我们拥有父、子和圣灵，主啊，我们恳求你赐下圣灵的恩赐，使我们能更深入 地领悟圣餐共融的奥秘及其领受——藉着我们的主基督，藉着父、子、圣灵。 We have the Father, Son, and the Holy Spirit, and we ask you, O Lord, for the gift of your Spirit to penetrate more deeply into the mystery of holy communion and our reception of it, um, through Christ our Lord, through the Father, Son, and the Holy Spirit.
在本次关于圣餐奥秘——当下牺牲与共融——课程的第1 2期也是最后一期中，我们将探讨圣餐领受与圣体朝拜。 So, in this 12th and last episode of our course on the Eucharist mystery of present sacrifice communion, we'll look at the reception of holy communion, um, and Eucharistic adoration.
正如前几期所述，领受圣餐需以属灵生命为前提 ——即藉着洗礼与基督徒生活的...... So we said in earlier episodes that holy communion presupposes, um, being spiritually alive, right, by baptism and living a cour...
洗礼信仰与基督徒生活。 baptism faith in the Christian life.
教父们在多处著作中都论及这一点。 And the fathers of the church speak about this in, in many places.
他们指示：参与祭献前须先告明己罪，如此我们的祭献方能纯洁。 The give the, um, directive to first confess one's sins before participating in the sacrifice so that our sacrifice may be pure.
我们看到二世纪中叶的圣游斯丁提出了领圣餐的三项条件： And we saw that Saint Justin, in the middle of the second century, put down three conditions for holy communion.
他说：「这被我们称为圣餐的食物，除非人首先相信我们所 教导的是真理，否则不得分享。」因此首要条件是信心。 He says, "This food, which is called among us the Eucharist, of which no one is allowed to partake except one who first believes that the things we teach are true." So faith, first requirement.
其次，须领受为赦罪与重生之洗涤——即洗礼。 Second, has received the washing that is for the forgiveness of sins and rebirth, baptism.
第三，须按基督所传授的方式生活。 And third, lives as Christ has handed down.
对吗？ Right?
因此领圣餐的三项基本条件是：信心、洗礼与基督徒生活。 So three fundamental conditions for, uh, receiving communion: faith, baptism, and the Christian life.
而基督徒生活还包括与教会共融、不相分离。 And together with the Christian life, we'll see, includes being in communion with the, the church and not being separated.
理解其中缘由可从两方面入手：首先，圣餐是属 灵滋养的圣事，而死去的躯体无法获得滋养。 Um, and the reason for this, um, we can understand in two ways, because, um, the Eucharist is the sacrament of spiritual nourishment, and dead bodies can't receive nourishment.
唯有生命才能接受滋养。 You have to be alive to be nourished.
洗礼是属灵重生的圣事。 Baptism is the sacrament of spiritual birth.
告解是恢复生命的圣事——可悲的是我们因大罪丧失了这 生命——而圣餐以生命为前提，并通过滋养使之增长。 Penance, the sacrament of restoring to life is, and tragically we've lost it through mortal sin, but communion presupposes life and gives increase by way of nourishment.
其次，可通过圣餐与祭献的关联来理解： Secondly, we can understand it through the connection that we've made between communion and sacrifice.
弥撒是祭献的筵席，因此意味着参与祭献。 The mass is a sacrificial banquet, and therefore it implies communion in the sacrifice.
这意味着分享基督的内在奉献精神。 And there, that means a sharing in the interior dispositions of Christ.
当然不是完美的分享，但至少不应处于大罪状态——这与主的奉献精神直接相悖。 Obviously, not a perfect sharing, but a sharing, um, at least not, um, um, a sharing by not being in a state of mortal sin, right, which would directly contradict the dispositions of our Lord.
我们可以不完美，是的。 Uh, we can be imperfect, yes.
这是圣事。 It's a sacrament.
它正是为需要治愈的病人而设，但我们至少应在恩典中活着——由此与告解圣事相连。 It's, um, for precisely the sick who need to be healed, but we have to at least be alive in grace, and, and thus the connection with the sacrament of penance.
因此圣餐共融以属灵生命为前提，我们也在哥林多前书11章 27至30节看到这点——圣保罗在此论述领圣餐的条件。 So holy communion presupposes, um, being spiritually alive, and we see this also in First Corinthians 11:27-30, um, where Saint Paul speaks about, um, the conditions for receiving communion.
他说：「你们每逢吃这饼、喝这杯，是宣告主的死，直等到他来。 He says, quote, "As often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes.
所以无论何人，不按理吃主的饼、喝主的杯......」即不符合基督牺牲之死的态度。 Whoever therefore eats the bread or drinks the cup of the Lord in an unworthy manner..." That is, a manner not in conformity with Christ's sacrificial death.
「...... "...
就是干犯主的身、主的血了。」圣保罗继续道， will be guilty," this is, Saint Paul continues, "of profaning the body and blood of the Lord.
人应当自己省察，然后吃这饼、喝这杯。 Let a man examine himself and so eat of the bread and drink of the cup.
因为人吃喝，若不分辨是主的身体，就是吃喝自己的罪了。」对吗？ For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself." Right?
因此带着大罪领圣餐，就是未能分辨主在祭献中赐下的身体——那活的妥拉，对吗？ So to receive in mortal sin would be to not discern the body of our Lord given in sacrifice, the living Torah, right?
