主啊，我们恳求你差遣你的灵，帮助我们更深入地理解平信徒参与献祭的意义。 We ask you, Lord, to send your spirit to help us to penetrate more deeply into the participation of, of the lay faithful in offering the sacrifice.
我们藉着我们的主基督，因父、子、圣灵之名祈求。 We ask this through Christ, our Lord, in the name of the Father, Son, and the Holy Spirit.
在第九集中，我们将探讨信众参与献祭的主题。 Um, so this is, uh, in this episode nine, we're going to look at the participation of the faithful in offering the sacrifice.
作为参与献祭的信众之一，我认为这个主题对我意义重大，也具有重要的牧灵价值。 And I think this is a, a subject very dear to my heart, as being one of the faithful offering the sacrifice, and I think it's of great pastoral importance.
正如我之前提到的，许多公教徒并不理解主日弥撒义务的意义。 And so many Catholics don't understand the reason for the Sunday mass obligation, as I mentioned in the preceding talk.
我们尚未充分认识到参与献祭这份恩赐的宝贵——即使 我们奉献的微小生命，在基督眼中也绝非微不足道。 Um, and we don't, um, recognize the, the immensity of the gift that we've been given to participate in the offerings and to contribute our little part, our own lives, right?
因为在耶稣看来这并不微小。 Which is not little for Jesus.
首先需要回顾第七集讨论过的献祭本质。 So the first point here, um, then is to go back to the nature of sacrifice, so as we looked at it in episode seven.
献祭是宗教美德的核心行为，这种美德属于所有人而不仅是祭司。 We saw that sacrifice is, um, a key act of the virtue of religion, which is a virtue for everyone, not simply for priests, but for everyone.
事实上通过洗礼，所有信众都成为祭司。 And in fact, by virtue of our baptism, all the faithful are, are priests.
我们藉着洗礼和坚振圣事，成为基督普遍（君王）祭司职的成员。 We've been made priests, members of the common or royal priesthood of Christ through the sacraments of baptism and confirmation.
公务祭司的职责并非代替民众献祭，而是代表他们—— 以基督的身份献祭，使信众能藉着祭司的手共同献祭。 Now, the role of a priest and the ministerial priest is not to substitute for the people in making the offering, but to represent them by offering on their behalf, um, in the person of Christ, in such a way that the people offer sacrifice together through the hands of the priest.
这在弥撒中成立，也适用于世上所有宗教。 Now, this is true in the, in the Mass, and it's true of all the religions of the world.
人类历史上的每种仪式性献祭都包含这两个层面。 In every ritual sacrifice of human history, these two dimensions can be, um, distinguished.
公务祭司代表民众献祭，而普遍祭司职则通过他来献祭。 There's the ministerial priest who offers on behalf of the people, but there's the common priesthood who offers, um, through him.
这在以色列传统中尤为明显。 And we see this, um, in a particular way in Israel.
如希伯来书5章1节所言：「凡从人间挑选的大祭司， 是奉派替人办理属神的事，为要献上礼物和赎罪祭。」 For example, the, um, the Greek text of Hebrews 5:1, speaking of the priesthood of Israel says, quote, "Every high priest chosen from among men is appointed to act on behalf of men in relation to God to offer gifts and sacrifices for sins." Unquote, right?
这意味着祭司受委派代表整个群体为众人献祭。 And so the idea is that the priest is, um, appointed to act on behalf of the whole society, offering, um, for all.
正因如此我们如此依赖公务祭司。 And this is why we're so dependent on our ministerial priests.
若没有代表整个团体献祭的公务祭司，献祭就会失去其根本的团体性维度。 Without ministerial priests who offer on behalf of the whole community, sacrifice would lose its essential social or communal dimension.
那就变成各自在角落里独自面对神了。 It would just be each of us in our God corners, right?
这不符合人类深刻的社会性本质。 And that, that wouldn't reflect human nature, which is profoundly social.
无论是异教、以色列还是教会（弥撒是新约的仪式性献祭），每种仪式性献祭中都存在 公务祭司与普遍祭司职——后者不仅通过前者之手献上外在祭品，更奉献内在的祭献。 In every ritual sacrifice, whether of the pagan religions, Israel, or the Church, right, which the Mass is our, the ritual sacrifice of the new covenant, um, we can find, um, um, the ministerial priest and the common priesthood, um, and the common priesthood is also offering an exterior sacrifice through the hands of the ministerial priest, but also an interior oblation.
这就是心灵的奉献。 And that is the offering of the heart.
缺乏这一点，宗教就会变得空洞。 Without that, um, religion would be, um, barren, right?
将毫无果效。 It would be fruitless.
献祭的内在逻辑要求每个人都进行内心的自我奉献，并意欲这种奉献通 过祭司——我们在神面前的中保——代我们献上的有形祭品得以体现。 The logic of sacrifice requires that each person make his own interior act of self-offering and intend that it be represented by the bodily sacrifice that's offered on our behalf by the priest, our mediator before God, right?
因此最重要的是我们永恒的大祭司耶稣基督，也包括以基督身份行动的公务祭司。 And thus, above all, our eternal high priest, Jesus Christ, but also the ministerial priest acting in the person of Christ.
