Sabbatarianism, Semi-Sabbatarianism安息日

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The view which insists that one day of each week be reserved for religious observance as prescribed by the OT sabbath law. It is most important that we note a distinction between strict or literal sabbatarianism and semisabbatarianism.该观点坚持认为, 一周一天每个人都可以保留宗教仪式作为法律规定的旧约安息日。这是最重要的是,我们注意到semisabbatarianism严格区分或文字sabbatarianism和。

Strict or literal sabbatarianism contends that God's directive concerning the OT sabbath law is natural, universal, and moral; consequently the sabbath requires mankind to abstain from all labor except those tasks necessary for the welfare of society.严格或文字sabbatarianism争辩上帝的指示有关职能治疗安息日法是自然的,普遍的,道德的;因此人类需要的安息日放弃所有这些任务,除了为社会福利的必要劳动。 In this view the seventh day, the literal sabbath, is the only day on which the requirements of this law can be met.在这一观点的第七天,文字安息日,是唯一的一天,对这部法律的要求可以得到满足。Historically, we see a trend toward sabbatarianism in the Eastern church during the fourth century and the Irish church of the sixth century when, interestingly, a dual recognition of both sabbath and Sunday was stressed. It was not until the Reformation, however, that we meet the quintessence of sabbatarianism.历史上,我们看到了一个东方世纪的教堂,在第四个趋势和走向sabbatarianism在公元六世纪时,爱尔兰教会,有趣的是,和周日双重承认双方强调安息日。 直到改革,但是,我们满足sabbatarianism精髓。

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Luther opposed the doctrine, pointing out (in his "Letter against the Sabbatarians") the legalistic pitfalls inherent in the view. 路德反对学说,指出(在他的“信对Sabbatarians”)的观点在法理陷阱所固有的。Calvin agreed in principle with Luther's stance.卡尔文原则上同意路德的立场。The Transylvania unitarians adopted strict sabbath observance during the seventeenth century, later moving to a total acceptance of Judaism.特兰西瓦尼亚神论的,在十七世纪通过严格遵守安息日,后来迁移到完全接受的犹太教。The Seventh day Baptists originated in 1631, bringing sabbatarianism to England and later to Rhode Island and New York.第七天浸信会起源于1631年,使sabbatarianism英格兰,后来罗得岛和纽约。The most notable proponent of strict sabbatarianism at the present time is the Seventh day Adventist Church; several smaller adventist groups hold the same or similar views.严格的sabbatarianism最显着的支持者在目前的时间是安息日教会,几个小安集团持有相同或相似的看法。Adventists believe they have been raised for the express purpose of proclaiming that God requires all men to observe the sabbath.复临信徒相信他们已在宣称神要求所有的人遵守安息日提出的明确目的。

Their arguments for the universally binding character of the sabbath law are these: it (1) is part of the moral law, (2) was given at the creation, and (3) was not abrogated in the NT.为安息日的法律具有普遍约束力的性格他们的论据是这些:(1)条是道德法律的一部分,(2)获得在创作,及(3)没有在新台币废止。 Some adventists see in Sunday observance a fulfillment of the prophecy (Rev. 14:9ff.) which states that deluded mankind will be forced to accept the mark of the beast (Sunday observance) in order to survive during the days prior to Christ's second advent.有些复临见遵守在周日的预言(启示录14时09分几段)。其中规定,迷惑人类将被迫接受兽(星期日遵守)标记,以便在几天之前,基督生存的第二次来临的实现。

