(This presentation primarily discusses Protestant perspectives on the Eucharist. At the end of this presentation are links to Catholic and Jewish persectives, and a more general presentation on the Eucharist that includes presentation of the Orthodox perspective.) （本文主要论述了新教的角度对圣体圣事在本月底提交的纽带，以天主教和犹太教persectives ，更具有一般性介绍了圣体圣事，其中包括介绍正统的角度） 。
The meal shared by Jesus Christ and his disciples on the night before he was crucified is called the Last Supper (Matt. 26:20 - 29; Mark 14:17 - 25; Luke 22:14 - 38; John 13:1 - 17:26).饭后分享耶稣基督和他的弟子们对前一天晚上，他被钉在十字架上是所谓的最后的晚餐。 （ 26:20 -2 9;马克1 4时1 7分- 25条;卢克22时1 4 -3 8;约翰1 3时01 - 17 ： 26 ） 。 It was the occasion of his institution of the Eucharist, when he identified the broken bread with his body and the cup of wine with his blood of the new Covenant.这是为纪念他的机构的圣体圣事，当他认定这破碎的面包，他的身体和杯酒与他的血液中的新的盟约。 The ritual was that of a Jewish religious meal, which was given new meaning for Jesus' followers when they performed it in remembrance of him.祭祀的是一对犹太宗教餐，这是赋予新的意义，耶稣的追随者时，他们的表现在记忆中的他。 Christians differ as to the meaning of the words of Jesus, the exact relationship of the bread and wine to his body and blood, and the frequency with which the rite is to be repeated.基督徒不同，以这些字的意义就是耶稣的确切关系的面包和酒，以他的身体和血液，与频率与该成年礼是要重演。 The Last Supper was also the occasion on which Jesus washed his disciples' feet and commanded them to wash one another's feet.最后的晚餐，也是一次对耶稣洗他的门徒的脚和指挥他们洗彼此的脚。 It has been the subject of art from earliest times.它一直受到艺术从最早的时候。
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Bibliography
参考书目
O Cullman, Early
Christian Worship (1953); G Dix, The Shape of the Liturgy (1945); J Jeremias,
The Eucharistic Words of Jesus (1955); J Kodell, The Eucharist in the New
Testament (1988); LL Mitchell, The Meaning of Ritual (1977). o cullman
，早期基督教崇拜（ 1953 ） 100迪克斯，形状的礼仪（ 1945年） ; j jeremias ，圣体圣事的话，耶稣（ 1955 ） ; j kodell
，圣体圣事，在新约圣经（ 1988年） ;黎巴嫩镑米切尔所指的礼仪（ 1977 ） 。
There are several distinct understandings of the Sacrament of the Lord's Supper in modern Churches.有几个鲜明的理解了圣主的晚餐在现代教堂。
According to this position, the substance, or inner reality, of the bread and wine are changed into the substance of the body and blood of Christ, but the accidents, or external qualities known through the senses (color, weight, taste), remain unchanged.根据这一立场，物质，或内在现实，面包和酒都变成了物质的身体和血液基督的，但事故，或外在的素质已知透过感官（颜色，重量，口味） ，依然不变。
Catholics believe this transformation occurs at the moment of the Priest's enunciating the words.天主教会认为，这场变革发生在时刻神父的阐明了话。 Orthodox believe that they must invoke the Holy Spirit to accomplish the transformation.东正教相信，他们必须援引圣灵要完成转型。 Catholics believe the Mass/Eucharist/Lord's Supper has a 'sacrificial' nature, where Christ is the SAME victim in the Eucharist as He was on the Cross.天主教徒相信大众/圣体圣事/主奇摩晚饭有一个'牺牲品'的性质，而基督是同一名受害人在圣体圣事，因为他在十字架上。
All of the Protestant views below considered Transubstantiation to be "bloody" and disgusting!所有的新教意见下面考虑陷于变体说，以"血腥"和厌恶！
Luther believed that the words "This is my body, this is my blood" must be interpreted literally as teaching that Christ's body and blood were present in the sacrament "in, with, and under" the elements of bread and wine.路德认为： "这是我的身体，这是我的血" ，都必须作字面解释，因为教学是基督的身体和血人出席在圣" ，并根据"分子的面包和酒。 Furthermore, he viewed the sacrament as a means of grace by which the participant's faith is strengthened.此外，他还观看了圣餐作为一种手段的宽限期，其中参与者的信心得到加强。 This still signifies a 'physical' presence of Christ in the Supper, but not in a 'bloody' way.这仍然标志着一个'物理'在场的基督在晚饭，但不是在'流血'的方式。
Zwingli did not accept a 'real' presence of Christ in the Supper, and didn't see a 'real' feeding of the faithful on Him. zwingli不接受一个'实'在场的基督在晚餐，但并没有看到一个'实'饲忠实于他。
Luther and Calvin agreed that communion with a present Christ who actually feeds believers with his body and blood is what makes the sacrament.路德和卡尔文一致认为，共融与本基督的人，其实饲料信徒与他的身体和血，是什么使得圣餐。 The question between them was the manner in which Christ's body exists and is given to believers.问题，它们之间是何种方式在基督身体的存在，是给信徒。
Calvin held that, while Christ is bodily in heaven, distance is overcome by the Holy Spirit, who vivifies believers with Christ's flesh.卡尔文举行，虽然是基督的身体在天上，距离是克服了圣灵，他们vivifies信徒与基督的血和肉。 Thus the Supper is a true communion with Christ, who feeds us with his body and blood.因此，晚饭是一个真正与基督的共融中，他们养育我们与他的身体和血液。 "We must hold in regard to the mode, that it is not necessary that the essence of the flesh should descend from heaven in order to our being fed upon it, the virtue of the Spirit being sufficient to break through all impediments and surmount any distance of place. " ，我们要在考虑到模式中，认为没有必要说，本质上属肉体应该降临从天上，以我们正在美联储后，美德的精神正足以冲破一切障碍和克服任何距离不适当的。
The real difference between Luther and Calvin lay in the present existence of Christ's body.真正的区别路德和卡尔文卧在目前存在的基督身体。 Calvin held that it is in a place, Heaven, while Luther said that it has the same omnipresence as Christ's divine nature.卡尔文认为，它是在一个地方，天堂，而路德说，它已同无处不在，因为基督的神性。
BELIEVE includes a number of presentations which discuss these approaches, including the Churches and the individuals who first presented the concepts.相信包括一些介绍，其中讨论这些办法，其中包括教会和个人，首次提出的概念。
The Lord's Supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein, by giving and receiving bread and wine, according to his appointment, his death is shown forth, - 1Co 11:23-26主的晚餐是条例的新约圣经，是由耶稣基督;下，给予和接受面包和酒，据他的任命，他的去世是显示出来， -1 co1 1:23-26
and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.并当之无愧的接收器，不经过体和肉体的方式，而是由信念，取得了partakers对他的身体和血液，以他的全部好处，他们的精神食粮，并生长在恩典。 - 1Co 10:16 -1 co[ 1 0:16
What is required to the worthy receiving of the Lord's Supper?需如何当之无愧的接收主的晚餐？ It is required of them who would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to discern the Lord's body, - 1Co 11:28,29这是要求他们谁的抱负得以参与主的晚餐，他们反省自己的知识去分辨主的身体， -1 co1 1:28,29
of their faith to feed upon him, - 2Co 13:5他们的信仰饲料后，他-2 co1 3时0 5分
of their repentance, - 1Co 11:31他们的悔过书， -1 co1 1时3 1分
love, - 1Co 11:18-20爱-1 co1 1:18-20
and new obedience, - 1Co 5:8新的服从， -1 co5时0 8分
lest coming unworthily, they eat and drink judgment to themselves.否则，未来混迹，他们所吃的喝的判断，对自己负责。 - 1Co 11:27-29 -1 co1 1:27-29
What is meant by the words, "until he come," which are used by the apostle Paul in reference to the Lord's Supper?是什么意思的话， "直到他来" ，这是一种用使徒保罗在提到主的晚餐？ They plainly teach us that our Lord Jesus Christ will come a second time; which is the joy and hope of all believers.他们赤裸裸地教导我们说，我们的主耶稣基督来的第二次;这是喜悦和希望的所有信徒。 - Ac 1:11 1Th 4:16 -交流1时1 11 th4时1 6分
C Spurgeon c司布真
