2013-5-14 22:25
福音
* 2012-2-16 22:22
耶利米書22章30節
「耶和華如此說：要寫明這人算為無子，是平生不得亨通的；
因為他後裔中再無一人得亨通，能坐在大衛的寶座上治理猶大。」
Matt =
* 亞伯拉罕生以撒 * 雅各生約瑟，耶穌是從馬利亞*生的
亞伯拉罕 - 大衛 - 所羅門 - 羅波安 -
希西家 - 瑪拿西 - 亞們 - 約西亞 - 耶哥尼雅*
- 撒拉鐵 - 所羅巴伯 - 亞比玉 - 以利亞敬
Luke =
* 以撒是亞伯拉罕的兒子 * 依人看來，他是約瑟的兒子
亞伯拉罕 - 大衛 - 拿單 - 瑪達他 -
以摩當 - 哥桑 - 亞底 - 麥基 - 尼利
- 撒拉鐵 - 所羅巴伯 - 利撒 - 約亞拿
* 2012-2-16 22:51
嫁接
嫁接是利用植物受伤后具有愈伤的机能来进行的。嫁接时，使两个伤面的形成层靠近并扎紧在一起，结果因细胞增生，彼此愈合成为维管组织连接在一起的一个整体。一般来说，植物亲缘关系越近，则亲和力越强。例如苹果接于沙果；梨接于杜梨、秋子梨；柿接于黑枣；核桃接于核桃楸等亲和力都很好。所谓亲合力，就是接穗和砧木在内部组织结构上、生理和遗传上，彼此相同或相近，从而能互相结合在一起的能力。
* 2012-2-16 22:54
试管婴儿，体外受精，胚胎移植技术
从卵巢内取出几个卵子，在实验室里让它们与男方的精子结合，形成胚胎，然后转移胚胎到子宫内，使之在妈妈的子宫内着床，妊娠。
取卵后4～5小时将处理后的精子与卵子放在同一个培养皿中，共同培养18小时后，可在显微镜下观察受精情况。受精卵在体外培养48～72小时可发育到8～16细胞期胚胎。此时依据患者的年龄、曾经怀孕与否及胚胎的质量，决定移植胚胎的数目，多余的胚胎可冷冻保存。胚胎移植一般不需麻醉。目前多在受精后2～3天移植胚胎。
当二至三个以上的卵泡直径大于1.8cm，且1.4cm以上的卵泡数与E2值相当，便可注射人绒毛促性腺激素（hCG），促使卵泡成熟。在注射hCG后34～36小时取卵。最常用的取卵方式是在的局部麻醉下，经阴道B超引导，将取卵针穿过阴道穹窿，直达卵巢吸取卵子，并立即在显微镜下将卵子移到含胚胎培养液的培养皿中，置37°C的培养箱中培养。
* 2012-2-17 02:35
安波罗修：《论基督教信仰》
卷一第十五章96节：
因此子论到祂自己被造是就见证祂自己是人而言的。祂论述祂的人性，因这人性他被钉、受死并埋葬。（安波罗修：《论基督论信仰》，杨凌峰译，北京三联书店，2010，第214页）
96. Let us dispatch, then, that passage also, which they do use to misrepresent,— let them learn what is the sense of the words, "The Lord created Me." It is not "the Father created," but "the Lord created Me." The flesh acknowledges its Lord, praise declares the Father: our created nature confesses the first, loves, knows the latter. Who, then, cannot but perceive that these words announce the Incarnation? Thus the Son speaks of Himself as created in respect of that wherein he witnesses to Himself as being man, when He says, "Why do you seek to kill Me, a man, Who have told you the truth?" He speaks of His Manhood, wherein He was crucified, and died, and was buried.
96. Facessat igitur et illud, de quo calumniari solent, et discant, quemadmodum dictum sit: Dominus creauit me. Non dixit "pater creauit me", sed dominus creauit me. Caro dominum agnoscit, gloria patrem signat, creatura nostra dominum confitetur, caritas patrem nouit. Itaque quis ignoret quia ob causam incorporationis hoc dicitur? In eo igitur se creatum dicit, in quo et hominem testificatur dicens: Quid me quaeritis occidere hominem, in quo et crucifixus et mortuus et sepultus est.
