你好。 Hello.
我叫拉里·范高德。 My name is Larry Feingold.
我在圣路易斯的肯里克-林登神学院教授神学。 I teach, um, theology at Kenrick-Linden Seminary in St. Louis.
我和我的妻子都是皈依基督信仰的。 I'm a convert to the faith, together with my wife.
我以前是犹太裔无神论者。 I used to be a Jewish atheist.
我曾经…… I was...
我就是在这样的环境下长大的。 That's how I was raised.
然后，我们…… And, and we were...
我和妻子带着我们三个月大的孩子一起在圣公会受洗。 My wife and I were baptized with our baby, who was three months, um, in the Anglican Church.
大约六个月后，我们在1989年加入了公教会。 And about six months later, we, um, entered the Catholic Church in 1989.
我很荣幸能够教授这门关于圣餐的课程，课程的 名称是「圣餐：临在、祭献与共融的奥秘」。 And I have the privilege of teaching this course on the Eucharist, and the title is the Eucharist Mystery of Presence, Sacrifice, and Communion.
第一讲要问一个很明显的问题，或者说应该是最明显的问题：为什么？ And, and the first episode is the obvious question, or ought to be the obvious question, why?
为什么耶稣设立了圣餐？ Why did Jesus institute the Eucharist?
我们将用三个根本性的理由来回答：临在、祭献和共融。 And we're going to answer, um, with three fundamental reasons, presence, sacrifice, and communion.
那我们先以祈祷开始，奉父、子、圣灵，阿门。 So starting with a prayer, you know, the Father, Son, and the Holy Spirit, amen.
主啊，我们求你将你的圣灵赐给我们的心，帮助我 们深入认识圣餐的伟大奥秘。因我们的主基督。 Lord, we ask you to send your spirit to our hearts to help us to penetrate into the great mystery of the Eucharist, through Christ our Lord.
阿门。 Amen.
圣彼得、圣保罗，请为我们祈祷。 Saints Peter and Paul, pray for us.
所以，这个系列的目标是让我们认识圣餐，但更重要的是让我们对它的奥秘心存敬畏。 So, the goal of this series is to learn about the Eucharist, but more importantly, to have awe before its mystery.
这一点在所有讲座里都特别重要。 And, uh, that's especially true in, well, for all of these episodes.
为了体会圣餐的核心地位，若望·保禄二世在他 的通谕《圣餐与教会》中有非常精辟的论述。 Um, so to get a sense of the centrality of the Eucharist, John Paul II, um, put it very well in his encyclical on the Eucharist, Ecclesia de Eucharistia.
他说：「圣餐是基督在信徒团体中的救赎性临在，而它作为属灵 的食粮，是教会在历史旅程中所能拥有的最宝贵财富。」对吧？ He said, "The Eucharist is Christ's saving presence in the community of the faithful, and its spiritual food is the most precious possession which the church can have in her journey through history." Right?
这是非常有力的一句话。 That's a strong statement.
我们不能对…… Um, when we, we can't put limits...
神是全能的，对吧？ God is omnipotent, right?
我们不能限制神。 We can't put limits on God.
但是，说他无法赐给教会比圣餐更美好的恩赐，这句话是对的。 But, um, to say that he can't do anything better than the Eucharist, um, as a gift to the church, is true.
他可以创造比我们更美丽的身体，也可以创造更美好的世界，但他无法 赐给教会比圣餐更好的礼物，因为这是他把自己赐给他新娘的礼物。 He could make more beautiful, um, bodies than we have, a more beautiful world, but he couldn't give a better gift than the Eucharist to his church, um, because it's the gift of himself to his bride.
所以，要明白圣餐，我们必须理解婚姻之爱的逻辑。 And so to understand the Eucharist, we have to understand the logic of spousal love.
基督是新郎。 Christ is the bridegroom.
第二次梵蒂冈大公会议《教会宪章》第11条有一句 著名的话，说圣餐是整个基督徒生活的泉源与高峰。 There's a famous saying of the Second Vatican Council, Lumen Gentium 11, which speaks of the Eucharist as the source and summit of the whole Christian life.
我想在这一讲里提出，这句话不仅在一个方面成立，而是在三个方面都成立。 And what I'm going to suggest in this episode is that that's true not just in one way, but in three ways.
这三方面，我们都要按照新郎耶稣对他新娘——教会——的爱的逻辑来理解。 And all three of them, um, we have to understand according to the logic of love, the love of the bridegroom, Jesus, for his spouse, the church.
在旧约里，神被描绘为以色列的新郎，同时也预言他将来要与以色列订婚。 In the Old Testament, um, God was presented as the bridegroom of Israel, but, um, it was also prophesied that he would, in the future, betroth Israel to him.
这是出自何西阿书第二章第19至20节。 This is from Hosea chapter two, verses 19 and 20.
「我必聘你永远归我为妻，以仁义、公平、慈爱、怜悯聘你归我；」 "I will betroth you to me in righteousness and in justice, in steadfast love and in mercy.
