Christ the King 基督君王
在英國倫敦市區的聖馬田教堂，上週「基督君王」主日，由理查卡特牧師(Revd Richard Carter)講道，我覺得內容值得留存，再一次用笨拙的英文搭配google翻譯，試著把講章記錄下來，剛好他們教會在這天也有舉行洗禮，經文及講章的連結緊密。以下是講章內容。
Today is the day we remember Christ the King. It has for 33 years been a very special day for me because it is the day I was ordained as a priest in 1992. But what does it mean when we say Christ is King?
今天是基督君王主日，對我而言，它同時是33年來一個特別的日子，因為在1992年的同一天，我被晉鐸爲牧師。但是當我們在說基督君王日時，它意味著什麼？
The idea of kingship in 2025 has a mixed message. What does it mean to be a king? What does it mean to have a kingdom? Last month in the United States of America, millions took to the streets in what was called a ‘No Kings’ demonstration. It was a mass peaceful protest against what the organisers described as increasing authoritarianism in the leadership of their nation, and disregard for democratic principles. This was a protest, they said, against the undermining of democratic principles and abuse of power. They targeted specific policies including mass deportations by masked militarised agents and the denial of climate change ravaging the natural world. Their placards read ‘The USA is a republic not a monarchy’.
君王的概念在2025已然傳遞著混雜的訊息，成為君王意味著什麼？擁有國度又意味著什麼？上個月在美國有數百萬的民眾走上街頭，參加一場名為「反對君王」的示威遊行。這是大規模的和平抗議，旨在反對國家領導層日益增長的威權主義傾向以及對民主原則的漠視。他們表示，這是一場反對破壞民主原則和濫用權力的抗議。他們針對的具體政策包括：武裝人員的大規模驅逐移民出境以及否認氣候變遷正在破壞自然環境。他們的標語牌上寫著：「美國是共和國，不是君主制國家。」
We have all become aware around our world of the rise of autocratic models of leadership-the age of the strong man. Leadership that vaunts an image of masculine power-mocking and bullying opposition, presenting compassion as weakness and care for the poor and vulnerable as liberal ‘wokeism’, presenting humanitarian values as a virus of the mind that undermines the power of individuals and nations to succeed. We have seen an autocratic populism undermining issues of vital importance like international climate change agreements, international human rights, international aid, health care and health insurance, and the human rights of minority groups, like LGBTQI+ rights and the top scape-goat – the human rights of migrants and refugees: in this style of kingship there is a deliberate bypassing of democratic institutions, while claiming to to represent the ‘voice of the people’ against elites.
我們已經意識到世界各地正在興起獨裁的領導模式—強人時代。這種領導方式標榜男性權力，嘲弄和欺凌反對派，將同情視為軟弱，將對窮人和弱勢群體的關懷視為自由主義的「覺醒主義」，將人道主義價值觀視為侵蝕個人和國家成功的精神病毒。我們目睹了獨裁民粹主義如何破壞至關重要的議題，例如國際氣候變遷協議、國際人權、國際援助、醫療保健和醫療保險，以及少數群體的人權，例如LGBTQI+群體的人權，而移民和難民的人權更是首當其衝的替罪羔羊。在這種君主統治模式下，民主制度被刻意繞過，卻聲稱代表「人民的聲音」對抗菁英階層。
Will you work with your fellow servants in the gospel for the sake of the kingdom of God?
Though you are still very, very young Arabella, you begin that same path today. A journey to the kingdom, a journey of love which never ends. Today those who loved you made the promise for you to turn to Christ as your king too. You too will face struggles and difficulties but I promise you this, if Christ is your king- he will never, ever desert you. Arabella, today with everyone here and with your loving parents and godparents and grandparents and family and friends, you have entered a family of love- a kingdom that will last forever. With faith, with simplicity, with hope, with love today you begin this journey with Jesus and his goodness and mercy will follow you all the days of your life and with Christ as your king you will dwell in the house of the Lord forever. We pray for you today Arabella, we pray for all of us. All our lives we will have to resist prejudice, injustice and fear and day after day we will discover that to which Christ beckons us. It is to be born again. Born again through his love. It’s a calling to be fully alive and alive to others. The love of Christ the King is what we are called to live. In this way the future is filled with possibility and love, just as you are dear Arabella on this day of your baptism.
