让我们奉父、子、圣灵的名开始祷告。 Let's start in with a prayer in the name of the Father, Son, and the Holy Spirit.
阿们。 Amen.
万福马利亚，你充满恩典，主与你同在；你在妇 女中是有福的，你腹中的孩子耶稣也是有福的。 Hail Mary, full of grace, the Lord is with thee; blessed art thou among women; and blessed is the fruit of thy womb, Jesus.
神之母圣马利亚，求你现在和我们临终时，为我们罪人祈求。 Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death.
阿们。 Amen.
圣母智慧之座，请为我们祈求。 Our Lady's seat of wisdom, pray for us.
父、子和圣灵。 Father, Son, and the Holy Spirit.
我们圣餐课程的第十集要讨论弥撒的果实，并提出一 个简单的问题：「为什么要举行这么多台弥撒？」 So this 10th episode of our Eucharist Course is on the fruits of the Mass, and we're going to ask a simple question, "Why many Masses?" All right.
那么，为什么要举行这么多台弥撒？ So, why many Masses?
我想我们已经充分回答了这个问题，但我们要做一个总结。 I think we've already sufficiently answered it, but we want to bring it together.
我们说过，各各他的牺牲是无限的，它不会在不同的弥撒中重复，而是以奥秘和力量临在。 So we said that, um, the sacrifice of Calvary is infinite, it's not repeated in different Masses, but made present in mystery and power.
因此，弥撒的牺牲实现了、重新呈现…… And so the sacrifice of the Mass actualizes, re-presents...
这里的「重新呈现」用了连字符。 Re-presents here with a hyphen.
换句话说，不仅仅是戏剧性的再现，而是以圣事的方式再次临在。 In other words, not simply a theatrical representation, but making present again, sacramentally.
也就是说，这是教会生活中从日出到日落的每个时空中的奥秘。 That is, a mystery in the life of the church in every time and place, from the rising of the sun to the setting of it.
玛拉基书1章11节。 Malachi 1:11.
它让各各他临在，使教会能参与奉献的行动，并使 各各他的恩典效果能丰沛地倾注在教会和世界上。 It makes Calvary present by allowing the Church to participate in the act of offering, and by enabling Calvary's effects of grace to be poured out abundantly on the Church and on the world.
上一集我们讨论了让我们能参与的部分，这一集我想聚焦在第二 部分，即让各各他的恩典效果能丰沛地倾注在教会和世界上。 Now, in the last episode, we looked at, um, enabling us to participate, and in this episode, I want to focus on the second part, enabling Calvary's effects of grace to be poured out abundantly on the Church and the world.
这并不是…… Now, this is not...
我不是说这对神是必要的。 I'm not saying that this is necessary for God.
换句话说，神不需要弥撒的牺牲也能将恩典倾注在世界上。 In other words, God could pour out graces on the world without the sacrifice of the Mass.
但他选择将这些恩典的倾注与……牺牲的呈现联系起来。 But he has chosen to link the pouring out of these graces with the presentation of the sacrifice of...
各各他牺牲的重新呈现，以及公教世界每天举行的弥撒。 The re-presentation of the sacrifice of Calvary and Masses offered every day throughout the Catholic world.
换句话说，这是神的计划，通过教会的媒介，以圣事的方式再次临在 同样的牺牲，在世界各地的祭坛上，将各各他的效果倾注在世界上。 In other words, this is God's plan, to, um, sh- shower down on the world the effects of Calvary through the mediation of the Church in making present again, sacramentally, that same sacrifice, um, in our alt- on our altars in every parish in the world.
因此，每一台弥撒，再次强调，是出于神的旨意，而非严格的必要性 ，每一台弥撒都将各各他牺牲普遍赢得的某些效果应用在世界上。 So every Mass, again, by the will of God, not by strict necessity, but by the will of God, every Mass applies to the world some of the effects won universally by the sacrifice of Calvary.
我们可以将各各他比作一个泉源，对吧？ So we could compare Calvary to a fountain, right?
一个无限的泉源。 An infinite fountain.
弥撒的牺牲在许多时间和地点举行，就像从那一个泉源流出的两条溪流，滋润全地。 And the sacrifice of the Mass, celebrated many times and places, two streams flowing out from that one fountain to water all the earth.
特伦托会议在第22次会议上谈到这一点，并说：「这祭献的果实」， 即各各他的血祭，「通过这无血的祭献」，即弥撒，「丰沛地领受」。 The Council of Trent spoke on this in Session 22, and said, "The fruits of this oblation," the bloody one of Calvary, "are received in abundance through this un-bloody oblation," the Mass.
因此，后者弥撒绝不会减损前者各各他。 By no means then does the latter, the Mass, detract from the former, Calvary.
因此，根据使徒传统，它被正确地奉献，不仅为活着的信徒的罪罚 补赎和其他需要，也为那些在基督里死去但尚未完全净化的人。 Therefore, it is rightly offered, according to apostolic tradition, not only for the sins' punishments satisfaction and other necessities of the faithful who are alive, but also for those who have died in Christ, but are not yet wholly purified.
也就是说，为炼狱中的人。 That is, for those in purgatory.
对吧？ Right?
这就是为什么我们说弥撒是为生者和死者奉献的，对吧？ And that's why we say the Mass is offered for the living and the dead, right?
不是为那些在天堂蒙福的死者，也不是为那些，愿神 禁止，在地狱的死者，而是为所有在炼狱中的人。 Not the dead who are blessed in heaven, nor the dead who are, um, God forbid, in, in hell, but for all those who are in purgatory.
