General Information 一般资料
Since early Christian times, the word Eucharist, from the Greek eucharistia ("thanksgiving"), has been used to describe the Sacrament that Jesus Christ instituted at the Last Supper.由于早期基督教时代，字圣体圣事，从希腊eucharistia （ "感恩" ） ，被用来形容圣说，耶稣基督在该最后的晚餐。
Four accounts of the origin of the Eucharist are given in the New Testament (Matt. 26:26 - 29, Mark 14:22 - 25, Luke 22:15 - 20, and 1 Cor. 11:23 - 26).四个帐户的起源，圣体圣事是由于在新约圣经。 （ 26:26 -2 9，马克1 4时2 2分- 25路加福音22 :15-2 0和1肺心病。 11时23分-2 6 ）。 There are minor variations, but all accounts agree that on the night before his crucifixion, Christ met with his disciples for a Last Supper. After solemn ritual acts he spoke of the bread as his body and the wine as his blood of the new Covenant.有轻微变化，但所有的帐目同意，对前一天晚上在十字架上，基督见了他的弟子们为最后的晚餐后，庄严的礼仪行为，他也谈到了这个面包，因为他的身体和葡萄酒，因为他的血液中的新的盟约。
In the earliest written account, that of Saint Paul to the Corinthians, and in Luke, it is recorded that the disciples were instructed to continue the rite in remembrance of their Lord's death.在最早的书面帐户，也就是圣保罗向哥林多前书，并在路加，这是记录在案的门徒们被指示继续祭悼念他们的主的死因。 The celebration of the Eucharist was accordingly regarded as an essential part of worship in the early church and has remained a central observance of the Christian church ever since. It is variously described as the Lord's Supper, Holy Communion, and the Mass. Christians of all traditions, with very few exceptions, regard the observance of the sacrament as a binding obligation.庆祝圣体，因此被视为不可或缺的一部分崇拜，在早期教会，并维持一个中央遵守基督教教会以来， 它是各种形容为主的晚饭，圣餐，和马萨诸塞州的基督徒都传统的，除了极少数例外，把遵守该圣餐作为一项有约束力的义务。
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Other interpretations of the Eucharist were emphasized at the time of the Reformation.其他解释的圣体圣事的人强调，在时间的改革。 Protestant positions range from the Lutheran view of consubstantiation, which holds that Christ is present along with the unchanged reality of the bread and wine, to the symbolic interpretation of the Eucharist as a simple memorial of Christ's death.新教职位从路德的看法consubstantiation ，认为基督是目前随不变的现实，面包和酒，以象征性的解释，圣体圣事视为一个简单的纪念基督的死亡。
Despite differences of interpretation and variations in the manner and frequency of the rite, Christ's command, "Do this in remembrance of me," has been obeyed by Christians of every tradition throughout the centuries.尽管有不同的解释和不同的方式和频率之祭，基督的命令， "这样做，以纪念我， "一直听从指挥，由基督徒的每一个传统，在整个世纪。 Thus the Eucharist has remained a central and universal expression of Christian devotion.因此，圣体圣事仍然是一个中央与普遍表达基督徒的奉献。
Charles W Ranson查尔斯瓦特ranson
Bibliography
参考书目
WR Crockett,
Eucharist (1989); GD Kilpatrick, The Eucharist in Bible and Liturgy (1984); JM
Powers, Eucharistic Theology (1967).西铁， Crockett ，圣体圣事（ 1989年）
;钆基尔帕特里克，圣体圣事在圣经和教会礼仪（ 1984年） ; jm权力，圣体圣事的神学（ 1967 ） 。
It is generally accepted by Christian scholars that the last meal of Jesus was a (Jewish) Seder meal which is part of the Passover celebration. BELIEVE includes a presentation on the Seder which includes the specific foods and procedures involved, along with the Jewish (historic) reasons for them.这是大家普遍认同的，由基督教学者说，最后一顿耶稣是一个（犹太人） seder餐是该庆祝逾越节。 相信包括介绍了关于seder其中包括具体的食品和所涉及的程序，随着犹太（历史）的原因。 References to Christian adaptations of the Seder are also included.提到基督教调适的seder也包括在内。
