... ...
父、子、和圣灵。 father, son, and the holy spirit.
主啊，我们祈求你的恩典，通过我们的主基督，更深地渗透圣餐的功效。 We ask for your grace, Lord to penetrate more deeply into the effects of holy communion, through Christ our lord.
父、子、和圣灵。 Father, Son, and the Holy Spirit.
所以在这里…… So in this...
这是第十一集，我们关于圣餐奥秘——现时牺牲与 圣餐的课程，现在终于到了最后一部分，圣餐。 so this is episode 11, our course on the Eucharist mystery of present sacrifice and communion, and now we've finally gotten to the last part, Holy Communion.
这一集将讲述圣餐的功效。 So this episode will be on the effects of Holy Communion.
圣餐既是教会的牺牲，也是圣餐的圣事，这绝非偶然，对吧？ So it is not by accident that the Eucharist is both the church's sacrifice and the sacrament of communion, right?
我们在之前的几集里已经谈过这个。 In which we've spoken about that in earlier episodes.
献祭和在牺牲中圣餐紧密相连，表达了盟约，对吧？ The offering of sacrifice and communion in the sacrifice are intimately linked and express the covenant, right?
这是一个献与受的盟约关系。 A covenantal relationship of offering and receiving.
盟约双方——神和他的教会——彼此互相自我奉献。 Mutual self-gift of the covenantal parties, God and his church.
圣保罗在哥林多前书10:18表达了百姓参与分享祭物的意义。 Saint Paul, in 1 Corinthians 10:18, expresses the meaning of the people's participation in partaking of the victim.
他说：「你们不知吃祭物的，就是与祭坛有份吗？」对吧？ He says, "Consider the people of Israel are not those who eat the sacrifices partners in the altar?" Right?
关键是献祭和圣餐是连在一起的。 So the key point there is sacrificing communion go together.
对吧？ Right?
现在是…… Now it's...
教会并不强制我们每次参与牺牲时都领圣餐，但如 果我们心态合适，教会建议并鼓励我们这样做。 the church doesn't oblige us to receive communion every time we participate in the sacrifice, but we're recommended and urged to if we are in the right dispositions.
我们将在下一次讲座中讨论这个。 We'll look at that in our next talk.
仪式性地吃祭物，比如以色列的献祭，表现出与献给神的祭物的团结。 So the ritual consumption of the victim, say in the, in the sacrifices of Israel manifest one solidarity with what has been offered to God.
并且内心与之相合，对吧？弥撒的牺牲也是如此。 And once in interior configuration with it, right, and that's true likewise in the sacrifice of the mass.
对吧？ Right?
献祭和在牺牲中的圣餐是相辅相成的。 The two go together, sacrifice and communion in the sacrifice.
正是为了使我们与主的十字架和牺牲的自我奉献相合。 Precisely so that we become configured to the Lord's cross and sacrificial self-gift.
圣托马斯在《神学大全》第三部分第82问第四条关于圣餐中谈到这一点。 Saint Thomas speaks about this in the Summa question, third part, question 82, article four on holy communion.
他说：「圣餐不仅是圣事，也是牺牲。」献祭的人必须参与牺牲，因 为他所献的外在牺牲是内在牺牲的标志，即他将自己献给神，正如圣 奥古斯丁在《神之城》第十卷中解释的，以及我们在第九集讲过的。 He says that, "Eucharist is not only a sacrament, but also a sacrifice." Now whoever offers sacrifice must be a sharer in the sacrifice because the outward sacrifice he offers is a sign of the inner sacrifice whereby he offers himself to God, right, as Saint Augustine explains him the city of God book ten, and as we've spoken about in talk episode nine.
因此，通过分享牺牲，他表明内在的牺牲也是他的。 Hence by partaking of the sacrifice, he shows that the inner one is likewise his.
换句话说，领受基督的圣餐意味着我们与他的奉献团结一致，也意味着 我们接受他的恩典，使自己日复一日、周复一周地更完全地与他相合。 In other words, receiving Christ in holy communion means that we're in solidarity with his offering and it means that we're receiving his grace so as to configure ourselves ever more perfectly day by day, week by week.
拉辛格在他的著作《信仰的盛宴》中谈到这一点。 Ratzinger speaks about this in his book, The Feast of Faith.
他说：「纵观宗教历史，牺牲与餐食密不可分。 He says, quote, "Throughout the entire history of religions, sacrifice and meal are inseparably united.
牺牲促进与神的交通，人们从牺牲中接受神的恩赐。」对吧？ The sacrifice facilitates communion with the divinity and men receive back the divinities gift in and from the sacrifice." Right?
以色列是如此，你可以看到这在耶稣基督的奥秘中以多种方式被转化和深化。 That was true of Israel and you can see this, this is transformed and deepened in many ways in the mystery of Jesus Christ.
这里的牺牲源于神的道成肉身的爱，神自己将自己献出 ，使人参与他的行动，使人既是恩赐者也是接受者。 Here the sacrifice itself comes from the incarnate love of God, so that it is God who gives himself taking man up into his action and enabling him to be both gift and recipient.
对吧？ Right?
恩赐者与接受者。 Gift and recipient.
恩赐者是参与牺牲，接受者是领受圣餐。 Gift is the participation in the sacrifice, recipient receiving Holy Communion.
对吧？ Right?
这两者自然是相辅相成的。 The two naturally go together.