In each of the four accounts of the Lord's Supper in the NT (Matt. 26:26 - 30; Mark 14:22 - 26; Luke 22:14 - 20; 1 Cor. 1:23 - 26) all the main features are included.在四个方面中的每个账户的主的晚餐在新台币。 （ 26:26 -3 0条;马克1 4时2 2- 26条;卢克22时1 4分- 2 01肺心病。 1: 2 3-26 ）所有的主要特点是包括在内。 The accounts of Matthew and Mark have close formal affinities.该账户的马修和Mark有着密切的正式关系。 So have those of Luke and Paul.所以有那些路加和保罗。 The main differences between the two groups are that Mark omits the words "This do in remembrance of me" and includes "shed for many" after the reference to the blood of the covenant.主要分歧有两个组标志着略去了话： "这件事在记忆中的我" ，并包括"大棚为许多"后，参考血的盟约。 Instead of the Lord's reference to his reunion with the disciples in the fulfilled kingdom of God, common to the Synoptic Gospels, Paul has a reference to proclaiming the Lord's death "till he come."而不是上帝的提及他与亲人团聚的门徒在履行神的国度，共同向天气福音，保罗有一个参考，宣告上帝之死" ，直到他来吧" 。
The meaning of Jesus' action has to be seen against its OT background.含义耶稣的行动已被视为对城市旅游局的背景。 Questions are legitimately raised, however, about the actual nature and timing of the meal.问题是合法提出的，但是，对于实际的性质和时间的膳食。 The accounts seem to be at variance.帐目似乎有出入。 The Fourth Gospel says that Jesus died on the afternoon when the passover lamb was slain (John 18:28).第四福音说，耶稣去世当天下午，当逾越节羔羊被杀害（约翰18时28分） 。 The Synoptic accounts, however, suggest that the meal was prepared for, and eaten, as if it were part of the community celebration of the passover feast that year in Jerusalem after the slaying of the lambs in the temple.天气帐户，不过，建议饭后准备，并吃了，因为若不是社会的一部分，庆祝逾越节的盛宴当年在耶路撒冷后被杀的羔羊在寺庙中。
The Synoptic accounts raise further problems.天气帐目提出进一步的问题。 It has been thought unlikely that the arrest of Jesus, the meeting of the Sanhedrin, and the carrying of arms by the disciples could have taken place if the meal had coincided with the official passover date.它被认为是不太可能逮捕耶稣，会议的公会，以及携带武器，由弟子可能发生，如果饭后适逢正式逾越节的日期。 Could Simon of Cyrene have been met coming apparently from work in the country, or could a linen cloth have been purchased for Jesus' body, if the feast was in progress?可西蒙的昔兰尼已经得到满足未来显然是由在该国的工作，或可为亚麻布已经购买了耶稣的身体，如果这个节日是在进步吗？
To meet all such difficulties several suggestions have been made.为了满足所有这些困难的若干意见已经作出。 Some have held that the meal took the form of a kiddush, a ceremony held by a family or brotherhood in preparation for the Sabbath or for a feast day.有些人认为，膳食所采取的形式是一个kiddush ，所举行的仪式中，由家人或兄弟会，准备安息日或稍后的一个节日。 It has also been suggested that the meal could have been the solemn climax, before Jesus' death, of other significant messianic meals which he had been accustomed to share with his disciples, in which he and they looked forward to a glorious fulfillment of hope in the coming kingdom of God.但也有人认为，吃饭可能被庄严高潮之前，耶稣的死，对其他重大救世主吃饭，他已经习惯了和大家分享他的弟子，他在其中与他们期待着光荣圆满的希望未来神的国度。
Such theories present as many new difficulties as those they claim to solve.这样的理论，当前许多新的困难，因为这些，他们宣称要解决。 Moreover, many of the features and details of the meal accounted for indicate that it was a passover meal.此外，许多的特点和细节，饭后占表明，它是一个逾越节宴。 (They met at night, within the city; they reclined as they ate; the wine was red; wine was a preliminary dish.) Jesus himself was concerned to explain what he was doing in terms of the passover celebration. （参加会议的代表在夜间，在城市，他们倾斜，因为他们吃;葡萄酒是红;葡萄酒是一个初步碟） 。耶稣自己关心的是如何解释自己在做什么的角度逾越节的庆祝活动。 Scholars who regard the meal as a passover explain the attendant strange circumstances, and various theories have been produced to harmonize all the accounts.学者们把吃饭作为逾越节解释服务员奇怪的情况下，和各种理论，已累计生产，以协调所有账户。 One theory is that disagreement between the Sadducees and the Pharisees led to different dates being fixed for the celebration of the feast in this year.有一种理论认为分歧撒都该人与法利导致不同的日期是固定的，为庆祝这个节日，在这一年。
Another theory suggests that Jesus held an irregular passover, the illegality of which contributed to his being betrayed by Judas and arrested.另一种理论认为，耶稣举行不定期逾越节的，是非法的，这有助于他被出卖的，由犹大及拘捕。 (Such a theory could explain why there is no mention of a passover lamb in the account.) Attention has been drawn to the existence of an ancient calendar in which the calculations of the date of the passover were made on premises different from those made in official circles. （这种理论可以解释为什么这里没有提及一个逾越节羔羊，在帐户）已提请注意存在一种古代历法中的计算日期逾越节作了处所不同，从这些方面取得官场上。 The following of such a calendar would have fixed the date of the feast a few days earlier than that of its official celebration.以下这样的一个日历将有固定的日期，节日前几天就比其官方庆祝。
There is no doubt that Jesus' words and actions are best understood if the meal is regarded as taking place within the context of the Jewish passover.这是毫无疑问的耶稣的言行，是最好的理解，如果餐视为发生的背景犹太人逾越节。 In this the people of God not only remembered, but again lived through, the events of their deliverance from Egypt under the sign of the sacrificed paschal lamb as if they themselves participated in them (see Exod. 12).在这人民的上帝，不但记住，但同样经历过，事件，他们救我们脱离埃及下签署的牺牲逾越节羔羊，因为如果他们参加了他们（见exod 12段） 。 In this context, giving the bread and wine as his body and blood, with the words, "this do in remembrance of me," Jesus points to himself as the true substitute for the paschal lamb and to his death as the saving event which will deliver the new Israel, represented in his disciples, from all bondage.在此背景下，赋予面包和酒作为他的身体和血液，与换句话说， "做这件事在记忆中的我， "耶稣点，以自己的真实取代为逾越节羔羊，并在其死亡后，作为节约活动将于提供新的以色列代表，在他的弟子，从各个方面劳役。 His blood is to be henceforth the sign under which God will remember his people in himself.他的血是要从此标志下，上帝会记住他的人自己。
In his words at the table Jesus speaks of himself not only as the paschal lamb but also as a sacrifice in accordance with other OT analogies.他的话在餐桌上的耶稣谈到自己不仅作为逾越节羔羊，而且作为牺牲根据其他城市旅游局类比。 In the sacrificial ritual the portion of peace offering not consumed by fire and thus not offered to God as his food (cf. Lev. 3:1 - 11; Num. 28:2) was eaten by priest and people (Lev. 19:5 - 6; 1 Sam. 9:13) in an act of fellowship with the altar and the sacrifice (Exod. 24:1 - 11; Deut. 27:7; cf. Num. 25:1 - 5; 1 Cor. 10).在祭祀仪式的部分平安祭没有消耗火灾，因此没有提供给上帝，因为他的食物（参见列弗。 3:1 -第1 1条;序号。 2 8:2）被吃掉神父和人民（ l ev.1 9： 5 -6 1萨姆。 9时1 3分）在行为与奖学金的祭坛和牺牲（ e xod.2 4:1-第1 1条; d e ut。2 7 :7;比照序号。2 5 :1-5 1肺心病。 10 ） 。 Jesus in giving the elements thus gave to his disciples a sign of their own fellowship and participation in the event of his sacrificial death.耶稣在给予要素，因此送给他的弟子的标志，他们自己的体验和参与了这项活动，他的殉葬死亡。
Moreover, Jesus included in the Last Supper the ritual not only of the paschal and sacrificial meal but also of a covenant meal.此外，耶稣在最后的晚餐仪式不仅逾越与祭餐，但也包含餐。 In the OT the making of a covenant was followed by a meal in which the participants had fellowship and were pledged to loyalty one to another (Gen. 26:30; 31:54; 2 Sam. 3:20).在城市旅游局制定的一项公约其次是吃一顿饭，其中与会者有奖学金，并承诺忠诚一个网络向另一个（创26:30 ; 31:54 ; 2 ，山姆。默3:20 ） 。 The covenant between God and Israel at Sinai was likewise followed by a meal in which the people "ate and drank and saw God."盟约关系上帝和以色列在西奈半岛也同样被其次为吃一顿饭，其中于民" ，吃和喝，并看见了上帝" 。 The new covenant (Jer. 31:1 - 34) between the Lord and his people was thus ratified by Jesus in a meal.新的盟约（ jer. 31:1 -3 4）之间的主，他的人，因此批准了由耶稣在一餐。