这将违背我们受洗时所蒙召的自我奉献精神——而这精神正通过圣餐得到滋养。 It would contradict the kind of, um, self-gift that we're called to, right, um, by, um, by this, uh, baptism and which we're being nourished in by the Eucharist.
若望保禄二世在《主的教会》第36号中论及领圣餐的条件： John Paul II speaks about this, um, the conditions for receiving communion in Ecclesiae Christi number 36.
他写道：「无形的共......」我们正在谈论的是，为能...... He writes, quote, "Invisible commu-" So we're speak, communion, in order...
抱歉，在引用前需先说明： Sorry, step back before we go into the quote.
为领受圣餐，我必须已处于共融中——因它是属灵滋养的圣事。 Um, in order to receive holy communion, I already have to be in communion, because it's the sacrament of spiritual nourishment.
其目的是滋养那已通过洗礼、信心和基督徒生活存在的共融。 Its purpose is to nourish a communion that already exists through baptism, faith, and the Christian life.
因此它所预设的共融具有双重维度：有形的与无形的。 And, um, and therefore, this communion that it presupposes has two dimensions: visible and invisible.
我们先讨论无形的共融。 We're gonna treat the invisible first.
无形的共融即处于恩典状态。 The invisible communion is being in a state of grace.
有形的共融则是与大公教会有形可见的共融。 Visible communion is being in visible communion with the Catholic Church.
明白吗？ All right?
首先是无形的共融。 So first, invisible communion.
若望保禄二世写道：「无形的共融虽本质上不断增长，却以恩典生命为前提——藉此我 们分享神性，并实践信望爱三德。唯有如此，我们才能与父、子、圣灵真实共融。」 John Paul II writes, "Invisible communion, though by its nature always growing, presupposes the life of grace by which we become partakers of the divine nature and the practice of the virtues of faith, hope, and charity."Only in this way do we have true communion with the Father, the Son, and the Holy Spirit.
仅有信心并不足够。 Nor is faith by itself sufficient.
我们必须持守圣化恩典与仁爱，不仅在心中，也在身体上留在教会内。 We must preserve in sanctifying grace and love, remaining within the church bodily as well as in our heart.
是的。 Yeah.
用圣保罗的话说，所需的是「以仁爱行事的信心」。 What is required, in the words of Saint Paul, is faith working through love.
对吗？ Right?
因此我们需要带着这样的信心领圣餐，从而在其中获得滋养，更充分地活出这信心。 So we need to bring that to communion and so as to be nourished in it to live it more fully.
他继续道：「保持这些无形联系的完整，是愿意通过领受基督 圣体圣血充分参与圣餐的基督徒特定的道德责任。」对吗？ He continues, "Keeping these invisible bonds intact is a specific moral duty incumbent upon Christians who wish to participate fully in the Eucharist by receiving the body and blood of Christ." Right?
因此领圣餐前需省察自己是否处于恩典状态——即没有尚未告解的大罪。 And so we need to examine ourselves before receiving that we're in a state of grace, which means that we're not conscious of mortal sin that hasn't been brought to the sacrament of penance.
他接着指出：「圣餐与告解两件圣事紧密相连。 And he continues, "The two sacraments of the Eucharist and penance are very closely connected.
由于圣餐使十字架的救赎祭献临现，并以圣事方式延续之，自然就不断唤起皈依的需要—— 即对圣保罗在哥林多后书5章20节呼吁的个人回应：『我们替基督求你们与神和好。』」 Because the Eucharist makes present the redeeming sacrifice of the cross, perpetuating it sacramentally, it naturally gives rise to a continuous need for conversion, for a personal response to the appeal made by Saint Paul" in Second Corinthians, "We beseech you on behalf of Christ, be reconciled to God." Second Corinthians 5:20.
若基督徒的良心被重罪所累，则须通过和好圣事进行忏悔，方能充分参与圣餐祭献。 If a Christian's conscience is burdened by serious sin, then the path of penance through the sacrament of reconciliation becomes necessary for full participation in the Eucharistic sacrifice.
《教会法典》第916条也规定：「明知身负大罪者，除非 有重大理由且无法告解，不得举行弥撒或领受主的圣餐。」 Person who, and so this is also an, in the code of canon law, Canon 916 says, quote, "A person who is conscious of grave sin is not to celebrate mass or receive the body of, of the Lord without previous sacramental confession unless there is a grave reason." Now there could, and no opportunity to confess.
重大理由例如：祭司必须为堂区举行弥撒却无机会告解。 A grave reason, for example, would be a priest who has to celebrate mass for his parish and doesn't have the opportunity to confess.
法典继续规定：「此时，该人应记得发上等痛悔的义务——包括 决心尽快告解。」顺便说明，上等痛悔并非指完美无缺的痛悔， The canon continues, "In this case, the person is to remember the obligation to make an act of perfect contrition, which includes the resolution of confessing as soon as possible." Perfect contrition, by the way, doesn't mean that I do it perfectly.
而是指出于正当理由——即不仅因害怕地狱——而发的痛悔。 It means that I make an act of contrition for the right, for the perfect reason, which is, um, not simply out of fear for hell.
后者只是下等痛悔。 That's imperfect contrition.
