Manna issue 75 - The Holy Communion Sacrament—What Is It All About 聖餐禮(神聖團契聯合的聖禮) - 它到底指的是什麼？
Significance of the Holy Communion revisited. 聖餐禮重要性的重新思考
FF Chong—London, U.K. 英國倫敦 張福華 傳道
A sacrament is defined as follows: 聖禮的定義如下：
‧ it is a practice instituted by the
Lord Jesus Himself;
是主耶穌自已親自指示和設立的。
‧ it is directly related to receiving
salvation;
和得救是有直接關係的。
‧ Jesus explicitly commanded His
disciples to practice it.
耶穌清楚明白地命令他的門徒要實行。
The True Jesus Church has three
sacraments, and these are entirely
based on the teachings of Christ and
the apostles. The Holy Communion is
one of these.
真耶穌教會有三大聖禮，這全部都是跟據耶穌和門徒的教導。
聖餐禮是三大聖禮的其中一個。
There are two parts to this
sacrament. Paul referred to the cup
as “the communion of the blood
of Christ” and the bread as “the
communion of the body of Christ”
(1 Cor 10:16). The Greek word for
communion has the meaning of
“having fellowship, participating,
and sharing.” The use of the term
- the Lord’s Supper - to refer to the
Holy Communion is found only in 1
Corinthians 11:20. Other terms are
the Lord’s Table (from 1 Cor 10:21),
and the Eucharist (from the Greek
word for “giving thanks”; Lk 22:17,
19; 1 Cor 11:24). Some believe that
the expression “breaking of bread”
(Acts 2:42, 46; 20:7, 11) probably
refers to receiving the Lord’s Supper
with a common meal known as the
Love Feast (2 Pet 2:13; Jude 12).
這個聖禮可分成二個部分來討論。
保羅談論聖杯時，就說"同領基督的血"(林前 10：16)。
而希臘文團契這個字，"有團契情誼，共同參與，一起分享"的意思。
這個詞彙的使用 - 主的晚餐 - 被發現用來指聖餐禮這件事，只記載在哥林多前書11章20節。
其他地方使用的詞彙則是主的筵席(來自 林前 11：21)，
以及另一種用法，希臘文的聖餐 Eucharist(字義是希臘文感恩和祝謝的意思；加 22：17，19；林前 11：24)。
另有一些人相信，"擘餅"這個措辭(徒 2：42，46；20：7，11)或許會表示，領受主的晚餐，只是一般像愛餐性質的晚餐。
ORIGIN 起源
The institution of the Lord’s Supper
(Mt 26:17–30; Mk 14:12–26; Lk
22:1–23; 1 Cor 11:23–25) took place
on the night before Jesus died, at a
meal commonly known as the Last
Supper. Some have suggested that
the Last Supper may have been the
Jewish Passover meal, first instituted
by God in the days of Moses (Ex
12:1–14; Num 9:1–5), although there
continues to be considerable debate
over this. What is indisputable,
however, is that the Lord’s Supper
was instituted at the time of the
Passover feast (Lk 22:17).
設立主的晚餐(太 26：17-30；可 14：12-26；路 22：1-23；林前 11：23-25)
是在耶穌死去的前一晚進行的，一般通稱這一餐是最後的晚餐。
有些人會建議說，最後的晚餐很有可能是猶太人逾越節的筵席，首先是在摩西的時代由神所設立的(出 12：1-14；數 9：1-5)，
雖然對於這一點一直有不少的爭論。
然而無可爭議的是，主的晚餐設立的時間點，也剛好是逾越節筵席的時間。
Jesus is the Paschal Lamb (1
Cor 5:7). Instituting the Holy
Communion during the Passover
feast typifies the suffering and death
of Jesus. The slaughter of a lamb
on the Passover was intended to
save God’s people from being killed
together with the Egyptian firstborn.
The angel of destruction passed over
all the blood-marked houses. Peace,
protection, and redemption were
thus produced by the sacrifice of the
lamb. Analogously, Jesus’ death frees
us from the snare of death.
