作者Revd Angela Sheard, 聖馬田助理牧師 前薩爾瓦多總主教、聖奧斯卡·羅梅洛,是20世紀最知名的殉道者之一。在1980年3月24日,他在Divine Providence醫院聖堂裡主持彌撒時遇刺身亡,當時他在任期間就是居住在這里的一個簡樸房間裏面。在人們的記憶中,羅梅洛總主教直言反對薩爾瓦多社會不公和內戰暴力,而這種反對最終使他付出了生命的代價。近年來,他的神學觀再次被重視,並被譽為是拉丁美洲解放神學的基石之一。 也許你會問,為什麼我們要進入奧斯卡·羅梅洛的神學世界呢?在他去世的前一天,羅梅洛進行了他最後的主日講道。在這講道中,他思考了一首名為《榮耀頌》的歌曲歌詞,這是他委託年輕有才華的音樂家吉列爾莫·庫埃拉為即將到來的主保節慶所創作的。以下是這些歌詞的中文翻譯: 歌聲迴盪,歡樂震爆 我將在座堂與我的人民相會 數千聲音在這一天匯聚 在我們的主保節慶歌唱 然而權力和金錢的神祇 反對變像顯光 因此現在,主啊,你第一個 舉起手來反對壓迫 這些慶祝活動的主題提示位於接近結尾處 - 薩爾瓦多的主保節慶在每年的8月6日,即基督易容顯光日當天慶祝。羅梅洛也選擇在這一天發表他擔任總主教期間的四封牧函中的三封。基督變像被視為羅梅洛解放神學的基石,而這並非巧合。雖然羅梅洛的神學是在薩爾瓦多人民的奮鬥和苦難中形成的,但我認為這對生活在21世紀英國的我們來說仍然具有深遠的意義,因為我們在非常不同的情況下,正在應對巨大的國家和全球性挑戰。 奧斯卡·羅梅洛是如何解釋基督變像的?首先,也許最重要的是,他把薩爾瓦多人民的故事放在救贖的故事之中 - 放在耶穌基督的生平、死亡和復活之中。基督變像是聖經中的一個重要時刻,在他泊山上,在五位重要的人物 - 摩西、以利亞、彼得、約翰和雅各的面前,上帝的榮耀被顯示出來。許多人認為,摩西和以利亞代表律法和先知,也代表朝聖的人民 - 這兩位人物在長途跋涉的旅程中都被上帝的榮耀所扶持。彼得、約翰和雅各,也在跟隨耶穌的朝聖中,正在經歷自己對上帝榮耀的體驗,就在耶穌轉向耶路撒冷的前一刻,將他們投入了客西馬尼和各各他的荒野。同樣地,1980年代的薩爾瓦多上帝的子民,以及我們在2023年倫敦的上帝的子民,都是朝聖的人民。在基督易容顯光日中,我們也被邀請加入山上的門徒,體驗上帝的強大臨在。我們被呼召在人生旅程中接受那明亮的光芒扶持,同時也要面對它的挑戰,因它照亮我們世界中「權力和金錢的神祇」潛藏的各處黑暗。 因此,我們可以把自己看作是基督變像的旁觀者,是登上山頂尋求上帝榮耀的朝聖者。但我們與變像的基督之間還有另一個更親密的層面。羅梅洛通過反思「人子」這個詞來描述這一點- 這個詞出現在馬太福音中的登山變像版本,門徒們在山腳下被告知不要告訴任何人他們所見的,直到「人子從死裡復活」。在今天但以理書的經課中也出現了這個詞,形容「一位像人子的」,他從亙古常在者得到權柄。原文希伯來語中,人子這詞也可以被翻譯為「亞當的兒子」- 從某種意義上說,這個詞適用於每一個人。但在以色列的歷史中,這個詞被用來指代特定的人物,如先知,或整個人民。當談到基督為「亞當的兒子」時,羅梅洛使用的是後一種意義 - 「基督是被救贖的人類的頭、典範和模範」。這一切意味著我們不僅僅是基督變像的旁觀者 - 我們被呼召自己也要變像,要在榮耀中改變,作為那個基督是頭的身體的成員。用羅梅洛的話來說:「變像基督之燈希望改變我們的人民」。 這在今天的教會中該如何實現呢?