Eucharist圣餐

(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.) (本文主要讨论了关于圣体的一般看法在本演示是新教,天主教和犹太教persectives联系。在本月底提交的是一个正统的角度演讲结束。。)

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,从希腊eucharistia(“感恩节”),已被用来形容圣耶稣基督在最后的晚餐提起。

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).四圣体来源帐目载于新约圣经(太26:26 - 29,马克14时22分 - 25,卢克22时15分 - 20,1肺心病11点23 - 。26)。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.有轻微差异,但所有帐户上的十字架上同意,他前一天晚上,他会见了基督信徒的最后的晚餐。 庄严的仪式后,公约的行为,他谈到他的面包,身体的和新的酒作为他的血。

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,圣保罗的科林蒂安,并在路加,据记载,门徒指示继续在他们的主的死亡纪念仪式。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.圣体圣事庆祝遂视为早期教会的崇拜是必不可少的组成部分,并维持在一个基督教教堂的中央遵守至今。 它是各种所有描述为上帝的晚餐,圣餐,和马萨诸塞州的基督徒除了极少数例外传统,把作为一项具有约束力的义务,遵守圣礼。

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Interpretations of the meaning of the Eucharist vary.圣体圣事的意义诠释有所不同。Some Christian writers of the 2d century held that the Eucharist consists of two realities, an earthly and a heavenly.作者认为,圣体的两个现实,一个人间天堂和所组成的二维世纪的一些基督教作家。In the Middle Ages, the doctrine of transubstantiation was developed; it has remained the official doctrine of the Roman Catholic church.在中世纪,变体学说发展,它至今仍是罗马天主教会的官方学说。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,或内在现实的面包和酒,就变成主的身体和血液基督的物质,但意外,或通过感官(颜色,重量,口味)已知的外部素质,保持不变。

Other interpretations of the Eucharist were emphasized at the time of the Reformation.圣体的其他解释都强调,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.新教位置范围从consubstantiation路德认为,其中认为基督是目前随着面包和酒不变现实,圣体是基督的死简单的纪念象征性的解释。

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.尽管分歧和解释的方式和仪式,基督的命令频率变化,“你在我的记念”,已经由每一个基督徒在整个世纪的传统服从。 Thus the Eucharist has remained a central and universal expression of Christian devotion.因此,圣体仍然是一个虔诚的基督徒中央和普遍的表达。

Charles W Ranson查尔斯W兰森

Bibliography 参考书目
WR Crockett, Eucharist (1989); GD Kilpatrick, The Eucharist in Bible and Liturgy (1984); JM Powers, Eucharistic Theology (1967).西铁克罗克特,圣体圣事(1989);广东基尔帕特里克,在圣经和礼​​仪(1984)圣体圣事; JM国,圣体圣事神学(1967)。


Editor's Notes编者的话

There are some differences between the celebration of the Eucharist in various Churches.之间存在的各种教会庆祝圣体圣事一定的差异。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.为更广泛的讨论,其中包括先进的信息文章,请看到的要么是(新教导向)最后的晚餐简报或(天主教为主)大众介绍,链接如下。 A discussion of the Orthodox perspective is included below.一个正统的角度讨论如下。

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.这是普遍接受的基督教学者认为,耶稣的最后一餐是一个(犹太)seder餐这是逾越节的庆祝活动的一部分。 相信包括在其中的seder包括具体的食品和涉及的程序,以及一个演示文稿中的犹太人(历史性的他们的)的原因。 References to Christian adaptations of the Seder are also included.以基督教的seder改编引用也包括在内。


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.这个题目是一个大概在30个不同的重要的基督教科目时,个人可以申请自己的成见和假设,得出自己的结论的例子。 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.天主教徒选择相信,面包“实际上变成血腥”它的过程中吃,尽管他们也认为,有迹象显示它没有向外。 没有可能的方式来反对这种说法!如果你有一个梦想或恶梦昨晚,没有人有任何没有可能的方式的争论,你,因为这是一个个人经验,无法证实或其他有争议的人。 因此,如果天主教徒的观点正确的关于“成为血腥”,没有评论家会曾经“证明”他们是错误的,而且,他们永远无法“证明”,他们是对的。

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,加尔文等人,每个人都感到这是一个不合逻辑的结论,而且,更具体而言,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“仅仅是象征性”的主,而其他人(以下路德)觉得它真的成了上帝,但在一个非流血的方式。

No one can either "prove" or "disprove" any of these viewpoints either. 没有人可以“证明”或“否定”的观点无论任何这些。