. Semisabbatarianism holds a view essentially the same as strict sabbatarianism but transfers its demands from Saturday, the seventh day, to Sunday, the first day of the week. As early as the fourth and fifth centuries theologians in the Eastern church were teaching the practical identity of the Jewish sabbath and the Christian Sunday. Semisabbatarianism持有相同的看法基本上是sabbatarianism为严格,但转移的一天,从周六的要求,第七到周日,一周的第一天早在第四和第五世纪的教会神学家在东区是教学中的实际身份在犹太安息日和基督教礼拜。 Eusebius's interpretation of Ps.尤西比乌斯的解释诗。91 (c. 320) greatly influenced the ultimate transfer of sabbath assertions and prohibitions to the first day of the week.91(约320)极大地影响了安息日的断言和禁令最终转移到一周的第一天。An ancient legend related in the so called Apocalypse of Peter, and known to Augustine and Prudentius, significantly transfers to Sunday what the original legend said concerning the sabbath: those who suffer the pains of the lost in hell are, for the sake of Christ, permitted to rest from torment on Sunday, the first day of the week!一个古老的传说相关的彼得,所谓的启示和已知的奥古斯丁和普顿,明显转移至周日当初传说有关安息日说:那些谁受苦,为了基督的是失去了在地狱的痛苦,获准在周日休息的折磨,在一周的第一天!

It was Albertus Magnus who first suggested a structured semisabbatarianism by dividing the sabbath command into (1) the moral command to observe a day of rest after six days of labor and (2) the ceremonial symbol that applied only to the Jews in a literal sense. Thomas Aquinas lifted this formulation to the status of official doctrine, a view later held by a large number of Reformed theologians as well. 这是谁首先提出阿尔伯图斯思安息日命令到一个结构semisabbatarianism除以(1)道义上的命令和劳动观察天休息6天之后(2)礼仪符号只适用于字面意义上的犹太人。托马斯阿奎那解除这一提法的官方地位的学说,有一种观点后举行一个经过改革的神学家,以及一大批。 Semisabbatarianism reached its zenith in English Puritanism, later finding its way to the New World through the early colonists.Semisabbatarianism在英国清教达到顶峰,后来发现通过早期殖民者的方式向新的世界。Sunday restrictions and so-called blue laws in various states are a constant reminder of the influence of this view on the laws of our land.周日限制和各个国家所谓的蓝色法律是该对我们的土地法律观的影响不断提醒。Organizations such as the Lord's Day Observance Society (est. 1831), and the Imperial Alliance for the Defense of Sunday (England) have sought to preserve the principles of semisabbatarianism, but with decreasing success since World War II.组织,如主日庆祝会(估计1831),并为周日(英国)国防部帝国联盟寻求保护,但下降第二次世界大战以来成功semisabbatarianism的原则。

FR Harm帧中继的危害
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
RD Brackenridge, "The Sabbath War of 1865 - 6," in RSCHS 16:1; R Cox, Literature of the Sabbath Question; P Collinson, "The Origins of English Sabbatarianism," in Studies in Church History; CH Little, Disputed Doctrines; M Luther, Letter to a Good Friend Against the Sabbatarians; E Morgan, The Puritan Family; E Plass, What Luther Says, III; JM Reu, Christian Ethics; W Rordorf, Sunday; P Schaff, The Anglo American Sabbath; AH Strong, Systematic Theology; W Whitaker, Sunday in Tudor and Stuart Times and The Eighteenth Century Sunday.路布拉肯里奇,“1865年安息日战争 - 6,”在RSCHS 16点01分与r考克斯的安息日问题文学; P哥,“英语Sabbatarianism的起源,”在教会的历史研究;甲烷小,有争议的教义;米路德,以信为一美元对Sabbatarians好朋友,电子商务摩根,清教徒家庭,电子商务普拉斯,什么路德说,三; JM拉吴,基督教伦理; W Rordorf,星期日; p沙夫,英美资源安息日;阿强的,有系统的神学; W惠特克,在都铎和斯图亚特星期日泰晤士报周日和十八世纪。


