727.众所周知，在世间，邀请参加宴会和筵席是建立关系和联系的一种手段，因为东道主会设计促进和谐或友谊的活动；若邀请含有计划好的属灵目标，则更是如此。古教会和原始基督教会的宴会是仁爱的宴会，人们以此强化彼此的决心，坚持用诚实的心敬拜主。以色列人在会幕旁献祭的节日，无非象征全体一致敬拜耶和华。他们所吃的肉因为出自祭品，故被称为圣肉（耶利米书11:15；哈该书2:12等等）。那么，将自己献为全世界的赎罪祭的主，其晚餐上逾越节的肉，以及饼和酒为何就不能算为圣？
另外，经由圣餐建立与主的关系，可通过一个先祖传下来的数个家族之间的关系来说明；血缘关系以及一系列的亲属亲戚关系皆源自该先祖。他们全都从这一支派的建立者那里获得某种东西，但这种东西并非肉与血，而是源自肉与血的某种东西，即灵魂和他们借以联结的相似倾向。这种关系一般在面貌和举止上表现明显，他们因此被称为骨肉（如在创世记29:14；37:27；撒母耳记下5:1；19:12－13等等）。
与主的联结也一样，主是所有信徒和受祝福之人的父。与祂的联结通过爱与信实现，这二者一起被称为骨肉。所以主说：
吃我肉、喝我血的人常在我里面，我也常在他里面。（约翰福音6:56）
谁不明白，成就这一切的，并非饼和酒，而是饼所表示的爱之善和酒所表示的信之真，它们是主特有的，唯独由祂发出和赐予？此外，一切联结都是通过爱产生的，若缺乏信任，爱并非爱。人若认为饼就是肉，酒就是血，不能将思维提升到这信念以上，就会抓住它不放，但以这样的方式会导致认为，其中最神圣、并产生与主联结的东西就是被归给人、被人据为己有的东西，尽管它一直是主的。
727. 众所周知, 在世间, 邀请参加宴会和筵席是建立关系和联系的一种手段, 因为东道主会设计促进和谐或友谊的活动; 若邀请含有计划好的属灵目标, 则更是如此。 古教会和原始基督教会的宴会是仁爱的宴会, 人们以此强化彼此的决心, 坚持用诚实的心敬拜主。 以色列人在会幕旁献祭的节日, 无非象征全体一致敬拜耶和华。 他们所吃的肉因为出自祭品, 故被称为圣肉 (耶利米书11:15; 哈该书2:12等等)。 那么, 将自己献为全世界的赎罪祭的主, 其晚餐上逾越节的肉, 以及饼和酒为何就不能算为圣?
另外, 经由圣餐建立与主的关系, 可通过一个先祖传下来的数个家族之间的关系来说明; 血缘关系以及一系列的亲属亲戚关系皆源自该先祖。 他们全都从这一支派的建立者那里获得某种东西, 但这种东西并非肉与血, 而是源自肉与血的某种东西, 即灵魂和他们借以联结的相似倾向。 这种关系一般在面貌和举止上表现明显, 他们因此被称为骨肉 (如在创世记29:14; 37:27;撒母耳记下5:1; 19:12-13等等)。
与主的联结也一样, 主是所有信徒和受祝福之人的父。 与祂的联结通过爱与信实现, 这二者一起被称为骨肉。 所以主说:
吃我肉, 喝我血的人常在我里面, 我也常在他里面。 (约翰福音6:56)
谁不明白, 成就这一切的, 并非饼和酒, 而是饼所表示的爱之善和酒所表示的信之真, 它们是主特有的, 唯独由祂发出和赐予? 此外, 一切联结都是通过爱产生的, 若缺乏信任, 爱并非爱。 人若认为饼就是肉, 酒就是血, 不能将思维提升到这信念以上, 就会抓住它不放, 但以这样的方式会导致认为, 其中最神圣, 并产生与主联结的东西就是被归给人, 被人据为己有的东西, 尽管它一直是主的。
727. As we all know, in our world dinner invitations and banquets are used as a way to form partnerships and make connections. The one sending out invitations has the intention and hope of moving toward some goal that relates to consensus or friendship. This is even more the case with dinner invitations that are intended to serve a spiritual goal. The feasts that were held in the early churches were feasts of goodwill. There were similar events in the early Christian church, in which people would support and strengthen each other in maintaining their worship of the Lord with a good heart. The children of Israel would eat meals of the sacrificed animals next to the tabernacle; these events, too, meant unanimity in the worship of Jehovah. Therefore they would refer to the flesh that they were eating as holy (Jeremiah 11:15; Haggai 2:12). The same language is used many times in other passages, because that food came from a sacrifice. Why would this not be true of the bread and wine and the Passover flesh at the supper of the Lord, who offered himself as a sacrifice for the sins of the whole world?
[2] The connection that we form with the Lord through the Holy Supper can be illustrated by the connection felt by families of a common ancestor. The first generation consists of siblings; later generations include a variety of relations, all of whom are connected in some way to the original ancestor. What binds them all together is not so much the shared flesh and blood but a similar soul and similar interests that they inherit through that flesh and blood. The fact that they are all related is generally visible in their faces and also their mannerisms. Therefore they are called "one flesh," as in Genesis 29:14; 37:27; 2 Samuel 5:1; ; and elsewhere.
