Well, this is such an honor. And it's wonderful to be in the presence of an organization that is really making a difference in the world. And I'm intensely grateful for the opportunity to speak to you today.
這真是無比的榮譽,也非常高興 成為這個團體的一員。因為這個團體為世界帶來的改變是有目共睹的。 我更加感恩今天能有這個機會來對你們對話。
And I'm also rather surprised, because when I look back on my life the last thing I ever wanted to do was write, or be in any way involved in religion. After I left my convent, I'd finished with religion, frankly. I thought that was it. And for 13 years I kept clear of it. I wanted to be an English literature professor. And I certainly didn't even want to be a writer, particularly. But then I suffered a series of career catastrophes, one after the other, and finally found myself in television. (Laughter) I said that to Bill Moyers, and he said, "Oh, we take anybody." (Laughter)
而同時我也心存訝異,因為當我回顧我的過去 我最不願意做的就是與宗教有關的事情了,不管是寫作還是以其他的方式。 說實話,在我離開了修道院後,我跟就沒有做跟宗教有關的事情了。 我當時想那樣就是結束了 的確長達13年,我都沒有接觸過它。我想做的是成為一位英國文學教授。 我更沒有特別想做個作家。 但接著我遭遇到一連串的事業挫敗, 接二連三,終於進入了電視業 (笑聲) 我對比爾莫耶斯(Bill Moyer)這樣說,然後他回我“哦,我們誰都接受” (笑聲)
And I was doing some rather controversial religious programs. This went down very well in the U.K., where religion is extremely unpopular. And so, for once, for the only time in my life, I was finally in the mainstream. But I got sent to Jerusalem to make a film about early Christianity. And there, for the first time, I encountered the other religious traditions: Judaism and Islam, the sister religions of Christianity. And while I found I knew nothing about these faiths at all -- despite my own intensely religious background, I'd seen Judaism only as a kind of prelude to Christianity, and I knew nothing about Islam at all.
那時我做過一些頗具爭議的宗教性節目 這個節目在宗教議題十分冷門的英國播出後,非常的成功 這一回,我終於生平第一次的成為社會的主流 但是有一次為了拍攝有關早期基督教的影片時,我去了趟耶路撒冷 就是在那裡,我第一次瞭解到其他的宗教 猶太教與伊斯蘭教,基督教的姐妹宗教 我發現我對這兩個宗教的信仰一無所知 盡管我已經學習了很多年的宗教學問 我以前認為猶太教不過是基督教的前奏 對伊斯蘭教更可謂一無所知了
But in that city, that tortured city, where you see the three faiths jostling so uneasily together, you also become aware of the profound connection between them. And it has been the study of other religious traditions that brought me back to a sense of what religion can be, and actually enabled me to look at my own faith in a different light.
但是就在那個歷經滄桑的城市 那片三大宗教你爭我奪的聖地 你也會慢慢意識到這三大宗教之間深刻的樞紐 這正是對其他宗教的研究讓我 重新思考到底甚麼是宗教,也啟發我 從不同角度重新審查自己的信仰
And I found some astonishing things in the course of my study that had never occurred to me. Frankly, in the days when I thought I'd had it with religion, I just found the whole thing absolutely incredible. These doctrines seemed unproven, abstract. And to my astonishment, when I began seriously studying other traditions, I began to realize that belief -- which we make such a fuss about today -- is only a very recent religious enthusiasm that surfaced only in the West, in about the 17th century. The word "belief" itself originally meant to love, to prize, to hold dear. In the 17th century, it narrowed its focus, for reasons that I'm exploring in a book I'm writing at the moment, to include -- to mean an intellectual assent to a set of propositions, a credo. "I believe:" it did not mean, "I accept certain creedal articles of faith." It meant: "I commit myself. I engage myself." Indeed, some of the world traditions think very little of religious orthodoxy. In the Quran, religious opinion -- religious orthodoxy -- is dismissed as "zanna:" self-indulgent guesswork about matters that nobody can be certain of one way or the other, but which makes people quarrelsome and stupidly sectarian. (Laughter)
在研究的過程之中我發現了一些令我驚訝的事情 這些事情我以前從未想到過。其實就在我覺得我跟宗教無緣的那段時間 我突然發現所有的一切都是那麼的令人難以置信 那些宗教教條看起來無法證明,而且抽象無比 另我吃驚的是,當我開始認真地研究基督教以外的其他宗教時 我意識到,"信仰"這個我們奉若主杲的事 不過是一種近代才產生的宗教熱忱 它是17世紀才出現在西方的 "信仰"這一詞的原意是關愛、贊賞及珍視 到了17世紀,這個詞的含義變窄了 其中的原因我正在寫書進行探究 這個詞的含義變成了,對一組命題進行理智的考量後予以認可,也就是信條 "我相信"這句話的意思本來並不是"我完全接受某一宗教的信條" 而是說:"我忠於這些信條,並且我會盡可能地做到這些" 世界上很多傳統宗教也確實都對正統宗教學說不以為然 在可蘭經中,教義的正統學說像贊那(zanna)一樣的不被接受 對沒有人能確定的事情進行無修止的無聊猜測 但只令各宗教間不斷爭吵、讓人們成為愚蠢的宗教主義者(笑聲)
So if religion is not about believing things, what is it about? What I've found, across the board, is that religion is about behaving differently. Instead of deciding whether or not you believe in God, first you do something. You behave in a committed way, and then you begin to understand the truths of religion. And religious doctrines are meant to be summons to action; you only understand them when you put them into practice.
