新时代的九十五条论纲

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Aug 30, 2015, 2:58:09 PM8/30/15
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成都秋雨之福教会发布的《我们对家庭教会立场的重申》(九十五条论纲),欢迎转载、传播、收藏、讨论。

我们对家庭教会立场的重申 | 秋雨之福教会

2015-08-30 20:20 主仆王怡阅读 3714
  

我们对家庭教会立场的重申(九十五条)



出于顺服基督、持定元首并为神的全家尽忠的愿望,本教会诸位牧师、长老,基于对圣经真理的认信,并尽力寻求圣灵的引导,定意发布关于“中国家庭教会立场”的下列九十五条论点。欢迎任何公开承认主基督为人类及个人唯一救主的信徒,提出书面的辩论意见;本教会亦愿意独自或联合其他认可此论纲的其他基督教会,以下列论纲为据,与中国各级政府及其职能部门在任何合宜的地点、时间,并以任何合宜的方式,开展和平对话。

大纲:

1-17条,上帝的主权和圣经的权威

18-31条,上帝的律法和基督的救赎

32-39条,反对“基督教中国化”

40-44条,教会是基督的身体和国度

45-72条,两个国度的关系与政教分立

73-95条,反对“三自运动”与持守福音使命


01. 当圣经说,“只有一位上帝,就是父,万物都本于他,我们也归于他”(林前8:6)。这意味着,上帝是中国人唯一之上帝,中国的疆域、历史、文化和一切事物,皆由宇宙中独一的上帝所创造、赐予、掌管和监督。

02. 圣经又说,“因为只有一位上帝,在上帝与人中间,只有一位中保,乃是降世为人的基督耶稣”(提前2:5)。即是说,上帝在万世以先的独生子、来到世上成为罪人样式的耶稣基督,是中国人唯一之救主和生命的主宰。

03. 当圣经说,“上帝就照着自己的形像造人,乃是照着他的形像造男造女”(创1:27)。这意味着,每一个中国人都是上帝照自己的形像创造的。并且中国的各民族和地上的万族一样,都是始祖亚当的后代。

04. 在我们的灵魂深处,都具有上帝的形像,即每个中国人和其他各民族的人一样,都同等地具有人的位格、尊严和公义、仁爱的神圣价值。

05. 因此在本质上,每个人都由上帝亲自统治,人不能奴役人,欺凌人;并且,若非上帝的授权和允许,人不被他人统治。

06. 当圣经说,“在上有权柄的,人人当顺服他,因为没有权柄不是出于上帝的。凡掌权的都是上帝所命的”(罗13:1)。这意味着,中国社会的一切权力,无论是家庭的、社会团体的,还是政府的,最终都来自上帝。一切官员,包括最低级的官员,在本质上都是上帝的“命官”。

07. 因此,任何人之所以尊重和服从法律,任何下级官员、社团成员及家庭成员之所以尊重和服从来自更高权威的命令,唯一正当的理由,因为这是上帝所设立、命令和喜悦的。

08. 因此,在终极的意义和个人的良心上,每个人、特别是那些拥有各样权柄的人,都必须对自己的行为,直接向“永生的上帝”(来10:31)负责,并最终将接受他公义的判决。

09. 唯独上帝和上帝的话语,是个人良心的主宰。任何人间的、世俗的法律、命令和意见,都不能免除一个人的良心在“至高的上帝”(创14:19)面前的道德责任。

10. 为此,每个人都享有良心的自由和责任,对来自国家、家庭和其他社会组织的一切权力、主义和命令,基于上帝和上帝的话语,作出个人的审查和良心的判断。

11. 只有当一个人的良心,顺从上帝和上帝的话语,“从心里遵行上帝的旨意”(弗6:6)时,这个人对他人的顺服和对法律的尊重,便被视为对上帝的顺服和尊重,而不是对人间权势的臣服。因为他们“甘心侍奉,好像服侍主,不像服侍人”(弗6:7)。

12. 当圣经如此说,“圣经都是上帝所默示的,于教训、督责、使人归正、教导人学义都是有益的”(提后3:16)。这意味着,唯独圣经是上帝无误的话语,是教导每一个中国人认识上帝的旨意和命令的唯一准则。

13. 这意味着,离开了圣经,我们将最终无法判断一件事的是非善恶,无法对圣经以外的一切次要的和世俗的权柄和标准,作出良心的裁决。我们也无法确定自己对他人和世俗权柄的顺服,到底是顺服上帝的、蒙他喜悦的结果,还是放弃人格和尊严的、对人的奴役的屈从。

14. 一旦当我们离开圣经、而遵循圣经以外的标准和权威而行事时,就如同上帝的仆人马丁·路德所说,我们的良心,既不道德,也不安全。

15. 任何相信上帝或不相信上帝的中国人,在他们内心,都有一个最高的道德标准或价值观,即使这个价值观是模糊、错误和善变的。人们总是用这个最高的准则,去衡量一件事的是非对错,指导或评价自己和他人的行为。

16. 任何一个中国人、或任何中国的世俗权柄和势力,若将圣经以外的任何标准、主义和命令,强加于他人,或禁止人们以圣经为最高准则对这些标准、主义和命令进行良心的评断和审查,而要求人们毫无保留地相信,和盲目地服从,都是在毁灭人类的良心和理性,并攻击上帝对人类良心的统治。

17. 任何人若自愿地相信和服从某种违背圣经的标准、主义和命令,乃是背叛了良心的真自由,活在被奴役的和敌对上帝的生命状态中。他们或者对此浑然不觉,或者对此有所察觉,但都习惯了以各种方式压制自己灵魂的痛苦。

18. 为救我们免于这种痛苦,上帝曾在古时亲自介入并藉着以色列人的历史,拯救他们脱离埃及人的奴役,并藉着他所拣选的领袖摩西与他的百姓立约,颁下被称为“十诫”的律法,使以色列人藉以认识上帝公义圣洁的旨意,并认识使自己良心不安的一切罪。

19.十诫的第一诫说,“除了我之外,你不可有别的上帝”(出20:3)。如同新妇只有一个丈夫,灵魂也只有一个君王,教会也只有一个元首。

20. 这意味着,无论任何人,想要成为我们生命中的君王,想要以自己的意志代替上帝的意志,或要求我们无条件地服从、敬拜和歌颂——无论是我们的妻子、父母、儿女,还是一国之政府、政党;无论是流着眼泪,还是带着刀剑;这样的意志和要求在本质上都是宗教性的,即要求成为一个家庭、一间公司或一个国家的“神”,要求人们在良心中的效忠和顺从。

21. 这样的意志和要求在道德上是邪恶的,既反对上帝,也反对一切人。屈从这样的意志和要求,是同样邪恶的、拜偶像的行为。

22. 十诫的其他诫命,均以第一诫为根基和宗旨。如主耶稣所说,“你要尽心、尽性、尽意爱主你的上帝。这是诫命中的第一,且是最大的。其次也相仿,就是要爱人如己。这两条诫命是律法和先知一切道理的总纲”(太22:37-40)。

23. 又如另一处圣经所说,“命令的总归就是爱;这爱是从清洁的心和无亏的良心,无伪的信心生出来的”(提前1:5)。然而,包括中国人在内,没有一个人凭自己而能有“清洁的心和无亏的良心”,也不能自发地产生“无伪的信心”。没有一个人能完全遵行上帝爱的命令,即使透过任何方式的刻苦、敬虔的宗教生活也是不能。

24. 因为自从全人类的始祖亚当(和夏娃)背约(何6:7)以来,“世人都犯了罪,亏缺了上帝的荣耀”(罗3:23)。这意味着在过去的中国和现在的中国,都没有一个义人,没有一个人在本性上不是全然败坏、以至于不能自救的。

25. 中国人的盼望和万族的盼望一样,在于上帝不但藉着律法之约,“叫人知罪”(罗3:20),更亲自为他所拣选的百姓预备了救赎之约,特要藉着一位弥赛亚(基督)的受苦(赛53章),赦免一切信他之人的罪(约3:15)。并且,上帝要浇灌他的恩典,使凡被拣选之人在圣灵中重生(约3:3),得以相信这位弥赛亚和他的救赎之工。

26. 在2000余年前的犹大伯利恒,从童贞女马利亚而生的耶稣就是基督(弥赛亚)。圣经宣称,他“与父原为一”(约10:30),他与上帝同在,他就是上帝(约1:1)。

27. 圣经曾预言,万国都在等待这位救世主的来到,“好叫世界得知你的道路,万国得知你的救恩”(诗67:2)。又预言说,基督要作王治理万国(诗47:8),因“他是管理万国的”(诗22:28)。既说万国,明显包括了过去和现在的中国。

28. 旧约的先知也预言说,这位基督将以一种惊人的方式,即与世界的权势完全相反的方式,来拯救罪人脱离世界、肉体和死亡的权势。“他为我们的过犯受害,为我们的罪孽压伤。因他受的刑罚,我们得平安;因他受的鞭伤,我们得医治”(赛53:5)。

29. 这一系列关于弥赛亚的预言,已成就在耶稣基督身上。他既作为圣洁无罪的上帝,又作为罪人的代表和上帝选民的替代者,被世上的权势审判,在罗马帝国的十字架上受难,钉死,埋葬,降在阴间,第三天以上帝的大能从死亡中复活。

30. 这一基督教信仰的核心信息,被称为福音。福音不但意味着个人与上帝的关系,因基督的一次献祭而被重新恢复;也意味着一个上帝的国度的来临,地上的一切君王、国度和百姓,都被命令要听从这个福音,其中包括了中国。

31. 正如使徒保罗所说,“上帝在从前的世代,任凭万国各行其道”(徒14:16),又说,“世人蒙昧无知的时候,上帝并不监察,如今却吩咐各处的人都要悔改。因为他已经定了日子,要借着他所设立的人按公义审判天下,并且叫他从死里复活,给万人作可信的凭据”(徒17:30-31)。这里的万国、世人和万人,也都包括了中国。

32. 上帝曾藉着中国的文化和先祖的智慧,向我们彰显了他的存在。因为藉着所造之物,他的永能和神性是明明可知的(罗1:20)。如圣经说,因着上帝的慈爱,和我们的益处,“然而上帝为自己未尝不显出证据来,就如常施恩惠,从天降雨,赏赐丰年,叫你们饮食饱足,满心喜乐”(徒14:17)。上帝也曾藉着中国文化对于仁、义、道、德的追求,向我们彰显了刻在我们残存良心中的律法的功用(罗2:15)。

33. 然而,上帝不偏待人(罗2:14),他并没有在中国的历史、文化中,赐下基督以外的救赎之路。因为中国人和一切没有律法的外邦人一样,“他们虽然知道上帝,却不当作上帝荣耀他,也不感谢他。他们的思念变为虚妄,无知的心就昏暗了”(罗1:21)。

34. 不但如此,中国人长久以来,活在敬拜偶像、却不敬拜上帝的邪恶文化、膜拜帝王和崇尚权力的专制主义、以及“大道不存、而有德焉”的道德自义之中。这三种文化至今捆绑和塑造着中国的人心和制度。

35. 因此,我们和其他民族一样,受到圣经无情的指控:“他们既然故意不认识上帝,上帝就任凭他们存邪僻的心,行那些不合理的事;装满了各样不义、邪恶、贪婪、恶毒;满心是嫉妒、凶杀、争竞、诡诈、毒恨;又是谗毁的、背后说人的、怨恨神的、侮慢人的、狂傲的、自夸的、捏造恶事的、违背父母的、无知的、背约的、无亲情的、不怜悯人的。他们虽知道上帝判定行这样事的人是当死的,然而他们不但自己去行,还喜欢别人去行”(罗1:28-32)。

36. 因此,任何人若在基本教义、圣经神学和教会论上,主张或要求某种形式的“基督教中国化”,乃是敌对和否定耶稣基督的、反基督教的行为,必落在上帝公义的咒诅和审判之下。

37. 这种“基督教中国化”的主张或要求,包括声称在中国的传统文化和宗教中,存在着对圣经所启示的那位独一上帝的敬拜,或包含着与耶稣基督的救赎相似及相通的救恩之道;或主张在中国的传统文化和宗教中,包含着某种独特的、上帝在圣经之外的关于救赎的启示;或主张大公教会的基本教义,必须或需要与中国的文化传统或中国现实的社会、政治制度相适应;或以某种“宇宙的基督论”取消历史性的基督,而主张中国传统中包含着基督的救赎之道;或以“因爱称义”等与中国传统相契合的道德主义信条,淡化或否定基督在十字架上的代赎。

38. 教会必须反对“基督教中国化”,即反对以文化扭曲福音,以政治捆绑信仰,以不信上帝的中国传统,割裂认信上帝的大公教会传统。

39. 这不包括教会在践行真理的形式和传扬福音的行动上,对中国文化和传统的某些尊重,及个人和教会在利益上甘愿接受文化的限制。如使徒保罗所说,这一切都是为着福音的缘故,“向什么样的人,我就作什么样的人。无论如何,总要救些人”(林前9:22)。

40. 从十字架上复活的基督,亲自拣选了使徒,并与天父上帝一同赐下圣灵(约14:26),亲自设立了教会(太16:18)。基督以自己所流的宝血,与教会立了新约。这教会如今不限于肉身上的以色列人,而是由一切公开认信、受洗之人所组成,其中包括在中国的信徒。如圣经所说,“你配拿书卷,配揭开七印;因为你曾被杀,用自己的血从各族、各方、各民、各国中买了人来,叫他们归于上帝”(启5:9)。

41. 圣经宣称,复活的基督得回了上帝所造的整个宇宙和世界的统治权柄。“远超过一切执政的、掌权的、有能的、主治的,和一切有名的;不但是今世的,连来世的也都超过了。又将万有服在他的脚下,使他为教会作万有之首”(弗1:21-22)。主又说,“天上地下所有的权柄,都赐给我了”(太28:18)。

42. 既说将万有服在他的脚下,显然那服在基督脚下的,也包括中国;既说天上地下所有的权柄,显然那赐给了主耶稣的权柄,也包括中国政府与社会的权柄。

43. 这意味着,无论在中国有多少基督徒,也无论中国采用何种政治制度,无论中国政府及其他社会势力对福音的态度如何,中国社会如今已处在基督的主权之下。在属灵的实质上,是复活的基督,而非地上的君王、政党、文化及财富,治理和掌管着这个国家的历史与人心。

44. 并且,圣经称教会为“基督的身体,是那充满万有者所充满的”(弗1:23)。因此,基督的教会虽然分散在各国之中,却不属于任何国家。教会乃是一个眼睛看不见的国度,效忠于基督的主权之下。教会虽然被国家视为一个宗教组织,但教会与国家的关系,在本质上是两个国度的关系。

45. 在教会历史上,称这两个国度的关系,是“上帝之城”与“地上之城”的关系,或属灵国度与属世国度的关系,或一个“已然而未然”的永生的国度与一个“现存而终将消亡”的今生的国度的关系。

46. 主耶稣被钉十字架之前,曾向审判他的罗马总督宣告,“我的国不属这世界;我的国若属这世界,我的臣仆必要争战,使我不至于被交给犹太人。只是我的国不属这世界”(约18:36)。这表明基督的国度高于地上的国度,也表明基督的国度,在末日审判来到之前,暂时不以强制和武力行使对世界的管辖权,而以极大的慈爱和宽容,允许地上的政权保留他们手上的刀剑权柄。

47. 基督作为全地君王的主权,如今只藉着教会对福音真理的传扬,而在信徒重生的信心和依据良心而行的信仰实践中,真实而大能地得以彰显。当罗马总督再问耶稣说,“那么你是王吗”,主耶稣在回答中,再次论到这一属灵国度的权柄,“你说我是王。我为此而生,也为此来到世间,特为给真理作见证。凡属真理的人就听我的话”(约18:37)。

48. 为此,当中国的执政掌权者这样问教会,你们的基督是王吗?你们的信仰是要反对政府或干预政治吗?我们也如此给出三个回答:

49. 第一,我们回答说,上帝的国度已经来到中国,这是刀剑的力量不可阻挡的。因为这一国度,正是通过上帝的独生子、我们的救主耶稣基督在十字架上被刀剑所杀而来到的。杀戮和逼迫只能促使这一国度在中国的成长。因为十字架正是教会和福音的奥秘。既然教会是基督的身体,每一次对真教会的杀害,都必将带来死而复活的力量。

50. 第二,我们也回答说,教会在中国,从前并不属于中华民国,现在也不属于中华人民共和国,将来也不属于将来的任何政权。教会在本质上,顺服任何政府的刀剑权柄,不以武力反抗现存的政权,也不应寻求行政的特权或以强制力去影响社会。因为上帝将“佩剑”的权柄赐给了政府(罗13:4),而没有交给教会。“所以,抗拒掌权的,就是抗拒上帝的命”(罗13:2)。

51. 但这并不意味着,信徒个人,在面对来自政府或他人的暴力或其他非法侵害时,被剥夺了上帝和法律赋予他们的、与其他公民同等的公民权利,即以一切合法的途径表达抗议、反对,并行使身体的正当防卫。教会并不要求他的成员在任何情形下,放弃对任何非法侵害的抵抗和反对。

52. 尽管,出于信心而放弃一切肉身的抵抗和反对,乃是主所喜悦的,也正如主所行的。但这样的选择,唯独出于个人的信心和良心,才有敬虔的价值。

53. 第三,我们也如此回答,正如政府被上帝赋予了“佩剑”的权柄,管理人类的社会秩序;教会也被同一位上帝赋予了福音的使命,特为给真理作见证,呼召那些属真理的人听从主耶稣的教导,离弃偶像,单单敬拜独一的上帝。

