Mandarin Sermon Translations

  • June 22, 2025

    National Indigenous Peoples Day

    ~ Luke 8: 26-39 ~

     

    2025年6月22日

    加拿大全国原住民日

    ~ 路加福音 8:26–39 ~

                                                                                              

     


    Rev. Margaret Koizumi

    Assistant to the Bishop, Synod of Alberta and the Territories

     

    玛格丽特小泉牧师

    阿尔伯塔及其领地教区主教助理


    I am Rev. Margaret Koizumi, sharing with you the message for this National Indigenous Peoples Day from Calgary, located in the heart of Southern Alberta, where I would like to  both acknowledges and pay tribute to the traditional territories of the peoples of Treaty 7,  which include the Blackfoot Confederacy, the Tsuut’ina First Nation, and the Stoney. Calgary  is also home to the Métis Nation of Alberta (Districts 5 and 6). Wherever you are right now I invite you to take a moment of silence if you have not done so already to acknowledge the  land and peoples who have come before you.

     

    我是玛格丽特小泉牧师，在南阿尔伯塔核心地带的卡尔加里与大家分享全国原住民日的信息。我想在此承认并致敬条约第7号传统领土的原住民，这包括黑脚联盟（Blackfoot Confederacy）、苏特纳族（Tsuut’ina First Nation）以及斯托尼族（Stoney Nation）。卡尔加里也是阿尔伯塔梅蒂斯民族（第5区和第6区）的家园。无论你现在身处何地，我邀请你花一点时间默哀，向这片土地上曾经的原住民表达敬意。


    Luke 8:26-39

    Then they arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped  out on land, a man of the city who had demons met him. For a long time he had worn no  clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down  before him and shouted at the top of his voice, "What have you to do with me, Jesus, Son of  the Most High God? I beg you, do not torment me"—for Jesus had commanded the unclean  spirit to come out of the man. (For many times it had seized him; he was kept under guard  and bound with chains and shackles, but he would break the bonds and be driven by the  demon into the wilds.) Jesus then asked him, "What is your name?" He said, "Legion"; for  many demons had entered him. They begged him not to order them to go back into the  abyss.

    Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus  to let them enter these. So he gave them permission. Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was  drowned.


    路加福音 8:26–39
     他们到了格拉森人的地方，就是加利利对岸。当耶稣一下船，就有一个被鬼附的人从城里来迎接他。这人许久不穿衣服，不住在房屋里，而是住在坟墓中。他见到耶稣，就俯伏在地，大声喊叫说：“至高神的儿子耶稣啊，我与你有什么相干？求你不要叫我受苦！”原来耶稣曾吩咐污鬼从那人身上出来。那鬼屡次抓住他，人把他锁住，看守他，他却挣断锁链，被鬼赶到荒野里去了。耶稣问他：“你叫什么名字？”他说：“群（Legion）”，因为有许多鬼进入了他。他们求耶稣不要命令他们到无底坑里去。

     那里有一大群猪在山坡上吃食，鬼就央求耶稣允许它们进入那些猪里，耶稣准了它们。鬼就从那人身上出来，进入猪群，猪群奔下山崖，投进湖里淹死了。


    When the swineherds saw what had happened, they ran off and told it in the city and in the  country. Then people came out to see what had happened, and when they came to Jesus,  they found the man from whom the demons had gone sitting at the feet of Jesus, clothed  and in his right mind. And they were afraid. Those who had seen it told them how the one  who had been possessed by demons had been healed. Then all the people of the  surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with  great fear. So he got into the boat and returned. The man from whom the demons had gone  begged that he might be with him; but Jesus sent him away, saying, Return to your home,  and declare how much God has done for you. So he went away, proclaiming throughout the  city how much Jesus had done for him.


    放猪的人见状，就逃走了，把事情传遍城里和乡下。众人出来要看发生了什么事。他们到了耶稣那里，看见那被鬼附过的人坐在耶稣脚前，穿上衣服，神志清醒，大家都害怕。看见这事的人把被鬼附之人如何得救的经过告诉了他们。格拉森四围的人就都请求耶稣离开他们，因为他们极其害怕。耶稣就上船离开了。

    那人求耶稣让他跟随他；耶稣却打发他回去，说：“回家去，传扬神为你所做的事。”那人就走了，走遍全城宣传耶稣为他做了何等大的事。


    Let’s be honest, this passage is a hard one to hold alongside us, especially as we approach  National Indigenous Peoples Day on June 21. A day meant to honour the histories, cultures,  and vibrant traditions of First Nations, Inuit, and Métis peoples. And yet here we are, with a  text that has too often been used—twisted really, as justification for forced conversion,  cultural erasure, and sanctified violence of assimilation. 


