欢迎回到无耻教皇党。 Welcome back to Shameless Popery.
我是乔·赫施迈尔。 I'm Joe Heschmeyer.
所以，我想继续上周的主题。 So, I wanted to continue the theme of last week.
上周，我谈到了圣餐在理解基督教中的重要性。 Last week, I talked about how integral the Eucharist is to understanding Christianity.
如果你不理解新约，你就不理解基督教。 That if you don't understand the New Covenant, you don't understand Christianity.
如果你不理解圣餐，你就不理解新约。 And that if you don't understand the Eucharist, you don't understand the New Covenant.
如果你想查看上周的节目，你可以获得更完整的论述。 If you want to check out last week's episode, you can get the fuller version of that argument.
但今天，我想继续我新书中的一个主题，这本书叫《圣餐真的是耶稣》。 But today, I want to continue a theme from my new book, which is called The Eucharist is Really Jesus
基督的身体和血如何成为我们信仰的一切关键。 How Christ's Body and Blood are the Key to Everything We Believe.
我特别想探讨正确理解圣餐与正确敬拜之间的联系。 And I want to look particularly at the connection between getting the Eucharist right and getting worship right.
我想提出的论点是，很多所谓的新教敬拜其实根本不是敬拜。 And the argument I want to make is that much of what we call Protestant worship isn't actually worship at all.
在开始时，我想澄清几件事。 And I want to be clear about a few things as we start off.
首先，我并不是说他们在做的事情不好。 First, I'm not actually saying what they're doing is bad.
只是他们在做的不是敬拜。 Just what they're doing isn't worship.
是查经。 It's Bible studies.
是教导。 It's teaching.
是讲道。 It's preaching.
只要这些事情是正统地进行的，都是好事。 All of those are good things as long as they're done orthodoxly.
但它们不是敬拜。 But they're not worship.
就像如果我邀请朋友来并服务我的邻居，那是非常好的。 In the same way that if I have friends over and serve my neighbor, that's really good.
那是非常美好的。 That's really beautiful.
但那与弥撒中的敬拜不同。 But that's not the same thing as what happens in worship in the mass.
第二，我想澄清的是，新教敬拜不只有一种形式。 The second thing I want to make really clear is that there's not just one thing that is Protestant worship.
比如，有礼仪学者詹姆斯·怀特。 So, you've got the liturgist James White.
这不是那个更反对公教会的改革宗传道人詹姆斯·怀特。 This is not the more anti-Catholic, Reformed preacher, James White.
这是另一个人。 This is another guy.
詹姆斯·怀特在他的书《新教敬拜》中，列出了新教 内部的九大主要礼仪传统，这本书现在有点过时了。 James White, this is a little bit dated now, in his book, Protestant Worship, identifies nine major liturgical traditions within Protestantism.
有改革宗、路德宗、再洗礼派、英国圣公会、他称之为分离派 或清教徒、贵格会敬拜、循道宗，以及他称之为边疆派的。 You have Reformed, Lutheran, Anabaptist, Anglican, what he called Separated or Puritan, Quaker worship, Methodist, and then what he calls Frontier.
想象一下19世纪的美国边疆，然后是五旬节派。 So, imagine the American frontier in the 19th century, and then Pentecostal.
我们今天所认为的许多敬拜形式，取决于你来自哪里，可能来自这些特定的传统之一。 And a lot of what we think of today is worship, depending on where you're from, might be from one of these particular traditions.
我记得在威斯康星州做过一次演讲。 I remember giving a talk in Wisconsin.
我交谈的两个人曾是新教徒。 And two of the guys I was talking with were former Protestants.
他们对新教的理解非常路德宗，因为他们在威斯康星州周围的人都是路德宗。 And their understanding of Protestantism was very much Lutheran, because the people around them in Wisconsin were Lutheran.
而在我住的堪萨斯州，更可能是浸信会，有大量的改革宗。 Whereas, where I live in Kansas, it's much more likely to be Baptist, where there's a large number of Reformed.
这将影响神学，影响敬拜，影响祷告的风格，以及周日礼仪的样子。 And that's going to impact what the theology is, it's going to impact what the worship is, and the styles of prayer, and what a Sunday liturgy looks like.
所以，如果你有像Hillsong那样的东西，看起来像摇 滚音乐会，那是五旬节派的现代变体，强调体验的中心性。 So, if you have something like Hillsong, where it looks like a rock concert, that's a modern twist on a Pentecostal thing that emphasizes the centrality of experience.
今天我实际上不会谈论那种形式。 And I'm not actually going to talk about that kind today.
我想更多地谈论改革宗传统，很多浸信会，那里讲道是 中心，核心是有人会读经，然后花很长时间讲解经文。 I want to talk more about, this is more the Reformed tradition, a lot of Baptists, where it's the centrality of preaching, where at the heart of this is the idea of someone who's going to be reading scripture, and then spending a long time talking about scripture.
可能会有一些开头和结尾的祷告。 And it might be bookended by some opening and closing prayers.
但真正的重点是讲坛上的传道人。 But the focus really is on the preacher in the pulpit.
所以，在我们讨论为什么那不是敬拜之前，也许 有必要说，我们有这九种不同的新教敬拜风格。 And so, before we get into why that's not worship, it's maybe important to say, okay, we got these nine different styles of Protestant worship.
那本书，现在有点过时了。 And that book, again, it's a little outdated.
如果你今天去做，我认为你会发现不止九种主要风格。 If you were to do it today, I think you'd find more than nine different major styles.
这重要吗？ Does it matter?
我们应该关心敬拜的形式吗？ Should we care about the form of worship?
还是说，只要对你有好处，对我也有好处？ Or is it just, well, whatever's good for you is good for me?
对此的回答是，圣经似乎表明这非常重要。 And the answer to that is scripture seems to suggest it matters quite a bit.
我会看几个地方。 And I would look to a couple places.
第一个是利未记第十章中提到的亚伦的两个儿子， 拿答和亚比户，他们试图献上自己的敬拜形式。 The first would be the two sons of Aaron, mentioned in Leviticus 10, Nadab and Abihu, who try to offer their own form of worship.
在利未记第十章中，他们向神献上未经吩咐的凡火。 And in the words of Leviticus 10, they offer God unholy fire, such as He had not commanded them.
请注意，他们不是在敬拜假神。 Now, notice, they're not worshiping a false God.
他们向真神献上错误的敬拜。 They're giving false worship to the true God.
他们在礼仪上创新。 They're liturgically innovating.
结果如何？ And what happens?
有火从耶和华面前出来，把他们烧灭，他们就死在耶和华面前。 Fire comes forth from the presence of the Lord and devours them, and they die before the Lord.
摩西对他们的父亲亚伦说，这是耶和华所说的，我在亲近我的人中要显为圣。 And Moses says to Aaron, their father, this is what the Lord has said, I will show myself holy among those who are near me.
在众民面前，我要得荣耀。 And before all the people, I will be glorified.
神的荣耀、神的圣洁、神的威严意味着我们不能随意接近祂并称之为敬拜。 That the glory of God, the holiness of God, the majesty of God means we don't just approach Him however we happen to want and call that worship.
所以，这对我来说是一个非常明确的信号，神确实关心祂被如何敬拜。 And so, that strikes me as a pretty clear signal, God does care how He's worshiped.
现在，奇怪的是，有些人认为神在旧约中关心祂被如何敬拜，而现在不再关心了。 Now, strangely, some people have the view that God cared in the Old Testament how He was worshiped and doesn't care anymore.
现在，因为新约中没有给出严格的敬拜形式，所以我们可以随意而为。 That now, because there's no strict form of worship given in the New Testament, that therefore we're open to do whatever.
同一位神曾非常关心亚伦的儿子们错误地敬拜祂，现在却对我们随意敬拜祂无所谓。 That the same God who cared a lot about how the sons of Aaron were worshiping Him wrongly, now is fine with us worshiping Him however we want.
对此，我只想说，希伯来书第九章说，不，连第一个约都有敬拜的规条和属地的圣所。 And to this, I would just say Hebrews 9 says, no, even the first covenant had regulations for worship and an earthly sanctuary.
