Sources and References
资料与参考
Introduction
导言
The statement by Pope John Paul II is taken from his Angelus Address (Nov. 3, 1996). Pope John Paul II also gave an “Address on Liturgy” to U.S. bishops during their 1998 ad limina visit, in which he states: “The challenge now is to … reach the proper point of balance, especially by entering more deeply into the contemplative dimension of worship. … This will happen only if we recognize that the liturgy has dimensions both local and universal, time-bound and eternal, horizontal and vertical, subjective and objective. It is precisely those tensions which give to Catholic worship its distinctive character. The universal Church is united in the one great act of praise; but it is always the worship of a particular community in a particular culture. It is the eternal worship of Heaven, but it is also steeped in time.” He then concluded: “At the core of this experience of pilgrimage is our journey as sinners into the unfathomable depths of the Church’s liturgy, the liturgy of creation, the liturgy of heaven, all of which are in the end the worship of Jesus Christ, the Eternal Priest, in Whom the Church and all creation are drawn into the life of the Most Holy Trinity, our true home.” See Pope John Paul II, Springtime of Evangelization (San Diego: Basilica Press, 1999), pp. 130, 135. Pope John Paul II elucidates this vision more thoroughly in his 1995 Apostolic Letter, Orientale Lumen (“The Light of the East”).
教宗若望保禄二世的这段话出自他在1996年11月3日的三钟经讲话。他在1998年美国主教的述职朝圣期间又发表了题为「关于礼仪」的讲话，其中说：「当下的挑战是……达到适当的平衡点，尤其要更深入进入敬拜的观想层面。……只有当我们认识到礼仪既有地方性的向度，也有普世性的向度；既受时间限制，也属于永恒；既有水平的，也有垂直的；既主观，也客观——这才会发生。这些张力正是公教敬拜具有其独特性格的所在。普世的教会联合于同一伟大的赞美行动；但礼仪也总是一个特定文化中某个特定团体的敬拜。它是天上的永恒敬拜，却也深深浸润在时间里。」他最后总结说：「这朝圣经验的核心，是我们这些罪人进入教会礼仪那深不可测的深处——受造界的礼仪、天上的礼仪——这一切最终都是耶稣基督的敬拜；他是永恒的大祭司，在他里面，教会与一切受造界被引入至圣三位一体的生命，那才是我们真正的家。」参若望保禄二世，福传的春天（圣迭戈：大殿出版社，1999年），第130、135页。若望保禄二世在1995年的宗座书信Orientale Lumen（「东方之光」）中更透彻地阐明了这一异象。
In Heaven Right Now
此刻就在天上
“In the earthly liturgy …” Sacrosanctum Concilium 8.
「在世上的礼仪……」Sacrosanctum Concilium 第8条。
“Even a cursory reading …” Leonard L. Thompson, The Book of Revelation: Apocalypse and Empire (New York: Oxford University Press, 1990), p. 53.
「即便是粗略一读……」伦纳德·L·汤普森，启示录：天启与帝国（纽约：牛津大学出版社，1990年），第53页。
Given for You
为你们而赐
On the number of lambs sacrificed. Josephus, Wars of the Jews VI.9.424.
关于所献羔羊的数目：约瑟夫，犹太战争，卷六第九章，第424节。
From the Beginning
从起初开始
“this is the sacrifice …” Didache 14.3.
「这是那祭……」十二使徒遗训14.3。
“On the Lord’s own day …” Didache 14.1.
「在主自己的日子……」十二使徒遗训14.1。
“As this broken bread …” Didache 9.4–5. 10.3, 10.5.
「正如这掰开的饼……」十二使徒遗训9.4—5；10.3，10.5。
“Structurally speaking …” Joseph Ratzinger, Feast of Faith (San Francisco: Ignatius Press, 1986), p. 57. See also pp. 51–60.
「从结构上说……」约瑟夫·拉青格，信仰的盛宴（旧金山：依纳爵出版社，1986年），第57页；亦见第51—60页。
“In the coming …” See Hartmut Gese, Essays on Biblical Theology (Minneapolis: Augsburg, 1981), pp. 128–133.
「在将要到来的……」参哈特穆特·格泽，圣经神学论文集（明尼阿波利斯：奥斯堡出版社，1981年），第128—133页。
“the place of sacrifice” See his letters to the Ephesians (5.2), Trallians (7.2), and Philadelphians (4) all cited in Johannes Quasten’s Patrology, Vol. 1 (Allen, Texas: Christian Classics, 1988).
「献祭之处」参见安提阿的依纳爵致以弗所人（5.2）、特拉利人（7.2）、非拉铁非人（4）的书信，均见约翰内斯·夸斯滕，教父学，卷一（德州艾伦：基督徒经典出版社，1988年）。
“Take care, then …” St. Ignatius of Antioch, Letters to the Philadelphians, 4.
「所以你们要留心……」安提阿的圣依纳爵，致非拉铁非人书，4。
“From the Eucharist and prayer …” St. Ignatius of Antioch, Letter to the Smyrnaeans, 7.
「从圣体与祈祷……」安提阿的圣依纳爵，致士每拿人书，7。
“Let that be deemed …” St. Ignatius of Antioch, Letter to the Smyrnaeans, 8.1.
「凡不承认……」安提阿的圣依纳爵，致士每拿人书，8.1。
“On the day we call …” St. Justin Martyr, Apology 1, 65–67. See also Catechism of the Catholic Church, no. 1345.
「在我们称为……的那一天」殉道者游斯丁，护教辞一，65—67；亦参公教会教理，第1345条。
“The food that has been …” St. Justin Martyr, Apology 1, 66.
「那食物已经……」殉道者游斯丁，护教辞一，66。
“And the offering of fine flour …” St. Justin Martyr, Dialogue with Trypho, 41.