Luther, and Calvin, and others, each felt that this was an illogical conclusion, and, more specifically, that the Bible does not clearly support the "bloody" interpretation. Some Protestants came to conclude that the bread was "merely symbolic" of the Lord, while others (following Luther) felt it really became the Lord, but in a non-bloody way.路德，卡尔文和其他人，每个不满，认为这是一个符合逻辑的结论，而且，更具体地说，即圣经没有明确支持"血腥"的解释， 一些新教徒来到得出结论认为，面包是"纯粹的象征"的主，而其他人（以下路德）认为，它真的成了上帝，但在一个不流血的方式。
No one can either "prove" or "disprove" any of these viewpoints either. 没有人可以"证明"或"反证"上述任何一种观点。
It is a subject on which there can never be agreement! Each group has applied their own preconceptions and assumptions and decided on a specific conclusion/interpretation. Since the Bible does not include sufficient details to tell that one or another is more correct, they each should be considered "equally correct" (personal opinion), and therefore totally valid FOR THAT GROUP. 这是一个议题，这点大家都不会同意！各组已申请自己的成见和假设，并决定对一个具体的结论/口译， 因为圣经没有包括足够的细节看出一个或另一个是比较正确的话，他们每人应被视为"同样正确"的 （个人意见） ，因此完全适用于该集团。 Therefore, we see no cause or basis to criticize Catholics for their conclusion regarding Transubstantiation.因此，我们看不到有任何原因或基础，以批评天主教徒，为他们的结论就陷于变体说。 But we also see no cause or basis to criticize Zwingli et al for a purely symbolic understanding.但我们也看到，没有任何原因或依据批评zwingli等人，为一个纯粹的象征性的理解。
Our Church feels that such arguments are pretty much irrelevant. What REALLY is important is how the Eucharist is perceived by and affects the specific person that partakes in it. If a person simply eats it, as a mundane piece of bread, it has no merit, in ANY Church!我们的教会认为，这种论调是非常不重要。 才是真正重要的是如何圣体圣事是所察觉 ，并影响特定人士表示，参与大，因为如果一个人根本吃它，作为一个世俗的一块面包，它没有任何好处在任何教会！ However, if the person's heart is deeply affected by the Rite (the REAL desire of the Lord), then it is valid, no matter what the opinions on interpretation might be.但是，如果人的心是深深受到了成年礼（真实愿望主）的话，那就是有效的，无论有什么意见，对解释可能。
We have a rather different thought to offer up on the subject!我们有一个相当不同的思路提供了关于这一主题！ Modern science has proven that there are an unbelievable number of atoms in even a small amount of any liquid or solid (Avogadro's number).现代科学已经证明，有一个令人难以置信的数量的原子，甚至少量的任何液体或固体（阿伏伽德罗的号码） 。 If there is a cup of coffee on your desk, or a glass of pop, or a Ritz cracker, or a candy bar, there are something like 100,000,000,000,000,000,000,000 atoms in it.如果有一个喝咖啡对你的案头，还是玻璃的流行音乐，还是丽嘉裂解，或是糖果酒吧，有一些像100000000000000000000000原子中的。 When Jesus Lived, He breathed!当耶稣住了，他吹了！ Every breath He exhaled had water vapor in it and carbon dioxide, atoms and molecules that HAD BEEN PART OF HIS BODY.每呼气他呼出了水汽在它和二氧化碳，原子和分子已被他的部分身体。 A number of years back, I studied this subject carefully.数年前，我在研究这个课题小心。 The winds of the world distribute such air, including those molecules, all around the world, within a couple years.风的世界散布这些空气，包括那些分子，在世界各地，一对夫妇年。 As a wheat plant is growing in Kansas, it takes in carbon dioxide and water vapor from the air, which then become part of that plant!