Eucharist聖體聖事

(This presentation primarily discusses general perspectives on the Eucharist. At the end of this presentation are links to Protestant, Catholic and Jewish persectives. At the end of this presentation is a presentation of the Orthodox perspective.) (本文主要討論了一般的角度對聖體聖事在本月底提交的紐帶,以基督教,天主教和猶太教persectives 。在本月底陳述是一個介紹正統的角度) 。

General Information 一般資料

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.由於早期基督教時代,字聖體聖事,從希臘eucharistia ( "感恩" ) ,被用來形容聖說,耶穌基督在該最後的晚餐。

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).四個帳戶的起源,聖體聖事是由於在新約聖經。 ( 26:26 -2 9,馬克1 4時2 2分- 25路加福音22 :15-2 0和1肺心病。 11時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.有輕微變化,但所有的帳目同意,對前一天晚上在十字架上,基督見了他的弟子們為最後的晚餐後,莊嚴的禮儀行為,他也談到了這個麵包,因為他的身體和葡萄酒,因為他的血液中的新的盟約。

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.在最早的書面帳戶,也就是聖保羅向哥林多前書,並在路加,這是記錄在案的門徒們被指示繼續祭悼念他們的主的死因。 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.慶祝聖體,因此被視為不可或缺的一部分崇拜,在早期教會,並維持一個中央遵守基督教教會以來, 它是各種形容為主的晚飯,聖餐,和馬薩諸塞州的基督徒都傳統的,除了極少數例外,把遵守該聖餐作為一項有約束力的義務。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
E-mail電子郵件
Interpretations of the meaning of the Eucharist vary.表述的含義聖體聖事而異。 Some Christian writers of the 2d century held that the Eucharist consists of two realities, an earthly and a heavenly.有些基督徒作家的二維世紀認為,聖體聖事的連續兩個現實,一個俗世和天堂。 In the Middle Ages, the doctrine of transubstantiation was developed; it has remained the official doctrine of the Roman Catholic church.在中世紀,中庸陷於變體說是發達國家,它至今仍是官方學說的羅馬天主教會。 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.根據這一立場,物質,或內在現實,麵包和酒都變成了物質的身體和血液基督的,但事故,或外在的素質已知透過感官(顏色,重量,口味) ,依然不變。

Other interpretations of the Eucharist were emphasized at the time of the Reformation.其他解釋的聖體聖事的人強調,在時間的改革。 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.新教職位從路德的看法consubstantiation ,認為基督是目前隨不變的現實,麵包和酒,以象徵性的解釋,聖體聖事視為一個簡單的紀念基督的死亡。

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.儘管有不同的解釋和不同的方式和頻率之祭,基督的命令, "這樣做,以紀念我, "一直聽從指揮,由基督徒的每一個傳統,在整個世紀。 Thus the Eucharist has remained a central and universal expression of Christian devotion.因此,聖體聖事仍然是一個中央與普遍表達基督徒的奉獻。

Charles W Ranson查爾斯瓦特ranson

Bibliography 參考書目
WR Crockett, Eucharist (1989); GD Kilpatrick, The Eucharist in Bible and Liturgy (1984); JM Powers, Eucharistic Theology (1967).西鐵, Crockett ,聖體聖事( 1989年) ;钆基爾帕特里克,聖體聖事在聖經和教會禮儀( 1984年) ; jm權力,聖體聖事的神學( 1967 ) 。


Editor's Notes編者注

There are some differences between the celebration of the Eucharist in various Churches.也有一些分歧,為慶祝聖體聖事在各個教堂。 For more extensive discussion, including Advanced Information articles, please see either the (Protestant-oriented) Last Supper presentation or the (Catholic-oriented) Mass presentation, linked below.為更廣泛的討論,其中包括先進的資訊文章,請參閱要么(新教為本)最後的晚餐陳述或(天主教為本)的群眾介紹,聯繫下文。 A discussion of the Orthodox perspective is included below.討論的正統觀點是,包括下面。

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.這是大家普遍認同的,由基督教學者說,最後一頓耶穌是一個(猶太人) seder餐是該慶祝逾越節。 相信包括介紹了關於seder其中包括具體的食品和所涉及的程序,隨著猶太(歷史)的原因。 References to Christian adaptations of the Seder are also included.提到基督教調適的seder也包括在內。