阿拉貝拉，雖然你還很年輕，但今天你踏上了同樣的道路。這是一段通往天國的旅程，一段永無止境的愛的旅程。今天，愛你的人承諾讓你也歸向基督，接受祂為你的王。你也會面臨掙扎和困難，但我向你保證，如果基督是你的王，他永遠不會離棄你。阿拉貝拉，今天，在場的所有人，在你慈愛的父母、教父母、祖父母、家人和朋友的陪伴下，你進入了一個充滿愛的大家庭—一個永恆的國度。今天，你帶著信心、純樸、盼望和愛，與耶穌同行，祂的良善和憐憫將伴隨你一生，以基督為王，你將永遠住在主的殿中。阿拉貝拉，我們今天為你祈禱，也為我們所有人祈禱。我們的一生都將與偏見、不公和恐懼抗爭，日復一日，我們將發現基督召喚我們去做的事。那就是重生。因著祂的愛而重生。這是呼召我們活出完整的生命，活出對他人的生命。我們蒙召活出基督君王的愛。如此，未來充滿無限可能和愛，正如你，親愛的阿拉貝拉，在你受洗的這一天一樣。
Today is the day we remember Christ the King. It has for 33 years been a very special day for me because it is the day I was ordained as a priest in 1992. But what does it mean when we say Christ is King?
今天是基督君王主日，對我而言，它同時是33年來一個特別的日子，因為在1992年的同一天，我被晉鐸爲牧師。但是當我們在說基督君王日時，它意味著什麼？
The idea of kingship in 2025 has a mixed message. What does it mean to be a king? What does it mean to have a kingdom? Last month in the United States of America, millions took to the streets in what was called a ‘No Kings’ demonstration. It was a mass peaceful protest against what the organisers described as increasing authoritarianism in the leadership of their nation, and disregard for democratic principles. This was a protest, they said, against the undermining of democratic principles and abuse of power. They targeted specific policies including mass deportations by masked militarised agents and the denial of climate change ravaging the natural world. Their placards read ‘The USA is a republic not a monarchy’.
君王的概念在2025已然傳遞著混雜的訊息，成為君王意味著什麼？擁有國度又意味著什麼？上個月在美國有數百萬的民眾走上街頭，參加一場名為「反對君王」的示威遊行。這是大規模的和平抗議，旨在反對國家領導層日益增長的威權主義傾向以及對民主原則的漠視。他們表示，這是一場反對破壞民主原則和濫用權力的抗議。他們針對的具體政策包括：武裝人員的大規模驅逐移民出境以及否認氣候變遷正在破壞自然環境。他們的標語牌上寫著：「美國是共和國，不是君主制國家。」
We have all become aware around our world of the rise of autocratic models of leadership-the age of the strong man. Leadership that vaunts an image of masculine power-mocking and bullying opposition, presenting compassion as weakness and care for the poor and vulnerable as liberal ‘wokeism’, presenting humanitarian values as a virus of the mind that undermines the power of individuals and nations to succeed. We have seen an autocratic populism undermining issues of vital importance like international climate change agreements, international human rights, international aid, health care and health insurance, and the human rights of minority groups, like LGBTQI+ rights and the top scape-goat – the human rights of migrants and refugees: in this style of kingship there is a deliberate bypassing of democratic institutions, while claiming to to represent the ‘voice of the people’ against elites.
我們已經意識到世界各地正在興起獨裁的領導模式—強人時代。這種領導方式標榜男性權力，嘲弄和欺凌反對派，將同情視為軟弱，將對窮人和弱勢群體的關懷視為自由主義的「覺醒主義」，將人道主義價值觀視為侵蝕個人和國家成功的精神病毒。我們目睹了獨裁民粹主義如何破壞至關重要的議題，例如國際氣候變遷協議、國際人權、國際援助、醫療保健和醫療保險，以及少數群體的人權，例如LGBTQI+群體的人權，而移民和難民的人權更是首當其衝的替罪羔羊。在這種君主統治模式下，民主制度被刻意繞過，卻聲稱代表「人民的聲音」對抗菁英階層。
Social media has, as we know, often played a major role in the rise of such leadership and populism creating a playing field where no one is certain of the truth and all former rules of playing the game are frequently being undermined. This pervasive message of unashamedly vaunting one’s power, self-interest and domination has also sadly become a model that threatens our young people. In a recent survey by the BBC of those aged between 11-17, 47% said that they trusted the news they read on social media was true. Like many I watched with growing horror the brilliant award-winning programme Adolescence which portrays a young adolescent boy struggling to find a macho male identity, threatened and bullied himself and becoming indoctrinated by violently misogynistic toxic voices on social media. He resorts to terrifying violence towards a girl he fears has not only rejected him but by so doing publicly shamed his manhood. It is a chilling exposure of the power of social media and bullying peer pressure to poison the mind and destroy lives with false truth.