而且它是为整个世界奉献的，对吧？ And it's offered for the whole world, right?
在一系列的同心圆中。 In a series of concentric circles.
我稍后会回到这一点。 I'll come back to that.
因为弥撒，弥撒的牺牲将十字架牺牲的果实应用在特 定时空的人类身上，弥撒是从属于十字架的，对吧？ So because the Mass, the sacrifice of the Mass applies the fruits of the sacrifice of the cross to mankind in a given time and place, the Mass is subordinated to the cross, right?
我们不是说…… We're not saying that the...
我们并没有将弥撒置于十字架之上。 We're not making the Mass above the cross.
它所有的力量都来自十字架，弥撒以奥秘的方式使十字架临在，对吧？ All of its power comes from the cross, which the Mass mysteriously makes present here, right?
就像真实的临在，在…… Like the real presence, um, in...
我们之前通过变质说讨论过的，对吧？ That we discussed earlier through transubstantiation, right?
这两个奥秘是相关的，类比地。 They're, they're related, analogously, these two mysteries.
我们可以理解它，作为普遍原因各各他与特殊原 因，即此时此地圣事性的重新呈现之间的关系。 And we can understand it, um, as a relation between the universal cause, Calvary, and the particular cause, its sacramental re-presentation here and now, this morning.
对吧？ Right?
所以，呃，一个雕塑家的类比，我曾经是个雕塑家，我喜欢雕塑家的类比。 So, uh, a sculptor analogy, I used to be a sculptor, I like sculptor analogies.
就像米开朗基罗的凿子不会减损他心中的想法和灵感，而是以特定的方式应用它，弥 撒也不会减损其力量的源头基督的十字架，而是使其临在世界上并在此时此地活跃。 As Michelangelo's chisel doesn't detract from his, um, idea, his inspiration in his mind, but applies it in a particular way, so the Mass doesn't detract from the source of its power, Christ's cross, but makes it present in the world and active here and now.
所有的圣事都是如此，只是方式不同。 This is true of all the sacraments, in a different way.
因此，所有的圣事都应用通过各各他牺牲赢得的功绩。 So all of the sacraments apply the merits won through the sacrifice of Calvary.
但弥撒以一种特殊的方式做到这一点，因为它不仅是传递其 所代表的恩典的圣事，也是蒙神悦纳的牺牲，以便将…… But the Mass does so in a special way, in that it alone is not only a sacri- sacrament, um, that transmits the grace it represents, but also a sacrifice that is pleasing to God, so as to call down upon the world......
恩典倾注在全地上。 graces to water the whole earth.
为那些能领受圣事的人，也为那些仍在外面的人，吸引他们进来。 Graces for those who can receive the sacraments, but also graces for those who are still outside, drawing them in.
因此，这是圣餐的独特之处。 And so, this is unique about the Eucharist.
其他圣事使领受者受益，但圣餐作为牺牲也是为那些未受洗的人奉献的，对吧？ The other sacraments benefit those who receive them, but the Eucharist is offered as sacrifice also for those who are not baptized, right?
它是为整个世界奉献的。 It's offered for the whole world.
吸引、降下恩典在他们身上，在所有人身上，以便所有人都被吸引进来。 And drawing in, drawing down graces upon them, upon all, so that all are drawn in.
庇护十二世在1947年的通谕《天人中保》中 谈到这一点，这是一部关于礼仪的伟大通谕。 Pius the 12th speaks about this in Mediator Dei, his encyclical, great encyclical on the liturgy, and from 1947.
他说，呃，谈到各各他，「这赎价」，是的，各各他赎买了 、赚得了所有的恩典，呃，从历史的开始到末了赐给人类。 He says, um, speaking of Calvary, "This purchase," right, Calvary purchased, merited all graces, um, given to mankind from the beginning of history to its end.
「这赎价不会立即产生其全部效果。」对吧？ "This purchase does not immediately have its full effect." Right?
这些恩典必须日复一日、年复一年、一地一地地赐下。 Those graces have to be given day by day, year by year, place by place.
他继续说。 So, he continues.
「既然基督必须以自己的血为代价救赎世界，仍必须完全占有人的灵魂。 "Since Christ had to redeem the world at the cost of his own blood, still must come into complete possession of the souls of men.
因此，为使每个人的救赎和拯救能有效地完成并蒙神悦纳，人必须个别地与十字架的牺牲有 生命的接触，以便从它流出的功绩能分给他们。」他再次使用了泉源和溪流的类比，对吧？ Wherefore, that the redemption and salvation of each person may be effectively accomplished and acceptable to God, it is necessary that men should individually come into vital contact with the sacrifice of the cross, so that the merits which flow from it should be imparted to them." Again, he uses that analogy of the fountain and the streams, right?
各各他是泉源，弥撒将其果实应用在今日的世界上。 Calvary is the fountain, the Mass applying its fruits to the world today.
他说，引用：「在各各他，基督建立了一个净化和救赎的泉源，他用自己所流的血充满它。 Is, so he says, quote, "On Calvary, Christ built a font of purification and salvation, which he filled with the blood he shed.
但如果人不沐浴其中，通过洗礼洗去他们罪孽的污 点，或与它接触，呃，他们就不能被净化和得救。 But if men do not bathe in it and dare wash away the stains of their iniquities by having baptism, but, or come in contact with it, um, they cannot be purified and saved.