外在的祭品是可以被委托的，因此祭司代表所有人献上外在祭品。 The exterior offering, that's what is delegated, right, so that the priest offers that exterior offering on behalf of all.
但心灵的奉献无法被委托，因其本质必须由每个人亲自完成。 But the interior offering of the heart, that cannot be delegated, and it's in the very nature of an offering of the heart that my heart has to do it, right?
所有信众都应通过心灵的礼物亲自将自己奉献给神。 All the faithful have to offer themselves to God personally through the gifts of their hearts.
这种奉献通过共同祭品得以体现——在弥撒中就是各各 他的祭品，即我们的大祭司耶稣基督，各各他的牺牲。 But it's represented by the common offering, which in the case of the Mass, is that of Calvary, right, of Jesus Christ, our high priest, um, the victim of Calvary.
这在以色列传统中也有体现。 Now, we see this in Israel, right?
摩西律法规定由亚伦的后裔担任公务祭司。 So the Mosaic Law stipulated a ministerial priesthood taken from the sons of Aaron.
但整个以色列都被称为祭司子民。 But the whole of Israel is spoken of as a priestly people.
关键经文可见出埃及记19章5-6节。 And we see this, the key text is Exodus 19:5-6.
在西奈山脚下，神对百姓说：「如今你们若实在听从我的话，遵守我的约，就 要在万民中作属我的子民，因为全地都是我的。你们要归我作祭司的国度，为 圣洁的国民。」「祭司的国度」这个关键短语正是「君王祭司职」的出处。 Right at the foot of Mount Sinai, um, God told, tells the people, um, "If you will obey my voice and keep my covenant, you shall be my own possession among all peoples, for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation." That's, that's the key phrase, "a kingdom of priests." That's where we get the phrase royal priesthood.
这不过是同一短语的另一种译法…… That's just another translation of that phrase, um-...
因此整个以色列都行使这普遍祭司职。 so the whole of Israel exercised that common priesthood, right?
为实践这职分，神拣选了利未支派——具体是亚伦的后裔——代表全体以色列人献祭。 But in order to exercise it, some were chosen, the tribe of Aaron, rather the tribe of Levi, and in the tribe of Levi, the sons of Aaron, um, to offer the sacrifice on behalf of all of Israel.
而民众的参与体现在分享部分祭品。 And then the people's participation was manifested in consuming a part of what was offered, right?
正如前集讨论过的。 As we've discussed in the prec- um, previous episode.
这在逾越节礼仪中最为明显。 And this is most visible in the Passover, right?
每家每户都分食逾越节羔羊。 Where every household consumed the Paschal lamb.
平安祭也是如此——它是圣餐的预像。 And it's also true of the peace offerings, which are a key figure of the Eucharist.
出埃及记中「君王祭司职」「祭司的国度」的概念，被彼得在前书信中引用。 Now, this idea of, um, that we find in Exodus, a royal priesthood, um, a kingdom of priests, um, is quoted in the New Testament by Peter in his first letter.
彼得前书2章9节说：「惟有你们是被拣选的族类，是有君尊的祭司，是圣洁的 国度，是属神的子民，要叫你们宣扬那召你们出黑暗入奇妙光明者的美德。」 1 Peter 2:9 says, "You are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of the darkness into his marvelous light." Right?
因此教会就是普遍（君王）祭司职。 So the church is a common or royal priesthood, right?
这职分属于整个国度，因为基督将自己的祭献赐给整个教会作为永恒的奉献。 Which belongs to the whole kingdom, because Christ gave his sacrifice to the whole church to be her perennial offering.
对吗？ Right?
我们通过洗礼参与这祭司职。 We get that, we, uh, participation in that priesthood through baptism.
坚振圣事使之深化。 It's deepened in confirmation.
公务祭司则通过圣秩圣事——另一件圣事——领 受公务祭司职，得以以元首基督的身份行动。 Ministerial priests, through the segment of holy orders, through a different sacrament, they, um, receive the ministerial priesthood to be able to act in the person of Christ, our head, right?
但所有信众都分享普遍祭司职。 But all the faithful share in the common priesthood.
梵蒂冈第二届大公会议《教会宪章》10号对此有重要阐述。 And, and the key text on, on that is, um, from the Second Vatican Council, Lumen Gentium 10.
若有时间我们稍后再讨论。 We will come back to that if we have time later in the talk.
新约其他经文也提及此事。 Other passages of the New Testament refer to this.
比如启示录5章9-10节。 Um, one is Revelation, um, chapter 5 verses 9 to 10.
「你配拿书卷，配揭开七印，因为你曾被杀，用自己的血从各族、各方、各民、各国中 买了人来，叫他们归于神，又叫他们成为国民作祭司，归于神，在地上执掌王权。」 "Worthy art thou to take," speaking to Christ, "Worthy art thou to take the scroll and open its seals, for thou was slain and by thy blood didst ransom men for God from every tribe and tongue and people and nation, and you have made them a kingdom of priests to our God, and they shall reign on Earth." Right?
这就是君王祭司职。 So that's the royal priesthood.
启示录将其呈现为祭献的果实。 And it's put forth in that text of Revelation as the fruit of the sacrifice.