眾所周知，社群媒體在推動此類領導力和民粹主義的崛起中扮演了重要角色，它創造了一個真假難辨、所有既定規則都屢屢被顛覆的局面。這種肆無忌憚地炫耀權力、私利和支配地位的普遍訊息，令人遺憾的是，也已成為一種威脅我們年輕人的模式。英國廣播公司（BBC）最近對11至17歲青少年進行的一項調查顯示，47%的人表示他們相信在社群媒體上看到的新聞是真的。我和許多人一樣，在看了那部精彩的獲獎影集《混沌少年時》（Adolescence）時感到震驚。講述了一個十幾歲的男孩努力尋找男子氣概的男性身份，他不斷威脅和欺凌自己，並被社交媒體上充滿暴力和厭女情緒的有害言論所影響。他最終對一個他認為不僅拒絕了他，而且還公開羞辱了他男子氣概的女孩施以可怕的暴力。它令人不寒而慄地揭露了社群媒體和霸凌性同儕壓力如何用虛假的真相毒害思想、摧毀人生。
Two month ago in the UK, London witnessed a mass far right demonstration; many of the demonstrators draped in St George’s crosses or carrying wooden crosses and Christian slogans on banners while from the speakers’ platform in Whitehall crowds were led in chants of ‘Christ is King’ while the crowds were urged to defend ‘God, faith, family and homeland’. Outside St Martin-in-the-Fields, members of our congregation, with a banner reading ‘St Martin-in-the-Fields Refugees are Welcome Here’, had it torn from their hands and its poles snapped.
兩個月前，英國倫敦有一場大規模的極右派遊行；許多示威者身披聖喬治十字架，或手持木製十字架和印有基督教口號的橫幅。在白廳的演講台上，群眾被帶領高呼「基督是王」，並被敦促捍衛「上帝、信仰、家庭和祖國」。在聖馬丁教堂外，我們教會的成員舉著寫著「聖馬丁教堂歡迎難民」的橫幅，也被人從手中奪走，桿子也被折斷。
Rowan Williams and John Sentamu in response to this so called ‘Unite the Kingdom’ rally publicly admonished the organisers of the demonstration for using the language of faith to ‘foster fear’ and divide the kingdom. A wide group of Church of England bishops and senior clergy joined leaders from across other denominations to speak out against any ‘co-opting or corrupting’ of the Christian faith and symbols to exclude others.
針對這場所謂的「團結王國」集會，羅雲威廉斯和約翰森塔穆公開譴責組織者利用信仰的語言「煽動恐懼」分裂王國。眾多聖公會主教和高級神職人員與其他教派領袖，一同譴責任何「挪用或腐蝕」基督教信仰和象徵以排斥他人的行為。
‘As Christians from different theological and political backgrounds, we stand together against the misuse of Christianity,’ they wrote.
他們寫道：「作為來自不同神學和政治背景的基督徒，我們團結一致反對濫用基督教精神。」
‘The cross is the ultimate sign of sacrifice for the other.’
「十字架是為他人犧牲的最高象徵。」
‘Jesus calls us to love both our neighbours and our enemies and to welcome the stranger.’
「耶穌呼召我們愛鄰舍，也愛仇敵，並歡迎陌生人。」
‘Any co-opting or corrupting of the Christian faith to exclude others is unacceptable.’
「任何利用或歪曲基督教信仰來排斥他人的行為都是不可接受的。」
I began by saying that the feast Christ the King has always been a day of joy and celebration for me. A day to celebrate and follow the call of a very different kind of king and kingdom to the one I have just described. In our Gospel today the first thing we notice is that this king, Christ the King, is on a cross. He is not, nor has he ever been the proponent of violence, prejudice or hatred. Quite the contrary. Again and again in his teaching with his own very flesh and blood he has opposed violence of any kind. He has consistently claimed quite the opposite: ‘Blessed are the peacemakers, for they shall be called the sons and daughters of God’.
我一開始就說過，基督君王節對我來說一直是充滿喜樂和慶祝的日子。這一天，我們慶祝並追隨一位與我剛才所描述的截然不同的君王和國度的召喚。今天的福音裡，我們首先注意的是，這位君王—基督君王—被釘在十字架上。他不是，也從未是暴力、偏見或仇恨的擁護者。恰恰相反。他一次又一次地以自己的血肉之軀教導，反對任何形式的暴力。他始終如一地宣稱：「使人和睦的人有福了，因為他們必稱為上帝的兒女。」
‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you, do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you. You have heard that it was said, “You shall love your neighbour and hate your enemy.” But I say to you, love your enemies and pray for those who persecute you.’