「又细面素祭……」殉道者游斯丁，与特赖福的对话，41。
“PRIEST: The Lord be with you …” For a good translation of Hippolytus’s liturgical text, see Lucien Deiss, Early Sources of the Liturgy (Staten Island, N.Y.: Alba House, 1967), pp. 29–73.
「祭司：愿主与你们同在……」关于依坡利托礼仪文本的佳译，可参吕新·代斯，礼仪早期渊源（纽约州史坦顿岛：阿尔巴出版社，1967年），第29—73页。
Taste and See (and Hear and Touch) the Gospel
尝尝看（也听、也触摸）这福音
“You who are accustomed …” Origen, On Exodus, 13.3.
「你们这些习惯于……的人」俄利根，出埃及记注释，13.3。
“Dogma is by definition nothing other than …” Joseph Ratzinger, “Crisis in Catechetics,” Canadian Catholic Review (June 1983), p. 8.
「按定义，教义无非就是……」约瑟夫·拉青格〈慕道教育的危机〉，《加拿大公教评论》（1983年6月），第8页。
“In the dogma of the Church …” International Theological Commission, On the Interpretation of Dogmas (Origins, May 17, 1990), p. 10.
「在教会的教义中……」国际神学委员会，论教义的诠释（《Origins》，1990年5月17日），第10页。
“There is good reason …” Raymond Brown, S.S., New Testament Essays (New York: Doubleday, 1968), p. 307.
「有充分理由……」祭司雷蒙·布朗，新约论文集（纽约：道布尔戴出版社，1968年），第307页。
“I Turned to See”
我回头观看
“a revelation should be revealing.” Cited in Roland H. Bainton, Here I Stand: A Life of Martin Luther (New York: Mentor, 1950), p. 261.
「启示就该是启示性的。」引自罗兰·H·拜因顿，我就站在这里：路德的一生（纽约：门徒出版社，1950年），第261页。
“The millennium is, today …” See Hal Lindsey, The Late Great Planet Earth (Grand Rapids: Zondervan, 1970).
「千禧年，今天……」参哈尔·林赛，迟到的伟大星球——地球（大激流城：曾德文出版社，1970年）。
On the Book of Revelation as a “temple vision,” see R. A. Briggs, Jewish Temple Imagery in the Book of Revelation (New York: Peter Lang, 1999), pp. 45–110; A. Spatofora, From the “Temple of God” to God as the Temple: A Biblical Theological Study of the Temple in the Book of Revelation (Rome: Gregorian University Press, 1997); J. Paulien, “The Role of the Hebrew Cultus, Sanctuary, and Temple in the Plot and Structure of the Book of Revelation,” Andrews University Seminary Studies 33 (1995), pp. 245–64; W. Riley, “Temple Imagery and the Book of Revelation: Ancient Near Eastern Temple Ideology and Cultic Resonances in the Apocalypse,” Proceedings of the Irish Biblical Association 6 (1982): 81–102. A majority of modern commentators (e.g., Beale, Aune, Thompson, Caird, Ladd) recognize the numerous features of John’s visions as drawn from the temple liturgy (seven lampstands = the menora, the white robe as a priestly garment, etc.).
关于把《启示录》理解为「圣殿异象」，可参R·A·布里格斯，启示录中的犹太圣殿意象（纽约：彼得·朗，1999年），第45—110页；A·斯帕托福拉，从「神的殿」到以神为殿：论启示录中圣殿的圣经神学研究（罗马：宗座额我略大学出版社，1997年）；J·保连，〈希伯来宗教礼仪、圣所与圣殿在启示录情节与结构中的角色〉，《安得烈大学神学院研究》33（1995年），第245—264页；W·赖利，〈圣殿意象与启示录：古代近东圣殿意识形态与启示录中的礼仪回响〉，《爱尔兰圣经学会论文集》6（1982年），第81—102页。多数现代评注家（如比尔、奥恩、汤普森、卡尔德、拉德）都承认，约翰异象中的诸多特征源自圣殿礼仪（七灯台＝金灯台，白衣为祭司服饰等）。
See Joseph Ratzinger, Eschatology (Washington, D.C.: Catholic Univ. of America Press, 1988), p. 39 “[I]t is extremely important to note how these two aspects—the imminent destruction of Jerusalem and the Parousia—are temporarily related. … The fall of Jerusalem is not the end of the world but the start of a new age in salvation history” He further observes: “Nevertheless, the impression persists that the trials and tribulations entailed in the destruction of Jerusalem are connected in time with the events of the end of the world” (p. 40).
参约瑟夫·拉青格，末世论（华盛顿特区：美国公教大学出版社，1988年），第39页：「务必要注意这两方面——耶路撒冷的迫近毁灭与主再临——在时间上的关联……耶路撒冷的沦陷并不是世界的终结，而是救恩历史中新纪元的开端。」他又指出：「尽管如此，人们仍然会有一种印象：与耶路撒冷被毁相伴的患难与苦楚，在时间上与世界终局的事件有关联」（第40页）。
Who’s Who in Heaven
天国人物志
For a popular presentation of all four interpretive approaches to Revelation (presented side by side on every page), see S. Gregg (ed.), Revelation: Four Views—A Parallel Commentary (Nashville: Thomas Nelson, 1997).
关于《启示录》四种诠释路径的通俗式并列呈现（每页并列展示），参S·格雷格（编），启示录：四种观点——平行评注（纳什维尔：托马斯·尼尔森出版社，1997年）。
Sources and References
资料与参考
On the identification of “the Woman” in Rev. 12 with the Blessed Virgin Mary (who was foreshadowed in the Old Testament by “Daughter Zion,” just as she prefigures and embodies Christ’s Church in the New Testament, as virgin-bride and fruitful mother), see Ignace de la Potterie, S.J., Mary in the Mystery of the Covenant (New York: Alba House, 1992), p. 253–63; George Montague, S.M., “Mary and the Church in the Fathers,” American Ecclesiastical Review 123 (1950): 153; Bernard J. Le Frois, S.V.D., The Woman Clothed with the Sun (Apoc. 12)—Individual or Collective: An Exegetical Study (Rome: Herder, 1954); idem, “The Woman Clothed with the Sun,” American Ecclesiastical Review 126 (1952): 161–80; D. J. Unger, “Did Saint John See the Virgin Mary in Glory?,” Catholic Biblical Quarterly 11–12 (1949-50): 75–83, 155–61, 249–62, 292–300, 392–405, 405–415.
