真福教宗若望保祿二世 之
身體神學 新福傳之光 聖言成人體 (若 1:14) 人體乃聖神宮殿 (格前 6:19) 教宗分析婚姻、守貞、奉獻司鐸獨身生活的現世與永恆價值的體驗
Blessed Pope John Paul II's
Theology of the Body The Splendour of New Evangelization Word became Flesh (Jn 1:14) The Body is a Temple of the Holy Spirit (1Cor 6:19) The Pope analyses the present and eternal value and experience of Marriage, Virginity, Consecrated and Priestly Life Chinese Text 中文編譯：
Antonio Chung, SDB 鍾桂生 慈幼會神父
[email protected]
Assistants: 助理：
Lucia Chan, Francis Ng 青年禮儀營友 - 陳淑群、吳嘉聲
[email protected]
Digital Private Edition 宣講電子燈片
Index
目錄
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體
Part I
An Adequate Anthropology
第一章 Cycle 1 第一期 Cycle 2 第二期 Cycle 3 第三期
標準人類學
Part II
Applying an Adequate Anthropology
第二章 Cycle 4 第四期 Cycle 5 第五期 Cycle 6 第六期
標準人類學的實現
Conclusion: 結論:
Theology of the Body and the New Evangelization 身體神學與新福傳
# Note:
I = Introduction 導言 / C = Cycle 期
[Theology of Body 2013]
Original Man 天主創造的真人 Historical Man 原罪後的歷史人 Eschatological Man 被救贖的末世人
Celibacy for the Kingdom 為天國獨身與守貞 The Sacramentality of Marriage 婚姻的聖事特性 Love and Fruitfulness of Live 愛情與人類生命之果
p3
p 29 p 30 p 47
p 67
p 81 p 82 p 91
p 104
p 111 2
Introduction
John Paul II on the Human Body ―God speaks to man through the visible creation‖ (CCC n. 1147)
導言
若望保祿二世論人的身體 “天主通過可見的受造物向人說話”(天主教教理 n.1147)
* Note: CCC = The Catechism of the Catholic Church 3 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 Epiphany in the Human Body
I1 I 1.1
主顯於人的身體
According to John Paul II, the human body has a ―language‖ that proclaims the mysteries of God. This is why he speaks of the Body as a theology. Yet, because of sin, our vision is blurred. We are in need of an Epiphany, to read the language of the Body correctly.
若望保祿二世認為人體有一種語言可以顯示天主的奧秘。因此身體是神 學。但為了罪惡，人的視覺變得模糊不清，為要看清人體的語言，我們 要有一種主顯的神恩。 I 1.2
The Body is a ―Temple of the Holy Spirit‖ (1 Cor 6:19)
―你們的身體是聖神的宮殿‖ (格前 6:19) I 1.3
The union of masculine and feminine Body proclaims the ―Great Mystery‖ of Christ and the Church (Eph 5:31-32)
男女身體的結合顯揚基督與教會的奧秘 (弗 5:31-32) I 1.4
John Paul’s Theology of the Body like a pair of reading glasses that brings the Word proclaimed by the Body into focus.
若望保祿的身體神學有如透視鏡，可把人體宣示的聖言顯露出來。 4 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 Nakedness without Shame
I2
I 2.1
雖赤身，但無愧
In our fallen world the naked body has become a symbol of licentiousness . But Jesus said: ―From the beginning it was not so‖ (Mt 19:8)
在原罪後的世代， 赤身是淫蕩無度的象徵。但耶穌說："起初並不是這 樣" (瑪 19:8) I 2.2
Jesus came to restore creation to the purity of its origins (CCC n. 2336)
耶穌來，是為恢復受造界原有的純潔 (教理 n. 2336) I 2.3
Even after Baptism the inclination to sin (concupiscence) remains, but with the Grace of Jesus Christ, we can struggle for conversion, holiness and eternal life. (CCC n. 978, 1264, 1426)
在領洗後，並沒有免除人犯罪的傾向(私慾偏情)，但靠耶穌基督的恩寵， 我們可以不斷戰鬥，奔向皈依聖德和永生。(教理 n. 978, 1264, 1426)
5 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 Nakedness without Shame
I2
I 2.4
雖赤身，但無愧
So, even now the Purity of heart enables us to see according to God, it lets us perceive the Human Body – ours and our neighbour’s – as a Temple of the Holy Spirit, a manifestation of divine beauty. (CCC n. 2519)
這樣，心地純潔使我們依照上主的觀點領會人的身體，即自己及近人 的身體，都是聖神的宮殿，都是天主美善的表現。(教理 n. 2519)
6 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 Defining ―Theology of the Body‖
I3
I 3.1
身體神學的定義
―Theology of the Body‖ is John Paul’s Biblical Reflection on the meaning and experience of human embodiment and erotic desire. It was taken from his 129 General Audience Addresses. This Theology of the Body is one of the boldest reconfiguration and time bomb not only on Catholic Theology but also in the history of modern thought (Witness to Hope p. 343)
―身體神學‖ 是教宗若望保祿二世有關人體與性慾的真義與體驗的聖經 反思，其內容錄自他129 篇公開教理講授。
這身體神學是近世紀天主教神學與近代思想史最果敢的表現與計時 炸彈 (若望保祿傳 p. 343)
7 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 Defining ―Theology of the Body‖
I3
I 3.2
身體神學的定義
As a being at once Body and Spirit, Man expresses and perceives Spiritual realities through Physical sign and symbols.
人既然同時是身體又是精神的個體，所以人需要透過物質的標記與 象徵，來表達和洞悉精神的事物。 Man needs signs and symbols to communicate with others.
人也是社群的，所以需要人體的標記與象徵，來與他人溝通。 The same holds true for his relationship with God (CCC n. 1146)
人與天主的關係也是一樣。(教理 n. 1146) The Flesh is the hinge of salvation. 肉身是救贖的關鍵： .../
8 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 Defining ―Theology of the Body‖
I3
身體神學的定義
I 3.2
We believe:
我們信： In God who is creator of the flesh.
天主創造肉身 In Word made flesh to Redeem flesh.
聖言降生成人，為救贖人類 In Resurrection of the flesh (the fulfillment of Creation and Redemption) (CCC n. 1015)
肉身的復活 (這是創造和肉身得救的高峰) (教理 n. 1015)
9 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 Defining ―Theology of the Body‖
I3
I 3.3
身體神學的定義
The theology of Sacraments is the theology of the Body
聖事神學就是身體神學 through bathing the body with water,
以水洗身 anointing the body with oil,
以油傅身， receiving the Body and Blood,
領受聖體，聖血 laying on of hands,
覆手 one flesh reality of marriage
婚姻的身體結合 Christians encounter with God.
都是與天主結合的聖事。 10 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體
I3
I 3.4
Defining ―Theology of the Body‖
身體神學的定義
Christianity is the Religion of the "Great Mystery" of God's Union with humanity.
天主教是實現天主與人性結合的奧跡的宗教。 It is the Religion of the Word (pure Spirit) made Flesh
這是有關聖言(純神) 成人體的宗教。 God's Mystery revealed in human flesh (Theology of the body) 天主的奧跡啟示於人體 。(這是身體神學) Through the fact that Word of God became flesh, the body entered in theology … through the main door. 由於聖言成肉體，肉體由正門進入神學。
11 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 The "Nuptial Mystery" and the "Spousal Analogy"
I4
婚姻奧秘與配偶比喻 I 4.1
What, then, is the Divine Mystery, which the Body signifies?
人身究竟象徵些甚麼奧秘？ It is the Mystery of Trinitarian Life and Love - of Trinitarian Communion - and the plan "hidden for ages in God" (Eph 3:9) that man is destined in Christ to share this eternal Communion.
人身象徵聖三的生命與愛的奧秘 — 聖三的共融，並象徵了歷代隱藏 著的計劃 (弗 3:9)。人注定要在基督內分享這永恆的共融。 "God has revealed his innermost secret: God himself is an eternal exchange of love (Father, Son, and Holy Spirit) and He has destined us to share in that exchange" (CCC n. 221)
教理 CCC n. 221 也這樣報導： 天主啟示了祂最深奧的秘密：祂本身是愛的永恆交流 (父、子、和聖 神) ，而且注定我們人也分享這份愛的交流。
12 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 The "Nuptial Mystery" and the "Spousal Analogy"
I4
婚姻奧秘與配偶比喻 I 4.2
Under what aspect the Human Body is a Sign of God's eternal communion of love?
從甚麼角度注視，人體才是天主永恆共融之愛的象徵？ It is the beauty and mystery of human sexual difference (Man and Woman), and their call to fruitful sexual communion. 這是來自男人與女人不同性別的美麗與奧秘，再加上男女性結合 的生育使命。 Right from the beginning, this "Great Mystery" of male female sexual union foreshadows the infinitely Greater Mystery of Christ's Communion with the Church. (see Eph 5:31-32) 剛從開始時，這男女性結合的 "偉大奧秘" 就預兆了基督與教會結合 的那個無比偉大的奧秘。
13 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 The "Nuptial Mystery" and the "Spousal Analogy"
I4
婚姻奧秘與配偶比喻 I 4.3
To describe God's relationship with humanity, the nuptial image is used most often by the Holy Scripture and it is favored by the greatest mystics.
聖經最慣用 "婚姻" 的形象來描述天主與人的密切關係。這也是知名的神 秘家愛用的。 1. The Bible begins and ends with Marriages. Adam-Eve (Genesis), and Christ-Church (Revelation).
聖經開始和結束都敘述婚姻。創世紀:亞當和厄娃，默示錄:基督與教 會。 2. Through the lens of the Spousal analogy, we learn that God's eternal plan is to espouse us to Himself forever (Hos 2:18) - to "marry" us.