基督的祭献如此伟大且无穷尽，以至于他让新娘— —教会——分享这奉献，使我们成为祭司的国度。 Christ's sacrifice is so great, inexhaustible, right, that, um, he gives to his bride the, um, a share in the offering, making us a kingdom of priests.
对吗？ Right?
这是他祭献的果实。 It's the fruit of his sacrifice.
祭司职必然包含奉献行为。 Now, priesthood involves the offering of something, right?
这奉献有两重维度：可见的外在奉献与心灵的内在奉献。 And there's a twofold offering, um, the exterior that's visible and the interior that is of the heart.
外在奉献可说是心灵内在奉献的神圣标记。 And the exterior is the sacred sign, we could say, of the interior offering of the heart.
因此我们蒙召以整个生命献上赞颂之祭。 And so we are called to offer a sacrifice of praise through our whole lives, right?
这正是我们在祭献中奉献的。 And that's what we offer in the sacrifice.
罗马书12章1节是相关核心经文。 A key text on this is Romans 12 verse one.
对吗？ Right?
罗马书前11章是教义部分，内容深邃而丰富。 So this, in the Letter to the Romans, the first 11 chapters are the doctrinal part, right, which is very dense and, and profound.
第12章开始是劝勉与实践部分。 And then chapter 12 begins the part of exhortation and conduct.
虽然这是简化表述，但值得注意的是他以这种方式开启这个部分。 All right, I'm oversimplifying, but, um, it's interesting that he begins that section, um, in this way.
他说：「所以弟兄们……」 Quote, "I appeal to you therefore," right?
基于教义部分接着说：「我以神的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是神所 喜悦的；你们如此事奉乃是理所当然的。」这里不仅指身体本身，更包含身体所行的一切。 Therefore building on the doctrinal part, brethren, "by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship." And by that, he doesn't simply mean the fact of our bodies, but what we do in our bodies, right?
换言之，我们的人生就是活祭。 In other words, our human life is to be our living sacrifice.
「理所当然的事奉」这个表述可能更难理解。 And when he, the expression spiritual worship is perhaps even more difficult.
希腊原文使用「logikos」一词，我们译为「属灵的」。 The, um, the Greek uses the word , and that's what we translate as spiritual.
但希腊文暗指基督——道（logos），因此这「属灵的事 奉」也可理解为「在道中的敬拜」或「在基督里的敬拜」。 But, um, in the Greek, there's a reference to Christ, the logos, and so this spiritual worship is, could also be understood as a worship in the logos or a worship in Christ, right?
这是与基督相符的属灵敬拜。 Our spiritual worship in conformity with Christ.
教父们对罗马书12章1节有大量阐释。 And the fathers of the church, um, comment, um, um, at length on this, um, text of Romans 12:1.
金口圣彼得说：「每人都蒙召同时成为献给神的祭品与祭司。」 Peter, St. Peter Chrysologus says, quote, um, "Each of us is called to be both a sacrifice to God and his priest." Right?
「保罗提升了所有人的祭司地位。 "Paul has raised all men to priestly status.
不要放弃神权赋予你的职分。 Do not forfeit what divine authority confers on you.
神渴求的不是鲜血，而是自我奉献。 God thirsts not for blood, but for self-surrender.
使他悦纳的不是宰杀，而是你自由意志的奉献。」正如我们在《主祷文》中所言。 He's appeased not by slaughter, but the offering of your free will," right, um, unquote, as we say in the Our Father.
对吗？ Right?
因此活出《主祷文》就是我们的属灵敬拜。 So that whole living out of the Our Father is our spiritual worship.
圣奥古斯丁在《神之城》第10卷第6章评论道： St. Augustine comments on this in The City of God, um, chap- book 10, chapter 6.
「整个被救赎的城——即教会，圣徒的团体——通过大祭司被献为普世祭品。 "It follows that the whole of that redeemed city," right, the church, that is, yeah, the, the congregation or community of saints, "is offered as a universal sacrifice to God through, through a high priest.
当使徒劝我们将身体献为活祭时，他提醒我们：我们自身就是这祭品。」也 就是说，我们构成整个祭献的一部分。他接着说：「这就是基督徒的祭献。 When he exhorted us, when the apostle had exhorted us to present our bodies as a sacrifice, living wholly and pleasing to God, he went on to remind us that it is we ourselves who constitute the whole sacrifice." In other words, we're part of that whole sacrifice.He continues, "Such is the sacrifice of Christians.
我们众人在基督内成为一个身体。 We, the many, are one body in Christ.
教会清楚知道：当她向神献祭时，她自己就是被献上的祭品。」这句话很深刻。 It is clear to the Church that she herself is offered in the very offering she makes to God." That's a great phrase.
「教会藉着向神献上主的祭献，自身也成为祭品。」我们蒙召参与其中。 "The Church herself is offered in the very offering of our Lord, right, that she makes to God." We're called to join.
教宗本笃十六世在《爱的圣事》劝谕中详细论述罗马书12章1节： Pope Benedict, um, comments on this in his Eucharistic Apostolic Exhortation, Sacramentum caritatis, um, and he goes on at length about Romans 12:1.