The subject is an example of probably around 30 different important Christian subjects where individuals can apply their own preconceptions and assumptions to arrive at their own conclusions.主題就是一個例子,大概30個左右的不同重要基督教科目時,個人可以申請自己的成見和假設,得出自己的結論。 Catholics choose to believe that the bread "actually turns bloody" in the process of eating it, although they agree that there are NO outward signs of it. There is no possible way to argue against such a claim! If you had a dream or a nightmare last night, no one has any possible way of arguing that you did not, because it was a personal experience that cannot be confirmed or disputed by anyone else. So, if Catholics are right about the "becoming bloody" viewpoint, no critic could ever "prove" them wrong but also, they could never "prove" that they are right.天主教徒選擇相信麵包" ,但事實上輪流血腥"在這個過程中的吃,但他們同意,有沒有離港的跡象,它有沒有可能來反對這種索賠!如果你有一個夢,或噩夢昨晚,沒有人有任何可能的方式,認為你沒有,因為這是一個個人經驗,無法確認或有爭議的,由其他人,所以,如果天主教徒都說得對, "成為血腥"的角度來看,並沒有影評人可以往"證明"他們是錯誤的,而且,他們可從來沒有"證明"說,他們是正確的。

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,卡爾文和其他人,每個不滿,認為這是一個符合邏輯的結論,而且,更具體地說,即聖經沒有明確支持"血腥"的解釋, 一些新教徒來到得出結論認為,麵包是"純粹的象徵"的主,而其他人(以下路德)認為,它真的成了上帝,但在一個不流血的方式。

No one can either "prove" or "disprove" any of these viewpoints either. 沒有人可以"證明"或"反證"上述任何一種觀點。

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. 這是一個議題,這點大家都不會同意!各組已申請自己的成見和假設,並決定對一個具體的結論/口譯, 因為聖經沒有包括足夠的細節看出一個或另一個是比較正確的話,他們每人應被視為"同樣正確"的 (個人意見) ,因此完全適用於該集團。 Therefore, we see no cause or basis to criticize Catholics for their conclusion regarding Transubstantiation.因此,我們看不到有任何原因或基礎,以批評天主教徒,為他們的結論就陷於變體說。 But we also see no cause or basis to criticize Zwingli et al for a purely symbolic understanding.但我們也看到,沒有任何原因或依據批評zwingli等人,為一個純粹的象徵性的理解。

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!我們的教會認為,這種論調是非常不重要。 才是真正重要的是如何聖體聖事是所察覺 ,並影響特定人士表示,參與大,因為如果一個人根本吃它,作為一個世俗的一塊麵包,它沒有任何好處在任何教會! 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禮(真實願望主)的話,那就是有效的,無論有什麼意見,對解釋可能。

We have a rather different thought to offer up on the subject!我們有一個相當不同的思路提供了關於這一主題! 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).現代科學已經證明,有一個令人難以置信的數量的原子,甚至少量的任何液體或固體(阿伏伽德羅的號碼) 。 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.如果有一個喝咖啡對你的案頭,還是玻璃的流行音樂,還是麗嘉裂解,或是糖果酒吧,有一些像100000000000000000000000原子中的。 When Jesus Lived, He breathed!當耶穌住了,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.每呼氣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體。 A number of years back, I studied this subject carefully.數年前,我在研究這個課題小心。 The winds of the world distribute such air, including those molecules, all around the world, within a couple years.風的世界散佈這些空氣,包括那些分子,在世界各地,一對夫婦年。 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!作為小麥的植物是生長在堪薩斯州,它的二氧化碳和水蒸氣,從空中,然後成為部分,即植物! The point here is that some of those molecules had actually been part of the Body of Jesus 2000 years earlier!這一點在此指出的是某些人的分子已實際身體的一部分耶穌2000年早些時候! I did the math on this, and was amazed!我本來數學就這個問題,感到十分詫異! 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,當然包含約100萬原子曾一度身體被身體的一部分耶穌! Similar for crackers or candy bars!類似餅乾或糖塊!

This is really an entirely different subject, but it certainly is an established fact.這實在是一個完全不同的問題,但毫無疑問,這是一個既定的事實。 I see it as sort of affecting such arguments regarding the Nature of the Eucharist.我看這是排序的影響這種論調對於大自然的聖體聖事。 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.如果有人要以為這是萬原子實際上已被部分的是耶穌的身體被"血腥" ,我真的不能反駁這點,因為有些/大多數這些原子當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,如果一個不同的人會選擇看那個咖啡隨著越來越多的"象徵性" ,那麼這也是一種真!

