Ascent, Ascension耶稣升天 中文 - Zhong Wen

General Information一般资料

Described in the Bible as the lifting up of Jesus Christ into heaven 40 days after the Resurrection (Mark 16:19; Luke 24:51; Acts 1:9), the Ascension signifies the exaltation of Christ as Lord of the universe and is thus closely associated with the resurrection.圣经中的描述为提升成天堂耶稣基督复活后的40天(马克16点19分,路加福音24:51;徒1:9),耶稣升天标志着作为宇宙主的基督的提高,因而密切相关的复活。 Ascension Thursday, kept 40 days after Easter, is one of the major feasts of the Christian church.阿森松周四,40天后保持复活节,是基督教教会的主要节日之一。

Ascent, Ascension晋,阿森松

General Information一般资料

The Ascension, in Christian belief, was the departure of Jesus Christ from the earth 40 days after his resurrection from the dead.阿森松岛,在基督教的信仰,是耶稣基督从地球出发后40天他从死里复活。 The event is described as occurring in the presence of the apostles; Christ was lifted up and a cloud took him out of their sight. In some New Testament passages (see Mark 16:19-20; Luke 24:50-51; Acts 1:1-14) the ascension is represented as an observed historical fact. Other passages (see 1 Peter 3:22; 1 Timothy 3:16, Hebrews 4:14) stress its theological dimension.该事件被描述为在使徒的存在发生;基督举起和云注意到了他们的视线他在一些新约经文(见马可福音16:19-20,路加福音24:50-51;行为1 :1 - 14)的提升都表示为一个观察到的历史事实 (见彼得3时22分其他段落;提摩太前书3:16,希伯来书4:14)强调它的神学维度。Its significance seems to center on the glorification of Christ and its service as a sign that his earthly mission had been fulfilled.其意义似乎围绕着基督和其作为他的使命已经完成地上签署服务颂扬。

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Feast of the Ascension盛宴的阿森松岛

The Feast of the Ascension, one of the great festivals of Christianity, is observed on Thursday, 40 days after Easter.该升天节,伟大的基督教节日之一,是观察到周四,40天之后复活节。Artists have often depicted the theme in one of three ways: Christ ascending upon clouds toward the outstretched hand of God the Father, Christ being carried by angels, or Christ ascending by his own power.艺术家们经常被描述的三种方式之一主题:基督在对上帝的父亲伸出的手云递增,基督正在开展的天使,基督或由他自己的力量上升。

Ascension of Christ升天的基督

Advanced Information先进的信息

The Ascension of Christ was that act of the God-man by which he brought to an end his post-resurrection appearances to his disciples, was finally parted from them as to his physical presence, and passed into the other world, to remain there until his second advent (Acts 3:21).基督的阿森松岛是,神人由他带到他结束后复活出场,他的弟子的行为,他们终于分手,以他的身体的存在,并传递到另一个世界,要一直保留,直到他的第二次来临(徒3:21)。 Luke describes this event in a word or two in Luke 24:51 and more fully in Acts 1:9.路加描述了在路加福音24:51两句话,更在使徒行传1:9充分此事件。Even if the words "and he was carried up into heaven" are not part of the true text in Luke 24:51, we have good reason for saying, in the light of Luke's clear and unambiguous words in his second treatise, that the doubtful words in Luke 24:51 express what was in his mind.即使加上“和他带进了天堂”是不是在路加福音24:51真实文本的一部分,我们有句俗话是卢克的明确和毫不含糊的词语在他的第二次论文轻,很好的理由,认为值得怀疑在路加福音24:51表达的话是什么在他心中。 In accordance with the oral testimony of the apostles, he carries on his story of the life of Jesus as far as "the day that he was taken up" (Acts 1:22).在与使徒的口头证词的规定,他进行了他对耶稣的生平事迹,据“的,他被带到了天”(徒1:22)。

According to the Fourth Gospel our Lord referred on three occasions to his ascending into heaven (John 3:13; 6:62; 20:17).根据我们的主称为第四福音先后三次到他进入天堂升(约3:13; 6:62; 20:17)。Paul speaks of Christ ascending far above all heavens in order to permeate the whole universe with his presence and power (Eph. 4:10).保罗谈到了基督远超过一切诸天递增,以贯穿他的存在和权力(弗4:10)整个宇宙。Such phrases as "received up in glory" (I Tim. 3:16), "gone into heavens" (I Pet. 3:22), and "passed through the heavens" (Heb. 4:14) refer to the same event.因为这样的短语“获得了在荣耀”(我添。3:16),“进了天堂”(我的宠物。3:22),并“通过天通过了”(希伯来书4:14)指同一事件。 Paul exhorts the Colossian believers to "seek the things that are above, where Christ is, seated on the right hand of God" (Col.3:1, ERV), and the numerous references in the NT to the session at the right hand of God presuppose the ascension.保罗劝勉的Colossian信徒“求是上面的事,在基督里,在神的右边坐下”(Col.3:1,ERV)在右手,在NT中多次提到的会议神的前提是提升。