二十世纪中叶伟大的神学家枢机主教查尔斯·朱尔内写道：「主的筵席 ，是的，但它旨在使我们积极地沉浸于主的牺牲中。」汉斯·乌尔斯· 冯·巴尔塔萨尔说：「圣餐预设基督的十字架，但圣餐的目标是我们完 全的自我钉十字架奉献。」有多少领圣餐的人意识到这一点呢？对吧？ Um, Charles Journet, Cardinal Journet, great theologian mid 20th century writes, quote, "The Lord's banquet, yes, but one calculated to immerse us actively in the Lord's sacrifice." Hans Urs von Balthasar, quote, "The Eucharist presupposes the cross of Christ, but the Eucharist has as its goal our total crucifying gift." How many of those who go forward to communion realize this, right?
这是一个巨大的牧灵问题。 That's a huge pastoral problem.
更确切地说，是挑战。 Challenge, better.
所以在以色列，圣餐可以说有三个基本意义。 So in Israel, communion we could say had three fundamental meanings.
第一是与所献祭物的联合，对吧？ First is the union with the victim offered, right?
因为祭物是内心奉献的象征。 Because the victim is a sign of the interior offering of the heart.
第二，更重要的是，它代表与神的交通，对吧？ Secondly, and more importantly, it represents communion with God, right?
献祭是献给他的。 To whom the sacrifice is offered.
与神自己建立了筵席的交通，对吧？ Table fellowship is established with God himself, right?
这表达了正在庆祝的神与人之间盟约的本质。 And this expresses the essence of the covenant between God and man that is being celebrated.
第三，它代表所有参与献祭筵席者之间的交通，将他们联合在神的家中。 And then third, it represents communion among all those who share in the sacrificial meal, binding them together in the households of God.
对吧？ Right?
所以以色列的这三种团契意义也适用于新约，对吧？ And so these three meanings of community in Israel apply also then to the new covenant, right?
我们与祭物联合，祭物现在不再是普通的羊羔，而是神的羔羊耶稣基督。 We unite ourselves with the victim, who now is not a mere lamb but Jesus Christ, the lamb of God.
我们通过他的自我奉献、通过他的牺牲与父神联合，这建立了与所有参与牺牲者的交通…… We unite ourselves with the Father through his self-gift, through his sacrifice, and this establishes communion and with all of those who share in the sacrifice....
加深了教会的交通，建立了教会的合一。 deepens the communion of the church, and builds up the church's unity.
所以献祭和圣餐之间有一个顺序，对吧？ So there's an order between sacrifice and communion, right?
首先是献祭，圣餐是它的果实和顶点。 First is the sacrifice, and the communion is its fruit and culmination.
好的。 All right.
牺牲中的圣餐预设神已先被献祭所赎，这使信徒得以与他进入更深的亲密关系。 The sac-, the communion in the sacrifice presupposes that God has first been propitiated by the sacrifice, which enables the faithful to enter into deep, deeper intimacy with him.
对吧？ Right?
这就是献祭与圣餐的逻辑。 That's the logic of sacrifice and communion.
圣餐帮助人更完全地在随后的献祭中奉献自己，因为人已被它滋养。 The communion aids one to offer oneself then more completely in the following sacrifice, having been nourished, nourished by it.
因此，献祭和圣餐构成了圣餐生活。 And thus, sacrifice and communion make up the Eucharistic life.
我们在之前的讲座中说过，献祭与圣餐之间的联系在当代人眼中变得模糊了。 We've said in previous talks, uh, episodes, that the link, this link between sacrifice and communion has grown dim in the eyes of, um, our contemporaries.
对吧？ Right?
人们普遍不知道耶稣在圣餐中被领受，首先是作为献给父神的牺牲。 That people are generally unaware that Jesus was received in communion is first offered in sacrifice to the Father.
对吧？ Right?
我们甚至看到神学家将弥撒的这两个方面——献祭和筵席——对立起来，好像它 们是竞争强调的两个独立方面，而不是两者兼顾、共同提升，或者说应该如此。 And we've seen even theologians contrast these aspects of the Mass, sacrifice and banquet, as if they were separate aspects in competition for the proper emphasis, rather than being a both-and, that both are elevated together, or ought to be.
我们说过，弥撒不仅仅是普通的筵席，而是像以色列逾越节那样的献祭筵席。 The Mass is not just any banquet, we said, but a sacrificial banquet like, um, the Passover in Israel.
要配得领受被献祭的羔羊，我们需要在自己里面重现羔羊的内心自我奉献。 And to worthily receive the Lamb who was sacrificed, we need to reproduce ourselves the interior self-offering of the Lamb.
对吧？ Right?
我们领圣餐是为了成为我们所领受的，正如圣奥古斯丁在《忏悔录》中所解释的。 We receive communion to become what we receive, as Saint Augustine explained in the Confessions.
我们将在最后一集回到这个话题。 Um, and we'll return to this in our final episode.
现在让我们来看圣餐的功效。 So let's look now at the effects of Holy Communion.
这非常非常丰富。 And again, this is very, very rich.
圣餐的功效包含了加略山为我们赢得的所有恩典功效。 The effects of Holy Communion are all the effects of grace won for us by Calvary.
圣托马斯在《神学大全》第三部分第79问第一条中有一篇精彩的论述。 Saint Thomas has a marvelous article on this in the third part of the Summa, Question 79, Article 1.