作为小麦的植物是生长在堪萨斯州，它的二氧化碳和水蒸气，从空中，然后成为部分，即植物！ The point here is that some of those molecules had actually been part of the Body of Jesus 2000 years earlier!这一点在此指出的是某些人的分子已实际身体的一部分耶稣2000年早些时候！ I did the math on this, and was amazed!我本来数学就这个问题，感到十分诧异！ Every mouthful of that coffee certainly contains around a MILLION atoms that had once physically been part of the Body of Jesus!每一口咖啡，当然包含约100万原子曾一度身体被身体的一部分耶稣！ Similar for crackers or candy bars!类似饼干或糖块！
This is really an entirely different subject, but it certainly is an established fact.这实在是一个完全不同的问题，但毫无疑问，这是一个既定的事实。 I see it as sort of affecting such arguments regarding the Nature of the Eucharist.我看这是排序的影响这种论调对于大自然的圣体圣事。 If someone wanted to think that the million atoms that ACTUALLY had been part of the Body of Jesus were "bloody", I cannot really argue against that, because some/most of those atoms certainly had been His blood and His flesh.如果有人要以为这是万原子实际上已被部分的是耶稣的身体被"血腥" ，我真的不能反驳这点，因为有些/大多数这些原子当然一直是他的血和肉。 However, if a different person would choose to look at that coffee as more "symbolic", well that is also sort of true!但是，如果一个不同的人会选择看那个咖啡随着越来越多的"象征性" ，那么这也是一种真！
This is brought up to try to show that "arguments" on "human important perceptions" are probably not really very important.这是带来了尝试表明， "论据" ， "人重要的看法： "也许不是真的很重要。 Also, that you might look at EVERY piece of bread, and meat, and vegetable, and every glass of any liquid, in a new light!另外，你可能看每一块面包，肉类，蔬菜，都被玻璃的任何液体，在新的光芒！ With the proper mind-set, I believe, one could see that EVERY bite of food and every sip of liquid is arguably "of Christ" in a VERY direct way!与适当的心理定势，我相信，人们可以看到，每一口食物都SIP的液体可以说是"基督"的一个非常直接的方式！ Instead of just sucking down a Pepsi, look at it for a moment, and contemplate these facts.而不是只吸了百事可乐，看它一会儿，沉思了这些事实。 I have a VERY large number of "religious experiences" in this way!我有一个非常大的数目， "宗教经验" ，这种方式！
Some Christians might get upset over the molecule discussion above.有些基督徒可能获得超过底价分子从以上讨论。 NO, it is NOT meant as any replacement for Faith perceptions of the Eucharist!不，这是不是意味着作为任何更换为信仰的看法，圣体圣事！ It is NOT to imply that Faith perceptions are incorrect or incomplete.这是不是意味着信仰的看法是不正确或不完整。 Just the reverse!刚刚扭转！ Our small Church encourages all Members to spend a few seconds contemplating the wafer or bread about to be taken in the Eucharist Rite, in order to realize, in ADDITION to the Faith importance as described by their Church, the ACTUAL FACT that they are looking at and about to ingest ACTUAL PHYSICAL PARTS of the Body of Jesus!我们的小教堂鼓励所有成员花了几秒钟继续研究晶圆片面包或即将采取的圣体圣事礼仪，为了实现好，除了信仰的重要性，形容他们的教会，但事实上，他们正在寻找在即将摄取的实际身体部分的耶稣！ Personally, I often get a shiver, in realizing just how intimately Jesus is to me in that Rite!以我个人而言，往往得到颤栗，在实现公正，如何关系密切，耶稣是我在这成年礼！ We hope that is also true among the Congregation!我们希望，也确实之间众！
General Information 一般资料
Dear Editor:亲爱的编辑：
