后是美国。他在剑桥大学克莱尔学院学习了一年,但最终从哥伦比亚大学毕业。在 26 岁时进入特拉普修道院"革夫赛玛尼我们圣母修道院"之前,他在圣波纳文图拉大学教授英语一年。他于 1947 年宣誓终身效忠,两年后被晋升为神父。

He had important posts in the Monastery: teaching students preparing for priesthood, and Master of Novices. Despite these duties he was a prolific writer, bringing out a book practically every year. The last three years of his life he was allowed to live as a hermit in the Monastery grounds. He died an accidental death in 1968 in Bangkok, Thailand.
他在修道院里担任重要职位:教导准备从事神职的学生,以及新学僧的导师。尽管有这些职责,他依然是一位多产的作家,几乎每年都出版一本书。他生命的最后三年,获准在修道院内作为隐士生活。他于 1968 年在泰国曼谷意外去世。

THE SEVEN STOREY MOUNTAIN
七层山

At the beginning of his best-selling autobiography, The Seven Storey Mountain, Thomas Merton, the twentieth-century mystic, political activist, writer and Cistercian monk, writes:
在他畅销自传《七重山》的开头,20 世纪的神秘主义者、政治活动家、作家和西斯特钦修士托马斯·默顿写道:

On the last day of January 1915, under the sign of the Water Bearer, in a year of great war, and down in the shadow of some French mountains on the borders of Spain, I came into the world. Free by nature, in the image of God, I was nevertheless the prisoner of my own violence and my own selfishness, in the image of the world into which I was born. (p.3)
在 1915 年 1 月的最后一天,在水瓶座的星座下,在一个大战的年份,在靠近西班牙边境的某些法国山脉的阴影中,我来到了这个世界。我本性自由,是上帝的形象,但我却也是自己暴力和自私的囚徒,是我出生的这个世界的形象。(p.3)

The passage, written barely four years after his entrance to the Cistercian (Trappist) Abbey of Our Lady of Gethsemani, Kentucky, is classic early Merton - dramatic, incisive and raising more questions than it answers. The facts of his birth were that he was born during a snowstorm on 3I January 1915 in Prades, a French Pyrenean village near the border with Spain. His parents, the American Ruth Jenkins and the New Zealander Owen Merton, were both artists and had met as students in Paris. In Forest’s words they had 'an artist’s attraction to southern light, inexpensive living
这篇文章是在梅尔顿进入肯塔基州格特塞曼尼(特拉普)修道院仅仅四年之后写成的,是他早期经典作品—— 戏剧性、洞察力强,提出的问题多于回答。关于他的出生情况,是 1915 年 1 月 31 日在靠近西班牙边境的法国比利牛斯山脉的普拉德斯小城出生的,当时正值一场暴风雪。他的父母是美国人露斯·詹金斯和新西兰人欧文·梅尔顿,都是艺术家,在巴黎相遇并结为连理。正如福雷斯特所说,他们被"南方阳光和低廉的生活费用"所吸引。

Writings of Thomas Merton
托马斯·默顿的著作

The Seven Storey Mountain, SPCK, 1948, reprint 1990.
七重山,伦敦圣公会教会出版社,1948 年,1990 年重印。

The Sign of Jonas, Harcourt, 1953.
约纳斯的记号,哈考特出版社,1953 年。

Conjectures of a Guilty Bystander, Doubleday, 1966.
有罪旁观者的臆测,Doubleday,1966。

Faith and Violence, University of Notre Dame Press, 1968.
信仰与暴力, 圣母大学出版社, 1968 年。

Zen and the Birds of Appetite, Abbey of Gethsemani, 1968.
禅与食欲的鸟类,格特塞马尼修道院,1968 年。

Contemplative Prayer, Darton, Longman & Todd, 1973.
沉思祷告,达顿、朗文与托德出版社,1973 年。

The Asian Journal of Thomas Merton, New Directions, 1975
托马斯·默顿的亚洲日记,纽方向出版社,1975

The Hidden Ground of Love: The Letters of Thomas Merton on Religious Experience and Social Concerns, ed. William H. Shannon, Farrar, Straus & Giroux, 1985.
隐藏的爱的本质:托马斯·默顿论宗教体验和社会关切的书信,威廉·H·香农编,法勒、斯特劳斯和吉洛克斯,1985 年。

The Courage for Truth: Letters to Writers, ed. Christine M. Bochen, Farrar, Straus & Giroux, 1993.
勇敢追求真理:致作家的信,编辑:Christine M. Bochen,Farrar, Straus & Giroux,1993.

Witness to Freedom: Letters in Times of Crisis, ed. Wiliam H. Shannon, Farrar, Straus & Giroux, 1994.
自由见证：危机时期的来信，编辑：William H. Shannon，Farrar, Straus & Giroux，1994 年。

Turning Toward the World: The Pivotal Years. Journals 1960-1963. ed. A. Kramer, HarperCollins, 1996.
面向世界：关键年代。期刊 1960-1963。编者 A. Kramer，HarperCollins，1996 年。

Essential Writings, ed. Christine M. Bochen, Orbis, 2001.
必要著作,编辑:克里斯蒂娜·M·博琴,奥尔比斯出版社,2001 年。

Peace in the Post-Christian Era, Orbis, 2004.
后基督教时代的和平,Orbis, 2004 年。
and the presence of friends nearby’ (J. Forest, Living with Wisdom, p. 5).
以及朋友的陪伴相近 (J. Forest, Living with Wisdom, p. 5).

Merton acknowledged in his autobiography the artistic debt he owed his parents, especially his father, and this artistic skill and insight would be something that would inform his later work, especially in writing and photography. This ability to see what the Jesuit poet Gerard Manley Hopkins called the ‘instress’ of objects was a significant element of Merton’s spirituality and can be seen most clearly in his striking later photography.
默顿在他的自传中承认了他欠父母,特别是他父亲的艺术债务,这种艺术技能和洞察力将成为影响他后来作品,尤其是写作和摄影的重要因素。这种能力去捕捉耶稣会诗人杰拉德·曼利·霍普金斯称之为事物"内在张力"的能力,是默顿精神生活的一个重要元素,最明显地体现在他后期富有震撼力的摄影作品中。

With the advance of the First World War the Mertons soon left France and returned to New York. Here, in 1921, when Merton was six years old, his mother Ruth was diagnosed with stomach cancer. She decided to communicate this to young Thomas by writing him a letter. Merton’s account of reading this letter ‘under the maple tree in the back yard’ evokes a poignant mixture of sorrow and spiritual yearning:
第一次世界大战的推进,默顿一家很快离开了法国,回到了纽约。1921 年,默顿六岁时,他的母亲露丝被诊断出胃癌。她决定通过给年轻的托马斯写一封信来告知他这一消息。默顿回忆起在后院的枫树下读这封信时,感受到了悲伤和精神上的向往的混合情感。

I worked over [the letter] until I had made it all out, and had gathered what it really meant. And a tremendous weight of sadness and depression settled on me. It was not the grief of a child, with pangs of sorrow and many tears. It had something of the heavy perplexity and gloom of adult grief, and was therefore all the more of a burden because it was, to that extent, unnatural. (p. I4)
我一直努力研究[这封信],直到我完全理解了它的含义。一股沉重的悲伤和抑郁感笼罩在我身上。这不是孩子般的悲伤,带有痛苦和泪水。它有成人悲伤的沉重困惑和阴郁,这使它更加沉重,因为这种程度的悲伤是不自然的。(第 14 页)

Again, the Merton tone is there - portentous but perplexed; we can sense some of the confusion the little boy held but also the power he found in the words that he sat with and ‘made out’. Words were to remain his lifelong friends and allies in all his future battles.
再次,默顿的语调此在 - 富有预兆却困惑;我们能感受到这个小男孩所持有的一些困惑,但也感受到他在与之坐逗乐和"解读"的词语中发现的力量。词语将永远成为他今后所有战斗中的好友和盟友。

After five more years in the USA, Owen Merton decided it was time for the family (minus Thomas’ younger brother John Paul) to return to France, and this they duly did in 1925
在美国再呆了五年后,欧文·梅尔顿决定是时候让全家人(除了托马斯的弟弟约翰保罗)返回法国了,他们在 1925 年如期完成了这一行动
when they returned to St Antonin near Toulouse. Here Owen was diagnosed with tuberculosis while Thomas spent time at the Lycée at Montauban. This was followed by a period when Thomas was sent for schooling in England, first at Ripley Court School and then at Oakham in Rutland. Thomas described England in his autobiography as the land where ‘every impact of experience seemed to reach the soul through seven or eight layers of insulation’ (p. 6I). And so it was that he lived with his Aunt Maud in Ealing, West London, ‘where all the Victorian standards stood entrenched in row upon row of identical houses’. Thomas’ combination of being from an artistic background and being fluent in French ‘added up to practically everything that Mrs Pearce [the headmistress of Ripley Court] and her friends suspected and disliked’ (p. 64). While on holiday in Scotland and preparing to enter Oakham School, Thomas again received a message from his remaining parent, which heralded disease and death. This time his father, taken ill in London, wrote a mysterious telegram, ‘Entering New York Harbour. All well’.
当他们回到图卢兹附近的圣安东尼时,欧文被诊断出患有结核病,而托马斯则在蒙特班的吕赛度过了一段时间。此后,托马斯被送往英国接受教育,先是在里普利法院学校,然后在鲁特兰郡的奥克汉姆。托马斯在自传中将英国描述为"每一个经验的冲击似乎都穿过七八层隔离才抵达灵魂"(第 61 页)。于是,他与姑姑茂德在西伦敦的伊灵一起生活,"在那里,所有的维多利亚标准都扎根于一排排相同的房子"。托马斯具有艺术背景和精通法语的组合"几乎就是里普利法院校长朴斯夫人及其朋友所怀疑和不喜欢的一切"(第 64 页)。在苏格兰度假并准备进入奥克汉姆学校时,托马斯再次收到来自剩下的父母的信息,预示着疾病和死亡。这次,他在伦敦生病的父亲写了一封神秘的电报说:"正在进入纽约港湾。一切安好"。

I sat there in the dark, unhappy room unable to think . . . without a home, without a family, without a country, without a father, apparently without any friends, without any interior peace or confidence or light or understanding of my own - without God, too, without God, without heaven, without grace, without anything. (pp. 71-2)
我坐在黑暗、不快乐的房间里,无法思考......没有家,没有家人,没有祖国,没有父亲,似乎也没有任何朋友,没有内心的平静、自信、光明和理解力——也没有上帝,没有天堂,没有恩典,什么都没有。

This existential nihilism accompanied Thomas throughout his father’s decline and death from a brain tumour in I93I and his own move from Oakham to Cambridge in 1933, where he studied Modern Languages at Clare College. According to his autobiography his own nihilism combined with the ‘dark, sinister atmosphere of Cambridge’ to produce lethal consequences. Reflecting on these events twenty years later he felt there was ‘a subtle poison in Europe . . . some kind of a moral fungus, the spores of which floated in that damp air, in that foggy and half-lighted darkness’ (p. 126). For the young Thomas Merton ‘most of the people were already morally dead, asphyxiated by the stream of their own strong, yellow tea or by the smell of their own pubs and breweries, or by the fungus on the walls of Oxford and Cambridge’. Although his superiors asked him to omit detailed reference to these events in his autobiography, his subsequent biographers (Forest, 1991; Furlong, 1985) mention two events in particular. Merton got a young woman ‘not of our class’ pregnant; the woman and child apparently later died during the Blitz although this
这种存在主义虚无主义一直伴随着托马斯,直到他父亲于 1931 年因脑瘤而去世,以及他自己 1933 年从奥克汉姆搬到剑桥,在克莱尔学院学习现代语言。根据他的自传,他自己的虚无主义与"剑桥阴郁、阴险的气氛"结合,产生了致命的后果。20 年后回顾这些事件时,他感觉欧洲存在着"一种微妙的毒药...某种道德真菌,其孢子飘荡在那阴湿的空气中,在那冰冷昏暗的环境里"(第 126 页)。对于年轻的托马斯·默顿来说,"大多数人在道德上已经死亡,被自己浓郁的黄色茶水或酒吧酿酒厂的气味,或是牛津和剑桥墙壁上的真菌所窒息"。尽管他的上级要求他在自传中删除对这些事件的详细描述,但他后来的传记作者(福雷斯特,1991 年;富隆,1985 年)还是提到了两件特别的事件。默顿使一名"不属于我们阶层"的年轻女性怀孕;这名女性和孩子似乎后来在"战火"中死亡,尽管这一点并未确认。

Glossary 术语表

Scholasticism 经院哲学
A method of speculation used by medieval theologians to reconcile ancient Greek philosophy, in particular Aristotle, with Christian theology.
中世纪神学家用于调和古希腊哲学(特别是亚里士多德)与基督教神学的一种推测方法。
was never verified. The second traumatic event seems to have been a sort of drunken mock crucifixion performed on Merton at a party, which got out of control and necessitated calling the Cambridge police. Merton apparently retained a scar on one of his palms for the rest of his life and sometimes referred to it jokingly as ‘my stigmata’. In 1934 Merton left Europe, the continent of his birth, never to return.
从未得到验证。第二次创伤事件似乎是在一个聚会上对默顿进行一种醉酒模仿受难的表演,失控后不得不求助于剑桥警察。默顿似乎终生保留着一个手掌上的伤疤,并时常开玩笑地称之为"我的圣迹"。1934 年,默顿离开了他出生的欧洲大陆,此后再也没有回去。

Once in the USA, the ‘poison’ of England seemed to have been drawn and he began to flourish as a writer, journalist and student at Columbia University. As well as his studies in Spanish, German, Law, Geology and Contemporary Civilization he worked on the student magazines The Jester, The Columbia Review and The Spectator. This work and the contacts he made would profoundly influence his future writing career. For example, he met here Robert Giroux who would later publish The Seven Storey Mountain. Particularly important influences at this time were Étienne Gilson’s The Spirit of Medieval Philosophy and William Blake, concerning whose poems Merton wrote his Master’s thesis in 1938/9. Of equal importance was the influence of the nineteenth-century Jesuit poet Gerard Manley Hopkins, as interpreted by G. F. Leahy’s biography. On a September night in 1939 in his lodgings on West II4th St, as Europe slid into war, Merton read about Hopkins’ conversion to Roman Catholicism while a student at Oxford in I866:
一到美国,英格兰的"毒素"似乎就被驱散了,梅尔顿开始蓬勃发展成为一位作家、记者和哥伦比亚大学的学生。除了学习西班牙语、德语、法律、地质学和当代文明外,他还在学生杂志《笑子》、《哥伦比亚评论》和《观察家》上工作。这些工作和人际交往深深影响了他日后的写作生涯。例如,他在这里遇到了后来出版他的《七层山》的罗伯特·吉鲁。在这一时期,约瑟夫·德·洛尼的《中世纪哲学精神》和威廉·布莱克的诗歌都对他产生了特别重要的影响,梅尔顿更是以后者为题撰写了 1938/9 年的硕士论文。同样重要的还有 19 世纪耶稣会诗人杰拉德·曼利·霍普金斯的影响,这是通过 G.F.利亥的传记体现的。1939 年 9 月的一个夜晚,在位于 114 街西的宿舍里,当欧洲滑入战争之中时,梅尔顿读到了霍普金斯在牛津就学时皈依天主教的事迹。

All of a sudden, something began to stir within me, something began to push me, to prompt me. It was a movement that spoke like a voice: ‘What are you waiting for?’ It said. ‘Why are you sitting here? Why do you still hesitate? You know what you ought to do? Why don’t you do it?’ (p.215)
突然之间,有什么东西开始在我内心活动,有什么东西开始推动我、促使我。这是一种如同声音般的运动:"你在等待什么?"它说。"你为什么还坐在这里?你为什么还在犹豫?你知道你应该做什么吗?为什么不去做呢?"(第 215 页)

After a while he could contain himself no longer, put on his coat and walked the nine blocks to the RC church of Corpus Christi where he had been attending Mass. The priest welcomed him and in the parlour he finally blurted out: ‘Father, I want to become a Catholic.’
过了一段时间,他再也抑制不住自己了,穿上大衣步行 9 个街区到了圣体堂,那里是他一直参加弥撒的地方。神父欢迎了他,在会客室里,他终于脱口而出:"父亲,我想成为一名天主教徒。"

From this moment onwards Merton seemed swept up in the tide of the Holy Spirit that would eventually deposit him at Our Lady of Gethsemani. However, before arriving at Gethsemani Merton tried his vocation with the Franciscans in New York, who accepted him for the novitiate in June 1940. But, after reflecting
从这一刻开始,默顿似乎被卷入了圣灵的洪流,最终将他沉浸在客西马尼山的圣母手下。然而,在抵达客西马尼之前,默顿在纽约试过了与方济会的修会生活,并于 1940 年 6 月被接纳进入新手修士阶段。但经过反思
upon his application over the summer he felt that he had not been sufficiently honest with the Franciscans and had omitted certain details of his past life, such as that he had fathered a child in England. Once the fathers heard this they felt it was best that Merton withdraw his application and reconsider his vocation.
在他在夏天提出申请后,他觉得自己没有对方济会足够诚实,遗漏了他过去生活中的某些细节,比如他在英格兰生育过一个孩子。一旦神父们听到这个消息,他们认为最好是梅尔顿撤回申请,重新考虑他的使命召唤。

Finally in 1941, having taught for a year at a Franciscan college, he decided to spend Holy Week on retreat at Gethsemani. As he entered the doorway to Gethsemani with its inscription Pax Intrantibus - ‘Peace to All Who Enter’ - on a still April evening with the Easter moon in the sky, Merton was overwhelmed by ‘the effect of that big, moonlit court, the heavy stone building with all those dark and silent windows’: a moonlit place he would later so wonderfully describe in the ‘Fire Watch’ of his later Sign of Jonas (1953). ‘This’, he wrote, ‘is the center of America. I had wondered what was holding the country together, what has been keeping the universe from cracking in pieces and falling apart’ (quoted in Forest, Living with Wisdom, p. 73).
最后在 1941 年,在一所方济各学院执教了一年之后,他决定在复活节前夕在革马尼隐修院静修。当他走进革马尼的大门,门上刻着"进入者平安"的字样,在那静谧的四月夜晚,月光笼罩着天空,默顿不由自主地被"那处月光下的庭院,沉重的石砌房屋,所有那些黑暗而寂静的窗户"所震撼。这处被他在之后的《约纳斯的记号》(1953)中描述得如此出色的月光下的地方。"这",他写道,"就是美国的中心。我一直在思考是什么把这个国家维系在一起,是什么一直在阻止整个宇宙分崩离析、支离破碎"(引自《与智慧同行》第 73 页)。

According to the narrative of The Seven Storey Mountain, written some four years after the event, Merton’s entrance into the novitiate of Gethsemani in February 1942 marked the end of his ‘life in the world’ and the beginning of the rest of his life in the quiet and peace of the Abbey. The book itself was written in 1946 with the encouragement of the Abbot, Dom Frederic, the son of a bookbinder and publisher, but with a certain misgiving by Merton himself.
根据《七层山丘》中的叙述,这本书是在事件 4 年后撰写的,默顿于 1942 年 2 月进入了格赛曼尼修道院,这标志着他"世俗生活"的结束,以及在修道院的宁静与安详中度过余生的开始。这本书本身是在 1946 年在宗座代表阿伯特多姆·弗莱德里克的鼓励下写成的,他是一位装订工人和出版商的儿子,但默顿本人对此颇有疑虑。

His old friend Robert Giroux, now at Harcourt Brace, accepted the manuscript for publication. It was an immediate runaway success and sold 600,000 copies in clothback alone and millions in paperback. Merton seemed to have struck a chord with a warweary world that was seeking a way back to its spiritual roots. By turning his face against modern western culture Merton had ironically offered an
他的老朋友罗伯特·吉鲁,现在在哈考特·布雷斯工作,接受了这份手稿进行出版。它立即取得了巨大成功,仅硬面版就卖出了 60 万册,平装版更是销量达到数百万册。默顿似乎触碰到了一个饱受战争折磨的世界渴望重返精神根源的共鸣。通过反对现代西方文化,默顿反而为世人提供了一种

Interior of Thomas Merton’s hermitage
托马斯·默顿小屋的内部
alternative vision of salvation for that culture. As Forest puts it: ‘The Seven Storey Mountain was an electrifying challenge to the idea that human happiness consists mainly of a proper diet, a good job, a comfortable address and an active sex life’ (Living with Wisdom, p. 90).
一个替代性的救赎愿景。正如福瑞斯特所说:'《七层高楼》是对这样一个观点的颠覆性挑战,即人类幸福主要由适当的饮食、良好的工作、舒适的居所和积极的性生活构成'(《与智慧为伍》,第 90 页)。

Yet with the benefit of hindsight Merton would later describe his autobiography, whose success often seemed to embarrass him, as the work of a ‘young man’ whose certainties and clear assertions, especially regarding other Christian denominations (Protestantism and Anglicanism come off particularly badly in The Mountain), he later repudiated.
但后来回顾过去,默顿会将自己的自传描述为一个"年轻人"的作品,这部作品常常让他感到尴尬,其中的确定性和明确断言,特别是关于其他基督教派别(《这座山》中对新教和 anglicanism 的评论尤为不利),他后来都予以驳斥。

What brought about this change and how could the somewhat conventional and rather prudish monk of the 1940 stransform into the open-minded and pioneering ‘campaigning monk’ of the ig6os? As has been argued here, some of this lay in Merton’s personality itself, not least in the spiritual and artistic insight into ‘awareness’ given him by his artistic parents, especially his father. However, we are fortunate in that Merton continued to publish a voluminous amount of material throughout his religious life that charts his personal spiritual development with sometimes painful honesty. This has been more than supplemented since his death in 1968 by a succession of posthumous diaries, notebooks and writings that have laid bare his soul in even greater depth.
这一变革是怎么产生的,这位 1940 年代的相对传统谨慎的修士如何转变为 1960 年代开放进取的"积极传教士"修士?正如这里所论述的,这部分源于默顿本人的个性,特别是他来自于艺术家父母的对"觉知"的精神和艺术洞见。然而,我们很幸运,默顿在其宗教生活中持续大量出版了反映其个人精神发展轨迹的作品,有时非常真诚地表达了内心的挣扎。自他 1968 年去世后,也有大量的遗稿、笔记本和著作被陆续出版,进一步揭示了他内心的深度世界。

In Gethsemani itself, Dom Frederic, who had been a spiritual father to Thomas, had died in I948 and been replaced in 1949 by Dom James Fox. A graduate of Harvard Business School, it was clear in retrospect that his functional and managerial approach would clash with Merton’s more irenic anti-capitalist counter-culturalism. In particular Merton showed a prescient sense of the dangers of ecological damage and objected to the new agricultural methods Dom James was introducing, especially the use of toxic chemicals such as DDT, which would, a decade later, galvanize the nascent environmentalist movement. Yet despite this incongruence between the two monks, Dom James allowed Merton to continue his writing career in the monastery and entrusted some key posts to him, such as Novice Master and Head of Scholastics.
在格赛德马尼,多姆·弗雷德里克逝世于 1948 年,他曾是托马斯的灵性导师,他于 1949 年被多姆·詹姆斯·福克斯所取代。多姆·詹姆斯是哈佛商学院的毕业生,事后看来,他的功能性和管理方式必然与默顿更和平、反资本主义的另类文化相冲突。默顿特别表现出对生态损害危险的先见之明,反对多姆·詹姆斯引入的新农业方法,特别是使用有毒化学品如 DDT,这在十年后将激发新兴的环保主义运动。尽管两位僧侣存在这种不协调,多姆·詹姆斯仍允许默顿在修道院里继续他的写作事业,并将一些重要职位如新手主持和学生院长交给了他。

Merton’s move from the other-worldly monastic described in the final pages of The Seven Storey Mountain to the postmodern contemplative of his final years is encapsulated by a famous account of an ‘epiphany’ he had on 18 March 1958 while
默顿从《七层楼宇》末页所描述的世俗之外的隐修生活,转向晚年的后现代沉思,这一转变可以通过他 1958 年 3 月 18 日所述的一次"顿悟"事件来概括
in the nearby town of Louisville on an errand:
在路易斯维尔附近的小镇上办事:

In Louisville, at the comer of Fourth and Walnut, in the center of the shopping district, I was suddenly overuhelmed with the realization that I loved all those people, that they were mine and I theirs, that we could not be alien to one another even though we were total strangers. It was like waking from a dream of separateness, of spurious selfisolation in a special world, the uorld of renunciation and supposed holiness. The whole illusion of a separate holy existence is a dream. (Conjectures of a Guilty Bystander, p. 140)
在路易斯维尔,在第四街和华尔街的转角处,在购物区的中心,我突然被意识到我爱这些人,他们属于我,我也属于他们,尽管我们是完全的陌生人,我们也不能相互疏远。这就像从隔离的梦境、特殊世界的虚假自我孤立中醒来,这个世界是一个弃绝和所谓圣洁的世界。一个分离的圣洁存在的整个幻觉就是一个梦。

