God in America

Beginning tonight, a special series exploring how religious faith and the quest for religious liberty has shaped public life in America for over 400 years.

从今晚开始，一个特别系列探讨了 400 多年来宗教信仰和对宗教自由的追求如何塑造了美国的公共生活。

This is the dramatic history of the struggle for faith and freedom, rewritten by war, by politics and by spiritual imagination.

这是一部为信仰和自由而奋斗的戏剧性历史，被战争、政治和精神想象改写。

It is the story of how Europeans' attempts to convert native Americans was met with violent rebellion, how the Puritans fled religious tyranny in the Old World to build a more perfect society in the new.

这个故事讲述了欧洲人如何改变美洲原住民的信仰，却遭到暴力叛乱，清教徒如何逃离旧世界的宗教暴政，在新世界建立一个更加完美的社会。

We must consider that we shall be as a city upon a hill.

我们必须想到我们将成为一座山上的城。

And how new waves of immigrants demanded their religious freedom.

以及新一波移民如何要求宗教自由。

It is the story of faith, the Civil War, and a president's private spiritual journey.

这是关于信仰、内战和总统私人精神之旅的故事。

And the religious foundation of Civil Rights.

以及民权的宗教基础。

It is a story of spiritual awakenings and political awakenings.

这是一个关于精神觉醒和政治觉醒的故事。

Of the freedom to believe and the struggle to be free from belief, of the quest for truth, faith and power in the most religiously diverse nation on earth.

信仰自由和摆脱信仰的斗争，在地球上宗教最多元化的国家追求真理、信仰和权力。

It is a complex history full of surprises and insights, a fresh and challenging journey through the American story.

这是一部充满惊喜和见解的复杂历史，是一段穿越美国故事的新鲜而充满挑战的旅程。

When the first Europeans came to the New World, they brought with them Christian traditions and beliefs that had endured for more than a thousand years.

当第一批欧洲人来到新大陆时，他们带来了延续了一千多年的基督教传统和信仰。

But in this new land, religion would be forced to change.

但在这片新土地上，宗教将被迫改变。

This is the story of America's struggle from old religion to new.

这是美国从旧宗教走向新宗教的斗争故事。

There was this idea that we are the new Adam and the new Eve.

有人认为我们是新亚当和新夏娃。

We are these new people, and we're being made by this new environment.

我们是这些新人，我们是在这个新环境中造就的。

And that's what we're sort of straining toward early on, some new kind of narrative, some new kind of story that we, as Americans, can tell that is going to be a story of us in relationship to God.

这就是我们早期所追求的，某种新的叙事方式，某种新的故事，作为美国人，我们可以讲述这将是我们与上帝关系的故事。

A story that would change American religion forever and help give birth to Americans' identity.

这个故事将永远改变美国的宗教并有助于美国人身份的诞生。

For they believed theirs was the true path to salvation.

因为他们相信他们的道路才是真正的救赎之路。

But the people the Spanish encountered had their own religious traditions.

但西班牙人遇到的人有自己的宗教传统。

For more than a thousand years, the Pueblo Indians had led a spiritual life that had flourished among the hills and valleys of the Rio Grande.

一千多年来，普韦布洛印第安人在格兰德河的丘陵和山谷中过着繁荣的精神生活。

The Spanish began to settle on Pueblo lands.

西班牙人开始在普韦布洛土地上定居。

We welcome people coming to visit, give them food.

我们欢迎人们前来参观，并为他们提供食物。

We provide them a place to stay.

我们为他们提供住宿的地方。

That's the kind of hospitality that they met the Spanish that were coming in with.

这就是他们迎接进来的西班牙人的热情好客。

They were looking for that the Spanish would see what kind of people they are and respond in kind.

他们希望西班牙人能够看到他们是什么样的人并做出同样的回应。

They never did reciprocate that kind of relationship.

他们从来没有回报过这种关系。

Within a decade, the Spanish had built more than 40 Catholic churches.

十年之内，西班牙人建造了40多座天主教堂。

The Franciscan friars conducted daily Mass, and the Pueblos came.

方济会修道士每天都会进行弥撒，普韦布洛人也会来。

The Pueblos were not closed saying, "Our way is the only right way.'' When the Church came in, the Peublos said, "Hey, we'll go to your Mass and listen to what you have to say.'' And so the Spanish thought that was a willing acceptance of Catholicism.

普韦布洛人并没有封闭地说，“我们的道路是唯一正确的道路。”当教会进来时，普韦布洛人说，“嘿，我们会去参加你们的弥撒，听听你们要说的话。”因此，西班牙人认为这是对天主教的自愿接受。

But the Pueblos had no intention of letting Christianity take the place of their own religion.

但普韦布洛人无意让基督教取代他们自己的宗教。

But the Franciscan priests saw no room for any other religion.

但方济各会的牧师认为没有任何其他宗教的生存空间。

Eternal damnation, theirs and the Pueblos, was at stake.

他们和普韦布洛人的永恒诅咒岌岌可危。

Catholicism was the only religion that could save the native souls.

天主教是唯一能够拯救本土灵魂的宗教。

By the early 1600s, they began to report that hundreds of Pueblo Indians were converting, but the Pueblos themselves saw things differently.

到了 1600 年代初期，他们开始报告说，数百名普韦布洛印第安人正在皈依基督教，但普韦布洛人自己却有不同的看法。

Some friars began to notice that even many converted Pueblos continued to practice their own religion.

一些修道士开始注意到，甚至许多皈依的普韦布洛人仍然继续信奉自己的宗教。

They demanded that the colony's soldiers enforce their one true faith.

他们要求殖民地的士兵坚守他们唯一的真正信仰。

Native ceremonies were banned, religious icons burned, sacred places of worship destroyed.

土著仪式被禁止，宗教圣像被焚烧，神圣的礼拜场所被毁。

As far as you could go in terms of saying, "Look, forget it.

你可以说：“听着，算了吧。

This is not going to ever be again.

这种情况不会再发生了。

This is what we think about your religion.''

这就是我们对你们的宗教的看法。”

Some priests became notoriously brutal.

一些牧师变得出了名的残暴。

One beat a Pueblo man so badly, the victim was described as bathed in blood.

其中一名男子殴打了一名普韦布洛男子，受害者被描述为浑身是血。

The breaking point came in 1675.

转折点出现在 1675 年。

Forty-seven Pueblo religious leaders were imprisoned in Santa Fe for sorcery.

四十七名普韦布洛宗教领袖因巫术被监禁在圣达菲。

One of them was a man called Po'pay from the Okay Owingeh pueblo.

其中一位名叫Po'pay 的男子来自奥凯奥温格村。

He was publically flogged, but three others were dragged before their people and hanged.

他被公开鞭打，但另外三人被拖到人民面前并被绞死。

It got to that point when about the time he was in prison, when things were really getting worse, you know, and so for him, this was- this was time to do something.

当他入狱的时候，事情真的变得更糟了，你知道，所以对他来说，这是——现在是做点什么的时候了。

Po'pay sent a message to the Pueblo tribes calling for war.

波佩向普韦布洛部落发出了呼吁战争的信息。

I say to you, my brothers, go to your owingehs.

我对你们说，我的兄弟们，去偿还你们的债务吧。

Wait further word.

等等进一步的说法。

Senge de ho.

圣吉德霍。

Two thousand Pueblo Indians descended on the Spanish.

两千普韦布洛印第安人袭击了西班牙人。

Hundreds died in the fighting, but it was the Catholic priests who were specifically targeted.

数百人在战斗中丧生，但天主教神父成为特别目标。

More than half their number were murdered.

他们一半以上的人被谋杀。

It was August 10th, 1680.

那是 1680 年 8 月 10 日。

Ten days later, the Spanish fled New Mexico.

十天后，西班牙人逃离新墨西哥州。

For we must consider that we shall be as a city upon a hill.

因为我们必须考虑到我们将成为一座山上的城。

The eyes of all people are upon us.

所有人的目光都注视着我们。

On the harsh and rocky shores of Massachusetts, a small group of men and women had already begun the struggle to create a new Christian community.

在马萨诸塞州崎岖多石的海岸上，一小群男女已经开始为创建一个新的基督教社区而奋斗。

The Puritans who came to America in 1630 were fired by a zeal to save Christianity from the corruption of a European church.

1630 年来到美国的清教徒热衷于将基督教从欧洲教会的腐败中拯救出来。

They had been persecuted for accusing their king of failing to cleanse the Church of England of Catholicism.

他们因指责国王未能净化英国国教的天主教而受到迫害。

They had been hounded as radicals for their fervor for the Protestant Reformation.

他们因热衷于新教改革而被视为激进分子而受到追捕。

The whole point of reformation was to make Christianity right, to bring it back to the beginning, bring it back to its pure origins, bring it back to the Bible.

宗教改革的全部目的是使基督教变得正确，将其带回到最初，带回其纯粹的起源，带回圣经。

And the Church of England wasn't doing enough of that.

英国教会在这方面做得还不够。

And so that's where they got their name from, the Puritans.

这就是他们名字的由来，清教徒。

They were going to purify the church.

他们要去净化教堂。

The burden of creating this "godly enterprise" fell on the shoulders of John Winthrop, a provincial lawyer in England but now governor of the new colony.

创建这一“神圣事业”的重担落在了约翰·温思罗普（John Winthrop）的肩上，他是英国的一名地方律师，但现在是新殖民地的总督。

The Lord will be our God and delight to dwell among us.

主将成为我们的神并乐意住在我们中间。

The Lord will be our God and delight to dwell among us as his one people.

主将成为我们的神，并乐意住在我们中间，成为他的独一子民。

The New Englanders were aware that there had been other efforts, like at Jamestown, that was a miserable failure, and they didn't want theirs to be a miserable failure.

新英格兰人意识到，还有其他的努力，比如在詹姆斯敦，那是一次悲惨的失败，他们不希望自己的努力成为一次悲惨的失败。

And they knew that the odds were against them.

他们知道形势对他们不利。

You know, they knew that the climate was difficult.

你知道，他们知道气候很困难。

They knew that it was going to be hard to get agriculture going.

他们知道农业的发展将会很困难。

And Winthrop- he's the father to all these people in some very important way, and he's in charge of them.

温思罗普——在某些非常重要的方面，他是所有这些人的父亲，他负责管理他们。

And if things screw up, it's sort of on his shoulders.

如果事情搞砸了，责任就落在了他的肩上。

As governor, Winthrop was careful to record the events of his Bible Commonwealth.

作为总督，温思罗普小心翼翼地记录了他的圣经联邦的事件。

His journals, he hoped, would be testament to the mission's success.

他希望他的日记能够证明这次任务的成功。

The colony would shine like a beacon back to the Old World, a lesson in how Christianity should work.

这个殖民地将像一座回到旧世界的灯塔一样闪耀，这是基督教应该如何运作的一课。

For we must consider that we shall be as a city upon a hill.

因为我们必须考虑到我们将成为一座山上的城。

The eyes of all people are upon us.

所有人的目光都注视着我们。

So if we deal falsely with our God in this work we have undertaken, and so cause him to withdraw his present help from us, we shall be made a story and a byword through the world .

因此，如果我们在我们所从事的这项工作中错误地对待我们的上帝，从而导致他从我们身上撤回目前的帮助，我们将成为全世界的故事和笑柄。

That first winter, nearly half the Puritans froze to death or starved.

第一个冬天，近一半的清教徒被冻死或饿死。

The colony was on the brink of collapse.

殖民地正处于崩溃的边缘。

They feared it was a sign that they had not been pious enough, had not prayed hard enough, that their God had abandoned them.

他们担心这表明他们不够虔诚，祈祷不够努力，他们的上帝已经抛弃了他们。

The fate of the society hung on the religiosity of the society, you know?

社会的命运取决于社会的宗教信仰，你知道吗？

And if they turned away from God, God would turn away from them.

如果他们背弃神，神也会背弃他们。

If then- you know, "If we are good, then God will bless us and we will prosper.

如果那么——你知道，“如果我们善良，那么上帝就会保佑我们，我们就会繁荣。

And if we don't, if we screw up, if we start to fight with one another, if we start to seek our own ends, God will turn on us and this will be a total miserable failure.''

如果我们不这样做，如果我们搞砸了，如果我们开始互相争斗，如果我们开始寻求自己的目的，上帝就会转向我们，这将是一场彻底的悲惨失败。”

If even one offended God, the whole colony could perish.

只要有一个人得罪了上帝，整个殖民地就会灭亡。

Laws governing behavior were strictly enforced.

规范行为的法律得到严格执行。

Those who questioned the religious laws of the colony risked banishment into a hostile wilderness.

那些质疑殖民地宗教法律的人冒着被放逐到充满敌意的荒野的风险。

But Governor Winthrop faced an impossible dilemma.

但温思罗普州长面临着一个不可能的困境。

His colony depended on absolute conformity for its survival, but this contradicted what lay at the heart of Puritan religion.

他的殖民地依靠绝对的服从来生存，但这与清教徒宗教的核心相矛盾。

The Puritan experiment of saying, "We're going to do something totally new'' starts out with this impulse of giving authority back to the individual, right?

清教徒的实验说，“我们要做一些全新的事情”，始于将权威归还给个人的冲动，对吗？

The Catholics are saying, "OK, the Pope will tell you how to read the Bible.

天主教徒说：“好吧，教皇会告诉你如何阅读圣经。

The Pope will tell you how to be a Christian.'' And Protestants say, "No, no, no, no, no!

教皇会告诉你如何成为一名基督徒。”新教徒说：“不，不，不，不，不！

Pope?

教皇？

That's not the Pope's job.

那不是教皇的工作。

We can read the Bible for ourselves.

我们可以自己读圣经。

We will see how God tells us how to be.''

我们会看到上帝如何告诉我们如何做。”

And it would not be long before one person's ideas about God would threaten to tear apart Winthrop's fragile colony.

不久之后，一个人对上帝的看法就会威胁到温思罗普脆弱的殖民地。

At the end of 1634, Anne Hutchinson and her husband arrive in Boston.

1634 年底，安妮·哈钦森 (Anne Hutchinson) 和她的丈夫抵达波士顿。

Educated and well-off, Anne Hutchinson quickly became a prominent member of Boston society.

安妮·哈钦森受过良好的教育，生活富裕，很快就成为波士顿社会的杰出成员。

There usually was a high-status woman present at births, and Anne Hutchinson was that person for Boston.

分娩时通常会有一位地位较高的女性在场，而安妮·哈钦森就是波士顿的那个人。

As mother of 11 children, she was a reassuring presence to women facing the perils of childbirth.

作为 11 个孩子的母亲，她让面临分娩危险的女性感到安心。

And so she participated in childbirth gatherings called "gossipings," and it was in that context that she began to spread her own ideas among the women of Boston.

因此，她参加了名为“八卦”的分娩聚会，正是在这种背景下，她开始在波士顿的妇女中传播自己的想法。

Hutchinson had a riveting story to tell- God had spoken to her directly.

哈钦森有一个引人入胜的故事要讲——上帝直接对她说话了。

She's having an intense prayer session, and then this verse rises up in her mind.

她正在进行一场激烈的祈祷，然后这节经文在她的脑海中浮现。

And the first part of this verse she interprets as God saying to her, "You're among the saved.

她将这节经文的第一部分解释为神对她说：“你是得救的人之一。

This is it.

就是这样。

This is my message to you.''

这是我给你的信息。”

But for Puritans, being "saved'' could never be guaranteed.

但对于清教徒来说，永远无法保证“得救”。

Since Adam's fall, man was born damned, hell his destiny.

自从亚当堕落之后，人就生来就受到诅咒，他的命运就是地狱。

The only hope of God's salvation required Puritans to devote themselves to studying their Bible and to live a pious life.

上帝拯救的唯一希望要求清教徒致力于研究圣经并过虔诚的生活。

To understand God's will was a lifetime's struggle.

明白神的旨意是一生的奋斗。

Puritans were supposed to wrestle with this idea.

清教徒应该努力思考这个想法。

They were never supposed to be sure that they are saved.

他们从来不应该确定自己是否得救。

And Anne Hutchinson basically says to Puritans, "Yes, you can be sure.

安妮·哈钦森基本上对清教徒说：“是的，你可以确定。

Yes, you can be sure if God speaks to you the way God has spoken to me.'''

是的，你可以确定神是否像神对我说话一样对你说话。”

Hutchinson's story electrified her listeners.

哈钦森的故事让听众激动不已。

They gathered at her house to hear about her revelation from God, just yards from where the governor lived.

他们聚集在她家，聆听上帝对她的启示，距离州长住的地方只有几码远。

She keeps open house for all comers, three score, four score people.

她为所有来访者开放，三人、四人。

She comments upon the doctrines, interprets all passages at her pleasure and expounds dark passages of Scripture.

她对教义进行评论，随心所欲地解释所有段落，并解释圣经中黑暗的段落。

As much as Winthrop disliked her talk of messages from God, Hutchinson was a good Puritan and had broken no law.

尽管温思罗普不喜欢她谈论来自上帝的信息，但哈钦森是一个善良的清教徒，没有违反任何法律。

This is what makes her so dangerous is because she is speaking the language of Puritanism itself- "The drama is happening inside each of us.

这就是她如此危险的原因，因为她说的是清教主义本身的语言——“戏剧正在我们每个人的内心发生。

God is speaking to each of us.

神正在对我们每个人说话。

We need to listen to that voice of God inside us.''

我们需要倾听我们内心上帝的声音。”

And as Hutchinson's popularity grew, Winthrop feared for the future of his colony.

随着哈钦森越来越受欢迎，温思罗普开始担心他的殖民地的未来。

Her doctrine appeals to many profane people because it is a very easy and an acceptable way to Heaven, to see nothing, to have to do nothing but wait for Christ to do all.

她的教义吸引了许多世俗的人，因为这是一种非常简单且可接受的通往天堂的方式，什么也看不见，什么也不用做，而是等待基督做一切。

Hutchinson's easy path to heaven undermined Winthrop's orderly society.

哈钦森通往天堂的轻松之路破坏了温思罗普有序的社会。

He needed his people to struggle with their salvation.

他需要他的人民为拯救而奋斗。

Hutchinson's challenge to official doctrine threatened to destroy Winthrop's fledgling colony.

哈钦森对官方学说的挑战可能会摧毁温思罗普刚刚起步的殖民地。

What happens if you start to lose control of your society and you're John Winthrop, right?

如果你开始失去对社会的控制，而你是约翰·温思罗普，会发生什么，对吧？

You need to be able to say, "No, no no, that's not what the Bible says.

你需要能够说：“不，不，圣经不是这么说的。

The Bible says such and so.

圣经是这么说的。

This is how we should run our society.''

这就是我们应该如何管理我们的社会。”

Anxious ministers visited Winthrop.

忧心忡忡的部长们拜访了温斯罗普。

John Eliot from Roxbury, and from Salem, Hugh Peters, reported that some members of their congregations preferred to listen to Hutchinson's biblical interpretations to theirs.

来自罗克斯伯里的约翰·艾略特和来自塞勒姆的休·彼得斯报告说，他们的会众中的一些成员更愿意听哈钦森对圣经的解释，而不是他们自己的解释。

Why listen to the black-coated minister read a dry, boring sermon when you can go to Anne Hutchinson's house and hear this heartfelt, real thing?

当你可以去安妮·哈钦森家聆听这种发自内心的真实的布道时，为什么要听黑衣牧师宣读枯燥乏味的布道呢？

And Hutchinson was gaining powerful allies who were attracted to her message- the minister John Wheelwright and Henry Vane, a fierce political adversary of John Winthrop's.

哈钦森正在赢得强大的盟友，他们被她的信息所吸引——部长约翰·惠尔赖特和约翰·温思罗普的激烈政治对手亨利·韦恩。

I observe first her success.

我首先观察到她的成功。

She had in a short time insinuated herself into the hearts of much of the people, who grew into so reverent an esteem of her godliness and spiritual gifts, as look at her as a prophetess.

她在很短的时间内就融入了许多人的心中，人们对她的敬虔和属灵恩赐产生了如此崇敬的尊重，就像将她视为一位女先知一样。

And that's where the Puritan men, who are running the society, say, "No no no no. God speaks through the Bible, and the Bible is mediated through us.''

这就是管理这个社会的清教徒说的：“不不不不。上帝通过圣经说话，而圣经是通过我们来传达的。”

In November 1637, the General Court brought Anne Hutchinson to trial.

1637 年 11 月，普通法院对安妮·哈钦森进行了审判。

The charge was sedition.

罪名是煽动叛乱。

Her sense of possession, her sense of self-confidence, her absolute refusal to be intimidated is extraordinary.

她的占有感、她的自信感、她绝对拒绝被恐吓的感觉都是非凡的。

Mrs. Hutchinson, you are called here as one of those that have troubled the peace of the commonwealth and the churches here.

哈钦森夫人，您被称为扰乱联邦和这里教会的和平的人之一。

You have maintained a meeting and an assembly at your house which hath been condemned by the General Assembly as a thing not tolerable in the eyes of God nor fitting for your sex.

你在家里举行聚会和集会，这已被总会谴责为上帝眼中不能容忍的事情，也不适合你的性别。

I hear no things laid to my charge.

我没有听到任何指控我的事情。

I have told you some already.

我已经告诉过你一些了。

And more I can tell you.

我可以告诉你更多。

Have I not named you some already?

我不是已经给你点了一些名字了吗？

What have I said or done?

我说了或做了什么？

You have joined with them in the faction.

你已经加入了他们的派系。

In what faction did I join with them?

我加入了他们的哪个派系？

Why, in entertaining them.

为什么，为了娱乐他们。

What law have I broken?

我触犯了什么法律？

Her initial defense is to nitpick absolutely everything that's thrown at her.

她最初的防御是对扔给她的所有事情都挑剔。

He hasn't thought out his prosecution, and then she rips him to shreds.

他还没有想好要起诉他，然后她把他撕成了碎片。

You read the transcript and you just watch him squirming with frustration.

你读了文字记录，只看到他因沮丧而蠕动。

We find it greatly prejudicial to the state to seduce many honest persons who are called to these meetings.

我们发现，引诱许多诚实的人被召集参加这些会议对国家有极大的损害。

Your opinions, being different from the word of God, may seduce simple souls who resort unto you.

你的观点与上帝的话语不同，可能会吸引那些求助于你的简单灵魂。

Sir, I do not believe that to be so.

先生，我不相信是这样的。

Well, we then see how it is that we must therefore put it away from you or restrain you from making this course.

好吧，然后我们就会看到为什么我们必须把它远离你或限制你参加这门课程。

If you have a rule for it from God's word, you may.

如果你有神的话语的规则，你就可以这样做。

We are your judges, not you ours!

我们是你的法官，而不是你的！

And we must compel you to do it.

我们必须强迫你这样做。

If it please you by authority to put it down, I freely let you for I am subject to your authority.

如果你愿意把它写下来，我会自由地让你写下来，因为我服从你的权威。

The court adjourned for the night.

法庭休庭至当晚。

For John Winthrop, the day had been a disaster.

对于约翰·温思罗普来说，这一天是一场灾难。

But overnight, the situation was to change dramatically.