54. 如前述,教会如果抗拒政府“佩剑”的权柄,僭取强制的力量,便是抗拒上帝。同样地,政府或任何社会组织、个人,若以行政权力抗拒教会传扬福音、敬拜上帝的属灵权柄,便是抗拒上帝。教会有责任予以私下或公开的责备、谴责,清楚讲明这些罪行的可怕后果,并以基督的慈爱呼召他们的悔改。

55. 圣经将基督赐予教会的这一属灵权柄,称为“天国的钥匙”。基督对他的教会说,“我要把天国的钥匙给你,凡你在地上所捆绑的,在天上也要捆绑;凡你在地上所释放的,在天上也要释放”(太16:19)。

56. 不但如此,基督更命令他的教会,往普天下传他的福音,“直到地极,作主的见证”(徒1:8)。耶稣复活之后,升天之前,进前来,“对他们说,天上地下所有的权柄都赐给我了。所以,你们要去,使万民作我的门徒,奉父、子、圣灵的名给他们施洗。凡我所吩咐你们的,都教训他们遵守,我就常与你们同在,直到世界的末了”(太28:18-20)。

57. 这表明,地上没有任何国家,有正当的权力阻止教会以合符圣经的方式传扬福音,或禁止教会差遣的传道者进入不同的疆域举行崇拜或从事宣教活动。除了基于对社会秩序和公共利益的管理,而对公众施加的普遍而平等的限制外,教会不应受到政府基于宗教原因的歧视、审查和限制。因为教会传扬福音、敬拜上帝的宗教自由,来自主基督亲自的授予。任何侵犯和剥夺这一自由的行为,都是敌基督的邪恶行为,难免地狱的烈火和上帝公义的愤怒。

58. 这表明,教会也没有任何权力,亦不能以遵守圣经之外的世俗法律、主义和命令为藉口,放弃或削减这一使命,或将这一关乎人类灵魂和永恒结局的尊贵、荣耀的使命置于政府、机构和个人的审查和控制之下。

59. 这一福音使命的不可缩减的含义,包括了在世上任何民族、地区、社群、性别、阶级和文化之中,传扬基督的福音,建立基督的教会和对独一上帝的敬拜。教会不能接受任何人、任何势力对福音使命和教会传道的范围、人群、年龄、行政区划等,进行禁止或歧视性的限制。

60. 这并不包括,教会在特定的社会和文化中,必须接受的交通、安全和其他制度或技术条件对宣教的事实上的限制。当历史条件不能支持教会从事更大范围、更多方式和更好果效的传道事工时,教会当以极大的忍耐和同等程度的迫切,祈祷、等候和致力于历史环境的改善。

61. 但在任何情形下,教会若主动地、公开地削减这一使命,配合当地政府或社会文化对福音传讲和公共崇拜这一人类神圣事工的剥夺、限制和歧视,或因着世俗权柄的压力而对福音事工进行自我审查,教会便是公然卖主,背叛了基督赋予教会的使命,亵渎了“上帝奥秘事的管家”(林前4:1)的尊贵位分。

62. 在两千年的教会历史和世界历史上,这两个国度的关系,即教会拥有的“天国的钥匙”权柄与政府拥有的“刀剑”权柄的关系,被普遍称为“政教分立”的原则,或二元主义的政教观。

63. 圣经中记载,主耶稣回答犹太人是否该向罗马政府纳税的问题,主说,“凯撒的物当归给凯撒;上帝的物当归给上帝”(太22:21)。这意味着,第一,在这个堕落的世界上,仍有一些事物,被基督特别地称为“上帝之物”。同样,在今天的中国,也存在着“上帝之物”。这正是人类的盼望,也正是中国的盼望。

64. 第二,基督宣称,“上帝之物”不同于“凯撒之物”。并且,上帝之物高于凯撒之物。因为上帝之物不在凯撒的权柄和统治范围以内。这一问答发生在基督被钉十字架上之前,基督尚未从死而复活、得着荣耀和权柄,但他仍然要求将“上帝之物”直接归给上帝,而不是归给凯撒。

65. 第三,当基督指着一枚银钱如此说时,他亦宣称“上帝之物”与“凯撒之物”,乃是重叠的或并存的。即在一枚银钱之上,同时存在着上帝之物和凯撒之物。凯撒之物是外在的,上帝之物是内在的。凯撒之物关乎金钱和利益,而上帝之物关乎灵魂和敬拜。

66. 在此,基督区分了地上的两种权柄——尽管这两种权柄最终都来自他的主权。一种“佩剑的权柄”是上帝赐给政府的,目的是为了上帝自己的荣耀和公众的利益,叫他们可以管理一切涉及金钱和利益的事,并有责任保护和鼓励行善的,处罚作恶的。即使政府滥用了这一权柄,使教会和信徒的外在利益遭受重大损失,但如果只是利益和肉身的损害,教会虽可据理力争,依法申诉,但这仍不能免除教会及其成员顺服政府的责任。因为没有涉及到“上帝之物”。

67. 但另一种“执掌天国钥匙”之权柄,是上帝单单赐给教会的,即一切关乎人的敬拜、信仰和良心的事务。这就是基督所说的“上帝之物”。教会是保存这一上帝之物的群体,被称为“基督的执事”(林前4:1)。这一上帝之物是整个人类社会、包括中国社会及每一个体的希望所在。

68. 任何政府和社会组织,都无权管理和判断人的良心、信仰和宗教,世俗的权柄仅以处置和维护个人的身体、财产和公共利益及秩序为不可逾越的界限。在任何意义上,基督信仰都不是一国之政府的宗教事务。任何政府机构及其工作人员,均无权干预、审查或指导教会的教义、教职和一切福音事工,更不能僭取和约束教会的讲道和圣礼

69. 尽管外在之物与上帝之物,有时因为重叠而不容易分辨。但基于在基督里的良心自由,教会可以接受一切外在利益有可能的损害。在必要的时候,为着福音的缘故,也当鼓励信徒有信心和勇气接受生命的丧失。因为外在的丧失和降卑,正是十字架的真义。如基督所说,“得着生命的,将要失丧生命;为我失丧生命的,将要得着生命”(太10:39)。

70. 福音的奥秘,在于基督的死而复活,颠倒了这个堕落世界的原则,即这个世界以外在的、物质的与武力的力量,为最高的力量。人的罪性与败坏,使我们沉迷于这种种情欲与肉体的力量,无力自拔。唯独基督的代赎,败坏了这一掌死权的力量,使信他的人罪得赦免,重获生命与自由。

71. 因此,福音的神学,就是十字架的神学。福音的国度,就是十字架的国度。在任何时代、任何政权下,十字架不但始终是教会传讲的信息,十字架也必然是教会传讲这一信息的方式。

72. 无论在任何情势下,教会总当靠主恩典,至死忠心,绝不能将“天国的钥匙”权拱手相让,献与短暂的政治或经济权势,或与政治权势互相勾结,混淆上帝之物与凯撒之物。否则,教会不但得罪和背叛了主,也出卖了人类的灵魂和中国社会仅存的希望。

73. 在涉及“天国的钥匙”权时,众使徒都教导我们说,“顺从上帝,不顺从人,是应当的”(徒5:9)。为此,我们反对教会和圣职人员在中国的下列行为,不能不视其为可耻的背教行为:

74. 如:接受政府和无神论政党对圣职人员的任何形式的政治审查、资格审查、审批、考核、培训、登记和金钱资助;圣职人员同时在政府、政党或政治机构中担任职务,或按立那些同时在政府、政党或政治机构中担任职务的人士为圣职人员;组织、参加、传讲政府、政党或政治机构的政治学习、讲话,在圣而公之教会中推动、贯彻各类政治运动;在福音事工、公共崇拜和圣礼施行上,接受政府、政党和政治机构对年龄、区域、方式、数量、内容的审查和限制;在最首要的圣道传讲上,接受政府、政党和政治机构的要求或压力,对福音信息进行删减、淡化和自我审查;任何否定《圣经》权威性或公开接纳异端教派的行为;配合、参与对持守福音信仰的真教会及其成员的迫害;配合、参与对来华宣教士和普世宣教运动的诬蔑、控告和迫害;在教会中公开举行敬拜偶像的聚会或仪式,如升国旗,颂唱革命及世俗歌曲、诵读政治领袖的讲话等。

75. 那些曾经和正在出卖教会的天国钥匙权,混淆凯撒之物与上帝之物,参与对真教会的迫害,并妥协福音信仰的地方堂会及圣职人员,当求主怜悯,赐下胜过世界的信心,并向主悔改、归正;或许主有莫测的恩典,收回他的怒气,仍旧恩待他的百姓,使他们被遮盖在基督的宝血中,能至死忠心,得着生命的冠冕(启2:10),也未可知。

76. 我们认为,在中国持续半个多世纪的“三自爱国运动”,是一部分教会积极或消极地与无神论政府配合的、一场敌基督的运动。因为它意图割裂大公信仰和大公教会,否认一个高于地上万国的基督国度,而企图建立一个依附于政权的“民族主义教会”。这是撒旦的阴谋,为要在中国拆毁主基督的教会,使真信仰沦为假宗教。

77. 但主的意思却是好的(创50:20),藉着持续半个多世纪的政治逼迫和教会的大分裂,反而兴起、成全和保守了中国家庭教会,在以下三方面持守福音信仰和十字架的道路:

78. 第一,笃信《圣经》无误,是教会和信徒的全部生活及判断一切事物的最高准则;第二,坚持“基督是教会唯一之元首”,不在福音真理及一切圣工上接受无神论政府的领导和干预;第三,坚持“政教分立”,即教会的天国钥匙权与政府的佩剑权柄的二元并立,在政府的权柄范围内顺服掌权者,在属灵权柄的范围内持守良心的自由。

79. 我们认为,“三自爱国会”和“基督教协会”是由政府控制并垄断的宗教行业公会,是一个屈从于政治势力的事业单位,是敌基督的代理人。这两个机构都是“假教会”,是属于世俗国家机器的一部分,而不是主基督教会的一部分。因为“教会”的实质不是被君王控制的、某种政治制度下的宗教组织,而是一个上帝亲自在万国、万族、万民和万代中拣选出来的,承认和信靠一个看不见的基督国度的、属灵的圣约群体(约18:36)。

80. 同时,即使在“三自”系统内,也始终只有一间一间的教堂(宗教活动场所),而没有作为独立社团法人登记的“地方堂会”。所有的会堂,都被一个邪恶的、效忠于凯撒的行业公会控制着。只有这个行业工会,才能获得政府颁布的法人资格。因为撒旦的诡计,正是要消灭“地方堂会”。只有抹煞了地方堂会的自主与独立,才能组建“假教会”,夺取教会的天国钥匙。

81. 我们认为,在今天的中国,只有彻底脱离“三自”系统,彻底弃绝与凯撒的共谋,唯独按着圣经和主耶稣的大使命,宣告信仰,重选圣职,重立教产,重数余民,才能重建一间一间真实和独立的“地方堂会”。

82. 教会必须以死相争的,不是看得见的民事权利和法律地位,而是看不见的天国钥匙和福音的权能。教会不可放弃的、最重要的产业,不是会堂,不是存款;而是上帝所托付的“奥秘事”,即主所赐下的圣道、圣职和圣礼。

83. 教会一旦在圣道、圣职和圣礼上沦陷于肉体,依附于势力,屈从于政治,教会就将敬拜归给了假神。教会就失去了基督的新妇最美、最荣耀的品质,就是圣洁;以至于沦为淫妇,不再是主的教会。

84. 要言之,上帝一面授予政府佩剑的权柄(罗13:1-13),管理属世的事务,维护外在的身体秩序与和平;一面授予教会天国的钥匙(太16:19),传讲福音,施行圣礼,判断属灵的事务,成为“上帝奥秘事的管家”(林前4:1)。

85. 这意味着,一方面,政府无权干预和判断公民的信仰和良心,无权控制和干预教会的教义、圣职、崇拜和福音的宣讲。另一方面,教会及其圣职人员也无权干预或参与政府的运作,无权僭取和行使任何行政权力。

86. 这不包括,基督徒个人作为公民,与其他不信教或信仰其他宗教的公民一样,有权行使他们所享有的选举权与被选举权及其他政治权利。基督徒不应因其信仰,而在考试、入学、就业、升职、评奖、教育、科研、发表言论、担任公务员或领导干部等各方面被剥夺或限制其权利。然而,教会的圣职人员一旦担任政府或政治职务时,教会有权要求他们放弃或辞去圣职;担任政府或政治职务的基督徒,一旦被教会选举担任圣职人员时,教会亦有权要求他们辞去所担任的政府或政治职务。

87. 因此,教会不能接受无神论政党的统战部门和政府的宗教局对宗教自由的干涉;不能接受在主基督的教会之上有“业务主管部门”;不能接受“宗教事务”构成政府职能的一部分;不能接受以国家为界限的“自传”原则和以地区为界限的“定片、定点、定人”的诡计;不能接受所谓“宗教自主”的政治方针。

88. 因为真正的“宗教自主”,就是惟独以基督为主,以圣经为主。在基督以外的任何“自主”,都是对主的反叛,是出于那恶者。真正的“自传、自养”,就是信与不信不能同负一轭。“义和不义有什么相交呢,光明和黑暗有什么相通呢,信主的和不信主的有什么相干呢,基督和撒但有什么相和呢”(林后6:14-15)?

89. 换言之,宗教事务永远不属于“中国”,也不属于地上任何一个短暂的政权;真宗教(敬虔)属乎主基督,属乎全地,也属乎每一个信徒的良心。

90. 为着尊敬君王、顺服在上掌权者,教会愿意并期待着中国对宗教团体管理体制的转变,并迫切地为掌权者祷告,为国家领袖和所有官员祈求基督的恩典和宽恕。

91. 一旦中国政府愿意放弃对教会的教义、教职和福音传讲的干预和控制,教会乐意接受政府基于公共秩序和公共利益的、对教会外在秩序的行政监管,包括接受教会作为独立的宗教团体在民政部门的登记制度。

92. 政府对教会外在秩序的管理,只要不侵犯到信仰的实质,教会就有责任予以尊重和顺服。教会作为一部分社会成员的集合,也愿意接受政府基于各种技术和物理条件给予社会团体的限制,只要教会所受的限制,不违背圣经且与其他社会团体所受的限制是平等的,教会就有责任予以尊重和顺服。

93. 在政府尚未改变“政教合一”的思维模式,仍将宗教事务视为政府内部事务,粗暴侵犯教会的天国钥匙权,并不允许地方堂会在民政部门独立登记之前,教会必须持守上述家庭教会的立场,一面顺服政府合法的、普遍的行政管理,尊重政府佩剑的权柄;一面以非暴力的方式,进行良心的反抗,走十字架的道路,坚守教会的主权和信仰自由,保护信徒的良心自由。

94. 并且,无论得时不得时,教会都要竭力传播福音(提后4:2)。因为人可以被捆绑,上帝的道不被捆绑(提后2:9);仆人可以被杀,但恩主已经复活。

95. 1955年6月,中国家庭教会的前辈、主的仆人王明道发表《我们是为了信仰》一文,成为他和一部分中国教会拒绝参加“三自运动”的公开宣言。当年8月8日凌晨,王明道和妻子刘景文及其他数位同工一起被捕。随后,那些效法王明道先生、持守古旧福音、拒绝加入“三自”的各地信徒和传道人,亦纷纷被捕,被政府定性为“王明道反革命集团”。今年,是王明道被捕60周年和“王明道反革命集团案”60周年。至此,我主耶稣基督的教会在中国,承受政治逼迫亦达60年之久。为此,本教会发布九十五条论点,为着重申我们所认同和隶属的中国家庭教会的信仰立场,并在政府和社会公众面前,怀着敬畏的心,为教会辩护。

以我们主耶稣基督之名。阿门。

(成都)秋雨之福归正教会


  主后2015年8月18日


Yang, Fenggang

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Aug 30, 2015, 3:01:22 PM8/30/15
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Here is the English translation From the China Partnership: 

On August 30, 2015, Early Rain Reformed Church in Chengdu published their own version of Luther’s 95 theses in an attempt to reaffirm the Chinese house church’s position on faith before government and society at large, and with a fearful but humble heart, defend the church. This document is a bold statement reflecting the maturity of the Chinese unregistered church. It argues the church’s theological position thoroughly; with the doctrine of creation as its starting point, it places the gospel and God’s salvation plan at the center of the church’s call. These 95 theses are not simply to lay out the state-church relationship, but one of many steps within the reformed Chinese house church towards a sound doctrine of the Church which can in turn form the foundation for understanding the state-church relationship.  

On August 8, 1955, one of China’s most influential house church leaders Wang Ming Dao, his wife, and coworkers were arrested after he published an article a few months earlier publicly declaring why they refused to join the Three-Self Church. Ever since that point, the Chinese unregistered house church has faced different levels of persecution and has sought to defend the legitimacy of the church as it refuses to come under direct supervision of the government. This document was written in response to the sixtieth anniversary of Wang Ming Dao’s arrest and as an attempt to lift high the cross of Christ in Chinese society in a time and age when church and state relationships potentially face future tumult.  

You can view and read the original document from Early Rain Reformed Church here. We have translated these 95 theses with the desire to increase the global church’s ability to hear, listen to, and learn from the Chinese house church, as well as to request prayer for the Chinese house church to have courage, perseverance, humility, and wisdom in the days ahead. We stand with our brothers and sisters in prayer.