那麼如果宗教不是關於信的問題,那又是甚麼呢? 經過全面的研究,我發現宗教的意義是改變人的行為 與其去決定是不是相信上帝或神明,不如去試者做一些事情 你實實在在的去做一些事情以後, 你就逐漸的開始能理解宗教的真諦了 這些宗教的教條其實是對實際行動的引導 只有在實踐中才能領誤到其中的真諦
Now, pride of place in this practice is given to compassion. And it is an arresting fact that right across the board, in every single one of the major world faiths, compassion -- the ability to feel with the other in the way we've been thinking about this evening -- is not only the test of any true religiosity, it is also what will bring us into the presence of what Jews, Christians and Muslims call "God" or the "Divine." It is compassion, says the Buddha, which brings you to Nirvana. Why? Because in compassion, when we feel with the other, we dethrone ourselves from the center of our world and we put another person there. And once we get rid of ego, then we're ready to see the Divine.
而實踐中最最重要的非"仁愛"莫屬了 值得注意的一個事實是 在世界上所有主要的宗教信仰中,仁愛 能對他人感同身受的能力,正如我們今晚所想 不僅是一個宗教是否有真正信仰的試金石,它也是將 帶到"上帝"或是"神明"面前的力量,無論這個上帝是猶太人、基督徒還是穆斯林的 佛教中說的慈悲之心帶你走向涅盤 為甚麼這樣說呢?因為當我們以仁愛之心對待他人 我們會把他人而不是自己看做是世界的中心 一旦我們不再唯我獨尊,我們就能看見神明
And in particular, every single one of the major world traditions has highlighted -- has said -- and put at the core of their tradition what's become known as the Golden Rule. First propounded by Confucius five centuries before Christ: "Do not do to others what you would not like them to do to you." That, he said, was the central thread which ran through all his teaching and that his disciples should put into practice all day and every day. And it was -- the Golden Rule would bring them to the transcendent value that he called "ren," human-heartedness, which was a transcendent experience in itself.
值得注意的是,世界上的各大宗教教派都強調這一點 都把這一黃金原則列為教義的核心 早在公元前五百年,孔子就首先提出了這一點 "己所不欲,勿施於人" 他認為這是他所有教育思想的核心 只要是他的弟子,每天都要做到這一點 正是這一黃金原則使人們形成一種超然的價值觀,這就是他所謂的仁 也就是人與人之間的關愛。這種關愛本身就是超然的。
And this is absolutely crucial to the monotheisms, too. There's a famous story about the great rabbi, Hillel, the older contemporary of Jesus. A pagan came to him and offered to convert to Judaism if the rabbi could recite the whole of Jewish teaching while he stood on one leg. Hillel stood on one leg and said, "That which is hateful to you, do not do to your neighbor. That is the Torah. The rest is commentary. Go and study it." (Laughter)
這對於一神論者來說也是重要的 有一個著名故事是關於猶太拉比席勒爾(Hillel)的,他是跟耶穌同一個時代的長者 有一個異教徒來到拉比面前,說只要拉比能在自己用一條腿站力的時間內 背出整個猶太教義,它就願意成為猶太教徒 席勒爾抬起一條腿,說到,"如果有甚麼事情是你所痛恨的, 那麼不要對你的鄰居做同樣的事情。這就是教律,其他的都只是評論而已 你自己去仔細研究吧"(笑聲)
And "go and study it" was what he meant. He said, "In your exegesis, you must make it clear that every single verse of the Torah is a commentary, a gloss upon the Golden Rule." The great Rabbi Meir said that any interpretation of Scripture which led to hatred and disdain, or contempt of other people -- any people whatsoever -- was illegitimate.