但一夜之间，情况发生了巨大的变化。

No one knows why Anne Hutchinson changed her approach to the trial, but the next morning she arrived in court determined to share the truth that God had revealed to her.

没有人知道为什么安妮·哈钦森改变了她的审判方式，但第二天早上，她到达法庭，决心分享上帝向她揭示的真相。

It's definite hubris.

这绝对是傲慢。

Absolutely.

绝对的。

But she's convinced that she knows the truth.

但她确信自己知道真相。

And in the end, that's her downfall.

最终，这就是她的失败。

If you please to give me leave, I shall give you the ground of what I know to be true.

如果您允许我离开，我将为您提供我所知道的真实情况的依据。

I bless the Lord.

我赞美主。

He hath let me see which was the clear ministry and which the wrong.

他让我看到哪一个是明确的事工，哪一个是错误的。

Since that time, he hath let me distinguish between the voice of my beloved and the voice of Moses, the voice of John the Baptist and the voice of the antichrist.

从那时起，他让我区分我所爱的声音和摩西的声音，施洗约翰的声音和敌基督的声音。

Now, if you condemn me for speaking what in my conscience I know to be truth, I must commit myself unto the Lord.

现在，如果你谴责我所说的话是我良心所知道的真理，我就必须将自己交托给主。

How did Abraham know that it was God who bid him offer his son?

亚伯拉罕怎么知道是神吩咐他献上自己的儿子呢？

So to me by an immediate revelation.

对我来说这是一个直接的启示。

By an immediate revelation.

通过立即的启示。

You have power over my body, but the Lord Jesus hath power over my body and soul.

你对我的身体有权力，但主耶稣对我的身体和灵魂有权力。

And assure yourselves this much, if you go on in this course, you will bring a curse upon you and your posterity, and the mouth of the Lord hath spoken it.

你们要向自己保证，如果你们继续这样做，你们就会给你们和你们的子孙带来咒诅，这是主亲口说的。

She dares to say that God has told them that if they do anything to her, they will be doomed to all eternity.

她敢说上帝已经告诉他们，如果他们对她做任何事，他们将注定永远。

They're not about to listen to that revelation.

他们不会听这个启示。

I am persuaded that the revelation she brings forth is delusion.

我确信她带来的启示是错觉。

Mrs. Hutchinson, the sentence of the court you hear is that you are to be banished from out of our jurisdiction as a woman not fit for our society.

哈钦森夫人，您听到的法庭判决是，您将作为不适合我们社会的女性被驱逐出我们的管辖范围。

You're to be imprisoned until the court shall send you away.

你将被监禁直到法庭将你送走。

I desire to know what reason I am to be banished.

我想知道我被驱逐的原因是什么。

The court knows the reason and is satisfied.

朝廷知其理，遂满意。

In the spring of 1638, Anne Hutchinson and her family were forced to leave the colony forever.

1638 年春天，安妮·哈钦森 (Anne Hutchinson) 和她的家人被迫永远离开殖民地。

But her influence would outlive both her and John Winthrop.

但她的影响力比她和约翰·温思罗普都更长久。

Anne Hutchinson is the future in the sense of religious conscience, in the sense that conscience speaks out against the state.

安妮·哈钦森（Anne Hutchinson）是宗教良心意义上的未来，良心公开反对国家。

And so the America that's going to be founded later on is going to make room for Anne Hutchinson.

因此，后来建立的美国将为安妮·哈钦森腾出空间。

We're not going to banish her.

我们不会驱逐她。

We're not going to put her in jail.

我们不会把她关进监狱。

But she's also the future in the sense of this, "Religion really happens inside us,'' you know, that "the drama is inside us.

但从某种意义上说，她也是未来，“宗教确实发生在我们内心，”你知道，“戏剧就在我们内心。”

And God can speak to any of us.'''

上帝可以对我们任何人说话。'''

But it would be more than a century before America would become fertile ground for Anne Hutchinson's ideas.

但美国要成为安妮·哈钦森思想的沃土还需要一个多世纪的时间。

And it would await the arrival of more than a million people of different nations and faiths.

它将等待着来自不同国家和信仰的超过一百万人的到来。

People coming over here are disconnected from their homes, from their traditions, from their jobs, from their extended families.

来到这里的人们与他们的家园、他们的传统、他们的工作以及他们的大家庭脱节。

And they're coming over to this new place.

他们即将来到这个新地方。

And it's almost like there's this whisper in the ear of the colonists and the early Americans, "Who are we?

就好像殖民者和早期美国人的耳边有这样的低语：“我们是谁？

Who are we Americans who come from such different places and have so many religious backgrounds?

来自不同地方、拥有如此多宗教背景的美国人是谁？

And what's the story that we're playing out?''

我们正在上演的故事是什么？”

One man offered an answer.

一名男子给出了答案。

Reverend George Whitefield believed he could unite people with a simple message that everyone could share.

乔治·怀特菲尔德牧师相信他可以通过每个人都可以分享的简单信息来团结人们。

For Whitefield, the surest path for a people seeking a new identity lay in being born again.

对于怀特菲尔德来说，一个民族寻求新身份的最可靠途径就是重生。

Whitefield has experienced something he wants to call spiritual rebirth, which he defines as the transformation of the soul by the Holy Spirit of God.

怀特菲尔德经历了他称之为精神重生的事情，他将其定义为上帝的圣灵对灵魂的转变。

Boom, we're back to this perennial radical Protestant idea of immediate connection between God and the individual human soul.

繁荣，我们又回到了这种长期激进的新教观念，即上帝与人类个体灵魂之间的直接联系。

And he says, "That's it.

他说：“就是这样。

It really happens.

它确实发生了。

It happened to me.''

这发生在我身上。”

Rebirth, he believed, could happen to anyone, anywhere.

他相信，重生可能发生在任何地方的任何人身上。

It had happened to him years earlier, as a student at Oxford.

多年前，当他还是牛津大学的学生时，这种事就发生在他身上。

Preaching in England, he'd achieved huge popularity but run afoul of his Anglican superiors for his unconventional message.

他在英国传教时获得了巨大的声望，但因其非传统的信息而与英国圣公会的上级发生了冲突。

He's creating a scene.

他正在创造一个场景。

He's creating a dramatic scene.

他正在创造一个戏剧性的场景。

And the capacity, the faculty that he wants to draw on more than anything else is not understanding but imagination.

他最想利用的能力、能力不是理解力，而是想象力。

And then there's this abrupt turn, dramatic turn.

然后就是这个突然的转折，戏剧性的转折。

He bursts onto the scene and he generates, in his own unique way, religion in a new key, a new way of understanding and engaging religion that was unprecedented.

他突然出现在舞台上，并以自己独特的方式创造了一种新的宗教，一种前所未有的理解和参与宗教的新方式。

It's the sincerity of a missionary combined with the thrill of a performer.

这是传教士的真诚与表演者的兴奋相结合。

As George Whitefield traveled through colonial America, he encountered dozens of different religious sects, but he quickly discovered that how they were treated varied enormously.

当乔治·怀特菲尔德穿越美国殖民地时，他遇到了数十个不同的宗教派别，但他很快发现他们所受到的待遇差异很大。

The Puritans had renamed themselves the Congregational Church and were the official established religion in Massachusetts, Connecticut and New Hampshire.

清教徒将自己更名为公理会，并成为马萨诸塞州、康涅狄格州和新罕布什尔州的官方宗教。

Funded by local taxes, they governed hand in hand with the civil authorities.

他们由地方税收资助，与民政当局携手治理。

They think of themselves as the true religion that ought to have the state as its partner, and the dissenters either shouldn't be here or "We have to keep them under control.''

他们认为自己是真正的宗教，应该有国家作为合作伙伴，持不同政见者要么不应该在这里，要么“我们必须控制他们。”

The whole idea that we have now of religious pluralism, religious diversity is a good thing- that was just- it wasn't something hardly anyone thought of back then.

我们现在所拥有的宗教多元化、宗教多样性的整体观念是一件好事——只是——当时几乎没有人想到这一点。

The idea was that it was a threat to the unity of the state.

这个想法是，这是对国家统一的威胁。

As an Anglican minister himself, Whitefield was welcomed into the pulpits of Anglican Charleston.

作为一名英国圣公会牧师，怀特菲尔德受到英国圣公会查尔斯顿的讲坛欢迎。

But his message of rebirth was not part of their tradition and shocked his fellow ministers.

但他的重生信息并不属于他们的传统，这让他的部长们感到震惊。

They say, "This is disorderly.

他们说：“这是无序的。

There's not an article about you must be born again.

没有一篇文章是关于你必须重生的。

You're saying it's necessary to be a true Christian.

你是说成为一名真正的基督徒是必要的。

We actually don't believe that.

我们其实不相信这一点。

We think if you conform and lead a morally good life, you're in.'' He says, "Oh, no, that's not right.'' And they say, "OK, you're not welcome here.'' He says, "Fine, I'll go out and preach in the fields.

我们认为，如果你顺从并过着道德上良好的生活，你就可以加入。”他说，“哦，不，这是不对的。”他们说，“好吧，这里不欢迎你。”他说，“好吧，我会出去到田里传道。

We'll send some fliers around and people will come.'' And they did.

我们会散发一些传单，人们就会来。”他们确实这么做了。

His Anglican superiors were appalled.

他的英国圣公会上级感到震惊。

They'd banned him from their pulpits, but he continued to preach.

他们禁止他登上讲坛，但他继续讲道。

The Baptists and Presbyterians invite him over to preach, and he does.

浸信会和长老会邀请他来传教，他就这么做了。

It's a scandal.

这是一个丑闻。

The place is packed.

这个地方挤满了人。

For Whitefield to preach in front of dissenting faiths was a direct challenge to Anglican authority.

对于怀特菲尔德来说，在不同信仰面前讲道是对英国圣公会权威的直接挑战。

There were plenty of people who said, "This is a sham.

有很多人说：“这是骗局。

You're bringing disorder.

你正在带来混乱。

Where's the verification?'' I mean, anybody can say, "I've had this experience, God has taken over me.'' In a sense, it was Anne Hutchinson's experience on a big scale.

验证在哪里？”我的意思是，任何人都可以说，“我有过这样的经历，上帝接管了我。”从某种意义上说，这是安妮·哈钦森的大规模经历。

Now everybody is having this experience directly from God.

现在每个人都直接从上帝那里获得这种体验。

Like Anne Hutchinson, Whitefield had fallen afoul of a religious authority that distrusted any message that gave an individual power over their religious experience.

和安妮·哈钦森一样，怀特菲尔德也与宗教权威发生了冲突，宗教权威不相信任何赋予个人权力对其宗教体验的信息。

They were still part of a view of the world as a world divided between superiors and inferiors, and you had to know your place.

他们仍然持有这样一种世界观：世界分为上等人和下等人，你必须知道自己的位置。

And if you didn't know your place, order would break down and all chaos would ensue.

如果你不知道自己的位置，秩序就会被打破，一切混乱都会随之而来。

Whitefield smelled the dissolution of the old aristocratic order.

怀特菲尔德嗅到了旧贵族秩序解体的味道。

He saw that what had been was not what was going to be.

他看到过去的情况并非未来的情况。

In 1740, Whitefield journeyed 5,000 miles through America, preaching more than 350 times in 75 towns and cities.

1740 年，怀特菲尔德旅行了 5,000 英里，穿越美国，在 75 个城镇布道了 350 多次。

Twenty thousand came to hear him on Boston Common, twelve thousand in Philadelphia, eight thousand in New York City.

两万人来到波士顿公园听他演讲，一万二千人来到费城，八千人来到纽约市。

In 15 months, as much as a quarter of the country heard his message.

15 个月内，全国四分之一的人听到了他的信息。

People couldn't talk about anything other than Whitefield.

除了怀特菲尔德之外，人们不能谈论任何事情。

He becomes secular news, as well as sacred.

他成为世俗的新闻，同时也成为神圣的。

The only name that Americans would recognize more than George Whitefield would have been King George III.

美国人唯一比乔治·怀特菲尔德更熟悉的名字就是乔治三世国王。

There's this wrestling match between you and God.

你和上帝之间有一场摔跤比赛。

And are you going to keep fighting God?

你还要继续与神对抗吗？

Are you going to collapse into the arms of God?

你会倒在上帝的怀抱里吗？

Are you going to, you know, feel the conviction of sin that's upon us?

你知道吗，你会感受到我们身上的罪孽吗？

Are you going to pretend it's not there?

你要假装它不存在吗？

Are you going to turn to Jesus and have him save you?

你愿意转向耶稣并让他来拯救你吗？

Being at a meeting, I found my heart in some measure drawn forth to God.

在一次聚会中，我发现我的心在某种程度上被吸引到了神面前。

Sermon being over, my soul was filled with ravishing transport.

讲道结束，我的灵魂充满了令人陶醉的感动。

My desires increased and my heart still reaching forth after God, at last I fainted.

我的欲望越来越强烈，我的心仍然向着神，最后我晕倒了。

To talk so powerfully and wonderfully of the thing of God in Christ-

如此有力而奇妙地谈论神在基督里的事——

When the Reverend Mr. Whitefield came here and I attended his preaching-

当怀特菲尔德牧师来到这里，我参加他的布道时——

-the best way.

-最好的办法。

He speaks from a heart all aglow with love and pours out a torrent of eloquence which is-

他的讲话发自一颗充满爱的心，滔滔不绝地滔滔不绝——

-and are full of the love of God and Christ-

-并且充满了上帝和基督的爱-

And looking forward, I see a place I thought was heaven.

展望未来，我看到了一个我认为是天堂的地方。

New purposes and a new light from the day on which they heard-

从他们听到的那一天起，新的目的和新的曙光——

My darkness vanished.

我的黑暗消失了。

My distress fled-

我的苦恼逃走了——

-were it not by the spirit and the power of the Almighty.

——如果不是全能者的精神和力量。

-and coming near, I see the gate standing open.

——走近了，我看到门开着。

And the next thing that happens is the realization, "We are the people.

接下来发生的事情是认识到：“我们是人民。

No one can silence this.

没有人能够对此保持沉默。

No one can put this down.

没有人能放下这一点。

There is no standing army in the New World.

新世界没有常备军。

There is no big police force.

没有庞大的警察队伍。

We are the law.''

我们就是法律。”

But the people were not the law, and the established church was.

但人民不是法律，而建立的教会才是。

In Massachusetts, the Congregational minister Charles Chauncy began to publicly challenge Whitefield's populist appeal.

在马萨诸塞州，公理会牧师查尔斯·昌西开始公开挑战怀特菲尔德的民粹主义诉求。

Chauncy was an influential Boston minister who believed the new spiritual enthusiasm was leading congregations away from reason, away from the established church, towards social chaos.

昌西是一位颇具影响力的波士顿牧师，他相信新的精神热情正在导致会众远离理性，远离既定的教会，走向社会混乱。

Chauncy said, "This isn't God's work.

昌西说：“这不是上帝的工作。

God's not a God of disorder.

神不是一个混乱的神。

This is the work of a slick promoter.''

这是一个狡猾的发起人的工作。”

But Whitefield was no longer that well acquainted with his flock, either.

但怀特菲尔德也不再那么熟悉他的羊群了。

New, extreme ideas were finding a voice, and an following.

新的、极端的想法正在找到声音和追随者。

Preachers like James Davenport went further than Whitefield, urging congregations to purify their faith and reject modern religion.

像詹姆斯·达文波特这样的传教士比怀特菲尔德走得更远，敦促会众净化他们的信仰并拒绝现代宗教。

He ordered his followers to burn the books of Charles Chauncy and other contemporary ministers.

他命令他的追随者烧毁查尔斯·昌西和其他当代部长的书籍。

For Chauncy, reason is supposed to be important in religion and religion is supposed to be reasonable, which has to do with order.

对于昌西来说，理性在宗教中应该很重要，宗教应该是合理的，这与秩序有关。

You know, what's going to happen to this society if it's turned so topsy-turvy?

你知道，如果这个社会变得如此混乱，将会发生什么？

If Davenport's extremism could be dismissed by the establishment, it was more difficult to ignore the respected voices that now led the growing spiritual movement.

如果当权者能够驳斥达文波特的极端主义，那么就更难忽视现在领导着不断发展的精神运动的受人尊敬的声音了。

Prominent thinkers such as Jonathan Edwards preached on the necessity of rebirth for everyone.

乔纳森·爱德华兹等著名思想家宣扬每个人都有重生的必要性。

And Gilbert Tennent focused his attention on ministers who had not been reborn.

而吉尔伯特·坦南特则将注意力集中在那些还没有重生的牧师身上。

People begin to go back to their former congregations and challenge their ministers.

人们开始回到以前的教会并挑战他们的牧师。

"Have you had a new birth experience?'' And if the answer was no, or if the minister could not satisfy them that he had, one of two things often happened.

“你有过新生的经历吗？”如果答案是否定的，或者牧师不能让他们满意，那么经常会发生以下两种情况之一。

One, he was fired, or two, people would leave and form their own congregation.

一是他被解雇了，二是人们会离开并组建自己的会众。

Chauncy's fears were being realized.

昌西的担心正在成为现实。

Established religions were fragmenting.

既定的宗教正在分裂。

Those fired by the message of rebirth were separating and offering people an alternative.

那些被重生信息解雇的人正在分离并为人们提供另一种选择。

So here is the day of services.

所以今天是礼拜日。

There's the regular service.

那里有常规服务。

Now there's an alternative.

现在有一个替代方案。

You've got a choice.

你有一个选择。

People began to insist that it was their right to worship as they wanted in a church of their choice.

人们开始坚持认为，在自己选择的教堂里按照自己的意愿进行礼拜是他们的权利。

So people start to have a sense of ownership over their own experience.

因此，人们开始对自己的经历产生主人翁意识。

It isn't so much they're reading some book and coming up with "Oh, liberty!'' It's more that they have the experience of liberty.

与其说他们读了一些书并想出了“哦，自由！”，不如说他们拥有自由的体验。

They have experienced liberty.

他们体验到了自由。

And this is the language Christians talk about, Christian freedom.

这就是基督徒谈论的语言：基督徒自由。

They've have had the experience of freedom, of being freed from sin.

他们已经体验到了自由，摆脱了罪恶。

Men such as the Baptist preacher Isaac Backus and the Congregational minister Jonathan Mayhew led calls for an end to established religion.

浸信会传教士艾萨克·巴克斯和公理会牧师乔纳森·梅休等人带头呼吁结束既定宗教。

Their voices joined the chorus for political liberty that was sweeping through the colonies.

他们的声音加入了席卷整个殖民地的政治自由的大合唱。

In the act of defending their rights and their good service to the empire, they characterized themselves as innocent and virtuous.

在捍卫自己的权利和为帝国服务的过程中，他们表现出自己的天真和善良。

And in that spirit of things, the revolution becomes- if not inevitable, it becomes perfectly logical.

本着这种精神，革命即使不是不可避免，也变得完全合乎逻辑。

And now- now the God of nations will surely look on our cause and see that it is just.'' And the sermons, dozens of them, begin articulating just this scenario.

现在——现在，万国之神肯定会审视我们的事业，并认为它是正义的。”数十次布道开始阐述这一场景。

King George III, adieu!

乔治三世国王，再见！

No more shall we cry to you for protection!

我们不再向你呼求保护！

No more shall we bleed in defense of your person, your breech of convenant.

我们不会再为了保护你的人身、你的背弃契约而流血。

The God of glory is on our side and will fight for us.

荣耀的神站在我们这一边，会为我们而战。

And so as the farmer is picking up the rifle and putting down the plow and marching off, yes, he's thinking about, "I want rights.'' You know, "I want to be able to run my own society.'' But he's also thinking, "This is righteous.

因此，当农民拿起步枪，放下犁，大步走开时，是的，他在想，“我想要权利。”你知道，“我希望能够管理自己的社会。”但他也在想，“这是正义的。”

This is a righteous cause.

这是一个正义的事业。

And God is with us in this cause.''

在这个事业中，上帝与我们同在。”

We have reason to conclude that the cause of this American continent against the measures of a cruel, bloody and vindictive ministry is the cause of God.

我们有理由得出结论，美洲大陆反对残酷、血腥和报复性事工措施的事业是上帝的事业。

For Thomas Jefferson, the new republic must be founded with religious freedom.

对于托马斯·杰斐逊来说，新共和国必须建立在宗教自由的基础上。

And that, he believed, was a God-given right.

他相信，这是上帝赋予的权利。

It was not just a matter of principle.

这不仅仅是一个原则问题。

He had already witnessed the struggle for religious freedom with his own eyes.

他已经亲眼目睹了争取宗教自由的斗争。

And his remarkable partnership with the Baptists in his home state of Virginia would help define what freedom would mean for America.

他与家乡弗吉尼亚州浸信会的出色合作将有助于定义自由对美国意味着什么。

I have felt the effects of an ecclesiastical establishment and have been told by the judge in his seat, "You shall lie in jail until you rot," when my crime was no other than preaching the gospel of Jesus Christ.

我感受到了教会机构的影响，并被坐在座位上的法官告诉我，“你将躺在监狱里直到腐烂”，而我的罪行无非是传播耶稣基督的福音。

Virginia's Baptists were evangelical Christians who came from Pennsylvania, migrating south to the Piedmont hills of central Virginia, looking to spread their Gospel message.

弗吉尼亚浸信会是来自宾夕法尼亚州的福音派基督徒，向南迁移到弗吉尼亚州中部的皮埃蒙特山区，希望传播他们的福音信息。

Baptists called it "rebirth" and it meant choosing Christ as your personal savior and being baptized as an adult.

浸信会称之为“重生”，这意味着选择基督作为你个人的救世主并作为成人接受洗礼。

You had to testify persuasively to that dramatic conversion, and then you would be taken to this river and immersed sometimes in quite cold water.

你必须有说服力地证明这种戏剧性的转变，然后你会被带到这条河里，有时会浸入非常寒冷的水中。

And there would be crowds.

而且会有人群。

Crowds weren't just politely observing this ritual, they were also sometimes being slain in the spirit and falling down, laughing, shrieking, praying.

人们不仅礼貌地遵守这个仪式，有时还被精神杀死，倒地、大笑、尖叫、祈祷。

The experience began to attract hundreds of converts in rural Virginia.

这种经历开始吸引了弗吉尼亚乡村数百名皈依者。

But to convert to a different religion was dangerous in colonial Virginia.

但在殖民地弗吉尼亚，皈依不同的宗教是危险的。

America's oldest and most prosperous colony was run by a powerful ruling class, and at its heart was its religion, the Anglican church.

美国最古老、最繁荣的殖民地由一个强大的统治阶级统治，其核心是其宗教——英国国教。

Everyone was an Anglican.

每个人都是英国圣公会教徒。

I mean, everyone was part of an Anglican parish.

我的意思是，每个人都是英国圣公会教区的一部分。

By definition, you were.

根据定义，你是。

You were a parishioner in an Anglican parish.

您是英国圣公会教区的教区居民。

Citizens paid taxes to maintain their parish church and their minister.

公民纳税来维持他们的教区教堂和牧师。

And everyone in Virginia society understood that when you left your house and saw that society was functioning, you were encountering the work of the church, the established church.