他愿意所有人都接近并被吸引到他的十字架前，尤其是通过圣事和圣 餐牺牲，以获得他在十字架上产生的果实，有益的果实。」好的，因 此他提出弥撒是伟大的工具，通过它将各各他赢得的功绩分给信徒。 He wished that all should approach and be drawn to his cross, especially by means of the sacraments and the Eucharistic sacrifice to obtain the fruits, the salutary fruits produced by him on the cross." All right, so he's putting forth the, the Mass as the great instrument by which the merits won on Calvary are distributed to the faithful.
再次强调，这不是唯一的工具。 Again, it's not the only instrument.
神不受限制。 God isn't restricted.
他的恩典，呃，超越圣事秩序。 His grace, um, transcends the sacramental order.
但尽管如此，他是有秩序的神，他建立了圣事作为通常的渠道，他建立了弥撒的牺牲作为 通常的渠道，通过它他极其丰盛的慷慨和怜悯，呃，能够，呃，在地上赢得其全部效果。 But nevertheless, He's a God of order, and He's established the sacraments as the ordinary channels, and He's est- established the sacrifice of the Mass as the ordinary channel by which His super abundant generosity and mercy, um, is en- enabled to, um, to win its full effect on the earth.
对吧？ Right?
这归荣耀于被奉献的耶稣，以及参与奉献的教会。 And that gives glory to Jesus, who's offered, and to the church, who participates in the offering.
好的，让我们看看，呃，牺牲的目的。 Okay, let's look at, um, the purposes of the sacrifice.
我在之前的谈话，呃，集中提到过这一点。 I mentioned this in an earlier talk, uh, episode, um.
公教传统谈到弥撒的四个目的，呃，这也是所有祈祷和礼仪的目的，对吧？ So Catholic tradition speaks of four ends of the Mass, um, which are also the ends of all prayer and the liturgy, right?
钦崇、感恩、祈求、赎罪或痛悔。 Adoration, thanksgiving, petition, and expiation of sin or contrition.
有一个缩写ACTS，即钦崇、痛悔、感恩、祈求。 And there's the acronym ACTS, adoration, contrition, thanksgiving, supplication.
因此，弥撒以至高无上的方式实现这四个目的。 So the Mass realizes each of these four ends in a supreme way.
对吧？ Right?
这是我们做这四件事的最佳方式。 It's the best way by which we do all four of those things.
客观上的最佳方式。 Objectively, the best way.
对吧？ Right?
呃，首先是钦崇的目的。 Um, and so adoration, first purpose.
呃，我们在整个圣餐礼仪中看到这一点，这通常被称为颂赞，荣耀，呃，荣耀神。 Um, and this, we see this throughout the Eucharistic liturgy, this often called doxology, glorifying, um, glorifying God.
藉着他，与他同在，在他内，哦，神，全能的天父 ，在圣灵的合一中，一切荣耀和尊贵永远归于你。 Through Him, with Him, and in Him, oh, God, Almighty Father, in the unity of the Holy Spirit, all glory and honor is yours forever and ever.
对吧？ Right?
没有比将子献给父更好的方式归荣耀于父，使各各他的至高祭献临在，对吧？ No better way to give glory to the Father than by offering the Son to the Father, making present, um, the supreme offering of Calvary, right?
并将我们的生命与之联合。 And joining our lives to it.
因此，钦崇神的最佳方式是参加弥撒，对吧？ And so, the best way to adore God is to go to Mass, right?
是的，我也喜欢在弥撒之外钦崇神，在我的神龛前，早晨醒来和全天。 Yes, I love to adore God also outside of Mass, in my God corner, waking up in the morning and throughout the day.
但弥撒是最伟大的方式，因为我是与耶稣一起做，荣耀他的父。 But the Mass is the greatest way, because I'm doing it together with Jesus, glorifying his Father.
感恩。 Thanksgiving.
呃，有什么比再次与他的子联合，将自己献给父更好的方式感谢主呢？ Uh, what better way to give thanks to the Lord than to join again with His Son, offering Himself to the Father?
对吧？ Right?
诗篇，呃，116篇12和13节谈到这一点。 Psalm, uh, 116 verses 12 and 13 speak of this.
「我拿什么报答耶和华向我所赐的一切厚恩？ "What shall I render to the Lord for all His bounty, His goodness to me?
我要举起救恩的杯，」这是答案。 I will lift up the cup of salvation," is the answer.
「我要举起救恩的杯，称扬耶和华的名。」因此我们为一切感谢。 "I will lift up the cup of salvation, and call on the name of the Lord." And so we, we give thanks for everything.
为我们的创造，为我们的救赎，为通过参与完美的感恩祭献所领受的一切恩典。 For our creation, for our redemption, for all the graces we received by joining in the perfect offering of thanksgiving.
这就是为什么圣餐被称为Eucharist，在希腊语中是感恩的意思。 And that's why the Eucharist is called Eucharist, which in Greek means thanksgiving.
好的，祈求。 All right, supplication.
弥撒是将我想要领受的一切，呃，将我的祈求带到主面前的最佳方式。 The Mass is the best way to bring everything, um, that I want to receive to bring my petitions, um, to the Lord.
对吧？ Right?
是的，我们在弥撒之外也带来那些祈求，主祷文，以及全天。 Yes, we bring those petitions outside of Mass, the Our Father, and throughout the day.
但弥撒是最佳方式，因为我是与完美的祭献一起带来那些祈求。 But the Mass is the best way, because I'm bringing those petitions together with the perfect offering.
对吧？ Right?
我们在圣餐礼仪中看到这一点。还有，希伯来书12章说：「在弥撒中我们有基督为我 们流出的血，它比亚伯的血更优美、更有力地说话。」但这效果也取决于我们的准备。 And we see this in the Eucharistic liturgy.And also, a scripture, Hebrews 12 says that the, "In the mass where we have the blood of Christ poured out for us, that it speaks more graciously, more eloquently than the blood of Abel." But this effect depends also on our dispositions.