From now on Merton would not be concerned with cultivating a spurious elite ‘religiosity’ but concentrating on awareness of ‘God in all things’ through cultivation of the ‘authentic self’ through spiritual freedom (Tyler, ‘Thomas Merton’). It is no accident that this new insight coincided with a renewed interest in psychoanalysis, which he had earlier rejected in The Seven Storey Mountain as dangerous to religious belief (see below). In addition he reversed his earlier views on non-Catholic Chris-
从现在开始，默顿不再关注培养虚假的精英"宗教性"，而是通过培养"真实的自我"来追求"万物皆神"的觉知,这种精神自由是他的新见解。这一新的洞见恰逢他重新对精神分析产生兴趣,他在《七层楼山》中曾将其视为有损宗教信仰的危险。此外,他还改变了之前对非天主教基督徒的看法。

Thomas Merton outside his hermitage
托马斯·默顿在他的隐修室外
tians and people of other faiths.
天主教徒和其他信仰的人。

In 1965 , having long asked permission, Merton was finally granted his wish to live as a hermit in the grounds of Gethsemani. His life now took on a new intensity as all its various and disparate elements seemed to come together. He wrote in his journals of his passionate communion with the beautiful Kentucky landscape around him while continuing his campaigning on social issues and his exploration of ‘inner’ space through psychoanalysis and studies in other religious contemplative approaches, especially Zen Buddhism, Tibetan Buddhism, Sufism and Hasidism.
1965 年,梅尔顿终于得到了长期以来的愿望,获准在格赛曼尼修道院内过隐士生活。他的生活变得更加专注,因为各种各样的要素都融合在一起。他在日记中记录了与美丽的肯塔基州环境的热情交流,同时继续参与社会问题的倡导,并通过精神分析和其他宗教冥想方式的探索,特别是禅宗、藏传佛教、苏非主义和哈西德教。

Merton’s interest in eastern religions reached its climax with his fateful visit to Asia in 1968. He had been invited to address the Bangkok Conference of Asian Benedictine and Trappist Superiors, and in October he set off for Bangkok via
默顿对东方宗教的兴趣在 1968 年他前往亚洲访问时达到高峰。他受邀参加在曼谷举行的亚洲本笃会和特拉普派修士长会议,10 月份他经由

Calcutta. Following a conference there he travelled to Dharamsala to meet the newly exiled Fourteenth Dalai Lama and his Tibetan community in exile. From northern India Merton moved to Sri Lanka in late November and there occurred, some two weeks before he died, another one of those deep ‘mystical experiences’ that seemed to punctuate his life. While viewing the famous statues of the reclining Buddha at Polonnaruwa:
加尔各答。在那里参加一次会议后,他前往达兰萨拉会见新近流亡的十四世达赖喇嘛及其流亡的藏人社区。从印度北部,默顿在 11 月下旬前往斯里兰卡,在那里,就在他去世前约两周,他又有了一次似乎点缀他一生的深沉"神秘体验"。在观赏波隆那鲁瓦著名的卧佛像时:

I was suddenly, almost forcibly, jerked clean out of the habitual, half-tied vision of things, and an inner cleanliness, clarity as if exploding from the rocks themselves, became evident, obvious. (The Asian Journal, p. 233)
我被猛然、几乎是强制性地从习惯性的、半结构化的事物视野中抽离出来,一种内在的清晰、明确,仿佛从岩石本身爆发而出的清洁感变得显而易见。(《亚洲日记》,第 233 页)

Sadly, having delivered his paper on ‘Marxism and Monastic Perspectives’ to the Abbots’ conference in Bangkok on 9 December, Merton was found dead later that afternoon in his accommodation. It seems as though after a shower a faulty fan had fallen on him and electrocuted him. Ironically, his body was flown back to the States in a USAF aeroplane in the company of the bodies of US military fighting in Vietnam, for whom he had so tirelessly campaigned. He was buried at Gethsemani.
遗憾的是,莫顿在曼谷 12 月 9 日为圣职者会议发表了关于"马克思主义和修道院视角"的论文后,在当天下午随即在住处去世。似乎是在洗澡后,一台故障的电风扇坠落在他身上并电击致死。具有讽刺意味的是,他的遗体与在越战中牺牲的美国军人一起被用美国空军飞机运送回国。他被埋葬在革西马尼修道院。

After his morning conference on the day he died, a nun had complained that he had said nothing about conversion. Accordingly, his final recorded words were:
他在去世当天的早晨会议上,一位修女抱怨说他没有提到改宗。因此,他最后留下的话是:

What we are asked to do at present is not so much to speak of Christ as to let him live in us so that people may find him by feeling how he lives in us.
我们现在被要求做的不是谈论基督,而是让他在我们内心生存,以便人们通过感受到他在我们内心的生存而找到他。
(quoted in Forest, Living with Wisdom, p. 216)
正如佛陀所说:"我们每个人都是自己命运的主宰。我们必须努力实现自我解脱,没有人能代替我们完成这个任务。"

Spiritual teaching 精神教导

‘Once you have grace,’ wrote Merton in The Seven Storey Mountain, ‘you are free.’ Spiritual freedom is perhaps the cornerstone of much of Merton’s view of the spiritual life. ‘You will know the truth,’ says Christ in St John’s Gospel, ‘and the truth will set you free.’ Merton, with his insistence on the harmony of the spiritual life with personal freedom, represents a distinctly modern, if not postmodern, approach to the questions of the spiritual life. For Merton the religious search is the search for the ‘authentic self’, and he is a vocal critic of all forms of ‘false religious self’ or ‘religiosity’.At a conference of Loreto nuns in 1966 (Tyler, 2000, p. 82), he suggested that religious people in particular have a tendency to create a false ‘religious self’
美顿在《七层山》中写道:"一旦你获得恩宠,你就是自由的。"精神自由也许是梅尔顿对精神生活看法的基石。正如基督在《约翰福音》中所说:"你们必能认识真理,真理必使你们自由。"梅尔顿坚持精神生活与个人自由的和谐,代表了一种明确的现代化,甚至是后现代的精神生活观。对梅尔顿来说,宗教追求是对"真实自我"的追求,他是一个批评各种"虚假宗教自我"或"宗教性"的一个有声有色的批评家。在 1966 年与洛瑞托修女会的一次会议上,他提出,特别是宗教人士往往倾向于创造一种虚假的"宗教自我"。
that is opposed to their ‘actual self’, ‘and then waste energy coping with the false problems that arise’. Merton’s life can be interpreted as a journey to finding that real self, which he seems eventually to have found in his religious life at Gethsemani, but open to all the social and religious movements present in the contemporary world. Coming as he does at the end of the ‘modern’ era and the beginning of the ‘postmodern’ critique of that era, it would not be too far-fetched to call him a ‘postmodern mystic’.
这与他们的"实际自我"以及"随后浪费精力应对由此产生的虚假问题"相对立。默顿的生活可以被解释为寻找真正自我的旅程,他最终似乎在格思耶马尼的宗教生活中找到了它,但对当代世界中存在的所有社会和宗教运动都敞开心扉。作为"现代"时代结束和"后现代"对此时代的批评开始之际的人物,称他为"后现代的神秘主义者"也不为过。

I shall characterize his spiritual approach (which is almost impossible to summarize, so vast being his interests and writings) by defining it in seven categories: contemplation, an engaged social ethic, psychological insight, embodiment, God in the everyday, awareness of creation and ecumenism.
我将用七大类别来概括他的心灵之道(他的兴趣和写作广泛到几乎无法概括):冥想、投身社会伦理、心理洞察力、身体化、日常生活中的上帝、对创造的觉知以及宗教平等主义。

Contemplation 沉思

For Merton, contemplation or, to use the term of his French contemporary Simone Weil, ‘awareness’, was at the heart of Christian life. For Merton this was not just something for ‘religious professionals’ but something that was gifted to all Christians as their divine right. His whole life can be seen as an attempt at living with and trying to articulate the strange processes of the ‘subtle nothingness of prayer’.
对默顿来说,沉思或者用他当代法国人西蒙娜·韦尔的词语来说"觉察",是基督教生活的核心。对默顿来说,这不仅仅是为"宗教专业人士"准备的,而是所有基督徒作为他们神圣权利而得到的礼物。他的一生可以被视为试图生活并表达"祈祷的微妙虚无"的奇异过程的尝试。

In one of his last books, On Contemplative Prayer, published posthumously in 1973, he states:
在他的最后一本书《沉思祈祷》中,于 1973 年出版,他陈述道:

We should not look for a ‘method’ or ‘system’, but cultivate an ‘attitude’, an ‘outlook’: faith, openness, attention, reverence, expectation, supplication, trust, joy. All these finally permeate our being with love in so far as our living faith tells us we are in the presence of God, that we live in Christ, that in the Spirit of God we ‘see’ God our Father without ‘seeing’. We know him in ‘unknowing’.
我们不应该寻找一种"方法"或"系统",而应培养一种"态度"、一种"观点":信仰、开放、关注、敬重、期待、恳求、信任、喜悦。所有这些最终都让我们的存在都充满了爱,因为我们生动的信仰告诉我们,我们正处在上帝的面前,我们生活在基督里,在上帝的灵里,我们"看见"我们的天父而不是"亲见"。我们在"无知"中认识他。

Prayer and contemplation are not, then, an ‘add-on’ to life for Merton, they are at the heart of life. This ‘divine unknowing’ is the beginning of all wisdom and the heart of Christian contemplation. ‘It is the seriousness’, Merton reminds us, ‘of breathing when you’re drowning’ (R. Baker and G. Henry, Merton and Sufism, p. I 54). Once we recognize our nothingness and helplessness before God then we can begin to pray. From such a perspective, even a coldness or impossibility to begin prayer is in itself a sign of this helplessness before God - a sign of his grace towards us and
对于默顿来说,祈祷和沉思不是生活的附加成分,而是生活的核心。这种"神圣的无知"是一切智慧的开端,也是基督教沉思的核心。默顿提醒我们,"这就是在窒息时呼吸的严肃性"(R. Baker 和 G. Henry,《默顿与苏非教》,第 154 页)。一旦我们认识到自己在神面前的虚无和无助,我们就可以开始祈祷。从这个角度来看,即使是开始祈祷时的寒冷或不可能,也是这种在神面前无助的一种体现 - 这是神对我们的恩典的一种表述。

Also around this time
也是在这个时候

1941
Japan attacks Pearl Harbor; USA enters the Second World War.
日本攻击珍珠港；美国进入第二次世界大战。

1945
Yalta Conference agrees to joint Russian/US occupation of Korea.
雅尔塔会议同意俄罗斯/美国联合占领朝鲜。

1950-3

Korean War- UN troops sent to defend South Korea. Costs the lives of four million people.
韩战-联合国军派遣部队守卫韩国南部。导致 400 万人死亡。

1947-51
Hollywood under investigation by ‘House of Un-American Activities’, set up to investigate unpatriotic behaviour.
好莱坞受到"非美活动调查委员会"的调查,该委员会专门调查不爱国行为。

1950-4

Joseph McCarthy’s ‘witchhunt’, accusing people in State Department and military of belonging to the Communist Party; finally censure passed in Senate on McCarthy.
约瑟夫·麦卡锡的"猎巫",指责国务院和军方人员属共产党;最终参议院对麦卡锡进行谴责。

1954

Start of American involvement in Vietnam War.
美国介入越战的开始。

1960

J. F. Kennedy President of the USA.
美国总统肯尼迪

1961-3

US Military Advisors in Vietnam increased from 500 to 16,000.
美国军事顾问在越南从 500 人增加到 16,000 人。

1963
J. F. Kennedy assassinated in Dallas, Texas.
约翰·F·肯尼迪在得克萨斯州达拉斯遇刺身亡。

1964

‘Civil Rights Act’ outlaws discrimination in public places: ‘Freedom Summer’ and ‘Freedom Schools’, and ‘Anti-Poverty Act’ passed.
《民权法案》禁止在公共场所歧视。"自由之夏"和"自由学校"以及"反贫困法案"获得通过。

Continued opposite 继续相反的
the necessity for our dependence upon his grace. For as Merton reminds us, ultimately there can only ever be one teacher of prayer - and that is the Holy Spirit. Such a prayer, such a contemplatio, is not a fugit mundi, a flight from the world, but leads us back into life, into the arms of the world. This leads us to our second aspect of his spirituality: an engaged social ethic.
我们依赖祂恩典的必要性。正如默顿所提醒我们的,最终只能有一位祈祷的老师,那就是圣灵。这样的祈祷,这样的冥思,并非是远离世界,而是将我们引回生活,投入世界的怀抱。这将我们引向他的心灵修养的第二个方面:参与式的社会伦理。

As we have seen, throughout his life Merton never saw the Christian vocation, especially the contemplative life, as something that could be divorced from the struggles and sufferings of our times. The twentieth century saw the most horrendous atrocities committed; Merton lived through them all and wanted Christians to reflect especially on their complicity with unequal and ultimately murderous social structures. When he arrived at Columbia University in the i930s he was conducted through a tour of the city morgues as part of his ‘contemporary civilization’ course. The sight of the corpses of so many poor and homeless people made him realize the privileged life he had been leading and the need for greater social justice even in the wealthy and developed city of NewYork. From Merton’s writings we can draw out three aspects of his understanding of such an engaged social ethic.
正如我们所见,整个生命历程中,默顿从未将基督教信仰,尤其是隐修生活,与我们时代的挣扎和苦难分割开来。20 世纪经历了最为可怕的暴行;默顿经历了种种,并希望基督徒特别反思自己与不平等和 ultimately 谋杀性社会结构的同谋。当他在 1930 年代进入哥伦比亚大学时,作为"当代文明"课程的一部分,他被带领参观了城市停尸房。看到那么多贫穷和无家可归者的尸体,让他意识到自己一直享有特权地位,以及纽约这个富裕发达的城市需要更多的社会正义。从默顿的著作中,我们可以提炼出他对这种参与式社会伦理的三个方面的理解。

First, how such an ethic reiterates the essentially Trinitarian nature of Christian spirituality. Much Christian discourse over the past half century has sought to re-engage with the Trinitarian model at the heart of Christian theology and social anthropology. In the opinion of modern theologians we could describe ourselves as homo relationis - instead of ‘I think therefore I am’, our twenty-first-century motto could be ‘You are therefore I am’. As God is defined in terms of relatedness then our basic anthropology, as reflecting God’s
首先,这种伦理如何再次强调基督教灵性的本质三位一体性。在过去半个世纪里,基督教话语一直试图重新参与基督教神学和社会人类学核心的三位一体模型。根据现代神学家的观点,我们可以把自己描述为"homo relationis"——而不是"我思故我在"，我们 21 世纪的座右铭可能是"你在,故我在"。既然上帝是在关系中定义的,那么我们的基本人类学就反映了上帝的样子。
triune life, can also be defined through relatedness. In Merton’s words, it is our deep need for ‘community, for a genuine relationship of authentic love with our fellow men and women’ (Faith and Violence, p. 30) that lies at the heart of our Christian lives and practice.
三位一体的生命也可以通过关系性来定义。用默顿的话说,我们对"与同胞建立真挚爱的真诚关系的社区"的深切需求,正是我们基督徒生活和实践的核心所在(《信仰与暴力》,第 30 页)。

The second aspect of Merton’s understanding of the ‘engaged social ethic’ is our relationship to and analysis of violence in society. In Faith and Violence (p. 78) he places our First World, western, consumerist behaviour in the context of a radical social analysis that still bites today:
默顿"积极社会伦理"观的第二个方面是关于我们对社会暴力的关系和分析。在《信仰与暴力》(第 78 页)中,他将我们第一世界、西方、消费主义的行为置于今天仍然有效的激进社会分析的背景中:

The population of the affluent world is nourished on a steady diet of brutal mythology and hallucination, kept at a constant pitch of high tension by a life that is intrinsically violent in that it forces a large part of the population to submit to an existence which is humanly intolerable . . . The problem of violence, then, is not the problem of a few rioters and rebels, but the problem of a whole structure which is outwardly ordered and respectable, and inwardly ridden by psychopathic obsessions and delusions.
富裕世界的人口养育于残酷的神话和幻觉之中,被迫过着本质上暴力的生活,使得大部分人被迫屈从于一种人性难以承受的处境。暴力的问题不仅仅是一些暴徒和叛乱分子的问题,更是整个社会结构本身的问题,它表面上有序且体面,但内在却充满了精神病性的迷恋和妄想。

We are systemically part of the structures of violence that envelop our society and we have complicity in the violence of society.
我们系统性地成为包裹我们社会的暴力结构的一部分,我们也参与了社会暴力的罪责。

The third and final part of Merton’s social ethic in a way combines the first point with the second: that there can be no social engagement unless it is rooted in deep contemplation and awareness of self. In the famous ‘Letter to an Activist’, written to Jim Forest on 21 February 1965, Merton emphasizes the importance of not attaching to the results of activism: ‘face the fact that your work will be apparently worthless and even achieve no result at all, if not perhaps results opposite to what you expect’ (The Hidden Ground of Love). ‘All the good that you will do’, he adds, ‘will come not from you but from the fact that you have allowed yourself, in the obedience of faith, to be used by God’s love.’ Along with alcohol, sex, food and consumer goods, it seems we can add social activism to the list of things we use to fill the void that lies at the centre of our aching hearts. ‘The great thing’, he concludes, ‘is to live, not to pour out your life in the service of a myth: and we turn the best things into myths.’
默顿的社会伦理学第三部分和最后一部分某种程度上将第一点与第二点结合起来:除非根植于深度冥想和自我意识之中,否则就无法进行社会参与。在 1965 年 2 月 21 日写给吉姆·福雷斯特的著名的《给一位行动主义者的信》中,默顿强调了不执著于行动主义结果的重要性:"面对你的工作看似毫无价值,甚至可能产生与预期相反的结果"(《爱的隐藏基础》)。他补充道:"你将做的所有善事都不是来自于你自己,而是源自于你以信仰的顺服让自己被上帝之爱所使用。"除了酒、性、食物和消费品,我们似乎还可以把社会行动主义添加到充填我们痛苦内心那空虚的事物清单上。他得出结论说:"重要的是要活着,而不是将生命浪费在为神话服务上。"

Continued
1965-9
Escalation of Vietnam War under President Lyndon B. Johnson. Average age US servicemen 19 .
林登·B·约翰逊总统继续推动 1965-1969 年期间越南战争的升级。美国军人平均年龄为 19 岁。

1967
Large anti-war demonstration on the steps of the Pentagon, particularly against large draft call-ups.
反战大游行在五角大楼的台阶上进行,主要针对大规模征兵的行为。
1969-73
Anti-War movement gains strength; gradual withdrawal of American troops.
反战运动日益壮大；美国军队逐步撤出。

Psychological insight 心理洞察力

As a young man wanting to reject Christian values, Merton had turned towards psychoanalysis. At this point he saw analysis as offering an opportunity to ‘indulge the appetites’:
作为一个想要拒绝基督教价值观的年轻人,默顿转向了精神分析。在这个时候,他认为分析提供了一个"放纵欲望"的机会:

I, whose chief trouble was that my soul and all its faculties were going to seed because there was nothing to control my appetites - and they were pouring themselves out in an incoherent riot of undirected passion - came to the conclusion that the cause of all my unhappiness was sex-repression! (p. 124)
我,最主要的烦恼在于我的灵魂及其所有能力正在荒废,因为没有什么能够控制住我的欲望,它们正在以一种无序的狂潮倾泻而出,完全失去了方向。我得出结论,我所有不幸的根源就是性压抑!

In The Seven Storey Mountain he is censorious about psychological analysis and suggests that ‘if I ever had gone crazy, I think psychoanalysis would have been the one thing chiefly responsible for it’. However, as he continued to live at Gethsemani, coming into increasing conflict with Abbot James and wondering if the Cistercian vocation was right for him, he became increasingly interested in psychoanalysis. Prompted by meetings with the psychiatrist Gregory Zilboorg he began to take this element of the personality more seriously. By the time he was addressing his conferences to novices in the sixties he was becoming interested in types of what we would today call ‘transpersonal psychology’ that took the spiritual life seriously and sought to integrate it into psychological development. His last books show a deep integration of psychological and spiritual insight. In Contemplative Prayer, for example, the integration of the two is almost seamless and he writes with mastery of the spiritual life using tropes from the early Desert Fathers and metaphors from Freud and Jung such as ‘the ego’ and ‘the unconscious’ with ease:
在《七层楼谈》中,他对心理分析持批评态度,认为'如果我曾疯狂过,我认为精神分析会是罪魁祸首'。然而,随着他继续在格赛曼尼生活,与詹姆斯大德发生越来越多的冲突,并开始怀疑修道生活是否适合自己,他对精神分析产生了日益浓厚的兴趣。在与精神病专家格里高利·齐尔伯格的会谈促动下,他开始更认真地对待这种人格的元素。到了 60 年代,当他向新进修道士发讲座时,他已经开始对当今所谓的"超验心理学"感兴趣,这种心理学重视精神生活,并试图将其整合到心理发展中。他的最后几部著作表现出了心理和精神洞见的深度融合。在《沉思祈祷》一书中,这两者的融合几乎无缝衔接,他运用来自早期沙漠教父的措辞以及弗洛伊德和荣格的术语,如"自我"和"潜意识"等,以精湛的笔法阐述了精神生活。

The ‘flame’ of which St John of the Cross is speaking is a true awareness that one has died and risen in Christ. It is an experience of mystical renewal, an inner transformation brought about entirely by the power of God’s merciful love, implying the ‘death’ of the self-centred and self-sufficient ego and the appearance of a new and liberated self who lives and acts ‘in the Spirit’.
十字架圣约翰所说的"火焰"是一种真正的认识,即人已死而复活于基督之中。这是一种神秘的新生之感,是神的慈爱之力造就的内在转变,意味着以自我为中心的自满自乐的"我"的"死亡",以及一个全新而得释放的"自我"的出现,这个新的自我活在"圣灵"之中。
(Contemplative Prayer, p. 110)
沉思祈祷(第 110 页)

Examining the life ofThomas Merton we see exactly this ‘reintegration of the self in Christ’ through marriage of different poles of the self. Merton, living from the unconscious as a young man, embraces the hard ethical demands of the Christian
从托马斯·默顿的生活中,我们看到了这种"在基督里重新整合自我"的过程,即不同自我极端的融合。年轻时的默顿沉浸于潜意识中,后来接受了基督教严格的道德要求。
life when he enters Gethsemani. Only with age and experience does he realize that the hard edges of ego-control have to be surrendered to allow a softer entrance of the spirit into all aspects of the self, bringing about what Blake, his great inspiration, calls the ‘marriage of heaven and earth’.
当他进入客西马尼时,生活。只有随着年龄和经验的增长,他才意识到,必须放弃自我控制的硬边缘,让精神更温和地进入自我的各个方面,实现布雷克所说的"天堂与大地的结合"。

Embodiment 具体化

Merton’s later spirituality is not only psychologically aware but embodied. It takes all aspects of the self seriously, including the erotic and the libidinal. As a young man he ping-pongs between indulgence of the body and repression of its desires. With age he begins to integrate the two so that when he falls in love again at the age of 50 with a local nurse he is able to act with restraint and discernment while still being able to love again.
默顿晚年的心灵生活不仅有心理意识,而且也体现于身体。他认真对待自我的各个方面,包括性和欲望。年轻时,他在纵容肉体和压抑欲望之间摇摆不定。随着年龄的增长,他开始整合这两个方面,以致于 50 岁时再次坠入爱河时,他能够谨慎克制,同时也能再次去爱。

Christians seem to be notoriously bad at accepting their embodied selves, yet Merton acknowledges that this must sometimes be a journey of ‘unknowing and faith’ as we trust the wisdom of the body. His spirituality is not just a school of the head but a school of the heart and intuition that gives as much importance to the arts, liturgy and embodied expression as it does to scholastic theology. As he puts it in Zen and the Birds of Appetite (p.30):
基督徒似乎很难接受自己的肉体存在,但默顿承认这必须有时是一段"无知和信仰"的旅程,因为我们相信身体的智慧。他的灵性不仅是一个头脑的学校,也是一个心灵和直觉的学校,它对艺术、礼拜仪式和体验表达给予与学院神学同等的重要性。正如他在《禅与食欲的鸟》(第 30 页)中所说:

In our need for whole and integral experience of our own self on: all its levels, bodily as well as imaginative, emotional, intellectual, spiritual, there is not place for the cultivation of one part of human consciousness, one aspect of human experience, at the expense of others, even on the pretext that what is cultivated is sacred and all the rest profane. A false and divisive ‘sacredness’ or ‘supernaturalism’ can only cripple us.
我们需要全面、整体地体验自己的各个层面,包括身体、想象力、情感、智力和精神。我们不能单单培养人类意识的某一部分,或人类经验的某一个方面,即使所培养的部分被认为是神圣的,而其余的部分被视为世俗。这种虚假和分裂的"神圣性"或"超自然主义"只会削弱我们。

God in the everyday
生活中的神

The breakdown of the barrier between the sacred and the secular leads to our fifth aspect of Merton’s spirituality - the breakdown of the barrier between the ordinary and the extra-ordinary. It is what Jean Pierre de Caussade referred to as the ‘sacrament of the present moment’. Merton again, put it thus:
神圣与世俗界限的崩塌导致我们对默顿精神性的第五个方面 - 日常与非凡之间界限的崩塌。这就是让·皮埃尔·德·考斯德所说的"当下时刻的圣礼"。默顿再次如此表述:

There is no longer any place for the kind of idealistic philosophy that removes all reality into the celestial realms and makes temporal existence meaningless . . . we need
理想主义的哲学已不再适用,它将所有现实推到天上的领域,使时间存在变得毫无意义...我们需要
to find ultimate sense here and now in the ordinary humble tasks and human problems of every day.
在日常生活的普通平凡任务和人类问题中找到当下的终极意义。

As mentioned above, Merton seems to have been very influenced here by the artistic vision of his father, Owen Merton, and there is no doubt that the ‘quiddity’ or ‘thisness’ of everyday objects (and here he was very influenced by Gerard Manley Hopkins) played a significant role in his developing spirituality. This is very evident in his photography. Here we see the essence of the Creator ‘shining out like shook foil’ in all creation.
正如上述,默顿似乎受到他父亲欧文·默顿的艺术视野的很大影响,毫无疑问,日常事物的"本质"或"事物性"(这里他深受杰拉德·曼利·霍普金斯的影响)在他不断发展的灵性中扮演了重要角色。这在他的摄影作品中非常明显。在这里,我们看到了造物主的本质"像震碎的箔片一样闪耀"贯穿整个创造之中。

Awareness of creation 对创造的认知

This awareness of the present moment - ‘the power of now’ - leads to a wider awareness of the cosmos and our own place within creation. Faced with the ecological disasters of the late twentieth century we are forced more and more to reassess our own place within creation and our commitments and responsibilities to the world around us. Merton in the late 1960 stalked about the need to address those problems ‘which threaten our very survival as a species on earth’ (Zen), and as we have seen, he was prescient in his negative response to the new agricultural technologies being introduced at Gethsemani by Abbot James in the 1950s. When such concerns became mainstream in 1962 with the publication of Rachel Carson’s Silent Spring, he responded positively to her critique: ‘We are in the world and part of it and we are destroying everything because we are destroying ourselves, spiritually, morally and in every way. It is all part of the same sickness’ (Turning Toward the World, p. 274).
这种对当下时刻的觉知 - "此刻的力量"- 导致了对宇宙和我们在创造中的地位的更广泛的意识。面对 20 世纪末的生态灾难,我们被迫越来越多地重新评估我们在创造中的地位以及我们对周围世界的承诺和责任。墨尔顿在 1960 年代后期谈到了解决"威胁我们作为地球物种的生存"的问题的需要(禅),正如我们所见,他在对 1950 年代杰斯曼修道院院长詹姆斯引入的新农业技术的负面反应中表现出了卓见。当这些关切在 1962 年雷切尔·卡森的《寂静的春天》出版后成为主流时,他对她的批评作出了积极回应:"我们身在世界之中,是其中的一部分,我们正在破坏一切,因为我们在精神上、道德上和各方面都在毁灭自己。这都是同一疾病的一部分"(《转向世界》,第 274 页)。

Merton saw the destruction of the environment as the counterpoint to self-hatred and self-destruction; only when we can respect ourselves can we respect the created order.
默顿认为,环境的破坏是自我憎恨和自我毁灭的对应物;只有当我们能尊重自己时,我们才能尊重被创造的秩序。

Ecumenism 普世主义

The seventh and final aspect of Merton’s spirituality to highlight here is the importance of openness to dialogue between the Christian denominations and the world faiths. As we live at this precarious moment in our planet’s future the ecumenical imperative becomes even more important than ever. As with so many aspects of his teaching, Merton was again ahead of his time, embracing dialogue with Buddhists, Muslims, Jews, Hindus and Sikhs at a time when it
默顿的心灵修养的第七和最后一个方面是基督教宗派与世界各大信仰之间对话的重要性。在我们处于地球前景不确定的时刻,跨宗教对话的必要性比以往任何时候都更加重要。与他教导的许多其他方面一样,默顿在这一方面也走在了时代的前面,在当时与佛教徒、穆斯林、犹太人、印度教徒和锡克教徒进行对话。
was not only unfashionable but even frowned upon. As we have seen, following his conversion to Catholicism and his entry to Gethsemani he was rather sceptical towards other Christian denominations and took up a ‘fortress mentality’ towards his Roman Catholicism. However, reflection and conversations in the I950s and 1960s, in particular with Thich Nhat Hanh, Boris Pasternak, D. T. Suzuki and the fourteenth Dalai Lama, led him to ever greater awareness of the need for dialogue between the denominations and faiths. As we have seen, this culminated in his Asian journey and the extraordinary mystical vision of unity he experienced at Polonnaruwa just before he died. Although in many respects his approach to interfaith dialogue does not have the sophistication of much contemporary work, he was a pioneer in the field and works such as Zen and the Birds of Appetite and his lectures to novices on Sufism (P.M. Tyler, ‘Sufism and Christianity’, p. 603) are groundbreaking and still relevant today.
不仅不时髦,甚至还受到蔑视。正如我们所见,在天主教改宗并进入革马尼后,他对其他基督教派别持相当怀疑的态度,并采取了"堡垒心态"来保护自己的罗马天主教信仰。然而,在 20 世纪 50 年代和 60 年代的反思和交流,特别是与越南禅师芝麻庆、波里斯·帕斯特尔纳克、铃木大拙和第十四世达赖喇嘛的交流,使他愈加意识到各个教派和信仰之间需要进行对话。正如我们所见,这一点在他亚洲之行以及临死前在波罗那鲁瓦所经历的非凡合一神秘体验中达到高潮。尽管在很多方面他对 interfaith 对话的方法并不像当代许多工作那样复杂,但他在这个领域是一个先驱,他的作品《禅与食欲之鸟》以及他向新手讲述苏菲主义的讲座(P.M. Tyler,"苏菲主义与基督教",第 603 页)都是开创性的,至今仍然具有相关性。

In conclusion then, this brief survey has attempted to show how Merton combined all the facets of his myriad interests to create a spirituality that is authentic and speaks to us today. We began with contemplation, and there is no doubt that all Merton did and achieved arose from his deep commitment to the contemplative life. However, for him this was no fugit mundi but something that takes us to the heart of the conflicts and struggles of our contemporary society. ‘If your spirituality is worth anything’, he seems to say, ‘then it must be tested in the fires of the world.’ Merton did exactly this and found that we could enter those fires consoled and guided by the gentle breeze of the Holy Spirit, for he wrote in The Courage for Truth (p. 57):
总之,这篇简短的概述试图展示默顿如何将他无数兴趣的各个方面融合到一个真诚的、对我们今天具有意义的灵性中。我们从冥想开始,毫无疑问,默顿所做所成都源于他对默观生活的深入承诺。但是对他来说,这并不是逃避世俗,而是通向当代社会冲突和挣扎核心的一条道路。他似乎在说:"如果你的灵性有任何价值,那它就必须经受现世的考验。"默顿正是这样做的,并发现我们可以在圣灵的温和微风的安慰和引导下走进那些烈火,因为他在《勇于面对真理》(第 57 页)中写道:

Life is on our side. The silence and the Cross of which we know are forces that cannot be defeated. In silence and suffering, in the heartbreaking effort to be honest, in the midst of dishonesty (most of all our own dishonesty), in all these is victory . . . Much in us has to be killed, even much that is best in us. But Victory is certain. The Resurrection is the only light, and with that light there is no error.
生活站在我们这一边。我们所知道的沉默和十字架是不可战胜的力量。在沉默和苦难中,在竭尽全力去诚实的痛心努力中,在欺骗之中(特别是我们自身的欺骗),在所有这些中都存在着胜利...我们内心中很多东西都需要被杀死,甚至包括最好的东西。但胜利是肯定的。复活是唯一的光明,有了这种光明就没有任何错误。

Peter Tyler 彼得·泰勒

SWAMI ABHISHIKTANANDA 阿比希克塔南达斯瓦米

Shirley du Boulay 希尔利·杜布莱

Swami Abhishiktananda 阿比希克塔南达斯瓦米

Introduction 简介

With Swami Abhishiktananda, Christian mysticism in the Latin West moved out of its traditional arena and was placed in an encounter with another faith tradition. Although there had been a renewed interest in mysticism in the twentieth century, accompanied by a sporadic flowering of the contemplative aspect of prayer, it remained the province of the few and was not really accepted by the Church or even taught as such in the monasteries.
随着斯瓦米·阿比什克塔南达,拉丁西方的基督教神秘主义走出了它的传统领域,并与另一种信仰传统相遇。尽管在二十世纪出现了对神秘主义的复兴兴趣,伴随着祈祷的沉思方面偶尔的繁荣,但它仍然只属于少数人,并没有真正被教会接受,甚至在修道院里也没有像这样被教授。

Henri Le Saux, although he was a Benedictine monk, would not have been introduced to contemplative prayer in any formal way. His background was very traditional, and yet he personally felt a strong urge to a deeper way of relating to God, to go beyond the usual confines. Somehow this seemed to be linked with a passionate desire to go to India.
亨利·勒梭尔虽然是一名笔德尼修士,但他并未正式接受禅修祈祷的训练。他的背景非常传统,但他个人却强烈地渴望以更深刻的方式来关联上帝,超越常见的局限。这似乎与他热切地渴望前往印度有着某种联系。

Shirley du Boulay describes how his spiritual journey led him to engage in an endeavour to reconcile the traditional views of Christianity, with which he had been brought up, with his search for Oneness, the experience of union between God and humanity.
雪莉·杜布雷描述了他的精神之旅如何让他着手调和他从小受教育的基督教传统观点,与他对合一性的探索,即神与人类之间的合一体验。

Swami Abhishiktananda 1910-73
阿维什特南达斯瓦米 1910-73

He was born Henri Le Saux in Saint Briac in Brittany to an extremely devout Roman Catholic family. For seven years he was the only child, which explains his close relationship with his mother and the caring role he played with his later siblings.
他出生于布列塔尼的圣布里亚克,名叫亨利·勒索。他来自一个虔诚的天主教家庭。七年里他是唯一的孩子,这解释了他与母亲的亲密关系,以及后来对兄弟姐妹的关爱角色。

From an early age he felt a vocation for the priesthood; in 1921 he entered a minor seminary and in 1926 the major seminary in Rennes. Three years later he responded to the call of the monastic life by entering L’Abbaye de Sainte-Anne de Kergonan, where he was ordained priest in 1930.
从小他就对神职生涯产生了召唤,1921 年他进入了一所小神学院,1926 年进入了勒讷大神学院。三年后,他回应了修道生活的召唤,进入了圣安娜-德-克尔戈南修道院,于 1930 年被授予神职。

At the start of the war he joined the army, but was soon captured. He escaped and returned to the monastery.
在战争开始时，他加入了军队，但很快就被俘虏了。他逃脱后回到了修道院。

Since 1934 Abhishiktananda had felt a longing to go to India, but the opportunity did not arise until 1948 , following the death of his mother. By 1950 he was with Father Monchanin in the Shantivanam Ashram, where he took the name Abhishiktananda.
从 1934 年起,阿比希克塔南达就一直有去印度的渴望,但直到 1948 年,在他母亲去世之后,这个机会才出现。到 1950 年,他与蒙尚宁神父一起在善提瓦南修道院,并取名为阿比希克塔南达。

Strong Hindu influences on his spiritual life were Sri Ramana Maharshi, the mountain of Shiva Arunachala and Sri Gnanananda.
他的精神生活受到了强大的印度教影响,包括斯里拉马纳·马哈尔希、希瓦神圣的山峰阿卢纳恰拉以及斯里格南南达。

More and more he was sought out by theologians and others on the spiritual path and took part in many conferences, but constantly he was drawn back to solitude and stayed several times in the Himalayas. At the end of his life he lived as a hermit there and died of a heart attack in 1973.
越来越多的神学家和其他精神修炼者寻求他,他参加了许多会议,但他一直被孤独所吸引,并多次前往喜马拉雅山。在生命的最后,他在那里生活为隐士,并于 1973 年因心脏病发作而死亡。

AN UNUSUAL FIGURE 一个不寻常的形象

Abhishiktananda was one of the most unusual figures of the twentieth century and one of his characteristics was his passion for anonymity. He wanted to lose himself in the vastness of God, to be so much one with reality that there was no separate self for him to claim. One of the moving things he said of himself was that he was 'A being lost in my source, a being lost in my fulfilment. And in this very loss, I am . . .
阿比希克塔南达是二十世纪最不同寻常的人物之一,他最突出的特点就是对匿名的热衷。他希望将自己融入上帝的广袤之中,与现实合而为一,以至于没有独立的自我可言。他对自己说过一段动人的话:"我是一个沉溺于源泉之中的存在,一个沉溺于圆满之中的存在。而正是在这种失去中,我才真实存在。"

His life was dedicated to a search for oneness, for living in the present moment, for simply being - which of course isn’t simple at all. He loved God - or truth, or reality, or simply the Other, whatever your particular language is - with a rare passion. His search for the truth was so passionate, so dedicated, that at times he was overwhelmed by it and for much of his life he was in anguish. He was a contemporary mystic whose story is a story of transformation and whose life was lived in the tension of contradiction.
他的生命致力于寻找统一,生活在当下,仅仅是存在 - 这当然并非简单。他以一种罕见的热情热爱上帝 - 或真理、现实,或者仅仅是其他,取决于你的特定语言。他对真理的搜寻如此的激情和奉献,以至于有时他被它所压倒,并且在他的大部分生命中都在痛苦之中。他是一位当代神秘主义者,他的故事是一个转变的故事,他的生活是在矛盾中度过的。

He was also intensely human and extremely funny, never taking himself too
他也非常人性化且极其幽默,从不自负

Abhishiktananda's writings
阿比希克塔南达的著作

Guru and Disciple: An Encounter with Sri Gnanananda, a Contemporary Spiritual Master, ISPCK, 1970.
在当代精神导师苏里·格南南达的相遇:导师与弟子

The Church in India: An Essay in Christian Self-Criticism, The Christian Literature Society, 1971.
印度的教会:基督教自我批评的一篇文章,基督教文学社,1971 年。

Hindu-Christian Meeting Point: Within the Cave of the Heart, ISPCK, 1983.
印度教-基督教交汇点:心灵之洞内,印度基督教出版公司,1983 年。

The Further Shore: Three Essays, ISPCK, 1984.
彼岸：三篇论文，印度圣公会出版社，1984 年。

Swami Abhishiktananda: His Life Told Through His Letters, ed. James Stuart, ISPCK, 1989.
阿比希克塔南达斯瓦米:他的生活通过他的信件展现,詹姆斯·斯图尔特编辑,印度基督教出版社,1989 年。

The Mountain of the Lord: Pilgrimage to Gangotri, ISPCK, 1990.
主的山:到甘托里的朝圣,ISPCK,1990。

Saccidananda: A Christian Approach to Advaitic Experience, ISPCK, 1997.
萨奇达南达:基督教对阿德瓦伊蒂克体验的方法,ISPCK,1997。

The Secret of Arunachala: A Christian Hermit on Shiva’s Holy Mountain, ISPCK, 1997.
阿伦那恰拉的秘密:在湿婆神神圣的山上的基督教隐修者,印度圣公会出版社,1997 年。

Ascent to the Depth of the Heart: The Spiritual Journey of Swami Abhishiktananda, ed. Raimon Panikkar, trans. David Fleming and James Stuart, ISPCK, 1998.
登临心灵之深:斯瓦米·阿比希克塔南达的心灵历程,编辑:雷蒙·帕尼卡,翻译:大卫·弗莱明和詹姆斯·斯图尔特,ISPCK 出版,1998 年。

Prayer, ISPCK, 1999. 祈祷,ISPCK,1999 年。
seriously and loving conversation as much as he loved solitude and silence. You could say of him, as was said of Teresa of Avila, he was ‘extraordinarily ordinary’. He once pleaded, ‘Let me find fulfilment in each of my actions, eating my rice, washing my feet, listening to boring stories.’ And he mocks himself deliciously when he writes of being invited to sit next to his guru in front of the other disciples, leading the discussion with him. Seeing himself through others’ eyes he wrote how it must have been ‘mighty strange to see this Benedictine monk seated on a tiger skin beside the master, with bare shoulders, saluted with protestations’.
他同样认真对待充满爱意的交谈,如同他热爱独处和寂静一样。人们可以说他就像阿维拉的特蕾莎一样"非凡普通"。他曾恳求道:"让我在每一个行动中都找到满足感,吃米饭、洗脚、听枯燥的故事。"当他写到被邀请坐在导师身边,领导讨论时,他也善于嘲笑自己。通过他人的眼光,他写道看到这位本笃会修士坐在虎皮上,赤着肩膀,受到热烈欢迎,一定是"非常奇怪"的一幕。

Most people when they die leave something behind something material and tangible. It might be several houses and a yacht; it might be a tiny flat and a few hundred pounds. Apart from his writings, and some very good friends,

Ab -

hishiktananda left nothing, nothing at all. It was as if he had never been. Almost everything to do with Abhishiktananda has disappeared.
大多数人在死后留下了一些有形和有形的东西。这可能是几栋房子和一艘游艇;也可能是一间小公寓和几百英镑。除了他的著作和一些很好的朋友,

Ab -

hishiktananda 一无所有。好像他从未存在过一样。与 Abhishiktananda 有关的几乎所有东西都消失了。

However, numerous articles, books and letters remain, revealing a man who must surely be regarded as one of the great mystics of our time and someone, I would claim, whose time has come. Abhishiktananda broke boundaries. He was a mystic of such significance that it is hard to find many people that one can mention in the same breath - I would suggest the Dalai Lama, St John of the Cross, Meister Eckhart and Ramana Maharshi.
然而,还有许多文章、书籍和信件留下来,展现了一个人,他必定被视为我们时代最伟大的神秘主义者之一,也是一个我认为已到了他应该受到关注的时候的人。阿比希克塔南达打破了界限。他是一个如此重要的神秘主义者,很难找到与之相提并论的人 - 我建议达赖喇嘛、十字架圣约翰、恩格哈特大师和拉马纳·马哈希。

When Swamiji - as he was known in India - died, he was simply removed from the face of the earth. There is nothing to hang on to, nothing to make into a relic. There seems to be a profound symbolism here. It’s as if the Spirit did not want to hang on to anything material to do with Swamiji. We must meet him on the inside; try to understand his extraordinary inner life. He wrote something to a friend as early
在印度被称为"斯瓦米吉"的他去世时,他就这样从地球上消失了。没有什么可以抓住的,没有什么可以做成遗物的。这似乎有着深刻的象征意义。就好像精神不想留下任何与斯瓦米吉有关的物质。我们必须在内心与他相遇,试图理解他非凡的内心生活。他在很早的时候就曾给一位朋友写过一些东西
as I956 that has echoes of this wish for the absence of anything material: ‘In the final analysis the Mystery is only accessible to the one who allows himself to be consumed in the fire, the fire of camphor, which leaves no residue at all.’
这种愿望源于对物质缺失的向往,正如 1956 年所说的那样:'最后,只有完全融入无残留的樟脑火焰之中的人,才能接近至高之谜。'

So Abhishiktananda, though he was a good theologian and respected by theologians, should not be considered as a theologian, for theology is on the outside looking in. Swamiji was on the inside looking out. Always he put experience first. He valued theology only to the extent that it expresses experience and gives it a context.
所以阿比希克塔南达虽然是一位优秀的神学家,受到神学家的尊重,但不应被视为神学家,因为神学是站在外部观察内部。斯瓦米是从内部观察外部。他始终把经验置于首位。他只重视神学在表达经验和提供背景方面的作用。

He was a man for whom God was everywhere - in practice not just in theory. A man who told a religious sister looking to him for holy words that God is as much in the making of a good soup or the careful handling of a railway train as he is in our most profound meditations. He is not an easy person to talk about. He was a voice calling, ‘Do not seek without, enter within yourself. Everything is there.’ Or its equivalent in the Upanishads: ‘Seek to know the one who dwells in the cave of the heart.’
他是一个上帝无处不在的人,不仅在理论上,也在实践中如此。他告诉一位寻求圣言的修女,上帝同样存在于制作美味汤品或谨慎操作火车,正如存在于我们最深奥的冥想之中。他不易谈论。他是一个呼唤人的声音:"不要在外寻求,进入自己内心。一切都在那里。"或类似于奥义书的"寻求了解那位居于心中洞穴的人"。

His life 他的生活

He was born Henri Le Saux, the oldest of eight children, in I9I0. His parents ran a grocery shop in St Briac, in Brittany. They were very devout, very French - indeed very Breton. He was the eldest by seven years, which made him almost a second father to his siblings and gave him a special, very deep, relationship with his mother; after all, he had had her to himself for a long time. He was also a very practical man, which somehow one does not expect.
他原名亨利·勒索,是八个孩子中最年长的,生于 1910 年。他的父母在布里坦尼的圣布里亚克经营一家杂货店。他们非常虔诚,非常法国,确实非常布列塔尼。他比其他兄弟姐妹大七岁,这使他几乎成为他们的第二个父亲,与母亲建立了一种独特而深厚的关系;毕竟,他很长一段时间只有她一个人。他也是一个非常实际的人,这并不让人意料之外。

He was a brilliant student and in 1929 became a Benedictine monk at the monastery of Kergonan in south Brittany. He did this completely wholeheartedly, writing very typically: ‘A monk cannot accept mediocrity - only extremes are appropriate for him.’
他是一名杰出的学生,1929 年在南布列塔尼的克尔格南修道院成为了本笃会修士。他全心全意地做出了这个决定,写道:"修士不能接受平庸,对他而言,只有极端才是恰当的。"

He was not a man for half measures. His monastic routine was interrupted when he did his military service and again in 1940 when general mobilization was decreed and he served as a foot soldier. He was captured in the Mayenne when his unit was surrounded by German troops. He managed to escape before the names were taken and somehow contrived to borrow a bike and rode home to St Briac. His practical streak proved useful.
他不是一个喜欢折中的人。他的修道院生活在服军役时被打断,1940 年总动员令发布后再次被打断,当时他担任步兵。他所在部队在美因河被德军包围,他设法逃脱并借到一辆自行车骑回圣布里亚克老家。他的实用主义让他受益。

On his return to the monastery he was made Cérémonaire, the monk in charge
他回到修道院后被任命为典礼执事,即负责主持典礼的僧侣

Glossary 术语表

Bhakti - devotion - expression of love and surrender to God.
虔诚-虔诚-对神的爱与奉献的表达。

Darshan - a gathering in the presence of a holy person.
达尔赞——与圣者同在的聚会。

Rishis - Indian holy sages from time immemorial.
理士 - 从无数年前延续至今的印度圣贤。

Vedanta - a system of Hindu philosophy based on the end of the Vedas, the Upanishads, Brahmasutras and Bhagavad Gita; has both dvaita (duality) and advaita (non-duality) groupings.
婆罗门教哲学 - 一种基于吠陀末期, 奥义书, 梵网经和《薄伽梵歌》的印度哲学体系;包含二元论(dvaita)和一元论(advaita)两大分支。
of the liturgy, one of the most important jobs. Even in those days when liturgy was strict, he was considered an exceptionally strict and punctilious liturgist. When we see how he developed in his long years in India this has a comic side to it - he himself would laugh when he remembered the way he insisted that everything was done ‘just so’, ‘spick and span’. Despite this fussiness and strictness he was very popular with the monks because he did everything in such a kind and friendly way. He was also librarian and taught Church History and Patristics.
礼仪中,这是最重要的工作之一。即使在礼仪严格的那些日子里,他也被认为是一个特别严格和谨慎的礼仪主理人。当我们看到他在印度多年发展的情况时,这有一种滑稽的一面——他自己回忆起坚持每件事都要'恰到好处'、'一尘不染'的方式时会大笑。尽管有这种挑剔和严格,他因为以如此友善和友好的方式做每件事而深受众僧喜爱。他还担任图书管理员,并教授教会历史和教父学。

He was a good and devoted monk and it must have been assumed that he would see out his days in the monastery of Kergonan. However he had, unknown to absolutely everyone - the monks, his Abbot, even his devoted family - become obsessed with the idea that he must go to India. This can be dated with some accuracy to 1948 , when he was only 24 years old and even before he was ordained. How he acquired this passion to go to India has an intriguing element of mystery in it. It seems that a few articles in magazines sent to Kergonan by a Belgian monastery were the only possible source of his interest. His friend Canon Lemarié, with whom he corresponded all his life, told me that it was a mystery to him too, as there was little on the subject in the library at Kergonan (neither Upanishads, nor Bhagavad Gita) - just a few reviews of the missions to the East.
他是一位善良虔诚的僧侣,人们相信他会在克尔戈南修道院度过余生。然而,与所有人——包括僧侣、他的院长以及虔诚的家人——完全不知道的是,他已经痴迷于一个必须前往印度的想法。这一想法可以追溯到 1948 年,当时他只有 24 岁,甚至在被正式授予圣职之前。他是如何产生这种前往印度的热情,其中有一些令人费解的元素。似乎从比利时修道院寄到克尔戈南的几篇杂志文章可能是他兴趣的唯一来源。他一生通信的好友卡农·勒马里告诉我,这对于他来说也是个谜,因为克尔戈南的图书馆里几乎没有相关的内容(既没有奥义书,也没有《薄伽梵歌》),只有几篇关于东方传教事业的评论。

His attitude to his monastery was ambivalent. On the one hand he had taken a vow of stability, requiring him to remain in his monastery for the rest of his life, and he loved Kergonan, only weeks before his death admitting: ‘Kergonan has been the background of all that I have been able to do here.’
他对他的修道院持有矛盾态度。一方面,他发过永久入住修道院的誓言,另一方面,他热爱克尔戈南,就在临终前几周还承认:"克尔戈南一直是我在这里所做一切的背景。"

On the other hand there were times when the negative side could not be contained and he admitted to ‘distaste for the monastery’ and conceded that life there did not fulfil him; indeed, that ‘It was in my deep dissatisfaction that my desire to come to India was born.’
另一方面,有时负面因素无法被抑制,他承认对"修道院的厌恶",并承认在那里的生活无法满足他;事实上,"正是由于我的深深不满,我有了来到印度的愿望。"

But there is still the mystery of what drew him to India particularly and perhaps it is appropriate that this remains such a mystery. It adds to the force of his passion that it was so unreasonable, based on so little direct information. It was as if something
但是,继续存在一个关于是什么吸引他特别来印度的神秘之处,或许这种神秘性很恰当。正是因为这种冲动如此不合理,仅建立在如此少的直接信息之上,才增添了其力量。就好像有某些东西
was in his blood that he simply could not deny. And certainly this is what it looked like from his actions. His efforts to get to India started immediately after the death of his beloved mother - he would not have left France while she was alive. He went to see his Abbot, explaining that he wanted to go to India to establish the contemplative monastic life there in a completely Indian form - or if that was not possible at least to live in India as a hermit.
这种渴望在他的血液中根深蒂固,无法否认。从他的行动来看,这确实就是他的想法。在他心爱的母亲去世之后,他立即开始筹备前往印度的计划。在她还在世的时候,他是绝不会离开法国的。他去见了自己的阿布特,向他解释说,他想前往印度,在那里建立一种完全印度式的默观修道生活——如果这是不可能的,至少也要在印度过隐修的生活。

For four years he wrote letters to likely people in India, enduring disappointments, vacillations, hesitancy and the changing of ecclesiastical minds. He persisted and, on 26 July 1948 , he set sail for India - the fulfilment of a dream that had had him in its grip for 14 years.
四年间,他给印度的可能人写信,经历了失望、摇摆不定、犹豫和教会思想的变化。他坚持不放弃,1948 年 7 月 26 日,他终于启程前往印度,实现了一个困扰他 14 年的梦想。

India 印度

He arrived in India in August 1948, a year after Independence and six months after the assassination of Gandhi, though curiously he writes little about these momentous events. He joined Father Monchanin, an extraordinary French diocesan priest who had been living in India for some time. In I9SI the ashram for which they both longed - which they called Shantivanam, Forest of Peace - was inaugurated and they both took Indian names, Henri Le Saux becoming Abhishiktananda. He wanted Indian monasticism to be firmly established on a well-tested Rule, and to take its inspiration from the best products of western monasticism. In other words he wanted to Christianize India along Benedictine lines. How he was to change!
他于 1948 年 8 月抵达印度,距独立一年,距甘地遇刺 6 个月,尽管奇怪的是,他很少写这些重大事件。他加入了在印度生活了一段时间的法国教区神父蒙尚宁(Father Monchanin)。1951 年,他们渴望已久的修道院——他们称之为"Shantivanam"(和平之林)——开幕,他们都改用了印度名字,亨利·勒梭(Henri Le Saux)成为阿比希克塔南达(Abhishiktananda)。他希望印度的修道主义能够建立在一个经过良好检验的准则之上,并从西方修道主义中获取灵感。换句话说,他想让印度沿着本笃会线带上基督教色彩。然而,他的想法后来会发生多大的变化!