他解释说，圣餐的功效可以根据圣餐的四个不同方面来理解。 And he says, um, explains that the effects of communion can be understood according to four different aspects of the Eucharist.
第一，它包含真实临在。 First, that it contains the real presence.
第二，它是十字架牺牲的圣事显现。 Second, that it is the sacrifice of the cross made present sacramentally.
第三，它是属灵滋养的圣事。 Third, that it's the sacrament of spiritual nourishment.
第四，我们可以看到这是前三者的流出，它是教会合一的圣事。 And then fourth, which we can see is an outflow of that, it's the sacrament of ecclesial unity.
对吧？ Right?
所以我们可以从这四个方面来理解圣餐的功效。 And so we can gather the, we can understand the effects of Holy Communion from each of these four aspects.
或者说，从我们这门课程中谈到的三个方面：临在 、牺牲和圣餐，其中圣餐包括个人和教会的交通。 Or we could say, from the three that we've been speaking about in this course, presence, sacrifice, and communion, communion being in personal and ecclesial.
理解这一点时，回想我们第五集讲过的贝伦加尔争议会很有帮助。 Now, it can be helpful in understanding this to recall, um, something we spoke about in our fifth episode, I believe it was, on the Berengarian Controversy.
我们在那集看到，圣餐有三个层面。 We saw in that episode that, um, the Eucharist has three levels.
有圣事的标记，就是饼和酒，以及设立仪式的叙述话语。 There's the sacramental sign, the bread and wine, the words of the institution narrative.
有真实的临在，就是圣餐和圣血。 There's the real presence, the body and blood.
还有恩典和爱的功效，建立教会的合一。 And then there's the effect of grace and charity that builds up the unity of the church.
我们这次讲座关注的就是第三个层面。 And it's that third level that we're looking at in this talk.
好，那么从真实临在出发，对吧？ Okay, so taking the point of departure that, of the real presence, right?
那么我们在圣餐中领受什么？ So what do we receive in Holy Communion?
我们领受完整的主。 We receive the Lord whole and entire.
对吧？ Right?
这里足以显示圣餐的功效，耶稣将他完整的自己——人性和神性——赐给我们。 So here, this is, um, sufficient to show us the effects of Holy Communion, and Jesus gives to us his very self in the whole of him, humanity and divinity.
而我们只暂时领受他的肉身，对吧？ And we receive his humanity only for a time, right?
大约十分钟，直到我们消化圣餐的圣体圣血形态。 For about 10 minutes, until we digest the, the Eucharistic species.
但他的神性是为了滋养我们，使我们在他的神性中有更多的参与。 Um, but the divinity, he does that to nourish us with an increased, an increased share in his divinity.
这意味着圣化恩典，即参与神性生命，以及由此流出的信心、盼望和仁爱。 And that means sanctifying grace, which is a participation in the divine life, and faith, hope, and charity that flow from it.
但这不是机械的、自动的或神奇的发生，而是根据我们心态的程度发生。 And, but this doesn't happen in a mechanical or automatic way, or, or in a magical way, but it, it happens according to the degree of our disposition.
对吧？ Right?
所以每个领圣餐的人都领受同一个耶稣基督，对吧，领受同一个完整的主。 So everyone who receives Holy Communion receives the same Jesus Christ, right, receives the same Lord, whole and entire.
但我们领受他的心态不同。 But we receive him with different dispositions.
如果我带着致死罪的心态领受他，愿神保守，我确实领受了他 的人性，但不会在他的神性中增长，因为我缺乏必要的心态。 So if I receive him, God forbid, with a disposition of mortal sin, I receive, yes, his humanity, but I don't grow in a share of his divinity, because I'm lacking the necessary disposition.
我们将在下一次讲座中回到这个话题。 And we'll come back to this in the next talk.
如果我以正确的心态领受他，圣化恩典，他会赐出自己…… If I do receive him with the right disposition, sanctifying grace, um, he'll give himself...
我将不断领受恩典和信心、盼望、仁爱的增长，但这取决于我的爱和渴望的程度。 I will always receive an increase of grace and faith, hope, and charity, but according to the degree of love and desire.
对吧？ Right?
正如我之前解释过的，关于弥撒的果实，圣餐也是如此。 As I explained, um, previously with regard to the fruits of the Mass, it's also true of Holy Communion.
这只是一个普遍的原则的说明，神学原则，或者说 哲学原则，一切都是根据接受者的状态来接受的。 And, and this is simply an illustration of the universal, uh, principle, theological principle, everything is received, or I should say philosophical principle, everything is received according to the mode of the recipient.
神考虑到了我们的状态。 And God takes that into account, our mode.
对吧？ Right?
所以他根据我们渴望他的心态赐出自己。 And so he gives himself, um, according as we, um, are disposed by desiring him.
当然，他不必受限于此。 Now, obviously he doesn't need to respect it.
他可以随意行事。 He can do whatever he wants.
但正如我们说的，他是秩序之神。 But as we said, he's an order, a God of order.
所以他尊重我们的状态和心态，这也是他自己促 成的，但我们必须配合。那么我们领受什么呢？ Um, and so he respects our frame and our disposition, which he himself brings about, but we have to cooperate it.So what do we receive?
我们领受主和他所有的恩赐，但方式尊重我们的时序成长。 We receive the Lord and all of His gifts, but in a way that respects our temporal growth.
