在本系列第四集关于圣餐——奥秘、临在、牺牲与 共融的探讨中，我们将聚焦教父们对圣餐的阐释。 In this fourth episode of this series on the, on the Eucharist, um, mystery, presence, sacrifice, and communion, we're gonna look at the Eucharist in the Fathers of the Church.
在这第一部分，我们将梳理相关文献来源。 So, in this first part, we're going through the sources.
前两集我们查考了圣经——旧约与新约，现在我们要转向教父著作。 In the last two episodes, we looked at scripture, the Old Testament and the New Testament, and here, we'll look at the Fathers of the Church.
现在让我们祈求主的代祷与祝福。 So, let's ask for the Lord's intercession and blessing.
主啊，求赐圣灵使我们更深入领悟圣餐奥秘，正如 你使这奥秘活在教父们心中，并藉此向我们发言。 Lord, send us the Holy Spirit so that we can penetrate more deeply into the mystery of the Eucharist, um, as you made it, um, live in the Fathers of the Church and speak to us today through that.
因我们的主基督，阿们。 Through Christ our Lord, amen.
愿父、子及圣灵受颂扬。 The Father, the Son, and the Holy Spirit.
关于教父们的圣餐教导，现存文献十分丰富。 So, we're gonna look at the Fathers of the Church on the Eucharist, and there's a lot of material.
教父们是在各种不同情境中论及圣餐的。 The Fathers speak about the Eu- about the Eucharist, um, in many, many different contexts.
他们不像现代神学家那样撰写圣餐专论或教科书。 They don't write treatises or textbooks on the Eucharist as, as we do today, as theologians do.
这很有趣。 That's interesting.
这... That, um...
我们将在下集探讨第一部圣餐专论。 We'll look at that in the next episode, the first treatise on the Eucharist.
教父们是在讲道、教导和著作的不同场合中论及圣餐的。 But the Fathers speak about the Eucharist on many different occasions in their preaching, in their teaching, and writing.
他们首要强调的是基督体血的真实性。 And they, um, they emphasize above all the reality of Christ's body and blood.
对吧？ Right?
真实的临在。 The real present.
我们将看到所有教父对此都有生动而坚定的表述。 And we'll see graphic and strong affirmations of this by all the Fathers.
其次，他们确认这是祭献——各各他的祭献，并强调其唯一性。正如 第二集提到的，这祭献已由玛拉基亚先知预言，稍后我们会看到。 And secondly, they affirm that it is a sacrifice and the sacrifice of Calvary, and speak of its oneness, right, and that it's a sacrifice foretold by the Prophet Malachi, as I mentioned in the second episode, and we'll see in a minute.
此外，他们也强调共融与合一的层面——藉圣餐实现与神的合一及信徒间的教会性合一。 Um, and then they also emphasized the aspect of communion and unity, unity with God and ecclesial unity among all the faithful worked through the, the Eucharist.
对吧？ Right?
甚至强调圣餐必须与主教共融并由其主持。 And even the fact that it must be celebrated with the bishop, in union with the bishop.
关于真实的临在，他们论述基督体血如何呈现—— Um, and they speak of, so, the real present, how does it become, um, how does Jesus' body and blood become present?
教父们提到饼酒转化为基督的体血。 The Fathers speak of a conversion of the bread and wine into Christ's body and blood.
对吧？ Right?
我们称之为变质说。 We call that transubstantiation.
下个讲座会提到，这个术语虽在12世纪才首次使用， 但饼酒实体转化为基督体血的思想早由教父们发展。 The word itself, we'll see in the next talk, comes, um, is first used in the 12th century, but the idea of a substantial conversion of bread and wine into Christ's body and blood is developed by the Fathers.
尤其是圣安波罗修的贡献。 We'll see in a particular way Saint Ambrose.
好的。 All right.
让我们看新约之后第一部论及圣餐的文献——《十二使徒遗训》。 Let's look at, um, the first, um, writing after the, um, the New Testament that speaks of the Eucharist, and that's the Didache.
其确切成书时间虽不可考，但可合理推定为公元一世纪末。这部 作品反映的时期，各城尚未设立主教，仍有巡游先知往来各地。 Um, uh, we don't know exactly when it was written, but it, a good, um, approximation would be the, towards the end of the first century, um, and that this writing, um, reflects a time in which there aren't yet bishops in each city, and you still have itinerant prophets who are going from town to town.
训诲录第十四章论及在主的日子举行圣餐。 In chapter 14 of the Didache, it speaks of the Eucharist, um, on the Lord's own day.
即星期日。 S- so that's Sunday.
可见一世纪末，圣餐已在星期日——犹太历法中的一周首日——以特殊庄严性举行。 So, we see that by the end of the first century, the Eucharist is celebrated in a par- with particular solemnity on Sunday, which is al- also called the first day of the week in the Jewish reckoning.
主日。 Sunday.
「在主的日子，你们要聚集，掰饼感恩，先要承认你们的罪过」。 Um, so on the Lord's own day, gather together and break bread and give thanks, having first confessed your sins.
「掰饼」是使徒大事录和路加著作中圣餐的专用术语，「感恩」亦然。 So, breaking of bread is a technical term in the Acts of the Apostles and in the writings of Luke for the Eucharist, right, and give thanks.
圣餐（Eucharist）一词源自希腊文的「感恩」。 That's the meaning of the word Eucharist, comes from the Greek to give thanks.
「先要承认罪过」，对吧？ Having first confessed your sins, right?
这很有趣——圣餐祭献与告解的联系。 So, that's very interesting, the, um, connection of the, the Eucharistic sacrifice with, um, confession.
虽然「承认罪过」的确切形式不可考，但显然这是 教会性的团体行动，如同今日弥撒中的忏悔礼。 Now, this, we don't know, um, what exactly is meant, um, by that having first confessed your sins, but certainly it would be an ecclesial communal act here, um, as in, um, as in our mass today.