In celebrating the Supper, Jesus emphasized the messianic and eschatological significance of the passover meal.在庆祝的晚餐，耶稣强调救世主和eschatological意义逾越节宴。 At this feast the Jews looked forward to a future deliverance which was foreshadowed in type by that from Egypt.在这个盛宴犹太人期待着未来的解脱，这是预示型，从埃及。 A cup was set aside for the Messiah lest he should come that very night to bring about this deliverance and fulfill the promise of the messianic banquet (cf. Isa. 25 - 26; 65:13, etc.).一杯是预留给弥赛亚否则他应该说非常晚，以实现这一救，并履行这一承诺的救世主宴会（参见伊萨25 -2 6; 6 5:13等） 。 It may have been this cup which Jesus took in the institution of the new rite, indicating that even now the Messiah was present to feast with his people.它可能已被这杯耶稣了该机构的新的成年礼，这表明即使是现在弥赛亚到场盛宴与他的人民。
After the resurrection, in their frequent celebration of the Supper (Acts 2:42 - 46; 20:7), the disciples would see the climax of the table fellowship which Jesus had had with publicans and sinners (Luke 15:2; Matt. 11:18 - 19) and of their own day - to - day meals with him.复活之后，在其频繁庆祝的晚餐（使徒2时42 -4 6; 2 0时0 7分） ，门徒会看到高潮的金表，其中，耶稣曾与p ublicans与罪人（卢克1 5时0 2分;马特。 11:18 -1 9）和他们自己的一天- -一天三餐他。 They would interpret it not only as a bare prophecy but as a real foretaste of the future messianic banquet, and as a sign of the presence of the mystery of the kingdom of God in their midst in the person of Jesus (Matt. 8:11; cf. Mark 10:35 - 36; Luke 14:15 - 24).他们的解释是，它不仅作为最起码的预言，但作为一个真正将预示着未来的救世主式的盛大宴会，并作为一种标志，对存在的奥秘，神的国度，在他们中间，在人的耶稣。 （ 8时11分;比照马克10:35 -3 6;路加福音1 4:15- 24 ）。 They would see its meaning in relation to his living presence in the church, brought out fully in the Easter meals they had shared with him (Luke 24:13 - 35; John 21:1 - 14; Acts 10:41).他们将看到它的意义，关系到他的生活驻留在教会，带出了完全在复活节餐，他们曾一起分享他（路加福音24:13 -第3 5条;约翰2 1时0 1- 14 ;行为10 :41）。 It was a supper in the presence of the risen Lord as their host.这是一个晚饭在存在复活的主，因为他们的东道主。 They would see, in the messianic miracle of his feeding the multitude, his words about himself as the bread of life, a sign of his continual hidden self giving in the mystery of the Lord's Supper.他们会看到，在救世主式的奇迹，他吃饭千头万绪，他的话对自己作为面包的生活中，一个迹象，他不断的自我隐藏在给予之谜主的晚餐。
But they would not forget the sacrificial and paschal aspect of the Supper.但他们不会忘记的牺牲品，并逾越方面的晚饭。 The table fellowship they looked back on was the fellowship of the Messiah with sinners which reached its climax in his self identification with the sin of the world on Calvary.表团契，他们回顾了当时金的弥赛亚与罪人，而达到了高潮，在他的自我识别与罪恶的世界上calvary 。 They had fellowship with the resurrected Jesus through remembrance of his death.他们团契与耶稣复活后，通过悼念他的死因。 As the Lord's Supper related them to the coming kingdom and glory of Christ, so did it also relate them to his once - for - all death.作为神的晚饭有关他们未来英国和荣耀基督的，所以它也涉及到他们自己曾经-为-所有的死因。
It is against this background of thought that we should interpret the words of Jesus at the table and the NT statements about the Supper.正是在这种背景下则认为，我们应该解释的话，耶稣在餐桌上和新台币报表关于晚饭。 There is a real life giving relationship of communion between the events and realities, past, present, and future, symbolized in the Supper and those who participate in it (John 6:51; 1 Cor. 10:16).有一个现实生活中给予的关系之间的共融的事件和现实，过去，现在和未来，象征着在晚饭和那些参与它（约翰6时51分， 1肺心病。 [ 10:16 ） 。 This communion is so inseparable from participation in the Supper that we can speak of the bread and the wine as if they were indeed the body and blood of Christ (Mark 14:22, "This is my body"; cf. John 6:53).这共融是如此密不可分，从参与中晚饭，我们可以讲的面包和酒说，如果他们确实是身体和血液基督的（ 14时22马克， "这是我的身体" ;比照约翰6时53分） 。 It is by the Holy Spirit alone (John 6:53) that the bread and wine, as they are partaken by faith, convey the realities they represent, and that the Supper gives us participation in the death and resurrection of Christ and the kingdom of God.它是由圣灵单（约翰6时53分）表示，面包和酒，因为它们是由partaken信念，传达出现实，他们所代表的，并说晚饭给我们参与在死亡与复活的基督王国神。 It is by faith alone that Christ is received into the heart at the Supper (Eph. 3:17), and as faith is inseparable from the word, the Lord's Supper is nothing without the word.它是由单独的信仰基督，是收到入心，在晚饭（以弗所书3时17分） ，并作为信仰是分不开的字时，主的晚餐是什么，没有这个词。
Christ is Lord at his table, the risen and unseen host (John 14:19).基督是上帝在他的桌上，复活和看不见的主机（约翰14:19 ） 。 He is not there at the disposal of the church, to be given and received automatically in the mere performance of a ritual.他是不是有在处理被没收的教会，去分析和自动接收，在仅仅表现的一种仪式。 Yet he is there according to his promise to seeking and adoring faith.可是，他是有根据他的承诺，以寻求和崇拜的信仰。 He is present also in such a way that though the careless and unbelieving cannot receive him, they nevertheless eat and drink judgment to themselves (1 Cor. 11:27).他目前还以这样一种方式，虽然不小心和不信不能得到他，但他们吃的和喝的判断，以自己（ 1肺心病。 11:27 ） 。
In participating by the Holy Spirit in the body of Christ which was offered once - for - all on the cross, the members of the church are stimulated and enabled by the same Holy Spirit to offer themselves to the Father in eucharistic sacrifice, to serve one another in love within the body, and to fulfill their sacrificial function as the body of Christ in the service of the need of the whole world which God has reconciled to himself in Christ (1 Cor. 10:17; Rom. 12:1).在参加由圣灵在基督的身体，这是提供一次-为-所有在十字架上，该教会的成员，是一个刺激，使由同一圣灵向自己的父亲在圣体圣事的牺牲，以服务于一另外，在爱与身体，并履行他们的殉葬功能作为基督的身体，在服务的需要，也符合整个世界的真主已经调和，以自己在基督（ 1肺心病。 10时17分;光碟。 12:1 ） 。
There is in the Lord's Supper a constant renewal of the covenant between God and the church.因此，在主的晚餐不断更新的盟约与上帝和教会。 The word "remembrance" (anamnesis) refers not simply to man's remembering of the Lord but also to God's remembrance of his Messiah and his covenant, and of his promise to restore the kingdom.用"怀念" （记忆） ，是指不只是人的记住的主，但也向上帝的怀念他的弥赛亚和他的盟约，和他的承诺，以恢复王国。 At the Supper all this is brought before God in true intercessory prayer.在晚饭这一切带来的是在上帝面前，在真实intercessory祈祷。
RS Wallace卢比华莱士
Bibliography
参考书目