This is brought up to try to show that "arguments" on "human important perceptions" are probably not really very important.這是帶來了嘗試表明, "論據" , "人重要的看法: "也許不是真的很重要。 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,你可能看每一塊麵包,肉類,蔬菜,都被玻璃的任何液體,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!與適當的心理定勢,我相信,人們可以看到,每一口食物都SIP的液體可以說是"基督"的一個非常直接的方式! 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樂,看它一會兒,沉思了這些事實。 I have a VERY large number of "religious experiences" in this way!我有一個非常大的數目, "宗教經驗" ,這種方式!

Some Christians might get upset over the molecule discussion above.有些基督徒可能獲得超過底價分子從以上討論。 NO, it is NOT meant as any replacement for Faith perceptions of the Eucharist!不,這是不是意味著作為任何更換為信仰的看法,聖體聖事! It is NOT to imply that Faith perceptions are incorrect or incomplete.這是不是意味著信仰的看法是不正確或不完整。 Just the reverse!剛剛扭轉! 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!我們的小教堂鼓勵所有成員花了幾秒鐘繼續研究晶圓片麵包或即將採取的聖體聖事禮儀,為了實現好,除了信仰的重要性,形容他們的教會,但事實上,他們正在尋找在即將攝取的實際身體部分的耶穌! Personally, I often get a shiver, in realizing just how intimately Jesus is to me in that Rite!以我個人而言,往往得到顫栗,在實現公正,如何關係密切,耶穌是我在這成年禮! We hope that is also true among the Congregation!我們希望,也確實之間眾!


Consubstantiation consubstantiation

Possibly a solid Clarification! 可能還有一個堅實的澄清!

General Information 一般資料

Dear Editor:親愛的編輯:

I was browsing your article concerning the various views of the Lord's Supper, or Eucharist.我是在瀏覽您的文章有關的各種意見主的晚餐,或者聖體聖事。 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,沒有一個路德派牧師,他們也與你可以列舉的話,以後現代的文章,聲稱路德的立場是不是" consubstantiation " 。 Allow me, first, to present a source from the time of the Reformation and, second, to add some clarification.首先,請允許我,以目前的一個來源,從時間的改造,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該公式的康科德寫道, "雖然我們的教堂採用舊的表情'麵包' , '與麵包, '或'下的麵包' … …他們不教一個inclusio , consubstantiatio ,或delitescentia 。意思,而不是基督, '當給予麵包,讓我們同時他的身體吃...'" vom的HL 。 Abendmahl des Herrn etc. (1591) Bl E 2. abendmahl萬herrn等( 1591 )條e 2 。

The reason Lutheran pastors get upset over the attribution of the term "consubstantaion" to our theology is two-fold.原因路德會牧師獲得超過底價的歸屬而言, " consubstantaion "我們的神學是兩方面。