耶穌是逾越節的羊羔(林前 5：7)。
在逾越節筵席的時候，設立了聖餐禮，就代表了耶穌會受害和受死。
逾越節宰殺一頭羊羔的用意，是要拯救以色列人的長子，免於和埃及人的長子一樣，同時一起被殺害。
毀滅的天使，會經過所有用血作記號的房子。
因此，會有平安，保護和救贖臨到以色列人，這是因為有犧牲的羊羔。
同樣類似的情況，耶穌的死，讓我們可以從死的網羅中釋放出來。
THE BODY AND BLOOD OF JESUS 耶穌的身體和寶血
Jesus’ words about the Holy
Communion, recorded in the three
Gospels, put beyond any shadow
of doubt that the bread and cup
are truly His body and His blood
(Mt 26:26–29; Mk 14:22–24; Lk
22:19–20). Paul confirmed that he
directly received the teachings on
the Holy Communion from the Lord
(1 Cor 11:23). What he shared with
the church in Corinth was basically
a reiteration of Christ’s teachings on
the Holy Communion (1 Cor 11:24–
25). Hence, the words of Christ and
the teaching of Paul were completely
consistent with one another.
耶穌說到有關聖餐禮的事，都記載在三部福音書裡面，毫無疑問的就是，這餅和杯，完全就真的是他的身體和寶血
(太 26：26-29；可 14：22-24；路 22：19-20)。
保羅再次重申，他直接從神領受了聖餐禮的教導(林前 11：23)。
在他分享給哥林多教會的訊息裡所提到，基本上就是再一次重申基督在聖餐禮的教導(林前 11：24-25)。
因此，基督的話語和保羅的教導，是完完全全相互一致的。
In other words, it was never a
problem for the Gospel writers and
the apostles to understand exactly
what Jesus taught. However, after
the turn of the first century, especially
after the demise of all the apostles, the
church began to have deep problems
understanding the truth on the Holy
Communion. With the departure of
the Spirit from the church, different
schools of thoughts rapidly sprang
up, producing complex explanations,
which obscured the essence of the
Lord’s teachings. These varying
concepts include Transubstantiation
and Consubstantiation.
換句話說，對福音書的作者和使徒而言，正確了解耶穌的教導從來不會形成問題。
然而，在公元100年到100多年左右之後，特別是所有的聖徒都已經去逝了，教會要正確的了解聖餐的真理，就開始變成一個嚴重的問題。
隨著聖靈離開了教會，不同流派的思想，很快地湧現，出現了各種複雜的解釋，模糊了當日主所教導的真理本質。
這些各種各式各樣的概念，其中包含了聖餐變質聖體說和聖體聖餐同質說。
Transubstantiation, a concept
used in Roman Catholic theology,
is the change of “bread and wine,”
in substance, into the flesh and
blood of Christ, even though the
elements appear to remain the same.
Consubstantiation was the concept
developed by Martin Luther who
believed that Christ’s body and
blood are truly present “in, with, and
under” the bread and wine. However,
the elements do not actually change
into Christ’s body and blood.
聖餐變質聖體說，是羅馬天主教神學所用的概念，"餅和酒"在物體上會變主的身體和血，即使物質本身的元素，看起來仍然是一樣的。
聖體聖餐同質說，是馬丁路得所發展的概念，他相信基督的身體和寶血是真的是出現，存在裡面，同在一起，並且是以餅和酒的形式一起呈現。
然而，物質元素本身，並沒有真的改變成基督的身體和寶血。
So, how do we explain the mystery
of the Holy Communion? Physically
and visibly, the bread and cup
(juice) remain unchanged after the
consecration. But in the Spirit, the
bread and juice are respectively the
body and the blood of Jesus. The key
difference between the True Jesus
Church’s view and those of others
stems from the understanding of
the work of the Holy Spirit: “It is the
Spirit who gives life; the flesh profits
nothing. The word that I speak to
you is “Spirit and life” (Jn 6:63). In
the True Jesus Church’s view, it is the
Spirit that makes the difference—
without the presence of the Spirit,
no transformation would occur; and
it is in the Spirit, that these ordinary
elements become the body and blood
of Christ.
