bw黑字吧 关注：10贴子：837
我的臂膀是拉人的臂膀，我的口舌是安慰人的口舌。
我为何要争战？为我争战的人何在？
不是战士动刀枪，医生动绷带吗？
耶和华的人手竟然短缺，护士上了战场，慰问者做了士兵。
唉！我的心乐意温和，不喜欢争斗。
我去向谁哀愁？我去哪能卸了我的装甲？
唉！巴不得属乎肉体，巴不得一个人隐居。我所的得福，如今做了我的忧虑。
谁能救我脱离战场？谁能救我脱离生活呢？
啊！热爱生活的人，如今诅咒生活，但谁能体恤他的忧虑，谁能明白他的愁苦呢？
我为何要争战？为我争战的人何在？
不是战士动刀枪，医生动绷带吗？
耶和华的人手竟然短缺，护士上了战场，慰问者做了士兵。
唉！我的心乐意温和，不喜欢争斗。
我去向谁哀愁？我去哪能卸了我的装甲？
唉！巴不得属乎肉体，巴不得一个人隐居。我所的得福，如今做了我的忧虑。
谁能救我脱离战场？谁能救我脱离生活呢？
啊！热爱生活的人，如今诅咒生活，但谁能体恤他的忧虑，谁能明白他的愁苦呢？
古墓里徘徊独自一人住在木板下面的小羊仔
顺着点光线顺出古墓跑到阳光下面的小羊仔
回到家前，劳心劳累，动心动脑，无处可逃
经常偷闲，无愿劳作，怯怯弱弱，像个女孩
七嘴和八舌带着钩子带跑迷途迷茫的雏鸡仔
跑上到战场打的七零八碎九死一生的小羊仔
低头求问，嘴巴说话，高声喧哗，低声吵架
无有所求，无处可躲，不知如何，回到天家
......
......
终于有一天那个无助无力无处可躲的小羊仔
终将在明天某个时候时间一睡不起的沉---眠
顺着点光线顺出古墓跑到阳光下面的小羊仔
回到家前，劳心劳累，动心动脑，无处可逃
经常偷闲，无愿劳作，怯怯弱弱，像个女孩
七嘴和八舌带着钩子带跑迷途迷茫的雏鸡仔
跑上到战场打的七零八碎九死一生的小羊仔
低头求问，嘴巴说话，高声喧哗，低声吵架
无有所求，无处可躲，不知如何，回到天家
......
......
终于有一天那个无助无力无处可躲的小羊仔
终将在明天某个时候时间一睡不起的沉---眠
人自己就是神的家，因为圣灵是神，神内住于人。保罗也说，我们就是圣灵的殿。
奥秘：人随时都可以敬拜神，随时都是可以爱神，随时都可以赞美神。因为神就在殿里。
基督里的自由是什么意思？
我们有不去作恶的自由，我们有不去顺服律法的自由，我们真的有行善的自由。三者合并
奥秘：人随时都可以敬拜神，随时都是可以爱神，随时都可以赞美神。因为神就在殿里。
基督里的自由是什么意思？
我们有不去作恶的自由，我们有不去顺服律法的自由，我们真的有行善的自由。三者合并
Sabbath and Sunday in the Writings of Irenaeus1999, 2014
Irenaeus, bishop of Lyons in the last half of the second century, also gives us lengthy comments on the Sabbath, and his views probably reflect those of Asia Minor, since that is where he was from. He had also been in Rome and may have been influenced by Justin Martyr. Irenaeus, commenting on the grainfield incident (Matthew 12), notes that Jesus did not break the Sabbath, but Irenaeus gives a rationale that applies to Christians, too:
The Lord…did not make void, but fulfilled the law, by performing the offices of the high priest…justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely [Mt 12:5]. For David had been appointed a priest by God, although Saul still persecuted him. For all the righteous possess the sacerdotal rank. And all the apostles of the Lord are priests
The implication is that, since all believers are priests, and priests are free to work on the Sabbath serving God, then Christians are free to work on the Sabbath. Regardless of the validity of Justin’s reasoning, it is evident that he did not believe that Christians had to keep the Sabbath. Just as circumcision was symbolic, he says, the Sabbath command was, too, typifying both morality and eschatology:
The Sabbaths taught that we should continue day by day in God’s service…ministering continually to our faith, and persevering in it, and abstaining from all avarice, and not acquiring or possessing treasures upon earth. Moreover, the Sabbath of God, that is, the kingdom, was, as it were, indicated by created things; in which [kingdom], the man who shall have persevered in serving God shall, in a state of rest, partake of God’s table.2
Irenaeus, like Justin, said that the patriarchs before Moses did not keep the Sabbath.3 But he also said that they kept the Decalogue and that Christians also had to!4 This discrepancy can be explained in two ways. Bauckham suggests that Irenaeus used the term “Decalogue” loosely, as synonymous with the natural law, as suggested in 4.16.3.5 Another possibility, which I prefer, is that Irenaeus considered a moral person to be de facto keeping the Sabbath command, as suggested in 4.16.1 and in another work: “Nor will he be commanded to leave idle one day of rest, who is constantly keeping sabbath, that is, giving homage to God in the temple of God, which is man’s body, and at all times doing the works of justice.”6