Sabbatarians, SabbatarianismSabbatarians,Sabbatarianism

Catholic Information天主教新闻

(Hebrew Shabot rest).(希伯来文Shabot休息)。

The name, as appears from its origin, denotes those individuals or parties who are distinguished by some peculiar opinion or practice in regard to the observance of the Sabbath or day of rest.这个名字,从它的起源时,表示这些个人或谁是一些奇特的意见或做法杰出的关于安息日或休息日的缔约方。In the first place it is applied to those rigorists who apparently confound the Christian Sunday with the Jewish Sabbath and, not content with the prohibition of servile work, will not allow many ordinary and innocent occupations on the Sunday.首先它是适用于那些rigorists谁显然混淆与犹太安息日,不与奴性的工作禁止内容的基督教礼拜,不会让许多普通的星期天和无辜的职业。 This form of Sabbatariansm has chiefly prevailed among Scottish and English Protestants and was at one time very common.这种Sabbatariansm之间普遍的形式主要有苏格兰和英格兰的新教教徒,在同一时间的情况非常普遍。Of late years it has sensibly declined; and there is now a tendency towards the opposite extreme of laxity in observing the law of Sunday rest.最近几年它已经明智地下降;,人们现在是朝着松弛观察的周日休息法相反的极端倾向。 These Sabbatarians never formed a distinct sect; but were merely a party of rigorists scattered among many and various Protestant denominations.这些Sabbatarians从未形成了鲜明的教派,但只是在许多新教教派和各种分散rigorists的党。 At the same time it is not only in their name that they have something in common with the distinctive sects of Sabbatarians properly so-called, for their initial error in neglecting the distinction between the Christian weekly festival and the Jewish Sabbath is likewise the starting-point of the Sabbatarian sects; and these carry their mistaken principle to its logical conclusion.同时也只有在他们的名字不是他们有独特的Sabbatarians教派妥善所谓的共同点忽视他们在基督教之间的每周节和犹太安息日初始误差的区别,同样的起点点的Sabbatarian教派,而这些携带他​​们的错误原则的合乎逻辑的结论。

This logical development of judaizing Sabbatarianism is curiously illustrated in the history of a sect of Sabbatarian Socinians founded in Transylvania in Hungary towards the end of the sixteenth century.这种合乎逻辑的发展是犹太化Sabbatarianism好奇地说明了一个历史的Sabbatarian苏西尼节创办于匈牙利特兰西瓦尼亚朝十六世纪末。 Their first principle, which led them to separate from the rest of the Unitarian body, was their belief that the day of rest must be observed with the Jews on the seventh day of the week and not on the Christian Sunday.他们的第一个原则,这导致他们分开是统一body休息,他们认为,一天的休息,必须遵守与犹太人对周第七天,并没有对基督教礼拜。 And as we learn from Schrodl the greater part of this particular Sabbatarian sect joined the orthodox Jews in 1874, thus carrying out in practice the judaizing principle of their founders.当我们从Schrodl学习这一特定Sabbatarian节于1874年加入了大部份的正统犹太教徒,因而在实践中履行了其创始人犹太化的原则。 Although there does not seem to be any immediate or obvious connection between the observance of the seventh day and the rejection of infant baptism, these two errors in doctrine and discipline are often found together.虽然似乎没有受到任何之间的第七天遵守和婴儿的洗礼,拒绝直接或明显的联系,在理论和纪律这两个错误是经常一起被发现。 Thus Sabbatarianism made many recruits among the Mennonite Anabaptists in Holland and among the English Baptists who, much as they differ on other points of doctrine, agree in the rejection of paedo-baptism.因此,在荷兰之间作出Sabbatarianism门诺anabaptists和谁之间,就像他们在其他各点不同的学说英语浸信会许多新兵,在paedo -洗礼拒绝同意。And it is presumably a result of this contact with Anabaptism that Sabbatarianism is also found in association with fanatical views on political or social questions.它大概是这个结果与Anabaptism联系Sabbatarianism也与狂热的政治或社会问题的看法协会发现。 The most conspicuous of English Sabbatarian Baptists was Francis Bampfield (d. 1683), brother of a Devonshire baronet and originally a clergyman of the English Church.英语Sabbatarian浸信会最引人注目的是弗朗西斯班普菲尔德(卒于1683年),兄弟的德文郡男爵和原先是英国教会牧师。 He was the author of several works and ministered to a congregation of Sabbatarian Baptists in London.他的几个作品的作者伺候的Sabbatarian浸信会在伦敦聚集。He suffered imprisonment for his heterodoxy and eventually died in Newgate.他为他的异端遭受监禁,并最终在纽盖特死亡。 In America the Baptists who profess Sabbatarianism are known as Seventh-Day Baptists.浸信会在美国宣称Sabbatarianism谁被称为第七日浸信会。