弗吉尼亚社会的每个人都明白，当你离开家并看到社会正在运转时，你正在遭遇教会、既定教会的工作。

And you were also encountering the work of these elites who were overseeing that work.

你还会遇到这些监督这项工作的精英的工作。

For more than a century, Virginia's elites had held power along with the Anglican Church.

一个多世纪以来，弗吉尼亚的精英阶层与英国圣公会一起掌权。

Now the Baptists were drawing converts away from Anglican parishes.

现在，浸信会正在从英国圣公会教区吸引皈依者。

To share the Gospel with you is to call you into a whole new way of being.

与你分享福音就是呼召你进入一种全新的存在方式。

Of course, that's not particularly appealing if you're a happy elite person who likes your way of being as it is just fine, thank you, and everything's hunky dory.

当然，如果你是一个快乐的精英人士，喜欢你的生活方式，因为它很好，那么这并不是特别有吸引力，谢谢，一切都很顺利。

It's quite appealing if you're a person who lives a life of toil and suffering.

如果你是一个过着辛劳和痛苦生活的人，这对你来说是相当有吸引力的。

And you would, of course, be compelled by a message that says, "Come into this new religious society, into this new community."

当然，你会被这样的信息所吸引：“进入这个新的宗教社会，进入这个新的社区。”

There was a sense that religion was a big factor in what would hold a society together.

人们认为宗教是维系社会的一个重要因素。

And the Baptists, as a growing, gathering force, were seen as a significant threat.

浸信会作为一支不断壮大、聚集的力量，被视为一个重大威胁。

The colony responded by restricting where non-Anglicans could preach.

殖民地的回应是限制非英国圣公会教徒可以传教的地方。

Any preacher without a license could be arrested.

任何没有执照的传教士都可能被逮捕。

Jeremiah Moore was one of many Baptists who'd refused to get a license and had been thrown in jail.

耶利米·摩尔是众多拒绝获得执照并被投入监狱的浸信会教徒之一。

God himself is the only one to whom man is accountable for his religious sentiments simply, nor has he erected any tribunal on earth qualified to judge whether the man worships in an acceptable manner or not.

上帝本身是唯一一个人类对其宗教情感负责的人，他也没有在地球上设立任何法庭有资格判断人类是否以可接受的方式进行崇拜。

When you start getting preachers like Jeremiah Moore and John Waller and Samuel Harris getting arrested and tried and thrown into prison, either they knew or they found out right away that the more trouble they got in with the government, the more appealing they were to the rank and file out there on the Piedmont.

当你开始看到像耶利米·摩尔、约翰·沃勒和塞缪尔·哈里斯这样的传教士被捕、受审并被投入监狱时，他们要么知道，要么立即发现，他们与政府的麻烦越多，他们对皮埃蒙特的高层和队伍就越有吸引力。

They said, "Well, at least these people are convinced.

他们说：“好吧，至少这些人相信了。

At least these people are committed to what they believe.

至少这些人致力于他们所相信的事情。

They're willing to put it on the line.

他们愿意冒险。

They're willing to risk."

他们愿意冒险。”

Moore turned his incarceration to his advantage, preaching to crowds through the bars of his cell.

摩尔将监禁转化为自己的优势，通过牢房的铁栅栏向人群布道。

God is our refuge.

神是我们的避难所。

God is our strength.

神是我们的力量。

And the righteous God in his wrath-

公义的神在他的愤怒中——

He's not just preaching to the converted, he's making news.

他不仅向皈依者传道，而且还制造新闻。

And so the government comes down harder.

因此政府的态度更加严厉。

All of a sudden, in almost every county, militiamen are arresting these folks, sending them to jail.

突然之间，几乎在每个县，民兵都开始逮捕这些人，将他们送进监狱。

And it spreads all the way across the Commonwealth.

它遍布整个英联邦。

In October 1776, Jeremiah Moore brought a petition to the Virginia Assembly demanding the right for Baptists to be free to worship without fear of persecution.

1776 年 10 月，杰里米亚·摩尔 (Jeremiah Moore) 向弗吉尼亚州议会提交请愿书，要求浸信会享有自由礼拜的权利，而不必担心受到迫害。

Equal liberty, that invaluable blessing, which though it be the birthright of every good member of the state, is what your petitioners have been deprived of-

平等自由，这种无价的祝福，尽管它是国家每一个善良成员与生俱来的权利，但你们的请愿者却被剥夺了——

Ten thousand names were on the petition.

请愿书上有一万个名字。

They were looking for an advocate, an advocate to go into the courts and at least make their case.

他们正在寻找一位辩护人，一位能够进入法庭并至少为自己辩护的辩护人。

They found their advocate in Thomas Jefferson.

他们在托马斯·杰斐逊身上找到了支持者。

As a member of the Virginia Assembly, he'd received the Baptists' petition.

作为弗吉尼亚议会的成员，他收到了浸信会的请愿书。

Weeks before, he'd drafted America's Declaration of Independence, and what he would now undertake on behalf of the Baptists would enshrine religious liberty as an American value.

几周前，他起草了美国的《独立宣言》，现在他将代表浸信会采取行动，将宗教自由奉为美国的价值观。

This one is obvious to him.

这一点对他来说是显而易见的。

This one is very obvious to him.

这一点对他来说是非常明显的。

Suddenly, in his back yard, is an example of the worst kind of abuse that government can do.

突然间，在他的后院，出现了政府可以实施的最严重虐待行为的一个例子。

We tend to think of Jefferson as a sort anti-religious person, but he was intensely religious, or as we would say now, he was spiritual but not religious.

我们倾向于认为杰斐逊是一个反宗教的人，但他非常虔诚，或者像我们现在所说的那样，他有精神但不虔诚。

But he thought that it was up to the individual.

但他认为这取决于个人。

And he didn't want the state to tell him what to think.

他不想让国家告诉他该怎么想。

Jefferson's own religion had nothing in common with Baptist beliefs.

杰斐逊自己的宗教信仰与浸信会信仰没有任何共同之处。

He created his own version of the Gospels, keeping only what he believed relevant, cutting out the rest.

他创作了自己版本的福音书，只保留他认为相关的内容，删掉其余部分。

And he takes away all the narrative, all the miracles, all of that stuff that just won't stand rational inspection.

他拿走了所有的叙述，所有的奇迹，所有那些经不起理性检验的东西。

"No, Jesus didn't raise Lazarus because there is no exemption to death." But Jesus says, "Blessed are the meek, blessed are the peacemakers." This is divine wisdom, and no institution can mediate it for you, including the church, let alone a government."

“不，耶稣没有使拉撒路复活，因为没有人可以免于死亡。”但耶稣说：“温柔的人有福了，使人和睦的人有福了。”这是神圣的智慧，任何机构都无法为你调解，包括教会，更不用说政府了。”

I cannot give up my guidance to the magistrate because he knows no more of the way to heaven than I do and is less concerned to direct me right than I am to go right.

我不能放弃对地方法官的指导，因为他对通往天堂的道路并不比我了解更多，而且他更关心的是我要走正确的道路，而不是指导我正确的道路。

Jefferson met with Virginia's leading Baptists, who told him of their struggle to practice their faith.

杰斐逊会见了弗吉尼亚州的浸信会领袖，他们向他讲述了他们为实践信仰所做的斗争。

Jefferson says, "I couldn't disagree with you more about the substance of all of this.

杰斐逊说：“对于这一切的实质内容，我完全不同意你的看法。

But I will defend your right to say it." And that's exactly what he does.

但我会捍卫你说话的权利。”而这正是他所做的。

Jefferson joined forces with the Baptists.

杰斐逊与浸信会联手。

Jefferson began to draft a bill that would end state-supported religion.

杰斐逊开始起草一项法案，结束国家支持的宗教。

No man shall be compelled to frequent or support any religious worship, place or ministry whatsoever.

任何人不得被迫经常参加或支持任何宗教礼拜、场所或事工。

Ministers are not going to go grow fat and lazy relying on a check from the state.

部长们不会因为国家的支票而变得又胖又懒。

Rather, they're going to become diligent.

相反，他们会变得勤奋。

Jefferson went further.

杰斐逊走得更远。

Individuals must be free to worship as they choose.

个人必须自由选择崇拜。

All men shall be free to profess and by argument to maintain their opinions in matters of religion.

所有人都可以自由地表达自己的宗教观点并通过论证来维持自己的观点。

It's through this competition of religious sects and denominations that the purest and the most efficacious faith and church will prevail in Virginia.

正是通过这种宗教派别和教派的竞争，最纯洁、最有效的信仰和教会才会在弗吉尼亚占上风。

But when Jefferson submitted his bill to the Virginia Assembly, it was met with fierce opposition by many Virginians, including his fellow revolutionary, Patrick Henry.

但当杰斐逊向弗吉尼亚议会提交法案时，遭到了许多弗吉尼亚人的强烈反对，其中包括他的革命同胞帕特里克·亨利。

It tells us something about precisely how radical and revolutionary this idea is that even these revolutionary Virginians, suddenly, when actually faced with the possibility of religious freedom, there was a sort of collective sense of needing to pause and slow things down a bit.

它告诉我们，这个想法到底是多么激进和革命性，即使是这些革命性的弗吉尼亚人，突然之间，当真正面临宗教自由的可能性时，也有一种需要暂停和放慢脚步的集体意识。

Henry feared that without state support, religion in Virginia would wither and die.

亨利担心，如果没有国家的支持，弗吉尼亚的宗教将会枯萎消亡。

At war's end, he drafted a bill that would fund not just the Anglican church but other approved denominations.

战争结束时，他起草了一项法案，不仅资助英国圣公会，还资助其他经批准的教派。

When the Baptists read Henry's proposed bill, they were outraged.

当浸信会读到亨利提出的法案时，他们感到愤怒。

"This is still state control or state funding or state monitoring of religious institutions, and we want hands off."

“这仍然是国家对宗教机构的控制、资助或监督，我们希望放手。”

Baptist support for Jefferson's vision of a religiously free Virginia grew more vocal.

浸信会越来越多地支持杰斐逊建立宗教自由的弗吉尼亚的愿景。

Their message struck a chord with ordinary Virginians who had fought for America's independence.

他们的信息引起了为美国独立而奋斗的普通弗吉尼亚人的共鸣。

In January 1786, Jefferson's bill was finally passed.

1786年1月，杰斐逊的法案终于获得通过。

That connection was so palpable, between the tyranny of a government that didn't allow you to do your own thing and the tyranny of religious groups that wouldn't allow you to do your own thing, that we decided that, yes, it was worth the risk and we need to try.

这种联系是如此明显，在不允许你做自己的事情的政府暴政和不允许你做自己的事情的宗教团体的暴政之间，我们决定，是的，值得冒险，我们需要尝试。

And when, a year later, the Constitution was being drafted in Philadelphia, Jefferson and the Baptists hoped that their hard-fought principle of separating church from state would be part of the country's founding document.

一年后，当费城起草宪法时，杰斐逊和浸信会希望他们艰苦奋斗的政教分离原则能够成为建国文件的一部分。

But when the Constitution was presented in September 1787, in not one of the seven articles was there any guarantee of religious liberty or other individual rights.

但当 1787 年 9 月宪法提出时，七个条款中没有任何一个对宗教自由或其他个人权利有任何保障。

The Constitution's framers wanted to create a more perfect union, and some feared that statements on religion would be divisive.

宪法的制定者希望建立一个更加完美的联邦，一些人担心有关宗教的声明会造成分裂。

But Jefferson believed their fears were unfounded, that defending an individual's liberties through a Bill of Rights would hold the country together.

但杰斐逊认为他们的担心是没有根据的，通过权利法案捍卫个人自由将使国家团结起来。

Jefferson said, "Let's do this experiment.

杰斐逊说：“我们来做这个实验吧。

Let's see what happens." But I think he had a real faith, we might say, in the power of freedom of conscience, and he believed that we could be held together through other sorts of things other than a shared religion.

让我们看看会发生什么。”但我认为，我们可以说，他对良心自由的力量有真正的信仰，他相信我们可以通过共同宗教以外的其他事物团结在一起。

And those would be shared values around things like democracy and things like freedom.

这些将是围绕民主和自由等事物的共同价值观。

Virginia and four other states agreed with Jefferson and demanded a guarantee of individual rights.

弗吉尼亚州和其他四个州同意杰斐逊的观点，要求保障个人权利。

On September 25th, 1789, at Federal Hall in New York, America's First Congress proposed a Bill of Rights.

1789年9月25日，美国第一届国会在纽约联邦大厅提出了《权利法案》。

The 1st Amendment was ratified and became part of the Constitution in 1791.

1791 年第一修正案获得批准并成为宪法的一部分。

Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.

国会不得制定任何关于建立宗教或禁止宗教自由的法律。

Years later, as president, Thomas Jefferson would define the 1st Amendment as having erected a wall of separation between church and state.

多年后，作为总统，托马斯·杰斐逊将第一修正案定义为在教会和国家之间竖立了一堵隔离墙。

The metaphor is so strong that people often think that, "Oh, the 1st Amendment means that there should be a wall of separation between church and state." It doesn't mean that at all.

这个隐喻如此强烈，以至于人们常常认为，“哦，第一修正案意味着教会和国家之间应该有一堵隔离墙。”根本不是这个意思。

You know, it says that we are not going to establish laws that are going to favor one religion over another, but it doesn't say exactly what kind of barrier there's going to be.

你知道，它说我们不会制定有利于一种宗教而非另一种宗教的法律，但它并没有确切说明将会存在什么样的障碍。

Like the new nation, the 1st Amendment would be a work in progress.

与新国家一样，第一修正案也将是一项正在进行中的工作。

But with no national church, religion would not be guaranteed a place at the center of public life.

但如果没有全国性的教会，宗教就无法保证在公共生活的中心占据一席之地。

No other nation had ever taken such a step.

没有其他国家采取过这样的步骤。

I think there's some fear- in the word "experiment" that you hear a lot in the early America, you know, there is fear there.

我认为存在一些恐惧——在美国早期你经常听到的“实验”这个词中，你知道，那里存在恐惧。

There is this idea that it could go wrong, that it can fail, the experiment can fail.

有这样一种想法，它可能会出错，可能会失败，实验可能会失败。

And there's a lot of talk, especially around the issue of religious freedom, that this is maybe too dangerous.

有很多讨论，尤其是围绕宗教自由问题，这可能太危险了。

And it was on America's frontier that both the risk and the potential of religious freedom would be played out.

正是在美国边境，宗教自由的风险和潜力都将发挥出来。

By the turn of the century, as many as 200 wagons were leaving the East each day in search of a new life.

到了世纪之交，每天有多达 200 辆马车离开东方去寻找新的生活。

The frontier was still a pretty dangerous place.

边境仍然是一个相当危险的地方。

It was not undertaken lightly.

这并非轻率之举。

This was not a lark, especially if you were going to bring your wife and kids.

这可不是闹着玩的，尤其是如果你要带上你的妻子和孩子的话。

Your sense of isolation would have been profound.

你的孤立感将会是深刻的。

It was a dangerous and lonely life.

这是一种危险而孤独的生活。

People longed for spiritual direction, but there were few churches on the expanding frontier.

人们渴望心灵的指引，但在不断扩张的边疆上，教堂却寥寥无几。

What's the point in praying?

祷告有什么意义呢？

If I'm one of the elect, I'll will be saved in God's good time.

如果我是选民之一，我就会在上帝的好时机得救。

And if I'm one of the non-elect, praying will do me no good, as Christ did not die for them.

如果我是非选民之一，祈祷对我没有任何好处，因为基督没有为他们而死。

He'd been brought up as a Presbyterian but now, with the opportunity to choose, came anxiety.

他是作为长老会教徒长大的，但现在，有了选择的机会，焦虑也随之而来。

People are starting to ask, "What religion should I have," you know, or "What's thae experience that these other people have had that I haven't had?

人们开始问，“我应该信仰什么宗教”，或者“其他人有哪些我没有的经历？

Or have I had it?"

还是我曾经有过？”

Sometimes, my faith wavers, in spite of all my efforts to bolster it up, and my conscience stings me with remorse.

有时，尽管我竭尽全力增强信念，但我的信念却会动摇，我的良心会因悔恨而刺痛。

The thought that perhaps my soul will be lost produces the most intense emotion.

一想到也许我的灵魂会迷失，就会产生最强烈的情感。

The idea is shifting.

这个想法正在转变。

We're shifting away from the old Calvinist idea that God has made these choices- before you're even born, God has decided whether you're going to heaven or hell.

我们正在摆脱古老的加尔文主义观念，即上帝已经做出了这些选择——在你出生之前，上帝就已经决定了你是去天堂还是地狱。

Now it becomes up to us.

现在就由我们来决定了。

Totally different thing.

完全不同的事情。

Now we have the choice.

现在我们有选择了。

In 1801, James Finley left Ohio heading for Kentucky.

1801 年，詹姆斯·芬利 (James Finley) 离开俄亥俄州前往肯塔基州。

Thousands had been drawn to a religious gathering in the town of Cane Ridge.

数千人被吸引到甘蔗岭镇举行的宗教聚会。

He had heard about this meeting that was supposed to take place because it was publicized well in advance.

他听说了这次本来要举行的会议，因为它是提前公开的。

And he'd been hearing that at these revivals, that men would fall flat on the floor and start crying or weeping, that they would be struck under the Word and maybe fall to their knees.

他一直听说，在这些复兴中，人们会倒在地板上，开始哭泣或哭泣，他们会受到神的话语的打击，甚至跪下。

And he told his two companions, "We're going to go.

他告诉他的两个同伴：“我们要走了。

We're going to- let's go to this meeting and let's check this out" because it was actually a phenomenon.

我们要去——让我们去参加这次会议并检查一下”，因为这实际上是一种现象。

Revivals or camp meetings were springing up across the frontier.

复兴或帐篷大会在边境各地如雨后春笋般涌现。

Hundreds, sometimes thousands of ordinary people would gather, drawn by the message of new, charismatic preachers seeking to save souls.

成百上千的普通人会聚集在一起，被新的、有魅力的传教士寻求拯救灵魂的信息所吸引。

There's a perception that this new republic is just a baby in its infancy, and is in moral danger.

人们认为这个新共和国只是一个婴儿期的婴儿，正处于道德危险之中。

Ministers warned that fewer people were going to church than had been before the Revolution.

部长们警告说，去教堂的人数比革命前要少。

America, they feared, faced a spiritual crisis.

他们担心美国面临精神危机。

They have a sense of urgency in trying to bring people to Christ because they're not just saving them, they're saving the nation, as well.

他们有一种紧迫感，试图将人们带到基督面前，因为他们不仅要拯救他们，还要拯救整个国家。

Somehow, we've lost our moral underpinnings, that religion is no longer in a central place.

不知何故，我们失去了道德基础，宗教不再处于中心位置。

As Finley drew closer to Cane Ridge, he grew nervous at what he was walking into.

当芬利越来越接近凯恩岭时，他对自己走进的地方感到紧张。

He warns the two buddies on the way.

他在路上警告这两个伙伴。

He says, you know, "I'm not going to fall down.

他说，你知道，“我不会跌倒。

There's not going to be any falling."

不会有任何坠落。”

When he reached Cane Ridge on August 8th, the revival had been under way for two days.

当他于 8 月 8 日到达甘蔗岭时，复兴活动已经进行了两天。

As many as 20,000 people had gathered there.

那里聚集了多达两万人。

Imagine if you walked into a clearing in the woods, and people all around you were crying.

想象一下，如果你走进树林里的一块空地，周围的人都在哭泣。

And people all around you were on their knees and they were begging for God's forgiveness.

你周围的人都跪下来乞求上帝的宽恕。

These are people who have not seen this many of people together ever.

这些人从来没有见过这么多人在一起。

And then you've got them out in the wilderness with these torches and this kind of holy light they describe.

然后你用这些火把和他们所描述的这种圣光把他们带到荒野中。

The preachers are towering above you in preaching stands.

讲道台上的传道人高高在上。

They're preaching day and night, and everything is announced by trumpets blowing.

他们日夜传道，一切都通过号角的吹响来宣布。

Finley sees these people screaming, shrieking, shouting, some people singing.

芬利看到这些人尖叫、尖叫、喊叫，有些人在唱歌。

You would have seen other people screaming.

你会看到其他人尖叫。

You would have seen slaves commingling with their masters, listening to the Word.

你会看到奴隶与他们的主人在一起，聆听神的道。

There was a noise like that of Niagara.

传来了尼亚加拉瀑布般的喧闹声。

A vast sea of human beings seemed to be agitated as if by a storm, 20,000 persons tossed to and fro like the tumultuous waves of the sea in a storm, or swept down like the trees of the forest under the blast of the wild tornado.

茫茫人海仿佛被暴风雨搅动，两万人像暴风雨中的海浪翻滚，又像森林的树木在狂暴的龙卷风中被席卷而下。

People actually begin rolling on the ground.

人们实际上开始在地上打滚。

There are people fainting, weeping.

有人昏倒，有人哭泣。

At one moment, a preacher's preaching and the preacher looks right at James Finley, and he finds his knees almost ready to give out.

就在这时，一名传教士正在讲道，传教士直视詹姆斯·芬利，他发现自己的膝盖几乎要瘫痪了。

Like long pent-up waters seeking for an avenue in the rock, the fountains of my soul are broken up.

就像长期被压抑的水在岩石中寻找出路一样，我灵魂的源泉被打破了。

I cry for mercy and salvation.

我呼求怜悯和拯救。

All my sins crowd upon me like so many demons of darkness.

我所有的罪孽像许多黑暗的恶魔一样聚集在我身上。

My disobedience to God, my backslidings rise before me, and it seems to me that hell is just at hand and that soon I must plunge into its dismal abodes.

我对上帝的悖逆、我的倒退在我面前浮现，在我看来，地狱就在眼前，很快我就必须陷入它阴暗的住所。

He stops and says, "We're going to have to change our lives or we're going to hell." He weeps copiously, shouts out, and he's converted.

他停下来说：“我们必须改变我们的生活，否则我们就会下地狱。”他痛哭流涕，大喊大叫，然后他就悔改了。

The direct witness from heaven shines full upon my soul.

来自天上的直接见证完全照耀在我的灵魂上。

Then there flows such copious streams of love that I think I should die with excess of joy.

然后，涌流而来的爱之流如此丰富，我想我应该带着极度的喜悦死去。

Christian conversion offered a really, really powerful promise of fundamental change, that you could be a certain kind of person on Wednesday, and you could go to a revival on Thursday morning and by Thursday afternoon, you were a new creature.

基督徒的转变提供了一个真正非常强大的根本改变的承诺，你可以在周三成为某种人，你可以在周四早上参加复兴，到周四下午，你就成为一个新造的人。

News of the Cane Ridge revival, and others like it, spread across America.

甘蔗岭复兴的消息以及其他类似消息传遍了美国。

Over the next two decades, there would be thousands more.

在接下来的二十年里，还会有数千人。

A wave of revivals swept through South Carolina, Tennessee and Georgia.