他说：「基督教的新敬拜包含并转化生命的每个层面。」（引自哥 林多前书10章31节「你们或吃或喝，无论作什么，都要为荣耀 神而行」）「基督徒在所有行动中都蒙召向神献上真正的敬拜。 He says, "Christianity's new worship includes and transfigures every aspect of life." I'm quoting 1 Corinthians 10:31, "Whether you eat or drink, whatever you do, do all to the glory of God." "Christians, in all their actions, are called to offer true worship to God.
由此，基督徒生活内在的圣餐性特质开始成形。」 Here, the intrinsically Eucharistic nature of Christian life begins to take shape." Unquote.
我特别欣赏「基督徒生活的圣餐性特质」这个表 述——我们整个基督徒生活都应以圣餐为中心。 I love that phrase, "the Eucharistic nature of Christian life." That is, the whole of our Christian life ought to have this Eucharistic focus.
我们生活是为了奉献，同时意识到自己做得不够，因此需要领受圣餐以便更好地奉献。 I'm living it so as to offer it, and I recognize I'm not living it as well as I should, and therefore, I need to receive in order to offer better, right?
这就是圣餐生活的双重维度：上升（奉献）与下降（领受）。 And that's the, the Eucharistic life, ascending and descending dimensions.
教宗本笃继续道：「圣餐因包含信徒具体的日常 生活，使蒙恩反映圣子形象的人能日渐蜕变。 And Pope Benedict continues, quote, "The Eucharist, since it embraces the concrete, everyday existence of the believer, makes possible day by day the progressive transfiguration of all those called by grace to reflect the image of the Son of God.
凡是真实人性的——我们的思想情感、言行举止——都能在圣餐中找到充分活出的方式。」 There is nothing authentically human, our thoughts and affections, our words and deeds, that doesn't find in the Sacrament of the Eucharist the form it needs to be lived to the full." Unquote.
这段话令我深受触动。 Again, I love that.
教宗本笃指出：圣餐应当塑造我们的一切行为，并成为这些行为的巅峰。 What Pope Benedict is speaking about here is how the Eucharist ought to inform everything that we do, and be the, um, the culmination of everything we do.
因此我们称圣餐为「源泉与高峰」。 That's why we call it source and summit.
它不仅是…… It's not just...
它是我们行动的源泉，也是高峰——我们将所有基督徒行为带到弥撒中奉献。 it's the source of what we do, but it's the summit in the sense that everything that we do that's, um, that's Christian, we bring to the Mass to offer.
至于那些不符合基督徒身份的行为——即罪恶。 And that which we've done that, um, that is not, in other words, sin.
虽然不能奉献罪恶本身，但我们为此的痛悔却是能献上的最佳祭品之一。 All right, we can't offer that, but our very sorrow over that, our contrition, is among the best offerings that we can offer.
对吗？ Right?
因此我们愿将一切真实人性的事物带入弥撒。 So we want to bring everything authentically human to the Mass.
教宗本笃接着说：「在此我们看到圣餐中基督带来的彻底革新对全人类的意义。 And so Pope Benedict continues, "Here we see the full human import of the radical newness brought by Christ in the Eucharist.
对神的敬拜不能沦为私人的个体行为（我在角落独自做的事） ，而本质上……」「……本质上渗透我们存在的每个层面。 The worship of God in our lives cannot be relegated to something private and, and individual, what I do in my God corner, um, but tends by its nature..." Sorry, back to Pope Benedict, "...by its nature to permeate every aspect of our existence.
因此蒙神悦纳的敬拜成为生活的新方式，每个时刻都被提升— —因它作为与基督关系的一部分而活，并成为献给神的祭品。 Worship pleasing to God thus becomes a new way of living our whole life, each particular moment of which is lifted up, since it is lived as part of a relationship with Christ and is an offering to God.
『神的荣耀就是活着的人，而人的生命就是对神的瞻仰。』」他引用的是圣爱任纽的名言。 'The glory of God is the living man, and the life of man the vision of God.'" He's quoting there a famous text of Saint Irenaeus.
我提到普遍祭司职与公务祭司职的区别。 Okay, so I mentioned the difference between the, the common and the ministerial priesthood.
对吗？ Right?
但二者彼此需要。 But the two need each other.
关键文献是《教会宪章》10号，指出二者本质 不同而非程度差异，并说明彼此如何相互需要。 And I said the, the key text is, um, from Lumen Gentium 10, and Lumen Gentium 10 says that they differ essentially, not over, only in degree, um, but it goes on to say how each one needs the other.
二者相互依存，并以各自特有方式分享基督唯一的祭司职。 Each one is ordered to the other, and in its own proper way, shares in the one priesthood of Christ.
公务祭司…… The ministerial priest...
我们应当明白：没有人是为自己成为公务祭司。 So the way we should understand this is that no one is made a ministerial priest for themselves, right?
公务祭司是为服务整个教会。 The ministerial priest is to, um, serve the whole Church.
而信徒的普遍祭司职绝对需要公务祭司——正如先前所述的理由。 But the, um, the common priesthood of the faithful absolutely needs ministerial priests, for the reason we gave before.
我可以在角落独自献祭，但为与团体共同奉献并与基督祭献结合，就需 要公务祭司——他能以基督的身份发言，使基督的祭献临现于祭台。 I can offer my sacrifice in my God corner, but to offer it communally and with the sacrifice of Christ, I need the ministerial priest who can make that sacrifice of Christ present on the altar by speaking Christ's words in his person.