你們聽過有話說：「以眼還眼，以牙還牙。」但我告訴你們，不要與作惡的人作對。有人打你的右臉，連左臉也轉過來由他打；有人想要告你，要拿你的內衣，連外衣也給他；有人強迫你走一里路，就陪他走二里。凡求你的，就給他；凡向你借貸的，不可推辭。你們聽過有話說：「你們要愛你們的鄰舍，恨你們的仇敵。」但我告訴你們，要愛你們的仇敵，為逼迫你們的人禱告。
Not only has Jesus himself opposed the use of violence but also all forms of discrimination, and his message has continually taken the side of the marginalised. He has taken the side of the gentile, the Samaritan woman, the leper, the sinner, the outcast, the woman taken in adultery – far from creating victims or scape goats, again and again he has liberated them. And he has often claimed that it is in the foreigner and the outcasts that he witnesses the greatest faith.
耶穌不僅反對暴力，也反對一切形式的歧視，他的信息始終站在被邊緣化群體一邊。他站在外邦人、撒瑪利亞婦人、痲瘋病人、罪人、被遺棄者、被捉奸的婦人一邊—他非但沒有製造受害者或替罪羊，反而一次又一次地解放了他們。他常說，正是在外邦人和被遺棄者身上，他見證了最偉大的信仰。
And most mortally, not only has Jesus opposed violence with incredible courage proclaiming ‘He who lives by the sword dies by the sword’, he is also himself the innocent victim of violence – the one who is himself falsely accused, beaten, crowned with thorns. On the cross he himself is visibly is stripped of power, he is ridiculed and publicly shamed – this is the complete opposite of the strong man. In Jesus’ death we witness the tortured body of one who gives themselves in love for others. In the words of St Paul: ‘We preach a crucified Christ – a stumbling block for Jews, and foolishness for Greeks – but for those who are being called both Jews and Greeks – Christ the power of God and the wisdom of God.’ Jesus’ kingdom is not of this world and he dies in solidarity with the abandoned– A naked man crying out on a cross under a sign that reads- ‘The king of the Jews’.
最重要的是，耶穌不僅以驚人的勇氣反對暴力，宣告「凡動刀的，必死於刀下」，他自己也是暴力的無辜受害者—他被誣告、鞭打，並被戴上荊棘冠冕。在十字架上，他被剝奪了一切權力，遭受嘲笑和公開羞辱—這與強者的形象截然相反。在耶穌的死中，我們看到了一位為愛他人而獻出自己的人所遭受的痛苦。正如聖保羅所說：「我們傳講被釘十字架的基督，在猶太人看來是絆腳石，在希臘人看來是愚拙的；但在那稱為猶太人和希臘人的人看來，基督是上帝的能力，上帝的智慧。」耶穌的國度不屬於這個世界，他被遺棄—一個赤身露體的人在寫著「猶太人的王」的十字架上哭喊。
Today’s Gospel, far from vaunting power or anger or condemnation or blame, reveals Jesus’ love in total powerlessness. He calls on his father to forgive- ‘father forgive them, they do not know what they are doing’. He dies abandoned. Even forgiveness belongs not to him in his agony – but to God, their God too. Their father too. This cry is not a cry of self-assertion but in all his pain this prayer to his father for their redemption- it is astonishing act of utter mercy and faith in God as the provider of that mercy- at the very point of suffering when human nature cries out most for revenge Jesus pleads for the forgiveness of those who have crucified him.
今天的福音，遠非炫耀權力、憤怒、譴責或責備，而是揭示耶穌在完全無能為力當中展現的愛。祂呼求天父寬恕－「父啊，赦免他們，因為他們不知道自己在做什麼」。他被遺棄而死。甚至在祂痛苦萬分之時，寬恕也不屬於他──而是屬於上帝，他們的上帝，他們的上帝。這呼求並非自我主張，而是在他極度痛苦中向天父祈求救贖—這是令人驚嘆的全然憐憫之舉，也是對上帝作為憐憫之源的堅定信仰—在人性最渴望復仇的苦難時刻，耶穌卻懇求寬恕那些釘死他的人。
And now we see the bitter irony of the leaders scoffing at our king, ‘he saved others but he cannot save himself’. But for the true king – Christ the King – salvation is the salvation of others- there is no other way. Kingship is not about the salvation of self, it is the truth that it is only in our love for others, in healing, in forgiveness, that we too live- that is the meaning of salvation. It is not about me- it is about us, all of us.