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The Lord's Supper (1 Cor. 11:20), called also "the Lord's table" (10:21), "communion," "cup of blessing" (10:16), and "breaking of bread" (Acts 2:42).主的晚餐（ 1肺心病。 11:20 ） ，也称为"上帝的餐桌" （ 10:21 ） ， "共融" ， "一杯祝福" （ [ 10:16 ） ，和"破面包" （使徒2 ： 42 ） 。 In the early Church it was called also "eucharist," or giving of thanks (comp. Matt. 26:27), and generally by the Latin Church "mass," a name derived from the formula of dismission, Ite, missa est, ie, "Go, it is discharged."在早期教会的，它被称为还"圣体圣事" ，或给予感恩（ comp.马特。 26:27 ） ，并普遍受到拉丁美洲教会"地下"的名字来自于公式的离职，学院，弥撒曲"预测，也就是说， "走出去，这是出院" 。 The account of the institution of this ordinance is given in Matt.该帐户是该机构的这一条例是在马特。 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Cor. 26:26-29 ，马克14:22-25路加福音22时19分， 20个和1个肺心病。 11: 24-26. 11 ： 24-26 。 It is not mentioned by John.它没有提到约翰。 It was designed, (1.) To commemorate the death of Christ: "This do in remembrance of me."我们的目的是， （ 1 ） ，以纪念去世的基督说： "这件事在记忆中的我" 。 (2.) To signify, seal, and apply to believers all the benefits of the new covenant. （ 2 ） ，以象征，印章，并适用于所有信徒的好处，新的盟约。 In this ordinance Christ ratifies his promises to his people, and they on their part solemnly consecrate themselves to him and to his entire service.在本条例中基督批准他的承诺，以他的人，他们对自己的庄严consecrate自己，以他和他的整个服务。 (3.) To be a badge of the Christian profession. （ 3 ） ，以一个徽章的基督教界。 (4.) To indicate and to promote the communion of believers with Christ. （四） ，以显示并促进共融的信徒与基督。 (5.) To represent the mutual communion of believers with each other. （五）代表互相交流的信徒与对方。 The elements used to represent Christ's body and blood are bread and wine.该元素用来代表基督的身体和血液都是以面包和酒。 The kind of bread, whether leavened or unleavened, is not specified.什么样的面包，是否有酵或酵，并没有特别指明。 Christ used unleavened bread simply because it was at that moment on the paschal table.基督使用未经发酵的面包简单，因为它是在那一刻就逾越就座。 Wine, and no other liquid, is to be used (Matt. 26:26-29).葡萄酒外，没有其他液体，是用来。 （ 26:26-29 ） 。 Believers "feed" on Christ's body and blood, (1) not with the mouth in any manner, but (2) by the soul alone, and (3) by faith, which is the mouth or hand of the soul.信教的"饲料" ，对基督的身体和血液， （ 1 ）不符合在口腔的任何方式，但（ 2 ）由单独的灵魂，及（ 3 ）条的信念，这是口或手的灵魂。 This they do (4) by the power of the Holy Ghost.这，他们这样做（ 4 ）由电力的圣灵。 This "feeding" on Christ, however, takes place not in the Lord's Supper alone, but whenever faith in him is exercised.这个"喂养" ，对基督的，但是，发生并非在主的晚餐单，但每当他的信任，是行使。 This is a permanent ordinance in the Church of Christ, and is to be observed "till he come" again.这是一个永久性的条例，在基督的教会，并应遵守"直到他来" 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The NT teaches that Christians must partake of Christ in the Lord's Supper (1 Cor. 11:23 - 32; cf. Matt. 26:26 - 29; Luke 22:14 - 23; Mark 14:22 - 25).新台币教导我们，基督徒必须参加基督教主的晚餐（ 1肺心病。 11时23 -3 2;比照马特。 2 6:26- 29 ;卢克22时1 4分- 2 3岁;马克1 4时22 - 25 ）。 In a remarkable discourse Jesus said that his disciples had to feed on him if they were to have eternal life (John 6:53 - 57).在一个了不起的话语耶稣说，他的弟子曾养活他，如果他们有永生（约翰6时53 -5 7） 。 The setting of that discourse was the feeding of the five thousand.定说，话语是喂养的5000 。 Jesus used the occasion to tell the multitude that it should not be as concerned about perishable food as about the food that lasts forever, which he gives them.耶稣利用这个机会告诉千头万绪，认为不应该作为关注的生鲜食品作为对粮食持续永远，而他给他们。 That food is himself, his body and his blood.粮食是自己，他的身体和他的血液里。 Those who believe in him must eat his flesh and drink his blood, not literally, but symbolically and sacramentally, in the rite he gave the church.那些相信他必须吃他的肉喝他的血，而不是从字面上来看，但在象征意义上，并sacramentally ，在成年礼他给教会。 Through faith in him and partaking of him they would live forever, for union with him means salvation.通过他的信任和partaking的他，他们将永远活，为联盟与他的手段救赎。
The setting for the institution of the Lord's Supper was the passover meal that Jesus celebrated with his disciples in remembrance of the deliverance of Israel from Egypt (Matt. 26:17; John 13:1; Exod. 13:1 - 10).设立该机构的主的晚餐是逾越节餐庆祝耶稣与他的弟子们在悼念的救赎以色列撤出埃及。 （ 26:17 ;约翰十三; exod 。十三-1 0） 。 In calling the bread and wine his body and blood, and saying, "Do this in remembrance of me," Jesus was naming himself the true lamb of the passover whose death would deliver God's people from the bondage of sin.在呼唤着面包和酒的他的身体和血，并说： "这样做，以纪念我， "耶稣被命名自己的真正的羔羊逾越节的死亡会带来上帝的人脱离罪。 Thus Paul writes, "Christ, our paschal lamb, has been sacrificed" (1 Cor. 5:7; cf. John 1:29).因此，保罗写道： "基督，我们的逾越节羔羊，已牺牲" （ 1肺心病。 5时07分;比照约翰1时29分） 。
With sensitivity he held that the whole Christ (totus Christus) is given the believer spiritually as he receives bread and wine.与敏感性，他认为，整个基督（所有基督） ，是由于精神上的拥护者，因为他所收到的面包和酒。 The elements remain unchanged but are invested with new meaning; they represent the body and blood of the Savior.内容保持不变，但投资与新的含义，它们代表着身体和血的救世主。 This view was out of step with the times, however, and transubstantiation was declared the faith of the church in 1059, although the term itself was not used officially until the Fourth Lateran Council in 1215.这种看法是失步与时代同行，然而，陷于变体说被宣布为信仰的教会，在1059名，虽然这个词本身是没有用正式到第四lateran安理会在第1215 。
The medieval church continued and refined the teaching of transubstantiation, adding such subtleties as (1) concomitance, ie, that both the body and blood of Christ are in each element; hence, when the cup is withheld from the laity the whole Christ, body and blood, is received in the bread alone; (2) consecration, ie, the teaching that the high moment in the Eucharist is not communion with Christ but the change of the elements by their consecration into the very body and blood of Christ, an act performed by the priest alone; (3) that, inasmuch as there is the real presence of Christ in the Supper, body, blood, soul, and divinity, a sacrifice is offered to God; (4) that the sacrifice offered is propitiatory; (5) that the consecrated elements, or host, may be reserved for later use; (6) that the elements thus reserved should be venerated as the living Christ.中世纪的教会继续和完善了教学陷于变体说，这种微妙关系，因为（ 1 ） concomitance ，也就是说，无论是身体和血液基督的是，在每个单元，因此，当杯扣压从俗人整个基督，身体和血，是在收到了单靠面包; （ 2 ） consecration ，即教学，即由高级时刻，在圣体圣事是不是与基督的共融中，但改变的要素，由他们consecration进入非常身体和血液基督的，法由牧师单; （ 3 ） ，因为有一个真实存在的基督在晚饭，身体，血液，灵魂和神性，牺牲是提供给上帝; （ 4 ）表示，牺牲所提供的是propitiatory （ 5 ）表示， consecrated分子，或主机，可以保留，以便日后使用; （ 6 ）表示，该元素，因此预留应该尊敬，因为生活基督。 The Council of Trent (1545 - 63) confirmed these teachings in its thirteenth and twenty second sessions, adding that the veneration given the consecrated elements is adoration (latria), the same worship that is given God.安理会的遄达（ 1545 -6 3）证实了这些教诲，在第十三届和第二十六届会议，并补充说敬仰鉴于c onsecrated分子朝拜（ l atria） ，同时崇拜的是给神。
In it he charges the church with a threefold bondage in its doctrine and practice concerning the Supper, withholding the cup from the people, transubstantiation, and the teaching that the Supper is a sacrifice offered to God.在它指控他教会与三重枷锁，在其理论和实践有关的晚饭，扣压杯离开了人民群众，陷于变体说，与教学说，晚饭是一种牺牲，提供给神。 Luther tells about his earlier instruction in the theology of the sacrament and of some of his doubts:路德讲述了他先前的指示，在神学的圣餐和他的一些疑惑：
"When I learned later what church it was that had decreed this, namely the Thomistic, that is, the Aristotelian church, I grew bolder, and after floating in a sea of doubt, I at last found rest for my conscience in the above view, namely, that it is real bread and real wine, in which Christ's real flesh and real blood are present in no other way and to no less a degree than the others assert them to be under their accidents. "当我后来得知，有什么教堂，它被认为已颁布的，即thomistic ，也就是亚里士多德教堂，但我仍是大胆的，并经过浮在海上的疑问，我终于发现，其余为自己的良心，在上述观点，即，它是真正的面包和现实酒，在基督的真正果肉和实时血目前在没有其他办法，并以不低于一定程度上比其他人断言，他们可以根据自己的意外。