关于将启12章的「那妇人」认定为至圣童贞马利亚（她在旧约中由「锡安女子」所预表，正如她在新约中以童贞新妇、结果实之母的身份预表并体现基督的教会），可参依纳爵会伊尼雅斯·德拉·波特里耶，盟约奥秘中的马利亚（纽约：阿尔巴出版社，1992年），第253—263页；圣母会乔治·蒙塔古，「教父中的马利亚与教会」，《美国教会评论》123（1950年）：153；道会伯纳·J·勒·弗鲁瓦，披着日头的妇人（启12）——个体还是集体：一项经文释义研究（罗马：赫德出版社，1954年）；同上，〈披着日头的妇人〉，《美国教会评论》126（1952年）：161—180；D·J·翁格，「约翰是否在荣耀中看见了童贞马利亚？」，《公教圣经季刊》11—12（1949—50）：75—83、155—161、249—262、292—300、392—405、405—415。
“Everyone knows that this …” Pope Pius X, Encyclical Letter Ad Diem Illum Laetissimum 24, 1904.
「众所周知，这……」教宗庇护十世，通谕Ad Diem Illum Laetissimum，24（1904年）。
On the essential reality underlying John’s figurative description of the “mystery of iniquity” (e.g., “the Beasts”), see Christian Faith and Demonology, Congregation for the Doctrine of the Faith (Boston: Daughters of St. Paul, 1975), p. 14: “It is in effect the Book of Revelation which by revealing the enigma of the different names and symbols of Satan in Scripture, definitively unmasks his identity.”
关于约翰对「不法的奥秘」（如「兽」）的比喻性描述所指向的本质现实，可参教义部，基督信仰与鬼魔学（波士顿：圣保罗之女会出版社，1975年），第14页：「事实上，正是《启示录》揭开了经书中撒但诸多名称与符号之谜，从而最终揭穿了他的真面目。」
For more on the possible Solomonic background to 666 (1 Kgs 10:14), see A. Farrer. A Rebirth of Images: The Making of St. John’s Apocalypse (London: Dacre Press, 1949), pp. 256–60. Farrer also notes: “On the sixth day of the week, and the sixth hour, says St. John, the kingdoms of Christ and Antichrist looked one another in the face in Pilate’s court, and the adherents of the False Prophet (Caiaphas) firmly wrote on their foreheads the mark of the Beast, when they said, “We have no king but Caesar’. … Christ’s Friday victory is the supreme manifestation also of the Antichrist” (p. 259).
关于666（王上10:14）可能与所罗门相关的背景，可参A·法勒，意象再生：约翰启示录的形成（伦敦：代克出版社，1949年），第256—260页。法勒并指出：「约翰说，在一周的第六天、第六个时辰，基督与敌基督的国度在彼拉多的公堂彼此对峙；当假先知（该亚法）的追随者说『我们除了该撒没有王』时，他们就在自己额上坚定地写下了兽的印记……基督在星期五的胜利，同时也是敌基督的至高显现」（第259页）。
Apocalypse Then!
那时的启示录！
See Ignace de la Potterie, “The Apocalypse Has Already Happened,” 30 Days 9 (1995): 56–57.
参依纳爵·德拉·波特里耶，「启示录已经发生了」，《30天》9（1995年）：56—57。
“But it is not easy …” Summa Theologica III, Supplemental Question 73; see also St. Augustine, Epistle 80, which St. Thomas cites.
「但是这并不容易……」《神学大全》卷三，增补问题73；另参圣奥古斯丁，《书信》80，阿奎那在此处有所引述。
Joseph Ratzinger, Eschatology, pp. 201–202: “Of its nature, the return of the Lord can be described only in images. The New Testament drew its imaginative material in this connection from Old Testament descriptions of the Day of Yahweh. … Other material was added by way of borrowing from the cultus … and the Liturgy. … On this basis, we can offer a faithful evaluation of the language of cosmic symbolism in the New Testament. This language is liturgical language. …” He continues: “This analysis allows us to draw two conclusions. The cosmic imagery of the New Testament cannot be used as a source for the description of a future chain of cosmic events. All attempts of this kind are misplaced. Instead these texts form part of a description of the mystery of the Parousia in the language of the liturgical tradition. The New Testament conceals and reveals the unspeakable coming of Christ, using language borrowed from that sphere, which is graciously enabled to express in this world the point of contact with God. The Parousia is the highest intensification and fulfillment of the Liturgy. And the Liturgy is Parousia, a Parousia-like event taking place in our midst” (pp. 202–203). Ratzinger adds: “Every Eucharist is Parousia, the Lord’s coming, and yet the Eucharist is even more truly the tensed yearning that He would reveal His hidden Glory” (p. 203). He thus concludes: “Seen in this perspective, the theme of the Parousia ceases to be a speculation about the unknown. It becomes an interpretation of the Liturgy and the Christian life in their intimate connection. …” (p. 204) [emphasis added].