For the next 18 years he lived in Shantivanam - or perhaps it would be truer to say that Shantivanam was his base, for he spent much of his time wandering around India, wanting to experience the country and its spirituality for himself; he was not content to read about it or even just to talk about it. Once again we see his passion for experience.
在接下来的 18 年里,他生活在赤马林(Shantivanam) - 或许更准确地说,赤马林(Shantivanam)是他的基地,因为他大部分时间都在印度各地游历,想亲自体验这个国家及其精神内涵;他并不满足于只是阅读或者谈论这些。再次看到他对亲身经历的热情。

The question that arises is when did he start to lose interest in Shantivanam, for lose interest he most certainly did - somehow the spark does not really seem to have been lit, even in the early days. The first problem was that his relationship with Monchanin was difficult - for many reasons, one being that Abhishiktananda rather resented having to do all the practical work …Monchanin was in poor health and impractical by nature, so one can see the difficulties for him too.
问题是他从什么时候开始对"山茵梵"失去兴趣的,因为他毋庸置疑地对此失去了兴趣 - 不知为何,即便在最初的日子里,他也似乎从未真正对此产生热忱。第一个问题是他与蒙尚宁的关系很困难 - 原因有很多,其中之一是阿比什克塔南达相当反感必须承担所有实际工作…蒙尚宁身体欠佳,而且天性不切实际,所以我们也可以理解他遇到的困难。

The most probable cause of Abhishiktananda’s loss of interest was that he had
阿比希克塔南达对此丧失兴趣的最可能原因是他已经
only been in India for a few months when something happened that was to blow his mind, affect the rest of his life and, more immediately, affect his attitude to Shantivanam. He went to Tiruvanãmmalai, to the Holy Mountain of Arunachala where the great sage Ramana Maharshi lived.
他在印度才待了几个月,就发生了一件事,令他震惊,且影响了他此后的人生,更直接地影响了他对 Shantivanam 的态度。他前往提卢瓦纳马赖,到阿鲁那恰拉神山,那里居住着伟大的圣者拉马纳·马哈尔希。

Ramana Maharshi 拉马纳·马哈希

Meeting Ramana Maharshi was perhaps the greatest and most important moment of his life so far. Ramana taught mainly through silence, seeking what he called
遇到拉马纳·马哈希可能是到目前为止他生命中最伟大和最重要的时刻。拉马纳主要通过沉默来教导,寻求他所谓的

Ramana Maharshi 拉马纳·马哈希
‘Awakening’. When pressed he would constantly ask the question, ‘Who am I? What is the Self?’ Sometimes he would answer his own question by saying, ‘The Self is only Be-ing, not being this or that. It is simply Being.’
觉醒。当被逼问时,他不断地问这个问题,"我是谁?什么是'自我'?"有时他会回答自己的问题,说,"自我只是存在,不是这个或那个。它只是存在。"

Though Ramana’s writings had not been translated into French at the time, Abhishiktananda had read enough about him in articles in various periodicals to be convinced that his visit to the famous sage was going to be a high point in his life.
虽然当时拉马纳的著作还没有被翻译成法语,但阿比什迪南塔读过各种杂志上关于他的一些文章,相信拜访这位著名的圣者将是他生命中的高潮。

It was 1949. Ramana was 70 when Abhishiktananda and Monchanin went to see him, and very frail after a life of asceticism. Abhishiktananda was convinced that something was going to take place between them, that he would receive a message, if not in words, at least something that would be communicated spiritually. But there is nothing as destructive of fulfilment as high expectation. Nothing happened. He felt let down and filled with sadness. He did not even like the context in which he met the sage - the liturgical atmosphere, the constant reference to him as ‘Bhagavan’, which, as it means ‘Lord’, he considered almost blasphemous when applied to a human being. All he could see was an old man with a gentle face and beautiful eyes; so ordinary, rather like his own grandfather. All through the meal that followed the darshan, Abhishiktananda could not take his eyes off him. He watched him eat the same food as they did; use his fingers just as they did, occasionally talk as they did. But how could he accept being called ‘Bhagavan’? Why did he allow himself to be worshipped in this way? Where was the halo? Ironically, in view of the importance Ramana was to have in his life, this first meeting was a huge disappointment.
这是 1949 年。当时阿比希克塔南达和孟尚宁去看拉马纳时,拉马纳已经 70 岁了,经过一生的苦修变得很虚弱。阿比希克塔南达确信他们之间会发生一些事情,他会收到一个信息,如果不是言语,至少也会有灵性上的交流。但是,对于达成目标来说,过高的期望是最破坏性的。什么也没有发生。他感到失望和充满悲伤。他甚至不喜欢他遇到这位圣者的环境 - 这种仪式化的气氛,不断称呼他为"Bhagavan",这在他看来,当用在一个人类身上时,几乎是亵渎的。他所看到的只是一个面容温和、眼睛美丽的老人;非常平常,很像他自己的祖父。在后来的达尔桑会餐中,阿比希克塔南达始终无法把目光从拉马纳身上移开。他观察拉马纳吃与他们一样的食物,用手指像他们一样吃,偶尔也像他们一样说话。但是,他怎么能接受被称为"Bhagavan"呢?为什么他允许自己被这种方式崇拜?那里哪里有光环呢?讽刺的是,考虑到拉马纳在他生命中的重要性,这次初次会面是一个巨大的失望。

That evening, for the first time, Abhishiktananda heard the Vedas chanted, as timelessly and simply as they had been chanted by the Rishis in the forests for thousands of years. These archetypal sounds drew him as nothing so far had done. Something was stirring, though this was not destined to be the high experience for which he had hoped. He woke next morning with a fever and by the evening he knew he had to leave. He could not burden the ashram with illness.
那天晚上,阿比希克塔南达第一次听到吠陀经咏诵,如同阿黎思仙人在丛林里千年来的诵读一般,永恒而简单。这些原型声音唤起了他,如同之前的任何事物都未能做到。虽然这并非他所期望的高潮体验,但仍有什么在萌动。第二天早上,他发烧了,到了晚上,他知道必须离开。他不能让修行院为他的疾病添负担。

But before he left he had an important encounter with Ethel Merston, a sensitive and kindly Englishwoman who had known Gurdjieff, Ouspenski and Krishnamurti and who always spent her holidays at Tiruvanãmmalai. On hearing of his disappointment she spoke bluntly: ‘You have come here with far too much “baggage”. You want to know, you want to understand. You are insisting that what is intended for you should necessarily come to you by the path which you have determined. Make yourself empty; simply be receptive: make your meditation one of pure expectation.’
但在他离开之前,他与艾萨尔·默斯顿有了一次重要的相遇。默斯顿是一位优雅和善良的英国妇女,曾认识古尔吉耶夫、乌斯潘斯基和克里希那穆提,她每年都会在提鲁瓦南缦拜访。听到他的失望后,她直言不讳地说:"你带着太多的'行李'来到这里。你想知道,你想理解。你坚持认为应该按照你确定的路径,才能得到属于你的东西。让自己变得空虚;仅仅保持接纳的态度:让你的冥想变成纯粹的期待。"

Perhaps the outer fever was an expression of some profound inner transformation. After Ethel’s firm and kindly words his consciousness mysteriously changed, even before his mind recognized it:
也许那种表面上的焦虑是某种深层内在转变的表现。在伊桑的坚定而善意的话语之后,他的意识神秘地发生了变化,甚至在他的思维意识到之前。
the invisible halo of the Sage had been perceived by something in me deeper than any words. Unknoun harmonics awoke in my heart. A melody made itself felt, and especially an all-embracing ground-bass . . . In the Sage of Arunachal.s of our own time I discerned the unique Sage of the eternal India, the unbroken succession of her sages, her ascetics, her seers; it was as if the very soul of India penetrated to the very depths of my own soul and held mysterious communion with it. It was a call which pierced through everything, tore it apart and opened a mighty abys.
圣人的无形光环已被我内心深处的某种东西所感知。未知的和谐音在我的心中唤醒。一种旋律变得显而易见,尤其是一种包含一切的基础音。在我们当代的阿鲁那恰尔圣人身上,我看到了永恒印度圣人的独特之处,她圣人、苦行者和先知的不间断传承;仿佛印度的灵魂深深地渗透到了我自己的灵魂之中,与之保持着神秘的交流。这是一种穿透一切、撕裂一切、打开一个巍峨深渊的呼唤。

Six months later he returned to Tiruvanãmmalai, now released from his western clothes and comfortable in kavi, the two strips of orange cloth worn by Hindu ascetics, only to find Ramana very ill with a tumour on his arm and unable to see anyone but his medical helpers and closest friends. However, Ethel used her influence to find him somewhere to stay, and during his time there Ramana began to hold darshan again, Abhishiktananda saying of this that he did his best to keep his rational mind in abeyance and tried ‘simply to attend to the hidden influence’.
六个月后,他回到了提鲁瓦南马赖,现在摆脱了西方服饰,穿着卡维(印度教苦行者穿的两条橙色布条)感到很舒适,但却发现拉玛纳患有肿瘤,手臂无法看见任何人,只有他的医疗助手和最亲密的朋友可以见他。不过,埃塞尔利用她的影响力为他找到了居所,在那段时间里,拉玛纳再次举行达尔山,阿比希克塔南达说,他尽量保持理性思维的抑制,努力"单纯地关注隐藏的影响力"。

He spent some time wandering round the caves hewed into the side of the mountain, meditating in crevices in the rock but careful not to disturb the hermits
他花了一些时间在山边开凿的洞穴中徘徊,在岩石的裂缝里冥想,但小心不去打扰那些隐士

Arunachala mountain, Tamil Nadu
阿伦纳查拉山,泰米尔纳德邦
living there, motionless in their caves. He talked to Ramana’s disciples and learned more about the Sage he was coming to venerate so deeply. Once again it was Ethel Merston who opened his eyes to something that had so far eluded him. At Arunachala there was not only a great sage, but a temple and, most of all, a mountain Arunachala itself; grace could be bestowed through any of these three channels. One day it would be the mountain itself that would draw him.
住在那里,在他们的洞穴中一动不动。他与拉马纳的弟子交谈,并了解到了他即将如此深深崇敬的那位圣者。再次,正是伊索尔·默斯顿让他看到了一些迄今为止尚未发现的事物。在阿卢纳伽拉,不仅有一位伟大的圣者,还有一座神殿,最重要的是,有一座阿卢纳伽拉山本身;恩惠可以通过这三个渠道而获得。有一天,正是这座山本身将吸引他。

He listened carefully to Ethel Merston, but it was to be some time before he really understood. And understanding served only to multiply the divisions inside him. He had already admitted to having ‘two loves’ - India and France. Now more divisions were appearing. He was wearing the clothes of a Hindu ascetic and longing to penetrate the spirit of Hinduism. Yet he was a French priest, deeply Christian, and of the old-fashioned variety, never travelling without his Mass kit and unable to say Mass unless there was room to stand upright and a door that could be locked to prevent the sacred vessels being profaned - two conditions not readily found in a cave in a mountainside. Now, as he came to love the mountain, he found his heart divided between the sacred river Kavery, at Shantivanam where he lived with Father Monchanin, and the sacred mountain of Arunachala, home of Ramana Maharshi.
他认真地听着 Ethel Merston 的话,但要花一些时间才真正理解。理解只能增加内心的分裂。他已经承认自己有"两个挚爱"——印度和法国。现在他发现更多的分裂正在出现。他穿着印度教苦行者的衣服,渴望探索印度教的精神。然而,他是一位法国神父,深信基督教,是老派的,从不离开弥撒用品,只有在有站立的空间和可上锁的门（以防圣器受到亵渎）的条件下才能主持弥撒——这两种条件在山间洞穴中很难找到。当他开始热爱这座山时,他发现自己的心在沙兴堂尼梵（与孟尚宁神父同住的地方）的神圣的卡弗利河和阿伦那查拉山（拉玛那马哈希的所在地）之间徘徊不定。

Yet it was two and a half years before he returned to Tiruvanãmmalai, and by then Ramana Maharshi had died. When he arrived at Arunachala the Vedas were being chanted at Ramana’s tomb and once again Abhishiktananda fell under their spell; even more significantly, he discovered that there were hermitages scattered round the mountain-side and a Brahmin, who looked after the visitors, told Abhishiktananda that there was an empty cave overlooking the Temple and that he was welcome to settle there. He began to understand: ‘If Ramana was himself so great, how much more so must be this Arunachala which drew Ramana to himself?’
尽管如此,在他重返提鲁瓦那马来之前已经过去了两年半,而那时拉玛拿·马哈尔希已经去世。当他到达阿卢纳恰拉时,吠陀经文正在拉玛拿的墓前诵读,阿毗诗克塔难达再次陷入了其中的魅力之中。更重要的是,他发现周围山坡上散布着一些隐居所,负责接待访客的一位婆罗门告诉阿毗诗克塔难达,在寺庙上方有一个空洞的山洞,欢迎他在此定居下来。他开始明白:"如果拉玛拿本人如此伟大,那么引导他的阿卢纳恰拉又怎能不更加了不起呢?"

He wrote, 'In silence you will teach me silence, Arunachala.'The mountain had begun to cast its spell over him. Much later he wrote a book about Arunachala. His relationship with the Holy Mountain is as profound and important as a relationship between people. Here is one of many moving passages about the mountain:
他写道："在沉默中,你将教会我沉默,阿伦那查拉。"这座山开始在他身上施展法术。很久以后,他写了一本关于阿伦那查拉的书。他与这座神圣的山峰的关系,就像人与人之间的关系一样深厚和重要。以下是其中一段感人至深的文字:

It is all up with anyone who has paused, even for a moment, to attend to the gentle whisper of Arunachala. Arunachala has already taken him captive, and will play with him without mercy to the bitter end. Darkness after light, desertion after embraces, he will never let him go until he has emptied him of everything in himself that is not the one and only Arunachala and that still persists in giving him a name, as one names another - until he has been finally swallowed up, having disappeared for ever in the shining of his Dawn-light, Aruna . . .
任何人如果暂停下来聆听阿伦那查拉的温和低语,即便只有片刻,都已注定命运。阿伦那查拉已经俘获了他,并且会毫不留情地与他玩弄到最终的苦涩。从光明到黑暗,从拥抱到遗弃,直到他完全被吞噬,连一个名字都不复存在,消失在阿伦那查拉的晨曦荧光中。

The last 20 years
过去 20 年

The first 40 or so years of Abhishiktananda’s life were the bedrock of his extraordinary inner life. Much more was to follow. Abhishiktananda was to live another 20 years, all of them spent in India - he never returned to France or went anywhere else, all that time working out the implications of his experiences, most of all trying to reconcile the Christian faith from which he never wavered with the bliss and peace of advaita - non-duality. He once wrote: ‘I am like someone who has one foot on one side of the gulf, and the other on the other side. I would like to throw a bridge across, but do not know where to fasten it, the walls are so smooth.’
阿比希克塔南达前 40 年左右的生活奠定了他非凡的内心生活。此后还有更多发展。阿比希克塔南达又活了 20 年,全都在印度度过 - 他从未回到法国或其他任何地方,一直在消化他的经历,努力调和从未动摇的基督教信仰与阿德瓦伊塔 - 非二元论的欢乐与宁静之间的矛盾。他曾写道:'我就像一个脚跨两边深渊的人。我想搭一座桥连接起来,但不知从何处着手,两壁太光滑了。'

He also had an eventful outer life, travelling widely over India. He made numerous friends and wrote 12 books, many articles and thousands of letters - and it is from these friends and in these thoughts that we can learn about his life, his memory kept alive, his thoughts and vision expressed in his writing. Increasingly he was asked to speak at conferences and to take retreats - but only rarely did he accept. He was in almost every way a sannyasi, someone living a life of total renunciation. He learned - at the very end of his life - to leave everything behind: ‘Please don’t add anything to my myth. There was no grand vision, but a waiting, an awakening, quite peaceful, to something which is neither life not death.’ So he was propelled further along his extraordinary path - a journey that took him from strict old-fashioned French priest to a hermit living in the Himalayas.
他也有丰富多彩的外在生活,广泛游历印度。他结交了许多朋友,写了 12 本书、许多文章和成千上万的信件 - 正是通过这些朋友和他的思想,我们才能了解他的生活、保留他的记忆、表达他的思想和愿景。人们越来越频繁地邀请他在会议上发言并参与静修,但他很少接受。他几乎在各个方面都是个苦行僧,过着完全放弃一切的生活。直到生命的最后,他学会了放下一切:"请不要向我的神话添加任何东西。没有伟大的愿景,只有等待,一种平静的觉醒,对于既非生命也非死亡的东西。"因此,他一路走向他非凡的道路 - 从严格的旧式法国神父到生活在喜马拉雅山的隐士。

Also around this time 1914-18
同时在 1914-18 年期间

The results of the First World War and the trench warfare on the Western Front left France devastated for more than a generation. The war spelled the end of empires - German, Russian, Austro-Hungarian and Ottoman - and redrew the map of Europe.
第一次世界大战的结果以及西线战壕战争给法国带来了一代人的毁坏。这场战争标志着德国、俄罗斯、奥匈帝国和奥斯曼帝国的终结,并重新划定了欧洲的地图。

1940

Fall of France; Vichy government, collaborating with the occupying forces, established in the south of France.
法国沦陷;维希政府在法国南部建立,与占领军合作。

1942
Launch of ‘Quit India Movement’ in response to Mahatma Gandhi’s call for immediate independence.
马哈特马·甘地呼吁立即独立的响应下,'印度退出运动'的发起。

1944

Liberation of France. 法国解放

1947

Indian independence from Britain; partition of India and Pakistan; ensuing religious riots.
印度从英国独立；印度和巴基斯坦分裂；随后的宗教骚乱。

1971
East Pakistan, Bangladesh, secedes from West Pakistan.
东巴基斯坦,孟加拉国,从西巴基斯坦独立。

Abhishiktananda was a priest who knew that if we stand in the presence of reality all we can do is open our mouths - he used to refer to it as the ‘Ah’ of the Kena Upanishad:‘The cry “Ah!” when lightning has flashed, the cry “Ah!” when it made them blink - such it is with respect to the divine sphere.’
阿比希克塔南达是一位神父,他知道如果我们站在现实面前,我们能做的就是张开嘴巴——他曾经把它称为《肯那奥义书》中的"啊": "当闪电一闪,发出'啊'的呼声,当它使他们眨眼时,发出'啊'的呼声 - 这就是关于神圣领域的情况。"

In 1973 he had a heart attack. He described this as the greatest moment of his life - the moment when he really understood. He was in a street in Rishikesh when it happened and this was what he wrote to his sister in France:
1973 年他遭受了心脏病发作。他认为这是他一生中最重要的时刻 - 他真正理解的时刻。这发生在他位于 rishikesh 的街道上,他当时写给法国的妹妹说:

It was a marvellous spiritual experience. The discovery that AWAKENING has nothing to do with any situation, even so-called life or so-called death, one is awake, and that is all. While I was walking on the sidewalk, on the frontier of the two worlds, I was magnificently calm, for I AM, no matter in what world! I have found the GRAIL - and this extra lease of life - for such it is - can only be used for living and sharing this discovery.
那是一次了不起的精神体验。发现觉醒与任何情况都无关,包括所谓的生和死,一个人已醒悟,这就是全部。当我在人行道上行走,位于两个世界的边界,我心平如镜,因为无论在什么世界,我都存在!我已经找到圣杯 —— 这个人生的新篇章 —— 只能用来生活并分享这一发现。

He was transformed. It was the moment when the lightning struck him and he died to everything as never before. The mist fell from his eyes and he was able to answer the question he had asked ever since that day nearly 25 years earlier when he had first asked: ‘Who am I?’
他发生了 transformation。这是雷电击中他的一刻,他死于以前的一切。迷雾从他的眼中消失,他能够回答自己近 25 年前第一次问过的问题:'我是谁?'