所以我们领受他完整的自己，但我们是一步步、日复一日地成长。 Um, so we receive Him whole and entire, but we grow step by step, day by day.
其次，我们说弥撒包含基督的受难，对吧？ Secondly, we said that the Mass contains the passion of Christ, right?
这是以圣事的方式再现。 It's re-presented sacramentally.
这意味着我们和整个教会将领受加略山的功效进入我们的生命。 And that means that we're going to receive the effects of Calvary into our lives, and that of the whole Church.
但正如我们之前说的，这也是根据我们的心态和日复一日成长的状态来接受的。 But again, just as we said before, that is received according to our dispositions, and according to our mode of growing day by day.
以及我们的配合。 And our cooperation.
圣餐的潜在果实本身是无限的，但实际上根据我 们的心态有限，而他正寻求扩展我们的心态。 So yes, the eph- the potential fruits of Holy Communion are utterly unlimited in themselves, but in fact, they're limited according to our dispositions, um, which He is seeking to enlarge.
对吧？ Right?
所以我们…… So we...
回到那个原则，一切都是根据接受者的状态来接受的。 going back to that principle, everything is received according to the mode of the recipient.
但牧灵工作的目标是扩大接受者的状态，这也是圣事经济的 目标，可以说是根据神的慷慨和恩赐来扩展我们的心态。 But the goal of pastoral action is to enlarge the mode of the recipient, and that's also the goal, we could say, of the sacramental economy, is to enlarge our dispositions, the mode of the recipient according to His generosity and His gift.
不过，这必然是在时间里发生的，这是人类生命的规律。 But nevertheless, that's going to take place in time, which is the law of human life.
好的。 Okay.
第三点考虑。 Third consideration.
我们领受这圣事作为属灵的滋养，因此它将支持我们在恩典生活中，并滋养其成长。 We receive this Sacrament as spiritual nourishment, and thus it's going to sustain us in the life of grace and nourish its growth.
对吧？ Right?
因此，这适用于圣化恩典，适用于信心和仁爱，也 包括所有由仁爱和圣灵恩赐引导的内注道德美德。 And therefore, that applies to sanctifying grace, it applies to faithful and charity, it implies to all the infused moral virtues that now are directed by charity and the gifts of the Holy Spirit.
现在我们逐一来看。 Now, we'll take these one by one.
第四，这些恩典的功效使我们彼此生活在合一中，从而建立教会的合一。 And then fourth, that very effect, all of those graces, enables us to live unity with one another, and thus it builds up the, um, the unity of the Church.
对吧？ Right?
而且这合一不是没有我们就能建立的，而是赐给我们信心和 仁爱，使我们能成为和睦的缔造者，从而加强教会的交通。 And again, it doesn't build it up without us, but it gives us the faithful and charity to be able to be peacemakers, and thus strengthen that communion of the Church.
这种有效的教会合一通过圣餐的圣事标记——饼和酒——表现出来。 This effective ecclesial unity is manifested, uh, represented by this, the sacramental sign of the Eucharist, bread and wine.
正如一块饼由许多麦粒组成，一杯酒由许多葡萄组成，现在成为一体。 So just as one loaf is made from many grains, so one chalice of wine is made from many, many grapes that now becomes one.
对吧？ Right?
这是圣餐功效的标志。 And that's a sign of the effect of the Eucharist.
而这正是因为我们每个人都被仁爱滋养而实现的。 And, and that comes about precisely by each one of us being nourished with charity.
信心、盼望和仁爱。 Faith, hope, and charity.
好的。 Okay.
让我们…… Let's do...
更深入地探讨圣餐所赐的各种恩典功效。 go more now in depth, in particular, to the different effects of grace given by Holy Communion.
我们可以区分所有圣事的两种不同功效。 We can distinguish, um, two different kinds of effects of all of the sacraments.
所有圣事都有一个共同的恩典功效，所以圣餐在这方面与洗礼、坚振无异。 There's a common effect of grace that all the sacraments give, and so the Eucharist will be not different here than baptism, confirmation.
然后每个圣事还有一个特殊功效，符合该圣事的特定目的和使命。 Um, and then for each of the sacraments, there's a special effect that's proper to the particular purpose and mission of that sacrament.
所以我们先看圣餐的共同恩典，然后看特殊恩典。 So let's look first at the common and then the particular sacramental grace of the Eucharist.
先说共同的。 So common first.
七个圣事都传达圣化恩典，对吧？ All seven sacraments communicate sanctifying grace, right?
这是圣事经济的根本目的。 That's the fundamental purpose of the sacramental economy.
我们自己得不到它，对吧？ We can't get it ourselves, right?
圣化恩典是参与神性生命。 Sanctifying grace is the participation in divine life.
我不能…… I can't...
我不拥有神性生命，无法自己赐给自己。 I, uh, I don't possess it, the divine life, so as to give it to myself.
我们必须接受它。 We have to receive it.
对吧？ Right?
所以所有圣事都是圣化恩典传递给我们的渠道。 And so all the sacraments are conduits by which sanctifying grace is given to us.
洗礼是最初的接受，对吧？ Baptism as the initial reception, right?
然后其他所有圣事都是为了使它增长，除了…… And then all the other sacraments to make it grow, except...
告解也可以用来恢复它，如果我们不幸失去了的话。 and penance can also be to restore it if we've lost it, tragically.
