在耶稣去世前的那个晚上，他庆祝了最后的晚餐，并在那里说：「你们要如此行，为的是 纪念我。」当圣保罗写给哥林多人的第一封信时，他回忆起这件事并说：「你们每逢吃这 饼，喝这杯，是表明主的死，直等到他来。」这与公教会所称的圣餐有什么关系呢？ On the night before he died, Jesus celebrated the Last Supper and said there, "Do this in memory of me." When Saint Paul wrote his first letter to the Corinthians, he recalled this and says, "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes." What does this have to do with what the Catholic Church calls the Eucharist?
公教会的圣餐在圣经里有记载吗？ Is the Catholic Eucharist in the Bible?
是的。 Yes.
公教会的圣餐在圣经中有记载，事实上，圣经以 不同的方式贯穿于公教会庆祝圣餐的整个过程。 The Catholic Eucharist is in scripture, and in fact, scripture is found in different ways throughout the Catholic celebration of the Eucharist.
但首先，我们需要回过头来思考一下圣餐这个词是什么意思。 But first, we need to back up and consider what this word Eucharist is.
圣餐这个词来源于希腊语「eucharistia」，意思是感恩或感激。 Eucharist comes from a Greek word, eucharistia, which means thanksgiving or gratitude.
动词「eucharisto」意思是我感恩。 The verb eucharisto means I give thanks.
此外，在前缀表示「好」或「善」之后，「eucharistia」的词 根是希腊语「charis」，在拉丁语中被翻译为「gratia」。 Moreover, after the prefix, which means good or well, the stem of eucharistia is the Greek word charis, which is rendered in Latin, gratia.
圣餐确实是这种美好的恩典或感恩。 The Eucharist is indeed this good grace or thanksgiving.
虽然你在阅读英文版新约时可能看不到圣餐这个 词，但要记住，新约的书卷是用希腊语写的。 While you may not see the word Eucharist if you read the New Testament in English, keep in mind that the New Testament books were written in Greek.
这个词表达了我们在英文中听到的「感恩」的意思。 The term expresses what we hear in the English as giving thanks.
例如，圣保罗在哥林多前书里说：「我当日传给你们的，原是从主领受 的，就是主耶稣被卖的那一夜，拿起饼来，祝谢了，就擘开，说：『这 是我的身体，为你们舍的。』」圣餐因此成为这圣事的一个名称。 For example, Saint Paul says in First Corinthians, "For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it and said, 'This is my body, which is for you." Eucharist became one of the names of the sacrament.
在公元2世纪中期，殉道者圣游斯丁见证了将这种食物称为圣餐的习俗。 Saint Justin Martyr, in the middle of the 2nd century, attests to the custom of calling this food Eucharist.
我们在圣经中哪里可以找到公教会对圣餐的理解呢？ Where do we find the Catholic understanding of the Eucharist in the Bible?
主要是耶稣自己在公开传道时所教导的内容。 Primarily, it is what Jesus himself teaches during his public ministry.
在三本对观福音书里，马太福音第26章、马可福音第14章和路加福音第22章 ，我们读到耶稣设立了神圣的餐宴，他拿起饼和酒，说出具有转化意义的话语。 In all three synoptic gospels, in Matthew chapter 26, in Mark chapter 14, and Luke chapter 22, we read that Jesus institutes the sacred meal where he takes bread and wine and says words that are transformative.
他使饼和酒成为他自己的身体和血。 He makes the bread and wine his own body, his own blood.
圣餐就是基督自己。 The Eucharist is Christ himself.
圣托马斯·阿奎那指出，耶稣在去世前的那个晚上这样做，因 为这个圣事使基督临在于我们中间，他为我们的救赎受苦。 Saint Thomas Aquinas noted that Jesus does this on the night before he died, because this sacrament makes Christ present to us, who suffered for our salvation.
耶稣希望永远与我们同在。 Jesus wants to remain with us always.
基督在世上的整个生命都指向他在逾越奥秘中赐给我们圣餐，以便我们能与他联合。 All of Christ's life on Earth led to him giving us the Eucharist in the Paschal Mystery, so that we may be united to him.
在最后的晚餐中，他说：「我很愿意在受难前和你们同吃这逾越节的筵席 。」在约翰福音第6章，耶稣说：「我是从天上降下来的生命的饼。」 At the Last Supper, he said, "I have earnestly desired to eat this Passover with you before I suffer." In John chapter 6, Jesus says, "I am the living bread which came down from heaven.
人若吃这饼，就必永远活着。 If anyone eats of this bread, he will live forever.
我所要赐的饼，就是我的肉，为世人之生命所赐的。」圣餐是所有圣事中 最伟大的，因为它包含了基督自己，并且在旧约中以多种方式被预示。 And the bread which I shall give for the life of the world is my flesh." The Eucharist is the greatest of all sacraments, because it contains Christ himself, and it was foreshadowed in many ways in the Old Testament.
正如亚伯拉罕凭着信心愿意献上他所爱的儿子，神 父也同样将他所爱的儿子作为弥撒中的牺牲献上。 As Abraham was willing in faith to give his beloved son, so God the Father gives his beloved Son as a victim in the sacrifice of the mass.
逾越节的羔羊是以色列人旅途中的食物，它的血拯救了以色列免于毁灭。 The Passover lamb was the food for Israel's journey, and its blood saved Israel from destruction.
基督是神的羔羊，成为我们通往天堂之旅的食物，我们因他的血得救。 Christ is the lamb of God who becomes food for our exodus to heaven, and we are saved by his blood.
在他们从埃及出走的过程中，以色列人每天都由神亲 自以吗哪的形式喂养，那是从天上降下的神秘饼。 During their exodus from Egypt, the Israelites were fed daily by God himself in the form of manna, a mysterious bread from heaven.
我们由圣餐喂养，那就是基督自己，从天上降下的生命的饼。 We are fed by the Eucharist, Christ himself, the living bread come down from heaven.
圣托马斯·阿奎那在基督圣体节的弥撒序列中以诗歌形式表达了这些旧约中的预表或预兆。 Saint Thomas Aquinas expresses these Old Testament types, or foreshadows, in poetic form in the mass sequence of Corpus Christi.
在英文翻译中，教会唱道：「真理，成就了古老的预表。」 In the English translation, the church sings, "Truth, the ancient type fulfilling.
以撒被捆绑，甘愿成为牺牲。 Isaac bound, a victim willing.
逾越节的羔羊，流出生命的血。 Paschal Lamb, its life blood spilling.
吗哪奉送给父。」此外，圣餐不仅在旧约中被预言，在新约 中被明确表达，教会的圣餐庆祝也充满了圣经经文和意象。 Manna to the Father sent." Moreover, not only is the Eucharist foretold in the Old Testament and made explicit in the New Testament, the Church's celebration of the Eucharist is filled with biblical verses and images.
对圣托马斯来说，遵循圣奥古斯丁的传统，弥撒最突出地表达了圣保罗在 提摩太前书中所说的：「我劝你，第一要为万人恳求、祷告、代求、祝谢 ；为君王和一切在位的，也该如此，使我们可以敬虔、端正、平安无事地 度日。」弥撒是我们找到恳求、祷告、代求和感恩的最伟大例子。 For Saint Thomas, following in a tradition from Saint Augustine, the mass preeminently expresses what Saint Paul says in First Timothy, "First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way." The mass is the greatest example of where we find supplications, prayers, intercessions, and thanksgivings.
弥撒以三位一体开始和结束，即以十字架的记号奉父、子、圣灵的名。 The mass begins and ends with the Trinity, the Father and the Son and the Holy Spirit in the sign of the cross.
我们可以回想马太福音结尾处，耶稣如何给使徒们 大使命，要他们奉父、子、圣灵的名给人施洗。 We can recall how at the end of Matthew's account of the Gospel, Jesus gives the Great Commission to the apostles to baptize in the name of the Father and of the Son and of the Holy Spirit.
十字架的记号表达了基督如何来拯救我们。 The sign of the cross expresses how Christ came to save us.
圣餐的入门礼包括一个忏悔行为，那时我们向主呼求怜悯。 The Eucharist introductory rites include an act of penance when we cry out to the Lord for mercy.
在某些圣日，例如大多数主日，教会唱《荣耀颂》，这放大了圣诞 夜天使的宣告：「在至高之处荣耀归与神！在地上平安归与他所喜 悦的人！」在入门礼之后，每次弥撒都由道礼和圣餐礼组成。 On certain holy days, such as most Sundays, the Church sings the Gloria, which amplifies the angelic statement on Christmas night, "Glory to God in the highest, and on Earth peace among men with whom he is pleased." After the introductory rites, each mass is composed of the Liturgy of the Word and the Liturgy of the Eucharist.
道礼包括从圣经中选读的经文，最终以福音的宣读达到高潮。 The Liturgy of the Word gives readings from the Bible, culminating in the proclamation of the Gospel.
圣餐礼自始至终都充满了圣经经文，包括由受按立的祭司以基督的身份所说的设 立圣餐的话语，例如：「这是我的身体。」在领圣餐时，知道除去世人罪孽的神 的羔羊临在，我们以一种让人想起百夫长向耶稣求医治时所说的话的方式祈祷。 The Liturgy of the Eucharist is imbued with scripture throughout, including the very words of institution of the Eucharist said by the ordained priest in the person of Christ, such as, "This is my body."At communion, knowing that the lamb of God that takes away the sins of the world is present, we pray in a way reminiscent of the words to Jesus of the Centurion seeking healing.
「主啊，我不配你到我舍下，只要你说一句话，我的灵魂就必得医治。」 公教关于圣餐的教导不仅在圣经中，圣经也在圣餐的庆祝中被活出来。 "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." The Catholic teaching of the Eucharist is not only in the Bible, the Bible is lived out in the celebration of the Eucharist.
这一切都是为了我们的救赎，好让在圣餐中庆祝的话语医治我们的灵魂，使我们永远活着。 All of this is for our salvation, so that the words celebrated in the Eucharist may heal our souls and that we may live forever.
要获取更多类似的阅读材料、播客和视频，请访问Aquinas101.com。 For readings, podcasts and more videos like this, go to Aquinas101.com.
当你在那里时，务必报名参加我们关于阿奎那的免费视频课程之一。 While you're there, be sure to sign up for one of our free video courses on Aquinas.
别忘了订阅、点赞并与你的朋友分享，因为你的想法很重要。 And don't forget to subscribe, like and share with your friends, because it matters what you think.
公教会完全相信耶稣在最后的晚餐中所说的话：「这是我的身体。」 The Catholic Church takes Jesus at his word when he says at the Last Supper, "This is my body.
你们要如此行，为的是纪念我。」圣餐确实是耶稣的身体和血，在饼和酒的外观下临在。 Do this in memory of me." The Eucharist is truly the body and blood of Jesus, present under the appearances of bread and wine.
但这怎么可能呢？ But how can this be?
我们仍然看到像是饼和酒的东西。 We continue to see what looks like bread and wine.
它的味道仍然像饼和酒，表现得也像饼和酒。 It continues to taste like bread and wine, to behave like bread and wine.
基督的身体怎么可能在那里呢？ How could the body of Christ be there?
当一位祭司主持弥撒时，他从饼和酒开始。 When a priest says mass, he starts with bread and wine.
在祝圣时，这些元素变成了基督的身体和血。 At the consecration, these elements become the body and blood of Christ.
这种奇迹般的变化是由神的权能引起的，这被称为「变体」。 This miraculous change is caused by God's divine power and it's called transubstantiation.