约瑟夫·拉青格，《末世论》，201—202页：「按其本质，主的再临只能用意象来描述。新约在这方面的想象素材，是取自旧约对耶和华之日的描述……此外，还借用了礼仪崇拜……以及礼仪的素材……据此，我们可以忠实地评估新约中宇宙象征的语言：这种语言就是礼仪性的语言……」他接着说：「这一分析使我们可以得出两个结论。新约的宇宙意象不能用来描述未来一连串宇宙事件；一切这类尝试都放错了位置。相反，这些经文其实是用礼仪传统的语言来描述主再临之奥秘的一部分。新约用那一领域借来的语言，在此世表达与神相遇的接触点，从而既遮蔽又启示基督那难言的来临。主再临是礼仪的最高度强化与成全；而礼仪就是主再临，是在我们中间发生的类「再临」事件」（202—203页）。拉青格补充说：「每一次圣餐都是主再临，是主的到来；然而，圣餐更真实地说，也是张力十足的渴慕，渴望他显明他隐藏的荣耀」（203页）。他由是总结：「从这个角度来看，主再临的主题就不再是对未知的推测，而成为对礼仪与基督徒生活之间亲密关联的诠释……」（204页）【强调为引用者所加】。
Karl Adam, The Christ of Faith (New York: Pantheon Books, 1957), pp. 283–84: … “So Catholic commentators prefer the explanation that our Lord’s utterances in this speech [the Olivet Discourse] are to be interpreted as a prophetic vision. … Within this context, the fall of Jerusalem acquires primary significance in the history of salvation. For it is not the fall of any ordinary town, but the fall of the old covenant, divine judgment upon the first-born of Jahweh, because they did not know the time of their visitation. In Jesus’ prophetic view, the fall of Jerusalem signifies the first act of the judgment of the world, the true introduction of the looming Last Judgment. To Jesus the town’s fall was already part of the great new thing that came unawares into the world with his mission, and will reach its fulfillment in the Parousia of the Lord. And because the fall of Jerusalem, the overture to the last judgment, would take place within this generation, then, indeed, many of Christ’s listeners would be witness to this judgment.”
卡尔·亚当，《信仰中的基督》（纽约：泛神出版社，1957年），283—284页：「……因此，公教评注家更倾向这样的解释：主在这篇讲话【橄榄山讲论】中的言语，应当被理解为一种先知性的异象……在这个脉络里，耶路撒冷的陷落在救恩历史中获得首要意义。因为那并不是一座普通城邑的陷落，而是旧约的陨落——对耶和华长子的审判——因为他们不认识眷顾之时。在耶稣的先知性视域里，耶路撒冷的败亡标示着对世界审判的第一幕，是对即将来临的末日审判真正的引入。对耶稣来说，这城的倾覆已经是随着他使命而悄然进入世界的那件伟大新事的一部分，并将于主的再临时达到成全。而因为耶路撒冷的陷落——末日审判的序曲——将发生在这一代人之中，那么，的确，就有许多聆听基督的人要作这审判的见证者。」
On the close and profound link between the Real Presence and the Parousia, see P. Hinnebusch, “The Eucharist and the Parousia,” Homiletic and Pastoral Review (November 1994): 15–19; G. Wainwright, Eucharist and Eschatology (New York: Oxford University Press, 1981); F.-X. Durrwell, The Eucharist: Presence of Christ (Denville, NJ: Dimension, 1974); Jean Galot, “The Theology of the Eucharistic Presence,” Review for Religious 22 (1963: 407–26; A. J. Kenney, “Until He Comes: Eschatology and the Eucharist,” The Clergy Review 41 (1956): 514–26.
关于「真实临在」与主再临之间紧密而深刻的关联，可参P·欣尼布什〈圣餐与主再临〉，《讲道与牧灵评论》（1994年11月）：15—19；G·温赖特，《圣餐与末世论》（纽约：牛津大学出版社，1981年）；F.-X·迪尔韦尔，《圣餐：基督的临在》（新泽西丹维尔：迪梅申，1974年）；让·加洛〈圣体临在的神学〉，《修会评论》22（1963年）：407—426；A·J·肯尼〈直到他再来：末世论与圣餐〉，《祭司评论》41（1956年）：514—526。
For a good case favoring a pre-70 A.D. date for Revelation (i.e., during the Neronian persecution, before the Jewish Revolt), see K. L. Gentry, Before Jerusalem Fell: Dating the Book of Revelation (Tyler, Texas: I.C.E., 1989).
关于为《启示录》成书于主后70年之前（即尼禄迫害期间、犹太人叛乱之前）所作的有力论证，可参K·L·根特里，《耶路撒冷倾覆之前：〈启示录〉成书年代考》（得州泰勒：I.C.E.，1989年）。
On the ancient traditions surrounding the “foundation stone” (in Hebrew, èben shetiyah), upon which the Jerusalem temple was built (and where the Dome of the Rock is presently located), see B. F. Meyer, “The Temple at the Navel of the Earth,” in Christus Faber: The Master-Builder of the House of God (Pittsburgh: Pickwick Press, 1992), pp. 21–79; idem, The Aims of Jesus (Philadelphia: Fortress Press, 1979), pp. 185–87; Z. Vilnay, Legends of Jerusalem (Philadelphia: Jewish Publication Society of America, 1973), pp. 5–49; J. Jeremias, Golgotha (Leipzig: Pfeiffer, 1926), pp. 66–68; A. J. Wensinck, The Idea of the Western Semites Concerning the Navel of the Earth (Amsterdam: Johannes Muller, 1916), pp. 22–35, 54–65. For an interesting treatment of the apparent link in Revelation 20 between the “foundation stone” and “the binding of the Dragon” during “the millennium” (i.e, the Davidic covenant period from the conquest of Jerusalem in 1003 B.C. until the birth of Jesus), when the earthly Jerusalem served as a temporary prototype of the New Covenant Kingdom, see Scott Hahn, “The End: A Bible Study on the Book of Revelation” (a thirteen-tape series distributed by St. Joseph Communication, West Covina, California; 1993); and V. Burch, Anthropology and the Apocalypse (London: Macmillan, 1939), pp. 139–209; E. Corsini, The Apocalypse (Wilmington, Delaware: Michael Glazier, 1983), pp. 361–85; and R. A. White, “Preterism and the Orthodox Doctrine of Christ’s Parousia” (M.A. Thesis, Trinity Evangelical Divinity School, 1986), pp. 42–46.