從配偶比喻角度看，我們得知天主的永恆計劃是要與我們永遠結合， 要與我們結婚。(歐 2:18) 3. .../
14 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 The "Nuptial Mystery" and the "Spousal Analogy"
I4
婚姻奧秘與配偶比喻 I 4.3
3. God wanted this eternal plan of love and communion to be so obvious to us that He stamped an image of it in our very being by creating us as male and female.
天主創造了我們男人和女人，正是要在我們身上明顯地印證出祂愛 與共融的永恆計 劃 。 4. Whenever God establishes a covenant with man, we see the call to Fruitful Union. Whether it is with Adam (Gen 1:28), Noah (Gen 9:1), Abraham (Gen 17:5-6), Jacob (Gen 35:10-12) or Moses (Lev 26:9)
每當天主與人訂立盟約時，我們都看到號召生育繁殖的結合：不論 是亞當 (創 1:28)，諾厄 (創 9:1)，亞巴郎 (創 17:5-6)，雅各伯 (創 35:10-12) 或梅瑟 (肋 26:9)
15 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 John Paul's Catechesis
I5
I 5.1
教宗若望保祿的教理講授
Structure of the Theology of the Body (John Paul's Catechesis)
身體神學的結構 (教宗若望保祿的教理講授) Part I: Establishing an Adequate Anthropology (Who are we as male and female?) C1 Original Man C2 Historical Man C3 Eschatological Man
第一章： 建立標準人類學: (我們男人女人究竟是誰？) C1 天主創造的真人 C2 原罪後的歷史人 C3 被救贖的末世人 16 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 John Paul's Catechesis
I5
I 5.1
教宗若望保祿的教理講授
Structure of the Theology of the Body (John Paul's Catechesis)
身體神學的結構 (教宗若望保祿的教理講授) Part II:
Applying an "Adequate Anthropology"
C4 C5 C6
(How are we supposed to live?) Celibacy for the Kingdom The Sacramentality of Marriage Love and Fruitfulness (A reflection on Humanae Vitae)
第二章： 實施標準人類學 (我們本應怎樣生活？) C4 為天國守貞與獨身 C5 婚姻的聖事特性 C6 愛情與人類生命之果 (對人類生命通諭 Humanae Vitae 的反思) 17 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 John Paul's Catechesis
I5
I 5.2
教宗若望保祿的教理講授
The Theology of the Body is the John Paul's first major Catechetical Project, and it was devoted to developing a Biblical Vision of sexual love , and a specific, evangelical Christian Pedagogy of the Body, to understand "Why did God create us male and female?"
身體神學是教宗若望保祿首個重要的教理講授計劃，專為擴展一個對 "性 愛" 的聖經透視，並以福音角度創建人體教育學：探討 "為何天主創造了 我們男人和女人？" I 5.3
Understanding Christ's revelation regarding the Human Body and its redemption "concerns the entire Bible". It plunges us into "the perspective of the whole Gospel, of the whole teaching, in fact, of the whole mission of Christ.
整部聖經都關注和涉及耶穌對人體的啟示與救贖。 這尤其有關整部福音和基督的全部訓導與使命。
18 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 A word on the Pope's Philosophical Project
I6
真福教宗若望保祿二世的哲學課題與方案 I 6.1
Modern philosophy has focused on Subjectivity to the neglect of Objectivity. 現代哲學強調主觀層面而至忽略客觀層面。 The traditional formulation of the faith may well have focused on Objectivity to the neglect of Subjectivity. 信仰傳統信條或會強調客觀層面，而忽略主觀層面。 To the modern mind, traditional formulations of the faith can seem abstract. 現代人認為信仰傳統信條有些抽象。
19 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 A word on the Pope's Philosophical Project
I6
真福教宗若望保祿二世的哲學課題與方案 I 6.2
Just as Augustine integrated his synthesis of faith with the philosophy of Plato, and Aquinas with Aristotle, John Paul II / Karol Wojtyla inaugurates a new era for the Church by integrating his synthesis of the faith with phenomenology and by forging a link between objective reality and subjective human experience.
正如聖奧斯定綜合了信仰和栢拉圖哲學，又如聖多瑪斯綜合了亞里斯多 得哲學，同樣若望保祿二世拉開了教會新紀元的序幕：他綜合了信仰 和體驗哲學，又聯系了客觀的現實和人類的主觀的體驗。
20 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 A word on the Pope's Philosophical Project
I6
真福教宗若望保祿二世的哲學課題與方案 I 6.3
Phenomenology seeks to retrieve the ordinary experiences of everyday life and study these phenomena as we experience them and, in this way, approach the reality of things-as-they-are.
體驗哲學設法挽回日常生活的體驗，並研究這些我們感受的經驗，從 這角度接觸真正的現實。 1. With human experience as a point of departure, Pope Wojtyla discovers in the subjectivity of man's inner-world a unity with the objectivity of man's outer-world.
若望保祿二世，以人性的體驗作出發點，在人的內心主觀層面內， 發現了，與人體外的客觀層面有一個聯系的統一性。 2. .../
21 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 A word on the Pope's Philosophical Project
I6
真福教宗若望保祿二世的哲學課題與方案 I 6.3
2. Wojtyla is able to demonstrate that the Church's vision of man is not foisted (forced) upon him from "the outside", but corresponds to his self-experience as a person on the "the inside".
教宗若望保祿真能証實，教會對人的看法與觀念，不是從外表強迫人 接受而是根據他自身的人性內在的體驗去領會。 3. Thus, Wojtyla does not need to force assent to his proposals through rigorous, logical argument. Rather, he solicits Men and Women to reflect honestly on their own self-experience to see if his proposals are confirmed there.
教宗不必用嚴格的邏輯論據去強迫人贊成他的建議，他只是邀請男人 和女人坦誠地考慮他們自身的體驗是否符合他的建議。
22 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 A word on the Pope's Philosophical Project
I6
真福教宗若望保祿二世的哲學課題與方案 I 6.4
In short, if the traditional philosophy of being tends to address the "God question" by providing rational proofs for His existence, Wojtyla's philosophical project tends to address the same question by inviting each person " to taste and see".
總而言之， 傳統存在哲學慣用理性証明天主的存在，烏廸禮教宗 (Wojtyla) 的哲學方案卻慣常邀請眾人去品嘗和欣賞。 1. In this way, "Proof of God's existence is verified not only in the mind but even more so in the heart. People understand a concept with the mind, but people love persons with the heart.
這樣為証明天主的存在不要單靠理智，尤其還要運用心智。 人們用理智分析概念， 但以真情去愛人。 2. .../
23 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 A word on the Pope's Philosophical Project
I6
真福教宗若望保祿二世的哲學課題與方案 I 6.4 2. "And we find ourselves by now very close to Saint Thomas, but the path passes not so much through being and existence as through people and their meeting each other, through the [ I and the Thou]. In the sphere of the everyday, Man's entire life is one of coexistence - Thou and I - and also in the sphere of the [Absolute and Definitive]: [I and Thou]" (CTH p. 136)
"我們不會像聖多瑪斯運用存在哲學，而要與人共融走「我與您」 的路線。 在整個日常生活的領域，人生是個「共同存在」的生活 ，而絕對與 定局的領域也是「我與您」" (CTH p. 136 教宗著作)
24 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 A word on the Pope's Philosophical Project
I6
真福教宗若望保祿二世的哲學課題與方案 I 6.5
The cry that the Church "just isn't in touch with real life experience" is heard especially in regard to Sexual Ethics
反對教會與現實生活的體驗脫節的呼聲，尤其是有關 "性生活的倫理
道德" 1. Church's pronouncement on sexual matters have traditionally focused mainly on the exterior "duties" of spouses, and the objective ends of the sexual act.
有關性生活，教會傳統重點聚焦於配偶外表的責任和性交的客觀目 標。 2. Attention seemed almost fixated on the "primary end" of procreation, with little to no attention given to the meaning and inner experience of conjugal love.
注意力似乎集中於生育的首要目標，幾乎沒有顧及配偶行為的意義與 其內心體驗。 3. .../ [Theology of Body 2013]
25
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體
I6
A word on the Pope's Philosophical Project
真福教宗若望保祿二世的哲學課題與方案 I 6.5 3. Objectively speaking, the traditional formulation of the ends of marriage is true. But for most people today, focusing merely on the objective reality, tends to create a "disconnect" with the interior experience of the persons involved.
客觀地說有關婚姻目標的傳統說法是正確的。 但為大部分現代人，只重視客觀事實，會導至與有關人仕的內心體 驗脫離關係。
26 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體 A word on the Pope's Philosophical Project
I6
真福教宗若望保祿二世的哲學課題與方案 I 6.6
John Paul's "Personalism" treats ethical questions from the insider's perspective. This approach does not separate us from objective truth as some imagine. Rather, through his explicit appeal to personal experience, the Holy Father provides "subjective resonance" for objective norms. 若望保祿的 "個性主義" 從內心的視角處理倫理道德問題。這處理方 式不像某些人所猜想，會使我們遠離客觀真理。 相反地，透過明顯的個人體驗，教宗替客觀規律提供主觀的共鳴。 1. "In this renewed formulation, the traditional teaching on the purposes of marriage (and their hierarchy) is reaffirmed and at the same time deepened from the viewpoint of the interior life of the spouses " (Pope's words).