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.这是一个主题上不可能有永远协议!每个组都有自己的成见和应用的假设和解释确定了明确的结论/。 由于圣经没有包括足够的细节告诉大家,一种或另一种更正确,他们每应被视为“同样正确的”(个人意见),因此完全组的有效这样做的。 Therefore, we see no cause or basis to criticize Catholics for their conclusion regarding Transubstantiation.因此,我们认为没有任何原因或依据有关陷于变批评为他们的结论天主教徒。But we also see no cause or basis to criticize Zwingli et al for a purely symbolic understanding.但是,我们也看不出有什么原因或依据批评理解为纯粹的象征性茨温利等人。

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,这种论调是几乎无关。 什么是真正重要的是如何感知的圣体是由特定的人,并影响其参与大英寸如果一个人根本吃面包了,作为一个平凡的一块,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,如果人的心是深受成年礼(主的真正愿望)的影响,那么它是有效的,无论什么意见,对可能的解释。

We have a rather different thought to offer up on the subject!我们有一个相当不同的思维,提供关于这个问题了!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,即使是在任何液体或固体(阿伏伽德罗数)少量的原子数目令人难以置信。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.如果有一个你的办公桌上一杯咖啡,或流行玻璃或丽嘉饼干或糖果,也有像100,000,000,000,000,000,000,000原子在它的东西。 When Jesus Lived, He breathed!当耶稣活着,他的呼吸!Every breath He exhaled had water vapor in it and carbon dioxide, atoms and molecules that HAD BEEN PART OF HIS BODY.他的每一次呼吸已被呼出了他的身体部分水蒸气和二氧化碳在里面,原子和分子。A number of years back, I studied this subject carefully.若干年后,我仔细研究这个课题。The winds of the world distribute such air, including those molecules, all around the world, within a couple years.世界上的风散布这些空气,包括世界各地的分子,几年之内。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!由于堪萨斯州小麦植株在生长,它发生在二氧化碳和从空中,然后成为水蒸气,植物的一部分!The point here is that some of those molecules had actually been part of the Body of Jesus 2000 years earlier!这里的关键是,这些分子有些人居然被耶稣的身体二千年较早的一部分!I did the math on this, and was amazed!我没有就这个问题的数学,并且很惊讶!Every mouthful of that coffee certainly contains around a MILLION atoms that had once physically been part of the Body of Jesus!每一口咖啡一定含有大约一万元的身体曾一度被耶稣的身体的一部分原子!Similar for crackers or candy bars!类似的饼干和糖果了!

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主题,但可以肯定的是既定的事实。I see it as sort of affecting such arguments regarding the Nature of the Eucharist.我认为影响有关圣体性质,例如参数排序。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.如果有人要认为万,实际上已被耶稣的身体的一部分原子是“血腥”,我真的不能反驳这点,因为有些/这些原子肯定了他的血和他的肉。 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,咖啡随着越来越多的“象征性”,那么这也是真正的那种!

This is brought up to try to show that "arguments" on "human important perceptions" are probably not really very important.这是从小就尝试表明,“论据”“人类重要的看法”也有可能不是真的很重要。 Also, that you might look at EVERY piece of bread, and meat, and vegetable, and every glass of any liquid, in a new light!此外,你可能看每一块面包,肉类,蔬菜,每天的任何液体玻璃,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!有了正确的心态,我相信,人们可以看到一个非常直接的方式,每一口食物,每一口的液体可以说是“基督”!Instead of just sucking down a Pepsi, look at it for a moment, and contemplate these facts.而不是只吸了一百事可乐,看它一会儿,思考这些事实。I have a VERY large number of "religious experiences" in this way!我有一个“宗教经验”这种方式非常大的数字!

Some Christians might get upset over the molecule discussion above.有些基督徒可能会心烦意乱分子上述讨论。NO, it is NOT meant as any replacement for Faith perceptions of the Eucharist!不,这并不意味着任何信仰的圣体圣事的看法更换! It is NOT to imply that Faith perceptions are incorrect or incomplete.它并不是说信仰的看法是不正确或不完整。Just the reverse!正好相反! 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!我们的小教会鼓励所有成员花考虑晶圆或即将采取的圣体礼饼,几秒钟,以实现除了信仰的重要性,他们的教会,实际上描述的,他们正在寻找在,约摄取了耶稣的身体实际的物理部件! Personally, I often get a shiver, in realizing just how intimately Jesus is to me in that Rite!就个人而言,我常常一哆嗦,就如何实现密切耶稣是我在这礼!We hope that is also true among the Congregation!我们希望,也成为了众成真!


Consubstantiation Consubstantiation

Possibly a solid Clarification!可能是一个坚实的澄清!

