最近有两项臭名昭著的调查，一项是2019年进行的，另一项是2022年进行的。 There were recently two infamous surveys, one done in 2019 and the other done in 2022.
2019年的调查发现，美国自称公教徒的人中有三分之二不相信变体论。 The survey in 2019 found out that two thirds of professed Catholics in the United States do not believe in transubstantiation.
而2022年的调查则发现，参与弥撒的公教徒中有三分之一处于同样的情况。 And the 2022 survey found that one third of mass-going Catholics were in the same situation.
现在，基本上任何对宗教有所了解的人都知道教会教导变体 论，或者至少知道教会教导耶稣基督真实临在于圣餐中。 Now, basically everybody who knows anything about religion knows that the church teaches transubstantiation, or at least knows that the church teaches the real presence of Jesus Christ in the Eucharist.
然而，当谈到弥撒的祭献时，这一教导的知名度就低得多了。 Now, when it comes to the sacrifice of the mass, this is a much less well-known teaching.
我成长于新教家庭时，就经常听到关于变体论的说法。 When I was growing up, I always heard about transubstantiation in my Protestant household.
我听说过真实临在。 I heard about the real presence.
我对这些都了解。 I knew about all that stuff.
但直到真正开始研究神学，我才第一次听说弥撒的祭献。 But I never heard about the sacrifice of the mass until I really started studying theology.
因此，就弥撒的祭献而言，显然这方面的教理讲授比其 他领域更糟糕，而这却是我们信仰最核心的方面之一。 So, when comes the sacrifice of the mass, it is clear that the catechesis on this point is even worse than in other areas, yet this is one of the most central aspects to our religion.
这个视频旨在提供一点帮助，让人们补上关于弥撒祭献的教理知识。 And this video is meant to provide at least a little bit of a remedy to help people catch up on their catechesis surrounding the sacrifice of the mass.
关于弥撒祭献的教理讲授，不仅在与新教徒辩论或向他人护教时有用。 And when it comes to this catechesis on the sacrifice of the mass, this isn't something that's merely useful for debating Protestants or explaining the faith to others in an apologetic situation.
弥撒的祭献是我们向神献上的最有效的敬拜。 The sacrifice of the mass is the most efficacious worship that we render unto God.
我们每个人每周都参与弥撒的祭献，但你对弥撒的祭献真正了解多少呢？ The sacrifice of the mass is something that we each go to week after week, yet how much do you really know about the sacrifice of the mass?
那就继续观看这个视频，找出答案吧。 Well, watch the rest of this video and find out.
让我们开始吧。 Let's get started.
为了理解弥撒的祭献是什么，我们首先需要知道什么是祭献。 In order to even understand what the sacrifice of the mass is, we need to know what a sacrifice is.
一般来说，祭献就是向神献上某物。 Generally speaking, a sacrifice is when you offer something to God.
因此，祭献包含三个要素。 So there are going to be three elements to a sacrifice.
第一，有献祭的人。 One, there's the person offering.
有时可能是个体献祭。 Sometimes this is an individual person who might be offering a sacrifice.
有时可能是代表群体的公共个体，也就是祭司。 Sometimes it might be a public individual who represents a community, uh, also known as a priest.
第二，需要有献上的物品。 Two, you need something to offer.
这通常被称为祭品。 This is usually referred to as the victim of the offering.
第三，需要有献祭的行动。 And three, you need the sacrificial action.
献祭的行动包含两个方面。 The sacrificial action has two aspects.
一方面是宰杀。 On the one hand, it has immolation.
宰杀是对祭品实施的行为。 Immolation is the action which is performed on the victim.
在许多情况下，这可能是切割、焚烧、杀戮，也可能是许多不同的行动。 So, in many cases this could be cutting, this could be burning, it could be killing, it could be a lot of different actions.
另一方面是奉献，因为你不仅对祭品采取行动，还要将祭品献给神。 On the other hand, you have the oblation, because not only are you doing something to the victim, you're offering this victim up to God.
例如，想象一下异教的人祭，献祭者就是那位用刀刺人的祭司。 So, for example, if you think about pagan human sacrifices, the offer is going to be the priest who is, you know, stabbing the person.
祭品就是那位躺在祭坛上被挖出心脏的人。 The victim is going to be the individual who is on the altar having his heart ripped out.
宰杀就是挖出心脏的行为，而奉献则是他们将心脏举起献给异教恶魔神明的时刻。 The immolation is going to be the ripping out of the heart, and the oblation is going to be when they raise the heart up and offer it to their pagan demon deities.
宰杀和奉献通常是同一枚硬币的两面。 Now, when it comes to immolation and oblation, these are usually two sides of the same coin.
当你焚烧、切割、毁灭祭品时，通常都怀着将其献给神的意图。 Uh, when you're burning, cutting, destroying, whatever, with the victim of the sacrifice, you're usually doing that with the intention of offering this up to God.
另一个不那么血腥的例子是献香。 Another less bloody example we can give is the offering up of incense.
点燃香的那个人。 So you have the individual who's burning the incense.
在礼仪场合中，这个人通常代表全体会众。 Uh, oftentimes, if this is in a liturgical context, the individual is a representative for everybody else.
他点燃香，这就是宰杀；香本身则是这次献祭中的祭品。 And he sets the incense on fire, and this is the immolation, and the incense itself is going to be the victim, uh, in this offering.
总之，一般来说，献祭就是向神献上某物，包含三个要素： So, in summary, generally speaking, a sacrifice is when you offer something up to God, and there are three aspects to a sacrifice.
献祭者或祭司、祭品或所献之物，以及献祭行动——后者又 由两部分组成：宰杀（毁灭物品）和奉献（献上物品）。 There is the offer, or the priest, there is the victim, or the thing offered, and there is the sacrificial action, which is constituted of two parts: immolation, which destroys the thing; and oblation, which offers the thing.
我忘了说明一点：为什么必须宰杀？ Now, something that I forgot to mention is, why exactly is immolation necessary?
为什么需要使物品或祭品无法再用？ Why do you need to render the object or the victim unusable?
为什么需要通过切割、焚烧、毁灭、食用等方式改变它？ Why do you need to alter it by cutting, burning, destroying, eating, or whatever other action you may think of?
原因在于，严格意义上的献祭，是对受献者至高主宰权的承认。 The reason is that sacrifice, in its most proper sense, recognizes the supreme dominion of what one is offering it to.
所以我们不会向圣人献上真正的祭品。 That's why we don't offer proper sacrifices to saints.
也不会向世上任何人献上真正的祭品。 That's why we don't offer proper sacrifices to anybody in this world.
我们不献真正祭品的原因是：通过毁灭受造物、以这种方 式改变它，表明受献者对祭品的存在拥有至高主宰权。 The reason we don't offer proper sacrifices is because by destroying something of creation, by altering it in this way, you're showing that that thing has supreme dominion over the entire existence of the victim.
因此，能拥有这种至高主宰权的，只能是神。 And therefore, if that has supreme dominion, it can only be God.
这就是为什么献祭是敬拜的最高形式。 So this is why sacrifice is the high point of offering.
因此献祭只能献给神，这也是我们宰杀祭品的原因。 This is why sacrifice could only be done to God, and this is why we immolate sacrifices.
我们也会在其他非严格意义上使用『献祭』一词。 We also may use sacrifices in other, less proper senses.