在這更新的方案內，重申了對婚姻目標 (及其價值等級) 的傳統訓 導，同時也加深了對配偶內心生活的傳統訓導。(教宗訓詞) 2. .../
27 [Theology of Body 2013]
Introduction:
John Paul II on the Human Body
導言:
若望保祿二世論人的身體
I6
A word on the Pope's Philosophical Project
真福教宗若望保祿二世的哲學課題與方案 I 6.6
2. "Sexual Morality is within the domain of the person. It is impossible to understand anything about it, without understanding what a person is. The personal order is the only proper plane for all debates on matter of sexual morality." (LR p.18)
性生活的倫理道德是人位格的領域。若不了解人性位格，就無法了 解性生活
人位格水平是討論性生活倫理道德唯一正規場地。(教宗訓詞) 3. the Personalistic Norm states, in its negative form, that persons are the kind of beings that do not admit of being used. In its positive form, it states that the only proper response to a person is love. (LR p. 41)
人位格定律，從否定角度，說明人是不能被利用的。 從肯定角度，人對人唯一正規回應就是愛。(教宗訓詞) 28 [Theology of Body 2013]
Part I
Who are we? Establishing an Adequate Anthropology 第一章
我們是誰？ 創立標準人類學
29 [Theology of Body 2013]
Part I 第一章
An Adequate Anthropology 標準人類學
Cycle 1 Original Man
第一期
天主創造的真人
30 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.0.1
Original Man (TB pp 25-102)
天主創造的真人(教宗的身體神學
25-102頁)
This cycle consists of 23 General Audience Addresses, between September 5, 1979 and April 2, 1980
這一期包括在1979年九月五日與1980年四月二日期間的23次公開接見 演詞 C 1.0.2
Here John Paul reflects upon body, sexuality, and marriage as man and woman experience them "in the Beginning" before sin.
在此若望保祿反思，男人女人，在原罪前之初期，對人體，性本能， 與婚姻的實際體驗。 C 1.0.3
We must return to our "beginning" (our Theological "Prehistory") if we are to understand who we are as God intended us to be. 若要明瞭天主計劃中的我們，就必需回到我們受造之初。(我們的神
學史前) C 1.0.4
This is the first element in the "triptych" that makes up John Paul's " Adequate Anthropology" - his "Total vision of man"
這就是若望保祿所創標準人類學 (人的全面觀) 內三部曲的第一部。 31 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.1
Original Man
天主創造的真人
Christ Points Us Back to "the Beginning" "For your hardness of heart, Moses allowed you to divorce your wives, from the beginning it was not so" (Mt 19:8)
but
基督建議我們要回歸到起源 "梅瑟為了你們的心硬，才准許你們休妻，但起初並不是這樣。" (瑪 19:8) C 1.1.1
By beginning with the Words of Christ, John Paul is making a Specific Anthropological statement: "Christ fully reveals man to himself ."
若望保祿，跟隨基督回歸到起點，做了一個人類學上的明確聲明："基 督使人整個自我坦露。"
32 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.1
Original Man
天主創造的真人
Christ Points Us Back to "the Beginning" "For your hardness of heart, Moses allowed you to divorce your wives, from the beginning it was not so" (Mt 19:8)
but
基督建議我們要回歸到起源 "梅瑟為了你們的心硬，才准許你們休妻，但起初並不是這樣。" (瑪 19:8) C 1.1.2
The "boundary" between Original Man and Historical Man cannot, in all actuality, be crossed (No link) Yet Christ orders us in some sense to go beyond the boundary. (Yes, there is link)
天主創造的真人與原罪後的歷史人間的界限分明，在一切實際情況都 不能越過。— (沒有聯系) 而基督明智地命我們超越界限。 (即其間有聯系) 33 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.1
Original Man
天主創造的真人
Christ Points Us Back to "the Beginning" "For your hardness of heart, Moses allowed you to divorce your wives, from the beginning it was not so" (Mt 19:8)
but
基督建議我們要回歸到起源 "梅瑟為了你們的心硬，才准許你們休妻，但起初並不是這樣。" (瑪 19:8) C 1.1.3
Christ, through the "Redemption of the body" reestablishes the beginning as the norm.
基督救贖了人體，並重定起初為準則。 C 1.1.4
Christ helps historical man to view the "beginning" (original man) as his fullness and the gift of salvation; and so gives birth to the hope of returning to the beginning at the end (eschatological man) as a sort of homecoming.
基督協助原罪後的歷史人認知 "起初" (天主創造的真人) 實是完滿的救 恩。這樣被救贖的末世人終能走向起初，有如回歸父家。 34 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.2
Original Man
天主創造的真人
Original Human Experience
人類(人體)原始體驗 C 1.2.1
Examining Human Experience is indispensable in constructing the Theology of the Body. John Paul seeks to "reconstruct" Man's original experience not so much to determine who man and woman were then, as to help us understand who we are now.
檢查人身的體驗為建設身體神學是不可或缺的。 若望保祿力圖重建人的原始體驗，並不是為要定斷男人和女人起初 是誰，而是要協助我們去領會現在的我們是誰。
35 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.2
Original Man
天主創造的真人
Original Human Experience
人類(人體)原始體驗 C 1.2.2
In the final analysis, we can't determine the "prehistorical" events and experiences with historical certainty. We approach them only through "the symbolism of biblical language" (CCC n. 375) It does not designate fabulous content but merely an archaic way of expressing a deeper content.
若要嚴格的分析，我們不能把史前的事件與體驗看作有歷史鐵証的事 實。 我們只能以聖經的象徵術語來敘述這些事件。(教理 n. 375) 但這並不是虛構的傳說，而只是用古代的說法來表達深度的內涵。
36 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 John Paul focuses on three "Original human experiences" in the state of man's original innocence: C 1.3.1 C 1.3.2 C 1.3.3
Original Solitude Original Unity Original Nakedness
若望保祿在人類(原罪前) 原始無罪狀態中描述了三種人類 (人體) 原始 體驗。 C 1.3.1 原始孤單 C 1.3.2 原始聯合 C 1.3.3 原始裸體 37 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 C 1.3.1
Original Solitude: The First Discovery of Personhood
原始孤單: 最先發現的人位格 "Then the Lord God said: 'It is not good that the man should be alone; I will make him a helper fit for him'" (Gen 2:18)
" 上主天主說: '人單獨不好，我要給他造個與他相稱的助手'" (創 2:18) 1. This means that man (the human being) is "alone" in the visible world as a person.
人在有形可見的世界處於孤獨，這表現他是位格的人。 2. .../
38 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 C 1.3.1 2. Solitude points to the Spiritual aspects of man's nature, but is discovered through the experience of his body. The body expresses his subjectivity, and his call to communion with God and with an "other" like himself.
孤單指向人本性的精神層面，但這是由他身體的體驗所發現。 身體表現人的主觀 (與主體) ，更顯示他與天主與人共融的召叫。
39 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 C 1.3.1 bis
Original Solitude and the Creation of Woman:
原始孤單與創造女人 1. "So the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and ... [with it] made a woman ... Then the man said: This one, at last, is bone of my bones, and flesh of my flesh" (Gen 2:2123) The woman's creation from the rib is an archaic, metaphorical way of expressing the fact that they share the same humanity.
"上主天主遂使男人熟睡 ... 然後用那由男人取來的肋骨，形成了一個 女人 ... 男人遂說：'這才真是我的骨中之骨，肉中之肉' " (創 2:21-23) 從肋骨形成女人，是依典故暗示他們享有同一的人性。 2. .../ 40 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 C 1.3.1 bis 2. Adam exclaiming fascination seems to say: here is a body that expresses the person. The presence of the feminine element, along side the male element, signifies an enrichment for man in the whole perspective of his history, including the history of salvation.
亞當被迷驚叫，似乎說：這身體顯示人的位格。
女性因素與男性因素並肩實是男人整個生命史，甚至救恩
史的置富。 41 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 C 1.3.2
Original Unity: The Communion of Persons
原始聯合: 人位格的共融 1.
"Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh" (Gen 2:24) Becoming "one flesh" refers not only to the joining of two bodies, but it is a sacramental expression which corresponds to the communion
of persons.
2. [Theology of Body 2013]
"人為此應離開自己的父母，依附自己的妻子，二人成為一體" ( 創 2:24) 成為一體不單有關二人身體的會合，而這實是聖事術語，用來 表達人位格的共融。 .../
42
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 C 1.3.2 2.
"In marriage, the physical intimacy of the Spouses becomes a sign and pledge of spiritual communion." (CCC n. 2360)
"在婚姻中夫婦身體的親密， 變成心靈共融的記號和保証。" (教 理 n. 2360) 3.
.../
43 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 C 1.3.2 3. "It is not sexuality which creates in a man and a woman the need to give themselves to each other, but, on the contrary, it is the need to give oneself, latent in every human person, which finds its outlet ... in physical and sexual union, in matrimony. "considered in the perspective of the person's eternal existence, marriage is only a tentative solution of the problem of a union of persons through love." (LR p. 253-254)
這不是性本能使男女需要彼此交付，相反地，是潛伏每人心中， 自我交付的需要，驅使男女在婚姻中尋找身體與性的結合。 從永生的視角去衡量，以愛與人聯合的問題，婚姻只是個暫 定的答案。(LR 教宗著作 p. 253-254) 44 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 C 1.3.3
Original Nakedness: Key to Biblical Anthropology "And the man and his wife were both naked, and were not ashamed" (Gen 2:25)
原始裸體: 聖經人類學的題解 " 當時男女二人都赤身露體，並不害羞。" (創 2:25) 1.
Only the nakedness that makes woman an object for the man, or vice versa, is a source of shame. The fact that 'they were not ashamed' means that the woman was not an object for the man, nor He for Her.
只有使女人成為男人的物件 (玩物) 的裸體才是害羞之源。 既然他們並不害羞，這就表示女人不是男人的物件 (玩物)，男人 亦不是女人的物件 (玩物)。 45 [Theology of Body 2013]
Part I: Cycle 1
Who are we? Establishing an Adequate Anthropology
第一章 第一期
我們是誰？創立標準人類學
C 1.3
Original Man
天主創造的真人
Three "Original Human Experiences"
三種人類(人體)原始體驗 C 1.3.3
Original Nakedness: Key to Biblical Anthropology "And the man and his wife were both naked, and were not ashamed" (Gen 2:25)
原始裸體: 聖經人類學的題解 " 當時男女二人都赤身露體，並不害羞。" (創 2:25) 2.
The deepest desire of the human heart is to see another and be seen by that other. (St Augustine).