也可能指圣事性的告解——「为使你们的祭献洁净」。 Um, but it could also refer to, um, sacramental confession, um, so that your sacrifice may be made pure.
对吧？ Right?
这再次表明圣餐与祭献的关联，以及献祭前和好的必要性。 So again, the association of the Eucharist with sacrifice and the necessity for reconciliation before the offering of the sacrifice.
「凡与同伴争吵的，未和好前不得与你们相聚，免得你们的祭献受玷污」。 That no one who has a quarrel with a companion join you until they've been reconciled so that your sacrifice may not be defiled.
因为这是上主所说的祭献——引自玛拉基亚：「从日出到日落，我的名在异民中 大受显扬，到处有人为我的名焚香献祭，并奉献洁净祭品」（玛1:11）。 For this is the sacrifice concerning which the Lord said, this is Malachi, "In every place and time, offer me a pure sacrifice, for I am a great king," says the Lord, "and my name is marvelous among the nations." All right.
训诲录这段经文最引人注目的，是它明确将圣餐视为祭献，并强调灵性合一的必要。 So, what's so interesting about this text from Didache is how clearly the Eucharist is put forth as a sacrifice and the need for, um, spiritual, um, union, right?
因此需要告解与和好，以相称的方式奉献祭献。 And, and therefore, um, sacri- um, confession and reconciliation to offer it in a pleasing way.
现在转向伟大的安提阿主教、殉道者圣依纳爵。 Move on to Saint Ignatius of Antioch, so great, um, bishop and martyr.
他在圣彼得后继任安提阿主教数十年，后被押送罗马，于斗兽场中殉道。 He was the Bishop of Antioch for decades, um, after Saint Peter, and he was, um, martyred by being taken to Rome, um, from Antioch and fed to the wild beasts in the Colosseum.
赴罗马途中，他给七间教会和圣波利卡普写了书信。这些保 存至今的信件，是我们了解二世纪初叶教会的重要资料。 And on his way to be fed to the wild beasts, he wrote letters to the different churches, to seven churches, and to Polycarp.And we have these letters surviving today, and they're a magnificent source of our knowledge of the church in the first decade of the second century.
约公元107年。 So about the year 107.
圣依纳爵特别反对幻影说异端——这种基督论异端否认基督的真实人性。 Um, and Saint Ignatius was, in particular, combating the heresy of Docetism, which is a christological heresy denying the true humanity of Christ, right?
他们认为他... So they thought he was...
在他们看来，十字架的丑闻——神降生成人被钉——有损神性尊严。 I mean just simply the scandal of the cross, that God could become man and be nailed to a cross, um, would be too demeaning for God.
因此他们认为耶稣的人性只是幻影，并非真实血肉。 And so they thought of Jesus' humanity as a mere appearance or some kind of, um, yeah, um, not, not real flesh.
圣依纳爵以各种方式驳斥此说，其中最有趣的是藉圣餐论证。 And Saint Ignatius combats this in all kinds of ways, and one very interesting way he combats it is through the Eucharist, right?
圣餐中的基督以其体血真实临在，而幻影并无体血。 Um, Christ in the Eucharist is present with his body and blood, and a phantasm doesn't have body and, and blood.
所以他用圣餐来反驳，对吧？ So, so he combats this using the Eucharist, right?
驳斥异端时，应从更确定的真理推向较不确定的。 And when you argue against something, you argue from what is more secure to what is less secure.
耐人寻味的是，他从真实临在论证基督的真实人性。 So it's very interesting that he argues from the real presence to Christ's true humanity.
今天我们可能反向论证，但这显示了早期教会对基督真实临在的坚定信仰。 For us, we would have to argue the other way around, but it shows the, um, the, the certainty or the, the, um, of that faith of the early church in Christ's real presence.
例如在致示每拿教会书中他写道：「他们（幻影论者）远离圣餐与祈祷， 因他们不承认圣餐是我们救主耶稣基督的肉躯——这为我们的罪受苦，又 为父以仁慈复活的肉躯。」致罗马人书更引人深思：他恳请有影响力的罗 马基督徒不要向皇帝求情免除其死刑，因他渴望与基督同洒热血。 So for example, in his letter to the Smyrnaeans, one of those seven churches, he writes, "They," the Docetists or early Gnostics, "abstain from the Eucharist and from prayer because they do not admit that the Eucharist is the flesh of our Savior, Jesus Christ, the flesh which suffered for our sins and which the Father in his graciousness raised from the dead." In his letter to the Romans, so in, this is very interesting, he's begging the influential Romans, uh, Christians in Rom- in Rome, not to intercede for him with the em- empire, emperor so as to, um, take away his sentence because he wants to shed his blood with Christ.
他如此写道：「我的炽爱已被钉在十字架上。 So he writes to them, "My passionate love has been crucified.
可朽的食物或今世的享乐不能使我满足， I take no pleasure in corruptible food or the pleasures of this life.
我渴求神的食粮——达味后裔基督的肉躯；我渴求他的饮料——不朽之爱的宝血 。」这再次凸显圣餐的实在性，以及在与基督体血及其祭献结合中的密契秩序。 I want the bread of God, which is the flesh of Christ who is of the seed of David, and for drink I want his blood, which is incorruptible love." So again, the realism of the Eucharist and that, um, say that mystical order to be joined with Christ in his body and blood and in his sacrifice.
他也极度关注教会合一及圣餐中的神性滋养。 Um, he's also very concerned about church unity and, um, spiritual nourishment in the Eucharist.
他在致以弗所人书中写道：「聚会时当听从主教与长老团...」即祭司团体。 So in his letter to the Ephesians he writes, "At these meetings you should heed the bishop and the pres- presbytery..." That would be the college of presbyters or priests.