"你自己去研究"的確是他要說的 他說:"在你所做的考證當中,一定要弄清楚 教律的每一句話都是評論,是對黃金法則所做的注解" 著名的拉比梅爾(Meir)曾說,任何對教義的解釋, 如果結果導致的是對他人-無論是甚麼人-的仇恨、排斥和蔑視, 那麼這樣的解釋一定是有悖教律的
Saint Augustine made exactly the same point. Scripture, he says, "teaches nothing but charity, and we must not leave an interpretation of Scripture until we have found a compassionate interpretation of it." And this struggle to find compassion in some of these rather rebarbative texts is a good dress rehearsal for doing the same in ordinary life. (Applause)
聖.奧古斯丁(Saint Augustine)的看法與之不謀而合 他說:"經文要教給我們的,其實除了仁慈之外並無其他的東西 對經文唯一合理的解釋,就是充滿仁愛的解釋" 有一些經文看上去令人生厭,要從中找到仁慈 這本身就是對在生活中實踐這些教義的最好預演(掌聲)
But now look at our world. And we are living in a world that is -- where religion has been hijacked. Where terrorists cite Quranic verses to justify their atrocities. Where instead of taking Jesus' words, "Love your enemies. Don't judge others," we have the spectacle of Christians endlessly judging other people, endlessly using Scripture as a way of arguing with other people, putting other people down. Throughout the ages, religion has been used to oppress others, and this is because of human ego, human greed. We have a talent as a species for messing up wonderful things.
現在看看我們這個世界。我們生活在一個 信仰被劫持的現實之中。恐怖份子打著可蘭經的旗號大施其暴 僅管耶穌早箴言:"要愛你的敵人, 不要妄斷他人",還是有基督徒仍然我行我素的對他人妄加推測 沒完沒了的拿著聖經要跟別人一爭高下, 直到打倒別人。這麼多年來,宗教一直被當做打壓他人的武器, 而這完全是出於人類的自負和貪婪 我們人類有著破壞美好事物的天賦
So the traditions also insisted -- and this is an important point, I think -- that you could not and must not confine your compassion to your own group: your own nation, your own co-religionists, your own fellow countrymen. You must have what one of the Chinese sages called "jian ai": concern for everybody. Love your enemies. Honor the stranger. We formed you, says the Quran, into tribes and nations so that you may know one another.
我們的傳統同時教導我們,這一點我認為非常的重要, 那就是你不能只把仁愛施向 你自己身旁的人:你的國家、跟你有著同樣信仰的人、 你的同鄉。你必需擁有一顆中國人所說的"仁愛之心, 也就是要關心他人、愛你的敵人、尊重陌生人 可蘭經說的很好:"我把你們分成部落、族群,是要你們去互相瞭解對方"
And this, again -- this universal outreach -- is getting subdued in the strident use of religion -- abuse of religion -- for nefarious gains. Now, I've lost count of the number of taxi drivers who, when I say to them what I do for a living, inform me that religion has been the cause of all the major world wars in history. Wrong. The causes of our present woes are political.
但這傳統,這個心懷大愛的傳統,正被以宗教之名 利用於達到邪惡目的、和對信仰的濫用中消失殆盡。 我已經不記得有多少計程車司機, 在得知我做甚麼工作的時候告訴我說 歷史上所有主要的戰爭都是宗教引起的。錯! 這些紛爭都是政治引起的
But, make no mistake about it, religion is a kind of fault line, and when a conflict gets ingrained in a region, religion can get sucked in and become part of the problem. Our modernity has been exceedingly violent. Between 1914 and 1945, 70 million people died in Europe alone as a result of armed conflict. And so many of our institutions, even football, which used to be a pleasant pastime, now causes riots where people even die. And it's not surprising that religion, too, has been affected by this violent ethos.