所以，我們要如何解釋聖餐禮的奧秘呢？
物質上，以及肉眼可見的程度上來說，餅和杯(萄葡汁)在祝謝之後，仍然是沒有改變的。
但在靈裡面，餅和萄葡汁都分別變成是耶穌的身體和寶血。
真耶穌教會和其他教派的看法，主要的分別是，對於聖靈工作的了解：
叫人活著的乃是靈，肉體是無益的。我對你們所說的話就是靈，就是生命(約 6：63)。
真耶穌教會的看法，就是因為有聖靈的原故，才有會有差別 - 沒有聖靈的同在，是不會有任何的轉化和轉換的；
也是因為有聖靈在裡面，這些普通的物質元素才會變成基督的身體和寶血。
When we believe and follow
exactly what the Bible teaches, we
allow the Spirit to work; He thus
gives us spiritual life through our
physical participation in the Holy
Communion. This can be further
explained by using the example of
baptism. During baptism, the water
remains physically as water. However,
with the presence of the Holy Spirit,
when the baptismal mode is adhered
to, blood in the water is availed
for the forgiveness of sins. It is the
abiding presence of the Spirit that
transforms sacraments, achieving the
necessary spiritual effects when these
sacraments are performed physically
in strict adherence to the teachings of
the Bible.
當我們完全相信，並遵守聖經的教導，聖靈就能作工；
聖經會透過在肉體上，我們參與了聖餐禮，因此賜給我們屬靈的生命。
這也可以用洗禮的例子，來更進一步的解釋。
在洗禮的時候，水在本質上仍然是水。
然而因為有聖靈的同在，隨著洗禮的儀式的進行，在水中的寶血就有赦罪的能力。
當這些聖禮在實體上被實行的時候，就因為有聖靈的同在，在絕對符合聖經的教導情況下，這時就轉化了這些聖禮，形成在靈裡所要完成的功效，。
PARTAKING OF THE FLESH AND BLOOD OF JESUS 參與耶穌的身體和寶血
After conversion, we are given a
new lease of life. By partaking of the
body and blood of Christ, this life
grows unto eternity. However, the
extension from temporal to eternal is
only made possible by the working of
the Spirit.
經過轉化之後，我們被賞賜一條暫時的新生命。
藉由參予了基督的身體和寶血，今生的生命才會轉變為永遠的生命。
然而，要從暫時延伸到永生的生命，唯一有效的方法，就是透過聖靈的工作。
Critically, we must respond to the
Spirit’s work by keeping ourselves
holy in the Lord while waiting for
His second coming. Doing this
extends our life after physical death.
Remaining in the Lord with the help
of His Spirit, we will be raised on the
last day to receive eternal life (Jn
6:53–57, 61–63). This is why Jesus
says, whoever eats His flesh and
drinks His blood shall have eternal
life (Jn 6:54).
很重要的是，我們一定要回應聖靈的工作，在主裡讓我們自已保持聖潔，一直忍耐等候，直到祂的再臨。
這麼作，可以在我們肉體死亡之後，再度延伸我們的生命。
靠著聖靈的幫助，保守在主裡面，在最後的日子來臨，要領受永遠的生命時，我們將會被復活(約 6：53-57，61-63)。
這就是為什麼耶穌說，吃我肉、喝我血的人就有永生(約 6：54)。
Partaking of the Holy Communion
also enables us to abide in the Lord—
“He who eats My flesh and drinks
My blood abides in Me and I in Him”
(Jn 6:56). There are three parts to this
relationship.
參予聖餐禮，也能夠讓我們住在主裡面 - 吃我肉、喝我血的人常在我裡面，我也常在他裡面(約 6：56)。
這一種與神的關係，又可分成三個部分來談。
The Bible tells us that Jesus has
given us His life. In reality, this act of
giving is achieved by the Spirit when
we partake of His flesh and blood.
The inseparable relationship that we
have with Christ is reflected in the life
we now live; our life is the very life of
Christ and is Christ Himself.
聖經告訴我們，耶穌已經把他的生命賜給我們了。
事實上，這個賞賜的行動，是當我們一起同領他的身血和寶血時，透過聖靈來完成。
當我們和基督有著密不可分的關系時，就會反應在我們現在活著的生命；
我們的生命正是基督的生命，而祂的生命就正是基督他自已。
Physically and visibly, the bread and cup (juice) remain unchanged
after the consecration. But in the Spirit, the bread and juice are
respectively the body and the blood of Jesus. The key difference
between the True Jesus Church’s view and those of others stems
from the understanding of the work of the Holy Spirit: “It is the
Spirit who gives life; the flesh profits nothing. The word that I
speak to you is “Spirit and life” (Jn 6:63).