关于耶路撒冷圣殿所建之「根基石」（希伯来文：èben shetiyah）的古老传统（现为圆顶清真寺所在地），可参B·F·迈尔〈地之肚脐的圣殿〉，载《工匠基督：神之家之总营造者》（匹兹堡：皮克威克出版社，1992年），21—79页；同作者《耶稣的目标》（费城：堡垒出版社，1979年），185—187页；Z·维尔奈，《耶路撒冷传说》（费城：美国犹太出版协会，1973年），5—49页；J·耶雷米亚斯，《各各他》（莱比锡：普菲弗，1926年），66—68页；A·J·温辛克，《西闪族关于地之肚脐的观念》（阿姆斯特丹：约翰内斯·穆勒，1916年），22—35、54—65页。关于《启示录》20章中「根基石」与「捆绑大龙」在「一千年」期间（即从主前1003年攻取耶路撒冷至耶稣诞生的大卫之约时期）之间的显见联系——当时地上的耶路撒冷是新约国度的暂时雏形——的有趣讨论，可参司各特·韩，《结局：<启示录>查经》（加州西柯汶纳：圣约瑟传播中心发行，1993年，共13盘录音带）；以及V·伯奇，《人类学与〈启示录〉》（伦敦：麦克米伦，1939年），139—209页；E·科尔西尼，《启示录》（德拉瓦州威明顿：麦克·格莱齐尔，1983年），361—385页；R·A·怀特〈过往成就论与正统的基督再临教义〉（三一福音神学院文学硕士论文，1986年），42—46页。
On earthly Jerusalem in A.D. 70 as the primary object of divine covenant judgment in Revelation (vs. Rome), see A. J. Beagley, The “Sitz Im Leben’ of the Apocalypse with Particular Reference to the Role of the Church’s Enemies (New York: Walter de Gruyter, 1987); also see D. Chilton, The Days of Vengeance: An Exposition of the Book of Revelation (Tyler, Texas: Dominion Press, 1987).
关于《启示录》中把主后70年的地上耶路撒冷（而非罗马）视为神对约的审判之主要对象，参A·J·比格利，《〈启示录〉的生活情境：特别论教会仇敌的角色》（纽约：德古意特，1987年）；并参D·奇尔顿，《报应之日：〈启示录〉释义》（得州泰勒：自治出版社，1987年）。
“Spiritually, we are Semites.” Cited in J. L. McNulty in “The Bridge,” The Bridge I (1955), p. 12.
「在灵里，我们是闪族人。」引自J·L·麦克纳尔蒂〈桥〉，《桥》卷一（1955年），第12页。
B. F. Westcott, The Historic Faith (New York: Macmillan, 1890), p. 90: “The fall of Jerusalem was for the religious history of the world, an end as complete as death. The establishment of a spiritual Church was a beginning as glorious as the Resurrection.”
B·F·韦斯科特，《历史中的信仰》（纽约：麦克米伦，1890年），第90页：「耶路撒冷的陷落，对世界宗教史而言，是一个与死亡同样彻底的终结；而属灵之教会的建立，则是与复活一样光辉的开端。」
Judgment Day
审判之日
See Augustin Cardinal Bea, “The Jewish People in the Divine Plan of Salvation,” Thought 41 (1966): 9–32. Bea states: “[W]e must keep in mind the typical prophetic perspective in which the judgment on Jerusalem is at once the model and symbol of the Last Judgment. … Thus, in the well-known discourse of Jesus in Matthew 24, the historical judgment on Jerusalem and the Last Judgment so intermingle as to make it impossible to decide where the one ends and the other begins. Therefore, the judgment on Jerusalem and its destruction are part of the revelation of God to mankind; through it, in one specific episode, God displays something of that terrible reality of the judgment with which the history of mankind will be concluded. Since that reality is of decided importance for mankind, according to the Holy Scripture, it is perfectly consonant with the divine teaching to project some image of it in the history of mankind as a severe but efficacious and salutary admonishment” (pp. 22–23).
参奥古斯丁·贝亚枢机〈救恩计划中的犹太人民〉，《思想》41（1966年）：9—32。贝亚说：「【我】们必须记住典型的先知视角：对耶路撒冷的审判既是末日审判的范式，也是其象征……因此，在马太福音24章中耶稣那著名的讲论里，对耶路撒冷的历史性审判与末日审判彼此交织，以至于无法分辨何处为止、何处起始。所以，对耶路撒冷的审判及其毁灭，是神向人类启示的一部分；通过这一具体事件，神向人显出那将为人类历史画上句号的审判之可畏现实的一鳞半爪。既然按圣经，这一现实对人类至关重要，那么，让这现实在历史中投下某种影像，作为严厉却有效且有益的告诫，便完全符合神的教导」（22—23页）。
Lifting the Veil
揭开帷幕
“We did not know …” See The Orthodox Church, Timothy Ware (Baltimore: Penguin Books, 1963), p. 269.
「我们并不知道……」参季米太·韦尔，《正教会》（巴尔的摩：企鹅，1963年），第269页。
“Liturgy is anticipated Parousia …” Joseph Ratzinger, A New Song for the Lord (New York: Crossroad, 1997), p. 129. He adds: “Hence, it is not the case that you think something up and then sing it; instead the song comes to you from the angels, and you have to lift up your heart so that it may be in tune with the music coming to it. Above all else, this is important: the liturgy is not a thing the monks create. It is already there before them. It is entering into the liturgy of the heavens. … Earthly liturgy is liturgy because and only because it joins what is already in process, the greater reality.”