[3] Our relationship with the Lord is similar; he is the Father of all the faithful and the blessed. Our partnership with him is brought about through love and faith. Because we have these two characteristics in common, we are called "one flesh. " This is why the Lord says, "Those who eat my flesh and drink my blood live in me and I in them" [John 6:56].
Surely everyone can see that it is not the bread and wine that have this effect, but rather the good we do from love, which is meant by the bread, and the truth we believe, which is meant by the wine. These qualities belong exclusively to the Lord; they emanate from and are distributed by him alone. Every partnership is formed by love, and love is not love without trust.
People who believe that the bread really is flesh and the wine really is blood, however, and who cannot lift their thinking any higher than that, should keep thinking that way, but include the thought that the holiest thing in the ceremony - the factor that brings us into a partnership with the Lord - is a certain something that we are allowed to take in and incorporate into ourselves as if it belonged to us, although it actually still belongs to the Lord.
727. It is well known that invitations to meals and banquets serve as a means to establish links and associations in the world. For the person who gives the invitation has in mind something contributing to his end in view, which concerns agreement and friendship. Far more then is this true of invitations which are aimed at spiritual ends. Dinners in the ancient churches were charitable ones, and it was much the same in the earliest days of the Christian church, where people strengthened one another's resolve to maintain the Lord's worship in heartfelt sincerity. The feasts of the Children of Israel on sacrifices beside the Tabernacle had no other meaning than unanimity in the worship of Jehovah. The meat that they used to eat was therefore called holy (Jeremiah 11:15; Hagg Jeremiah 2:12; and many other places), because it came from a sacrifice. What then of the bread and wine, and the Passover meat at the Lord's Supper, who offered Himself as a sacrifice for the sins of the whole world?
[2] In addition, the link established with the Lord through the Holy Supper can be illustrated by the link between families descended from one ancestor. From him are descended blood relations, and in series kinsfolk and relatives. They all derive something from the founder of the line, but it is not so much flesh and blood. It is rather the soul and similar inclinations which they derive from flesh and blood that forms the link. The link is also generally apparent in their faces and their behaviour, so that they are called one flesh (as in Genesis 29:14; 37:27; 2 Samuel 5:1; 19:12-13, and elsewhere).
[3] It is much the same with linking with the Lord, who is the Father of all the faithful and blessed. Linking with Him takes place by means of love and faith, which together are called one flesh. This is why He said that 'if someone eats my flesh and drinks my blood, he remains in me and I in him' (John 6:56). Anyone can see that it is not bread and wine that do this, but the good of love, which is meant by bread, and the truth of faith, which is meant by wine. These are peculiar to the Lord, proceed from and are conferred by Him alone. Every link is forged by love, and love is not love if there is no trust. Those who believe that bread is flesh and wine is blood, being unable to lift their thoughts above this level, may cling to that belief; but in such a way as to believe that it is something very holy which makes a link with the Lord, which is being assigned for a person to make as if his own, although it constantly remains the Lord's.
727. It is well known that in the world conjunctions and affiliations are brought about by invitations to the table and by feasts, for the host thereby designs something that contributes to some end that looks to harmony or friendship; much more so the invitations that have spiritual objects in view. Feasts in the ancient churches and also in the primitive Christian church were feasts of charity, at which they strengthened each other to abide in the worship of the Lord with sincere hearts. When the children of Israel ate together of the sacrifices near the tabernacle, it signified nothing else than unanimity in the worship of Jehovah; therefore the flesh that they ate, being a part of the sacrifice, was called holy (Jeremiah 11:15; Haggai 2:12, and frequently elsewhere). Why not, then, the bread and wine and the paschal flesh at the supper of the Lord, who offered Himself a sacrifice for the sins of all the world?
[2] And again, conjunction with the Lord by means of the holy supper may be illustrated by the conjunction of several families descendants of one father; from whom blood relations descend and in their order kindred and connections, all deriving something from the first stock. But it is not flesh and blood they thus acquire, but something from the flesh and blood, that is, the soul and an inclination therefrom to like things, whereby they are conjoined. Also the conjunction itself is apparent in a general way in the features and in the manners, and they are therefore called one flesh (as in Genesis 29:14; 37:27; 2 Samuel 5:1; 19:12-13 and elsewhere).
[3] It is the same in respect to conjunction with the Lord who is the Father of all the faithful and blessed. Conjunction with Him is effected by means of love and faith, whereby two are said to be one flesh. Therefore the Lord said:
He that eateth My flesh and drinketh My blood abideth in Me and I in him (John 6:56).
Who does not see that the bread and wine do not effect this, but the good of love, which is meant by the bread, and the truth of faith, which is meant by the wine, and which are the Lord's own, and which go forth and are communicated from Him alone? Moreover, all conjunction is effected by love, and love is not love without trust. Let those who believe that the bread is flesh, and the wine blood, and who cannot raise their thought above this belief, remain in it, yet not without this truth, that that which is most holy in it, and which effects conjunction with the Lord, is what is attributed and appropriated to man as his own, though it remains unceasingly the Lord's.