95 THESES: THE REAFFIRMATION OF OUR STANCE ON THE HOUSE CHURCH

Out of our obedience to Christ, with our hope to be loyal to the whole family of God, and firm commitment in His leadership; the pastors and elders of our church, based on our confessional faith in the Biblical truths, and our never-ending endeavor in seeking the guidance of the Holy Spirit, we have resolved to publish “The Reaffirmation of Our Stance on the House Church” and the following Ninety-Five Theses summary statements. We welcome any believers who have openly confessed their faith in Jesus Christ as humanity’s and their personal Savior, to offer their written critical opinions. Our church is also willing, independently or jointly with other churches in our Lord Christ Jesus that accept our public theses, using this official publication as the basis, to offer ourselves to have open and peaceful dialogue with any level of Chinese government and its agencies, at any time, place, and method that they deem appropriate.

Outline:

Theses 1-17: God’s Sovereignty and Biblical Authority.
Theses 18-31: God’s Law and Christ’s Redemption.
Theses 32-39: Against the “Sinicization of Christianity.”
Theses 40-44: Church as the Body of Christ and His Kingdom.
Theses 45-72: The Relationship between Two Kingdoms and the Separation of Church and State.
Theses 73-95: Against the “Three-Self Movement” and Affirmation of the Great Commission.

God’s Sovereignty and Biblical Authority

1. The Bible says, “…yet for us there is one God, the Father, from whom are all things and for whom we exist” (1Corinthians 8:6a). This means even for the Chinese, this God is the only God; the domain, history, culture, and everything else of China, are all created, granted, administered, and superintended by this one true God of the universe.

2. The Bible again says, “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1Timothy 2:5). It is saying that the only Son of God, begotten from all eternity past, incarnate into this world, taking on the body of a fallen man, as Jesus Christ, He is the only Savior and Lord of all Chinese lives.

3. When the Bible says, “So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27), this means every Chinese is created in God’s image, including the variety of people groups within China, just like all the people groups around the world, we are all descendants of Adam, our first ancestor.

4. In the depths of our souls there is the image of God, thus all Chinese people, like all the peoples of the world, are all equal in the divine values of personhood, dignity, justice, and love.

5. Therefore in our nature, all humans are personally governed by God. Individuals cannot enslave and humiliate each other. Also, without God’s specific authorization and approval, an individual cannot be governed by another person.

6. When the Bible says, “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God” (Romans 13:1), this means that all the authorities that exist in Chinese society, no matter if it is within a family, social institution, or government, ultimately originated from God. All government officials, including the ones on the lowest levels, in their nature are all God’s “appointees.”

7. Therefore, the only legitimate reason why any person should respect and be obedient to the laws, or why any lower level officials, members of institutions, or families should also respect and be obedient to a higher authoritative order, is because these are all God’s institutions, His orders, and His delights.

8. Therefore, in the ultimate meaning and personal conscience, every person, especially he or she who holds any kind of authority, must be held responsible for his or her actions towards the “the Living God” (Hebrews 10:31), and at the end submit to His righteous judgment.

9. Only God (and His words) is Lord over a person’s conscience. Any man-made and worldly laws, mandates, or opinions cannot exempt the moral responsibilities of a man’s conscience before the “God Most High” (Genesis 14:19).

10. Because of this, every person can have and enjoy the freedoms and responsibilities of his conscience. Every person should use his conscience to examine and judge all the authorities, ideas, and mandates from the state, social institutions, or families, based on God and His words.

11. Only when a person’s conscience is in obedience towards God and His words, “doing the will of God from the heart” (Ephesians 6:6), then this person’s obedience towards others and respect for the law can be viewed as equivalent to obedience and respect to God, and not submission to human authorities. Because they are “rendering service with a good will as to the Lord and not to man” (Ephesians 6:7).

12. When the Bible says, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16), this means that only the Bible is God’s inerrant word; it is the only standard of teaching through which all Chinese people may come to know God’s will and mandate.

13. This means that once we turn away from the Bible, ultimately we cannot judge anything to be right or wrong, good or evil; we cannot make a right judgment of conscience on any extra-biblical, secondary, and worldly authorities and standards. Also, we will not be able to determine whether our obedience to those in power and worldly authorities is done in obedience to God and thus enjoys His delights, or whether we give up our personhood and dignity by being enslaved into submission.

14. Once we depart from the Bible, and act according to the extra-Biblical standards and authorities, then it is like what Martin Luther, a servant of God, once said that our conscience will neither be moral nor secured.

15. All Chinese people, whether they believe or do not believe in God, in their heart have an ultimate standard of morality and values, even though these values can be blurred, in error, or ever changing. We are always using these highest standards to measure whether things are right or wrong, good or evil, and to teach and evaluate the actions of ourselves and others.

16. If any Chinese, or any Chinese worldly authorities and powers, should force extra-Biblical standards, ideals, or mandates on others, or forbid anybody’s conscience from using the Bible as the highest standard to evaluate other worldly standards, ideals, and mandates, or force the people to unreservedly believe and blindly obey them, these are the works of destruction towards a person’s reason and conscience, and an attack on God’s sovereignty over a person’s conscience.

17. Anybody who willingly believes and submits to standards, ideals, or mandates that are anti-biblical, they have really betrayed the true freedom that is in their conscience, and are living a life of slavery and hostility toward God. They may not be in realization of this, or even if some have already begun to realize this reality, they have become accustomed to using all kinds of methods to suppress their own soul’s distress.

God’s Law and Christ’s Redemption

18. To spare us from these distresses, God have personally intervened in the history of ancient Israel, and through it saved the Israelites from slavery under the Egyptians, and through His chosen leader Moses, God made a covenant with His people, gave them His Laws, which is now known as the “Ten Commandments”, so that the Israelites may know God’s Justice and Holy Will, and also know the sins that distress their conscience.

19. The First Commandment says, “You shall have no other gods before me” (Exodus 20:3). Just like a bride can only have one husband, the soul can only have one king, and the Church can only have one Head.

20. Therefore, whoever wishes to be king of our lives, using their own will to replace God’s will, or ass for unconditional obedience, worship, and praise – regardless if it is our spouse, parents, children, or a nation’s government or political party, regardless if the methods are through tears or through swords – these kinds of impositions of wills and demands are in their substance religious. They are really seeking to be the family’s, the institution’s, or the nation’s “god;” they are seeking the highest allegiance and obedience of a people’s conscience.

21. These kinds of demands and impositions of wills are morally evil. It is antagonistic to God and to humanity. Those who are in submission to them are also committing evil and acts of idolatry.

22. The rest of the Ten Commandments are all based on the principle of the First Commandment. Just like Jesus once said, “And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets’” (Matthew 22:37-40).

23. Just like another passage of the Bible says, “The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith” (1Timothy 1:5). However, nobody, including the Chinese, can rely on themselves to have “a pure heart and a good conscience,” and cannot birth in themselves “a sincere faith.” Nobody can rely on himself to fully be in compliance to God’s mandate for love, regardless of the kind of painstaking and godly religious life one may live, it is not possible.

24. Because ever since man’s first ancestor, Adam (and Eve), disobeyed the covenant (Hosea 6:7), “all have sinned and fall short of the glory of God,” (Romans 3:23), this means that from ancient China till today’s China, we have not one righteous person, because no one person has not been totally depraved in his nature, therefore no one can save himself.

25. The hope for the Chinese is the same for people of all nations – it is in God alone. Not only through the Covenant of Law, “since through the law comes knowledge of sin” (Romans 3:20b), but God personally prepared the Covenant of Redemption for His chosen people, through the suffering of the Messiah (Isaiah 53), forgiving the sins of all the people that believes in Him (John 3:15). Also, God will pour out His grace, so those who have been chosen to be born-again in the Spirit (John 3:3), may believe in the Messiah and His works of salvation.

26. Around two thousand years ago in the land of Judah and the city of Bethlehem, Jesus, born of the Virgin Mary, was the Christ (Messiah). The Bible declares that this Jesus “and the Father are one” (John 10:30), that He is with God, and that He is God (John 1:1).

27. The Bible has prophesized that all the nations have been waiting for this Savior to come, “that your way may be known on earth, your saving power among all nations” (Psalms 67:2). It has also prophesized that Christ will be the King that rules the nations (Psalms 47:8), for “… he rules over the nations” (Psalms 22:28b). Since it says “the nations,” it clearly includes both ancient and modern China.

28. The prophets of the Old Testament prophesized that this Christ will use an amazing way, which means a way that is completely opposite to the ways of the authorities of this world, to save sinners from the powers of this world, flesh, and death. “He was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed” (Isaiah 53:5).

29. These series of prophecies regarding the Messiah are all fulfilled in Jesus Christ. He is the Holy and sinless God, and also the mediator of God’s chosen people and a representative of sinners. He was judged by the worldly authorities, suffered, and nailed to a cross under the Roman Empire, was buried, and entered Hades. On the third day, through the power of God, He resurrected from His death.

30. This core message of the Christian faith is call the Gospel. The Gospel is not just about repairing an individual’s relationship with God through Christ’s sacrifice. It is also about the coming of God’s Kingdom, so all the kings of the land, all the nations and their peoples have been ordered to submit to this Gospel, and this includes China.

31. Just like the Apostle Paul said, “In past generations he allowed all the nations to walk in their own ways” (Acts 14:16), and also said, “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead” (Acts 17:30-31). The terms “nations” and “peoples” include China and the Chinese.

Against the “Sinicization of Christianity”

32. God has used the Chinese culture and the wisdom of ancient Chinese in the past, to reveal His existence to us, because through creation we can see His eternal power and divine nature (Romans 1:20). As the Bible says, it is because of God’s merciful love for our benefit, “He did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:17). God has also, through the Chinese culture’s quest for charity, justice, truth, and morality, revealed to us what was written in, or whatever is left of, the use of the Law in our conscience (Romans 2:15).

33. However, God does not discriminate (Romans 2:14), and He did not offer a path of salvation outside of Christ within Chinese history and culture. For all Chinese are like the lawless gentiles, “For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened” (Romans 1:21).

34. Not only so, but the Chinese for a very long time, rather than living a life of worshiping the true God, have been living in an evil culture of idolatry, which worships autocracy and prostrates before the Emperor. The philosophical teachings of “No ultimate truths, only virtues” resulted in a moral self-righteousness. These three cultural norms have been binding the hearts of the Chinese and our institutions up until now.

35. Therefore, we are like all peoples of the world, who are directly accused by the Bible: “And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless. Though they know God’s decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them” (Romans 1:28-32).

36. Therefore, anyone who on the fundamentals of theology, Biblical theology, and the doctrine of Church, advocates or requires any type of “Sinicization of Christianity,” is rejecting Jesus Christ and antagonistic toward Christianity. It is an act of anti-Christianity, and will fall under the righteous curse and judgment of God.

37. These campaigns or requirements of the “Sinicization of Christianity” include believing that the traditional Chinese culture or religions contain ways to worship the unique one true God revealed in the Bible or ways of redemption similar or even equivalent to that of the redemption of Jesus Christ; proclaiming that traditional Chinese culture and religions include some unique revelations about redemption outside of God and the Bible; proclaiming that the fundamental teachings of the catholic Church must and need to be assimilated with traditional Chinese culture or modern Chinese society and political structures; teaching a type of “Universal Doctrine of Christ” that denies the historical Jesus and affirms that Chinese traditions have implicit teachings about the redemptive saving ways of Christ; and teaching “Justification by Love” or all such teachings that seeks assimilation with traditional Chinese moralistic teachings, and weakens or even denies the necessity of Christ’s atonement on the cross.

38. The Church needs to oppose the “Sinicization of Christianity,” that is opposing the use of culture to alter the Gospel, the use of politics to bind the faith, the use of Chinese tradition that is antagonistic towards God to destroy the faithful traditions of God’s catholic Church.

39. This does not include actions that the Church took, while proclaiming the Gospel in accordance to the truths of God, to respect the Chinese culture and traditions, or to willingly accept the limitations of existing culture, either by churches and individuals, for the benefits of such causes. As the apostle Paul says, all these for the sake of the Gospel, “I have become all things to all people, that by all means I might save some” (1Corinthians 9:22b).

Church as the Body of Christ and His Kingdom

40. The Christ who was resurrected from the cross, personally chose the Apostles, with our Father God poured down the Spirit (John 14:26), and established the Church (Matthew 16:18). Christ, using His own precious blood, established a new covenant with the Church. This Church is not limited to the biological race of Israelites, but is made of all peoples who publicly confessed their faith and are baptized, including Chinese believers. As the Bible says, “…Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation” (Revelation 5:9).

41. The Bible proclaims that the resurrected Christ has been given all of the authority in God’s created world and the entire universe, “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church” (Ephesians 1:21-22). The Lord says, “All authority in heaven and on earth has been given to me” (Matthew 28:18).

42. Since it says, “all things are under his feet,” therefore China is also under Christ’s feet. Since it says, “all rule and authority and power and dominion,” therefore the authority given to Lord Jesus includes the authorities of the Chinese government and its society.

43. This means, regardless of how many Christians are in China, regardless of what kind of political platform China adapts, regardless of the attitudes of the Chinese government, or any other societal authorities, towards the Gospel, Chinese society is under the sovereignty of Christ. This Spiritual reality is that the resurrected Christ, not any rulers, or political parties, or cultures, or wealth, is the One ruling and administering this nation’s history and the hearts of its citizens.

44. Also, the Bible calls the Church that “which is his body, the fullness of him who fills all in all” (Ephesians 1:23). Therefore, although the Church of Christ is spread out among nations, it does not belong to any nation. The Church is a kingdom that the eyes cannot see, whose members are loyal to the sovereignty of Christ. Even though the nations see the Church as a religious institution, the relationship between the Church and State, in its nature, is a two-Kingdom relationship.

The Relationship between Two Kingdoms and the Separation of Church and State

45. In Church History, the relationship between these two kingdoms is the relationship between the “City of God” and the “City of Man”, or sometimes referred to as the relationship between the Spiritual Kingdom and Earthly Kingdom, or the relationship of an eschatological Kingdom of the “Already-and-Not-Yet” of the coming age, versus the kingdom of this age also known as “today’s world that will ultimately be destroyed.”

46. Before our Lord Jesus was crucified on the cross, He proclaimed to the Roman governor that was judging Him and said, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36). This shows that the Kingdom of Christ is higher than any nations on earth, and also shows that the Kingdom of Christ, before the Judgment Day arrives, will temporarily not use any forceful or military action to enforce its rule on this world. Rather, it uses great love and acceptance, to allow the political powers of this world to exercise the power of the sword.

47. Christ, as the sovereign King of all the earth, through the spreading of the Gospel by the Church and the actions of believers in accordance to their renewed faith and conscience, revealed the reality and power of His rule. When the Roman Governor asked Jesus, “Are you the King?” our Lord Jesus in His answer once again talked about the authority of His Spiritual Kingdom, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world–to bear witness to the truth. Everyone who is of the truth listens to my voice” (John 18:37).

48. Because of this, when the Chinese political authorities ask the Church, is Christ your King? Is our faith antagonistic to the government or seeking to influence the political landscape? We will also give three answers:

49. First, we will answer, God’s Kingdom is already here in China, it cannot be denied by the power of the sword, because His Kingdom is brought forth by the only begotten Son of God, our savior Lord Jesus Christ, who brought forth this Kingdom on the cross through His own death under the power of the sword. Genocides and persecutions can only cause this Kingdom to make even more gains in China, because the cross is the mystery of the Church and the Gospel. Since the Church is the body of Christ, every time the True Church is persecuted, it will bring forth the power of resurrection.

50. Second, we will answer, the Church in China does not belong to the Republic of China of the past, nor does it belong to the People’s Republic of China of the present, and it will not belong to any other political powers in the future. The Church in its nature will be obedient to any authority of the sword granted to the government, we do not seek to rebel against existing governments, nor do we seek special executive privileges or any other governmental enforcement to help us gain influence in society. For God has given this authority of the “sword” to the government (Romans 13:4), and not to the Church. “Therefore whoever resists the authorities resists what God has appointed” (Romans 13:2a).

51. But this does not mean that individual believers, when confronted with violence or illegal infringements from the government or other individuals, are stripped of what God and the laws have granted them, including the rights of regular citizens to use any and all legal means to express their protest, opposition, and exercise proper self-defense. The Church does not require its members, under any circumstances, to give up their right to protest or self-defense against any illegal infringements.

52. Although, through faith one may give up any physical resistance and protest, which delights God and is consistent with what the Lord has done. But this kind of choice can only be said to have the virtue of Godliness when it comes out of an individual’s own faith and conscience.

53. Third, we will also answer, just as the government has been granted the authority of the “sword,” to help humanity maintain orders in society; the Church has also been granted the Great Commission, especially to be a testimony of the Truth, calling out those who belong to the Truth to listen to the teachings of the Lord Jesus, leave their idols, and only worship the One True God.

54. As we have said earlier, if the Church resists the authority of the “sword” from the government and usurps the authority and power of enforcement, it is disobeying God. In the same way, if the government or any social institutions or individuals, use administrative powers to deny the Church’s Great Commission to spread the Gospel, worship, or any other Spiritual authorities, they are also disobeying God. The Church has a duty to either privately or publicly rebuke, criticize, and clearly speak up against the fearful consequences of these sins, and also to use the passionate love of Christ to call them to repentance.

55. The Bible teaches that Christ gave the Church this Spiritual authority called “The Keys of the Kingdom of Heaven.” Christ said to His Church, “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19).

56. Not only so, but Christ also commands His Church to go, proclaim His Gospel, saying, “You will be my witnesses… to the end of the earth” (Acts 1:8). After Jesus resurrected, but before His ascension to Heaven, He came to the apostles and said, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18-20).

57. This indicates that, on this earth, there are no nations who have the proper authority to stop the Church from legitimately using Biblical methods to spread the Gospel, or stop the Church from sending evangelists into different locations to hold worship or missional gatherings. Other than reasons of social order or administration of public good, and the requirements of general and fair limitations to all the citizens, the Church should not be discriminated, monitored, or limited solely for religious reasons. For the Church’s freedom of religion to proclaim the Gospel and worship our God is given to us by Christ Himself. Any infringement or stripping of such freedom are evil acts of the antichrist, and will not be spared from the fury of hell fire and God’s righteous anger.