但不否認,宗教可能成為障礙點, 當一場衝突跟宗教攪在一起的時候,宗教就可能陷入其中 成為問題的一部份。我們的近代史之中充滿了暴力 1914年到1945年之間,光是歐洲地區就有七千萬人死於暴力衝突之中 有很多現在我們社會中的活動,像是足球這樣應該是消遣的娛樂活動 如今也會引發暴亂,引起死亡 宗教也會受到這些暴力因素的影響,這並不奇怪
There's also a great deal, I think, of religious illiteracy around. People seem to think, now equate religious faith with believing things. As though that -- we call religious people often believers, as though that were the main thing that they do. And very often, secondary goals get pushed into the first place, in place of compassion and the Golden Rule. Because the Golden Rule is difficult. I sometimes -- when I'm speaking to congregations about compassion, I sometimes see a mutinous expression crossing some of their faces because a lot of religious people prefer to be right, rather than compassionate. (Laughter)
況且還存在著大量的宗教文盲群體 人們總是認為宗教信仰就是去相信一些事情 所以我們經常把宗教人式稱為信徒 就好像這是他們的全部,而他們主要也就是只有做這些事。常常是這樣,次要的目標 取代了主要的目標,取代了"仁愛"原則和黃金法則 因為黃金法則很難做到。有時候,當我向大眾 宣講仁愛的時候,我有時候會看到 他們臉上都有抗拒的表情,這是因為宗教 很多宗教人士更熱衷於爭論誰對誰錯,而不是如何施以仁愛之心(笑聲)
Now -- but that's not the whole story. Since September the 11th, when my work on Islam suddenly propelled me into public life, in a way that I'd never imagined, I've been able to sort of go all over the world, and finding, everywhere I go, a yearning for change. I've just come back from Pakistan, where literally thousands of people came to my lectures, because they were yearning, first of all, to hear a friendly Western voice. And especially the young people were coming. And were asking me -- the young people were saying, "What can we do? What can we do to change things?" And my hosts in Pakistan said, "Look, don't be too polite to us. Tell us where we're going wrong. Let's talk together about where religion is failing."
其實還不只是這樣 自從911發生之後,我對伊斯蘭教的研究瞬間把我 推向公眾視野,這是我始料未及的。我也有機會到全世界各地走走 從而發現無論我走到哪裡,渴望改變的呼聲無所不在 我剛從巴基斯坦回來,那裏有數以千計的人來聽我的演講 因為首先他們非常希望聽到一些來自西方友好的聲音 特別是有很多年輕的聽眾,他們問我 這些年輕人說:"我們能做些什麼?我們要怎麼做才能改變現狀?" 巴基斯坦的主持人說:"看看,你不要對我們太禮貌了 告訴我們哪裡出了問題。讓我們一起來討論到底為甚麼信仰會導致這樣的結果"
Because it seems to me that with -- our current situation is so serious at the moment that any ideology that doesn't promote a sense of global understanding and global appreciation of each other is failing the test of the time. And religion, with its wide following ... Here in the United States, people may be being religious in a different way, as a report has just shown -- but they still want to be religious. It's only Western Europe that has retained its secularism, which is now beginning to look rather endearingly old-fashioned.
在我看來,在我們現實狀況如此嚴峻之下, 任何不提倡增進全球範圍內互相理解和欣賞 的意識形態都將難以通過時間的檢驗 宗教信仰目前還是很受追捧的。在美國 儘管像報告所顯示,人們可能用著不同方式信仰宗教 但是人們還是希望擁有信仰的。只有西歐仍保持著現世主義, 這現在看起來稍微有些過時了
But people want to be religious, and religion should be made to be a force for harmony in the world, which it can and should be -- because of the Golden Rule. "Do not do to others what you would not have them do to you": an ethos that should now be applied globally. We should not treat other nations as we would not wish to be treated ourselves.
人們還是希望有信仰的,宗教也應該成為 一個社會和諧的推動力量。宗教有這個能力,也應該這樣去做 這都是因為黃金法則的存在 "己所不欲,勿施於人" 這是一個全球適用的準則 我們不應該把自己不願意做的事情強加於別國,
And these -- whatever our wretched beliefs -- is a religious matter, it's a spiritual matter. It's a profound moral matter that engages and should engage us all. And as I say, there is a hunger for change out there. Here in the United States, I think you see it in this election campaign: a longing for change. And people in churches all over and mosques all over this continent after September the 11th, coming together locally to create networks of understanding. With the mosque, with the synagogue, saying, "We must start to speak to one another." I think it's time that we moved beyond the idea of toleration and move toward appreciation of the other.