例如有时我们将祈祷或敬拜称为献祭。 For example, sometimes we speak of prayer or worship as sacrifices.
或说某人为国捐躯、为家庭牺牲等等。 We speak of somebody sacrificing themselves for their country, or making sacrifices for their family, or so on and so forth.
但这些都只是赋予这些行为的隐喻性、类比性称呼。 But these are merely metaphorical, analogous names given to all of these actions.
并非严格意义上的献祭。 These aren't sacrifice in its most proper sense.
言归正传。 But anyways, let's get back to it.
这种对献祭的划分实际上为我们提供了很好的框架。 So, this division of sacrifice actually gives us a pretty good outline.
给出了清晰的讨论脉络。 It gives us a pretty good list of things to discuss.
我们可以分为四个部分： So, we can split this up into four sections.
第一，谁献弥撒？第二，弥撒中献上什么？ First, who offers the mass?Second, what is offered in the Mass?
第三，什么是献祭行动？ Third, what is the sacrificial action?
第四，我们可以补充一点：对于任何行动，都可以追问其目的或终点是什么？ And then fourth, we can add something onto this, because when it comes to any action, we can ask, what is the purpose or the end of the action?
因此第四部分将探讨：弥撒祭献的终点和效果是什么？ So, the fourth section is going to be covering what is the end, what are the effects of the sacrifice of the Mass?
为便于整体把握，请记住这个公式： In order to give a general overview, you'll want to keep this formula in your head.
弥撒祭献的献祭者或祭司，与十字架祭献的献祭者相同，都是基督。 When it comes to the offerer or the priest of the sacrifice of the Mass, it is the same as the offerer or priest of the sacrifice of the cross, that is Christ.
基督才是弥撒中献上祭品的那一位。 Christ is the one who offers the victim in the Mass.
祭司只是基督的仆役。 The priest is only a minister of Christ.
第二，就祭品而言，与十字架祭献相同，都是基督的苦难。 Now, second, when it comes to the victim, the victim is the same as the sacrifice of the cross, that is Christ's suffering.
因此在献祭者与祭品两方面，弥撒与十字架祭献完全一致。 So, when it comes to the priest and when it comes to the victim, it is the exact same as the sacrifice on the cross.
正因如此，十字架的祭献与弥撒的祭献是同一个祭献。 Now, because of this, the sacrifice of the cross and the sacrifice of the Mass are one sacrifice.
只有一个祭献。 There is only one sacrifice.
那就是基督的祭献。 That is the sacrifice of Christ.
这就是为什么新教徒以『反对重复十字架祭献』来否定弥撒祭献的论点都站不住脚。 This is why a lot of the Protestant arguments against the sacrifice of the Mass from its opposition to the sacrifice of the cross are merely going to fall short.
弥撒祭献的一切效力都源自十字架的运作能力。 It is only by the operative power of the cross that the sacrifice of the Mass has any of its effect.
不仅如此，二者实际上是完全相同的。 Not only that, but it is actually really identical to it.
那么，十字架祭献与弥撒祭献的区别何在？ So, on the other hand, what makes the difference between the sacrifice of the cross and the sacrifice of the Mass?
区别仅在于献祭的方式。 Well, the difference is only found in the mode of offering.
就献祭行动而言，二者是不同的。 When it comes to the mode of offering, when it comes to sacrificial act, it is distinct.
十字架上是流血的、有形的祭献。 On the cross, it was a bloody sacrifice, it was a corporeal sacrifice.
而弥撒的祭献是不流血的。 But when it comes to the sacrifice of the Mass, it's an un-bloody sacrifice.
是通过饼酒的神秘象征完成的祭献。 It is a sacrifice which is done under mystical symbols, the symbols of bread and wine.
由此我们得出公式： So, this gives us our formulation.
弥撒祭献与十字架祭献本质相同。 Sacrifice of the Mass and the sacrifice of the cross are essentially identical.
本质相同是因为有相同的祭司和祭品。 They are essentially identical because they have the same priest and same victim.
但弥撒祭献与十字架祭献在方式上不同。 But the sacrifice of the Mass and the sacrifice of the cross are modally distinct.
方式不同是因为献祭的形式各异。 They are modally distinct because they have a different manner of offering.
如前所述，献祭有三要素： As we saw before, there are three elements of sacrifice.
献祭者、祭品和献祭行动。 There is the offerer, there is the victim, and there is the sacrificial action.
既然祭品（基督的苦难）和献祭者（基督这位祭司 ）相同，弥撒祭献与十字架祭献实为同一个祭献。 Now, as we just went over, because there is a unity of the victim, which is Christ's suffering, and the offerer, which is Christ's priest, the sacrifice of the Mass and the sacrifice of the cross are truly one sacrifice.
但由于第三个要素——献祭行动不同，二者在方式上有所区别。 But since the sacrificial action, the third element, is distinct, they are modally distinct sacrifices.
一个是流血的方式，一个是不流血的方式。 One done in a bloody manner, and one done in an un-bloody manner.
首先要讨论的是献祭者。 The first thing that we must discuss is the one who offers.
这看似非常简单。 Now, this might seem extremely easy.
我们刚说过「基督是弥撒的献祭者」——这当然正确。 We just say, "Well, we've already mentioned it.
但在我们的神学传统、灵修传统和礼仪传统中，实际上提到多个献祭者。 We mentioned that Christ is the one who offers the Mass." And that, of course, is true, but in our theological tradition, in our spiritual tradition, in our liturgical tradition, we actually speak of many offers.
我们说基督献弥撒，祭司献弥撒，教会献弥撒，信众献弥撒。 We speak of Christ offering the Mass, we speak of the priest offering the Mass, we speak of the Church offering the Mass, we speak of the faithful offering the Mass.
当灵修传统说我们平信徒向神献上基督的体血时，这意味着什么？ What does it mean in our spiritual tradition when we as laymen are said to offer the body and blood of Christ unto God?
这是什么意思？ What does this mean?
我们究竟在表达什么？ What exactly are we signifying?
这些不同的表述方式究竟指什么？ And what are all of these distinct modes and manners in which we're speaking of?
因此不能简单地说基督是献祭者。 So, it's not as simple as just saying that Christ is the one who offers.
即使讨论基督的献祭及其与祭司献弥撒的关系，罗马公教神学家间也存在重大争议。 Now, when it comes even to the offering of Christ and the relationship between Christ offering the Mass and the priest offering the Mass, there's actually quite a big controversy among Roman Catholic theologians.
一方是司各脱学派和少数耶稣会士，另一方则基本囊括其他所有学派。 On the one hand, we have the Scotists and a few Jesuits, and on the other hand, we have basically everyone else.
两种立场的区别在于：司各脱学派认为基督的献祭与祭司的献 祭是道德性协同（moral concurrence）。 The different names for these two positions are, on the one hand, Scotists and the Scotists believe that there is a moral concurrence of Christ offering and the priest offering.
包括托马斯学派在内的其他学派则主张物理性协同（ physical concurrence）。 And on the other hand, everyone else, including the Thomists, say that there is a physical concurrence.
这些概念很复杂，但我尝试用类比说明。 Now, these are complicated concepts, but I'll try to make it easy with a little bit of an analogy.
假设某位国王想向另一位国王致敬。 Let's say you have a certain king, and that king wants to honor a different king.