如今我們看到，那些領袖們嘲笑我們的君王，說：「他救了別人，卻救不了自己」，這真是莫大的諷刺。但對真正的君王—基督君王而言，救贖就是關於他人。君王之道並非關乎自我救贖，而是關乎我們唯有在愛他人、醫治他人、寬恕他人中才能真正活出生命──這才是救贖的真諦。救贖並非關乎「我」，而是關乎「我們」，關乎我們所有人。
And now the two thieves crucified either side of Jesus cry out; the first challenging Jesus, but the second thief recognising something about the unique nature of this king: somehow even in the agony of the cross he has seen that though he himself is one who punished justly, Jesus is innocent. It is hard to defend the innocence of another when we ourselves are under condemnation – even harder in the midst of one’s own agony to admit one’s own guilt and yet this thief sees the true meaning of salvation- the true humanity and the true divinity of this Jesus- ‘Jesus remember me when you come into your kingdom’. He does not ask for forgiveness. He asks simply to be remembered. In response, Jesus promises to be with him and by extension all of us – not only in the pain of this world but also in paradise. Jesus is not poisoned by his own suffering and victimhood- at the moment of his greatest agony he gives a gift even greater than mercy- he gives eternal life.
此刻，釘在耶穌兩側的兩個強盜發出呼喊；第一個強盜挑戰耶穌，而第二個強盜卻領悟到這位君王的獨特之處：即便在十字架的劇痛中，他也明白，儘管自己曾施行公義的懲罰，耶穌卻是無辜的。當我們自己身處審判之中時，很難為他人辯護—在自身痛苦之中承認自己的罪過更是難上加難，然而這個強盜卻看到了救贖的真諦—耶穌真正的人性和真正的神性—「耶穌，你的國降臨的時候，求你記念我。」他沒有祈求寬恕，只是被記念。作為回應，耶穌應許與祂同在，也與我們眾人同在──不僅在世間的苦難中，也在天堂裡。耶穌並沒有被自己的苦難和受害者身分所毒害──在他最痛苦的時刻，他賜下了比憐憫更偉大的禮物──永生。
Today I have talked about different models of kingship. I know which king I want to follow, if only I have the grace of God to do so.
今天我談到了不同的君主制模式。我知道我想跟隨哪位君王，如果我能得到上帝的恩典的話。
Thirty three years ago when I said yes to Jesus Christ at my ordination- it was the best choice I ever made in my life. I have never ever regretted it, though I have frequently failed to live up to its beauty, demands and promises. I still more than ever want to follow Christ the King- my guide, my inspiration-my saviour Jesus Christ the one who searches out the poor and weak, the sick and lonely and those who are oppressed and powerless, reaching into the forgotten corners of our world, so that the love of God may be made visible.
三十三年前，我在聖職時接受了耶穌基督—那是我一生中最正確的選擇。我從未後悔過，儘管我常常未能完全達到祂的美好、要求和承諾。我仍然比以往任何時候都更渴望追隨基督君王—我的嚮導、我的靈感源泉、我的救主耶穌基督，祂尋訪貧窮軟弱、病弱孤獨者、受壓迫無助者，祂深入我們世界被遺忘的角落，使神的愛得以彰顯。
This was the ordination promise that called my heart and still does:
這是那句深深觸動我心弦、至今依然如此的聖職誓言：
Will you, knowing yourself to be reconciled to God in Christ, strive to be an instrument of God’s peace
你既然知道自己在基督裡與上帝和好，是否願意努力成為和平的工具？
眾所周知，社群媒體在推動此類領導力和民粹主義的崛起中扮演了重要角色，它創造了一個真假難辨、所有既定規則都屢屢被顛覆的局面。這種肆無忌憚地炫耀權力、私利和支配地位的普遍訊息，令人遺憾的是，也已成為一種威脅我們年輕人的模式。英國廣播公司（BBC）最近對11至17歲青少年進行的一項調查顯示，47%的人表示他們相信在社群媒體上看到的新聞是真的。我和許多人一樣，在看了那部精彩的獲獎影集《混沌少年時》（Adolescence）時感到震驚。講述了一個十幾歲的男孩努力尋找男子氣概的男性身份，他不斷威脅和欺凌自己，並被社交媒體上充滿暴力和厭女情緒的有害言論所影響。他最終對一個他認為不僅拒絕了他，而且還公開羞辱了他男子氣概的女孩施以可怕的暴力。它令人不寒而慄地揭露了社群媒體和霸凌性同儕壓力如何用虛假的真相毒害思想、摧毀人生。
Two month ago in the UK, London witnessed a mass far right demonstration; many of the demonstrators draped in St George’s crosses or carrying wooden crosses and Christian slogans on banners while from the speakers’ platform in Whitehall crowds were led in chants of ‘Christ is King’ while the crowds were urged to defend ‘God, faith, family and homeland’. Outside St Martin-in-the-Fields, members of our congregation, with a banner reading ‘St Martin-in-the-Fields Refugees are Welcome Here’, had it torn from their hands and its poles snapped.