    坦白说，这段经文在全国原住民日前夕读来确实不容易。这本是一个为了纪念第一民族、因纽特人、以及梅蒂斯人民的历史、文化和充满活力的传统的日子。而我们却读到了这段经文——一段经常被扭曲来为强迫皈依、文化抹杀、甚至带有神圣外衣的同化暴力辩护的文本。


    I can’t help but name how many times texts like these have been held up to say, “Look!  See? Even Jesus cast out the demons from the outsider. Even Jesus healed the ‘other’ so he  could be made right, made the same.” I’ve seen this, not just in old books or history classes,  but in conversation with Japanese Canadian Christians who I grew up with, who speak of  temples they won’t enter, objects they won’t touch, because they were once told “those” things were filled with demons. Because someone, somewhere, decided what counted as  “holy” and what didn’t.


    我不得不指出，有多少次类似的经文被用来说：“看哪！连耶稣都把鬼从外人身上赶出去，把‘他者’治好，使其归于正途，与我们一样。”我不仅在旧书或历史课中见过这种说法，还听过与我一同长大的日裔加拿大基督徒提起他们不敢进入寺庙、不敢触碰某些物品，只因为他们曾被告知“那些东西里有鬼”。因为某些人决定了什么才是“神圣”的，什么不是。


    We’ve drawn these lines between good and evil, sacred and profane, and we’ve been  taught to trust that we know where they fall. But when I look at Jesus in our Gospel today, I  don’t see someone trying to make people the same. I see Jesus as one who leads with  compassion, and not with doctrine, not with conversion, but with care.


    我们在人与人之间划下了“善与恶”、“神圣与污秽”的界线，也被教导要信任自己对这些界线的判断。但当我看今天的福音经文中的耶稣时，我看见的不是一个试图让所有人一样的人，而是一个以慈爱为引导的人。他不以教义为先，也不以皈依为目标，而是以关爱为出发点。


    Jesus walks into Gentile territory. Into Garasene land, which is Roman soil. He walks among  pigs, a scandal for any Jewish person of his time, and meets a man who is suffering. A man  whose life would have placed him far outside any boundary of belonging. And Jesus doesn’t  tell him to get his theology straight. Doesn’t even demand a statement of belief. He simply  heals him. 


    耶稣走入外邦人的土地，格拉森人的地界，那是罗马人的土地。他在猪群之间行走——对任何当时的犹太人来说，这都是不可思议的。他遇到一个痛苦的人，这人的生活已将他完全推到归属的边界之外。而耶稣并没有要求他先纠正神学立场，甚至没有要求他表明信仰，只是单纯地医治了他。


    And when the man, healed and whole, wants to follow—Jesus says something unexpected.  “No. Go home.” Not as a rejection, but as a radical affirmation: You are already whole. As  you are. Where you are. Jesus doesn’t need this man to become Jewish. He doesn’t need  him to become more like him. Because for Jesus, love matters more than likeness.


    而当这个得医治的人想要跟随耶稣时，耶稣说了出人意料的话：“不，要回家。”这不是拒绝，而是一种深刻的肯定：你已经完整。就在你原本的样子中，在你所处的地方里。耶稣不需要这个人成为犹太人，也不需要他变得更像自己。因为对耶稣而言，爱比相似更重要。

    3 of 4

    This challenges me deeply. Especially when I think about the ways we, as the Church, have  too often confused uniformity with unity. How we’ve expected sameness in thought,  worship, even sound, as if one kind of drum, one kind of prayer, one kind of skin, were the  only doorway to the Divine. 


    这让我深受触动。特别是当我思考我们作为教会，常常将“一致”与“合一”混为一谈时。我们太常期望人们在思想、敬拜、甚至声音上都一致，仿佛只有一种鼓声、一种祷告、一种肤色才是通向神的唯一途径。


    I remember being in church as a young person, sitting with my parents during a children’s  time. I must have been too old to be up with the little ones, but a guest preacher pulled out  a singing bowl, a Buddhist standing bell (it’s a big bowl with a wooden stick used to hit the  edge and you swirl it around the bowl to make it sing). I don’t remember what was said, but  I’ll never forget my mom’s reaction. She was furious. A Buddhist instrument? In church?  Unacceptable. And yet we had guitars. And drums. And even an accordion! All fine. But the  singing bowl? Somehow that crossed a line.