他派大臣去说『奉我之名向那位国王致敬』，但未具体说明致敬方式和礼品。 So, what that king does is he takes his minister and he tells his minister, "Go to the other king in my name and honor the other king." He doesn't give him particulars of what to say.
甚至未指定具体献礼。 He doesn't even really give him particulars of what to offer.
当大臣向那位国王致敬时，原国王的参与属于道德性协同。 Now, when the minister goes to the other king and gives him some sort of honor, the original king is said to have a moral concurrence in that action.
原国王以自己名义派遣，显然有『向对方致敬』的总体意愿。 The original king sent him in his name and obviously has a general intention that the other king be honored.
司各脱学派对『基督是弥撒首要献祭者』的理解正是如此。 This is the way that the Scotists think about the manner in which Christ is said to be the primary offerer of the Mass.
他们认为：基督建立了弥撒，赋予祭司将饼酒变为基督体血的能力。 They say, well, Christ instituted the Mass and Christ gave the priest power to transubstantiate the bread and wine into His body and blood.
因此在弥撒祭献中，并非实际的物理性协同。 And therefore, because of this, there isn't an actual physical concurrence in the sacrifice of the Mass.
而只是广义的道德性协同。 Rather, there's just a general moral concurrence.
基督只是以自己名义派遣祭司，故在特定意义上可称基 督为弥撒首要献祭者——因为是祂建立了这一圣事。 He kind of just sends him out in his name, and therefore we can speak of Christ in a kind of technical way as the primary offerer of the Mass because, you know, He started the institution.
绝大多数神学家的主张则截然不同。 On the other hand, what the vast, vast majority of the theologians teach is basically like this.
设想同一位国王。 You have the king.
他派大臣向另一位国王致敬，但明确指示具体方式。 The king sends the minister to the other king to honor him, but the king gives him explicit directions.
不仅给出详细指示，还提供要说的话和要献的礼物。 And not only gives him these explicit directions, but also gives him the very words to say and gives him the very gifts to give.
当大臣逐字转述国王的话，并献上国王亲手交付的礼物时，就能说原国王在物理层面 协同完成了致敬。包括托马斯学派在内的大多数神学家对弥撒祭献的理解正是如此。 Now, when the minister is saying the very words of the king to the other king and is giving the very gifts that passed into his hands from the other king, it truly can be said that the original king is physically concurring in the honor given to the other.This is the way that the vast majority of the theologians, including all of the Thomists, think about the sacrifice of the Mass.
他们认为：基督作为天上大祭司，无时无刻不在协同世上每一台弥撒的献祭。 They say that Christ, in his role as our heavenly High Priest, is at all times and in all places concurring with every single Mass that is offered.
因此每一台奉祂名、按祂设立的礼仪所献的弥撒，都是基督亲手献给天父的祭献。 Thus, at every moment, Christ is offering, through his hands to the Heavenly Father, every single Mass that is offered in his name and by his institution.
祂时时刻刻、在世界各地，为我们向天父代祷。 He is always, and in all places, all throughout the world, interceding for us to the Father on our behalf.
祂代表我们将自己的体血献给天父。 He is presenting his own body and blood to the Father on our behalf.
祭司只是仆役，献于天父的并非他们的意愿或礼物。 And the priests are mere ministers, and it is not their will, it is not their gifts that is being offered to the Father.
即使祭司品行不端，弥撒祭献依然有效。 If the priest is a wicked man, the sacrifice of the Mass still works.
弥撒的效力不取决于祭司的意愿或献礼。 It's not his will, it's not his gifts that make the sacrifice to the Mass efficacious.
而是因为基督亲自在天上为我们代祷，将祂的体血献给天父。 Rather, it's because Christ Himself is interceding for us in the heavenly places, offering His own body and blood to the Father.
若考察基督的「注入性知识」与「至福直观」，我们还能更深入这个奥秘。 Yet we can dive a bit deeper into this mystery if we consider what are called the infused and beatific knowledges of Christ.
基督在世时知晓万事。 Christ knew all things when He was on Earth.
当祂在十字架上，圣心被刺透，将生命献给天父时——在这个自 愿牺牲的意志行动中——祂已洞悉未来所有奉祂名举行的弥撒。 Christ, when He was on the cross, when His sacred heart was being pierced, when He was dying and offering Himself up to His Heavenly Father, in that act of will, whereby He chose to give up His life, in this act of will, He was aware of all the Masses that would be offered by His commission and in His name.
因此可以说：基督在十字架上献出体血的意志行动，与祂使后世所 有弥撒祭献从祂手中呈于天父的意志行动，是同一个意志行动。 So we can say that the very act of willing, whereby the body and blood of Christ were offered on the cross, is the selfsame act of will, whereby He willed that all of these various different Masses be given from His hands to the Father.
基督在十字架上受死的意志，正是祂建立这些不流 血祭献的意志——使祭品从祂手中传递给天父。 So the very will of Christ dying on the cross is the selfsame and very will of Christ which establishes all of these various sacrifices, which are done in an unbloody manner and passed from His hands to the Heavenly Father.
除基督外，教会文献也提到平信徒与祭司献弥撒。 Now, besides Christ, in ecclesiastical literature, we also see that laymen and priests are said to offer the Mass.
这里我们需要区分宰杀与奉献。 Now, here we can distinguish between immolation and oblation.
如前所述，宰杀意味着以某种方式改变祭品，通过某种毁灭行为承认神的至高主权。 Now, as I said, immolation consists in some sort of altering of the victim, in some sort of destruction that acknowledges the supreme dominion of God.
而奉献仅指将祭品呈献给天父，为敬拜祂、感谢祂，并祈求神的一切恩惠。 But on the other hand, offering simply means that you're taking the victim and you are presenting it to the Heavenly Father to adore Him, to thank Him, and to impetrates all of the benefits of God.
下文将详述：弥撒祭献中的宰杀体现为所谓的『双重祝圣』。 As we will cover in a little bit more detail below, the immolation that occurs in the sacrifice of the Mass is the fact that there is what's called the double consecration.
正如十字架上的祭献是基督体血的实际分离（这正是 祭献的本质），弥撒中也有基督体血的神秘分离。 Just as the sacrifice of Christ on the cross was the actual separation of His body and blood, because that's what a sacrifice is, so also in the Mass, there is the mystical separation of His body and blood.
即基督体血的圣事性分离。 There's the sacramental separation of His body and blood.
这通过双重祝圣实现——饼的祝圣与酒的祝圣分开进行。 And this occurs in the double consecration, because over here we have the consecration of bread, over here we have the consecration of wine.
因此若只有单一祝圣（比如祭司仅祝圣饼），虽有真实临在，却不构成祭献。 This is actually why if we only had a single consecration, let's say the priest just took bread and consecrated it as bread, there would be the real presence, but there would not be the sacrifice.
就宰杀行动而言，显然只有祭司能执行。 So when it comes to this immolation, obviously the only one performing this immolation is the priest.
唯有祭司能代表基督进行实体转变。 The priest is the only one who transubstantiates in the person of Christ.
但就奉献行动——将祭品献给神而言，平信徒可以在 道德层面与祭司及基督联合，共同将体血献给天父。 But on the other hand, when it comes to the oblation, when it comes to the taking of the victim and offering of the victim unto God, the layman can have some sort of moral union with the priest and with Christ, who are offering the body and blood to the Father.