想想这个词语，连。 And think about that language, even.
希伯来书的很多内容在展示旧约中的事物如何预表新约中的 事物，而新约中的事物又预表天上的礼仪中更伟大的事物。 A lot of what Hebrews is doing is showing how things in the Old Covenant prefigure things in the New Covenant, which in turn prefigure even greater things in the heavenly liturgy.
所以，我们知道旧约有属地的敬拜规条和属地的圣所。 And so, we know the Old Covenant had earthly regulations for worship, for an earthly sanctuary.
我们知道天上的礼仪有敬拜的规条。 We know the heavenly liturgy has regulations for worship.
天上的礼仪中有美丽的礼仪。 And there's a beautiful liturgy in the heavenly liturgy.
在圣殿和旧约中也有美丽的礼仪。 There's a beautiful liturgy in the temple and in the Old Covenant.
我们要相信，同一位神是旧约的作者，旧约预表新约，新约预表天上的礼仪，我 们要相信祂关心旧约，关心新约，却不关心新约之间的礼仪，这真的说不通。 And we're to believe that the same God who's the author of the Old Covenant, which is a foreshadowing of the New Covenant, and the New Covenant's a foreshadowing of the heavenly liturgy, we're to believe He cares about the Old Covenant, cares about the New Covenant, and doesn't care, excuse me, the Old Covenant and the heavenly liturgy and doesn't care about the New Covenant in between, it doesn't really make sense.
连第一个约的语言都表明，希伯来书的作者认为新约的敬拜有规条，有属地的 圣所，就像旧约一样，并且有一种用心灵和诚实敬拜神的方式，祂真的关心。 The language of even the First Covenant makes it clear that the author of Hebrews takes for granted the New Covenant worship has regulations, that there's an earthly sanctuary, as with the Old Covenant, and that there's a way of worshiping God and spirit and truth that he really does care about.
注意用心灵和诚实敬拜的语言，那里诚实很重要。 Notice that language of worshiping in spirit and truth, the truth there matters.
这不是礼仪相对主义。 It's not liturgical relativism.
换句话说，你不能只是说，这让我感到接近神。 So, in other words, you can't just say, this is what makes me feel close to God.
这是我喜欢的敬拜方式。 This is how I like to worship.
因为在所有这些事情中，谁是敬拜的中心？ Because in all of those things, who's the center of worship?
不再是神，而是你和你的偏好。 It's no longer God, it's now you and your preferences.
所以，我认为我们需要首先澄清这一点。 So, that would be the first thing I think we need to make clear.
无论正确的敬拜神的方式是什么，确实存在一种正确的敬拜神的方式。 Whatever the right way to worship God is, there is such a thing as a right way to worship God.
现在，考虑到这一点，为什么我说很多新教的敬拜不是敬拜？ Now, with that in mind, why do I say that so much Protestant worship isn't worship?
再说一次，我不是在挑软柿子捏。 And again, I'm not taking the low-hanging fruit.
我不是说摇滚音乐会只是摇滚音乐会。 I'm not saying the rock concerts are just rock concerts.
我实际上是在说，有些人试图讲一个小时的耶稣基督。 I'm actually saying you've got the people who are trying to preach Jesus Christ for an hour.
那很好。 That's great.
但那不是敬拜。 That's not worship.
我给你举个例子，一些具体的例子。 I'll give you an example, some concrete examples.
O.S.霍金斯是一位著名的浸信会牧师，他有一整套书。 O.S. Hawkins, who is a well-known Baptist, has a whole series of books.
在其中一本书中，他谈到作为牧师，能成为他所谓的神的副牧者是他的荣幸。 And in one of them, he talks about how it's been his privilege as a pastor to be what he calls God's under-shepherd.
四个不同的教会，包括他写这本书时最近的一个，如果不是最 有影响力的，也是20世纪西方世界最有影响力的讲坛之一。 Four different churches, including most recently at the time that he wrote this, one of, if not the most, influential 20th century pulpits in the Western world.
这是他的话，对吧？ That's his language, right?
他说，那讲坛就像浸信会生活中的大多数讲坛一样，位于建筑物的中央舞台上。 That pulpit, he says, like most pulpits in Baptist life, stands in the middle of the building on center stage, so to speak.
请注意，这不是偶然的事情。 Notice, this is not an accidental thing.
你教会的中心是一个人讲道的讲坛，还是基督被献给圣父的祭坛？ Is the center of your church a pulpit where a man is preaching or an altar where Christ is being offered to the Father?
O.S.霍金斯说那是一个他可以讲道的讲坛。 And O.S. Hawkins is saying it's a pulpit where he can preach.
这是有意为之的。 And this is intentional.
他说，这样做是为了表明浸信会敬拜的中心是向神的子民传讲神的书。 He says it is there to make a statement that central to Baptist worship is the preaching of the book of God to the people of God.
宣讲福音的传道应该是基督教敬拜的中心。 Proclamation, the preaching of the gospel should be central to Christian worship.
讲道是敬拜体验中的核心动力。 The sermon is the central dynamic in the worship experience.
它是整个敬拜服务的支点。 It is the fulcrum upon which the entire service of worship hinges.
之前的一切都应该指向它，之后的一切都应该从它发出。 Everything that comes before it should point to it, and everything that comes after it should issue out of it.
所以请注意，在公教会的模式中，圣餐被描述为基督徒生活的源头和顶峰。 So notice, in the Catholic model, the Eucharist is described as the source and summit of the Christian life.
圣餐的祭献，一切都指向它，一切都从它流出。 The Eucharistic sacrifice, everything is leading to it, everything is flowing from it.
O.S.霍金斯说，是的，对我们浸信会来说，是我在讲道。 O.S. Hawkins says, yeah, for us as Baptists, it's me preaching.
这就是区别。 That's the difference.
这里的问题再次不是讲道不好。 And the issue here, again, is not that preaching is bad.
而是讲道不是敬拜。 It's that preaching isn't worship.
我们将对圣经所称的教导、祷告和敬拜做出三重区分。 We're going to make a threefold distinction between what the Bible calls teaching, what it calls prayer, and what it calls worship.
所以新教徒做对的很多是教导和祷告。 And so a lot of what Protestants get right is teaching and prayer.
他们缺少的是敬拜神。 What they're missing is worshiping God.
所以让我们从圣经的角度来解析这三样东西。 So let's unpack what each of those three things are biblically.
首先是教导。 First, teaching.
圣经所称的教导包括讲道、查经等广泛的类别。 Now, what the Bible calls teaching includes things like preaching, it includes Bible studies, it includes a kind of a broad category of things.
一般来说，当我们去谈论神时，那是在教导的范畴内。 In general, when we go and we talk about God, that's in the realm of teaching.
现在，许多新教徒会像霍金斯刚才所说的那样，说这是新教敬拜的中心。 Now, many Protestants would say, like Hawkins did a second ago, that this is the center of Protestant worship.
所以巴里·利什在他的书《神面前的人：敬拜的模式和方向》中说，直到今天， 新教敬拜仍受益于会堂对祷告、读经、教导、平信徒参与和长老治理的重视。 And so Barry Leash says in his book, People in the Presence of God, Models and Directions for Worship, that to this day, Protestant worship is indebted to synagogues' emphasis on prayer, scripture reading, teaching, lay involvement, and elder rule.
现在，公平地说，这是一个有趣的论点，对吧？ Now, this is, in fairness, an interesting argument, right?
我们在一个更传统的新教教会里周日所看到的很 多东西，会很像你在一世纪的会堂里看到的。 That a lot of what we see on a Sunday in a more traditional Protestant church is going to sound a lot like what you might have seen in a first century synagogue.
例如，在使徒行传第十三章，圣保罗和他的同伴在安息日进入会堂，我 们被告知，在读完律法和先知书之后，也就是旧约的前三部分中的两部 分，会堂的主管们对他们说，弟兄们，如果你们有劝勉的话，请说。 So for instance, in Acts 13, St. Paul and his companions go in on the Sabbath to the synagogue, and we're told, after the reading of the law and the prophets, so those are the first two of the three sections of the Old Testament, the rulers of the synagogue sent to them saying, Brethren, if you have any word of exhortation for the people, say it.