"I reached this conclusion because I saw that the opinions of the Thomists, whether approved by pope or by council, remain only opinions, and would not become articles of faith even if an angel from heaven were to decree otherwise (Gal. 1:8). For what is asserted without the Scriptures or proven revelation may be held as an opinion, but need not be believed. But this opinion of Thomas hangs so completely in the air without support of Scripture or reason that it seems to me he knows neither his philosophy nor his logic. For Aristotle speaks of subject and accidents so very differently from St. Thomas that it seems to me this great man is to be pitied not only for attempting to draw his opinions in matters of faith from Aristotle, but also for attempting to base them upon a man whom he did not understand, thus building an unfortunate superstructure upon an unfortunate foundation." "我得出这一结论，因为我看到的意见，该thomists ，是否获得教宗批准，或由理事会，仍然只是表达意见，并不会成为文章的信念，即使是一个天使从天上被以法令另有规定（ gal. 1:8 ） ，而什么是断言，如果没有念经或证实启示可能被追究作为一个意见，但不必相信，但这种看法的托马斯挂起，所以完全在空中而不支持的经文，理由，在我看来，他知道，既不他的哲学也不是他的逻辑，为亚里士多德讲的题目和意外，所以很不同于圣托马斯说，在我看来，这位伟大的人物，是值得怜悯，不仅企图吸取他的意见，在信仰方面，从亚里士多德，而且也为企图以他们的基地后，一名男子的人，他不理解，从而为建设一个不幸的上层建筑后，一个不幸的基础" 。 (Works, XXXVI, 29) （工程，三十六， 29 ）
Luther was feeling his way into a new understanding of the sacrament at this time, but he believed it legitimate to hold that there are real bread and real wine on the altar.路德感觉他的方式进入了一个新的认识了圣体，在这个时候，但他相信它是合法的举行，有真正的面包和实时洋酒走下神坛。 He rejected the Thomistic position of a change in the substance of the elements while the accidents remain, inasmuch as Aristotle, from whom the terms "substance" and "accidents" were borrowed, allowed no such separation.他拒绝thomistic的立场有所改变的实质要件，而事故仍然是的，因为亚里士多德，从谁而言， "物质"和"意外"借来的，让没有这种分离。 The "third captivity," the doctrine of the sacrifice of the Mass, Luther declared to be "by far the most wicked of all" for in it a priest claims to offer to God the very body and blood of Christ as a repetition of the atoning sacrifice of the cross, only in an unbloody manner, whereas the true sacrament of the altar is a "promise of the forgiveness of sins made to us by God, and such a promise as has been confirmed by the death of the Son of God." "第三圈养的， "中庸牺牲群众，路德被宣布为"迄今最邪恶的一切" ，为在一个牧师索赔提供，上帝很身体和血液基督作为一个重复的atoning牺牲在十字架上，只有在unbloody方式，而真正的神圣祭坛上是一个"的承诺，该罪的赦免，以我们的上帝，而这样的承诺，已证实死亡的神的儿子" Since it is a promise, access to God is not gained by works or merits by which we try to please him but by faith alone.因为它是我的承诺，获得上帝不是取得工程或优点，其中我们试图请他的，而是由信仰。 "For where there is the Word of the promising God, there must necessarily be the faith of the accepting man." "凡有字的有前途的上帝，必须有一定的信念，接受男子" 。
"Who in the world is so foolish as to regard a promise received by him, or a testament given to him, as a good work, which he renders to the testator by his acceptance of it? What heir will imagine that he is doing his departed father a kindness by accepting the terms of the will and the inheritance it bequeaths to him? What godless audacity is it, therefore, when we who are to receive the testament of God come as those who would perform a good work for him! This ignorance of the testament, this captivity of so great a sacrament, are they not too sad for tears? When we ought to be grateful for benefits received, we come arrogantly to give that which we ought to take. With unheard of perversity we mock the mercy of the giver by giving as a work the thing we receive as a gift, so that the testator, instead of being a dispenser of his own goods, becomes the recipient of ours. Woe to such sacrilege!" "谁在世界上是愚蠢到把一个承诺收到由他或一份遗书给他，作为一个良好的工作，这使得他以立遗嘱人，由他接受它呢？继承人会想象，他正在离开父亲慈爱的，由接受本条款的意志和继承它bequeaths给他什么无神论厚颜无耻的是它，因此，当我们的人，接受遗嘱的神来作为那些将履行一个好的工作，为他！本无知的遗嘱，这圈养的那么大从楼上掉了，是不是太伤心了，为的眼泪吗？当时我们应该感谢所得到的利益，我们来目空一切，让那些我们应该采取随闻所未闻的变态，我们模拟了慈悲的赐予，让作为一个工作这件事，我们在收到作为礼物，让立遗嘱人，而不是被配药他自己的货物，成为受援国起来。要将这种亵渎" ！ (Works, XXXVI, 47 - 48) （工程，三十六， 47 -4 8）
In his determination to break the bondage of superstition in which the church was held, Luther wrote four more tracts against the medieval perversion of the Lord's Supper.在他决心打破枷锁迷信的，其中的教堂举行，路德写了四个多束对中世纪歪曲主的晚餐。 However, he also fought doctrinal developments on the other side.不过，他也打了理论上的发展，在另一边。 Some who with him rejected Roman Catholic error were denying any real presence of Christ in the Supper; against them, beginning in 1524, Luther directed an attack.有些人同他拒绝了罗马天主教误差，否认有实质存在的基督在晚饭;指控他们，一开始，在1524年，路德进行了攻击。 In these five writings he showed that, while he rejected transubstantiation and the sacrifice of the Mass, he still believed that Christ is bodily present in the Lord's Supper and that his body is received by all who partake of the elements.在这五年的著作，他表明，虽然他拒绝陷于变体说和牺牲的群众，他仍然相信，基督是身体，目前在主的晚餐，并认为他的身体，受到大家欢迎，他们参与的要素。
"On this we take our stand, and we also believe and teach that in the Supper we eat and take to ourselves Christ's body truly and physically." "关于这一点，我们采取了我们的立场，我们也相信，并教导说，在晚饭我们吃，并采取自己的基督身体的真实和身体" 。 While he acknowledge the mystery, he was certain of the fact of Christ's real corporeal presence inasmuch as he had said when he instituted the Supper, "This is my body."虽然他承认奥秘，他肯定的事实，基督的实质是有形的存在，因为他曾表示，当他提起了晚饭， "这是我的身体" 。 If Scripture cannot be taken literally here, it cannot be believed anywhere, Luther held, and we are on the way to "the virtual denial of Christ, God, and everything."如果经文，不能按字面来这里，但并不能认为在任何地方，路德举行，我们正在就未来路向"虚拟否认基督，天主，和一切" 。 (Works, XXXVII, 29, 53) （工程，三十七， 29 ， 53 ）
"As the one was by disposition and discipline a schoolman who loved the Saints and the Sacraments of the Church, the other was a humanist who appreciated the thinkers of antiquity and the reason in whose name they spoke. Luther never escaped from the feelings of the monk and associations of the cloister; but Zwingli studied his New Testament with a fine sense of the sanity of its thought, the combined purity and practicability of its ideals, and the majesty of its spirit; and his ambition was to realize a religion after its model, free from the traditions and superstitions of men. It was this that made him so tolerant of Luther, and Luther so intolerant of him. The differences of character were insuperable." "作为一所处置和惩戒斯库尔曼最疼圣徒和圣礼的教会，另一人是人文主义者赞赏思想家，仿古和理由，在他的名字，他们纷纷赞扬。路德从来没有逃出感情的和尚和协会的回廊，但zwingli阅读了他的新约圣经与罚款意义上的，思维正常的，其思想指导下，结合纯洁性和实用性于自己的理想，和陛下它的精神，以及他的野心是要实现一个宗教后，其示范工作，不受传统和迷信的男人，这是这一点使他如此宽容的路德，路德，所以不能容忍他的差异，性格被不可克服的" 。 (HM Fairbairn, The Cambridge Modern History, II) （陛下费尔贝恩，剑桥大学近现代史上，二）