「...共掰一个饼。」对吧？ "...and break one loaf." Right?
这体现了他对教会合一的关切。 So that's the, his concern about the unity of the church.
因为当时诺斯低派已开始分裂教会。 And the reason for this is because there was already beginning the proliferation of Gnostic sects.
这些异端裂教团体不与主教共祭圣餐。 So heretical and schismatic sects that would, um, not celebrate the Eucharist together with the bishop.
他写道：「听从主教，共掰一饼——这不朽的良药。」 So he writes, "Heed the bishop and break one loaf, which is the medicine of immortality." Right?
这就是圣餐。 So that's the Eucharist.
圣餐既凝聚教会，又使我们与复活之主结合——作为不朽 良药与解毒剂，它驱散死亡，在基督内赐予永恒生命。 Um, it binds the church together, but it binds us, um, into union with the risen Lord, right, as the medicine of immortality and the antidote which wards off death, but yields continuous life in union with Jesus Christ.
多么精辟的表述。 Such a magnificent quote.
如我所说，他强调了圣餐使我们在教会内合一的维度。 Um, so as I said, he highlights the ecclesial dimension of the Eucharist uniting us in one, right?
因此在依纳爵时代，圣餐特别由主教与祭司共祭，各城的共祭彰显教会合一。 And so for that reason, it's celebrated in Ignatius time particularly by the bishop in union with the presbyters, so a concelebration in each city and manifesting the unity of the church.
「你们要谨慎... Take care...
致非拉铁非人书说：「当参与同一个圣餐，因为我们主耶 稣基督只有一个身体，一个藉他宝血带来合一的圣爵。 This is in the letter to the Philadelphians, "Take care to participate in one Eucharist for there is one flesh of our Lord Jesus Christ and one cup that leads to unity through his blood.
正如只有一座祭坛、一位主教与长老议会及执事— —我的同工——好使你们凡事按神的旨意而行。」 There is one altar just as there is one bishop together with the Council of Presbyters and the deacons, my fellow servants, in order that whatever you do, you do in accordance with God." Right?
因此圣餐既是合一的圣事，也可称为不朽的圣事。 So as the sacrament of unity as well as the sacrament, we could say, of immortality.
致示每拿人书中写道：「唯有由主教或其授权者主持的圣餐才有效。」用今天的话说—— In his letter to the Smyrnaeans he writes, "Only that Eucharist which is under the authority of the bishop or whoever the bishop designates is to be considered, um, valid." Today we would say, listen.
「主教所在之处，会众当聚集；基督所在之处，便是大公 教会。」顺便一提，这是「大公教会」一词的首次出现。 "Wherever the bishop appears, there let the congregation be just as wherever Jesus Christ is, there is the Catholic Church." And incidentally, this is the first mention of that expression, the Catholic Church.
快进50年到二世纪中叶，圣游斯丁在其《第一护教书》中描述了当时的圣餐礼仪。 Skip now 50 years to the middle of the second century, Saint Justin Martyr, and in his first apology he gives a description of the Eucharistic liturgy as it would have been celebrated in his time in the middle of the second century.
他写道：「在称为太阳日（主日）... He writes, "On the day called Sunday..." Right?
即主日，明白吗？ So that's again, the Lord's Day, see?
「城乡信众共聚一处。 Um, "All who live in cities or in the country gather together in one place.
诵读使徒回忆录（福音）与先知书。」 The memoirs of the apostles or the writings of the prophets are read." Right?
可见当时的圣道礼与今日相同——新旧约经文「按时间许可」选读。 So we see the liturgy of the word as we do today, Old and New Testaments, "As long as time permits.
「读经完毕后，主礼者... Then when the reader has finished, the ruler"...
这里的「主礼者」应理解为主教。 All right, so this is, um, wha- the way we should understand this ruler would be the bishop, right?
当时教会职分的术语尚未定型，我认为是指主教通过讲道教导劝勉会众效法这些美善之事。 So again, this is before the time in which a technical termino- terminology has crystallized for, um, these various ecclesial offices.So, I think the meaning is, the bishop in a discourse instructs and exhorts to the imitation of these good things.
若主教缺席，则由祭司主礼。 So, it could be the presbyter if the bishop isn't present.
「然后全体起立共诵祷文。」 Then we all stand up together and offer prayers, right?
这是圣餐礼仪的第一部分——圣道礼。 So, that's the first part of the Eucharistic liturgy, the Liturgy of the Word.
「随后向主礼者呈上饼、水与酒水混合的杯。」即奉献礼，主礼者接过饼酒 ，「藉圣子与圣灵之名，向宇宙之父献上赞颂与光荣」。这就是奉献经。 Then there is brought to the presider or ruler, um, bread and a cup of water and of wine mixed with water, and he taking them, right, so that's our offertory, and now the, um, offertory prayers, and he taking them, sends up praise and glory to the Father of the universe through the name of the Son and of the Holy Spirit.
此处可见圣餐的三一维度—— And what we see here is the Trinitarian, um, dimension of the Eucharist.
向父奉献，是子在圣灵内的祭献。 It's offered to the Father, right, and it's the sacrifice of the Son in the unity in the Holy Spirit.
对吧？ Right?
「主礼者继续作较长感恩，为蒙恩领受这些恩赐称谢。」 And the presider, continuing, offers thanksgiving at some length for being accounted worthy to receive these things f- from Him.
这就是圣餐祷文（Eucharistic pr ayer），Eucharist本义即感恩。 So, this would be the Eucharistic prayer, right, which, and Eucharist means thanksgiving.
「祈祷与感恩结束时，全体会众答『阿们』。」 When he has concluded the prayers and the thanksgiving, all the people present assent by saying amen.
对吧？ Right?
如同今日圣餐祷文结束时信徒的『阿们』。 So that's our amen of the faithful at the end of the Eucharistic prayer.