我在前一集中也提到，人们的参与是神计划的一部 分，这就是为什么我们请求他垂顾我们的祭献。 Now also, I mentioned this in the preceding episode that the participation of the people is part of the divine plan and that's why we ask for him to look kindly upon our offering.
基督的部分是完美的，我们的不是。 Christ's part is perfect, ours is not.
因此，我们为弥撒带来的准备越好，参与越多，对吧？ And therefore, the better dispositions we bring to the mass and the more participate, right?
这就是为什么许多公教徒不来参加弥撒不是小事，对吧？ This is why it's not a, a small thing that many Catholics don't come to mass, right?
那在某种程度上削弱了教会的祭献，尽管它不会削弱基督的祭献。 That, that weakens as it were the offering of the church even though it doesn't weaken Christ's offering.
对的，所以我们的准备很重要，呃，因此我们想带来我们的准备，尽管我们的 准备很重要，但它们不足，所以我们想将它们与基督的完美牺牲一起带来。 Right, so our dispositions matter, um, and so we want to bring our dispositions though, our dispositions matter, but they fall short, and so we want to bring them together with the perfect sacrifice of Christ.
最后，呃，哦，顺便说一下，这就是为什么在圣餐 祈祷中我们为整个教会和世界的所有需要祈祷。 Finally, um, oh, and by the way, that's why in fact in the Eucharistic prayers we pray for all the needs of the whole church and the world.
对吧？ Right?
这是做那些代祷的最佳方式，一个美丽的例子是，呃，耶稣受难日的 礼仪，庄严的，呃，为全世界的祈祷，对吧，在一系列的同心圆中。 It's the best way to make those intercessions, and that, a beautiful example of this is the, um, liturgy of Good Friday, the solemn, um, prayer for the whole world, right, in a series of concentric circles.
不仅为那些在教会内的人，也为那些在外的人，如犹太人，呃，我们的，呃 ，相信独一神的穆斯林兄弟姐妹，也为无神论者，我曾经是，对吧，前世。 Not just for those who are inside the church, but also those who are outside, like the Jewish people, the, um, our, um, Muslim brothers and sisters who believe in the one God, and also for atheists, which I used to be, right, previous life.
对的，所以每一台弥撒都是为，呃，全世界的需要奉献，尤其是灵性需要，也有物质需要。 Right, so every mass is offering for, um, the needs of the whole world, and above all, the spiritual needs, but also the physical needs.
好的。 All right.
痛悔的牺牲。 Sacrifice of contrition.
弥撒是完美的赎罪祭，对吧？ The mass is the perfect propitiatory sacrifice, right?
呃，换句话说，这是最完美的方式带来，呃，或，呃，参与基督为罪的补赎。 Um, in other words, it's the most perfect way of bringing, um, or, uh, of joining in Christ's satisfaction for sin.
它并不免除我去告解圣事，对吧？ It doesn't dispense me from going to the sacrament of penance, right?
我必须，呃，也利用那圣事，但，呃，在弥撒中，它是最重要的，因为它是教会生活的顶 峰，是我们与主联合为罪献祭的顶峰，包括我们自己的罪，以及我们社会和世界的罪。 I have to, um, make use of that sacrament as well, but, um, in the mass, it's the most, because it's the summit of the church's life, it's the summit of our joining with our Lord in offering sacrifice for sins, including our own, and those of our, our society and world.
为了理解这一点，考虑罪有两个效果或后果是有帮助的，而弥撒在赎罪两方面都是有效的。 In order to understand this, it's helpful to consider that there are two effects or consequences of sin, and the masses efficacious in expiating both as it were.
好的。 All right.
它们是什么？ What are they?
呃，在每一个罪中，让我们，让我们想一个大罪，呃，一个 人背离主，良心所知的主的旨意，转向某种受造的满足。 Um, in every sin, let's, let's think of a mortal sin, um, one turns away from the Lord, the will of the Lord as known in conscience, to some created satisfaction.
所以有背离神，因此也有我自己的意志背离主，这就是罪的罪责。 So there's a turning away from God and thus a turning away of my own will from the Lord, and that's the guilt of sin.
悔改包括在心中转回向主，这是第一步，但一旦我这样做了，我以悔改转回向主， 我的罪仍在世界上造成了混乱，对吧，而我转回向主并没有改变那混乱，对吧？ And repentance involves turning back around to the Lord in our hearts, and that's the first, but once I've done that, I've turned back in repentance to the Lord, there's still disorder in the world as a result of my sin, right, and my turning back to the Lord hasn't changed the, that disorder, right?
极端的情况，假设我杀了人，对吧，那谋杀仍然存在。 The extreme case, let's suppose I've murdered someone, right, that murder then remains.
因此，除了在心中转回向主，我们还需要额外提供一些东 西，称为补赎，呃，以弥补我们的罪给世界带来的混乱。 And so in addition to turning back in our hearts to the Lord, we need to offer something in addition that's called satisfaction, um, to make up for the disorder that our sin has introduced into the world.
这，呃，在公教神学中被称为罪的暂罚。 And this, um, is referred to in Catholic theology as the temporal punishment due to sin.
好的。 All right.
也许不是最完美的术语，但它是，除了将我的心 转回向神，我仍然需要提供一些东西的想法。 Maybe not the most perfect terminology, but it's, it's the idea that in addition to turning my heart back to God, I still need to offer something.