I was browsing your article concerning the various views of the Lord's Supper, or Eucharist.我是在浏览您的文章有关的各种意见主的晚餐，或者圣体圣事。 You noted that none of the Lutheran pastors who have spoken with you could cite anything, beyond modern articles, asserting that the Lutheran position is not "consubstantiation."你指出，没有一个路德派牧师，他们也与你可以列举的话，以后现代的文章，声称路德的立场是不是" consubstantiation " 。 Allow me, first, to present a source from the time of the Reformation and, second, to add some clarification.首先，请允许我，以目前的一个来源，从时间的改造，其次，要添加一些澄清。
Nicolaus Selneccer(1530-1592), one of the authors/orchastrators of the Formula of Concord writes, "Although our churches use the old expressions 'in the bread', 'with the bread,' or 'under the bread' ... they do not teach an inclusio, consubstantiatio, or delitescentia. The meaning is rather that Christ, 'when giving the bread, gives us simultaneously His body to eat...'" Vom hl. Nicolaus的selneccer （ 1530至1592年） ，作者之一/ orchastrators该公式的康科德写道， "虽然我们的教堂采用旧的表情'面包' ， '与面包， '或'下的面包' … …他们不教一个inclusio ， consubstantiatio ，或delitescentia 。意思，而不是基督， '当给予面包，让我们同时他的身体吃...'" vom的HL 。 Abendmahl des Herrn etc. (1591) Bl E 2. abendmahl万herrn等（ 1591 ）条e 2 。
The reason Lutheran pastors get upset over the attribution of the term "consubstantaion" to our theology is two-fold.原因路德会牧师获得超过底价的归属而言， " consubstantaion "我们的神学是两方面。
First, you may find in early Luther (the Luther of whom he himself writes, in his introduction to his Latin writings, was still a "raving papist.") that he preferred "consubstantiation," as argued by Peter d'Ailly's "Questiones on Peter Lombard."第一，你可能会发现，在早期路德（路德的人，他自己写道，在他的介绍中，以他的拉丁语著作，仍然是一个"胡言papist " ）表示，他比较喜欢的" consubstantiation ， "作为辩称，彼得-a illy's" q uestiones对彼得伦巴第" 。 Luther preferred d'Ailly's view, however, largely for philosophical reasons.路德推荐-a illy's，但认为，这主要是为哲学的原因。 It required only a single miracle whereas transubstantiation, as it had been pushed from Aquinas to Duns Scotus required a second miracle: the annihilation of the substance of the bread.它仅需要一个单一的奇迹，而陷于变体说，因为它已被推迟，从阿奎那到duns scotus所需的第二个奇迹：那叫物质的面包。 Though, at the time, Luther only argues that it is "better philosophy" and would be preferred only if transubstantiation hadn't already been declared by the Church.虽然，在那个时候，路德只是辩称，这是"更好的哲学" ，并会推荐只陷于变体说，如果不是已经被宣布由教会。 So, the first reason why Lutherans reject the idea of consubstantiation is that the term itself is wrapped up in the same philosophical categories as transubstantiation and is, therefore, rejected on those grounds.所以，第一个理由lutherans拒绝的想法consubstantiation是这个词本身是结束了在同一个哲学范畴，因为陷于变体说，因此既是拒绝就这些理由。 The Lutheran objection to transubstantation wasn't so much that they excluded the bread/wine, but that the theory had dogmatized Aristotle which, in turn, speaks where Scripture has remained silent.路德反对transubstantation没有这么多，他们排除了面包/葡萄酒，但该理论已dogmatized亚里士多德，这反过来讲那里的经文继续保持沉默。 It forces theology in a way typical of Scholasticism: it sets up a principle (principium/Oberbegriff) as the "first thing," under which all our theology must be made to fit.它迫使神学在某种意义上典型的士林哲学：它规定了一个原则（原理/ oberbegriff ）作为"第一件事， "这下我们所有的神学必须作出合适的。 The Lord can't be forced into our principium, therefore, where the Lord has not declared the "how," we are best never to dogmatize our theories about how it may have been possible.