你经常会听到一些知名的新教徒和福音派人士归向公教会或东 方正教会，却很少听到知名的公教徒或东方正教徒归向新教。 You often hear about well-known Protestants and Evangelicals becoming Catholic or Eastern Orthodox, but you rarely hear about well-known Catholics or Orthodox becoming Protestant.
我并不是唯一注意到这一点的人。 I'm not the only one who has noticed this.
2024年刊登在《今日基督教》上的一篇文章提到 ，许多知名基督徒归向罗马公教会和东方正教会。 This 2024 article in Christianity Today says a number of high-profile Christians have converted to Roman Catholicism and Eastern Orthodoxy.
是什么令他们离开呢？ What is driving them away?
一位名叫Dylan Baker的YouTuber在他 的视频里提出了一个问题：「新教会是否正在走向衰亡？」 This video from a YouTuber named Dylan Baker asks the question: Is the Protestant Church dying?
在今天这一集里，我们要探讨促使部分人改变信仰 的一个因素，也就是我所称的「新教敬拜问题」。 In today’s episode, we’re going to focus on one element behind some of these conversions that I call the Protestant worship problem.
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帮助我们制作更多优质的内容。 to help us make even more great content.
首先，我会分享Dylan的视频片段，他谈到自己对新教崇拜感到失望。可我不确定，一 个从未接触过基督信仰的人，若走进这些超大型教会，会不会说：「哇，我感受到了耶稣。 First, I'll share some of Dylan’s video where he talks about being disenchanted with Protestant worship services, but I’m not sure that if someone who never came to Christianity were to step into one of these megachurches, they would say, “Man, I felt Jesus.
我感受到了圣灵在那儿。 I felt the Spirit there.
那个地方就是不一样。」 There’s something different about that place.”
他们很可能会说：「天啊，这就像是一场廉价的音乐会加上一场TE D Talk，我还以为这是个研讨会，而不是基督教的聚会。」 They’re probably saying, “Man, that was like a kind of cheap concert with a TED Talk, and I would have guessed this was like a conference rather than a Christian service.”
那感觉真让人失望。 And that sucks.
确实糟透了。 That really sucks.
人们真正想要的，其实是简朴和纯粹。 What people truly want is actually simplicity.
不过，为了公平起见，Dylan所描述的景象并不代表新教整体， 而更多地反映了福音派的普遍现象，尤其是所谓的非宗派基督信仰。 Now, to be fair to Protestants, what Dylan is describing isn’t indicative of Protestantism as much as it’s a common element of Evangelicalism, especially so-called non-denominational Christianity.
这仍然是很值得指出的，因为如果所有非宗派的基督徒 都算作一个宗派，那它将成为美国新教中最大的宗派。 This is still a fair thing to point out because if non-denominational Christians belonged to a single denomination, it would be the largest one among American Protestants.
然而，路德宗、英国圣公会、长老会和其他主流新教宗 派也举行庄重的礼拜聚会，和摇滚演唱会并不相似。 But there are Lutheran, Anglican, Presbyterian, and other mainline Protestant denominations that have reverent services that don’t resemble rock concerts.
不过，即使这些礼拜也缺少某些根本之处，这正是新教敬拜问题的核心：新教的 敬拜或许达到了很高的层次，但公教会和东方正教会的敬拜却是更高的类型。 However, even these services are missing something that lies at the heart of the Protestant worship problem, which is this: Protestant worship is of the highest degree, whereas Catholic and Orthodox worship is of the highest kind.
要明白当中的差异，我们需要先问：什么是敬拜？ To see the difference, we need to ask: What is worship?
那么，新教徒向神奉献的敬拜是怎样的呢？ And what kind of worship do Protestants offer to God?
「敬拜」一词源自古英语，意思是赋予某人他所当得或配得的价值。 Worship comes from an old English word that means to give someone their worth-ship, to give a person what he is worth or due.
敬拜原本是向神而行，但根据个人的价值，也可以将较低程度的敬意给予人。 Worship was given to God, but lesser forms of it could also be given to human beings based on their worth.
举例来说，古英文祈祷书指示新郎在结婚那天对新娘说：「With my body, I thee worship」，因为她身为妻子，理应值得他献上自己的身体。 For example, the old English prayer book instructs a groom to tell his bride on his wedding day, “With my body, I thee worship,” and he gives his body to her because she is worth receiving that gift in virtue of being his wife.
新教学者D.A. Carson也同意，随着时间推移，「敬拜」一词的含义 发生了变化，但从历史上看，这种用法都与对象的「价值」或「配得」有关。 The Protestant scholar D.A. Carson agrees that the word worship has changed in meaning over time, but historically, in all such usages, one is concerned with the worthiness or the worthship.
古英文中的敬拜，乃是对所尊崇之人或事物所表达的敬意——那么，神配得什么呢？ Old English worship of the person or thing that is reverenced—so what is God worth?