更是出于对那位先爱我为舍己的神的爱。 But also, out of love for God who's loved me first and died for me.
第二点。 Second point.
圣餐共融不仅以恩典状态的无形共融为前提，也以教会共融为前提，对吗？ Holy communion presupposed not only the invisible communion of being in the state of grace, but also ecclesial communion, right?
因为我们已看到：圣餐是为滋养教会共融而设立的圣事。 The reason is we have seen that the Eucharist is the sacrament that was instituted to nourish ecclesial communion, right?
因此它以它所要强化滋养的共融为前提。 So it presupposes that communion that it seeks to strengthen and nourish, right?
它表达这共融正是为使之增长。 And it ex- it expresses that communion precisely to increase it.
因此共祭弥撒与领圣餐都以有形与无形的教会共融为前提。 And therefore, um, both concelebration of the mass and reception of holy communion presuppose visible ecclesial communion as well as invisible.
虽存在例外，但这是普遍原则。 And we'll see some exceptions, but that's the general principle.
有形的教会共融包含信仰、圣事与治理三方面的有形合一。 Visible ecclesial communion involves visible unity in faith and sacraments and governance, right?
这是三重合一的纽带。 So it's a threefold bond of unity.
即信仰合一、领受相同七件圣事的合一，以及治理合一— —意味着承认并与彼得继承者及与其共融的主教们共融。 Unity of faith, unity of receiving the same seven sacraments, and unity of governance, which means, um, recognizing and being in communion with the successor of Peter and the bishops in communion with him.
对吗？ Right?
完全的共融即包含这些。 So and full communion involves that.
这三方面。 Those three.
《教会法典》第844条对此规定：领受圣餐、告解或病人 傅油原则上需以教会共融为前提，但也论及特殊可能性—— Now, there's a canon on this in the code of canon law, Canon 844, which speaks of, um, the possibility, so at least as a general principle of, um, the necessity of ecclesial communion for receiving, um, communion, penance, or anointing of the sick.
在特定条件下，公教会祭司可合法地为未完全共融的东方教会成 员施行告解、圣餐或病人傅油——若对方主动请求且准备妥当。 But it also states that in certain conditions, um, Catholic ministers may licitly administer penance, the Eucharist, or anointing of the sick to members of the Oriental churches, right, who don't have full communion with the Catholic church, um, if they ask for it on their own and if they're properly disposed.
对吗？ Right?
但对新教徒则有更严格条件： But with regard to Protestants, there's a more stringent, um, conditions.
新教徒领受这三件圣事需处于死亡危险或其他重大紧急情况。 And re- so in order for a Protestant to receive, um, any of those three sacraments, there would need to be danger of death or other grave necessity.
且无法接触本教会圣职人员，并主动提出请求。 Um, they have, they also have to be not able to approach a minister of their own communion, and they have to ask for it.
还需表明对这些圣事的公教信仰，并妥善准备。 Um, and they have to manifest Catholic faith in these sacraments and be properly disposed.
对吗？ Right?
因此这非常态，仅属极端例外。 And so that's not normally, that would only be very exceptionally the case.
现在探讨频繁领圣餐。 Okay, let's look now at frequent communion.
根据前文所述圣餐功效，教会教导信徒频繁领圣 餐大有裨益——即尽可能每周甚至每日领受。 The church teaches, and it makes perfect sense based on the effects of holy communion that we saw in the preceding episode, the church teaches that it is good for the faithful to receive holy communion frequently, and that means weekly or even daily if we can.
这实践可见于圣经《使徒行传》与教父著作。 This practice, we find it in scripture, Acts of the Apostles, and in the church fathers.
我们看到圣安波罗修与圣奥古斯丁都提及每日领圣餐。 We've seen Ambrose and Augustine make mention of daily communion.
中世纪持续提倡此实践——虽未普及——特利腾大公会议更特别鼓励之。 It's continued to be recommended in the medieval period, even though in practice it didn't happen generally, and was especially encouraged by the Council of Trent.
但特利腾会议后仍未充分落实。 Again, not fully implemented, um, in the post and tridentine, in the tridentine period.
1905年圣庇护十世在《频繁领圣餐》诏书中大力推行—— Um, Saint Pius X, um, promoted this practice in his great decree, Sacra Tridentina, 1905 on frequent communion-...
这一教导现已落实。 I didn't, that's, um, that has been implemented, um.
如今许多人实践每日领圣餐，成为教会极大祝福。 And so it's now the practice of many of the people to receive, um, even daily, so it's a great blessing for the church.
其合理性可见于旷野吗哪的预表—— And this is the fitness of frequent and even daily reception as shown by the figure of the manna in the desert, right?
吗哪是神每日赐下的食粮。 The, the manna was given by God every day, right?
以色列民每日收取（除安息日外），并在周五收取双份。 And they gathered every day except for, um, the Sabbath, but they gathered a double portion on Friday.
这亦预表圣殿中每日早晚各献一只羔羊的祭礼。 And likewise, it was prefigured in the daily sacrifice in the temple of two lambs, one in the morning and in the evening.
圣餐作为属灵滋养圣事的本质也暗示此理。 And it's implied in the very nature of the Eucharist as a sacrament of spiritual nourishment.
我们岂能滋养灵魂远少于身体？ Why should we nourish our souls much less frequently than our bodies?