「也以诚实聘你归我，你就必认识耶和华。」七百五十年后，这预言得 以实现，施洗约翰有幸向以色列宣告那位应许的新郎已经来临，对吧？ I will betroth you to me in faithfulness, and you shall know the Lord." 750 years later, uh, that was fulfilled, and John the Baptist had the privilege of proclaiming to Israel that the promised bridegroom had come, right?
当时，有人和他的门徒为人们离开他而去跟随耶稣感到忧虑。 And so people and his disciples were distressed that people were leaving him and going to Jesus.
但他自己并不忧虑。 And he was not distressed.
他说：「娶新妇的就是新郎。 He said, "He who has the bride is the bridegroom.
新郎的朋友站着听见新郎的声音就甚喜乐。 The friend of the bridegroom, John, who stands and hears him, rejoices greatly at the bridegroom's voice.
所以我这喜乐满足了。」对吧？ For this reason, my joy has been fulfilled." Right?
所以施洗约翰宣告耶稣就是新郎，而耶稣自己在许多地方也表明自己是新郎。 So John the Baptist proclaimed Jesus as the bridegroom, and Jesus himself identified himself as the bridegroom in numerous places.
他说过…… He said that...
有人问他为什么他的门徒不禁食，他说：「新郎和他们同在的时候 ，陪伴新郎的人岂能禁食呢？」他还讲过王子婚宴的比喻，对吧？ When asked why his disciples didn't fast, he said, "How can they fast when the bridegroom is with them?" And he also gave parables of the wedding feast of the king's son, right?
这就暗示他确实是王的儿子，对吧？ Implying that he indeed is the king's son, right?
他是父的儿子，教会就是他的婚宴，而圣餐就是羔羊的婚宴。 The son of the Father, and, um, the church is his wedding feast, and the Eucharist is the wedding feast of the Lamb.
所以，要探讨圣餐的意义，我们必须看婚姻之爱的本质。 So to enter into the, um, the why of the Eucharist, we have to look at, um, the nature of spousal love.
如果我们仔细思考，婚姻之爱有三个层面。 And if we think about it, spousal love has three dimensions.
第一个层面是与配偶同住，对吧？ A first aspect of spousal love is dwelling with one's spouse, right?
夫妻一起生活，共同分享人生。 Spouses live together and share life together.
但现实生活并不总是一帆风顺，对吧？ But it's not all roses in this world, right?
所以婚姻之爱需要牺牲的爱。 And so spousal love requires sacrificial love.
一个人必须为所爱的人付出自己，任何结过婚的人都深有体会。 One has to give oneself for the beloved, um, and anyone who's been married knows, um, how true that is.
这样才有可能实现合一的爱，把自己完全交给所爱的人。 Um, and that makes possible a unitive love, giving oneself to the beloved.
所以我们可以用三个介词来理解：与所爱的人同 在，为所爱的人付出，把自己交给所爱的人。 So we can understand this with three prepositions, dwelling with the beloved, giving oneself for the beloved, and giving oneself to the beloved.
而圣餐正好实现了这三点，对吧？ And the Eucharist, um, does all three of these, right?
它是基督与他所爱的教会同在。 It's Christ's presence with his beloved, the church.
它是他为新娘所做的牺牲，也是他在圣餐共融中把自己交给新娘的行动。 It's his sacrificial act of giving himself for his bride-And it is the act of giving himself to his bride in holy communion.
好的。 All right.
那我们再详细看看。 So let's look at this a little more in detail.
对吧？ Right?
首先，是与所爱的人同在。 So first, presence with the beloved.
夫妻之间的友谊需要共同生活，基督虽然知道自己必 须离开门徒，但他仍然希望与他们保持亲近，对吧？ Um, spousal friendship, um, requires, right, the sharing of life, and Christ wanted to remain close to his disciples, um, even though he knew he had to leave them, right?
这就是最后晚餐的戏剧性所在。 And that's the drama of the Last Supper.
这也是为什么耶稣在最后晚餐、也就是他即将离开门徒的前一夜设立了圣餐。 And this is why Jesus instituted the Eucharist at the Last Supper, the night before he was about to leave them.
他知道第二天自己要以死亡离开他们。 And he knew that he would have to leave them in death on the next day.
他知道自己会复活，但也知道四十天后要升天，离开我们有形可见的临在。 He knew he would rise, but he also knew that he would ascend out of this world 40 days later and, um, leave us with his visible, sensible presence.
对吧？ Right?
既然如此，在与门徒共进最后晚餐时，他想留给他 们比我们在人生终结时留给亲人更美好的东西。 And so knowing that that was the case, having his last supper with his disciples, he wanted to leave them something, um, better than we leave our loved ones when death comes to us.
对吧？ Right?
我们最多只能留下回忆，对吧？ The best we can do, um, is give a memory, right?
比如我父亲几年前去世了，他当然希望能把自己 留给我们，但他只能留下照片和一些纪念品。 So my dad passed away a couple years ago, and, um, he, he would, he would have wanted to give himself, but all he could give was some photographs and heirlooms.