于是，保罗站起来开始讲道。 And so, of course, Paul stands up and starts to preach.
所以你有了经文的宣讲和讲道，一切都很好。 So you've got the proclamation of scripture, and you've got preaching, all well and good.
耶稣也做了同样的事。 Jesus does the same thing.
我们看到祂进入拿撒勒，据说，按照祂的习惯，每个安息日祂都会进入会堂。 We see him going into Nazareth, and we're told, as was his custom, every Sabbath he would go into the synagogue.
在那里，祂被交给以赛亚书的卷轴。 And there he's given the scroll of Isaiah.
祂找到关于主的灵在祂身上的部分，并宣布这已经应验。 He finds the part about the spirit of the Lord being upon him, and he announces that it's been proclaimed.
所以，再一次，你有了经文的宣讲，然后是讲道。 So once again, you've got the proclamation of scripture, and then you've got preaching.
这一切都很好。 All of this is well and good.
我对这些没有任何争议。 I'm not quibbling with any of this.
我所说的是，这些都不是敬拜。 What I'm saying is none of this is worship.
事实上，在约翰福音第六章中，耶稣讲完生命之粮的教导后 ，我们被告知祂是在迦百农的会堂里教导时说的这些话。 In fact, in John 6, after Jesus gives the bread of life discourse, we're even told this he said in the synagogue as he taught at Capernaum.
这是一个微妙的细节。 This is a subtle detail.
这很容易被忽略。 This is very easy to miss.
但在所有提到耶稣或使徒在会堂中的场景中，他们从未被描述为去那里敬拜神。 But of all of the mentions of Jesus or the apostles in the synagogue, they're never described as going in there to worship God.
他们从未被描述为去那里祷告。 They're never described as going in there to pray.
他们去那里是为了教导。 They're going in there to teach.
他们去那里是为了遇见人，宣讲福音。 They're going in there to encounter people, to proclaim the good news.
但这些是不同的事情。 But those are different things.
所以要理解这一点，我们必须看这三者中的第二个概念，祷告。 So to understand that, we have to look at the second concept of the three, prayer.
在这里，我只想指出，不仅仅是新约没有把会堂描述为祷告的地方。 And here, I just point out that it's not just that the New Testament doesn't talk about the synagogue as a place of prayer.
而是一世纪的会堂并不认为自己是祷告的地方。 It's that first century synagogues didn't understand themselves to be places of prayer.
虽然我们发现了一块相当著名的会堂铭文，上面描述了他们如何建造会堂用于读律法和 学习诫命，并作为一个带有房间和水设施的旅馆，以满足来自国外的流动人员的需求。 Though there's a pretty famous synagogue inscription that we've found, where it describes how they built the synagogue for reading the law and studying the commandments, and as a hostel with chambers and water installations to provide for the needs of itinerants from abroad.
所以，如果你熟悉很多公教会的布局，有些新教教会也是这样设置的。 So if you're familiar with the layout of a lot of Catholic churches, and there's some Protestant churches that are set up this way as well.
你有圣所，然后你有一个团契厅。 You've got the sanctuary, and then you have a fellowship hall.
你有一个人们聚集在一起的地方，你可以在那里演讲， 或者查经，或者喝咖啡吃甜甜圈，或者做其他事情。 You've got some place where people gather together, you give talks, or you have Bible studies, or you have coffee and donuts, or you have whatever else.
所以这是一个基督徒团契的地方，一个聚会和学习的地方，以及所有这些事情的地方。 So it's a place for Christian fellowship, a place for gathering and study, and all of those things.
但这是一个与祷告和敬拜的地方不同的地方。 But it's a place that's distinct from the place for prayer and worship.
这就是这个会堂对自己的理解，就像一个团契厅。 And that's how this synagogue understands itself, is something like a fellowship hall.
这是一个旅客可以停留的地方。 This is a place where travelers can stay.
这是一个你可以读托拉，可以讨论的地方。 It's a place where you can read the Torah, you can talk about it.
这不仅仅是我的看法。 And that's not just my take.
拉比鲁文·哈默在他的书《进入犹太祷告》中谈到了这一点。 Rabbi Reuven Hammer, in his book, Entering Jewish Prayer, talks about this.
他指出，他在看这块铭文时说，没有提到祷告。 He points out, he's looking at this inscription, he says, there's no mention of prayer.
他承认，这是一种从沉默中得出的论点，永远不会是绝对的。 And he admits, you know, this is an argument from silence, it's never gonna be absolute.
尽管如此，他说，证据压倒性地表明，在第二圣殿被毁之前的会堂，第二圣 殿在公元70年被毁，所以在耶稣的生平期间及之前，这段时间的会堂主要 是传播托拉知识的地方，任何在那里的祷告都与学习有关或次于学习。 Nevertheless, he said, the evidence is overwhelming that synagogues in the time prior to the destruction of the second temple, so the second temple was destroyed in 70, so during the lifetime of Jesus and before, synagogues at this time were primarily places for the dissemination of knowledge of the Torah on a popular level, and that whatever prayer took place there was either connected to study or secondary to it.
但他说，在公元70年之后，情况发生了巨大变化。 But then he says, after the year 70, the situation changes drastically.
在公元70年，罗马人摧毁了圣殿。 So in the year 70, the Romans destroy the temple.
正如我们将看到的，圣殿是祷告的特权之地，也是敬拜的唯一之地。 As we're gonna see, the temple is the privileged place for both prayer and the exclusive place for worship.
当圣殿在公元70年被毁时，会堂承担了很多责任，我们可以说，祷告和敬拜移到了会堂。 And when that's destroyed in 70, the synagogue picks up a lot of the slacks, we'll say, that prayer and worship move into the synagogue.
但在耶稣的时代，会堂里进行的不是祷告，也不是敬拜。 But at the time of Jesus, what you have going on in the synagogue isn't prayer and isn't worship.
这是一个非常重要的观点。 And that's really a vitally important point.
因为如果你的敬拜和祷告的概念是以会堂为模型，而会堂并没有 进行祷告和敬拜，那么你就错过了一些非常关键的东西，对吧？ Because if your notion of worship and prayer is modeled off of the synagogue, and the synagogue isn't doing prayer and worship, you're missing something really crucial, right?
詹姆斯·麦金农有一系列文章处理这个问题，他提出了一个非常引人注目的观点。 James MacKinnon has a series of articles that kind of deal with this, and he makes this really striking point.
他说，在新约中，会堂出现为司法和刑罚活动的适当场所，但不是祷告的地方。 He says, in the New Testament, the synagogue appears as a proper venue for judicial and penal activities, but not for prayer.
他给出了很多圣经的例子，因为会堂被多次提到，祷告也被多次提到。 And he gives a lot of biblical examples, because the synagogues mentioned a lot, prayers mentioned a lot.
只有一次它们被一起提到，这非常引人注目。 There's only gonna be one time where they're both mentioned together, and it's really striking.
耶稣警告祂的门徒，他们会把你们交给公会，并在他们的会堂里鞭打你们。 So Jesus warns his disciples, they'll deliver you up to councils and flog you in their synagogue.
所以请注意，会堂在那里就像一个聚集的地方。 So notice the synagogue there is like a gathering place.
保罗谈到他归信前的活动。 Paul talks about his pre-conversion activities.
主啊，他们自己知道，在每个会堂里，我监禁并鞭打那些信我的人。 Lord, they themselves know that in every synagogue, I imprisoned and beat those who believed in me.
所以，再次，这听起来不像教会，对吧？ So again, this doesn't sound like a church, right?
这听起来不像圣殿。 That doesn't sound like a temple.
这听起来更像是一个人们聚集在一起的公共空间。 This sounds much more like a common space where people gather together.
至于祷告，听听耶稣的话。 As for prayer, listen to the words of Jesus.