思考这个问题的最佳方式是假设，呃，我冒犯了，比如说，我的配偶。 The best way to think about this is suppose, um, I've offended, let's say, my spouse.
呃，我应该道歉，但，呃，除了悔改和道歉，我还应该提 供一些比我的罪更令人愉悦的东西，这可能很难做到。 Um, I ought to apologize, but, um, in addition to repenting and apologizing, I also ought to offer something that would be more pleasing than my sin was displeasing, and that might be hard to do.
呃，就我们对神的罪而言，我们做不到，对吧？ Um, and in the case of our sins with respect to God, we can't do that, right?
我们无法为它们做出完美的补赎，这就是为什么我们的主在各各他做了补赎。 We can't make perfect satisfaction for them, and that's why our Lord has satisfied on Calvary.
尽管如此，他希望我们参与，我之前表达过这一点，说赎罪的逻辑是团结而非替代。 But nevertheless, he wants us to participate, and I expressed this earlier saying the logic of the atonement is solidarity rather than substitution.
对吧？ Right?
他不仅仅是替代我们，消除了所有补赎的需要。 He hasn't simply substituted for us, taking away all need for satisfaction.
那会是，某种更极端的新教观点。 That would be the, kind of the more extreme Protestant view.
相反，他提供了我们无法提供的完美补赎，呃，并赐给我 们恩典，使我们能与他一起提供我们相称的补赎，对吧？ But rather, he's offered what we can't offer of perfect satisfaction, um, and given us grace so that we can offer our own proportionate satisfaction with him, right?
因此在弥撒中，我们可以，呃，弥撒是为这个目的奉献的，对吧，为罪 的暂罚赎罪，呃，并为那些仍然，呃，不悔改的人赢得悔改的恩典。 And so in the mass, we can, um, the mass is offered for this end, right, to atone for the temporal punishment due to sin, um, and to win the graces for repentance for those who are still, um, unrepentant.
对吧？ Right?
换句话说，弥撒为这两种效果赢得恩典。 In other words it, the mass wins graces for both of these effects.
为那些背离主的人赢得皈依的恩典，为那些已经，呃，将心转回向他的人赢得补赎的恩典。 Graces of conversion for those who have turned away from the Lord, and graces, um, enabling satisfaction for those who have already, um, turned their hearts back to him.
对吧？ Right?
而且，正是在这第二种意义上，它是为炼狱中的人奉献的，对吧？ And, and it's in this second sense that it's offered for those in purgatory, right?
那些在炼狱中的人在炼狱中是因为他们在死前，在心中转回向神并悔改 了，但他们在炼狱中是因为他们没有为他们的罪充分补赎。那是…… Those in, in purgatory are in purgatory because before they died, they, in their hearts, turned back to God and repented, but they're in purgatory because they didn't sufficiently make satisfaction for their sins.And that's...
他们不能再做了，对吧，因为他们在炼狱中。 And they can't anymore, right, because they're in purgatory.
他们不能做……的行为 They can't do the acts of...
看，拉丁语的施舍、祈祷和，呃，补赎行为，呃，为，呃，为他人。 See, the Latin acts of alms giving, prayer and, and penance, um, for, for, um, for others.
他们…… They...
是的，他们在炼狱中祈祷，但…… Yes, they pray in purgatory but...
而且，而且被净化。 And, and are purified.
但我们可以帮助他们，对吧？ But we can aid them, right?
我们正是通过代表他们奉献弥撒的牺牲来帮助他们。 And we aid them precisely by offering the sacrifice of the mass on their behalf as well.
对吧？ Right?
这在... And this is in...
这是宗教改革争议的一部分，对吧？ This was part of the Reformation controversy, right?
路德反对这是人的作为，呃，也反对炼狱的概念，因为代罚的观念，对吧？ Luther objected to this as a human work, um, and objected to the very notion of purgatory, because of the idea of substitutionary punishment, right?
基督为所有人承担了惩罚。 Christ took the hit for all.
不应再有补赎。 There should be no more satisfaction.
但这不是教会的传统。 But that's not the church's tradition.
我们可以看到这由来已久，所有古代礼仪祈祷、圣餐祈祷都谈到 这一点，呃，弥撒的目的，呃，不仅为生者，也为亡者奉献。 And we can see this going way back, that all the ancient liturgical prayers, Eucharistic prayers, speak of this, um, purpose of the mass, um, of being offered for not just the living, but also the faithful departed.
特伦托会议将此定义为信仰教条。 And this has been defined by the Council of Trent as a dogma of faith.
特伦托会议说，若有人说弥撒的牺牲仅是赞美和感恩的奉献，或仅 是十字架上牺牲的简单纪念而非赎罪，或仅使领圣餐者受益，不应 为生者和死者、为罪、为罚、为需要的补赎奉献，这人当受绝罚。 So the Council of Trent says if anyone says that the sacrifice of the mass is merely an offering of praise and thanksgiving, or that it's a simple memorial of the sacrifice offered on the cross and not propitiatory, or that it benefits only those who communicate and should not be offered for the living and the dead, for sins, punishments, satisfaction of the necessities, let him be anathema.
对吧？ Right?
因此特伦托会议定义它有这效果，呃，使仍在炼狱中的亡者受益。 So that Trent is defined that it has this effect, um, of benefiting the faithful departed who are still in purgatory.
但我们看到这远在特伦托会议之前。 But we see this going far before the Council of Trent.
我的一个，呃... One of my, um...