也許一個好的開始點是在這段經文的結尾,就是上帝的話語:「這是我的愛子 , 我所喜悅的,你們要聽他。」作為教會,我們在聆聽基督的教導時得到改變,並且意識到每個人,每個亞當的子女都是上帝所喜悅的。從我們受洗的那一刻起,我們就被呼召進行這種轉變,這種改變心意的旅程。耶穌受洗是福音書中第一次聽到上帝說出我們今天所聽到的話:「這是我的愛子 , 我所喜悅的,你們要聽他。」今天Caleb的受洗是他轉變之旅的開始,這也是我們作為基督身體的一員被召喚踏上的旅程。 這個轉變的旅程,改變的不僅僅是我們的思想,還有我們的言語和行為。我們被呼召回應和放大耶穌的聲音,這聲音我們在聖經中聽到,在我們時代的先知中聽到,在我們世界的貧困者中聽到。我們被呼召放大那條道路的聲音,我們變像的臉孔必須轉化為聖潔的生活。我們被呼召走十字架的道路,深知這旅程結束於死後復活。這是教會的使命 - 與我們受苦的世界並肩行走,懷抱著希望,相信歷史本身會因著上帝的恩典而被變像。變像是上帝為我們世界解放的計劃。這是救贖歷史的最終目標 - 它不是以貧困者的壓迫為結束,而是每一個人真正自由的到來。 奧斯卡·羅梅洛在去世前幾天朗讀了吉列爾莫·庫埃拉的聖歌《榮耀頌》的歌詞,但他從未親耳聽過這首他委託創作的歌曲的現場演奏。從那時起,這歌在薩爾瓦多各地的教堂中奏出。 我將以其中更多美麗的歌詞結束: 如今,主啊,你必能得到榮耀 就像你以前在他泊山上那樣 當你看到你的人民得到改變 譯註:羅梅洛中文譯名參考香港聖公會教聲文章 https://echo.hkskh.org/issue.aspx?lang=2&id=3404&nid=5681 譯註:Gloria原曲為西班牙文,可於這裡欣賞https://youtu.be/G2aHY_m-IQs 譯註:Mount Tabor (Judges 4:6) 和合本翻譯爲他泊山 譯註:Transfiguration, 一般聖經翻譯為登山變像。在講道中按照用法不同有幾個翻譯:
The former archbishop of El Salvador, Saint Oscar Romero, is one of the most well-known martyrs of the 20th century. On 24th March 1980, he was assassinated while saying Mass in the chapel of the Divine Providence Hospital, where he lived in a simple room during his time as archbishop. Romero is remembered as being an outspoken opponent of the social injustice in El Salvador and the violent Salvadoran Civil War – opposition which, in the end, cost him his life. But more recently, his theological vision has been returned to and celebrated as one of the foundations of Latin American liberation theology.