对吗？ Right?
因此两种祭司职绝对相依…… So the two priesthoods are absolutely dependent...
普遍祭司职依赖于公务祭司职，公务祭司职则服务普遍祭司职。 Well, the, the common priesthood is dependent on the ministerial priesthood, and the ministerial priesthood serves the common priesthood.
值得注意的是圣餐礼仪如何清晰展现信徒的参与。 Now, it's striking how the Eucharistic liturgy makes clear the participation of the faithful.
但许多信众忽略了这点。 Right?And again, I think many of the faithful miss this.
关键经文是奉献礼的祈祷文。 A key text is the offertory prayers.
祭司说：「请各位祈祷，望我和你们的祭献，为全能的神圣父所收纳。」 The priest says, "Pray, brethren, that my sacrifice and yours may be acceptable to God, the Almighty Father." All right?
这很耐人寻味。 Very interesting.
他没有简单说「请祈祷使我的祭献被收纳」——仿佛仅是他一人的祭献。 He doesn't say, um, simply, "Pray, brethren, that my sacrifice may be acceptable," right, as if it were only his.
也没说「你们的祭献」，而是「我和你们的祭献」。甚至不说「我们的祭献」——为什么？ Nor does he pray that, um, "Pray, brethren, that your sacrifice," right, but, "My sacrifice and yours." And he doesn't even say "ours," "Pray, brethren, that our sacrifice may be acceptable." Why, why not the last one?
因为…… And it's...
这祈祷文区分了两种角色：公务祭司与普遍祭司职。 The, the prayer makes a distinction between the two roles, ministerial priest and common priesthood.
因此说「我和你们的祭献」。 Um, and so "my sacrifice and yours," right?
信徒们…… The faithful...
祭司以基督的身份特殊地献祭，而信众的奉献可以说有两个层面。 The priest offers the sacrifice in a particular way in the person of Christ, but the faithful offer it, um, in, we could say, in two respects.
他们与祭司一同奉献基督的祭献，同时也奉献自己的祭献。 They offer, um, Christ's sacrifice with the priest, um, but they also offer, um, their own, right?
即基督徒生活的奉献…… The sacrifice of their Christian life....
这再次体现于「请举心向上」的邀请对话中。 and then we see this again in the, um, the invitatory dialogue, "Lift up your hearts," right?
。 .
信众将心灵提升至天上的祭献——弥撒中祭台上的祭品与天父结合。 And that is, um, that the faithful lift up our hearts to the celestial sacrifice, right, which is this- what happens, um, in the mass is a union between the sacrifice on the altar and, um, and the Father, right?
这属天的祭献。 The heavenly sacrifice.
罗马正典以多种方式表达这点。 And that gets expressed in the Roman Cannon, um, in various ways.
在第一式圣餐祷文中，祭司祈祷说：「上主，求你垂念你众仆 婢……和所有在场的人，他们的信心和虔诚，你全知悉。」 And then, um, in the Roman Cannon, that's the first Eucharistic prayer, the priest prays, "Remember Lord, your servants all gathered here, and whose faith and devotion are known to you.
「我们为他们、或他们为自己并为他们所爱的人，向你奉献赞颂之祭。」这极为重要。 For them, we offer you this sacrifice of praise, or they offer it for themselves and all who are dear to them." That's very important.
祭司代表民众并以基督身份献祭时说：「他们也为自己及所爱的人奉献。」 在建立圣餐叙述前又祈祷：「上主，我们恳求你悦纳你全家奉献的礼品。」 Um, the priest offers, again praying in a- as the representative of the people and in the person of Christ, but he says, um, "They also," the faithful, "offer it for themselves and for those who maybe are not present, but who are dear to them." And again, um, before the institution narrative, the priest prays, "Lord, we pray, graciously accept this oblation of our service, that of your whole family." Right?
这种表述反复出现。 It happens again and again and again.
祝圣后祭司立即说：「我们仆役和你神圣的子民，将基督的圣体圣血 奉献给你。」多数人忽略了这点，但我喜欢在此时与祭司同心祈祷。 Um, and then right after the consecration, the priest says, "We are servants and your holy- and your holy people offer to your glorious majesty." And again, I think most of the people simply miss this, but, um, I love to play that part with the priest, right?
因为他用的是「我们」。 Because he's speaking of a we, right?
祝圣时他以基督的口吻发言。 So during the consecration he's spoken with the eye of Christ.
「这是我的身体……这是我的血。」但紧接着他说：「我 们仆役和你神圣的子民，将基督的圣体圣血奉献给你。」 "This is my body, chose of my blood." But right after that, he says, "We, your servants and your holy people, offer to your glorious majesty this pure victim." Right?
这包含我们全体，信众用心神而非言语参与这祈祷大有裨益。 So that includes us, and it's very helpful, I think, for the faithful to be attentive to that prayer and to join in, not verbally, but spiritually with the heart.
接着祭司向天父祈祷：「求你垂顾你仆役的礼品 ，仁慈地悦纳，如同悦纳了亚伯义子的献礼。」 And then interestingly, um, the priest prays, um, to the Father, "Be pleased to look upon these offerings with the serene and kindly countenance, and to accept them as once you were pleased to accept the gifts of your servant, Abel the just.