耶路撒冷的圣区利罗在复活节后对新教友的教理讲授中，在复活周，向新受洗者解释弥撒。 So Saint Cyril of Jerusalem in his Catechesis to the Neophytes after Easter, in Easter week, explains the mass to the neophytes, the newly baptized.
他说：「在，呃...」是在祝圣之后。 And he says, "After the, um..." It's after the consecration.
「之后，我们为圣父们和主教们祈祷，总的来说，为我们中已安息的人祈祷，因为我们相信 这些灵魂将获得最大的帮助，如果我们在神圣而可畏的牺牲被奉献时为他们祈祷。」对吧？ "After that, we pray on behalf of the holy fathers and bishops, and in general, all amongst us already gone to their rest, for we believe that these souls will obtain the greatest help if we make our prayers for them while the holy and most awesome sacrifice is being offered." Right?
这是四世纪中叶在耶路撒冷。 This is the middle of the fourth century in Jerusalem.
我们在整个，呃，教父时期都发现这一点。 And we find it throughout the, um, um, the patristic period.
所有古代礼仪不仅为生者，也为亡者祈祷。 All the ancient liturgies pray for not just the living, but the dead.
他继续更详细地解释。 And he goes on to explain it more.
呃，另一个见证，也-也许我最喜欢的，是圣莫尼加的见 证，呃，由她的儿子圣奥古斯丁在《忏悔录》中叙述。 Um, another testimony, m- maybe my favorite, is that of Saint Monica, um, as recounted by Saint Augustine, um, her son, in his confessions.
圣莫尼加临终前，呃，在她去世前不久，与奥古斯丁有一段美丽的对话。 So there's a beautiful dialogue between Saint Monica and Augustine as she's on her deathbed, um, shortly before she dies.
而且，她正在返回非洲的路上，呃，她的计划是与丈夫合葬在，呃... And, and she was on her way back to Africa, um, and her plan was to be buried with her husband in a, a...
你知道，在，呃... You know, in a, um...
与他一起。 Together with him.
但，呃，她在罗马港口奥斯蒂亚生病了，那不能... But, um, she got sick in the port of Rome, Ostia, and that couldn't...
她无法回去。 She couldn't go back.
而且，呃，奥古斯丁的兄弟对此表示遗憾。 And, um, Augustine's brother expressed his regret at that.
莫尼卡说：「哦，把这身体埋在任何地方。 And Monica said, "Oh, bury this body anywhere.
不要为它的安放操心。 Let its care give you no concern.
我只求你们一件事，无论你们在哪里，都要在主的祭台前记念我。」对吧？ Only one thing do I ask of you, that you remember me at the altar of the Lord, wherever you may be." Right?
所以她请求，呃，她的儿子们在每台弥撒中记念她。 So she's asking, um, her sons to remember her in the celebration of every mass.
对吧？ Right?
这表明了教会古老的信仰，弥撒的牺牲使炼狱中的人受益，对吧？ And that's showing this ancient faith of the church, that this sacrifice of the mass benefits those who are in purgatory, right?
也许她不必去炼狱。 Probably she didn't have to go to purgatory.
她是圣莫尼加。 She's Saint Monica.
但尽管如此，呃，我们都应该认为我们，呃，没有 充分补赎，因此，呃，我们应该请求举行弥撒。 But nevertheless, um, we should all think that we, um, have imperfectly made satisfaction and thus, um, we should ask for masses to be celebrated.
圣奥古斯丁接着说：「她去世后，为她的救赎牺牲被奉献。」现在，我们可以... And Saint Augustine then goes on to say, "After her death, the sacrifice of redemption was offered for her." Now, we can...
所以总结一下我们目前所说的。 So kind of summarizing what we've said so far, so far.
呃，弥撒的牺牲，除了有效地荣耀和感谢主，还有这降下的效果，呃，为皈依赢得恩典。 Um, the sacrifice of the mass, in addition to its effective glorifying and thanking the Lord, also has this descending effect of, um, winning graces for conversion.
即悔改和皈依的恩典，持续补赎的恩典。 That is, graces for repentance and conversion, graces for continued satisfaction.
简单说，基督徒生活的恩典和教会外皈依的恩典。 Simply the graces of the Christian life and the graces of conversion for those outside the church.
呃，我们可以将此视为每台弥撒的普遍效果。 Um, and we can see this as the universal effect of every mass.
但除了这普遍效果，呃，弥撒也有我们特别祈求的特殊效果。 But in addition to that universal effect, um, the mass also has particular effects that we pray for particularly.
对吧？ Right?
因此我们可以谈论弥撒益处的不同类别领受者。 And so we can speak of different classes of recipients of the benefits of the mass.
好吗？ All right?
所以我们说的第一类是全世界和炼狱中的人，对吧？ So the first class we said is the whole world and those in purgatory, right?
为生者和亡者奉献。 Offered for the living and the dead.
每台弥撒都有这普遍效果，因此每台弥撒不应被视为仅是私人的，对吧？ And every mass has this universal effect, and that's why every mass shouldn't be considered to be merely private, right?
所以即使，呃，没有信徒在场，它仍然是教会的奉... So even if there are, um, none of the faithful present, it's still an offering ex-...
呃，整个教会的奉献，使整个教会和全世界受益。 Um, of the whole church and benefiting the whole church and the whole world.
但除了这普遍效果，弥撒也有与祭司奉献的特殊意向相对应的特殊果实，对吧？ But in addition to that universal effect, the mass also has a special fruit that corresponds to the special intentions for which it's offered by the priest, right?
这通常对应于，呃，呃，信徒的意向，呃，他们奉献弥撒献仪，对吧？ And this normally corresponds to, um, um, the intention of the faithful, um, who offer a stipend, right?