我们有另一个视频会更详细地解释这一点。 We have another video that explains it in more detail.
在这个视频中，我们关注的是变体所带来的结果，即耶稣基 督在圣餐中的真实临在，包括他的身体、血、灵魂和神性。 In this video, we're focusing on what results from transubstantiation, the real presence of Jesus Christ in the Eucharist, body, blood, soul, and divinity.
耶稣是如何临在的呢？ How is Jesus present?
圣托马斯·阿奎那给出了一个经典的答案，但要理解 他说的话，我们需要回顾本体和偶性之间的区别。 Saint Thomas Aquinas gives a classic answer, but to understand what he says, we need to review the distinction between a substance and its accidents.
本体是真正存在的东西。 A substance is what is really there.
想想一条狗。 Think of a dog.
那就是一个本体。 That's a substance.
菲多是那个存在的东西，真正存在的东西，但关于菲多可以说很多事情。 Fido is the thing that subsists, the thing that's really there, but many things could be said of Fido.
他是白色的，毛茸茸的，而且很瘦。 He's white and hairy and skinny.
这些是菲多的属性或特征，托马斯·阿奎那称之为偶性。 These are properties or characteristics of Fido, what Thomas Aquinas calls accidents.
它们会随着时间而改变。 They can change over time.
毛茸茸的菲多可以理发。 A hairy Fido can get a haircut.
瘦弱的菲多可以变胖。 A skinny Fido can become fat.
但菲多的本体始终不变。 But the substance of Fido stays the same.
偶性是依附于主体或本体的事物。 Accidents are the kinds of things that inhere in a subject or a substance.
菲多的瘦弱是菲多的一个属性，但菲多是支撑他外表 并保持不变的存在，而菲多的瘦弱可能会时有时无。 Fido's skinniness is a property of Fido, but Fido is what stands under his appearances and stays the same, while the skinniness of Fido might come and go.
每当我们遇到一个事物时，我们的感官首先接触到它的外表、它的偶 性，然后我们的头脑理解那些外表之下真正存在的东西，即本体。 Whenever we encounter a thing, our senses encounter its appearances, its accidents, and then our mind grasps what is there underneath those appearances, the substance.
例如，我们理解从胚胎成长为幼儿、青少年，最终成为成年人的是同一个人。 For example, we grasp that the same person is present when an embryo grows to a toddler, a teenager and eventually becomes an adult.
现在让我们回到圣餐的话题。 Let's now return to the Eucharist.
耶稣怎么可能临在于看似饼和酒的东西里呢？ How can Jesus be present in what looks like bread and wine?
当然，现在耶稣以他的人身在天上，坐在父的右边。 Of course, right now, Jesus is in heaven at the right hand of the Father in his human body.
当我们庆祝圣餐时，耶稣的人身并不会移动或改变。 That human body of Jesus doesn't move or change when we celebrate the Eucharist.
相反，公教会的理解是，饼的本体奇迹般地变成了基督身体的本体。 Rather, the Catholic understanding is that the substance of the bread is miraculously changed into the substance of the body of Christ.
但是，关键的一点是，饼的偶性或外表并没有改变。 But, and this is the key point, the accidents or appearances of bread do not change.
它们仍然保持原来的样子。 They remain just what they were before.
因此，变体——饼变成基督身体的变化——在两个方面是奇迹般的。 So transubstantiation, this change of the bread into the body of Christ, is miraculous in two ways.
首先，饼会变成基督的身体；其次，饼的偶性或外表、它的属性，会继续存在。 First, that bread would become the body of Christ, and second, that the accidents or appearances of the bread, its properties, would continue to exist.
它们奇迹般地由神维持存在，而不再植根于饼的本体。 They're miraculously held in being by God without being rooted in the substance of bread.
这是因为饼的本体已经不存在了。 That's because the substance of bread is not there anymore.
它已经完全变成了基督身体的本体。 It has been changed, entirely changed into the substance of Christ's body.
现在，你可能会问，我在圣经里哪里读到过这个？ Now, you might say, where did I read that in the Bible?
托马斯·阿奎那给出的答案是，你在约翰福音第6章读到过。 The answer that Thomas Aquinas gives is, you read about it in Chapter 6 of John's Gospel.
耶稣告诉我们，他的身体是真正的食物，你必须吃它才能得永生。 Jesus tells us that his body is true food and that you must eat it in order to have eternal life.
然后，在最后的晚餐中，耶稣拿起饼，擘开，分给他的使徒们，说：「这 是我的身体。」当使徒们接过时，它看起来像饼，但实际上是他的身体。 Then, at the Last Supper, Jesus took bread, broke it and gave it to his apostles saying, "This is my body." When the apostles received it, it looked like bread, but in truth it was his body.
这是因为当神说话时，他所说的就会实现。 This is because when God speaks, what he says comes to be.
起初，神说：「要有光。」就有了光。 In the beginning, God said, "Let there be light." And there was light.
因此，当神的道说：「这是我的身体，」它就真正变成了他的身体。 So when the divine word of God says, "This is my body," it truly becomes his body.
圣托马斯解释说，尽管我们通过感官无法直接看到、触摸或尝到他的身体 ，但我们相信耶稣所说的话，他的身体现在确实在饼的外表下真实临在。 Saint Thomas explains that even though we don't see, touch or taste his body directly through our senses, we believe what Jesus says, that his body is now truly present under the appearances of bread.
这需要对神的道有信心的行动…… This requires an act of faith in the word of God....
将饼变成基督的身体对神来说并非不可能。 and changing bread into the body of Christ isn't impossible for God.
所以当他说他这样做时，我们应该相信他。 So we should believe him when he says that he does it.
从这个关键真理出发，阿奎那对圣餐得出了一些重要的结论。 From this key truth, Aquinas draws a number of important conclusions about the Eucharist.
首先，基督身体的本体是直接临在的，但他的人身偶性并不在。 First, the substance of Christ's body is directly present, but the accidents of his human body are not.
也就是说，他的人身有自己的身高、体重、位置等 等，这些身体的属性在圣餐中并不是直接临在的。 That is, his human body has its own height, weight, place, and so forth, and those properties of his body are not directly present in the Eucharist.
其次，饼的偶性继续存在，尽管饼的本体已经不在了。 Second, the accidents of the bread continue to be present even though the substance of the bread is no longer there.
这意味着饼的形状、大小、数量、在三维空间中的扩展，这些偶性 现在成为一种容器，隐藏在其中的基督身体的本体被包裹在里面。 This means that the bread's shape, its size, its quantity, its extension in three-dimensional space, these accidents have now become a kind of container for the substance of the body of Christ which is hidden within them.
事实上，圣餐将继续具有饼的化学和原子属性， 但那些偶性之下真正存在的本体是基督的身体。 Indeed, the Eucharist will continue to have the chemical and atomic properties of bread, but the substance that is truly there underneath those accidents is the body of Christ.
这也意味着，即使一位祭司用大量饼来主持弥撒，在 天上存在的基督身体也不会在大小或重量上增加。 This also means that even if a priest were to celebrate mass with an enormous quantity of bread, the body of Christ existing in heaven does not increase in size or in weight.
这是因为数量或大小是一个本体的偶性，就像菲多的大小是菲多的偶性一样。 That's because quantity or size is an accident of a substance, just like the size of Fido is an accident of Fido.
阿奎那还解释说，整个基督都在这个圣事中临在。 Aquinas also explains that the whole Christ is present in this sacrament.
这意味着即使你只领受一小片圣饼，你也领受了基督的整个身体，而不仅仅是他的一部分。 That means that even if you only receive a small fragment of a host, you receive the whole body of Christ, not just a part of him.
更重要的是，所有真正与基督身体联合的东西至少在圣餐中是间接临在的。 What's more, everything that is really joined to the body of Christ is at least indirectly present in the Eucharist.
所以在天上，基督的身体与他的血联合，两者都由他的 人性灵魂赋予生命，他的整个人性与他的神性联合。 So in heaven, Christ's body is united with his blood, and both are made alive by his human soul, and his entire humanity is joined to his divinity.
因此，公教会说，所有这些层面都在每个圣饼和圣杯中 以圣事的方式临在，即基督的身体、血、灵魂和神性。 So the Catholic Church says that all of these dimensions are sacramentally present in every Eucharistic host and chalice, Christ's body, blood, soul, and divinity.
因为圣事是带来它们所象征之事的记号，我们可以说身体在圣饼中是直接临在的。 Because the sacraments are signs that bring about what they signify, we can talk about the body being directly present in the Eucharistic host.
耶稣对着圣饼说：「这是我的身体。」而他的血、灵魂和神性 则在那里间接临在，或者如阿奎那所说，通过伴随性临在。 Jesus says over the host, "This is my body." While his blood, soul, and divinity are present there indirectly, or as Aquinas says, by concomitance.
圣杯也是如此。 And the same is true about the chalice.
基督的血是直接临在的，而他的身体、灵魂和神性则通过伴随性间接临在。 The blood of Christ is present directly, and his body, soul, and divinity are present indirectly by concomitance.
当我们结交一个新朋友时，我们首先看到他的脸，听到他的 声音，然后逐渐在这些外表之下，认识真正存在的那个人。 When we make a new friend, we first see his face, we hear his voice, and gradually, under these appearances, we come to know the person who is really there.
在圣餐中发生的事情更为深刻。 Something even more profound happens in the Eucharist.
当我们看着圣饼时，我们看不到耶稣的人脸。 When we look at a host, we don't see the human face of Jesus.
当然，我们确实听到他的话语，由祭司说出来或在圣经中向我们宣读 ，但这里需要信心来相信神真正在说话，并且神真正在圣餐中临在。 We do hear his words, of course, as they're spoken by the priest or proclaimed to us in Scripture, but faith is necessary here to believe that God is really speaking and that God is really present here in the Eucharist.
但如果我们以信心接受耶稣的话语，并且转向圣餐，信徒逐渐变得更加意 识到基督的临在，甚至对基督临在的体验会增长和加深，这并不罕见。 But if we receive Jesus' words with faith, and if we turn towards the Eucharist, it's not unusual for the believer to gradually become more aware of Christ's presence, and even for the experience of Christ's presence to grow and deepen.
圣托马斯自己也为此写下了祈祷文和赞美诗。 Saint Thomas himself wrote prayers and hymns about this.
让我们与圣托马斯一起祈求神赐给我们越来越多地体验耶稣在圣餐中的救赎临在。 Let us ask then with Saint Thomas that God would grant us to experience more and more the saving presence of Jesus in the Eucharist.
要获取更多类似的阅读材料、播客和视频，请访问Aquinas101.com。 For readings, podcasts, and more videos like this, go to Aquinas101.com.
当你在那里时，务必报名参加我们关于阿奎那的免费视频课程之一。 While you're there, be sure to sign up for one of our free video courses on Aquinas.
别忘了订阅、点赞并与你的朋友分享，因为你的想法很重要。 And don't forget to subscribe, like, and share with your friends because it matters what you think.
在约翰福音第6章令人震惊的话语中，耶稣说：「我实实在在地告诉你 们，你们若不吃人子的肉，不喝人子的血，就没有生命在你们里面。 In the astounding words of John chapter six, Jesus says, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.
吃我肉、喝我血的人就有永生，在末日我要叫他复活。 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.
我的肉真是可吃的，我的血真是可喝的。」所以如 果有人问：「圣餐是食物吗？」答案是绝对是的。 For my flesh is food indeed, and my blood is drink indeed." So if someone asks, "Is the Eucharist food?" The answer is absolutely.