或者说，神当得我们给予祂什么？ Or what is God worthy of receiving from us?
我们也许会透过口头祷告或赞美诗歌向神献上感恩和颂赞，或是向祂提出祈求。 Well, we might give God praise through a spoken prayer or a song that gives thanks and praise to God, or we might make a petition to Him.
诗篇一百四十五篇告诉我们，神配得我们的赞美，但当人行 善时，他们也配受称赞，只是程度不及我们对神的颂扬。 Psalm 145 says God deserves our praise, but human beings also deserve praise when they do good things, just not the same degree of praise we give to God.
蒙福的圣马利亚曾说：「从今以后，万代要称我有福 ；那有权能的，为我成就了大事，他的名为圣。」 The Blessed Virgin Mary said, All generations will call me blessed, for He who is mighty has done great things for me, and holy is His name.
新教所献的敬拜，是把我们原本就会做的好事，例如称赞，最好的那部分献给 神，就像浸信会作家Oswald Chambers在他1924年灵修书 标题中所说的「My Utmost for His Highest」。 Protestant worship takes good things we already do, like giving praise, and gives the best of those good things to God, or as the title of Baptist author Oswald Chambers' 1924 devotional puts it, My Utmost for His Highest.
别误会，这一切都是美好而且圣洁的。 And don’t get me wrong, all of this is good and holy.
歌罗西书三章十六节这样说：「当用各样的智慧，把基督的道理丰丰富富地存 在心里，用诗章、颂词、灵歌，彼此教导，互相劝诫，心被恩感，歌颂神。」 Colossians 3:16 says, Let the word of Christ dwell in you richly, as you teach and admonish one another in all wisdom, and as you sing psalms and hymns and spiritual songs with thankfulness in your hearts to God.
我们的敬拜应当把只属于神的赞美和尊崇献给祂。 Our worship should give God praise and honor that is reserved for Him alone.
比方说，我们不会称颂马利亚创造了宇宙，但我们会因此颂扬神，正如启示录 四章十一节天上的长老高声说：「我们的主，我们的神，你是配得荣耀、尊贵 、权柄的，因为你创造了万物，并且万物是因你的旨意被创造而有的。」 For example, we don't praise Mary for creating the universe, but we do praise God for that, as can be seen in Revelation 4:11, where the elders in heaven exclaim, Worthy art Thou, our Lord and God, to receive glory and honor and power; for Thou didst create all things.
然而，公教会和东方正教会的礼仪向神奉献的，不仅是我们对其他受造物所给予的 最高程度的善行（例如称颂），更是我们能给予神的最高层次——也就是祭献。 But Catholic and Orthodox liturgies give God not just the highest degree of goods we give to other creatures, like praise, but the highest kind of thing we can give to God—specifically, sacrifice.
世界各地的文化都承认，人们心中有一种强烈的渴望 ，想要把自己所珍爱的事物献给神，作为爱的行动。 All cultures around the world recognize the deep desire in human beings to offer what they love as an act of love to God.
这些祭献可能是食物、金钱或牲畜，甚至在更残酷的情况下，是人命。 These sacrifices might involve food, money, or animals, or in more grim circumstances, human beings.
基督信仰告诉我们，我们所有的敬拜在某种意义上都是一种祭献。 Christianity teaches that all of our worship is sacrificial in some way.
罗马书十二章一节这样说：「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。」 Romans 12:1 says, 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.
希伯来书十三章15-16节说：然而，在弥撒中，或在东方所 称的圣体礼里，祭司带领信徒进行的敬拜并不只是最高程度。 Hebrews 13:15-16 says, However, in the Mass, or the Divine Liturgy as it's called in the East, the priest leads the faithful in worship that is not just of the highest degree.
我们并不只是把受造物所拥有的最好部分奉献给神。 We don’t just give God the best of what creatures possess.
要记住，敬拜的意思是赋予某人他所配得的价值，而神本身就是无限的存在。 Remember, worship means to give someone his worth-ship, and God is infinite being itself.
那么，神究竟配得什么呢？ So, what is God worth?
阿们，阿们，阿们。 Amen, amen, amen.
他自己以饼和酒的形象出现，并且这是他教导我们如此行的——这是 我们这些有限的受造物能够献给神、彰显神无限价值的唯一方式。 Himself under the form of bread and wine, as He taught us to do, and that is the only thing we finite creatures can give to God that honors God's infinite worth.
公教神学明确指出，虽然我们能向马利亚、众圣徒和其他受 造物表达尊敬，但祭献是一种不同的敬拜，只能献给神。 Catholic theology is clear that while honor and respect can be given to Mary, the saints, and other creatures, sacrifice is another kind of worship, and this can only be given to God.
在四世纪，圣依皮法尼谴责了科利里安异端，他 们向马利亚献上祭饼，因为祭献只能归给神。 In the fourth century, St. Epiphanius condemned the Collyridian heretics who offered sacrificial cakes to Mary because sacrifice can only be given to God.