由于存在这种道德性协同，我们可以将自己的意志和意向附加于向神献上体血的行动。 So, since there could be this moral concurrence, we can attach our wills and intentions to the offering of the body and the blood unto God.
这正是教会文献和礼仪等谈及『向天父奉献体血』时所指的方式。 This is the way in which ecclesiastical literature, the liturgy, and so on and so forth, speaks about the offering or oblation of the body and blood unto the Father.
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本视频已涵盖诸多内容： We've already went over quite a few things in this video.
首先区分了献祭三要素：献祭者（祭司）、祭品（牺牲）、献祭行动。 First, we distinguished the three aspects of sacrifice, that is offer or priest, the thing offered or the victim, and then the sacrificial action.
进而区分了献祭行动中的宰杀与奉献。 Further, we've distinguished between immolation and ablation in the sacrificial action.
最近则探讨了『基督是弥撒献祭者』的多重含义， 以及祭司乃至平信徒被称为弥撒献祭者的意义。 And most recently, we've went over the senses in which Christ is said to be the offer of the Mass, and also in which the priest, and even laymen, are said to be the offerer of the Mass.
既然已讨论献祭者，现在可以探讨弥撒中的祭品。 And now that we've went over the priest who offers the Mass, we can now go over the victim that is offered in the Mass.
关于弥撒中的祭品，其实争议不大。 When it comes to the victim that is offered in the Mass, there really isn't much controversy.
弥撒中献上的祭品就是基督——那位曾在十字架上被献祭的基督。 The victim that is offered in the Mass is Christ, Christ who was sacrificed once upon the cross.
通过实体转变，饼成为祂的身体，酒成为祂的血，使这祭品临在于我们中间。 This victim is present unto us by transubstantiation, because the bread turns into His body and the wine turns into His blood.
因着拥有基督的体血，我们就拥有了曾在十字架上受苦的祭品。 And because we have the body and blood of Christ, we have the victims that once suffered on the cross.
唯一区别在于：十字架上的基督以本然形体现身（严格说是本 然体质），而弥撒中临在的圣事性体血并非以本然体质呈现。 The only distinction between the two is that on the cross, Christ was present under His own proper appearance, or technically speaking, His own proper species.Now, when it comes to the sacramental body and blood that are present to us in the Mass, they're not under their own proper species.
我们眼前所见并非一块血肉和一杯血。 We don't see a hunk of flesh and a cup of blood in front of us.
而是以另一种体质显现。 Rather, it's present under a different species.
以饼酒的体质临在。 It's present under the species of bread and wine.
因此在礼仪、教父传统及神学家论述中，有时会提到『献祭饼酒』。 And because of this, we sometimes speak in the liturgy, in ecclesiastical tradition among the Fathers, among the theologians, sometimes we'll talk about sacrificing bread and wine.
当然这不是指将饼酒作为独立物品献祭。 Of course, it isn't talking about sacrificing bread and wine as some sort of independent thing.
而是指基督以饼酒的体质临在。 Rather, it's talking about the fact that Christ is here present under the species of bread and wine.
故通过某种迂回说法，我们可以谈论『饼酒的祭献』。 Therefore, by some sort of circumlocution, we can speak about the sacrifice of bread and wine.
顺便一提，有时我们也说『与作为祭品的基督联合』。 As a bit of an aside, sometimes we also speak of our union or uniting to Christ as victim.
这在灵修和教会文献中较为罕见，但确有提及。 This is much less common in the spiritual and ecclesiastical literature, but it does happen.
这意味当我们经历外在痛苦时，可将此痛苦与基督在 十字架上的苦难结合，在道德层面与受苦的祂联合。 What this means is that we are suffering some sort of pain or anguish externally, and we want to unite this pain or anguish to the sufferings of Christ on the cross, and morally unite ourselves to him who is suffering.
仅此而已。 That's all that means.
但当我们结合关于『参与献祭』与『作为祭品被献』的论述，就能 明白新教徒对整个救赎计划及基督十字架牺牲目的的根本误解。 Yet when we combine what we heard about our participation in offering and our participation in being offered, we can actually learn a lot about some fundamental misunderstandings that Protestants have about the entire economy of salvation and the purpose of Christ being sacrificed on the cross.
我们可以区分基督中保工作的两个方面： We can distinguish between two aspects of Christ's mediation.
一方面是基督的『降下性中保』。 On the one hand, you have the descending mediation of Christ.
另一方面是基督的『上升性中保』。 On the other hand, you have the ascending mediation of Christ.
在降下性中保中，基督将神的恩典与祝福传递给我们。 In the descending mediation of Christ, He is bringing certain things down from God to us.
这包括各种恩典与祝福。 This would be the various graces and blessings that Christ brings down to us.
而在上升性中保中，基督将我们的感恩、敬拜、奉献与牺牲带到神面前。 On the other hand, in the ascending mediation of God, Christ brings something from us to God.
祂亲手将这些呈献给天父。 He's bringing our various thanksgivings and worships and offerings and sacrifices, and he's taking them into His hands and bringing them up to the Heavenly Father.
此处显出新教徒的混淆。 This is where the Protestant confusion becomes obvious.
降下性中保是圣事的途径。 When it comes to the descending mediation of Christ, this is the way of the sacraments.
圣事带给我们使人成圣的恩典。 The sacraments bring us sanctifying grace, which is meant to make us holy.
而上升性中保无关圣事，关乎祭献。 When it comes to the ascending mediation of Christ, this isn't about sacrament, this is about sacrifice.
祭献不是为我们，而是我们献给神的。 Sacrifice is not for us.
通过基督的手献上。 Sacrifice is something that we give to God, and it comes through the hands of Christ.
十字架的祭献是蒙悦纳的祭，基督的上升性中保是其降下性中保的基础。 The pleasing sacrifice is the sacrifice of the cross, and the ascending mediation of Christ is the basis for the descending mediation of Christ.
基督以爱将体血献给天父。 Christ offered His body and blood in love to the Heavenly Father.
因此神的忿怒得平息。 And because of this, the wrath of God was placated.
这祭使神愿意降下属天祝福——即从基督手中临到我们的成圣恩典。 And this sacrifice to God is what makes God disposed to rain down those heavenly blessings, these heavenly blessings which come from the hand of Christ to us, that is sanctifying grace.
使神愿意涂抹我们的罪债。 It makes God want to wipe away the guilt that we have.
使神不愿按我们的恶行施永恒惩罚。 It makes God not want to give the eternal punishment to those things that we do.
这形成循环：基督将自己献给父，父通过基督赐福我们。 And as a bit of a cyclical motion, Christ offers Himself to the Father, the Father rains down blessings on us through Christ.
而这些祝福并非徒然，会激励我们向神献上敬拜。 And actually, because these blessings are not fruitless but fruitful, we are motivated from this to offer our worship to God.
当然这敬拜通过基督的手献上，因此蒙神悦纳。 But of course, this worship to God comes through the hands of Christ, and because it comes through the hands of Christ, it is pleasing to God.
正因如此，我们的善工、祈祷和一切牺牲在神眼中都有价 值——因为它们源于神的祝福，并通过基督的手归于神。 So this is why our works and our prayers and everything else, our sacrifices, are all worth something in the eyes of God, because they are motivated by His blessings and they come to Him from the hands of Christ.