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,你可能會發現,在早期路德(路德的人,他自己寫道,在他的介紹中,以他的拉丁語著作,仍然是一個"胡言papist " )表示,他比較喜歡的" consubstantiation , "作為辯稱,彼得-a illy's" q uestiones對彼得倫巴第" 。 Luther preferred d'Ailly's view, however, largely for philosophical reasons.路德推薦-a illy's,但認為,這主要是為哲學的原因。 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.它僅需要一個單一的奇蹟,而陷於變體說,因為它已被推遲,從阿奎那到duns scotus所需的第二個奇蹟:那叫物質的麵包。 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.雖然,在那個時候,路德只是辯稱,這是"更好的哲學" ,並會推薦只陷於變體說,如果不是已經被宣布由教會。 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,第一個理由lutherans拒絕的想法consubstantiation是這個詞本身是結束了在同一個哲學範疇,因為陷於變體說,因此既是拒絕就這些理由。 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.路德反對transubstantation沒有這麼多,他們排除了麵包/葡萄酒,但該理論已dogmatized亞里士多德,這反過來講那裡的經文繼續保持沉默。 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.它迫使神學在某種意義上典型的士林哲學:它規定了一個原則(原理/ oberbegriff )作為"第一件事, "這下我們所有的神學必須作出合適的。 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.主不能強迫納入我們的工作原理,因此,如果上帝沒有宣布"如何, "我們最好不要dogmatize我們的理論如何,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..."通知這些話從smalcald文章,三,六"關懷沒有提到強辭奪理的微妙性,使他們教導麵包和酒離開或者失去自己的天然物質,並有仍然只是外觀和顏色的麵包,而不是真正的麵包… … " 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.批評,在這裡,不只是結論(即麵包不再) ,但哲學方法,即"強辭奪理subtelty " ,它試圖解釋如何。 Lutherans were quite willing to allow for transubstantation, or even consubstantation, so long as the Church would not make a dogma of such. lutherans很願意讓transubstantation ,甚至consubstantation ,只要教會不會作出教條等。 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,在巴比倫囚禁,路德舉陷於變體說,作為其中的"三牆"遮蔽福音的聖事,是不是他們已經清除掉的麵包,但是他們已經dogmatized理論不能scripturally屬實。 Thus, the reason we reject consubstantiation is for the very same reason we reject transubstantiation.因此,我們之所以拒絕consubstantiation是為了同樣的原因,我們拒絕陷於變體說。 Instead, we prefer to speak of the "Sacramental Union," or the "unio sacramentailis."相反,我們寧可說"聖聯盟" ,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.該unio sacramentalis是路德會對應到羅馬陷於變體說,中世紀晚期consubstantiation ,這是它常常mistakingly混淆。 Like consubstantiation, unio sacramentalis presupposes the bread and body, wine and blood, exist together.像consubstantiation , unio sacramentalis假定麵包和身體,酒和血液,並存。 Bread and wine are not destroyed or "transubstantiated."麵包和葡萄酒是不是被摧毀或" 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.差異,但問題在於,沒有任何一種理論是建立了對共存的兩種物質,這反映了意外,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,我們寧可不要被稱之為" consubstantiationists " ,因為其分化所隱含一詞的使用表明,我們的首要"差異"在我們供認的聖餐,對羅馬,是的爭吵超過在場的麵包和酒。 This isn't the matter, at all.這不是那一國,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.而我們相信,羅馬是錯誤dogmatize哲學理論(陷於變體說) ,我們真正的"牛肉" ,與羅馬學說的聖體聖事是* *犧牲的群眾。 Hence, as Luther says in the Babylonian captivity, they have turned what is truly Gospel (beneficium) into law (sacrificium).因此,作為路德說,在巴比倫囚禁,他們把什麼是真正的福音(好處)成為法律( 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.也就是說,他們把東西是primarilly上帝的慈悲,福音deliviering行動*我們*變為行動,我們向上帝,以安撫憤怒的父親。

Ryan T. Fouts瑞安湯匙fouts


Communion共融

Orthodox Church Information東正教教會資料

Preparation for Holy Communion為籌備聖餐

Every Sunday is a special day, it is the Lord's Day.每星期日是一個特別的日子,這是上帝的一天。 It is the day when we gather as a family to worship and celebrate Christ's presence among us in the Holy Eucharist.這一天,當我們聚在一起作為一個家庭,以崇拜和慶祝基督的存在,在我們中間,在聖體聖事。 It is when the Church as the people of God, the Body of Christ, is truly realized, and we become sacramentally what God intended us to be: united to Him in faith and love, and through Him, to one another.這是當教會作為人民的上帝,基督的身體,是真正實現了,我們是否變得sacramentally什麼上帝,我們的用意是:美國給他的信仰與愛,並通過他向對方。 It is in love and faith and worship that we are truly members of the Church.它是在愛與信仰和崇拜,我們是真正的教會的成員。

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.從這個角度看,人們可以更加清楚地看到,當地的教區生活至其真正的任務,也是一個最真實的表達教會的時候,它的活動和它的生命中心,對問題的核心,真正的成員,表達信仰,愛和崇拜。 This is the ideal which each Parish and each Orthodox Christian holds before him.這是一個理想的,其中每個教區和各正統基督教持在他面前。

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.其中一個很重要的途徑,努力朝著這個理想是為籌備partaking的聖餐,其目的為這神聖的禮拜儀式,是慶祝。 In our churches everywhere this Sacrament as well as the Sacrament of Holy Confession or Penance, are always touchstones of personal and parish renewal.在我們的教堂無處不在,這聖餐以及聖潔的認罪,或懺悔,都是試金石個人和教區重建。

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).東正教基督徒領取聖餐,不得少於四( 4 )次;聖誕節,復活節,節日聖使徒(六月二十九日) ,與宴的不睡覺的theotokos (八月十五日) 。 In every Divine Liturgy, however, the faithful are expected to approach and receive the Lord.在每一個神聖的禮拜儀式,但是,信徒們預計的辦法,並接受主。 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).基督教正統應該接觸聖地chalice並獲得寶貴的身體和血液基督盡可能經常下列妥善準備,不只是三或四倍一年(見英寸6:53-58 ,山26:26一肺心病。 11:17-34 ) 。