所以圣餐，像所有其他圣事一样，是接受圣化恩典的一种方式。 So in this, the Eucharist, like all other sacraments, um, is a way of receiving sanctifying grace.
但圣餐中发生的方式是圣餐特有的，那就是频繁领受，对吧？ But it happens in the Eucharist in a way proper to the Eucharist, and that is frequent reception, right?
圣餐是属灵滋养的圣事，因此它使我们每周、每日都能增加圣化恩典的滋养，对吧？ The Eucharist is a Sacrament of spiritual nourishment, and therefore it serves to nourish us with an increase of sac- of sanctifying grace week by week, day by day, right?
如果我们能够…… If we are able to...
根据我们能够领受的频率。 according to the frequency w- with which we're able to receive.
从这个第一个功效，许多其他功效随之而来。 Now from this first effect, many other effects flow.
圣化恩典是参与神性生命，由此流出其他功效，如信心、盼望和仁爱。 Um, so from sanctifying grace, which is a sharing in the divine nature, other effects flow such as faith, hope, and charity.
也许最容易理解的是仁爱。 And maybe it's easiest to see with regard to charity.
神就是爱。 God is love.
所以…… So...
这意味着如果我们参与神性生命，我们也参与神的爱。 and that means if we're sharing in the divine life, we're sharing in the divine love.
一种爱…… A love...
仁爱有一个专业的含义。 and so charity has a technical sense.
我们常用它来表示自然的善意。 We often use it simply to mean, um, natural kindness.
但严格来说，我们指的是一种非凭自己能力拥有的爱，是神特有的爱。 But properly, we mean a kind of love that we don't have by our own power, um, a love that's proper to God.
我们在新诫命中看到这一点。 And we see this in the new commandment.
耶稣说：「你们要彼此相爱，像我爱你们一样。」我…… Jesus says, "Love one another as I have loved you." I...
这就是我们所说的仁爱，一种真正属于神的爱， 包含爱神为父和新郎，也爱彼此为神的儿女。 that's the charity that we're talking about, a, uh, an ability to love that is properly divine and involves loving God as Father and Bridegroom, and loving one another as sons and daughters of God.
对。 Right.
所以每一次配得领受任何圣事都会增加仁爱，同时也增加信心和盼望。 So every, um, worthy reception of any sacrament will increase charity, um, and together with charity, faith, and hope.
但圣餐以圣餐特有的方式做到这一点，那就是通过频繁的滋养…… Um, but again, the Eucharist does this in a way proper to the Eucharist, and that is by frequent nourishment....
这样日复一日滋养信心、盼望和仁爱的生命。 and, and so nourishing the life of faith, hope, and charity day by day.
对吧？ Right?
有时人们会问：「我怎样才能增长信心？」显然，祷告是一个好答案。 Sometimes people ask, you know, "What, what can I do to increa- to grow in faith?" And well, prayer is obviously a good answer.
但我们也应该经常参加弥撒，频繁领圣餐，对吧？ But also, we should participate frequently in the Mass, and receive frequent Communion, right?
这才是最好的答案，因为这是圣餐的目的。 Would be the best answer, because that's its purpose.
除了信心、盼望和仁爱，所有圣事，尤其是圣餐，还滋养我们内注的道德美德。 In addition to faith, hope, and charity, um, all the Sacraments and the Eucharist in particular, nourish us in the infused moral virtues.
这包括所有的枢德，它们现在通过与仁爱的联系，从天上以新的方式临到我们。 And that is all the cardinal virtues, which now come to us in a new way from above by being linked with charity.
因此我们获得内注的谨慎、公义、坚忍和节制，以及所有与之相关的美德。 And so we get, um, infused prudence, justice, fortitude, and temperance, and all of the other virtues that are related to those.
我们之前谈过的敬虔美德，即我们寻求荣耀神的美德，现在以 新的方式存在于我们里面，我们在那超自然的敬虔中被滋养。 The virtue of religion that we spoke about before, by which we, um, seek to give honor to God, now exists in us in a new way, and we're nourished in that supernatural religion.
此外，圣事还加深了圣灵，实际上是整个三位一体在我们里面的内住。 Um, in addition to that, um, the sacraments also give us, um, a deepening of the indwelling of the Holy Spirit, and in fact, of the whole Trinity.
这是因为这是仁爱的果实。 And that's because that's a fruit of charity.
圣托马斯解释说，神存在于万有之中，对吧？ Um, Saint Thomas explains that, um, w- God is present in all beings, right?
神维持万物的存在。 So God, uh, upholds everything in being.
但他在爱他的人里面以新的方式临在，这种临在不是仅作为 创造者维持我们的存在，而是作为我们灵魂所爱的那一位。 But he becomes present in a new way in those who love him, and that's a presence by which he's in us, not simply as Creator upholding us in being, but as the beloved of our souls.
对吧？ Right?
我们可以…… And we can...
耶稣在最后的晚餐后向使徒们解释了这一点。 Jesus explains this to the apostles in af- in the discourse after the Last Supper.
他刚刚给了他们第一次圣餐，因此能够向他们解释属灵的 事，这也是他的最后机会，是他地上生命的最后一夜。 He's just given them their first Holy Communion, and so he's able to explain spiritual things to them, and it's also his last chance, and it's the last night of his earthly life.