兩個月前，英國倫敦有一場大規模的極右派遊行；許多示威者身披聖喬治十字架，或手持木製十字架和印有基督教口號的橫幅。在白廳的演講台上，群眾被帶領高呼「基督是王」，並被敦促捍衛「上帝、信仰、家庭和祖國」。在聖馬丁教堂外，我們教會的成員舉著寫著「聖馬丁教堂歡迎難民」的橫幅，也被人從手中奪走，桿子也被折斷。
Rowan Williams and John Sentamu in response to this so called ‘Unite the Kingdom’ rally publicly admonished the organisers of the demonstration for using the language of faith to ‘foster fear’ and divide the kingdom. A wide group of Church of England bishops and senior clergy joined leaders from across other denominations to speak out against any ‘co-opting or corrupting’ of the Christian faith and symbols to exclude others.
針對這場所謂的「團結王國」集會，羅雲威廉斯和約翰森塔穆公開譴責組織者利用信仰的語言「煽動恐懼」分裂王國。眾多聖公會主教和高級神職人員與其他教派領袖，一同譴責任何「挪用或腐蝕」基督教信仰和象徵以排斥他人的行為。
‘As Christians from different theological and political backgrounds, we stand together against the misuse of Christianity,’ they wrote.
他們寫道：「作為來自不同神學和政治背景的基督徒，我們團結一致反對濫用基督教精神。」
‘The cross is the ultimate sign of sacrifice for the other.’
「十字架是為他人犧牲的最高象徵。」
‘Jesus calls us to love both our neighbours and our enemies and to welcome the stranger.’
「耶穌呼召我們愛鄰舍，也愛仇敵，並歡迎陌生人。」
‘Any co-opting or corrupting of the Christian faith to exclude others is unacceptable.’
「任何利用或歪曲基督教信仰來排斥他人的行為都是不可接受的。」
I began by saying that the feast Christ the King has always been a day of joy and celebration for me. A day to celebrate and follow the call of a very different kind of king and kingdom to the one I have just described. In our Gospel today the first thing we notice is that this king, Christ the King, is on a cross. He is not, nor has he ever been the proponent of violence, prejudice or hatred. Quite the contrary. Again and again in his teaching with his own very flesh and blood he has opposed violence of any kind. He has consistently claimed quite the opposite: ‘Blessed are the peacemakers, for they shall be called the sons and daughters of God’.
我一開始就說過，基督君王節對我來說一直是充滿喜樂和慶祝的日子。這一天，我們慶祝並追隨一位與我剛才所描述的截然不同的君王和國度的召喚。今天的福音裡，我們首先注意的是，這位君王—基督君王—被釘在十字架上。他不是，也從未是暴力、偏見或仇恨的擁護者。恰恰相反。他一次又一次地以自己的血肉之軀教導，反對任何形式的暴力。他始終如一地宣稱：「使人和睦的人有福了，因為他們必稱為上帝的兒女。」
‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you, do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you. You have heard that it was said, “You shall love your neighbour and hate your enemy.” But I say to you, love your enemies and pray for those who persecute you.’
你們聽過有話說：「以眼還眼，以牙還牙。」但我告訴你們，不要與作惡的人作對。有人打你的右臉，連左臉也轉過來由他打；有人想要告你，要拿你的內衣，連外衣也給他；有人強迫你走一里路，就陪他走二里。凡求你的，就給他；凡向你借貸的，不可推辭。你們聽過有話說：「你們要愛你們的鄰舍，恨你們的仇敵。」但我告訴你們，要愛你們的仇敵，為逼迫你們的人禱告。
Not only has Jesus himself opposed the use of violence but also all forms of discrimination, and his message has continually taken the side of the marginalised. He has taken the side of the gentile, the Samaritan woman, the leper, the sinner, the outcast, the woman taken in adultery – far from creating victims or scape goats, again and again he has liberated them. And he has often claimed that it is in the foreigner and the outcasts that he witnesses the greatest faith.