但耶稣既是神又是人，所以他能留下的产业、纪念品，就是他自己。 Um, but Jesus is God and man, and so he could give an inheritance, an heirloom that would be nothing less than himself.
对吧？ Right?
这就是真实临在的奥秘。 And so this is the mystery of the real presence.
耶稣要离开他们，却又想留下，这可以说是神的难题——如何既离开又同时留下。 Jesus was leaving them and yet wanted to remain, and that we could say is the divine problem, how to both leave and remain at the same time.
答案就是，他以可见的方式离开，但以真实却隐藏的方式留下— —我们肉眼看不见他，但他以全部的自己临在，没有丝毫保留。 And so the answer is to lead with his visible presence, but to remain with a true but veiled presence, a presence in which we can't see him sensibly, but in which he's present with the whole of himself, leaving nothing out.
对吧？ Right?
婚姻之爱的第二个层面是牺牲。 The second dimension of spousal love is sacrifice.
对吧？ Right?
我们都知道，在这个世界上，爱一个人，尤其是婚姻里的完全之爱，都需要牺牲。 And we all know this by experience, that, um, in this world, love for another person, and especially the total love that's involved in, in matrimony, um, involves sacrifice.
对吧？ Right?
一个人要为家人、为配偶和孩子牺牲自己的舒适 、喜好，甚至睡眠，而基督是全人类的新郎。 One has to sacrifice one's own personal comfort and preferences, sleep for one's family, for one's spouse and children, and Christ is the bridegroom of humanity.
对吧？ Right?
他来是要成为以色列和教会的新郎，并且希望全人类 都成为他的新娘，因此他为整个新娘牺牲了自己。 He came to be the bridegroom of Israel and the church and wanted all mankind to be his bride, and therefore he has sacrificed himself for his entire bride.
也就是说，为了救赎每一个人的罪。 That is, for the redemption of sins of every human being.
对吧？ Right?
圣保罗在以弗所书第五章阐明了这个道理，这段经文在婚礼上常常被诵读。 Um, Saint Paul lays out this logic in Ephesians chapter five, famous text read at weddings.
「你们作丈夫的，要爱你们的妻子，正如基督爱教会，为教 会舍己，要用水借着道把教会洗净，成为圣洁。」对吧？ "Husbands, love your wives as Christ loved the church and gave himself up for her, that he might sanctify." Right?
基督在各各他山上爱了他的新娘，对吧？ Christ loved his bride on Calvary, right?
所以在前一夜，约翰介绍最后晚餐时说：「耶稣既然爱世间属自己的人，就爱他们到底。」 And so the night before, um, John introduces the Last Supper, um, saying that, um, he, having loved his own who were in the world, he loved them to the end.
对吧？ Right?
这就是他第二天为新娘而死。 And that's his death for his bride the next day.
但耶稣还想…… But Jesus wanted to...
这又是一个神的难题。 Again, he, this is a divine problem.
当我们做出英勇的行为，比如为别人舍命，这个行为会成为历史，最终被时间冲淡。 Um, when we do heroic acts, for example, when someone gives their life for another, that act passes into history and gets lost in the flow of time.
而耶稣希望他为新娘所做的牺牲——各各他的祭献——能够一直 与新娘同在，使她可以领受，并把这唯一完美的祭献献给天父。 And Jesus wanted his act by which he was dying for his bride, the sacrifice of Calvary, to remain with his bride so that it could be hers, so that she could receive it and offer it to his father as the one perfect sacrifice of human history.
我们自己是做不到这一点的。 Um, now, we simply can't do that.
我们无法让一个发生在时间里的行为被保存下来，并在整个人类历史中持续临现。 We can't take an act that's done in time and preserve it and enable it to be made present all through human history.
但耶稣既是神又是人，他找到了方法，让这个进入历史的行为可以在教会 的整个生命中以圣事的方式临现，使新娘可以每天与他一起献上自己。 But Jesus is God and man, and he found a way by which the act that passed into time could be, um, sacramentally made present throughout the life of his church so that his bride could offer it with him and w- offer herself with him every day of her life.
对吧？ Right?
这就是圣餐的第二个理由。 So this is the second reason for the Eucharist.
本笃十六世教宗说，圣餐把我们带入耶稣自我奉献的行动中，对吧？ Pope Benedict speaks of the Eucharist as drawing us into Jesus' act of self-oblation, right?
自我奉献，自我牺牲。 Self-gift, self-sacrifice.
我们不只是被动地领受道成肉身的基督，而是进入他自我奉献的动态之中。 More than just statically receiving the incarnate Logos, we enter into the very dynamic of his self-giving.
我认为这一点特别值得我们注意，因为大多数公教徒往往忽略了这一点。 And I think this is especially important for us to be attentive to, because I think most of the Catholic faithful miss this.
对吧？ Right?
我们往往只把圣餐看作我们所领受的，这当然很重要。 We tend to think of the Eucharist primarily in terms of what we receive, which is very important.
我们接下来会谈到这一点。 We'll talk about that next.
但这其实不是最首要的，对吧？ But it's not actually the first thing, right?