「主礼者感恩、会众应答后，虔诚的执事们向在场者分送祝圣过的饼。」 And when the ruler has given thanks and all the people have assented, those who are called pious deacons give to each of those present a portion of the Eucharistized bread.
对吧？ Right?
即分送圣餐——基督的体血。 So again, we would, gives, um, the consecrated host, that is, um, Christ in his body and blood, right?
「执事们也将祝圣的饼酒带给缺席者。」 They carry the Eucharistized bread and wine and water, and they carry it away to those who are absent.
「这食物我们称为圣餐，唯有相信我们所教导的真理、领 受赦罪重生的洗礼、并按基督训导生活者，方可领受。」 And this food is called among us the Eucharist of which no one is allowed to partake except one who believes these things which we teach are true, has received the washing for the remission of sins and rebirth, and who lives as Christ has handed down.
最后一集探讨领圣餐时，我们会回到这段经文。 We'll come back to this text in our last episode when we look at the, um, reception of holy communion.
对吧？ Right?
圣游斯丁提出了领圣餐的三个条件—— So, um, Saint Justin Martyr gives three conditions for receiving holy communion, right?
信心、洗礼，以及按基督教导生活。 Faith, baptism, and Christian life, living as Jesus taught.
即没有明知的大罪。 That is, um, not having the awareness of mortal sin.
他解释道：「我们领受的并非普通饼酒，正如救主 基督藉神的道成肉身，为救我们取得血肉之躯。 And the reason is, he- he goes on to explain, quote, "For we do not receive these things as common bread nor common drink, but in like manner as Jesus Christ, our Savior, having been incarnate by God's logos, took both flesh and blood for our salvation.
同样，我们受教：藉他而来的祈祷之言（道）所祝圣的食 物，就是那降生成人的耶稣的体血。」这段话内涵极深。 So also, we have been taught that the food eucharistized through the word of prayer that is from Him is the flesh and blood of that Jesus who became incarnate." This is very rich.
首先，祝圣过的饼酒不再被视为普通饮食。 He's saying, so first of all, um, the- the consecrated host, the consecrated bread and wine are not received as common bread nor common drink, right?
而是通过源自他的祈祷之言（道）发生了转化。 But they've been transformed, they've been transformed by the word of prayer that is from Him.
即建立圣餐叙述。 In other words, the institution narrative.
他虽未明言，但应指耶稣在最后晚餐所言、祭司在弥撒中重述的——这些话成就其所言。 He doesn't fully spell it out, but I think that's what we should understand, the words that Jesus said at the Last Supper said by the priest in the Mass, um, do what they say, right?
因为这是基督的祈祷。 Because it's a prayer from Christ, right?
降生成人的道。 The Word Incarnate.
使它们转化为降生成人的耶稣的体血。 And it makes them, transforms them into the flesh and blood of that Jesus who became incarnate.
对吧？ Right?
显然，他对圣餐转化的描述极具实在性。 So, he's clearly speaking in a, um, a highly realistic way of the Eucharistic conversion, right?
即我们今天所说的「实体转化」。 What we call today transubstantiation.
是的。 Yeah.
他还作了这个类比—— Right, and he's making this parallel.
基督取得血肉之躯，这体血临现于圣餐中，以他的神性生命滋养我们的血肉。 Christ took on flesh and blood, um, that flesh and blood, um, is made present in the Eucharist, and it nourishes our flesh and blood with His divine life.
如同《十二使徒遗训》，他也引用玛拉基亚先知书1章11节强调祭献维度： And he also highlights the sacrificial dimension as we've seen the Didache do by quoting, um, the prophesy- prophecy of Malachi 1, uh, Verse 11.
「从日出到日落，我的名在异民中大受显扬，到处有人为我的名焚香献 祭，并奉献洁净祭品。」他阐明这预言正通过各地奉献的圣餐实现。 That the, um, the sacrifice, "My name is great among the Gentiles, from the rising of the sun even to the going down, and in every place incense is offered to my name, and a clean oblation." And he clarifies that this is being realized in the Eucharist offered in every place.
现在转向约30年后二世纪末的圣爱任纽——他最近被册封为教会圣师。 Okay, let's move on to Saint Irenaeus, about 30 years later towards the end of the first centur- of the second century, and, um, Saint Irenaeus has been recently made a Doctor of the Church.
我为此深感欣喜。 I was very happy about that.
他是我敬仰的圣师，首位系统神学家——其《驳异端 》是第一部系统神学巨著，专为驳斥诺斯底派而作。 He's one of my heroes, great and first really systematic theologian, um, his Against the Heresies and the first great work of systematic theology, combating the Gnostics.
他是圣波利卡普的门徒，而波利卡普则是使徒约翰的弟子。 And he was, um, a pupil of Saint Polycarp, right, and who, and Polycarp was a pupil of John the Apostle, right?
因此他与使徒仅隔一代。 And so he's, um, one generation removed from the apostles, um.
在《驳异端》中，圣餐如同安提阿的圣依纳爵所言，被表 述为「不朽的良药」，亦可说是基督真实人性的明证。 And in his, um, great work Against the Heresies, the Eucharist, um, is put forward as, um, like, um, Saint Ignatius of Antioch, the medicine of immortality and, um, a proof, we could say, of the truth of Christ's humanity.
对吧？ Right?
这与圣依纳爵的观点相似。 So similar to Ignatius of Antioch.
如同游斯丁，他也论及饼酒转化为基督的体血。 And like Justin, he speaks of a conversion of the bread and wine into Christ's, um, flesh and blood.
诺斯底派如先前提到的幻影论者，否认基督的人性。 Now, the Gnostics, like the Docetists I mentioned before, denied, um, the humanity of Christ, right?