所以耶稣在约翰福音第14至16章中解释了圣三位一体的内住。 And so it's in John Chapters 14 through 16 that Jesus explains the indwelling of the Blessed Trinity.
他提出了一个条件。 Um, and he puts down a condition.
「你们若爱我」，对吧？ "If you love me," right?
「又遵守我的命令，我就差遣我自己来，我父也差遣他来，圣灵也要来」等等。 "And keep my commandments, I will come, and my Father will come, and the Spirit will come," et cetera.
所以我们看到这种内住是以爱为条件的。 And so we can see that that indwelling is conditioned on love.
是我们爱他，对吧？ Our loving him, right?
这是所爱者在他的殿中——也就是我们每个人的心里——的特殊临在。 It's a special presence of the beloved in his temple, which is each one of us, in our hearts.
因此，圣餐以内住滋养我们，对吧？ And so, Holy Communion nourishes us with the indwelling, right?
我知道，我们通常不会这样想。 I know, I think we don't normally think of this.
我们往往把三位一体的内住看成是有或无，就像开关一样。 We tend to think, I think, of the indwelling of the Trinity as something, um, either yes or no, like an on and off switch.
但这是一种随着仁爱加深而日益深化的状态。 But it's something that is meant to deepen every day of our lives, in so far as charity deepens.
明白吗？ All right?
因此，圣餐通过滋养仁爱，使三位一体在我们心中的内住得以加深。 And so, um, Holy Communion enables us by feeding charity to deepen the indwelling of the Trinity in our hearts.
同时也加深了我们与神的子女身份。 And together with that, deepens our divine filiation.
我想我们大多数人都把这看成是有或无、黑白分明的，我们是神的儿女，或者不是。 And again, I think most of us think of this simply as a yes/no, black/white, on/off, um, we are sons of God or not.
但实际上，我们在这方面是被圣化恩典和仁爱滋养的。 Um, but, um, we're actually nourished in this by sanctifying grace and charity.
我们通过分享神的本性成为神的儿女。 We become sons and daughters of God by sharing in his nature.
因为成为儿女就是分享父母的本性，无论是儿子还是女儿。 Now because that's what it means to be a son, to share in the nature of the parent, son or daughter.
所以，我们不是因为受孕就成为神的儿女，因为我们是带着原罪受孕，没有圣化恩典。 Um, and so, it's not by conception that we become sons or daughters of God, um, because we're conceived in original sin without sanctifying grace.
唯独圣母是因恩典受孕，因此被视为神的女儿。 Our Lady alone was conceived in grace, and thus conceived as a daughter of God.
我们是没有恩典受孕的，对吧？ We are conceived without grace, right?
这是堕落的结果，我们必须接受恩典，而唯一的方式是通过圣事洗礼。 That's the result of the fall, and we have to receive it, and the only way is sacramental, through baptism.
所以我们通过洗礼，借着接受圣化恩典分享神的本性，成为神的儿女。 So we become sons and daughters of God, um, through baptism, um, by sharing in his nature through receiving sanctifying grace.
但由于圣事增加恩典，尤其是圣餐，因为我们频繁领受，它的目的是用圣化恩典滋养我们。 But since the Sacraments increase grace, and in a particular way, the Eucharist, since we receive it frequently, its purpose is to nourish us with sanctifying grace.
这也滋养我们神子女的生命。 That also nourishes in us the life of divine filiation.
对吧？ Right?
听起来奇怪，但在某种真实的意义上，我们随着被 他的爱滋养，变得更深更透彻地成为神的儿女。 Uh, it sounds strange to say, but in, in some real way, we become more deeply and profoundly sons or daughters of God as we're nourished with his love.
然后，圣餐也加强我们里面圣灵的恩赐。 And then, the Eucharist also strengthens in, in us the gifts of the Holy Spirit.
圣灵的恩赐最好理解，对吧？ The gifts of the Holy Spirit are, um, best understood, right?
就是以赛亚书第11章中提到的七种恩赐。 The seven gifts that's spoken of in Ef- in Isaiah Chapter 11.
智慧、聪明、知识、谋略、勇气、虔敬和敬畏耶和华，本质上是对圣灵感动的顺服恩赐。 Wisdom, understanding, um, knowledge, um, counsel, fortitude, um, piety, and fear of the Lord, in essence, are gifts of docility to the inspirations of the Holy Spirit.
这些顺服的恩赐是由爱滋养的。 And these gifts of docility, um, are fed by, by love.
由仁爱滋养，对吧？ By charity, right?
因为我们对他人的顺服程度取决于我们爱他们的程度，对吧？ Because we become docile to another in so far as we love them, right?
当我们爱父母时，我们会顺服他们，孩子们也是如此，对神也是一样。 So we're docile to our parents when we love them, children are, um, and, um, and so it is with God.
这七种恩赐是他用来引导我们的方式，是顺服的恩赐，使我们更留心他的引导，对吧？ Um, the seven gifts are, um, ways by which he can lead us with his inspirations, um, and, um, they're gifts of docility to make us more attentive to his lead, right?
对他的感动。 To his inspirations.
圣事总体上，尤其是圣餐，因为我们频繁领受， 通过滋养我们的仁爱，滋养我们这七种恩赐。 And, um, by nourishing us with charity, the Sacraments in general, and in particularly the Eucharist, because we receive it frequently, is nourishing us with these seven gifts.