让我们借助圣经和圣托马斯·阿奎那来探索这意味着什么。 Let's explore what that means with help from the Bible and Saint Thomas Aquinas.
在耶稣去世前的那个晚上，他与他的使徒们共进了一餐。 On the night before he died, Jesus had a meal with his apostles.
我们知道这餐是最后的晚餐。 We know this meal as the Last Supper.
这让人想起以色列人每年吃的逾越节羔羊餐，以纪念他们从埃及的奴役中出走。 This calls to mind the Passover meal with the lamb that Israel ate each year in commemoration of their exodus from slavery in Egypt.
耶稣自己是神的羔羊，除去世人的罪。 Jesus himself is the lamb of God who takes away the sins of the world.
在最后的晚餐中，他拿起饼，祝谢了，擘开，分给他的门徒，说：「你们都拿 这个吃，因为这是我的身体，为你们舍的。」同样，他拿起一杯酒，祝谢了。 At the Last Supper, he took bread, and giving thanks, broke it, and gave it to his disciples, saying, "Take this, all of you, and eat of it, for this is my body, which will be given up for you." Similarly, he took a chalice of wine and gave thanks.
他递给他的门徒喝，称它为：「这是我血的杯，是新而永远 之约的血。」圣餐是可吃的食物，但它不是普通的食物。 He gave it to his disciples to drink from it, calling it, "The chalice of my blood, the blood of the new and everlasting covenant." The Eucharist is food to be eaten, yet it is not ordinary food.
这就是耶稣基督自己，他在饼和酒的记号下临到我们，将我们与他一起在恩典中联合。 This is Jesus Christ himself, who comes to us under the signs of bread and wine to unite us together with him in grace.
圣托马斯使用三种经院哲学的范畴来思考圣事。 Saint Thomas uses three scholastic categories to consider the sacraments.
在圣餐中，纯粹的圣事或记号（sacramentum tantum）…… In the Eucharist, the sacramentum tantum, or mere sacrament or sign....
就是饼和酒。 is the bread and wine.
纯粹的现实（res tantum），或所带来的现实，是我们在恩典中与基督的联合。 The res tantum, or the reality that is brought about, is our union with Christ in grace.
我们有圣事中的现实（res et sacramentum），即基督的 身体和血，通过弥撒中的祝圣以变体的方式临到我们，那是本体的完全转化。 We have the res et sacramentum, or the reality in sacrament, as the body and blood of Christ who comes to us through the consecration at mass in transubstantiation, that complete conversion of substance.
当基督自己的本体临到时，饼和酒的本体就不再存在了。 The substances of bread and wine are no longer there when the substance of Christ himself comes.
基督在现实和圣事中的真实临在以饼和酒的记号为 前提，这些记号的偶性或各种特征并没有消失。 Christ's real presence in the reality and sacrament together presupposes the signs of bread and wine whose accidents or various characteristics do not disappear.
圣托马斯明确地将圣餐视为食物，称其为神圣的宴席。 Saint Thomas clearly thought of the Eucharist as food, calling it a sacred banquet.
他创作了一篇关于圣餐的祈祷文，道明会士非常喜欢祈祷这篇文。 He composed a prayer about the Eucharist that Dominicans love to pray.
「哦，神圣的宴席，在其中基督成为我们的食物，他的受难被纪念，灵魂 充满恩典，未来荣耀的保证赐给我们。」弥撒的牺牲确实是一场宴席，圣 托马斯教导说，它的效果部分可以通过作为食物和饮料的方式显现出来。 "O sacred banquet in which Christ becomes our food, the memory of his passion is celebrated, the soul is filled with grace, and the pledge of future glory is given to us." The sacrifice of the mass is indeed a banquet, and Saint Thomas teaches that its effect can be seen in part through its manner of being food and drink.
他说：「这个圣事对灵性生命所做的一切，就像物质食物对身体 生命所做的一样，即维持、增长、恢复和带来喜乐。」想想看。 He says, "This sacrament does for the spiritual life all that material food does for the bodily life, namely by sustaining, giving increase, restoring, and giving delight." Think about it.
食物维持我们的生命。 Food sustains us.
如果你不吃东西，你就会消瘦。 If you don't eat, you waste away.
圣餐是我们的灵性食物，是旅途中的食物，维持我们前往应许之地的路程。 The Eucharist is our spiritual food, the food for the journey that sustains us as we make our way to the promised land.
食物带来增长。 Food gives increase.
孩子们通过吃合适的食物长得又大又壮。 Children grow up big and strong by eating the right food.
同样，神的儿女通过圣餐所赐的恩典和仁爱增长，成为圣徒。 So too the children of God grow up to be saints with an increase in the grace and charity that the Eucharist gives.
食物恢复我们一天中因消耗能量而失去的东西。 Food restores what we lose in the day through expending energy.
当你大量运动时，你需要吃更多东西。 When you exercise a lot, you need to eat more.
圣餐恢复我们在灵性生活中失去的东西，使我们拥有所需的一切恩典。 The Eucharist restores what we lose in the spiritual life so that we may have all the grace we need.
事实上，圣餐从日常小罪的伤害中恢复灵魂，这些小罪使灵魂疲惫。 In fact, the Eucharist restores the soul from the harm of venial daily sin that tires the soul.
食物带来喜乐。 Food gives delight.
你有喜欢的食物吗？ Do you have favorite foods?
圣餐里面包含了所有的甜美。 The Eucharist has all sweetness within.
这是从天上降下的饼，本身包含了所有的喜乐。 This is the bread from heaven containing in itself all delight.
是的，圣餐是真正的食物。 Yes, the Eucharist is real food.
当我们饥饿时，我们需要食物。 We need food when we are hungry.
你渴望什么样的食物呢？ What kind of food do you hunger for?
饥饿或渴望在理解圣餐时是最重要的。 Hunger or desire is of greatest importance in understanding the Eucharist.
在我们的日常生活中，如果你一点也不饿，反而觉得很饱，你就不太可能吃东西。 In our daily life, if you are not in the least bit hungry, but already feel very full, you are less likely to eat.
想想自助餐。 Think of an all-you-can-eat buffet.
有些人在大餐前让自己感到饥饿，以便尽可能多地享受那次体验。 Some people make themselves hungry before that big dinner so as to get as much out of that experience as possible.
同样，圣托马斯教导说，圣餐前的禁食，即在领受圣餐前不 吃东西，正是因为在领受圣事的那一刻需要最大的虔诚。 Similarly, Saint Thomas teaches that the Eucharistic fast, not eating before receiving the Eucharist, is precisely because the greatest devotion is called for at the moment of receiving the sacrament.
我们要在热切的虔诚中渴望基督。 We are to hunger for Christ in fervent devotion.
我们越渴望他，在领受圣餐时就越会被他满足。 The more we hunger for him, the more we will be satisfied by him in receiving the Eucharist.
我们在领受他之前激发对基督的渴望，以便从他那里得到更多。 We work up our hunger for Christ before receiving him so as to receive much from him.
现在，有两种方式来吃这个圣事。 Now, there are two ways of eating the sacrament.
一种是圣事性的，另一种是灵性的。 One is sacramental and the other is spiritual.
首先，当一个人领受圣餐却没有得到任何灵性益 处时，他只是圣事性地吃，而不是灵性地吃。 First, one eats only sacramentally and not spiritually when one receives the Eucharist without receiving any spiritual benefit.
例如，当一个人明知自己有未悔改的重罪却领受圣 餐时，他是圣事性地领受了，但却犯下了罪行。 For example, when someone conscious of unrepentant grave sin receives the Eucharist, that one receives sacramentally, but has done a sinful act.
那不是灵性的领受。 That is not a spiritual consumption.
其次，一个人可能灵性地吃，而不是圣事性地吃。 Second, one may eat spiritually and not sacramentally.
当一个人实际上没有领受圣事，但表达出领受的圣洁渴望时 ，他通过信心和仁爱在灵性上领受了与基督联合的效果。 When someone is not actually receiving the sacrament, but expresses a holy desire to receive, that one receives spiritually the effect of being united to Christ through faith and charity.
除了纯粹圣事性或纯粹灵性吃圣餐的方式之外，还有圣托马斯所理解的完美方式。 In addition to either a merely sacramental or merely spiritual way of eating the Eucharist is what Saint Thomas understands to be the perfect way.
领受圣事的完美方式是在恩典状态下带着圣洁的渴望实际吃圣餐。 The perfect way of receiving the sacrament is by actually consuming the Eucharist in a state of grace with a holy desire.
这结合了圣事性和灵性吃圣餐食物的方式。 This combines both ways of sacramentally and spiritually eating the food of the Eucharist.
我们的主说：「我的肉真是可吃的。」与圣托马斯和所有被基督喂养的圣徒一起，我们可以 渴望基督自己，他在神圣的宴席中临在我们中间，这是我们在地上生命旅途中所需的食物。 Our Lord says, "My flesh is food indeed." With Saint Thomas and all the saints fed by Christ, we can hunger for Christ himself, made present to us in the sacred banquet, the food we need for the journey of life on Earth.
要获取更多类似的阅读材料、播客和视频，请访问Aquinas101.com。 For readings, podcasts, and more videos like this, go to Aquinas101.com.
当你在那里时，务必报名参加我们关于阿奎那的免费视频课程之一。 While you're there, be sure to sign up for one of our free video courses on Aquinas.
别忘了订阅、点赞并与你的朋友分享，因为你的想法很重要。 And don't forget to subscribe, like, and share with your friends, because it matters what you think.
当你吃基督的身体时会发生什么？ What happens when you eat the body of Christ?
当你吃普通的人类食物时，它维持你的身体生命。 When you eat normal human food, it sustains your bodily life.
事实上，它成为你身体的一部分。 In fact, it becomes a part of your body.
孩子吃东西是为了让身体长大。 A child eats in order for his body to grow larger.
当你吃圣餐时会有所不同吗？ Is it different when you eat the Eucharist?
在《忏悔录》中，圣奥古斯丁有一句令人惊叹的话，他写得好像耶 稣在对他说话：「你不会像对待你肉体的食物那样将我变成你。 In his Confessions, Saint Augustine has an amazing line about this which he writes as if Jesus were speaking to him, saying, "You will not change me into you as you do with the food of your flesh.
相反，你将被变成我。」也就是说，当你吃基督的身体时，你不会将它变成你的一部分。 Rather, you will be changed into me." That is, when you eat the body of Christ, you don't change it into a part of you.
相反，它转化你，你成为基督身体的一员。 Instead, it transforms you, and you become a member of the body of Christ.
我们在之前的视频中看到，每个圣事有三个维度或阶 段：圣事记号、中间效果和最终恩典或终极果实。 We've seen in earlier videos that every sacrament has three dimensions or stages, the sacramental sign, an intermediate effect, and a final grace or an ultimate fruit.
在这个视频中，我们将关注圣餐的中间效果，即弥撒中的饼和酒真正变成基 督的身体和血，如果你是配得地领受圣餐，它如何在你身上产生最终效果。 In this video, we'll focus on how the intermediate effect of the Eucharist, that is that the bread and wine at mass are truly changed into the body and blood of Christ, produces its ultimate effect in you if you receive the Eucharist worthily.
我们将有另一个视频专门讨论如何配得地领受圣餐。 We'll have a separate video about receiving the Eucharist worthily.
圣托马斯·阿奎那的关键起点是，圣餐确实是基督的身体和血。 The key starting point for Saint Thomas Aquinas is that the Eucharist is truly the body and blood of Christ.