最首要的是耶稣向天父的祭献，并且这个祭献临现，使我们可以参与其中。 The first thing is, um, Jesus' sacrifice to his father and it being made present so that we can join in.
对吧？ Right?
用本笃十六世的话说，我们进入了他自我奉献的动态。 We enter into the very dynamic of his self-giving, in the words of Benedict XVI.
我们在所有圣餐礼祷文中都表达了这一点，而且就在祝圣之后。 And we express this in all of the Eucharistic prayers, and it comes right after the, um, consecration.
对吧？ Right?
比如在罗马礼第一式圣餐祷文中，祝圣后，祭司祈祷说：「我们你 的仆人和你的圣洁子民——也就是整个教会——从你赐给我们的恩 物中，献给你这无瑕的祭品、圣洁的祭品、纯全的祭品。」对吧？ So for example, in the Roman Canon, the first Eucharistic prayer, right after the consecration, the priest prays, "We, your servants, and your holy people," that is, the whole church, "offer to you, to your glorious majesty from the gifts you have given us, this pure victim, this holy victim, this spotless victim." Right?
所以整个教会都参与了奉献，这就是圣餐的第二个层面。 So the whole church is joining in the offering.So that's the second dimension of the Eucharist.
他希望自己的祭献不仅仅成为历史，而是持续与我 们同在，成为我们的，使我们可以与他一起奉献。 He wanted His sacrifice not simply to pass into history, but to remain present with us, to be our own, so that we can join with Him in the offering.
在各各他山上，耶稣是在他母亲和他所爱的门徒约翰面前献上自己的，对吧？ On Calvary, Jesus offered, uh, His sacrifice, um, in the presence of His mother and His beloved disciple, John, right?
他们参与了奉献，但当时只有两个人，当然还有另外两位马利亚。耶 稣希望整个教会都能像马利亚、其他马利亚和约翰那样参与奉献。 And they joined in the offering, but there were only two, and yes, there were two others, the two other Marys, and He wants His whole church to join in the offering, as in the model, on the model of Mary and the other Marys and John.
圣餐的第三个理由是合一之爱，对吧？ Uh, third reason for the Eucharist is, um, unitive love, right?
婚姻之爱不仅仅是为所爱的人牺牲，更是把自己完全交给所爱的人，对吧？ It belongs to spousal love, not simply to sacrifice one self for the beloved, but to give one self totally to the beloved, right?
我们自己其实做不到完全如此，对吧？ And we can't totally do that, right?
我们会努力去做。 We try.
婚姻的意义就在于完全的自我奉献，把父性或母性彼此交付。 That's what marriage is about, total self-gift and to give our paternity or maternity to one another.
但耶稣却能以一种方式对每个人做到这一点，圣餐共融就是这个神的难题的答案。 But Jesus, um, was able, again, to do this in a way, um, with each one of us, and holy communion is the answer, we could say, to this divine problem.
新郎如何能把自己完全交给遍及全人类的新娘呢？ How could the bridegroom give himself totally to a bride that extends to mankind, um, ideally?
圣餐共融就是答案，他在其中把自己完全赐给我 们，包括他的人性、身体、宝血、灵魂和神性。 Um, and holy communion is the answer, by which He gives Himself totally, and that means in His human body, His blood, His soul, and His divinity.
对吧？ Right?
这还有另一个结果。 And this has another consequence.
我们每个人与耶稣的自我奉献结合，被转化为与他 更深的合一，也使我们彼此之间能更深地合一。 Each one of us being united to Jesus' self-gift and being transformed into greater union with Him, that enables us to be transformed into greater union with one another.
因此，圣餐是教会合一的圣事。 And so the Eucharist is the sacrament of ecclesial unity.
圣保罗在哥林多前书10章17节说：「我们虽多，仍是一个饼， 一个身体，因为我们都是分受这一个饼。」也就是指同一个圣餐。 Saint Paul speaks about this in 1 Corinthians 10:17, "We, being many, are one bread, one body, all that partake of the one bread." That is, the one Eucharist.
对吧？ All right?
所以总结来说，耶稣希望将他的人性临在持续在我们中间，使他的祭献、救赎的祭 献——他爱的最高行动——持续下去，并让我们能与他一起把这祭献献给天父。 So in summary, Jesus wished to perpetuate His human presence among us, to perpetuate His sacrifice, His redemptive sacrifice, the supreme act of His love, and to allow us to join Him in offering it to the Father.
第三，他希望在历史长河中与新娘亲密合一，成为 我们的属灵食粮和饮料，使我们每天都更像他。 And third, He wanted to unite Himself in intimate communion with His bride through the ages, so as to be our spiritual food and drink, converting us l- day by day into Himself.
对吧？ Right?
这三个目的正对应圣餐里的三个核心奥秘：真实临在、弥撒的祭献和圣餐共融。 And these three purposes correspond to the three central mysteries that come together in the Eucharist, the real presence, the sacrifice of the mass, and holy communion.
这三重目标彼此紧密相关，互为前提。 And these three ends are intimately related and presuppose one another.