我每日至少进食三次以滋养身体，因此每日领受属灵滋养亦合情理。 I eat, uh, generally three times a day at least and, um, for physical nourishment, and so it makes sense to receive spiritual nourishment if we can on a daily basis.
早期教会即如此行——《使徒行传》2章46节记载五旬节教会： And we see this in the early church, um, Acts 2:46, this picture of the, the Church of Pentecost.
『他们天天同心合意恒切在殿里，且在家中擘饼』 ——『擘饼』在路加福音与使徒行传中专指圣餐。 "Day by day, attending the temple together and breaking bread in their homes." Right, breaking bread is a technical term in, in Luke, in Luke's gospel and Acts of the Apostles for the Eucharist, right?
这表明早期信徒每日在家中——非圣殿内——举行圣餐。 So it, it seems to be saying day by day, celebrating the Eucharist in their homes, not in the temple , but, um, in the house churches.
他们存欢喜诚实的心用饭。 They partook of food with glad and generous hearts, right?
三世纪中叶的圣西彼连说：『我们在基督里的人，每 日领圣餐作为救恩之粮。』这也可从主祷文理解—— Um, in the middle of third century, Saint Cyprian says, "We who are in Christ, daily receive the Eucharist as the food of salvation." And we also find it, um, in the Lord's prayer, right?
『赐给我们日用的饮食』既指物质需求，更特别指向灵性需要与滋养。 "Give us our daily bread." Now that refers to our physical needs, but also and particularly especially to our spiritual need and our spiritual nourishment.
四世纪中叶的圣巴西流写道：『每日领受基督圣体圣血极可称赞且大有 裨益。』圣安波罗修说：『使徒岂非说每次领受时，便是宣告主的死？ Saint Basil in the middle of the fourth century writes, "It is commendable and most beneficial to communicate and partake of the body and blood of Christ every single day." Saint Ambrose, "What is it the apostle says about every time you receive it, as often as you receive it, herald the death of the Lord?
若宣告他的死，便是宣告罪之赦免。 If we herald his death, we herald the remission of sins.
既然他流血是为赦罪，我就当时常领受，使他不断赦免我的罪。』对吗？ If whenever his blood is shed, it is shed for the remission of sins, I, I ought always to receive him so that he may always forgive sins in me." Right?
因我常犯罪—— Since I'm always sinning, right?
非指大罪而是小罪，故我常需这良药。 He doesn't mean mortally, but venially, I always need the medicine.
圣奥古斯丁说：『每日领受使你每日受益，当如此 生活以配得每日领受』——即保持处于恩典状态。 Saint Augustine, "Receive daily that it may profit you daily, so live as to deserve to receive it daily." That is, to be in the conditions, um, of which is a state of grace.
特利腾大公会议强烈声明： The Council of Trent spoke strongly on this.
『愿众基督徒铭记主耶稣基督赐肉予食的崇高威严与至爱，对其圣体圣 血奥秘怀坚定信心，以虔诚敬礼朝拜，方能频繁领受这超自然之粮。 "Keeping in mind the great majesty and the most excellent love of our Lord Jesus Christ, who gave us his flesh to eat, may all Christians have so firm and strong a faith in the sacred mystery of his body and blood, may they worship with such devotion and pious veneration that they will be able to receive frequently their super-substantial bread.
使之真实成为灵魂生命与心神永健之源。』 May it truly be the life of their souls and the continual health of their minds." Right?
虽特利腾会议与诸多圣人和灵修作家大力提倡，但詹森主义却反其道而行。 But again, the Council of Trent said this, um, many spiritual, um, saints and, and, um, spiritual writers strongly recommended it, but unfortunately, um, Jansenism did the opposite, right?
詹森派作者反对频繁领圣餐，其主张不幸影响了17至19世纪的圣餐领受实践。 The Jansenistic writers, um, wrote against frequent communion, and, um, and unfortunately they had a large effect on, um, the practice of, um, Eucharistic reception in the 17th and 18th centuries, and throughout the 19th as well.
因此庇护十世需以更强力度重申此训，体现于前述《频繁领圣餐》诏书。 And so Pius the Tenth needed to reiterate it in a still stronger way, and he did that in the, um, uh, document that I mentioned, Sacra Tridentina.
他宣告： And so he says, "It ought to be...
『主祷文命我们求我们日用的饮食——教父们几乎一致教导：此 非仅指养身的物质食粮，更当理解为每日所需的圣餐灵粮。』 Moreover, we are bidden in the Lord's prayer," Pius the Tenth writes, "to ask for our daily bread, by which words the Holy Fathers of the Church all but unanimously teach must be understood not so much of the material bread, which is a part of the body, as the Eucharistic bread, which ought to be our daily food." Right?
只要条件允许。 If we can.
托尔金在1963年给儿子迈克尔的家书中对此有段优美论述： JRR Tolkien, um, has a, a beautiful, um, quote on this in a letter to his son Michael from 1963.
他写道：『信心软弱衰退的唯一良药就是圣餐。 He writes, quote, "The only cure for sagging or fainting faith is communion.
虽然圣餐本身总是完美、完全且有力的，但它在我们任 何一个人身上的运作都不是一次完成、一劳永逸的。 Though always itself perfect and complete and violent, the blessed sacrament doesn't operate completely and once and for all in any of us.