主不能强迫纳入我们的工作原理，因此，如果上帝没有宣布"如何， "我们最好不要dogmatize我们的理论如何，它可能已是不可能的。 Notice these words from the Smalcald Articles, III, 6 "We care nothing about the sophistical subtlety by which they teach that bread and wine leave or lose their own natural substance, and that there remains only the appearance and colour of bread, and not true bread..."通知这些话从smalcald文章，三，六"关怀没有提到强辞夺理的微妙性，使他们教导面包和酒离开或者失去自己的天然物质，并有仍然只是外观和颜色的面包，而不是真正的面包… … " The criticism, here, isn't merely the conclusion (that bread is no longer) but the philosophical method, or "sophistical subtelty" which attempts to expalin the how.批评，在这里，不只是结论（即面包不再） ，但哲学方法，即"强辞夺理subtelty " ，它试图解释如何。 Lutherans were quite willing to allow for transubstantation, or even consubstantation, so long as the Church would not make a dogma of such. lutherans很愿意让transubstantation ，甚至consubstantation ，只要教会不会作出教条等。 The reason, in the Babylonian Captivity, Luther cites transubstantiation as one of the "three walls" having obscured the Gospel of the Sacrament is not that they have gotten rid of bread, but they have dogmatized a theory that can't be scripturally substantiated.究其原因，在巴比伦囚禁，路德举陷于变体说，作为其中的"三墙"遮蔽福音的圣事，是不是他们已经清除掉的面包，但是他们已经dogmatized理论不能scripturally属实。 Thus, the reason we reject consubstantiation is for the very same reason we reject transubstantiation.因此，我们之所以拒绝consubstantiation是为了同样的原因，我们拒绝陷于变体说。 Instead, we prefer to speak of the "Sacramental Union," or the "unio sacramentailis."相反，我们宁可说"圣联盟" ，或者" unio sacramentailis " 。 The unio sacramentalis is the Lutheran counterpart to Roman transubstantiation, and Late Medieval consubstantiation, with which is it often mistakingly confounded.该unio sacramentalis是路德会对应到罗马陷于变体说，中世纪晚期consubstantiation ，这是它常常mistakingly混淆。 Like consubstantiation, unio sacramentalis presupposes the bread and body, wine and blood, exist together.像consubstantiation ， unio sacramentalis假定面包和身体，酒和血液，并存。 Bread and wine are not destroyed or "transubstantiated."面包和葡萄酒是不是被摧毁或" transubstantiated " 。 The difference, however, is that no theory is built up about the coexistence of two substances, reflecting the accidents of one to the exclusion of the other.差异，但问题在于，没有任何一种理论是建立了对共存的两种物质，这反映了意外，一至排斥其他。
Second, we prefer not to be call "consubstantiationists," because the differentiation implied by the use of the term suggests that our primary "difference" in our confession of the Sacrament, against Rome, is that of bickering over the presence of bread and wine.第二，我们宁可不要被称之为" consubstantiationists " ，因为其分化所隐含一词的使用表明，我们的首要"差异"在我们供认的圣餐，对罗马，是的争吵超过在场的面包和酒。 This isn't the matter, at all.这不是那一国，在所有。 While we do believe Rome is wrong to dogmatize a philosophical theory (transubstantiation) our real "beef" with the Roman doctrine of the Eucharist is the *sacrifice* of the mass.而我们相信，罗马是错误dogmatize哲学理论（陷于变体说） ，我们真正的"牛肉" ，与罗马学说的圣体圣事是* *牺牲的群众。 Hence, as Luther says in the Babylonian captivity, they have turned what is truly Gospel (beneficium) into law (sacrificium).因此，作为路德说，在巴比伦囚禁，他们把什么是真正的福音（好处）成为法律（ sacrificium ） 。 That is, they have turned something that is primarilly God's gracious, Gospel-deliviering action *for us* into an action we offer to God in order to appease the wrath of the Father.也就是说，他们把东西是primarilly上帝的慈悲，福音deliviering行动*我们*变为行动，我们向上帝，以安抚愤怒的父亲。