    我记得小时候在教会，和父母一起坐在儿童时光里。有一次，客座讲道者拿出了一个“颂钵”——一种佛教法器（像是一个大碗，用木棒敲打边缘再旋转，能发出持续的声音）。我不记得他说了什么，但我永远记得妈妈的反应。她很生气。“佛教的法器？在教会里？不能接受！”然而我们有吉他，有鼓，甚至还有手风琴——这些都可以。但颂钵就越界了。


    I remember asking myself, Why? Why is one sound holy and another not? Who get to  decide that? Even smells, why is certain incense like Frankensense ok but not sweet grass? I  know we’ve had these battles before. Churches divided over organs versus pianos. Hymns  versus praise bands. And behind it all, this deeper question, “What are we afraid of?”


    我当时就在想：“为什么？”为什么一种声音是神圣的，而另一种不是？谁来决定？甚至连香味也是——为什么乳香可以，而甜草就不行？我知道我们曾经为这种事情争吵过——管风琴还是钢琴、圣诗还是赞美诗队。背后其实是更深的问题：“我们到底在害怕什么？”


    In our Gospel, Jesus is not afraid of difference. In fact, he embraces it. He crosses every line  we draw, not to erase others, but to remind us of the belovedness of all peoples, all  nations! And Paul echoes this when he says, “There is neither Jew nor Greek, slave nor free,  male and female….” When one first hears this, it can sound like an erasure of these  identities, but this is not the case—a better translations would be more like this: 


    在福音书中，耶稣并不害怕差异。事实上，他拥抱差异。他跨越我们所划的每一道界线，不是为了抹除“他者”，而是为了提醒我们——**所有的民族、所有的人，都是蒙爱之人！**保罗在书信中也呼应这点：“不再分犹太人或希腊人，自主的或为奴的，男或女……” 乍一听，这似乎是在抹除身份，但其实不是。更好的翻译是：


    There is neither only this or only that.

    不是只有这个，或只有那个；


    Neither only left or only right.

    不是只有左边，也不是只有右边；


    Neither only urban or only rural.

    不是只有城市，也不是只有乡村；


    Neither only traditional nor only contemporary. 

    不是只有传统，也不是只有现代；


    Neither only Indigenous nor settler.

    不是只有原住民，也不是只有定居者。


    In Christ, we are one, not because we are all the same, but because we are all held in the  same love. 


    在基督里，我们是合一的，不是因为我们一样，而是因为我们都在同一个爱的怀抱中。


    Disagreements do not have to be dangerous. We do not need to shut down or dismiss those  we do not see eye to eye on. But when these disagreements are grounded in curiosity and  care, it can be holy. It means we’re awake. It means we are listening. I think of how often I  have shut down any discussion or relationship building with my son when I react negatively  to an opinion or viewpoint he holds that is different from mine. Like the tightly pulled skin  of a drum, he encounters my harshness like a trampoline and ricochets him further away  from me- which is the opposite of what I long for. I want to be close, I want to have a more  genuine relationship, I want him to feel safe and free to be himself.


    分歧并不一定是危险的。我们不需要去压制或否定那些与我们意见不合的人。但当这些分歧是出于好奇与关爱时，它们是神圣的。这说明我们是清醒的，说明我们在倾听。我常常会因为儿子表达了与我不同的看法或观点而情绪化地回应，从而打断了我们的对话和关系建立。就像一面拉得紧紧的鼓皮，我的严厉回应就像弹簧，把他弹得离我更远——这恰恰与我心中所渴望的相反。我想靠近他，我想建立更真实的关系，我希望他能感到安全，能够自由地做他自己。


    So let us not be afraid of the wild heart of God, the one who meets us in the unfamiliar, the  other, the in-between spaces. The one who says, Go home.Be yourself. That is enough.


    所以，让我们不要害怕上帝那狂野的心——那位在陌生之地、在“他者”中、在模糊不清的空间里与我们相遇的主。那位对我们说：“回家去，做你自己。这就足够了。”的神。


    And maybe for some of us, that self will hold a singing bowl. Or play a drum rooted in the  stories of this land. Or lift a hymn through an organ pipe. It's not about the instrument. It's  about the healing. About the joy. About a Jesus who does not need us to agree, only to  love.


    也许，对我们当中的一些人来说，那个“自我”会拿着一只颂钵，或击打一面植根于这片土地故事中的鼓，或通过风琴管唱出圣歌。这不是关于使用什么乐器的问题，而是关于疗愈，关于喜乐，关于那位耶稣——他不要求我们意见一致，只要求我们彼此相爱。


    Thanks be to God. Amen.


    感谢上帝。阿门。




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