生命如同信心行为，必须持续操练才能成长。 Life, like the act of faith, it must be continuous and grow by exercise.
频繁领受效果最佳。 Frequency is of the highest effect.
每周七次比间隔七次更有滋养之效。』 Seven times a week is more nourishing than seven times at intervals." Okay.
圣庇护十世给教会的另一大恩赐是降低初领圣餐年龄。 Um, another great, um, gift of Saint Pius the Tenth to the church was, um, a lowering of the age for first communion.
此事历史悠长难以详述，但我们从教父著作中可知：中世纪早期所有 受洗者——包括初生婴孩——都领圣餐（婴孩领一滴宝血），这传统 在东方教会延续至今，但在拉丁礼教会约于12至13世纪消失。 Um, so there's a, a long history, can't go into it here, but we can see in the early church that, um, or we know from, um, various writings of the fathers, um, in the early Middle Ages that communion was given to all the baptized, including those newly baptized as infants receive an, um, a drop of the precious blood, um, and, um, and that continues, continues to this day in the Eastern church, um, in the Eastern rites, um, but died out in the Latin rite by about the, um, the 12th or 13th centuries, right?
但在整个第一个千年间，儿童（包括婴儿）都领圣 餐——因主曾言圣餐是获得内在灵性生命的必需。 But for the whole millennium, first millennium, um, children, um, including infants, received holy communion, um, according to the Lord's words on the necessity of holy communion for having life, spiritual life within us.
圣托马斯解释：孩童为得救无需领圣餐，但—— Um, Saint Thomas explains that our children don't need to receive, um, uh, for salvation, um, but, um, but nevertheless, um-...
我们不应无故延迟他们领圣餐。 we don't want to postpone, um, unnecessarily the reception of holy communion.
因此孩童在理性运用之初领受圣餐极为合宜。 Um, and so, um, it's very fitting that at the beginning of the age of reason, right, children receive, um, the gift of holy communion.
同时—— Together with...
领圣餐后我们应当—— Um, so after receiving communion, um, we want to i-...
我们看到领圣餐时的准备能增强其效果。 We saw that the, the dispositions with which we receive communion increase its effects.
因此在祈祷中为圣餐感谢主是极有益的操练。 And so, it's very helpful practice after receiving holy communion to thank the Lord for it, um, in, in prayer.
我们曾指出：领圣餐后约十分钟内，我们每个人实际上都是活的圣体龛。 And we should recognize, we said that for about 10 minutes after receiving holy communion, each one of us is in effect a tabernacle.
这十分钟内我们体内有完整的耶稣临在，直到消化作用—— We have Jesus whole and entire inside our bodies for about 10 minutes until our digestive powers, um, um, take awa-...
使面酒形质转化为我们身体的一部分。 Um, um, corrupt, as it were, the, the appearances by turning them into our body, the, the, um, species of bread and wine.
这十分钟是与主交谈、倾诉心愿、求恩的理想时刻。 So for about 10 minutes, we're at tabernacle, and it's an ideal time in which we speak to the Lord about our desires and ask him for things, right?
作为神圣的圣体龛，我们可求主加增仁爱并留心他的感动。 Ask him to increase love in us and be attentive to his inspirations in so far as we are a holy tabernacle.
多位教宗高度推崇圣餐后谢恩的操练。 Um, numerous popes, um, highly commend this practice of thanksgiving after holy communion.
庇护十二世在《天人中保》通谕中论及此： Pius the 12th, in Mediator Dei, speaks about it.
他引用《师主篇》的话：『你要在隐秘处与你的神独处，因他是你的，全世界都不能夺去 。』真福高隆巴·马米翁在其灵修名著《基督——灵魂的生命》中也论及圣餐后谢恩： He says, and, and he quotes the imitation of Christ, um, which says, "Remain on in secret and take delight in your God, for he is yours, whom the whole world cannot take away from you." Blessed Columba Marmion, um, who has a, uh, a great spiritual book called Christ, The Life of the Soul speaks about this thanksgiving after holy communion.
『基督将自己赐给我们的程度，取决于我们向他、 向父、向他奥体肢体的弟兄们奉献自己的程度。』 "Christ gives himself to us in the measure that we give ourselves to him, to his father, to our brethren who are the members of his mystical body." Unquote.
对吗？ Right?
如前所述，众人领受的是同一位基督，但所获恩典却不相同。 And so, as we said before, everyone receives the same Christ, but we don't all receive the same grace.
这取决于我们的饥渴、渴望与感恩之心。 That depends on our dispositions of hunger, desire, and thanks.
我们当追求增长这些心志并活出其果效。 And we wanna seek to increase that and live through it.
换言之，圣餐的—— In other words, um, so Eucharistic, th-...
我们可以—— Um, we can...
我先前提到过圣餐生活，对吗？ I spoke earlier of the Eucharistic life, right?
圣餐生活就是让弥撒中恩典上升（奉献）与下降（领受）的律动塑造我们的日常生活。 The Eucharistic life is living in such a way that the ascending and descending movements of grace in the mass form our daily life, right?
因此我们将日常生活视为祭品。 So, we live, live our daily life as something to offer.
在弥撒中我们奉献并求恩——尤其在圣餐中求得更美善充实的生命。 And in the mass, we offer and ask for the graces above all in holy communion to live it better and more fully, right?