As another item of evidence probably from the second century, let us consider the Gospel of Thomas 27: “If you do not fast as regards the world, you will not find the kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the father.”7 The meaning here is debatable, since Gnostics often gave words unusual meanings. Everything needed an “interpretation.”8 This can be seen in Thomas 27. Fasting “as regards the world” does not mean ordinary fasting, but avoiding worldly sins. Similarly, it was not sufficient to say, “observe the Sabbath.” The words “as a Sabbath” may suggest an esoteric meaning, such as cessation of sin.9
Tertullian wrote in both the second century and in the third. Space does not permit a detailed evaluation of his works, nor is it necessary, since he agrees completely with Ignatius, Barnabas, Justin and Irenaeus. He rejected the literal Sabbath,10 said that the Patriarchs did not observe it,11 interpreted it in terms of morals12 and worshipped on Sunday.13 He gives yet more evidence that second-century Christians had abandoned the Sabbath and observed Sunday as the day for Christian worship.
Irenaeus, bishop of Lyons in the last half of the second century, also gives us lengthy comments on the Sabbath, and his views probably reflect those of Asia Minor, since that is where he was from. He had also been in Rome and may have been influenced by Justin Martyr. Irenaeus, commenting on the grainfield incident (Matthew 12), notes that Jesus did not break the Sabbath, but Irenaeus gives a rationale that applies to Christians, too:
The Lord…did not make void, but fulfilled the law, by performing the offices of the high priest…justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely [Mt 12:5]. For David had been appointed a priest by God, although Saul still persecuted him. For all the righteous possess the sacerdotal rank. And all the apostles of the Lord are priests
The implication is that, since all believers are priests, and priests are free to work on the Sabbath serving God, then Christians are free to work on the Sabbath. Regardless of the validity of Justin’s reasoning, it is evident that he did not believe that Christians had to keep the Sabbath. Just as circumcision was symbolic, he says, the Sabbath command was, too, typifying both morality and eschatology:
The Sabbaths taught that we should continue day by day in God’s service…ministering continually to our faith, and persevering in it, and abstaining from all avarice, and not acquiring or possessing treasures upon earth. Moreover, the Sabbath of God, that is, the kingdom, was, as it were, indicated by created things; in which [kingdom], the man who shall have persevered in serving God shall, in a state of rest, partake of God’s table.2
Irenaeus, like Justin, said that the patriarchs before Moses did not keep the Sabbath.3 But he also said that they kept the Decalogue and that Christians also had to!4 This discrepancy can be explained in two ways. Bauckham suggests that Irenaeus used the term “Decalogue” loosely, as synonymous with the natural law, as suggested in 4.16.3.5 Another possibility, which I prefer, is that Irenaeus considered a moral person to be de facto keeping the Sabbath command, as suggested in 4.16.1 and in another work: “Nor will he be commanded to leave idle one day of rest, who is constantly keeping sabbath, that is, giving homage to God in the temple of God, which is man’s body, and at all times doing the works of justice.”6
As another item of evidence probably from the second century, let us consider the Gospel of Thomas 27: “If you do not fast as regards the world, you will not find the kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the father.”7 The meaning here is debatable, since Gnostics often gave words unusual meanings. Everything needed an “interpretation.”8 This can be seen in Thomas 27. Fasting “as regards the world” does not mean ordinary fasting, but avoiding worldly sins. Similarly, it was not sufficient to say, “observe the Sabbath.” The words “as a Sabbath” may suggest an esoteric meaning, such as cessation of sin.9