人心最強烈的願望是認識別人，並被人認識。(聖奧思定)
46 [Theology of Body 2013]
Part I
An Adequate Anthropology
第一章
標準人類學
Cycle 2 Historical Man
第二期
原罪後的歷史人
47 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.0.1
Historical Man
原罪後的歷史人
This cycle consists of 40 general audience addresses delivered between April 16, 1980 and May 6, 1981 Here John Paul reflects upon the Body, Sexuality, and Marriage as Man (male and female) experiences them in history influenced by sin.
這一期包括在1980年四月十六日至1981年五月六日的40次公開教理 講授 其間若望保祿反思，男人女人在原罪後，對人體，性本能與婚 姻的體驗。 C 2.0.2
Historical Man, however, is not merely the man influenced by sin. He is also the man redeemed in Christ Jesus.
歷史人不單是指受罪惡影響的人，歷史人也是在耶穌基督內被救贖 的人。
48 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.1
Historical Man
原罪後的歷史人
Adultery in the Heart
心裡的姦淫
1. "You have heard that it was said, 'You shall not commit adultery.' But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart." (Mt 5:27-28)
"你們一向聽說過：'不可姦淫！' 我卻對你們說：凡注視婦女，有意 貪戀她的，他已在心裡姦淫了她。" (瑪 5:27-28) 2. Christ's words show "how deep down it is necessary to go" to fulfill the law of the Gospel.
基督的話語顯示，為滿全福音之律要有多大的深度。 3. Christ, in the Sermon on the Mount, assigns as a duty to every man the dignity of every woman. And in an indirect way, he also assigns to every woman the dignity of every man.
基督在山中聖訓，向每位男士指定了每位女士的尊嚴。 同樣，間接地向每位女士指定了每位男士的尊嚴。 49 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.2
Historical Man
原罪後的歷史人
Ethic and Ethos
倫理律與倫理良心 C 2.2.1
"Unless your righteousness exceeds that of the scribes and the Pharisees you will never enter the Kingdom of heaven" (Mt 5:20)
"除非你們的義德超過經師和法利塞人的義德，你們決進不了天國" (瑪 5:20) C 2.2.2
We all know it is possible to follow rules without ever attaining holiness. It's called "legalism" or "moralism".
我們都知道，可以守盡法律但總不會達到聖德。 這是法律主義或倫理主義。 C 2.2.3
"Ethos" refers to a person's inner world of values, which attracts and repulses him.
倫理良心是有關人的內在世界的價值，這會被他接受，或被他抗拒。 50 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.2
Historical Man
原罪後的歷史人
Ethic and Ethos
倫理律與倫理良心 C 2.2.4
Christ not only confirms the essential ethical content of the commandment, but aims at strengthening it in the very depth of the human person. The new dimension of ethos is always connected with the revelation of that depth, which is called "heart" and with its liberation from lust.
基督不但認定十誡的倫理律的內容，但尤其力求加強人內心的活力。 倫理良心的新層面是常與沒有淫慾的內心聯系。 C 2.2.5
Christian Ethos is characterized by a transformation of the conscience and attitudes of human person, both man and woman, such as to express and realize the value of the body and sex according to the Creator's original plan, placed as they are in the service of the 'communion of persons'.
基督徒的倫理良心的特色是要改善男人女人的良心與態度，尤其要 依照造物主的原始計劃，去表達和實現人體與性本能的重要價值，就 [Theology of Body 2013]
是協助人類的共融。
51
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.2
Historical Man
原罪後的歷史人
Ethic and Ethos
倫理律與倫理良心 C 2.2.6
The perfection of the moral good consists in man's being moved to the good, not only by his will, but also by his "heart" and even "by his sensitive appetite" (CCC n. 1770, 1775). "All Christ's faithful are to direct their affections rightly" (CCC n. 2545)
人在 (倫理) 道德上的完美，不僅在於人為意志所驅使而向善，而且也 為其「內心」所驅使，和也靠感性對善的慾望。(教理 n. 1770, 1775) 基督的所有信徒， 都要正確地誘導自己的情感。(教理 n. 2545) C 2.2.7
It is impossible to keep the Lord's commandment by imitating the divine model from outside; there has to be a vital participation coming from the depths of the heart. (CCC n. 2842)
遵守主的誡命，若是僅從外表仿效祂的表率，那是做不到的；關鍵在 於「從內心深處 」推動生活層面的回應。(教理 n. 2842) 52 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.3
Historical Man
原罪後的歷史人
Fulfillment of the Law and Freedom from it
遵守法律與不受法律影響的自由 C 2.3.1
"Think not that I have come to abolish the law and the prophets. I have come not to abolish them, but to fulfill them" (Mt 5:17)
"你們不要以為我來是廢除法律或先知；我來不是為廢除，而是為 成全。" (瑪 5:17) C 2.3.2
Christ did not come to give us more "rules" to follow, but to change our hearts so that we could "fulfill the law."
基督來不是要給我們增加要守的規律，而是要更新我們的內心，為 使我們能善守法律。 C 2.3.3
In the Sermon on the Mount the Spirit of the Lord gives new form to our desires, those inner movements that animate our lives. (CCC n. 2764)
在山中聖訓，上主的神以新的方式推動我們內心的願望，這內在 的推動，使我們的生活生氣勃勃。(教理 n. 2764) [Theology of Body 2013]
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Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.4
Historical Man
原罪後的歷史人
Questioning the Gift
對主的恩賜提出質疑 C 2.4.1
The serpent said to the woman, "You will not die. For God knows that when you eat of it, your eyes will be opened, and you will be like God, knowing good and evil." (Gen 3:4-5)
蛇對女人說：你們決不會死！因為天主知道，你們那天吃了這果子， 你們的眼就會開了，將如同天主一樣知道善惡。(創 3:4-5) C 2.4.2
Woman is the representative and the archetype of the whole human race (MD n. 4)
女人是全人類的典型代表。(婦女尊嚴 n. 4)。
54 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.4
Historical Man
原罪後的歷史人
Questioning the Gift
對主的恩賜提出質疑 C 2.4.3
Questioning in his heart, the deepest meaning of the donation, that is, love as the specific motive of the creation and of the original covenant, man turns his back on God-Love, on 'the Father'. In a way, he casts Him out of his heart. 亞當厄娃的原罪就是在自己內心質疑天主創造天地，與人類結盟的動機 確是出自最真誠的無限愛心。這是人類背負天父—愛心。這樣把天父 逐出自己的內心。
C 2.4.4
If original sin is the denial of the gift, "Faith, in its deepest essence, is the openness of the human heart to the gift: to God's self-communication in the Holy Spirit (DV n. 51)
若原罪是拒絕恩賜，信仰，在它最深的本質，就是人內心對恩寵的開 放，亦是全心領受天父在聖神內的自我啟示。(若望保祿二世，聖神通諭 n. 51) 55 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.5
Historical Man
原罪後的歷史人
The Entrance of Shame
羞恥的進入 C 2.5.1
Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons ... I was afraid, because I was naked; and I hid myself (Gen 3:7, 10)
於是二人的眼立即開了，發覺自己赤身露體，遂用無花果樹葉，編了 個裙子圍身。(創 3:7, 10) C 2.5.2
This shows "the frontier" between original man and historical man.
這就是天主創造的真人(原始人) 與原罪後的歷史人間的交界地帶。 C 2.5.3
Nakedness once revealed participation in holiness/grace, now it reveals their loss.
從前赤身露體顯示聖德/恩寵，現在卻表明失落這一切。
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Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.5
Historical Man
原罪後的歷史人
The Entrance of Shame
羞恥的進入 C 2.5.4
Shame is a natural form of self-defense for the person against the danger of descending or being pushed into the position of an object for sexual use (LR p. 182)
羞恥是天賦人類的一種自衛方式，為避免陷為滿足性慾的對象。(LR 論性本能 p. 182) C 2.5.5
Man is ashamed of his body, because of lust (TB 116)
人為了免淫慾才對人身體感到羞恥 (身體神學 116)
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Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.6
Historical Man
原罪後的歷史人
Lust and Concupiscence "The Second Discovery of Sex"
淫慾與私慾偏情 重新發現性慾 C 2.6.1
Concupiscence refers to man's disordered passions. It comes from (original) sin, inclines us to sin, but it is not a sin in itself. Lust most often refers to the disorder of the sexual appetite.
私慾偏情有關混亂的情慾，它來自原罪，使人犯罪，但它本身不是罪。 淫慾最通常是指不正當的性慾。 C 2.6.2
Lust fails to respect the other as a subject created for his/her own sake, and treats the other as an object to be used for my own selfish end.
淫慾不會注重別人天賦的尊嚴， 對待別人只是為滿全私利的工具。
58 [Theology of Body 2013]
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Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.6
Historical Man
原罪後的歷史人
Lust and Concupiscence "The Second Discovery of Sex"
淫慾與私慾偏情 重新發現性慾 C 2.6.3
The human body in its masculinity/femininity has almost lost the capacity of expressing this love in which the man-person becomes a gift. We add the expression "almost" because the nuptial meaning of the body has not been completely suffocated by concupiscence, only habitually threatened. (TB 126)
男人/女人的身體幾乎喪失了使人成為禮品的那種表達愛心的能力。 我只說幾乎，因為私慾偏情沒有全完窒息了人體的配偶示愛能力， 只是慣常威脅著。(身體神學 126)
59 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.6
Historical Man
原罪後的歷史人
Lust and Concupiscence "The Second Discovery of Sex"
淫慾與私慾偏情 重新發現性慾 C 2.6.4
The 'heart' has become a battlefield between love and lust. The more lust dominates the heart, the less the heart experiences the nuptial meaning of the body. (TB 126)
人的內心變成了愛心與淫慾間的戰場，淫慾越能控制內心，內心越無 能體驗人體的配偶示愛能力。(身體神學 126) C 2.6.5
Concupiscence, in itself, is not capable of promoting ... the communion of persons. By itself, it does not unite, but appropriates. The relationship of the gift is changed into the relationship of appropriation (TB 127)
私慾偏情本身沒有能力推動人際共融。 其本身不會聯系只會佔有。獻禮的關係變成了佔有關係。(身體神 學 127) 60 [Theology of Body 2013]
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Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.7
Historical Man
原罪後的歷史人
The Redemption of the Body
人體的救贖 C 2.7.1
We groan inwardly as we wait for ... the redemption of our bodies. (Rom 8:23)
連我們也在自己心中嘆息，等待著...我們肉身的救贖。(羅 8:23) C 2.7.2
St. Paul vividly describes the interior battle with concupiscence. (Rom 7:1425) But he also speaks of the power of redemption at work within us which is able to do far more than we ever think or imagine (Eph 3:20).