这可称为圣餐生活或圣餐灵修。 We can speak of that as the Eucharistic life or a Eucharistic spirituality.
我认为当今——实为每个时代——极需在信徒中培育圣餐灵修。 And I think it's a great need of the present day, of all days, um, to foster in the faithful a Eucharistic spirituality, right?
我们常谈方济各灵修、耶稣会灵修。 We speak about Franciscan spirituality, Jesuit spirituality.
却少谈圣事灵修—— We don't usually speak of sacramental spirituality, but it...
我们理当谈论。 We ought to.
这能使圣餐作为灵修框架、动力与火热跳动的核心这一真理更具体化。 It would be a, um, a way to, um, make more concrete for us how the Eucharist ought to be the frame of our spiritual life and the motor and the heart, the burning, beating heart.
圣母马利亚当然是我们的楷模。 And Mary, of course, is the model for us.
正如她在各各他山上与圣子同献祭是奉献的典范，她也是领圣餐的典范。 Just as she was the model in the offering of the sacrifice, standing on Calvary with her son, so she's the model of holy communion, right?
圣经虽未直接记载，但试想五旬节后圣母的生活会是怎样？ It's not given to us directly in scripture, but if we think about it, what would Mary's life have been like after Pentecost?
对吗？ Right?
我们知道她—— We know that, um, she was in...
被托付给约翰。 Given to John, right?
作他的母亲，因此她与众使徒——特别是约翰——同住。 To be his mother, um, and so she, um, lived with the apostles, in particular John.
她必定活出了圣餐生活。 And she would've lived the Eucharistic life.
虽不知她在各各他山后又活了多久，但可想象约20年间，每 次圣餐中她所领受的，正是她领报时孕于腹中的那位耶稣。 We don't know how long she lived after Calvary, but we can imagine something like 20 years, um, in which, in every holy communion, she would have been receiving the same Jesus whom she conceived in her womb at the enunciation.
同一位耶稣。 The same Jesus, right?
在她腹中孕育九月。 Who, um, grew in her womb for nine months.
同一位耶稣。 The same Jesus, right?
她曾与之共度童年、成年及公开传道生涯。 Who she lived with as a child, as a, as a man, um, in his public ministry.
那位在十字架上奉献自己，并持续在每次圣餐中将自己赐给她的耶稣。 That Jesus who, who gave himself on the cross and who continued to give himself to her in every holy communion.
若望保禄二世在《活于感恩祭的教会》第56号中有段优美论述： John Paul II speaks about this in a beautiful way in Ecclesiae Eucharistiae, um, 56.
我想谈谈灵性领圣餐。 I'd like to say something about spiritual communion.
过去几年疫情期间，人们常讨论无法参与弥撒时灵性领圣餐的操练——这实为幸事。 In the, um, time of the pandemic, last few years, um, there was a lot of talk, fortunately, about the practice of spiritual communion when we're not able to be present at mass.
但这不仅适用于无法亲临的情况。 But it, it doesn't have to mean just when we're not able to be there.
换言之，每次领圣餐都当身心俱领。 In other words, in every holy communion, we want to receive, not just physically, but spiritually.
即以心灵领受。 In other words, with our heart.
当无法实领时，至少能以心灵渴慕灵性领。 And when we can't receive sacramentally, we can at least receive him by desire with the heart.
这就是我们所说的灵性领圣餐。 And that's what we mean by spiritual communion.
这是圣徒们古老的操练。 And it's an age-old practice of the saints.
我们看到许多神圣作家论及此实践，教宗们也大力推荐— —如若望保禄二世在《活于感恩祭的教会》第34号。 We find, uh, numerous, um, sacred writers speaking about that practice, and popes, um, strongly recommending it, such as John Paul II in Ecclesiae Eucharistiae number 34.
他写道：『在心灵培养对圣餐圣事恒常的渴慕是好的。』这成为灵性领圣 餐实践的源头——数百年来在教会中确立，并被灵修大师圣人们推崇。 He writes, "It is good to cultivate in our hearts a constant desire for the sacrament of the Eucharist." This was the origin of the practice of spiritual communion, which has happily been established in the church for centuries, and recommended by saints who are masters of the spiritual life.
圣德兰·耶稣写道：『当你无法领圣餐或参与弥 撒时，可灵性领圣餐——这是极有益的操练。 Saint Teresa, Teresa of Jesus wrote, quote, "When you do not receive communion and you do not attend mass, you can make a spiritual communion, which is a most beneficial practice.
借此，神的爱将深深铭刻你心。』庇护十二世也论及此。 By it, the love of God will be greatly impressed on you."Pius the Twelfth, the also speaks of it.
神圣教会期望基督徒——尤其无法轻易领圣餐时——至少以渴慕灵性领，以 更新的信心、敬畏、谦卑及对救主美善的全然信赖，在炽爱中与他联合。 And the holy church wishes that Christians, especially when they cannot easily receive holy communion, should do so at least by desire so that with renewed faith, reverence and humility, and complete trust in the goodness of my redeemer, they may be united to him in the spirit of most ardent charity.
在同等条件下，实领圣餐并用心渴慕当然更好。 Now, all things being equal, it's better to receive, um, sacramentally and with the heart and desire, right?