对吧？ All right?
所以，真实临在是另外两个奥秘的基础。 So the real presence is the foundation of the other two.
没有真实临在，就没有祭献，对吧？ Without the real presence, you wouldn't have the sacrifice, right?
如果祭台上只是饼和酒，那就不是各各他的祭献。 We w- if we just have bread and wine on the altar, that's not the sacrifice of Calvary.
所以我们需要各各他的祭品通过真实临在出现在祭台上，这样才有祭献。 So we need the victim of Calvary to be present on the altar through the real presence in order to have the sacrifice.
同样，我们也需要真实临在，才能有圣餐共融，对吧？ And likewise, we need the, the real presence in order to have holy communion, right?
圣餐共融不是与饼和酒共融，而是与我们的主——他全部的自己——共融。 It's holy communion not with bread and wine, but with our Lord in the whole of Himself.
也就是他的人性、身体、宝血、人性灵魂和神性。 That is His humanity and body and blood, His human soul, and His, um, divinity.
而且…… And they...
这里有一个次序。 There's an order.
祝圣的话语使耶稣临在，对吧？ The words of consecration make Jesus present, right?
所以，真实临在一实现，当他在两种形象下临在时，他的祭献也同时临现。 So the real present, um, but immediately as He becomes present under both species, His sacrifice is also made present.
他在祭台上以身体和宝血分开的方式临在，正如在各各他山上，他的宝血与身体实际分离。 He's present there in His body and His blood separated on the altar, as on Calvary, His blood was physically separated from His body.
所以只要耶稣在两种形象下临在，祭献就完成了。这也是为什么圣餐必须有饼和酒两 种形象，使他的身体和宝血分别临在，彰显他在各各他山上宝血与身体分离的祭献。 And so the sacrifice is made complete as soon as Jesus is present in both species, and that's why the Eucharist involves the species of, of bread and wine to make His body and His blood present separately, manifesting His sacrifice in which His blood was physically separated from His body on Calvary.
对吧？ All right?
所以当他在两种形象下真实临在时，祭献就临现了。最后，我们领 受他——就是被奉献的祭品——在圣餐共融中领受祭品，这使我们 越来越像他，成为愿意像基督的十字架和复活那样奉献自己的人。 So immediately after the real presence is realized in both species, His sacrifice is made present, and then at the conclusion, um, we receive Him, the very victim that was offered, we receive the victim in holy communion, and that is to transform ourselves into His likeness more and more, um, transforming us into one who gives, um, ourselves on the model of Christ's cross and resurrection.
圣餐绝不是教会生活中边缘的、外在的仪式。 Now, the Eucharist is not merely, um, something marginal, um, in the life of the church and external rite.
如果我们思考圣餐遵循与道成肉身和苦难同样的神性爱的逻辑，这一点就更清楚了。 And we can see this even more clearly if we reflect on the fact that the Eucharist obeys the same logic, the same divine logic of love as the incarnation itself and the passion.
因为圣餐最能被理解为道成肉身、苦难和复活的延续，也就是道成 肉身和逾越奥秘在教会整个历史中的延续，直到基督荣耀再来。 For the Eucharist is best understood as the prolongation of the incarnation and passion and resurrection, that is, the incarnation and the paschal mystery throughout the life of the church until Christ comes again in glory.
所以我们可以问：神最初为什么要成为人？ And so we can ask the question, why did God become man in the first place?
我想…… And I...
这个问题有很多答案，圣托马斯·阿奎那给出了十个理由，但我认 为可以归纳出三个根本原因，正好对应我们刚才说的圣餐的三个理 由。神成为人，是为了像人一样住在我们中间，成为人中的一员。 This could be answered different ways, Saint Thomas Aquinas gives 10 reasons, but we can, I think, single out three fundamental reasons that match those same three reasons we gave for the Eucharist.God became man to dwell among us as a man among, um, human beings, as a man among men.
他成为人，是为了为我们牺牲自己，使我们与神和好，赢得罪的赦免和一切恩典。 He came, um, he became man to sacrifice himself for us, to reconcile ourselves with, with God, and to win the forgiveness of sins and merit every grace.
对吧？ Right?
所以，道成肉身的第二个原因就是他的祭献。 So, that's the second reason for the incarnation is his sacrifice.
对吧？ Right?
这是圣安瑟伦在他的著作《为何神成为人》中特别强调的原因。 That's the reason that St. Anselm highlighted in his book, um, Cur Deus Homo: Why God Became Man.
第三点，我们往往会忽略，但东方教会…… And third, we tend to forget about this, but the East...
我们的东方弟兄姊妹对此有更深的体会。 our Eastern brothers and sisters are, I think, have a higher awareness.
第三，神…… Third, he...
神成为人，是为了实现神人与人之间的交流。 God became man for the sake of a divine interchange.
他取了我们的本性，为的是让我们分享他的神性生命。 He took on our nature so as to give us a share of his divine life.
对吧？ Right?
所以，他取了属于我们的——人性——是为了逐步把属于他的——神性生命——分给我们。 And so, he took what is ours, humanity, so as to give us, progressively, a share of what is his, divine life.