58. This indicates that the Church also does not have any powers, nor can she use submission to extra-Biblical and worldly laws, ideas, or orders, as an excuse to give-up or weaken the Great Commission, or to hand over this ministry that concerns the souls of humanity and the glory of eternal consummation to the controls or management of the government, institutions, or individuals.

59. By saying the Great Commission cannot be weakened, this means all the peoples, places, social groups, sexes, classes, and cultures, should have the Gospel of Christ proclaimed to them, and to establish the Church of Christ and to worship the only True God. The Church cannot accept any person’s nor any authority’s discriminatory limits or prohibitions against the Great Commission and the Church’s evangelism for all people, ages, or political domain.

60. This does not include that the Church, in a specific society or culture, must accept the reality of environment limitations such as transportation, safety, or any other structural or technological limits on the ministry of missions. When such historical conditions cannot support the Church to expand on a greater scope, to provide avenues of greater methods or better results for the Great Commission, the Church should have great restrain and at the same time earnestly pray, wait, and work towards the betterment of the historical conditions.

61. Under any circumstances, if the Church actively, publicly weakens this Commission in cooperation with the local government or social culture, to strip itself of the divine ministries of Gospel evangelism and public worship, or due to the pressures of secular authorities, limits or discriminates or self-censures the works of the Great Commission, then the Church openly betrays our Lord, betraying what Christ has commissioned the Church, and blaspheming the glorious role of “…stewards of the mysteries of God” (1Corinthians 4:1).

62. In the two thousand some years of Church and world history, the relationship of the two kingdoms, in which the Church holds the power of “the Keys of the Kingdom of Heaven” and the government holds the “sword,” is commonly called the principle of “Separation of Church and State,” or the dichotomy of Church and State.

63. The Bible has recorded that our Lord Jesus, while answering the Jewish question whether or not to pay taxes to the Roman government, said, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22:21). This means that first, in this fallen world, there are still certain things that Christ would call “things that are God’s.” So in today’s China there are in existence “things of God’s”. This is the hope of humanity, and this is the hope of China.

64. Second, Christ has proclaimed that “the things of God’s” are not the same as “Caesar’s things.” Also, God’s things are above Caesar’s things. For God’s things do not belong in the sphere of Caesar’s rule and power. This question and answer happened before Christ was crucified on the cross. Christ had not yet resurrected from the dead, had not yet been given glory and powers, but He still asked to give “things of God” directly and only to God, and not to Caesar.

65. Third, when Christ points to a silver coin and said this, He is also proclaiming that “God’s things” and “Caesar’s things” are overlapping or co-existing. So even on a silver coin, it is at the same time God’s thing and Caesar’s thing. Caesar’s things are external, but God’s things are internal. Caesar’s things are money and personal interests, and God’s things are souls and worship.

66. At this point, Christ has separated two powers – although both of these powers ultimately are derived from His authority. One is “the power of the sword.” It is what God has granted to governments. The purpose is that people can administer to all things related to money and personal interests, and be responsible to protect and encourage good behaviors and punish wrongdoings, for God’s own glory and public good. Even if the government abuses this power, causing the Church and believers to suffer many external losses in their rights, but if they are only being hurt in their bodies and in personal interest, then the Church may fight and make legal appeals for its own interests, but it does not deny that the Church and its members still have the responsibility to obey the government, because these are not matters of “things of God.”

67. But there is another power of “the Keys to the Kingdom of Heaven,” and it is granted by God only to the Church. Thus all that is required of a person’s worship, faith, and things of the conscience, these are what Christ calls “things of God.” The Church is the community that retains God’s things, and we are called “as servants of Christ” (1Corinthians 4:1). These things of God are the hope of all societies and peoples, including the Chinese society and all the individuals in it.

68. No governments or social institutions have the power to manage or judge a person’s conscience, faith, and religion. Worldly power is limited to managing and protecting a person’s outer body, properties, and public goods and orders. In any definition, the Christian faith is not the affairs of any national government. No government agencies or its associates have the rights to interfere, monitor, or direct the Church’s doctrines, officers, or any Gospel-related ministries. Also it cannot take away or limit the Church’s rights to preaching and sacraments.

69. Although things of the world and things of God are hard to distinguish because they sometimes overlap, based on the freedom of conscience in Christ, the Church can accept any possible external losses of its interests. When it is necessary and for the sake of the Gospel, we encourage believers to have faith and courage to even accept the loss of life. For external loss and humiliation is the true meaning of the cross. As Christ once said, “Whoever finds his life will lose it, and whoever loses his life for my sake will find it” (Matthew 10:39).

70. The mystery of the Gospel is based on Christ’s death and resurrection. It turns this fallen world’s principles on its head, the principles that make external, material, military might as the highest power. Humanity’s fallen and sinful state made us indulge in these bodily and lustful powers; we cannot help ourselves. Only Christ’s atonement, can destroy the power of death, forgive the sins of those who believe in Him, and give them freedom and life.

71. Therefore, the theology of the Gospel is the theology of the cross. The nation of the Gospel is the nation of the cross. In any age, any political realm, the cross has always been the message of the Church, and the cross must be the method by which the Church preaches this message.

72. Regardless of circumstances, the Church will always rely on the grace of our Lord, remain faithful to the end, and will not give up the power of the “Keys to the Kingdom of Heaven,” or offer it to any temporary political or economic power, or in complicity with any political power, to confuse God’s things with Caesar’s things. Otherwise, the Church not only offends and betrays our Lord, but she has also sold-out humanity’s souls and any hope left in the Chinese society.

Against the “Three-Self Movement” and Affirmation of the Great Commission

73. Regarding the power of “the Keys to the Kingdom of Heaven,” all the apostles have taught us, “We must obey God rather than men” (Acts 5:29). Because of this, we are against the churches and their officers and their behaviors in China, which are listed below, and we have to view their behavior as shameful apostasy.

74. This includes: any means of accepting the government’s and atheistic political party’s political censoring, credential examination, monitoring, testing, training, registering, and financial contribution to any church officers; church officers who are simultaneously working for the government, political party, or political agencies; or the churches who ordain those that are working in the government, political party, or political agencies as officers; organizing, joining, and proclaiming on behalf of the government, political party, or political agencies in their political propagandas, agendas, even proclaiming them in the church, implementing any political movements in the church; accepting the government’s, political party’s, or political agencies’ limitations on age, location, methods, numbers, and contents in the ministries of the Gospel, public worship, and administration of the sacraments; in the foremost ministry of the preaching of the Word, accepting the government’s, political party’s, political agencies’ requirements or pressure, which results in the altering, weakening or self-censorship of the Gospel message; calling to deny Biblical authority or publicly accepting the acts of heresies; working with or even joining in persecution of members of the true Church that upholds the faith of the Gospel; working with or joining in the slandering, accusations, and persecutions of any missionaries in China or universal missional movements; openly holding idolatrous worship gatherings or ceremonies in churches, such as raise of national flag, singing of Communist Revolutionary songs or secular music, public reading of political leader’s statements, etc.

75. Those who have been or continue to betray the Church’s power of the keys of kingdom of heaven, confuse Caesar’s things with God’s things, join with the persecution of the true Church, and those churches and officers that compromise the Gospel and its faith, they should seek God’s mercy to give them a faithful heart to overcome this world, repent and return onto our Lord; perhaps the Lord will have unfathomable grace, retract His anger, and still give grace to His people, and enable them to be covered in the precious blood of Christ, will be faithful to the end, and win the crown of life (Revelation 2:10).

76. We believe that the “Three-Self Patriotic Movement,” which has lasted for more than half-a-century in China, is a result of some churches’ active or passive cooperation with an atheistic government; it is a movement of the Antichrist. Because it seeks to split the catholic faith and the catholic Church, denies that there’s a kingdom of Christ that is higher than the nations of the earth, and attempts to create a “Nationalistic Church” that depends on the political powers. This is a scheme of Satan for the destruction of Christ’s Church in China, and turns true faith into a fake religion.

77. But the Lord’s will is good (Genesis 50:20), and through more than half-a-century’s political persecution and divisions in the Church in China, it has resulted in the rise, fulfillment, and protection of the Chinese House Church, and on three facets listed below, they remain faithful to the Gospel and the way of the cross.

78. First, upholding Biblical inerrancy as the highest standard for the whole life of the church and believers, and as the judgment of all things. Second, firmly upholding “Christ is the Church’s only Ruler,” we refuse any atheistic government’s attempted leadership or interference in our Gospel and Truth ministries. Third, based on the principle of “Separation of Church and State,” we uphold the dichotomy of the Church’s power of heavenly keys and the government’s power of the sword are co-existent. In the realm of government we submit to the rulers, but in the realm of the Spirit we uphold the freedom of the conscience.

79. We believe that such religious agencies as the “Three-Self Patriotic Agency” and the “Protestant Affairs Agency” are controlled and monopolized by the government. They are administrative agencies that have given itself to political power, and they are the agents of the Antichrist. These two agencies are “false church,” they belong as part of a group of secular national agencies, and they are not part of the Church of Christ our Lord. For the nature of a “Church” cannot be controlled by any rulers or political religious organizations, but rather it is a community of people chosen by God amongst the nations, peoples, and generations, that proclaim and believe in a Spiritual and covenantal kingdom of Christ that cannot be seen (John 18:36).

80. At the same time, even if within the system of “Three-Self Movement,” there are only individualistic churches (religious activities centers). There is no independently registered or incorporated “local church.” All their churches are under the control of an agency that is evil and faithful only to Caesar’s administration. Only by being part of such an agency can one attain any governmental issued incorporations. The scheme of Satan is precisely to destroy “local churches.” Only through taking away local churches’ autonomy and independence can they form a national “false church” and take away the Church’s keys to the kingdom of heaven.

81. We believe that in today’s China, only by completely parting with the “Three-Self” system, completely ending the cooperation in Caesar’s conspiracy, solely relying on the Bible and the Lord Jesus’ Great Commission, proclaiming our faith, ordaining officers, re-establishing church properties, recounting the remnants, can we restart building one-by-one a true and independent “local church.”

82. The Church must be willing to fight to the death, not for the civil rights and legal statures that we can see, but for the keys to the kingdom of heaven and the power of the Gospel that we cannot see. The Church should never give up her most important asset, it is not church properties, not financial deposits, but what God has given to us, the “mysteries,” which is the Holy Word given to us by our Lord, the holy offices, and holy sacraments.

83. Once the Church has corrupted itself in the flesh on the Holy Word, holy offices, and the Holy Sacraments, depended on earthly powers, submitted to politics, then the Church gives up worship to an idol. The Church has lost her beautiful and glorious nature as Christ’s bride, and that is her Holiness; and she will become a whore, and no longer a Church of our Lord.

84. In summary, God, on the one hand, has given the power of the sword to the government (Romans 13:1-13), to administer to worldly affairs, to ensure physical orders and peace; on the other hand, God has given the power of the keys of kingdom of heaven to the Church (Matthew 16:19), preaching of the Gospel, administering of sacraments, judging on Spiritual affairs, becoming “God’s steward of His mysteries” (1 Corinthians 4:1).

85. This means, on the one hand, the government cannot interfere and make judgment on a citizen’s faith and conscience, and does not have the power to interfere with a Church’s doctrines, offices, worship, and preaching of the Gospel. On the other hand, the Church and her officers have no right to interfere or participate in government operations, no rights to take or execute any executive powers.

86. This does not mean that Christians citizens should not be like other citizens that do not believe in religion or believe in any other religions, exercising the rights of election, or be an elective, or exercise any other political rights. Christians should not be discriminated or limited because of their faith in examinations, applications to schools, employment, advancements, awards, education, research, public speaking, and service as officials or leadership in any capacity. However, if an officer of the Church starts to serve with the government or take on a government position, then the Church has the right to ask them to give up or resign from their office at the Church; those Christians that partake in the government or take on any political positions, when they are elected to be a church officer, the Church also has the right to ask them to resign and give up their government positions.

87. Therefore, the Church cannot accept an atheistic party’s propaganda ministry or the government’s religious affairs agency interfering with our religious freedom; we cannot accept that above the Church of our Lord Christ there are governmental “administrative ruling departments;” we cannot accept that “religious affairs” constitute part of the functions of government; we cannot accept limits on “self-propagating” on the national level and a scheme on “limited area, limited points, and limited peoples” on the local level; these are nothing more than deception. We cannot accept the so-called political agenda of “religious autonomy.

88. For the real “religious autonomy” is only with Christ as our Lord, and with the Bible as our foundation. Any “autonomy” outside of Christ is a betrayal to the Lord and is from the evil one. The real “Self-propagating, Self-sustaining” truth is that the faithful and unfaithful cannot be yoked together. “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever?” (2Corinthians 6:14-15)

89. In other words, religious affairs will never belong to “China,” and it does not belong to any temporary earthly political power; true religion (godliness) belongs to Christ the Lord, belongs to all the land, and belongs to the conscience of all the faithful.

90. In respect to the rulers and obedience to the authorities, the Church is willing and hoping that China will alter its policies to control religious groups. We earnestly pray for the rulers, the leaders of this nation, and all its officials to receive Christ’s grace and forgiveness.

91. Once the Chinese government is willing to give up interference and control over the Church’s doctrines, offices, and proclamation of the Gospel, the Church is happy to accept the government’s role on the her external orders and administrative accountabilities, based on public orders and public goods, which includes the Church being an independent religious organization and her requirement to register under a department of civil affairs.

92. When the government manages orders and affairs outside of the Church, as long as it does not interfere with the nature of our faith, then the Church will have the responsibilities to respect and obey. The Church, serving as a part of society, is also willing to accept any government limitations on technology and material regulations, as long as these limitations do not contradict the Bible and are equally applied to other social institutions, then it is the church’s responsibility to respect and obey.

93. As long as the government maintains the mentality of “Unity of Church and State,” continues to consider religious affairs as internal government matters, violently interferes with the Church’s power of the keys of the kingdom of heaven, and refuses to allow any local church to independently register with any civil affairs departments, the Church must hold firm the above declarations of the House Church, that we will obey any legal, administrative management, and respect the government’s authority of the sword; but on the other hand, with the use of non-violence, maintain our opposition in our conscience, walk in the way of the cross, hold firm to the Church’s sovereignty and freedom of faith, protect the believer’s freedom of conscience.

94. Also, whether it is in season or out of season, the Church will do her best to proclaim the Gospel (2 Timothy 4:2). For individuals may be bound, but God’s word will not be bound (2 Timothy 2:9); servants may be killed, but the gracious Lord has resurrected.

95. In June of Nineteen Fifty-Five, a patriarch of the Chinese House Church, God’s servant Wang Ming Dao published a paper titled We are for the Faith. It was his and some Chinese churches’ public declarations on why they refuse to join the “Three-Self Movement.” On August 8th of the same year in the early morning, Wang Ming Dao and his wife Liu Jin Wen and other coworkers were arrested. Later on, believers and evangelists who followed Mr. Wang Ming Dao’s example to hold firm to the ancient Gospel and refuse to join the “Three-Self” were arrested, and the government called them the “Wang Ming Dao Anti-Revolutionary Organization.” This year is Wang Ming Dao’s sixtieth anniversary of his arrest, and “Wang Ming Dao Anti-Revolutionary Organization’s” sixtieth anniversary. Up until this day, the Church of our Lord Jesus Christ in China has been under continuous political persecution for sixty years. Because of this, our church decided to publish these ninety-five theses, for the purpose of reaffirming the Chinese House Church’s positions on our faith, and before the government and society at large, with a fearful but humble heart, defend the Church.

In the name of our Lord Jesus Christ, Amen.

Early Rain Reformed Church (Chengdu)
August 18th, 2015



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hy

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對家庭教會的處境很同情,但對王怡的日趨偏執和封閉一直深感憂慮。早上寫了一點對該論綱的批評,想在公開發佈前先聽聽各位同行的批評,以便修改。謝謝!黃芸
 
 
 

一個非基督徒對秋雨之福教會
我们对家庭教会立场的重申》的幾點觀感

 

 

雖然不是基督徒,也非政府官員,但是,作為一個專攻政教關係觀念的學者,覺得有必要發表對於秋雨之福教會《我们对家庭教会立场的重申》的觀感。但不知《立場》的作者們是否願意和我進行書面辯論呢?