無論我們具體的信仰是什麼,這都是有關宗教、有關精神的準則 這是影響深遠的道德準則,我們每一個人都應該遵循的 如我所說的,人們對改變的渴望真真切切 在美國,我相信你們在這次的總統競選中都看到了對於改變的渴望, 以及911以後各地的教堂和當地的清真寺 攜手創建相互理解的網路 清真寺和猶太教會紛紛提議:"我們必須開始互相對話" 我認為現在已經到了我們互相容忍走向互相欣賞的時候了
I'd -- there's one story I'd just like to mention. This comes from "The Iliad." But it tells you what this spirituality should be. You know the story of "The Iliad," the 10-year war between Greece and Troy. In one incident, Achilles, the famous warrior of Greece, takes his troops out of the war, and the whole war effort suffers. And in the course of the ensuing muddle, his beloved friend, Patroclus, is killed -- and killed in single combat by one of the Trojan princes, Hector. And Achilles goes mad with grief and rage and revenge, and he mutilates the body. He kills Hector, he mutilates his body and then he refuses to give the body back for burial to the family, which means that, in Greek ethos, Hector's soul will wander eternally, lost. And then one night, Priam, king of Troy, an old man, comes into the Greek camp incognito, makes his way to Achilles' tent to ask for the body of his son. And everybody is shocked when the old man takes off his head covering and shows himself. And Achilles looks at him and thinks of his father. And he starts to weep. And Priam looks at the man who has murdered so many of his sons, and he, too, starts to weep. And the sound of their weeping filled the house. The Greeks believed that weeping together created a bond between people. And then Achilles takes the body of Hector, he hands it very tenderly to the father, and the two men look at each other, and see each other as divine.
我只想講一個故事 故事來自《伊利亞特》,但他能告訴我們這種精神是什麼 你們都知道《伊利亞特》的故事,是關於希臘和特洛伊國長達10年間的戰爭 在一次的事件之中,阿格琉斯(Achilles),著名的希臘戰士,將自己的隊伍撤離了戰場, 於是整個戰事受到了影響。在接下來的混戰之中 他的好朋友,普特洛克勒施(Patroclus),在一場一對一的戰鬥慘遭殺害, 殺他的是特洛伊王子赫克托(Hector)。阿格琉斯既悲痛又憤怒,發誓要報仇 他殺了赫克托,然後肢解了他的屍體 他還拒絕將屍體還給赫克施的家人, 屍體無法下葬,這在古希臘傳統之中就意味著赫克托的靈魂會一直遊蕩,不得安息 然後有一天晚上,特洛伊的老國王普賴姆(Priam) 化名來到希臘戰營,找到了阿格琉斯的帳篷, 向他要自己兒子的屍體 當老人取下自己的頭巾時,在場的每個人都驚訝不已 阿格琉斯看著老人,想到了自己的父親,於是開始抽泣 老國王看著這個殺害了無數自己子民的年輕人, 他也開始哭泣。房屋裡充滿了他們哭泣的聲音 希臘人相信一起哭泣能拉近人與人之間的感情 於是阿格琉斯拿出赫克托的屍體,小心翼翼地歸還給老國王 兩個人對視一眼,都將對方視為聖者
That is the ethos found, too, in all the religions. It's what is meant by overcoming the horror that we feel when we are under threat of our enemies, and beginning to appreciate the other. It's of great importance that the word for "holy" in Hebrew, applied to God, is "Kadosh": separate, other. And it is often, perhaps, the very otherness of our enemies which can give us intimations of that utterly mysterious transcendence which is God.
這種精神存在於所有的宗教信仰之中 就是我們能夠克服在受到敵人威脅時所感到的恐懼 並最終開始能夠欣賞我們的敵人 "神聖"這個詞在希伯來語中,當用來形容上帝的時候,是"Kadosh",也就是獨特的、另一方的意思,這個詞意義非凡 很多時候,也許正是敵人身上的這種"異質", 幫我們接受來自上帝的神祕暗示
And now, here's my wish: I wish that you would help with the creation, launch and propagation of a Charter for Compassion, crafted by a group of inspirational thinkers from the three Abrahamic traditions of Judaism, Christianity and Islam, and based on the fundamental principle of the Golden Rule. We need to create a movement among all these people that I meet in my travels -- you probably meet, too -- who want to join up, in some way, and reclaim their faith, which they feel, as I say, has been hijacked. We need to empower people to remember the compassionate ethos, and to give guidelines. This Charter would not be a massive document. I'd like to see it -- to give guidelines as to how to interpret the Scriptures, these texts that are being abused. Remember what the rabbis and what Augustine said about how Scripture should be governed by the principle of charity. Let's get back to that. And the idea, too, of Jews, Christians and Muslims -- these traditions now so often at loggerheads -- working together to create a document which we hope will be signed by a thousand, at least, of major religious leaders from all the traditions of the world.