他，神的儿子，成为人子，好让我们这些世人的儿女成为神的儿女。 He, the son of God, became a son of man so that we, the sons and daughters of men, can become sons and daughters of God.
好的。 All right.
这一切始于洗礼，但通过圣餐，每天或每周不断得到滋养。 It begins in baptism, but it's nourished day by day or week by week through Holy Communion.
好，我们先从第一个原因说起。 Okay, let's start with the first.
神成为人，是为了像人一样住在我们中间。这里有一个关键原则。 Um, God became man to dwell among us as a human being among human beings, um, and t- here, there's a key principle.
一切都是按照接受者的方式被领受的。 Everything is received according to mode of the recipient.
神想把自己赐给我们，但他知道我们的方式，于 是取了我们的存在方式，来到我们中间居住。 God wants to give himself to us, but he knows our mode and takes on our mode of being, coming to dwell, um, in our midst.
这在以色列历史中有美好的预表，就是「舍吉拿」（神的荣耀云彩）。 And this was foreshadowed in Israel in a beautiful way, um, the Shekinah, um, and that is...
有一种神秘的神的临在，笼罩在约柜和会幕之上，以 色列人在那里敬拜神。我会在下一讲详细讲这个。 There was a divine presence that was mysterious, um, that overshadowed the Ark of the Covenant, um, and the tent of meeting where Israel worshiped, um, and I'll talk more about this in the next episode.
简单说，犹太人称之为「舍吉拿」，意思是荣耀的居所。 So, just briefly say, um, Jews refer to that as the Shekinah, a dw- a glory dwelling.
也就是说，神的临在以荣耀的云彩显现在圣所、约柜之上。 In other words, a divine presence manifested in a cloud of glory over the holy place, the Ark of the Covenant.
「舍吉拿」这个词来自希伯来文「shahan」，意思是居住，像住在帐篷里一样。 And Shekinah comes from the Hebrew word shahan, to dwell, to dwell as in a tent.
对吧？ Right?
在旧约时代，神并没有以实体或本质的方式临在于舍吉拿中。 And now, God wasn't physically or substantially present in the Old Testament, um, in the Shekinah.
那是一种可感知的荣耀云彩，象征着奥秘，这个奥秘预表了道成肉身和圣餐的奥秘。 It was something sensible, a cloud of glory to show a mystery, and that mystery is prefiguring the mystery of the incarnation and of the Eucharist.
约翰在他福音书的序言中特别强调了这一点，就是…… Um, and John highlights this in his prologue of his gospel, um, the verse...
约翰福音1章14节：「道成了肉身，住在我们中间。」这里 约翰用的「住」这个词，希腊文尽量贴近希伯来文的意思。 um, chapter 1, verse 14, "The Word was made flesh and dwelt among us." And here, John has used the word to dwell, um, a Greek word, as close as possible to the Hebrew word.
正是为了…… Um, and precisely to, to make...
强调这种延续性：旧约中荣耀的临在所预表的，在道成肉身中实现了——神住在我们中间。 bring out this continuity that what the Old Testament foreshadowed with this glory presence was realized by the incarnation, God dwelling, um, i- in our midst.
对吧？ Right?
如果说这就是道成肉身的目的，那也是圣餐的第一个目的——住在我们中间。要注意，他 以一种更美好的方式住在我们中间，但从另一个角度看，也有我们所期望以外的方式。 Now, if that was the purpose of the incarnation, that we said is the first purpose of the Eucharist, to dwell in our midst, and notice he's dwelling in, in one way in, in a better way, but in another sense, in a, um, a way that we would, um, um, wish for otherwise.
他在圣餐中住在我们中间，但这种临在是不可见的。 Um, so he's dwelling in our midst in the Eucharist in a way that's not visible.
对吧？ Right?
我们看到的是别的东西。 We see something else.
他被饼和酒的外貌遮盖着。 He's veiled by the appearances of bread and wine.
但他以更美好的方式临在，因为无论新娘在哪里，他都在那里。 But he's present in a better way because he's present wherever his bride is.
对吧？ Right?
在道成肉身时，神成为人在拿撒勒，住在加利利，去过耶路撒冷和以色列其他 地方，但他一次只能在一个地方，从未离开过那片土地，而且只有三十三年。 So, in the incarnation, um, God became man in Nazareth, and he lived in Galilee, traveled to Jerusalem and other parts of Israel, but he was only in one place at a time and never went beyond those borders, um, and only for 33 years.
而我们生活在两千年后，甚至在不同的大陆。 And we live 2,000 years later and in a different continent, et cetera.
所以，耶稣希望以更丰富、更慷慨的方式延续道 成肉身的逻辑，让我们可以在任何地方遇见他。 And so, Jesus wanted to continue the logic of the incarnation m- in a more super abundant, generous way so that we could encounter him right where we are.
对吧？ Right?
比如我现在在斯图本维尔讲课，今天早上就在斯图本维尔的圣彼得堂遇见了他。 So I'm speaking here in Steubenville, and I encountered him this morning in St. Peter's Church in, in Steubenville.