聖保祿逼真地描述與私慾偏情的內心戰鬥 (羅 7:14-25)。但他也描述 救贖人體的奇能。" 願光榮歸於天主，他能照在我們身上所發揮的德 能，成就一切，遠超我們所求，所想的 (弗 3:20)
61 [Theology of Body 2013]
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Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.7
Historical Man
原罪後的歷史人
The Redemption of the Body
人體的救贖 C 2.7.3
Someone, I was told, at the sight of a very beautiful body, felt impelled to glorify the Creator. The sight of it increased his love for God to the point of tears. Anyone who entertains such feeling in such circumstances, is already risen ... before the general resurrection. (John Climacus, The Ladder of Divine Ascent, 15th step, 58, p.168)
我聽說，有一位人仕，面對一個很美健的人體，心中感動，極願光榮 天主。 這人體激動他愛慕天主，甚至流淚。 任何人，在人體前有這種感受和反應，在眾人復活之前他已優先復 活了。(錄自 John Climacus, 屬神天梯，第十五級, 168 頁) 62 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.7
Historical Man
原罪後的歷史人
The Redemption of the Body
人體的救贖 C 2.7.4
Christ will raise us up, on the last day, but it is also true that, in a certain way, we have already risen with Christ ... United with Christ by Baptism, believers already truly participate in the heavenly life of the risen Christ, but this life remains hidden with Christ in God. Nourished with his body in the Eucharist we already belong to the Body of Christ. (CCC n. 1002-1003)
基督固然在「最後一天」，使我們復活，但是我們在某種程度上確實已與 基督一起復活了。其實，靠聖神，基督徒現世的生活，已分享了基督的 死亡和復活。(教理 n. 1002) 基督徒通過聖洗與基督結合 ， 已真正地分享復活了的基督在天上的生命。不過這生命仍「與基督一 同隱藏在天主內」(哥 3:3) 我們既在感恩祭中領受基督身體，得到滋 養，也就屬於基督的身體。 (教理 n. 1003) 63 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.8
Historical Man
原罪後的歷史人
Purity of Heart
內心的潔淨 C 2.8.1
Blessed are the pure in heart, for they shall see God. (Mt 5:8) To the pure all things are pure, but to the corrupt and unbelieving nothing is pure (Ti 1:15)
心裡潔淨的人是有福的，因為他們要看見天主 (瑪 5:8) 為潔淨的人一切都是潔淨的，但為敗壞的人和無信仰的人，沒有一樣是 潔淨的 。(鐸 1:15) C 2.8.2
Authentic purity recognizes that those parts of the Body that fallen men think are "less honorable" actually deserve "all the greater" (1 Cor 12:23).
原罪後的人越認為不端雅的身體部位，正統的純潔卻認為實際上，越 值得視為端雅。(參格前 12:23)
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Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.8
Historical Man
原罪後的歷史人
Purity of Heart
內心的潔淨 C 2.8.3
The Purity of heart is the precondition of the vision of God. Even now it enables us to see according to God; it lets us perceive the human body - ours and our neighbor's - as a Temple of the Holy Spirit, a manifestation of divine beauty. (CCC n. 2519)
心地純潔是看見天主的先決條件。心地純潔使我們領會人的身體，即 自己及近人的身體， 都是聖神的宮殿， 都是天主至美的表現 (教理 n. 2519)
65 [Theology of Body 2013]
Part I: Cycle 2
Who are we? Establishing an Adequate Anthropology
第一章 第二期
我們是誰？創立標準人類學
C 2.9
Historical Man
原罪後的歷史人
Portraying the Naked Body in Art
在藝術品描繪裸體 C 2.9.1
It seems that Michelangelo in his own way, allowed himself guided by the evocative words of the Book of Genesis which ... reveals: 'The man and his wife were both naked, yet felt no shame (Gen 2:25) The Sistine Chapel is ... the Sanctuary of the theology of the Human Body. (L' Osservatore Romano, April 13, 1994)
米高安哲羅描繪了裸體，似乎是他回憶了創世紀的話：當時男女二人 都赤身露體，並不害羞。(創 2:25) 西斯定小堂是身體神學的聖殿。(羅馬觀察報, 1994 年四月十三日) C 2.9.2
Pornography and appropriate art is distinguished by the intention of the artist.
色情作品與藝術作品的區別是在乎作家的意向。
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Part I 第一章
An Adequate Anthropology 標準人類學
Cycle 3 Eschatological Man
第三期
被救贖的末世人
67 [Theology of Body 2013]
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.0
Eschatological Man (TB 233-261)
被救贖的末世人
(身體神學 233-261)
In these 9 general audience addresses between November 11, 1981 and February 10, 1982, John Paul reflects upon the body and sexuality as we will experience them in the resurrection when all things will be consummated in Christ Jesus.
在1981年十一月十一日至1982年二月十日間的九次公開接見的演詞 中，教宗若望保祿二世，對我們將要復活，一切都要在耶穌基督內 完成之際，對肉身與性本能會有的體驗，作了一個深入的反思。
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.1
Eschatological Man
被救贖的末世人
The Resurrection of the Body
肉身的復活 C 3.1.1
I believe in the resurrection of the body, and the life everlasting, Amen (Apostle's Creed)
我信肉身的復活，我信永恆的生命，亞孟 (信經) C 3.1.2
The Resurrection constitutes the definitive accomplishment of the Redemption of the body.
復活構成救贖肉身的最終成果。 C 3.1.3
The human soul needs the body to express itself, not only on earth, but in heaven as well.
人的靈魂，不單在世上需要靠肉身來表達自己，在天上亦然。
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.2
Eschatological Man
被救贖的末世人
Christ Points us to the Future
基督請我們面向未來 C 3.2.1
For in the resurrection, they neither marry nor are given in marriage. (Mt 22:30)
因為復活的時候，也不娶也不嫁。(瑪 22:30) C 3.2.2
As can be seen from Christ's words marriage, that union in which ... they become one flesh (Gn 2:24) ... belongs exclusively to this age.
從基督的話可以看到，使二人成為一體的婚姻 (創 2:24) 純是今世獨有 的。 C 3.2.3
The need to give oneself to and unite with another person ... is not finally and completely satisfied simply by union with another human being.
純粹與另一個人結合，並不能最後完滿地滿足自我奉獻及與別人共融 的需要。 70 [Theology of Body 2013]
Part I: Cycle 3
Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.2
Eschatological Man
被救贖的末世人
Christ Points us to the Future
基督請我們面向未來 C 3.2.4
Considered in the perspective of the person's eternal existence, Marriage is only a tentative solution of the problem of a union of persons through love. (LR p. 253)
從人類的永恆存在視角去考慮，婚姻為解決人際相愛共融的問題，只是 一個暫時的答案。(教宗著作 p. 253) C 3.2.5
Celibacy for the Kingdom in the perspective of eternal life, is another attempt to solve the problem. (LR p. 254)
為天國獨身守貞，在永生的視角，又是為解決問題的另一個嘗試。(教 宗著作 p. 254)
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.3
Eschatological Man
被救贖的末世人
Eschatological Experience will be explained in the following pages C 3.4 - 3.8
末世人的體驗 隨後解釋 C 3.4 - 3.8
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.4
Eschatological Man
被救贖的末世人
The Spiritualization of the Body
肉身的屬靈化 C 3.4.1
For when they rise from the dead, they ... are like angels in heaven. (Mk 12:25) It is sown a physical body, it is raised a spiritual body. (1 Cor 15:44)
因為人從死者中復活後，... 就像天上的天使一樣。(谷 12:25) 播種的是屬物的身體，復活起來的是屬靈的身體。(格前 15:44) C 3.4.2
The Spiritualization of the Body refers to the perfect integration of the body and soul.
肉身的屬靈化是針對肉身與靈魂的完整融合。 C 3.4.3
We can achieve a mature level of integration in this life, but the possibility of opposition between body and soul remains.
我們在現世可以獲得一個有成長水平的融合，但常會有肉身與靈魂對抗 的可能。 73 [Theology of Body 2013]
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.4
Eschatological Man
被救贖的末世人
The Spiritualization of the Body
肉身的屬靈化 C 3.4.4
Perfection cannot exist in a mutual opposition of spirit and body, but in a deep harmony between them, in safeguarding the primacy of the spirit.
完美不能出自精神與肉體的互相排斥，但要來自其間的極度和諧，勿忘 維護精神的優先。
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.5
Eschatological Man
被救贖的末世人
The Divinization of the Body
肉身的屬神化 C 3.5.1
We are called to "participate the divine nature" (2 Pt 1:4).
C 3.5.2
我們受召能成為有分於天主性體的人。(伯後 1:4) The Divinization of man refers to the perfect indwelling of the divine Person of the Holy Spirit.
有分於天主性體是指天主聖神完美的臨在。 C 3.5.3
God will communicate "His very Divinity not only to man's soul, but to his whole psychosomatic subjectivity" (TB 242)
天主不單使祂的天主性體與人的靈魂共融， 還與整個人的身體與心理 主體共融。(身體神學 242)
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.6
Eschatological Man
被救贖的末世人
The Beatific Vision
天上真福神視 C 3.6.1
For now we see in a mirror dimly, but then face to face. (1 Cor 13:12).