若非神的恩典在我们心里运行，使我们立志行事，我们连善行都无法成就； 若非通过主耶稣基督的代求归于神，我们的立志行事在神面前也毫无价值。 We would not even be able to do any good works if it wasn't for the grace of God working within us, both to will and to work, and our willing and working would not be anything before God if it didn't come to God through the intercession of our Lord Jesus Christ.
因此我们谈及双重的功德基础： This is why we speak of a twofold basis of merit.
一方面，基督使我们有份于神的性情，这参与神性的恩典就是成圣之恩。 On the one hand, Christ brings to us a certain participation in the divine nature, and this participation in the divine nature is sanctifying grace.
是使我们成圣的恩典。 It's the grace which makes us holy.
另一方面，既然基督是我们的大祭司、教会的元首，当我们受成圣之恩激 励而向神献上善工、祈祷与牺牲时——不仅成就这一切的德能来自基督， 即便从我们手中献出时有缺陷，这些善工也通过基督的手呈于神前。 But on the other hand, since Christ is our high priest, since Christ is the head of the church, when we, motivated by the sanctifying grace, offer up works, prayers, and sacrifices unto God, not only did the virtue which makes all of these possible come through the hands of Christ, but the works, as imperfect as they are coming from our hands, go up to God through the hands of Christ.
唯此基础，它们才配得悦纳。 And it is only on this basis that they are worthy.
基督教若缺失任一方面都不完整。 The Christian religion would not be complete without either aspect.
若有圣事而无祭献，基督教将完全失去果效。 If we had sacrament without sacrifice, the Christian religion would be completely fruitless.
我们将无以奉献给神。 We would offer nothing up to God.
我们只会单向领受神的恩典。 We would merely receive from God.
但若只有祭献而无圣事，我们的敬拜就失去根基。 But if we had sacrifice without sacrament, there would be no basis for our worship.
再没有什么能通过基督将我们提升至属天境界。 There would be nothing which draws us up to the heavenly places through Christ.
若神不曾先降临近我们，我们向神举心便完全不可理解。 It would be completely unintelligible for us to raise our hearts up to God if He had not descended to us first.
因此我们既需要圣事中的降下性中保，也需要祭献中的上升性中保。 So we need both the descending mediation in the sacrament and the ascending mediation in the sacrifice.
我们需要基督降世受难的降下性中保，也需要祂为我们代求的上升性中保。 We need the descending mediation in Christ coming to us and suffering, and we need the ascending mediation in so far as He intercedes for us on our behalf.
这两重奥秘都崇高显现在神圣弥撒中。 Both of these elements are sublimely present in the Holy Mass.
一方面，基督通过祭司的职分，以饼酒形质将自己呈现给天父。 On the one hand, Christ presents Himself to the Heavenly Father through the ministry of a priest under the species of bread and wine.
我们将自己与这祭献联合。 We unite ourselves to this offering.
为通过基督的手朝拜神。 We unite ourselves to it in order to adore God through the hands of Christ.
为感谢祂赐予的诸多恩典。 We do it in order to thank Him for His many blessings that we've received.
为向祂祈求恩惠、为我们的诸多罪过求宽恕——这一切都通过基督的手达于神前。 We do it in order to beg Him for certain benefits.We do it in order to ask Him for forgiveness for our many sins, and all these go up to God through the hands of Christ.
基督将我们的奉献与心意呈于天上宝座，直达圣父面前。 On the one hand, Christ brings our offerings and intentions all the way up to the heavenly throne room, all the way up to God the Father.
另一方面，祂也通过圣事将圣父的神性——某种参与 神性的份额——带给我们，使我们领受圣事恩典。 But on the other hand, He also brings God the Father, He brings the divinity, a certain participation and share in the divinity down to us through the sacrament, wherein we receive sacramental grace.
我们并非空手离去，而是领受救恩的凭证与恩赐——即圣餐中基督的体血。 We do not leave without the pledge and gift of our redemption, which is the very body and blood of Christ, which we receive through the Eucharist.
我们领受这恩赐，为得祝福与圣化。 And we receive this in order to be blessed and sanctified.
这为我们接下来的讨论提供了良好切入点。 This actually gives us a good entrance into our next discussion.
前文已论述基督如何是献祭者，以及祭司乃至我们被称为弥撒献祭者的多种方式。 We've already went over above how Christ is the offeror and the various manners and ways in which we speak about priests or even us being offerors of the mass.
也探讨了基督如何是祭品，并将这两点与救赎计划运作方式——基督上升性与降下性中 保在救赎工程中的功能——联系起来，说明这两重奥秘如何完美体现在至圣圣餐中。 We've also went over how Christ is the victim, and then we attach these two things to the way in which the economy of salvation works, the way in which the ascending and the descending mediation of Christ functions in the economy of salvation, and how both of these aspects are sublimely found in the most holy Eucharist.
但我们尚未讨论献祭行动本身。 But we still haven't went over the sacrificial action.
关于献祭行动，不少神学家在此问题上不幸犯错。 As to the sacrificial action, there's actually been quite a few theologians who unfortunately erred on this point.
这个极其复杂的问题争论已久，直到可敬者庇护十二世一锤定音。 This has been a very complicated question that was debated for a very long time until Venerable Pius XII put an end to it.
难点在于：前文提到宰杀是某种毁灭行为。 The difficulty is this, we spoke about above that immolation is some sort of destruction.
当你宰杀素祭时，要将谷物祭品焚烧。 When you immolate a grain offering, you burn the grain offering.
当你宰杀羔羊祭时，要将羔羊分食。 When you immolate the offering of a lamb, you eat the lamb.
那么圣餐中的宰杀是指什么？ So what is the immolation that's found in the Eucharist?
某些神学家推论：旧约中的宰杀常以分食形式进行，因 此圣餐中我们对祭品的宰杀就体现在领食圣体圣血。 Well, for some theologians, they reason that immolation in the old covenant often took the form of eating, so therefore when it comes to the Eucharist, our immolation of the sacrifice is found in our eating and our drinking.
他们认为这就是祭品的毁灭，是祭品象征的销毁。 This is the destruction of the sacrifice, this is the destruction of the symbols of the sacrifice.
如此看来，领食饼酒似乎是弥撒祭献如此核心的部 分，以至于它实际上应构成弥撒祭献的本质要素。 So it seems like when it comes to the eating of the bread and wine, that this should be such an essential part of the sacrifice of the mass, that it actually should be a constitutive part of the sacrifice of the mass.
不仅是为了祭献的完整性，为完成成为有效弥撒 祭献所必需的全部礼仪，这实在是其本质部分。 Not merely for its integrity, for it to go through all of the ceremonies that are necessary to be a good sacrifice of the mass, but actually this is an essential part of it.
以至于若不领食饼酒，祭献就不成立。 To where if you don't have the eating of the bread and the drinking of the wine, therefore the sacrifice doesn't occur.
这是教会圣师圣罗伯特·贝拉明与圣亚丰索·利高里的立场。 This was the position that was taken by Saint Robert Bellarmine and Saint Alphonsus Liguori, two doctors of the church.
但这正确吗？ But is this correct?
如前所述，这已被可敬者庇护十二世所否定。 Well, as we went over above, this was excluded by Venerable Pius XII.