无论我们去哪里，只要有公教会的祭司…… And wherever we go, where there's a Catholic priest, we can encounter...
还有圣体龛，我们就能遇见那位道成肉身的主。他曾在一个 地方成为人，但希望他的临在能在任何地方被我们遇见。 and a tabernacle, we can encounter the incarnate Lord, right, who became man in one particular place, but has wanted his human presence to be encountered wherever we are.
圣餐这种临在的第二个优点是，它提升了信心的功德。 And a second, um, we could say, advantage of this Eucharistic way of presence is it heightens the merit of faith.
其实在道成肉身时就有信心的功德，因为人们只看到他的人性，看不到他的神性。 Now, that merit of faith was already there in the incarnation because one saw his humanity and didn't see his divinity.
但在圣餐中，我们既看不到他的人性，也看不到他的神性，我们看到的只是饼和酒。 But in the Eucharist, we see neither his humanity nor his divinity, and what we see is something totally different, um, bread and wine.
所以我们必须有…… And so, we have to have a...
可以说是双重的信心，相信他的神性和人性都在其中。 as it were, a double faith, believing both his divinity and his humanity.
而这一点，我们自己…… And that, um, we can't...
对吧？ Right?
我们靠自己是做不到的。 That we can't do that ourselves.
我们是靠信心的恩典才相信的。 We believe through the grace of faith.
但即便如此…… But nevertheless that...
神也借着他赐下的信心，使我们获得信心的功德。 God provides also for a merit, the merit of faith through his own gift of faith.
从这个意义上说，这延续了道成肉身的逻辑：最大的信心功德就是相信神在拿撒勒人耶稣 里临在。同样，在圣餐中，相信他的神性和人性都在圣体龛、祭台和圣餐共融中临在…… Um, and in that sense, we could say it continues the logic of the incarnation in which that was the greatest merit of faith, believing God present in this man, Jesus of Nazareth, and so in the Eucharist, to believe his divinity and his humanity present in the tabernacle and on the altar and in Holy Communion....
神成为人，也是为了成为各种美德的榜样。 God became man also to be a model of every virtue.
在圣餐中，这听起来也许夸张，但他确实继续成为我们的老师，对吧？ And in the Eucharist's eye, this may be, seem extravagant, but in, in the Eucharist he continues to be our teacher, right?
因为在圣餐中，他继续成为各种伟大美德的榜样，首先是仁爱。 Because in the Eucharist, he continues to be a model of all the great virtues, starting with charity.
无论我们在哪里，他都在那里，他不是为自己而在， 而是为了把自己赐给我们，让我们随时都能遇见他。 He's there where we are, wherever we are, and he's there not for himself, but only to give himself to us, to be encountered by us whenever we want.
他不为自己寻求什么。 He seeks nothing of his own.
他忍受我们的冷淡。 He bears with our, um, indifference.
他表现出极大的忍耐和谦卑。 Um, he, um, exercises patience and, um, and humility.
同样，正如道成肉身的逻辑，圣保罗在腓立比书第二章谈到基督的自我虚己。 And just again, as in the logic of the incarnation, um, Saint Paul in Philippians chapter two speaks of Christ's self-emptying.
「他本有神的形象，却不以自己与神同等为强夺的， 反倒虚己，取了奴仆的形象。」（腓2:6-7） Though he was in the form of God, right, he didn't clutch, see it as something to, um, to grasp, but emptied himself, taking on the form of a slave, right?
甚至顺服至死。 Um, even to the, um, obedience and to death.
在圣餐中，这种逻辑依然延续，对吧？ In the Eucharist, that logic continues, right?
他甚至连可见的人性外貌都虚己了。 He empties himself even of the visible, um, appearances of humanity.
所以他在圣体龛里完全虚己，等候我们，把自己完全为我们、也交给我们。 Um, and so he's totally self-emptied, as it were, in the tabernacle, um, waiting for us and giving himself totally, for us and to us.
我们再来看道成肉身的第二个原因——祭献。 Let's look at the second reason for the incarnation, the sacrifice.
对吧？ Right?
神成为人，是因为罪进入世界后，需要有一个既归向神、又为罪补赎的行动。 So, God became man because after sin entered the world, um, there needs to be a, an, um, an act both of turning back to God and of making satisfaction for sin.
但问题是，我们无法为自己的罪做出完美的补赎， 因为正如圣安瑟伦所说，罪有某种无限的严重性。 But the problem is, we can't make perfect satisfaction for our sin, because it's more, um, it has a certain infinite gravity, as Saint Anselm explains.
所以神成为人，为的是献上自己，使他的奉献因爱而远远超过所有人类罪恶带来的不悦。 And so God became man to offer himself, um, in such a way that his offering, out of love, would be more pleasing than all human sin together is displeasing.
对吧？ All right?
这一点在圣餐中得以延续。 That continues in the Eucharist.