这是最圆满的领圣餐方式。 That's the most full way of receiving holy communion.
但无法实领时，我们仍可心灵与他联合、渴慕领受，并获得相同灵效——虽程度或有不同。 But when we can't receive him sacramentally, we can still unite our hearts with him and desire to receive him and receive great benefits from it that is the same spiritual effects, although maybe not the same, um, degree.
这取决于主。 But that's up to the Lord.
而现实中条件常不平等。 And, um, and very often, all things are not equal, right?
因此充满信心与渴慕的灵性领圣餐，可能比虽在 恩典状态却机械式、无渴慕的实领更富成效。 So it could happen that a spiritual communion that's full of faith and desire can be more fruitful than an, um, a holy communion in the state of grace but without desire and, um, and received by rote.
但如前所述，灵性领圣餐时最好结合心灵奉献。 But as I mentioned earlier, it would be good for us to join with the act of spiritual communion, also an act of spiritual offering, right?
因二者紧密相连。 Because the two go so intimately together.
灵性领时可先作心灵奉献，或先灵性领后奉献— —无需固定祷词，核心是『我渴慕领受你』。 So when we see making an act of spiritual communion, I should first offer myself or maybe make an act of spiritual communion and then offer myself, um, and there's no necessity for any particular formula, either for spiritual communion or spiritual offering, but the idea should be, "I desire to receive you," right?
我们可效法圣母： And we can bring forth on the model of your mother, right?
『圣母啊，我愿全然奉献自己，将整个生命及基 督徒生活的各层面，结合弥撒祭献献给你』。 Our Lady, um, and I desire to give myself totally to you and offer my whole life and all the aspects of my Christian life to you, um, in union with the sacrifice of the mass, right?
『赐我恩典，使我更完满活出你十字架的榜样』。 Um, give me your grace so that I can live more fully in accord with the model of your cross.
这种灵性领理念不仅适用于圣餐，也适用于洗礼—— Right, and this idea of spiritual communion, um, is true of, um, not only of communion, but of baptism.
我们谈『愿洗』及其他圣事（神品圣事除外）。 We speak of baptism desire, um, um, and other sacraments, just not holy orders, right?
人不能凭渴慕成为祭司，也不能凭渴慕缔结婚约。 One can't become a priest, a ministerial priest by desire, and one can't get married by desire either.
最后探讨圣体朝拜作为总结。 let's look now and conclude by looking at Eucharistic adoration.
既然基督真实临在于圣餐中——结合神性的人性奥秘，圣餐当受钦崇之礼。 Since Christ is truly present in the Eucharist in the secret humanity, right, united with his divinity, the Eucharist should receive the adoration of latria.
这是专归于神的敬拜术语。 That's a technical term for the adoration that's given exclusively to God, right?
圣体朝拜是教会对基督真实临在及其神性信仰的自然结果。 Adoration of Christ in the blessed sacrament is a natural consequence of the church's faith in the real substantial presence of Christ in the Eucharist and, um, in the divinity of Christ.
因此朝拜首要呼应圣餐的第一目的——新郎居住在我们中间。 So adoration corresponds above all to the first purpose of the Eucharist that we saw in our very first episode, um, the bridegroom dwelling in our midst, right?
圣体朝拜使我们遇见新郎并与他亲密交谈。 Eucharistic adoration enables us to encounter the bridegroom and to speak to him intimately, right?
可说是延续弥撒中的亲密，并扩展活出这亲密。 To prolong, as it were, that intimacy which comes in mass and to extend it and to live it further, right?
以色列民敬拜约柜与至圣所中的神临在，我们更当朝拜真实临在于每座圣体龛的基督。 As Israel adored the presence of God, the in the Ark of the Covenant and the Holy of Holies in the temple, how much more we ought to adore Christ, substantially present in every tabernacle.
朝拜也与圣餐的其他目的——祭献与共融紧密相关。 Right, and it's also in- adoration is also intimately related to the other ends of the Eucharist, um, sacrifice and communion.
当我们朝拜圣体龛或圣体光中的基督时，是在朝拜各各他的牺牲者——他在弥撒中 作为爱的圣事性牺牲临现。因此朝拜包含感谢他的祭献，并求恩更完满参与其中。 We adore, when we adore Christ in the Eucharist, in the tabernacle or exposed in a monstrance, we're adoring the victim of Calvary, right, who becomes present for us in the mass as the sacramental victim of love, um, and so that's got to be a part of our adoration is thanking him, right, for his sacrifice and seeking the grace to join ourselves to it more fully, right?
这是第二层面。 So that would be the second aspect.
同样在朝拜中，我们能如灵性领圣餐般求圣餐特恩，并渴慕更肖似他的圣爱。 And likewise, in adoration, we can ask for those graces proper to holy communion, right, as in a spiritual communion and seek to, um, be more configured to his love.
这也涉及教会性效果—— Right, and it also involves the ecclesial effect, right?
我们常忽略这点。 So I think often we forget this.
朝拜时当为教会合一祈祷，并为我们在促成修好与联合中的角色祈祷。 In adoration, we want to pray for the unity of the Church and for our part in that, in making reconciliation and union.
圣体朝拜的发展是教义、基督徒生活与敬礼有机成长的典范。 The growth of Eucharistic adoration is a beautiful, um, example of the organic development of doctrine and Christian life and worship.
