requestId:68499aab9a0df5.02217306.
Gift and Rescue——Communion Controversy in the Religious Reformation Period
Author: Sun Yat
Source: “Yunnan Shiheng Guojia Public Welfare” WeChat Publicity No.
Time: Confucius was in the 2568th year of Dingyou, the ninth day of the third month of the lunar month of Renxu
Jesus April 5, 2017
Editor’s Note: “Yunnan Shiheng National Academic Charity”:This article was compiled by Teacher Sun Yat-sen in August 2016 at the theme lecture of the “First Shiheng Young Scholars Forum” in Guangyuan, Sichuan Province, and published by Huiqian Public Account.
Sun, who stayed in the laboratory for several days, was dragged to this environment. Ye also took advantage of his rest to graduate from the Department of Philosophy in Beijing and was a Ph.D. The first young scholar of Shiheng. He is currently working in the Chinese Academy of Philosophy and the Institute of Teaching and Religious Science.
【Speech Content】
We all understand that Chinese civilization is a kind of gift civilization. In fact, the Oriental is also at a certain level. For example, the civilization tradition represented by Christianity particularly attaches importance to the influence of gifts in individual careers and religious systems. Of course, the considerations and understanding of humanity in Christianity during the establishment of the system are very different from those in China. We believe that the gift is intended to relate to people’s relationships, and it is based on the principle of family and country’s ethical problems, especially the principle of family and honor, love and respect contained in the order of the family. The Christian gift system is not set up based on this consideration, so as the “Tribute Contest” reminds, the sacrificial lords that focus on natural humans cannot be truly nabbed into the God-Cult Gift System. So, what is the origin of the Christian gift system? I think it is the second concept in our lecture theme: rescue. As a classic “rescue religion”, Christianity clearly creates a ceremony from the rescue of humans, and the focus of this is the sacred we will discuss next.Eucharist.
Traveling and the Development of Christianity
Teacher Resven has just brought the foundation of Christianity. One thing I want to emphasize is that the development of Christianity and the problem of gifts is inextricable. We understand that if we interpret the word of ecclesiasticism from Christianity, the ecclesiastical prophecies and the waiting ecclesiastical saviors are considered to have fallen in the Christian era. Since the purpose of the prophecy, the rescue of the prophecy and the king have arrived, and since the old appointment has been completed in the new appointment, many of the rituals, laws or charity mentioned in the old appointment are “final”. This is not only between the Church of the West and Christianity, the old and the new, but also the most basic force between the gift and grace that Christianity must always face.
Then in the 11th century, Christianity broke into Eastern Orthodox and God’s religion. The two have a great relationship with the struggle history and the controversy between the two centuries. For example, the Eastern Church once accused the Western Church of the Great Tribute that the six-guard of worship during the period was not in line with the church tradition, and believed that fermented breasts should be used instead of non-in-law. Both sides have also experienced difficult union in terms of icons and vocations. Overall, if the origin of the Christian gift system is to deal with the relationship with Ephras, then the Church of God and the Eastern Orthodox Church represent the representative path of the two differences in the Christian gift system tradition.
Later we see that in the 16th century, from the Church of God, we will develop what we call “Christianity” (the meaning of Christianity), that is, Protestantism represented by Lutheranism, Galvinism and the Anglican Church. What I want to talk about is focused on this period. It is important to briefly introduce to the master the series of disputes arising from the breaking period of God and Protestantism, and cover the story of the Communion. These arguments finally laid the foundations of theological and ruling systems for the modern form of Christian tribute, not only shaping the modern ethical career under the form of Protestantism (“heart”), but also since then, the Church of God (“Tradition”) into the durability of tradition and modernity, conservatism and reform.
Raphael’s “The Battle of the Holy Tribute”, 1509-1510
I think everyone here should read itAfter Raphael’s famous painting “Athenia”, in fact, “Athenia” and the painting we see now on the screen, as well as the other two (Panasus and The Three Virtues) are a group of paintings that combine to describe theological, philosophical, monumental and juris. This painting, which is ranked after “Athenias”, is titled “The Battle of the Holy Tribe”. The focus of this painting is the monstrance we see right below the painting, placed on the fort, where some consecrated buns are placed at the communion ceremony for display (monstrare). The key to the great figures around the fortress, whether they are popes, bishops, godfathers, and theology, are they controversial about: can the communion breast become the body of Christ? “The Contest of the Holy Tribute” (1509-1510) was created on the eve of the Reformation of Religion, and the foundation foreshadowing of the Oriental Christian world, the comprehensive debate on the communion and the whole church’s gift. But why is the relationship between the puff and the body of Christ so important?
Christian Rescue Rule
Considering that our officials are neither academically responsible nor Christians, in order to better understand what we will talk about next, we need to briefly clarify the Christian Rescue Rule. Teacher Lei later talked about the mediation problem. We understand that Christian God is a three-person structure. He has three personalities, such as saying that a God plays three “foots” at the same time. The second person is Christ. As the son of the Father, he himself is an intermediary between the Father and human beings, or perhaps more accurately, Mediator. After the occurrence of original sin, the relationship between man and God, the offender and the offender, the owed and the owed must be interpreted and reconciled by becoming the Son of God of man, Jesus Christ, to adjust and reconcile. It is precisely because of the mediator between God and man that Christ needs to have both God and man, both a complete God and a complete man, both a Son of God and a Son of Man. In the process of sinning for man, the Son of God and man is the “instrument” of the Father’s conflict with man, and in the naturalness of Christ himself, the key to the effectiveness of this mediation is that his humanity becomes the “instrument” of divinity.
The gospel shows that after Christ the Son of God became incarnate and became a human being, he slowly revealed the truth and spread the gospel without knowing his “world”, and accepted 12 disciples. The focus of this process is that Christ was sold and later died on the cross. This is a solemn sacrifice in God’s tradition that is understood to honor Christ for all sin. Surprisingly, if humans commit such a serious original sin against God, the one who owe it is obviously a human being, whyWhy don’t people punish themselves, but let God stand up and praise?
We understand that one of the fundamental initiatives of Christianity is the original sin statement. The so-called original sin means that when Yahwe and Eve committed God’s decree in the Garden of Eden, they snatched the forbidden fruit, that is, the fruit on the knowledge tree that God stopped them from contacting. The sin they committed was not only their own, but also became the sin of all people. Out of the punishment for the original sin of to be kept for one month, humans have since been punished for more sins without extricating themselves, resulting in the most basic human beings themselves being unable to save themselves. On the one hand, humans must condemn themselves, because just as debts are owed to God, the human beings owe God as a result of sin, and this owed to the offender should be compensated by the offender. But on the other hand, humans are most basic without the ability to repay the debt of sin, because the human dilemma of powerless replenishment is God’s punishment for original sin. As a result, as long as God has the ability to compensate for this most basic sin and debt for mankind. But it is also true that humans must be praised. Such a unique solution is: God who has the ability to supplement will become human at the same time. So we see that Christ, as the saver, is both God and man: He is God, so he has the talent to praise: He i
