第29章 圣餐礼
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第29章 圣餐礼
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Chapter 29—Communion
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圣餐礼是两大节期的过渡点——上帝教会的礼节简单又清楚，所代表的真理，却对我们有最深刻的含义。基督设立圣餐代替逾越节，给祂的教会留下了祂为人类所作伟大牺牲的纪念。祂说：“你们应当如此行，为的是纪念我”（林前11:24）。那时正处在两种制度和两大节期的过渡点。一种永远结束了；另一种祂刚刚设立，以代替前者，并永远保留，纪念祂的死。--RH1898.5.31{PaM 169.1}[1]
§4
The Lord’s Supper was the point of transition between two great festivals—The symbols of the Lord’s house are simple and plainly understood, and the truths represented by them are of the deepest significance to us. In instituting the sacramental service to take the place of the Passover, Christ left for His church a memorial of His great sacrifice for man. “This do,” He said, “in remembrance of Me.” This was the point of transition between two economies and their two great festivals. The one was to close forever; the other, which He had just established, was to take its place, and to continue through all time as the memorial of His death.—The Review and Herald, May 31, 1898.?{PaM 169.1}[1]
§5
信徒不要因为有一些不配的人在场就不去参加圣餐--我们不要因为有一些不配的人在场就不去参加圣餐。每一个门徒都当公开参与，藉此证明他接受基督为他个人的救主。基督必在这些祂自己所指定的约会中与祂的子民相交，并由于祂的临格而加给他们力量。既或主持圣礼的人因心手不洁而不配，但基督依然要在那里服侍祂的儿女。凡全心信祂而来的人必大大蒙福。凡疏忽这些与上主亲近机会的人必要蒙受损失。对于这样的人，正可以说他们“不都是干净的。”--DA656.{PaM 169.2}[2]
§6
Members should not exclude themselves from Communion because some present are unworthy—None should exclude themselves from the communion because some who are unworthy may be present. Every disciple is called upon to participate publicly, and thus bear witness that he accepts Christ as a personal Saviour. It is at these, His own appointments, that Christ meets His people, and energizes them by His presence. Hearts and hands that are unworthy may even administer the ordinance, yet Christ is there to minister to His children. All who come with their faith fixed upon Him will be greatly blessed. All who neglect these seasons of divine privilege will suffer loss. Of them it may appropriately be said, “Ye are not all clean.”—The Desire of Ages, 656.?{PaM 169.2}[2]
§7
只有公然犯罪的人不得参加圣餐--基督的榜样不许可祂的门徒排斥他人参加圣餐。公然犯罪的人固然不得参加，这是圣灵所明白指示的（林前5:11），但除此之外，没有人可以擅自审判别人。上帝并没有让任何人决定谁可以参加这些礼节，因为谁能洞察人心呢？谁能将稗子从麦子中分别出来呢？“人应当自己省察，然后吃这饼、喝这杯。”因为“无论何人，不按理吃主的饼，喝主的杯，就是干犯主的身主的血了。”“因为人吃喝，若不分辨是主的身体，就是吃喝自己的罪了”（林前11:28、27、29）。--DA656.{PaM 169.3}[3]
§8
Only open sin excludes persons from the Lord’s Supper—Christ’s example forbids exclusiveness at the Lord’s supper. It is true that open sin excludes the guilty. This the Holy Spirit plainly teaches. But beyond this none are to pass judgment. God has not left it with men to say who shall present themselves on these occasions. For who can read the heart? Who can distinguish the tares from the wheat? “Let a man examine himself, and so let him eat of that bread, and drink of that cup.” For “whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.” “He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.”—The Desire of Ages, 656.?{PaM 169.3}[3]
§9
圣餐不要偶然举行或一年一次--人得救在于不断地用基督的宝血洁净他们的心。所以圣餐不要偶然举行或一年一次，而要比每年一次的逾越节举行得更多。这个严肃的礼节所纪念的事件要远比拯救以色列民出埃及重要。那一次拯救乃是预表基督藉着舍命最后拯救祂的子民所成就的伟大救赎。--6BC1090.{PaM 170.1}[4]
§10
The Lord’s Supper is not to be observed only occasionally or yearly—The salvation of men depends upon a continual application to their hearts of the cleansing blood of Christ. Therefore, the Lord’s Supper was not to be observed only occasionally or yearly, but more frequently than the annual passover. This solemn ordinance commemorates a far greater event than the deliverance of the children of Israel from Egypt. That deliverance was typical of the great atonement which Christ made by the sacrifice of His own life for the final deliverance of His people.—The S.D.A. Bible Commentary 6:1090.?{PaM 170.1}[4]