But if the greater number of Sabbatarians have come from the Baptists, the most amazing of them was at one time associated with the Wesleyan Methodists.但如果更多的Sabbatarians从浸信会来,其中最神奇的是在与卫斯理卫关联一次。This was the prophetess Joanna Southcott (1750-1814), like Bampfield, a native of Devonshire, who composed many spiritual poems and prophetical writings, and became the mother of a sect of Sabbatarians, also known as Southcottians or Joannas.这是先知乔安娜索思科特(1750至1814年),如班普菲尔德,德文郡一个人,谁创作了很多诗歌和预言精神的著作,并成为一个Sabbatarians教派,也被称为Southcott的信徒或Joannas母亲。 Modern Englishmen who are apt to smile at medieval credulity can scarcely find in Catholic countries in the "darkest" days of ignorance any instance of a more amazing credulity than that of Joanna Southcott's disciples, who confidently awaited the birth of the promised Messiah whom the prophetess of sixty-four was to bring into the world.现代英国人谁是在中世纪的轻信易微笑几乎无法找到,在天主教国家,在“最黑暗的”无知天的任何一个比乔安娜索思科特的弟子,谁自信地等待着承诺的弥赛亚的诞生,更惊人的轻信实例谁先知对六四是带给世界。 They gave practical proof of their faith by preparing a costly cradle.他们给一个昂贵的摇篮,编写他们的信仰实际的证据。Nor did they abandon all hope when the poor deluded woman died of the disease which had given a false appearance of pregnancy.他们也没有放弃所有的希望蒙骗女子当差的因为他将一个怀孕的假象疾病而死亡。The sect survived for many years; and when in 1874 her tombstone was shattered by an accidental explosion, the supposed portent re-enkindled the faith of her followers.该教派存活了很多年,而当她的墓碑是在1874年破灭了意外爆炸的是,所谓预兆重新点燃了她的信徒的信仰。

The American sect of Seventh-Day Adventists may be added to the list of Sabbatarian communities, among which their large numbers should give them a conspicuous place.在安息日教派可能会增加美国对Sabbatarian社区,其中的大量应该给他们一个显眼的地方的清单。To these may be added the Jewish sect of Sabbatarians, though these derive their name not from the Sabbath, but from their founder, Sabbatian Zebi or Zevi (1626-76).为了这些可能会增加他们的名字,但这些派生不是从安息日,而是从他们的创始人,Sabbatian Zebi或赛维(1626年至1676年)的Sabbatarians犹太节。His teaching was not concerned with any special observance of the Sabbath, but as a form of false Messianism it may be compared with the mission of Joanna Southcott.他的教学,是不涉及任何特殊的安息日遵守,但作为一个虚假弥赛亚形式可能与乔安娜索思科特的任务比较。The two stories show some strange points of resemblance especially in the invincible credulity of the disciples of the pretended Jewish Messiah and of the deluded Devonshire prophetess.这两个故事表明,特别是在犹太人的弥赛亚的假装无敌的弟子轻信和德文郡先知迷惑一些奇怪的相似点。(See bibliography of ADVENTISTS) (见复临书目)

Publication information Written by WH Kent.出版信息的书面瓦肯特。Transcribed by John Looby.转录由约翰卢比。The Catholic Encyclopedia, Volume XIII.天主教百科全书,卷十三。Published 1912.发布1912年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, February 1, 1912. Nihil Obstat,1912年2月1日。Remy Lafort, DD, Censor.人头马lafort,副署长,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰法利枢机主教,大主教纽约


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