C 3.6.2
我們現在是藉著鏡子觀看，模糊不清，到那時，就要面對面的觀看了。 (格前 13:12) The Beatific Vision is the definitive fulfillment of every human longing for union.
天上真福神視就是每個人渴望結合的最後與決定性的實現。 C 3.6.3
The beatific vision is a union with God in His Trinitarian Mystery and of Intimacy with Him in the perfect communion of Persons.
天上真福神視顯是與天主聖三奧秘的共融，更是人神間最完美最親密的 位格結合。
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.7
Eschatological Man
被救贖的末世人
The Definitive Fulfillment of the Nuptial Meaning of the Body
人身配偶特徵最據有決定性的實現 C 3.7.1
The words of Genesis 2:24 "the two of them became one body" refer to this world, but in some way also to the other world in Heaven.
這句創世紀(創 2:24)的話 "二人成為一體" 是指現世的婚姻，但從另 一角度也涉及永生。 C 3.7.2
John Paul states several times that we will be raised as male and female.
若望保祿曾多次聲明，我們復活時，仍保持我們的男性和女性。 C 3.7.3
Sexual difference and our longing for union reveal that we are created for the Eternal Communion: Father, Son, and Holy Spirit.
男女性別，和我們渴望結合，啟示我們受造是為要與天主父，子，神聖 三的永恆共融。
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.7
Eschatological Man
被救贖的末世人
The Definitive Fulfillment of the Nuptial Meaning of the Body
人身配偶特徵最據有決定性的實現 C 3.7.4
In the joys of their love and family life, God gives them here on earth a foretaste of the Wedding Feast of the Lamb. (CCC n. 1642)
天主使他們在愛情和家庭生活的喜樂中，在今世就預嘗到羔羊的婚宴。 (教理 n.1642) C 3.7.5
The Church longs to be united with Christ, her Bridegroom, in the glory of heaven, where she will rejoice one day with her Beloved, in a happiness and rapture that can never end. (CCC n. 1821)
教會渴望在天上的光榮中，與其淨配基督結合為一： 在那裡有一天你也能與你的「至愛」，永無盡期地生活在欣喜若狂的幸 福中。(教理 n. 1821)
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Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.8
Eschatological Man
被救贖的末世人
The Communion of Saints
諸聖相通與共融 C 3.8.1
For man, the Heavenly Communion of Saints is the ultimate and definitive "Communio Personarum". It is the unity in one body of all who respond to the Wedding Invitation of the Lamb.
天上的諸聖相通共融，就人而論是最基本最決定性的人位格共融。這也是 凡回應羔羊婚宴邀請的人的整體共融。 C 3.8.2
In this Union of Communion: we will see all and be seen by all, in the same time we will know all and be known by all. "The Church, which is his body, the fullness of the one (Christ) who fills all things in all." (Eph 1:23)
在這諸聖相通共融內，我們可以目睹眾人，眾人也會目睹我們；同時我們 能認識眾人，眾人亦會認識我們。 "這就是教會，基督的身體，這也就是在一切內充滿一切者(基督)的圓滿" (弗 1:23) 79 [Theology of Body 2013]
Part I: Cycle 3
Who are we? Establishing an Adequate Anthropology
第一章 第三期
我們是誰？創立標準人類學
C 3.8
Eschatological Man
被救贖的末世人
The Communion of Saints
諸聖相通與共融 C 3.8.3
For man, this consummation will be final realization of the unity of the human race, which God willed from creation, and of which the Pilgrim Church has been the Symbol "in the nature of sacrament" (LG 1) Those who are united with Christ will form the Community of the Redeemed, 'the Holy City' of God (Rev 21:2), 'the Bride, the Wife of the Lamb' (Rev 21:9), (CCC n. 1045).
就人而論，這個圓滿將是人類成為一體的最終實現；這人類成為一體是天 主創造之初就意願的，這一體也是旅途教會「作為聖事」(教會憲章 1) 所象徵的。 那些與基督結合的人將組成得救的團體，天主的「聖城」(默 21:2)， 「羔羊的淨配新娘」(默 21:9) (教理 n.1045)
80 [Theology of Body 2013]
Part II
How are we to live?
Applying an Adequate Antropology 第二章
我們應如何生活？
標準人類學的實現
81 [Theology of Body 2013]
Part II 第二章
Applying an Adequate Anthropology 標準人類學的實現
Cycle 4 Celibacy for the Kingdom
第四期
為天國獨身與守貞
82 [Theology of Body 2013]
Part II: Cycle 4
Applying an Adequate Anthropology
第二章 第四期
標準人類學的實現
C 4.0
Celibacy for the Kingdom (TB pp 262-303)
為天國獨身與守貞(身體神學
262-303頁)
In these 14 general audience addresses delivered between March 10, 1982 and July 21, 1982, John Paul applies his "Total vision of Man" to the vocation of celibacy for the Kingdom.
在1982年三月十日至七月二十一日間，若望保祿在14次公開接見講座 中，從「為天國獨身守貞的聖召」分析了「人的全面觀」
83 [Theology of Body 2013]
Part II: Cycle 4
Applying an Adequate Anthropology
第二章 第四期
標準人類學的實現
C 4.1
Celibacy for the Kingdom
為天國獨身與守貞
Eunuchs "For the Kingdom"
為天國獨身守貞 C 4.1.1
For there are eunuchs who have been so from Birth ... and there are eunuchs who made themselves eunuchs for the sake of the Kingdom of Heaven" (Mt 19:12)
"因為有些閹人，從母胎生來就是這樣 ... 有些閹人，卻是為了天國，而 自閹的。" (瑪 19:12) C 4.1.2
Those who are (eunuchs) celibate for the Kingdom "skip" the Sacrament of Marriage, in anticipation of the Ultimate Reality - the Marriage of the Lamb.
那些為天國而獨身守貞(自閹) 的人跳過現世的婚姻，而提前走向羔羊的 婚姻。
84 [Theology of Body 2013]
Part II: Cycle 4
Applying an Adequate Anthropology
第二章 第四期
標準人類學的實現
C 4.1
Celibacy for the Kingdom
為天國獨身與守貞
Eunuchs "For the Kingdom"
為天國獨身守貞 C 4.1.3
Celibate and Virgins for the Kingdom are a sign that the Body, whose end is not the Grave, and a witness among men that anticipates the future Resurrection of the Body.
為天國獨身守貞象徵人體不是為墳墓，而是為提前見証人體的光榮復活。 C 4.1.4
For those who choose to be celibates and virgins for the Kingdom, the nuptial relationship of Christ with the Church has a particular significance.
基督是教會的淨配，對那些為天國獨身守貞的人具有特殊的意義。
85 [Theology of Body 2013]
Part II: Cycle 4
Applying an Adequate Anthropology
第二章 第四期
標準人類學的實現
C 4.2
Celibacy for the Kingdom
為天國獨身與守貞
Remaining in "Solitude" before God
在天主台前保留孤單 C 4.2.1
In some way the celibate person freely chooses to remain in the "ache" of solitude before God in order to devote all of his longings for Communion towards Christ and the Church.
獨身守貞的人，以相當的決心，自願在天主台前，保留心愛的孤單，其 目標是要奉獻整個心靈，為能與基督及教會共融。 C 4.2.2
"It is not good for man to be alone ..." (Gen 2:18) So Christian celibacy reveals that the ultimate fulfillment of Solitude is found only in the "Marriage of the Lamb" and in being a "Partner of the Absolute".
"人單獨不好 ..." (創 2:18) 所以基督徒的獨身啟示，唯有羔羊的婚姻，與上主為伴，才能最後完滿 地超越孤單。
86 [Theology of Body 2013]
Part II: Cycle 4
Applying an Adequate Anthropology
第二章 第四期
標準人類學的實現
C 4.2
Celibacy for the Kingdom
為天國獨身與守貞
Remaining in "Solitude" before God
在天主台前保留孤單 C 4.2.3
"... I will make a suitable helper for him." (Gen 2:18) So the celibate will be capable of discovering in his solitude ... a new and even fuller form of intersubjective communion with others.
"我要給他造個與他相稱的助手" (創 2:18) 這樣為天國獨身守貞的人，雖然孤單，但天主安排，使他們與人共融， 將會發現更嶄新，甚至更完整的方式。
87 [Theology of Body 2013]
Part II: Cycle 4
Applying an Adequate Anthropology
第二章 第四期
標準人類學的實現
C 4.3
Celibacy for the Kingdom
為天國獨身與守貞
St Joseph and Holy Mary's Marriage / Spiritual Fruitfulness
聖若瑟與聖瑪利亞的婚姻 / 屬靈的美果 C 4.3.1
"Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this Child has been conceived in her." (Mt 1:20).
"達味之子若瑟，不要怕娶你的妻子瑪利亞，因為在她內受生的，是出 於聖神。" (瑪 1:20) C 4.3.2
The Marriage of St. Joseph and Holy Mary embraces the heavenly Marriage and the earthly Marriage simultaneously.
聖若瑟和聖瑪利亞的婚姻同時包括了天上和地上的婚姻。
88 [Theology of Body 2013]
Part II: Cycle 4
Applying an Adequate Anthropology
第二章 第四期
標準人類學的實現
C 4.3
Celibacy for the Kingdom
為天國獨身與守貞
St Joseph and Holy Mary's Marriage / Spiritual Fruitfulness
聖若瑟與聖瑪利亞的婚姻 / 屬靈的美果 C 4.3.3
Their superabundant spiritual fruitfulness effects the Incarnation (Hypostatic Union)
他們婚姻的異常美果就是天主降生成人(神人的結合)。 C 4.3.4
The Marriage of St. Joseph and Holy Mary conceals within itself, at the same time, the Mystery of the Perfect Communion of the Persons, of the man and woman in the conjugal pact, and also the Mystery of that singular continence for the Kingdom of Heaven.
