Ascent, Ascension酶標儀,阿森松

General Information 一般信息

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.描述聖經中的作為取消了耶穌基督進入天堂後的40天復活(馬克16:19 ;盧克24:51 ;行為1點09 ) ,阿森松提升標誌著基督作為上帝的宇宙,從而密切聯繫的復活。 Ascension Thursday, kept 40 days after Easter, is one of the major feasts of the Christian church.阿森松星期四,保持40天的復活節之後,是一個重大節日的基督教教堂。


Ascent, Ascension酶標儀,阿森松

General Information 一般信息

The Ascension, in Christian belief, was the departure of Jesus Christ from the earth 40 days after his resurrection from the dead.在阿森松島,在基督教信仰,是離開耶穌基督從地球上40天,他復活的死亡。 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.這次活動是形容發生在存在的使徒;基督被抬起和雲帶他離開自己的視線有些新約全書通道(見馬克16:19-20 ;盧克24:50-51 ;行為1 :1 - 14 )升天的代表作為觀察歷史事實。其他通道(見彼得前書3時22分;提摩太前書3點16分, 4時14希伯來)強調其神學層面。 Its significance seems to center on the glorification of Christ and its service as a sign that his earthly mission had been fulfilled.其意義似乎圍繞歌頌基督和服務作為一個跡象,表明他人間的任務已經完成。

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Feast of the Ascension盛宴的阿森松

The Feast of the Ascension, one of the great festivals of Christianity, is observed on Thursday, 40 days after Easter. 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.七七的阿森松島,一個偉大的基督教節日,是觀察星期四, 40天后復活節。藝術家常常描繪的主題之一,在三個方面:基督升後雲彩對伸出的手的聖父,基督正在開展的天使,或基督升,他自己的權力。


Ascension of Christ耶穌升天

Advanced Information 先進的信息

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).在耶穌升天是行為的神人,其中,他結束了他的後復活的表現,以他的弟子,終於從他們分手,以他的實際存在,並進入另一個世界,繼續,直到他的第二次來臨(使徒3點21 ) 。 Luke describes this event in a word or two in Luke 24:51 and more fully in Acts 1:9.盧克描述這一事件在一個詞或兩個盧克24:51和更充分地行為一點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“和他進行了進入天堂”不屬於真正的文字路加24:51 ,我們有充分理由說,鑑於盧克明確和毫不含糊的話在他的第二次論文,該可疑字盧克24:51表達在他的想法。 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).按照口頭證詞的使徒,他履行他的故事,耶穌的生命而言, “一天,他採取了” (使徒1時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).根據第四次福音提到我們的上帝曾三次到他的上升到天堂(約翰3點13分; 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).保羅談到基督升序遠遠高於所有的天空,以貫穿整個宇宙與他的存在和權力(以弗所書4時10分) 。 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.這樣的短語作為“收到的榮耀” (我添。 3時16 ) , “去天堂” (我寵物。 3點22分)和“穿過天空” (希伯來書4點14分)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.保羅勸告Colossian信徒“尋求事情以上,而基督是坐在右邊上帝之手” ( Col.3 : 1 ,補) ,以及多次提到在NT的會議上,右手上帝的前提升天。

In Eph.在厄。 1:20ff. 1:20頁。 Paul passes directly from the resurrection to the exaltation of Christ to the place of supreme power and authority in the universe.保羅傳球直接從復活的基督提升的地方最高權力和權威在宇宙中。 In passages like Rom.在通道像光盤。 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. 4:10 he states so emphatically his belief in the ascension. 8時34分和上校3:1會議似乎被認為是直接導致上升的死亡,從而留下任何餘地,因為有些人認為,在阿森松島作為一個獨特的事件;但很難看到有任何力量任何論點來自保羅的沉默在這種通道時,在厄。 4點10 ,他說這樣強調,他相信在升天。 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.我們的上帝postresurrection露面了,毫無疑問,結果表明,他屬於已經向世界上的輕型和榮耀;但他短暫的上升訪問他的弟子從世界各地來結束,天上收到他從他們的視線。 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,通過留置聖靈他們來接近他比以往任何時候,他將永遠與他們(約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.反對的帳戶,耶穌升天到天堂意味著幼稚和過時認為宇宙是,或多或少,莊嚴的小事。 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.雖然我們可能同意Westcott時,他說: “這些變化所揭示的基督升天沒有改變,但改變了狀態,而不是地方,但精神” (啟示復活的主,第180頁) ,另一方面,我們不能不科學當我們想到的土地上“國王在他的所有榮耀未經面紗被視為”作為世界上光明和輝煌,高於我們的好首先是邪惡和blessedness以上的苦難。