他们视物质为万恶之源，否认身体的良善、肉身复活、基督的真实人性，因而... They saw matter as the source of all evil, they denied the goodness of the body, um, the resurrection of the body, the true humanity of Christ, and therefore they......
进而否认圣餐中基督人性的临在。 by consequence, denied the presence of His human nature in the Eucharist.
圣爱任纽从多角度驳斥他们，其中之一便是通过圣餐论证。 And so, Saint Irenaeus argues against them in many different ways, but one of those ways is through the Eucharist.
他说：「诺斯底派轻视神的整个救恩计划，全然虚妄。」 He says, "Vain in every respect are they," the Gnostics, "who despise the entire dispensation of God." Right?
这计划首要指道成肉身。 That would be, above all, the incarnation.
他们否定肉身的得救，蔑视其重生与复活，坚称肉身不能获得不朽。 And disallow the salvation of the flesh, and treat with contempt its regeneration, the resurrection, maintaining it's not capable of immortality.
若肉身不得救，主便未曾用他的血救赎我们，圣餐中的杯也非分享他的宝血。 If the body be not saved, then in fact, neither did the, the Lord redeem us with His blood, and neither is the cup of the Eucharist the partaking of His blood.
我们所掰的饼也非分享他的身体。 Nor is the bread which we break the partaking of His body.
这是假设诺斯底派正确的情况。 That is, if the Gnostics, um, were correct, right?
但他们错了。 But they are not.
血必出自血脉，肉必来自人体——这正是神的道所取的肉身。 Um, blood can only come from veins, and flesh from them, the substance of a man, which the Word of God was actually made.
如同圣依纳爵，他从圣餐中的基督体血，论证耶稣是真人。 So again, like Ignatius, he's arguing from Christ's body and blood in the Eucharist, to the fact that Jesus was truly man.
进而论证我们必能复活，因我们正被那为救我们 而死、又复活作我们复活凭据的基督体血滋养。 And then he also argues from that that we're capable of resurrection, because we're being nourished by the flesh and blood of Christ who died to redeem us, and rose to be the pledge of our rising.
对吧？ Right?
我们是被复活者的体血滋养。 So we're being nourished by the very body and blood of the risen one.
他写道：「他取受造之物——饼，祝谢后说『这是我的身体』 ；同样，他明认杯中的是他的血，并教导新约的新祭献。」 So he writes, "He took that created thing, bread, gave thanks, and said, 'This is my body,' and the cup likewise, he confessed to be His blood, and taught the new oblation of the new covenant," right?
这祭献由教会从使徒领受，并在普世向神奉献。 Which the church received from the apostles, and offers to God throughout all the world.
他既肯定真实临在，也强调祭献特性——正是这祭献实现了玛拉基亚的预言。 So, he's putting it forward as real presence, but also as sacrifice, and precisely the sacrifice that realizes the prophecy of Malachi.
对吧？ Right?
这与游斯丁的观点一致。 The same as in Justin and the .
现在我们转向... All right, let's pass to the...
关于圣爱任纽还有许多可谈，但让我们转向《使徒传承》——传统认为由圣希坡律陀所著。 There's much more that could be said about Saint Irenaeus, but, um, let's pass on to the Apostolic Tradition, um, attributed to, uh, Saint Hippo-Hippolytus.
虽然作者实难确考。 Um, although we don't know actually the author.
这实际上是现存最早的礼仪书，通常定年为三世纪初。 And in reality, it's, um, our first, our earliest liturgical book, dated, n- normally to the beginning of the third century.
能拥有如此古老的礼仪书实为幸事，它是... So that's marvelous that we have a liturgical book, um, of such antiquity, and, um, it's the source.
它记载了一篇圣餐祷文，是现行罗马弥撒经书中第二式圣餐祷文的源头。 So it gives us a Eucharistic prayer, and it's the source of the second Eucharistic prayer in the current, uh, Roman Missal.
阅读《使徒传承》时，许多内容令人倍感熟悉。 Um, anyway, reading, um, the Apostolic Tradition, so much seems familiar.
其中有这段对答： We get the, um, the dialogue.
「愿主与你们同在。也与你的心灵同在。 "The Lord be with you and with your spirit.
请举心向上。 Lift up your hearts.
我们全心归向上主。 We lift them up to the Lord.
请众感谢主。 Let us give thanks to the Lord.
「这是理所当然的。」随后进入圣餐祷文——可见各种礼 仪中圣餐祷文的基本结构在《使徒传承》中已具雏形。 It is right and just." Um, and then it goes on into the, the Eucharistic prayer, um, and we see the, uh, the fundamental parts of Eucharistic prayers, um, in, in various, um, rites are present also in, in the Apostolic Tradition.
包括祝圣、纪念经文、求圣灵降临等部分。 So the consecration, the anamnesis, the epiclesis.
关于《使徒传承》暂且谈到这里，现在转向三世纪中叶的圣西彼连。 And I'll leave it there for the Apostolic Tradition, and move to Saint Cyprian in the middle of the third century.
时间稍晚些。 So, a little bit later.
圣西彼连有一封有趣的礼仪书信，就他教区内某教堂的礼仪滥用问题致函主教。 Um, we have an interesting liturgical document of Saint Cyprian in which he writes to a bishop, um, concerning an, a liturgical abuse that was going on in one of the churches in his, um, um, di- in his region.
该教堂举行圣餐时不使用酒。 And it was that, um, a church was not using wine in the Eucharist, right?
他们只用饼和水。西彼连致函主教说：「若连最小的诫命都不可 违背，何况这些与主的苦难圣事及我们救赎紧密相关的大事？」 They were just, um, they had bread and water, and so he writes to the bishop to say that, um, "This cannot be done." He writes, quote, "But if it is not allowed to break the least of the commandments of the Lord, how much more important is it not to infringe upon matters which are so great, so tremendous, so closely connected to the sacrament of the passion of the Lord and our redemption?