         總的觀感是:在形式上刻意模仿路德《九十五條論網》,在思想的深思熟慮方面則遠遠不及。

         具體來說:

1.秋雨之福雖是國內知名的家庭教會,畢竟只是其中一家,況且家庭教會并非中國特有,標題卻代全體家庭教會立言,頗得某黨N個代表之精髓。作者可以說“我們作為家庭教會成員的立場”,陳述自己對家庭教會立場的理解,卻不宜將自己的理解理所當然地視為所有家庭教會的共同立場。

2.標題的措辭表明,作者未能區分自己所理解的上帝之道和上帝之道本身,因此在《立場》正文中對三自系統的教會大加撻伐,一面說真正的教會是由上帝親自揀選的選民組成的屬靈的和無形的群體,一面將家庭教會或贊同家庭教會政教關係觀念的教會稱為真正的教會。不知作者哪來的確信,能肯定自己必蒙揀選?焉知在三自教會中就沒有上帝揀選的羔羊?就憑作者的這份確信,他們便已犯下驕傲這第一宗罪。

3.作者訴諸聖經關於“上帝之物”和“愷撒之物”的區分,認為據此政府只擁有維護社會秩序的職能,而不應染指任何屬靈事物,這種解讀實則只是教義史上關於政教關係的解讀之一,而且是遲至11~13世紀才在西歐形成的傳統。在這之前,以及在西歐以外(例如在東正教中),君王作為“基督的代理人”(Vicar of Christ),其職責並不僅限於維護世俗的和平,還要對臣民的信仰負責,包括護衛正統、反對異教和遏止異端。作者聲稱聖經是唯一權威,然而,相反的意見其實同樣可以從聖經中找到依據。對教義史稍有了解的人都知道,經文的含義有待解釋,每一種解釋就其本質來說都是處境化的,而且恐怕沒有人敢說已有的解釋已經窮盡了所有的可能。當然,《立場》的作者們或許是例外。

4作者混淆了“政教分立”和“政教分離”,將“分立”視為宗教自由的根據,殊不知在基督教會史上,“政教分立”已有二千年,“政教分離”的歷史卻不過二三百年。分立未必意味著二元,相反,中世紀的人們普遍相信,教士的神權和王室的王權這兩柄劍應當由同一個人——即“基督的代理人”(vicar of Christ)——來行使。因此,當教權和王權此消彼漲,達到勢均力敵時,便導致雙方爭奪“基督的代理人”稱號的鬥爭,而與這個鬥爭相伴的,則是敘職權之稱:誰有權任命主教。著名教會史家布魯斯·雪萊Bruce Shelly指出,教宗英諾森三世不僅成功地使得教會最大限度地獨立國王的控制,而且“證明教宗王權在聯合公侯建立十字軍或捍衛信仰反對異端上更加有效。”

5因此,宗教自由的實踐所要求的不只是政教分離,還有個人良心相對於教會權威的獨立。路德當年為反抗羅馬教廷的權威而訴諸良心,認為人人皆可與上帝直接溝通,今天的秋雨之福諸位牧師、長老卻聲稱教會執掌“一切關乎人的敬拜、信仰和良心的事務”,不知將來是否需要另一個路德來打破秋雨之福對於“關乎人的敬拜、信仰和良心的事務”的壟斷?我,一個不信者,一個無神論者,一個道家,認為我不在耶穌的權柄之下,認為教會不是我這個“個體的希望所在”,不知秋雨之福諸位牧師、長老能否將“一切关乎我的敬拜、信仰和良心的事务”留給我本人?我知道在你們眼中我將來必下地獄,但是,who cares? 反正,在佛教徒眼中,你們也是要下十八層地獄的。宗教自由並不僅僅意味著基督徒實踐自己信仰的自由,也意味著其他宗教徒實踐他們的信仰的自由,以及任何人改變宗教信仰的自由和不信任何宗教的自由。如果你們所謂的宗教自由只意味著人們信仰耶穌基督的自由,而不包括不信耶穌的自由,那麼,我願意成為你們立起的火刑柱上的第一個祭品。

6.由於驕傲,所以,作者雖然聲稱歡迎基督徒提出书面的辩论意见,卻沒有表現出絲毫的“真理可能同時存在於兩邊”的自覺,辯論之於他們,似乎只是用來揭露對方謬誤、顯示己方正確的武器。殊不知,除非相信人可以完全了解上帝的秘奧,否則,良心自由便意味著,分歧是必然的,而且無法通過推理和辯論來徹底消除。因此,秋雨之福發佈《立場》的舉動,以戲劇化的方式,顯明了將良心自由的基礎從洛克的領域主權論(sphere of sovereignty)轉換到密爾的有限理性論(falliblism)的必要。

7.這不是說不可以批評三自教會對政教關係的處理,不過,教會服從於政府的權威,在歷史上并非特例,相反,三自教會順服中國政府的理由,和早期教會順服君士坦丁大帝、東正教順服拜佔庭帝國、英國聖公會順服英王的理由是相似的。如果作者想要說服三自教會改弦易轍,就需要先駁倒這三家的理由,而不能將三自的選擇簡單地歸咎於民族主義。

8.要駁倒這三家,坦白講,我懷疑《立場》作者們的神學知識和歷史知識是否夠用。除了以上幾例之外,再補充一個新的例子:他們似乎是從“國度”這個中文詞的現代含義來理解奥古斯丁的civitas概念,因此強調教會與國家不是宗教組織與政府的關係,而是兩個國度的關係。然而,據羅明嘉在《奥古斯丁〈上帝之城〉中的社會生活神學》中的梳理,civitas在奥古斯丁那裡指的正是人群的組織,教會與國家的區別只在於組織方式的不同。

9.作者雖然聲稱“在政府和社会公众面前,……为教会辩护”,卻通篇都是信仰的語言,將其他宗教的信徒及無信仰者視若無物。這是根本違反護教學的基本常識的做法,作者卻自稱“怀着敬畏的心”,不知他們這是出於敬畏,還是由於自大?

 
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sdzhaojie2013

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Aug 31, 2015, 9:50:07 PM8/31/15
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这份新的九十五条论纲,将成为研究中国基督教历史的重要文献。


发自网易邮箱手机版


在2015年08月31日 02:58 ,Yang, Fenggang写道:

Siling Luo

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Sep 1, 2015, 9:57:32 AM9/1/15
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没有仔细看,兴趣也不到。但我一直认为王怡有原教旨主义倾向,曾和朋友多次讨论。这种倾向和言论非常可怕,和我所理解的自由背道而驰。

另,关于政教分离的历史,第一个政教分离的地方是罗德岛。应该有三百多年的历史。 







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Sun Henry

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Sep 1, 2015, 12:02:18 PM9/1/15
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里面很多术语 -- 只要借用汉语版的《圣经》在很大程度上就是“中国化”了。因此,权作虔诚基督徒的虔诚表白,非学术探讨,也非系统性的神学探讨。

Siling Luo

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Sep 1, 2015, 12:02:37 PM9/1/15
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你可以添加下yingqianglee 微信号,问问他们是否愿意对话。

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hy

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Sep 1, 2015, 2:09:39 PM9/1/15
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我和李英強十多年前就認識,這篇短文寫完後第一時間就發在朋友圈中并且圈了他請他批評。他的反應,正如你所猜測,是拒絕對話。以前關於立人圖書館我也曾對李提出建議和批評,他還比較願意認真考慮,有些建議他也能接受。不過,在信仰問題上,他似乎惟王怡是從。我之前曾就墮胎等問題多次在王怡微博上跟帖批評,但他從不回應,有點油鹽不進的感覺。所以我在前一條回覆裡說王怡“日趨偏執和封閉”。

雖然我很不贊成王怡的觀點,不過他提出的問題非常重要,所以我很希望教界和學界能借此機會好好討論一下。這篇短文是連夜草就,很多問題沒來得及展開,措辭更是不曾推敲,本想收集一些批評意見之後再加修改然後公開發佈的,沒想到群裡有人已經把它轉出去了,下午有個神學生拷貝了內容來問是否我寫的,才知道。所以現在正在趕寫第二稿,爭取明天發出。

黃芸

 

Siling Luo

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Sep 1, 2015, 11:44:44 PM9/1/15
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嗯。我对把个人信仰问题带到公共问题讨论中的基督徒,都远之,起码的一个讨论原则都不遵守。犯不着和他们较劲。上次同性恋婚姻合法出来,王怡立马写了一个东东,有一个很基本的历史常识错误摆在那里。

我常怀疑,他们不是没有看书,而是他们会进行选择性的运用事实,这实际也就是歪曲事实。这种连基本事实都不会面对的人,是没有讨论的可能性的。我身边许多传教士都有这样的毛病,连面对自身毛病,客观面对历史的勇气都没有。

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          你是快乐的,我也是快乐的

Nathaniel Yuan

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Sep 2, 2015, 12:12:15 AM9/2/15
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罗老师,可否就具体问题(如观点、论据等)进行讨论?如同黄芸老师所做的。泛泛之论难登大雅之堂。

袁浩




Dr. YUAN, Hao

Postdoctoral Fellow,
The Chinese University of Hong Kong
Honorary Research Associate,
Institute of Sino-Christian Studies, Hong Kong

Tel: 852-53987519
Address: Theology Building, CUHK, Shatin, NT, HK



Siling Luo

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Sep 2, 2015, 8:53:41 AM9/2/15
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老师不敢当,你们是老师前辈,我就是网混混。我一开始说了,我对王怡,以及中国一些基督徒公知,如余杰、摩罗、刘小枫都报以远之的态度,都是十几年点滴印象,汇总在一起,都有一个印象,他们快把自己当耶稣了。平日就是看到一句说一句,没想过成文,也不想登大雅之堂,一是不是这个圈的,二是没有精力,都是平日点滴之言。现仅举例一个:

王怡最近对美国同性恋婚姻合法化立马发表过一个小文,中心意思是美国是基督教立国的国家,同性恋婚姻合法化违背了独立宣言,然后独立宣言挖了三点,最后一点记得说“creator”,证明美国是基督教立国的国家。

为什么当初杰弗逊不用God,甚至不用god,而用creator,实际上恰恰是为了宗教的宽容,甚至是为了无神论也包括进来,才用造物主,而不是用神。

当然若是你认为那篇小文很好,那我无话可说,因为我还觉得那篇有文革大字报的美学特征。






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罗四鸰
          你是快乐的,我也是快乐的

sdzhaojie2013

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Sep 2, 2015, 11:45:19 AM9/2/15
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       不知各位有没有留意前言中的这部分说明:“欢迎任何公开承认主基督为人类及个人救主的信徒,提出书面的辩论意见;本教会亦愿意独自或联合其他认可此论纲的其他基督教会,以下列论纲为据,与中国政府及其职能部门在任何合宜的地点、时间,并以任何合宜的方式,开展和平对话。”

       我个人认为,这份新的九十五条论纲,是在中国基督教经历了六十多年的改造和发展之后,在六十年来中国基督教会一直分裂为三自教会和家庭教会的背景下,在新一轮的基督教“中国化”的极大压力之下,由一小部分基督徒发出的信仰立场告白或声明。这份文件的起草者很清楚地知道,并非所有基督徒和基督教会都认同他们的立场,所以,想借此刺激中国整个基督教界对于他们所信的基督教究竟是什么进行深入反思,和严肃辩论。第二点,他们希望在中国基督教界关于基督信仰的立场达成广泛共识的基础上,与政府及其职能部门进行对话,借此理清、理顺中国的政教关系。

        如果理解不错的话,我认为这两点努力都是有意义的。

       至于王怡本人及其所代表的教会是否属于严格保守的,或像有学者说的原教旨主义的基督教流派,我觉得倒不是特别重要的问题。无论是哪一种宗教,从历史表现来看,都会分为极端严格的,保守的,相对开放的,极其开放的等派别。宗教自由恰恰表现在任何宗教,任何张力程度的教派都有公开表达和实践自己信仰的自由。底线是其行为不会对他人和社会造成伤害。





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山东大学犹太教与跨宗教研究中心
                  zhaojie

Augustus Xuan

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Sep 5, 2015, 10:36:24 AM9/5/15
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同意。美国founding fathers确实有意包容所有。他们文献鲜有God, Christ,最多用Providence, Creator。美国立国是在xanity基础上,这是事实,不是法律。立宪会议很艰难,宪法就是祷告后才得以通过的。就职要手按圣经等,都是事实的传统,不是法律。
不过,就同性法案而言,关键这是否国家该管的事情?这个法案事实上是把一种婚姻定义强加给所有公民。这是合理的吗?断背兄和萨福们,自己怎么玩别人管不着,但国家规定所有人都要承认他们,合理吗?这才是个大家都要思考的严肃问题。
至于王怡他们不愿和学界谈,很好理解。他现在是牧师,当然有信仰立场。学界要求他们换成学术立场来谈,这要求有些过分吧?其实,每个人都可以有自己立场,只要不强加与人,不掏别人腰包来支持这立场,你相信什么是你自己事情。看不出王怡他们在这点上有什么错。要求别人都要装模作样一副学术姿态,这合理吗?这就是现在年轻人痛扁的伪李克忠(理性客观中立)。




 
Xuan Qingwen, Ph.D. Philosophy Dept. Southeast University Nanking, China Email: xu...@seu.edu.cn http://platostine.blog.tianya.cn


From: Siling Luo <luos...@gmail.com>
To: chine...@googlegroups.com
Sent: Wednesday, September 2, 2015 8:41 PM
Subject: Re: [ChineseSSSR] 新时代的九十五条论纲

Siling Luo

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Sep 5, 2015, 11:03:58 AM9/5/15
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所以我说他有原教旨主义倾向,其实原教旨最早是基督教内部的。这是必须要警惕的,好在中国是一个世俗国家,估计是成不了气候的,所以不必对王怡有过高的评价,且必须注意到他和真正的自由精神是相违背的。

据说哈佛大学内的教堂,有两个牧师,男的是男同性恋,女的是女同性恋。嘻嘻。

关于同性恋合法化的问题,我个人抱着无所谓的态度,本来婚姻就是社会契约的一种的,无非就是修改了下契约。何况,法律其实常常是滞后的,同性婚姻首先在社会上有了一定的公认,才有法律上的承认。这不过是水到渠成的事情。

不过,这次宣判我最感兴趣的是投了反对票的那个大法官的发言,他其实担忧的是损害了宪法。当时我倒想写一篇文章讨论这个问题,究竟有没有损害宪法?因为这次是最高法院的判决,各州都要实行,也就是这位老师说的规定所有的人都必须承认。这是不是有违宪法?因为在美国婚姻是各州州的事情。

我个人认为,实际上这不是第一次。在林肯废除黑奴的时候,黑奴在南方许多州是合法的。而且貌似有一次测试,赞成奴隶制是多数。若是按照民主原则,以及美国宪法的规定,林肯废除黑奴也是违宪的,和这次情况非常像。但是,奴隶制违反了美国独立宣言和宪法中所说的最基本的人权:生命权财产权和追求幸福的权利(好像是这三个)。这些基本原则是不容侵犯的,所以林肯伟大之处正在于此。此次同性恋婚姻合法化亦有点这样的味道。






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罗四鸰
          你是快乐的,我也是快乐的

Sun Henry

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Sep 5, 2015, 2:08:14 PM9/5/15
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同意。绝对反对“要求别人都要装模作样一副学术姿态”,同时也要完全反对打着学术客观姿态而宣传宗教信仰。学术不可能绝对独立自己的信仰,但绝对不能用学术暗度陈仓地传播宗教信仰。作为学者,只能尽力保持客观而已。

2015-09-05 16:33 GMT+02:00 'Augustus Xuan' via ChineseSSSR
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Mark Shan

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Sep 5, 2015, 6:01:37 PM9/5/15
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各位看官,

原教旨主义的信奉者是可称赞的!因为在这样一个唯利是图、见风使舵甚至可以乱伦(很快你和你妈发生同性恋关系也是可以合法化的)的人类发展时代,能够坚定信奉自己原则并实行的人们,需要有牺牲精神才能够做到的。从这一点来看,当今西方及跟随西方的同性恋运动及其支持者们,是更为坚定的原教旨主义的狂热信奉者,因为他们挑战普世伦理价值观需要更大的勇气。

坚决支持信奉和实行原教旨主义的自由!

单传航(老博士候选人)波士顿


...

[Message clipped]  

within@ytht

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Sep 7, 2015, 1:00:14 PM9/7/15
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目前華人教會似乎有一種相當強烈的公共參與的熱情,遺憾的是熱情有余而準備不足,一般教眾缺乏公民基本常識,教內學者亦欠缺社會政治理論的訓練,因此呈現一個悖論:參與越是積極,其公共性越差。說得不好聽點,就是神棍。更糟的是以“信仰的立場”為借口,拒絕對話和批評。希望王怡這次不是借辯論之名,行審判之實,而是真能如他在新論綱裡所說,不但歡迎基督徒的辯論,也接受公眾的批評和討論,並作出回應和修正。

關於同性婚姻,推薦林垚(哥倫比亞大學政治學博士候選人)的兩篇文章:
1. 同性婚姻的滑坡 2015年1月18日 11:37  http://weibo.com/p/1001603800327903134292
2. 希拉里竞选广告与同性婚姻:19年来美国民意如何天翻地覆  林垚 发自纽约 2015-04-15 14:10  http://m.thepaper.cn/newsDetail_forward_1321038
據林垚觀察,如今哲学界的共识是:反同性婚姻一方完全拿不出任何有质量的、稍稍经得起推敲的论证,这场争论在理论层面已经解决。目前哲學界討論的是:教师在道德哲学课上谈到这一话题时,是应该仍以同等份量来呈现和辩护双方立场,还是应该直接将反方论证作为错误范例加以剖析?
另外,根據皮尤研究中心的調查(http://pewrsr.ch/1ieOVsn ),目前美國絕大部分的天主教徒認為,那些單身、離異、未婚或同性的家庭,對於孩子的成長也是適宜的。
在這種情況下,如果基督徒學者仍然只知拿“信仰的立場”作護身符,那恐怕不止是智識上的懶惰了。

黃芸

Sun Henry <henrys...@gmail.com>于2015年9月6日周日 上午2:08写道:
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Siling Luo

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Sep 7, 2015, 1:28:18 PM9/7/15
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是的。说的很好。

关于同性婚姻本身其实是没有多大争议余地了。

只是这次在法律上是有些值得争议的,也就是那个投反对票的大法官写的。这个法官本人观点也不是反对同性婚姻,而是这个法律程序问题。这个我前面邮件说过了。




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罗四鸰
          你是快乐的,我也是快乐的

XYY

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Sep 7, 2015, 3:33:44 PM9/7/15
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An unregistered pastor put up a declaration on behalf of the reformed church, scholars rejoined he can't represent everyone as neutral and was weak much on some philosophical positions.  Insightful way to spur some academic discussions.