The chief differences between Luther and Zwingli theologically were Luther's inability to think of Christ's presence in the Supper in any other than a physical way and a heavy dualism that runs through much of Zwingli's thought.行政区别路德和zwingli theologically被路德的无力相信基督的存在，在晚饭在其他任何一个物理方法和繁重的二元贯穿许多zwingli的思想。 The latter is seen in Zwingli's doctrine of the Word of God as both inward and outward, the church as both visible and invisible, and his conception of the means of grace as having both an external form and an inward grace given by the Holy Spirit.后者被认为是在zwingli的学说的上帝的话，因为双方的抵港及离港，教会作为有形和无形的，和他的构想的手段，宽限期为既是一种外在形式和外来恩典所给予的圣灵。 No physical element can affect the soul, but only God in his sovereign grace.没有有形要素可以影响灵魂，但只有上帝在他的主权的恩典。 Thus there must be no identification of the sign with that which it signifies, but through the use of the sign one rises above the world of sense to the spiritual reality signified.因此，决不能识别的标志，与它意味，但通过使用的标志之一，上升到高于世界的责任感，以精神的现实，标志。 By contrast, Luther held that God comes to us precisely in physical realities discerned by sense.相比之下，路德认为，上帝给我们正是在身体的实际情况发现，由常识。
Zwingli interpreted the words of Jesus, "This is my body," in harmony with John 6, where Jesus spoke of eating and drinking his body and blood, especially vs. 63: "It is the spirit that gives life, the flesh is of no avail." zwingli这句话解释为耶稣的， "这是我的身体" ，在和谐与John 6 ，耶稣曾经谈到大吃大喝他的身体和血液，特别是对63条： "正是这种精神，使生命的，是撒但的无济于事" 。 Therefore, he reasoned, not only is transubstantiation, that somehow Christ is corporeally in, under, and with the elements.因此，他推断，不仅是陷于变体说，这在某种程度上基督是corporeally中，下，并与元素。 The doctrine of physical eating is absurd and repugnant to common sense.理论物理吃，是荒谬的和令人反感的，以普通常识。 Moreover, God does not ask us to believe that which is contrary to sense experience.此外，上帝不要求我们相信，这是违反常识的经验。 The word "is" in the words of institution means "signifies," or "represents," and must be interpreted figuratively, as is done in other "I am" passages in the Bible.用"是"字的事业单位是指"意味" ，或者说"三个代表"的要求，必须加以解释打个比方，就像做其他的"我"通道，在圣经中。 Christ's ascension means that he took his body from earth to heaven.基督的阿森松岛，就是他了他的身体，从地球到天堂。
Zwingli's shortcoming was his lack of appreciation for the real presence of Christ in the Supper in his Holy Spirit and a real feeding of the faithful on Him. zwingli的缺点是，他缺乏赞赏真实存在的基督在晚餐，在他的神圣的精神和一个真正的饲忠实于他。 What he needed for an adequate doctrine was Luther's belief in the reality of communion with Christ and a reception of Him in the Supper.他所需要的足够的学说是路德的信仰是在现实与基督的共融和酒会，他在晚饭。 This was to be found in Calvin.这是被发现在卡尔文。
With Luther, Calvin believed that the elements in the Supper are signs which exhibit the fact that Christ is truly present, and he repudiated Zwingli's belief that the elements are signs which represent what is absent.同路德，卡尔文认为，该元素在晚饭迹象，其中呈现的是事实，即基督是真正的现在，他批判了zwingli的信念，即分子的迹象，这代表着什么是缺席。 Inasmuch as the doctrine of the real presence of Christ in the Supper was the key issue in the eucharistic debate, it is obvious that Luther and Calvin agreed more than did Calvin and Zwingli.因为该学说的真正存在的基督在晚饭是关键问题，在圣体圣事的辩论活动，显然是路德和卡尔文同意以上没有卡尔文和zwingli 。 The latter's conception of Christ's presence was "by the contemplation of faith" but not "in essence and reality."后者的概念基督的存在，是"由沉思的信念" ，而不是"在本质上和现实" 。 For Luther and Calvin communion with a present Christ who actually feeds believers with his body and blood is what makes the sacrament.为路德和卡尔文共融与本基督的人，其实饲料信徒与他的身体和血，是什么使得圣餐。 The question between them was the manner in which Christ's body exists and is given to believers.问题，它们之间是何种方式在基督身体的存在，是给信徒。
In his response to this question Calvin rejected the Eutychian doctrine of the absorption of Christ's humanity by his divinity, an idea he found in some of his Lutheran opponents, and any weakening of the idea of a local presence of the flesh of Christ in heaven.他在回应这个问题卡尔文拒绝eutychian学说的吸收基督的人性，他的神性，一个概念，他发现在他的一些路德对手实力，任何削弱的思想，局部存在的耶稣的身体在天上。 While Christ is bodily in heaven, distance is overcome by the Holy Spirit, who vivifies believers with Christ's flesh.而基督是身体在天上，距离是克服了圣灵，他们vivifies信徒与基督的血和肉。 Thus the Supper is a true communion with Christ, who feeds us with his body and blood.因此，晚饭是一个真正与基督的共融中，他们养育我们与他的身体和血液。 "We must hold in regard to the mode, that it is not necessary that the essence of the flesh should descend from heaven in order to our being fed upon it, the virtue of the Spirit being sufficient to break through all impediments and surmount any distance of place. " ，我们要在考虑到模式中，认为没有必要说，本质上属肉体应该降临从天上，以我们正在美联储后，美德的精神正足以冲破一切障碍和克服任何距离不适当的。
Meanwhile, we deny not that this mode is incomprehensible to the human mind; because neither can flesh naturally be the life of the soul, nor exert its power upon us from heaven, nor without reason is the communion which makes us flesh of the flesh of Christ, and bone of his bones, called by Paul, 'A great mystery' (Eph. 5:30).同时，我们也不能否认，这个模式是难以理解的人的头脑，因为既不可以肉体自然生命的灵魂，也没有发挥其权力后，我们从天上，也没有原因，是交流，使我们的血肉属肉体的基督，与骨他的骨头，所谓的保罗， '一个伟大的奥秘』 （以弗所书5:30 ） 。 Therefore, in the sacred Supper, we acknowledge a miracle which surpasses both the limits of nature and the measure of our sense, while the life of Christ is common to us, and his flesh is given us for food.因此，在神圣的晚饭，我们承认是一个奇迹，这要高于这两个极限的性质和衡量我们的意识，而生命的基督是共同对我们来说，和他的肉是给我们食物。 But we must have done with all inventions inconsistent with the explanation lately given, such as the ubiquity of the body, the secret inclosing under the symbol of bread, and the substantial presence on earth." (Tracts, II, 577)但是，我们必须做的一切发明创造不符合解释近来由于，例如无处不在的身体，秘密inclosing下象征面包，以及大量存在于地球" （域，二， 577页）
Calvin held that the essence of Christ's body was its power.卡尔文认为，本质上的基督身体的是它的威力。 In itself it is of little value since it "had its origin from earth, and underwent death" (Inst. 4.17.24), but the Holy Spirit, who gave Christ a body, communicates its power to us so that we receive the whole Christ in Communion.本身是没有多大价值，因为它"有它的起源，从地球，并经历了死" （ inst. 4.17.24 ） ，但圣灵的人了基督的一个机构，传达其权力我们，使我们得到整个基督共融。 The difference from Luther here is not great, for he held that the "right hand of God" to which Christ ascended meant God's power, and that power is everywhere.差额由路德在这里不是很大，因为他认为"正确的上帝之手" ，以基督登基意味着上帝的权力，权力是无处不在。 The real difference between Luther and Calvin lay in the present existence of Christ's body.真正的区别路德和卡尔文卧在目前存在的基督身体。 Calvin held that it is in a place, heaven, while Luther said that it has the same omnipresence as Christ's divine nature.卡尔文认为，它是在一个地方，天堂，而路德说，它已同无处不在，因为基督的神性。 Both agreed that there is deep mystery here which can be accepted though not understood.双方一致认为，有深层的奥秘在这里可以接受，虽然没有理解。 "If anyone should ask me how this (partaking of the whole Christ) takes place, I shall not be ashamed to confess that it is a secret too lofty for either my mind to comprehend or my words to declare. . . I rather experience than understand it." "如果有人要问我，如何今（ partaking的整个基督）发生，我将不感到羞愧坦白地说，这是一个秘密，太崇高无论是我心目中理解或我的话要申报… … 。我相当经验比理解" 。 (Inst. 4.17.32) （ inst. 4.17.32 ）
ME
Osterhaven我osterhaven
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
"The Canons and
Decrees of the Council of Trent," in Creeds of Christendom, II, ed.