弥撒献仪，呃，这是表... The mass stipend, um, which is represe-...
是标记，对吧？ Is the sign, right?
信徒内心渴望的标记，呃，他们奉献，对吧？ Of the interior desire of the faithful, um, who offer, right?
呃，他们奉献弥撒。 Um, who offer the mass.
呃，这，呃，特殊意向可以是为生者或亡者，对吧？ Um, and this, um, special intention can be for the living or the dead, right?
所以为已逝的信徒，也为生者的意向。 So for those of the faithful departed who ha- passed, but also for intentions for the living.
对吧？ Right?
因此这是对我们已逝和未逝的亲人极大的仁爱工作... And so this is a great work of charity for our loved ones who have passed away and our loved ones who haven't passed away....
我认为这是弥撒奉献的特殊意向，呃。 I thought it's the special intention, um, for which the Mass is offered.
但除此之外，主礼祭司也有个人果实，所以他可以有额 外意向，呃，所有虔诚在场的信徒也有自己的意向。 But in addition to that, there's also a personal fruit for the priest who celebrates, so he can have an additional intention, um, and all of the faithful who are present with devotion, who also have their own intentions.
好吗？ All right?
这也在各种圣餐祈祷中提到，呃，如罗马正典。 And that's also mentioned in the various Eucharistic prayers, um, such as the Roman Canon.
对吧？ Right?
由此可知，祭司和信徒越虔诚，他们的个人果实就越大。 And it follows from this, that the greater the devotion of priest and faithful, the greater will be their personal fruit.
显然，神可以，呃，按他的旨意分配恩典，但我们说他是秩序之神， 这是通常的方式，呃，奉献中更大的虔诚意味着更大的渴望，对吧？ Now, obviously, God can, um, can distribute his graces as he wills, but we said he's a God of order and this is the ordinary way that, um, greater devotion in the offering, that means greater desire, right?
对这些果实越饥渴，就会得到越多果实，对吧？ Greater hunger and thirst for these fruits, the more fruits will be given, right?
这是福音的法则。 And that's a law of the Gospel.
耶稣说：「这对我们似乎不公平，但有的，还要 给他。」这里，我们说的有，首先是指渴望。 Jesus says, "It seems unfair to us, but to he who has more, more will be given." And here, by more we mean, above all, desire.
对吧？ Right?
这就是我们想祈求更大的渴望。 And that's what we want to ask for greater desire.
好吗？ All right?
所以这个人果实并不严格依赖于领圣餐。 So this personal fruit is not strictly dependent on receiving communion.
对吧？ Right?
一个人可以领受这果实，因为它是来自奉献的果 实，对吧，虔诚地参与奉献并祈求它的果实。 It's, one can receive this fruit, because it's a fruit from the offering, right, joining devoutly in the offering and imploring its, its fruits.
显然，祈求这些果实的最佳方式也是领圣餐。 Now, obviously, the best way to implore those fruits is also to receive communion.
我们将在以后的谈话中回到这一点。 We'll come back to that in a later talk.
但凡是不能领圣餐的人，仍能通过虔诚参与弥撒获得这果实。 But whoever cannot receive communion can still gain this fruit from devout participation in the Mass.
好的。 Okay.
我们说过有普遍效果、特殊意向，还有祭司与信众的个人意向， 呃，包括在场的信众，也包括因病或其他阻碍无法出席的信众。 So we've said there's the universal, um, effect, there's the special intention, and there are the personal intentions of priest and faithful and, um, the faithful who are present, but also the faithful who can't be present, right, due to sickness or other, um, impediment.
回到最初的问题：为何要举行多台弥撒？ Okay, so going back to our original question, why many Masses?
我们已给出诸多理由，但增加弥撒次数真有价值吗？ I think we've answered, given many reasons for that, um, but is there a value in multiplying Masses?
根据所述，答案显然是肯定的——但这不单是数量问题，更是质量与数量的结合。 And the answer, based on all that we've said, is clearly yes, but it's not strictly a matter of quantity, it's a matter of quality together with quantity, right?
如前所述。 Based on what we've said.
我们既要增加各各他的临现，也要增强信众的渴慕。 So we want to multiply the representation of Calvary, but we also want to multiply the desire of the faithful.
对吧？ Right?
正因如此才有主日弥撒义务，但... Um, and yes, this is why there's Sunday Mass obligation, but it's...
单靠义务无法提升质量与渴慕。 A mere obligation doesn't produce that increase of quality and desire.
对吗？ Right?
需要教理讲授、祈祷、灵修生活，以及善表。 We need catechesis, prayer, and the spiritual life, and, um, good examples.
明白了。 All right.
可能有人质疑：每台弥撒都是无限的祭献（因基督的牺牲具有无限大能）， But somebody could make this objection: Every Mass is an infinite sacrifice, and that's true, because it's Christ's sacrifice which has infinite power, um, represented on the altar.
那么... So if...
增加无限次数有何意义？ What's the point of multiplying infinities, right?
百万次无限会比一次更无限吗？ Are a million infinities more infinite than one?
当然不。 Um, no.
所以... Um, so it's not...
该如何回应？ So how should we answer that?
增加弥撒次数并非增加基督的牺牲。 Multiplying the celebration of the Mass doesn't multiply Christ's sacrifice.
明白吗？ All right?
这很关键。 That's really important.
基督一次而永远地牺牲。 Christ died once and for all.
他的牺牲是唯一的，我们只是使之在每台弥撒中临现。 His sacrifice is one, and we don't multiply it, we simply make it present in every Mass.