一股复兴浪潮席卷了南卡罗来纳州、田纳西州和佐治亚州。

The middle Atlantic - Delaware, Maryland, Virginia - hosted yearly camp meetings that were wild with enthusiasm.

大西洋中部地区——特拉华州、马里兰州、弗吉尼亚州——每年都会举办充满热情的帐篷大会。

And revivals burned across New York and New England.

复兴运动席卷了纽约和新英格兰。

America's thirst for a true religious experience spawned dozens of denominations.

美国对真正宗教体验的渴望催生了数十个教派。

Baptists and Methodists flourished.

浸信会和卫理公会蓬勃发展。

Individuals seeking a different message found a home with the Freewill Baptists, Antimission Baptists, Disciples of Christ, Universalists, and Joseph Smith's Latter Day Saints.

寻求不同信息的个人在自由意志浸信会、反宣教浸信会、基督门徒、普遍主义者和约瑟夫·史密斯的后期圣徒中找到了归宿。

Even the older faiths, the Presbyterian, Congregational and Anglican churches, became more evangelical in response to the competition they faced not just from new faiths but a new kind of preacher.

即使是更古老的信仰，如长老会、公理会和英国圣公会，也变得更加福音化，以应对他们面临的竞争，这些竞争不仅来自新信仰，还来自新型传教士。

Because Methodism is a religion of the heart, it's about feelings and about emotions, they're appealing to people- you don't have to have education.

因为卫理公会是一种内心的宗教，它关乎感情和情感，它们对人们有吸引力——你不需要受过教育。

You don't have to have money.

你不必有钱。

You just have to have the right heart.

你只需要有一颗正确的心。

They urge people in these emotional tones to turn from God's wrath and potential judgment and hellfire to God's love and happiness.

他们以这些情绪化的语气敦促人们从上帝的愤怒、潜在的审判和地狱之火转向上帝的爱和幸福。

It's a great- I mean, it's- who would not want that?

这太棒了——我的意思是，这——谁不想要这样呢？

I felt as though someone had spoken to me, "Go preach my Gospel." I instantly replied, "Yes, Lord, if thou wilt go with m e."

我感觉好像有人对我说：“去传讲我的福音吧。”我立刻回答说：“是的，主啊，如果你愿意跟我一起去的话。”

The anxiety that had afflicted James Finley was washed away when he became a Methodist preacher in the spring of 1809.

1809 年春天，当詹姆斯·芬利成为卫理公会传教士时，困扰他的焦虑一扫而光。

He would dedicate his life to spreading the gospel of Christ and would become a leading social reformer, championing temperance, the rights of Native Americans and the conditions for prisoners in his home state of Ohio.

他将一生奉献给传播基督的福音，并成为一位领先的社会改革家，倡导节制、美洲原住民的权利以及家乡俄亥俄州囚犯的条件。

Finley's rise to national prominence began on the frontier as a traveling preacher.

芬利在全国的声名鹊起是从边疆地区作为一名旅行传教士开始的。

Dozens of ministers were each given a route of several hundred miles along which they preached.

数十名牧师每人都被指定了一条数百英里的路线，他们可以沿着这条路线传教。

They were known as circuit riders.

他们被称为巡回车手。

You can reach many more souls on a circuit than you can reach as a pastor in a local area.

你在一个巡回赛中所能接触到的灵魂，比你作为一名牧师在当地所能接触到的灵魂还要多。

So they'd go around and they'd preach on various stops, usually in peoples' homes along the way, along the circuit.

所以他们会四处走动，在各个站点布道，通常是在沿途、沿途人们的家中。

It was a system that was ideally suited to frontier life.

这是一个非常适合边疆生活的系统。

We liked these traveling preachers because, "He was sort of like me." You know, he was just, you know, a farmer who got a horse and a Bible and went out did something.

我们喜欢这些旅行传教士，因为“他有点像我。”你知道，他只是一个农民，他有一匹马和一本圣经，然后出去做了一些事情。

And when he speaks, like, "It sounds like my neighbor."

当他说话时，就像，“听起来像我的邻居。”

I announced my text as follows, "Repent ye therefore, and be converted, that your sins may be blotted out," Acts 3, 19.

我宣布我的经文如下：“所以你们当悔改归正，使你们的罪孽得以涂抹”（使徒行传 3 章 19 节）。

My soul fired with the theme, and the Holy Spirit shed abroad its hallowed influence, and the divine power pervaded every heart.

我的灵魂被这个主题点燃，圣灵散发出神圣的影响力，神圣的力量弥漫在每一颗心。

Methodism's circuit riders became a focal point of peoples' lives.

卫理公会的巡回骑手成为人们生活的焦点。

These circuit riders, they don't just bring the Methodist message.

这些巡回赛骑手不仅带来了卫理公会的信息。

They bring books.

他们带来了书。

They bring learning.

他们带来学习。

They're going to have a Sunday school, and the Sunday School's going to have to teach the kids how to read and write.

他们将有一所主日学校，主日学校必须教孩子们如何读书和写作。

So they bring- they bring infrastructure, if you will.

所以他们带来了基础设施，如果你愿意的话。

From class meetings to prayer meetings to missionary society meetings, they provide kind of the moral stability that the frontier needed.

从班级会议到祈祷会再到传教士协会会议，它们提供了边疆所需的道德稳定。

At America's independence, there were just 15,000 Methodists.

美国独立时，卫理公会教徒仅有 15,000 人。

But by 1850, there were more than a million.

但到 1850 年，人数已超过 100 万。

By then more Americans were going to church than ever before and two out of three church goers were evangelical Protestants.

到那时，去教堂的美国人比以往任何时候都多，三分之二的去教堂的人是福音派新教徒。

Religion had regained its place at the heart of American life.

宗教重新在美国人生活的核心中占据一席之地。

And along with that comes this push to change the society, to Christianize the society, to evangelize the society.

随之而来的是改变社会、使社会基督教化、向社会传播福音的推动力。

And that doesn't just mean converting people, it means making America look more like the kingdom of God, you know, making America look like the sort of place that Jesus would want it to be.

这不仅意味着改变人们的信仰，还意味着让美国看起来更像神的国度，你知道，让美国看起来像耶稣希望的那样。

Evangelical Christianity was no longer just about individuals being reborn or about going to church on Sunday.

福音派基督教不再仅仅关乎个人的重生或周日去教堂。

Evangelical Christianity was about building a new America.

福音派基督教旨在建设一个新美国。

As these people are converted, they're not just going back to their churches to their families, and saying, "Gee," you know, "I have a new heart and now I'm going to heaven." But they're saying, you know, "There's something weird about the way we're running our prisons.

当这些人转变时，他们不只是回到他们的教堂与家人团聚，然后说，“哎呀，”你知道，“我有一颗新心，现在我要去天堂了。”但他们说，你知道，“我们管理监狱的方式有些奇怪。

There's something weird about the way we're doing our educational system.

我们的教育系统的运作方式有些奇怪。

There's something wrong about slavery.

奴隶制有问题。

There's something wrong about the fact that women can't vote." And they start to move out into the society.

女性不能投票这一事实是有问题的。”他们开始走向社会。

You walk into any town in America in 1830, and you're going to see an orphanage that's probably run by evangelicals.

1830 年，你走进美国的任何一个城镇，你都会看到一座可能由福音派人士经营的孤儿院。

You'll see evangelicals at the prison, making sure the prisoners are clean, well fed and cared for.

你会在监狱里看到福音派人士，确保囚犯干净、吃得好、受到照顾。

You'll see evangelicals taking care of people in the poorhouse, other evangelicals trying to get rid of taverns and drink in the town.

你会看到福音派人士照顾济贫院的人们，其他福音派人士则试图摆脱镇上的酒馆和饮酒。

Schools, hospitals, relief for the poor, women's rights, abolition- the associations that evangelical Protestants had built to tackle society's ills had become pillars of American life.

学校、医院、救济穷人、妇女权利、废奴——福音派新教徒为解决社会弊病而建立的协会已经成为美国生活的支柱。

The United States is starting to look like something.

美国开始看起来有些像了。

It's not just the New Adam, it's not just this sort of thing out ahead of us.

这不仅仅是新亚当，也不仅仅是我们面前的这类事情。

We were going to make it.

我们会成功的。

And what that promised land is, is this more evangelical Protestant country that has the possibility for this individual heart-felt piety, but also has the possibility for creating a kind of heaven on earth.

而那个应许之地，就是这个更加福音派的新教国家，有可能实现个人发自内心的虔诚，也有可能创造出一种人间天堂。

Protestant America's success and its values of freedom and opportunity had begun to attract huge numbers of new European immigrants.

新教美国的成功及其自由和机会的价值观已经开始吸引大量新的欧洲移民。

By the 1830s, hundreds of thousands were arriving on America's Eastern seaboard.

到 1830 年代，已有数十万人抵达美国东海岸。

They are perceived as alien, as not us.

他们被视为外星人，而不是我们。

This is the whore of Babylon.

这是巴比伦的妓女。

This is Antichrist.

这是敌基督。

They're not promoting Protestant America.

他们并不是在宣传新教美国。

They're not accepting Jesus into their heart.

他们没有接受耶稣进入他们的内心。

They're not going to these revivals and becoming born-again Christians.

他们不会参加这些复兴并成为重生的基督徒。

These are poor, devastated Irish folk.

这些都是贫穷、饱受摧残的爱尔兰人。

It doesn't matter.

没关系。

"Satan has been set loose in our Garden of Eden, and we will not have it!"

“撒旦已经在我们的伊甸园里被释放了，我们不会拥有它！”

By the 1840s, nearly half of all immigrants to America were from Ireland and a quarter of all New Yorkers were Irish.

到 1840 年代，近一半的美国移民来自爱尔兰，四分之一的纽约人是爱尔兰人。

In Philadelphia, Irish Catholics doubled in population in 30 years.

在费城，爱尔兰天主教徒的人口在 30 年内翻了一番。

Boston's Catholics tripled in number in just 10 years.

波士顿的天主教徒人数在短短十年内增加了两倍。

The desire for religious freedom ran deep in John Hughes.

约翰·休斯内心深处对宗教自由的渴望。

As a boy growing up in Ireland, he'd witnessed the oppression of Catholics by the country's ruling Protestant minority.

作为一个在爱尔兰长大的男孩，他亲眼目睹了该国占统治地位的新教少数群体对天主教徒的压迫。

Shortly after his sister's death, Hughes emigrated to America with his family.

姐姐去世后不久，休斯与家人移民到美国。

He worked first as a ditch digger before training for the priesthood.

在接受神职培训之前，他首先是一名挖沟工。

In his Philadelphia parish, he was famous for his blistering attacks on religious prejudice.

在他所在的费城教区，他因猛烈攻击宗教偏见而闻名。

He'd sign his letters with a cross.

他会在信上画十字。

"Dagger John" people called him.

人们称他为“匕首约翰”。

In 1837, Hughes's reputation as a fighter prompted a summons to the Catholic diocese of New York.

1837 年，休斯作为一名斗士的名声促使他受到纽约天主教教区的传唤。

Most of the city's 12,000 Catholic children were on the streets and not in school.

该市 12,000 名天主教儿童中的大多数都流落街头，没有上学。

Their parents had taken them out of the public schools, which they saw as bigoted against Catholics.

他们的父母将他们带出了公立学校，他们认为公立学校对天主教徒抱有偏见。

New York is not what we think New York is today.

纽约并不是我们今天所想象的纽约。

New York was the center of evangelical public moral reform activity in the whole nation.

纽约是全国福音派公共道德改革活动的中心。

Hughes agreed with the parents and vowed to take up their fight.

休斯同意父母的观点，并发誓要继续战斗。

New York City's schools were run by the Public School Society, which had been founded in 1805 by Quakers.

纽约市的学校由贵格会于 1805 年创立的公立学校协会管理。

They, like other evangelicals, believed creating good Americans began in the classroom.

和其他福音派人士一样，他们相信培养优秀的美国人始于课堂。

One of the main purposes of the public schools was to create moral citizens.

公立学校的主要目的之一是培养有道德的公民。

And the only way to create a moral citizen was to give them religion, and the only legitimate religion was Christianity.

创造一个有道德的公民的唯一方法就是赋予他们宗教信仰，而唯一合法的宗教就是基督教。

And the only way to inculcate Christianity was the Bible.

灌输基督教的唯一途径就是圣经。

Hughes agreed with the idea of moral teaching in schools through religious instruction.

休斯同意通过宗教教育在学校进行道德教育的想法。

But the public schools were teaching Christianity using a Protestant Bible.

但公立学校使用新教圣经教授基督教。

Catholics had their own Bible.

天主教徒有自己的圣经。

The public school people, who were mostly Protestants, typically said, "Just give them the Bible.

公立学校的人大多是新教徒，他们通常会说：“给他们圣经就行了。

Let them decide for themselves." And they didn't see that that was a Protestant way of doing things.

让他们自己决定吧。”他们没有看到这是新教的做事方式。

The Protestant Bible, the King James, does not have footnotes.

新教圣经《钦定本》没有脚注。

But the Catholic Bible does because Catholics say, "You can't read the Bible by yourself.

但天主教圣经确实如此，因为天主教徒说：“你不能自己读圣经。

There's a whole tradition, "right?

有一个完整的传统，“对吧？

"We have all these people, Augustine and Aquinas.

“我们有所有这些人，奥古斯丁和阿奎那。

Who are you, some 12-year-old or some 35-year-old public school teacher to think you know what the Bible says?

你是谁，某个 12 岁或某个 35 岁的公立学校老师，以为你知道圣经怎么说？

Listen to what the tradition says."

听听传统怎么说。”

Hughes's support of the Catholic parents removing their children from school baffled the Protestant establishment.

休斯支持天主教家长让孩子退学，这让新教机构感到困惑。

To the Protestants who founded the New York Public School Society, this sounded anti-intellectual.

对于创建纽约公立学校协会的新教徒来说，这听起来是反智的。

It sounded like sort of the argument of an illiterate throng who wanted to remain illiterate.

这听起来像是一群不识字却想继续不识字的人的争论。

And it sounded like people who were rejecting a very good offer of learning how to become good American citizens, with the presumption that to be a good citizen of the United States was to be a good Protestant evangelical.

这听起来就像是那些拒绝学习如何成为好美国公民的好机会的人，他们认为要成为一个好美国公民就必须成为一个好的新教福音派信徒。

But Hughes knew Catholics, too, could be good Americans.

但休斯知道天主教徒也可以成为优秀的美国人。

And the Constitution, he believed, gave them the right to be both.

他相信，宪法赋予了他们两者兼而有之的权利。

Hughes petitioned New York's City Council, which funded the public schools, demanding that if the public schools were teaching Protestantism, then Catholics should be given money to set up their own schools.

休斯向为公立学校提供资金的纽约市议会请愿，要求如果公立学校教授新教，那么天主教徒应该获得资金来建立自己的学校。

He demanded a full hearing, where he would make the argument for New York's Catholics in person.

他要求举行完整的听证会，亲自为纽约天主教徒辩护。

This was a full-bore public debate, with mass coverage in the press, packed house, people outside.

这是一场全面的公开辩论，媒体进行了大规模报道，场内挤满了人，场外也挤满了人。

So there he is appearing probably for the first time in a Protestant public venue.

因此，他可能是第一次出现在新教公共场所。

He is relishing, he is positively enjoying the fact that he is making an American constitutional religious liberty case.

他很享受，他非常享受他正在为美国宪法宗教自由辩护这一事实。

The same religious liberty that enabled them to create an evangelical majority, he is now going to use to challenge the legitimacy of the education they are delivering and to challenge their political control.

同样的宗教自由使他们能够建立福音派多数，他现在将利用这一点来挑战他们所提供的教育的合法性，并挑战他们的政治控制。

The Public School Society responded with their own witnesses.

公立学校协会用他们自己的证人做出了回应。

From Old Brick Church, the Presbyterian, Gardner Spring.

来自老砖教堂、长老会、加德纳泉。

The Catholic Church is almost uniformly the enemy of liberty.

天主教会几乎一致是自由的敌人。

I resent that Bishop Hughes should come to a community of Protestant citizens ask for the bounty of the state to support such a system as his.

我对休斯主教来到一个新教公民社区寻求国家的资助来支持他这样的制度感到不满。

Ignoring Hughes's constitutional arguments, others attacked Hughes's loyalty.

其他人无视休斯的宪法论点，攻击休斯的忠诚。

Was he with America or with the Vatican?

他是在美国还是在梵蒂冈？

In all candor, I ask whether if it does belong to a foreign potentate to say whether the Bible shall not be read in our common schools?

我坦率地问，是否确实有外国统治者有权规定我们的普通学校不得阅读《圣经》？

Hughes stuck to his argument, that in America, no one religion could be favored over another.

休斯坚持他的论点，即在美国，没有一种宗教比另一种宗教更受青睐。

The debate lasted two days.

辩论持续了两天。

In the end, John Hughes lost the vote 15 to 1.

最终约翰·休斯以15比1落败。

There would be no state money for Catholic schools.

国家不会为天主教学校提供资金。

The Protestant establishment felt it would be the end of the matter.

新教势力认为事情到此结束。

I think they viewed John Hughes as a rustic.

我认为他们将约翰·休斯视为乡下人。

They viewed John Hughes as kind of an interesting throwback, charming - John Hughes could be incredibly charming - but not a serious leader, and certainly not a serious leader for religious people in the United States.

他们认为约翰·休斯是一个有趣的复古人物​​，很有魅力——约翰·休斯可能非常迷人——但不是一个严肃的领袖，当然也不是美国宗教人士的严肃领袖。

I think, to some extent, they underestimated John Hughes.

我认为，在某种程度上，他们低估了约翰·休斯。

Hughes responded to the council decision by raising funds to build dozens of parochial schools.

休斯响应议会的决定，筹集资金建造了数十所教会学校。

And he was determined that if the Constitution was to be upheld, then the city must be forced to give up funding Protestant schools.

他下定决心，如果要维护宪法，那么必须迫使该市放弃资助新教学校。

I think Bishop Hughes realizes then that there's more than one way to get to Rome - excuse the metaphor - that if you can't win it through debate, you can win it through the ballot.

我认为休斯主教当时意识到，到达罗马的方法不止一种——请原谅这个比喻——如果你不能通过辩论赢得胜利，你可以通过投票赢得胜利。

1841 was an election year in the state of New York.

1841 年是纽约州的选举年。

Five days before the election, at a Catholic rally at Carroll Hall, Hughes presented a list of the candidates he favored.

选举前五天，在卡罗尔大厅举行的天主教集会上，休斯提出了他支持的候选人名单。

He urged his parishioners to vote for them.

他敦促教区居民投票支持他们。

Catholicism threatens the whole American project.

天主教威胁着整个美国的计划。

That's the point.

这就是重点。

It threatens the whole American project because it threatens to bring us back to pre-revolutionary America because it's going to enslave us in the tyranny of a king- in this case, a king who's called the pope.

它威胁到整个美国的计划，因为它有可能把我们带回到革命前的美国，因为它将把我们奴役在国王的暴政之下——在这种情况下，是一个被称为教皇的国王。

The Constitution gave Hughes the right to advise his parishioners how to vote, but the Protestant establishment was outraged at what they saw as priestly meddling in politics.

宪法赋予休斯建议教区居民如何投票的权利，但新教机构对他们认为神职人员干预政治感到愤怒。

Leading the attack, James Gordon Bennett, editor of The New York Herald.

领导这场攻击的是《纽约先驱报》的编辑詹姆斯·戈登·贝内特。

A bold, daring, reckless, unexpected attempt to control politics by the force of religious sentiment, thereby sullying his garment with political dirt.

大胆、大胆、鲁莽、出人意料地试图通过宗教情感的力量来控制政治，从而沾染上政治污垢。

In defending the rights of New York's Catholics, John Hughes believed he was fulfilling his priestly duties.

在捍卫纽约天主教徒的权利时，约翰·休斯相信他正在履行他的牧师职责。

Hughes's politicking paid off.

休斯的政治活动得到了回报。

All but three of the candidates he had supported were elected.

他支持的候选人除三名外均当选。

In April 1842, the state passed the Maclay [sp?] bill.

1842 年 4 月，该州通过了 Maclay [sp?] 法案。

By a majority of just one, New York's Senate voted to end religious instruction in New York's public schools.

纽约参议院以一票多数投票决定结束纽约公立学校的宗教教育。

By demanding religious liberty for Catholic immigrants, John Hughes had expanded the idea of what it meant to be an American.

通过要求天主教移民享有宗教自由，约翰·休斯扩展了作为美国人的意义的观念。

And so if you ask, why do we persecute Catholics and then why do we stop, it's because we have this idea of freedom in our heads from the beginning, and we have this story about a people who are enslaved, which is wrong, who move through the power of God and their own efforts to freedom, which is right.

因此，如果你问，为什么我们迫害天主教徒，然后为什么我们停止迫害，那是因为我们从一开始就有这种自由的想法，我们有一个关于被奴役的人民的故事，这是错误的，他们通过上帝的力量和自己的努力走向自由，这是正确的。

As hard as America found it to grant freedom to those it distrusted, religious liberty had become the founding principle that would help shape America's identity.

尽管美国很难给予那些不信任的人自由，但宗教自由已成为有助于塑造美国身份的基本原则。

In the 19th century, many Americans believed their country had been chosen by God.

19世纪，许多美国人相信他们的国家是上帝选择的。

But tensions over what God wanted for America were now ripping the country apart.

但关于上帝对美国的期望的紧张局势现在正在撕裂这个国家。

At the heart of the conflict was an issue as old as the nation itself, slavery.

冲突的核心是一个与国家本身一样古老的问题：奴隶制。

Both those who defended slavery and those who opposed it believed God favored their cause.

那些捍卫奴隶制和反对奴隶制的人都相信上帝支持他们的事业。

Their certainty threatened not only the nation, but their special status as a chosen people.

他们的确定性不仅威胁到国家，也威胁到他们作为选民的特殊地位。

Yet the man at the center of the conflict was anything but certain about God's plan.

然而，处于冲突中心的那个人对上帝的计划却一点也不确定。

Abraham Lincoln had always kept his beliefs about God to himself.

亚伯拉罕·林肯一直对自己的上帝信仰保密。

The Civil War would force Lincoln to re-examine his own relationship to God.

内战迫使林肯重新审视自己与上帝的关系。

I am almost ready to say that this is probably true, that God wills this contest.

我几乎准备好说这可能是真的，上帝愿意这场比赛。

In the spring of 1844, James Osgood Andrew, a Methodist bishop, prepared to leave Georgia for his church's national meeting in New York City.

1844 年春天，卫理公会主教詹姆斯·奥斯古德·安德鲁 (James Osgood Andrew) 准备离开佐治亚州，前往纽约参加教会的全国会议。

The Methodists had grown into the nation's largest religious denomination.

卫理公会已发展成为美国最大的宗教派别。

Their ministers traveled the country, foot soldiers in a missionary army spreading the faith.

他们的牧师走遍全国，成为传教士军队中的步兵，传播信仰。

They had become a fundamental part of the fabric that held the nation together.

他们已成为将国家凝聚在一起的基本组成部分。

For Andrew, the covenant with God meant dedicating his life to converting souls.