你们祷告的时候，不可像假冒为善的人，爱站在会堂里和十字路口祷告。 When you pray, you must not be like the hypocrites, for they love to stand and pray in the synagogues and at street corners.
他们是为了被人看见。 They may be seen by men.
所以请注意，耶稣唯一一次谈到在会堂里祷告时，祂是在告诉基督徒不要在会堂里祷告。 So notice the only time Jesus talks about praying in the synagogue is he's telling Christians not to pray in the synagogue.
现在，请注意，祂没有说不要进入会堂。 Now, notice he doesn't say, don't go in the synagogue.
祂一直进入会堂，但祂没有告诉他们在会堂或十字路口祷告。 He goes in the synagogue all the time, but he's not telling them to pray in the synagogue or the street corners.
现在，请注意，即使在那种框架下，祂也把会堂当作类似于街角的地方， 不是祷告的地方，而是一个聚集的地方，一个在公众面前被看见的地方。 Now, notice even in that framing, he's treating the synagogue as something like a street corner, not a place of prayer, but a gathering place, a place to be seen in public.
祂不是说会堂本质上是坏地方。 He's not saying synagogues are inherently bad places.
祂是说假冒为善的人去那里祷告，不是因为那里是祷告的地方，而是 因为那里是他们可能被同伴看见并被视为真正属灵圣洁之人的地方。 He's saying hypocrites go out there to pray, not because the house of prayer, because it's the likely place they're going to be seen by their peers and seen as really spiritual holy people.
那么，我们应该在哪里祷告呢？ So where should we pray?
耶稣在马可福音第一章中给出了榜样。祂早晨独自去到一个寂静的地方，在那里祷告。 Jesus gives the model in Mark 1. He goes off to a lonely place by himself in the morning, and there he prayed.
祂在马太福音第六章中给出了去楼上的例子。 He gives the example, as we saw in Matthew 6, of going to the upper room.
我们会回到这一点。 We'll get back to that.
使徒行传第21章，保罗和他的同伴们在离开前，跪在海滩上祷告，并互相告别。 Acts 21, Paul and his companions, before they leave, they kneel down on the beach and they pray, and they bid one another farewell.
所以你可以在任何地方祷告。 So you pray wherever.
祷告并不局限于特定的地点。 Prayer is not tied to a particular location.
有时有一种误解，认为在耶稣死之前，人们必须去圣殿祷告，而耶稣的死改变了这一切。 There's sometimes this myth that until the death of Jesus, people had to go to the temple to pray, and that Jesus' death changes all of that.
那是一个误解。 That is a myth.
记住，法利赛人在会堂的街角祷告。 Remember the Pharisees were praying on the street corners in the synagogues.
显然，你不必去耶路撒冷祷告。 You clearly did not have to go to Jerusalem to pray.
但祷告是在各处进行的。 But prayer is something done all over the place.
你不必去会堂祷告，就像你不必去圣殿祷告一样。 It wasn't something that you had to go to the synagogue anymore than you had to go to the temple.
所以让我们回到马太福音第六章中耶稣所说的那段经文，祂说，你们祷告的时 候，不可像假冒为善的人，爱站在会堂里和十字路口祷告，为要被人看见。 So let's turn back to that passage, as I promised, in Matthew 6, that Jesus says, when you pray, you must not be like the hypocrites, for they love to stand and pray in the synagogues and the street corners that they may be seen by men.
这是关键部分。 And that's the critical part.
他们进入会堂的原因是为了被人看见，而不是因为这是一个祷告的地方。 The reason they're going into the synagogue is that they may be seen by men, not because this is a place of prayer.
这就像街角。 It's like the street corner.
没有人会说街角是祷告的特权之地。 No one is going to say the street corner is the privileged place for prayer.
那么，为什么法利赛人在街角祷告呢？ So why are the Pharisees praying on the street corner?
因为他们想被别人看见。 Because they want to be seen by others.
然后祂说，我实在告诉你们，他们已经得了他们的赏赐。 Then he says, truly, truly, I tell you, they have their reward.
但你祷告的时候，要进你的内室，关上门，祷告你在暗中的父。 But when you pray, go into your room and shut the door and pray to your father who is in secret.
所以这是公共场所和隐秘场所之间的对比，而不是会堂是否是祷告的地方。 So that's the contrast between public places and secret places, not actually between the synagogue as a place of prayer or not.
所以请注意，在这一切中，会堂并没有作为敬拜或祷告的地方出现。 So notice that in all of this, the synagogue does not appear as a place of worship or as prayer.
这就引出了三者中的第三个，即敬拜。 So that leads to the third of the three things, which is worship.
所以，如果你有教导和祷告，那么敬拜是什么，它在哪里发生？ So if you've got teaching and you've got prayer, what's worship and where does it happen?
在我们讨论如何定义它之前，它在哪里发生？ Before we even get into how do we define it, where does it take place?
因为这是我们第一个线索，表明它不同于教导，也不同于祷告。 Because this is going to be our first clue that it's something different than teaching and something different than prayer.
在约翰福音第四章中，我认为我们最清楚地看到了这一点。 In John 4, we see this, I think, most clearly.
耶稣在示剑的山上，那是基利心山，是撒玛利亚人的圣山。 Jesus is at Shechem on the mountain, which is Mount Gerizim, which is the holy mountain for Samaritans.
祂在那里遇到了一位在井边的撒玛利亚妇人。 And he encounters a Samaritan woman there at the well.
她对祂说，我们的祖宗在这山上敬拜。 And she tells him, our fathers worshipped on this mountain.
你们倒说，应当在耶路撒冷敬拜。 And you say that in Jerusalem is the place where men ought to worship.
所以请注意，你可以在任何地方祷告，但你只能在一个地方敬拜。 So notice you can pray anywhere, but you can worship in one place.
如果你是撒玛利亚人，那一个地方是基利心山。 If you're a Samaritan, that one place is Mount Gerizim.
如果你是犹太人，那一个地方是耶路撒冷的圣殿。 If you're a Jew, that one place is the temple in Jerusalem.
耶稣并不反对这种描述。 Jesus doesn't disagree with this characterization.
祂反而告诉她，这将会改变。 He tells her instead, this is going to change.
祂说，妇人，你当信我，时候将到，你们拜父不在这山上，也不在耶路撒冷。 He says, woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.
所以祂承认，在犹太教和撒玛利亚宗教中都有一个敬拜的地方。 So he acknowledges that there's one place of worship in Judaism and in Samaritan religion.
所以这显然不同于祷告或教导，这些可以在任何地方进行。 So this is something clearly different than prayer or teaching, which could happen all over.
那么，敬拜是什么？ So what is worship?
英文中的“worship”一词源自“wor thyship”，意思是给予神祂的价值。 Well, the word in English comes from worthyship, which is to give God his worth.
这是一个相当好的理解方式。 And that's a pretty good way of understanding it.
我们会深入探讨其轮廓。 We'll get into kind of the contours.
我们这样说，三重区分。 We'll put it like this, threefold distinction.
你有教导和讲道。 You got teaching and preaching.
那是在谈论神。 That's talking about God.
我们在会堂里看到这一点。 We see that in the synagogue.
当然，这可以在任何地方发生。 Of course, that can happen anywhere.
可以在市场上发生。 It can happen in the marketplace.
可以在你找到一群人的任何地方发生。 It can happen wherever you find a crowd of people.
但你可能会试图去公共场所做这件事，对吧，尽可能多地遇见人，告诉他们福音。 But you're probably going to try to go into public to do that, right, to meet as many people as possible, to tell them the good news.
这与祷告形成对比，祷告有某种亲密性。 That's contrasted from prayer, which there's something intimate.
你是在与神交谈。 You're talking to God.
所以，重点不是尽可能多地在人前，而是找到一个你可以去祷告的地方。 So there, the emphasis isn't get in front of as many people as possible, but find a place where you can go to pray.
楼上房间，我们看到人们进入圣殿祷告。 The upper room, we find people going into the temple to pray.
想想那个进入圣殿捶胸的罪人。 Think about the sinner who goes into the temple and beats his breast.