圣奥古斯丁曾如此说：「先暂且撇开用来敬拜神的其他宗教 礼仪不谈，断没有人敢说祭献可以献给任何人，而不是神。 St. Augustine said the following: “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.
谁会想到把祭献献给他所认知、以为或假装是神以外的人呢？」 Whoever thought of sacrificing save to one whom he knew, supposed, or feigned to be a god?”
弥撒被称为赞美与感恩的祭献，因为我们是借着共同敬拜将自己奉献给神。 The Mass is described as a sacrifice of praise and thanksgiving because we offer ourselves to God through our corporate worship.
但弥撒不仅仅是赞美的祭献。 But the Mass isn't just a sacrifice of praise.
《公教会教理》说：「圣餐也是赞美的祭献，教 会借此以全受造界的名义向神歌颂祂的荣耀。 The Catechism says the following: The Eucharist is also the sacrifice of praise by which the Church sings the glory of God in the name of all creation.
这种赞美的祭献只有借着基督才能实现。 This sacrifice of praise is possible only through Christ.
他使信徒与他自己、与他的颂赞和他的代求相结合，好让我们向 圣父献上的赞美之祭，能借着基督并与他一起，在他内蒙悦纳。 He unites the faithful to His person, to His praise, and to His intercession so that the sacrifice of praise to the Father is offered through Christ and with Him to be accepted in Him.
《公教会教理》也称圣餐为我们信仰的泉源与高峰，因为圣餐并非重新献祭， 而是在饼与酒的形态下重新呈现基督那一次且完美的祭献，使我们得以领受。 The Catechism also calls the Eucharist the source and summit of our faith because the Eucharist re-presents, not re-sacrifices, but the Eucharist re-presents Christ's one perfect sacrifice under the form of bread and wine for us to be able to receive.
《公教会教理》说，圣餐是基督逾越的纪念，在教会（即他的 身体）的礼仪中使他独一无二的祭献临现并以圣事方式奉献。 The Catechism says the Eucharist is the memorial of Christ's Passover, the making present and the sacramental offering of His unique sacrifice in the liturgy of the Church, which is His body.
在所有的圣餐祈祷文里，我们会在制定礼文之后找到一个 称为「anamnesis」的祈祷，也就是「纪念」。 In all the Eucharistic prayers, we find after the words of institution a prayer called the anamnesis, or memorial.
在圣经的意义里，「纪念」并不仅是回想过去的事，更是宣扬神为人类完成的奇妙作为。 In the sense of Sacred Scripture, the memorial is not merely the recollection of past events but the proclamation of the mighty works wrought by God for men.
在礼仪对这些事件的庆祝中，它们在某种意义上真正地临现在我们当中。 In the liturgical celebration of these events, they become in a certain way present and real.
以色列就是这样理解他们从埃及得解放的：每逢逾越节的庆祝，出埃及 的事迹就会临现在信徒的记忆之中，让他们能够按照这些事迹去生活。 This is how Israel understands its liberation from Egypt: every time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may conform their lives to them.
到了新约时期，「纪念」便有了新的含义。 In the New Testament, the memorial takes on a new meaning.
当教会庆祝圣餐时，她就纪念基督的逾越，使其临现； 基督在十字架上一劳永逸所献的祭，始终真实地临在。 When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present; the sacrifice Christ offered once for all on the cross remains ever present.
然而，当你参加许多福音派的聚会时，聚会的焦点并 不是圣餐，或者他们通常称为「主的晚餐」的仪式。 However, when you attend many Evangelical services, the focal point of the service is not the Eucharist, or what they usually call the Lord's Supper.
相反地，整个聚会的焦点是牧师的讲道。 Instead, the focal point of the entire service is the pastor's sermon.
在这种新教脉络里，教会聚会的重点，是神能借 着诵读祂的道和祂仆人的教导赐给我们什么。 Church is about what God can give us through the reading of His Word and the teaching of His ministers.
在这种新教环境下，Dylan在他的视频中所称为TED Talk 的部分，浸信会作家奥斯·霍金斯直言：讲道是敬拜体验的核心动力。 In this Protestant context, what Dylan called a TED Talk in his video, the Baptist author Os Hawkins puts it more bluntly: The sermon is the central dynamic in the worship experience.
阿们，阿们，阿们，阿们，阿们！ Amen, amen, amen, amen, amen!
也就是说，我们以为敬拜领袖就是带领合唱或属灵诗歌的人。 That is, we think the worship leader is one who leads choruses or spiritual songs.
敬拜的整体体验是一整套的，而其中必须以讲道——也就是福音的宣讲——为核心。 The dynamic of the worship experience is a complete package, and it is the sermon—the preaching of the Gospel—that must be central to it.
顺带一提，要感谢乔·赫施迈尔指出这段引文；他制作了 一个关于新教敬拜的精彩视频，链接会放在下方说明中。 By the way, hat tip to Joe Heschmeyer for pointing out that quote; he has a great video on Protestant worship that I’ll link to in the description below.