对于安德鲁来说，与上帝立约意味着将他的一生奉献给改变灵魂。

He toiled for nearly two decades as an itinerant minister, traveling the South, preaching mostly to the slave population.

他作为巡回牧师辛苦工作了近二十年，周游南方，主要向奴隶人口传教。

As reward for his dedication, he was elected bishop, the highest office in the Methodist church.

作为对他奉献精神的奖励，他被选为主教，这是卫理公会教堂的最高职位。

Abolitionists demanded clergy speak out against slavery, as they did about other sins like drinking, stealing and adultery.

废奴主义者要求神职人员公开反对奴隶制，就像他们反对酗酒、偷窃和通奸等其他罪行一样。

At the heart of the abolitionist movement was a former slave who had escaped to the North, Frederick Douglass.

废奴运动的核心人物是逃往北方的前奴隶弗雷德里克·道格拉斯。

I have seen my master tie up a lame young woman and whip her upon her naked shoulders, causing the warm red blood to drip.

我曾见过我的主人把一个瘸腿的年轻女子绑起来，用鞭子抽打她赤裸的肩膀，鲜红的鲜血滴落下来。

And in justification of the bloody deed, he would quote this passage of Scripture.

为了证明这一血腥行为的合理性，他引用了这段经文。

"He that knoweth his master's will, and doeth it not, shall be beaten with many stripes."

“明知主人意愿而不遵行的人，将遭受重重鞭打。”

Here is an African-American who was born in slavery, who lived slavery, who's also a church member.

这是一位非裔美国人，他出生在奴隶制中，一直生活在奴隶制中，同时也是一名教会成员。

He was a Christian.

他是一名基督徒。

But he quickly discovered, both in slavery and then later as an abolitionist, the inconsistencies between slavery and Christianity.

但他很快就发现，无论是在奴隶制时期还是后来作为废奴主义者，奴隶制与基督教之间存在不一致之处。

Douglass had been converted at a Methodist revival, inspired by the freedoms promised by the Bible.

道格拉斯在卫理公会复兴运动中受到《圣经》所承诺的自由的启发而皈依基督教。

African-Americans saw Christianity as liberating, not just spiritually liberating but humanly liberating.

非裔美国人认为基督教是一种解放，不仅是精神上的解放，而且是人性上的解放。

Nothing was more graphic for the slaves than the story of the children of Israel being led out of bondage.

对于奴隶来说，没有什么比以色列人被带领脱离奴役的故事更生动的了。

When these stories were recounted to them, they couldn't help but look around at each other and say, "This is going to be our hope."

当这些故事向他们讲述时，他们情不自禁地环顾四周说：“这将是我们的希望。”

Between the Christianity of this land and the Christianity of Christ, I recognize the widest possible difference.

在这片土地上的基督教和基督的基督教之间，我认识到最大的差异。

The church and the slave prison stand next to each other.

教堂和奴隶监狱毗邻而立。

The church-going bell and the auctioneer's bell chime in with each other.

教堂的钟声和拍卖师的钟声互相呼应。

The pulpit and the auctioneer's block stand in the same neighborhood.

讲坛和拍卖师的区域位于同一街区。

For America's churches, slavery had become an unavoidable and divisive issue.

对于美国教会来说，奴隶制已经成为一个不可避免的分裂问题。

Slavery touches on all kinds of moral questions that churches are interested in, such as the sanctity of marriages, the separation of families, brutality.

奴隶制涉及教会感兴趣的各种道德问题，例如婚姻的神圣性、家庭的分离、残暴等。

What's allowed for one human being to do to another just to extract labor?

为了榨取劳动力，一个人可以对另一个人做什么？

All kinds of profound questions slavery brings up, and they're religious in nature.

奴隶制带来了各种深刻的问题，而且它们本质上都是宗教问题。

And in May 1844, as Methodists from across the country gathered in New York, it was Bishop Andrew who would be the target of the anti-slavery attack, for Andrew had inherited a slave.

1844年5月，当来自全国各地的卫理公会教徒聚集在纽约时，安德鲁主教成为了反奴隶制攻击的目标，因为安德鲁继承了一名奴隶。

As long as he remained a slave owner, many Northern Methodists argued, he must resign as bishop.

许多北方卫理公会教徒认为，只要他仍然是奴隶主，他就必须辞去主教职务。

It appears plain to me why this epistle has been preserved.

我很清楚为什么这封书信被保存下来。

It is that men may see that it is possible to hold slaves and go to heaven.

是为了让人们看到拥有奴隶并进入天堂是可能的。

If you're claiming we can't have a bishop that holds slaves, then you're suggesting that slave-holding is somehow incompatible with being a good Methodist.

如果你声称我们不能有一位持有奴隶的主教，那么你是在暗示持有奴隶在某种程度上与成为一个好的卫理公会教徒是不相容的。

And that means you're claiming that we're doing something wrong.

这意味着你声称我们做错了什么。

And slavery is not only not a wrong, it's a blessing.

奴隶制不仅不是错误，而且是一种祝福。

Methodists shouted each other down as abolitionists looked on from the visitor's gallery.

卫理公会教徒互相大声喊叫，而废奴主义者则在观众席上观看。

Andrew was caught in the middle.

安德鲁被夹在中间。

If he offered to resign, which would satisfy his Northern brethren, his fellow Southerners would secede from the church.

如果他提出辞职，这能让他的北方弟兄满意，他的南方同胞就会退出教会。

After nearly two weeks of impassioned debate, a vote on Andrew's future was finally taken.

经过近两周的激烈辩论，最终对安德鲁的未来进行了投票。

It broke down along regional lines- 68 Southerners defended Andrew, but 110 Northerners demanded he resign.

它按照地区划分——68 名南方人为安德鲁辩护，但 110 名北方人要求他辞职。

They believe the same things.

他们相信同样的事情。

They look to the same founders.

他们仰赖同一个创始人。

They read the same documents.

他们阅读相同的文件。

They have this shared theology.

他们有共同的神学。

And now, in 1844, they say, "Yes, but on this one thing, we are fundamentally diametrically opposed."

而现在，1844 年，他们说：“是的，但在这一件事上，我们根本上是截然相反的。”

A year later, what many had feared came to pass.

一年后，许多人担心的事情发生了。

Southern Methodists broke away and founded the Methodist Episcopal Church South.

南方卫理公会脱离并成立了南方卫理公会圣公会。

Other Protestant denominations ruptured, as well.

其他新教教派也破裂了。

Now there's no censorship because slavery's no longer the untouchable subject.

现在没有审查制度，因为奴隶制不再是不可触及的话题。

So with each political crisis, you've got ministers on both sides that can give sermons on it and can write letters and can publish tracts for and against.

因此，每次政治危机时，双方都有部长可以就此布道，可以写信，可以发表支持和反对的小册子。

Every man who holds slaves and who pretends to be a Christian is an incurable Idiot.

每个拥有奴隶并假装是基督徒的人都是不可救药的白痴。

Slavery was established decree of Almighty God.

奴隶制是全能上帝的法令建立的。

It is sanctioned in the Bible, in both Testaments, from Genesis to Revelation.

从《创世记》到《启示录》，《圣经》、《新约》和《圣经》都认可这一点。

He that stealeth a man and selleth him, or if he be found in his hand, he shall surely be put to death.

偷窃人口的，若将他卖了，或落在他手里，必要把他治死。

Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy, and they shall be your possession.

并且，你们可以从寄居在你们中间的外邦人的子孙中买下他们，作为你们的产业。

They shall be your bondmen forever.

他们将永远是你的奴仆。

Exodus Chapter 21, Verse 16.

出埃及记第 21 章第 16 节。

Leviticus Chapter 25, Verses 45 and 46.

利未记第 25 章第 45 和 46 节。

/p>

/p>

Into this religious turmoil stepped a new and untested president, a man who didn't presume to know the mind of God.

一位未经考验的新总统介入了这场宗教骚乱，他自以为了解上帝的心意。

He had a deep and abiding suspicion of and hostility to that notion that "There's no possibility that I'm wrong.

他对“我不可能是错的”这个想法抱有深深而持久的怀疑和敌意。

I'm absolutely right, and I'm therefore righteous."

我是绝对正确的，因此我是正义的。”

Growing up, Abraham Lincoln had witnessed waves of religious revivals on America's Western frontier.

亚伯拉罕·林肯在成长过程中目睹了美国西部边境的宗教复兴浪潮。

When his family joined a Baptist church, 14-year-old Abraham would attend the services but refused to join.

当他的家人加入浸信会教堂时，14 岁的亚伯拉罕会参加仪式，但拒绝参加。

But if Lincoln rejected his parents' religion, he never let go of its teachings.

但即使林肯拒绝了父母的宗教信仰，他也从未放弃其教义。

Man is a simple tool, a mere cog in the wheel, a part, a small part of this vast iron machine that strikes and cuts, grinds and mashes all things, including man, that resist it.

人是一个简单的工具，只是车轮上的一个齿轮，是这个巨大钢铁机器的一个部件，一个小部件，它撞击、切割、研磨和捣碎一切抵抗它的事物，包括人类。

In the spring of 1861, Lincoln faced the greatest crisis in the nation's history.

1861 年春，林肯面临美国历史上最大的危机。

Seven Southern states had seceded from the Union.

七个南方州已脱离联邦。

The United States was on the brink of war, and its newly elected president would have to address the nation.

美国正处于战争边缘，新当选的总统必须向全国发表讲话。

Before entering upon so grave a matter as the destruction of our national union- before entering upon so grave a matter as the destruction of our national fabric, with all its benefits, its memories and its hopes, would it not be wise to ascertain precisely why we do it?

在着手处理像破坏我们的民族联盟这样严重的问题之前——在处理像破坏我们的民族结构及其所有利益、记忆和希望这样严重的问题之前，弄清楚我们到底为什么这样做不是明智的吗？

Lincoln believed that democracy should trump self-righteous religious conviction.

林肯认为民主应该胜过自以为是的宗教信仰。

While he opposed slavery, he was willing to accommodate it to save what was most sacred to him, the union.

虽然他反对奴隶制，但他愿意适应奴隶制，以拯救对他来说最神圣的东西——工会。

He understood the future of the nation itself hung in the balance.

他明白国家本身的未来悬而未决。

To what extent are the sides kind of dug in with theological certainty?

双方在多大程度上具有神学确定性？

And I think Lincoln's hopeful that there is room for compromise.

我认为林肯希望有妥协的余地。

Will you hazard so desperate a step while there is any possibility that any portion of the ills you fly from have no real existence?

当你所逃避的任何疾病都可能根本不存在时，你会孤注一掷地冒险迈出这一步吗？

On inauguration day, the president struck a delicate balance, urging a polarized nation to reunite.

就职当天，总统达成了微妙的平衡，敦促两极分化的国家重新统一。

We are not enemies, but friends.

我们不是敌人，而是朋友。

We must not be enemies.

我们决不能成为敌人。

Though passion may have strained, it must not break our bonds of affection.

尽管激情可能会紧张，但它绝不能破坏我们的感情纽带。

Southern leaders rejected the president's plea.

南方领导人拒绝了总统的请求。

Unlike the U.S. Constitution, their newly drafted constitution invoked "the favor and guidance of Almighty God."

与美国宪法不同，他们新起草的宪法援引了“全能神的恩惠和指导”。

Your cause is the cause of God, the cause of Christ, of humanity.

你的事业是上帝的事业、基督的事业、人类的事业。

It is a conflict of truth with error, of pure Christianity with Northern fanaticism.

这是真理与错误、纯粹基督教与北方狂热主义的冲突。

But the North felt God favored their cause.

但北方人认为上帝偏爱他们的事业。

The northern clergy are saying, "The Union is a sacred bond.

北方神职人员说：“联盟是神圣的纽带。

It cannot be broken."

它无法被打破。”

Repent.

悔改。

Forsake your sin.

离弃你的罪。

Lay down your arms.

放下你的手臂。

Retire from your rebellious attitude.

放弃你的叛逆态度。

There was a contract between the American people and God.

美国人民和上帝之间有一份契约。

Who is anyone to bail out of that deal?

谁可以摆脱这笔交易？

People on both sides came to believe that by defending their cause, they would guarantee their salvation.

双方的人们都相信，通过捍卫自己的事业，他们就能保证自己的救赎。

Maybe the single most important question people are asking is, "What must I do to be saved?" When you put that mentality into place, and then you find ministers saying not only does God give you the right to pick up weapons and go to war, but it would actually be sinful if you didn't pick up weapons.

也许人们问的最重要的问题是：“我必须做什么才能得救？”当你把这种心态放在适当的位置时，你会发现牧师们说，上帝不仅赋予你拿起武器并参加战争的权利，而且如果你不拿起武器，那实际上是有罪的。

On April 12, 1861, the war Lincoln had feared began.

1861 年 4 月 12 日，林肯担心的战争爆发了。

God be praised!

愿上帝赞美！

The war has come at last.

战争终于来了。

Let the long crushed bondsman arise, snatch back the liberty of which he's been so long robbed and despoiled.

让长期被压垮的奴隶起来吧，夺回他长期被剥夺和掠夺的自由。

For Frederick Douglass, the war was proof that God condemned America for the sin of slavery.

对于弗雷德里克·道格拉斯来说，这场战争证明上帝谴责美国奴隶制的罪恶。

Men have a choice.

男人有选择。

They may be angels or they may be demons.

他们可能是天使，也可能是恶魔。

In the apocalyptic vision, John describes a war in heaven.

在世界末日的异象中，约翰描述了天上的一场战争。

Such is the struggle now in the United States.

这就是美国现在的斗争。

Douglass was not alone.

道格拉斯并不孤单。

Many Americans considered the war an apocalyptic event unleashed by God, a belief embodied in a new hymn that became a Northern anthem.

许多美国人认为这场战争是上帝引发的世界末日事件，这种信仰体现在一首新的赞美诗中，后来成为北方国歌。

"As he died to make men holy, let us to make men free." This is a struggle between good and evil.

“正如他的死使人类变得圣洁一样，让我们​​让人类获得自由。”这是一场善与恶的斗争。

You have to ask yourself the question that most people in the 19th century asked with great interest, "How do you think the world's going to end?

你必须问自己一个 19 世纪大多数人饶有兴趣地问过的问题：“你认为世界将如何终结？

What about everything we read in the Book of Revelation, where the forces of Christ and his followers mass against the forces of Antichrist?" All of these prophecies pointing towards the initiation of a new heaven and a new earth.

我们在《启示录》中读到的基督及其追随者的力量联合起来对抗敌基督的力量又如何呢？”所有这些预言都指向新天新地的开始。

For Protestants, this was as certain as July is warmer than December.

对于新教徒来说，这是肯定的，就像七月比十二月温暖一样。

Telegraphed reports from the battlefront confirmed Lincoln's worst fear.

来自前线的电报证实了林肯最担心的事情。

There would not be a swift and decisive conclusion to the war: 460 Union soldiers killed at Bull Run, 346 casualties at Rich Mountain, more than 2,000 at Wilson's Creek.

战争不会迅速而决定性地结束：460 名联邦士兵在 Bull Run 阵亡，346 人在 Rich Mountain 伤亡，2,000 多人在 Wilson's Creek 伤亡。

Lincoln read them day and night.

林肯日日夜夜地阅读它们。

I have been anxious and careful that the inevitable conflict for this purpose shall not degenerate into a violent and remorseless revolutionary struggle.

我一直焦急而谨慎地希望，为此目的而不可避免的冲突不会退化为暴力和无情的革命斗争。

He's saying, "Let's not do this.

他说：“我们不要这样做。

Let's not make it," you know, "the certainty Christians on one side and the certainty Christians on the other side killing each other over their certain views of God."

我们不要让这一点，”你知道，“一方的基督徒和另一方的基督徒因为他们对上帝的某些看法而互相残杀。”

I have, therefore, in every case thought it proper to keep the integrity of the union prominent as the primary object of the contest on our part.

因此，在任何情况下，我都认为将保持工会的完整性作为我们竞争的首要目标是适当的。

Lincoln toured hospitals and sat with the sick and wounded.

林肯巡视医院，与伤病员坐在一起。

If Hell is not any worse than this, it has no terror for me.

如果地狱不比这更糟糕的话，我就没有恐惧了。

Then in February 1862, death visited the White House itself.

1862 年 2 月，死亡降临到白宫。

Lincoln's third and favorite son, Willie, died of typhoid fever.

林肯的第三个也是最喜欢的儿子威利死于伤寒。

He was just 11 years old.

他当时只有11岁。

Lincoln found a measure of consolation in the eulogy delivered by a Presbyterian minister, Phineas Gurley, at Willie's funeral.

林肯在威利葬礼上长老会牧师菲尼亚斯·格利发表的悼词中找到了一定程度的安慰。

Lincoln asked for a copy of Reverend Gurley's eulogy.

林肯要求获得格利牧师的悼词副本。

"What we need in the hour of trial, and what we should seek by earnest prayer, is confidence in him who sees the end from the beginning and doeth all things well."

“在考验的时刻，我们所需要的，也是我们应该通过恳切的祈祷来寻求的，是对从一开始就看到结局并做好万事的那一位的信心。”

A few months after his son's death, Lincoln began to re-examine his relationship with God.

儿子去世几个月后，林肯开始重新审视他与上帝的关系。

The will of God prevails.

神的旨意占上风。

Lincoln is working out on paper his own problem, his own difficulty.

林肯正在纸上解决他自己的问题、他自己的困难。

This is Lincoln's own agony and sweat over the ultimate question, "What is the will of God in this crisis?"

这是林肯自己对终极问题“在这场危机中上帝的旨意是什么？”的痛苦和汗水。

In great contests, each party claims to act in accordance with the will of God.

在伟大的竞赛中，每一方都声称自己按照上帝的意志行事。

Both may be, one must be, wrong.

两者都可能是错误的，也一定是错误的。

God cannot be for and against the same thing at the same time.

神不能同时支持和反对同一件事。

I am almost ready to say that this is probably true, that God wills this contest, and wills that it shall not end yet, by his mere quiet power on the minds of the now contestants, He could have either saved or destroyed the union without a human contest.

我几乎准备好说，这可能是真的，上帝愿意这场竞赛，并且愿意它不会结束，仅凭他对现在参赛者心灵的安静力量，他就可以在没有人类竞赛的情况下拯救或摧毁联邦。

Yet the contest began.

然而比赛开始了。

And having begun, he could give the final victory to either side any day.

一旦开始，他随时都可以给任何一方带来最后的胜利。

Yet the contest proceeds.

然而比赛仍在继续。

Lincoln is considering this epic and awful idea that the master of order and goodness is actually in favor, in some way, of the carnage and suffering because of some larger end.

林肯正在考虑这个史诗般的可怕想法，即秩序和善良的主人实际上在某种程度上支持屠杀和痛苦，因为有一些更大的目的。

Lincoln's mind is turned towards that question, "Out of this affliction, what good might come?"

林肯的心思转向了这个问题：“摆脱这种痛苦，会带来什么好处呢？”

Lincoln determined that he must act.

林肯决定他必须采取行动。

There must be something new and novel that God is interjecting here.

上帝一定在这里插入了一些新奇的东西。

God is doing something new in this war.

神在这场战争中正在做一些新的事情。

What could that new thing be?

这个新东西可能是什么？

Ah!

啊!

Emancipation!

解放！

In September 1862, the president called his cabinet together.

1862 年 9 月，总统召集内阁。

Southern troops had been defeated after a fierce battle at Antietam Creek.

南方军队在安提特姆河激战后被击败。

It was a divine signal, he said, for him to issue a proclamation abolishing slavery in the rebellious states.

他说，这是一个神圣的信号，让他发布废除反叛州奴隶制的公告。

It was so astounding that one member of his Cabinet actually asked him to repeat himself because he was sure he hadn't heard it right.

令人震惊的是，他的一位内阁成员竟然要求他重复一遍，因为他确信自己没有听错。

"God," Lincoln declared, "had decided this question in favor of the slaves."

林肯宣称：“上帝在这个问题上做出了有利于奴隶的决定。”

God has ceased to be this machinery, grinding and chopping.

上帝不再是这台研磨和切割的机器。

Instead, God has plunged himself into the flow of human events, to direct them in a very personal way.

相反，上帝将自己投入到人类事件的流动中，以非常个人的方式指导它们。

And it is to this God that Lincoln appeals.

林肯所呼吁的正是这位上帝。

On January 1st, 1863, Abraham Lincoln signed the Emancipation Proclamation into law, freeing slaves in the rebel states.

1863 年 1 月 1 日，亚伯拉罕·林肯签署《解放奴隶宣言》成为法律，解放了叛乱州的奴隶。

"Jehovah has triumphed.

“耶和华胜利了。

His people are free." This was indeed the coming of the Lord.

他的人民是自由的。”这确实是主的降临。

But Southern whites ignored Lincoln's Emancipation Proclamation.

但南方白人无视林肯的《解放黑奴宣言》。

And in the North, racism prevailed.

在北方，种族主义盛行。

Many doubted whether black solders, now being enlisted, had the courage to fight.

许多人怀疑现在入伍的黑人士兵是否有勇气战斗。

"If we are right," says Lincoln, "and if what we are doing is good in the sight of God, then we have to carry it through to its fruition because in the process of making African-Americans free, we are freeing ourselves.

林肯说：“如果我们是对的，如果我们正在做的事情在上帝眼中是好的，那么我们就必须将其付诸实践，因为在让非裔美国人获得自由的过程中，我们也在解放我们自己。

And once we free ourselves, then we can begin again."

一旦我们解放了自己，我们就可以重新开始。”

The president articulated his new understanding of the war in November 1863 at the dedication of a cemetery for Union soldiers lost at Gettysburg.

1863 年 11 月，总统在葛底斯堡阵亡联邦士兵墓地落成典礼上阐述了他对战争的新理解。

We here highly resolve that these dead shall not have died in vain, that this nation, under God, shall have a new birth of freedom and that government of the people, by the people, for the people shall not perish from the earth.

我们在此下定决心，不让这些死者白白牺牲，让这个国家在上帝的领导下获得自由的新生，让民有、民治、民享的政府不会从地球上消失。

Lincoln asks Americans who have suffered so much, and who are going to continue to suffer - he knows this - to re-conceptualize this massive death, like a minister might, to understand this in a theological way as redemptive bloodshed, like Christ's redemptive bloodshed.

林肯要求那些遭受了如此多苦难、并将继续受苦的美国人——他知道这一点——像牧师那样重新概念化这场大规模的死亡，以神学的方式将其理解为救赎性的流血，就像基督的救赎性流血一样。

The sacrifice, is going to be for a new birth of freedom which will be for all citizens in America.

这种牺牲将是为了美国所有公民的自由的新生。

He has changed the very aim and purpose of the war.

他改变了战争的目的和目的。

He has given it this holy quality now.

他现在赋予了它这种神圣的品质。

It is now for a redefinition of human freedom.

现在是对人类自由的重新定义。

It made no difference how long it might take and how many lives would be lost.

无论需要多长时间以及会失去多少生命，都没有什么区别。

Lincoln was determined the North must win.