你有耶稣去到一个寂静的地方。 You've got Jesus going to a lonely place.
祂基本上是在任何私密的地方。 He basically is anywhere private.
所以，如果教导和讲道是在任何公共场所进行的，祷告则是在任何私密的地方进行的。 So if the teaching and preaching is anywhere public, the prayer is anywhere private.
并不是说你被禁止在公共场所祷告，而是如果你在公共场 所祷告的原因是为了被别人看见，那你就被禁止这样做。 Not that you're forbidden from preaching, excuse me, from praying in public, but you're forbidden from praying in public if your reason for doing it is to be seen by others.
但敬拜不仅仅是与神交谈，而是向神献上，给予神祂应得的，这是在圣殿中进行的。 But then worship, which isn't just talking to God, but it's actually offering to God, giving God what he's owed, that was done in the temple.
现在，这就引出了两个问题，敬拜是什么，我们基督徒在哪里敬拜？ Now, that's going to lead to the question both what is worship and where do we Christians worship?
我们基督徒如何敬拜？ How do we Christians worship?
所以让我们来解析一下。 So let's unpack that.
首先，敬拜与祭献的概念是不可分割的。 First, worship was inseparable from the concept of sacrifice.
新教学者埃弗雷特·弗格森在他的书《早期教会的工作 与敬拜》中指出，祭献是古代世界中敬拜的通用语言。 Everett Ferguson, Protestant scholar, in his book, The Early Church at Work and Worship, points this out, that sacrifice was the universal language of worship in the ancient world.
当我们谈论敬拜时，我们几乎总是指祭献，因为祭献是我们尊崇神的方式。 That when we're talking about worship, we almost always mean sacrifice because sacrifice is our way of honoring God.
圣奥古斯丁在《上帝之城》第十卷中指出了这一点。 St. Augustine points this out in book 10 of City of God.
他说，暂且不谈其他敬拜神的宗教仪式，肯定没有人敢说祭献是献给任何人而不是神的。 He says, putting aside for the present the other religious services with which God is worshipped, certainly no man would dare to say that sacrifice is due to any but God.
换句话说，是的，我们可以谈论其他形式的敬拜，但最卓越的敬拜方式是祭献。 In other words, yeah, sure, we can talk about other things as forms of worship, but the way of worship par excellence is sacrifice.
这是你除了在基利心山或耶路撒冷的圣殿之外不能做的事情。 That's what you couldn't do except in Nadkirazim or in the temple in Jerusalem.
你不能献上动物祭品。 You couldn't offer animal sacrifices.
例如，你不能献上逾越节的羔羊。 You couldn't sacrifice a Passover lamb, for instance.
即使在今天，撒玛利亚人也会去基利心山进行逾越节的祭献。 Even today, Samaritans go to Nadkirazim to do the Passover sacrifice.
所以祭献，就是敬拜。 So sacrifice, that's worship.
那是只献给神的。 That's to God alone.
所以奥古斯丁继续说。 And so Augustine goes on.
他说，确实，神圣敬拜的许多部分被不当用于向人表示敬意。 He says, many parts indeed of divine worship are unduly used in showing honor to men.
换句话说，如果敬拜是关于给予神祂应得的，那神的荣耀，有些方式我 们可以用看似模仿神圣荣耀的奉承，我们谈论某个人好像他是神一样。 In other words, if worship is about giving God what's owed to him, that honor of God, there are ways where we can have flattery that looks like it's imitating divine honor, where we're talking about some man as if he's God.
但即使我们陷入这种情况，他说，基本上，没有人疯狂到会 想到献祭，除非是献给他知道、认为或假装是神的对象。 But even when we fall into this, no one is crazy enough, he says, basically, who ever thought of sacrificing, save to one whom he knew, supposed, or feigned to be a God.
所以有一种使用奉承、讨好的语言的方式，比如，哦，我崇拜这个人。 So there's a way of using adulating, flattering language where, oh, I adore this person.
好吧，你在使用敬拜的语言，神圣荣耀的语言，并将其应用于一个人，一个可爱的婴儿。 Well, you're using the language of worship, the language of divine honor and applying it to a person, an adorable baby.
从技术上讲，你是在说那个婴儿值得神圣的敬拜。 You're technically saying that that baby is worthy of divine worship.
但即使你有那种奉承的语言，你实际上并没有在敬拜那个婴儿。 But even when you have that kind of language of flattery, you're not actually worshiping the baby.
奥古斯丁会说，你不应该那样做。 Augustine is going to say, you shouldn't do that.
那种有害的奉承有些不当。 There's something undue about that pernicious kind of flattery.
但即使在那些情况下，你也不会疯狂到说，我要举行一个向婴儿献祭的礼仪。 But even in those cases, you're not crazy enough to say, I'm going to have a liturgy where I offer sacrifice to the baby.
那种显然是敬拜中心的事情，向神献祭的观念，这只会对你认为是神的对象进行。 That that's the kind of thing that's so obviously at the center of worship, that idea of sacrificing to God, that this is only done to someone you regard as God.
他指出，这一直以来都是如此。 And he points out this is how it's always been.
这不仅在犹太教、基督教或异教中是如此。 It's not just this is true in Judaism or Christianity or paganism.
这在人类历史上一直如此。 This is true as far back as we find humans.
奥古斯丁这样说，神的敬拜中祭献有多古老，足以从该隐和亚伯这两兄弟身上看出。 Augustine puts it like this, how ancient a part of God's worship sacrifice is, those two brothers, Cain and Abel, sufficiently show.
该隐和亚伯都通过什么来向神敬拜？ Cain and Abel both go to offer God worship through what?
通过祭献。 Through sacrifice.
他们之间的区别在于，一个献上最好的祭品，而另一个没有。亚伯献上了头生的动物。 And the difference between them is that one offers God the best in sacrifice and the other doesn't. That is, Abel offers God the firstlings, the firstborn animal.
该隐献上了地里的谷物，剩余的。 Cain offers the grain from the ground, the leftovers.
但他们都意识到，如果我们要敬拜神，我们需要献上祭品。 But both of them realize that if we're going to worship God, we need to be offering sacrifice.
所以，这是敬拜概念中的一个关键部分。 So, that's really a critical part of the conception of worship.
我们可以说，敬拜比祭献稍微广泛一些。 We could say that worship is a little broader than sacrifice.
奥古斯丁指出了这一点。 Augustine makes that point.
但这是其核心。 But this is at the heart of it.
所以，如果你想理解敬拜，就是给予神祂应得的。 So, if you want to make sense of worship, it's giving God what's due to him.
而我们做到这一点的主要方式是通过祭献。 And the primary way we do that is through sacrifice.
那么，基督徒的敬拜是什么样的呢？ So, what then does Christian worship look like?
对此问题有几个答案。 Well, there's a few answers to that question.
首先，圣保罗在罗马书第十二章中说，所以弟兄们，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。 First, St. Paul says in Romans 12, I appeal to you, therefore, brethren, by the mercies of God to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
请注意，基督徒的敬拜仍然是祭献的敬拜。 Notice, Christian worship is still sacrificial worship.
我们将身体献上，当作活祭。 We're offering our bodies as a living sacrifice.
所以，如果你的身体真的是主的殿，你在殿里做什么？ So, if your body really is a temple of the Lord, what do you do in a temple?
你献上祭品。 You offer sacrifice.
所以，所有那些你献上某物的时刻，你献上痛苦，你为了神的缘故让自己不方便，所有 这些事情，当你出于对神和邻舍的爱而做时，你通过你所做的祭献向神展示祂应得的。 So, all of those times where you offer something up, you offer up a suffering, you allow yourself to be inconvenienced for the sake of God, and all of those things, when you're doing it out of love of God and out of love of neighbor, you are showing God what he is due through the sacrifice you're making.
那就是敬拜。 That is worship.
希伯来书第十三章同样说，我们应当靠着耶稣，常常以 颂赞为祭献给神，这就是承认祂名之人嘴唇的果子。 Hebrews 13, similarly, says, through him, Jesus, then let us continually offer up a sacrifice of praise to God when we acknowledge God.