物質上，以及肉眼可見的程度上來說，餅和杯(萄葡汁)在祝謝之後，仍然是沒有改變的。
但在靈裡面，餅和萄葡沖都分別是耶穌的身體和寶血。
真耶穌教會和其他教派的看法，主要的分別是，對於聖靈工作的了解：
叫人活著的乃是靈，肉體是無益的。我對你們所說的話就是靈，就是生命(約 6：63)。
By partaking of the Holy
Communion, we feed on Jesus. We
live His life because He is alive in us
(Jn 6:57–58). Through the incessant
work of the Spirit in us, our lives are
constantly energized and sustained
by keeping the word in our hearts.
藉由同領聖餐，我們可以依靠耶穌而活。
因為他是活在我們裡面，所以我們才能因他的生命而活下來(約 6：57-58)。
透過聖靈不斷的在我們身體裡面工作，藉由在心中遵守神的話，我們的生命可以持續不斷活化和持續下去。
Partaking of the Holy Communion
is, on our part, a conscious choice
to abide in Him. Remaining in Him
requires us to keep the truth, which
then enhances the abiding presence
of the Spirit in our life (Jn 15:7).
Essentially, practicing the word in
all conceivable aspects of life is to
imitate the life that Christ lived while
He was in this world.
一起同領聖餐，對我們而言，是一個有意識的決定，是決定要住在主裡面。
要保守在主裡面，要遵守祂的真理，我們就可以加強聖靈力量，在我們生命裡與我們同在(約 15：7)。
從本質上來說，就所有任何可能的方面而言，實行神的話，就是效法耶穌還在世上時，所實踐的生活。
THE SIGNIFICANCE OF THE HOLY COMMUNION 聖餐禮的重要性
The Holy Communion is a constant
reminder of the death of Christ.
There are two key aspects that we
must remember. One is the great
love of Christ demonstrated by
His unconditional sacrifice of His
life (Rom 5:6–11). It was no mere
physical death that He suffered (Mt
10:28; Lk 12:49–50; Mt 16:21; Jn
12:23–25; Heb 10:5; Mt 20:28).
Instead, it involved the excruciating
experience of being deserted by
God while shouldering the sins of
humanity (Heb 2:9). Such saving love
is beyond anyone’s ability to repay.
聖餐禮是一種持續的提醒，為的是紀念耶穌的受死。
有二個主要的方面，我們一定要好好記住。
第一，基督的大愛，透過他生命無條件的犧牲來展現(羅 5：6-11)。
他不僅僅是為了我們，因肉體死去而受苦(太 10：28；路 12：49-50；太 16：21；約 12：23-25；來 10：5；太 20：28)。
相反地，祂反而一肩挑起人類的罪過，去經歷了被神遺棄的痛苦經驗(來 2：9)。
這樣的救贖大愛，是超過任何人可以回報主愛的能力。
The second aspect concerns how—
knowing that He has so willingly
died for our sins—we should always
live for Him and not for ourselves.
The knowledge of His unconditional
sacrifice should be an internal geyser,
propelling those who truly fear and
resolutely remain in Him to faithfully
serve Him in the way He wants us
to. Like Paul (cf. Gal 2:20–21), by
partaking of the Holy Communion in
truth and in Spirit, we are invigorated
and more motivated than before to
better ourselves to fulfill the divine
purpose that He has for us and His
church.
第二方面，即然知道祂是這麼的樂意，為我們的罪過而受死 - 我們應該要怎麼不為自已而活，而常常為祂而活。
祂無條件為我們犧牲的認知，應該就好像一股潛藏在內心的噴泉，可以推動那些真正敬畏神，竭力保守在主裡面的人，在各方面，造著祂所想要的旨意，盡心盡力的服事祂。
就像保羅 (cf. 加 2：20-21)，藉由一起在真理和聖靈裡，分享聖餐禮，讓我們可以從新得力，比以前更加受感動，成為一個更好的新人，為我們自已和教會，來完成祂所定的旨意。
So, what exactly is that purpose?
In his message to the church in
Corinth, Paul declares succinctly and
powerfully: “We proclaim the Lord’s
death till He comes” (1 Cor 11:26).