林肯决心北方必须获胜。

We accepted this war for an object, a worthy object, and the war will end when that object is attained.

我们为了一个目标而接受这场战争，一个有价值的目标，当这个目标实现时，战争就会结束。

Under God, I hope it never will until that time.

在上帝的保佑下，我希望在那之前永远不会发生。

How do you justify destroying farms?

你如何证明摧毁农场的合理性？

How do you justify bringing war upon the elderly, upon women, upon children with no defending army in sight?

在看不到保卫军队的情况下，你如何证明对老年人、妇女和儿童发动战争是正当的？

It requires a sort of withdrawal, where ultimately, it is not me who is orchestrating this but God.

它需要某种退缩，最终，不是我在策划这一切，而是上帝。

Lincoln found comfort in the story of Job in the Old Testament.

林肯在《旧约》中约伯的故事中找到了安慰。

There was a man in the land of Uz, whose name was Job, and that man was perfect and upright, and one that feared God.

乌斯地有一个人，名叫约伯，是一个完全正直、敬畏神的人。

It's a story about a man who has a special relationship with God, and all he seems to get is grief.

这是一个关于一个与上帝有着特殊关系的人的故事，他所得到的似乎只有悲伤。

And the question is why?

问题是为什么？

You know, why doesn't God bring grief to the people who are out of relationship with God or the people whom God doesn't favor or the people whom God has not chosen?

你知道，为什么神不给那些与神没有关系的人、那些神不喜欢的人、那些神没有拣选的人带来悲伤呢？

And the message seems to be that God's job wasn't to fix our world.

传达的信息似乎是上帝的工作不是修复我们的世界。

It's our job to fix the world in the direction that we believe God is pushing it.

我们的工作就是让世界朝着我们相信上帝推动的方向发展。

After four grueling years of war and 600,000 dead, by the spring of 1865, the North had prevailed.

经过四年艰苦的战争和 60 万人死亡，到 1865 年春天，北方取得了胜利。

"Aha," say many triumphalistic Northerners.

“啊哈，”许多必胜的北方人说。

"See?

“看到了吗？

We were right, we of the North.

我们是对的，我们是北方人。

We were right about our opposition to slavery.

我们反对奴隶制的观点是正确的。

We were on the side of God.

我们站在上帝一边。

God has been directing us.

神一直在指引我们。

We have been God's instrument in smiting and slaying the secessionist, slave-holding dragon."

我们一直是上帝打击和杀死分裂主义、奴隶主之龙的工具。”

Thirty thousand people gathered at the Capitol expecting to hear their re-elected president celebrate a great victory for the North, a victory they felt had been guided by God's hand.

三万人聚集在国会大厦，期待听到他们连任的总统庆祝朝鲜的伟大胜利，他们认为这场胜利是由上帝之手引导的。

"And now it's our turn to enjoy the fruits of being right and victorious."

“现在轮到我们享受正义和胜利的果实了。”

But Abraham Lincoln didn't feel triumphant.

但亚伯拉罕·林肯并没有感到胜利。

The war had been too brutal, and God's intentions too uncertain, for a righteous celebration.

战争太过残酷，上帝的意图也太不确定，无法举行正义的庆祝活动。

Neither party expected for the war the magnitude or the duration which it has already attained.

双方都没有预料到战争会达到如此规模和持续时间。

Both read the same Bible and pray to the same God, and each invokes his aid against the other.

两人都读同一本圣经，向同一位上帝祈祷，并且各自援引他的帮助来对抗对方。

The prayers of both could not be answered.

两人的祈祷都未能得到回应。

That of neither has been answered fully.

两者的问题都没有得到充分的回答。

The Almighty has his own purposes.

全能者有他自己的目的。

Lincoln had no incentive, much less mandate, for talking about God in the second inaugural.

林肯没有动机，更不用说授权，在第二次就职演说中谈论上帝了。

If you look at the preceding 15 presidents' worth of inaugural addresses, God makes nothing more than a perfunctory appearance.

如果你看看之前15位总统的就职演说，上帝只不过是敷衍了事而已。

All that changes with Lincoln's second inaugural.

林肯第二次就职后，这一切都发生了变化。

The war, Lincoln had come to believe, was God's punishment of the entire nation for 250 years of slavery.

林肯开始相信，这场战争是上帝对整个国家 250 年奴隶制的惩罚。

Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away.

我们衷心希望、热切祈祷，这场巨大的战争祸害能够迅速过去。

Yet if God wills that it continue until all the wealth piled by the bondsman's 250 years of unrequited toil shall be sunk, as was said 3,000 years ago, so still it must be said, the judgments of the Lord are true and righteous altogether.

然而，如果上帝希望这种情况继续下去，直到奴隶250年无回报的辛劳所积累的所有财富都被沉没，就像3000年前所说的那样，那么仍然必须说，上帝的审判是真实而公义的。

The second inaugural goes back to the first Americans, who understood they were in this relationship with God, where God would bless them if they did good and God would punish them if they did bad, and where they wouldn't really know what God exactly was doing and they would try their best to be on the side of God and righteousness and justice.

第二次就职典礼可以追溯到第一批美国人，他们明白他们与上帝处于这种关系中，如果他们做好事，上帝会祝福他们，如果他们做了坏事，上帝会惩罚他们，他们并不真正知道上帝到底在做什么，他们会尽力站在上帝、公义和正义一边。

And that's what he's expressing.

这就是他所表达的。

The crowd was mostly silent throughout Lincoln's address until halfway through, when African-Americans in the audience began to repeat "Bless the Lord" after each sentence.

林肯的演讲过程中，人群大多保持沉默，直到演讲进行到一半时，观众中的非裔美国人开始在每句话后重复“保佑上帝”。

With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in.

让我们怀着对任何人的恶意，对所有人的仁爱，坚定不移地坚持上帝赋予我们的正义，让我们努力完成我们正在从事的工作。

A dreadful disaster has befallen the nation.

一场可怕的灾难降临到了这个国家。

I feel it as a personal as well as a national calamity.

我觉得这既是个人的灾难，也是国家的灾难。

Lincoln was shot on Good Friday, six weeks after his second inaugural address.

林肯在耶稣受难日被枪杀，即他第二次就职演说六周后。

That Easter Sunday, Northern ministers eulogized their fallen leader.

那个复活节周日，北方部长们歌颂了他们倒下的领导人。

"The grave cannot hold him, and he is risen!" a Boston minister declared.

“坟墓无法容纳他，但他复活了！”一位波士顿部长宣布。

"He was the well beloved Son of God."

“他是上帝深爱的儿子。”

"Jesus Christ died for the world," a preacher in Hartford proclaimed.

“耶稣基督为世界而死，”哈特福德的一位传教士宣称。

"Abraham Lincoln died for his country."

“亚伯拉罕·林肯为他的国家而死。”

God's righteous anger was called down upon the country.

上帝公义的愤怒降临到这个国家。

God sent this horrible conflagration to punish us for the sin of slavery.

上帝降下这场可怕的大火来惩罚我们奴隶制的罪恶。

We deserve more punishment than we got, but Lincoln, like Christ, took the sin of slavery onto his own body and onto his own person.

我们应该受到比我们得到的更多的惩罚，但林肯像基督一样，将奴隶制的罪孽转嫁到了他自己的身上和他自己的身上。

It may be the blood of our beloved martyred President will be the salvation of our country.

也许我们敬爱的烈士总统的鲜血将拯救我们的国家。

Though Abraham Lincoln dies, the Republic lives.

尽管亚伯拉罕·林肯去世了，但共和国依然存在。

From the very beginning, from the Puritans and the Pilgrims on, we're trying to figure out what the national religious story is, and Lincoln gives voice to that.

从一开始，从清教徒和朝圣者开始，我们就试图弄清楚国家的宗教故事是什么，林肯对此表达了自己的看法。

He articulates our sense of chosen-ness, but he also articulates the fact that we have not achieved what we should have achieved.

他阐明了我们的选择感，但他也阐明了我们没有实现我们应该实现的目标的事实。

The freedoms that we should be manifesting are always out in front of us.

我们应该表现出的自由始终就在我们面前。

For decades, Americans had been consumed with the battle over slavery, unmindful of profound changes taking place in their country.

几十年来，美国人一直忙于奴隶制的斗争，忽视了他们的国家正在发生的深刻变化。

A lot of Americans are not paying close attention to the fact that we've got waves of immigrants coming, and they're not predominantly Protestant.

许多美国人并没有密切关注移民潮即将到来的事实，而且他们并不是以新教徒为主。

They're Jewish, they're Catholic, and they're coming from Europe.

他们是犹太人，他们是天主教徒，他们来自欧洲。

And they're going to really fundamentally reshape the religious landscape.

他们将从根本上重塑宗教格局。

Five million immigrants had arrived on America's eastern shores between 1820 and 1860.

1820 年至 1860 年间，已有 500 万移民抵达美国东海岸。

Among them were thousands of Jews.

其中有数千名犹太人。

America offered opportunity and freedom, but it also challenged an ancient faith.

美国提供了机会和自由，但它也挑战了古老的信仰。

In many parts of Europe, authorities controlled Jewish life, restricting where Jews could live, prohibiting their ownership of land and limiting their interaction with non-Jews.

在欧洲许多地方，当局控制犹太人的生活，限制犹太人的居住地点，禁止他们拥有土地并限制他们与非犹太人的互动。

This struggle would consume one young German Jew who settled in Albany, New York, in 1846.

这场斗争让一位 1846 年定居纽约州奥尔巴尼的年轻德国犹太人付出了巨大的努力。

From the moment he took a job as a rabbi, Isaac Mayer Wise would embrace America's spirit of opportunity.

从担任拉比的那一刻起，艾萨克·梅耶·怀斯就拥抱了美国的机会精神。

Wise's synagogue was one of fewer than 40 Jewish congregations in the entire country.

怀斯的犹太教堂是全国不足 40 个犹太教堂之一。

It was the spiritual home of peddlers and storekeepers.

这里是商贩和店主的精神家园。

They are poor.

他们很穷。

They're immigrants.

他们是移民。

And the Judaism that they brought with them from Europe is a traditional form of Judaism.

而他们从欧洲带来的犹太教是犹太教的传统形式。

Traditional Judaism requires strict adherence to ancient laws dictating how to pray, dress, and even what to eat.

传统犹太教要求严格遵守古老的法律，规定如何祈祷、着装，甚至吃什么。

In Albany, Wise was dismayed to discover that members of his congregation were working on the Sabbath, proof, he felt, that America's Jews were neglecting beliefs that were at the heart of their faith.

在奥尔巴尼，怀斯沮丧地发现他的会众成员在安息日工作，他认为这证明美国的犹太人忽视了他们信仰的核心信仰。

He sees American Judaism as a mess.

他认为美国犹太教一团糟。

It's poorly organized, very few leaders, and significantly, large numbers of Jews falling away from Jewish practice and tradition.

它的组织很差，领导人很少，而且值得注意的是，大量犹太人背离了犹太习俗和传统。

Before leaving Germany, Wise had heard scholars call for reforms to traditional practice.

在离开德国之前，怀斯听到学者们呼吁改革传统做法。

Judaism, they believed, should change to fit a modern world.

他们认为，犹太教应该改变以适应现代世界。

Wise came to believe that if Jews kept to the core tenets of the faith - fearing God, loving man and observing the Sabbath - then traditional laws governing everyday life were negotiable.

怀斯开始相信，如果犹太人坚守信仰的核心原则——敬畏上帝、爱人、遵守安息日——那么统治日常生活的传统法律就是可以商量的。

And America could be the Promised Land, a perfect setting for reform.

美国可能成为应许之地，一个完美的改革环境。

American ideas were so powerful and so seductive and so welcoming that if they had to choose between Judaism without an American quality to it and America, they were going to opt for America.

美国的思想是如此强大、如此诱人、如此受欢迎，以至于如果他们必须在没有美国品质的犹太教和美国之间做出选择，他们会选择美国。

And so he saw reform as a way to preserve Judaism.

因此，他将改革视为保护犹太教的一种方式。

According to Jewish tradition, men and women sit separately in synagogue and pray in Hebrew.

根据犹太传统，男人和女人分开坐在犹太教堂里，用希伯来语祈祷。

Wise introduced a co-ed choir, and since few in his congregation understood Hebrew, he led prayers in English and German.

怀斯引入了一个男女混合合唱团，由于他的会众中很少有人懂希伯来语，所以他用英语和德语主持祈祷。

Wise wants to help them.

怀斯想帮助他们。

He wants to create a ritual which combines many of the elements of the traditional faith of the past, but with some adjustments in terms of language, in terms of ritual, which will be appropriate for people becoming more Americanized.

他想创造一种仪式，结合了过去传统信仰的许多元素，但在语言、仪式方面进行了一些调整，这将适合越来越美国化的人们。

Many members of Wise's congregation charged that his efforts to modernize Judaism were diluting it.

怀斯会众的许多成员指责他为犹太教现代化所做的努力正在削弱它。

After four years, Wise's critics had had enough of his reforming zeal.

四年后，怀斯的批评者已经厌倦了他的改革热情。

Just before Rosh Hashanah, the Jewish New Year, Wise was fired.

就在犹太新年之前，怀斯被解雇了。

But two days later, he showed up at the synagogue to conduct services anyway.

但两天后，他还是出现在犹太教堂进行礼拜。

When Wise reached for the Torah scrolls, the president of the congregation pushed him aside and punched him.

当怀斯伸手去拿托拉卷轴时，会长把他推到一边并打了他一拳。

A fight broke out, and the sheriff was called to the synagogue.

一场打斗爆发了，治安官被叫到犹太教堂。

Who's in charge here?

这里谁负责？

Is it the congregants who are in charge, or the rabbi?

是由会众负责，还是由拉比负责？

And this is not necessarily a Jewish story.

这不一定是犹太人的故事。

It's an American religious story.

这是一个美国宗教故事。

Is the pastor in charge, or is the laity in charge?

是牧师负责，还是平信徒负责？

Undaunted, Wise held services the next day in the parlor of his house for those who welcomed his reforms.

怀斯毫不畏惧，第二天在他家的客厅里为那些欢迎他的改革的人举行了仪式。

You don't like it?

你不喜欢它？

You leave and you start your own congregation.

你离开并开始你自己的教会。

Just as the United States seceded from England, you can start your own.

正如美国从英国独立一样，你也可以开始自己的独立。

No longer accountable to anyone, Wise's ambitions were unleashed.

怀斯不再对任何人负责，他的野心得到了释放。

He traveled the East Coast raising money and spreading his vision of an American Reform Judaism.

他前往东海岸筹集资金并传播他对美国改革犹太教的愿景。

At Har Sinai in Baltimore, Wise promised a packed house that he would throw "bombshells" on orthodoxy.

在巴尔的摩的哈西奈半岛，怀斯向全场座无虚席的人承诺，他将向正统观念投掷“重磅炸弹”。

From the industrial cities of Buffalo and Detroit in the North, to small towns like Davenport in the Midwest and further South to Chattanooga, Wise traveled the country delivering the same call- America's Jews must unite.

从北部的工业城市布法罗和底特律，到中西部的达文波特等小镇，再到更南边的查塔努加，怀斯走遍全国，发出同样的呼吁——美国的犹太人必须团结起来。

In 1873, in Cincinnati, Wise founded the Union of American Hebrew Congregations, then started the Hebrew Union College to train America's first rabbis.

1873 年，怀斯在辛辛那提创立了美国希伯来会众联合会，然后创办了希伯来联合学院来培训美国第一批拉比。

But many Jews, however, had no wish in unify nor any interest in Wise's reforms, and their numbers were growing.

但许多犹太人既不希望统一，也不对怀斯的改革感兴趣，而且他们的人数还在不断增长。

By the 1870s, thousands of conservative Jews from Eastern Europe were arriving every month.

到 1870 年代，每个月都有数千名来自东欧的保守派犹太人抵达这里。

Traditional congregations were springing up, dedicated to bringing Jews back to the ancient faith.

传统教会如雨后春笋般涌现，致力于让犹太人回归古老的信仰。

Traditionalists say very simply that in America, we can make no real changes in the theological underpinnings or the basic ritual of Jewish tradition.

传统主义者非常简单地说，在美国，我们无法对犹太传统的神学基础或基本仪式做出真正的改变。

They believed the laws laid out in the Torah, the core of the Jewish bible, were absolute and unchanging.

他们相信犹太圣经的核心《托拉》中规定的法律是绝对的、不变的。

But Wise's ideas had caught on.

但怀斯的想法已经流行起来。

By 1880, 90 percent of America's synagogues had adopted Reform Judaism.

到 1880 年，美国 90% 的犹太教堂都接受了改革犹太教。

After the ordination, Wise hosted a dinner at Highland House, Cincinnati's most exclusive restaurant.

授圣仪式后，怀斯在辛辛那提最高档的餐厅 Highland House 举办了晚宴。

Two hundred guests attended, including distinguished rabbis and scholars from across the country.

出席的嘉宾有 200 名，其中包括来自全国各地的杰出拉比和学者。

The first thing that the waiters bring out were littleneck clams.

服务员端上来的第一道菜是小蛤。

Clams are shellfish.

蛤蜊是贝类。

Shellfish is biblically prohibited in the Torah.

《托拉》中圣经禁止食用贝类。

Shrimp salad, same story.

虾沙拉，同样的故事。

Milk and meat products together.

牛奶和肉制品在一起。

From the start of the meal to the end, a kind of observant Jew's nightmare.

从用餐开始到结束，这是细心的犹太人的噩梦。

If you believe in those biblical traditions, it's God-given that there's certain animals you should not eat.

如果您相信这些圣经传统，那么上帝就规定有些动物是您不应该吃的。

And now they're serving us these foods.

现在他们为我们提供这些食物。

Very simple.

很简单。

This dinner is saying, "We have no concern about the biblical teaching."

这次晚餐是在说：“我们不关心圣经的教导。”

They had to take it as a slap in the face to traditional Judaism.

他们不得不将其视为对传统犹太教的一记耳光。

This man, who claimed to have given ordination to people who will be teachers and rabbis in America- it would have been a spit in the face.

这个人声称已经任命了那些将在美国担任教师和拉比的人，这可能会被人吐口水。

The Jewish Press called it the "Trefa Banquet," after the Hebrew word for un-kosher.

犹太报刊称其为“Trefa 宴会”，希伯来语中的“不洁食”一词。

"Princes and emperors have respected the laws which the strictly ritualistic Jew has to obey," observed one editorial, "and the liberal Israelites of Cincinnati could not do the same?"

一篇社论指出：“王子和皇帝都尊重严格仪式化的犹太人必须遵守的法律，而辛辛那提的自由派以色列人就不能这样做吗？”

Wise's dream of union, of Jews coming together under one synagogue organization, with one seminary, that dream is shattered.

怀斯的联盟梦想，即犹太人在一个犹太教堂组织和一所神学院下聚集在一起的梦想破灭了。

Wise refused to apologize.

怀斯拒绝道歉。

His college, his practices, were the future.

他的大学，他的实践，就是未来。

After Wise's banquet, the split within American Judaism only widened.

怀斯的宴会之后，美国犹太教内部的分歧进一步扩大。

Reformers went one way, traditionalists another.

改革者走了一条路，传统主义者走了另一条路。

America was modernizing, and all its religions would now have to confront a changing world.

美国正在走向现代化，其所有宗教现在都必须面对不断变化的世界。

In 1859, Charles Darwin's The Origin of Species shook old truths to the core.

1859 年，查尔斯·达尔文 (Charles Darwin) 的《物种起源》从根本上动摇了古老的真理。

An intense debate renewed between reason and belief, and the center of the debate was in Berlin.

理性与信仰之间再次展开激烈的争论，争论的中心在柏林。

And that is where Charles Augustus Briggs, a young Presbyterian minister from New York, had felt compelled to come.

这就是来自纽约的年轻长老会牧师查尔斯·奥古斯都·布里格斯 (Charles Augustus Briggs) 感到有必要来到的地方。

Paleontologists and geologists had recently uncovered fossil records that showed life on earth was hundreds of millions of years old.

古生物学家和地质学家最近发现的化石记录表明，地球上的生命已有数亿年的历史。

Astronomers had conceptualized the creation of galaxies from swirling gasses.

天文学家提出了由旋转气体形成星系的概念。

Evangelical Protestants placed an extraordinary importance on what they called the perspicacity of Scripture- that is, that Scripture is self-evident, that the Bible means what it says and says what it means, and everyone, from the most illiterate farmer to the most literate college professor, could pick up the Bible and have God's word addressed to them directly.

福音派新教徒非常重视他们所说的圣经的洞察力——也就是说，圣经是不言而喻的，圣经的意思就是它所说的，并且所说的就是它的意思，每个人，从最不识字的农民到最有文化的大学教授，都可以拿起圣经，直接听上帝的话。

Scientists go, "Wait a minute.

科学家们说：“等一下。

There's things that happen in the Bible that violate natural law, when time stops, when Jonah is swallowed by the whale." And a number of scientists say, "These things just couldn't have happened the way they're described in the Bible."

圣经中发生的一些事情违反了自然法则，比如时间停止，乔纳被鲸鱼吞下。”许多科学家说：“这些事情不可能像圣经中描述的那样发生。”

For nearly 2,000 years, Christians had accepted that Moses wrote the first five books of the Bible.

近 2000 年来，基督徒一直接受摩西写了圣经的前五本书。

Now scholars pointed out that Moses couldn't have been the author.

现在学者们指出摩西不可能是作者。

The first five books were supposedly written by Moses, but Moses makes reference to his death.

据说前五本书是摩西写的，但摩西提到了他的死。

So if Moses didn't write those first five books, who did?

那么，如果前五本书不是摩西写的，那么是谁写的呢？

And there were other inconsistencies.

还有其他不一致之处。

There were two accounts of God's creation of the world.

关于上帝创造世界有两种说法。

And the first account, which is in the first chapter of Genesis, took seven days, and the second account took one day.

第一个记载是在创世记第一章，用了七天，第二个记载用了一天。

Had David actually written the Psalms?

诗篇真的是大卫写的吗？

David couldn't have written the Psalms because this Hebrew word didn't exist when David was writing the psalms, so David couldn't have used this word.

大卫不可能写诗篇，因为当大卫写诗篇时这个希伯来词还不存在，所以大卫不可能使用这个词。

Looking beyond these inconsistencies, Briggs probed more deeply into the text of the Bible.

超越这些不一致之处，布里格斯更深入地探讨了圣经的文本。

If, for instance, Jonah was not swallowed whole by a whale, what did God mean to teach with this story?

例如，如果约拿没有被鲸鱼整个吞下，那么上帝通过这个故事想教导什么？

Briggs still fervently believed the Bible was divinely inspired, but now he would argue the Bible and scientific reason could illuminate each other.

布里格斯仍然坚信《圣经》是神圣默示的，但现在他认为《圣经》和科学理性可以相互阐明。

Every word may not have come from God himself.

并非每句话都来自上帝本人。

That doesn't create a problem.

这不会造成问题。

That means I'm closer to the Truth, with a capital T, that God wanted me to get at, rather than farther away.

