主的晚餐

慈运理坚持，圣经经文教导主的晚餐只是一个记号（sign），要赋予它更多的意义，就侵犯了圣礼的本质。

Zwingli insisted that the biblical text taught that the Lord 's Supper was a sign , and that to make it something more violated the nature of the sacrament .

路德同样认为慈运理对主的晚餐的看法是重回到罗马教会。

Luther likewise saw a return to Rome in Zwingli 's view of the Lord 's Supper .

基督论的问题构成了路德和慈运理在主的晚餐上激烈辩论的基础。

The question of Christology formed the basis for Luther and Zwingli 's fierce debate on the Lord 's Supper .

你们聚集在一处，并不是为吃主的晚餐。

When you come therefore together into one place , it is not now to eat the Lord 's supper .

走过基督论争论的过程，来看基督是否在主的晚餐中，我们会发现一种强烈的肉体与灵魂的二分法。

Coursing through the Christological debate over Christ 's presence in the Supper was a strong dichotomy between flesh and spirit .

很不幸地，路德和慈运理认为在主的晚餐上的歧义，排除了他们在政治和宗教上结盟的可能性。

It is unfortunate that Luther and Zwingli saw their differences on the Lord 's Supper as excluding any possibility for political and religious alliance .

虽然他们在主的晚餐和其他议题上维持不同的看法，但是对听众来说，他们在宗教改革传统上有共同的立场是很明显的。

Though they maintain distinct views on the Lord 's Supper and other issues , the common ground between each Reformation tradition is evident to listeners .

路德用这些话间接暗示，当慈运理在追求对主的晚餐的理性认识时，否认了基督真正的人性。

With those words , Luther indirectly implied that Zwingli was denying the true humanity of Christ in his pursuit for a rational understanding of the Supper .

苏黎世在1525年废除了弥撒。他们用新的敬拜礼仪来庆祝主的晚餐，用主餐台和桌布来取代祭坛。

In Zurich , the mass was abolished in1525.The Lord 's Supper was celebrated with a new liturgy that replaced the altar with a table and tablecloth .

第六，守主的晚餐会增强并巩固我们的信心。最后，它的能力来自它信守一个忠诚的誓言。

Sixth , observance of the Lord 's Supper increases and supports faith , and finally , its power is its keeping of an oath of allegiance .