From: Siling Luo
Sent: ‎9/‎7/‎2015 12:28
To: chine...@googlegroups.com
Subject: Re: [ChineseSSSR] 新时代的九十五条论纲

hy

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Sep 8, 2015, 9:53:32 AM9/8/15
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关于那个所谓的法律程序的问题,我记得在林垚的微博上也有过讨论,那是个伪问题,不过因为事隔太久,讨论链接不太好找了。

刚刚看到刘同苏的文章《家庭教会需要走出极左思潮》,是2007年的一篇旧文,这几天先后被普世网和宣教中国微信公号翻出来转发,似乎代表一种对王怡新论纲的不指名的回应?文章链接:
http://www.pacilution.com/ShowArticle.asp?ArticleID=6097
我的回应还在修改中,因所涉问题多而且大,我决定边写边贴,以便修改。昨天贴出了提要和引言,http://weibo.com/p/1001603884370707530723
顺便附上我今年早些时候在道风山内部研讨会的发言文字稿:實踐神學的對話與重疊共識的形成
http://weibo.com/p/1001603821169471004683
欢迎批评指正。

黄芸
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2015-09-05 16:33 GMT+02:00 'Augustus Xuan' via ChineseSSSR<br>
&lt;<a href="mailto:chine...@googlegroups.com" target="_blank">chine...@googlegroups.com</a>&gt;:<br>
&gt; 鍚屾剰銆傜編鍥絝ounding fathers纭疄鏈夋剰鍖呭鎵€鏈夈€備粬浠枃鐚矞鏈塆od, Christ锛屾渶澶氱敤Providence,<br>
&gt; Creator銆傜編鍥界珛鍥芥槸鍦▁anity鍩虹涓婏紝杩欐槸浜嬪疄锛屼笉鏄硶寰嬨€傜珛瀹細璁緢鑹伴毦锛屽娉曞氨鏄シ鍛婂悗鎵嶅緱浠ラ€氳繃鐨勩€傚氨鑱岃鎵嬫寜鍦g粡绛夛紝閮芥槸浜嬪疄鐨勪紶缁燂紝涓嶆槸娉曞緥銆�br>
&gt; 涓嶈繃锛屽氨鍚屾€ф硶妗堣€岃█锛屽叧閿繖鏄惁鍥藉璇ョ鐨勪簨鎯咃紵杩欎釜娉曟浜嬪疄涓婃槸鎶婁竴绉嶅濮诲畾涔夊己鍔犵粰鎵€鏈夊叕姘戙€傝繖鏄悎鐞嗙殑鍚楋紵鏂儗鍏勫拰钀ㄧ浠紝鑷繁鎬庝箞鐜╁埆浜虹涓嶇潃锛屼絾鍥藉瑙勫畾鎵€鏈変汉閮借鎵胯浠栦滑锛屽悎鐞嗗悧锛熻繖鎵嶆槸涓ぇ瀹堕兘瑕佹€濊€冪殑涓ヨ們闂銆�br>
&gt; 鑷充簬鐜嬫€′粬浠笉鎰垮拰瀛︾晫璋堬紝寰堝ソ鐞嗚В銆備粬鐜板湪鏄墽甯堬紝褰撶劧鏈変俊浠扮珛鍦恒€傚鐣岃姹備粬浠崲鎴愬鏈珛鍦烘潵璋堬紝杩欒姹傛湁浜涜繃鍒嗗惂锛熷叾瀹烇紝姣忎釜浜洪兘鍙互鏈夎嚜宸辩珛鍦猴紝鍙涓嶅己鍔犱笌浜猴紝涓嶆帍鍒汉鑵板寘鏉ユ敮鎸佽繖绔嬪満锛屼綘鐩镐俊浠€涔堟槸浣犺嚜宸变簨鎯呫€傜湅涓嶅嚭鐜嬫€′粬浠湪杩欑偣涓婃湁浠€涔堥敊銆傝姹傚埆浜洪兘瑕佽妯′綔鏍蜂竴鍓鏈Э鎬侊紝杩欏悎鐞嗗悧锛熻繖灏辨槸鐜板湪骞磋交浜虹棝鎵佺殑浼潕鍏嬪繝锛堢悊鎬у瑙備腑绔嬶級銆�br>
&gt;<br>
&gt;<br>
&gt;<br>
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&gt;<br>
&gt; Xuan Qingwen, Ph.D. Philosophy Dept. Southeast University Nanking, China<br>
&gt; Email: <a href="mailto:xu...@seu.edu.cn" target="_blank">xu...@seu.edu.cn</a> <a href="http://platostine.blog.tianya.cn" rel="noreferrer" target="_blank">http://platostine.blog.tianya.cn</a><br>
&gt;<br>
&gt; ________________________________<br>
&gt; From: Siling Luo &lt;<a href="mailto:luos...@gmail.com" target="_blank">luos...@gmail.com</a>&gt;<br>
&gt; To: <a href="mailto:chine...@googlegroups.com" target="_blank">chine...@googlegroups.com</a><br>
&gt; Sent: Wednesday, September 2, 2015 8:41 PM<br>
&gt; Subject: Re: [ChineseSSSR] 鏂版椂浠g殑涔濆崄浜旀潯璁虹翰<br>
&gt;<br>
&gt; 鑰佸笀涓嶆暍褰擄紝浣犱滑鏄€佸笀鍓嶈緢锛屾垜灏辨槸缃戞贩娣枫€傛垜涓€寮€濮嬭浜嗭紝鎴戝鐜嬫€★紝浠ュ強涓浗涓€浜涘熀鐫e緬鍏煡锛屽浣欐澃銆佹懇缃椼€佸垬灏忔灚閮芥姤浠ヨ繙涔嬬殑鎬佸害锛岄兘鏄崄鍑犲勾鐐规淮鍗拌薄锛屾眹鎬诲湪涓€璧凤紝閮芥湁涓€涓嵃璞★紝浠栦滑蹇妸鑷繁褰撹€剁ǎ浜嗐€傚钩鏃ュ氨鏄湅鍒颁竴鍙ヨ涓€鍙ワ紝娌℃兂杩囨垚鏂囷紝涔熶笉鎯崇櫥澶ч泤涔嬪爞锛屼竴鏄笉鏄繖涓湀鐨勶紝浜屾槸娌℃湁绮惧姏锛岄兘鏄钩鏃ョ偣婊翠箣瑷€銆傜幇浠呬妇渚嬩竴涓細<br>
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&gt; 鐜嬫€℃渶杩戝缇庡浗鍚屾€ф亱濠氬Щ鍚堟硶鍖栫珛椹彂琛ㄨ繃涓€涓皬鏂囷紝涓績鎰忔€濇槸缇庡浗鏄熀鐫f暀绔嬪浗鐨勫浗瀹讹紝鍚屾€ф亱濠氬Щ鍚堟硶鍖栬繚鑳屼簡鐙珛瀹h█锛岀劧鍚庣嫭绔嬪瑷€鎸栦簡涓夌偣锛屾渶鍚庝竴鐐硅寰楄鈥渃reator鈥濓紝璇佹槑缇庡浗鏄熀鐫f暀绔嬪浗鐨勫浗瀹躲€�br>
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&gt; 涓轰粈涔堝綋鍒濇澃寮楅€婁笉鐢℅od锛岀敋鑷充笉鐢╣od锛岃€岀敤creator锛屽疄闄呬笂鎭版伆鏄负浜嗗畻鏁欑殑瀹藉锛岀敋鑷虫槸涓轰簡鏃犵璁轰篃鍖呮嫭杩涙潵锛屾墠鐢ㄩ€犵墿涓伙紝鑰屼笉鏄敤绁炪€�br>
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&gt; 褰撶劧鑻ユ槸浣犺涓洪偅绡囧皬鏂囧緢濂斤紝閭f垜鏃犺瘽鍙锛屽洜涓烘垜杩樿寰楅偅绡囨湁鏂囬潻澶у瓧鎶ョ殑缇庡鐗瑰緛銆�br>
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&gt;<br>
&gt; 鍦�2015骞���涓嬪崍9:12锛孨athaniel Yuan &lt;<a href="mailto:yuanzhua...@gmail.com" target="_blank">yuanzhua...@gmail.com</a>&gt;鍐欓亾锛�br>
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&gt;<br>
&gt; 缃楄€佸笀锛屽彲鍚﹀氨鍏蜂綋闂锛堝瑙傜偣銆佽鎹瓑锛夎繘琛岃璁猴紵濡傚悓榛勮姼鑰佸笀鎵€鍋氱殑銆傛硾娉涗箣璁洪毦鐧诲ぇ闆呬箣鍫傘€�br>
&gt;<br>
&gt; 琚佹旦<br>
&gt;<br>
&gt;<br>
&gt;<br>
&gt;<br>
&gt; Dr. YUAN, Hao<br>
&gt;<br>
&gt; Postdoctoral Fellow,<br>
&gt; The Chinese University of Hong Kong<br>
&gt; Honorary Research Associate,<br>
&gt; Institute of Sino-Christian Studies, Hong Kong<br>
&gt;<br>
&gt; Tel: 852-53987519<br>
&gt; Address: Theology Building, CUHK, Shatin, NT, HK<br>
&gt;<br>
&gt;<br>
&gt; 2015-09-02 2:22 GMT+08:00 Siling Luo &lt;<a href="mailto:luos...@gmail.com" target="_blank">luos...@gmail.com</a>&gt;:<br>
&gt;<br>
&gt; 鍡€傛垜瀵规妸涓汉淇′话闂甯﹀埌鍏叡闂璁ㄨ涓殑鍩虹潱寰掞紝閮借繙涔嬶紝璧风爜鐨勪竴涓璁哄師鍒欓兘涓嶉伒瀹堛€傜姱涓嶇潃鍜屼粬浠緝鍔层€備笂娆″悓鎬ф亱濠氬Щ鍚堟硶鍑烘潵锛岀帇鎬$珛椹啓浜嗕竴涓笢涓滐紝鏈変竴涓緢鍩烘湰鐨勫巻鍙插父璇嗛敊璇憜鍦ㄩ偅閲屻€�br>
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&gt; 鎴戝父鎬€鐤戯紝浠栦滑涓嶆槸娌℃湁鐪嬩功锛岃€屾槸浠栦滑浼氳繘琛岄€夋嫨鎬х殑杩愮敤浜嬪疄锛岃繖瀹為檯涔熷氨鏄鏇蹭簨瀹炪€傝繖绉嶈繛鍩烘湰浜嬪疄閮戒笉浼氶潰瀵圭殑浜猴紝鏄病鏈夎璁虹殑鍙兘鎬х殑銆傛垜韬竟璁稿浼犳暀澹兘鏈夎繖鏍风殑姣涚梾锛岃繛闈㈠鑷韩姣涚梾锛屽瑙傞潰瀵瑰巻鍙茬殑鍕囨皵閮芥病鏈夈€�br>
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&gt; 鍦�2015骞���涓婂崍10:30锛宧y &lt;<a href="mailto:withi...@gmail.com" target="_blank">withi...@gmail.com</a>&gt;鍐欓亾锛�br>
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&gt; 鎴戝拰鏉庤嫳寮峰崄澶氬勾鍓嶅氨瑾嶈瓨锛岄€欑瘒鐭枃瀵畬寰岀涓€鏅傞枔灏辩櫦鍦ㄦ湅鍙嬪湀涓苟涓斿湀浜嗕粬璜嬩粬鎵硅⿻銆備粬鐨勫弽鎳夛紝姝e浣犳墍鐚滄脯锛屾槸鎷掔禃灏嶈┍銆備互鍓嶉棞鏂肩珛浜哄湒鏇搁え鎴戜篃鏇惧皪鏉庢彁鍑哄缓璀板拰鎵硅⿻锛屼粬閭勬瘮杓冮鎰忚獚鐪熻€冩叜锛屾湁浜涘缓璀颁粬涔熻兘鎺ュ彈銆備笉閬庯紝鍦ㄤ俊浠板晱椤屼笂锛屼粬浼间箮鎯熺帇鎬℃槸寰炪€傛垜涔嬪墠鏇惧氨澧儙绛夊晱椤屽娆″湪鐜嬫€″井鍗氫笂璺熷笘鎵硅⿻锛屼絾浠栧緸涓嶅洖鎳夛紝鏈夐粸娌归菇涓嶉€茬殑鎰熻銆傛墍浠ユ垜鍦ㄥ墠涓€姊濆洖瑕嗚!瑾帇鎬♀€滄棩瓒ㄥ亸鍩峰拰灏侀枆鈥濄€�br>
&gt; 闆栫劧鎴戝緢涓嶈磰鎴愮帇鎬$殑瑙€榛烇紝涓嶉亷浠栨彁鍑虹殑鍟忛闈炲父閲嶈锛屾墍浠ユ垜寰堝笇鏈涙暀鐣屽拰瀛哥晫鑳藉€熸姗熸渻濂藉ソ瑷庤珫涓€涓嬨€傞€欑瘒鐭枃鏄€e鑽夊氨锛屽緢澶氬晱椤屾矑渚嗗緱鍙婂睍闁嬶紝鎺经鏇存槸涓嶆浘鎺ㄦ暡锛屾湰鎯虫敹闆嗕竴浜涙壒瑭曟剰瑕嬩箣寰屽啀鍔犱慨鏀圭劧寰屽叕闁嬬櫦浣堢殑锛屾矑鎯冲埌缇よ!鏈変汉宸茬稉鎶婂畠杞夊嚭鍘讳簡锛屼笅鍗堟湁鍊嬬瀛哥敓鎷疯矟浜嗗収瀹逛締鍟忔槸鍚︽垜瀵殑锛屾墠鐭ラ亾銆傛墍浠ョ従鍦ㄦ鍦ㄨ稌瀵浜岀ǹ锛岀埈鍙栨槑澶╃櫦鍑恒€�br>
&gt; 榛冭姼<br>
&gt;<br>
&gt;<br>
&gt; ----- Original Message -----<br>
&gt; From: Siling Luo<br>
&gt; To: <a href="mailto:chine...@googlegroups.com" target="_blank">chine...@googlegroups.com</a><br>
&gt; Sent: Tuesday, September 01, 2015 10:09 PM<br>
&gt; Subject: Re: [ChineseSSSR] 鏂版椂浠g殑涔濆崄浜旀潯璁虹翰<br>
&gt;<br>
&gt; 浣犲彲浠ユ坊鍔犱笅yingqianglee 寰俊鍙凤紝闂棶浠栦滑鏄惁鎰挎剰瀵硅瘽銆�br>
&gt;<br>
&gt; 鍦�2015骞��棩 涓婂崍3:28锛宧y &lt;<a href="mailto:withi...@gmail.com" target="_blank">withi...@gmail.com</a>&gt;鍐欓亾锛�br>
&gt;<br>
&gt; 灏嶅搴暀鏈冪殑铏曞寰堝悓鎯咃紝浣嗗皪鐜嬫€$殑鏃ヨ定鍋忓煼鍜屽皝闁変竴鐩存繁鎰熸唫鎱€傛棭涓婂浜嗕竴榛炲皪瑭茶珫缍辩殑鎵硅⿻锛屾兂鍦ㄥ叕闁嬬櫦浣堝墠鍏堣伣鑱藉悇浣嶅悓琛岀殑鎵硅⿻锛屼互渚夸慨鏀广€傝瑵璎濓紒榛冭姼<br>
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&gt; 涓€鍊嬮潪鍩虹潱寰掑皪绉嬮洦涔嬬鏁欐渻<br>
&gt; 銆婃垜浠瀹跺涵鏁欎細绔嬪満鐨勯噸鐢炽€嬬殑骞鹃粸瑙€鎰�br>
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&gt; 闆栫劧涓嶆槸鍩虹潱寰掞紝涔熼潪鏀垮簻瀹樺摗锛屼絾鏄紝浣滅偤涓€鍊嬪皥鏀绘斂鏁欓棞淇傝蹇电殑瀛歌€咃紝瑕哄緱鏈夊繀瑕佺櫦琛ㄥ皪鏂肩闆ㄤ箣绂忔暀鏈冦€婃垜浠瀹跺涵鏁欎細绔嬪満鐨勯噸鐢炽€嬬殑瑙€鎰熴€備絾涓嶇煡銆婄珛鍫淬€嬬殑浣滆€呭€戞槸鍚﹂鎰忓拰鎴戦€茶鏇搁潰杈珫鍛紵<br>
&gt;&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; 绺界殑瑙€鎰熸槸锛氬湪褰㈠紡涓婂埢鎰忔ā浠胯矾寰枫€婁節鍗佷簲姊濊珫缍层€嬶紝鍦ㄦ€濇兂鐨勬繁鎬濈啛鎱柟闈㈠墖閬犻仩涓嶅強銆�br>
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&gt; 5锛庡洜姝わ紝瀹楁暀鑷敱鐨勫韪愭墍瑕佹眰鐨勪笉鍙槸鏀挎暀鍒嗛洟锛岄倓鏈夊€嬩汉鑹績鐩稿皪鏂兼暀鏈冩瑠濞佺殑鐛ㄧ珛銆傝矾寰风暥骞寸偤鍙嶆姉缇呴Μ鏁欏环鐨勬瑠濞佽€岃ù璜歌壇蹇冿紝瑾嶇偤浜轰汉鐨嗗彲鑸囦笂甯濈洿鎺ユ簼閫氾紝浠婂ぉ鐨勭闆ㄤ箣绂忚浣嶇墽甯€侀暦鑰佸嵒鑱茬ū鏁欐渻鍩锋帉鈥滀竴鍒囬棞涔庝汉鐨勬暚鎷溿€佷俊浠板拰鑹績鐨勪簨鍕欌€濓紝涓嶇煡灏囦締鏄惁闇€瑕佸彟涓€鍊嬭矾寰蜂締鎵撶牬绉嬮洦涔嬬灏嶆柤鈥滈棞涔庝汉鐨勬暚鎷溿€佷俊浠板拰鑹績鐨勪簨鍕欌€濈殑澹熸柗锛熸垜锛屼竴鍊嬩笉淇¤€咃紝涓€鍊嬬劇绁炶珫鑰咃紝涓€鍊嬮亾瀹讹紝瑾嶇偤鎴戜笉鍦ㄨ€剁⿲鐨勬瑠鏌勪箣涓嬶紝瑾嶇偤鏁欐渻涓嶆槸鎴戦€欏€嬧€滃€嬮珨鐨勫笇鏈涙墍鍦ㄢ€濓紝涓嶇煡绉嬮洦涔嬬璜镐綅鐗у斧銆侀暦鑰佽兘鍚﹀皣鈥滀竴鍒囧叧涔庢垜鐨勬暚鎷溿€佷俊浠板拰鑹績鐨勪簨鍔♀€濈暀绲︽垜鏈汉锛熸垜鐭ラ亾鍦ㄤ綘鍊戠溂涓垜灏囦締蹇呬笅鍦扮崉锛屼絾鏄紝who<br>
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&gt; 6锛庣敱鏂奸⿻鍌诧紝鎵€浠ワ紝浣滆€呴洊鐒惰伈绋辨杩庡熀鐫e緬鎻愬嚭涔﹂潰鐨勮京璁烘剰瑙侊紝鍗绘矑鏈夎〃鐝惧嚭绲叉鐨勨€滅湡鐞嗗彲鑳藉悓鏅傚瓨鍦ㄦ柤鍏╅倞鈥濈殑鑷锛岃警璜栦箣鏂间粬鍊戯紝浼间箮鍙槸鐢ㄤ締鎻湶灏嶆柟璎銆侀’绀哄繁鏂规纰虹殑姝﹀櫒銆傛畩涓嶇煡锛岄櫎闈炵浉淇′汉鍙互瀹屽叏浜嗚В涓婂笣鐨勭濂э紝鍚﹀墖锛岃壇蹇冭嚜鐢变究鎰忓懗钁楋紝鍒嗘鏄繀鐒剁殑锛岃€屼笖鐒℃硶閫氶亷鎺ㄧ悊鍜岃警璜栦締寰瑰簳娑堥櫎銆傚洜姝わ紝绉嬮洦涔嬬鐧间綀銆婄珛鍫淬€嬬殑鑸夊嫊锛屼互鎴插妵鍖栫殑鏂瑰紡锛岄’鏄庝簡灏囪壇蹇冭嚜鐢辩殑鍩虹寰炴礇鍏嬬殑闋樺煙涓绘瑠璜栵紙sphere<br>
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&gt; 8锛庤椐佸€掗€欎笁瀹讹紝鍧︾櫧璎涳紝鎴戞嚪鐤戙€婄珛鍫淬€嬩綔鑰呭€戠殑绁炲鐭ヨ瓨鍜屾鍙茬煡璀樻槸鍚﹀鐢ㄣ€傞櫎浜嗕互涓婂咕渚嬩箣澶栵紝鍐嶈鍏呬竴鍊嬫柊鐨勪緥瀛愶細浠栧€戜技涔庢槸寰炩€滃湅搴︹€濋€欏€嬩腑鏂囪鐨勭従浠e惈缇╀締鐞嗚В濂ュ彜鏂竵鐨刢ivitas姒傚康锛屽洜姝ゅ挤瑾挎暀鏈冭垏鍦嬪涓嶆槸瀹楁暀绲勭箶鑸囨斂搴滅殑闂滀總锛岃€屾槸鍏╁€嬪湅搴︾殑闂滀總銆傜劧鑰岋紝鎿氱緟鏄庡槈鍦ㄣ€婂ゥ鍙ゆ柉涓併€堜笂甯濅箣鍩庛€変腑鐨勭ぞ鏈冪敓娲荤瀛搞€嬩腑鐨勬⒊鐞嗭紝civitas鍦ㄥゥ鍙ゆ柉涓侀偅瑁℃寚鐨勬鏄汉缇ょ殑绲勭箶锛屾暀鏈冭垏鍦嬪鐨勫崁鍒ュ彧鍦ㄦ柤绲勭箶鏂瑰紡鐨勪笉鍚屻€�br>
&gt; 9锛庝綔鑰呴洊鐒惰伈绋扁€滃湪鏀垮簻鍜岀ぞ浼氬叕浼楅潰鍓嶏紝鈥︹€︿负鏁欎細杈╂姢鈥濓紝鍗婚€氱瘒閮芥槸淇′话鐨勮獮瑷€锛屽皣鍏朵粬瀹楁暀鐨勪俊寰掑強鐒′俊浠拌€呰鑻ョ劇鐗┿€傞€欐槸鏍规湰閬曞弽璀锋暀瀛哥殑鍩烘湰甯歌瓨鐨勫仛娉曪紝浣滆€呭嵒鑷ū鈥滄€€鐫€鏁晱鐨勫績鈥濓紝涓嶇煡浠栧€戦€欐槸鍑烘柤鏁晱锛岄倓鏄敱鏂艰嚜澶э紵<br>
&gt;<br>
&gt;<br>
&gt; ----- Original Message -----<br>
&gt; From: Yang, Fenggang<br>
&gt; To: <a href="mailto:chine...@googlegroups.com" target="_blank">chine...@googlegroups.com</a><br>
&gt; Sent: Monday, August 31, 2015 3:01 AM<br>
&gt; Subject: Re: [ChineseSSSR] 鏂版椂浠g殑涔濆崄浜旀潯璁虹翰<br>
&gt;<br>
&gt; Here is the English translation From the China Partnership:<br>
&gt; On August 30, 2015, Early Rain Reformed Church in Chengdu published their<br>
&gt; own version of Luther鈥檚 95 theses in an attempt to reaffirm the Chinese<br>
&gt; house church鈥檚 position on faith before government and society at large, and<br>
&gt; with a fearful but humble heart, defend the church. This document is a bold<br>
&gt; statement reflecting the maturity of the Chinese unregistered church. It<br>
&gt; argues the church鈥檚 theological position thoroughly; with the doctrine of<br>
&gt; creation as its starting point, it places the gospel and God鈥檚 salvation<br>
&gt; plan at the center of the church鈥檚 call. These 95 theses are not simply to<br>
&gt; lay out the state-church relationship, but one of many steps within the<br>
&gt; reformed Chinese house church towards a sound doctrine of the Church which<br>
&gt; can in turn form the foundation for understanding the state-church<br>
&gt; relationship.<br>
&gt; On August 8, 1955, one of China鈥檚 most influential house church leaders Wang<br>
&gt; Ming Dao, his wife, and coworkers were arrested after he published an<br>
&gt; article a few months earlier publicly declaring why they refused to join the<br>
&gt; Three-Self Church. Ever since that point, the Chinese unregistered house<br>
&gt; church has faced different levels of persecution and has sought to defend<br>
&gt; the legitimacy of the church as it refuses to come under direct supervision<br>
&gt; of the government. This document was written in response to the sixtieth<br>
&gt; anniversary of Wang Ming Dao鈥檚 arrest and as an attempt to lift high the<br>
&gt; cross of Christ in Chinese society in a time and age when church and state<br>
&gt; relationships potentially face future tumult.<br>
&gt; You can view and read the original document from Early Rain Reformed Church<br>
&gt; here. We have translated these 95 theses with the desire to increase the<br>
&gt; global church鈥檚 ability to hear, listen to, and learn from the Chinese house<br>
&gt; church, as well as to request prayer for the Chinese house church to have<br>
&gt; courage, perseverance, humility, and wisdom in the days ahead. We stand with<br>
&gt; our brothers and sisters in prayer.<br>
&gt;<br>
&gt; 95 THESES: THE REAFFIRMATION OF OUR STANCE ON THE HOUSE CHURCH<br>
&gt;<br>
&gt; Out of our obedience to Christ, with our hope to be loyal to the whole<br>
&gt; family of God, and firm commitment in His leadership; the pastors and elders<br>
&gt; of our church, based on our confessional faith in the Biblical truths, and<br>
&gt; our never-ending endeavor in seeking the guidance of the Holy Spirit, we<br>
&gt; have resolved to publish 鈥淭he Reaffirmation of Our Stance on the House<br>
&gt; Church鈥�and the following Ninety-Five Theses summary statements. We welcome<br>
&gt; any believers who have openly confessed their faith in Jesus Christ as<br>
&gt; humanity鈥檚 and their personal Savior, to offer their written critical<br>
&gt; opinions. Our church is also willing, independently or jointly with other<br>
&gt; churches in our Lord Christ Jesus that accept our public theses, using this<br>
&gt; official publication as the basis, to offer ourselves to have open and<br>
&gt; peaceful dialogue with any level of Chinese government and its agencies, at<br>
&gt; any time, place, and method that they deem appropriate.<br>
&gt; Outline:<br>
&gt; Theses 1-17: God鈥檚 Sovereignty and Biblical Authority.<br>
&gt; Theses 18-31: God鈥檚 Law and Christ鈥檚 Redemption.<br>
&gt; Theses 32-39: Against the 鈥淪inicization of Christianity.鈥�br>
&gt; Theses 40-44: Church as the Body of Christ and His Kingdom.<br>
&gt; Theses 45-72: The Relationship between Two Kingdoms and the Separation of<br>
&gt; Church and State.<br>
&gt; Theses 73-95: Against the 鈥淭hree-Self Movement鈥�and Affirmation of the Great<br>
&gt; Commission.<br>
&gt; God鈥檚 Sovereignty and Biblical Authority<br>
&gt; 1. The Bible says, 鈥溾€et for us there is one God, the Father, from whom are<br>
&gt; all things and for whom we exist鈥�(1Corinthians 8:6a). This means even for<br>
&gt; the Chinese, this God is the only God; the domain, history, culture, and<br>
&gt; everything else of China, are all created, granted, administered, and<br>
&gt; superintended by this one true God of the universe.<br>
&gt; 2. The Bible again says, 鈥淔or there is one God, and there is one mediator<br>
&gt; between God and men, the man Christ Jesus鈥�(1Timothy 2:5). It is saying that<br>
&gt; the only Son of God, begotten from all eternity past, incarnate into this<br>
&gt; world, taking on the body of a fallen man, as Jesus Christ, He is the only<br>
&gt; Savior and Lord of all Chinese lives.<br>
&gt; 3. When the Bible says, 鈥淪o God created man in his own image, in the image<br>
&gt; of God he created him; male and female he created them鈥�(Genesis 1:27), this<br>