Why enter the theological world of Oscar Romero today, you might ask? Well, the day before he died, Romero preached his last Sunday homily. In this homily, he contemplated the lyrics of a song called ‘Gloria’ that he had commissioned for the upcoming patronal festival from the talented young musician Guillermo Cuellar. Here’s an English translation of some of these lyrics: The songs reverberate, explosive with joy I am going to meet my People in the Cathedral. Thousands of voices unite this day, To sing on our patronal feast. But the gods of power and of money Oppose Transfiguration. So now you, Lord, are the first To raise your arm against oppression. The clue to the subject of these celebrations is near the end – the patronal festival of El Salvador is celebrated each year on this day, 6th August, the feast of the Transfiguration. Romero also chose to release three of his four pastoral letters as archbishop on this day. It is no coincidence that the transfiguration could be seen as a cornerstone in Romero’s theology of liberation. Romero’s theology is one that was formed amidst the struggle and suffering of the people of El Salvador, but I think it has profound relevance for us in 21st century Britain, as we grapple with enormous national and global struggles in very different circumstances. So how did Oscar Romero interpret the transfiguration? The first, and perhaps most important, thing to note is that he placed the story of the people of El Salvador within the story of salvation – within the life, death and resurrection of Jesus Christ. The transfiguration is a moment in the scriptures when God’s glory is revealed in the presence of five key figures on Mount Tabor – Moses, Elijah, Peter, James and John. Moses and Elijah, thought by many to represent the Law and the Prophets, also represent a pilgrim people – both of these figures were sustained by the appearance of God’s glory during their long travels in the wilderness. Peter, James and John, who are also on a pilgrimage of following Jesus, are currently having their own experience of God’s glory just before Jesus turns his face to Jerusalem, plunging them into the wilderness of Gethsemane and Calvary. In the same way, the people of God in El Salvador in the 1980s, and we as the people of God in London in 2023, are a pilgrim people. In the transfiguration, we too are invited into the company of disciples on the mountain, to experience the powerful presence of God. We are called both to be sustained on our journey and also to be challenged by the bright light which shines into the many places of our world where ‘the gods of power and money’ lurk in hidden shadows. So, we might see ourselves as spectators of the transfiguration, as pilgrim people on the mountain top seeking the glory of God. But our connection with the transfigured Christ has another, more intimate dimension. Romero describes this by reflecting on the expression ‘Son of Man’ – it appears in Matthew’s version of the Transfiguration, when the disciples are told at the bottom of the mountain that they must tell no-one of what they have seen “until the Son of Man has risen from the dead”. And it appears also in our reading from Daniel, as “one like a human being” who receives power from the Ancient One. The original Hebrew word may be translated as “son of Adam” – in one sense this term applies to every human person. But in the history of Israel, this term came to be applied to either specific figures like the prophets, or to the people as a whole. When speaking of Christ as the ‘Son of Adam’, Romero uses this latter meaning – “Christ is the head, paradigm and exemplar of a redeemed human race”. All this means that we are not only spectators of the transfiguration – we are called to be transfigured ourselves, to be changed by glory, as members of that body of which Christ is the head. In Romero’s words, “This lamp of the transfigured Christ wants to transfigure our people”. How can this happen for us in the church today? Well, perhaps a good place to start here is at the end of this passage, with the words of God: “This is my son, my Beloved. Listen to him!”. As the church, we are transfigured as we listen to the teachings of Christ, and as we realize that every person, every child of Adam is the Beloved of God. We are called to this conversion, this change of heart, from the moment of our baptism onwards. The baptism of Jesus is the first time in the Gospels when we hear God saying these words which we heard today: “This is my son, my Beloved. Listen to him!”. Caleb’s baptism today is the beginning of his journey of transfiguration, a journey which we are all called to undertake together as members of the body of Christ. This is a journey of conversion not only of our thoughts but of our words and deeds. We are called to echo and amplify that voice of Jesus that we hear in the scriptures and in the prophets of our own time and in the poor of our world. We are called to amplify that voice that is the Way, and our transfigured faces must translate into holy lives. We are called to walk the way of the cross, knowing that this journey ends in resurrection. This is the mission of the church – to walk alongside our suffering world bearing the hope that history itself will be transfigured by the grace of God. The transfiguration is God’s plan for the liberation for our world. This is the ultimate destination of salvation history – it ends not in the oppression of the poor, but in true freedom for all. Oscar Romero read the lyrics of Guillermo Cuellar’s hymn ‘Gloria’ days before he died, but he never heard this song which he commissioned performed live. Since then, it has been performed in churches across El Salvador – and I will end with some more of its beautiful lyrics: Now, Lord, You Can Be Glorified Just as Before There on Mount Tabor When You See Your People Transformed
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