Tertullian wrote in both the second century and in the third. Space does not permit a detailed evaluation of his works, nor is it necessary, since he agrees completely with Ignatius, Barnabas, Justin and Irenaeus. He rejected the literal Sabbath,10 said that the Patriarchs did not observe it,11 interpreted it in terms of morals12 and worshipped on Sunday.13 He gives yet more evidence that second-century Christians had abandoned the Sabbath and observed Sunday as the day for Christian worship.
The Lord’s day
Almost all second-century Christians observed Sunday as a day of worship (not a day of required rest), rather than the Sabbath.14 No matter what the original reason(s) may have been for meeting on the first day of the week, Christians could have easily seen a biblical significance to that day: It was the day on which the risen Lord appeared to the disciples.15Of all the days of the week, only the first and the seventh were ever considered, and Sunday was quickly understood as the day for Christian worship.
Although a few Christians observed the Sabbath, Sunday was more distinctively Christian. It became the day on which believers worshiped the Lord, and the day became known in the second century as “the Lord’s day [kuriakē hēmera].”16 The term was so well known that the word for “day” became unnecessary — if a Christian wrote about the kuriakē, readers would understand that Sunday was meant. This term therefore gives additional evidence that Sunday was the Christian day of worship in the second century.17 Let us survey the evidence for this term.
In the late first century, John used kuriakē hēmera in Revelation 1:10, but the meaning there is debated. In the early second century, Ignatius used kuriakē alone, and textual variants cause the meaning to be debatable.18 The Gospel of Peter 35 and 50 (middle second century) used kuriakē to designate the day of Jesus’ resurrection.19 Eusebius reports that Dionysius of Corinth (c. 170) wrote, “Today we have kept the Lord’s holy day [kuriakē hagia hēmera], on which we have read your letter.”20 The Acts of Peter (last half of the second century) “clearly identifies dies dominica (‘the Lord’s Day’) with ‘the next day after the Sabbath,’ and the Acts of Paul [also last half of the second century] represents the apostle as praying ‘on the sabbath as the Lord’s Day [kuriakē alone] drew near’”21 — both clearly referring to Sunday. Didache 14, which may date from the second half of the second century, referred to “the Lord’s [day] of the Lord [kuriakē de kuriou].”22
Clement of Alexandria (c. 190) also gives clear evidence that kuriakē meant the eighth day, Sunday,23 and he spoke of “keeping” the Lord’s day.24 He quoted a Valentinian Gnostic who equated the kuriakē with the ogdoad, the eighth heaven.25 “The same identification of kuriakē, the eighth day, with the ogdoad, the eighth heaven, is found in the antignostic Epistula Apostolorum [also second century].”26
In summary, evidence for the use of “Lord’s day” is clear for the latter half of the second century, but it is less clear for the first half. The terminology, however, is a secondary issue. The actual day observed by Christians is clear: Throughout the second century, all written evidence shows Christians rejecting the literal Sabbath and observing Sunday as the day for Christian worship.27 Even in the early second century, Sunday-keeping was the norm throughout Christendom (except for Jewish sects) — with no trace of controversy or any evidence that the custom was a recent innovation. The church that began as a Sabbath-keeping group became a Sunday-keeping group that rejected literal Sabbath-keeping.