这意味着当你吃圣餐时，你确实是在亲自领受耶稣基督。 That means that when you eat the Eucharist, you are really receiving Jesus Christ in person.
阿奎那的结论很简单。 Aquinas' conclusion is simple.
基督包含在圣餐中，因此当他在圣餐中进入你的灵魂 时，他特别赐给你他在道成肉身时赐给全世界的。 Christ is contained in the Eucharist, and so when he comes into your soul in holy communion, he bestows on you in particular what he bestowed on the whole world by his incarnation.
恩典本身，救赎本身，永生本身。 Grace itself, salvation itself, eternal life itself.
耶稣自己在约翰福音第6章告诉我们：「吃我肉 、喝我血的人常在我里面，我也常在他里面。 Jesus himself tells us this in chapter six of John's gospel, "He who eats my flesh and drinks my blood abides in me and I in him.
活的父怎样差我来，我又因父活着，照样，吃我肉的人也要因我活着。」父差耶稣 以可见的肉身来到世上，为要赐生命给世界，将救恩的恩典倾注于世，同样，耶稣 通过弥撒的圣事礼仪以及饼和酒变成基督身体和血的变化，以圣事的方式临到你。 As the living Father sent me and I live because of the Father, so he who eats me will live because of me." The Father sent Jesus into the world in visible flesh to give life to the world, to pour out on the world the grace of salvation, and Jesus likewise comes to you sacramentally through the sacramental rite of the mass and the change of the bread and wine into the body and blood of Christ.
这意味着当你吃圣餐时，耶稣在你身上带来他在道成肉身时在世上所成就的同样效果。 And that means that when you eat the Eucharist, Jesus brings about in you the same effect that he accomplished in the world in his incarnation.
他赐生命给你的灵魂，并以救恩的恩典充满它。 He gives life to your soul and fills it with the grace of salvation.
圣托马斯以另一种方式表达了这一点，引用亚历山大的圣区利罗的话：「在道 成肉身中，基督的人性肉身与神的道联合，而神的道正是所有生命的源头。 Saint Thomas puts this another way, quoting Saint Cyril of Alexandria, "In the incarnation, the human flesh of Christ is united to the divine word of God, who is the very source of all life.
因此，当我们在圣餐中领受基督的身体时，那超自然的道的生命也与 我们的身体联合。」这是不朽恩赐的开始，也是我们死亡的毁灭。 And therefore, when we receive the body of Christ in the Eucharist, that supernatural life of the word is united to our bodies as well." This is the beginning of the gift of immortality and the destruction of our death.
死亡无法战胜耶稣。 Death could not defeat Jesus.
在他受难之后，他以人身战胜死亡复活，现在拥有不可战胜的永恒生命。 After his passion, he rose victorious over death in his human body, and he now possesses an unconquerable and eternal life.
当我们吃基督的身体时，这生命也进入我们的身体。 This very life enters into our bodies too when we eat the body of Christ.
事实上，在公元2世纪初于罗马殉道的安提阿的圣 依纳爵写道，圣餐是不朽的良药，是死亡的解药。 In fact, Saint Ignatius of Antioch, who was martyred in Rome in the early 2nd century, wrote that the Eucharist is the medicine of immortality and the antidote to death.
圣托马斯解释了原因。 And Saint Thomas explains why.
这是因为在领受圣餐时，我们领受了耶稣自己，即道成肉身的道。 It's because in receiving the Eucharist, we receive Jesus himself, the word incarnate.
我们将未来从死里复活的种子领受进我们的身体。 We receive into our bodies the seed of our future resurrection from the dead.
这里没有诺斯低主义。 There's no Gnosticism here.
阿奎那并不认为圣餐只对我们有灵性上的影响，基督教也不 是二元论的，好像要逃离身体去追求某种纯粹的灵性领域。 Aquinas doesn't think that the Eucharist has only a spiritual effect on us, and Christianity is not dualistic as if it were trying to escape the body in the pursuit of some purely spiritual realm.
相反，基督教相信道在童贞女马利亚的腹中成为 肉身，圣餐是真正的食物，确实是基督的身体。 Rather, Christianity believes that the word became flesh in the womb of the Blessed Virgin Mary and that the Eucharist is true food, truly the body of Christ.
我们领受基督的恩典和生命，分享他的神性本身，正是通过我们的身体吃基督的圣事身体。 We receive the grace and life of Christ, a share in his divinity itself, precisely as we eat the sacramental body of Christ with our bodies.
重要的是要看到，对阿奎那来说，圣餐并不是某种与基督无关的超自然事物。 It's important to see that for Aquinas, the Eucharist is not some supernatural thing apart from Christ.
阿奎那的逻辑是，我们领受生命正是因为我们亲自领受了基督自己。 Aquinas' logic is that we receive life precisely because we receive Christ himself in person.
通过吃他的身体，我们将他的真我纳入我们的真我之中。 By eating his body, we take his very self into our very selves.
我们与他联合，与他有深刻的共融，我们被纳入他里面，纳入他的身体。 We're united to him, we have a profound communion with him, and we're incorporated into him, into his body.
我们成为基督身体的部分或肢体。 We become parts or members of the body of Christ.
这让我们回到圣奥古斯丁。 This brings us back to Saint Augustine.
我们不是将这食物变成我们，而是我们被变成基督，变成基督的身体。 We don't change this food into us, but we are changed into Christ, into the body of Christ.
这真是令人惊叹。 It's amazing.
耶稣拿起饼和酒，将它们变成他的身体和血，以便在我们身上成就这奇妙的改变。 Jesus takes bread and wine and changes it into his body and blood so that he can work this wonderful change in us.
当然，领受圣餐不仅仅是一个身体上的行为。 Of course, receiving the Eucharist is not merely a physical act.
它也需要是一个灵性上的行为。 It needs to be a spiritual act too.
我们将在另一个视频中对此有更多说明。 We'll have more to say on that in another video.
我们必须以信心和爱领受圣餐，才能让它发挥完全的效果。 We must receive the Eucharist with faith and love for it to have its full effect.
这是因为在圣餐中，我们不仅领受基督的身体，还有他的灵魂和神性。 That's because in the Eucharist, we receive not only the body of Christ, but also his soul and his divinity.
圣餐在整个基督与我们之间产生联合，而这种联合最终在于爱，即超自然的爱或仁爱。 The Eucharist produces a union between the whole Christ and us, and that unity ultimately consists in love, supernatural love or charity.
对阿奎那来说，这种超自然的仁爱是基督徒生命的终极标准，它 带来了我们与神的真正联合，甚至是我们对神的拥有和享受。 For Aquinas, this supernatural charity is the ultimate measure of the Christian life, and it's what brings about our true union with and indeed our possession and enjoyment of God Himself.
因为圣餐赐给我们与基督的共融，同时也赐给我们与基督身体——即教会——的共融。 And because the Eucharist gives us a communion in Christ, it also at the same time gives us a communion in the body of Christ, which is the church.
事实上，信徒在基督里的共融是由圣灵所成就的合一，圣灵就是爱。 Indeed, that communion of believers in Christ is the unity wrought by the Holy Spirit who is love.
这是基督里的共融，在爱里的共融。 It's a communion in Christ, in love.
对神的爱，对耶稣的爱，以及对彼此的爱。 Love for God, love for Jesus, and love for one another.
它产生了从爱的纽带而来的合一与平安，这就是为什么圣餐被称为合一的圣事。 And it produces the unity and peace that proceeds from the bond of love, which is why the Eucharist is called the sacrament of unity.
它是教会合一的原因和源泉。 It's the cause and the source of the church's unity.
我们可以这样总结圣餐对吃它的人的效果。因为它是神的儿子亲自临在，圣 餐产生了与神的儿子来到我们世界时同样的效果：救恩本身和永恒的生命。 We can sum up the effect of the Eucharist on the person who eats it in this way.Because it's the Son of God in person, the Eucharist produces the same effect as did the coming of the Son into our world: salvation itself and eternal life.
要获取更多类似的阅读材料、播客和视频，请访问Aquinas101.com。 For readings, podcasts, and more videos like this, go to Aquinas101.com.
当你在那里时，务必报名参加我们关于阿奎那的免费视频课程之一 ，别忘了订阅、点赞并与你的朋友分享，因为你的想法很重要。 While you're there be sure to sign up for one of our free video courses on Aquinas, and don't forget to subscribe, like, and share with your friends because it matters what you think.
耶稣基督在十字架上的受难和死亡，发生在200 0年前的耶路撒冷，今天还能临在我们中间吗？ Can the suffering and death of Jesus Christ on the cross, which happened in Jerusalem 2,000 years ago, be present to us today?
公教会回答是的。 The Catholic Church answers yes.
尽管耶稣受难的历史时刻已经过去，但它临在我们中间，不仅仅是在我们 的记忆中，不仅仅是我们读圣经时，也不仅仅是基督的恩典赐给我们时。 Even though the historical moment of the Passion of Jesus is in the past, it is made present to us, not only in our memories, not only when we read about it in Scripture, and not only when the grace of Christ is given to us.
最重要的是，耶稣自己给我们留下了一种特别的方式， 使他的受难今天临在我们中间，并在我们身上生效。 Above all, Jesus Himself left us a special way in which His passion is made present to us today and becomes effective in us.
这是在圣事中，尤其是在他的受难圣事中，即圣餐。 It's in the sacraments, and above all, in the Sacrament of his passion, which is the Eucharist.
他在被钉十字架前的那个晚上，在最后的晚餐中与他的门徒设立了圣餐。 He instituted the Eucharist with His disciples at the Last Supper, the night before His crucifixion.
当时他对他们说：「你们要如此行，为的是纪念我。」自那以后 ，教会一直在弥撒中遵循主的这一命令，弥撒就是圣餐的庆祝。 And when he did so, He told them, "Do this in memory of me." And the Church has been following this command of the Lord ever since in the Mass, which is the celebration of the Eucharist.
圣托马斯·阿奎那对此有非常精彩的论述。 Saint Thomas Aquinas has something magnificent to say about this.
他在《神学大全》中写道，圣餐「在人身上产生基督 受难在世上所带来的效果」。但这是什么意思呢？ He writes in his Summa Theologiae that the Eucharist, quote, "Works in man the effect which Christ's passion brought in the world." But what does this mean?
为了理解圣托马斯·阿奎那以及更广泛的公教会如何 思考这个问题，重要的是要记住圣餐是一个圣事。 In order to understand how Saint Thomas Aquinas, and the Catholic Church more generally, thinks about this, it's important to remember that the Eucharist is a sacrament.
圣事是一个神圣的记号，带来它所象征的东西。 A sacrament is a holy sign that causes what it signifies.
也就是说，它带来它所指向和代表的东西。 That is, it causes what it points to and represents.
事实上，圣事通过象征来产生效果。 And in fact, the sacrament causes through signifying.
在这种圣事性的思维方式中，因为圣餐以圣事的方式象征基督的受难，因 此它以圣事的方式使基督的牺牲临在我们中间，并在我们身上产生效果。 In this sacramental way of thinking, because the Eucharist signifies sacramentally the Passion of Christ, it therefore makes the sacrifice of Christ present to us in a sacramental mode and works its effect in us.
让我们来详细解释一下。 Let's unpack that.
想想在庆祝圣餐时发生了什么。 Think of what happens at the celebration of the Eucharist.
一位祭司拿起饼和酒，对它们说出耶稣在最后的晚餐中所用的同样的话：「这是我的身体。 A priest takes bread and wine and pronounces over them the very same words that Jesus used at the Last Supper, "This is my body.