从历史来看，讲道并不是敬拜的中心。 Historically, the sermon was not the focal point in worship.
将霍金斯在新教中对讲道的强调，和殉道者游斯丁于公元165年在他 向罗马皇帝所写的《护教辞》（也称《为基督信仰辩护》）中对弥撒的 描述作一比较：「在所谓『主日』的那一天，无论住在城市或乡村的人 都聚到一处，只要时间许可，就诵读使徒的回忆录或先知的著作。 Compare Hawkins' emphasis on the sermon in Protestantism to how Justin Martyr described the Mass in his Apology to the Roman Emperor, or Defense of the Christian Faith, that was written in the year 165: And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read as long as time permits.
然后，诵读的人读毕，主持者就用口宣讲并劝勉，使众人仿效这些美善的事。 Then, when the reader has ceased, the president verbally instructs and exhorts to the imitation of these good things.
接着，我们大家一同站起来祷告。 Then we all rise together and pray.
正如前面所说，当祷告结束后，就有人拿来饼、酒和水， 主持者也以同样的方式，按他的能力献上祷告与感谢。 And as we said before, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings according to his ability.
游斯丁也用了相当的篇幅来解释的，并不是司祭 主持者所作劝勉的重要性，而是圣餐的重要性。 Justin also explains at length not the importance of the priestly presider's exhortation, but the importance of the Eucharist.
他写道：「我们领受的，并非一般的饼或一般的饮料；乃是照着我们的 救主耶稣基督的样子——他由神的道取了肉身，为我们的得救而有血肉 ；同样，我们也受教导，这食物是借着他的话祈祷所祝福的，我们的血 肉经过改变，因它而获得滋养；它正是那取了肉身的耶稣的肉与血。 He writes, For not as common bread and common drink do we receive these, but in like manner as Jesus Christ, our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His Word and from which our blood and flesh, by transmutation, are nourished, is the flesh and blood of that Jesus who was made flesh.
将近一千五百年来，基督信仰的教会并没有长椅，因为在祭 台上的圣餐前，庄严的姿势应该是站立，甚至俯伏在地。 For nearly 1,500 years, Christian churches did not have pews because the reverent posture was standing or even lying prostrate before the Blessed Eucharist on the altar.
相反地，正如《今日基督教》的一篇文章指出，大约在宗教改革时期，长椅才开始流行起来 ，好让人们能坐着听更长的讲道，后来公教会和部分东方正教会也渐渐采用了这种形式。 Instead, as this article in Christianity Today notes, they became popular around the Protestant Reformation to accommodate longer sermons, and Catholic and some Eastern Orthodox churches eventually copied the style.
然而，每周聆听讲道成了一种义务，奉献圣餐却并非如此。 But while hearing a sermon every week became obligatory, offering the Eucharist did not.
或者，如我先前所说的，新教徒称为「主的晚餐」。在初期教会里，有 几位教父主张每天领受圣餐，例如第三世纪的圣西普里安就曾论述过。 Or, as I said before, what Protestants call the Lord's Supper—in the early Church, several Fathers advocated for daily reception of the Eucharist, as can be seen in St. Cyprian, who wrote in the third century.
不过，不同地区对于领受圣餐的做法并不尽相同。 However, the reception of the Eucharist did vary in places.
圣奥古斯丁在中世纪时代写道，出于对基督在圣餐中临在的虔敬，有时 会产生不良做法，例如因为惧怕自己的罪会冒犯神而不敢领受圣餐。 St. Augustine wrote during the Middle Ages that pious reverence for Christ's presence in the Eucharist sometimes led to bad practices, like failing to receive the Eucharist out of fear of offending God with one's sins.
因此，教会后来规定公教徒至少要在一年之中领受一 次圣餐，而许多圣人则不断敦促人们更频繁地领受。 This is why the Church eventually required Catholics to receive the Eucharist at least once a year, and many saints pushed for more frequent reception.
圣方济各·沙雷氏写道：「救主设立了至圣的圣餐，真实地包 含他的身体和他的宝血，为要使那些领受的人获得永生。」 St. Francis de Sales wrote, The Savior instituted the most holy sacrament of the Eucharist, really containing His body and His blood, in order that they who eat it might live forever.
「至于每主日领受圣餐，我鼓励并劝勉众人如此行。」 With respect to communicating every Sunday, I counsel and exhort everyone to do so.
在宗教改革之后举行的特利腾会议如此说：「在每一次弥撒中，参加的信众不仅该以心灵的 渴望来领受，也应透过实际的圣餐参与，好使他们从这至圣的祭献领受更丰富的果效。」 The Council of Trent, held in the aftermath of the Protestant Reformation, said, At each Mass, the faithful who are present should communicate not only in spiritual desire but also by sacramental participation of the Eucharist, that thereby a more abundant fruit might be derived to them from this most holy sacrifice.