这可能让人困惑，因为我们通常把圣灵的七恩赐与坚振联系起来，这确实是正确的。 Now, this might seem confusing to people, because we associate the seven gifts of the Holy Spirit with Confirmation, and that's correct.
但坚振，我们可以说，嗯…… But Confirmation, we could say, well r-...
最初是洗礼赐予这些恩赐，坚振加深它们，但它 们是在我们灵魂里通过频繁领圣餐被滋养的。 originally baptism gives them, confirmation deepens them, but they're nourished in us, in our souls, by frequent communion.
所以，我想我们许多人没有足够思考圣餐与圣灵之间的联系。 So, um, I think many of us don't think enough about how, um, Holy Communion and the Holy Spirit are connected.
对吧？ Right?
圣餐以三位一体的生命滋养我们，因此也滋养我们圣灵和他的恩赐。 Holy Communion is feeding us with the life of the Trinity, and thus feeding us also with the Holy Spirit and his gifts.
若望保禄二世在他的通谕《教会与圣餐》中第17条谈到了这一点。 John Paul II spoke about this in his encyclical Ecclesiae Diu Eucharistia, number 17.
他说：「通过我们分享他的身体和血，基督也赐给我们他的灵。」他引用了圣以 弗所的圣以弗来姆的话：「他称那饼为他的活体，并以自己和他的灵充满它。 He says, "Through our communion in his body and blood, Christ also grants us his spirit." Saint, and he quotes Saint Ephrem, "He called the bread his living body and he filled it with himself and his spirit.
有信心吃它的人，就是吃火和灵。」对吧？ He who eats it with faith, eats fire and spirit." Right?
这是圣以弗来姆的一段美丽引言，被若望保禄二世收入《教会与圣餐》第17条。 A beautiful quote from Saint Ephrem, given, um, reproduced by, um, included by John Paul II in Ecclesiae Diu Eucharistia, 17.
好的。 Okay.
除了这些常在恩典的恩赐外，圣事还赐给我们实际恩典，这是各圣事特有的功效。 In addition to, um, all of these gifts of habitual grace, the sacraments also give us actual graces, and this is the particular, um, effect of the particular sacrament.
每个圣事都根据其使命或目的赐予实际恩典。 So every sacrament gives actual graces in accordance with the mission or purpose of that sacrament.
实际恩典是当下赐予我们的恩典，启迪理智看见之前未见之物，赐予意志被超自 然善吸引，朝向我们的超自然终极和神为我们选择并引导的其他超自然途径。 Actual graces are those graces that come to us in the here and now, a grace, um, of illuminating the intellect to see something that we didn't see before, and a gift to the will to be attracted to the supernatural good, um, and to our- our supernatural end, and to other supernatural means that God, um, chooses for us and seeks to, um, to guide us towards.
这些实际恩典就在此时此地赐予。 And so these actual graces come in the here and now.
我们每天都需要它们。 We need them every day.
对吧？ Right?
没有实际恩典的帮助、推动、吸引和启迪，我们 无法做出任何救赎行为，任何通向救恩的行为。 We can't do any, um, salvific act, any act that works towards salvation without actual grace aiding us and moving us and attracting us and illuminating.
因此每个圣事也根据其目的为我们赢得实际恩典。 Um, and so each of the sacrament also wins for us actual graces according to its purpose.
好的。 All right.
圣餐的目的是什么？ What's the purpose of the Eucharist?
我们说它是爱的圣事和教会合一的圣事，因此圣餐特别的目的是滋养 我们，使仁爱增长，不仅作为一种稳定的美德或习惯，也作为当下体 验到的仁爱冲动和热情，引领我们活出永恒的仁爱和对神的爱。 We said it's the Sacrament of Love and Ecclesial Unity, and therefore, the Eucharist in particular has the purpose of feeding us with an increase of charity, not just as, let's say, a virtue or habit that would be stable, but also impulses of charity, um, fervor of charity that's experienced in the here and now, leading us to live for eternal charity and- and- and love of God.
这种功效以多种方式加强我们。 And that is, that effect then strengthens us in so many ways.
这些实际恩典包括增加仁爱生命的恩典，如赦免冒犯我们的人，和解与那些我们有 各种疏远的人，出于对神的爱抵抗诱惑的恩典，下决心过更好生活的恩典，等等。 So those actual graces to increase the life of charity would be graces to forgive those who have offended us, graces to reconcile with those with whom we're, um, have different kinds of- of, um, estrangement, um, graces to resist temptation out of love for God, graces to, um, to make resolves to live better, et cetera.
因此，圣餐起到滋养仁爱的作用，使其热烈，成为我们属灵生命中更好的动力。 Um, and so, um, Holy Communion serves to nourish as it were to, um, love, to make it fervent and, um-um, be a better motor in our spiritual life.
同样，轻罪也得以赦免，对吧？ And in the same way, venial sins are forgiven, right?
赦罪的正当圣事是告解，但圣餐通过引导领受者增加仁爱，起到 赦免轻罪的作用，而仁爱的增长应促使我们决心断绝轻罪习惯。 So the proper sacrament for the forgiveness of sins is penance, but Holy Communion serves to, um, forgive venial sins precisely by leading the recipient to an increase of charity, and that increase of charity ought to lead us to resolve, to break with habits of venial sin.
好的。 All right.
轻罪习惯可以与仁爱共存，但它们限制了仁爱的热情。 Now, venial, habits of venial sin can co-exist with charity, but they, um, limit charity's, um, ardor.