这是我血的杯。 This is the chalice of my blood.
你们要如此行，为的是纪念我。」最后的晚餐明确是弥撒中所发生之事的一个模型。 Do this in memory of me." The Last Supper is explicitly the model for what happens at Mass.
我们在做耶稣吩咐我们做的事。 We're doing what Jesus told us to do.
为了理解这一点，我们应该回到最后的晚餐及其丰富的象征意义。 In order to understand this, we should go back to the Last Supper and its rich symbolism.
耶稣召集他的门徒共进一顿特别的逾越节餐。 Jesus gathered His disciples for a special Passover meal.
那是他去世前的晚上。 It was the evening before His death.
当然，背景是犹太人的逾越节，这节日本身回溯到神 将他的子民从埃及的奴役中带出时给摩西的命令。 And, of course, in the background is the Jewish Feast of Passover, which itself harkens back to the commands God gave to Moses when He brought His people out of slavery in Egypt.
我们在出埃及记第12章读到这件事。 We read about this in chapter 12 of the Book of Exodus.
神命令摩西，每家必须挑选一只无瑕疵的公羊羔，没有任何缺陷。 God commands Moses that each family must select an unblemished male lamb, free of defects.
然后他们要宰杀这只羊羔，收集它的血，将血涂在每家房屋的门框和门楣上。 Then they are to sacrifice the lamb and collect its blood in order to put its blood on the doorposts and lintels of each of their houses.
旧约中对任何献祭中血的重要性有许多论述，尤其是在这次献祭中。 The Old Testament has a lot to say about the importance of the blood in any sacrifice, and especially this one.
血代表动物的生命，是献祭中的关键组成部分。 The blood represents the life of the animal, and it's the key component in the sacrifice.
很久以后，在耶路撒冷圣殿建成后，逾越节的献祭要求犹太 祭司从被宰杀的羊羔身上取血，并将其倒在圣殿的祭坛上。 Much later, after the temple is built in Jerusalem, the Passover sacrifice calls for a Jewish priest to take the blood from the slaughtered lamb and to pour it out on the altar of sacrifice in the temple.
但逾越节餐宴中还有另一个关键元素。 But there's another key element in the Passover meal.
每个家庭成员必须吃烤羊肉，连同无酵饼和苦菜一起吃。 Each member of the family must eat the roasted flesh of the lamb, along with unleavened bread and bitter herbs.
吃羊肉是至关重要的，这有助于我们理解旧约中更广泛的背景 ，事实上，也包括许多其他古代宗教传统中类似献祭的意义。 This eating of the lamb is crucial, and it helps us to understand the wider context in the Old Testament, and in fact, in many other ancient religious traditions for a sacrifice like this.
对古代宗教来说，不仅宰杀动物作为献祭很重要， 参与献祭的人也需要在仪式餐宴中吃一部分烤肉。 It was important for ancient religions not only to slaughter an animal in sacrifice, but that those who were to share in the sacrifice needed to eat a portion of the roasted flesh in a ritual meal.
这就是逾越节餐宴对以色列人所成就的。 And this is what the Passover meal was accomplishing for the Israelites.
这象征着他们是神盟约应许的继承者。 It signified that they were the inheritors of the covenant promises of God.
因此，总结来说，逾越节有几个关键元素：无瑕疵羊羔 的献祭死亡，用羊羔的血涂抹房屋，以及吃羊羔的肉。 So to sum up, the Passover had several key elements: the sacrificial death of an unblemished lamb, the anointing of homes with the blood of the lamb, and the eating of the flesh of the lamb.
现在，在最后的晚餐中，这是与他的门徒一起的逾越节餐宴，耶稣设立了一个新约。 Now, at the Last Supper, which is a Passover meal with His disciples, Jesus institutes a new covenant.
他拿起饼和酒，凭借他的神能将其变成他的身体和血。 He takes bread and wine and changes it by His divine power into His body and His blood.
他对圣杯说：「这是我血的杯，是新而永恒之约的血，为你们和多人倾倒出来，使罪得赦 。」耶稣重新配置了旧约中的所有献祭，尤其是最重要的逾越节献祭，以他自己为中心。 And with the chalice, He says, "This is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins." Jesus is reconfiguring all of the sacrifices of the Old Testament, and especially of the Passover, the most important sacrifice, around Himself.
他以他的血设立新约，这需要一个新的献祭和一个新的仪式献祭餐宴。 He's establishing a new covenant in His blood, and that calls for a new sacrifice and a new ritual sacrificial meal.
他说：「你们要如此行，为的是纪念我。」 "Do this in memory of me," He says.
也很明显，耶稣在谈论他在最后的晚餐中所做的事…… It's also clear that Jesus is speaking about what He's doing at the Last Supper......
作为他即将在十字架上所做之事的一个预表。 as an anticipation of what he's about to do on the cross.
这是他血中的献祭。 It's a sacrifice in his blood.
他认为这是与十字架上相同的献祭。 He thinks it's the same sacrifice as the cross.
他在最后的晚餐中以无血和圣事的方式，在饼和酒的外表下献上那 献祭，然后在几小时后以有血的方式在十字架上献上同样的献祭。 He offers that sacrifice at the Last Supper in an unbloody and sacramental mode under the appearances of bread and wine, and then he offers the very same sacrifice a few hours later in a bloody mode on the cross.
这意味着当我们按照主的命令庆祝弥撒时，我们以圣事的方式再次使 耶稣在最后的晚餐中所做的事临在，因此也是在十字架上所做的事。 This means that when we celebrate mass, according to the command of the Lord, we are making present again in a sacramental mode precisely what Jesus did at the Last Supper, and therefore at the cross.
他将他的身体和血作为献祭献给父，为世界的救赎。 He is offering the sacrifice of his body and blood to the Father for the salvation of the world.
换句话说，弥撒只是将这种圣事方式延伸到我们现在的时刻，以便我们在圣餐中领受它。 In other words, the mass is simply extending this sacramental mode into the present for us so that we can receive it in the Eucharist.
这就是为什么阿奎那说，受难对世界的全部效果与我们领受圣餐时在身上的效果是相同的。 And this is why Aquinas says that the whole effect of the passion for the world is the same as the effect of the Eucharist in us when we receive it.
我们以圣事的方式吃喝圣餐，是我们参与这逾越节宴席，这宴席庆祝耶 稣设立的新约，以一种回响并成就古代逾越节献祭和仪式餐宴的方式。 And our sacramental eating and drinking of the Eucharist is our participation in this Paschal feast, this feast that celebrates the new covenant instituted by Jesus, in a way that echoes and fulfills the ancient Passover sacrifice and ritual meal.
在此，我们看到神为他的儿女提供了多么奇妙的供应。 In this, we see how wonderfully God provides for his children.
他在基督在十字架上献上自己的那一刻以至高无上的方式这样做了 ，那献祭通过时间以圣事的方式临在我们中间，每当弥撒庆祝时。 He did so in a supreme way at the moment when Christ offered himself on the cross, and that sacrifice is sacramentally made present to us through time whenever the mass is celebrated.
更重要的是，基督受难的效果，即世界的救赎、罪人的和好、基督之爱的 倾倒以及他所有功德的恩赐，这一切都适用于每个配得地领受圣餐的人。 And what is more, the effects of Christ's passion, that is the salvation of the world, the reconciliation of sinners, the pouring out of the love of Christ, and the gift of all his merits, all of this is applied to each person who receives the Eucharist worthily.
注意这与逾越节是多么相似。 Notice how this is just like the Passover.
为了分享盟约，为了参与献祭，你需要吃逾越节的羊羔。 In order to share in the covenant, in order to participate in the sacrifice, you need to eat the Passover lamb.
你必须将它的血涂在你的门上。 You have to put its blood on your doors.
也就是说，它必须标记你的嘴唇。 That is, it must mark your lips.
当然，对基督徒来说，这一切从洗礼开始。 For the Christian, of course, all of this begins with baptism.
你受洗归入基督的死，因此也归入他的复活。 You're baptized into Christ's death and thus into his resurrection.
但它在圣餐中达到完全的完美，因为你最充分地分享他为 赦免你的罪而倾倒的血的能力，以及为你们舍的身体。 But it reaches its full perfection in the Eucharist as you share most fully in the power of his blood poured out for the remission of your sins and in his body, which is given up for you.
事实上，当你吃他的肉、喝他的血时，他来住在你里面，使你成为他自己的一员。 Indeed, when you eat his flesh and drink his blood, he comes to dwell in you and makes you a member of himself.
要获取更多类似的阅读材料、播客和视频，请访问Aquinas101.com。 For readings, podcasts, and more videos like this, go to Aquinas101.com.
当你在那里时，务必报名参加我们关于阿奎那的免费视频课程之一 ，别忘了订阅、点赞并与你的朋友分享，因为你的想法很重要。 While you're there, be sure to sign up for one of our free video courses on Aquinas, and don't forget to subscribe, like, and share with your friends because it matters what you think.
你需要圣餐来得救吗？ Do you need the Eucharist to be saved?
圣餐对我们的灵性生命有多重要？ How necessary is the Eucharist for our spiritual life?
这就像问食物对我们的身体生命有多重要一样。 That's like asking how necessary food is for our physical life.
让我们来了解圣餐对我们救赎的重大重要性。 Let's find out about this great importance of the Eucharist for our salvation.
在约翰福音第6章，主耶稣知道有人问：「这个人怎能 把他的肉给我们吃呢？」他加倍强调吃他肉的真实性。 In John chapter 6, the Lord Jesus knows that some ask, "How can this man give us this flesh to eat?" He doubles down on the truthfulness of eating his flesh.
正是在那里我们听到：「你们若不吃人子的肉，不喝人子的血，就没有生命 在你们里面。」圣托马斯·阿奎那通过转述评论，好像在说，你们认为吃我 的肉是不可能的、不合适的，但这不仅是可能的，而且是非常必要的。 It is there that we hear, "Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you." Saint Thomas Aquinas comments by paraphrasing, as if to say, you think it is impossible and unbecoming to eat my flesh, but it is not only possible, it is very necessary.
圣托马斯知道圣餐是灵性食物，灵性食物对灵性生命 是必要的，以至于没有它，灵性生命就无法维持。 Saint Thomas knows that the Eucharist is spiritual food, and spiritual food is necessary for the spiritual life to such an extent that without it, the spiritual life cannot be sustained.
这是否意味着任何没有领受圣餐的人都不能得救？ Does that mean that anyone who does not receive the Eucharist cannot be saved?
不完全是这样。 Not exactly.
怎么说呢？ How so?
让我们比较圣餐在救赎中的必要性与洗礼在救赎中的必要性。 Let's compare the necessity of salvation in the Eucharist with the necessity of salvation in baptism.
洗礼是第一个圣事，洗礼对救赎是必要的。 Baptism is the first sacrament, and baptism is necessary for salvation.
通常的受洗方式是用水和圣灵，但还有其他方式可以领受洗礼的 恩典，例如有人为信仰而死，或一位慕道者在渴望受洗时去世。 The normal way of being baptized is by water and the Holy Spirit, but there are other ways to receive the grace of baptism, such as someone dying for the faith or a catechumen who dies desiring to receive baptism.
在这两种情况下都没有水，但每种情况下洗礼的恩典仍然存在。 In neither of those cases is there water, but in each, the grace of baptism is still present.
当我们考虑圣餐时，它以我们的洗礼为前提，我们可以想到圣餐传 递了奥秘身体合一的恩典，没有这种恩典，任何人都不可能得救。 When we consider the Eucharist, which presupposes our baptism, we can call to mind that the Eucharist conveys the grace of the unity of the mystical body, without which no one may be saved.