那么正确答案是什么？ So what is the correct answer?
圣餐中的宰杀如何体现？ How is there immolation in the Eucharist?
圣托马斯·阿奎那早在数百年前就解决了这个问 题，后由枢机托马斯·德·维奥·卡耶坦重申。 Well, this problem was solved a very long time ago by Saint Thomas Aquinas, then it was repeated by Cardinal Thomas de Vio Cajetan.
卡耶坦重申圣托马斯的观点，基本主张这是通过神秘宰杀实现的。 Cajetan, repeating what Saint Thomas said, basically held that this is done by mystical immolation.
何谓神秘宰杀？ Well, what is mystical immolation?
听起来像是敷衍之词，言之无物。 Sounds like it's a throwaway term that really doesn't say anything.
让我们细想。 Well, think about it.
在圣餐中，存在双重祝圣。 In the Eucharist, you have the twofold consecration.
饼的祝圣使基督体血存在于饼酒形质之下——体在饼形下。 You have the consecration of bread, and the body is under the species of that bread, under the appearances of that bread.
酒的祝圣使基督体血存在于饼酒形质之下——血在酒形下。 And on the other hand, you have wine, and blood is under the species of that wine.
纵观圣经，血象征什么？ Well, when you look throughout sacred scripture, what is the blood of something?
血象征生命。 Well, the blood is the life of something.
死亡的另一种表述是什么？ So what is another word for death?
就是流血。 Well, another word for death is the shedding of blood.
当血与身体分离，即意味着死亡。 When you have the separation of blood from body, you have the death of that thing.
因此体血分离足以构成宰杀。 So the separation of blood and body is sufficient for immolation.
事实上，这是宰杀的规范形式。 In fact, it is the normative means of immolation.
基督在十字架上体血分离时，正是他被宰杀并奉献给圣父的时刻。 And on the cross when Christ's body and blood were separated, that's when he was immolated and offered Himself up to the Father.
所以在圣餐中，饼酒的双重祝圣通过饼酒形质，实现了体血的圣事性分离。 So in the Eucharist, when you have on the one hand the consecration of the bread, and on the other hand the consecration of the wine, you have a twofold consecration, and this twofold consecration under the symbols of bread and wine, a sacramental separation of body and blood.
既然存在圣事性分离，这就是真实的宰杀。 And therefore since there is a sacramental separation, this is truly an immolation.
为何称之为神秘宰杀？ Now, why do we call it a mystical immolation?
因为这是外在象征性分离，但这些象征确实真实地在其形质下包含所表征的实体。 Well, the reason we call it this is because this is an outward symbolic separation, but the symbols truly and really under their appearances contain the things they signify.
这就是神秘分离的全部含义。 That's all that mystical separation means.
举例说明。 I'll give you an example.
或许有助于理解。 This might help make you get it.
假设我们观看一部关于基督受难的电影。 So let's say we had some sort of movie and this movie was of the passion of Christ.
以象征方式将基督的牺牲呈现眼前。 We had Christ in front of our eyes in a symbolic way sacrificed for us.
这是象征性的祭献。 We have a symbolic sacrifice in front of our eyes.
是基督牺牲的戏剧化呈现。 We have a dramatic presentation of the sacrifice of Christ.
这是祭献吗？ Is this a sacrifice?
这是发生在我们眼前的宰杀吗？ Is this an immolation happening before our eyes?
不是。 No.
这仅仅是象征性呈现。 It's merely a representation of it.
只是关于它的影像。 It's merely a movie about it.
但在饼酒形质下体血的分离中，由于这种象征性分离真实 包含着所表征的实体，我们确实可以说这里存在宰杀。 But since in the separation of the blood and in the separation of the body under the symbols of bread and wine, because we have this symbolic separation which really contains what it signifies, we truly can say that we have an immolation here.
这就是神秘宰杀的全部含义。 So this is all that's meant by mystical immolation.
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本视频已探讨：祭献的普遍本质。 So far in this video, we went over the nature of sacrifice in general.
弥撒祭献的形式或本质——即双重祝圣。 We went over the form or essence of the sacrifice of the Mass, which is found in the double consecration.
动力因——作为首要献祭者的基督祭司。 Further, we went over the efficient cause, which is Christ as priest who's offering the Mass as primary offer.
质料因——作为祭品的基督在十字架上的受苦。 And lastly, we went over the material cause, which is Christ as victim, suffering on the cross.
还有哪些方面需要讨论？ So, what is there left to cover?
我们已涵盖弥撒祭献的三个部分。 Because we went over all three parts of the sacrifice of the Mass.
还可探讨其目的、效果与作用。 Well, we can still cover, as we said before, the ends, the purposes, the effects of the sacrifice of the Mass.
弥撒祭献为何而存在？ What is it for?
要理解弥撒祭献的意义与目的，须牢记这是基督上升性中保的部分。 In order to understand the meaning and the purpose of the sacrifice of the Mass, the end of the sacrifice of the Mass, we have to remember that this is part of the ascending mediation of Christ.
重点不在于降赐给我们的恩典，而在于它对神的关系性作用。 This isn't about what is brought down to us, principally, but rather, what is it meant to do in relation to God.
它对神产生什么影响？ What is it meant to do to God?
它要向神奉献什么？ What is it meant to offer to God?
这是我们必须追问的问题。 That's the question that we have to ask.
当谨记：祭献是向神的奉献。 We have to always keep in mind that a sacrifice is an offering to God.
如此方能避免各种新教的混淆观念。 Then we will not fall into the various Protestant confusions.
玛拉基书一章十一节对此阐述最为明确。 The text that tells us the most about this is Malachi 1:11.
经文说：「从日出之地到日落之处，我的名在外邦中必尊为大。」 It reads, quote, "From the rising of the sun even to the going down, my name is great among the Gentiles.
「在各处人必奉我的名烧香，献洁净的供物。」 And in every place, there is sacrifice, and there is offered to my name a clean oblation.
「因为我的名在外邦中必尊为大，这是万军之耶和华说的。」 For my name is great among the Gentiles, saith the Lord of hosts." End quote.
这被视为对将来教会的预言。 This is supposed to be a prophecy about the future Church.
因此多数译本将现在时态译为将来时——「必献」洁净的供物。 This is why most translations will translate the present tense is, as the prophetic future shall be.
故将来在外邦各处都必献上纯洁祭品。 So, there shall be a pure oblation, a clean oblation, which is offered among the Gentiles in all places.
传统上这始终被解释为圣餐。 Now, traditionally, this has always been interpreted as the Eucharist.
我们可提出诸多释经论证（或另制视频详述）。 We could give plenty of individual exegetical arguments, and I might do a future video about this.
此刻我们暂认定这是指圣餐。 We're gonna assume for a minute that this is about the Eucharist.
新教徒或也认同此说，因自古这节经文就被应用于圣餐。 The Protestant might very much agree that this is about the Eucharist, since from the very early times, this has been applied to the Eucharist.
但他们主张这只是感恩祭。 But they will argue that this is merely a sacrifice of thanksgiving.
认为仅指十字架恩典的施予。 They will argue that this is merely in reference to the application of the fruits of the cross.