「我们信心的父亲亚伯拉罕的祭献，以及你的大 祭司麦基洗德的无玷祭献。」细想之下很奇妙。 The sacrifice of Abraham, our father of faith, offering a high priest in Melchizedek." Strange, when you think about it.
为何要这样祈祷…… Why are we pray- I mean, what...
祭台上临在的是耶稣。 It's Jesus present on the altar, right?
他是无限悦纳的牺牲，祭司却祈祷说：「求你垂顾……如同悦纳了亚伯义子的献礼。」 He is the infinitely pleasing victim, and yet the priest prays, "Be pleased to look upon these offerings with a serene and kindly count- countenance," comparing them to that of Abel.
我们的祭献当然优于亚伯、亚伯拉罕和麦基洗德的。 Well, our sacrifice is a bit better than that of Abel, um, and of Abraham and his Melchizedek.
关键在于：我们祈求天父垂顾的是我们参与奉献的部分。 But the point there, I think, is that, um, what we're asking the Father to look kindly upon is our part in the offering.
对吗？ Right?
基督的部分永远悦纳。 Jesus' part is always acceptable.
这是无限悦纳的祭献。 It's the infinitely acceptable sacrifice.
而我心灵的奉献尚需完善。 But the offering of my heart is very much perfectible, right?
因此我们祈求主垂顾我们——整个教会及每位信徒——的奉献部分。 And we pray that the Lord look kindly on our part of the offering, the part of the whole church, and of each one of the faithful.
为此我们需要第二次呼求圣灵。 And so that's, um, and that's where we need an- a second Epiclesis, right?
我们祈求圣灵净化我们参与奉献的部分。 We're asking for the Holy Spirit to purify our part in the offering, right?
圣灵转化祭品。 So the Holy Spirit transforms the gifts.
这相对容易。 That's the easy part, we said.
圣灵更艰巨的工作是净化信众心灵的奉献——即他们所献的基督徒生活。 But the hard part of the task of the Holy Spirit is to purify the offering of the hearts of the faithful, and of the Christian life of the faithful that is offered.
拉辛格在《礼仪的精神》中有精彩论述，限于时间不再展开。 Ratzinger has a beautiful text on this in The Spirit of the Liturgy, but I'm gonna skip it due to time.
随后在罗马正典中，祭司祈求：「愿这祭品由你圣天使的手，送到你天上的祭台前。」 And then right after that, um, in the Roman Cannon, the priest asks that the sacrifice may be borne by the hands of your holy angel to your altar on high.
这有何深意？ Uh, what's that about?
这再次展现上升运动—— Um, and it- again, it's manifesting this ascending movement, right?
我们在教会中的奉献是献给天上的父。 That what we offer here in the church, we're offering, um, to the Father who is in heaven, right?
因此祈求祭品被呈递。 And so we want it to be brought, as it were.
被呈递的不仅是基督的体血，也包括我们及整个教会奉献的基督徒生活。 Um, what is brought is, yes, the body and blood of Christ, but also our offering of our Christian life and that of the whole church, right?
我们需要祈求主垂顾这些奉献并使之一体结合。 And that's what we need to pray that the Lord look kindly upon and bring together in unity.
对吗？ Right?
这体现上升与下降的双重运动。 So it's manifesting this double movement of ascent and descent.
我以第一式圣餐祷文为例，其他圣餐祷文同样如此。 So I've focused here on the first Eucharistic prayer, but we could do the same with the other Eucharistic prayers.
例如第三式圣餐祷文中，祝圣后立即祈祷：「上主，所以我们纪念你圣子救世的苦难。」 So for example, in the third Eucharistic prayer, um, the priest prays, right after the, um, consecration, "Therefore, O Lord, as we celebrate the memorial of your sa- of the saving Passion of your Son," right?
这是对逾越奥秘的纪念。 His resurre- this is the anamnesis remembering the Paschal Mystery.
接着说：「我们向你奉献……」再次使用「我们」。 And then right after that, "We offer you," again, that same we.
对吗？ Right?
「我们向你奉献」——这是整个教会的奉献——「这生活的圣祭、赞颂之祭。」 "We offer you." That's the whole church offering, "In thanksgiving this holy and living sacrifice.
「求你垂顾你教会的奉献。」 Look, we pray, upon the oblation of your Church," right?
我们再次祈求他垂顾这奉献——不是基督的部分。 And again, we're asking him to look kindly upon this oblation, not on the part of Christ, right?
而是我们的部分。 But on our part.
随后明确表示： And then we make that clear.
「愿他使我们成为献给你的永恒祭品。」 "May he make of us an eternal offering to you." Right?
这才是难点。 That's the hard part, right?
这是圣灵的伟大工程。 That's the great work of the Holy Spirit.
使我们成为祭品。 To make of us an offering, right?
这正是盟约的法则。 We saw that was the law of the p- covenant.
基督同时是祭司与祭品。 Christ is both priest and victim.
我们若通过君王（普遍）祭司职成为祭司，就必须奉献自己。 And so we, if we're priests through the royal or common priesthood, we have to offer up ourselves.
即将基督徒生活作为祭献。 That is, um, our Christian life to be an offering.
对吗？ Right?