但如今，有些福音派宗派只在每月或甚至每季才举行一次主的晚餐。 But today, some Evangelical denominations only celebrate the Lord's Supper monthly or even quarterly.
由于圣经并未明确规定应当多久举行一次，因此就出现一些现象，例如某些福音 派宗派若遇到圣诞节适逢主日，便干脆取消圣诞主日礼拜，原因是牧师认为人们 更愿意在圣诞节早晨待在家里，而不想来教会听一场「TED Talk」。 Since the Bible doesn’t say how often it should be celebrated, this attitude gives rise to practices like some Evangelical denominations that cancel Christmas services if they happen to fall on a Sunday because pastors believe that people would rather be home on Christmas morning than at church listening to, well, a TED Talk.
这使得像法兰西斯·陈等福音派人士开始探索更古老的圣 餐观。「我开始质疑：我为什么会对圣事有这样的信念？ This has led Evangelicals like Francis Chan to try and discover a more ancient view of the Eucharist, and I began to question, like, why did I believe what I believed about the sacrament?
我为什么会觉得它只是一个象征，一个月领一次，或者是什么别的？」 Why did I think it was just a symbol that you take once a month or, you know, whatever?
我发现，这只是我被教导的方式。 I realized because it’s what I was taught.
我从来没有认真研究过教会史，特别是早期教会史。 I never really studied church history, especially early church history.
我的意思是，在教会最初的一千五百年里，领受圣餐始终占据核心 位置，而且所有人都相信——所有人都相信——基督的真实临在。 I mean, really, it’s the first 1,500 years of church history where communion, the Eucharist, was always at the center, and everyone believed—everyone believed—in the real presence of Christ.
有趣的是，当时每次聚会的中心就是圣餐，并不是有 人在讲台上独自花二十个小时备课后在前面讲道。 What was interesting is communion was at the center of the room every time they gathered, and it wasn’t a pulpit where a guy preached after studying in his office by himself for 20 hours.
你看，如今我们有些人就像我一样，会去房里研 经；你知道，这就是我多年来一直在做的事。 See, right now, we’ve got guys like me that go in a room to study; you know, that’s what I was doing for years.
同时，也有别人躲进自己的房间里研经，接着我们 就都传出不同的信息——而且还彼此互相矛盾。 Meanwhile, other guys went in their rooms and studied, and then we all started giving different messages—so many contradicting each other.
很快地，你会听到说：「我跟随派博，我跟随陈，我 跟随……」你就知道，每个人都在跟随不同的人。 And pretty soon, as a while, I follow Piper, I follow Chan, I follow, you know, it’s just like everyone’s following different guys.
我只是想说，我相信把圣餐从教会的核心移开，换成一个有口才的讲道人，出 现了某种问题——并不是说那位富有恩赐的人不属于基督的身体，也不是说他 不是教会的恩赐，而是我们的教会应当重新把基督的身体带回核心位置。 I’m just saying I believe there was something about taking communion out of the center of the church and replacing it with a gifted speaker—not that that gifted speaker is not a part of the Body of Christ and a gift to the Body of Christ—but the Body itself needs to be back in the center of the Church.
各位，我一直在为此而向往。 You guys, I’ve been dreaming about this.
我一直为此祷告，想着，如果有一天，在我们这里的美国，人们 都能明白基督的身体——他们只不过是其中的一部分，同时又因 能聚集在一起领受基督的身体和宝血而感到热切，这该有多好。 I’ve been praying about this, thinking, man, I would love it if one day, in our country here in the U.S., people understood the Body of Christ, that they were just a part of it and they got excited to gather and partake of the Body and Blood of Christ.
虽然主流高教会的新教往往带有更庄重的礼仪感，也通常有更深的圣餐 神学，但即便如此，他们仍然缺少最崇高的一种敬拜方式，因为他们并 没有能够在饼和酒的形态下，呈现基督向圣父奉献的独一祭献，让我们 可以领受使徒保罗所称的逾越羔羊——也就是在基督里的新逾越祭献。 While mainline high church Protestantism has a more reverent liturgical sense and usually a deeper theology of the Eucharist, even these denominations lack the highest kind of worship because they lack the one sacrifice of Christ to the Father that is represented under the form of bread and wine so that we can partake of what St. Paul calls the Paschal Lamb—the new Paschal sacrifice in Christ.
这也就是为什么这些新教宗派并不主张如同在天上敬拜基督一般来朝拜圣餐。 That’s why these Protestant denominations do not support adoring the Eucharist as one would adore Christ in heaven.
当然，正如我所说，聆听经文、听讲道或用言语与歌声来赞美神都没有什么不对。 Now, as I said, there’s nothing wrong with hearing Scripture, or a homily, or praising God in word and song.
公教会和东方正教会的礼仪中也都包含这些内容，但同时也有神在我们中间的真实同在。 Catholic and Orthodox liturgies have all of that, but these liturgies also have God physically dwelling in our midst.