圣托马斯教导说，那些在领受圣餐前去世的受洗者可以通过对圣事现实的渴望之恩得救。 Saint Thomas teaches that the baptized who die before receiving the Eucharist may be saved by the grace of desire for the sacrament's reality.
换句话说，一个人可以通过对圣餐圣事的渴望领受其恩典， 就像一个人可以通过对洗礼圣事的渴望领受其恩典一样。 In other words, one may receive the grace of the sacrament of the Eucharist through a desire for it, just as one may receive the grace of the sacrament of baptism through a desire for it.
洗礼是灵性生命开始所必需的。 Baptism is necessary for the beginning of the spiritual life.
圣餐是灵性生命的完成或完美所必需的。 The Eucharist is necessary for the consummation or perfection of the spiritual life.
开始是为了结束或完美，因此所有受洗的人在某种程度上都指向圣餐，这是圣事中的圣事。 The beginning is order to the end, or perfection, and so all those baptized are in some way ordered to the Eucharist, which is the sacrament of sacraments.
以一个受洗的孩子为例，可悲的是，他在领受圣餐前去世了。 Take the example of a child who is baptized, but who sadly dies before receiving the Eucharist.
圣托马斯教导说，一个受洗的孩子是指向圣餐的，并且可以 通过教会在圣事生活中表达的意图领受该圣事现实的恩典。 Saint Thomas teaches that a baptized child is ordered to the Eucharist and may receive the grace of that sacrament's reality by the church's intention expressed in the sacramental life.
一个受洗的孩子不需要领受圣餐圣事就能得救。 A baptized child need not receive the sacrament of the Eucharist in order to be saved.
确实。正如有其他方式可以在没有水的情况下领受洗礼的恩典一样，圣托马斯教导说， 如果一个人没有以圣事的方式领受圣餐，他仍然可以以灵性的方式领受圣餐的恩典。 Indeed.Just as there are other ways of receiving the grace of baptism without water, so Saint Thomas teaches that if one does not receive the Eucharist in a sacramental manner, that one may still receive the grace of the Eucharist in a spiritual manner.
圣餐确实是为了我们的救赎而赐下的，主要是因为这个圣事就是基督自己，我们的救主。 The Eucharist is indeed given for our salvation, principally because this sacrament is Christ himself, our Savior.
圣托马斯喜欢考虑圣餐作为食物的特质。 Saint Thomas loves to consider the Eucharist's quality as food.
他以这种方式区分身体食物和灵性食物。 He differentiates physical food from spiritual food in this way.
身体食物被转化为被滋养者的本体，但灵性食物将我们转化为它自身。 Physical food is changed into the substance of the person nourished, but spiritual food changes us into itself.
我们领受基督自己作为灵性食物。 We receive Christ himself as spiritual food.
我们的救赎在于成为基督的身体，作为他的肢体或作为他这神性之人的枝子。 Our salvation is for us in becoming the body of Christ, as his very members or as branches on him who is divine.
我们因在他里面而得救。 We are saved by being in him.
弥撒礼仪在使圣餐奥秘临在时，教导我们关于救赎的事。 The liturgy of the Mass instructs us about our salvation when making present the mystery of the Eucharist.
公教会的第一个圣餐祷文，即罗马正典，将圣餐称为「永恒生命的圣饼 和永恒救赎的圣杯」。同样，在第一个圣餐祷文中，祭司向神祈祷：「 我们所有通过在祭坛上的参与，领受你儿子的至圣身体和血的人，愿充 满各种恩典和祝福。」基督希望在我们里面，为我们的医治和救赎。 The Catholic Church's first Eucharistic prayer, the Roman Canon, calls the Eucharist, "The holy bread of eternal life and the chalice of everlasting salvation." Also, in the first Eucharistic prayer, the priest prays to God that, "All of us who through this participation at the altar receive the most holy body and blood of your Son may be filled with every grace and blessing." Christ wants to be in us for our healing and salvation.
在领圣餐之前，祭司称那些被召到羔羊晚宴的人为有福的，信徒 们祈祷：「主啊，我不配你到我舍下，只要你说一句话，我的灵 魂就必得医治。」领圣餐后，我们感谢神赐给我们的大恩。 Before receiving communion, after the priest calls blessed those who are called to the supper of the Lamb, the faithful pray, "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." After receiving communion, we thank God for the great gift that we received.
在对神的感恩中，我们可以祈祷归于圣托马斯·阿奎那的领圣餐后祷文的开头部分。 In our gratitude to God, we can pray the beginning of the prayer after communion that has been attributed to Saint Thomas Aquinas.
「主啊，全能的父，永恒的神，我感谢你，因你并非因我的功劳，而是单凭你的大怜悯 ，喜悦喂养我这个罪人、你不配的仆人，以你儿子、我们主耶稣基督的宝贵身体和血。 "I thank you, Lord, Almighty Father, everlasting God, for having been pleased through no merit of mine, but of your great mercy alone, to feed me, a sinner and your unworthy servant, with the precious body and blood of your Son, our Lord Jesus Christ.
我祈求这圣餐不成为我的审判和定罪，而是成为我的赦免和救赎 。」在圣餐中，基督成为我们的生命之饼，以便我们得医治。 I pray that this holy communion may not be for my judgment and condemnation, but for my pardon and salvation." In the Eucharist, Christ comes to be our bread of life so that way we may be healed.
在基督里，在圣餐中临在的基督里，我们找到救赎的丰满。 In Christ, present in the Eucharist, we find the fullness of salvation.
要获取更多类似的阅读材料、播客和视频，请访问Aquinas101.com。 For readings, podcasts, and more videos like this, go to Aquinas101.com.
当你在那里时，务必报名参加我们关于阿奎那的免费视频课程之一。 While you're there, be sure to sign up for one of our free video courses on Aquinas.
别忘了订阅、点赞并与你的朋友分享，因为你的想法很重要。 And don't forget to subscribe, like, and share with your friends because it matters what you think.
神赐给世界的最伟大礼物是圣餐，即使只领受一次圣餐也是无价之宝，因 为圣餐确实是耶稣基督自己的身体、血、灵魂和神性，临在我们中间。 The greatest gift God has given the world is the Eucharist, and to receive holy communion even once is a gift of inestimable value, for the Eucharist is truly the body, blood, soul, and divinity of Jesus Christ himself present in our midst.
耶稣基督教导我们：「吃我肉、喝我血的人常在我里面，我也常在他里面。」圣餐确实使 恩典的生命在我们灵魂中增长，但我们的心思和心境也会影响我们领受圣事时的果效。 And Jesus Christ taught us, "Whoever eats my flesh and drinks my blood abides in me and I in him." The Eucharist actually causes the life of grace to grow in our souls, but our state of mind and heart also makes a difference in how fruitful the sacrament is when we receive it.
所以，让我们谈谈为富有果效的圣餐所需的心灵状态。 So, let's talk about the spiritual dispositions necessary for a fruitful holy communion.
耶稣基督是所有恩典的源泉，他在他的教会中设立了圣事， 以便通过它们，你和我可以领受他从高处来的救恩之恩。 Jesus Christ is the source of all grace, and he has established sacraments in his Church so that through them you and I might receive his saving grace from on high.
七个圣事都以某种方式赐下恩典。 All of the seven sacraments give grace in one way or another.
每一个都是我们灵魂中恩典的工具性原因，每一个对我们都有其特有的效果。 Each is an instrumental cause of grace in our souls, and each has its own proper effects on us.
然而，圣餐是其中最伟大的圣事，因为圣餐正是 耶稣基督自己在各各他一次而永远献上的牺牲。 The Eucharist, however, is the greatest sacrament of them all, for the Eucharist is nothing less than the sacrifice Jesus Christ himself offered once and for all on Calvary.
圣餐也是耶稣基督的真实临在，在这个伟大的圣事中，他与我 们分享他的存在、他的生命、他的身体、血、灵魂和神性。 The Eucharist is also the real presence of Jesus Christ, and in this great sacrament, he shares with us his very being, his life, his body, blood, soul, and divinity.
感谢他在圣餐中的真实临在，当你和我领受圣餐时，耶稣基督自己实 际上在说：「看，我是你的。」谁能理解这样一份礼物的震撼呢？ Thanks to his real presence in the Eucharist, when you and I receive holy communion Jesus Christ himself says in effect, "Here, I am yours." Who could comprehend the impact of such a gift?
这一切的奇妙实在难以言表，然而教会之父们教导了我们许多关于 圣餐奇妙效果的事情，圣托马斯简明扼要地总结了他们的教导。 The wonder of it all is rather beyond words, yet the Fathers of the Church have taught us many things about the wonderful effects of holy communion, and Saint Thomas sums up their teachings succinctly.
圣餐的主要效果是在我们心中点燃神之爱的火焰。 The primary effect of the Eucharist is to enkindle in our hearts the fire of divine love.
圣餐还致力于将我们的心在爱中联结在一起。 Holy communion also works to knit our hearts together in love.
圣餐将天上和地上的基督奥秘身体的所有肢体联合成一个与至高神的超自然团契。 Holy communion unites all the members of the mystical body of Christ in Heaven and on Earth into one supernatural fellowship with the Most High God.
圣餐还赦免小罪，保护我们免于未来的罪，增加美德，在我 们灵魂中增长成圣恩典的生命，还有许多其他奇妙的效果。 Holy communion also forgives venial sin, preserves us from future sin, gives increase to the virtues, grows the life of sanctifying grace in our souls, and has many more wonderful effects.
现在，让我们思考一下普通的因果关系。 Now, let's ponder ordinary causes and effects for a moment.
当自然原因产生效果时，这些效果是在特定条件下产生的。 When natural causes produce their effects, the effects come about under certain conditions.
这些条件反过来以各种方式改变效果。 Those conditions in turn modify the effect in various ways.
当火焰接触干燥的纸张时，纸张很容易着火，火光迅速变亮。 When a flame touches dry paper, the paper catches on fire easily and the fire grows bright quickly.
然而，当火焰接触潮湿的纸张时，纸张可能几乎不着 火，甚至可能只是闷烧。纸张的条件对效果有影响。 When a flame touches damp paper, however, the paper might barely catch on fire and perhaps even just smolders.The conditions of the paper make a difference in the effect.
当草籽撒在肥沃的土壤和良好的气候条件下，拥有适当的 养分和适量的水时，种子会产出一片茂密的绿色草地。 When grass seed is scattered in good soil and good climate conditions, with the right sort of nutrients and the right amount of water, the seed yields a thick green field of grass.
然而，当草籽撒在贫瘠的土壤和恶劣的气候条件下 时，种子产出的草就少得多，甚至可能几乎没有。 When grass seed is scattered in poor soil and poor climate conditions, however, the seed yields much less grass, and perhaps hardly any.
圣餐也是如此。 So too it is with holy communion.
当领受者具备某些条件时，圣餐在灵魂中产生巨大的效果并结出丰硕的果实。 When certain conditions are present in the recipient, holy communion works great effects and bears great fruit in the soul.
然而，在领受者的其他条件下，圣餐结出的果实就少一些。 Under other conditions in the recipient, however, holy communion bears less fruit.
富有果效的圣餐的条件有时被称为领受者的心灵状态。 The conditions for a fruitful holy communion are sometimes called the spiritual dispositions of the recipient.
心灵状态是某些心思和心境的特质，使灵魂更容易接受圣餐的恩典。 The spiritual dispositions are certain qualities of mind and heart that make the soul more receptive to the grace of the Eucharist.