Five months later, on 7 December 1973, he died.
五个月后,在 1973 年 12 月 7 日,他去世了。

Swamiji - a man of paradox
斯瓦米 - 一个矛盾的人

You can hardly say anything about Swamiji without having to contradict it. He was less and less interested in trying to found anything, or form anything. He became content not even to know where he was going; he was always on the move; he did not really belong anywhere; a real nomad. His hut in the Himalayas, then Indore Nursing Home, or Shantivanam: all were bases from which to wander. He was hungry for ‘beyond’; he would never settle down.
你很难在不自相矛盾的情况下说任何关于斯瓦米吉的话。他越来越不感兴趣于试图创办任何事物或形成任何东西。他变得满足于甚至不知道自己要去哪里;他总是在移动;他实际上不属于任何地方;一个真正的游牧民族。他在喜马拉雅山的小屋,然后是印多尔疗养院或沙提瓦南,都是他游离的基地。他渴望'超越';他永远不会安定下来。

For many years he wasn’t a man of peace, but a man living through extreme
多年来,他不是一个和平的人,而是一个经历了极端生活的人
tensions. He knew advaita - non-duality - was true. He loved and believed in Christ and was seriously threatened by people who doubted that he was a real Christian, shaken to the core if anyone doubted his orthodoxy. He felt deeply that ‘Only in Christ do we experience God.’
矛盾。他知道阿陀伊塔—无二—是真实的。他热爱并相信基督,而且被那些怀疑他是一个真正的基督徒的人严重威胁,如果有人怀疑他的正统性,他会被震撼到核心。他深深感觉到"只有在基督里,我们才能体验上帝。"

He wanted Roman Catholics to know he was a real Roman Catholic. The great tension of much of his life, causing him real anguish and suffering, was how to reconcile Advaita and Christianity. He remained a priest and he remained a Benedictine monk, but he was a long way from the average expectations of a Catholic priest. He was beyond all structures, yet he remained a disciple of Jesus. He reached a level of knowing beyond any words. In the end even the Mass became unimportant - he could celebrate or not: everything was divine, so it didn’t really matter. But when he did say Mass, they were momentous occasions. Murray Rogers remembers Masses said on the banks of the Ganges, going on and on - it could not be too long for him, it was so wonderful.
他希望天主教徒知道他是个真正的天主教徒。他一生中的巨大张力,给他带来了真正的痛苦和煎熬,就是如何调和阿德瓦伊塔和基督教。他继续做神父,继续做本笃会修士,但他和一般的天主教神父已大相径庭。他超越了一切结构,但仍然是耶稣的信徒。他达到了超越任何语言的知识层面。最后,甚至弥撒也变得无关紧要了——他可以庆祝,也可以不庆祝:一切都是神圣的,所以并不真正重要。但当他庆祝弥撒时,都是隆重的场合。默里·罗杰斯记得在恒河岸边举行的弥撒,一直持续很长时间——对他来说,时间越长越好,因为那是如此美妙。

As far as the Church is concerned, Swamiji never left the Church but he did become distanced from it:
就教会而言,斯瓦米基本上从未脱离教会,但他确实与之保持了一定的距离

If only the Church was spiritually radiant, if it was not so firmly attached to the formulations of transient philosophies, if it did not obstruct the freedom of the Spirit . . . without such niggling regulations, it would not be long before we reached an understanding.
如果教会精神上更加光辉璀璨,如果它不那么牢固地依附于短暂哲学理论的措辞,如果它不阻碍圣灵的自由……没有这种苛刻的规章制度,我们很快就能达成共识。

He came to see more and more clearly the false duality of the Church, for instance in regarding people as active or contemplative. For him the role of the contemplative was ‘to awaken others from within; from the depth of their soul to summon each soul to its own depth, which is the most vital need in the increasing agonizing crisis of the Church’.
他越来越清楚地认识到教会中存在的虚假二元论,例如把人划分为行动者和沉思者。对他来说,沉思者的角色是"从内在唤醒他人;从灵魂的深处召唤每个灵魂到其自身的深处,这是教会日益痛苦危机中最根本的需求"。

Duality simply didn’t exist for him. He couldn’t make distinctions - he couldn’t insist on keeping Christianity separate and on top - or claim that Christian mysticism took people further. ‘It is quite impossible to make comparison at the conceptual level between Vedanta and Christianity. Both of them are in the first place experiences.’
对于他来说,二元性根本不存在。他无法做出区分 - 他无法坚持将基督教与之分开,并将其置于更高的地位 - 也无法声称基督教神秘主义使人更进一步。"在概念层面上,根本不可能比较吠陀拉底和基督教。它们首先都是体验。"

One distinction he did make was between ‘being’ and ‘doing’. That was a constant. Most of all he wanted simply to be. As he wrote to Raimundo Pannikar:‘To do? To do what? I am not here to do anything, but to be.’
他所做的一个区分是"存在"和"行动"之间的区别。这是一个恒定的事物。最重要的是,他只想简单地存在。正如他写给雷蒙多·帕尼卡的:"做什么?做什么?我不是来做任何事情的,而是来存在的。"

TWENTY-NINE 二十九

BEDE GRIFFITHS 贝德·格里菲斯

Shirley du Boulay 希尔利·杜布莱

Bede Griffiths 贝德·格里菲斯

Introduction 简介

Bede Griffiths, who was practically a contemporary of Abhishiktananda, also felt the call of the East. Before he went to India he had expressed his desire to find ‘the other half of my soul’ (The Marriage of East and West). When he arrived there in I95s he felt totally at home. He was struck by the way people lived so spontaneously and were still so in touch with the unconscious and the sacredness of life, unlike in the West where the rational side of being, the ‘ego’, dominated.
贝德·格里菲斯,他几乎是阿比希克塔南达的同时代人,也感受到了东方的呼唤。在前往印度之前,他就表达了要寻找"我灵魂的另一半"的愿望(《东西方的结合》)。当他在 1955 年到达那里时,他感到完全融入其中。他被人们是如此自然而然地生活,以及他们仍保持与潜意识和生命神圣性的联系所震惊,这与西方人以理性和"自我"为主导的情况大不相同。

He also soon realized that the way European Christianity was presented in India would not find any true resonance with the Indian soul. He was convinced a common ground had to be found. This he tried to express in the way of life of a Christian ashram, especially in his years in Shantivanam, in the Saccidananda Ashram. This ashram had been established by Father Jules Monchanin and Father Henri Le Saux (Swami Abhishiktananda), pioneers in finding a meeting ground between the Hindu and Christian ways of worship, who already at that stage incorporated elements of the Hindu sannyasi tradition in their worship. Bede Griffiths took over the ashram from Abhishiktananda in I968, when the latter decided to retire to the Himalayas. Monchanin had died in 1957.
他很快意识到欧洲基督教在印度的呈现方式无法与印度灵魂产生真正的共鸣。他确信必须找到一个共同点。他试图在基督教修道院的生活方式中表达这一点,特别是在他位于山德瓦纳姆的萨奇达楠达修道院的那些年里。这个修道院由朱尔·蒙尚宁神父和亨利·勒梭神父(阿比希克塔南达斯瓦米)创立,他们是在找寻印度教和基督教崇拜之间交汇点的先驱,已经在他们的崇拜中融入了印度教坎达斯传统的元素。当后者决定退隐于喜马拉雅山时,贝德·格里菲斯于 1968 年接管了这个修道院。蒙尚宁在 1957 年去世。

In his practice Bede returned to the beginning of our journey through the mystical tradition, to the Desert tradition with its emphasis on meditation, the repetition of a spiritual phrase in silence and solitude. His practice was the Jesus Prayer springing
贝德在他的实践中回到了我们穿越神秘传统的旅程的开始,回到了沙漠传统,该传统强调冥想、在寂静与独处中重复一个精神短语。他的实践是耶稣祈祷,从内心涌现。
from the ‘Hesychast’ tradition of the Fathers of the Desert.
来自沙漠教父们的"静修"传统。
Shirley du Boulay sees his openness to other traditions and his emphasis on the contemplative path as modelling a way of being Christian that is in tune with our age.
雪莉·杜布雷认为,他对其他传统的开放态度以及他对沉思之路的强调,为我们这个时代的基督徒生活方式树立了样本。

Bede Griffiths OSB 1906-93
贝德·格里芬斯,OSB，1906-1993

Alan Richard Griffiths was born into an English middle-class family, the youngest of four children, on 17 December 1906. His parents were Anglican, yet formal religion does not seem to have been important to him. He was educated at Christ’s Hospital and Magdalen College, Oxford, where he first read Classics and then was drawn by the nature poets, Wordsworth, Shelley, Keats and Blake to English Literature. He was a lifelong friend of C. S. Lewis, Hugh Waterman and Martyn Skinner.
艾伦·理查德·格里菲斯出生于英格兰中产阶级家庭,是四个孩子中最小的,出生于 1906 年 12 月 17 日。他的父母是英国国教信徒,但正式宗教对他来说似乎并不重要。他在基督学校和牛津大学玛格林学院接受教育,开始学习古典文学,后来被华兹华斯、雪莱、济慈和布雷克等自然派诗人吸引转向英国文学。他终生都是 C.S.路易斯、休·沃特曼和马丁·斯金纳的好朋友。

He became a Benedictine monk in 1932, and was given the name Bede. He was for some time at Prinknash Abbey. After 23 years he left England and the monastery for India to search for ‘the other half of my soul’. In 1968 he settled at Saccidananda Ashram in South India by the Cauvery River.
他于 1932 年成为本笃会修士,取名贝德。他曾一段时间在普林纳什修道院。23 年后他离开英国和修道院前往印度,寻找"我灵魂的另一半"。1968 年,他定居在南印度考韦里河畔的萨奇达南达阿什拉姆。

He studied other religious traditions deeply and was very involved in interfaith dialogue, while remaining deeply rooted in Christianity. He tried to integrate the Christian experience and worship into the surrounding culture and bring about a marriage of East and West. He became a sannyasi.
他深入研究了其他宗教传统,并且非常参与了宗教间的对话,同时仍然深深植根于基督教。他试图将基督教的经验和崇拜融入周围的文化,实现东西方的融合。他成为了一名梵僧。

He had a stroke in 1990, followed by a supreme mystical experience of overwhelming love. He recovered to teach and travel widely in the last two years of his life. He died in 1993.
他在 1990 年中风了,随后经历了一次令人难以置信的神秘的爱的体验。他恢复健康后在生命的最后两年里广泛进行教学和旅行。他于 1993 年逝世。

I would like to explore why Bede affected so many people and touched so many of our lives; why he had such an impact and why his thinking and personality continue, several years after his death, to influence people. It could even be claimed that he had an effect on the spiritual climate in which we live, and that his life and writing have caused a perceptible shift in our thinking.
我想探讨为什么贝德(Bede)影响了如此多的人,触动了我们许多人的生活;为什么他产生了如此大的影响,以及为什么他的思想和个性在他去世多年后仍然影响着人们。甚至可以说,他对我们生活的精神气候产生了影响,他的生活和著作已经引起了我们思维方式的明显转变。

One reason that he touched so many lives is that in many ways he was so much like us - he was like us only more so. It is as if he was the macrocosm to our microcosm. He lived fully the inner, spiritual life so many of us are drawn to, though most of us are distracted by the world, by relationships, by sex, marriage, children, jobs, while he was utterly dedicated to his vision. He was like us, but so much bigger
他触动了如此多生命的一个原因是,在许多方面他与我们如此相似,但却比我们更为出众。就好比他是我们内心微观世界的宏观呈现。他全心全意地活着内在的灵性生活,这也是许多人向往的,尽管我们大多数人被世俗事物、人际关系、性、婚姻、子女、工作所分散注意力。他就像我们一样,却高出了太多。
than us. We are, as Newton famously said, dwarves standing on the shoulders of giants. If we see further than our ancestors it is because of people like Bede.
比我们更优秀。正如牛顿著名地说,我们是站在巨人肩膀上的矮人。如果我们比先人看得更远,那是因为贝德等人的贡献。

He was English, middle-class and Anglican. He was born in 1906 and had all the conditioning and inhibitions of that time. He was, for many years, a reserved and inhibited man, as were so many with that background. He lived and was educated in the south of England and went to Oxford. He was very English; indeed his Englishness was sometimes affectionately laughed at. That precise Oxford accent must have sounded extraordinary when it was first heard among the coconut groves. He never quite lost the air of a rather patriarchal, donnish, very English figure - and he knew it.
他是英国人,来自中产阶级,信奉圣公会。他生于 1906 年,带有那个时代的一切塑造和抑制。多年来,他一直是个保留和受抑制的人,就像许多有同样背景的人一样。他生活并受教育于英国南部,后来去了牛津。他很英国,事实上,他的英国气质有时会被人亲切地嘲笑。那种标准的牛津腔在椰子林中听起来一定非常非同寻常。他从未完全摆脱过一个相当权威、教授式、非常英国的人物形象 - 他也知道这一点。

Mystical experience 神秘体验

The most important single experience of his life, the great mind-blowing catalyst of his youth, happened when he was 17 years old. It was so crucial to his life that it needs to be quoted in full.
他人生最重要的单一经历,他年轻时期心智的巨大催化剂,发生在他 17 岁时。这对他的生活如此重要,需要全文引述。

He was walking in the school playing fields. He had walked this way before; he had seen other beautiful evenings; he had often heard the birds singing with that full-throated ease that precedes the dying of the day. But this day was different:
他走在学校的操场上。他以前曾走过这条路;他看过其他美丽的黄昏;他经常听到鸟儿在临近日落时轻松地歌唱。但这一天有所不同:

I remember now the shock of surprise with which the sound broke on my ears. It seemed to me that I had never heard the birds singing before and I wondered whether they sang like this all the year round and I had never noticed it. As I walked on I came upon some hawthorn trees in full bloom and again I thought that I had never seen such a sight or experienced such sweetness before. If I had been brought suddenly among the trees of the Garden of Paradise and heard a choir of angels singing I could not have been more surprised. I came then to where the sun was setting over the playing fields. A lark rose suddenly from the ground beside the tree where I was standing and poured out its song above my head, and then sank still singing to rest. Everything then grew still as the sunset faded and the veil of dusk began to cover the earth. I remember now the feeling of awe that came over me. I felt inclined to kneel on the ground, as though I had been standing in the presence of an angel; and hardly dared to look on the face of the sky, because it seemed as though it was but a veil before the face of God.
我现在记得,当声音突然击中我的耳朵时,我感到非常震惊。我觉得自己以前从未听过鸟儿歌唱,不知道它们全年都这样唱,只是我从未注意过。当我继续前行时,我遇到了一些开得正盛的山楂树,再次让我感到自己从未见过如此美景或体验过如此甜蜜。如果我突然被带到天堂花园里,听到天使唱诗,也不会比此时更加惊讶。接着我来到日落掠过运动场的地方。一只百灵鸟突然从我所站树旁的地面腾空而起,在我头顶歌唱,然后仍在歌声中落回地面。就在日落渐隐,暮色笼罩大地之际,一切都变得静谧下来。我现在回忆起当时的敬畏之感。我感到应该跪在地上,好像我正站在天使面前;我几乎不敢抬头看天空,因为它似乎只是通向神的面容的一层窗帘。
(The Golden String) (金色绳索)

Many of us have had similar experiences. I had one such when I was I 5 , also at school. I cannot talk as articulately as Bede about it, actually I can hardly talk about it at all, but I know it changed my life, determined the direction my life would take, just as in a much more complete way Bede’s experience determined his future. I know too that one of the reasons I was drawn to Bede so strongly and instinctively was that he had written about his experience and thus enabled me to understand my own a little better.
我们中的许多人都有过类似的经历。当我 15 岁时,我也有过这样的经历,地点也是在学校。我无法像 Bede 那样有条理地谈论这件事,实际上我几乎无法谈论它,但我知道它改变了我的人生,决定了我人生的方向,就像 Bede 的经历以更彻底的方式决定了他未来的一样。我也知道,我之所以如此强烈和本能地被 Bede 所吸引,是因为他已经写下了自己的经历,从而使我更好地理解了自己的经历。

It is almost impossible to overestimate the importance of that experience in Bede’s life, for there is a sense in which his whole life was a living out of it. For much of his life, consciously or unconsciously, he was always seeking the state of ecstasy he had glimpsed on that summer evening. As a young man it led him to maintain that a new religion was needed and that its prophets were Wordsworth, Shelley and Keats, for his religion was the worship of nature and he could see no connection between the God manifested in nature and the God preached in church. From that moment in his young life everything changed: his only pleasure became the mysterious,
对于贝德生活中那次体验的重要性,几乎不可能过高估计。因为从某种程度上说,他的整个生活都是在实践和重复那次体验。在他的大部分生活中,无论是有意识还是无意识,他一直在寻求那个夏日傍晚所瞥见的狂喜状态。作为一个年轻人,这使他认为需要一种新的宗教,而它的先知就是华兹华斯、雪莱和济慈,因为他的宗教是对大自然的崇拜,他无法看到在教会中宣扬的上帝与自然之中显现的上帝之间的联系。从他年轻生活中的那一刻开始,一切都发生了变化:他唯一的乐趣就是神秘的、

Writings of Bede Griffiths
格里菲斯的著作

Christ in India, Templegate, 1984.
基督在印度,Templegate,1984 年。

The Cosmic Revelation, Collins, 1987.
宇宙启示录,科林斯,1987 年。

Vedanta and the Christian Faith, Bear & Company, 1991.
吠檀多教與基督教信仰，Bear & Company，1991。
The New Creation in Christ, Templegate, 1994.
基督里的新造物,Templegate, 1994。
Universal Wisdom: Sacred Wisdom of the World, Fount, 1994.
世界的圣智:全球修炼智慧,Fount 出版社,1994 年。

River of Compassion: Commentary on Bhagavad Gita, Templegate, 2002.
慈悲之河：《巴哈格梵歌》注解，Templegate 出版，2002 年。
The Golden String, Medio Media, 2003.
金色弦歌，Medio Media，2003。

Return to the Centre, Canterbury Press, 2003.
回归中心, Canterbury Press, 2003.
The Marriage of East and West (sequel to The Golden String), Canterbury Press, 2003.
东西方的婚姻(《金丝线》续篇),坎特伯雷出版社,2003 年。
almost sacramental communion with nature. One of the most moving things about his life was that he had to wait until he was over 80 years old before he recaptured it in its fullness. But here, in the school playing grounds, in the year of 1924 , his search for God had begun.
几乎是与自然的神圣交融。他生活中最令人动容的事情之一是,他不得不等到 80 多岁才重新捕捉到它的全貌。但是在这里,在 1924 年的校园操场上,他的对神的寻索开始了。

The influence of the classics
古典作品的影响

In 1925 Bede went up to Oxford to read Classics, where he found the university was divided into two categories - the ‘athletes’ and the ‘aesthetes’. Bede, it need hardly be said, came into the second category, industrious, poor, rarely meeting girls, loving nature and walking and spending most of his free time with two special friends, Martyn Skinner and Hugh Waterman. (It says something for that friendship that it continued all their lives, until, one by one, they all died.)
1925 年,贝德进入牛津读古典文学,他发现大学分为两类人——"运动员"和"美学家"。贝德毫无疑问属于后一类,勤勉、贫穷,很少与女孩接触,热爱大自然和远足,大部分空闲时间都和两个特殊的朋友马丁·斯金纳和休·沃特曼在一起。(他们的友谊一直持续到生命的尽头,直到最后一个人相继离世,这说明他们的友谊有多深厚。)

This classical background shows in much of his thought and writing - it was
这一古典背景在他的许多思想和写作中体现出来 - 这是
the intellectual backbone of his life, as the great mystical experience was the heart of his spiritual life. He did well in Classics but decided to change to English Literature, hoping that the poetic imagination would help him to keep in touch with the reality he had glimpsed that summer evening at school. It was through reading English Literature that he met C. S. Lewis and came to know members of the famous ‘Inklings’ set, though he was never a member. One of the reasons he was not a full member reflects rather sadly on him. There was a lot of drinking and laughing, and at that time Bede was considered rather serious, rather lacking in humour.
他的知识体系支撑了他的生活,正如那伟大的神秘体验是他精神生活的核心。他在古典文学方面表现出色,但最终决定改学英国文学,希望诗意的想象力能帮助他与那个夏日校园中一瞥的现实保持联系。通过阅读英国文学,他认识了 C.S.路易斯,并了解到著名的"墨水泉"小组成员,尽管他自己从未是其成员。他没有成为正式成员的原因反映了他某些方面的缺陷。他们那里充满了饮酒和欢笑,而当时的贝德被视为过于严肃,缺乏幽默感。

It is poignant that he had to wait so long to reach his spiritual goal, but his search for a repeat of his childhood experience, for its full realization, was delayed by too great an emphasis on the intellect. However, while this could have held him back spiritually, his intellect is another reason that he is so valuable to us today. He delved and thought and explored and learned about eastern religions and about Christianity - he was not content with a wishy-washy sentimentality as so many of us are today. If his learning delayed his joy, then so did it enrich his legacy, for he really knew, with both mind and heart, what he was talking about, what he sought, what he had experienced.
令人伤感的是,他不得不等待很久才达到他的精神目标,但是他寻求重复儿童时期的经历及其完全实现的努力,却被过于注重智力而延迟了。然而,虽然这可能在精神上限制了他的进步,但他的智力正是使他对我们今天如此宝贵的另一个原因。他潜心探究、思考和探索了东方宗教和基督教,他并不满足于如今我们许多人所拥有的那种模棱两可的感伤主义。如果他的学习延迟了他的欢乐,那么它也丰富了他的遗产,因为他用心智和内心都真正理解了自己所说的话、所追求的东西以及所经历的。

Community 社区

The year 1930 was crucially important, for he spent it with Hugh and Martyn in a small community in Eastington, trying to live what they called ‘The Great Experiment’. The three young men - they would have been in their early twenties at the time - intended to reject the civilization they had come to criticize so deeply and to live without machines or gadgets or any products of civilization - in fact they wanted to have nothing to do with anything made during or after the Industrial Revolution. They were not only totally self-sufficient, they filled their pitchers from the village tap, read by candlelight, wrote with quill pens, refused to use razor blades and shunned the gramophone and the wireless. Once again they did it in style, carried out their ideals to the letter. It was idealism writ large.
1930 年对他来说是关键性的一年,因为他与休和马丁在伊斯丁顿的一个小社区度过了那一年,试图实践他们所谓的"伟大实验"。这三个年轻人当时都二十出头,他们打算摒弃他们深深批评的文明,在没有任何机器或电子产品,甚至工业革命以来所生产的任何产品的情况下生活。事实上,他们完全自给自足,从村庄的水龙头汲取水,用烛光阅读,使用羽毛笔书写,拒绝使用剃须刀片,也远离留声机和无线电。他们以一种优雅的方式执行自己的理想,将其发挥到了极致。这是一种以大的形式体现的理想主义。

They were remarkably ahead of their time. For those of us who were young in the 1960 s it does not seem remarkable to live as near to nature as possible in small, self-sufficient communities. But the preceding generation simply did not do it and, apart from a few rare exceptions like Tolstoy, hadn’t even thought of it.
他们在当时确实领先于时代。对于我们这些 1960 年代的年轻人来说,在小型、自给自足的社区里尽可能接近自然生活并不令人惊讶。但是前一代人根本没有这样做,除了像托尔斯泰这样少数例外,他们甚至都没有考虑过这种生活方式。

Yet community and ecology and our attitude to the earth is deep in our hearts. I remember the beginning of the rape of the hedges, which led to the prairie lands that are all over England now. It devastated us, but few of us did anything about it. Here again Bede was ahead of his time. He saw, he cared and tried to do something about it, not by campaigning or writing letters to the press, but by trying to live out his ideals.
尽管如此,社区、生态以及我们对地球的态度深植于我们的心中。我记得山坡林篱被破坏的那个开端,导致英格兰到处都变成了平原。这给我们造成了巨大的创伤,但我们中很少有人采取行动。在这方面,贝德比他那个时代更有前瞻性。他洞见问题,关心环境,并尝试付诸行动,不是通过游说或者给报纸写信,而是努力实现自己的理想。

So already by the time he was in his twenties, Bede was seen to be like us but taking it further, being braver - in short, being a pioneer. The fact that the little community broke up after less than a year does not make it any less significant. Many bold, significant pion-eering attempts have failed. Think of Scott of the Antarctic. He reached the South Pole at his second attempt, only to find that Amundsen had beaten him to it. He and his comrades all died on the return journey. But who is the best remembered, the best loved, of the great explorers?
所以在他二十多岁的时候,贝德已经被视为像我们一样,但更进一步,更勇敢 - 简而言之,他是一个先锋。这个小社区在不到一年的时间里就分裂了,并不意味着它没有意义。许多大胆、重要的开拓性尝试都失败了。想想南极的斯考特。他第二次尝试到达南极点,但发现阿蒙森已经先他一步到达。他和他的同伴都在返程中遇难。但是,在伟大的探险家中,谁最为人所记和敬爱?
‘The Great Experiment’ should not be considered a failure. They were profoundly influenced by their shared motivation and the sense of unity deriving from their conviction that what was nearest to nature was good. Bede referred to it as ‘the decisive event of our lives’. It bound the three of them together with hoops of steel.
'伟大的实验'不应被视为失败。他们受到共同动机和由他们相信最接近自然的事物是美好的信念所产生的团结感的深远影响。贝德称之为'我们生命中的决定性事件'。它把他们三个人紧紧地束缚在一起。

Christianity 基督教

Probably many of us who were brought up Christians have known what it is like to lapse. So it was with Bede. He was brought up an Anglican, but by the time he was at Oxford he and his friends were finding Christianity ‘drab and out of date’. The seeds of his Christianity were nourished in conversation with C. S. Lewis, who at the time was no more a Christian than Bede was. It was a curious friendship. Bede said that a tutorial with Lewis was ‘a battle of wits, and it was through opposition that one came to friendship with him’. Lewis said their friendship ‘began in disagreement and ended in argument’.Yet friendship it undoubtedly was - and they became Christians at the same time, in the 1930s, arguing to the brink, for Bede became a Roman Catholic and Lewis, an Ulsterman and a Protestant to his bones,
我们中的很多人都是在基督教的信仰中长大的,我们都知道什么是宗教信仰的动摇。贝德也是如此。他最初是受过英国国教的熏陶,但到了牛津时期,他和朋友们都觉得基督教"乏味而过时"。后来,通过与 C.S.路易斯的交谈,他的基督教信仰得到了滋养。当时,路易斯本人并不比贝德更虔诚。这是一段有趣的友谊。贝德说,和路易斯的辅导课就像"智力的战斗",正是通过争论,他们才建立了友谊。路易斯也表示,他们的友谊"始于分歧,终于争论"。但毋庸置疑,这确实是一段真挚的友谊——他们在 20 世纪 30 年代同时成为了基督徒,争论到了临界点,因为贝德成为了天主教徒,而路易斯作为一个乌尔斯特人,却一直坚持自己的新教信仰。

Glossary 术语表

Atman - Sanskrit term for the divine aspect of the individual soul.
我赛特曼 - 梵文术语,指个人灵魂的神圣方面。
Brahman - Sanskrit term for the Divine.
梵天 - 梵语中指神性的术语。
Hesychast - a mystic devoted to silence and inner prayer.
静修者 - 一名致力于寂静与内心祈祷的神秘主义者。