我说这些是因为常有神学家称『圣体朝拜是第二千年的晚期发展』。这不尽正确 （稍后说明），但即便属实，也只是表明基督徒生活非静态——教会是活的。 Right, so the Church isn't something, so often, the reason I'm saying this is often, um, sometimes theologians will say, "Ah, it's a late development, Eucharistic adoration, from the second millennium." Um, now, it, that's not entirely true, as we'll see in a minute, but, um, insofar as it is true, um, it's simply a manifestation of the fact that the Christian life isn't something static, but the Church is alive.
教会有机成长的生命。 The Church has a life in organic development, right?
如马利亚将主的话存心默想，教会也世纪复世纪地默观她的珍宝。 Like Mary, who kept the words of the Lord in her heart and meditated on them, so does the Church reflect over the centuries on her great treasures, right?
而她最伟大的珍宝——圣餐中临在的基督。 And her greatest treasure, Christ present to her in the Eucharist.
因此第二千年信徒在圣餐前个人祈祷持续增长不足为奇。 And so it's not surprising that the second millennium has witnessed constant growth in personal prayer of the faithful before the blessed sacrament.
如前述，这与贝伦加尔异端后需捍卫真实临在，以 及12-13世纪圣餐学术神学发展紧密相关。 And it was, um, closely linked, as I mentioned earlier, with, um, the fact of needing to defend the real presence after the Berengarian heresy, um, and the growth of the, the scholastic theology of the Eucharist in the 12th and 13th centuries.I...
基督圣体圣血节于此时设立，圣体朝拜也进一步扩展。 And that was, at that time, that Corpus Christi was, um, was instituted, the feast, and, um, Eucharistic adoration took, um, further, um, expansion.
约瑟夫·拉辛格在《礼仪的精神》中回应『晚期发展』的质疑。 Joseph Ratzinger addresses this objection that it's a late development in his Spirit of Liturgy.
他在《爱的圣事》劝谕第66号重申： And he comes back to it in, um, his apostolic exhortation, Sacramentum Caritatis, number 66.
有人称『圣餐赐下是为食用非为瞻仰』。他反驳这是『虚假二分法』， 引用5世纪初圣奥古斯丁的话：『人若不先朝拜这肉便吃是有罪的』。 Um, and he mentions the objection, people often say, "The Eucharist was given to us not to be looked at, but to be eaten." But he goes on to say, "That's a false dichotomy." He quotes Saint Augustine, the beginning of the fifth century, who says, "No one eats that flesh without first adoring it." We should sin, were we not to adore it.
拉辛格即教宗本笃十六世解释：『在圣餐中，神的子来遇见我们，渴望与我们合一。 And Ratzinger and Pope Benedict goes on to explain, "In the Eucharist, the Son of God comes to meet us and desires to become one with us.
圣体朝拜是圣餐庆典的自然结果——而圣餐本身就是教会至高的朝拜行动。 Eucharistic adoration is simply the natural consequence of the Eucharistic celebration, which itself is the church's supreme act of adoration.
领圣餐意味着朝拜我们所领受的那位。』朝拜帮助我 们将圣餐中对基督的敬拜延伸至弥撒外，使之深化。 Receiving the Eucharist means adoring him whom we receive." Adoration helps us to deepen, um, that worship that we give to Christ in the Eucharist, right, by extending it outside of mass.
教宗方济各对圣体朝拜有段优美劝勉： Pope Francis has a, a beautiful exhortation to Eucharistic adoration.
『我愿鼓励众人——若可能每日——尤其在生命困境中，拜访保存在教堂却常被冷落的基 督无限慈爱与怜悯的圣餐，以子女之心与他交谈，在静默中聆听，平安地托付自己。』 He writes, quote, "I want to encourage everyone to visit, if possible, every day, especially amid life's difficulties, the blessed sacrament of the infinite love of Christ and his mercy, preserved in our churches and often abandoned, to speak filially with him, to listen to him in silence and to peacefully entrust yourself to him." Unquote.
没有这种静默朝拜的敬礼习惯，我们就无法认识主。 We cannot know the Lord without this habit of worship, to worship in silence, adoration.
这是教宗方济各所言。 This is from Pope Francis, sorry.
若我没记错，他认为朝拜祈祷是我们最陌生、践行最少的。 If I'm not mistaken, I believe that this prayer of adoration is the least known by us, it's the one we do least.
容我说：在主前、在耶稣基督的奥秘前『浪费』时间，在静默中朝拜他。 Allow me to say this, waste time in front of the Lord, in front of the mystery of Jesus Christ, worship him there in silence, the silence of adoration.
他是最安稳的救主，我朝拜他。』 He is the safer, savior, and I worship him." Unquote.
在这课程结束时，让我们祈求恩典，在圣餐的所有层面——临在、祭 献与共融中更深朝拜我主，并藉基督日益肖似他的十字架与复活。 Let us pray at the conclusion of this course for the grace to adore our Lord more deeply in the Eucharist, in all its aspects, so presence, sacrifice, and communion, and so grow to be more configured to his cross and resurrection day-by-day through Christ our Lord.
谢谢。 Thank you.
因父、及子、及圣灵之名。 In the name of the Father, Son, and the Holy Spirit.