这意味着我更接近上帝希望我到达的真理，而不是更远。

So if you want to have a better understanding of God, then you have to incorporate these new truths.

因此，如果你想更好地了解上帝，那么你必须融入这些新真理。

Just as Isaac Mayer Wise had been inspired by what he had learned in Europe, so Charles Briggs arrived back in New York inflamed by the ideas he had encountered in Berlin.

正如艾萨克·梅耶·怀斯 (Isaac Mayer Wise) 受到他在欧洲学到的东西的启发一样，查尔斯·布里格斯 (Charles Briggs) 回到纽约后，也因他在柏林遇到的想法而激动不已。

But Briggs proceeded cautiously.

但布里格斯谨慎行事。

Like many very, very smart and talented people, Charles Briggs operated on two levels.

像许多非常非常聪明和有才华的人一样，查尔斯·布里格斯在两个层面上运作。

Above the neck, I think he was deeply committed to spreading the new ideas about the Bible.

在脖子以上，我认为他坚定地致力于传播有关圣经的新思想。

Below the neck, in his heart, I think he remained a fairly conservative evangelical Protestant.

我认为，在他的脖子以下，在他的心里，他仍然是一个相当保守的福音派新教徒。

He realized little had changed in America while he had been away.

他意识到，在他离开期间，美国几乎没有发生什么变化。

Most Protestants remained certain the Bible was the literal word of God.

大多数新教徒仍然确信《圣经》是上帝的字面意思。

As a minister in New Jersey, he seldom spoke out about what he had learned.

作为新泽西州的一名部长，他很少说出自己所了解到的情况。

And when he joined the faculty at Union Theological Seminary in New York, he shared his ideas only with a close circle of colleagues.

当他加入纽约协和神学院任教时，他只与亲密的同事圈子分享自己的想法。

But Briggs grew increasingly frustrated by traditional ways of thinking.

但布里格斯对传统思维方式越来越感到沮丧。

In January 1891, when he was appointed chair of the new Department of Biblical Theology and invited to give a public speech, Briggs decided his moment had arrived.

1891 年 1 月，当布里格斯被任命为新的圣经神学系主任并受邀发表公开演讲时，他认为自己的时刻已经到来。

He laid out the idea that the Bible, like everything else, evolved and changed.

他提出了这样的观点：《圣经》像其他一切事物一样，不断演变和变化。

The Bible had to be approached in parts, and interpreted to be understood what it meant.

圣经必须分部分解读，并加以解释才能理解其含义。

Briggs thought he was giving a calm, rational speech that would be persuasive to people, that would set out the case for why the traditional interpretation and reading of the Bible was not accurate, and how we had to make it more accurate.

布里格斯认为他正在发表冷静、理性的演讲，对人们有说服力，可以阐明为什么传统的圣经解释和阅读不准确，以及我们如何使其更加准确。

When Briggs was finished, only his students applauded.

当布里格斯结束时，只有他的学生鼓掌。

Everyone else sat in silence.

其他人都沉默地坐着。

Briggs had set off an ecclesiastical bomb.

布里格斯引爆了一枚教会炸弹。

Anybody in America who cares about the Bible - which is to say, virtually everyone - is interested in this question.

在美国，任何关心圣经的人——也就是说，几乎每个人——都对这个问题感兴趣。

Is it necessary for Christians to believe that every sentence, every word in the Bible is true, or can we just believe that the Bible is divinely inspired?

基督徒是否必须相信圣经中的每一句话、每一个字都是真实的，或者我们可以只相信圣经是神所默示的吗？

As far as the leaders of the Presbyterian Church were concerned, the Bible was God's word.

对于长老会的领袖来说，圣经就是上帝的话语。

Any other interpretation violated the core tenets of their faith.

任何其他解释都违反了他们信仰的核心原则。

They charged Briggs with heresy.

他们指控布里格斯为异端邪说。

"The Christian Church," wrote one critic, "has no room for the likes of men who make out that the Holy Bible is full of errors."

一位批评家写道：“基督教会容不下那些认为圣经充满错误的人。”

This General Assembly finds that Charles A.

本次大会发现 Charles A.

Briggs has uttered, taught and propagated views in violation of his ordination vow.

布里格斯发表、教导和传播的观点违反了他的任命誓言。

This General Assembly does hereby suspend Charles A Briggs.

本大会特此暂停查尔斯·A·布里格斯 (Charles A Briggs) 的职务。

Briggs lost his job, but he had started a revolution among American Protestants.

布里格斯失去了工作，但他在美国新教徒中发起了一场革命。

"Probably no man," wrote The New York Times, "is doing more than Briggs is for the new construction of Christianity."

《纽约时报》写道：“可能没有人比布里格斯为基督教的新建设所做的贡献更多。”

People had grown up believing that the Bible meant what it said and said what it meant, and suddenly, you had preachers and scholars from your own denomination saying, "Not so."

人们在成长过程中一直相信《圣经》的意思就是它所说的，也说了它的意思，突然间，你们自己教派的传教士和学者说：“不是这样的。”

A number of Christians say, "Finally!

许多基督徒说：“终于！

Whew!

哇！

We do not have to accept the entire Bible as a book that has no errors in it.

我们不必接受整本圣经是一本没有错误的书。

When our brain tells us that this story conflicts with this story, we can say, `Yes, the Bible is an imperfect document.' " These Christians feel liberated by embracing the modern.

当我们的大脑告诉我们这个故事与这个故事相冲突时，我们可以说：“是的，圣经是一部不完美的文献。” “这些基督徒因拥抱现代而感到解放。

"We don't have to leave reason at the door when we go to worship."

“当我们去礼拜时，不必把理性留在门口。”

But for many Protestants, this new interpretation of the Bible threatened the nation's special relationship with God.

但对于许多新教徒来说，这种对圣经的新解释威胁到了国家与上帝的特殊关系。

Evangelical America would fight back.

美国福音派将会反击。

I would rather speak on religion than on politics.

我更愿意谈论宗教而不是政治。

I offer no apology for speaking upon a religious theme, for it is the most universal of themes.

我不会为谈论宗教主题而道歉，因为它是最普遍的主题。

Bryan is the most radical Christian politician of the late 19th century.

布莱恩是 19 世纪末最激进的基督教政治家。

I don't think anybody else, even up to our own time, has used the Bible and the kind of morality that he saw in the Bible as a basis for governing.

我认为，即使到了我们这个时代，也没有任何人使用《圣经》和他在《圣经》中所看到的道德作为治理的基础。

Bryan hearkened back to a different America, the mostly rural America of his Illinois youth.

布莱恩回想起了一个不同的美国，他年轻时在伊利诺伊州度过的大部分是乡村的美国。

Bryan looked on in despair at what was happening to his country.

布莱恩绝望地看着他的国家正在发生的事情。

By the 1890s, millions of Americans had migrated from farms and small towns to teeming cities.

到 1890 年代，数百万美国人从农场和小镇迁移到拥挤的城市。

The pace of work is different.

工作节奏不同。

The organization is going to be much more bureaucratic, much more impersonal.

该组织将变得更加官僚化、更加缺乏人情味。

That sense of community isn't going to exist there.

那种社区意识在那里不会存在。

Between 1880 and 1900, nearly 10 million immigrants arrived in the United States.

1880年至1900年间，近1000万移民抵达美国。

Even the workers themselves are going to be different They're not going to be of the same religious background, the same ethnic background.

甚至工人本身也会有所不同，他们不会有相同的宗教背景，相同的种族背景。

Slums began to overflow.

贫民窟开始泛滥。

By the turn of the century, one in eight Americans lived in poverty.

到世纪之交，八分之一的美国人生活在贫困之中。

Evangelical Protestants could look out and see a world that was rapidly changing, that needed explanation.

福音派新教徒可以放眼望去，看到一个正在迅速变化、需要解释的世界。

There was a great introspection, and one could even say a kind of self-doubt, that was emerging.

一种强烈的反省，甚至可以说是一种自我怀疑正在出现。

Are they losing their dominance, their place in what they thought was their special charge, this chosen nation, this redeemer nation?

他们是否正在失去他们的统治地位，失去他们在他们认为是他们的特殊职责、这个被选中的国家、这个救赎者国家中的地位？

And William Jennings Bryan would lead the fight to restore America as a nation with a special relationship to God.

威廉·詹宁斯·布莱恩将领导这场斗争，以恢复美国作为一个与上帝有特殊关系的国家的地位。

Jesus gave a new definition to love.

耶稣给了爱一个新的定义。

His love was as wide as the sea.

他的爱像大海一样宽广。

Its limits were so far-flung that even an enemy could not travel beyond its bounds.

它的界限如此遥远，即使是敌人也无法超越它的界限。

In 1896, Bryan became the Democratic Party's candidate for president.

1896年，布莱恩成为民主党总统候选人。

Criss-crossing the country, he campaigned furiously, accusing bankers and industrialists of controlling the government for their own interests, advocating for the farmer, the miner, the common man.

他走遍全国，激烈地开展竞选活动，指责银行家和实业家为了自己的利益而控制政府，为农民、矿工和普通人辩护。

His faith shaped the way he viewed policy.

他的信仰塑造了他看待政策的方式。

You lift up the weak.

你扶起弱者。

You take care of the oppressed.

你照顾受压迫的人。

You cherish the poor.

你珍惜穷人。

Bryan lost the election but gained a national reputation.

布莱恩输掉了选举，但赢得了全国声誉。

He became a professional speaker, drawing huge crowds of adoring fans wherever he went.

他成为了一名专业演讲家，所到之处都吸引了大批崇拜者。

He was often compared to a good preacher, using metaphors from the Bible, quoting directly from the King James Bible, and wove those lines into political messages.

他经常被比作一位优秀的传教士，使用圣经中的隐喻，直接引用英皇钦定版圣经，并将这些台词编织成政治信息。

He had a really loyal following among evangelical Protestants, who saw him very much as their standard bearer, bringing to politics a much more Christian outlook.

他在福音派新教徒中拥有一批非常忠实的追随者，他们将他视为他们的旗手，为政治带来了更加基督教化的观点。

Bryan's message struck a chord with a growing number of Americans unhappy with the direction their country was headed.

布莱恩的言论引起了越来越多对国家发展方向不满的美国人的共鸣。

To some, the situation was so grave that the Apocalypse, as described in the book of Revelation, seemed close at hand.

对一些人来说，形势如此严峻，启示录中所描述的世界末日似乎近在眼前。

There's a number of Protestants who are thinking that America's covenant relationship with God is in peril.

有许多新教徒认为美国与上帝的圣约关系正处于危险之中。

We're not progressing towards some Christian perfected state, that we're regressing, and that God will have to intervene.

我们并没有朝着基督教的完美状态前进，我们正在倒退，上帝将不得不进行干预。

In 1914, the End Days seemed to have arrived in the form of the world's first modern war.

1914 年，世界末日似乎以世界上第一次现代战争的形式到来。

Never before had so many been killed by human innovation and technology.

此前从未有如此多的人被人类创新和技术杀害。

Many believed the forces of modernity were to blame.

许多人认为现代性的力量是罪魁祸首。

From the traditionalist point of view, this war was a demonstration of all that had gone wrong, and a warning because God, they believed, gives warnings.

从传统主义者的角度来看，这场战争是所有错误的证明，也是一个警告，因为他们相信上帝会发出警告。

He visits his wrath upon the unrepentant people.

他向那些不悔改的人发怒。

The world seemed to be coming apart.

世界似乎正在​​分崩离析。

How can we pull these things all back together?

我们怎样才能把这些东西全部拉回来呢？

Some conservative Christians joined together under a new banner: America must be brought back into the embrace of God through a literal reading of the Bible.

一些保守的基督徒在新的旗帜下联合起来：必须通过逐字阅读圣经将美国带回上帝的怀抱。

They called themselves fundamentalists.

他们称自己为原教旨主义者。

They take that name from this series of books called The Fundamentals.

他们的名字取自名为“基础知识”的系列书籍。

Fundamentalists believe that the Bible is the literal word of God and it has no errors in it.

原教旨主义者相信圣经是上帝的字面意思，没有错误。

They believe in the virgin birth.

他们相信童女所生。

They believe in Jesus' miracles.

他们相信耶稣所行的神迹。

They believe that Christ died on the cross for all of humanity's sins.

他们相信基督为人类所有的罪孽死在十字架上。

More and more conservative Protestants are beginning to call themselves fundamentalists, based themselves on a general sense that if we give away the truth of the Bible, we are giving away what's most important about being Christian.

越来越多的保守新教徒开始称自己为原教旨主义者，他们的普遍感觉是，如果我们放弃了圣经的真理，我们就放弃了作为基督徒最重要的东西。

Man must be brought back to God, to a belief in the Bible as the Word of God, and to a love of Christ as the Son of God.

人必须被带回上帝身边，相信圣经是上帝的话语，并爱基督作为上帝的儿子。

In 1921, fundamentalists secured a powerful new ally.

1921 年，原教旨主义者获得了一个强大的新盟友。

Nothing posed a greater threat, Bryan and the fundamentalists believed, than Darwin's theory of evolution, which undermined the idea that humans were God's special creation.

布莱恩和原教旨主义者认为，没有什么比达尔文的进化论构成更大的威胁了，它破坏了人类是上帝特殊创造的观念。

Darwin represents a really important challenge because Darwin says we can make sense of the most basic piece of human existence, like where did we come from, without any recourse to God.

达尔文代表了一个非常重要的挑战，因为达尔文说我们可以理解人类存在的最基本部分，比如我们从哪里来，而无需求助于上帝。

With Bryan leading the charge, fundamentalists launched a nationwide campaign to ban the teaching of evolution in America's schools.

在布莱恩的带领下，原教旨主义者发起了一场全国性的运动，禁止在美国学校教授进化论。

I object to Darwinian theory because I fear we shall lose the consciousness of God's presence in our daily life if we must accept the theory that through all the ages, no spiritual force has touched the life of man.

我反对达尔文的理论，因为我担心，如果我们必须接受这样的理论：自古以来，没有任何精神力量触及人类的生活，我们就会失去上帝在日常生活中存在的意识。

The opening battle between fundamentalists and liberal Christians would take place in Tennessee in July 1925.

原教旨主义者和自由派基督徒之间的揭幕战将于 1925 年 7 月在田纳西州打响。

The small town of Dayton was the backdrop for what reporters dubbed the "trial of the century."

代顿小镇是记者称之为“世纪审判”的背景。

For the next few weeks, the forces of science will be arrayed against the performance of religious fundamentalism.

在接下来的几周里，科学的力量将联合起来对抗宗教原教旨主义的表现。

Two months earlier, a young biology teacher named John Scopes had been arrested after defying a new state law that banned Darwin from the classroom.

两个月前，一位名叫约翰·斯科普斯的年轻生物老师因违反禁止达尔文进入课堂的新州法律而被捕。

To Dayton to conduct the prosecution came he of the silver tongue, William Jennings Bryan, three times-

能说会道的威廉·詹宁斯·布莱恩曾三次到代顿进行起诉——

Bryan came to Dayton to prosecute Scopes and, he hoped, to defeat Darwinism once and for all.

布莱恩来到代顿起诉斯科普斯，他希望一劳永逸地击败达尔文主义。

Opposing Bryan before the awed local gentry was America's most dazzling criminal lawyer, Clarence Darrow.

在敬畏的当地贵族面前反对布莱恩的是美国最耀眼的刑事律师克拉伦斯·达罗。

Clarence Darrow, a lawyer from Chicago famous for his advocacy of free speech and workers' rights, agreed to defend Scopes.

克拉伦斯·达罗是一位来自芝加哥的律师，以倡导言论自由和工人权利而闻名，他同意为斯科普斯辩护。

And Darrow had the support of many liberal Christians, who saw nothing incompatible between Darwinism and religion.

达罗得到了许多自由派基督徒的支持，他们认为达尔文主义和宗教之间没有任何不相容的地方。

Science is something they can embrace because science shows us how brilliant God was, and how amazing this world he made is.

科学是他们可以拥抱的东西，因为科学向我们展示了上帝是多么的辉煌，以及他创造的这个世界是多么的神奇。

So they're not threatened by Darwin.

所以他们没有受到达尔文的威胁。

Liberal Christians feel like America's going to be set back.

自由派基督徒感觉美国将会遭遇挫折。

You know, the rest of the world is moving forward.

你知道，世界其他地区正在向前发展。

Why should American children not have the received wisdom of science?

为什么美国孩子不应该拥有公认的科学智慧？

The Rhea County Courthouse in Dayton would be where Darrow would put fundamentalist Christianity on trial.

达罗将在代顿的雷亚县法院对原教旨主义基督教进行审判。

If Darrow can bring Bryan down, he can make significant inroads into knocking down fundamentalism.

如果达罗能够打倒布莱恩，他就能在推翻原教旨主义方面取得重大进展。

People from across the country streamed into town to be part of what became known as the "Monkey Trial." Big city reporters descended from New York, Chicago and Baltimore.

来自全国各地的人们涌入城镇，参加后来被称为“猴子审判”的活动。大城市的记者从纽约、芝加哥和巴尔的摩赶来。

Radio station WGN would broadcast the proceedings live nationwide.

WGN 广播电台将在全国现场直播整个过程。

As the world waited, hundreds jammed the courtroom to see if man's intelligence and belief could be controlled by law.

当全世界都在等待时，数百人挤满了法庭，看看人的智力和信仰是否可以受到法律的控制。

Calico and coveralls packed the courtroom to protect the faith against the foreigners and find out what this new evolution was all about.

法庭上挤满了印花布和工作服，以保护信仰免受外国人的侵害，并找出这一新演变的全部内容。

The question is about authority.

问题在于权威。

And the question is whether religion, Bible, God have authority, or whether reason, humans, science have authority.

问题是宗教、圣经、上帝是否有权威，或者理性、人类、科学是否有权威。

As was customary in Tennessee courtrooms, a local preacher opened the trial with a prayer.

按照田纳西州法庭的惯例，当地传教士以祈祷开始审判。

"We come this morning, our Divine Father," the preacher intoned, "that we may seek from thee that wisdom to so transact the business of this court." Every day, there would be a new prayer.

“我们的圣父，我们今天早上来到这里，”传教士吟诵道，“以便我们可以向您寻求智慧来处理法庭的事务。”每天都会有新的祈祷。

Every day, Clarence Darrow would object.

克拉伦斯·达罗每天都会提出反对。

Every day, the judge overruled him.

每天，法官都会驳回他的裁决。

Darrow had wanted to put a whole array of scientists on the stand to testify about Darwinism, about evolution- a lot of whom, by the way, were liberal Christians.

达罗曾想让一大批科学家出庭作证，为达尔文主义和进化论作证——顺便说一句，其中很多人都是自由派基督徒。

They didn't want agnostic, atheist scientists.

他们不需要不可知论、无神论的科学家。

They wanted Christian scientists who would say you could be a Christian and believe in evolution at the same time.

他们想要基督教科学家，他们会说你可以成为一名基督徒，同时相信进化论。

But once again, the judge appeared to be on Bryan's side and refused to allow Darrow's experts to testify.

但法官再次站在布莱恩一边，拒绝让达罗的专家作证。

The defense seemed in tatters and the trial appeared over.

辩护似乎支离破碎，审判似乎结束了。

But Darrow had one more card to play.

但达罗还有一张牌要打。

He asked permission to call an expert witness on the Bible.

他请求允许传唤圣经专家证人。

He proposes that since William Jennings Bryan, who has been for the last what, decade, out there as the public spokesman of fundamentalism.

他提出，自威廉·詹宁斯·布莱恩（William Jennings Bryan）以来，他在过去十年里一直是原教旨主义的公共代言人。

Surely no one knows the Bible better than the Great Commoner.

毫无疑问，没有人比这位伟大的平民更了解圣经。

Let's put Bryan on the stand.

让我们把布莱恩放在证人席上。

The judge was reluctant, but Bryan insisted that he was happy to take the stand.

法官不太情愿，但布莱恩坚称他很乐意出庭作证。

And the "Monkey Trial" took a dramatic turn.

而“猴子审判”发生了戏剧性的转折。

Bryan knows the Bible.

布莱恩了解圣经。

He's studied it all his life.

他一生都在研究它。

He's read it a bunch of times.

他读过很多遍了。

Darrow's going to ask him questions about the Bible.

达罗要问他有关圣经的问题。

What could be easier than that?

还有什么比这更容易的呢？

You've given considerable study to the Bible, haven't you, Mr. Bryan.

布莱恩先生，你对圣经进行了大量的研究，不是吗？

Yes, sir.

是的，先生。

I've tried to.

我已经尝试过。

Do you claim that everything in the Bible should be literally interpreted?

你是否声称圣经中的所有内容都应该按字面解释？

I believe everything in the Bible should be accepted as is given there.

我相信圣经中的一切都应该被接受。

When you read that Jonah swallowed the whale - or that the whale swallowed Jonah - excuse me, please - how do you literally interpret that?

当你读到约拿吞下鲸鱼时 - 或者鲸鱼吞下约拿时 - 请原谅 - 你如何从字面上解释它？

You believe the big fish was made to swallow Jonah?

你相信那条大鱼是为了吞掉约拿而生的吗？

I'm not prepared to say that.

我不准备这么说。

The Bible merely says it was done.

圣经只是说事情已经完成了。

You don't know whether it was the ordinary run of fish or made for that purpose?

你不知道这是普通的鱼还是为此目的而制作的？

You may guess.

你可能会猜到。

You evolutionists guess.

你们进化论者猜测。

But do you believe he made them, that he made the fish, and it was big enough to swallow Jonah?

但你相信他创造了它们，他创造了鱼，而且它大到足以吞下约拿吗？

Yes, sir.

是的，先生。

And let me add, one miracle is just as easy to believe as another.

让我补充一点，一个奇迹和另一个奇迹一样容易相信。

It is for you.

这是给你的。

Does the statement "The morning and the evening were the first day" and "The morning and the evening were the second day" mean anything to you?

“早晨和晚上是第一日”和“早晨和晚上是第二天”这句话对你来说有什么意义吗？

I do not think it necessarily means a 24-hour day.

我认为这并不一定意味着一天 24 小时。

Then when the Bible said, for instance, "And God called the firmament heaven, and the evening and the morning were the second day," that does not necessarily mean 24 hours?

那么，例如，当圣经说：“神称穹苍为天，有晚上，有早晨，是第二日”，这并不一定意味着 24 小时吗？

I do not think it necessarily does.

我认为不一定。

If you believe, as fundamentalists purport to believe, that the Bible is the literal truth and every word in it is true, then a day has to be a 24-hour day, or now you're doing what the liberal Christians are doing, which is saying, "Oh, a day doesn't mean a day.

如果你相信，正如原教旨主义者声称相信的那样，《圣经》是字面上的真理，并且其中的每一个字都是真实的，那么一天就必须是 24 小时的一天，否则你现在正在做自由派基督徒正在做的事情，也就是说，“哦，一天并不意味着一天。

A day is a metaphor for something."

一天是某事的隐喻。”

Do you think it does or not?

你觉得有还是没有？

I do not think it does.