&gt; means every Chinese is created in God鈥檚 image, including the variety of<br>
&gt; people groups within China, just like all the people groups around the<br>
&gt; world, we are all descendants of Adam, our first ancestor.<br>
&gt; 4. In the depths of our souls there is the image of God, thus all Chinese<br>
&gt; people, like all the peoples of the world, are all equal in the divine<br>
&gt; values of personhood, dignity, justice, and love.<br>
&gt; 5. Therefore in our nature, all humans are personally governed by God.<br>
&gt; Individuals cannot enslave and humiliate each other. Also, without God鈥檚<br>
&gt; specific authorization and approval, an individual cannot be governed by<br>
&gt; another person.<br>
&gt; 6. When the Bible says, 鈥淟et every person be subject to the governing<br>
&gt; authorities. For there is no authority except from God, and those that exist<br>
&gt; have been instituted by God鈥�(Romans 13:1), this means that all the<br>
&gt; authorities that exist in Chinese society, no matter if it is within a<br>
&gt; family, social institution, or government, ultimately originated from God.<br>
&gt; All government officials, including the ones on the lowest levels, in their<br>
&gt; nature are all God鈥檚 鈥渁ppointees.鈥�br>
&gt; 7. Therefore, the only legitimate reason why any person should respect and<br>
&gt; be obedient to the laws, or why any lower level officials, members of<br>
&gt; institutions, or families should also respect and be obedient to a higher<br>
&gt; authoritative order, is because these are all God鈥檚 institutions, His<br>
&gt; orders, and His delights.<br>
&gt; 8. Therefore, in the ultimate meaning and personal conscience, every person,<br>
&gt; especially he or she who holds any kind of authority, must be held<br>
&gt; responsible for his or her actions towards the 鈥渢he Living God鈥�(Hebrews<br>
&gt; 10:31), and at the end submit to His righteous judgment.<br>
&gt; 9. Only God (and His words) is Lord over a person鈥檚 conscience. Any man-made<br>
&gt; and worldly laws, mandates, or opinions cannot exempt the moral<br>
&gt; responsibilities of a man鈥檚 conscience before the 鈥淕od Most High鈥�(Genesis<br>
&gt; 14:19).<br>
&gt; 10. Because of this, every person can have and enjoy the freedoms and<br>
&gt; responsibilities of his conscience. Every person should use his conscience<br>
&gt; to examine and judge all the authorities, ideas, and mandates from the<br>
&gt; state, social institutions, or families, based on God and His words.<br>
&gt; 11. Only when a person鈥檚 conscience is in obedience towards God and His<br>
&gt; words, 鈥渄oing the will of God from the heart鈥�(Ephesians 6:6), then this<br>
&gt; person鈥檚 obedience towards others and respect for the law can be viewed as<br>
&gt; equivalent to obedience and respect to God, and not submission to human<br>
&gt; authorities. Because they are 鈥渞endering service with a good will as to the<br>
&gt; Lord and not to man鈥�(Ephesians 6:7).<br>
&gt; 12. When the Bible says, 鈥淎ll Scripture is breathed out by God and<br>
&gt; profitable for teaching, for reproof, for correction, and for training in<br>
&gt; righteousness鈥�(2 Timothy 3:16), this means that only the Bible is God鈥檚<br>
&gt; inerrant word; it is the only standard of teaching through which all Chinese<br>
&gt; people may come to know God鈥檚 will and mandate.<br>
&gt; 13. This means that once we turn away from the Bible, ultimately we cannot<br>
&gt; judge anything to be right or wrong, good or evil; we cannot make a right<br>
&gt; judgment of conscience on any extra-biblical, secondary, and worldly<br>
&gt; authorities and standards. Also, we will not be able to determine whether<br>
&gt; our obedience to those in power and worldly authorities is done in obedience<br>
&gt; to God and thus enjoys His delights, or whether we give up our personhood<br>
&gt; and dignity by being enslaved into submission.<br>
&gt; 14. Once we depart from the Bible, and act according to the extra-Biblical<br>
&gt; standards and authorities, then it is like what Martin Luther, a servant of<br>
&gt; God, once said that our conscience will neither be moral nor secured.<br>
&gt; 15. All Chinese people, whether they believe or do not believe in God, in<br>
&gt; their heart have an ultimate standard of morality and values, even though<br>
&gt; these values can be blurred, in error, or ever changing. We are always using<br>
&gt; these highest standards to measure whether things are right or wrong, good<br>
&gt; or evil, and to teach and evaluate the actions of ourselves and others.<br>
&gt; 16. If any Chinese, or any Chinese worldly authorities and powers, should<br>
&gt; force extra-Biblical standards, ideals, or mandates on others, or forbid<br>
&gt; anybody鈥檚 conscience from using the Bible as the highest standard to<br>
&gt; evaluate other worldly standards, ideals, and mandates, or force the people<br>
&gt; to unreservedly believe and blindly obey them, these are the works of<br>
&gt; destruction towards a person鈥檚 reason and conscience, and an attack on God鈥檚<br>
&gt; sovereignty over a person鈥檚 conscience.<br>
&gt; 17. Anybody who willingly believes and submits to standards, ideals, or<br>
&gt; mandates that are anti-biblical, they have really betrayed the true freedom<br>
&gt; that is in their conscience, and are living a life of slavery and hostility<br>
&gt; toward God. They may not be in realization of this, or even if some have<br>
&gt; already begun to realize this reality, they have become accustomed to using<br>
&gt; all kinds of methods to suppress their own soul鈥檚 distress.<br>
&gt; God鈥檚 Law and Christ鈥檚 Redemption<br>
&gt; 18. To spare us from these distresses, God have personally intervened in the<br>
&gt; history of ancient Israel, and through it saved the Israelites from slavery<br>
&gt; under the Egyptians, and through His chosen leader Moses, God made a<br>
&gt; covenant with His people, gave them His Laws, which is now known as the 鈥淭en<br>
&gt; Commandments鈥� so that the Israelites may know God鈥檚 Justice and Holy Will,<br>
&gt; and also know the sins that distress their conscience.<br>
&gt; 19. The First Commandment says, 鈥淵ou shall have no other gods before me鈥�br>
&gt; (Exodus 20:3). Just like a bride can only have one husband, the soul can<br>
&gt; only have one king, and the Church can only have one Head.<br>
&gt; 20. Therefore, whoever wishes to be king of our lives, using their own will<br>
&gt; to replace God鈥檚 will, or ass for unconditional obedience, worship, and<br>
&gt; praise 鈥�regardless if it is our spouse, parents, children, or a nation鈥檚<br>
&gt; government or political party, regardless if the methods are through tears<br>
&gt; or through swords 鈥�these kinds of impositions of wills and demands are in<br>
&gt; their substance religious. They are really seeking to be the family鈥檚, the<br>
&gt; institution鈥檚, or the nation鈥檚 鈥済od;鈥�they are seeking the highest<br>
&gt; allegiance and obedience of a people鈥檚 conscience.<br>
&gt; 21. These kinds of demands and impositions of wills are morally evil. It is<br>
&gt; antagonistic to God and to humanity. Those who are in submission to them are<br>
&gt; also committing evil and acts of idolatry.<br>
&gt; 22. The rest of the Ten Commandments are all based on the principle of the<br>
&gt; First Commandment. Just like Jesus once said, 鈥淎nd he said to him, 鈥榊ou<br>
&gt; shall love the Lord your God with all your heart and with all your soul and<br>
&gt; with all your mind. This is the great and first commandment. And a second is<br>
&gt; like it: You shall love your neighbor as yourself. On these two commandments<br>
&gt; depend all the Law and the Prophets鈥欌€�(Matthew 22:37-40).<br>
&gt; 23. Just like another passage of the Bible says, 鈥淭he aim of our charge is<br>
&gt; love that issues from a pure heart and a good conscience and a sincere<br>
&gt; faith鈥�(1Timothy 1:5). However, nobody, including the Chinese, can rely on<br>
&gt; themselves to have 鈥渁 pure heart and a good conscience,鈥�and cannot birth in<br>
&gt; themselves 鈥渁 sincere faith.鈥�Nobody can rely on himself to fully be in<br>
&gt; compliance to God鈥檚 mandate for love, regardless of the kind of painstaking<br>
&gt; and godly religious life one may live, it is not possible.<br>
&gt; 24. Because ever since man鈥檚 first ancestor, Adam (and Eve), disobeyed the<br>
&gt; covenant (Hosea 6:7), 鈥渁ll have sinned and fall short of the glory of God,鈥�br>
&gt; (Romans 3:23), this means that from ancient China till today鈥檚 China, we<br>
&gt; have not one righteous person, because no one person has not been totally<br>
&gt; depraved in his nature, therefore no one can save himself.<br>
&gt; 25. The hope for the Chinese is the same for people of all nations 鈥�it is<br>
&gt; in God alone. Not only through the Covenant of Law, 鈥渟ince through the law<br>
&gt; comes knowledge of sin鈥�(Romans 3:20b), but God personally prepared the<br>
&gt; Covenant of Redemption for His chosen people, through the suffering of the<br>
&gt; Messiah (Isaiah 53), forgiving the sins of all the people that believes in<br>
&gt; Him (John 3:15). Also, God will pour out His grace, so those who have been<br>
&gt; chosen to be born-again in the Spirit (John 3:3), may believe in the Messiah<br>
&gt; and His works of salvation.<br>
&gt; 26. Around two thousand years ago in the land of Judah and the city of<br>
&gt; Bethlehem, Jesus, born of the Virgin Mary, was the Christ (Messiah). The<br>
&gt; Bible declares that this Jesus 鈥渁nd the Father are one鈥�(John 10:30), that<br>
&gt; He is with God, and that He is God (John 1:1).<br>
&gt; 27. The Bible has prophesized that all the nations have been waiting for<br>
&gt; this Savior to come, 鈥渢hat your way may be known on earth, your saving power<br>
&gt; among all nations鈥�(Psalms 67:2). It has also prophesized that Christ will<br>
&gt; be the King that rules the nations (Psalms 47:8), for 鈥溾€�he rules over the<br>
&gt; nations鈥�(Psalms 22:28b). Since it says 鈥渢he nations,鈥�it clearly includes<br>
&gt; both ancient and modern China.<br>
&gt; 28. The prophets of the Old Testament prophesized that this Christ will use<br>
&gt; an amazing way, which means a way that is completely opposite to the ways of<br>
&gt; the authorities of this world, to save sinners from the powers of this<br>
&gt; world, flesh, and death. 鈥淗e was wounded for our transgressions; he was<br>
&gt; crushed for our iniquities; upon him was the chastisement that brought us<br>
&gt; peace, and with his stripes we are healed鈥�(Isaiah 53:5).<br>
&gt; 29. These series of prophecies regarding the Messiah are all fulfilled in<br>
&gt; Jesus Christ. He is the Holy and sinless God, and also the mediator of God鈥檚<br>
&gt; chosen people and a representative of sinners. He was judged by the worldly<br>
&gt; authorities, suffered, and nailed to a cross under the Roman Empire, was<br>
&gt; buried, and entered Hades. On the third day, through the power of God, He<br>
&gt; resurrected from His death.<br>
&gt; 30. This core message of the Christian faith is call the Gospel. The Gospel<br>
&gt; is not just about repairing an individual鈥檚 relationship with God through<br>
&gt; Christ鈥檚 sacrifice. It is also about the coming of God鈥檚 Kingdom, so all the<br>
&gt; kings of the land, all the nations and their peoples have been ordered to<br>
&gt; submit to this Gospel, and this includes China.<br>
&gt; 31. Just like the Apostle Paul said, 鈥淚n past generations he allowed all the<br>
&gt; nations to walk in their own ways鈥�(Acts 14:16), and also said, 鈥淭he times<br>
&gt; of ignorance God overlooked, but now he commands all people everywhere to<br>
&gt; repent, because he has fixed a day on which he will judge the world in<br>
&gt; righteousness by a man whom he has appointed; and of this he has given<br>
&gt; assurance to all by raising him from the dead鈥�(Acts 17:30-31). The terms<br>
&gt; 鈥渘ations鈥�and 鈥減eoples鈥�include China and the Chinese.<br>
&gt; Against the 鈥淪inicization of Christianity鈥�br>
&gt; 32. God has used the Chinese culture and the wisdom of ancient Chinese in<br>
&gt; the past, to reveal His existence to us, because through creation we can see<br>
&gt; His eternal power and divine nature (Romans 1:20). As the Bible says, it is<br>
&gt; because of God鈥檚 merciful love for our benefit, 鈥淗e did not leave himself<br>
&gt; without witness, for he did good by giving you rains from heaven and<br>
&gt; fruitful seasons, satisfying your hearts with food and gladness鈥�(Acts<br>