* 2012-2-17 02:35
安波罗修：《论基督教信仰》
卷三第二章7节：
如我们所知，甚至连祂“被造”都是肉体的属性。因此我们的确读到：“锡安我们的母要说：‘祂是个人’，在她里面祂被造为人，至高者为她立定根基。”你要清楚了，“祂被造为人”，不是“祂被造为神”。（同上，第264页）
7. It was a bodily weakness, then, that is to say, a weakness of ours, that He hungered; when He wept, and was sorrowful even unto death, it was of our nature. Why ascribe the properties and incidents of our nature to the Godhead? That He was even, as we are told, "made," is a property of a body. Thus, indeed, we read: "Sion our mother shall say: 'He is a man,' and in her He was made man, and the Most High Himself laid her foundations." "He was made man," mark you, not "He was made God."
7. Corporis est igitur, hoc est nostrum est, quod esuriuit, nostrum est, quod fleuit, quod tristis fuit usque ad mortem. Cur ad diuinitatem, quae sunt nostra, referuntur? Corporis est, quod etiam factus adseritur; denique sic habes: Mater Sion, dicet homo, et homo factus est in ea, et ipse fundauit eam altissimus. Homo, inquit, factus est, non "deus factus est".
* 2012-2-17 02:35
安波罗修：《论基督教信仰》
卷三第四章27节：
事实上他在什么意义上"被造"，他已经借圣先祖的口宣告了："因为我灵魂里满了患难，我的性命临近阴间。我算和下坑的人同列，我被造为人一一不靠帮助而自由一一在死人中。"这里我们读到"我被造为人"，不是"我被造为神"。还有"我灵魂里满了患难"。"我的灵魂"，
你要注意，不是"我的神性"。他"被造"所关乎的乃是就他临近阴间所言，就他与别人算在一起所言，而神性决不允许任何跟别人算为一类的相似性作理由。然而注意神性的尊贵如何在基督里自我显示，甚至显示在注定死亡的肉身里。尽管他"被造"为人，"被造"为肉身，但是他在死人中有自由，"不靠帮助的自由"。（同上，269-270页）
27. Indeed, in what sense He was "made" He has declared by the mouth of the holy patriarch, saying: "For My soul is filled with sorrow to overflowing, and My life has drawn near unto hell. I have been counted with them that go down into the pit; I have been made as a man free, without help, among the dead." Here, then, we read: "I have been made as a man," not "I have been made as God;" and again: "My soul overflows with sorrows." "My soul," mark you, not "My Godhead." He was "made" in so far as that was concerned wherein He was due to hell, wherein He was reckoned with others, for the Godhead admits of no likeness which may be ground for classing it with others. Yet mark how the majesty of Godhead shows itself in Christ, even in that flesh which was appointed to death. Although He was "made" as a man, and "made" as flesh, yet He was made free among the dead, "free, without help."
27. In quo autem "factus" sit, per os sancti patriarchae locutus adseruit dicens: Quia repleta est malis anima mea et uita mea in inferno adpropiauit. Aestimatus sum cum descendentibus in lacum. Factus sum sicut homo sine adiutorio inter mortuos liber. Et hic sicut homo, inquit, non sicut deus factus sum et repleta est malis anima mea, anima utique, non diuinitas. "Factus" est in eo, in quo erat infernis debitus, factus est in eo, in quo cum aliis aestimatus est. Diuinitas enim similitudinem conlationis abiurat. Et tamen in ipsa carne morti obnoxia maiestatem aduerte diuinitatis in Christo: etsi factus est sicut homo et sicut caro factus est, factus est tamen inter mortuos liber et liber sine adiutorio.
* 2012-2-17 02:35
安波罗修：《论基督教信仰》
卷三第四章34节：
这样我们就知道，他被造为人，他的被造必定是针对他的人性而言的。而且在圣经另一处你可以读到"他被造为大卫后裔"，就是说就肉身而言，他‘被造"为大卫的后裔，但他在世界以先就是神所生的神。（同上，271页）
34. We have learned, then, that He was made man, and that His being made must be referred to His manhood. Furthermore, in another passage of Scripture, you may read: "Who was made for Him of the seed of David," Romans 1:3 that is to say, in respect of the flesh He was "made" of the seed of David, but He was God begotten of God before the worlds.
34. Didicimus igitur "factum" esse hominem et ad hominem hoc esse referendum. Denique et alibi habes: Qui factus est ex semine Dauid. Secundum carnem utique ex semine Dauid factus est, deus autem ante saecula ex deo natus est.