In Eph.在弗。1:20ff. 1时20 FF。Paul passes directly from the resurrection to the exaltation of Christ to the place of supreme power and authority in the universe.保罗通过直接从复活的基督提高到至高无上的权力和权威的宇宙发生。In passages like Rom.在像罗通道。8:34 and Col. 3:1 the session might seem to be thought of as the immediate result of the rising from the dead, thus leaving no room, as some have argued, for the ascension as a distinct event; but it is difficult to see that there is any force in any argument derived from Paul's silence in such passages when in Eph. 8时34分和上校3:1会话可能似乎被认为是作为从死里复活的直接结果,从而留下任何余地,如一些人所认为的作为一个独特的事件提升;但很难看到有任何从保罗的沉默中得出这样的段落时,弗力的任何说法。 4:10 he states so emphatically his belief in the ascension.4点10分,他强调他的状态,以便在提升的信念。Our Lord's postresurrection appearances had, no doubt, shown that he belonged already to the upper world of light and glory; but with the ascension his fleeting visits to his disciples from that world came to an end, and the heavens received him from their sight.我们的主的postresurrection出场了,毫无疑问,表明他属于已经到了光明和荣耀上世界,但随着提升他的转瞬即逝的访问从那个世界对他的弟子走到了尽头,天收到他们的视线了。 Yet, through the indwelling Holy Spirit they were to come nearer to him than ever before, and he was to be with them forever (John 14:16-18).然而,通过留置圣灵,他们比以往任何时候都来接近他,他将永远与他们(约14:16-18)。

To object to the account of the ascension of Christ into heaven as implying a childish and outmoded view of the universe is, more or less, solemn trifling.要对象到天堂的基督升天帐户暗示宇宙的幼稚和过时的看法是,或多或少,庄严琐碎。While we may agree with Westcott when he says that "the change which Christ revealed by the ascension was not a change of place, but a change of state, not local but spiritual" (The Revelation of the Risen Lord, p. 180), on the other hand we are not unscientific when we think of the land where "the king in all His glory without a veil is seen" as the upper world of light and glory, high above us as good is above evil and blessedness above misery.虽然我们可能同意韦斯科特时,他说,“改变基督的升天发现不是一个地方的改变,而是一种状态的改变,而不是本地但心灵”(下复活的主,启示录第180页),另一方面,我们不是不科学的,当我们对其中“在所有的面纱,他没有荣耀的王被认为是”为荣耀的光,世界上陆地,上面我们高好是恶及以上的痛苦之上的幸福的想法。

The Heidelberg Catechism suggest three great benefits that we receive from the ascension.海德堡问答建议三个我们从提升得到极大的好处。

That third benefit is of supreme importance.这第三个好处是最高的重要性。The Holy Spirit was not given, in the fullness of his gracious working in the souls of men, until Jesus was glorified (John 7:39).圣灵没有给出,在他在人的灵魂丰满亲切的工作,直到耶稣荣耀(约7时39分)。"Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath poured forth this, which ye see and hear. For David ascended not into the heavens" (Acts 2:33-34, ERV). “被神高举右手,并具有父亲得到了圣灵的诺言,他祂所喷涌而出此理,你们看到和听到的。大卫跻身天不是”(徒2:33-34 ,ERV)。Thus was it demonstrated to the universe that, as Zahn has put it, "the risen Lord lives in heavenly communion with His and our Father, and that He takes an active part in the working of the power as well as of the grace of God in this world" (The Apostles' Creed, 162).因此,它被证明宇宙,作为赞恩所说,“复活的主住在天堂的共融与他和我们的父亲,他需要一个在电源工作积极参与,以及神的恩典在这个世界“(使徒信经,162)。

The ascended Lord is with us in the struggle here (Mark 16:19-20), and we know that he has gone to heaven "our entrance to secure, and our abode prepare" (John 14:2;Heb. 6:20).在登上主与我们同在这里的斗争(马克16:19-20),我们知道他已经去了天堂“我们的入口安全,我们的居留权准备”(约翰14:2;希伯来书6:20。 )。