"大炮和法令，安理会的遄达" ，在教义的基督教，二，对外债务。 P Schaff; J Pelikan and HT Lehmann,
eds., Luther's Works; J Calvin, Institutes of the Christian Religion, ed.
p schaff ; j pelikan和HT莱曼合编，路德的作品; j卡尔文学院的基督教宗教，教育署。 JT McNeill, and Tracts Relating to the
Reformation; GW Bromiley, ed., Zwingli and Bullinger; K McDonnell, John Calvin,
the Church, and the Eucharist; D Bridge and D Phypers, Communion: The Meal That
Unites?特鲁利McNeill商品，并束涉及到改造;毛重罗米立，海关， zwingli和布凌格; k麦克唐奈，约翰卡尔文，教会，圣体圣事;
d桥梁和D phypers ，共融：餐国美国？
The meal held by Christ and His disciples on the eve of His Passion at which He instituted the Holy Eucharist.饭后举行基督和他的弟子们对即将到来的，他的激情，他建立了圣体圣事。
TIME时间
The Evangelists and critics generally agree that the Last Supper was on a Thursday, that Christ suffered and died on Friday, and that He arose from the dead on Sunday.福音和评论家普遍认为，最后的晚餐是一个周四，即基督遭受痛苦和死亡周五一样，他出现了从死对周日。 As to the day of the month there seems a difference between the record of the synoptic Gospels and that of St. John.至于把一个月的第一天起似乎有差异的记录天气福音，即圣约翰。 In consequence some critics have rejected the authenticity of either account or of both.因此一些批评者都不愿接受的真实性，要么账户或两者并用。 Since Christians, accepting the inspiration of the Scriptures, cannot admit contradictions in the sacred writers, various attempts have been made to reconcile the statements.自从基督信徒，接受故事的灵感会念经，可承不承认矛盾，在神圣的作家，各种尝试，已取得调和报表。 Matthew 26:17 says, "And on the first day of the Azymes"; Mark 14:12, "Now on the first day of the unleavened bread, when they sacrificed the pasch"; Luke 22:7, "And the day of the unleavened bread came, on which it was necessary that the pasch should be killed".马修26:17说， "就在第一天的azymes " ;大关14:12 ， "现在起，就在第一天的未经发酵的面包，当他们牺牲了pasch " ;卢克22时07分， "与天无酵面包来了，对那些有必要指出pasch应该被杀死" 。 From these passages it seems to follow that Jesus and his disciples conformed to the ordinary custom, that the Last Supper took place on the 14th of Nisan, and that the Crucifixion was on the l5th, the great festival of the Jews.从这些通道，它似乎是跟随耶稣和他的弟子也符合一般的习惯，这最后的晚餐发生于14日尼散月14日，并规定被钉死在十字架上l5th ，伟大的节日犹太人。 This opinion, held by Tolet, Cornelius a Lapide, Patrizi, Corluy, Hengstenberg, Ohlshausen, and Tholuck, is confirmed by the custom of the early Eastern Church which, looking to the day of the month, celebrated the commemoration of the Lord's Last Supper on the 14th of Nisan, without paying any attention to the day of the week.这个意见，召开由tolet ，科尼利厄斯一拉辟特的哥尼流，柏德， corluy ，韩斯坦堡， ohlshausen ， tholuck ，是证实了这一习俗初东欧教会，寻找到一个月的第一天起，庆祝纪念主的最后的晚餐于14日尼散月14日，而不付出任何注意一天的一周。 This was done in conformity with the teaching of St. John the Evangelist.这样做是符合教学的圣约翰福音。 But in his Gospel, St. John seems to indicate that Friday was the 14th of Nisan, for (18:28) on the morning of this day the Jews "went not into the hall, that they might not be defiled, but that they might eat the pasch".但在他的福音，圣约翰似乎显示周五是第十四届尼散月14日，为（ 18时28分）于当天上午在这一天，犹太人"竟没有进入大厅，他们可能不会玷污，但他们可能是吃pasch " 。 Various things were done on this Friday which could not be done on a feast, viz., Christ is arrested, tried, crucified; His body is taken down" (because it was the parasceve) that the bodies might not remain upon the cross on the sabbath day (for that was a great sabbath day)"; the shroud and ointments are bought, and so on.各种事情做对，这周五不能做一个盛宴，即，基督是逮捕，审判，被钉十字架，他的身体是下来" （因为它是parasceve ）表示，该组织可能不会留任后，就两岸关系安息日一天（这是一个伟大的安息日） " ;徒手和眼药膏都买，等等。
The defenders of this opinion claim that there is only an apparent contradiction and that the differing statements may be reconciled.捍卫这个意见要求，目前只有一个明显的矛盾，并表示，不同的陈述可能调和。 For the Jews calculated their festivals and Sabbaths from sunset to sunset: thus the Sabbath began after sunset on Friday and ended at sunset on Saturday.为犹太人计算，他们的节日和安息日，从日落到日落：所以安息日开始后，日落就周五结束，在夕阳上周六。 This style is employed by the synoptic Gospels, while St. John, writing about twenty-six years after the destruction of Jerusalem, when Jewish law and customs no longer prevailed, may well have used the Roman method of computing time from midnight to midnight.这种作风是受雇于天气福音，而在圣约翰，在写二十六年后，摧毁耶路撒冷，犹太人的时候，法律和海关不再盛行，很可能是用罗马方法的计算时间，由午夜十二时至午夜十二时。 The word pasch does not exclusively apply to the paschal lamb on the eve of the feast, but is used in the Scriptures and in the Talmud in a wider sense for the entire festivity, including the chagigah; any legal defilement could have been removed by the evening ablutions; trials, and even executions and many servile works, though forbidden on the Sabbath, were not forbidden on feasts (Numbers 28:16; Deuteronomy 16:23).字pasch并不完全适用于逾越节羔羊，对即将到来的节日，而且是用在圣经和犹太法典，在更广泛的意义上，为整个节日的时候，包括chagigah ;任何法律污辱可能已被调离，由傍晚浴室;审判，甚至处决，并有很多奴性工程，但不得对安息日，并没有禁止对宴（号码28:16 ;申命记16:23 ） 。 The word parasceve may denote the preparation for any Sabbath and may be the common designation for any Friday, and its connexion with pasch need not mean preparation for the Passover but Friday of the Passover season and hence this Sabbath was a great Sabbath.字parasceve可能是指编写任何安息日，并可能共同指定任何周五，其Connexion公司与pasch并不意味着要为准备逾越节，但周五的逾越节季节，因此这个安息日，是一个伟大的安息日。 Moreover it seems quite certain that if St. John intended to give a different date from that given by the Synoptics and sanctioned by the custom of his own Church at Ephesus, he would have said so expressly.