我认为不会。

Bryan was a very worldly Christian, but he was being asked questions one would ask of a theologian, someone who really had been involved in debates about how you- how you defend, you know, specific passages in Christianity.

布莱恩是一位非常世俗的基督徒，但他被问到了一些神学家会问的问题，神学家真正参与过关于如何捍卫基督教特定段落的辩论。

He'd never done that.

他从来没有这样做过。

You think these were not literal days?

你认为这不是字面上的日子吗？

I believe in creation as there told, and if I am not able to explain it, I will accept it.

我相信创造，如果我无法解释它，我会接受它。

The creation might have been going on for a very long time?

创作可能已经持续了很长时间？

It might have continued for millions of years.

它可能持续了数百万年。

I think I can shorten this testimony.

我想我可以缩短这个证词。

The only purpose Mr. Darrow has is to slur at the Bible, but I will answer his questions.

达罗先生的唯一目的就是诽谤圣经，但我会回答他的问题。

I will answer it all at once, and I have no objection in the world.

我一下子就回答了，天下没有异议。

I want the world to know that this man, who does not believe in God, is trying to use a court in Tennessee-

我想让全世界知道这个不相信上帝的人正试图利用田纳西州的法庭——

-to slur at it.

- 诽谤它。

And while it requires time, I am willing to take it.

虽然这需要时间，但我愿意接受。

I object to your statement.

我反对你的说法。

I am examining you on your fool ideas that no intelligent Christian on earth believes!

我正在审视你的愚蠢想法，地球上没有聪明的基督徒会相信这些想法！

The judge had heard enough and adjourned the court.

法官听够了，休庭了。

The way the media played it out, it was this huge defeat for the rural, stupid, country bumpkin kind of fundamentalism.

从媒体的报道来看，这是农村的、愚蠢的、土包子式的原教旨主义的巨大失败。

This is old-fashioned, ancient religion that's not suitable for the modern world.

这是老式的、古老的宗教，不适合现代世界。

Clearly upset by his role in the trial, Bryan threw himself into preparing for an upcoming speaking tour.

布莱恩显然对自己在审判中所扮演的角色感到不安，他全身心投入为即将到来的巡回演讲做准备。

He would use the publicity of the "monkey trial," he said, to continue the national crusade against evolution and the threat posed by science.

他说，他将利用“猴子审判”的宣传，继续反对进化论和科学构成的威胁的全国运动。

Can any Christian remain indifferent?

基督徒能保持无动于衷吗？

Science is a magnificent material force, but it is not a teacher of morality.

科学是一种伟大的物质力量，但它不是道德的老师。

If civilization is to be saved from the wreckage threatened by intelligence not consecrated by love, it must be saved by the moral code of the meek and lowly Nazarene.

如果文明要从因智慧而不是爱所神圣化所威胁的废墟中被拯救出来，就必须通过温顺卑微的拿撒勒人的道德准则来拯救它。

But William Jennings Bryan never embarked on his planned speaking tour.

但威廉·詹宁斯·布莱恩从未开始他计划中的巡回演讲。

Less than a week after the Scopes trial ended, he died in his sleep.

斯科普斯审判结束后不到一周，他在睡梦中去世。

The Scopes trial was such a visible repudiation of the fundamentalists by the mainstream media and mainstream culture that there was a sense that, "Our ideas are no longer welcome.

斯科普斯审判是主流媒体和主流文化对原教旨主义者的明显否定，以至于人们有一种感觉：“我们的想法不再受欢迎。

Rather than participating in the larger society, we should build our own subculture."

我们不应该参与更大的社会，而应该建立自己的亚文化。”

The great divide in America in the 19th century was about slavery.

十九世纪美国最大的分歧是关于奴隶制的。

Scopes marks a different religious divide, between people who believe in a literal and traditional reading of their sacred texts, and people who don't, between the fundamentalists on the one hand, and the modernizers on the other.

范围标志着一种不同的宗教分歧，即相信按字面和传统方式解读神圣文本的人和不相信按字面和传统方式解读神圣文本的人，一方面是原教旨主义者，另一方面是现代化主义者。

America's journey into the modern era had forced its people to view their relationship with God in a different light.

美国进入现代时代的历程迫使其人民以不同的眼光看待他们与上帝的关系。

You have this sort of wedge that's pushing us, where we're forced to identify ourselves not so much as Jews or as Catholics or as Protestants or as Presbyterians or as Baptists, but as conservative or modernist religious people.

有这样一种楔子在推动着我们，我们被迫将自己定位为保守派或现代主义宗教人士，而不是犹太人、天主教徒、新教徒、长老会或浸信会教徒。

The divide between liberals and conservatives, between modernists and traditionalists, would come to dominate American religious life.

自由派和保守派、现代主义者和传统主义者之间的分歧将主导美国的宗教生活。

During the economic and political upheavals of the 1930s and '40s, the American religious landscape had shifted.

在 20 世纪 30 年代和 40 年代的经济和政治动荡期间，美国的宗教格局发生了变化。

Church attendance had slowed during the years of the Great Depression.

大萧条时期，去教堂的人数有所减少。

The end of World War II promised a return to normalcy.

第二次世界大战的结束有望恢复正常。

But the jubilation was short-lived.

但欢乐是短暂的。

The cold war with the Soviet Union ushered in a new age of anxiety.

与苏联的冷战迎来了一个新的焦虑时代。

What's at stake is the religious narrative of America.

关键在于美国的宗教叙事。

How central is religion to the American story?

宗教对于美国故事有多重要？

And what is the story that integrates religion and American politics?

而将宗教与美国政治融为一体的故事又是什么呢？

That's very much up for grabs.

这是非常有待争夺的。

In the fall of 1949, Billy Graham, a little known preacher who would become a primary engine of America's cold war religious revival, took his crusade to Los Angeles.

1949 年秋，比利·格雷厄姆（Billy Graham）这位鲜为人知的传教士后来成为美国冷战时期宗教复兴的主要推动者，他将他的十字军东征带到了洛杉矶。

In Los Angeles, Graham staged his revival in a tent in the heart of downtown, unsure how many people would come to hear his message.

在洛杉矶，格雷厄姆在市中心的一个帐篷里举行了他的复兴活动，不确定有多少人会来听他的信息。

He's looking at L.A.

他正在看洛杉矶

and he's saying, you know, this is like Sin City, right?

他说，你知道，这就像罪恶之城，对吧？

This is the place of, you know, prostitution and the place of drunkenness and the place of fantasy in terms of Hollywood, right?

这是，你知道的，卖淫的地方，酗酒的地方，以及好莱坞幻想的地方，对吗？

And we need to turn this around.

我们需要扭转这一局面。

Just as the Los Angeles crusade began, came news that stunned the nation.

就在洛杉矶十字军开始之际，震惊全国的消息传来。

In the Soviet threat, Graham found a powerful new religious message.

在苏联的威胁中，格雷厄姆发现了一个强有力的新宗教信息。

He framed the cold war as a moral conflict.

他将冷战描述为一场道德冲突。

It is evil versus good.

这是邪恶与善的对抗。

It is godless communism versus a God-fearing America.

这是无神论的共产主义与敬畏上帝的美国的对抗。

Graham's message caught the attention of media baron William Randolph Hearst, a staunch anti-communist.

格雷厄姆的信息引起了媒体大亨威廉·伦道夫·赫斯特（William Randolph Hearst）的注意，他是一位坚定的反共主义者。

Within a matter of days, stories were carried in Life magazine, Look magazine, Time.

几天之内，《生活》杂志、《Look》杂志、《时代》杂志都报道了这些故事。

And the story went around the world.

这个故事传遍了世界各地。

If you look at the rise of Billy Graham in the 1950s, it's the rise that one usually thinks of in relation to pop music stars.

如果你看看比利·格雷厄姆 (Billy Graham) 在 20 世纪 50 年代的崛起，人们通常会认为他的崛起与流行音乐明星有关。

His ascendancy was akin to that of the Beatles.

他的崛起类似于披头士乐队。

He becomes a spokesperson for the national culture in a way that blends Christianity and patriotism in an appealing way for a lot of people.

他以一种对很多人有吸引力的方式将基督教和爱国主义融合在一起，成为民族文化的代言人。

As Graham became a national celebrity, he tried to expand the appeal of his religious revival by building relationships with those in political power.

当格雷厄姆成为全国名人时，他试图通过与政治权力人士建立关系来扩大他的宗教复兴的吸引力。

As president, Eisenhower invoked faith as a weapon against communism, just as Billy Graham had done.

作为总统，艾森豪威尔将信仰作为反对共产主义的武器，就像比利·格雷厄姆所做的那样。

It was at the New York Avenue Presbyterian church that Eisenhower heard a sermon on adding the words "under God" to the Pledge of Allegiance, and from that day forward became an advocate of including the new words.

正是在纽约大道长老会教堂，艾森豪威尔听到了一场关于在效忠誓词中添加“上帝之下”一词的布道，从那天起，艾森豪威尔就成为了纳入这些新词的倡导者。

After Eisenhower got behind it, after it got some publicity, the public was so overwhelmingly in favor.

艾森豪威尔支持后，经过一定的宣传，公众的支持率非常高。

President Eisenhower arrives at the Post Office Department in Washington for the debut of the stamp, first to proclaim "In God We Trust."

艾森豪威尔总统抵达华盛顿邮局，参加邮票首次亮相，首先宣布“我们相信上帝”。

It was in that environment, with this cold war, that Congress decided that "In God We Trust" should be the new motto, reclaiming this notion that we're a chosen people and that we were conceived under God and that we flourish under God, and we turn our backs on God at our own peril.

正是在这样的环境下，在这场冷战中，国会决定“我们相信上帝”应该成为新的座右铭，重申我们是选民，我们在上帝之下孕育，我们在上帝之下繁荣，如果我们背弃上帝，后果自负。

Nothing demonstrated America's merging of faith and patriotism and the strength of its religious revival more than Billy Graham's 1957 crusade in New York City.

没有什么比葛培理 1957 年在纽约市的十字军东征更能证明美国信仰与爱国主义的融合以及宗教复兴的力量。

Graham booked Madison Square Garden for a six-week campaign.

格雷厄姆预订了麦迪逊广场花园进行为期六周的竞选活动。

Night after night, the seats were packed and the crusade was extended.

一夜又一夜，座位都挤满了人，十字军东征也延长了。

It would last more than three months.

它将持续三个多月。

Billy Graham was primarily interested in saving individuals.

比利·格雷厄姆主要对拯救个人感兴趣。

The way you save the nation is to save individuals one at a time.

拯救国家的方法就是一次拯救一个人。

And if all Americans would become born-again Christians, from the Billy Graham perspective, then you would have a righteous society.

从比利·格雷厄姆的角度来看，如果所有美国人都成为重生的基督徒，那么就会有一个正义的社会。

It's a well-organized campaign, all right, real saturation.

这是一场组织良好的活动，是的，真正的饱和。

Graham produced a film dramatizing his message that even sophisticated New Yorkers needed to "come to Christ."

格雷厄姆制作了一部影片，戏剧化地表达了他的信息：即使是老练的纽约人也需要“归向基督”。

I read somewhere they're using 2,000 or 3,000 voices in just the chorus.

我在某处读到他们仅在副歌部分就使用了 2,000 或 3,000 个声音。

Well, I think we ought to have an opinion from our charming hostess.

好吧，我想我们应该听听我们迷人的女主人的意见。

Mrs. Foster, what do you think of this crusade business?

福斯特夫人，您对这次十字军东征有何看法？

Well, honey?

嗯，亲爱的？

In New York, Graham preached in Times Square, on Wall Street and, in the crusade's biggest event, before a record-breaking crowd of over 100,000 at Yankee Stadium.

在纽约，格雷厄姆在时代广场、华尔街以及在十字军最盛大的活动中，在洋基体育场向破纪录的超过 100,000 名观众传道。

That night, the cold war embrace between American religion and American politics was on full display as Graham shared his pulpit with Vice President Richard Nixon.

那天晚上，当格雷厄姆与副总统理查德·尼克松同台讲坛时，美国宗教与美国政治之间的冷战拥抱得到了充分展示。

You have preachers who draw on politics and politicians who are using religion for their own public policy reasons.

有些传教士利用政治，而政客则利用宗教来实现自己的公共政策。

And so the sort of wall of separation of church and state that has been around as an option is going to be gradually, gradually whittled away in this period.

因此，作为一种选择而存在的那种政教分离之墙将在这一时期逐渐被削弱。

But as this cold war convergence of faith and patriotism pervaded the country, some Americans saw it as a threat to their freedom.

但随着信仰和爱国主义的冷战融合席卷全国，一些美国人认为这是对他们自由的威胁。

One of those dissenting voices came from a non-religious family deep in the American heartland, in Champaign, Illinois.

其中一个反对声音来自美国腹地伊利诺伊州尚佩恩市的一个非宗教家庭。

Beginning in the 1940s, Champaign public school students were encouraged to attend classes in religious instruction, led by a member of their faith, on school grounds.

从 20 世纪 40 年代开始，尚佩恩公立学校的学生被鼓励在校园内参加由其信仰成员主持的宗教课程。

If they chose not to, they were left to study alone in an empty room, like 5th grader Terry McCollum.

如果他们选择不这样做，他们就会被留在空房间里独自学习，就像五年级学生特里·麦科勒姆一样。

Vashti McCollum, a self-described humanist, thought the religious classes program violated her son's rights.

自称人文主义者的瓦什蒂·麦科勒姆 (Vashti McCollum) 认为宗教课程侵犯了她儿子的权利。

Vashti McCollum sued the school board.

瓦什蒂·麦科勒姆起诉学校董事会。

In the local Illinois court, she argued it was unconstitutional for public schools to impose religion on anyone.

在伊利诺伊州当地法院，她辩称公立学校将宗教强加给任何人是违宪的。

She lost the case, then appealed to the state supreme court, where she lost again.

她输掉了官司，然后上诉到州最高法院，但又败诉。

And local hostility toward her family grew.

当地人对她家人的敌意与日俱增。

The case eventually reached the U.S. Supreme Court, where the Justices overturned the Illinois courts and ruled for the McCollums.

该案最终到达美国最高法院，法官推翻了伊利诺伊州法院的裁决，做出了麦科勒姆夫妇胜诉的裁决。

The 8-to-1 decision invoked Thomas Jefferson's interpretation that the 1st Amendment erected a "wall of separation" between church and state.

8比1的决定援引了托马斯·杰斐逊的解释，即第一修正案在教会和国家之间竖起了一道“隔离墙”。

The Supreme Court is saying, you know, "This may not fit with the American narrative, with the American mythology about this as a nation ordained by God, but in terms of 1st Amendment protections for minorities, that atheists have the same protections that other minorities have."

最高法院说，你知道，“这可能不符合美国的叙述，不符合美国关于这是一个由上帝命定的国家的神话，但就第一修正案对少数群体的保护而言，无神论者与其他少数群体享有相同的保护。”

It would take a series of Supreme Court rulings over several years to more fully define the role of religion in the public schools.

最高法院需要几年时间做出一系列裁决才能更全面地界定宗教在公立学校中的作用。

I shall read Psalm 111.

我要读诗篇111篇。

"Praise the Lord.

“赞美主。

I will give thanks to the Lord with my whole heart"-

我要全心感谢主”——

Our Father who art in heaven, hallowed be thy name-

我们在天上的父，愿人都尊你的名为圣——

The decisive battle over school prayer began in a New York suburb after the state recommended an official non-denominational prayer for school children to recite.

在纽约州建议学童背诵官方的非宗派祈祷文后，有关学校祈祷的决定性斗争在纽约郊区爆发。

Almighty God, we acknowledge our dependence upon thee and we beg thy blessings upon us, our parents, our teachers, and our country.

全能的上帝，我们承认我们对你的依赖，我们祈求你祝福我们、我们的父母、我们的老师和我们的国家。

Amen.

阿门。

Nobody questioned it.

没有人质疑它。

Twenty-two words- who could object to that?

二十二个字——谁能反对呢？

But opposition to the prayer did surface among several Jewish families who had recently moved to Long Island.

但最近搬到长岛的几个犹太家庭确实出现了对祈祷的反对。

The real crux of the matter came down to one particular elementary school that most Jews went to.

问题的真正症结在于大多数犹太人就读的一所特定小学。

Lawrence Roth learned that his children, Dan and Joe, were forced to say prayers, that there was a statue of Jesus in one of the classrooms.

劳伦斯·罗斯得知他的孩子丹和乔被迫祈祷，其中一间教室里有一尊耶稣雕像。

He said, "I didn't bring our family out here to endure this."

他说：“我带我们的家人来这里并不是为了忍受这些。”

Roth recruited dozens of parents who also objected to the prayer, and ultimately, five families sued the school district.

罗斯招募了数十名同样反对祈祷的家长，最终有五个家庭起诉了学区。

The issue for all of them was fundamentally that to be an American means that you don't have to be subjected to religious ideas and practices sponsored by the state that you find objectionable.

对他们所有人来说，根本上的问题是，成为美国人意味着你不必受到你认为令人反感的国家支持的宗教思想和习俗的影响。

In court, attorneys for the parents and for the school district argued the true meaning of the 1st Amendment, arguments they restaged for CBS news cameras.

在法庭上，家长和学区的律师就第一修正案的真正含义进行了辩论，他们在哥伦比亚广播公司的新闻摄像机上重新演绎了这些论点。

In the local court, the school district won its case, and then won again in the New York state appeals courts.

在当地法院，学区赢得了官司，然后在纽约州上诉法院再次获胜。

But when the case reached the U.S. Supreme Court in 1962, the Justices ruled 6 to 1 for the parents, banning prayer in public schools nationwide.

但当该案于 1962 年到达美国最高法院时，法官以 6 比 1 的裁决裁决家长胜诉，禁止在全国公立学校进行祈祷。

The school prayer decision was in its day the most unpopular decision the Supreme Court had ever made.

学校祈祷的决定是当时最高法院做出的最不受欢迎的决定。

After the ruling, the Long Island families were harassed and ostracized

裁决后，长岛家庭受到骚扰和排斥

The Roths got thousands of hate phone calls in one week.

罗斯一家在一周内接到了数千个仇恨电话。

There were fistfights.

发生了打架事件。

There was even, at one point, a cross burning with gasoline rags near the Roths' car that nearly blew up the car and maybe the home.

甚至有一次，罗斯一家的汽车附近有一个用汽油抹布燃烧的十字架，几乎炸毁了汽车，甚至可能炸毁了房屋。

It was just a stunning display of hatred.

这只是令人震惊的仇恨表现。

It's one thing to say you believe in a principle, it's another thing to put your lives and your family on the line.

说你相信一个原则是一回事，将你的生命和家人置于危险之中是另一回事。

And not many people do that.

而且这样做的人并不多。

As the legal battles over separation of church and state were being waged, the most important social reform movement of the 20th century was putting religious faith at the center of its political aspirations.

随着关于政教分离的法律斗争不断展开，20世纪最重要的社会改革运动是将宗教信仰置于其政治愿望的中心。

The Civil Rights movement had as its goal to get rid of segregation.

民权运动的目标是消除种族隔离。

This was a political goal, but it was advanced very much through religious means.

这是一个政治目标，但它在很大程度上是通过宗教手段来推进的。

The whole thing had the feel of religion about it.

整件事有一种宗教的感觉。

It had the feel of a revival or a religious crusade.

它有一种复兴或宗教十字军东征的感觉。

It was moving forward under the direction of people who understood the biblical prophetic tradition of calling out injustice and unrighteousness in the name of God.

它在理解圣经预言传统的人们的指导下向前发展，这些传统以上帝的名义呼吁不公正和不正义。

At the heart of the movement was the black church, which had sustained African-Americans since slavery.

这场运动的核心是黑人教会，它自奴隶制以来一直支持着非裔美国人。

In 1955, in Montgomery, Alabama, Martin Luther King, Jr., descended from generations of preachers, took his first job as pastor of the city's oldest black church.

1955 年，在阿拉巴马州蒙哥马利，几代传教士的后裔马丁·路德·金 (Martin Luther King, Jr.) 开始了他的第一份工作，担任该市最古老的黑人教堂的牧师。

Rosa Parks sets him on a different course, that once she takes her action of refusing to give up her seat on the Montgomery bus, a movement starts.

罗莎·帕克斯让他走上一条不同的道路，一旦她在蒙哥马利公交车上采取拒绝让座的行动，一场运动就开始了。

And he's selected to lead it.

他被选为领导者。

As the new leader of the bus boycott, King gave his first Civil Rights speech in a packed Montgomery church.

作为抵制公交车运动的新领导人，金在拥挤的蒙哥马利教堂发表了他的第一次民权演讲。

Just 26 years old, he laid out the central ideas that would define the movement, merging biblical principles with the ideals of democracy.

年仅 26 岁的他就提出了定义这场运动的中心思想，将圣经原则与民主理想融为一体。

Martin Luther King saw America's founding documents as giving a voice, giving expression to fundamental biblical principles of justice and peace and equality.

马丁·路德·金认为美国的建国文件发出了声音，表达了正义、和平与平等的基本圣经原则。

We're all equal before God, says the Bible.

圣经说，上帝面前人人平等。

All men are created equal, says the Declaration of Independence.

《独立宣言》说，人人生而平等。

And so Martin Luther King is saying, "Let's take that seriously."

因此马丁·路德·金说：“让我们认真对待这一点。”

The bus boycott challenged the power structure in Montgomery.

抵制公交车运动对蒙哥马利的权力结构提出了挑战。

At their home on South Jackson Street, King and his family endured death threats that shook his resolve.

在南杰克逊街的家中，金和他的家人遭受了死亡威胁，这动摇了他的决心。

And he's sitting alone in the kitchen, and his wife and child are in the bedroom.

他独自坐在厨房里，他的妻子和孩子在卧室里。

And he is wondering, you know, "Why did I do this?

他想知道，你知道，“我为什么要这么做？

Why did I accept this role?"

我为什么接受这个角色？”

King later recounted how he sat alone in his kitchen and prayed.

金后来讲述了他如何独自坐在厨房里祈祷。

And it's at that point he had that sense that God was with him in the struggle.

就在那时，他感觉到上帝在他的斗争中与他同在。

And once he had goes through that crisis, I think he's really at peace with whatever is going to happen.

一旦他经历了那场危机，我认为他对将要发生的一切都感到非常平静。

Just three days later, King's house was bombed.

仅仅三天后，金的房子就被炸了。

They just barely missed his baby daughter.

他们只是想念他的小女儿。

Coretta had just taken her back to the kitchen to get her some milk.

科雷塔刚刚带她回厨房去给她拿点牛奶。

She was 3 weeks old or something like that.

她大概三周大了。

After the bombing, a crowd of supporters gathered outside, eager for revenge.

爆炸发生后，一群支持者聚集在外面，渴望复仇。

All of the men had been to the war, and they came to Martin's house with their guns.

所有的人都参加过战争，他们带着枪来到马丁家。

And he had read Gandhi by that time, and he said, "We've got to find another way to change America without violence." And he sent them home with their guns.

那时他已经读过甘地的著作，他说：“我们必须找到另一种方式来改变美国，而不需要暴力。”他让他们带着枪回家。