727. It is recognized that intimate friendships and associations in the world are fostered by invitations to share the hospitality of one's table; for in this way the person who invites has some such end in view as to promote agreement or friendship. Much greater purposes are served when the invitations are extended for spiritual ends. Feasts in the ancient Churches were feasts of charity, and so also were those in the primitive Christian Church. On these occasions the guests encouraged one another to continue with sincerity of heart in the worship of the Lord. The eating together by the Children of Israel of the sacrifices at the Tabernacle signified unanimity in the worship of Jehovah; and, therefore, the flesh which was eaten was called holy, because it was a part of the sacrifice, Jeremiah 11:15; Haggai 2:12; and in many other places. Why, then, should not the bread and wine be termed holy, even the paschal flesh, at the Supper of the Lord, who offered Himself a sacrifice for the sins of the whole world?
[2] Moreover, conjunction with the Lord by means of the Holy Supper may be illustrated by the bond of families descended from a common father. From him come those who are related by blood, and, in their order, by kinship and connection, and they all derive something from the primitive stock. They do not indeed thus inherit flesh and blood; but they derive from flesh and blood a soul, and consequently an inclination to similar things by which conjunction is effected. This conjunction itself generally appears in their faces as well as in their habits; and, there fore, they are called one flesh, as in Genesis 29:14; 37:27; 2 Samuel 5:1; 19:12-13; and elsewhere.
[3] It is similar with respect to conjunction with the Lord, who is the Father of all the faithful and the blessed. Conjunction with Him is effected by means of love and faith, and by these the two so united are called one flesh. Therefore, the Lord said:
"He that eateth my flesh, and drinketh my blood dwelleth in me, and I in him." [John 6:56.]
Every one sees that bread and, wine do not effect this, but the good of love, meant by bread, and the truth of faith, meant by wine, which are the Lord's own, from whom alone they proceed and are communicated. All conjunction, moreover, is effected by love, and love is not love without trust. Those who believe that the bread is flesh, and the wine blood, and who cannot elevate their thought beyond this may remain in their belief. They should, however, also believe that there is present something most holy which effects conjunction with the Lord; and that this is imparted to man and is appropriated by him as his own, although it continually remains the Lord's.
727. Quod per invitationes ad mensas, et per epulationes, fiant conjunctiones et consociationes in Mundo, notum est, nam per id invitator aliquid intendit, quod confert ad aliquem finem, qui spectat consensum aut amicitiam; multo magis invitationes, quae pro fine habent spiritualia: Convivia in Antiquis Ecclesiis fuerunt convivia charitatis, similiter in primitiva Ecclesia Christiana, in quibus confirmabat unus alterum, ut in Cultu Domini ex sincero corde manerent. Commessationes filiorum Israelis ex sacrificiis juxta Tabernaculum, non aliud quam unanimitatem in cultu Jehovae significabant; quare Caro, quae comedebatur, vocabatur Sancta, Jeremias 11:15, Haggaeus 2:12, et multoties alibi, quia ex sacrificio; quid non Panis et Vinum, et Caro Paschalis super Coena Domini, qui se sacrificium obtulit pro totius Mundi peccatis.
[2] Praeterea Conjunctio cum Domino per Sanctam Coenam, illustrari potest, per Conjunctionem familiarum ex uno Patrefamilias; ex hoc descendunt consanguinei, et in ordine affines et cognati, et omnes illi trahunt aliquid ex prima stirpe; at vero non trahunt ita Carnem et Sanguinem, sed ex carne et sanguine, ita animam et inde inclinationem ad similia, per quae conjuncti sunt; ipsa conjunctio etiam apparet communiter in faciebus et quoque in moribus, et inde vocantur una Caro, ut Genesis 29:14; 37:27, 2 Samuel 5:1; 19:12-13, 1 et alibi.
[3] Simile est cum conjunctione cum Domino, qui est omnium fidelium et beatorum Pater; Conjunctio cum Illo fit per amorem et fidem, per quae duo vocantur una Caro; inde est, quod dixerit, Quod qui manducat Carnem meam et bibit Sanguinem meum, in Me maneat et Ego in illo. [Johannes 6:56.] Quis non videt, quod Panis et Vinum 2 hoc non faciant, sed quod bonum amoris, quod per Panem intelligitur, ac verum fidei quod per Vinum, quae sunt propria Domini, et ex Ipso Solo procedunt et communicantur; omnis etiam conjunctio fit per amorem, et amor non est amor absque fiducia. Illi, qui credunt, quod Panis sit Caro, et Vinum Sanguis, et non ultra possunt elevare cogitationem, maneant in illo, sed non aliter, quam quod sanctissimum, quod conjunctivum est cum Domino, sit quod attribuitur et appropriatur homini sicut ejus, tametsi jugiter manet Domini.
Footnotes:
1. Sic Schmidt et Biblia Hebraica, sed 2 Samuel 19:11, 12 apud Biblia Anglica.
2. Prima editio: Vinum.