聖瑪利亞和聖若瑟的婚姻同時隱藏了人位格及男女婚姻盟約的完美共融， 和那為天國非凡地守貞的奧秘。
89 [Theology of Body 2013]
Part II: Cycle 4
Applying an Adequate Anthropology
第二章 第四期
標準人類學的實現
C 4.3
Celibacy for the Kingdom
為天國獨身與守貞
St Joseph and Holy Mary's Marriage / Spiritual Fruitfulness
聖若瑟與聖瑪利亞的婚姻 / 屬靈的美果 C 4.3.5
Though Christ is born of her like every other man ... nonetheless Mary's maternity is virginal.
儘管基督的誕生是與常人無異，但聖瑪利亞確是位守貞的母親。 C 4.3.6
To this virginal maternity of Holy Mary, there corresponds the virginal mystery of St. Joseph. In fact the virginal fatherhood of St. Joseph fully shares in authentic human fatherhood. (RC n. 21)
一方面聖瑪利亞是位守貞的母親，另一方面聖若瑟亦是個守貞的父親， 且實是真正的人性父親。(教宗牧函)
90 [Theology of Body 2013]
Part II 第二章
Applying an Adequate Anthropology 標準人類學的實現
Cycle 5 The Sacramentality of Marriage
第五期
婚姻的聖事特性
91 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.0
The Sacramentality of Marriage (TB pp 304-368)
婚姻的聖事特性(身體神學
304-368頁)
In these 22 general audience addresses delivered between July 28, 1982 and February 9, 1983, John Paul applies his "Total vision of Man" to deepening our understanding of the Sacrament of Marriage.
在1982年七月二十八日與1983年二月九日間的22次公開接見講座，若 望保祿從他 "對人的全面觀" 來加深我們對婚姻聖事的理解。
92 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.1
The Sacramentality of Marriage
婚姻的聖事特性
The Crowning of the Truths of Scripture
聖經真理的頂峰 C 5.1.1
"The Key and Classic Text" Ephesians 5:21-33 will take us to the threshold of the meaning and mystery of the universe, to the threshold of discovering the glory and greatness that God has bestowed on us by creating us as male and female and calling us to become "one flesh".
厄弗所書第五章21-23節實是典型的關鍵文件，由此帶領我們走向認識 宇宙奧秘的開端門檻，尤其開始發現天主創造我們男人，女人和召叫 我們彼此共融成為一體的偉大使命。 C 5.1.2
The text of Ephesians 5 appears as the compendium or Summa, in some sense, of the teaching about God and man which was brought to fulfillment by Christ (LF n. 19)
厄弗所書第五章顯示是個有關天主與人由基督完成的偉大工程的憲章 (教宗致家庭書 n.19) 93 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.2
The Sacramentality of Marriage
婚姻的聖事特性
The Head / Body Analogy
頭與身的比喻 C 5.2.1
"Wives should be subordinate to their husbands as to the Lord. For the husband is head of his wife, just as Christ is head of the Church. Husbands, love your wives, even as Christ loved the Church ... (Eph 5:22-25)
"你們作妻子的，應當服從自己的丈夫，如同服從主一樣，因為丈夫是 妻子的頭，如同基督是教會的頭。你們作丈夫的，應該愛妻子，如同 基督愛了教會 ... (弗 5:22-25)
94 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.3
The Sacramentality of Marriage
婚姻的聖事特性
The Spousal Analogy
配偶比喻 C 5.3.1
According to the spousal analogy, the wife is an icon of the Church, and the husband is an icon of Christ. (Eph 5:24-28)
依配偶比喻來看，妻子是教會的活像，而丈夫則是基督的活像。 (弗 5:24-28)
95 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.4
The Sacramentality of Marriage
婚姻的聖事特性
Mutual Subjection
彼此的服從 C 5.4.1
Be subject to one another out of reverence for Christ. As the Church is subject to Christ, so let wives also be subject in everything to their husbands. Husbands, love your wives, as Christ loved the Church and gave himself up for her. (Eph 5:21, 24-25)
為了尊重基督 ... 你們作為妻子的，應當服從自己的丈夫，如同教會服從基督一樣。 你們作丈夫的，應當愛妻子，如同基督愛了教會，並為她捨棄了自 己 (弗 5:21; 24-25)
96 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.4
The Sacramentality of Marriage
婚姻的聖事特性
Mutual Subjection
彼此的服從 C 5.4.2
The gift is that Christ came not to be served but to serve, and to lay down His life for His Bride (Mt 20:28)
基督的禮物是：祂來不是為受人服待，而是為服待他人，並為祂的淨 配，奉獻自己的生命。(瑪 20:28) C 5.4.3
If a husband is truly to love his wife, it is necessary to insist that intercourse must not serve merely as a means of allowing [his] climax ... so that climax may be reach by both ... and as far as possible occur in both simultaneously. (LR p. 275)
如果丈夫認真愛妻子，就應強調性交不應單為男性的高潮，而應是為 夫婦兩人的高潮，且盡可能夫婦同時達到高潮。(教宗著作 p. 275)
97 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.5
The Sacramentality of Marriage
婚姻的聖事特性
Physical beauty as a Metaphor for Holiness
身體健美隱喻聖德 C 5.5.1
"Christ loved the Church, and handed himself over for her, to sanctify her, cleansing her by the bath of water (Baptism) with word, ... that she might be holy and without blemish." (Eph 5:25-27) "... 基督愛了教會，並為她捨棄了自己，以水 (聖洗)，藉聖言，來潔淨
她，聖化她 (聖德)，使她成為聖潔，沒有瑕疵 ... (弗 5:25-27) 。 C 5.5.2
A beautiful body, for St Paul, expresses spiritual beauty-holiness.
聖保祿認為，美健的身體是屬靈之美，聖德的表現。
98 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.6
The Sacramentality of Marriage
婚姻的聖事特性
Sacrament, Mystery and Sign
聖事，奧秘，與標記 C 5.6.1
The Great Mystery of God is made visible through the economy of Sacramental Signs.
透過聖事標記系統，我們可以透視天主偉大的奧秘。 C 5.6.2
"Sacrament" refers to the revelation and accomplishment of the eternal mystery hidden in God.
"聖事" 啟示並實現隱藏在天主內的永恆奧秘。 C 5.6.3
"Mystery" is the only word we can utter to speak of the invisible, divine reality.
"奧秘" 是我們用來描述無形屬神現實的唯一可用詞語。
99 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.6
The Sacramentality of Marriage
婚姻的聖事特性
Sacrament, Mystery and Sign
聖事，奧秘，與標記 C 5.6.4
"Sign" simply means the visibility of the Invisible.
"標記" 簡直是指以有形表達無形。 C 5.6.5
The good news of the Gospel is that which was "hidden" in God from eternity has been revealed - first through the sign of man and woman's original unity and definitively through the sign of the union of Christ and the Church.
福音就是把從永遠已隱藏在天主內的喜訊啟示出來：首先是透過男人 女人原始合一的標記，最後是透過決定性的標記，就是基督與教會的 聯合 。
100 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.7
The Sacramentality of Marriage
婚姻的聖事特性
The Sacramental Sign of Marriage
婚姻的聖事標記 C 5.7.1
Every sacrament has a specific sign that communicates the invisible reality it symbolizes.
每件聖事擁有獨特的標記，用來傳達所象徵的無形現實。 C 5.7.2
The Sacramental Sign of Marriage begins with the exchange of consent, is consummated in conjugal intercourse.
婚姻聖事標記是以交換同意開始，而以夫妻性交完成。 C 5.7.3
The man and woman as spouses, bear this Sacramental Sign throughout the whole of their lives, and (they) remain as that sign until death (TB 357)
男人女人以夫妻身份，終生至死常帶著這聖事標記。(身體神學 357) C 5.7.4
The Matrimonial consent that Binds the spouses to each other, finds its fulfillment in the two becoming one flesh. (CCC n. 1627)
這使夫婦連結一起的婚姻合意，在他們兩人「成為一體」時，得以完成。 (教理 n. 1627) 101 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.8
The Sacramentality of Marriage
婚姻的聖事特性
The Language of the Body
身體語言 C 5.8.1
All that John Paul has said about Body and its nuptial meaning and Marriage as a "Great Mystery" imaging Christ's love for the Church is expressed through the "Language of the Body".
教宗若望保祿二世所有講及人體及其婚姻含義，包括有關婚姻是象徵基 督愛教會的奧秘等，都是靠身體語言來描述。 C 5.8.2
The most profound word of the Spirit - words of love, of giving, of fidelity demand an adequate language of the Body, And without it, they cannot be fully expressed..
人心靈最深奧的詞語，— 愛心，付出，忠貞等 — 需求一種適當的 "身 體語言"，否則不能盡情表達。
102 [Theology of Body 2013]
Part II: Cycle 5
Applying an Adequate Anthropology
第二章 第五期
標準人類學的實現
C 5.9
The Sacramentality of Marriage
婚姻的聖事特性
The Prophetism of the Body
人身體的先知使命 C 5.9.1
A Prophet is the one who expresses in human words the Mystery of God. The Language of the body is meant to "proclaim" the "Great Mystery" of Christ and the Church.
先知的使命是以人間語言去表達天主的奧秘。 人身的語言就是為了宣報基督與教會的偉大奧秘。 C 5.9.2
In the Spousal Analogy of the Prophets, it is the Body itself which speaks; it speaks both in the language of fidelity, that is, of Love, and also in the language of conjugal infidelity, that is of adultery.
在配偶比喻的先知，那是由人身發言，它可說忠貞的話，這是愛情；它 也可說不忠的話，那是姦淫。
103 [Theology of Body 2013]
Part II 第二章
Applying an Adequate Anthropology 標準人類學的實現
Cycle 6 Love and Fruitfulness
第六期
愛情與人類生命之果
104 [Theology of Body 2013]
Part II: Cycle 6
Applying an Adequate Anthropology
第二章 第六期
標準人類學的實現
C 6.0
Love and Fruitfulness (TB pp 368-423)
愛情與人類生命之果(身體神學
368-423頁)
In the 21 addresses delivered between May 23 and November 28, 1984, John Paul II applies his "Adequate Anthropology" to the teaching of Pope Paul VI's landmark Encyclical Humanae Vitae.