「既然基督——父神的大祭司——将自己作为祭品献给父，并命令我们如此行以纪念他， 那么祭司效法基督所行，在神的教会中奉献真实完整的祭献时，确实是代表基督行事。」 For if Christ," right, um, "who is Himself the high priest of God the Father, and offered Himself as a sacrifice to His father, and commanded this be done in commemoration of Him, certainly the priest who imitates that which Christ did, and then offers the true and full sacrifice in the Church of God, um, he performs truly in the place of, of Christ." Right?
换言之，祭司必须重行基督在最后晚餐首次所行之事。 In other words, the priest has to do what Christ Himself first did in the last supper.
对吧？ Right?
因此我们以基督的第一人称重复这些话。 And that's why we have the same words being said in Christ's own pronoun.
耶稣当时取的是无酵饼和酒。 Um, now, Jesus took bread, unleavened bread, and wine.
对吧？ Right?
他继续道：「既然我们在一切祭献中都纪念他的苦难——因为主的苦 难正是我们所献的祭——我们就只当做他在最后晚餐所行之事。」 And so he goes on, quote, "Since we make mention of, of His passion in all sacrifices, for the passion of the Lord is indeed the sacrifice which we offer, we ought to do nothing other than what He did at the last supper." Right?
「我们发现主所奉献的圣爵是酒水混合的，他称酒为他的血。」 We find that the chalice which the Lord offered was mixed, and He called blood what had been wine.
「由此可见，若圣爵中无酒，便未奉献基督的宝血；除非 我们的祭献与主的苦难相符，否则便未举行主的祭献。」 Whence, it appears that the blood of Christ is not offered if wine is lacking in the chalice, and that the sacrifice of the Lord is not celebrated unless our sacrifice corresponds to the passion, right?
即在圣事意义上与基督的苦难相符，使之临现。 Corresponds sacramentally to Christ's own passion, which it makes present.
他对酒水混合的阐释十分精彩： And then he explains the mixing of water and wine very interesting.
「水象征民众，酒彰显基督的宝血。 He says, quote, "We see that people are signified in the water, but in the wine, the blood of Christ is shown.
当水与酒在圣爵中混合，民众便与基督联合，信众群体与他们所信的那位结合为一。」 When water is mixed with wine in the chalice, the people are united to Christ, and the multitude of the believers is bound and joined to Him in whom they believe." Right?
这是象征，但圣餐是能实现其所象征的标记。现在快 进一百年到四世纪中叶，看看圣亚大纳修的教导。 It's a symbol, but it's, uh, again, the Eucharist is a symbol that does what it signifies.Skipping another hundred years and to the middle of the fourth century, let's look at Saint Athanasius.
这段残篇论及真实临在： And here's a- um, a- this is a fragment in which he speaks of the real present, presence.
「你将看见利未人呈上饼与酒爵，置于祭台上。」 He says, quote, "You shall see the Levites bringing loaves and a cup of wine and placing them on the table." Right?
这是奉献礼。 That would be the offertory.
「在祈求与恳祷的经文诵念前，那里只有饼与酒。」即圣餐祷文前，饼酒尚未转化。 "So long as the prayers of supplication and entreaties have not been made, there is only bread and wine." That is, before the Eucharistic prayer, there's only bread and wine.
接着：「当伟大奇妙的祷文完成后，饼就成为主的身体， 酒成为主的血。」这正是饼酒转化为基督体血的描述。 Continues, quote, "But after the great and wonderful prayers have been completed, then the bread has become the body and the wine, the blood of our Lord Jesus." All right, so that right there is the transformation, right, of bread and wine into Christ's body and blood.
通过什么方式转化？ And through what means?
通过道，对吧？ Through the word, right?
那源自耶稣的祈祷之言。 The word of prayer and- that comes from Jesus.
几乎同时期稍晚些，耶路撒冷的圣区利罗——我们保存有 他对新教友的讲道稿，同时期多位教父也有类似文献。 About the same time, a little bit later, um, Saint Cyril of Jerusalem, and we have the- um, the transcript of his sermons to the neophytes, and we have this from several fathers of this time.
当时加入教会需经历漫长过程，慕道者先学习基督徒生活，直到入门阶段才教授圣事意义。 So, um, at this time, um, in the RC- the RCA was a lengthy process, and the, um, the catechumens were instructed in the Christian life, but they didn't instruct them about the sacraments until they were initiated.
即受洗之前。 That means, until they were baptized.
这通常发生在复活周期内。 And this happened during Easter week, right?
他们在复活前夕受洗，随后一周由主教讲授洗礼、坚振和圣餐的奥秘。 So, they were baptized on the Easter vigil, and for Easter week, the bishop would catechize them on the mysteries of baptism, confirmation, and the Eucharist.
我们保存有圣区利罗在圣墓教堂、圣安波罗修在米兰、圣奥古斯丁在希波的讲道记录。 And we have, um, uh, records of this preaching of Saint Cyril preaching in the Church of the Holy Sepulcher in Jerusalem, and we likewise have Saint Ambrose preaching Milan and Saint Augustine in Hippo.
圣区利罗对新教友如此说： So, Cyril of Jerusalem says this to the neophytes, that is, the newly baptized.
「你们现已受教明白：那看似饼的虽口感如饼，实为基督 的身体；那看似酒的虽味道似酒，实为基督的宝血。」 Quote, "You have now been taught and fully instructed that what seems to be bread is not bread, though it appeared to be such to the sense of taste, but rather the body of Christ, and that what seems to be wine is not wine, though the taste would have it so, but the blood of Christ.
「因此要以这灵粮坚固你们的心—— So, strengthen your heart by partaking of that spiritual bread, right?