「礼仪是预尝的主再临……」约瑟夫·拉青格，《为主唱新歌》（纽约：十字路出版社，1997年），第129页。他又说：「因此，并不是你先想出点什么再去唱；相反，歌是从天使那里临到你，而你必须举心向上，使之与临到的音乐相合。最重要的是：礼仪不是修士所创造出来的；在他们之前礼仪早已在那里——那是进入天上的礼仪……地上的礼仪之所以是礼仪，仅且只是因为它参与了那已经在进行中的更大现实。」
P. Maniyattu, Heaven on Earth: The Theology of Liturgical Spacetime in the East Syrian Curbana (Rome: Mar Thoma Yogam, 1995), pp. 25–26: “It is the holy eucharist which renders time eternal. Participation in the eucharistic liturgy enables one to transcend the limits of time and enter the sphere of sacred time. …”
P·马尼亚图，《人间天国：东叙利亚圣祭礼中的礼仪时空神学》（罗马：马尔多默公会，1995年），25—26页：「是圣餐使时间被带入永恒。参与圣餐礼仪，使人能够超越时间的限制，进入圣时的领域……」
For further development of the liturgical structure and elements of the Book of Revelation, see J.-P. Ruiz, “The Apocalypse of John and Contemporary Roman Catholic Liturgy,”; Worship 68 (1994): 482–504; M. M. Thompson, “Worship in the Book of Revelation,” Ex Auditu 8 (1992): 45–54; Ugo Vanni, “Liturgical Dialogue as a Literary Form in the Book of Revelation,” New Testament Studies 37 (1991): 348–72; B. W. Snyder, “Combat Myth in the Apocalypse: The Liturgy of the Day of the Lord and the Dedication of the Heavenly Temple” (Ph.D. Dissertation, Graduate Theological Union and Univ. of Calif., Berkeley, 1991); G. A. Gray, “The Apocalypse of Saint John the Theologian: Verbal Icon of Liturgy,” (M.A. Thesis, Mount Angel Seminary, 1989); E. Cothenet, “Earthly Liturgy and Heavenly Liturgy according to the Book of Revelation,” in Roles in the Liturgical Assembly, XII Liturgical Conference Saint-Serge (New York: Pueblo, 1981), pp. 115–35; L. Thompson, “Cult and Eschatology in the Apocalypse of John,” Journal of Religion 49 (1969): 330–50; M. A. Shepherd, The Paschal Liturgy and the Apocalypse (London: Lutterworth, 1960).
关于《启示录》的礼仪结构与要素之进一步探讨，可参J.-P·鲁伊斯〈约翰的启示录与当代罗马公教礼仪〉，《敬礼》68（1994年）：482—504；M·M·汤普森〈〈启示录〉中的敬拜〉，《出自聆听》8（1992年）：45—54；乌戈·瓦尼〈作为文学形式的礼仪对话：见于〈启示录〉〉，《新约研究》37（1991年）：348—372；B·W·斯奈德〈启示录中的征战神话：主日的礼仪与天上圣殿的奉献〉（博士论文，加州大学伯克利分校暨神学研究联盟，1991年）；G·A·格雷〈圣约翰神学家的〈启示录〉：礼仪的言语圣像〉（文学硕士论文，天使山修院，1989年）；E·科特内〈按〈启示录〉所示的地上礼仪与天上礼仪〉，载《礼仪集会中的角色》，第十二届圣瑟尔日礼仪会议（纽约：普埃布洛，1981年），115—135页；L·汤普森〈约翰〈启示录〉中的崇拜与末世论〉，《宗教期刊》49（1969年）：330—350；M·A·谢泼德，《逾越礼与〈启示录〉》（伦敦：拉特沃思，1960年）。
Significantly, the Catechism states: “The Book of Revelation of St. John, read in the Church’s liturgy, first reveals to us, “A throne stood in heaven, with one seated on the throne’: “the Lord God.‘. …” (1137, emphasis added). This teaching of the Catechism underscores how appropriate and illuminating it is to read and interpret the Apocalypse specifically “in the Church’s liturgy,” even as the book instructs its readers to do (Rev. 1:3); see J.-P. Ruiz in Ezekiel in the Apocalypse (New York: Peter Lang, 1989), p. 488: “[T]he liturgy was the privileged setting for understanding John’s Apocalypse. There the Scriptures were read and interpreted. … Cultic vocabulary, liturgical formulae, and hymnic-doxological elements throughout the book offer evidence that this was the case.” Also see Leonard L. Thompson, The Book of Revelation (New York: Oxford University Press, 1990), p. 72: “Moreover, the seer receives his visions “on the Lord’s Day’ (1:10)—in sacro tempore—the day of worship in the early church, just as he expects them to be read in the worshiping community. Prophetic revelation is both received and proclaimed in the context of worship. Those comments by the seer square with Paul’s, who states that an “apocalypse’ makes up a part of the service when Christians gather for worship (1 Cor. 14:26). At the end of a discussion on spiritual gifts, Paul describes a service of worship: it includes, among other things, the singing of hymns and the proclamation of apocalypses (1 Cor. 14:26). … The prophet can use any one of several forms of worship: a prayer, a hymn, a revelation, or even a teaching. The important thing is that the services be orderly and controlled. The true prophet, even when he is “in the Spirit,’ has control (1 Cor. 14:32). The close connection between worship and apocalypse in the Book of Revelation thus conforms in several respects to what Paul says in 1 Corinthians.” He concludes: “In both Revelation and the early church, worship serves as the setting in which eschatological narratives (such as the Book of Revelation itself) unfold. Furthermore, in both Revelation and the churches of Asia Minor, worship realizes the kingship of God and his just judgment; through liturgical celebration eschatological expectations are experienced presently. Hymns, thanksgivings, doxologies, and acclamations realize in the context of worship the eschatological message. … The Book of Revelation, by functioning in communal worship of Asia Minor as heavenly worship functions in the book itself, links heaven and earth. The work mediates its own message” (pp. 72–73). Also see David E. Aune, The Cultic Setting of Realized Eschatology in Early Christianity (Leiden: E. J. Brill, 1972).