下面是我的願望: 我希望妳們能幫助創建、 啟動和宣傳"仁愛憲章" 它是由一個創新思想家團體起草的 這些哲人來自有著共同亞伯拉罕祖先的三個宗教:猶太教、基督教和伊斯蘭教 憲章的撰寫以"黃金法則"作為基本原則 我們需要發起一場運動,把我在路途上遇到的這些人都團結在一起 這些人你們可能也曾碰到過,他們希望以某種方式團結起來 為他們已經被劫持的宗教信仰正名 我們需要讓人們重拾"仁愛"之心 並對他們進行引導。這個憲章不會是個面面俱到的大部頭經文 我希望看到的是,它引導人們如何對宗教經典進行正確的解讀 因為這些經文已經被濫用了。還記得拉比們和奧古斯汀說過的 經文應該服務於慈善原則嗎? 讓我們回到這個原則。這個原則是猶太人、基督徒和穆斯林共同的傳統 然而這些傳統如今經常互相發生不和。我們想團結起來 創建一個文檔,讓世界各地至少一千位 主要的宗教領袖聯合簽名
And you are the people. I'm just a solitary scholar. Despite the idea that I love a good time, which I was rather amazed to see coming up on me -- I actually spend a great deal of time alone, studying, and I'm not very -- you're the people with media knowledge to explain to me how we can get this to everybody, everybody on the planet. I've had some preliminary talks, and Archbishop Desmond Tutu, for example, is very happy to give his name to this, as is Imam Feisal Rauf, the Imam in New York City. Also, I would be working with the Alliance of Civilizations at the United Nations. I was part of that United Nations initiative called the Alliance of Civilizations, which was asked by Kofi Annan to diagnose the causes of extremism, and to give practical guidelines to member states about how to avoid the escalation of further extremism.
你們才是行動者,我只是一個孤零零的學者 儘管我是個不喜歡孤軍奮戰的人,但(這個運動這麼受歡迎)還是出乎我的意料- 我其實花了很多時間一個人待著做研究。我並不是非常... 你們才是具備了媒體知識的人,能夠教我如何把這些信息傳達給每個人 這個地球上的每個人。我已經做過一些預演性的演講 比如說屠圖大主教 就很高興把他的名字給我,菲索.洛夫(Faisal Rauf),紐約市的伊瑪目,也非常樂意 我還將跟聯合國的"文明戰線"一起工作 我是聯合國發起的"文明戰線"組織的一員 這個組織是由科菲.安南建議創建,用來診斷宗教及極端分子的起源 並向成員國提共預防極端活動升級的實用指南
And the Alliance has told me that they are very happy to work with it. The importance of this is that this is -- I can see some of you starting to look worried, because you think it's a slow and cumbersome body -- but what the United Nations can do is give us some neutrality, so that this isn't seen as a Western or a Christian initiative, but that it's coming, as it were, from the United Nations, from the world -- who would help with the sort of bureaucracy of this.
"文明戰線"的人們告訴我說他們很樂意為這而工作 這件事情的重要性在於 - 我能看到你們臉上已經有些擔憂的表情了 因為你們認為這將是個緩慢又累贅的機構 但聯合國能夠給我們的工作提供一些中立性 證明這些工作不適一個西方的或者基督教的活動,而是來自 聯合國,來自整個世界 的所有願意伸出援手的人
And so I do urge you to join me in making -- in this charter -- to building this charter, launching it and propagating it so that it becomes -- I'd like to see it in every college, every church, every mosque, every synagogue in the world, so that people can look at their tradition, reclaim it, and make religion a source of peace in the world, which it can and should be. Thank you very much. (Applause)
因此我鼓勵你們加入這個行動 一起來創建這個憲章、啟動和宣傳這個憲章,從而讓它 我希望看到它進入世界上每一所大學,每一個教堂,每一個清真寺和每一個猶太教會 這樣的話人們可以看到它們的宗教傳統,重塑這些傳統,讓宗教成為世界和平的源頭, 宗教有這個能力也應該這樣去做。非常感謝大家(鼓掌)