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【洗脚礼】
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耶稣设立洗脚礼作为一种宗教仪式——当他们聚集吃圣餐时，洗脚礼要作为一种宗教仪式确立下来。--RH1898.6.21{PaM 170.2}[5]
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【Footwashing】
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Jesus established footwashing as a religious ceremony—When they assembled to partake of the Lord’s Supper, the ordinance of feet-washing was to be established as a religious ceremony.—The Review and Herald, June 21, 1898.?{PaM 170.2}[5]
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洗脚礼教导人基督的谦卑，使参与者彼此的心灵软化——这些礼节过分形式化，而没有作为以一种神圣的礼节使人回想起主耶稣。基督任命他们，将祂的权柄赐给祂的传道人。他们的瓦器里有宝贝。他们要监管设立这些礼节的主所赐的特别指示直到末时。基督必在这些祂自己所指定的约会中与祂的子民相交，并由于祂的临格而加给他们力量。也许主持圣礼的人心手不圣洁，但基督依然要在祂的子民中间在人的心中动工。凡藉着洗脚的礼节将基督的受辱摆在他们面前，使他们的心保持谦卑，不断注视由主而非由人所支搭的真帐幕及其崇祀的人，必会从每一篇讲道中得到助益，从每一次圣餐中得着属灵的力量。这些礼节的设立有一个目的。跟从基督的人必须记得基督谦卑的榜样。这个礼节要是鼓励谦卑，但不该将之降低到人类的观念，以此为耻，它是要使我们的心彼此软化。--RH1898.5.31{PaM 170.3}[6]
§16
Footwashing teaches the humility of Christ and makes participants’ hearts tender toward one another—These ordinances are regarded too much as a form, and not as a sacred thing to call to mind the Lord Jesus. Christ ordained them, and delegated His power to His ministers, who have the treasure in earthen vessels. They are to superintend these special appointments of the One who established them to continue to the close of time. It is on these, His own appointments, that He meets with and energizes His people by His personal presence. Notwithstanding that there may be hearts and hands that are unsanctified who will administer the ordinance, still Jesus is in the midst of His people to work on human hearts. All who keep before them, in the act of feet-washing, the humiliation of Christ, all who will keep their hearts humble, and keep in view the true tabernacle and service, which the Lord pitched and not man, will never fail to derive benefit from every discourse given, and spiritual strength from every communion. These ordinances are established for a purpose. Christ’s followers are to bear in mind the example of Christ in His humility. This ordinance is to encourage humility, but it should never be termed humiliating, in the sense of being degrading to humanity. It is to make tender our hearts toward one another.—The Review and Herald, May 31, 1898.?{PaM 170.3}[6]
§17
洗脚礼旨在消除一人比另一人强的想法——这一礼节的宗旨是要使人回想起我们救主的谦卑和祂在洗祂门徒的脚时所赐下的教训。人都有一种习性，爱看自己比弟兄强，专为自己打算，侍奉自我，谋求高位，往往区区小事就引致恶意的猜测和怨恨。圣餐之前的洗脚礼，就是要消除这些误会，去掉私心和妄自尊大的思想，存心谦卑，乐意为弟兄洗脚。因为有些被视为不配的人参加就延迟这个礼节，这不是上帝的计划。主洗了犹大的脚。祂并没有不愿在餐桌上给他留一个位子，虽然祂知道他会离开那个位子去出卖他的主。人无法辨别谁配谁不配，也不能识透人心灵中的隐秘。他们不该说，如果这样的人在场，我就不参加圣餐。上帝也没有让任何人判定谁可以参加这些场合。--RH1898.5.31{PaM 170.4}[7]
§18
Footwashing is meant to clear away the assumption that one person is higher than another—The object of this service is to call to mind the humility of our Lord, and the lessons He has given in washing the feet of His disciples. There is in man a disposition to esteem himself more highly than his brother, to work for himself, to serve himself, to seek the highest place; and often evil-surmisings and bitterness of spirit spring up over mere trifles. This ordinance preceding the Lord’s Supper is to clear away these misunderstandings, to bring man out of his selfishness, down from his stilts of self-exaltation, to the humility of spirit that will lead him