教宗若望保祿二世在1984年五月廿三日至十一月廿八日的21次公開 訓詞，利用他獨有的標準人類學，對教宗保祿六世的人類生命通諭 的訓導，作了里程碑的分析。
105 [Theology of Body 2013]
Part II: Cycle 6
Applying an Adequate Anthropology
第二章 第六期
標準人類學的實現
C 6.1
Love and Fruitfulness
愛情與人類生命之果
The Language of the Body becomes Liturgical
人身語言成了禮儀化 C 6.1.1
Not only is conjugal life "Liturgical", but the Church's Liturgical life is in some sense "Conjugal" Baptism is a nuptial Mystery Eucharist is a Wedding Feast (CCC n. 1617)
不單婚姻生活是禮儀化，連教會禮儀也是婚姻化 聖洗是一項婚姻奧跡 感恩祭是婚宴 (教理 n. 1617) C 6.1.2
The marital bed can be viewed as an altar upon which spouses offer their bodies in living sacrifice holy and acceptable to God. This is their spiritual act of worship. (Rom 12:1; CCC n. 2031)
婚姻床可以看作祭台，在此夫妻獻上他們的身體，當作生活，聖潔，和 悅樂天主的祭品。這是他們屬靈的敬禮。(羅 12:1; 教理 n. 2031) 106 [Theology of Body 2013]
Part II: Cycle 6
Applying an Adequate Anthropology
第二章 第六期
標準人類學的實現
C 6.2
Love and Fruitfulness
愛情與人類生命之果
The Inseparable Meanings of Conjugal Act
夫妻性交有兩種分不開的含義 C 6.2.1
The teaching of Humanae Vitae is founded upon the inseparable connection, established by God which man on his own initiative may not break between the unitive significance and the procreative significance which are both inherent to the marriage act (HV n. 12)
人類生命通諭教導： 夫妻性交具有結合與生育兩種含義，兩者都是 婚姻行為內在不能分離的因素，是天主所定，人不能自主使之分離。 (生命通諭 n. 12) C 6.2.2
John Paul's reflections center on this Encyclical.
若望保祿的反思就是聚焦於這通諭。
107 [Theology of Body 2013]
Part II: Cycle 6
Applying an Adequate Anthropology
第二章 第六期
標準人類學的實現
C 6.3
Love and Fruitfulness
愛情與人類生命之果
Falsification of the Sign
偽造的標記 C 6.3.1
John Paul's catechesis shows the deepest theological reason for the immorality of contraception - it is a falsification of the sacramental sign of Married Love.
教宗若望保祿的教理講授指出人工避孕之所以為不道德，最深奧的神 學理由 — 它偽造了夫妻性愛的聖事標記。
108 [Theology of Body 2013]
Part II: Cycle 6
Applying an Adequate Anthropology
第二章 第六期
標準人類學的實現
C 6.4
Love and Fruitfulness
愛情與人類生命之果
Authentic Marital Spirituality
真正的婚姻靈修 C 6.4.1
An authentic Marital Spirituality leads couples to open their "flesh" - and the "one flesh" they become - to the indwelling power of the Holy Spirit, and thus to be guided by Him in all their life together.
真正的婚姻靈修帶領夫妻開放他們結為一體的身體，去領受聖神臨在 的神力，使終生由聖神領導。 C 6.4.2
Contraception marks a specific "closing off" to the Holy Spirit, and to the inner life of the Trinity in the Conjugal Union.
人工避孕在夫妻結合上對聖神和聖三生活，標誌著正面的關閉。
109 [Theology of Body 2013]
Part II: Cycle 6
Applying an Adequate Anthropology
第二章 第六期
標準人類學的實現
C 6.4
Love and Fruitfulness
愛情與人類生命之果
Authentic Marital Spirituality
真正的婚姻靈修 C 6.4.3
The married couple must implore this essential 'power' of the Holy Spirit by Prayer, they must draw grace and love from ever-living fountain of the Eucharist they must overcome with humble perseverance their deficiencies and sins in the Sacrament of Penance
夫婦二人應以祈禱懇求聖神護佑 ... 他們應從感恩祭活力之泉吸取愛的恩賜 ... 尤其要善用悔改聖事虛心並恆心地去克服自己的缺失與罪過。 C 6.4.4
Pope Paul VI states plainly, that men and women cannot live the teaching of the Encyclical Humanae Vitae without the help of God's Grace (HV n. 20).
教宗保祿六世坦白聲明，男人女人沒有天主聖寵的助佑是絕對不能活 出人類生命通諭的訓導。(生命通諭 n. 20) 110 [Theology of Body 2013]
Conclusion The Theology of the Body and the New Evangelization
結論
身體神學與新福傳
111 [Theology of Body 2013]
Conclusion:
The Theology of the Body and the New Evangelization
結論:
身體神學與新福傳
Con.1
The Theology of the Body is really Antidote to the Culture of Death and Key to the Meaning of Life.
結論 1
身體神學實是死亡文化的解毒劑和生命真義的題解。
1.1
John Paul's portrait of sexual love as an icon of the interior life of God, has barely begun to shape the Church's theology, preaching, and religious education. • When it does, it will compel a dramatic development of thinking about virtually every major theme in the Creed (WH p. 853)
教宗若望保祿因描述性愛為天主奧秘生命的活像，而剛剛開始影響天 主教的神學，宣道，和宗教教育。 但時機將到， 信經 (信道神學) 中幾乎所有較重要的信條都會被迫 投入一種出人意料的驚人發展。(WH 教宗傳 p. 853)
112 [Theology of Body 2013]
Conclusion:
The Theology of the Body and the New Evangelization
結論:
身體神學與新福傳
Con.2
What is the New Evangelization?
結論 2
何謂新福傳 。
2.1
John Paul first used the expression "the New Evangelization" in a pastoral visit to Latin America in 1983. What is "new" is that it is directed not only towards the unbaptized, but towards the modern phenomenon of the "baptized non-believer".
若望保祿於1983 年向拉丁美洲作牧民訪問時首先創用了 "新福傳" 這術 語。 所謂 "新" 不單針對 "未領洗" 的民眾， 但還包括雖領了洗仍無信 仰的近代現象。
113 [Theology of Body 2013]
Conclusion:
The Theology of the Body and the New Evangelization
結論:
身體神學與新福傳
Con.2
What is the New Evangelization?
結論 2
何謂新福傳 。
2.2
The New Evangelization is not a matter of inventing a 'new program' What is essential in order to meet the unprecedented needs of our day is a proclamation of the Gospel that is "new in order, methods, and expression" (John Paul II address March 9, 1983)
新福傳不是要另創一個信仰的新課程。 為面迎史無前例的急需去宣揚福音，最基本的正是嶄新的熱誠，方 法，和表達方式。(教宗若望保祿二世1983年三月九日講詞) 2.3
Do not empty the Cross of its power! This is the cry of the New Evangelization (OL n. 31)
不要弄空十字聖架的神力 這是新福傳的呼聲 (教宗牧函)
114 [Theology of Body 2013]
Conclusion:
The Theology of the Body and the New Evangelization
結論:
身體神學與新福傳
Con.3
Crossing the Threshold of Hope
結論 3
踏進希望之門
3.1
Many of us are like the disciples on the road to Emmaus: (Lk 24:13)
我們中不少人好像在厄瑪烏路上的門徒 (路 24:13)。 3.2
The Vicar of Christ (Jesus himself) has walked with us, opening up the Scriptures for us.
教宗基督代權 (復活的基督) 曾與我們同行，替我們解讀了聖經。 3.3
Were not our hearts burning within us as he unfolded the 'Great Mystery' of God's designs? (Lk 24:32)
當祂向我們展示天主計劃的奧秘時，我們的心不是火熱的嗎？(路 24:32)
115 [Theology of Body 2013]
Conclusion:
The Theology of the Body and the New Evangelization
結論:
身體神學與新福傳
Con.3
Crossing the Threshold of Hope
結論 3
踏進希望之門
3.4
And just as the disciples of Emmaus came to recognize Christ "in the breaking of the bread" - in His Body given for them in Eucharist So, too, have we come to see Christ revealed in His Body: in our bodies, because we, though many, are "one body" with Him.
正如厄瑪烏的門徒在分餅：在感恩祭把身體交付給他們時，才認出基 督。 同樣我們在祂的身體和在我們的身體看出基督，因為我們人數雖 多， 但與祂結合成一個身體。
116 [Theology of Body 2013]
Conclusion:
The Theology of the Body and the New Evangelization
結論:
身體神學與新福傳
Con.3
Crossing the Threshold of Hope
結論 3
踏進希望之門
3.5
At the beginning of the Third Christian Millennium, it is time for the Church and the World to "Cross the Threshold of Hope" into a new springtime. It is time to make our "Passover" from a culture of death to a Culture of Life.
正藉主曆三千年代之始，這真是教會與普世的春季好時光，泰然 "踏 進希望之門"。 高唱逾越凱歌：放棄死亡之文化，邁進基督的生命福音。
117 [Theology of Body 2013]
Conclusion:
The Theology of the Body and the New Evangelization
結論:
身體神學與新福傳
Con.3
Crossing the Threshold of Hope
結論 3
踏進希望之門
3.6
Holy Mary, Mother of God ...
Mary, Bride without spot or wrinkle or any such thing ...
Mary, one who welcomes the gift ...
Pray for us that we might welcome the gift, Now and at the hour of our death. Amen
天主聖母瑪利亞，
您是淨配，沒有瑕疵，沒有皺紋，或其他類似的缺陷，
求您現在和我們臨終時，轉求天主使我們效法您喜愛的奉獻。 亞孟。 End 完 118
[Theology of Body 2013]