General Information一般资料

Dear Editor:尊敬的编辑:

I was browsing your article concerning the various views of the Lord's Supper, or Eucharist.我在浏览你的文章关于主的晚餐,或圣体圣事的各种意见。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."你指出的路德谁的发言与你能举出任何超出现代的文章,没有牧师,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.请允许我,第一,目前从时间的改革,第二来源,补充一些澄清。

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.尼古拉Selneccer(1530年至1592年),作者的/的公式的康科德orchastrators一写道:“虽然我们的教会使用旧的表达在面包','用面包,'或'下的面包' 他们不教一inclusio,consubstantiatio,或delitescentia。意思是相当是基督,'当给予面包,同时他的身体给我们吃 '" VOM的HL时。Abendmahl des Herrn etc. (1591) Bl E 2.Abendmahl德Herrn等(1591)基本法é 2。

The reason Lutheran pastors get upset over the attribution of the term "consubstantaion" to our theology is two-fold.路德牧师克服了对“consubstantaion”我们的神学归属不安的原因有两方面。

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."首先,你会发现在早期路德(路德的人,他自己写道,在​​介绍他的拉丁文著作,仍然是一个“疯狂papist。”),他宁愿“consubstantiation”,由彼得德Ailly's“Questiones主张在彼得伦巴。“ Luther preferred d'Ailly's view, however, largely for philosophical reasons.路德推荐德Ailly's观点,但是,主要是为了哲学的原因。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.它要求只有一个,而陷于变单一的奇迹,因为它已被推迟到邓司各脱从阿奎那需要第二个奇迹:在面包的物质湮灭。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,在当时,路德只认为这是“更好的理念”,将是首选只有陷于不是已经被教会的声明。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,第一个理由路德拒绝consubstantiation想法是,这个词本身是包裹在为陷于同样的哲学范畴,因此是,这些理由加以拒绝。 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没有那么多,他们排除了面包/葡萄酒,但该理论亚里士多德教条化,这反过来,讲经文一直保持沉默的地方。 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.它强制的方式典型的士林神学:它规定了一个原则(原理/ Oberbegriff)作为“第一件事情,”在所有我们的神学必须作出适应。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.主不能强迫进入我们的原理,因此,如果主没有宣布“如何,”我们最大的努力教条我们对如何它可能已被可能的理论。 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."请注意从Smalcald文章,三,六“我们关心的微妙的诡辩,使他们教导说,面包和酒离开或者失去自己的天然物质,并有仍然只有面包的外观和颜色,而不是真正没有这些话面包 “ 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.的批评,在这里,不仅是结论(即不再是面包),但哲学方法,即“诡辩subtelty”试图解释如何去做。Lutherans were quite willing to allow for transubstantation, or even consubstantation, so long as the Church would not make a dogma of such.路德会很愿意让transubstantation,甚至consubstantation,只要教会长时间没有作出这样的教条。 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,路德援引“三墙”一陷于有遮蔽的圣餐福音是不是他们已经得到了面包赶走,但他们有一个理论教条化,不能根据圣经证实。 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。 Instead, we prefer to speak of the "Sacramental Union," or the "unio sacramentailis."相反,我们更愿意谈论的“圣事联盟”或“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是对应到罗马陷于信义,晚中世纪consubstantiation,这是它与通常mistakingly混淆。Like consubstantiation, unio sacramentalis presupposes the bread and body, wine and blood, exist together.像consubstantiation,unio sacramentalis前提是面包和身体,酒和血,共存。 Bread and wine are not destroyed or "transubstantiated."面包和葡萄酒是不会被破坏或“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.所不同的,但问题在于,没有任何一种理论是建立了对两种物质共存,反映了一个意外的其他排除。

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,我们不希望被称之为“consubstantiationists,”因为这个术语的使用许可的分化表明,我们的首要“差异”在我们的供词对罗马的圣事,就是以上的面包和酒的存在争吵。 This isn't the matter, at all.这不是问题,在所有。While we do believe Rome is wrong to dogmatize a philosophical theory (transubstantiation) our real "criticism" with the Roman doctrine of the Eucharist is the *sacrifice* of the mass.虽然我们相信罗马是错误的教条一种哲学理论(陷于)我们真正的“批评”与罗马的圣体学说,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,作为路德在巴比伦被掳说,他们已经把什么是真正的福音(beneficium)进入法律(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 *成为一个行动,我们向上帝,以安抚愤怒的父亲上帝的恩典,福音歌曲deliviering我们行动*。