Sannyasi - a person dedicated to the spiritual life having given up material life; a Hindu religious mendicant.
圣者 - 一位放弃物质生活而奉献于精神生活的人;一名印度教宗教乞丐。
was convinced Bede was trying to convert him. They fell out quite badly over that, but remained friends always.
他确信贝德在试图改变他的信仰。他们因此产生了严重的分歧,但一直都是朋友。

Many people will resonate with this development of a Christian upbringing, followed by disillusion, then conversion.
许多人会对这种基督教教养、随后的幻灭、再转信产生共鸣。

The pull of the East
东方的吸引力

Many of us will also resonate with Bede’s dissatisfaction with western Christianity and his longing to go to India. Bede touches my life here again. Like many people, in my twenties I had a fleeting understanding of ‘nirvana’, and how in nirvana the Atman is absorbed into Brahman - it blew my mind. I started practising an eastern meditation soon after that.
我们中的许多人也会共鸣贝德对西方基督教的不满以及他对前往印度的向往。贝德再次触动了我的生活。像许多人一样,在 20 多岁的时候,我对"涅槃"有了一种短暂的理解,在涅槃中阿特曼被吸收进入梵天,这让我震惊不已。不久之后,我开始实践一种东方冥想。

Some of us have perhaps visited India, or even spent long periods there. Here again Bede took our longings further. He went to live there when he was 49 and spent the remaining 38 years of his life there. He dressed like a Hindu saddhu, he ate Indian food, he incorporated Hindu rituals into the liturgy. Most of all he absorbed Indian philosophy and religion. He was a pioneer in the marriage of East and West.
我们中的有些人可能曾到过印度,甚至在那里呆过很长时间。贝德再次超越了我们的向往。他 49 岁时去那里生活,并在那里度过了余下的 38 年。他穿着印度教教士的服装,吃印度食物,将印度教仪式融入到礼拜中。最重要的是,他吸收了印度的哲学和宗教。他是东西方结合的先驱。

What do people, what did Bede, seek in the East? He himself expressed, with his usual classical clarity, why he needed to go to India:
人们、贝德是否寻求东方之物?他本人用典雅简洁的文字表达了他为何需要前往印度:

I had begun to find that there was something lacking not only in the western world but in the western Church. We were living from one half of our soul, from the conscious, rational level and we needed to discover the other half, the unconscious, intuitive dimension. I wanted to experience in my life the marriage of these two dimensions of human existence, the rational and intuitive, the conscious and unconscious, the masculine and feminine. I wanted to find the way to the marriage of East and West.
我开始发现,西方世界和西方教会都存在一些缺失。我们只活在灵魂的一半,处于理性和表面层面,我们需要发现另一半,即潜意识和直觉层面。我想在生活中体验到这两个人性层面的融合,理性和直觉,有意识和无意识,男性和女性。我想找到东西方融合的道路。
(The Marriage of East and West)
东西方婚姻

He is very clear about what he sought - and he found it. For the first time it was not the beauty of nature that entranced him so much as the sheer beauty and vitality of the people, of the human form. Like anyone visiting India for the first time he was overwhelmed by the smells, the noise, the exuberant swarming masses, children running round naked, women in saris, men in turbans, cows wandering round the streets, even sleeping, disdainful of danger, in the midst of the traffic. Almost imme-
他非常清楚他所寻找的东西,并且找到了。第一次,不是大自然的美丽如此吸引他,而是人们的纯粹美丽和活力,人的形体。就像任何第一次到印度的人一样,他被气味、噪音、兴高采烈挤挤攘攘的大众、裸体奔跑的儿童、穿着纱丽的女性、戴着 turbans 的男性、在街道上游荡乃至睡着的牛所震撼。几乎立即
diately he felt at one with the Indian people and began to discover, as he had hoped he would, the dimension he had found missing in the West, "the other half of his soul’:
立即他感到自己与印度人民合为一体,正如他所希望的那样,开始发现了在西方所缺失的那个维度,"他灵魂的另一半"

Whether sitting or standing or walking there was grace in all their movements and I felt that I was in the presence of a hidden power of nature. I explained it to myself by saying that these people were living from the ‘unconscious’. People in the West are dominated by the conscious mind; they go about their business each shut up in his ego. There is a kind of fixed determination in their minds, which makes their movements and gestures still and ankward, and they all tend to wear the same drab clothes. But in the East people live not from the conscious mind but from the unconscious, from the body not from the mind. As a result they have the natural spontaneous beauty of flowers and animals, and their dress is as varied and colourful as that of a flower garden.
无论是坐着、站着还是行走,他们所有的动作都充满了优雅,我感觉自己置身于大自然的一种隐藏力量之中。我将其解释为这些人是从"无意识"中生活的。西方人被意识主导;他们各自被困在自我之中,忙于自己的事务。他们的思维存有一种固定的决心,使得他们的动作和姿态平淡呆板,他们也倾向于穿着同样灰暗的衣服。但是在东方,人们不是从意识中生活,而是从无意识,从身体而非心智中生活。因此,他们拥有花朵和动物自然而然的美丽,他们的服装也如同花园般丰富多彩。
(The Marriage of East and West)
东西方婚姻

Bede Griffiths with Brother John Martin and Brother Christudas
修士约翰·马丁和修士克里斯图达斯与贝德·格里菲斯

He found exuberance, colour, a sense of the sacred, and a respect for the earth. Over the years India confirmed his instinct that God need not be claimed as the exclusive property of any one religion, but that the various religions have the same goal; that there are, as the Indian poem has it, ‘many ways up a mountain’.
他发现了热情洋溢、颜色丰富、神圣感以及对大地的尊重。多年来,印度证实了他的直觉:上帝无需被任何一种宗教专有,各种宗教都有着同样的目标;正如印度诗歌所说,'通往山顶的道路有许多'.

Another thing that sets Bede apart was that he studied. He was not much of a linguist, but he did try to learn Sanskrit. He read the texts and had an excellent grasp of the theology and philosophy underlying eastern religions.
贝德另一个与众不同之处在于他专心学习。他并非语言学家,但他确实尝试学习梵语。他阅读了相关文本,并对东方宗教的神学和哲学有深入的理解。

A new era of consciousness
意识新纪元

Bede was foremost among those who feel that we are entering a new era of consciousness. As early as 1966, he was writing that we were in a stage of transition, between the break-up of ancient cultures and the birth of a new civilization. He was brought up in these ancient cultures and could see it more clearly perhaps than we can now, as Latin and Greek become a dim memory and just something our grandparents cared about. Six years later, in 1972, he wrote to a friend: ‘I feel that we are on the eve of a breakthrough in consciousness, of a new wave of civilization.’ In 1979, daring to speak on the very public platform of The Tablet, he criticized the Church, to which he remained loyal for his entire life, saying, ‘Could not the Church be more aware of the tremendous search for God, for a new consciousness beyond the mental consciousness, for a new age of spirit-uality which many believe is now dawning?’ I give the dates, 1972 and 1979, as proof, if proof were needed, that he was, if not ahead of his time, at the very least at its cutting edge.
贝德是最先认为我们正进入一个新意识时代的人。早在 1966 年,他就写道我们处在一个过渡时期,古老文明正在解体,新文明正在诞生。他自身就属于这些古老文明,也许比我们现在更清楚地察觉到这一点,因为拉丁语和希腊语已变得模糊不清,只是我们祖父母当年关心的东西。六年后,也就是 1972 年,他给一个朋友写道:"我觉得我们即将突破意识层面,迎来一个新的文明时代。"1979 年,他公开发表在《平板》杂志上的演讲中,批评了他毕生忠诚的教会,说"教会难道不应更意识到人们对上帝、对超越心智意识的新意识以及正在到来的新精神时代的深层追求吗?"我给出 1972 年和 1979 年这两个日期,以证明他不仅与时代同步,甚至有先见之明。

Bede was convinced that the dawning of this new consciousness was a result of the West coming into contact with the East. He realized that we are leaving the age of western domination. We are at the end of an age and a new order of being and consciousness is emerging.
贝德坚信,这种新意识的曙光是源于西方与东方的接触。他意识到,我们正在摆脱西方主导的时代。我们正处于一个时代的终结,一种新的存在秩序和意识正在浮现。

Many of us become aware of a shift of consciousness, a change of paradigms; even if we cannot always be very articulate about it. We are no longer a patriarchy, the feminine is regaining its true place: we acknowledge feelings rather than commending the stiff upper lip; we favour dialogue over control - at least in theory; we realize that man is the steward of creation and not its ruler - again at least in theory.
我们中的许多人都意识到了意识的转变,范式的改变,即使我们无法总是能清晰地表达出来。我们不再是父权制,女性正在重新获得其应有的地位:我们重视情感而不是推崇僵硬的上唇;我们更倾向于对话而非控制——至少在理论上是这样;我们意识到人类是创造的管家,而非统治者——同样至少在理论上是这样。

Meditation 冥想

One of the best ways - I sometimes think the only way - to evolve spiritually is through meditation. It was at the heart of Bede’s teaching. Martyn Skinner’s daughter, who knew him well, once asked him what he could teach her and he said: ‘Meditate. That’s all I can tell you. Meditate.’ It is very likely that many of us have received little or possibly no training in prayer. We welcome, as Bede did, the discovery of the practice of meditation, in particular two aspects that tend to be neglected in
修炼灵性的最佳方式之一,有时我认为是唯一的方式,就是通过冥想。这是贝德教学的核心所在。马丁·斯金纳的女儿认识他很深,曾问他能教她什么,他回答说:"冥想。这就是我唯一能告诉你的。冥想。"很可能我们中的许多人接受过很少甚至没有任何祈祷方面的培训。我们欣然接受,就像贝德一样,发现冥想这种实践,特别是那两个往往被忽视的方面。

Christian teaching - method and posture. In the West such things are often dismissed as putting technique before grace, but we would do better to give them their due as helpful aids on the path of reflection and contemplation.
基督教教导-方法和姿态。在西方,这些事情通常被认为是将技术置于恩典之前,但我们应该将它们视为在反思和沉思之路上有帮助的辅助手段。

Bede pointed out this shortcoming in an article in Monastic Studies. He wrote that western methods of prayer and meditation, while having a deep supernatural basis, are extremely weak when it comes to a natural basis. He realized that westerners, seeking a contemplative lifestyle, needed to listen to the voice of the East and learn methods of prayer and discipline and contemplation. Just as he needed to go to India to find the other half of his soul, so he recognized this need in others:
贝德在《修道研究》上一篇文章中指出了这个缺陷。他写道,西方的祈祷和冥想方法虽然具有深厚的超自然基础,但在自然基础方面却极为薄弱。他意识到,寻求冥想生活方式的西方人需要听从东方的声音,学习祈祷、修养和冥想的方法。正如他需要去印度找到灵魂的另一半一样,他也认识到其他人存在这种需求。

In the world today young people are everywhere seeking a new understanding and a new experience of God, the infinite reality. Many of them are now going to Hindu ashrams and Buddhist monasteries, where they can learn methods of meditation and of control of mind and body, which they believe can lead them to this goal of ‘God-realization’. A Christian monastery should surely be a place where this ‘God-consciousness’ can be found.
在今天的世界上,年轻人到处寻求对上帝——无限之实的新理解和新体验。许多人现在前往印度庙宇和佛教寺院,在那里他们可以学习冥想和控制心智与身体的方法,他们相信这些方法可以引导他们达到"神识"这一目标。基督教修道院无疑也应该是人们可以找到这种"神意识"的地方。
(‘Eastern Religious Experience’, Monastic Studies,Vol. 9, 1972)
《东方宗教体验》,《修道学研究》,第 9 卷,1972 年。

This, incidentally, was quite a brave thing to say in a periodical like Monastic Studies in 1972. And it was of course one of the things he was trying to do at Shantivanam.
这在 1972 年的《寺院研究》这样的期刊上说是相当勇敢的。这也正是他在山提瓦南(Shantivanam)试图做的事情之一。

There are people in the Christian West who resist eastern methods of meditation and are convinced that everything needed is available in Christian prayer and liturgy. Bede was not among them. Nor am I, if I may speak from the ranks of the dwarves. For too long, he claimed, we have been content with a form of prayer that remains on a level of adoration, praise, thanksgiving, petition, repentance.
在基督教西方,有人抗拒东方冥想法,并确信在基督教祈祷和仪式中已经包含了一切所需。贝德不属于这一群人。如果我可以代表矮人发言,我也不属于。他声称,我们太长时间都满足于停留在崇拜、赞美、感恩、请求和悔改层面的祈祷形式。

Also around this time
1900
Nietzsche dies age 55; Max Planck (1858-1947) presents 'Quantum Theory' at Physics Society in Berlin; Freud publishes The interpretation of Dreams.
1906
Einstein first introduces his 'General Theory of Relativity'.
1907
Pope Pius X forbids modernization of theology; Henri Bergson, French philosopher, writes Creative Evolution.
同在这个时间 1900 年,尼采在 55 岁时去世;马克斯·普朗克(1858-1947)在柏林物理学会上提出"量子理论";弗洛伊德发表《梦的解释》。1906 年,爱因斯坦首次提出"广义相对论"。1907 年,庞培十世教皇禁止神学的现代化;亨利·柏格森,法国哲学家,著作《创造的进化》。

1914-18

First World War. 第一次世界大战

1932

Heisenberg, German physicist, discovers the ‘Uncertainty Principle’ of quantum physics.
海森堡,德国物理学家,发现了量子物理学的"不确定性原理"。

1938

Neville Chamberlain and Adolf Hitler sign the Munich agreement.
内维尔·张伯伦与阿道夫·希特勒签署慕尼黑协议。

1939

Britain and France declare war on Germany after German invasion of Poland.
英国和法国在德国入侵波兰后对德国宣战。

1940

Start of Blitz on London; continues for 57 nights.
伦敦遭受突袭开始；持续 57 夜。

1942

Luftwaffe bombs Coventry.
纳粹德国空军轰炸考文垂。

1945

Death of Dietrich Bonhoeffer, German Protestant theologian, at the hands of the Nazis.
德国新教神学家狄特里希·邦霍费尔遇害于纳粹手下。

1984

Death of Karl Rahner, German theologian.
卡尔·拉纳,德国神学家的逝世。

And the ancient ideal of contemplation, of the direct experience of God in prayer, has been almost lost to view. In the same way we have been content with a theology which is based on reason illumined by faith, but does not lead to an experience of God in the Spirit. (The Sources of Indian Spirituality, quoted in du Boulay, Beyond the Darkness)
远古理想之一- 沉思、通过祈祷直接体验上帝- 几乎已经失去了人们的关注。同样的,我们也对一种基于经过信仰启发的理性而非通往在圣灵中体验上帝的神学感到满足。

He felt this renewal of the spiritual life of the Church was - and indeed is - its most urgent need. He went further, saying that ‘it may be said with certainty that this renewal cannot take place today without contact with the Oriental tradition’. He often reminded us how the Church went to Greece and Rome to learn theology and law, but that she has to go to the East to learn spiritual wisdom: ‘We are entering on a new age of the Church and the world, and it is the meeting of East and West at the level of meditation and contemplation which is the sign of the new age’ (‘Indian Spiritual tradition and the Church in India’, Outlook, 1976, quoted in du Boulay, Beyond the Darkness).
他感觉教会精神生活的这种更新是——事实上也确实是——它最紧迫的需求。他进一步说,可以确定说,这种更新今天无法在不接触东方传统的情况下实现。他经常提醒我们,教会去希腊和罗马学习神学和法律,但她必须去东方学习精神智慧:"我们正进入教会和世界的新时代,而东西方在冥想和沉思层面的会晤就是新时代的标志"("印度的精神传统和印度教会",《Outlook》,1976 年,摘自《Beyond the Darkness》)。

In this meeting of East and West it became clear how Bede fitted into the mystical tradition. He was nurtured by the mysticism of the past, but his great contribution came from his ability to fuse the tradition of the West with that of the East. It is no accident that one of his most important books is called The Marriage of East and West. But how do we accommodate the East and West within us? Speaking for myself, I first came across eastern meditation in the early i960s. After just a few weeks, after years of rather desultory Anglicanism, I began to glimpse the meaning of the Fourth Gospel; I thrilled to a new understanding of what the Psalmist meant when he said: ‘Darkness and light to Thee are both alike.’ I read The Cloud of Unknouing, moved to the core by lines such as, ‘A naked intent directed to God, and himself alone, is wholly sufficient.’ Twenty-five years later, after hours of eastern meditation, much reading of eastern texts and Christian mystics, in particular Meister Eckhart, I became a Roman Catholic. The East, far from taking me away from Christianity, had drawn me to its heart in a new way.
在东西方交汇的这次会议中,人们清楚地了解到了贝德如何融入神秘主义传统。他受到过去神秘主义的滋养,但他的巨大贡献来自于他将西方传统与东方传统融合的能力。他最重要的著作之一被称为《东西方的婚姻》,这并非偶然。但是,我们如何在自己内心调和东西方的差异呢?就我个人而言,我在 20 世纪 60 年代初第一次接触到了东方冥想。仅仅几个星期后,在多年泛泛的圣公会信仰之后,我开始洞悉《约翰福音》的含义;我兴奋于对诗人所说"黑暗和光对于你都一样"的新理解。我读到了《无知之云》,被诸如"单纯地把意图指向神,只为神一人,就已完全足够"的句子所触动。25 年之后,在经历了大量的东方冥想、大量阅读东方经典和基督教神秘主义者(特别是梅克哈特)之后,我成为了天主教徒。东方不仅没有把我带离基督教,反而以一种新的方式将我拉向了基督教的核心。

For Bede, the aim of meditation was to pass beyond the limits of the rational consciousness and awake to the inner life of the Spirit, to the indwelling presence of God. Again he was in tune with his time. The diversity of modern living has strengthened our need for unity; the flight from God to science and technology has led to our realization that we are nothing if we do not make the journey in-wards.
对于贝德来说,冥想的目的是超越理性意识的局限,觉醒到圣灵的内在生命,到上帝的内在临在。他再次与时代同步。现代生活的多样性加强了我们对统一的需求;从上帝转向科学和技术导致我们意识到,如果不走向内心,我们就什么也不是。

We are learning the value of silence, learning that silent meditation can lead to a sense of union, travelling beyond doctrine and dogma to a glimpse of the transcendental reality. We are learning that, though there are many methods of meditating, indeed many religions, many
我们正在学习沉默的价值,了解静默冥想可以带来一种联结感,超越教条和教义,一瞥超越性的现实。我们正在学习,尽管有许多冥想方法,确实有许多宗教,许多

Bede Griffiths celebrating an Indian Rite Mass
贝德·格里菲斯庆祝印度仪式弥撒
faith traditions, they all lead to the same place. This knowledge resonates more with today’s seekers than dogmatic and doctrinal formulations of a religion. Many of us want to reach the Source, the still point which every religion shares. Meditation is the first step on this journey. It is not only the first step, it is the journey itself and it is the end as well. In meditation the meditator is taken beyond the duality that pervades so much western thinking to an experience of unity. This emphasis on direct experience is precisely in tune with many westerners, who are unwilling to pray with concepts; many are even unhappy with images, in the Ignatian style. John Main, whom Bede much admired, used to say: 'Meditation verifies the truths of your faith in
在不同的信仰传统中,它们都通往同一目的地。这种认知比教条和宗教教义的观点更能吸引当今的探索者。我们许多人都想触及源头,诸多宗教共通的寂静中心。禅修是这一旅程的第一步。它不仅是第一步,也是旅程本身,更是终点所在。在禅修中,修行者被带离支配西方思维的二元对立,进入合一的体验。这种重视直接体验的倾向正好符合许多西方人的需求,他们不愿意依靠概念祈祷,有些人甚至对依格纳修士风格的形象不满。约翰·梅因曾言:"禅修验证你信仰的真理

God is both our Mother and our Father. your own experience.’
上帝既是我们的母亲也是我们的父亲。您自己的经历。

Duality 二元性

I remember going to a quiet week run by the Bede Griffiths Sangha at the Rowan Tree Centre and there was someone there who constantly said in a sad, wistful voice: ‘Christianity is always going on about duality.’ I had never seen it so clearly, but this man was voicing something so many of us feel in our hearts, even if we have not pinpointed exactly what it is about. Much Christian thinking is devoted to seeing things in dualistic terms - God and man, heaven and earth, I and Thou, good and bad - whereas Vedantic Hinduism has always searched for the transcendent reality beyond the phenomena of the senses.
我记得曾经去参加贝德-格里菲斯桑哈（Bede Griffiths Sangha）在罗汉树中心举办的一个安静的周末活动。那里有个人不断用悲伤、怀念的语气说:"基督教总是在讨论二元论。"我从来没有如此清晰地意识到这一点,但这个人所说的正是我们内心深处的共同感受,即使我们还无法精确地指出其中的问题所在。基督教思想大多致力于从二元的角度看待事物——神与人、天与地、我与你、善与恶,而吠陀教的印度教则一直在寻找超越感官现象的终极真理。

Bede was very drawn to this Hindu teaching of advaita, which simply means ‘not two’. Going beyond duality was, he felt, the only way to reach what he called ‘differentiated wholeness’, and the best way to go beyond duality was by meditation. He would say also that you could reach beyond duality through love of another human being. When you love somebody completely you give yourself totally to them, they give themselves to you; you are not two and yet you are not simply one. You don’t lose yourself in love; you find yourself.
贝德非常倾向于这种名为"阿德瓦伊塔"的印度教教义,这意味着"不二"。他认为,摆脱二元对立是达到他所谓的"差异整体性"的唯一方式,而通过冥想是超越二元对立的最佳方式。他还说,通过对另一个人的爱也可以实现超越二元对立。当你完全爱一个人的时候,你会全身心地把自己奉献给 ta,ta 也会把自己给予你;你们已经不再是两个人,但也不仅仅是一个人。在爱中,你不是失去了自己,而是找到了自己。

While the word comes from the Vedas, there can also be a Christian advaita. Abhishiktananda, the French Benedictine, who was one of the original founders of Shantivanam, wrote: 'In reality “advaita” is already present at the root of Christian experience. It is simply the mystery that God and the world are “not two”.
虽然这个词来自吠陀经,但也可以有一种基督教的亚德凡多。亚比希克塔南达,这位法国本尼狄克特修士,是善提瓦南寺最初的创始人之一,他写道:"事实上,'亚德凡多'已经存在于基督教体验的根源之中。它只是一个神和世界'并非两个'的奥秘。"

By 198I Bede felt that he had become more and more advaitin:
到 1981 年,贝德觉得自己越来越通达了
It seems to me that we have ultimately to go beyond all forms of thought - even beyond the Trinity, the Incarnation, the Church etc. All these belong to the world of ‘signs’ - manifestations of God in human thought - but God himself, Truth itself, is beyond all forms of thought. All meditation should lead into silence, into the world of ‘non-duality’, when all the differences - and conflicts - in this world are transcended - not that they are simply annulled, but that they are taken up into a deeper unity of being in which all conflicts are resolved - rather like colours being absorbed into pure white light, which contains all the colours but resolves their differences.
我认为我们最终必须超越所有形式的思想 - 甚至超越三位一体、道成肉身、教会等。这些都属于"符号"的世界 - 人类思想中对上帝的表现 - 但上帝本身、真理本身,超越所有思想形式。所有冥想都应该导向沉默,进入"非二元"的世界,在这里,这个世界上的所有差异和冲突都被超越 - 不是简单地被消除,而是被融入一个更深层的存在统一中,在那里所有的冲突都得到了解决 - 就像颜色被吸收进纯白光中,它包含了所有的颜色,但消除了它们的差异。
(Letter to Nigel Bruce, 2I August 198 1, quoted in du Boulay, Beyond the Darkness)
致尼格尔·布鲁斯的信，1981 年 8 月 21 日，引自杜伯雷的《超越黑暗》
So too he wrote, as Abhishiktananda did, about Christian non-dualism:
他也像阿比西克泰难陀那样,写过关于基督教非二元论的内容:
So Jesus and his father had this total oneness and yet distinction. The Hindu says ‘I am Brahman’; it is a wonderful insight but the danger is that you identify with Brahman, with Atman, and your individual self disappears. But in Love you don’t disappear, you surrender yourself totally, you go beyond your ego, your limited self and you find your real self in God, in Brahman. Jesus finds himself in the Father and the Father in him. And he calls us to share in that non-dual relationship with the Father, ‘That they may be one as I in Thee and Thou in me’. That is Christian non-dualism. (‘Beyond Duality’, The Bridge, No. 8, quoted in du Boulay, Beyond the Darkness)
所以耶稣和他的父亲有这种完全的合一性,同时又有区别。印度教说"我就是梵天"这是一个精彩的洞见,但危险在于你认同于梵天、阿特曼,而你的个体自我消失了。但在爱中,你不会消失,你完全地降服自己,你超越了你的自我,你有限的自我,你在上帝、在梵天里找到了你真正的自我。耶稣在父亲里找到了自己,父亲也在他里面。他召唤我们分享这种非二元的与父亲的关系,"使他们都合而为一,正如你父在我里,我在你里,使他们也在我们里合而为一。"这就是基督教的非二元论。