The most direct and important
message from this timeless reminder
is our commission to reach out to
the unbelieving world. Evangelism
must always remain the top priority
on the long list of church work.
Nothing can or should ever replace
it. In all circumstances, the church
must remain focused on spreading
the complete gospel of salvation
entrusted to her.
所以，到底這樣作的目地是什麼？
保羅對哥林多教會的書信裡，他簡潔有力的宣佈："是表明主的死，直等到他來"(林前 11：26)。
而他無數次的提醒，不但最直接，也是最重要的事，就是我們的使命是要去接觸那些未信主之人的世界。
傳福音永遠一定是在教會工作長長的工作名單中，被列為最優先的。
沒有任何工作可以，或應該去取代這項工作。
在所有的環境裡，教會一定要一直專注在宣道，這是神已經交託給教會，是非常完備且能使人得救的福音。
Partaking of the Holy Communion is, on our part, a conscious
choice to abide in Him. Remaining in Him requires us to keep
the truth, which then enhances the abiding presence of the
Spirit in our life (Jn 15:7). Essentially, practicing the word in all
conceivable aspects of life is to imitate the life that Christ lived
while He was in this world.
一起同領聖餐，對我們而言，是一個有意識的決定，是決定要住在主裡面。
要保守在主裡面，要遵守祂的真理，我們就可以加強聖靈力量，在我們生命裡與我們同在(約 15：7)。
從本質上來說，就所有任何可能的方面而言，實行神的話，就是效法耶穌還在世上時，所實踐的生活。
WHO ARE NOT ALLOWED TO PARTAKE? 有誰不允許參予？
The Holy Communion after
consecration is the body and the
blood of Christ. The sanctified bread
is the body (1 Cor 11:24) in the Spirit.
The body of Christ is the church. This
fact naturally disqualifies those who
are not baptized from sharing the
bread since they are not members
of the body of Christ. Jesus also says
that the cup is the New Covenant
in His blood (1 Cor 11:25), which
He has shed for the forgiveness of
sins (Mt 26:28). For a non-baptized
person, his sins are not forgiven,
which makes it unacceptable for him
to partake of the Holy Communion.
聖餐禮在祝謝之後，就是基督的身體和寶血。
在靈裡，祝謝後的餅就是神的身體(林前 11：24)。
基督的身體也是教會。
這件事實，自然而然，也會讓沒有受洗的人有資格去領受祝謝之後的聖餐餅，因為他們還不是基督身體的成員。
耶穌也這樣說，這杯是用祂的血所立的新約(林前 11：25)，這是他為了赦罪而為我們流出的寶血。
對一個還沒受洗的人，他的罪還沒有獲得赦免，這就很顯明指出，沒有受洗的人是不可以去一起領聖餐的。
In addition, partaking of the Holy
Communion imparts eternal life (Jn
6:54), which is only possible once
we have been made alive with
Christ. When a person undergoes a
correctly-performed baptism, with
the presence of the Spirit, he is raised
from spiritual death (Rom 6:3–5;
8:11). In the light of Christ’s sacrificial
work, it would thus be inconsistent to
permit a person who is not baptized
to partake of the Holy Communion,
since he has not even chosen to be
in Christ by accepting the one correct
baptism.
除此之外，領受聖餐的同時，也會同時會領受永遠的生命(約 5：54)，這種情況，只有在我們已經和基督也一起活著，才有可能。
當一個人已經接受了正確方式所施行的洗禮，因著聖靈的同在，他已經從靈裡的死亡重新復活(羅 6：3-5；8：11)。
在基督犧牲了自已，所完成的大工榮耀中，允許一個沒有受洗的人來一同領聖餐，將會變成非常的矛盾，
因為耶穌即使他在還沒有被選為基督的時候，就已經先接受正確的洗禮。
Solemnity is the most appropriate
tone for sacraments, especially
one in which the great sacrifice of
Christ is commemorated. Those who
partake of the Holy Communion
are asked to examine themselves—
another indication that the Holy
Communion cannot be partaken in
a casual or flippant way. According
to the teaching of Paul, anyone who
partakes of the Holy Communion in
an unworthy manner will be guilty
of the body and blood of the Lord
(1 Cor 11:27). Prior to partaking,
forgiveness of sins is to be sought
to ensure the wrath of God will
not be poured upon us. The telling
examples in Corinth serve as a stern
warning—some became sick and
even died because they took the Holy
Communion lightly (1 Cor 11:30).