显然，在接近圣餐时，我们希望在神的恩典帮助下培养这些特质。 Obviously, we want to cultivate these qualities with the help of God's grace when approaching holy communion.
但具体来说，这些特质是什么呢？ But what are they, specifically?
最基本且绝对必要的心灵状态是处于成圣恩典的状态。 The most minimal and absolutely necessary spiritual disposition is to be in a state of sanctifying grace.
我们在其他视频中已经讨论过这一点，所以这里不再多说，只是圣经和传 统都警告说，在没有悔改的情况下带着重罪领受圣餐会带来致命的后果。 We have discussed this point in other videos, so we will not say more here, except that scripture and tradition both warn of the death-dealing consequences of receiving holy communion in a state of serious sin without repentance.
如果一个人的灵魂上没有重罪的严重问题，还有 五个进一步的心灵状态需要考虑并祈求神赐予。 Provided there is no serious question of mortal sin on one's soul, there are five further spiritual dispositions to consider and call upon God to receive.
第一个是对圣餐的活泼信心。 The first is a living faith in the Eucharist.
对真实临在的信心最有利于受到圣事中运行力量的影响。 Faith in the real presence is most favorable to coming under the influence of the working power in the sacrament.
经常回忆是好的，尤其是在弥撒前的准备中，饼和酒的外表仅仅是外表。 It is good to recall often, but especially in preparation before mass, how the appearances of bread and wine are merely appearances.
实际上，这个圣事确实是耶稣基督自己的身体和血。 In reality, the sacrament is truly the body and blood of Jesus Christ himself.
在这个圣事中，神自己以爱来到我们中间，用他的恩典充满我们。 In this sacrament, God himself comes to us in love and floods us with his grace.
一个人甚至可以记住圣托马斯关于圣餐的话：「神性在此隐藏， 我所敬拜。」即使一个人对真实临在没有活泼的感知，至少可以 考虑关于真实临在的教导，并在奥秘中做出新的信心行动。 One might even remember the words of Saint Thomas about the Eucharist, "Godhead here in hiding, whom I do adore." Even if one does not have a lively sense of the real presence, one might at least consider the teaching on the real presence and make a fresh act of faith in the mystery.
一个人也应该祈求更活泼的真实临在感知的恩典。 One should also ask for the grace of a livelier sense of the real presence.
第二个状态是在圣餐前的谦卑。 The second disposition is humility before the Eucharist.
领受圣餐是一份无偿的礼物。 To receive holy communion is a gratuitous gift.
这不是自然正义上欠我们的东西，而是作为超自然恩典赐给我们的。 It is not something owed to us as a matter of natural justice, but is bestowed on us as a matter of supernatural grace.
在最后的晚餐中，主耶稣弯腰为门徒洗脚，使他们谦卑。 At the last supper, the Lord Jesus humbled his disciples when he stooped down to wash their feet.
然而，在弥撒中，他所做的远超过洗我们的肉体之脚。 In the mass, however, he does something far greater than wash our physical feet.
耶稣基督，神自己，在圣餐中与我们分享他永恒的神性生命。 Jesus Christ, God himself, shares his own eternal and divine life with us in holy communion.
谦卑记得，与神相比，我们只是有限的小受造物。 Humility remembers that we are but finite little creatures in comparison to God.
谦卑承认，在这个圣事中来到我们身上的大爱是我们不配得的。 Humility acknowledges how undeserved is the great love coming to us in this sacrament.
承认他在这个圣事中向我们展示的无偿之爱，反过来 打开我们的心，让他的爱在我们的灵魂中创造奇迹。 The acknowledgement of his gratuitous love shown to us in this sacrament in turn opens the heart for his love to work wonders in our souls.
第三个状态是对圣餐的信靠。 The third disposition is confidence in the Eucharist.
信靠在于依靠神带来美好的事物。 Confidence consists of counting on God for good things to come.
接近圣餐的最佳方式是充满对他恩典的期待。 And the best way to approach holy communion is to be full of expectation for his grace.
事实上，圣事总是赐下恩典，无论主持者或领受者的状态如何。 Indeed, the sacrament always gives grace, regardless of the dispositions of either the minister or the recipient.
我们的信靠应该在神身上，即使我们没有像我们希望的那样准备好。 Our confidence should be in God, even if we are not as well prepared as we would like to be.
拥有良好的心灵状态很重要，但圣洁不是关于我们自己。 Having good spiritual dispositions matters, but holiness is not about us.
这是关于神的。 It's about God.
这是关于神如何在我们的生命中工作，如何使我们成圣，即使我们常常准备不足以领受他。 It is about how God works in our lives, how God sanctifies us, even though we are often so poorly prepared to receive him.
所以，当我们接近圣餐时，让我们定睛在爱我们 的耶稣身上，完全信靠从天上来的饼的能力。 So, when we approach holy communion, let us keep our eyes fixed on Jesus, who loves us, and confide completely in the power of the bread from heaven.
第四个状态是对圣餐的渴望。 The fourth disposition is desire for the Eucharist.
朋友们渴望彼此相伴。 Friends desire to be in one another's company.
耶稣在最后的晚餐中说：「我很愿意和你们同吃这逾越节的筵席。」 "With desire have I desired to eat this pass with you," Jesus said at the last supper.
当他说这些话时，他是在对你说话。 And when he said those words, he was speaking to you.
他心里想着你。 He had you in mind.
主耶稣设立这个圣事，是要用他自己、用神使我们的心欢喜。 The Lord Jesus instituted the sacrament to gladden our hearts with himself, with God.
对这样的奥秘唯一合适的回应是渴望这个圣事，渴望他的爱和恩典，渴望神。 The only appropriate response to such a mystery is to desire the sacrament, to desire his love and grace, to desire God.
当我们接近圣餐时，我们的心越是为他燃烧着渴 望，我们就越能从他的丰满中领受，恩上加恩。 The more our hearts burn with desire for him as we approach the Eucharist, the more we shall receive from his fullness, grace upon grace.
第五个状态是对圣餐的敬畏。 The fifth disposition is reverence for the Eucharist.
对圣托马斯·阿奎那来说，敬畏主要是内在的。 For Saint Thomas Aquinas, reverence is primarily interior.
这是理智的一种行为。 It is an act of the intellect.
敬畏是对神的伟大和威严的承认。 Reverence is the acknowledgement of the greatness and the majesty of God.
这种内在的敬畏会自发地在某些身体标志和姿态中表现出来。 Such interior reverence spontaneously shows itself in certain physical signs and gestures.
例如，去弥撒时穿着得体，表达我们对神的内在敬畏。 Dressing well when we go to mass, for example, expresses our interior reverence for God.
在弥撒中我们身体的正确姿势也是如此。 So too does the proper posture of our bodies at mass.
进入教堂时画十字架和在圣体龛前屈膝也是如此。 So too does making the sign of the cross upon entering the church and genuflecting before the tabernacle.
我们领受圣餐的方式也是如此。 So too does the manner in which we receive holy communion.
在古代教会中，有些地方习惯用手领受，但这种做法最终消失了。 In the ancient church, receiving on the hand was customary in some places, but the practice eventually faded away.
用舌头领受成为东西方教会一千多年来普遍的做法。 Receiving on the tongue became the universal practice of the church in both the East and West for over a thousand years.
然而，最近在西方教会中重新引入了用手领受的做法。 Recently, however, receiving on the hand was reintroduced in the Western church.
虽然在拉丁礼中没有禁止用手领受，但用舌头领受仍然是最值得称赞的做法。 Although it is not prohibited in the Latin rite, receiving on the tongue remains a most commendable practice.
用舌头领受表达了对圣餐的特别敬畏。 Receiving on the tongue expresses a special reverence for the Eucharist.
…… ...
并使一个人特别准备好接受恩典。 and prepares a person for a particular receptivity to grace.
在东方礼仪中，用舌头领受仍然是规范。 Receiving on the tongue remains the norm in the Eastern rites.
总的来说，我们为富有果效的圣餐所需的心灵状态是信心、谦卑、信靠、渴望和敬畏。 All in all, the spiritual dispositions we need for a fruitful Holy Communion are faith, humility, confidence, desire, and reverence.
有了这样的心思和心境，圣餐将为我们带来怎样的奇迹呢？ With qualities of mind and heart such as these, what marvels the Eucharist shall work for us?
要获取更多类似的阅读材料、播客和视频，请访问Aquinas101.com。 For readings, podcasts, and more videos like this, go to Aquinas101.com.
当你在那里时，务必报名参加我们关于阿奎那的免费视频课程之一。 While you're there, be sure to sign up for one of our free video courses on Aquinas.
别忘了订阅、点赞并与你的朋友分享，因为你的想法很重要。 And don't forget to subscribe, like, and share with your friends, because it matters what you think.
当神医治我、拯救我时，他像一个在我全身麻醉下为我动手术的外科医生吗？ When God heals me and saves me, is He like a surgeon who works on me while I'm under general anesthesia?
还是像一个教练，教我该做什么并激励我去做？ Or is He like a coach, who teaches me what to do and inspires me to do it?
嗯，他以两种方式工作。 Well, He works in both ways.
在这个视频中，我们将看看神如何像教练一样通过弥撒来预备我们领受圣餐。 In this video, we'll look at how God works through the Mass like a coach to prepare us to receive the Eucharist.
我们还将探讨弥撒如何惠及那些在庆祝时实际上不在场的人。 We'll also explore how the Mass can benefit those not actually present when it is celebrated.
那么，为什么我首先需要预备好领受圣餐呢？ So why do I need to be prepared to receive the Eucharist in the first place?
嗯，因为圣餐是我们主耶稣基督的身体、血、灵魂和 神性，在弥撒中领受耶稣是理性和意志的深刻行为。 Well, because the Eucharist is the body and blood, soul and divinity of our Lord Jesus Christ, and receiving Jesus at Mass is a profound act of reason and will.
也就是说，是在信心和仁爱中被恩典提升的理性和意志。 That is, of reason and will elevated by grace in faith and charity.
如果我们不知道自己在做什么，或者我们不相信耶稣，领受圣餐就 毫无意义，甚至是对神的冒犯，因为圣餐绝不应该被视为无意义。 If we don't know what we are doing or we don't believe in Jesus, receiving the Eucharist would be pointless, even an offense against God, because the Eucharist should never be rendered pointless.
所以我们必须做好准备。 So we have to be prepared.
如果我们对此有任何疑问，圣保罗会在他写给哥林多人的第一封信中 纠正我们，他说：「所以凡不按理吃主的饼，喝主的杯，就是干犯主 的身、主的血了。」那么，我们是如何被神预备好领受圣餐的呢？ If we had any doubts about that, Saint Paul would set us right where he says in his first letter to the Corinthians, "Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord." How then are we prepared by God to receive the Eucharist?
嗯，让我们将领受圣餐与接受手术进行比较。 Well, let's compare receiving the Eucharist to undergoing surgery.
在手术期间，作为患者的你通常是无意识的，这要感谢全身麻醉。 During surgery, you, the patient, are typically unconscious, thanks to general anesthesia.
当外科医生修复和医治你时，你完全是被动的，只是接受医疗专业人员的护理。 As the surgeon repairs and heals you, you're entirely passive and simply receiving the care of a medical professional.
我们在圣餐中领受耶稣基督的身体、血、灵魂和神性并不完全是这样。 Our reception of the body and blood, soul and divinity of Jesus Christ in the Eucharist is not entirely like that.