值得注意的是，《公教会教理》说：「圣约翰的《启示录》，在教会的礼仪中诵读时，首先向我们启示：『有一个宝座安置在天上，又有一位坐在宝座上』——『主神』……」（1137，强调为引用者所加）。教理这项教导强调：正如本书嘱咐读者所做的（启1:3），特意「在教会的礼仪中」来阅读并诠释《启示录》，是何等恰当而发人深省；参J.-P·鲁伊斯，《〈启示录〉中的以西结》（纽约：彼得·朗，1989年），第488页：「【礼】仪是理解约翰〈启示录〉的特选语境；经文在那儿被诵读并加以解释……全书中宗教礼仪的词汇、礼仪公式、赞美诗与颂词要素，都为此提供了证据。」另参伦纳德·L·汤普森，《启示录》（纽约：牛津大学出版社，1990年），第72页：「此外，那位先见是在『主日』（1:10）——in sacro tempore（圣时）——也就是初代教会的敬拜之日，领受他的异象，正如他也期待这些异象要在敬拜的团体中被诵读。先知性的启示是在敬拜的脉络中被领受且被宣讲的。先见的这些话，与保罗的话相吻合：当基督徒聚集敬拜时，『启示』（apocalypse）是礼仪的一部分（林前14:26）。在讨论完属灵恩赐之后，保罗描述了一场敬拜礼：其中包括了唱诗与宣讲启示（林前14:26）……先知可以使用敬拜的多种形式：祈祷、赞歌、启示，甚至教导。重要的是礼仪要有秩序并受掌控。真正的先知，即便『在圣灵中』，也自我节制（林前14:32）。《启示录》中敬拜与启示之间的紧密联系，因此在若干方面与保罗在〈哥林多前书〉中的话相契。」他总结说：「在《启示录》与初代教会中，敬拜都充当着末世叙事（例如《启示录》本身）展开的场域。此外，在《启示录》与亚细亚诸教会中，敬拜使神的王权与他公义的审判得以现实地彰显；借着礼仪的庆祝，末世的盼望于今被经验到。赞美诗、感谢、颂词与欢呼，使末世的信息在敬拜的脉络中得以实现……《启示录》在亚细亚众教会的共同行礼中所起的作用，正如书中所描绘的天上敬拜那样，把天与地连结了起来；这部作品由自身的运行传达了它的信息」（72—73页）。另参大卫·E·奥恩，《初期基督信仰中「实现之末世论」的礼仪处境》（莱顿：布里尔，1972年）。
“first confess your transactions …” Didache 14.13
「先承认你们的过错……」《十二使徒遗训》14.13。
“the church on the site of …” See Jerome Murphy-O’Connor, O.P., “The Cenacle and Community: The Background of Acts 2:44–45,” in M. D. Coogan, J. C. Exum, and L. E. Stager (eds.), Scripture and Other Artifacts (Louisville, Ky.: Westminster John Knox, 1994), pp. 296–310. Rainer Reisner, “Jesus, the Primitive Community, and the Essene Quarter of Jerusalem,” in J. H. Charlesworth (ed.), Jesus and the Dead Sea Scrolls (New York: Doubleday, 1992), pp. 198–234; Bargil Pixner, O.S.B., “Jerusalem’s Essene Gateway: Where the Community Lived in Jesus’ Time,” Biblical Archaeology Review (May–June 1997); idem, “Church of the Apostles Found on Mount Zion,” Biblical Archaeology Review (May–June 1990).
「建在……遗址上的那所教堂」参杰罗姆·墨菲—奥康纳（OP）〈楼厅与团体：徒2:44—45的背景〉，载M·D·库根、J·C·埃克瑟姆、L·E·斯泰杰（编），《经文与其他文物》（肯塔基路易斯维尔：威敏斯特·约翰诺克斯，1994年），296—310页；赖纳·赖斯纳〈耶稣、原初团体与耶路撒冷的爱色尼区〉，载J·H·查尔斯沃思（编），《耶稣与死海古卷》（纽约：道布尔戴，1992年），198—234页；本笃会巴吉·皮克斯纳〈耶路撒冷的爱色尼之门：耶稣时代团体的居处〉，《圣经考古评论》（1997年5—6月）；同著〈在锡安山发现使徒教会〉，《圣经考古评论》（1990年5—6月）。
“For truly …” St. Cyril of Jerusalem, Catechetical Lectures 22.4.
「因为确实……」耶路撒冷的圣区利罗，《慕道讲授》22.4。
For a good discussion of the celestial dimensions of the Mass in various patristic and medieval sources, see M. M. Schaefer, “Heavenly and Earthly Liturgies: Patristic Prototypes, Medieval Perspectives, and a Contemporary Application,” Worship 70 (1996): 482–505. “The liturgies of the old churches of East and West are inspired by the symbolic structures of Hebrews and Revelation. … The environment of the Divine Liturgy symbolizes worship “from above.’ Centralized buildings crowned by a dome “imitate’ heaven. Deacons obedient to a sacred choreography serve as ministering angels while the people sing acclamations as if at the heavenly court. The priest is icon of Christ the high priest. … Iconographical fount for numerous paleo-Christian and medieval apsidal programs in the city of Rome, it [the Book of Revelation] figured large in the religious imagination of the West” (pp. 489–90). Schaefer quotes Gregory the Great: “For, who of the faithful can have any doubt that at the moment of the immolation, at the sound of the priest’s voice, the heavens stand open and choirs of angels are present at the mystery of Jesus Christ. There at the altar the lowliest is united with the most sublime, earth is joined to heaven, the visible and the invisible merge into one” (Dialogues IV.58 [PL 77, 425D]). She concludes: “Loss of patristic perspectives relegates the mystery of heaven and earth united in worship to the eschatological future …” (p. 502). Also see the groundbreaking study on the subject, O. Piper, “The Apocalypse of John and the Liturgy of the Ancient Church,” Church History 20 (1951): 10–22.