莊嚴才是實行聖禮最合宜的態度，特別是我們為了紀念基督，為了我們而作出偉大的犧牲。
當所有信徒一起領受聖餐時，會被要求醒查自已 - 另一個重點指出，不能用隨便的態度或輕率的方式來領受聖餐。
跟據保羅的教導，無論何人，不按理吃主的餅，喝主的杯，就是干犯主的身、主的血了(林前 11：27)。
在領受之前，尋求神的赦罪，才能確保神的憤怒不會倒在我們身上。
哥林多教會所被記載的例子，就是一個非常嚴正的警告 - 有些人生病了，有些人死了，因為他們以輕率的方式領聖餐(林前 11：30)。
Based on Paul’s above teaching,
it is biblically sound to forbid those
who have committed mortal sins
from taking the Holy Communion. A
person who has committed a mortal
sin has cut himself off from the life
of Christ and from His body, the
church. Would it be right for one
who has chosen to turn his back on
Christ to partake of the body and
blood of Christ? Doing so would be
tantamount to treating the body and
blood of Christ as common (cf. Heb
10:29) and not giving due reverence
to Christ’s sacrifice. This would be a
profanity in the eyes of God.
基於保羅上面的教導，禁止那些犯下不可饒恕大罪的人領聖餐，在聖經的教導上是正確的。
那些犯下不可饒恕大罪的人，要從基督的生命，身體和教會裡，被剪除。
對一個已經選擇要背離基督的人，去領受基督的身體和寶血，是對的嗎？
這麼作將會等同於，把基督的身體和寶血，當作一般世俗的事物(cf. 來 10：29)，並沒有給予基督的犧牲合理的尊重。
在神的眼中將是一種嚴重褻瀆神的行為。
CONCLUSION 結論
The partaking of the Holy
Communion goes beyond the
physicality of the ritual. We partake
of the flesh and blood of Christ in the
abiding presence of the Holy Spirit.
The life imparted in partaking of the
Holy Communion is eternal and only
given to those within the church.
Those who are joined to the body of
Christ through baptism (1 Cor 12:12;
Gal 3:27) are raised from spiritual
death. They have been transferred
from the domain of darkness into the
kingdom of light and are completely
liberated from the inextricable grip of
sin. They are thus eligible to share in
the life of Christ by partaking of the
Holy Communion.
領聖餐是超越物質儀式之上的。
我們在聖靈同在的情況下，同領基督的身體和寶血。
領聖餐所賜的生命是永遠的，也只會賜給那些在教會裡面的人。
那些透過洗禮聯結於基督身體的人(林前 12：12；加 3：27)，從靈裡的死，重新復生。
他們被從以前黑暗的領域，轉移進入光明的國度，因為由罪所產生，讓人難以解開的控制，他們完全掙脫了，。
也因此，他們一起領聖餐來同享基督的生命。
As partakers, we should not
only reciprocate Jesus’ love with
thanksgiving. Since we have been
delivered from destruction, our span
of life on earth must always reflect
God’s purpose for individuals and
the church as a whole. This means
that, on a personal level, the will
to live for God in holiness and the
commitment to serve faithfully
should always be our chief priority.
On a collective front, the church
has been commissioned to preach
the gospel to every nook and corner
of the world in all circumstances.
Summoning every ounce of strength
to do this work well is perhaps the
least the church can do to repay the
immeasurable love of Christ.
身為同領聖餐的人，我們不只要以感謝，來回報耶穌的愛。
因為我們已經從毀滅中，被拯救出來，我們在地上一生的年日，總體來說，要常常回想神對個人及教會的旨意。
這代表了，在個人身上，他們會為了神而活出聖潔，總以立志忠心事奉，為個人主要的選擇。
在眾人面前，無論在什麼情況之下，教會都已經被交付了要傳福音到世界各地的各個角落的責任。
讓我們提起每一分的力氣，來好好完成這項工作，最少，或許這就是教會所能實行的方式，並且可用來回報神對我們無法衡量的大愛。
小頁 markvmax@hotmail.com
歡迎主內同靈來信加入英翻中的事工
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