Ryan T. Fouts瑞安汤匙fouts
From this standpoint, one can more clearly see that a local parish lives up to its true task and is a most genuine expression of the Church when its activity and its life center on the heart of the matter, true membership, expressed in faith, love and worship.从这个角度看，人们可以更加清楚地看到，当地的教区生活至其真正的任务，也是一个最真实的表达教会的时候，它的活动和它的生命中心，对问题的核心，真正的成员，表达信仰，爱和崇拜。 This is the ideal which each Parish and each Orthodox Christian holds before him.这是一个理想的，其中每个教区和各正统基督教持在他面前。
One very important way of striving toward this ideal is preparation for partaking of Holy Communion, the purpose for which the Divine Liturgy is celebrated.其中一个很重要的途径，努力朝着这个理想是为筹备partaking的圣餐，其目的为这神圣的礼拜仪式，是庆祝。 In our churches everywhere this Sacrament as well as the Sacrament of Holy Confession or Penance, are always touchstones of personal and parish renewal.在我们的教堂无处不在，这圣餐以及圣洁的认罪，或忏悔，都是试金石个人和教区重建。
Orthodox Christians receive Holy Communion no less than four (4) times a year; Christmas, Easter, the Feast of the Holy Apostles (June 29), and the Feast of the Failing Asleep of the Theotokos (August 15).东正教基督徒领取圣餐，不得少于四（ 4 ）次;圣诞节，复活节，节日圣使徒（六月二十九日） ，与宴的不睡觉的theotokos （八月十五日） 。 In every Divine Liturgy, however, the faithful are expected to approach and receive the Lord.在每一个神圣的礼拜仪式，但是，信徒们预计的办法，并接受主。 Christian Orthodox should approach the Holy Chalice and receive the precious Body and Blood of Christ as often as possible following proper preparation, not just three or four times a year (See in. 6:53-58, Mt. 26:26-28, 1 Cor. 11:17-34).基督教正统应该接触圣地chalice并获得宝贵的身体和血液基督尽可能经常下列妥善准备，不只是三或四倍一年（见英寸6:53-58 ，山26:26一肺心病。 11:17-34 ） 。
What of the preparation for Holy Communion?什么的，准备圣餐？ The best preparation is itself spiritual and has to do with our inner self, our soul and its disposition.最好的准备，是自己的精神也与我们内在的自我，我们的灵魂和处置。 Thinking that we are to take Communion is obviously the most important part, accompanied by a sincere effort to examine our life, its goals, values, aspirations, and characteristics.以为我们是采取共融，显然是最重要的部分，并附有一份真诚的努力来审视我们的生活，其目标，价值观，愿望和特点等。 Where am I going?当我将走向何方？ What are my values and priorities?什么是我的价值观和优先事项？ What do I hold most dear?我该怎么办举行最亲爱的？ These are some of the questions one should ponder.这些都是一些问题，一要思考这个问题。 How tremendous if parents would discuss some of the questions with their children!如何巨大，如果家长会讨论的一些问题，与他们的子女！
Secondly, heartfelt prayer is an essential pre-requisite to preparing for Holy Communion.第二，衷心祈祷，是一个必不可少的先决条件，为了准备圣餐。 Nothing prepares the soul for receiving Christ as much as sincere prayer, asking God for His forgiveness and thanking Him for all the many blessings and gifts He bestows upon us.没有准备的灵魂接受基督高达虔诚的祈祷，请求上帝对他的宽恕，并感谢他为所有许多祝福和礼物，他赋予我们。 This is most effective when accompanied by a firm resolve to live a renewed Christian life.这是最有效的时候，伴随着坚定的决心，现场再度基督徒的生活。 Finally, there is fasting - meaningless without points one and two above.