真正增加的是教会的参与——通过更多弥撒实现的参与。因此核心不在数量，而在质量。 But what gets added is the participation of the Church, and that really does get added, um, by multiplying Masses, and, but, and that's why it's not just about quantity, but it's, above all, about quality.
我们的参与，是神倾注恩典时的考量因素。 In other words, um, we participate and that, God takes into account in, um, showering graces on the world.
圣托马斯在《神学大全》圣餐部分79题5节指出：弥撒果实取决于我们的准备。 Saint Thomas, um, argues for this in his Summa, um, the Pardon of the Eucharist, Question 79, Article 5, and he speaks about these fruits of the Mass as being dependent on our dispositions.
他说：「补赎时，奉献者的热忱比奉献量更重要。」 He says, um, "In making satisfaction, the affection of the offerer is weighed more than the quantity of the offering." Right?
正如主说：穷寡妇投的两个小钱比众人更多。 Hence, our Lord says that, "The widow, the poor widow who offered two mites, cast in more than all the rest." Right?
又一个绝佳类比。 Another s- good analogy there.
补赎的关键不在客观事物，而在心灵的渴望与奉献。 It's not the, the objective, um, um, thing so much in making satisfaction as the desire of the heart and the gift of the heart.
对吧？ All right?
应用于弥撒：虽然客观部分（基督的奉献）是首要的 ，但那是唯一的，我们添加的是自己心灵的奉献。 And so, um, now, applied to the Mass, yes, obviously the objective part is principle, because that's Christ's offering, but yes, that's once and for all, and what we join to that is the offering of our own hearts.
对吗？ Right?
这对世间恩典果实至关重要。 And so that's, um, that's very significant for the fruits of grace in the world.
正如神学家查尔斯·儒内所言：「弥撒的功效，取决于人们 藉着基督、与基督、在基督内为世界得救祈祷的热忱。」 And so the application of the Mass, we could say, is measured, um, to the words of the great theologian, Charles Journet, "They are measured by the fervor of those who, through Christ, with Christ, and in Christ, pray for the salvation of the world." Right?
还受被代祷者心灵状态的影响。 And it's further conditioned by the dispositions of those for whom we pray.
对吧？ Right?
炼狱灵魂亦然。 And likewise, for those in purgatory, right?
不能说「献一台弥撒就够了」，因我们不知亡者的心灵状态。 And that's why you can't simply say, "Well, I'll offer one Mass for those in purgatory and we're done." We don't know the dispositions of our, um, loved ones who have passed away.
对吗？ Right?
或许因他们的状态需要更多弥撒，或许更少，我们无从知晓。 And maybe they need more Masses, because of their dispositions, or maybe less, and we can't know that.
明白吗？ All right?
既然每台弥撒都向世界分施恩典，增加奉献行动（即我们的参与）确实会带来更多祝福。 So since each Mass applies these blessings and graces to the world, the multiplication of the acts of offering the sacrifice, and that is of our joining to it, does bring down more blessings on the world.
参与越多，效果越显。 And the more we join, the more that's true.
好的。 Okay.
可见这问题背后是「丰盈的逻辑」。 You can see th- this whole question is, um, there's a logic of superabundance.
耶稣建立教会及圣事体系时...弥撒从不追求最低限度， Jesus, in instituting his Church and its sacramental economy...And, and the mass is not looking at the minimum, right?
一台弥撒本已足够，但祂追求极大值， One mass would be enough for all time, but it's looking for a maximum, right?
因为祂... To maximize, because he...
正如祂以丰盈救赎我们，也愿以丰沛恩典倾注世界，并让我们参与其中。 just as he super abundantly redeemed us, so he wants to super abundantly shower graces on the world and have us involved in that process.
基督本可赐予教会次于各各他的牺牲，却选择了这丰盈祭献；祂本可规定弥撒罕行， Christ could have given his church a lesser sacrifice than his own sacrifice of Calvary, but he chose to give us this super abundant offering, and having given us the mass, he could have willed that it be offered rarely, right?
但丰盈逻辑要求频繁举行。 But the logic of super abundance indicates that it should be offered frequently, right?
可能的话，每位祭司每日在各处举行。 If possible, daily, in every place by every priest.
对吧？ Right?
正确问题不是「最少几台才够」，而是「如何最契合上主的丰盈逻辑」。 The right question isn't whether a smaller number would be sufficient, but how best to correspond to the Lord's logic of super abundance.
对吗？ Right?
这不是因各各他不足，我们并非增加基督的牺牲，而是日复一日参与其中，增加奉献行动。 And it's not because of any insufficiency of Calvary, and we're not multiplying Calvary, but we're joining ourselves day by day with Calvary and then multiplying the acts of offering, right?
不是增加牺牲次数，而是增加我们的参与。 Not multiplying in the sacrifice of Calvary, but multiplying our acts of joining in the offering.
增加祭司的职务性奉献，也增加信众的普通祭司职奉献。 Multiplying the priestly acts, ministerial priests, but also that of the common priesthood of the faithful, right?
如此光荣神，为世界赢得果实。 And that gives glory to God and wins fruit for the Earth.
本集到此结束。 We'll, uh, leave this episode here.
全能的神，我们感谢你赐予教会如此丰盛的弥撒，使我们能藉主基督向世界倾注恩典。 We give you thanks, almighty God, for having given to your church the mass abundantly offered so that you can, um, shower the Earth with its fruits through Christ our Lord.
阿们。 Amen.
愿父、子及圣灵， The Father, Son, and the Holy Spirit.
阿们。 Amen.