它本质已非饼，而是生命之粮。」接着他回应新教友可能的疑虑： It's not- not properly bread, but it's the bread of life." And then he kind of addresses objections that the neophytes might be having.
「既然基督亲自用『这是我的身体』明言饼的实质，此后谁敢质疑？」 Um, quote, "Since then, Christ himself clearly described the bread to us in this, in the words, 'This is my body,' who will dare henceforth to dispute it?
「他既断然宣称『这是我的血』，谁还会稍有犹豫否认这是 他的血？」换言之，我们对真实临在的信仰根基极简明—— And since he has emphatically said, 'This is my blood,' who will have this and who will waver in the slightest and say it is not his blood?" In other words, our faith in the real presence has a very simple source.
就是基督在最后晚餐的亲口所言。 Christ's own words at the Last Supper, right?
这宣言在每台弥撒的祝圣中重述。 Said in every mass, in the consecration.
他又举基督所行的奇迹，证明其有此大能。 And then he points to the miracles worked by Christ to show that he had the power to do it.
继续道：「当以全备信心领受这基督体血，因他的身 体已藉饼形赐予你们。」即我们所说的饼的外形。 Continuing, "So, let us partake with the fullest confidence that it is the body and blood of Christ, for his body has been bestowed on you in the form of bread." We would say the species or appearances of bread.
「他的血藉酒形赐下，使你们通过领受基督体血，与他共有同一身体宝血。」即同一生命。 "And his blood in the form of wine," appearances of wine, "so that by partaking of Christ's body and blood, you may share with him the same body and blood." That is, the same life, right?
人性与神性的生命。 Human and divine.
如此我们成为基督的承载者，因他的体血流通我们百肢。 This is how we become bearers of Christ, since his body and blood spreads throughout our limbs.
正如圣彼得所言（伯后1:4）：「我们借此成为有分于神性者」。 This is how, in the blessed Peter's- in Peter's words, "We become partakers of the divine nature." That's a quote of, um, Second Peter, um, chapter one, verse four.
「有分于神性」—— Partakers of the divine nature, right?
这正是圣化恩典的定义。 Which is the definition, by the way, of sanctifying grace.
圣餐以此滋养我们。 Um, and the Eucharist feeds us with that.
他还论及圣灵的作用： And he speaks also of the role of the Holy Spirit.
「我们呼求仁慈的神遣发圣灵临于祭品，使饼成为基督的身体，酒成为基督的血。」 We call down, um, upon the merciful God to send the Holy Spirit on our offerings so that he may make the bread Christ's body and the wine Christ's blood, right?
这就是求圣灵降临经。 That's the Epiclesis.
是的。 Yeah.
我们奉献为赎罪而被杀的基督（祭献层面），并为亡者信徒和我们自己平息仁慈的神。 We offer Christ, who has been slain for our sins, sacrificial dimension, and we appease the merciful God both on the behalf of the faithful departed and our own.
这非常耐人寻味。 Very interesting.
可见四世纪中叶，圣餐既为生者、也为亡者信徒奉献。 So, it's in the middle of the fourth century, the Eucharist is offered for the, um, for the living, but also for the faithful departed.
同时期，圣区利罗在耶路撒冷讲道时，圣安波罗修也在米兰宣讲——内容极 为相似。我们知道圣奥古斯丁由圣安波罗修施洗，他必听过类似的讲道。 At the same time, as Saint Cyril was preaching Jerusalem, Saint Ambrose was preaching in Milan, and- um, it sounds very similar, um, and we have rec- and we know that Saint Augustine was baptized by, um, Saint Ambrose in Milan, and he would have heard, um, preaching, um, if not this exact, um, very like it.
圣安波罗修说：「或许你们说这里的饼只是普通饼。 He says, "Perhaps you say the bread I have here is ordinary bread.
确实，在圣事性言语宣告前，这饼仅是饼。 Yes, before the sacramental words are uttered, this bread is nothing but bread.
但在祝圣时，这饼成为基督的身体。 But at the consecration, this bread becomes the body of Christ.
让我们理性思考： Let us reason this out.
饼如何能成为基督的身体？ How can something which is bread become the body of Christ?
是通过什么言语实现祝圣？ Well, by what words is the consecration effected?
这是谁的话？ Whose words are they?
是主耶稣的话。 The words of the Lord Jesus.
这基督之言是什么？ And what is this word of Christ?
正是创造万物的那言语。」多么美妙—— It is the word by which all things were made." So beautiful.
他指出：我们当信耶稣的话，因他正是太初出言造物的那一位。 He's saying, look, we should believe Jesus' words because he's the same one who, in the beginning, spoke and things were made, right?
他说「有光」，就有了光。 Let there be light, and there was light.
既然神言能从无造有，使一物转化为另一物自然不难。 圣安波罗修还有许多教导，但我要跳到圣奥古斯丁。 It's not hard for the word of God, right, to make one thing into another thing, since he made all things.Anyway, S- St. Ambrose has much more to say to us, but I'm going to skip ahead to St. Augustine.
圣奥古斯丁由安波罗修施洗，他也在墓窟讲道。 So, St. Augustine, baptized by Ambrose, um, also preaches to the catacombs.
常有新教徒断章取义，声称圣奥古斯丁未提真实临在或转化——这完全错误。 Now, very often, um, Protestants will quote St. Augustine as, um, not, um, mentioning the real presence, totally false, or the, the conversion, right?
他在墓窟的讲道与圣安波罗修如出一辙。 In the, his preaching to the catacombs, it's very similar to St. Ambrose.
例如在复活节对新教友的讲道中说：「你们当明白已领受的、将 要领受的、以及每日当领受的。」每日领圣餐，这很值得注意。 So for example, in a sermon, um, on Easter day to the neophytes, he says, um, "You ought to know what you have received, what you are about to receive, and what you ought to receive every day." Very interesting, daily communion.