他希望这个行动今天仍然在我们的祭台上临现，使我们 今天、今早都能献上比所有人类罪恶更蒙悦纳的祭品。 He wanted that very act to be present on our altars today, so that today, this morning, we could offer something more pleasing than all human sin put together is displeasing.
每一台弥撒都是如此。 That's true of every Mass.
对吧？ Right?
所以他希望自己的祭献——历史的中心行动—— 成为我们每个人生活、每周、甚至每天的中心。 So he wanted his sacrifice, the central act of history, to be the center of each of our lives and weeks and, if possible, days.
我们会在第七讲「弥撒的祭献」中再详细讨论这个问题。 We'll come back to this in episode seven, on the sacrifice of the Mass.
对吧？ Right?
他爱我们到底，这份爱在教会的生活中，每一天都通过圣餐临现。 So he's loved us to the end, and that love to the end is made present every day in the life of the church in the Eucharist.
第三，我们说神成为人是为了神人与人之间的交流。 And then third, we said God became man for a divine interchange.
他成为人，是为了使我们能被神化、成圣，并分享他的神性。 He became man so that we could be divinized, sanctified, and come to share in his divine nature.
对吧？ Right?
这就是道成肉身的一个根本原因。 And so that, um, is a re- a fundamental reason for the incarnation.
神取了属于我们的，为的是把属于他的分给我们。 God takes on what is ours to give us a share of what is his.
但这是如何实现的呢？ But how does that work?
实际上，这种神人与人之间的交流，最普通的途径就是圣餐。 As it will work, um, the principle, the ordinary means for this divine interchange is, in fact, the Eucharist.
因为在圣餐中，他把自己完全赐给我们——身体、 宝血、灵魂和神性，也就是全部的人性和神性。 Because in the Eucharist, he gives himself to us, whole and entire, body, blood, soul, and divinity, that is humanity and divinity, entire.
他以身体进入我们里面，使我们得着他的滋养，这不是肉体上的，而是属灵上的滋养。 He comes into us, um, bodily so that we, um, are nourished by him, not physically, but spiritually.
这意味着他用属于他的一切来滋养我们。 That means he's nourishing us in what is his.
他所拥有的是神性和爱。 What is his is divine nature and charity.
也就是爱，并且要像他爱我们一样彼此相爱。 That is, the love and to love one another as he has loved us.
所以每一次圣餐共融，我们都被他的生命滋养，使我们更像他。 And so in every holy communion, we're being nourished by his life so as to be more converted into him.
圣奥古斯丁在这里用吃饭作了一个类比。 Saint Augustine makes a parallel here with eating.
比如我今天早上吃了早餐。 So, I had breakfast this morning.
我的早餐——鸡蛋和麦片——现在已经变成了我的一部分。 My breakfast has become my egg, um, and cereal has be- now become me.
但当我们领受圣餐时，情况正好相反。 But when we receive communion, it's the other way around.
对吧？ Right?
我们领受他，是为了更像他，尤其是在爱人的能力上更像他，像他那样去爱。 We receive him so as to become more, um, configured to him, made more like him, and made more like him, above all, in the power to love as he has loved us.
我们在许多圣餐祷文中都能看到这一点，甚至在奉献祷文中也是如此。 Um, we see this in many, many prayers of the Eucharist, um, the, even the, um, offertory prayer.
「愿我们借着这水与酒的奥秘，得以分享基督的神性，因为他曾屈尊与我们分享人性。」 By the mystery of this water and wine, may we come to share in the divinity of Christ, who humbled himself to share in our humanity.
在圣诞弥撒的集祷经中，这一点也有很美的表达。 And, um, this is expressed in a beautiful way in the collect for Christmas Mass.
「神啊，你奇妙地创造了人性的尊严，更奇妙地使它复原。求你使 我们能分享基督的神性，因为他曾屈尊与我们分享人性。」对吧？ "Oh, God, who wonderfully created the dignity of human nature and still more wonderfully restored it, grant, we pray, that we may share in the divinity of Christ, who humbled themself- self to share in our humanity." Right?
这正是我们每一次善领圣餐时所实现的。 That's, um, that's what is accomplished through every holy communion that we receive worth.
所以，总结来说，圣餐是新郎之爱的圣事。 So, in summary, the Eucharist, as the sacrament of the, the charity of the bridegroom.
它有三个根本层面：临在、祭献和合一，这也体现在圣 餐的三个奥秘——真实临在、弥撒的祭献和圣餐共融。 It has three fundamental aspects, presence, sacrifice, and union, and that's expressed in the three mysteries of the Eucharist, the real presence, the sacrifice of the Mass, and holy communion.
我们会在这个系列的后续讲座中详细探讨这三个层面。 And we'll, um, take apart those three, um, aspects in further episodes, um, in this series.
谢谢大家。 Thank you.
奉父、子、圣灵的名。 In the name of the Father, Son, and the Holy Spirit.
阿门。 Amen.
全能的神，我们感谢你赐下圣餐的恩赐。奉我们的主基督。 We give you thanks, almighty God, for the gift of the Eucharist, through Christ our Lord.
阿门。 Amen.