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.描述在圣经中作为解除了耶稣基督进入天堂后40日内复活（马克16时19分;路加福音24:51 ;行为1时09分） ，阿森松岛，标志提升以基督为上帝的宇宙，并因此密切相关，与复活。 Ascension Thursday, kept 40 days after Easter, is one of the major feasts of the Christian church.阿森松周四，保持40天之后，复活节，是其中一个主要节日的基督教教堂。
The Ascension, in Christian belief, was the departure of Jesus Christ from the earth 40 days after his resurrection from the dead.该阿森松岛，在基督教信仰，是离境耶稣基督从地球上40天之后，他的复活从死里复活。 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.该事件被描述为发生在在场的使徒;基督被取消了和云带他离开自己的视线， 在一些新约圣经通道（见马克16:19-20 ;路加福音24:50-51 ;行为1 :1 - 14 ）阿森松岛是代表作为一个观察的历史事实。其他通道（见一黄匡源3时22分;一提摩太3时16分， 4时14分希伯来）强调它的神学思想建设方面。 Its significance seems to center on the glorification of Christ and its service as a sign that his earthly mission had been fulfilled.其意义似乎为中心，颂扬基督及其服务作为一个标志，他的俗世的使命已经完成。
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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).该阿森松岛基督的是，法的神人，其中由他带来的一结束他的后复活的外表，以他的弟子，终于parted从他们，以他的实际存在，并通过进入其他世界，仍然存在，直到他的第二来临（行为3时21分） 。 Luke describes this event in a word or two in Luke 24:51 and more fully in Acts 1:9.卢克描述这一事件在一个字或两个在路加福音24:51和更充分的行为， 1点09分。 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“和他进行了天堂”不是的一部分，真正的文本在路加福音24:51 ，我们有充分理由说，在根据路加福音的明确和毫不含糊的字眼在他的第二个伤寒，即怀疑换言之，在路加福音24:51表达是什么在心头。 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).在按照口头证词的使徒，他继承了他的故事，生命的耶稣至于“有一天他被带到了” （行为1时22分） 。
According to the Fourth Gospel our Lord referred on three occasions to his ascending into heaven (John 3:13; 6:62; 20:17).根据第四福音我们的主提到了三次，他升天堂（约翰3点13分; 6:62 ; 20时17分） 。 Paul speaks of Christ ascending far above all heavens in order to permeate the whole universe with his presence and power (Eph. 4:10).保罗说，基督的升，远远超出所有老天爷在以贯穿整个宇宙与他的存在和权力（以弗所书4:10 ） 。 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.这样的短语作为“收到了在荣耀” （我添。 3时16分） ， “乱世佳人到老天爷” （我的宠物。 3时22分） ，以及“通过老天爷” （希伯来书4时14分）指同事件。 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.保罗敦促colossian信徒“求的事情，以上的，如果基督是，坐下就有权上帝之手” （ col.3 ： 1 ， erv ） ，以及多次提到，在新台币向本次大会在右手上帝的假定阿森松岛。
In Eph.在弗。 1:20ff. 1点20法郎。 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到提升基督的地方最高权力和权威，在宇宙中。 In passages like Rom.在通道一样，光盘。 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3时01分上校会议可能似乎被认为是作为的直接结果上升从死里复活，从而留下任何余地，正如有些人辩称，为阿森松岛作为一个独特的事件;但是很困难的看到有任何部队在任何论点来自保罗的沉默，在这样的通道时，在弗。 4:10 he states so emphatically his belief in the ascension. 4时10分，他强调，国，所以，他相信，在阿森松岛。 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露面了，毫无疑问，证明他是属于已经向世界上的轻型和荣耀，但与阿森松岛，他短暂的访问，他的弟子从这个世界来到一结束，天收到他从他们的视线。 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，通过留置圣灵他们来接近他比以往任何时候都和他要与他们永远（约翰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.反对把帐户的阿森松岛基督的天堂，因为这意味着幼稚的和过时的看法，宇宙，更多或更少，庄严的微不足道。 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westcott时，他说“的转变，基督透露，由阿森松岛是不会改变的地方，而是一个变化的国家，而不是地方，但精神” （启示复活的主，第180页） ，在另一方面，我们不是不科学，当我们想到的土地“国王在他的所有荣耀，没有一个面纱，被认为是”作为世界上的轻型和荣耀，高高在上，我们是很好的上述邪恶和幸福上述痛苦。
The Heidelberg
Catechism suggest three great benefits that we receive from the
ascension.海德堡问答建议三极大的好处，我们收到从阿森松岛。
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).该登上耶和华是与我们在这场斗争在这里（马克16:19-20 ） ，我们知道，他已经升天“ ，我们的入口，安全，和我们的居留权的准备” （约翰14时02分; heb 。 6时20分） 。
A Ross
1罗斯
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，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 ;建屋局; hdcg
;瓦特米利，阿森松和天上的神职人员我们的主;时，拉姆齐在studiorum格诺维testamenti societas ，公告第二;血红蛋白swete
，跻身于基督;米loane ，我们复活的主。
See also The Feast of the Ascension.也见盛宴的阿森松岛。
The elevation of Christ into heaven by His own power in presence of His disciples the fortieth day after His Resurrection.海拔基督的天堂，由他自己的权力，在场的弟子第四十天之后，他的复活。 It is narrated in Mark 16:19, Luke 24:51, and in the first chapter of the Acts of the Apostles.这是叙述在马克16时19分，卢克24:51 ，并在第一章的使徒行传。 Although the place of the Ascension is not distinctly stated, it would appear from the Acts that it was Mount Olivet.虽然地方的阿森松岛是没有明显的说明，这样看来，从行为，这是山科特。 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.自后阿森松门徒被形容为返回耶路撒冷从山即是所谓的科特，这是在耶路撒冷附近，在一个安息日的车程。 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consecrated本网站作为山阿森松岛和基督教的虔诚已纪念这项活动是由架设网站超过1巴西利卡。 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.圣赫勒拿岛兴建第一纪念，这是摧毁了由波斯人在614 ，重建，在第八世纪，要予以销毁，但重建，第二次是由十字军。 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.这是穆斯林还摧毁了，只剩下八角形的结构， encloses石说，要承担的印记的脚基督，就是现在用来作为小礼拜堂。
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.不仅是事实的阿森松岛，在相关通道的经文列举上述，但它也是其他地方的预测和口语的作为一个既定的事实。 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 ，基督要求犹太人说： “如果那么你将看到的儿子的男子继承皇位的地方，他是前” ？ 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，他说，以玛丽的麦大伦学院： “不要触摸我，因为我尚未跻身我的父亲，但转到我的弟兄们，他们说：我升入我的父亲和你的父亲，我上帝与你的上帝“ 。 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3时16分，阿森松岛基督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.所用的语言是由福音来形容阿森松岛，必须加以解释，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，他所采取的行动或说，他登上了，并不一定意味着他们的天堂，直接找到地球上空;不超过改为“ sitteth在右边上帝之手”的意思，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.在消失，从他们的观点： “他是提出了和云收到他离开自己的视线” （行为1时09分） ，并进入他的荣耀与驻留在父亲的荣誉和权力，标注由经文词组。
Publication information Written by John J. Wynne.出版信息的书面约翰j. wynne 。 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，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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