Eucharist : Eucharist : the way for the way for Profound communicationProfound communication

感恩祭：一種卓越的溝通方法Fr. Mahen GurgesFr. Mahen Gurges

A Taste of Catholic Chaldean LiturgyA Taste of Catholic Chaldean Liturgy

Hong Kong 2013Hong Kong 2013

History of the "Church of the East"�, also known as "Nestorian Church” , "Persian Church“, "East Syrian Church“�,"Chaldean Church"�

「東方教會」 , 又稱「景教」、「波斯教會」、「東敍利亞教會」或「加色丁教會」歷史

Eucharist: Eucharist: the way for Profound the way for Profound communication communication

In Holy Communion, we are eating the True Body and Blood of Jesus Christ, without which "you shall not have life in you" John 6:53.

Receiving Holy Communion worthily brings us graces that affect us both spiritually and physically. As such we could transformed our world to a world of grace. 在共融聖事中，我們吃喝耶穌基督的真血肉，否則「在你們內便沒有生命」 (若 6:53)

堪當地領受共融聖事帶給我們靈性及肉身的恩寵。如此我們轉化世界，使成為一個恩寵的世界。

感恩祭：一種卓越的溝通方法

While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, “ Take and eat; this is my body. " Then he took a cup, gave thanks, and gave it to them, saying, "Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins." (Mt 26:26-28; cf. Mk 14:22-24, Lk 22:17-20, 1 Cor 11:23-25)

感恩祭：一種卓越的溝通方法

他們正吃晚餐的時候，耶穌拿起餅來，祝福了，擘開遞給門徒說：「你們拿去吃吧！這是我的身體。」然後，又拿起杯來，祝謝了，遞給他們說：「你們都由其中喝吧！因為這是我的血，盟約的血，為大眾傾流，以

赦免罪過。 」

Christians see the first Eucharist as taking place at the Last Supper, the night before Jesus was crucified.

The New Testament presents this meal as a Passover meal. So the first Eucharist was a Passover celebration, and the Eucharist is the

Christian Passover.

基督徒視第一次感恩祭在最後晚餐，即耶穌被釘十字架前一夜舉行了。新約指出它是逾越節晚餐。所以，第一次感恩祭是逾越節的慶祝，而感恩祭又是基督徒的逾越節。

"By the Eucharistic celebration we already unite ourselves with the heavenly liturgy and anticipate eternal life, when God will be all in all" .

The Sanctus proclamation, "Holy, Holy, Holy Lord . . . ,

" is the song of the angels who are in the presence of God (Is 6:3).

「透過感恩祭慶典，我們與天上的禮儀聯合，且預嘗永生，那時，天主將成為萬有中的萬有。 」「聖、聖、聖上主…」是天使在天主面前的讚美之歌。 (依 6:3)

聖道禮儀在聖道禮儀中，基督徒聚合稱謝天主的恩賜。聆聽天主聖言 ( 聖經 ) 期間，他們在信德中成長，更合於基督的心意。禮儀慶祝創造奇功，稱謝救贖的實現。

The Liturgy Of The Word In the liturgy of the word

Christians come together to thank God for God’s gifts. Listening to God’s word (the Bible) they grow in faith more conformed to the mind of Christ. Liturgy celebrates the wonders of creation and gives thanks for the reality of redemption.

The liturgy of the Eucharist Taking is the first of the Eucharistic

actions. While the Western Church in the past emphasized the bread and wine which are transformed, originally the Hebrew context stressed the actions themselves.  Thus the Eucharist is often referred to in Scripture not in terms of the bread and wine but as actions of taking, blessing, breaking and

sharing. The early Churchcommonly referred to theEucharist as the “breaking of bread.”

聖祭禮儀「拿起」是感恩祭的第一個行動。雖然過去西方教會重視餅酒的轉變，其實希伯來背景強調其中的行動。所以聖經常以「拿起、祝福、挈開、分給」來形容感恩祭。初期教會通常稱它為「挈餅」 。

Thanksgiving The Breaking of the Bread is the

third great action of the Eucharist. To the early Christians, sharing in one loaf was a symbol of unity, solidarity and family; sliced bread, crackers or individual hosts lose this significance. During this action the people sing a litany acknowledging Jesus as the Lamb of God pointed to by John the Baptist and that the bread we share is indeed that same Christ.

感謝「挈餅」是感恩祭的第三個行動。對初期基督來說，分食同一個餅是合一、團結、一家人的象徵；小片麵包或餅乾或小餅已失其意義。挈餅時，會眾唱「請看，天主的羔羊」，若翰洗者指給我們的同一基督，正是我們所分享的餅。

According to the first church historian , Eusebius of Caesarea , at the demand of the king of Edessa, Abgar, our Lord Jesus Christ send an apostle to him, to heal the king from his disease. The name of the apostle (Addai) he became the apostle of Edessa now city in southern Turkey. ( Urfa) after that he ordained a bishop his name Mari to the eastern region of Mesopotamia.