至少在礼仪被恰当地举行时，能够体现这种崇高的真理，这是在新教礼仪中所不常见的。 The liturgy, at least when it’s celebrated properly, reflects that sublime truth in a way that’s not seen in Protestant liturgies.
你甚至可以从传统教堂的建筑风格中看出这一点。 You can even see this in the architecture of classic churches.
较早期的公教教堂建造得像圣殿，在那里向神奉献祭献；而那些拒绝此神学 的早期新教教堂，则建造得更像会堂，以便人们通过聆听神的道来领受神。 Older Catholic churches are built to resemble temples where a divine sacrifice is offered to God, whereas older Protestant churches that rejected the theology made their buildings resemble meeting halls where God is received through hearing Scripture.
新教作家马修·巴雷特说明了其中的主题转变：「如果你活在16 世纪，当你走进一座教堂时，首先注意到的便会是它的建筑风格。 The Protestant author Matthew Barrett explains the thematic change: If you were alive in the 16th century, the first thing you would have noticed as you walked into the church was the architecture.
而如今到了21世纪，建筑并不像当时那样被视为大事。 Now, today in the 21st century, architecture is not as big of a deal as it was then.
我们的教堂？ Our churches?
嗯，它们现在可有各种形状与规模。 Well, they take all kinds of shapes and sizes.
有些仍然是带有尖顶的传统建筑，另一些则是在商场或电影院里聚会。 Some look traditional with steeples; others meet in shopping malls or movie theaters.
然而在16世纪，建筑确实能够传达某种意义，背后蕴含一个信息。 But in the 16th century, architecture actually said something; it had a message behind it.
假如你在16世纪走进一座罗马教堂——也就是 罗马公教会——你所见的会与今天大不相同。 If you were to walk into a Roman church—that is the Church of Rome—in the 16th century, what you would have seen would have looked very different than today.
在正前方且最醒目的地方会是祭台，祭司在其上举起了饼和酒作 为礼仪的要素，视之为一种真正的恩典，可灌注到领受者里面。 Front and center would have been the altar, on which the elements—the wine and the bread—were lifted up by the priest as really a type of grace that was then to be infused in you, the recipient.
换句话说，祭台在许多方面是焦点，而祭司本身也被赋予一种可赦免你罪过的权柄。 In other words, the altar was the central focus in many ways, and the priest himself, who was given a type of authority to absolve and forgive your sins.
当改革者们回到神的道时，他们发现，不仅福音被错误地教授或扭曲 ，而且若这福音是真实的，那么教会的样貌也必须与先前大相径庭。 Well, when the Reformers returned to the Word of God, they realized not only was the Gospel being taught wrongly or distorted, but that if this Gospel is true, the Church must look very differently.
因此，如果你去看一幅16世纪的新教教堂绘画 ，你会发现最前方、最显眼的位置上是讲道台。 So, if you look at, say, a 16th-century painting of a Protestant church, you will discover that front and center is the pulpit.
为什么呢？ Why?
因为在那里传讲神的道。 Because there the Word of God is preached.
这一转变在十九世纪更为显著，因城市复兴运动的推动，当时许多教堂按照倒置圆锥 的形式建造，好让牧师能够面向大量聚集的会众讲道，正如Gene Kild在著 作《当教堂成为剧场：十九世纪美国福音派建筑与敬拜的转变》中所记载的那样。 This change became more pronounced in the 19th century when urban revivals promoted churches being built as inverted cones, where pastors would preach up to a large gathered assembly, as chronicled in Gene Kild’s book, When Church Became Theater: The Transformation of Evangelical Architecture and Worship in 19th Century America.
这种现象促成了现代福音派教会的兴起，包括所谓的「超大型教会」。 This phenomenon gives rise to modern Evangelical churches, including so-called megachurches.
然而，这种日益现代化的倾向如今也引发了反弹，人们开始 渴望回归基督信仰更庄严、稳固且带有祭献意味的根基。 But this increasing modernization has now triggered a backlash and a desire for a return to Christianity’s more reverent, stable, sacrificial foundation.
我先前提及的2024年《今日基督教》那篇文章指出：「撇开有关体 变的争议不谈，我们都能欣赏这种对圣餐及其他圣经命令的深切敬意。 The 2024 Christianity Today article I referenced earlier says, Aside from the debates around transubstantiation, we can all appreciate this deep reverence for the Eucharist and other biblical mandates.
然而，多数新教徒并不了解，许多早期的改革者，例如路德和加尔文，也同样高度重视主 的晚餐和洗礼，而且这些在历史上形成的观点，其实能够在其传统中相对容易地被恢复。 Yet most Protestants don’t realize that many of the early Reformers, like Luther and Calvin, had a similarly high regard for the Lord’s Supper and baptism, and that these historic views could be easily recovered within the tradition.