* 2012-2-17 02:35
安波罗修：《论基督教信仰》
卷三第九章62节：
这样在所有被造物之前子受生，在万有中并为了万有的益处他被造；由父生，在律法之上，由马利亚带出，在律法之下。（同上，280页）
62. Before all created things, then, is the Son begotten; within all and for the good of all is He made; begotten of the Father, above the Law, Mark 2:28 brought forth of Mary, under the Law. Galatians 4:4
62. Ante omnia ergo generatio, inter omnia et propter omnia creatura, natus ex patre supra legem, "factus ex Maria sub lege".
* 2012-2-17 02:35
安波罗修：《论基督教信仰》
卷三第十一章81节：
最后，使徒自己对腓立比人说：“被造为人的样式，即有人的样子，就自己卑微，存心顺服，以至于死。”注意关于提到“被造”，使徒说他被造为人的样式，不是针对神的统管一切而言，并且祂存心顺服至死，从而祂是作为人合适的顺服，并获得了由神掌权的国度。（同上，第285页）
81. Finally, the Apostle himself says to the Philippians, that "being made in the likeness of man, and found in outward appearance as a man, He humbled Himself, being made obedient even unto death." Philippians 2:7-8 Mark that, in regard whereof He is "made," He is made, the Apostle says, in the likeness of man, not in respect of Divine Sovereignty, and He was made obedient unto death, so that He displayed the obedience proper to man, and obtained the kingdom appertaining of right to Godhead.
81. Postremo ipse apostolus ad Philippenses ait quia in similitudine hominis factus et specie inuentus ut homo humiliauit semet ipsum factus oboediens usque ad mortem. Vide ubi factus sit! In similitudine, inquit, hominis, non in potestate dei, et factus oboediens usque ad mortem, ut oboedientiam quidem hominis habuerit, regnum diuinitatis.
* 2012-2-17 02:35
安波罗修：《论基督教信仰》
卷三第十一章82节：
我们需要再引用多少经文来证明祂“被造”必须理解为祂的道成肉身或某些特定的职分呢？无论什么被造，同样的事物也是被创造的，因为“祂一说它们就被造成；祂一吩咐便都造成”，“耶和华造了我”。这些话都是针对祂的人性而言，我们已经在第一卷里表明，“被创造”这个词似乎是就道成肉身而言的。（同上，第285-286页）
82. How many passages need we cite further in evidence that His "being made" must be understood with reference to His Incarnation, or to some particular dispensation? Now whatsoever is made, the same is also created, for "He spoke and they were made; He gave also the word, and they were created." "The Lord created me." These words are spoken with regard to His Manhood; and we have also shown, in our First Book, that the word "created" appears to have reference to the Incarnation.
82. Quantis igitur adhuc utemur exemplis ad incarnationem uel ad aliquid referendum esse, quod "factus est"? Quod autem factum est, idem est et creatum. Dixit enim et facta sunt, mandauit et creata sunt. "Creatum" quoque supra ostendimus in libro primo de incarnatione dictum uideri.
* 2012-2-17 03:03
安波罗修：《论基督教信仰》
卷一第十五章96节：
因此子论到祂自己被造creatum是就见证祂自己是人而言的。祂论述祂的人性，因这人性他被钉、受死并埋葬。（安波罗修：《论基督论信仰》，杨凌峰译，北京三联书店，2010，第214页）
卷三第二章7节：
如我们所知，甚至连祂“被造factus”都是肉体的属性。因此我们的确读到：“锡安我们的母要说：‘祂是个人’，在她里面祂被造factus为人，至高者为她立定根基。”你要清楚了，“祂被造factus为人”，不是“祂被造factus为神”。（同上，第264页）
卷三第四章27节：
事实上他在什么意义上"被造factus"，他已经借圣先祖的口宣告了："因为我灵魂里满了患难，我的性命临近阴间。我算和下坑的人同列，我被造Factus为人一一不靠帮助而自由一一在死人中。"这里我们读到"我被造为人"，不是"我被造factus为神"。还有"我灵魂里满了患难"。"我的灵魂"，
你要注意，不是"我的神性"。他"被造"factus所关乎的乃是就他临近阴间所言，就他与别人算在一起所言，而神性决不允许任何跟别人算为一类的相似性作理由。然而注意神性的尊贵如何在基督里自我显示，甚至显示在注定死亡的肉身里。尽管他"被造"factus为人，"被造"factus为肉身，但是他factus 在死人中有自由，"不靠帮助的自由"。（同上，269-270页）
- 他"被造"factus所关乎的乃是就他临近阴间所言，就他与别人算在一起所言，
- "Factus" est in eo, in quo erat infernis debitus, factus est in eo, in quo cum aliis aestimatus est.