你知道，你可以向神祷告并请求很多事情，但我们常 常忘记真正敬拜祂，承认神的美善、伟大和威严。 You know, so, you can pray to God and ask for a lot of things, but we often forget to actually worship him, acknowledging the goodness and grandeur and majesty of God.
在颂赞的祭献中，我们花时间和精力承认，神啊， 你是神，这就是你对我的意义，这就是你的身份。 And in a sacrifice of praise, we are taking the time and effort to acknowledge, God, you are God, and this is what you mean to me, and this is who you are.
在那之中，我们以一种小方式给予神祂应得的。 And in that, we are giving in a small way, we are giving God his due.
所以，希伯来书第十三章将这种颂赞的祭献描述为承 认祂名之人嘴唇的果子，就是将神当作神来对待。 And so, Hebrews 13 describes this sacrifice of praise as the fruit of lips that acknowledge his name, that treating God as God.
这在下一节经文中引出了另一种献祭的方式。 This then leads in the next verse to another way to offer sacrifice.
不可忘记行善和捐输，因为这样的祭是神所喜悦的。 Do not neglect to do good and to share what you have for such sacrifices are pleasing to God.
出于对神的爱的善行就是祭献。 The good works done out of love of God are sacrifices.
这是你将身体献上当作活祭的一种方式。 This is one of the ways you make your body a living sacrifice.
你让它被用于神的事工，尊崇神，你在最小的弟兄中认出神。 You allow it to be used in the service of God, to honor God that you recognize in your neighbor in the least of these.
通过这些方式，无论在言语上还是在行为上，爱神和爱邻舍，你都在献上祭品。 In those ways, by loving God and loving neighbor, both in what you say and in what you do, you are offering sacrifice.
到目前为止，很多优秀的新教神学家都会同意这一切，因为这一切都直接来自圣经。 Now, so far, there are a lot of good Protestant theologians who would say yes to all of that, because all of that is just straight from the Bible.
例如，约翰·派博在一篇名为《什么是敬拜？》的文章中。 So, John Piper, for instance, in an essay called, What is Worship?
或者一篇文章，像是一个问答，叫《什么是敬拜？》。 Or an article, it was like a Q&A called, What is Worship?
他承认这一切，并且说得很好。 He acknowledges all this, and he says it really well.
他说，当我们真正认识神并适当地珍视祂时，我们才是真正地敬拜神。 He says, we worship God authentically when we know him truly and treasure him duly.
然后，敬拜这个词指的是那种重视，那种内在的重 视在新约中通过两种基本方式在世界上变得可见。 Then the word worship refers to that valuing, that inner valuing becoming visible in the world in two basic ways in the New Testament.
我在这里暂停一下。 I'm going to pause here.
他所说的内在价值是指敬拜涉及心灵。 That inner value he's talking about is that worship involves the heart.
走过场地做事是徒然的敬拜。 Going through the motions of doing the thing is vain worship.
你知道，耶稣警告说徒然敬拜，你通常知道我应该为神做这件事。 You know, Jesus warns about worshiping in vain, where you generally, I know I'm supposed to do this thing for God.
我应该在这里参加弥撒。 I'm supposed to be here at Mass.
我应该在这里做这件事。 I'm supposed to be here doing this thing.
但如果你的心在神面前不正，如果你只是走过场，而没有真正承认这是 我站立和跪拜的神，那么你就错过了一些东西，核心是心灵的态度。 But if your heart is not right before God, if you're just going through the motions, and you're not actually acknowledging this is the God before whom I stand, before whom I kneel, then you're missing something, that there is something at the core, which is an attitude of the heart.
但这不仅仅是心灵的态度。 But it's not just an attitude of the heart.
这是必须通过你的口、你的身体、你的行为表达出来的心灵态度。 It's an attitude of the heart that has to be expressed through your mouth and through your body, through your actions.
那么，我们如何在世界上使其可见呢？ And so, how do we make that visible in the world?
两种方式。 Two ways.
一是他说的口的行为，赞美、悔改和敬拜服务或小组聚会的行为。 One, he says, acts of the mouth, acts of praise and repentance and worship services or small group gatherings.
二是用身体、手和脚的爱的行为，显示神的至高价 值，以及我们愿意为他人的益处而牺牲的行为。 Two, acts of love with the body and the hands and the feet, acts of love that show the supreme value of God, but what we're willing to sacrifice for the good of others.
现在，他实际上是在解析希伯来书第十三章的那两个方面。 Now, he's just really unpacking Hebrews 13 there, those two aspects.
但他在那里遗漏了什么？ But what's he missing there?
这些仍然是非常个体化的祭献行为。 Those are still these really kind of individualized acts of sacrifice.
因为我可以完全独自做所有这些事情。 Because I can do all of those things totally by myself.
我不需要另一个人。 I don't need another person.
我当然不需要另一个基督徒。 I certainly don't need another Christian.
我可能需要另一个需要帮助的人，对吧？ I might need another person who needs help, right?
所以，我可以说，我爱神，我可以去服务我的邻舍，我不需要一个基督徒弟兄。 So, I can say, I love God, and I can go and serve my neighbor, and I don't need a brother Christian.
所以，这里面没有真正明确的集体敬拜的概念。 So, there's not really a clear sense of corporate worship in that.
所以，这里我们需要转向许多新教徒忽略的部分，即我们被应许将会有集体的基督徒祭献。 So, here's where we need to turn to the part that many Protestants miss, which is that we are promised that there will be Christian sacrifice collectively.
玛拉基书一章十一节说，「从日出到日落，我的名在列邦中是大的 ，在各处，人必奉我的名烧香，献洁净的供物，供物就是祭献。」 Malachi 1 verse 11 says, from the rising of the sun to its setting, my name is great among the nations, and in every place incense is offered to my name, and a pure offering, an offering is a sacrifice.
因为我的名在列邦中是大的，在外邦人中是大的。 For my name is great among the nations, the Gentiles.
所以，神应许将有一天，列邦，外邦人，不仅仅是以 色列的民族和宗教后裔，将向祂献上真正的敬拜。 So, God's promising that there will come a day when the nations, the Gentiles, the people who aren't just of the ethnic and religious stock of Israel, will be offering true worship to him.
早期基督徒很快就强调了这些经文。 And the early Christians were quick to highlight these kind of passages.
但我们会深入探讨，因为另一种方式明确是圣餐。 But we'll get into that because the other way is explicitly the Eucharist.
哥林多前书第十章，圣保罗说，「我们所祝福的杯，岂不是同领基督的血吗？」 1 Corinthians 10, St. Paul says, the cup of blessing which we bless, is it not a participation in the blood of Christ?
「我们所擘开的饼，岂不是同领基督的身体吗？」 The bread which we break, is it not a participation in the body of Christ?
现在，怎么可能看起来是饼和酒的东西实际上是参与耶稣基督的身体和血呢？ Now, how could it be that what appears to be bread and what appears to be wine could actually be a participation in Jesus Christ's body and blood?
他将会解释。 He's going to explain.
但在他解释之前，他会说另一件令人震惊的事，因为只有一个 饼，我们虽多，仍是一个身体，因为我们都分受这一个饼。 But before he does that, he's going to say another shocking thing, that because there's one loaf, we who are many are one body, for we all partake of the one loaf.
现在，请记住，圣保罗写这封信时不在哥林多。 Now, remember, St. Paul's not in Corinth when he's writing.
他并不是说字面上有一个饼，所有基督徒都从中领受，使我们成为一个身体。 He's not saying literally that there's a loaf of bread that all Christians receive from and it makes us one body.
那一个饼是什么？ What's the one loaf?
那一个饼就是耶稣。 Well, the one loaf is Jesus.
那一个饼就是耶稣基督自己。 The one bread is Jesus Christ himself.
然后在圣餐中领受耶稣，我们实际上成为一个基督徒群体。 And then receiving Jesus in the Eucharist, we actually become one people as Christians.