可是，为什么这些感到疏离的福音派人士不直接前往那 些扎根于路德或加尔文等早期改革者的新教宗派呢？ But why is it that these disenfranchised Evangelicals don't just go to Protestant denominations rooted in the early Reformers like Luther or Calvin?
部分原因可能是他们对这些传统不熟悉，但也可能是人们 不仅渴望坚固的礼仪根基，也同样需要坚实的神学根基。 Part of it may be ignorance of those traditions, but it may also be that people hunger not just for sturdy liturgical foundations but for sturdy theological foundations as well.
文章接着说：「在那些主流宗派当中，当你开始怀疑自己是否身处正 确的宗派，或它会保持『正确』的状态多久时，心里便会生出忧虑。 The article continues: Among the mainline denominations, there’s a sense of unease that can develop when you wonder if you’ve got the right denomination or how long it will stay the right denomination.
先前我提到，知名新教徒归向公教会或东方正教会比相反的情况更常见。 Earlier, I noted that high-profile Protestants becoming Catholic or Orthodox is more common than the reverse.
然而，若出现相反的例子，多半是因为自由派思想在作祟，而不是因为正统教义。 But when the reverse does happen, liberalism is often to blame, not orthodoxy.
想想Michael Coren的可惜例子吧。他写过《为什么 公教徒是对的》这本书，但最终却离开了公教会，如今他在加拿大 的英国圣公会担任司祭，他在那里可以公开支持同性恋和堕胎。 Consider the sad case of Michael Coren, the author of the book Why Catholics Are Right, who unfortunately left the Catholic Church and is now an Anglican priest in the Church of Canada, where he can safely advocate for homosexuality and abortion.
在他的著作《叛逆的基督》中提到，循道宗也因同性恋问题而分裂 ，而自称为路德宗中最大的团体ELCA也支持同性恋和堕胎。 In his book The Rebel Christ, the Methodist Church has also split over homosexuality, and the largest self-described Lutheran body, the ELCA, supports homosexuality and abortion.
这也是为什么像Redeemed Zoomer这样的新教徒已经放弃了说服公教徒 转向新教的想法，而是致力于进行一场「重夺行动」，好让主流教会回归正统信仰。 This is why Protestants like Redeemed Zoomer have given up trying to convince Catholics to become Protestant and instead are focusing on a reconquista to bring the mainline churches back to orthodoxy.
在他回应Dylan关于新教式微的视频时，他就是这样表示的。 He says as much in his response to Dylan's video on Protestantism dying.
Redeemed Zoomer指出，非宗派的基督信仰正在走向没落，且无力挽回。 Redeemed Zoomer says that non-denominationalism is dying and it cannot be saved.
他希望将主流新教从自由派思想中拯救出来，但我对这一努力并不乐观。 He hopes to save mainline Protestantism from liberalism, but I'm pessimistic about this endeavor.
自由派理念甚至已渗透进保守的新教领域，例如从Christopher 和Richard Hays的新书《神的怜悯之拓展》中便可见端倪。 Liberal ideology has infected even conservative Protestant elements, as can be seen in Christopher and Richard Hays' new book The Widening of God's Mercy.
Richard Hays曾是个坚实的保守派思想家，反对所谓的同性婚 姻，但如今他与他的儿子却成了企图大力改变保守新教性伦理的学术推手。 Richard Hays was once a solid conservative thinker opposing so-called same-sex marriage, but now he and his son are academic figures trying to radically alter conservative Protestant sexual ethics.
诚然，在公教之内也有这些鼓吹自由派思想的声音，但教会的普世 管辖至少能压制明显的异端，即便它并不总是会针对更隐蔽、不那 么显而易见的异端（比如所谓的同志骄傲弥撒）行使这项权力。 Granted, we have these same voices spouting liberalism in Catholicism, but the Church's universal jurisdiction gives it the ability to suppress at least the obvious kind of heresy rooted in this area, even if that ability isn't always exercised against more insidious, less obvious forms of heresy, like so-called pride Masses.
至少，你可以从一个事实看出这种功能的存在：即使是最为自由古 怪的公教堂区，也不会为两名男性或两名女性举行婚配的圣事。 At the very least, you see this functionality present in the fact that even the most liberal, wackadoodle Catholic parishes don't celebrate the sacrament of matrimony for two men or two women.
那些大力推行LGBT理念及其他错谬的自由派公教徒贬低圣餐也就不足为奇了。 And it's no surprise that liberal Catholics who push for LGBT ideology and other errors also devalue the Eucharist as much as possible.
我在之前的节目里已经提到过汤姆·里斯神父，他说教会应该向LGBT运动让步。 I covered this in previous episodes about Father Tom Reese, who says the Church needs to surrender to the LGBT movement.
他还兜售一些荒诞言论，例如「我相信基督在圣餐中的真实临在，但我不相信体 变」或「弥撒更多在于让我们成为基督的身体，而不是让饼成为基督的身体」。 He also peddles nonsense like, I believe in the real presence of Christ in the Eucharist; I just don't believe in transubstantiation, or The Mass is more about us becoming the Body of Christ than it is about the bread becoming the Body of Christ.