「祭台上你们所见之饼，经神的道祝圣后，已是基督的身体。 "That bread which you can see on the altar, sanctified by the Word of God, is the body of Christ.
那杯——更准确说是杯中之物——经神的道祝圣后，已是基督的血。」 That cup, or rather what the cup contains, sanctified by the word of God, is the blood of Christ." Right?
他强调真实临在，以及基督之言使其成为所宣称之物的能力。 So he's highlighting the real presence and the power of Christ's word to make it that, to make it be what he said it would, would be.
他说：「这饼酒被道触及后，便成为道的体血。」 Um, he says, "This bread and wine, when the word is applied to it, becomes the body and blood of the word." Right?
当祈祷之言——即『这是我的身体』——临于饼酒，它们便成为他的体血。 When the word of prayer, that is, this is my body, is applied, um, it becomes his body and blood.
对吧？ Right?
这正是我们所说的实体转化。 It's exactly what we call transubstantiation.
除去道，它们仅是饼酒； Take away the word, it's just bread and wine.
加上道，便成为另一实体。 Add the word, it's now something else.
这另一实体是什么？ And what is that something else?
基督的身体与宝血。 The body of Christ and the blood of Christ.
对此我们说：阿们。 And to this, we say amen.
有趣的是，在注释咏99篇（提及「在他的脚凳前跪拜」）时 ，圣奥古斯丁论圣餐说：「人若不先朝拜，便不当领受。」 And interestingly, in a commentary on a Psalm, Psalm 99, um, which mentions worship at his footstool, um, St. Augustine says, um, speaking of the Eucharist, "No one receives it without first worshiping it." Right?
若不认清所领受的是基督的身体，便非正当领受，因此要先朝拜。 We don't rightly receive without recognizing, right, what we are receiving, the body of Christ, and thus we worship first.
否则便是犯罪。 And we would sin if we did not.
他甚至说基督在最后晚餐中「亲手撕裂自己」——当 他说「这是我的身体」时，手中所持的正是那身体。 And he even speaks of Christ at the Last Supper, tearing himself in his own hands when he said, "This is my body." He was holding that very body in his hands as he spoke.
但他尤其强调合一性：圣餐使我们成为一体；当我们奉献时，是奉献整个 教会的生命——在饼形中认出悬于十字架的，在杯爵中认出肋旁流出的。 But he highlights above all, the aspect of unity, that it makes us into one, and that when we offer it, we offer the whole life of the church, recognized in the bread what hung on the cross, in the cup what flowed from his side, right?
但我们同时也在奉献整个教会的祭献。 But we're offering, um, the sacrifice of the whole church as well with it.
关于圣奥古斯丁的讨论暂且到此为止。 Um, I'm gonna have to, uh, leave St. Augustine there.
请允许我简要谈谈卡帕多西亚教父——纳齐安的圣贵格利和尼撒的贵格利。 Let me just say something about the Cappadocian Fathers, Saint Gregory of Nazianzen and Gregory of Nyssa.
约四世纪末期，纳齐安的圣贵格利曾说... Um, so about the same time, uh, towards the end of the fourth century, he speaks...
当时纳齐安的圣贵格利身为主教，在患病期间致函另一位主教请求为其献祭。 So, Gregory of Nyssa- Nazianzen is a bishop, and he's, at a certain point he's ill, and he writes to another bishop to offer the mass for him.
他写道：「当你执掌复活祭献时，请以祭司职分行更大的事，解除我的罪愆。 He says, "Do the greater thing in your priestly ministry and loose the mass of my sins when you lay hold of the sacrifice of resurrection.
当你用言语召请道，以声音作祭刀行不流血的分离 ，将主的体血分开时，切莫停止为我祈祷代求。」 Cease not to pray and to plead for me when you draw down the word by your word, and when with a bloodless cutting, you sever the body and blood of the Lord using your voice for the sacrificial knife." Right?
他将弥撒描述为祭献——藉道实现的不流血祭献。 So he's describing the mass as sacrifice, an unbloody sacrifice, a bloodless cutting through the word, right?
通过「这是我的身体」「这是我的血杯」等道。 Through the word, this is my body, this is the chalice of my blood.
这实现了圣事性的祭献。 And it effects, um, a sacramental sacrifice, right?
以圣事方式分离体血，正如耶稣的血在各各他真实地从身体流出。 By severing sacramentally the blood from the body as Jesus' blood was physically separated from his body on Calvary.
对吧？ Right?
这显示了四世纪教会坚信弥撒是祭献——与各各他 同一祭献，只是以不流血方式代替流血方式呈现。 So it shows the faith of the church in the fourth century in the mass as sacrifice and the same sacrifice, even though a different mode, unbloody as opposed to bloody.
关于这点我必须就此打住。 I'm gonna have to leave it here.
教父们还有许多教导可补充，特别是圣约翰·金口强 调圣餐转化的实在性，以及祭献与各各他的合一性。 Um, there's much, much more that could be added from the Father's Church, and particularly Saint John Chrysostom who highlights the, um, the realism of the, um, of the Eucharistic conversion and the unity of the sacrifice with cover.
我们将在第七讲探讨弥撒祭献时，再详述圣约翰·金口的教导。 And we'll come back to Saint John Chrysostom in the seventh talk when we look at the sacrifice of the mass.
全能的神，我们感谢你赐下如此丰富的信仰见证：你的真实临在、弥撒 作为祭献、以及圣餐作为解毒剂、不朽良药和建立教会合一的途径。 We give you thanks, almighty God, for so many rich testimonies of faith in your real presence, in the mass as sacrifice, and in the effects of Holy Communion, um, as an antidote and the medicine of immortality and the means of building up the unity of the church.
我们藉我们的主基督感谢你。 Um, we thank you through Christ our Lord.
阿们。 Amen.