最后，有禁食-毫无意义的点1和2段。 Fasting is both a means of self-discipline and a tangible reminder that one is indeed to receive Christ in Holy Communion.空腹既是一种手段，把自律和他的有形提醒人们，其中一个确实是接受基督教圣餐。 As regards to specifics, a two or three day fast from meat and dairy products, fish (shell fish can be eaten), and alcoholic beverages, should precede the receiving of Holy Communion, provided that one also abstains from other pleasures and entertainment, concentrating on prayer and religious and Scripture reading.至于具体内容，两或三天快速，从肉类和奶类制品，鱼类（壳鱼可吃） ，以及含酒精饮料，应先接受圣餐，只要其中一个还abstains从其他的娱乐和娱乐，集中关于祈祷和宗教经文读。 The most appropriate way of preparation is to fast on Wednesday, the day Judas betrayed Christ, and Friday, the day of our Lord's crucifixion, prior to the Sunday Eucharist.最适当的方式准备，是要快上周三，那天是犹大出卖耶稣，和周五，这一天我们的主的十字架上，事先向周日圣体圣事。
Orthodoxy insists on a strict fast before Communion, and nothing can be eaten or drunk after the previous midnight.正统坚持严格快速前共融，并没有任何东西可以吃掉或者喝醉后，先前午夜。 In cases of sickness or genuine necessity, a Father Confessor can grant dispensations from this communion fast.在案件的疾病或真正的必需品，一个父亲忏悔，可给予dispensations从这个共融快。 The night before receiving Holy Communion one should read the Communion prayers, retire early, avoiding social engagements.前一天晚上接受圣餐之一，应详细阅读共融祈祷，提早退休，避免应酬。 Before going to church, children ask their parents for forgiveness, and parents, likewise, ask forgiveness of their children.才去教堂，孩子问他们的父母原谅，和家长，同样，要求宽恕自己的子女。 Whether preparing to receive Holy Communion or not, we should not eat or drink anything prior to attending the Divine Liturgy.是否准备领取圣餐与否，我们不应该吃喝任何东西之前，参加神圣的礼拜仪式。 The Divine Liturgy is our invitation to partake of the Lord's banquet and we are to receive the Holy Gift, in other words, Holy Communion, or the "antidoron", which means, "instead of the Gift".神圣的礼拜仪式，是我们的邀请，参与的主的晚宴，并要接受教廷的礼物，换言之，领圣体，或者说是" antidoron " ，这意味着" ，而不是礼品" 。
How shall I, who am unworthy, enter into the splendor of Your saints?我该如何，这卑贱的，进入异彩你的圣人？ If I dare to enter into the bridal chamber, my clothing will accuse me, since it is not a wedding garment; and being bound up, I shall be cast out by the angels.如果我不敢进入洞房，我的衣服会指责我，因为它不是一种婚礼服装和约束了，我将要被赶出去，由天使。 In Your love, Lord, cleanse my soul and save me.在你们的爱，主啊，洗净我的灵魂和救我！ Loving Master, Lord Jesus Christ, my God, let not these holy Gifts be to my condemnation because of my unworthiness, but for the cleansing and sanctification of soul and body and the pledge of the future life and kingdom.爱好硕士，主耶稣基督，我的上帝，不要让这些神圣的礼物是我的谴责，因为自己不配，但对于清洗和成圣的灵魂与身体，并承诺未来的生活和英国。 It is good for me to cling to God and to place in Him the hope of my salvation.它是好的，我再抱给上帝，并发生了，他希望我的救赎。
Receive me today, Son of God, as a partaker of Your mystical Supper.接受我的今天，上帝的儿子，作为一个partaker你的神秘晚饭。 I will not reveal Your mystery to Your adversaries.我不会透露你的神秘你的对手。 Nor will I give You a kiss as did Judas.我也不会给你一个吻像犹大。 But as the thief I confess to You: Lord, remember me in Your kingdom."但由于小偷的，我必须承认你：主啊，还记得我在你的王国" 。
Glory to you, our God, glory to you.荣耀归于你，我们的上帝，荣耀归于你。
Glory to you, our God, glory to you.荣耀归于你，我们的上帝，荣耀归于你。
ANONYMOUS无名氏