教會第一位歷史家、歐瑟比‧凱撒肋雅記載：應Edessa國王之邀，我們的主耶穌基督派遣一位宗徒到他那裡，治好君王的病。這位宗徒名亞戴，後來成為 Edessa ( 今土耳其南部烏爾法 ) 宗徒，後來他祝聖馬里為主教，派他往美索不達米亞東部。

聖亞戴及聖馬里

Three segments in the Chaldean liturgy :

the songs of entrance, offertory, and communion. The central part of the mass consists of the Eucharistic prayer . This prayer is called (Anaphora) brining offering. The Chaldean church knows three Anaphoras, which are used according to the

actual period of the liturgical year. The first

anaphora called “ The anaphora of the apostles Addai and Mari” .

加色丁禮儀分成三部分：進堂歌詠、獻禮、共融。彌撒以「感恩經」為中心部分，又稱「祭獻」。加色丁教會採用三式不同的感恩經，分別配合禮儀年中的實際時期。第一篇感恩經稱為「亞戴及馬里宗徒感恩經」

Fr. Robert de Beulay discovered in text of the Eucharistic prayer the events of the last days of our Lord Jesus Christ. During the offertory, he is seen going towards the garden of Olives. The anaphora sees him proceeding from the trail to the Golgotha hill, where he dies in the cross. When the rites of the breaking and mingling take place, the resurrection is symbolized because the bread and the wine are joined together again.

加色丁感恩經

Beulay神父認為這感恩經中有主耶穌基督最後日子的事蹟。獻禮時，如同他前赴橄欖莊園。念感恩經時，如同他沿途往加爾瓦略山，在那裡死耶穌死在十字架上。挈餅及攙和時，象徵復活，因為餅酒再次結成一體。

St. Ephrem (fourth Century Died:373)

See, Fire and Spirit were in the womb of her who bore you,

see, Fire and Spirit were in the river in which you were baptized. Fire and Spirit are in our

baptismal font. In the Bread and

Cup are Fire and Holy Spirit.

聖義範 ( 四世紀 , ＋ 373)

看，在她孕育你的胎中有火和聖神看，在你受洗的河中有火和聖神。火和聖神在我們的聖洗池中；在餅與杯中是火和聖神。

Qûrbanâ is the Syriac word Ephrem and his contemporaries used for the liturgical action westerners call the Eucharist. It has the sense of “sacrificial offering”, and as it occurs in the “teaching songs” it refers both to the sacri-ficial offering associated with the Jewish Passover, and to the sacrifice of Christ on the cross:

He broke the bread with his own hands in token of the sacrifice of his body.

He mixed the cup with his own hands, in token of the sacrifice of his blood.

He offered up himself in sacrifice, the priest of our atonement.

聖義範聖義範及他的同道以敍利亞文「 Qurbana 」指西方人稱為「感恩祭」的禮儀行動。它有「祭獻」的意思，這意思也出現在它的教導歌中；它既指猶太人逾越節祭牲，也指基督在十字架上的犧牲。他親手拿起餅，奉獻自己的身體他親手和酒，奉獻自己的血他自作犧牲，他是為我們贖罪的司祭

St. Ephrem says :

To the angels who are spiritual Abraham brought food for the body and they ate. The new miracle is that our mighty Lord has

given to bodily man Fire and Spirit to eat and to drink. (Gen. 18:1-14)

聖義範說：亞巴郎給屬神的天使送上為他們身體的食物，他們吃了；那新的奇蹟是：大能的主給有肉身的世人送上火和聖神，供他們吃喝。 ( 創 18:1-14)

The Birkat Ha- Mazon The connection between the three concepts contained in the

three blessings is evident. In fact, after a meal, it is fitting to give thanks to the creator and provider of nourishment.

That is the first blessing. Then, connecting the food to itsorigin, i.e. to the fertile land that produces it, giving thanks for the land brings with it all the memories of the circumstances that surrounded Conquering it: first the exodus from slavery in Egypt to freedom, That is the second blessing. Then, because of the close connection between the themes of these two blessings, which we see in the very style of their redaction, we may consider them as a single block of glorification-thanksgiving. The third blessing or supplication connects the past to the present and future. praying for the preservation of that nation and the unity of its people, as well as for the protection of the whole world.

猶太人的餐後謝恩祈禱Birkat Ha- Mazon第一祝文：感謝天主創造，使人飽足第二祝文：感謝出離埃及奴役，重獲自由第三祝文：連貫過去、現在、將來，祈求保全國家民族，及保護全世界

Birkat Ha-Mazon The Anaphora A&M 1) Blessed are you, Lord our God, king of the universe, for you nour ish us and the whole world with goodness, grace, kindness, and mercy

Blessed are you, Lord, for you nour ish the universe

1) Glory to you the adorable and glorious Name (of the Father and the Son and the Holy Spirit) who created the world in his grace and its inhabitants in his compassion, has redeemed men in his mercy and has effected great grace toward mor tals.