他将为这种非常挑衅的主张辩护，这种许多人今天 会否认的主张，他将以一种非常震惊的方式辩护。 And he's going to defend this very provocative kind of claim, this claim that many people today would deny, and he's going to defend it in a really shocking way.
首先，他将其与以色列的祭献实践进行比较。 First, he's going to compare it to the sacrificial practice of Israel.
他说，「你们看属肉体的以色列人，那些吃祭物的，岂不是在祭坛上有分吗？」 He said, consider the practice of Israel, are not those who eat the sacrifices partners in the altar?
如果这还不够震惊，好吧，你有以色列。 And then if that wasn't shocking enough, okay, you've got Israel.
好吧，理解圣餐的一种方式是记住在以色列，你有食物祭献，然后通过吃它们与祭献联合。 Okay, one way to understand the Eucharist is to remember in Israel, you've got food sacrifices, and then you'd be united with the sacrifices by eating them.
所以，你有逾越节的羔羊，对吧？ So, you've got the Passover lamb, right?
逾越节的羔羊，预备日，你在耶路撒冷的圣殿里宰杀羔羊。 Passover lamb, preparation day, you kill the lamb in the temple in Jerusalem.
那还不够。 That's not enough.
然后你通过吃羔羊成为祭献的伙伴。 You then become a partner in the sacrifice by eating the lamb.
那就是逾越节。 That's Passover.
这预表了两个行动，预备日，受难日，神的羔羊耶稣被杀。 This prefigures the two actions, preparation day, Good Friday, Jesus, the lamb of God is killed.
然后在最后的晚餐和此后的每次弥撒中，我们吃羔羊。 Then at the Last Supper and every mass since, we eat the lamb.
基督，我们的逾越节羔羊，已经被献祭。 Christ, our Paschal lamb, has been sacrificed.
圣保罗在哥林多前书第十五章中说，他将在接下来 的几章中继续这个主题，我们吃逾越节的羔羊。 St. Paul says in 1 Corinthians 15, he's going to continue this theme for several chapters, that we eat the Passover lamb.
献祭羔羊是不够的。 It's not enough to sacrifice the lamb.
要成为祭献的伙伴，你必须吃羔羊。 To become a partner in the sacrifice, you must then eat the lamb.
在那种情况下，你把血涂在门框上，然后吃羔羊。 You smeared the blood on the doorpost in that case, and then you ate the lamb.
好吧，没问题。 Okay, fair enough.
他将使其更加震惊。 He's going to make it more shocking.
然后他将其与异教的恶魔祭献进行比较。 He's then going to compare it to pagan demonic sacrifices.
他说，我的意思是，异教的祭献是献给恶魔而不是神。 And he says, I imply it, with pagan sacrifice, they offer to demons and not to God.
我不愿意你们与恶魔有分。 I do not want you to be partners with demons.
你们不能喝主的杯又喝恶魔的杯。 You cannot drink the cup of the Lord and the cup of demons.
你们不能吃主的筵席又吃恶魔的筵席。 You cannot partake of the table of the Lord and the table of demons.
现在，这里发生了什么？ Now, what is going on here?
那里的语言是祭献的语言，非常明确，对吧？ The language there is sacrificial language, quite explicitly, right?
他在谈论恶魔的祭献，抱歉，是异教徒献给恶魔的祭献。 He's talking about the sacrifices demons make, excuse me, sacrifice pagans make to demons.
恶魔的祭坛就像恶魔的筵席是一个祭坛。 The altar of demons there is like the table of demons is an altar.
那杯是祭献的杯。 The cup is a sacrificial cup.
现在，如果这是真的，保罗在做一个比较，一个 平行，这只有在主的筵席是一个祭坛时才有效。 Now, if that's true, and Paul is making a comparison, a parallel, this only works if the table of the Lord is an altar.
这只有在主的杯是一个祭献的杯时才有效。 It only works if the cup of the Lord is a sacrificial cup.
所以，保罗在这里对异教徒所做的、犹太人所做的、基督徒在圣餐中所做的 整个类比只有在我们以圣餐的方式进行集体、共同的基督徒敬拜时才有效。 So, Paul's entire analogy here between what the pagans are doing, what the Jews are doing, what the Christians are doing at the Eucharist only works if the way we offer corporate, communal Christian worship is the Eucharist.
这就是这里发生的事情。 That's what's going on here.
早期基督徒就是这样理解的。 And this is how the early Christians understood this.
马太福音二十三章，抱歉，马太福音五章二十三 到二十四节，耶稣说了一些与此非常相关的话。 Matthew 23, excuse me, Matthew 5, verse 23 to 24, Jesus says something that really ties in well to this.
这是在登山宝训之后或期间。 It's right after the Sermon on the Mount or during the Sermon on the Mount.
祂说，「所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨 ，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。」 He says, if you're offering your gift at the altar and there, remember your brother has something against you, leave your gift there before the altar and go.
「先去同弟兄和好，然后来献礼物。」 First be reconciled to your brother and then come and offer your gift.
请注意，这预设了基督徒仍然有一个献礼物的祭坛。 Well, notice that's presupposing that Christians still have an altar at which gifts are offered.
奇怪的是，在许多新教中，你有像祭坛呼召这样的东西，却没有祭坛，没有一个实际 献祭给神的地方，人们聚在一起说，这里是礼物，这里是我们带到神面前的供物。 The strange thing is that much of Protestantism, you have things like altar calls and no altars, no place where actual sacrifice is offered to God where people come together and say, here are the gifts, here are the offerings that we're bringing before God.
但这就是在弥撒中的奉献礼上发生的事情。 But this is what happens at the mass, in the offertory.
这就是我们在做的事情。 That's what we're doing.
我们收集代表我们礼物的钱。 We're gathering the money representing the gifts we have.
在过去，你会带来实际的食物和物品。 In the old days, it would have been you'd bring an actual food and things.
现在，我们将其简化为这些物品的现金价值。 Now, we reduce that to the cash value of those things.
我们带来这些东西并将它们放在祭坛上。 And we bring those things and we place them at the altar.
所以，这就是为什么在早期礼仪中，平安礼就在那儿，因为马太福音第五章。好吧。 And so, this is why in the early liturgy, the sign of peace was actually right there because of Matthew 5. Okay.
《十二使徒遗训》，一世纪的基督教文献，采纳了这个主题。 The Didache, first century Christian document, picks up on this theme.
它这样说。 And it says this.
它说，在主的日子，我知道这有点重复，但就是星期天，聚在一起， 擘饼，并在承认你的过犯后举行圣餐，这样你的祭献才是洁净的。 It says, on the Lord's day of the Lord, I know it's redundant, but it's Sunday, come together, break bread, and hold Eucharist after confessing your transgressions, so your offering may be pure.
然后它引用了两段经文。 And then it appeals to two passages.
其中一段是耶稣所说的，主说，在各处各时，献给我洁净的祭物，来自伟大的王。 One of them, what Jesus had said, the Lord has said, in every place and time, offer me a pure sacrifice from a great king.
我的名在外邦人中是奇妙的。 And my name is wonderful among the heathens.
那是什么？ What is that?
那是玛拉基书一章十一节。另一段是通过和解使你的祭献不被玷污。 That's Malachi 1.11. And the other is that your sacrifice may not be defiled by doing this reconciliation.
那是对马太福音第五章的暗示。所以，《十二使徒遗训》已经 指出了旧约和新约的证据，这就是基督徒敬拜的运作方式。 That's an allusion to Matthew 5. So, the Didache is already pointing to both old and New Testament evidence that this is how Christian worship works.
你们彼此和好，然后举行圣餐。 You make peace with one another, and then you have the Eucharist.
圣殉道者游斯丁在大约公元150年写的与特里弗的对话中，他是犹太人。 St. Justin Martyr, writing about 150 in his dialogue with Trifo, he was Jewish.
他指出了这一点。 He points to this.