- He was "made" in so far as that was concerned wherein He was due to hell, wherein He was reckoned with others,
* 2012-2-17 03:03
安波罗修：《论基督教信仰》
卷三第四章34节：
这样我们就知道，他被造factum为人，他的被造必定是针对他的人性而言的。而且在圣经另一处你可以读到"他被造factus为大卫后裔"，就是说就肉身而言，他‘被造"factus为大卫的后裔，但他在世界以先就是神所生natus的神。（同上，271页）
卷三第九章62节：
这样在所有被造物之前子受生generatio，在万有中并为了万有的益处他被造creatura；由父生natus，在律法之上，由马利亚带出factus，在律法之下。（同上，280页）
卷三第十一章81节：
最后，使徒自己对腓立比人说：“被造factus为人的样式，即有人的样子，就自己卑微，factus存心顺服，以至于死。”注意关于提到“被造factus”，使徒说他被造为人的样式，不是针对神的统管一切而言，并且祂factus存心顺服至死，从而祂是作为人合适的顺服，并获得了由神掌权的国度。（同上，第285页）
卷三第十一章82节：
我们需要再引用多少经文来证明祂“被造factus”必须理解为祂的道成肉身或某些特定的职分呢？无论什么被造factum，同样的事物也是被创造的creatum，因为“祂一说它们就被造成factum；祂一吩咐便都造成creatum”，“耶和华造了我”。这些话都是针对祂的人性而言，我们已经在第一卷里表明，“被创造Creatum”这个词似乎是就道成肉身而言的。（同上，第285-286页）
* 2012-2-18 21:40
在文法上，比喻的说法是很管用的。基督是受造的，故此基督是受造物。但在神学上， 文法是丝毫不能帮助的 。
In grammatica analogia optime valet: Christus est creatus. Ergo Christus est creatura.
In theologia nihil minus valet.
In grammar, analogy works very well: Christ is created. Therefore Christ is a creature. But in theology, nothing is more useless.
* 2012-2-18 22:12
These statements are different:
"the Word was made (into) flesh,"
"the Word was made,"
"the flesh was made."
Do not follow people's thoughts without telling differences.
* 2012-2-19 18:49
three untreated elements
But we must, on the other hand, refute the delirium, or the diabolical madness of that caviller, Servetus, who imagined that Christ was from the beginning an angel, as if he was a phantom, and a distinct person, having an essence apart from the Father; for he says, that he was formed from three untreated elements. This diabolical conceit ought to be wholly discarded by us. But Christ, though he was God, was also a Mediator; and as a Mediator, he is rightly and fitly called the angel or the messenger of God, for he has of his own accord placed himself between the Father and men.
~ Hosea 12:3-5 ~ Calvin's Commentaries, Vol. 26: Hosea
Paul does further by these words not only declare that Christ had real flesh, but he also clearly distinguishes his human from his divine nature; and thus he refutes the impious raving of Servetus , who assigned flesh to Christ, composed of three untreated elements.
~ Romans 1:13 ~ Commentary on Romans
5. But in our age, also, has arisen a not less fatal monster, Michael Servetus, who for the Son of God has substituted a figment composed of the essence of God, spirit, flesh, and three untreated elements. First, indeed, he denies that Christ is the Son of God, for any other reason than because he was begotten in the womb of the Virgin by the Holy Spirit.
~ Institutes of the Christian Religion, Book 2 Chapter 14
* 2012-2-20 18:12
楼主之作演绎自路德马丁的《关乎基督之神性与人性的争辩》
注意文中的中文翻译：
其实都是说明 mean nothing else than that
（中文翻译漏翻了一句：他有受造物）he has a creature
基督是受造物取了受造之人的样式（英文是：人样的受造物）， or has assumed a human creature,
或者更直截了当说，or, what is simplest,
既然这些说法都是指基督的人性就是一个受造物，the humanity of Christ is a creature,
* 2012-3-8 01:18
区利罗，致涅斯拖留的第二封信.....
因为在从父而生后，祂不需要任何第二个出生
他亲自将自己与一个人类的身体联合，从女人而出，祂乃是在这个情况下，被称作从肉身而生；
我们并不是敬拜一位带着道的人（除非这个‘带着道’的说法意指分割的观念），而是敬拜祂为永远是一的那位，...而是一位与肉身联合的。
祂把我们的身体当作祂自己的，并从女人生为人，并没有抛弃祂之为神的存在，...这也是圣教父们所坚持的；故此他们才敢 称圣童女为神的母亲，
涅斯拖留致亚历山大的区利罗的第二封信.....