Ryan T. Fouts瑞安福茨


Communion圣餐

Orthodox Church Information东正教信息

Preparation for Holy Communion圣餐的准备

Every Sunday is a special day, it is the Lord's Day.每个星期日是一个特别的日子,这是主日。It is the day when we gather as a family to worship and celebrate Christ's presence among us in the Holy Eucharist.这一天,当我们聚在一起作为家庭崇拜和庆祝基督来到我们中间在圣体圣事。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.这是当为上帝,基督的身体,教会的人是真正变为现实,我们成为sacramentally上帝为了让我们是:团结起来,他在信仰和爱,并通过他向对方。 It is in love and faith and worship that we are truly members of the Church.它是在爱与信仰和崇拜,我们是真正的教会的成员。

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.从这个角度来看,人们可以更清楚地看到,当地教区辜负其真正的任务,是教会的最真实的表达时,它的活动和对问题的,真正的信仰成员表示,心脏生活的中心,爱和崇拜。 This is the ideal which each Parish and each Orthodox Christian holds before him.这是理想的,每个东正教堂,每持有在他面前。

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.其中一个很重要的方式实现这一理想的努力是为圣餐的目的,这是庆祝神圣的礼仪partaking的准备。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供述,或者忏悔圣事,总是对个人和教区重建试金石。

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).东正教基督徒领受圣餐不得少于四(4)次;圣诞节,复活节,圣使徒(6月29日)盛宴,以及未睡着的theotokos(8月15日)盛宴。 In every Divine Liturgy, however, the faithful are expected to approach and receive the Lord.在每一个神圣的礼仪,但是,信徒们预计接近和接受主。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).东正教应与神圣圣杯并获得宝贵的身体和血液基督尽可能经常下列适当的准备,而不是只有三四次年(见英寸6:53-58,吨。26:26-28, 1肺心病。11:17-34)。

What of the preparation for Holy Communion?什么样的圣餐的准备?The best preparation is itself spiritual and has to do with our inner self, our soul and its disposition.最好的准备,本身的精神,并与我们的内在的自我,我们的灵魂和性格。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,通过真诚的努力来审视我们的生活,它的​​目标,价值观,愿望和特征陪同。 Where am I going?我要去哪里? 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?什么我认为最亲爱的?These are some of the questions one should ponder.这些都是应该思考一些问题之一。How tremendous if parents would discuss some of the questions with their children!如何将巨大的,如果父母与子女讨论的一些问题!

Secondly, heartfelt prayer is an essential pre-requisite to preparing for Holy Communion.第二,衷心祈祷是必不可少的先决条件为圣餐准备。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.没有准备接收多达虔诚的祈祷,请求上帝宽恕他,并感谢所有许多祝福和礼物,他在基督耶稣赋予我们的灵魂。This is most effective when accompanied by a firm resolve to live a renewed Christian life.这是最有效的陪同时,由一名坚定决心,重新生活的基督徒生活。Finally, there is fasting - meaningless without points one and two above.最后,有禁食 - 没有点之一,上述两个意义。Fasting is both a means of self-discipline and a tangible reminder that one is indeed to receive Christ in Holy Communion.空腹既是自律和切实的提醒,一个是确实收到圣餐的基督手段。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.至于有关细节,两个或三个肉类和奶制品,鱼(壳鱼可吃),酒精饮料一天快,应先接收的圣餐,只要一也从其他的乐趣和娱乐弃权,集中关于宗教和圣经祈祷和阅读。 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.最适当的准备方法是在周三快速,犹大出卖耶稣的日子,和星期五,我们的主的受难日,圣体前的星期天。

Orthodoxy insists on a strict fast before Communion, and nothing can be eaten or drunk after the previous midnight.正统坚持严格共融前快,没有任何东西可以吃以前或以后在午夜喝醉了。In cases of sickness or genuine necessity, a Father Confessor can grant dispensations from this communion fast.在真正的疾病或必要的情况下,父亲忏悔可以授予特许从这一共融快。The night before receiving Holy Communion one should read the Communion prayers, retire early, avoiding social engagements.摆在接受圣餐应该读共融祈祷,提前退休,避免应酬的夜晚。Before going to church, children ask their parents for forgiveness, and parents, likewise, ask forgiveness of their children.在去教堂,孩子们要求他们的父母原谅,和父母,同样,问他们的孩子的原谅。Whether preparing to receive Holy Communion or not, we should not eat or drink anything prior to attending the Divine Liturgy.是否准备接受圣餐与否,我们不应该吃或喝任何东西之前,参加神圣的礼仪。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".神圣的礼仪中,是我们的邀请,吃主的筵席,我们接受,换句话说,圣餐,或“antidoron”,这意味着,“而不是赠与”的神圣礼物。