理查德·麦布赖恩神父是一位恶名昭彰的自由派司祭，他声称无论是永续还 是非永续的圣体朝拜，都是在教义、神学与灵修层面的倒退，而不是前进。 Father Richard McBrien, a notorious liberal priest, says Eucharistic adoration, perpetual or not, is a doctrinal, theological, and spiritual step backward, not forward.
无论哪个教会或宗派，一旦把圣餐当作单纯的象征或纪念 ，敬意就会开始流失，而教会也变成了空洞的聚会场所。 Regardless of the Church or denomination, when the Eucharist becomes merely a symbol or a memorial, the reverence begins to erode, and the Church just becomes a hollow gathering place.
然而，当我们视圣餐为圣子在我们中间与我们一起献给圣父的感恩祭，敬畏 之心便会回归；这种古老而庄严的做法对那些心灰意冷的人而言极具吸引力 ，尤其是身处技术至上、物质至上的世界、感觉什么都不再神圣的年轻人。 But when the Eucharist is treated as the Son dwelling in our midst to be offered to the Father in thanksgiving, the reverence returns, and this ancient solemn practice is attractive to jaded people—especially young people trudging through life in a technocratic, materialistic world where nothing is really sacred.
让我们把这一切联系到一起：如果你想把你的教会从自由派 思潮中挽救出来，就尽你所能地提升对圣餐的最高认识吧。 So let’s tie all this together: if you want to rescue your church from liberalism, promote the highest view of the Eucharist that you possibly can.
如果你是新教徒，至少请拒绝将圣餐视为单纯纪念象征的观念。 If you’re Protestant, at the very least, please reject the idea that the Eucharist is just a memorial symbol.
即便是路德和加尔文这样的改革者也明白，基督在圣餐中有独 特的临在，尽管他们否认饼与酒实际成为基督的身体与宝血。 Even the Reformers, like Luther and Calvin, knew Christ was especially present in the Eucharist, even if they denied that the bread and wine become the actual body and blood of Christ.
这至少是个开端，但还不是结局，因为新教并没有把 最高层次的敬拜献给神——它没有把祭献奉给神。 This would be a start, at least, but it’s not an end, because Protestantism does not give God the highest kind of worship since it does not give God sacrifice.
更具体来说，它没有向祂献上那唯一能为世人罪恶赎罪、且祂命令我们献上的祭献。 Specifically, it does not give Him that one sacrifice that atones for the sins of the world that He commanded us to give.
早期基督徒相信弥撒是一场祭献，也应验了玛拉基书一章十一节的预言：「因為 從日出之地到日落之處，我的名在列邦中必尊為大；在各處，人必奉我的名獻香 ，供上潔淨的供物；因為我的名在列邦中必尊為大。這是萬軍之耶和華說的。」 Early Christians believed that the Mass was a sacrifice, and it fulfilled the prophecy found in Malachi 1:11, which says, In every place incense is offered to My name, and a pure offering; for My name is great among the nations, says the Lord of hosts.
殉道者游斯丁提到，这段旧约的预言在基督徒于各地向神 奉献祭品时便得以应验——也就是圣餐的饼与圣餐的杯。 Justin Martyr said that this Old Testament prophecy was fulfilled when Christians in every place offer sacrifices to Him—the bread of the Eucharist and also the cup of the Eucharist.
然而，马丁·路德明确反对弥撒是重现基督那一次祭献这一观念。 But Martin Luther specifically rejected the idea that the Mass is the re-presentation of Christ's one sacrifice.
他曾写道——或者，或许更明智的做法是去相信在新教宗教改革之前教 会一千五百年来所传承的，并遵循耶稣所设下的诫命，为获得永生而吃 他的肉、喝他的血，并照使徒保罗的嘱咐，不要领受邪灵祭坛或邪灵供 桌上的祭品，只可领受在耶稣基督的真祭坛或供桌上所献的祭品。 He wrote—or maybe it would be safer to trust what has been received in the Church for 1,500 years before the Protestant Reformation and follow Jesus' command to eat His flesh and drink His blood in order to have eternal life, and to follow St. Paul's command to not receive from demonic sacrificial tables or demonic altars, but to receive only from the true sacrificial table or the altar of Jesus Christ.
如果你想更深入了解关于弥撒与圣餐的论证，可以看看我写的《为公教作 辩护》这本书，以及我的同事乔·赫施迈尔所著的《圣餐真是耶稣》。 If you’d like to learn more about the evidence for the Mass and the Eucharist, check out my book The Case for Catholicism and my colleague Joe Heschmeyer's book The Eucharist is Really Jesus.
非常感谢你的观看，愿你度过蒙福的一天。 Thank you so much for watching, and I hope you have a very blessed day.