The Heidelberg Catechism suggest three great benefits that we receive from the ascension.海德堡問答建議三個巨大的利益,我們收到升天。

That third benefit is of supreme importance.這第三個好處是最高的重要性。 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).聖靈沒有得到,在他充滿工作熱情的靈魂的男人,直到耶穌榮耀(約7時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). “作為由右手上帝的崇高,並收到了父親的承諾聖靈,他上帝噴湧而出,這一點,你們看到和聽到的。大衛登基沒有進入天堂” (使徒2:33-34 ,補) 。 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,它是證明宇宙,作為贊恩所說, “復活的主住在天上的共融與他和我們的父親,他積極參加工作的權力以及對上帝的恩典在這個世界上, “ (在使徒信經, 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).在登上主與我們同在這裡的鬥爭(馬克16:19-20 ) ,我們知道,他已經去了天堂“我們的入口安全,我們居留權的準備” (約14點02分;河北。 6:20 ) 。

A Ross阿羅斯
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
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 ;總統裡根,在阿森松島和天鐸職聖召我們的主;上午拉姆齊在Studiorum諾維薩德Testamenti學會,公告二;正面Swete ,基督的升天; Loane先生,我們復活的主。


Ascension阿森松

Catholic Information 天主教新聞

See also The Feast of the Ascension.又見盛宴的阿森松島。

The elevation of Christ into heaven by His own power in presence of His disciples the fortieth day after His Resurrection.海拔耶穌到天堂的他自己的權力當著他的弟子第四十一天,他的復活。 It is narrated in Mark 16:19, Luke 24:51, and in the first chapter of the Acts of the Apostles. Although the place of the Ascension is not distinctly stated, it would appear from the Acts that it was Mount Olivet.這是在敘述16:19馬克,路加24:51 ,並在第一章的使徒行傳。雖然地點不是阿森松明顯指出,似乎從行為,這是山奧利韋。 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.由於阿森松島後,門徒被稱為返回耶路撒冷聖殿山是所謂的奧利韋,這是在耶路撒冷附近,在一個安息日的旅程。 Tradition has consecrated this site as the Mount of Ascension and Christian piety has memorialized the event by erecting over the site a basilica.傳統的神聖本網站的山阿森松島和虔誠的基督徒紀念活動設置的網站上教堂。 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.聖赫勒拿島的第一座紀念碑,這是摧毀了波斯人在614重建在第八世紀,被摧毀,但重建第二次的十字軍。 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.這在穆斯林也被摧毀,只剩下八角形結構,包圍石說,承擔印記英尺的基督,現在用作小禮拜堂。

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. Thus, in John 6:63, Christ asks the Jews: "If then you shall see the son of Man ascend up where He was before?"這不僅是事實的阿森松島有關的段落上述聖經,但它也是其他地方的預測和談到作為一個公認的事實。因此,在約翰6:63 ,基督問猶太人: “如果那麼你將看到兒子的人升天的地方,他是嗎? “ 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." Again, in Ephesians 4:8-10, and in Timothy 3:16, the Ascension of Christ is spoken of as an accepted fact.和20:17 ,他說,瑪麗麥克德林: “不要碰我,因為我還沒有登上我的父親,但到我的弟兄們,並告訴他們:我升天我的父親和你父親,我的上帝和你的上帝。 “同樣,在以弗所書4:8-10 ,並在3時16分霍震霆,在阿森松島的基督是談到了作為一個公認的事實。

The language used by the Evangelists to describe the Ascension must be interpreted according to usage.所使用的語言來形容的福音派的阿森松必須解釋根據使用。 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.說,他被帶到了,或者他登基,並不一定意味著他們直接找到天堂在地球上空;不超過改為“ sitteth的權利上帝之手”的意思,這是他的實際態勢。 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.在消失他們認為“他提出了和雲接待了他離開自己的視線” (使徒1點09分) ,並進入榮耀,他居住的父親在榮譽和權力指的經文詞組。

Publication information Written by John J. Wynne.出版信息撰稿:約翰J溫。 Transcribed by Joseph P. Thomas. The Catholic Encyclopedia, Volume I. Published 1907.轉錄由約瑟夫托馬斯。天主教百科全書,體積一發布1907年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, March 1, 1907. Nihil Obstat , 1907年三月一日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利樞機主教,大主教紐約


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