教宗本笃在《在希望中得救》通谕中论及传统的「奉献」做法…… Um, Pope Benedict in Spe Salvi, his encyclical on hope, um, speaks about the old practice of offering things up....
对吗？ right?
他说：「或许值得恢复这种做法」——即将日常生活中令人烦躁的小事奉献给神。 And he says, "And perhaps that would be a good thing to revive," um, the offering up of those little things in, in throughout our daily life, right, that, um, that could be irritating or annoying.
赋予它们…… But giving them a meaning of...
与基督祭献结合的意义。 by joining them to the sacrifice of Christ.
他接着说：「或许我们该考虑明智地恢复这做法。 」本集讨论的奉献典范，最完美的榜样是圣母。 "Maybe we should," he's quote then, quote there, "Maybe we should consider whether it might be judicious to revive this practice ourselves." Now, the model of this offering that we've been talking about in this episode, um, is the, the in- the perfect model is Our Lady.
对吗？ Right?
圣母通过奉献圣子在各各他山上奉献了自己。 So Mary offered herself on Calvary by offering her son.
对吗？ Right?
换言之，圣母站在各各他山上共同奉献——唯有她完全理解圣子正在进行的救赎祭献。 In other words, um, Mary was on Calvary, co-offering in this sense, that she understood, she alone understood what her son was doing, that he was offering the sacrifice of our redemption.
她立于十字架下，虽心如刀割，仍应允并参与这祭献。 And she stood there at the foot of the cross, consenting to his offering, joining in the offering, even though it, um, it tore her heart, right?
因此她在奉献圣子的同时奉献了自己。 And so she offered herself in offering her son, right?
庇护十二世在《基督奥体》通谕中论及此事。 So, um, Pius XII speaks about this in his encyclical on the church, Mystici Corporis, Corporis, right?
她母性的爱被纳入这全燔祭。 Her mother's love was included in the Holocaust.
《教会宪章》58号也记载： Lumen Gentium 58 speaks of this as well.
「荣福童贞在十字架下，依照神的定案，与独生子同受极大痛苦 ，以慈母的心肠将自己和牺牲结合，甘心奉献她所生的圣子。」 Quote, "The Blessed Virgin faithfully persevered in her union with her Son unto the cross, where she stood in keeping with the divine plan, grieving exceedingly with her only begotten Son, uniting herself with a maternal heart with his sacrifice and lovingly consenting to the immolation of this victim, which she herself had brought forth." Unquote.
我们当然远不及圣母的典范。 Of course, we fall short of m- of our model, Mary.
但可祈求她代祷，使我们能日益完善地参与奉献。 But we can ask for her intercession so that we can, um, participate in the offering, um, uh, day by day in a better way.
最后要谈梵二大公会议。 The last point I'd like to make here is about the Second Vatican Council.
第二…… The second...
众人皆知梵二《礼仪宪章》提倡「主动参与」。 so most people know, um, or m-many have heard that the Second Vatican Council, um, in the document on the liturgy, Sacrosanctum Concilium, called for active participation, Actuosa Participatio.
对吗？ Right?
这正是本次讲座的主题。 And that's precisely our topic here in this talk.
不仅见于该文献，也贯穿其他梵二文献。 And it wasn't only in that document, but in several other documents as well.
这实为梵二牧灵精神的核心——与「普遍成圣的呼召」并列 ，即信众参与奉献祭献，并将自身与主的牺牲一同奉献。 In fact, it's one of the key aspects of the, um, we could say the, the pastoral, um, heart of the Second Vatican Council, together with the Universal Call to Holiness, the participation of the faithful in offering the sacrifice and in offering ourselves with the sacrifice of our Lord.
因此「主动参与」应按本讲阐释的方式理解。 And so we should understand this phrase active participation in the way that we've been speaking out throughout this talk, right?
主动参与主要不在于起立跪坐或诵念经文。 Active participation doesn't mean principally standing up and sitting down and saying our parts.
虽包含这些。 It includes that.
但本质是内在的主动。 But it's above all active in the interior sense, right?
如开场所述：祭献有内外两维度——外在奉献主 要由祭司完成，而内在奉献须由每位信众实现。 We spoke right in the beginning that sacrifice has these two dimensions, the exterior sacrifice, which is principally the part of the minister or priest, but the interior sacrifice has to be done by each member of the faithful.
这才是主要的参与，且必须是主动的。 And that's our principal participation, and it needs to be active.
主动意味着非被动发生。 Active in the sense that it doesn't just happen.
若只是呆坐，便未奉献自己。 In other words, if I'm just sitting there inert, um, I'm not offering myself, right?
因此是主动且清醒地参与基督在祭台上的行动。 So it's an active participation, and a conscious participation in what Christ is doing, right, in the Mass on the altar.
需内外兼俱，但以内在精神为主，同时包含身体参与。 Um, and so it needs to be internal as well as external, and principally internal and spiritual, right, but it also includes the Body.
核心文献是《礼仪宪章》14号，但需结合48号理解：「信众不仅藉祭司之手，更 与他一同奉献无玷羔羊时，应学习奉献自己。」《教会宪章》11号重申此训导。 So the key text, Sacrosanctum Concilium 14, but it needs to be understood in the light of Sacrosanctum Concilium 48, which says, quote, "By offering the Immaculate Victim, not only through the hands of the priest, but also with him, they," that is the faithful, "should learn to also to offer themselves." And this comes, um, is repeated, um, in Lumen Gentium 11.