He often quoted those lines from St John’s Gospel: partly because he believed them
他经常引用约翰福音中的那些句子:部分原因是因为他相信它们
profoundly, but also, I often think, because it was a way to get through to those Christians who were resistant to anything savouring of the East. He knew it was possible to learn from the East and to remain a Christian; indeed he felt that it was in that way that the full depths of Christianity could
深深的,但也,我常常认为,因为这是一种方式来与那些对任何带有东方味道的东西都抗拒的基督徒沟通。他知道可以从东方学习并保持基督教徒的身份;事实上,他认为只有通过这种方式,基督教的深度才能真正发挥。

Thoughts may take us to the furthest outreach of space, but they can neither find nor relate to God.
思想可以将我们带到宇宙最遥远的边缘,但它们既无法找到上帝,也无法与之产生联系。
be discovered; but he also knew that some people feared stepping beyond their immediate doctrinal position. He was quite realistic in the way he talked to people about ideas that might not be immediately appealing to them.
被发现;但他也知道有些人害怕超越他们的直接教义立场。他在与人谈论可能立即引人反感的思想时,采取了非常务实的态度。

His stroke 他的中风

In 1990 Bede had a stroke. It was to lead to his greatest mystical experience. There is a way in which the whole of Bede’s life can be seen as a search to re-experience those moments in the school playground, when he knew. Somehow, during all those 66 years, though he had longed for a repetition of the experience, it had not happened. He had had to struggle through years during which the search had taken place mainly in his head, for his longing for experience had not broken his preoccupation with reasoning and knowledge. But at last it happened and he was like a man reborn. In these weeks of extreme illness, he reached something beyond any experience he had previously had. Before he had talked about it; now he knew it.
1990 年,比德遭受了一次中风。这导致了他最伟大的神秘体验。整个比德的一生都可以被视为一种寻找去重新体验那些在学校操场上的时刻的搜寻过程,当时他就知道了一些东西。不知何故,在那 66 年的岁月中,虽然他渴望重复这种体验,但它却一直没有发生。他不得不努力度过那些搜寻主要发生在他头脑中的岁月,因为他对体验的渴望并没有打破他对推理和知识的迷恋。但最终,它发生了,他就像一个重生的人一样。在这些极度严重的疾病期间,他达到了超越他以前任何体验的境界。在此之前,他只是谈论过这些;而现在,他亲身体验到了。

So what happened to him then? He felt totally free. Thr ego collapsed, all the barriers broke down. He was in a state of complete surrender.
那么他后来发生了什么呢?他感到自由自在。自我意识崩溃了,所有障碍都消失了。他处于完全放弃的状态。

I had some breakfast and then I felt sort of restless, disturbed, not knowing quite what was happening. The inspiration came suddenly again to surrender to the Mother. It was quite unexpected: ‘Surrender to the Mother.’ And so I somehow made a surrender to the Mother. Then I had an experience of overwhelming love. Waves of love sort of flowed into me.Judy Walter, my great friend, was watching. Friends were beside me all the time. I called out to her: ‘I’m being overwhelmed by love.’
我吃过早餐后感到有点不安、受困扰,不知道到底发生了什么。突然又来了一股灵感,让我屈服于慈母之下。这完全出乎意料:'屈服于慈母。'于是我以某种方式向慈母屈服了。接着我就有了一种势不可挡的爱的体验。一波又一波的爱流进了我的内心。我的好朋友朱迪·沃尔特一直在旁边观看。朋友们始终陪伴在我身边。我向她呼喊:'我被爱淹没了。'

Everything was becoming love:
一切都变成了爱:
Death, the Mother, the Void, all was love. It was an overwhelming love, so strong I could not contain myself. I did not know whether I would survive. I knew ’ I’ had to die, but whether it would be in this world or another, I did not know. At first I thought
死亡、母亲、虚空,一切都是爱。那是一种压倒性的爱,强烈到我难以承受。我不知道自己是否能够生存下去。我知道'我'必须要死去,但不知道是在这个世界还是另一个世界。起初我以为

I would die and just be engulfed in this love. It was the ‘unconditional love’ of which
我会死去,只会被这份爱所吞噬。这就是所谓的"无条件的爱"。
I had often spoken, utterly mysterious, beyond words.
我经常谈论过这个,完全神秘,难以言表。
At last he had the experience he had longed for since his first experience at 17 years old. Now he was privileged to know in a way that few people know this side of the grave.
终于,他获得了自从 17 岁第一次经历以来一直渴望的经验。如今,他有幸以少数人能体会到的方式了解这一面。

Bede was both like us and beyond us. The reason he touched our lives so deeply was that he stood at the same crossroads as many of us do - longing for the meeting of religion and direct experience, recognizing a new era of consciousness, valuing meditation, seeking a state of unity beyond duality, a state of pure being in which we can be fully ourselves, while, if we wish, retaining the faith to which we are attempting to be true. He was a great man and a great prophet and we are fortunate to walk in the wake of his vision.
贝德既像我们,又超越我们。他如此深深触动我们生命的原因在于,他站在与我们许多人相同的十字路口——渴望宗教与直接体验的交汇,认识到一个新的意识时代,重视冥想,寻求超越二元对立的统一状态,一种我们可以完全成为自己的纯粹存在状态,同时,如果我们愿意,保留我们努力去贯彻的信仰。他是一个伟大的人和伟大的先知,我们很幸运能走在他的远见的余韵之中。

THIRTY 三十

JOHN MAIN 约翰•梅恩

Stefan Reynolds 史蒂芬·雷诺兹

John Main 约翰·梅恩

Introduction 简介

With the Benedictine monks, Swami Abhishiktananda, Bede Griffiths and John Main, Christian mysticism comes up to our own time and we are at the end of our journey through the mystical tradition through the centuries. But we are not at the end of the mystical tradition itself; indeed, our time promises to be a new beginning. John Main, in rediscovering the contemplative tradition in the teaching of the Desert Fathers in the fourth century and opening this way of prayer to all people, has linked the present to the past in a fruitful way. It may well be the way forward for Christianity. Karl Rahner has predicted that Christians of the future will be mystics or they will not exist at all.
在本尼迪克特修士、阿比希克塔南达斯瓦米、格里菲斯和约翰·梅因的带领下,基督教神秘主义一直延续到我们这个时代,我们已经走完了历世纪以来神秘传统的旅程。但是,我们并未到达神秘传统本身的终点;事实上,我们这个时代必将是一个新的开始。约翰·梅因通过重新发现四世纪沙漠教父的默观传统并将这种祈祷方式向所有人开放,以富有成果的方式将现在与过去联系在一起。这或许就是基督教未来的道路。卡尔·拉纳曾预言,未来的基督徒要么成为神秘主义者,要么便不复存在。

The mystics of this book represent milestones along the way. There is diversity but also a common thread. Tradition is passed on, it develops, and it is this that makes it a true doctrine, a living word. The continuity and adaptability of the mystical tradition can be seen in the case of John Main.
这本书中的神秘主义者代表了沿途的里程碑。虽然有多样性,但也有共同点。传统被传承,它发展变化,这使它成为一个真正的教义,一个生动的词语。约翰·梅恩身上可以看到神秘主义传统的延续性和适应性。

Stefan Reynolds starts by showing how John Main continued the dialogue between Christianity and other faiths in a practical way by discovering the parallels in meditative prayer. He then explains how he focused all his teaching on meditation as an authentic Christian way of prayer and how for him it was the distillation of the essential monastic spirit.
史蒂芬·雷诺兹开始阐述约翰·梅因如何以实践方式继续推动基督教与其他信仰之间的对话,发现了冥想祈祷中的共同点。他随后解释了如何将所有教学重点放在冥想上,作为真正的基督教祈祷方式,对于他来说这是最精华的修道精神。

Quotations are taken from John Main, Essential Writings, ed. Laurence Freeman (Orbis, 2002); John Main, Word into Silence (Darton, Longman & Todd, 1981).
引文摘自约翰·梅因《必读著作》(劳伦斯·弗里曼编辑,奥比斯出版,2002 年)和《语言入静》(达顿、朗曼和托德出版社,1981 年)。

John Main 1926-82 约翰·梅因 1926-82

He was born in 1926 in London of an Irish family. He was called Douglas, John being the name he adopted on becoming a monk. The Main family previously lived in Ballinskelligs on the western tip of Kerry, within view of the Skellig rocks where Celtic monks lived and prayed.
他于 1926 年出生在爱尔兰家庭的伦敦。他被叫做道格拉斯,约翰是他成为修道士时采用的名字。迈恩家族之前居住在凯里郡西端的巴利斯凯利格斯,可以看到凯尔特修道士生活和祈祷的斯凯里格岩。

Douglas Main studied law at Trinity College in Dublin; on graduation he took a job with the British Colonial Service in the Far East. It was there in Malaya that he met Swami Saccidananda and first learned to meditate. On his return from Malaya he taught International Law at Trinity, Dublin.
道格拉斯·梅因在都柏林的三一学院学习法律;毕业后,他在远东的英国殖民服务中工作。正是在马来亚,他遇见了萨奇达南达大师,并首次学会了冥想。从马来亚回来后,他在都柏林的三一学院教授国际法。

At the age of 35 he felt a sense of vocation to religious life and applied to join the Benedictines at Ealing Abbey in London. There, at the interview with the novice master, he was told to give up his meditation practice. He accepted the advice, wanting to commit fully to monastic life and obedience.
35 岁时,他感到自己有宗教生活的使命,申请加入位于伦敦伊令修道院的本笃会。在与新手训练师的面试中,他被告知放弃冥想的练习。他接受了这个建议,想要全心全意地奉献自己于修道生活和服从。

He was sent to Rome to study at the time of Vatican II; on his return from Rome he worked in the school at Ealing and then went to St Anselm’s Abbey in Washington, DC and became headmaster at the school there.
他被派往罗马学习,正值梵蒂冈第二次大公会议期间。从罗马回来后,他在伊灵的一所学校工作,后来前往华盛顿特区的圣安瑟姆修道院,成为那里学校的校长。

When he was there a young student came to visit the monastery asking about Christian mysticism. Through this encounter John Main read the writings of John Cassian, a fourthcentury monk, and there discovered the Christian tradition of the mantra. With joy he returned to his practice of meditation.
当他在那里的时候,一名年轻学生来访问修道院,询问关于基督教神秘主义的事宜。通过这次相遇,约翰·梅因读到了约翰·卡西安(四世纪的一位修士)的著作,在此发现了基督教密语传统。他欣喜地重返自己的禅修实践。

In 1977 he accepted an invitation from the Archbishop of Montreal to found a monastic priory based on meditation. In Montreal he was able to experiment with his vision of a new monasticism where laypeople and monks could meditate together. The Oblate community in Montreal became a sign that these monastic values were relevant to people in many walks of life.
1977 年,他接受了蒙特利尔大主教的邀请,创建了一个以冥想为基础的修道院。在蒙特利尔,他能够实践他对新修道主义的愿景,让俗人和僧侣共同禅修。蒙特利尔的奉献团体成为这些修道生活价值与许多生活方式相关的标志。

In 1980 he was diagnosed with cancer. He continued to lead the meditation groups and keep up his correspondence with mediators around the world. Weakened by his illness, he was felt by many to be more and more transparent to God. He died peacefully on 30 December 1982.
他在 1980 年被诊断患有癌症。他继续领导冥想小组,并与世界各地的调解员保持通信。虽然身体虚弱,但许多人认为他变得越来越透明,更接近上帝。他于 1982 年 12 月 30 日安详离世。

MOVING BEYOND THE USUAL BOUNDARIES
超越常规边界

Drawing on the teaching on prayer of the early Desert Fathers, John Main took monastic spirituality beyond its traditional boundaries. He showed that ‘pure prayer’ beyond thought and image was a universal calling, the birthright of all Christians and a normal flowering of baptismal grace. The purpose of the monastic channel was always to overflow its banks and make its teaching accessible to all people.
从早期沙漠教父关于祈祷的教导中汲取灵感,约翰·梅因将修道院的灵性超越了传统的界限。他展示了超越思想和形象的"纯粹祈祷"是一个普遍的召唤,是所有基督徒的生而有之的权利,也是受洗恩宠的正常结果。修道的途径的目的一直是要超越自身的局限,让其教导得以为所有人所接受。

In the relation between Christian meditation and the meditation practices of eastern religions, the universal relevance of the monastic teaching on prayer took on a further and more expansive dimension. Here was a common ground between many faiths. Echoing the Vatican II, John Main believed that ‘we have nothing to be afraid of from the spiritual riches of other religions; in fact we may have much to learn’.
在基督教冥想和东方宗教冥想实践之间的关系中,修道院祷告教学的普遍相关性获得了更进一步和更广泛的维度。这里是许多信仰之间的共同基础。回应梵二会议,约翰·梅恩相信"我们不应该害怕其他宗教的精神财富;实际上,我们可能有很多要学习的地方"。

In this John Main was speaking from his own experience. While working as a diplomat in Malaya in the I9sos he had learned the art of meditation with a mantra from a Hindu monk; and he later discovered a parallel teaching in the Con-
在这里,约翰·梅恩是从自己的经历中发言。在 20 世纪 50 年代在马来亚工作作为外交官时,他从一位印度教僧侣那里学会了用咒语进行冥想的艺术;后来,他又在基督教会的教导中发现了一种相似的教导。

The Kingdom of God is not a place but an experience. ferences of the early Christian monks of the desert recorded by Cassian (see Chapter 9). Thirty years on, when teaching meditation from the Christian tradition, John Main said that he always came back to the wisdom, the simplicity and the purity of the teaching he received in the East.
上帝的国度并非一个地方,而是一种体验。这可从卡西安记录的早期基督教沙漠僧侣的见闻中看出(见第 9 章)。三十年后,当从基督教传统教授冥想时,约翰·梅恩说,他总是回到他在东方接受的教导的智慧、简单和纯粹。

Teaching on prayer 关于祷告的教导

By that time John Main had himself become a Benedictine monk. It was in Cassian, St Benedict’s teacher, that he found the teaching on the continuous repetition of a prayer phrase:
到那时,约翰·梅因已经成为一名本笃会僧侣。他在卡西安那里发现了班尼迪克特的老师,关于持续重复祷祝词的教导:

Let the mind hold ceaslessly to this formula /Oh God come to my aid; Oh Lord make haste to help me] . . . until it renounces and rejects the whole wealth and abundance of thoughts. Thus straightened by the poverty of this verse, it will very easily attain to that gospel beatitude which holds the first place among the other beatitudes. For it says, ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.’
让心智不断地坚持这个公式[噢,上帝,请来帮助我;噢,主,请赶快来帮助我]...直到它放弃和拒绝所有的思想财富和丰饶。这样，被这句话的贫乏所束缚，它将很容易达到福音中首位的那项福祉。因为它说:"贫穷的人有福了,因为天国是他们的。"
(Conferences x , in The Conferences, ed. Boniface Ramsey (Paulist Press, 2004))
会谈集(查尔斯·亚历克萨德·莫纳布里编著,《会谈集》,保罗出版社,2004 年)

John Main with the Dalai Lama and Laurence Freeman
约翰·梅因与达赖喇嘛和劳伦斯·弗里曼

John Main’s teaching on prayer was never theoretical but always a way of experience. His concern was to draw people into an encounter with God in the silent depths of their heart. He felt that the wisdom of the monastic teaching on prayer was the practical response to the problem of human alienation and communal needs of our time.
约翰·梅因关于祈祷的教导从未是理论性的,而一直是一种经验之道。他的关注是将人们引导进入与神在内心深处的沉默中的相遇。他认为修道院祈祷教导的智慧是应对人类疏离以及我们时代的群体需求的切实反应。

In Word into Silence (p. 25) he writes:
在《沉默之中》（第 25 页）中他写到：

The modern Christian’s mission is to re-sensitize our contemporaries to the presence of a spirit within them-
现代基督徒的使命是重新激发我们的同代人对内在精神存在的感知
selves . . . Our first task, in the realization of our own vocation and in the expansion of the kingdom among our contemporaries, is to find our own spirit because this is our lifeline with the Spirit of God . . . Humanity finds its own spirit fully only in the light of the One Universal Spirit.
自身...我们的首要任务是在认识自己的使命并在我们的同时代中扩张天国的过程中找到自己的精神,因为这是我们与上帝精神联系的生命线...人性只有在唯一的普遍精神之光中才能完全找到自己的精神。

John Main’s emphasis on personal experience and self-discovery in God, as well as the clear method of prayer he uncovered for Christians, made Bede Griffiths call him ‘the most important guide in the Church today’. The practice of Christian meditation was, for John Main, the distillation of the essential monastic spirit. In meditating every day, twice a day, people could share in the heart of what the monastic movement, which began in the fourth century, was all about - the search for God. He was convinced this was a way for all people. He writes:
约翰·梅恩强调个人经验和在上帝中的自我发现,以及他为基督徒找到的明确祈祷方法,使贝德·格里菲思称他为"今天教会中最重要的导师"。对于约翰·梅恩来说,基督教冥想实践是基本修道精神的浓缩。每天两次冥想,人们可以分享始于 4 世纪的修道运动的核心 - 寻找上帝。他确信这是一种适用于所有人的方式。他写道:

All of us need to find something, some principle in our lives that is absolutely reliable and worthy of our confidence. All of us feel this impulse somehow or other to make contact with this rocklike reality . . . Saying the mantra is like dropping anchor.
我们所有人都需要找到一些东西,在我们的生活中找到一些绝对可靠和值得我们信任的原则。我们所有人都或多或少地感受到这种冲动去接触这种坚如磐石的现实。。。念诵咒语就像是抛锚。

The teaching of Christian meditation became John Main’s principal work. The early monks had transmitted their wisdom by word of mouth. By leading weekly
基督教冥想的教导成为了约翰·梅恩的主要工作。早期的僧侣们通过口述的方式传授他们的智慧。通过每周领导
meditation groups and through retreats in England, Ireland and the USA, John Main took his place within this oral tradition. Through the tape recordings of his talks, the teaching was to meet the needs of a growing meditating community.
通过在英国、爱尔兰和美国的冥想团体和静修营,约翰·梅因将自己置于这一口头传统之中。通过他的讲话录音,这一教学方式也必须满足日益增长的冥想社区的需求。

The other ancient Christian form of communication was the letter; and John Main began his quarterly newsletter. He was pleased that technology and telecommunications could help the spiritual path. But he always reminded his readers and listeners that the important thing was commitment. He wrote:
其他古老的基督教交流方式是书信;约翰·梅恩开始了他的季度通讯。他很高兴技术和电信可以助力于灵性之道。但他总是提醒他的读者和听众,最重要的是奉献。他写道:

Meditation cannot be reduced to a commodity and the Spiritual tradition is not a supermarket to shop in or a stock market to gamble on. Because ure do think in these terms however there can be a real danger that meditation is presented in terms of return and pay off… the only important thing is that your spirit lives.
冥想不能被简单地当作商品,而精神传统也不是供人选购或投资的超市或股市。然而,由于您确实会以这种方式思考,冥想可能会被以回报和收益的方式呈现,这是很危险的。唯一重要的是,您的精神得以生存。

His concern was to help people into the silence of pure prayer - a state of poverty, with no thoughts, no images. This was, as Julian of Norwich put it, ‘a condition of complete simplicity costing not less than everything’. For John Main this was the askesis of the mantra: ‘Our death consists in the relentless simplicity of the mantra and the absolute renunciation of thought and language at the time of our meditation.’
他关心的是帮助人们进入纯粹祷告的寂静——一种没有思想、没有形象的贫穷状态。正如朱利安·诺维奇所说,这是"一种完全简单的状态,需要付出一切"。对约翰·梅因来说,这就是咒语的禁欲生活:"我们的死亡包含在咒语的无情简单性和在冥想时放弃思想和语言的绝对放弃中。"

In meditation we turn the searchlight of consciousness off ourselves. By renouncing self we enter the silence and focus upon the other. In this sense we have to forget and un-know everything we have been, if we are to bring ourselves to completeness: ‘Meditation is the prayer of faith because we have to leave ourselves behind before the Other appears and without the pre-packaged guarantee that he/she will appear.’
在冥想中,我们关闭了自我意识的探照灯。通过放弃自己,我们进入沉默,并专注于他者。在这种意义上,如果我们想让自己变得完整,就必须忘记并失去我们曾经是什么样的人:"冥想是信仰的祈祷,因为我们必须在他者出现之前抛弃自己,而且没有预先包装好的保证他/她会出现。"

To pray is to trust your whole being onto God. It is on this capacity for simply being that the significance and quality of our action depends.
祈祷是将你的整个存在交托给上帝。行动的意义和质量取决于这种简单存在的能力。

John Main’s teaching on prayer was always practical: ‘Our theories can make us impotent and self-important, like people with a car manual but no car.’
约翰·梅因关于祈祷的教导总是很务实:"我们的理论可能会使我们无能为力和自负,就像有汽车使用手册但没有汽车的人一样。"

The importance of the mantra
咒语的重要性

He taught the way of the mantra not as a technique but as a discipline. A technique would involve the ego trying to get something, but the mantra helps to purify the heart through the letting go of desire. That is why it is important to stay with the same mantra. Rootedness leads to growth as the word moves from the mind to the heart.
他没有将真言之道当作一种技巧,而是作为一种修行。技巧意味着自我在试图获得某些东西,但真言有助于通过放下欲望来净化内心。这就是为什么坚持同一个真言很重要。根植精神可以帮助真言从头脑转移到内心,从而达到成长。
‘Conversion is commitment to the creativity of love.’ By
「爱的创造力就是信仰的决心。」

Glossary 术语表

Oblate - a lay person dedicated to the spiritual life, connected to a monastery.
平信徒 - 一位专心于灵性生活并与修道院有联系的平信徒。
saying the word we learn commitment; by listening to the sound of the word within us we learn attentiveness. These are the first steps beyond self-consciousness, as we realize that it is not we who are praying, but the Spirit is praying within us.
说出这个词我们学会了承诺;通过聆听这个词在我们内心的声音,我们学会了专注。这些都是超越自我意识的第一步,因为我们意识到祈祷的不是我们自己,而是在我们内心的圣灵在祈祷。
‘Say the Mantra until you can no longer say it.’ Gradually one enters the silence beyond the ego. However, because this is beyond the ego we don’t choose when to stop saying the word. John Main reminded us, again drawing from the monastic tradition, that there is a ‘pernicious peace’, a sort of ‘holy floating’ where we stop the work of meditation and try to posses the experience. We get attached to the feeling of peace, and are disconsolate when we don’t get it. In this way the ego monitors the meditation practice, always trying to get something out of it. Rather, we should ‘enter into the experience of transcendence’, by saying the word continually and letting go of all self-consciousness.
'念诵咒语直到你再也不能念诵。'渐渐地,人进入到超越自我的寂静中。然而,由于这是超越自我的,我们并不能选择何时停止念诵这个字。约翰·梅因再次从修道传统中提醒我们,存在一种'有害的和平',一种'神圣的漂浮'状态,在这种状态中,我们停止了禅修的工作,试图拥有这种体验。我们对和平的感觉产生执着,当我们得不到时会感到沮丧。这种方式使得自我监控了禅修实践,总是想从中获得某些东西。相反,我们应该'进入超越的体验',持续念诵咒语,放下一切自我意识。

The ideal mantra John Main recommended was the word Maranatha, meaning ‘Come Lord’. It was to be repeated silently, interiorly, as four equally stressed syllables: Ma-ra-na-tha. Not only was this one of the most ancient Christian prayers, in the language Jesus spoke, it also has a harmonic quality that helps to bring the mind to silence. Other words or short phrases could be used, but he saw it as important that during the meditation one doesn’t think about the meaning or use the imagination. The use of a sacred word in an unfamiliar language, like Aramaic, helps to lessen this. Also, if possible, it is best to receive a mantra from a teacher, so that from the beginning one practises as part of a tradition and in a spirit of self-transcendence.
约翰·梅因推荐的理想咒语是"玛拉纳他"(Maranatha),意为"主啊,请来"。它应该被静默、内在地重复,分为四个同等重音的音节:Ma-ra-na-tha。这不仅是最古老的基督教祷文之一,是耶稣所使用的语言,而且还具有和谐的质量,有助于带来心灵的宁静。也可以使用其他词语或短语,但在冥想时不应思考其含义或使用想象力。使用一个陌生语言(如阿拉米语)中的神圣词语有助于减少这种倾向。此外,最好从一位老师那里获得一个咒语,这样从一开始就可以作为一个传统的一部分,并保持一种超越自我的精神状态。

Distractions will always come, but one simply comes back to the word, with no discouragement and, at the end, no evaluation. Meditation is a pilgrimage; the important thing is simply to be on the way; it does not matter where one is on it. In fact in meditation we are all beginners. Each time we sit down, morning and
分心总是会来,但是我们只需要回到那个词上,没有沮丧,最终也没有评判。冥想是一种朝圣之旅,重要的是你在路上,不重要你在哪个阶段。事实上,在冥想中我们都是初学者。每次坐下来,无论是早上还是其他时候,
evening for two half hours, as John Main recommended, we are beginning again. The journey will lead us deep into God. In fact he always reminded us that ‘it requires nerve to become really quiet’. He wrote:
晚上两个半小时,正如约翰·梅因所建议的那样,我们重新开始了。这个旅程将把我们带进上帝的深处。事实上,他一直提醒我们"要真正安静下来需要勇气"。他写道:

As we enter the silence within us we are entering a void in which we are unmade. We cannot remain the person we were or thought we were. But we are in fact not being destroyed but awakened to the eternally fresh source of our being. We become aware that we
当我们进入内心的沉寂时,我们进入了一个使我们脱离自我的虚空。我们无法保持之前的自我形象。但事实上,我们并非被毁坏,而是被唤醒到我们存在的永恒源泉。我们开始意识到

Important figure 重要人物

Karl Rahner - foremost twentieth-century German Roman Catholic theologian.
卡尔·拉纳 - 20 世纪最著名的德国罗马天主教神学家。
are being created, that we are springing from the Creator’s hand and returning to him in love.
正在被创造,我们正从创造者的手中产生并以爱回归他。

In meditation we declare our own poverty.
在冥想中，我们宣布自己的贫穷。

Meditation creates community
冥想创造社区

In this practice of Christian meditation John Main felt that the heart of monastic spirituality was distilled; it is pure prayer lived out in obedience, stability and conversion of life; it is a turning away from selfishness, finding ourselves and the whole world centred in God. This tradition of ‘poverty of spirit’, as it was called, could be made accessible, he felt, to people in all walks of life. Twice daily meditation and complete fidelity during those times to the sound of the mantra was a monastic tradition well suited to our modern need for silence, stillnes, and simplicity.
在约翰·梅因所实践的基督教冥想中,他认为修道院的心灵生活得到提炼;这是在顺服、稳定和生命的转变中体现的纯粹祈祷;这是从自私中转向,让自己和整个世界都以上帝为中心。他认为,这种被称为"贫穷精神"的传统可以让生活在各行各业的人们都能接受。每天两次冥想,完全忠诚于咒语的声音,这是一种适合我们现代需要寂静、宁静和简单的修道传统。

It was also true that meditation created community. A growing Oblate community and an extended World Community started to share a common life inspired by a common practice. In his quarterly newsletters from Montreal, John Main kept people connected and encouraged them to continue ‘on the way’.
冥想确实创造了社区。一个不断壮大的布道团体和一个日益扩大的世界社区开始分享一个由共同修行所激励的共同生活。约翰·梅因在蒙特利尔的季度通讯中保持人们的联系,并鼓励他们继续"在道路上"。

The Trinitarian theology of meditation
冥想的三位一体神学

In these newsletters John Main also began to offer a profound Trinitarian theology of meditation. The basic fact of Christian awareness, he felt, was that the human consciousness of Jesus dwells within us, and is in union with us. If we can be open to that, then the union is consummated, is fulfilled; then we go with Jesus on his journey to the Father. This love of Father for the Son and Son for the Father is the Holy Spirit which prays within us. Therefore the prayer of Jesus, his Spirit, his life, in us, is our prayer. In meditation we give up ‘my’ prayer and become one with ‘his’
在这些通讯中,约翰·梅恩也开始提供一个深刻的三一论冥想神学。他认为,基督徒意识的基本事实是,耶稣的人性意识内在于我们,并与我们联合。如果我们能够敞开自己去接受这一点,那么这种联合就会完成,实现;然后我们就与耶稣同行,前往天父那里。父对子,子对父的这种爱,就是在我们内部祈祷的圣灵。因此,耶稣的祈祷,他的灵,他的生命在我们内部,就是我们的祈祷。在冥想中,我们放弃'我'的祈祷,与'他'的祈祷合而为一。

Also around this time 1897
在那个时候,大约是 1897 年
Sri Ramakrishna founds order of monks; emphasis on personal experience; ecumenism; respect for truth in all religions.
斯里·拉玛克里希纳创立了僧侣组织,强调个人体验,宗教包容主义,尊重所有宗教的真理。

1920

Government of Ireland Act creates Northern Ireland.
爱尔兰政府法案创建了北爱尔兰。

1921

Anglo-lrish Treaty results in civil war until 1923, during which Irish Free State is established in 1922.
英-爱条约导致了 1923 年前的内战,期间 1922 年爱尔兰自由邦成立。

1957
Independence of Malaya. 马来亚独立

1961

Malaysia established. 马来西亚成立。

1962-5

Vatican II; main topics ecumenism,relationship with other faiths, renewal and liturgy.
梵蒂冈第二次大公会议;主要议题包括宗教间关系、与其他宗教的关系以及更新和礼仪。
prayer, his journey beyond himself to the Father. That is what it means to pray in the Spirit and Truth. In this Trinitarian communion we find our full humanity by sharing in the divine nature. ‘As we are unformed Christ is formed in us.’
祷告,他超越自己步向天父。这就是以圣灵和真理祈祷的含义。在这个三一的共融中,我们通过分享神性而找到自己完整的人性。"当我们被塑造时,基督就在我们内形成了。"

After only six years of teaching Christian meditation, in 1980 and at the age of 54 , John Main was diagnosed with cancer. Faced with the vulnerability of the human condition, his last talks conveyed more and more the urgency he felt in the communication of Christian meditation and also the gentleness whereby that practice is lived out. In one of his last talks he was asked, ‘What is the best way to prepare for meditation?’ He answered ‘By little acts of kindness.’ It was, he felt, the genius of the Rule of St Benedict that self-transcendence was always in the fullness of our humanity. In his last months he lived more and more completely in the present moment. When one morning he was found fallen from his bed during the night, his disciple Fr Laurence said that they would laugh about it one day. John Main looked at him, smiled and said: ‘Why not laugh about it now?’
在仅仅教授基督教冥想 6 年后,1980 年 54 岁的约翰·梅恩被诊断出患有癌症。面对人类境况的脆弱性,他最后的讲话越来越体现出他对基督教冥想的紧迫感,以及实践中的温和。在他最后的一次讲话中,有人问他:"冥想最好的准备方式是什么?"他回答说:"通过小小的善意行为。"他认为圣本笃规则的精髓在于,自我超越总是建立在我们人性的完整性之上。在最后的几个月里,他越来越完全地活在当下。有一天早晨,人们发现他从床上摔下来,他的学生劳伦斯神父说有一天他们会笑谈这件事。约翰·梅恩看着他,微笑着说:"为什么不现在就笑呢?"

On 30 December 1982 John Main took the last step on his pilgrimage. He died peacefully. The community he had founded had attracted people from all over the world because of the depth of its practice and teaching. In that community he had always been an icon of Christ. The more vulnerable his illness made him, the more obvious the source of his inner strength became. For John Main the alchemy of love was: ‘We come to know and love God as much as we allow him to know and love us.’
在 1982 年 12 月 30 日,约翰·梅因完成了他的朝圣之路。他安详地去世了。他创立的社区吸引了世界各地的人,因为它的实践和教导都非常深入。在这个社区里,他一直是基督的象征。他的疾病使他变得更加脆弱,但他内在力量的源泉也变得更加明显。对于约翰·梅因来说,爱的奥秘在于:"我们能够认识和爱上帝,就如同我们允许他认识和爱我们一样。"

His genius was his insight into the relationship of meditation to relationship and community. Prayer was a way of ‘being in love’:
他的天赋在于洞察冥想与人际关系及社区关系的关系。祈祷是一种"沉浸于爱"的方式:

Only when we live in and from love do we know that miraculous harmony and integration of our whole being which makes us fully human. . Saying the mantra is the process of polishing the mirror within us so that our hearts become fully open to the
只有当我们生活在爱中并由爱驱动时,我们才会意识到我们全身上下奇妙的和谐与融合,这使我们真正地成为人。诵念真言就是磨砺我们内心的镜子,使我们的心完全开放。
work of God’s love for us, fully reflecting the light of that love . . The mystery of love is that we become what we delight to gaze upon, and so when we open our hearts to his light we become light.
上帝对我们的爱的工作,完全反映了那份爱的光芒。爱的奥秘在于,我们变成了我们渴望凝望的对象,因此当我们向他的光明敞开心扉时,我们就变成了光明。

John Main's life 约翰·梅因的生活

John Main’s life journey is a parable of his teaching. His movement towards ‘the one thing necessary’ took him on a circuitous, labyrinthine route. That one thing for John Main was the saying of the mantra. Born in 1926 in London of an Irish family, he was called Douglas (John being the name he took on entering the monastery). The Main family previously lived in Ballinskelligs on the western tip of Kerry, within view of the Skellig rocks where the Celtic monks lived and prayed. This spirit of the frontier, of new beginnings and adventure, was to infuse John Main’s own monastic vision. In the last year of the Second World War Douglas joined the army and worked behind enemy lines as a radiographer in the intelligence unit. His job was to pinpoint the exact location of enemy radio signals. Later he was to use this as an analogy for the mantra, which helped one to stop drifting in prayer and tune in with precision to the wavelength of Jesus, the Word or sound of God that vibrates in us and in all creation.
约翰·梅因的人生历程就是他的教诲的一个寓言。他走向"那必需的一事"的道路曲折迂回、似迷宫一般。对约翰·梅因来说,那一事就是念诵咒语。1926 年,他出生在一个爱尔兰家庭的伦敦,他的名字是道格拉斯(进入修道院后改名为约翰)。梅因家人曾住在凯里郡西端的巴利斯克利格斯,就在修道士们居住祈祷的斯凯利格岩石附近。这种边境、新的开端和冒险的精神,也渗透进了约翰·梅因自己的修道愿景之中。在第二次世界大战末期,道格拉斯加入了军队,在情报部门担任了幕后的放射学工作。他的任务是确定敌军无线电信号的确切位置。稍后,他将此作为念诵咒语的一种比喻,这帮助人们在祈祷中停止游离,准确地调整到耶稣的频率上,即神之言语或音声在我们和整个受造界中共鸣振动。

After the war he joined an Augustinian religious order, the Canons Regular, and went to study in Rome. However, the stuffiness and misogyny he encountered there dissuaded him from continuing. Later on he was to teach that deep prayer leads to fullness of life; this was the real ‘religious life’ and one that was open to all people. On his return from Rome, Douglas Main studied law at Trinity College in Dublin; on graduation he took a job with the British Colonial Service in the Far East. It was there in Malaya that he met Swami Saccidananda and first learned to meditate. On his return from Malaya he taught International Law at Trinity College, Dublin.
战后,他加入了奥古斯丁修会,即正规修道院,并前往罗马学习。然而,他在那里遇到的拘束和厌女主义使他放弃了继续修道的想法。后来,他教导说,深度祈祷可以带来生命的丰盛;这才是真正的'宗教生活',并对所有人开放。从罗马回来后,道格拉斯·梅恩在都柏林的特立尼学院学习法律;毕业后,他在英国殖民地服务部门的远东地区找到了工作。就是在马来西亚,他遇到了斯瓦米·萨奇达难达,并第一次学会了冥想。从马来西亚回来后,他在都柏林特立尼学院讲授国际法。

At the age of 35 , however, two things happened that made him reassess the direction of his life. He fell in love and one of his nephews was diagnosed with a brain tumour. His realization that he was not called to marriage and his accompaniment of his dying nephew made him centre his life more and more on meditation. He realized that his meditation practice was the most important thing for him. The old sense of vocation to religious life returned and he
35 岁时,他的生活发生了两件事,使他重新评估了自己的人生方向。他陷入了爱情,同时他的一个侄子被诊断出患有脑瘤。他认识到自己并不被召唤去结婚,而陪伴临终的侄子使他把生活更多地集中在冥想上。他意识到冥想对他来说是最重要的事。他重新感受到了对宗教生活的向往。

As breathing is for the body, meditation is for the spirit.
正如呼吸对于身体是必要的,冥想对于精神也是如此。
applied to join the Benedictines at Ealing Abbey in London.
申请加入伦敦伊林修道院的本笃会。
There, at the interview with the novice master, he was told to give up his meditation practice. He accepted the advice, wanting to commit fully to monastic life and obedience. However, giving up meditation was the beginning of a long desert of prayer. In later years he said he was grateful that he had learned detachment from what was the most important thing for him. When he was to come back to meditation 12 years later, conscious of its Christian tradition, it was ‘on God’s terms not on my own’.
在与初学师的面谈中,他被告知放弃冥想实践。他接受了这个建议,想完全投入到修道生活和服从中。然而,放弃冥想是漫长禱告旱季的开始。多年后,他说他感谢学会了从最重要的事物中获得超然。12 年后,当他重新开始冥想时,意识到其基督教传统,这是"按照上帝的条件,而不是我自己的条件"。

He was sent to Rome to study at the time ofVatican II, and was greatly enthusiastic about the changes that tallied well with his adventurous, generous and life-loving temperament. The Church was no longer a fortress of fixed identity but a pilgrim people journeying to God. There was a new openness to relating to the world. On his return from Rome he worked in the school at Ealing and then went to St Anselm’s Abbey in Washington DC and became headmaster at the school there.
他被派到罗马学习,正值梵蒂冈二世时期,对与他探险、慷慨和热爱生活的性格相符的变革感到非常兴奋。教会不再是固定身份的堡垒,而是在通往上帝的旅途上的朝圣者人民。对于与世界建立关系,出现了新的开放态度。从罗马回来后,他在伊林学校工作,然后去了华盛顿特区的圣安塞姆修道院,成为那里学校的校长。

It was at this busy time, raising money, reorganizing and running the school, that there was another major turning point in his life. For years the primary focus of his prayer had been the singing of psalms and the celebration of Mass. However, a young student came to visit the monastery asking about Christian mysticism. John Main was asked to advise him. Through this encounter John Main read the writings of John Cassian, a fourth-century monk, and there discovered the Christian tradition of the mantra.
正是在这个忙碌的时期,募集资金、重组和经营学校时,他生活中又一个重大转折点出现了。多年来,他祈祷的主要重点一直是诵读诗篇和庆祝弥撒。然而,一位年轻的学生来到修道院,询问基督教神秘主义。约翰·梅恩受邀给他提供建议。通过这次遇见,约翰·梅恩阅读了四世纪修士约翰·卡西亚努的著作,在此发现了基督教的咒语传统。

There is no way to truth or to the spirit that is not the way of love.
通往真理或精神的道路,都不可能脱离爱的道路。

The experience of prayer beyond image and thought led him to reassess monastic identity. What is the particular form of education that monasteries are there for? He came to realize that it was to teach contemplation. In 1974 he founded a house for laymen in the grounds of Ealing Abbey, which was to host the first meditation group. In 1977 he accepted an invitation from the Archbishop of Montreal to found a monastic Priory based on meditation. Laurence Freeman, who had been a pupil at Ealing School, a member of the laymen community in Ealing Abbey and then a novice at the monastery, was his companion in the foundation.
经过无图像和思维的祷告,他重新评估了修道院的身份。修道院存在的特殊教育形式是什么?他意识到这是为了教导默观。 1974 年,他在伊林修道院的庄园内建立了一座平信徒之家,这里将举办第一个冥想小组。 1977 年,他接受了蒙特利尔大主教的邀请,建立了以冥想为基础的修道院。劳伦斯·弗里曼曾是伊林学校的学生,是伊林修道院平信徒社区的成员,后来成为修道院的新进修士,他是这个基础的同伴。

In Montreal he was able to experiment with his vision of a new monasticism where laypeople and monks could meditate together. Monasticism was, from its beginnings with the Desert Fathers and Mothers, a movement of laypeople, an alternative lifestyle based on the values of silence, stillness and simplicity. The Oblate
在蒙特利尔,他能够尝试他对新修道主义的愿景,在这里平信徒和僧侣可以共同禅修。修道主义从发源于沙漠教父和教母的开始就是一种平信徒运动,基于沉默、静谧和简朴的价值观的另一种生活方式。奉献人
community in Montreal became a sign that these monastic values were relevant to people in many walks of life. The new monasticism would be primarily a lay monasticism. The practice of Christian meditation was the distillation of the essential monastic spirit. In meditating every day, twice a day, people could share in the heart of what the monastic movement, which began in the fourth century, was all about - the search for God. John Main writes:
몬트리올의 공동체는 这些修道院的价值观与许多不同生活方式的人们相关的标志。新的修道精神主要将是属于平信徒的。基督教冥想的实践是修道精神的提炼。每天两次冥想,人们可以分享从公元四世纪开始的修道运动的核心-寻找上帝。John Main 写道:

All of us need to find something, some principle in our lives that is absolutely reliable and worthy of our confidence. All of us feel this impulse somehow or other to make contact with this rocklike reality.
我们都需要找到一些东西,一些在我们生活中是绝对可靠和值得我们信赖的原则。我们中的每个人或多或少都有这种冲动,想要与这种坚如磐石的现实取得联系。

By the time of his death, the community at Montreal had expanded into new premises, was accepting monastic novices and had opened a women’s community. It had become a sign that the values of silence, stillness and simplicity were relevant to people in many walks of life. John Main was often felt to be a larger-than-life personality. The meaning of his life certainly went beyond his death at the early age of 56 . He once said that ‘humanity is most Godlike when we give ourselves without measure; when we love, and it is without measure that God gives himself to us’.
到他去世时,蒙特利尔的社区已经扩展到新的场所,正在接受修道院新手,并开设了一个女性社区。它已经成为一个标志,即沉默、宁静和简单的价值观对于各行各业的人们来说都是相关的。人们常常认为约翰·梅因是一个非凡的人物。他的人生意义肯定超越了他在 56 岁就英年早逝的事实。他曾经说过"当我们毫无保留地付出自己时,人性最像上帝;当我们爱时,是无以衡量的,上帝也同样地给予我们。"

The expansiveness and generosity of his spirit showed a life rooted in God. It was a courageous journey because ‘the essence of all poverty consists in the risk of annihilation. This is the leap of faith from ourselves to the Other. This is the risk in all loving.’
他精神的广阔和慷慨表现了一个根植于神的生命。这是一个勇敢的旅程,因为"一切贫穷的本质在于灭绝的风险。这是从我们自己到那个其他者的信仰之跃。这就是所有爱的风险。"

However, John Main’s humour and humanity showed that ‘the saint is not superhuman but fully human’. His vision of a ‘new lay monasticism’ continues in the World Community for Christian Meditation, founded in 1991. What began as a small seed has grown into a tree, with meditation groups, retreats and seminars all over the world. That seed was the life and teaching of John Main.
然而,约翰·梅因的幽默和人性显示了"圣人并非超人,而是完全的人"。他关于"新的平信徒修道院"的愿景在 1991 年创立的基督教冥想世界社区中持续存在。从一颗小种子开始,如今已成长为一棵参与者遍布世界的大树,有冥想小组、避静和研讨会。这颗种子就是约翰·梅因的生活和教诲。

Stefan Reynolds 史蒂芬·雷诺兹

JOURNEY to theHEART 触摸内心

KALLISTOS WARE, SHIRLEY DU BOULAY,瓦杰恩·卡利斯托斯,谢丽·杜布利

Digitized by the Internet Archive in 2022 with funding from Kahle/Austin Foundation由互联网档案馆在 2022 年以凯尔/奥斯汀基金会的资助数字化

Journey to the Heart走向内心

I dedicate this book to my grandson Zachariah and the future generation of contemplatives.我将此书献给我的孙子扎卡利亚以及未来的冥想者一代。

Contents 目录

Acknowledgements 鸣谢

Contributors' Biographies 作者简介

Abstract 摘要

List of Illustrations 插图目录

JESUS 耶稣

Laurence Freeman OSB 劳伦斯·弗里曼(OSB)

Introduction 简介

Jesus of Nazareth c.AD1-34拿撒勒人耶稣(约公元 1-34 年)

UNDERSTANDING JESUS 了解耶稣

Mary and Martha 玛丽和玛尔大

Jesus' teaching 耶稣的教导

'Who do you say I am?'你认为我是谁？

63BC 公元前 63 年

47BC 公元前 47 年

40 -4BC 40 BC-4 BC

31BC 公元前 31 年

4BC

AD2-8

3

14

Jesus as prophet, priest and King耶稣作为先知、祭司和君王

The meaning of the Resurrection复活的含义

Teaching through parables通过寓言故事教学

Jesus' sense of urgency耶稣的紧迫感

Jesus the exorcist and the healer驱魔者和医治者耶稣

Emphasis on interiority 重视内在

TWO 两

ST JOHN AND ST PAUL圣约翰和圣保罗

ST JOHN 圣约翰

Introduction 简介

St John 圣约翰

THE MYSTICISM OF ST JOHN AND ST PAUL圣约翰和圣保罗的神秘主义

St John 圣约翰

Also around this time AD43此时大约公元 43 年

45

49

50

60

62

64

66 -73

70 − 3 70 − 3 70-370-3

73

79

Mysticism and discipleship神秘主义与弟子关系

The mysticism of friendship友谊的神秘主义

John's writings 约翰的著作

I am 我是

ST PAUL 圣保罗

Introduction 简介

St Paul c .5 / 10 B C − A D 64 c .5 / 10 B C − A D 64 c.5//10 BC-AD 64c .5 / 10 B C-A D 64 圣保罗

CONVERSION 转换

Key ideas 主要概念

His mystical experience 他的神秘体验

Paul's writings 保罗的著作

THREE 三

CLEMENT OF ALEXANDRIA 亚历山大的克莱门特

Introduction 简介

Clement of Alexandria AD150-215 亚历山大的克莱门特（150-215 AD）

CLEMENT THE CHRISTIAN HUMANIST克莱门特，基督教人文主义者

Clement's mystical theology - the via negativa克来孟的神秘神学 - 消极神路

Clement's writings 克莱门特的著作

180

Glossary 术语表

Theosis 神化

Important figures 重要人物

The importance of love爱的重要性

THE NOUS AS THE ORGAN OF PRAYER智慧为祈祷的器官

The theory of 'Like knows like''相同的事物互相识知'理论

ORIGEN 奥利根

Introduction 简介

Origen AD186-251 奥利根（186-251 年）

ORIGEN'S REPUTATION 俄利根的声誉

The active and the contemplative life in Origen's mystical theology奥利根神秘神学中的主动生活和沉思生活

KALLISTOS WARE, SHIRLEY DU BOULAY,
瓦杰恩·卡利斯托斯,谢丽·杜布利

Digitized by the Internet Archive in 2022 with funding from Kahle/Austin Foundation
由互联网档案馆在 2022 年以凯尔/奥斯汀基金会的资助数字化

Journey to the Heart
走向内心

I dedicate this book to my grandson Zachariah and the future generation of contemplatives.
我将此书献给我的孙子扎卡利亚以及未来的冥想者一代。

Contributors' Biographies
作者简介

Jesus of Nazareth c.AD1-34
拿撒勒人耶稣(约公元 1-34 年)

'Who do you say I am?'
你认为我是谁？

Jesus as prophet, priest and King
耶稣作为先知、祭司和君王

The meaning of the Resurrection
复活的含义

Teaching through parables
通过寓言故事教学

Jesus' sense of urgency
耶稣的紧迫感

Jesus the exorcist and the healer
驱魔者和医治者耶稣

ST JOHN
AND
ST PAUL
圣约翰和圣保罗

THE MYSTICISM OF ST JOHN AND ST PAUL
圣约翰和圣保罗的神秘主义

Also around this time AD43
此时大约公元 43 年

$70 - 3$

Mysticism and discipleship
神秘主义与弟子关系

The mysticism of friendship
友谊的神秘主义

St Paul $c .5 / 10 B C - A D 64$ 圣保罗

Clement of Alexandria AD150-215
亚历山大的克莱门特（150-215 AD）

CLEMENT THE CHRISTIAN HUMANIST
克莱门特，基督教人文主义者

Clement's mystical theology - the via negativa
克来孟的神秘神学 - 消极神路

The importance of love
爱的重要性

THE NOUS AS THE ORGAN OF PRAYER
智慧为祈祷的器官

The theory of 'Like knows like'
'相同的事物互相识知'理论

The active and the contemplative life in Origen's mystical theology
奥利根神秘神学中的主动生活和沉思生活

The end will be like the beginning.
结局将与开端相同。

The threefold map of the Christian life
基督教生命的三重图景

A sense of God's absence
对神的缺失的感觉

ORIGEN'S TEACHING CAREER
奥利根的教学生涯

Origen's exegesis of Scripture
奥利根对圣经的释义

There is no rational creature which is not capable of both good and evil.
没有任何理性生物不具备善良和邪恶的双重能力。

EARLY CHRISTIANITY AND THE GOSPEL OF THOMAS
早期基督教与《托马斯福音》

THE HISTORICAL CONTEXT OF THE GOSPEL OF THOMAS
多马福音的历史语境

The Gospel of Thomas
《托马斯福音》

$300 - 400$

THE CAPPADOCIAN FATHER S
卡帕多西亚教父们

St Basil of Caesarea AD330-79
凯撒利亚的圣巴西尔 330-379 年

St Gregory of Nyssa 335-95
尼撒的格列高利 335-95

St Gregory of Nazianzus 330-90
纳粹安祖斯圣格列高利 330-90

THE CONNECTION BETWEEN THEOLOGY AND ASCETICISM
神学与禁欲主义的联系

Also around this time AD313
也就是在这个时候,西元 313 年

St Gregory the Theologian and the vision of God
神学家格列高利与神的异象

The inseparability of theology and mysticism
神学与神秘主义的不可分割性

The difference between Alexandria and Antioch
亚历山大和安提阿的区别

The process of the ascent to union with God
与上帝合一的升华过程

THE SIGNIFICANCE OF THE DESERT
沙漠的重要性

The writings of the Desert Fathers and Mothers
沙漠教父与教母的著作