教父们的神圣唱诗班绝不会宣称那个（与父）同质的神格会受苦，也不会宣称那位完全与父同为永远者是最近才出生的，或祂再次复活，
他说“基督”，就是用来描述那在一个位格中无痛苦和有痛苦之双重本性的称号，
还说，“基督为我们的罪行而死”和“基督在肉体中受苦；”还有，“这，”不是“我的神格，”而是“我的身体，为你们裂开。”
好叫圣童女能够正正确的被称为基督的母亲，而 不是神的母亲。
* 2012-3-13 01:33
反对同性恋，因为。。。
同性恋的父母是异性恋，同性恋的孩子来自异性恋。 (3-10 05:36)
如果半个国家都是同性恋，异性恋势必割舍自己的孩子，势必有破碎的婚姻，才能够维持同性恋的人口。 (3-10 05:39)
如果整个国家都是同性恋，过了三、四代后就亡族、亡国。 (3-10 05:39)
借腹生子，女性成为二等公民。 (3-10 21:44)
总之，都是人工生殖、科学技术，就等着人造人的技术，或许可以借动物生殖。 (3-10 22:07)
男性同性恋势必借腹生子，借腹生子当中的产妇心理、道德、法律目前都还是个争议。 (3-10 05:46)
精子筛选法，虽然准确率达到80-90%，还是有个万一，胚胎筛选还是免不了。 (3-10 21:54)
植入前遗传学诊断，对一两个胚胎细胞必须在48小时以内进行检测，这样胚胎在第五天就可以被移植。 (3-10 21:54)
荧光原位杂交，可以在4到6小时内完成。这些dna小针在粘到染色体上就会亮光。每一颗小针会亮出不同的荧光，这样可以在同时探测很多个染色体。 (3-10 21:56)
X精子和Y精子非常相似，现今科技不可将它们完全分开。 (3-10 21:57)
“ＦＩＳＨ”技术（Flourescence in situ hybridization）可从细胞中辨认X ，Y，13，18和21染色体。 (3-10 21:57)
自然受孕的情况之下，约有55%的机率是男生，而精子分离之机率约66%。 (3-10 21:59)
* 2012-3-13 01:34
可怕！
为了找恢复本翻译问题，查阅老旧的贴文。竟然看到2000-2003几乎都在讨论耶稣被造。 (3-2 11:27)
2000/1/17 提倡貼文的自律運動 (3-2 11:30)
2000/7/29 歌羅西書1:15下段中所有格用法涵義的討論 (3-2 11:33)
2002/8/30 神成為人，為要使人在生命與性情上成為神 (3-2 11:36)
2003/1/15 “因為子在地上是人，所以可以說子也是被造的。” (3-2 11:49)
2003/4/12 版規修訂本 (3-2 11:53)
2001/8/30 RE：受造之物的首生者 (3-2 12:09)
2003/3/28 RE：“神成爲人,人成爲神”符合聖經嗎？ (3-2 12:11)
* 2012-3-23 21:05
1. 为什么基督徒对于祖先牌位有负面的态度？
因为基督徒只拜上帝，一个神。
因为基督徒不拜鬼、也不拜仙。
2. 祖先牌位的作用是什么？
饮水思源，慎终追远。一种感情的流露，即使基督徒丧亲，也不会欢欣鼓舞，或说他歇了地上的劳苦，也是因为至亲离去而深感悲痛。
祭祀祖先，犹如祖先在。这一点有得讨论的。最令人头大的是，我们认识几个祖先，除了牌位和墓园外，真的一片空白。
3. 为什么佛教徒会坚持祖先牌位？
基本上佛教徒并不看重祖先牌位，因为相信轮回，除非家人执意不给投生。
当然佛教徒注重丧礼，相信死者七七四十九天后才会离开。
活着的时候尽孝道，这是古今中外一致的看法。死后如何表达孝道，就各有不同的看法。
4. 基督徒如何参与或筹备非基督徒的婚礼？
一般教会是不接受非基督徒在教会办婚礼。
现代的婚礼是孩子自己的事，除非家族财大气大，要来个世纪婚礼，贵宾满堂。
建议孩子，怎么样会让唯一一次的婚礼更有意义、更有纪念性。
* 2012-4-26 00:22
等到死前，才要信
- 信者，知罪，认罪。知罪而不认罪者，拒绝而取灭亡。
信主后，还犯罪
- 主去罪刑，非去罪性。
- 立意犯罪，不曾认罪。神召人成圣，遠罪。
- 罪中有恩，恩中有榮。
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