Almost all second-century Christians observed Sunday as a day of worship (not a day of required rest), rather than the Sabbath.14 No matter what the original reason(s) may have been for meeting on the first day of the week, Christians could have easily seen a biblical significance to that day: It was the day on which the risen Lord appeared to the disciples.15Of all the days of the week, only the first and the seventh were ever considered, and Sunday was quickly understood as the day for Christian worship.
Although a few Christians observed the Sabbath, Sunday was more distinctively Christian. It became the day on which believers worshiped the Lord, and the day became known in the second century as “the Lord’s day [kuriakē hēmera].”16 The term was so well known that the word for “day” became unnecessary — if a Christian wrote about the kuriakē, readers would understand that Sunday was meant. This term therefore gives additional evidence that Sunday was the Christian day of worship in the second century.17 Let us survey the evidence for this term.
In the late first century, John used kuriakē hēmera in Revelation 1:10, but the meaning there is debated. In the early second century, Ignatius used kuriakē alone, and textual variants cause the meaning to be debatable.18 The Gospel of Peter 35 and 50 (middle second century) used kuriakē to designate the day of Jesus’ resurrection.19 Eusebius reports that Dionysius of Corinth (c. 170) wrote, “Today we have kept the Lord’s holy day [kuriakē hagia hēmera], on which we have read your letter.”20 The Acts of Peter (last half of the second century) “clearly identifies dies dominica (‘the Lord’s Day’) with ‘the next day after the Sabbath,’ and the Acts of Paul [also last half of the second century] represents the apostle as praying ‘on the sabbath as the Lord’s Day [kuriakē alone] drew near’”21 — both clearly referring to Sunday. Didache 14, which may date from the second half of the second century, referred to “the Lord’s [day] of the Lord [kuriakē de kuriou].”22
Clement of Alexandria (c. 190) also gives clear evidence that kuriakē meant the eighth day, Sunday,23 and he spoke of “keeping” the Lord’s day.24 He quoted a Valentinian Gnostic who equated the kuriakē with the ogdoad, the eighth heaven.25 “The same identification of kuriakē, the eighth day, with the ogdoad, the eighth heaven, is found in the antignostic Epistula Apostolorum [also second century].”26
In summary, evidence for the use of “Lord’s day” is clear for the latter half of the second century, but it is less clear for the first half. The terminology, however, is a secondary issue. The actual day observed by Christians is clear: Throughout the second century, all written evidence shows Christians rejecting the literal Sabbath and observing Sunday as the day for Christian worship.27 Even in the early second century, Sunday-keeping was the norm throughout Christendom (except for Jewish sects) — with no trace of controversy or any evidence that the custom was a recent innovation. The church that began as a Sabbath-keeping group became a Sunday-keeping group that rejected literal Sabbath-keeping.
59楼2017-08-22 22:46收起回复
64楼2017-08-28 20:00收起回复
啊。。。。。。。四处...啊......
主啊....找个人把我杀了吧...........这年头怎么过啊...............
我就是想一个人！我都没有了！我就是想不去担忧都不行！
啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊
......唉，主啊，人因怜悯和担忧受罪，为人忧愁的人岂能脱去自己的怜悯？我是受苦的人........你为何苦待我？？
想放手又放不开，做了本以为能得到安慰，也没得到，我到底做错了什么？使你如此待我？
主啊....找个人把我杀了吧...........这年头怎么过啊...............
我就是想一个人！我都没有了！我就是想不去担忧都不行！
啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊啊
......唉，主啊，人因怜悯和担忧受罪，为人忧愁的人岂能脱去自己的怜悯？我是受苦的人........你为何苦待我？？
想放手又放不开，做了本以为能得到安慰，也没得到，我到底做错了什么？使你如此待我？
66楼2017-08-31 20:08收起回复
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