一方面，就像一位优秀的外科医生一样，神确实以我们完全被动的方式修复和医治我们。 On one hand, much like a good surgeon, God does repair and heal us in a way that we are totally passive to.
我们接受他充满爱的关怀，被他的恩典医治，而我们自己没有贡献任何东西。 We receive His loving care and are healed by His grace and we contribute nothing.
但另一方面，一旦我们被他的恩典医治，我们仍然需要他的恩典来作为神的儿女茁壮成长。 But on the other hand, once we are healed by His grace, we still need His grace to flourish as a son or daughter of God.
这就是神像教练一样行事的地方，他教我们该做什么，并激励我们去做。 This is where God acts like a coach who teaches us what to do and inspires us to do it.
我们的救赎通过对耶稣基督的信心而来，这意味着我们必须了解耶稣。 Our salvation comes through faith in Jesus Christ, which means that we have to know about Jesus.
我们通过接受真理并按真理生活而得救。 We are saved by coming to accept the truth and then living by it.
救赎是对我们心思的呼唤。 Salvation is an appeal to our minds.
我们所知道的、所想的、所相信的改变了一切。 What we know, what we think, what we believe changes everything.
将我们作为理性存在的情况与非理性存在的情况进行对比。 Contrast our situation as rational beings with the situation of non-rational beings.
我们几乎可能更愿意被当作一块被举起并放在更高处的石头来对待。 We might almost prefer to be treated like a stone that is lifted up and put in a higher place.
石头无法抗拒。 The stone cannot resist.
它不会迷路，因为它不做决定。 It cannot lose its way because it makes no decisions.
相比之下，我们可以决定不跟随神。 By contrast, we can decide not to follow God.
但神希望拯救我们的不仅仅是从外部，就像外力举起一块石 头一样，他希望我们通过信心和爱被转化，变得像他一样。 But God wishes to save us not only from the outside, as an exterior force lifts a stone, He wishes for us to be transformed by faith and love, to become like Him.
我们通过变得像我们的主基督一样而得救。 We are saved by becoming like Christ, our Lord.
圣托马斯·阿奎那为我们提供了关于如何配得地预备领受圣餐的一些关键见解。 Saint Thomas Aquinas gives us some key insights on preparing to receive the Eucharist worthily.
首先，他观察到我们以赞美开始弥撒。 First, he observes that we begin the Mass with praise.
我们要么唱赞美诗，要么有进堂咏。 We either have a hymn or an entrance antiphon.
赞美有能力穿透我们日常生活的喧嚣，唤醒我们脱离自我沉迷。 Praise has the power to cut through the noise of our daily routine and wake us out of our self-absorption.
我指的不仅仅是罪恶的自我沉迷。 And I don't mean only sinful self-absorption.
因为我们必须照顾自己，我们自然会形成一种以自我为中心的默认倾向。 Since we have to take care of ourselves, we naturally develop a default self-centered disposition.
当我们向全能的神献上赞美和感恩时，我们可以以健康的方式将注意力从自己身上移开。 When we offer praise and thanks to Almighty God, we can take the focus off ourselves in a healthy way.
感恩使我们摆脱自怜。 Gratitude draws us out of self-pity.
毕竟，更快乐的人不会专注于自己。 After all, happier people are not focused on themselves.
阿奎那指出，弥撒的下一个环节是忏悔礼。 Next in the order of the Mass, notes Aquinas, we have the penitential rite.
在弥撒中，这个行为可以赦免小罪。 In the Mass, this action can forgive venial sins.
这很关键，因为我们没有人是完全无辜的，所以我们必须通过忏悔的行为进入弥撒。 This is critical because none of us is perfectly innocent, so we must enter into the Mass through an act of penitence.
想象一下如果你无法被赦免。 Imagine if you could not be forgiven.
例如，如果你有贷款债务，而且你不断落后得越来越多，会怎样？ What if you had a loan debt, for example, and you kept slipping further and further behind?
那会让人极度沮丧。 That would be intensely depressing.
我们应该始终感恩主耶稣随时准备赦免我们的罪。 We should always be grateful that the Lord Jesus is ready to forgive our sins.
我们不应该像亚当犯罪后那样躲藏，而应该跑向我们的父，承认我们犯了罪，恳求被拯救。 We should not hide, as Adam did after sinning, but should instead run to our Father, confess that we have sinned, and beg to be saved.
耶稣在一个比喻中告诉我们，他会像浪子父亲欢喜地接纳他一样接纳我们。 Jesus tells us in a parable that He will receive us just as the prodigal son's father received him with joy.
然后，在弥撒中，正如圣托马斯所强调的，我们有圣经的读经。 Then, also at the Mass, as Saint Thomas highlights, we have readings from Scripture.
也就是说，我们受到神的道亲自的教导。 That is, we are instructed by the very Word of God.
通过这种方式，神在拯救我们时向我们的理智发出呼吁。 In this way, God makes an appeal to our intellects in saving us.
聆听并学习他的道是理性的行为。 Listening to and learning from His Word is an act of reason.
回想路加福音第24章中，耶稣在以马忤斯路上向两个门徒显现。 Recall when Jesus appears to the two disciples on the road to Emmaus in Luke 24.
在他擘饼之前，他开启了他们对圣经的理解…… Before He breaks the bread, He opens their minds to the Scriptures....
然后他消失了，只留在饼中。 Then he disappears, remaining only in the bread.
在我们领受基督的身体之前，我们的心思需要对圣经敞开。 Our minds need to be open to the scriptures before we receive the body of Christ.
我们需要不断提醒自己，我们是为荣耀而造的，因为我们 生活在一个被罪恶，包括我们自己的罪，遮暗的世界。 We need constant reminders that we are made for glory because we live in a world that has been darkened by sin, including our own.
然后，阿奎那还指出，我们在弥撒中宣信经。 And then also, Aquinas notes, we profess the Creed during the Mass.
信经是教会对错误的正式回应，所以在弥撒中，我们有特权作为一个信仰团体一起宣读它。 The Creed is the church's formal response to error, so at Mass, we have the privilege of saying it together as a community of faith.
我们应该渴望宣读它，并且一起宣读。 We should be eager to say it and to say it together.
为什么这会预备我们领受圣餐中的耶稣呢？ Why does this prepare us to receive Jesus in the Eucharist?
因为领圣餐是一种信心的声明。 Because receiving communion is a statement of faith.
你通过你的行动表明，你相信信经中的一切，教会所教 导的一切，包括基督设立教会以他的名教导的事实。 You are saying by your actions that you believe all that is in the Creed, all that the church teaches, including the fact that Christ instituted the church to teach in his name.
如果你不相信这些，那么你就不应该领圣餐。 If you don't believe that, then you shouldn't receive communion.
这就是为什么公教徒实行封闭式圣餐，以及为什么只有适当准备的公教徒被邀请领受圣餐。 This is why Catholics practice closed communion and why only Catholics who are properly disposed are invited to receive the Eucharist.
领受圣餐是一种强烈的信心行为。 Receiving the Eucharist is an intense act of faith.
所以我们已经看到弥撒如何有力地预备我们领受圣餐。 So we've looked at how the Mass can powerfully prepare us to receive the Eucharist.
现在让我们探讨弥撒如何惠及那些在庆祝时实际上不在场的人。 Now let's explore how the Mass can benefit even those who are not actually present when it is celebrated.
阿奎那解释说，圣餐圣事不仅是圣事，也是牺牲。 Aquinas explains that the sacrament of the Eucharist is not only a sacrament but also a sacrifice.
这是什么意思呢？ What does this mean?
圣餐作为圣事，是通过可见的记号赐下不可见的恩典。 The Eucharist is a sacrament insofar as invisible grace is given through a visible sign.
基督的身体和血在饼和酒的记号下被分享。 Christ's very body and blood are shared under the signs of bread and wine.
但它也是牺牲，因为它代表了基督的受难，通过受难他将自己作为牺牲献给父。 But it is also a sacrifice in so far as Christ's passion is represented, the passion whereby he offered himself as a victim to the Father.
现在，参与这个圣事的人以两种方式受益。 Now, those who participate in this sacrament benefit in both ways.
也就是说，通过圣餐作为圣事得到的不可见恩典，以及通过圣餐作为牺牲的基督献上自己。 That is, by invisible grace through the Eucharist as a sacrament and also by Christ's offering himself through the Eucharist as a sacrifice.
但即使是那些不在场参与圣餐作为圣事的人，也可以从圣餐作为牺牲中受益。 But even those who are not present to participate in the Eucharist as a sacrament can benefit from the Eucharist as a sacrifice.
基督既为在场的人，也为不在场的人献上自己。 Christ offers himself both for those who are present and those who are absent.
这应该引起我们的注意，基督聚集了一个信徒团体，在那里我们甚 至在灵性层面上也要成为我们弟兄的看守者，这是极其基督徒的。 This should draw our attention to the fact that Christ gathers a community of believers where we are to be our brother's keeper even on the spiritual level, and this is profoundly Christian.
神成为人，神的儿子通过他的人性拯救我们。 God became man, and God the Son saves us through his human nature.
回想当基督赦免罪时，法利赛人正确地问他怎么能这样做，因为只有神能赦 罪，但他们没有意识到基督是道成肉身的神，通过他的人性来拯救我们。 Recall that when Christ forgave sins, the Pharisees rightly asked how he could do so since God alone can forgive sins, but they did not realize that Christ is God in the flesh working to save us through his humanity.
正如我们在之前的视频中讨论的，神通过次要原因工作。 As we've discussed in previous videos, God works through secondary causes.
他赐给我们成为他人生命中真正原因的尊严。 He gives us the dignity of being real causes in other people's lives.
回想在马太福音中，耶稣从死里复活后说：「天上地下 所有的权柄都赐给我了。」你会期待他接下来说什么？ Recall that in Matthew's Gospel, after rising from the dead, Jesus says, "All authority in heaven and on earth has been given to me." What would you expect him to say next?
我会期待他说：「我现在拥有所有权柄，所以你们这些小丑可以让开。」 I would've expected him to say, "I have all authority now, so you clowns can get out of the way.
你们一直在怀疑和跌倒，最终抛弃了我。 You have been doubting and stumbling, and you ultimately abandoned me.
让开吧。」但那不是他对他们说的。 Get out of the way." But that is not what he tells them.
相反，他接下来对他们说的是：「所以，你们要去，使万民作我的门徒。」 Instead, the next thing he says to them is, "Go therefore and make disciples of all nations.
你们去教导他们遵守我所吩咐你们的一切。」基督直 到今日仍然通过我们作为真正的次要原因来工作。 You go and teach them to observe all that I have commanded you." And Christ has continued to work through us as real secondary causes to this very day.
所以总结一下，我们在心思上被预备好领受圣餐中的耶稣并得救。 So to recap, we are prepared in our minds to receive Jesus in the Eucharist and be saved.
此外，我们要作为神的使者为他人的救赎工作， 为整个世界的救赎而努力，这是令人惊奇的。 Furthermore, we are to act as God's ambassadors to others to work for the salvation of the whole world, and that is astonishing.
要获取更多类似的阅读材料、播客和视频，请访问Aquinas101.com。 For readings, podcasts, and more videos like this, go to Aquinas101.com.
当你在那里时，务必报名参加我们关于阿奎那的免费视频课程之一。 While you're there, be sure to sign up for one of our free video courses on Aquinas.
别忘了订阅、点赞并与你的朋友分享，因为你的想法很重要。 And don't forget to subscribe, like, and share with your friends because it matters what you think.