What of the preparation for Holy Communion?什麼的,準備聖餐? The best preparation is itself spiritual and has to do with our inner self, our soul and its disposition.最好的準備,是自己的精神也與我們內在的自我,我們的靈魂和處置。 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.以為我們是採取共融,顯然是最重要的部分,並附有一份真誠的努力來審視我們的生活,其目標,價值觀,願望和特點等。 Where am I going?當我將走向何方? What are my values and priorities?什麼是我的價值觀和優先事項? What do I hold most dear?我該怎麼辦舉行最親愛的? These are some of the questions one should ponder.這些都是一些問題,一要思考這個問題。 How tremendous if parents would discuss some of the questions with their children!如何巨大,如果家長會討論的一些問題,與他們的子女!

Secondly, heartfelt prayer is an essential pre-requisite to preparing for Holy Communion.第二,衷心祈禱,是一個必不可少的先決條件,為了準備聖餐。 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.沒有準備的靈魂接受基督高達虔誠的祈禱,請求上帝對他的寬恕,並感謝他為所有許多祝福和禮物,他賦予我們。 This is most effective when accompanied by a firm resolve to live a renewed Christian life.這是最有效的時候,伴隨著堅定的決心,現場再度基督徒的生活。 Finally, there is fasting - meaningless without points one and two above.最後,有禁食-毫無意義的點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.空腹既是一種手段,把自律和他的有形提醒人們,其中一個確實是接受基督教聖餐。 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.至於具體內容,兩或三天快速,從肉類和奶類製品,魚類(殼魚可吃) ,以及含酒精飲料,應先接受聖餐,只要其中一個還abstains從其他的娛樂和娛樂,集中關於祈禱和宗教經文讀。 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.最適當的方式準備,是要快上週三,那天是猶大出賣耶穌,和週五,這一天我們的主的十字架上,事先向週日聖體聖事。

Orthodoxy insists on a strict fast before Communion, and nothing can be eaten or drunk after the previous midnight.正統堅持嚴格快速前共融,並沒有任何東西可以吃掉或者喝醉後,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,一個父親懺悔,可給予dispensations從這個共融快。 The night before receiving Holy Communion one should read the Communion prayers, retire early, avoiding social engagements.前一天晚上接受聖餐之一,應詳細閱讀共融祈禱,提早退休,避免應酬。 Before going to church, children ask their parents for forgiveness, and parents, likewise, ask forgiveness of their children.才去教堂,孩子問他們的父母原諒,和家長,同樣,要求寬恕自己的子女。 Whether preparing to receive Holy Communion or not, we should not eat or drink anything prior to attending the Divine Liturgy.是否準備領取聖餐與否,我們不應該吃喝任何東西之前,參加神聖的禮拜儀式。 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".神聖的禮拜儀式,是我們的邀請,參與的主的晚宴,並要接受教廷的禮物,換言之,領聖體,或者說是" antidoron " ,這意味著" ,而不是禮品" 。

Prayers Before Receiving Holy Communion (page 73 of the Holy Cross Liturgical Hymnal)祈禱之前接受聖餐, ( 73頁聖十字禮儀hymnal )

"I believe and confess, Lord, that You are truly the Christ, the Son of the living God, who came into the world to save sinners, of whom I am the first. I also believe that this is truly Your pure Body and that this is truly Your precious Blood. Therefore, I pray to You, have mercy upon me, and forgive my transgressions, voluntary and involuntary, in word and deed, known and unknown. And make me worthy without condemnation to partake of Your pure Mysteries for the forgiveness of sins and for life eternal. Amen. "我相信,並招供,主啊,你是真正的基督,是生命的上帝之子,前來融入世界,以拯救罪人,其中,我是第一個,我也相信這才是真正的你的純潔的身體,並表示,這才是真正的你的寶貴血液,所以,我祈求你,憐憫我,並原諒我的越軌行為,自願性和非自願性,在言行上,已知和未知的,而且令我沒有值得譴責參與你的純潔之謎為該罪的赦免,並為永恆的生命。阿民。