耶穌不僅反對暴力，也反對一切形式的歧視，他的信息始終站在被邊緣化群體一邊。他站在外邦人、撒瑪利亞婦人、痲瘋病人、罪人、被遺棄者、被捉奸的婦人一邊—他非但沒有製造受害者或替罪羊，反而一次又一次地解放了他們。他常說，正是在外邦人和被遺棄者身上，他見證了最偉大的信仰。
And most mortally, not only has Jesus opposed violence with incredible courage proclaiming ‘He who lives by the sword dies by the sword’, he is also himself the innocent victim of violence – the one who is himself falsely accused, beaten, crowned with thorns. On the cross he himself is visibly is stripped of power, he is ridiculed and publicly shamed – this is the complete opposite of the strong man. In Jesus’ death we witness the tortured body of one who gives themselves in love for others. In the words of St Paul: ‘We preach a crucified Christ – a stumbling block for Jews, and foolishness for Greeks – but for those who are being called both Jews and Greeks – Christ the power of God and the wisdom of God.’ Jesus’ kingdom is not of this world and he dies in solidarity with the abandoned– A naked man crying out on a cross under a sign that reads- ‘The king of the Jews’.
最重要的是，耶穌不僅以驚人的勇氣反對暴力，宣告「凡動刀的，必死於刀下」，他自己也是暴力的無辜受害者—他被誣告、鞭打，並被戴上荊棘冠冕。在十字架上，他被剝奪了一切權力，遭受嘲笑和公開羞辱—這與強者的形象截然相反。在耶穌的死中，我們看到了一位為愛他人而獻出自己的人所遭受的痛苦。正如聖保羅所說：「我們傳講被釘十字架的基督，在猶太人看來是絆腳石，在希臘人看來是愚拙的；但在那稱為猶太人和希臘人的人看來，基督是上帝的能力，上帝的智慧。」耶穌的國度不屬於這個世界，他被遺棄—一個赤身露體的人在寫著「猶太人的王」的十字架上哭喊。
Today’s Gospel, far from vaunting power or anger or condemnation or blame, reveals Jesus’ love in total powerlessness. He calls on his father to forgive- ‘father forgive them, they do not know what they are doing’. He dies abandoned. Even forgiveness belongs not to him in his agony – but to God, their God too. Their father too. This cry is not a cry of self-assertion but in all his pain this prayer to his father for their redemption- it is astonishing act of utter mercy and faith in God as the provider of that mercy- at the very point of suffering when human nature cries out most for revenge Jesus pleads for the forgiveness of those who have crucified him.
今天的福音，遠非炫耀權力、憤怒、譴責或責備，而是揭示耶穌在完全無能為力當中展現的愛。祂呼求天父寬恕－「父啊，赦免他們，因為他們不知道自己在做什麼」。他被遺棄而死。甚至在祂痛苦萬分之時，寬恕也不屬於他──而是屬於上帝，他們的上帝，他們的上帝。這呼求並非自我主張，而是在他極度痛苦中向天父祈求救贖—這是令人驚嘆的全然憐憫之舉，也是對上帝作為憐憫之源的堅定信仰—在人性最渴望復仇的苦難時刻，耶穌卻懇求寬恕那些釘死他的人。
And now we see the bitter irony of the leaders scoffing at our king, ‘he saved others but he cannot save himself’. But for the true king – Christ the King – salvation is the salvation of others- there is no other way. Kingship is not about the salvation of self, it is the truth that it is only in our love for others, in healing, in forgiveness, that we too live- that is the meaning of salvation. It is not about me- it is about us, all of us.
如今我們看到，那些領袖們嘲笑我們的君王，說：「他救了別人，卻救不了自己」，這真是莫大的諷刺。但對真正的君王—基督君王而言，救贖就是關於他人。君王之道並非關乎自我救贖，而是關乎我們唯有在愛他人、醫治他人、寬恕他人中才能真正活出生命──這才是救贖的真諦。救贖並非關乎「我」，而是關乎「我們」，關乎我們所有人。
And now the two thieves crucified either side of Jesus cry out; the first challenging Jesus, but the second thief recognising something about the unique nature of this king: somehow even in the agony of the cross he has seen that though he himself is one who punished justly, Jesus is innocent. It is hard to defend the innocence of another when we ourselves are under condemnation – even harder in the midst of one’s own agony to admit one’s own guilt and yet this thief sees the true meaning of salvation- the true humanity and the true divinity of this Jesus- ‘Jesus remember me when you come into your kingdom’. He does not ask for forgiveness. He asks simply to be remembered. In response, Jesus promises to be with him and by extension all of us – not only in the pain of this world but also in paradise. Jesus is not poisoned by his own suffering and victimhood- at the moment of his greatest agony he gives a gift even greater than mercy- he gives eternal life.