to wash his?brother’s feet. It is not in God’s plan that this should be deferred because some are considered unworthy to engage in it. The Lord washed the feet of Judas. He did not refuse him a place at the table, although He knew that he would leave that table to act his part in the betrayal of his Lord. It is not possible for human beings to tell who is worthy, and who is not. They can not read the secrets of the soul. It is not for them to say, I will not attend the ordinance if such a one is present to act a part. Nor has God left it to man to say who shall present themselves on these occasions.—The Review and Herald, May 31, 1898.?{PaM 170.4}[7]
§19
对以前不了解的人，要谨慎地把洗脚礼介绍给他们--圣经向上帝的百姓指出许多本分，如果他们遵行，这就能保守他们谦卑而与世俗隔离，他们也不致退后，像一般有名无实的教会。洗脚礼和圣餐礼应该多次举行。耶稣已经给我们立了榜样，并吩咐我们照祂所行的去行。我看到我们应该尽量严格地遵守祂的榜样；可惜弟兄姊妹们在洗脚时没有照他们所应该的那样审慎行事，以致造成混乱。这个礼节应该很慎重而用聪明的方法介绍到新的地方，尤其是在人们对于主在这方面的教训还不明白，故此对之怀有成见的地方。许多心地诚实的人，由于他们先前所信任的教师们的影响，常对这个很明显的本分怀有很多的偏见，所以这个题目应该在较为适当的时候用合宜的方式介绍给他们。--EW116.{PaM 171.1}[8]
§20
Footwashing should be introduced carefully to previously uninformed people—Duties are laid down in God’s Word, the performance of which will keep the people of God humble and separate from the world, and from backsliding, like the nominal churches. The washing of feet and partaking of the Lord’s supper should be more frequently practiced. Jesus set us the example, and told us to do as He had done. I saw that His example should be as exactly followed as possible; yet brethren and sisters have not always moved as judiciously as they should in washing feet, and confusion has been caused. It should be introduced into new places with carefulness and wisdom, especially where the people are not informed relative to the example and teachings of our Lord on this point, and where they have prejudice against it. Many honest souls, through the influence of former teachers in whom they had confidence, are much prejudiced against this plain duty, and the subject should be introduced to them in a proper time and manner.—Early Writings, 116.?{PaM 171.1}[8]
§21
【饼和葡萄汁】
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圣餐礼只可用未曾发过酵的葡萄汁--基督并不违背自己的教训。祂为赴婚宴的宾客所预备未曾发过酵的酒，乃是有益健康的清凉饮料。这也是我们救主和祂门徒第一次圣餐礼所用的葡萄汁。每次举行圣餐礼，都应该用这样的葡萄汁来象征救主的血。圣餐礼的宗旨乃是要更新人的心灵并赐人生命，决不可使用任何助长罪恶的东西。--MH333.{PaM 171.2}[9]
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【Bread and Wine】
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Only unfermented wine should be used at the Communion table—Christ did not contradict His own teaching. The unfermented wine that He provided for the wedding guests was a wholesome and refreshing drink. This is the wine that was used by our Saviour and His disciples in the first Communion. It is the wine that should always be used on the Communion table as a symbol of the Saviour’s blood. The sacramental service is designed to be soul-refreshing and life-giving. There is to be connected with it nothing that could minister to evil.—The Ministry of Healing, 333.?{PaM 171.2}[9]
§25
圣餐的饼必须是无酵的--擘开的饼和纯葡萄汁是要代表上帝儿子擘开的身体和流出的宝血。有酵的饼不可放在圣餐桌上，唯独无酵的饼才可以代表主的晚餐。发酵的东西都不可以用。只有纯葡萄汁和无酵饼才可以使用。--RH1898.6.7{PaM 171.3}[10]
§26
Communion bread must be unleavened—The broken bread and pure juice of the grape are to represent the broken body and spilled blood of the Son of God. Bread that is leavened must not come on the communion table; unleavened bread is the only correct representation of the Lord’s Supper. Nothing fermented is to be used. Only the pure fruit of the vine and the unleavened bread are to be used.—The Review and Herald, June 7, 1898.?{PaM 171.3}[10]