他指出玛拉基书一章，并说，这表明神预见了我们通过这个名字所献上的所有祭献， 以及耶稣基督吩咐我们献上的祭献，即在圣餐中，基督徒在世界各地献上的饼和杯。 He points to Malachi 1 and says, this shows how God anticipated all the sacrifices which we offer through this name, and which Jesus the Christ enjoined us to offer, i.e., in the Eucharist, the bread and the cup, which are presented by Christians in all places throughout the world.
玛拉基书一章十一节表明这些祭献是祂所喜悦的。 That Malachi 1.11 shows that these sacrifices are well-pleasing to him.
所以，请注意基督徒的概念。 So, notice the Christian conception.
这不是某种中世纪的想法。 This is not some medieval idea.
这不是某种现代的想法。 This is not some modern idea.
这不是阿奎那想出来的。 This is not something that Aquinas comes up with.
这不是特伦特会议发明的。 This is not something the Council of Trent invents.
早期基督徒，在三位一体这个词被用于神之前，就有一个非常 清晰的概念，即基督徒的礼仪是在圣餐中向神献上的祭献。 That early Christians, this is prior to the word Trinity being used for the Godhead, have this very crystal clear conception that the Christian liturgy is a sacrificial offering to God in the Eucharist.
最后一个例子，圣爱任纽在我们从他那里得到的一个片段中，指出并说 ，看了几段经文，看了玛拉基书，并看了耶稣与撒玛利亚妇人的对话。 Last example, St. Irenaeus, in one of the fragments we have from him, points aside and says, looks at a couple passages, looks at Malachi, and looks at Jesus' conversation with the Samaritan woman.
他说，因此，圣餐的奉献，圣餐的祭献，不是肉体的，而是属灵的。 And he says, therefore, the oblation of the Eucharist, the sacrifice of the Eucharist, is not a carnal one, but a spiritual one.
在这方面，它是纯洁的。 And in this respect, it's pure.
他解释了他的意思。 And he explains what he means.
因为我们将祝福的饼和杯献给神，感谢祂，并且祂命令地球出产这些果实供我们养育。 For we make an oblation to God of the bread and the cup of blessing, giving him thanks, and that he has commanded the earth to bring forth these fruits for our nourishment.
然后，当我们完成奉献时，我们祈求圣灵，使祂显现这祭献，即 基督的身体和血，使这些预表的领受者获得罪的赦免和永生。 And then, when we've perfected the oblation, we invoke the Holy Spirit, that he may exhibit this sacrifice, both the bread, the body of Christ, and the cup, the blood of Christ, in order that the receivers of these antitypes may obtain remission of sins and life eternal.
现在，预表对应于应验。 Now, a type corresponds to an antitype.
所以，他说饼和酒是预表。 So, he's saying the bread and wine are types.
它们是预示，当它们成为耶稣的身体和血时，它们就应验了。 They're foreshadowing, and they're then fulfilled when they become the body and blood of Jesus.
这些是预示的事物，就像旧圣殿是天上圣殿的预表。 These are things that are foreshadowing, just like the old temple is a type of the antitype, the heavenly temple.
被举起的蛇是耶稣在十字架上的预表。 The snake that's lifted up is a type of Jesus on the cross.
祂是应验。 He's the antitype.
所以，这里，饼和酒是成为应验的预表，它们成为耶稣的身体和血。 So, here, the bread and wine are the types that become the antitype, they become the body and blood of Jesus.
当我们领受它们时，我们获得罪的赦免和永生。 And we, when we receive them, receive the forgiveness of sins and eternal life.
这就是他说的。 That's what he says.
这非常清楚。 This is quite clear.
这就是基督徒祭献的样子，当你参加弥撒时，你带上你生活中的这些小 祭献，带上你试图将身体献上当作活祭的所有方式，带上你为了主的缘 故让自己不方便的所有方式，并将它们与耶稣的完美祭献联合起来。 This is what Christian sacrifice looks like, that when you go to mass, you take these small sacrifices of your life, you take all these ways that you've tried to offer your body as a living sacrifice, you take all these ways that you've allowed yourself to be inconvenienced for the sake of our Lord, and you unite them with the perfect offering Jesus has.
通过这种方式，我们都在这个完美的祭献行为中被联合在一起。 And in this way, we're all brought together in this perfect act of sacrifice.
所以，当我说很多新教的敬拜不是敬拜时，这就是我的意思。 So, that's what I mean when I say that a lot of Protestant worship isn't worship.
我的意思是这个。 I mean this.
很多是讲道和教导，这是很好的。 A lot of it is preaching and teaching, which is great.
这是好的。 It's good.
有些是祷告，这是很好的。 Some of it is prayer, which is great and good.
但缺少的是敬拜的概念，即祭献，是向神献上的祭品，而这一点被遗漏了很多。 But what's missing is the notion of worship, which is sacrificial, which is an offering to God, and that so much of that has been omitted.
所以，你可以去一个所谓的敬拜服务，只是人们在祷告和谈论耶稣。 So, you can go to a worship service, in quotation marks, that's just people praying and talking about Jesus.
再次，这是好事，但在任何时候他们都没有真正敬拜祂。 Again, good things, but at no point there are they actually worshiping Him.
或者至少这是风险，对吧？ Or at least that's the risk, right?
你可以有一个讲坛为中心的敬拜服务，而你所做的是用讲道的讲坛取代了敬拜的祭坛。 That you can have a worship service in which the pulpit is the center, and what you've done is you've replaced worship, the altar, with preaching, the pulpit.
相反，讲道、讲坛和其他一切都应该是为敬拜做准备。 Instead, the preaching and the pulpit and everything else should be preparation for worship.
它应该引导我们进入敬拜。 It should lead us into worship.
这里的模式是通往以马忤斯的路。 The model here is the road to Emmaus.
在通往以马忤斯的路上，耶稣——我已经做了一整集关于这个的节目， 所以我不会详细说明这一点——但耶稣与两个门徒同行并与他们交谈。 On the road to Emmaus, Jesus—I've done an entire episode on this, so I'm not going to belabor this point—but Jesus walks with the two disciples and talks with them.
你有讲道，你有所有那些好的东西，但它并没有止步于此。 You have the preaching, you have all those things that are good, but it doesn't stop there.
他们到了以马忤斯，祂在擘饼时被他们认出来，据说，祂拿起饼，祝福，擘开，递给 他们，祂做了某件事，使他们的眼睛明亮，认出是耶稣，然后祂从他们眼前消失。 They then get to Emmaus, and He is known to them in the breaking of the bread, we're told, that He takes, blesses, breaks, and gives the bread, that He has done something in which their eyes are opened, and they recognize it's Jesus, and then He disappears from their sight.
这就是经常缺失的，所有这一切的实际高潮，源头和顶峰。 That's what's so often missing, the actual climax of all this, the source and the summit.
这就像看电影时剪掉实际的高潮、顶点和结局。 It would be like watching a movie and cutting out the actual, you know, the high point, the apex, and the resolution of the movie.
就像是，其他部分不错，但如果你认为那就是结尾，你就错过了重点。 It's like, yeah, that other part isn't bad, but you're missing the point if you think that's where it ends.
所以，不幸的是，很多新教的敬拜已经变成那样。 And so, unfortunately, a lot of Protestant worship has become that.
所以，这就是我要说的。 So, that's what I would say.
再次，不是说它不好，只是缺少了核心。 Again, not that it's bad, it's just missing the heart.
只是缺少了实际的敬拜部分。 It's just missing the actual worship part.
这就是为什么我们需要圣餐。 And this is why we need the Eucharist.
如果你对这个主题感兴趣，我再次推荐我的新书《圣餐真的是耶稣》。 And if you're interested in that subject, I again point you to my new book, The Eucharist is Really Jesus,
因为它比我在这里能够探讨的更深入。 because it explores that in greater depth than I was able to here.
我是乔·赫施迈尔，这是无耻教皇党。 For Shameless Potpourri, I'm Joe Heschmeyer.
非常感谢。 Thanks so much.
请点赞、评论、分享。 Please like, comment, share.
我非常感兴趣你的评论。 Really interested in your comments.
我总是尽量查看它们。 I always try to check them out.
愿神祝福你。 God bless you.
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