A Ross阿罗斯
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
HADC; HDB; HDCG; W. Milligan, The Ascension and Heavenly Priesthood of Our Lord; AM Ramsey in Studiorum Novi Testamenti Societas, Bulletin II; HB Swete, The Ascended Christ; M. Loane, Our Risen Lord.HADC;组屋; HDCG; W.米利根,在阿森松岛和我们的主天干圣职;上午在Studiorum诺维Testamenti Societas,通报第二拉姆齐; HB Swete,在基督升天; M. Loane,我们复活的主。


Catholic Information天主教信息

See also The Feast of the Ascension.又见升天节。

The elevation of Christ into heaven by His own power in presence of His disciples the fortieth day after His Resurrection.进入天堂海拔基督的门徒,他在他的复活后40天存在自己的力量。It is narrated in Mark 16:19, Luke 24:51, and in the first chapter of the Acts of the Apostles.它是叙述在马克16时19分,卢克24:51,并在该使徒行传第一章。Although the place of the Ascension is not distinctly stated, it would appear from the Acts that it was Mount Olivet.虽然升天的地方是没有明显的表示,似乎从行为,这是摩科特。Since after the Ascension the disciples are described as returning to Jerusalem from the mount that is called Olivet, which is near Jerusalem, within a Sabbath day's journey.由于升天后,门徒被描述为返回耶路撒冷的橄榄山上那就是所谓的安装,这是在耶路撒冷附近安息日的旅程。Tradition has consecrated this site as the Mount of Ascension and Christian piety has memorialized the event by erecting over the site a basilica.传统的奉献这个站点作为阿森松岛和基督教的虔诚上奏山已在网站上的活动由架起大教堂。St. Helena built the first memorial, which was destroyed by the Persians in 614, rebuilt in the eighth century, to be destroyed again, but rebuilt a second time by the crusaders.圣赫勒拿岛建立了第一个纪念馆,是由波斯人摧毁了614,在第八世纪重建,被摧毁了,但重建了十字军第二次。 This the Moslems also destroyed, leaving only the octagonal structure which encloses the stone said to bear the imprint of the feet of Christ, that is now used as an oratory.这是穆斯林也被毁,只留下八角形结构包围石说承受基督的脚,这是现在作为一个演讲中使用的印记。

Not only is the fact of the Ascension related in the passages of Scripture cited above, but it is also elsewhere predicted and spoken of as an established fact.不仅是在上面提到的经文段落相关的阿森松岛的事实,但它也是其他预测和口语作为一个既定的事实了。Thus, in John 6:63, Christ asks the Jews: "If then you shall see the son of Man ascend up where He was before?"因此,在约翰6:63,基督问犹太人:“如果当时你会看到儿子登上了男子在他面前?”and 20:17, He says to Mary Magdalen: "Do not touch Me, for I am not yet ascended to My Father, but go to My brethren, and say to them: I ascend to My Father and to your Father, to My God and to your God."和20时17分,他对玛丽抹大拉说:“不要碰我,因为我还没有升到我的父亲,只好到我的弟兄们,对他们说:我升我的父亲和你父亲,我的上帝和你的上帝。“ Again, in Ephesians 4:8-10, and in Timothy 3:16, the Ascension of Christ is spoken of as an accepted fact.再次,在以弗所书4:8-10,并在提摩太后书3:16,基督的阿森松岛是谈到作为一个公认的事实。

The language used by the Evangelists to describe the Ascension must be interpreted according to usage.由福音用来描述升天的语言解释必须根据使用情况。To say that He was taken up or that He ascended, does not necessarily imply that they locate heaven directly above the earth; no more than the words "sitteth on the right hand of God" mean that this is His actual posture.说他被带到了或者说,他登高,并不一定意味着他们找到正上方的天上人间,没有比的话“在神的右边sitteth”更意味着这是他的实际态势。 In disappearing from their view "He was raised up and a cloud received Him out of their sight" (Acts 1:9), and entering into glory He dwells with the Father in the honour and power denoted by the scripture phrase.在他们看来,从消失“,他提出了和云收到了他们的视线他出来”(徒1:9),并进入他的荣耀与父亲居住在荣誉和权力的圣经短语表示。

Publication information Written by John J. Wynne.出版信息书面约翰J.怀恩。Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书,体积一发布1907年。New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, March 1, 1907. Nihil Obstat,1907年3月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约

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