Prayers Before Receiving Holy Communion (page 73 of the Holy Cross Liturgical Hymnal)祈祷后领圣餐(页圣十字礼仪赞美诗73)

"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. “我相信并承认,主,你是真正的基督,是永生神的儿子,谁融入世界来拯救罪人,其中我是第一个。我也相信这是真正的纯洁的身体和你这是真正的你的宝血。因此,我祈求你,怜悯我,原谅我的罪过,在自愿和非自愿Word和,契税,已知与未知的。谴责使我在没有你的纯值得分享的奥秘的罪孽和对生活的永恒的宽恕。阿门。

How shall I, who am unworthy, enter into the splendor of Your saints?我该如何,谁是不值得,进入你的圣徒的辉煌?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.如果我敢进入洞房,我的衣服会指责我,因为它不是一个婚礼服装和约束了,我将要被赶出去的天使。In Your love, Lord, cleanse my soul and save me.在你们的爱,主啊,洗净我的灵魂,拯救我。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.爱主,主耶稣基督,我的上帝,不要让这些神圣的礼物是我的,因为我不配谴责,但对于清洗和圣洁的灵魂和身体和未来的生活和王国的承诺。 It is good for me to cling to God and to place in Him the hope of my salvation.对我来说是很好的固守上帝,并在他的地方,我的拯救的希望。

Receive me today, Son of God, as a partaker of Your mystical Supper.接待我的今天,上帝的儿子,作为你的神秘晚餐有分。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.我将不会给你一个吻一样犹大。But as the thief I confess to You: Lord, remember me in Your kingdom."但是,随着小偷,我必须承认你:主啊,我记得在你的王国“。

Thanksgiving Following Holy Communion (page 155 of the Holy Cross Liturgical Hymnal)感恩节之后圣餐(页圣十字礼仪赞美诗155)

Glory to you, our God, glory to you.荣耀你,我们的上帝,荣耀你。

Glory to you, our God, glory to you.荣耀你,我们的上帝,荣耀你。

Glory to you, our God, glory to you.荣耀你,我们的上帝,荣耀你。

ANONYMOUS匿名

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,让你神圣的身体都归永恒的生命和赦罪你宝血我。Let this Eucharist be unto me for joy, health and gladness.让这圣体圣事都归欢乐,健康和欢乐我。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.而在你真棒第二次来让我这个罪人,值得站在你的荣耀的右手,通过你的纯母的代祷和你所有的圣人。Amen.阿门。

SAINT BASIL圣巴西尔

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,基督和主我们的上帝,国王的年龄和造物主的一切事物,对一切美好的礼物你给了我,特别是参与了清净的,并赋予生命的奥秘。 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,好爱世人:让你的保护下,根据你翅膀的影子了。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.格兰特是我的最后一口气我可以用纯洁的良心分享为罪的宽恕和永生的礼物你的抱负。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.因为你是生命的粮,是圣洁之源,一切美好的东西送礼,并给你,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匿名

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,一个罪人,但令我值得分享你的神圣奥秘。I thank You that You have permitted me, although I am unworthy, to receive Your pure and heavenly gifts.我感谢你,你已经允许我,但我不配,收到你的纯洁和神圣的礼物。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. Ø爱主,谁死,为我们着想站起身来,向我们grnted为我们的灵魂和身体的福祉和成圣这些真棒和生活gigin奥秘,让这些礼物是为我自己的灵魂和身体,愈合避免每一个邪恶,我心中的眼睛,照明,我的精神力量和平,信仰惭愧,由衷的爱,智慧的实现,你的诫命观察,你的潜水恩典接收和继承你的王国。 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.它们保存在你的圣洁,我永远是你的恩典,也没有为自己再活铭记,但对你,我们的主人和恩人。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.从这个月我通过在永恒的生命的希望生活,达到以永恒的休息,那里的声音,你的圣徒是谁盛宴不断,和他们的喜悦,看着你的面容无法形容的美,是永无止境的。 For You, Christ our God, are the true joy and the inexpresable gladness of those who love You, and all creation praises You forever.对于你,基督我们的上帝,是真正的喜悦和那些谁爱你inexpresable喜悦,和所有的创造赞美你,永远。Amen.阿门。


Also, see:此外,见:
(Protestant-oriented) Last Supper(新教为本)最后的晚餐
(Catholic oriented) Mass(天主教为主的)质量
Sacraments 圣礼
(Jewish) Seder(犹太) seder

This subject presentation in the original English language这在原来的主题演讲, 英语



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