但如前所述，恩典施予属于基督降下性中保，与祭献无关——这正是 区分上升性与降下性中保、圣餐作为圣事与作为祭献的重要性所在。 Well, as we went over above, the applications of the fruits of the cross is about the descending mediation of Christ, and therefore, isn't even about sacrifice, which is why I told you it's important to keep in mind the distinction between the ascending and descending mediation, between the Eucharist as sacrament and the Eucharist as sacrifice.
但无论如何，他们会如此争辩。 But anyways, this is what they'll argue.
主张玛拉基所言仅是朝拜与感恩之祭。 They'll argue that this is merely a sacrifice of adoration and thanksgiving that Malachi is talking about.
这完全不合逻辑。 But this doesn't make any sense.
因上下文显明，这将要献于外邦的纯洁祭品，本质就是祭献。 And the reason that this doesn't make any sense is that this clean oblation, this pure sacrifice which will be offered among the Gentiles, is meant to be a sacrifice in context.
这祭献被呈现为超越旧约一切祭献的存在。 This sacrifice is presented as something which is greater than all the sacrifices of the Old Covenant.
是与昔日污秽祭品形成对比的纯洁供奉。 This is a sacrifice which is supposed to be a pure and clean offering in comparison to the dirty offerings that were once presented.
若此祭献不实现旧约祭献的主要目的之一——赎罪，就不能称为更伟大的祭献。 So, if this sacrifice does not fulfill one of the primary ends of the sacrifice of the Old Covenant, which were propitiation, then this sacrifice wouldn't be a greater sacrifice.
仅实现旧约部分祭献的部分目的，怎能称为更伟大？ How could it be a greater sacrifice if it only fulfills some of the ends of some of the sacrifices of the Old Covenant?
相反，这将是更逊色的祭献。 Rather, it would be a worse sacrifice.
是远为不如的祭献。 It would be a much worse sacrifice.
故圣餐祭献必须以更超越的方式，实现旧约所有祭献的全部目的。 So, the sacrifice of the Eucharist needs to fulfill all of the ends of the sacrifices of the Old Covenant in a greater way.
况且，这与十字架的祭献是同一个祭献。 Further, it's the same sacrifice as the sacrifice of the cross.
若说十字架祭献有某些目的，而圣餐祭献却不具备这些目的，这完全不合逻辑。 Makes no sense to say that the sacrifice of the cross has some end, but the sacrifice of the Eucharist doesn't have that end.
这绝对说不通。 That makes absolutely no sense.
关于第一个论点，萨拉曼卡学派给出了精辟总结： Now, when it comes to the first argument, the Summonticenses give a very good summary.
他们说：「玛拉基书一章十一节预言的祭献，是要取代旧约所有祭献的。」 They say, quote, "The sacrifice which is predicted in Malachi 1:11 is a sacrifice replacing all the sacrifices of the Old Law.
「但旧约祭献不仅包含朝拜与感恩，也包括赎罪与求恩。」 But the sacrifices in the Old Law were not only of adoration and thanksgiving, but also propitiation and impetration.
「因此玛拉基预言的祭献也必如此。」 Therefore, the sacrifice predicted by Malachi will be of such a kind.
「而这正是弥撒的祭献。」 But this is nothing other than the sacrifice of the Mass.
「故弥撒祭献不仅是朝拜与感恩之祭，也是赎罪与求恩之祭。」 Therefore, the sacrifice of the Mass is not only one of adoration and thanksgiving, but also propitiation and impetration." End quote.
这里呈现出祭献的四个目的： Here, we see the four ends of sacrifice presented.
朝拜、感恩、赎罪与求恩。 We have adoration, thanksgiving, propitiation, and impetration.
朝拜是虔敬之德的体现，为承认神的至高完美。 Adoration is an act of the virtue of religion, which is meant to acknowledge the supreme perfection of God.
朝拜是最崇高纯粹的敬拜形式。 Adoration is the greatest and purest form of worship.
而感恩则是回应。 But on the other hand, thanksgiving is a response.
感恩是对神所赐恩惠的回应。 Thanksgiving is a response to the benefits which are given from God.
圣餐中朝拜与感恩的目的显而易见。 Adoration and thanksgiving in the Eucharist are pretty obvious.
这是任何祭献都必备的要素。 They're essential to any sort of sacrifice.
因此圣餐显然具备这两者。 So, very clearly, the Eucharist is going to have these two.
这在承认圣餐是祭献的新教徒中并无争议。 This isn't really controversial with the Protestants who do affirm that the Eucharist is a sacrifice.
但后两个目的则存在分歧。 Now, when it comes to the last two, this is where things get a bit interesting, because there is a bit of disagreement.
首先谈谈求恩。 So first, we can speak of impetration.
何谓求恩？ What is impetration?
求恩本质上是向神祈求。 Well, impetration basically means that you're just asking for something.
如同臣民向君王请求恩赐——或许是一小块领地。 If you go up to a king and ask the king to give you a benefice, to ask you to give you, you know, maybe a little bit of property over there.
或为他人求君王开恩。 You ask the king to show mercy on somebody else.
这就是求恩的行为。 This is an act of impetration.
你在恳求君王为你行事。 You're impetrating the king to do something for you.
显然，在弥撒中我们呈献各种意向。 So, very obviously, in the Mass, we offer various intentions.
这些意向就是求恩之举。 And these various intentions are acts of impetration.
但最具争议的是最后一个目的——赎罪。 Yet, the last one is where things get very controversial, and this is propitiation.
赎罪是什么意思？ What does propitiation mean?
赎罪意味着使某人息怒。 Well, propitiation means to make somebody propitious.
息怒基本指从敌对态度转为友善态度。 To be propitious basically means to have a favorable disposition to somebody else.
通常指从愤怒状态转为仁慈状态。赎罪就是使人息怒。 Usually, it's in reference to a favorable disposition that one has after having a very unfavorable disposition.Propitiation means to render somebody propitious.
息怒意味着你从敌对态度转变为对某人友善。 To be propitious means that you have a favorable disposition towards somebody when, at one time, you didn't have a favorable disposition towards somebody.
当你献上赎罪祭时，是通过献上对方所爱之物来平息怒气。 When you have a sacrifice of propitiation, you're trying to appease somebody by offering something that they love.
这正是十字架祭献的意义。 So, this is what happens in the sacrifice on the cross.
基督在十字架上以无限大爱，奉献自己的体血来平息圣父的义怒。 On the cross, Christ offers, in his infinite love, his own body and blood in order to propitiate the Father.
这意味着圣父对罪人本有义怒与惩罚的意愿，而基督献上体血使神对我们转为仁慈。 This means that the Father has some sort of wrath, some sort of desired punishment against the guilt of sinful creatures, and Christ is offering his own body and blood in order to render God favorable to us.
英语中「平安祭」的概念与此相似。 In English, we have a similar idea with a peace offering.
平安祭是存在矛盾的双方为化解冲突而献上的礼物。 A peace offering is something which is given from one party to another when they have a bit of tension in order to resolve the tension.
就像你与兄弟争执后，可能送礼物使他息怒。 So, if you get in a fight with, you know, your sibling, you may give them something in order to render them propitious to you.
你试图平息他因你的过错而产生的愤怒。 You are trying to propitiate the anger that they have of something that you've done wrong.
试图终止两人间的敌对状态。 You are trying to end the hostilities between two individuals.