关于在多种教父与中世纪文献中论弥撒的天上维度之精彩讨论，可参M·M·谢费尔〈天上与地上的礼仪：教父原型、中世纪视角与当代应用〉，《敬礼》70（1996年）：482—505。「东西方古老教会的礼仪，受到了《希伯来书》与《启示录》象征结构的启发……圣体礼的礼仪环境，象征着『从上头而来』的敬拜。中央平面、覆以穹顶的建筑『摹仿』天。执事顺从神圣的『编舞』，如同服役的天使，而众民歌唱欢呼，仿佛置身天廷。祭司则是大祭司基督的圣像……《启示录》作为罗马城众多早期基督教与中世纪后殿图像工程的源泉，在西方的宗教想象中占据重要地位」（489—490页）。谢费尔引述大额我略：「谁中的信徒还能怀疑？就在祭献之刻，在祭司发声之时，诸天开启，天使的歌队出席耶稣基督的奥秘。在祭坛那里，至卑者与至高者联合，地与天相连，可见与不可见合而为一」（《对话录》四·58【PL 77, 425D】）。她总结说：「失却教父的视角，便把『在敬拜中天与地合一』的奥秘挪到了纯粹末世的未来……」（502页）。另参该题之奠基性研究：O·派珀〈约翰〈启示录〉与古代教会的礼仪〉，《教会史》20（1951年）：10—22。
Erik Peterson, The Angels and the Liturgy (New York: Herder and Herder, 1964): p. ix: “We see clearly that the earthly Jerusalem with its temple worship has been the starting point for these ideas and images of primitive Christian literature; but the starting point has been left behind and it is no longer upon earth that Jerusalem is sought as a political power or centre of worship but in heaven, whither the eyes of all Christians are turned.” Elsewhere he writes: “Our analysis of the Liturgy of St. Mark is complete. This analysis has established our thesis that all earthly worship of the Church is to be seen as a participation in that worship offered to God by the angels in heaven—is confirmed not only by holy Scripture, but also by the tradition of the Church as expressed in the liturgy.”
埃里克·彼得森，《天使与礼仪》（纽约：赫尔德，1964年），第ix页：「我们清楚看见，带着圣殿敬拜的地上耶路撒冷，是原始基督教文献这些观念与意象的起点；但这起点已被超越，人们不再在地上寻找耶路撒冷作为政治权力或敬拜中心，而是在天上——所有基督徒的目光都转向那里。」他在别处写道：「我们对《圣马可礼》的分析已经完成；这项分析确立了我们的论题：教会地上一切的敬拜，都应被看作是参与天使在天上向神所献的敬拜——这不仅由圣经所印证，也由教会在礼仪中所表达的传统所证实。」
“the body is a hidden …” Liber Graduum 12.1, cited in P. Manniyattu, Heaven on Earth (Rome: Mar Thoma Yogam, 1995), p. 9.
「身体是隐藏的……」《品级之书》12.1，转引自P·马尼亚图，《人间天国》（罗马：马尔多默公会，1995年），第9页。
Worship Is Warfare
敬拜即争战
“This war is unavoidable …” Dom Lorenzo Scupoli, The Spiritual Combat (Westminster, Md.: Newman, 1945), p. 45.
「这场战争在所难免……」罗伦佐·斯库波利，《属灵争战》（马里兰州威斯敏斯特：纽曼，1945年），第45页。
“if the fury of your enemies is great …” Ibid, p. 44.
「如果你的仇敌怒气汹汹……」同上，第44页。
On the saints of the Roman Canon. See Joseph Ratzinger, A New Song for the Lord (New York: Crossroad, 1997), p. 175.
关于《罗马正典》中所列诸圣，参约瑟夫·拉青格，《为主唱新歌》（纽约：十字路出版社，1997年），第175页。
Parish the Thought
堂区沉思
“God in His deepest mystery …” Pope John Paul II, Puebla: A Pilgrimage of Faith (Boston: Daughters of St. Paul), p. 86.
「在他最深的奥秘里，神……」教宗若望保禄二世，《普埃布拉：信仰的朝圣》（波士顿：圣保罗之女会），第86页。
M. J. Scheeben, The Mysteries of Christianity (St. Louis: Herder, 1950), p. 509: “By the celebration of the sacrificial act which takes place on this earth, the Church is able to enter directly into union with the heavenly sacrifice Christ offers in the body that is glorified. … The Eucharistic act of sacrifice bears the stamp of immolation consummated on the cross, and reenacts it vividly in its form and power, only so far as in the heavenly holocaust the immolation of the cross is exhibited and offered in God’s eternal remembrance, and this rememberance is visibly depicted to us in the separation of the blood from the body in the Eucharist by the difference between the species.”
M·J·舍本，《基督信仰的诸奥秘》（圣路易：赫尔德，1950年），第509页：「借着在地上举行这祭献的行动，教会得以直接进入与天上之祭的共融——就是基督在他已被光荣的身体中所献的祭……圣餐的祭献之举带有十字架上既成全之祭的印记，并在其形与能上生动地重现此祭；其所以如此，是因为在天上的全焚祭中，十字架的祭献在神的永恒记忆中被呈现并被奉献；而这记忆又以可见的方式向我们描绘出来，就是在圣体中，借着两种形相（饼与酒）的区别，显出血与体的分离。」
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Hahn, Scott.
The lamb’s supper: the Mass as heaven on Earth / by Scott Hahn.
—1st ed.
p. cm.
Hahn, Scott.
The Lamb’s Supper: The Mass as Heaven on Earth / by Scott Hahn.
—初版
p. cm.
- Mass—Celebration. 2. Bible. N.T. Revelation—Criticism,
interpretation, etc. I. Title.
BX2230.5.H29 1999
264′.02036—dc21 99-23679
CIP
- 弥撒——礼仪。2. 圣经。新约。启示录——批评、诠释等。I. 题名。
BX2230.5.H29 1999
264′.02036—dc21 99-23679
CIP
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