此刻，釘在耶穌兩側的兩個強盜發出呼喊；第一個強盜挑戰耶穌，而第二個強盜卻領悟到這位君王的獨特之處：即便在十字架的劇痛中，他也明白，儘管自己曾施行公義的懲罰，耶穌卻是無辜的。當我們自己身處審判之中時，很難為他人辯護—在自身痛苦之中承認自己的罪過更是難上加難，然而這個強盜卻看到了救贖的真諦—耶穌真正的人性和真正的神性—「耶穌，你的國降臨的時候，求你記念我。」他沒有祈求寬恕，只是被記念。作為回應，耶穌應許與祂同在，也與我們眾人同在──不僅在世間的苦難中，也在天堂裡。耶穌並沒有被自己的苦難和受害者身分所毒害──在他最痛苦的時刻，他賜下了比憐憫更偉大的禮物──永生。
Today I have talked about different models of kingship. I know which king I want to follow, if only I have the grace of God to do so.
今天我談到了不同的君主制模式。我知道我想跟隨哪位君王，如果我能得到上帝的恩典的話。
Thirty three years ago when I said yes to Jesus Christ at my ordination- it was the best choice I ever made in my life. I have never ever regretted it, though I have frequently failed to live up to its beauty, demands and promises. I still more than ever want to follow Christ the King- my guide, my inspiration-my saviour Jesus Christ the one who searches out the poor and weak, the sick and lonely and those who are oppressed and powerless, reaching into the forgotten corners of our world, so that the love of God may be made visible.
三十三年前，我在聖職時接受了耶穌基督—那是我一生中最正確的選擇。我從未後悔過，儘管我常常未能完全達到祂的美好、要求和承諾。我仍然比以往任何時候都更渴望追隨基督君王—我的嚮導、我的靈感源泉、我的救主耶穌基督，祂尋訪貧窮軟弱、病弱孤獨者、受壓迫無助者，祂深入我們世界被遺忘的角落，使神的愛得以彰顯。
This was the ordination promise that called my heart and still does:
這是那句深深觸動我心弦、至今依然如此的聖職誓言：
Will you, knowing yourself to be reconciled to God in Christ, strive to be an instrument of God’s peace
你既然知道自己在基督裡與上帝和好，是否願意努力成為和平的工具？
By the help of God, I will.
靠著上帝的力量，我願意。
Will you work with your fellow servants in the gospel for the sake of the kingdom of God?
你願意與福音的同工們一起，為了上帝的國而努力嗎？
By the help of God, I will.
靠著上帝的力量，我願意。
Though you are still very, very young Arabella, you begin that same path today. A journey to the kingdom, a journey of love which never ends. Today those who loved you made the promise for you to turn to Christ as your king too. You too will face struggles and difficulties but I promise you this, if Christ is your king- he will never, ever desert you. Arabella, today with everyone here and with your loving parents and godparents and grandparents and family and friends, you have entered a family of love- a kingdom that will last forever. With faith, with simplicity, with hope, with love today you begin this journey with Jesus and his goodness and mercy will follow you all the days of your life and with Christ as your king you will dwell in the house of the Lord forever. We pray for you today Arabella, we pray for all of us. All our lives we will have to resist prejudice, injustice and fear and day after day we will discover that to which Christ beckons us. It is to be born again. Born again through his love. It’s a calling to be fully alive and alive to others. The love of Christ the King is what we are called to live. In this way the future is filled with possibility and love, just as you are dear Arabella on this day of your baptism.
阿拉貝拉，雖然你還很年輕，但今天你踏上了同樣的道路。這是一段通往天國的旅程，一段永無止境的愛的旅程。今天，愛你的人承諾讓你也歸向基督，接受祂為你的王。你也會面臨掙扎和困難，但我向你保證，如果基督是你的王，他永遠不會離棄你。阿拉貝拉，今天，在場的所有人，在你慈愛的父母、教父母、祖父母、家人和朋友的陪伴下，你進入了一個充滿愛的大家庭—一個永恆的國度。今天，你帶著信心、純樸、盼望和愛，與耶穌同行，祂的良善和憐憫將伴隨你一生，以基督為王，你將永遠住在主的殿中。阿拉貝拉，我們今天為你祈禱，也為我們所有人祈禱。我們的一生都將與偏見、不公和恐懼抗爭，日復一日，我們將發現基督召喚我們去做的事。那就是重生。因著祂的愛而重生。這是呼召我們活出完整的生命，活出對他人的生命。我們蒙召活出基督君王的愛。如此，未來充滿無限可能和愛，正如你，親愛的阿拉貝拉，在你受洗的這一天一樣。
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