梵二最著名的表述之一：「信众参与整个基督徒生活源泉与高 峰的圣祭时，将神圣祭品奉献于神，并连同自己一起奉献。」 One of the most famous phrases from the Second Vatican Council, the first part, um, "Taking part," quote, "Taking part in the Eucharistic sacrifice, which is the source and summit of the whole Christian life, they," that is the faithful, "offer the Divine Victim to God, and offer themselves along with it." All right?
这两处经文阐明了主动参与的真谛。 So this text, as well as Sacrosanctum Concilium 48 tells us the essential meaning of active participation.
即向神奉献神圣祭品，并连同自身一起奉献。 It's offering the Divine Victim to God and offering ourselves with it.
明白了。 All right.
今晨我参与弥撒时， I went to Mass this morning.
做了什么？ What did I do?
或许心不在焉，但本质上 I may have been somewhat oblivious, but what did I do?
我正是如此行。 I did that.
向天父奉献神圣祭品，并连同自己一起奉献。 I offered the Divine Victim to God, the Father, and myself along with it.
梵二《祭司职务法令》第五章指示祭司教导信众：应将自身、劳苦及万物与基督一同奉献。 Presbyterorum Ordinis V, that's the document of the Second Vatican Council on the priesthood, um, speaking to priests, um, instructs them to teach this to the faithful that they are to offer themselves, their labors and all created things together with him.
接着引用《教会宪章》11号：「圣餐实为整个福音宣讲工作的源泉与高峰。」 And it, it goes on, "The Eucharist shows itself a- as the source and summit of the whole work of preaching the Gospel," right, quoting Lumen Gentium 11.
继而明确：「祭司应教导信众在弥撒中向天父奉献神圣祭品，并将自己的生命与之结合。」 And then it go, says, "So priests must instruct their people to offer to God, the Father, the Divine Victim in the sacrifice of the Mass and to join to it the offering of their own lives." Right?
此类训导反复出现。 You can see this made again and again.
但实际落实如何？ Now, I'm, I mean, has that been implemented?
多少信众从祭司处听过这教导…… How many, um, of the faithful have heard this from their priest?...
即他们在弥撒中应向天父奉献神圣祭品并连同自己一起奉献。 That they are in the Mass, or for the divine victim to the Father and their selves with Him.
呢？ right?
对吗？ Right?
我们仍需落实这教导。 So we still need to implement this.
《教会宪章》34号在平信徒成圣背景下重申： Lumen Gentium 34 returns to this notion, um, within the context of the sanctification of the lay faithful.
这段伟大经文论及圣化日常生活—— And it's a great text, speaking about sanctifying ordinary life, right?
并将其与圣餐相连： Um, but it connects it with the Eucharist.
「他们的工作、祈祷、传教事业、夫妇及家庭生活、日常劳苦、 精神体力的休憩（伯前2:5），只要是在圣灵内所作的，甚至 生活的艰苦，都能成为因耶稣基督而中悦神的属神祭品。」 So it says, "All their works, prayers and apostolic endeavors, their ordinary marriage and family life, their daily occupations, their physical and mental relaxation," right, that too, "if carried out in the Spirit, and even the hardships of life if patiently borne, all these become spiritual sacrifices acceptable to God through Jesus Christ." That's 1 Peter 2:5.
「在圣餐庆典中，连同主的圣餐，极妥善地奉献给神。 "Together with the offering of the Lord's body, they are most fittingly offered in the celebration of the Eucharist.
如此，平信徒以神圣行动朝拜，将世界本身奉献于神。」 Thus, as those everywhere who adore in holy activity, lay faithful, the laity consecrate the world itself to God." Right?
我们蒙召恒常如此行。 We do that, we're called to do that all the time.
更蒙召将这一切带入圣餐圣祭。 But we're called to bring that to the Eucharistic sacrifice.
这正是当今教会的要务。 And I think, yes, this is a- a task for the church today.
疫情期间我们多谈灵领圣餐， During the pandemic, we spoke a lot about spiritual communion.
却少论灵性奉献——即生命的奉献。 But what we didn't speak enough about is spiritual offering, the offering of my life.
即便身处暗角无法参礼，仍可将生命与普世祭台举行的弥撒祭献结合奉献。 If I can't be present, if I'm in my dark corner, I can still offer my life in union with the sacrifice of the Mass, right, being offered in all the altars of the Catholic world.
这对病患或照顾病患者同样适用。 Um, and this is true for people who are, um, unable to attend Mass because of sickness, um, or they tend those who are sick.
参礼者更当如此。 Um, but it's also true for those who are present, right?
须谨记这正是我们在做的。 We have to remember, that's what we're doing.
并应以心神主动践行。 And we want to make a spiritual act of doing that.
现在结束：全能的神，我们感谢你赐予参与你祭献的恩典，使 我们能藉主基督——父、子及圣灵——将自身与你一同奉献。 Um, so I'll end here and, uh, we give you thanks, Almighty God, for having given us this glory of being able to participate in the offering of your sacrifice and to offer ourselves with you through Christ our Lord, Father, Son, and Holy Spirit.