2) We give you thanks, Lord our God, for you have given us for our inheri tance a desirable land, good and wide, the covenant and the law, life and food

  

 

For all these things we give you thanks and  bless your name  for ever and beyond.

2) We give you thanks, Lord, we your lowly, weak, and wretched servants, because you have brought about in us a great grace which can not be repaid. For you put on our humanity to give us life through your divinity, you extalled our lowly state, you raised our fall, you restored our immortality, you forgave our debts, you justified our sinfulness, you en lightened our intelligence. You, our Lord and God, conquered our ene mies, and made triumphant our weak nature through the abundant mercy of your grace. And for all your help and graces toward us, we raise to you praise, honor, thanksgiving and adora tion, now and for ever and ever. Amen.

3) Have mercy, Lord our God, on us your people Israel, and your city Jerusalem, on your sanctuary and your dwelling place on Zion the habi tation of your glory, and the great and holy house over which your name is invoked. Restore the king dom of the house of David to its place in our days, and speedily build Jerusalem.

Blessed are you Lord for you build Jerusalem.  Amen.

3) Lord, through your many mer cies which cannot be told, do make, in the commemoration of your Christ, a gracious remembrance for all the pious and righteous fathers who were pleasing in your sight, the prophets, the apostles, the martyrs and confessors, the bishops, the priests and deacons, and all the sons who have been sealed with the living seal of holy baptism.And for all your wonderful plan for us, we give you thanks and glorify you unceasingly in your Church, redeemed by the precious blood of your Christ, with open mouths and uncovered faces, as we offer up praise, honor, thanksgiving and ado ration, now and for ever and ever. Amen.

Structure of Chaldean Mass:

The Chaldean Liturgy has formed an impressive ceremonial design for its Eucharist:

Jesus Took : The presentation Jesus blessed: The Anaphora Addi and

Mari ( Quddasha ) Jesus Broke: The breaking and signing

Rite Jesus Gave: The Communion Rite ( Bishop Sarhad Jammo . P20.)

According to Ephrem, the Eucharist makes Christ visible and accessible to people in the church comparable to the way that his birth from his mother Mary made him physically visible and accessible to the people of his time on earth.

聖母與感恩祭為聖義範而言，感恩祭使基督成為可見的，可觸及的，相似基督由聖母利亞懷中降孕，而成為人，成為耶穌時代的人可見可觸及的。

St. Paul tells us, the single loaf that is shared among many during the eucharistic meal is an indication of the unity of those who have been called together by the Holy Spirit as one

body, the Body of Christ (1 Cor 10:17).

天主子民分享這餐，彼此共融聖保祿宗徒指出：我們在感恩祭中分享同一個餅，標示被聖神所召集的人，因而成為一體，成為一個基督的身體( 格前 10:17)

The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch."137

天主教教理 1324:整個基督徒生活的泉源與高峰至於其他聖事，以及教會的一切職務和傳教事業，都與感恩 ( 聖體 ) 聖事緊密相聯，並導向這聖事；因為至聖的感恩 ( 聖體 )聖事含有教會的全部屬神寶藏，也就是基督自己，祂是我們的逾越。

Just under the tent of God and incorporated in the Eucharist, the church could connect to the secular world and transform it to a world of grace, a world that becomes a dwelling for the Trinitarian God who gives homage to the “lost or homeless ego* (Prof. Dr. Tracey Rowland)

感恩祭使人在基督的國度下得享自由猶如在天主的會幕下，且結合於感恩祭，教會可與俗世相連，為將世界轉化為恩寵的世界，使它堪作天主聖三的居所，為失落及無家可歸的心靈提供庇蔭。

The Rite of the Revelation of our Lord (an Introduction)

The rite of the Word of God: * Old Teastment Reading * The epistle Reading * Gosple Procession. The Petition ( The prayer of the Faithful)The Rite of the Eucharist The presentation of the Gifts at the AltarThe creed The Rite of peace The Anaphora Of Addi and Mari• Glorification * Thanksgiving * Memorial The Breaking and signing RiteThe Commuionin Rite Prayer before Our Father Commuinion Hymn Final Blessing.

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主顯儀式 ( 開始儀式 )聖道禮儀 : * 舊約 * 書信 * 福音遊行祈求聖祭禮儀 獻禮信經 平安禮亞戴瑪里感恩經• 稱頌 * 謝恩 * 紀念 挈餅、劃記號儀式共融禮天主經前祈禱領主詠最後祝福

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