Lord Jesus Christ, our God, let Your sacred Body be unto me for eternal life and Your precious Blood for forgiveness of sins.主耶稣基督，我们的上帝，让你神圣的身体所不欲，我为永恒的生命和你的宝血原谅的罪孽。 Let this Eucharist be unto me for joy, health and gladness.让这圣体圣事中必将为我的欢乐，健康和欢喜。 And in Your awesome Second Coming make me, a sinner, worthy to stand at the right hand of Your glory; through the intercessions of Your pure Mother and of all Your Saints.和你的第二个可怕的未来，使我这个罪人，不愧是站在右手你的荣耀;透过intercessions你的纯洁母亲和您所有的圣人。 Amen.阿门。
SAINT BASIL圣罗勒
I thank You, Christ and Master our God, King of the ages and Creator of all things, for all the good gifts You have given me, and especially for the participation in Your pure and life-giving mysteries.我感谢你们，基督和掌握我们的上帝，国王的年龄和创作者的所有东西，所有好的礼物，你给了我，尤其是为参加在你的纯洁和赋予生命的奥秘。 I, therefore, pray to You, good and loving Lord: keep me under Your protection and under the shadow of Your wings.因此，我祈求你，好爱上帝祷告：让我在你的保护和阴影下，你的翅膀。 Grant that to my last breath I may with a pure conscience partake worthily of Your gifts for the forgiveness of sins and for eternal life.赏赐给我的最后一口气我可以用纯洁的良心参与的抱负你的礼物，为罪的赦免，并获得永恒的生命。 For You are the bread of life, the source of holiness, the giver of all good things, and to You we give glory, with the Father and the Holy Spirit, now and forever and to the ages of ages.你是面包的生活方式，从源头上的圣德，赐予的一切好的东西，你给我们的荣耀，与父亲和圣灵，现在和永远，并世世无尽。 Amen.阿门。
ANONYMOUS无名氏
I thank You, Lord my God, that You have not rejected me, a sinner, but have made me worthy to partake of Your holy mysteries.我感谢你，主我的上帝，你没有拒绝，我是一个罪人，但令我值得参与你的神圣的奥秘。 I thank You that You have permitted me, although I am unworthy, to receive Your pure and heavenly gifts.我感谢你，你都不允许我，虽然我不配得到你的纯洁和天朝礼物。 O loving Master, who died and rose for our sake, and grnted to us these awesome and life-gigin mysteries for the well-being and sanctification of our souls and bodies, let these gifts be for healing of my own soul and body, the averting of every evil, the illumination of the eyes of my heart, the peace of my spiritual powers, a faith unashamed, a love unfeigned, the fulfilling of wisdom, the observing of Your commandments, the receiving of Your diving grace, and the inheritance of Your kingdom. o热爱主人，谁死玫瑰为了我们，并grnted给我们这些令人敬畏和终身gigin奥秘，为市民的福祉和成圣的，我们的心灵与身体，让这些礼物被治愈我自己的灵魂与身体，避免每一个邪恶的，照度的眼中，我的心，和平，我的精神力量，一种信仰unashamed ，爱德，履行的智慧，观察你的诫命，接受你的潜水恩典，并继承你的王国。 Preserved by them in Your holiness, may I always be mindful of Your grace and no longer live for myself, but for You, our Master and Benefactor.保存在自己的圣洁，让我永远铭记你的恩典，并不再生活为自己，但对你来说，我们的师父和恩人。 May I pass from this life in the hope of eternal life, and attain to the everlasting rest, where the voices of Your Saints who feast are unceasing, and their joy, beholding the ineffable beauty of Your countenance, is unending.我通过从这个生活在希望的永恒的生命，并达到以永恒的休息，那里的声音你的圣人，他们都是盛宴永不停息，他们的喜悦，看见了无法形容的美，你的国家进行，是永无止境。 For You, Christ our God, are the true joy and the inexpresable gladness of those who love You, and all creation praises You forever.对你来说，基督我们的上帝，是真正的喜悦和inexpresable欢喜的那些爱你，和所有受造物赞美你，永远。 Amen.阿门。
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