How shall I, who am unworthy, enter into the splendor of Your saints?我該如何,這卑賤的,進入異彩你的聖人? 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.如果我不敢進入洞房,我的衣服會指責我,因為它不是一種婚禮服裝和約束了,我將要被趕出去,由天使。 In Your love, Lord, cleanse my soul and save me.在你們的愛,主啊,洗淨我的靈魂和救我! 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.愛好碩士,主耶穌基督,我的上帝,不要讓這些神聖的禮物是我的譴責,因為自己不配,但對於清洗和成聖的靈魂與身體,並承諾未來的生活和英國。 It is good for me to cling to God and to place in Him the hope of my salvation.它是好的,我再抱給上帝,並發生了,他希望我的救贖。

Receive me today, Son of God, as a partaker of Your mystical Supper.接受我的今天,上帝的兒子,作為一個partaker你的神秘晚飯。 I will not reveal Your mystery to Your adversaries.我不會透露你的神秘你的對手。 Nor will I give You a kiss as did Judas.我也不會給你一個吻像猶大。 But as the thief I confess to You: Lord, remember me in Your kingdom."但由於小偷的,我必須承認你:主啊,還記得我在你的王國" 。

Thanksgiving Following Holy Communion (page 155 of the Holy Cross Liturgical Hymnal)感恩節之後聖餐(第155頁的聖十字禮儀hymnal )

Glory to you, our God, glory to you.榮耀歸於你,我們的上帝,榮耀歸於你。

Glory to you, our God, glory to you.榮耀歸於你,我們的上帝,榮耀歸於你。

Glory to you, our God, glory to you.榮耀歸於你,我們的上帝,榮耀歸於你。

ANONYMOUS無名氏

Lord Jesus Christ, our God, let Your sacred Body be unto me for eternal life and Your precious Blood for forgiveness of sins.主耶穌基督,我們的上帝,讓你神聖的身體所不欲,我為永恆的生命和你的寶血原諒的罪孽。 Let this Eucharist be unto me for joy, health and gladness.讓這聖體聖事中必將為我的歡樂,健康和歡喜。 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.和你的第二個可怕的未來,使我這個罪人,不愧是站在右手你的榮耀;透過intercessions你的純潔母親和您所有的聖人。 Amen.阿門。

SAINT BASIL聖羅勒

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.我感謝你們,基督和掌握我們的上帝,國王的年齡和創作者的所有東西,所有好的禮物,你給了我,尤其是為參加在你的純潔和賦予生命的奧秘。 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,好愛上帝禱告:讓我在你的保護和陰影下,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.賞賜給我的最後一口氣我可以用純潔的良心參與的抱負你的禮物,為罪的赦免,並獲得永恆的生命。 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.你是麵包的生活方式,從源頭上的聖德,賜予的一切好的東西,你給我們的榮耀,與父親和聖靈,現在和永遠,並世世無盡。 Amen.阿門。

ANONYMOUS無名氏

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.我感謝你,主我的上帝,你沒有拒絕,我是一個罪人,但令我值得參與你的神聖的奧秘。 I thank You that You have permitted me, although I am unworthy, to receive Your pure and heavenly gifts.我感謝你,你都不允許我,雖然我不配得到你的純潔和天朝禮物。 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熱愛主人,誰死玫瑰為了我們,並grnted給我們這些令人敬畏和終身gigin奧秘,為市民的福祉和成聖的,我們的心靈與身體,讓這些禮物被治愈我自己的靈魂與身體,避免每一個邪惡的,照度的眼中,我的心,和平,我的精神力量,一種信仰unashamed ,愛德,履行的智慧,觀察你的誡命,接受你的潛水恩典,並繼承你的王國。 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.保存在自己的聖潔,讓我永遠銘記你的恩典,並不再生活為自己,但對你來說,我們的師父和恩人。 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.我通過從這個生活在希望的永恆的生命,並達到以永恆的休息,那裡的聲音你的聖人,他們都是盛宴永不停息,他們的喜悅,看見了無法形容的美,你的國家進行,是永無止境。 For You, Christ our God, are the true joy and the inexpresable gladness of those who love You, and all creation praises You forever.對你來說,基督我們的上帝,是真正的喜悅和inexpresable歡喜的那些愛你,和所有受造物讚美你,永遠。 Amen.阿門。


Also, see:此外,見:
(Protestant-oriented) Last Supper (新教為本)最後的晚餐
(Catholic oriented) Mass (天主教為主的)質量
Sacraments 聖禮
(Jewish) Seder (猶太) seder

This subject presentation in the original English language本主題介紹在原來的英文


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