因此仁爱的增长应促使我们决心对抗轻罪习惯，甚至消除它们，但这不是自动发生的。 And so an increase of charity ought to lead to a resolve to combat those habits of venial sin, and even to blot them out, depending, but this is not an automatic effect.
所以我们不应想「我刚领了圣餐，所以所有轻罪都被赦免了。」对吧？ So we should not think, "Oh, I've just received Holy Communion, therefore all my venial sins are forgiven." Right?
这应当通过引导我们更热心而发生，但需要我们的配合。 That should happen by leading us to greater fervor, but it requires our cooperation.
我们必须真正断绝那些习惯，并有意愿和决心去做。 We have to actually break from those habits and want to and resolve to.
当然，它通过增加我们的仁爱，保护我们免受未来的致死罪或轻罪。 And then, of course, it, um, defends us against future sins, whether mortal or venial, precisely by giving us that increase of charity.
对吧？ Right?
正是在这个意义上，耶稣在约翰福音6:50说：「这是 从天上降下来的饼，人若吃这饼，就永远不死。」对吧？ And it's in this sense that Jesus said in John 6:50, "This is the bread which comes down from heaven, that man may eat of it and not die." Right?
不是说不会死于致死罪，而是因为它用仁爱坚固我们，保护我们。 Not die by mortal sin because it's fortifying us with charity to protect us.
但我们必须配合。 But we have to cooperate.
明白吗？ All right?
它还带来属灵的安慰，对吧？ And then it gives an- a- a spiritual consolation, right?
圣托马斯·阿奎那写道：「无人能完全表达这圣事的甘甜，在这里属灵的喜悦 在源头被品尝，我们更新了基督在受难中显明给我们的超越之爱。」他引用了 《雅歌》：「朋友们啊，你们要吃，要喝，要醉倒，我所爱的。」明白吗？ Thomas Aquinas, um, writes, "No one can fully express the sweetness of this sacrament in which spiritual delight is tasted at its very source, in which we renew the memory of that surpassing love for us which Christ revealed in his passion." And he quotes, um, the Song of Songs, "Eat, O friends, and drink, and be inebriated, my dearly beloved." All right?
所以圣餐有属灵安慰的功效。 So, um, Eucharist has that effect of spiritual consolation.
但这并不总是被同等感受到，对吧？ But that isn't always, um, equally, um, felt, right?
因为这也取决于神的旨意。 Because that also depends on, um, on God's will.
对吧？ Right?
他可能允许这种情况发生，在灵魂的黑夜中，有人 虽然被爱滋养，却未必体验到那种安慰的效果。 He can allow, um, this happens in the dark night of the soul, that someone who is, in fact, um, being nourished in love to not experience that effect of consolation.
但通常，爱心增长的效果就是体验那种安慰。 But it would be the ordinary, um, eff- um, effect of an increase of love to experience that consolation.
但我们不必为此担忧，因为神有时为我们的益处会暂时收回这种体验。 But we shouldn't be concerned about that because God can, for our good, withhold that at times.
J.R.托尔金有一段美丽的引言， There's a beautiful quote by J.R.
他在写给儿子的信中谈到圣餐的功效和属灵的安慰。 Tolkien about the effects of Holy Communion and the spiritual consolation in a letter to his son.
他写道：「在我生命的黑暗和诸多挫折中，我向你推荐世上唯一伟大的爱——圣餐。 He writes, quote, "Out of the darkness of my life, so much frustrated, I put before you the one great thing to love on Earth, the Blessed Sacrament.
在那里你会找到浪漫、荣耀、尊荣、忠诚，以及你在 世上所有爱的真正道路，更甚者，是死亡。」对吧？ There you will find romance, glory, honor, fidelity, and the true way of all your loves on Earth, and more than that, death," right?
对自我的死亡，对罪的死亡。 Death to self, death to sin.
他继续说：「这是神圣的悖论，结束生命并要求全然放弃的东西，唯有通过品尝 或预尝它，你在世间关系中所寻求的爱、忠诚和喜乐才能被维持，或获得那种现 实的、永恒持久的面貌，这是每个人心中所渴望的。」最后是教会的合一。 He continues, "By the divine paradox, that which ends life and demands the surrender of all, and yet by the taste or foretaste of which alone can what you seek in your earthly relationships, love, faithfulness, and joy, be maintained or take on that complexion of reality, of eternal endurance, which every man's heart desires." And then finally, ecclesial communion.
正是通过滋养我们每一位信徒，对吧？ Precisely by nourishing us, each- each of the faithful, right?
教会的合一得以建立，因为教会的合一有外在的部 分，也有由信心、盼望和仁爱构成的内在部分。 The church's communion is built up because the church's communion, um, has an outward part, but it also has an inward part that is made from faith, hope, and charity.
信心、盼望和仁爱越被滋养，教会的合一就越增长。 And the more faith, hope, and charity are nourished, the more that, um, ecclesial communion, um, grows.
所以让我们祈求主，在我们的圣餐中，愿我们以渴望配合这些功效， 并通过我们的主基督，奉父、子、圣灵的名，充满他的丰盛慷慨。 So let us, um, pray to Lord that in our Holy Communions we may cooperate with these effects by way of desire and be filled with his super abundant generosity through Christ our Lord, in the name of the Father, Son, and the Holy Spirit.
阿们。 Amen.