此外，它似乎很肯定的是，如果圣约翰以给予不同的日期，从该所synoptics和制裁的习俗，他自己的教会，在以弗所，他会说了这么明确。 Others accept the apparent statement of St. John that the Last Supper was on the 13th of Nisan and try to reconcile the account of the Synoptics.别人接受表观声明圣约翰表示，最后的晚餐是在13日，尼散，并尽力调解户口的synoptics 。 To this class belong Paul of Burgos, Maldonatus, Pétau, Hardouin, Tillemont, and others.为了这门课是属于保罗的布尔戈斯， maldonatus ， pétau ， hardouin ，蒂耶蒙和等。 Peter of Alexandria (PG, XCII, 78) says: "In previous years Jesus had kept the Passover and eaten the paschal lamb, but on the day before He suffered as the true Paschal Lamb He taught His disciples the mystery of the type."彼得亚历山大公司（ PG ， xcii ， 78 ）说： "前几年，耶稣保持逾越节吃的逾越节羔羊，但就在前一天，他所遭受的真正的逾越节羔羊，他教导他的弟子之谜的类型" 。 Others say: Since the Pasch, falling that year on a Friday, was reckoned as a Sabbath, the Jews, to avoid the inconvenience of two successive Sabbaths, had postponed the Passover for a day, and Jesus adhered to the day fixed by law; others think that Jesus anticipated the celebration, knowing that the proper time He would be in the grave.其他人说：自从pasch ，属于这一年就周五，被忽视的一个安息日，犹太人，为了避免不便，两个连续的安息日，推迟了逾越节的一个休息日，与耶稣，坚持以每天固定法;有人认为耶稣预期的庆祝，知道适当的时候，他将在坟墓。
PLACE地方
The owner of the house in which was the upper room of the Last Supper is not mentioned in Scripture; but he must have been one of the disciples, since Christ bids Peter and John say, "The Master says".房主人在当时顶楼房间的最后的晚餐是没有提到的经文，但他必须有一个门徒，因为基督出价彼得和约翰说， "师父说" 。 Some say it was Nicodemus, or Joseph of Arimathea, or the mother of John Mark.有些人说，这是尼哥底母，还是约瑟夫arimathea ，或母亲的约翰马克。 The hall was large and furnished as a dining-room.大厅是大和家具作为餐厅室。 In it Christ showed Himself after His Resurrection; here took place the election of Matthias to the Apostolate and the sending of the Holy Ghost; here the first Christians assembled for the breaking of bread; hither Peter and John came when they had given testimony after the cure of the man born lame, and Peter after his liberation from prison; here perhaps was the council of the Apostles held.在这基督表明自己后，他的复活;这里发生的选举萨默尔向使徒和派遣圣灵;这里首次基督徒组装，为打破面包; hither彼得和约翰来到的时候，他们已经提供证词之后治愈该名男子出生跛脚，彼得后，他的解放，从监狱中，这里或许是安理会的使徒举行。 It was for awhile the only church in Jerusalem, the mother of all churches, known as the Church of the Apostles or of Sion.这是一段时间唯一的教会在耶路撒冷，母亲的所有教堂，被称为教会的使徒们或锡永。 It was visited in 404 by St. Paula of Rome.它是在访问了404名由圣保拉的罗马。 In the eleventh century it was destroyed by the Saracens, later rebuilt and given to the care of the Augustinians.在11世纪就被毁掉了，由这部电影，后来改建，并给予照顾的奥古斯丁会士。 Restored after a second destruction, it was placed in charge of the Franciscans, who were driven out in 1561.恢复后，第二次毁灭，这是摆在主管方济会，他们被赶出在1561年。 At present it is a Moslem mosque.当前最重要的是一个穆斯林清真寺。
SEQUENCE OF EVENTS事件的顺序
Some critics give the following harmonized order: washing of the feet of the Apostles, prediction of the betrayal and departure of Judas, institution of the Holy Eucharist.一些批评者给予下列统一命令：清洗双脚的使徒，预测的背叛，以及离开犹大，机构的圣体圣事。 Others, believing that Judas made a sacrilegious communion, place the institution of the sacrament before the departure of Judas.其他人，认为犹大作出了渎圣共融，地方院校的圣餐之前离境的犹大。
IN ART在艺术
The Last Supper has been a favourite subject.最后的晚餐一直喜欢的话题。 In the catacombs we find representations of meals giving at least an idea of the surroundings of an ancient dining hall.在地窟里，我们找到交涉膳食给予至少有一个想法的周围环境的一个古老的宴会厅。 Of the sixth century we have a bas-relief in the church at Monza in Italy, a picture in a Syrian codex of the Laurentian Library at Florence, and a mosaic in S. Apollmare Nuovo at Ravenna.根据第六世纪，我们有一个BAS的救灾，在教会在蒙扎，意大利，在脑海中，一位叙利亚食品法典委员会的项目Laurentian图书馆在佛罗伦萨，并镶嵌于第apollmare nuovo在拉文纳。 One of the most popular pictures is that of Leonardo da Vinci in Santa Maria delle Grazie, Milan.其中最流行的图片是达芬奇在玛丽亚。德勒grazie ，米兰。 Among the modern school of German artists, the Last Supper of Gebhardt is regarded as a masterpiece.其中现代学校的德国艺术家，最后的晚餐的gebhardt看作是一项杰作。
Publication information Written by Francis Mershman.出版信息写弗朗西斯mershman 。 Transcribed by Scott Anthony Hibbs.转录斯科特安东尼hibbs 。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
FOUARD, The Christ, the Son of God, tr.富阿尔，基督，是上帝的儿子的TR 。 GRIFFITH, II (London, 1895), 386; MADAME CECILIA, Cath.格里菲斯，第二卷（伦敦， 1895年） ， 386 ;夫人塞西，蛋白酶。 Scripture Manuals; St. Matthew, II, 197; The Expository Times, XX (Edinburgh, 1909), 514; Theolog.经文手册;圣马太，二中，有197人;阐述倍，第XX （爱丁堡， 1909 ） ， 514 ; theolog 。 praktische Quartalschrift (1877), 425; LANGEN, Die letzten Lebenstage Jesu (Freiburg, 1864), 27; KRAUS, Gesch. praktische quartalschrift （ 1877 ） ， 425名; langen ，模具letzten lebenstage jesu （弗赖堡， 1864 ） ，第27条; Kraus眼中， gesch 。 der chr.明镜人权委员会。 Kunst, sv Abendmahl; Stimmen aus Maria Laach, XLIX, 146; CHWOLSON in Mém.艺术， sv abendmahl ; stimmen澳大利亚玛丽亚laach ， xlix ， 146条;奇沃尔松在mém 。 de l'Acad.德l' acad 。 impér. impér 。 des Sciences de St. Pétersbourg, 7th ser., XLI, p.万学德圣pétersbourg 4,7辑，四十一页 37; VIGOUROUX, Dict. 37 ; vigouroux ，字典。 de la Bible (Paris, 1899), s.德香格里拉圣经（巴黎， 1899年） ，第 vv.维维。 Cène; Cénacle, where a full bibliography may be found. cène ; cénacle ，那里充满参考书目可能被找到。
Dear Friends:亲爱的朋友们：
Bias is very difficult to avoid and I am sure that you have done your best.偏见是很难避免，我相信你做你的最好的。 Therefore, I expect you to receive this criticism