不过平安祭的概念略有不同，因它假定双方地位平 等且相互敌对，其中一方试图通过献礼化解矛盾。 Now, the idea of a peace offering is a bit different because peace offering usually assumes that you're equals and that there is equal aggression between both sides, and one of them is, is finally trying to bury the hatchet, uh, by what's going on, by what is offered.
而我们与神的关系中，我们是罪人该受惩罚，情况完全单方面。 Where on the other hand, we are guilty before God, we deserve punishment, and there's a very one-sided situation which is going on.
因此赎罪与求恩密切相关，都是为我们的罪向神祈求。 So, propitiation is actually very closely related to impetration, where basically asking God to do something in relation to our sins.
在公教救赎论中，我们思考大罪的罪债。 Now, in Catholic soteriology, we think about guilt, we think about the guilt of mortal sin.
大罪的罪债通过圣化恩典消除。 The guilt of mortal sin is removed by sanctifying grace.
圣化恩典注入我们内，罪债就得赦免。 Sanctifying grace is infused within us and guilt is removed.
如前所述，这属于基督降下性中保，我们领受圣化恩典。 Now, as I said before, this is part of the descending mediation of Christ, that we receive sanctifying grace.
所以弥撒祭献不直接立即消除罪债，因为罪债只能通过圣 化恩典消除——这属于基督降下性中保，通过圣事达成。 So, directly and immediately, the sacrifice of the Mass is not ordered to remove the guilt of sin, because the guilt of sin is only removed by sanctifying grace, which is part of the descending mediation of Christ and comes by way of the sacrament.
我们说弥撒能消除大罪罪债，仅指通过求恩达成的赎罪效果。 The only way in which we talk about the Mass removing the guilt of mortal sin or anything like that is propitiation insofar as it is impetration.
我们祈求神施怜悯，他赐予我们痛悔之心。 We are asking God to be merciful unto us and He grants us a spirit of contrition.
赐予我们悔改之恩。 He grants us repentance.
赐予这些使我们归向他的恩典推动。 He grants us these good motions of grace which make us turn back to Him.
这是我们说弥撒对罪债有赎罪功效的唯一意义。 This is the only sense we speak about the Mass as propitious for the guilt of sin.
因此说弥撒直接立即消除罪债是完全错误的。 So, it is completely wrong to speak of the Mass as removing guilt in an immediate and direct way.
它只是以间接、中介的方式远程消除罪债。 Rather, it only refers to the removal of guilt in a remote way, in an indirect and a mediated way.
故《神学大全纲要》在综述特伦多大公会议教导时说：「圣事以实效和工具性使人成圣。 Therefore, the Sacrae Theologiae Summa says, giving a synopsis of the teaching of the Council of Trent, quotes, "A sacrament sanctifies efficiently and instrumentally.
祭献则通过它在神面前的求恩能力使人成圣。 A sacrifice sanctifies through the power of impetration that it has in the sight of God.
弥撒为罪而献，不是直接为赦罪，而是间接地——通过弥撒 祭献，平息的神赐予罪人恩典与悔改之恩，从而赦免其罪。 The Mass is offered for the sins, not directly for their remission, but it is offered for them indirectly inasmuch as, by the sacrifice of the Mass, God, having been appeased, grants grace and the gift of repentance to the sinner, and so forgives his sins.
即通过赐予实际恩典，使罪人通过常规方法获得成义。」 That is, by giving the actual grace whereby the sinner disposes himself for justification to be obtained by the ordinary means." End quote.
另一方面，我们可思考罪带来的暂罚。 On the other hand, we can actually think about certain temporal punishments which are due to sin.
这些暂罚在炼狱中补赎。 These temporal punishments are satisfied in purgatory.
这涉及小罪的暂罚，有些教父称之为「日常罪过的暂罚」。 This is what is referred to when we're thinking about the punishments due to venial sins, or sometimes they're called the punishments due to daily sins by some of the Fathers.
通过奉献基督体血，圣父对小罪的暂罚转为仁慈。 By the offering of the body and blood of Christ, the Father is given some sort of propitiation in order not to punish these temporal punishments due to venial sin.
因此教父们主张为亡者献弥撒。 This is why, according to the Holy Fathers, Mass is offered for the dead.
为亡者献弥撒，使神对炼狱中的暂罚转为仁慈。 Mass is offered for the dead so that God may be propitiated for all of the temporal punishments that He is inflicting in purgatory.
无论你是否认同，这都是教父的教导。 Whether you like it or not, this is the teaching of the Fathers.
圣奥古斯丁说：「当为已亡受洗者献祭——或是祭坛之祭（即弥撒），或施舍 ——对极善者（天堂中的）是感恩祭，对不太善者（炼狱中的）是赎罪祭。 Saint Augustine, for example, says, quote, "When sacrifices, whether of the altar, that is, the Mass, or of alms, are offered for the baptized dead, they are thank-offerings for the very good, that is, those in heaven, propitiations for the not-so-very-bad, that is, those in purgatory.
至于极恶者（地狱中的），虽对亡者无益，至少对生者是种安慰。」 And as for the very bad, that is, those in hell, even if they are of no help to the dead, they are at least a sort of consolation for the living." End quote.
本视频涵盖大量内容。 In this video, we went over a lot.
我们探讨了祭献的定义、组成部分，弥撒如何实现这些部分而成为真正的祭献。 We went over what a sacrifice is, what are the various parts of a sacrifice, how the Mass fulfills all these parts of a sacrifice and therefore is a proper sacrifice.
也探讨了弥撒祭献的目的、圣经依据、基督升降性中保与此的关系、圣事与祭献的区分等。 We also went over the ends of the sacrifice, the Mass, some of the Biblical justifications, the way in which the ascending and descending mediation of Christ relates to this, the way in which we distinguish between a sacrament and a sacrifice, and so on and so forth.
本视频涵盖了大量内容。 We went over a lot of stuff in this video.
因此未来我计划制作专题视频，深入探讨其中某些方面。 This is why, in the future, I wanna do particular videos going over some of these different aspects.
请在评论区告诉我，你最希望我详细讲解哪个主题。 So, let me know in the comments below which one of these aspects you would like me to cover in more detail.
务必订阅频道、点赞本视频，并关注我以获取未来关于弥撒祭献的系列内容。 And definitely subscribe, like this video, do all that good stuff, follow me in order to get all of those future videos on the sacrifice of the Mass.
希望本视频对你有所帮助。 Now, I hope this helped you out.
愿神保佑你们。 And as always, God bless.
教宗本笃十六世曾说，默想祈祷是使耶稣门徒与神圣导师亲密相处的常规途径。 Pope Benedict XVI said that mental prayer is an ordinary means that enables the disciple of Jesus to live in intimacy with the divine teacher.
但如何进行默想祈祷？ Yet, how does one engage in mental prayer?
灵修大师圣依纳爵·罗耀拉堪称典范。 One of the greatest masters of the spiritual life was Saint Ignatius of Loyola.
十九世纪某位耶稣会士曾依照圣依纳爵著作，撰写过一部完整的默想祈祷指南。 In the 19th century, a certain Jesuit priest decided to write a complete guide to mental prayer patterned on the works of Saint Ignatius.
这本重新排版的著作《依圣依纳爵之道：默想祈祷简指南》已在亚马逊上架。 Check out this work on Amazon, completely typeset under the title A Brief Guide to Mental Prayer According to the Mind of Saint Ignatius.