&gt; 14:17). God has also, through the Chinese culture鈥檚 quest for charity,<br>
&gt; justice, truth, and morality, revealed to us what was written in, or<br>
&gt; whatever is left of, the use of the Law in our conscience (Romans 2:15).<br>
&gt; 33. However, God does not discriminate (Romans 2:14), and He did not offer a<br>
&gt; path of salvation outside of Christ within Chinese history and culture. For<br>
&gt; all Chinese are like the lawless gentiles, 鈥淔or although they knew God, they<br>
&gt; did not honor him as God or give thanks to him, but they became futile in<br>
&gt; their thinking, and their foolish hearts were darkened鈥�(Romans 1:21).<br>
&gt; 34. Not only so, but the Chinese for a very long time, rather than living a<br>
&gt; life of worshiping the true God, have been living in an evil culture of<br>
&gt; idolatry, which worships autocracy and prostrates before the Emperor. The<br>
&gt; philosophical teachings of 鈥淣o ultimate truths, only virtues鈥�resulted in a<br>
&gt; moral self-righteousness. These three cultural norms have been binding the<br>
&gt; hearts of the Chinese and our institutions up until now.<br>
&gt; 35. Therefore, we are like all peoples of the world, who are directly<br>
&gt; accused by the Bible: 鈥淎nd since they did not see fit to acknowledge God,<br>
&gt; God gave them up to a debased mind to do what ought not to be done. They<br>
&gt; were filled with all manner of unrighteousness, evil, covetousness, malice.<br>
&gt; They are full of envy, murder, strife, deceit, maliciousness. They are<br>
&gt; gossips, slanderers, haters of God, insolent, haughty, boastful, inventors<br>
&gt; of evil, disobedient to parents, foolish, faithless, heartless, ruthless.<br>
&gt; Though they know God鈥檚 decree that those who practice such things deserve to<br>
&gt; die, they not only do them but give approval to those who practice them鈥�br>
&gt; (Romans 1:28-32).<br>
&gt; 36. Therefore, anyone who on the fundamentals of theology, Biblical<br>
&gt; theology, and the doctrine of Church, advocates or requires any type of<br>
&gt; 鈥淪inicization of Christianity,鈥�is rejecting Jesus Christ and antagonistic<br>
&gt; toward Christianity. It is an act of anti-Christianity, and will fall under<br>
&gt; the righteous curse and judgment of God.<br>
&gt; 37. These campaigns or requirements of the 鈥淪inicization of Christianity鈥�br>
&gt; include believing that the traditional Chinese culture or religions contain<br>
&gt; ways to worship the unique one true God revealed in the Bible or ways of<br>
&gt; redemption similar or even equivalent to that of the redemption of Jesus<br>
&gt; Christ; proclaiming that traditional Chinese culture and religions include<br>
&gt; some unique revelations about redemption outside of God and the Bible;<br>
&gt; proclaiming that the fundamental teachings of the catholic Church must and<br>
&gt; need to be assimilated with traditional Chinese culture or modern Chinese<br>
&gt; society and political structures; teaching a type of 鈥淯niversal Doctrine of<br>
&gt; Christ鈥�that denies the historical Jesus and affirms that Chinese traditions<br>
&gt; have implicit teachings about the redemptive saving ways of Christ; and<br>
&gt; teaching 鈥淛ustification by Love鈥�or all such teachings that seeks<br>
&gt; assimilation with traditional Chinese moralistic teachings, and weakens or<br>
&gt; even denies the necessity of Christ鈥檚 atonement on the cross.<br>
&gt; 38. The Church needs to oppose the 鈥淪inicization of Christianity,鈥�that is<br>
&gt; opposing the use of culture to alter the Gospel, the use of politics to bind<br>
&gt; the faith, the use of Chinese tradition that is antagonistic towards God to<br>
&gt; destroy the faithful traditions of God鈥檚 catholic Church.<br>
&gt; 39. This does not include actions that the Church took, while proclaiming<br>
&gt; the Gospel in accordance to the truths of God, to respect the Chinese<br>
&gt; culture and traditions, or to willingly accept the limitations of existing<br>
&gt; culture, either by churches and individuals, for the benefits of such<br>
&gt; causes. As the apostle Paul says, all these for the sake of the Gospel, 鈥淚<br>
&gt; have become all things to all people, that by all means I might save some鈥�br>
&gt; (1Corinthians 9:22b).<br>
&gt; Church as the Body of Christ and His Kingdom<br>
&gt; 40. The Christ who was resurrected from the cross, personally chose the<br>
&gt; Apostles, with our Father God poured down the Spirit (John 14:26), and<br>
&gt; established the Church (Matthew 16:18). Christ, using His own precious<br>
&gt; blood, established a new covenant with the Church. This Church is not<br>
&gt; limited to the biological race of Israelites, but is made of all peoples who<br>
&gt; publicly confessed their faith and are baptized, including Chinese<br>
&gt; believers. As the Bible says, 鈥溾€orthy are you to take the scroll and to<br>
&gt; open its seals, for you were slain, and by your blood you ransomed people<br>
&gt; for God from every tribe and language and people and nation鈥�(Revelation<br>
&gt; 5:9).<br>
&gt; 41. The Bible proclaims that the resurrected Christ has been given all of<br>
&gt; the authority in God鈥檚 created world and the entire universe, 鈥渇ar above all<br>
&gt; rule and authority and power and dominion, and above every name that is<br>
&gt; named, not only in this age but also in the one to come. And he put all<br>
&gt; things under his feet and gave him as head over all things to the church鈥�br>
&gt; (Ephesians 1:21-22). The Lord says, 鈥淎ll authority in heaven and on earth<br>
&gt; has been given to me鈥�(Matthew 28:18).<br>
&gt; 42. Since it says, 鈥渁ll things are under his feet,鈥�therefore China is also<br>
&gt; under Christ鈥檚 feet. Since it says, 鈥渁ll rule and authority and power and<br>
&gt; dominion,鈥�therefore the authority given to Lord Jesus includes the<br>
&gt; authorities of the Chinese government and its society.<br>
&gt; 43. This means, regardless of how many Christians are in China, regardless<br>
&gt; of what kind of political platform China adapts, regardless of the attitudes<br>
&gt; of the Chinese government, or any other societal authorities, towards the<br>
&gt; Gospel, Chinese society is under the sovereignty of Christ. This Spiritual<br>
&gt; reality is that the resurrected Christ, not any rulers, or political<br>
&gt; parties, or cultures, or wealth, is the One ruling and administering this<br>
&gt; nation鈥檚 history and the hearts of its citizens.<br>
&gt; 44. Also, the Bible calls the Church that 鈥渨hich is his body, the fullness<br>
&gt; of him who fills all in all鈥�(Ephesians 1:23). Therefore, although the<br>
&gt; Church of Christ is spread out among nations, it does not belong to any<br>
&gt; nation. The Church is a kingdom that the eyes cannot see, whose members are<br>
&gt; loyal to the sovereignty of Christ. Even though the nations see the Church<br>
&gt; as a religious institution, the relationship between the Church and State,<br>
&gt; in its nature, is a two-Kingdom relationship.<br>
&gt; The Relationship between Two Kingdoms and the Separation of Church and State<br>
&gt; 45. In Church History, the relationship between these two kingdoms is the<br>
&gt; relationship between the 鈥淐ity of God鈥�and the 鈥淐ity of Man鈥� or sometimes<br>
&gt; referred to as the relationship between the Spiritual Kingdom and Earthly<br>
&gt; Kingdom, or the relationship of an eschatological Kingdom of the<br>
&gt; 鈥淎lready-and-Not-Yet鈥�of the coming age, versus the kingdom of this age also<br>
&gt; known as 鈥渢oday鈥檚 world that will ultimately be destroyed.鈥�br>
&gt; 46. Before our Lord Jesus was crucified on the cross, He proclaimed to the<br>
&gt; Roman governor that was judging Him and said, 鈥淢y kingdom is not of this<br>
&gt; world. If my kingdom were of this world, my servants would have been<br>
&gt; fighting, that I might not be delivered over to the Jews. But my kingdom is<br>
&gt; not from the world鈥�(John 18:36). This shows that the Kingdom of Christ is<br>
&gt; higher than any nations on earth, and also shows that the Kingdom of Christ,<br>
&gt; before the Judgment Day arrives, will temporarily not use any forceful or<br>
&gt; military action to enforce its rule on this world. Rather, it uses great<br>
&gt; love and acceptance, to allow the political powers of this world to exercise<br>
&gt; the power of the sword.<br>
&gt; 47. Christ, as the sovereign King of all the earth, through the spreading of<br>
&gt; the Gospel by the Church and the actions of believers in accordance to their<br>
&gt; renewed faith and conscience, revealed the reality and power of His rule.<br>
&gt; When the Roman Governor asked Jesus, 鈥淎re you the King?鈥�our Lord Jesus in<br>
&gt; His answer once again talked about the authority of His Spiritual Kingdom,<br>
&gt; 鈥淵ou say that I am a king. For this purpose I was born and for this purpose<br>
&gt; I have come into the world鈥搕o bear witness to the truth. Everyone who is of<br>
&gt; the truth listens to my voice鈥�(John 18:37).<br>
&gt; 48. Because of this, when the Chinese political authorities ask the Church,<br>
&gt; is Christ your King? Is our faith antagonistic to the government or seeking<br>
&gt; to influence the political landscape? We will also give three answers:<br>
&gt; 49. First, we will answer, God鈥檚 Kingdom is already here in China, it cannot<br>
&gt; be denied by the power of the sword, because His Kingdom is brought forth by<br>
&gt; the only begotten Son of God, our savior Lord Jesus Christ, who brought<br>
&gt; forth this Kingdom on the cross through His own death under the power of the<br>
&gt; sword. Genocides and persecutions can only cause this Kingdom to make even<br>
&gt; more gains in China, because the cross is the mystery of the Church and the<br>
&gt; Gospel. Since the Church is the body of Christ, every time the True Church<br>
&gt; is persecuted, it will bring forth the power of resurrection.<br>
&gt; 50. Second, we will answer, the Church in China does not belong to the<br>
&gt; Republic of China of the past, nor does it belong to the People鈥檚 Republic<br>
&gt; of China of the present, and it will not belong to any other political<br>
&gt; powers in the future. The Church in its nature will be obedient to any<br>
&gt; authority of the sword granted to the government, we do not seek to rebel<br>
&gt; against existing governments, nor do we seek special executive privileges or<br>
&gt; any other governmental enforcement to help us gain influence in society. For<br>
&gt; God has given this authority of the 鈥渟word鈥�to the government (Romans 13:4),<br>
&gt; and not to the Church. 鈥淭herefore whoever resists the authorities resists<br>
&gt; what God has appointed鈥�(Romans 13:2a).<br>
&gt; 51. But this does not mean that individual believers, when confronted with<br>
&gt; violence or illegal infringements from the government or other individuals,<br>
&gt; are stripped of what God and the laws have granted them, including the<br>
&gt; rights of regular citizens to use any and all legal means to express their<br>
&gt; protest, opposition, and exercise proper self-defense. The Church does not<br>
&gt; require its members, under any circumstances, to give up their right to<br>
&gt; protest or self-defense against any illegal infringements.<br>
&gt; 52. Although, through faith one may give up any physical resistance and<br>
&gt; protest, which delights God and is consistent with what the Lord has done.<br>
&gt; But this kind of choice can only be said to have the virtue of Godliness<br>
&gt; when it comes out of an individual鈥檚 own faith and conscience.<br>
&gt; 53. Third, we will also answer, just as the government has been granted the<br>
&gt; authority of the 鈥渟word,鈥�to help humanity maintain orders in society; the<br>
&gt; Church has also been granted the Great Commission, especially to be a<br>
&gt; testimony of the Truth, calling out those who belong to the Truth to listen<br>
&gt; to the teachings of the Lord Jesus, leave their idols, and only worship the<br>
&gt; One True God.<br>
&gt; 54. As we have said earlier, if the Church resists the authority of the<br>
&gt; 鈥渟word鈥�from the government and usurps the authority and power of<br>
&gt; enforcement, it is disobeying God. In the same way, if the government or any<br>
&gt; social institutions or individuals, use administrative powers to deny the<br>
&gt; Church鈥檚 Great Commission to spread the Gospel, worship, or any other<br>
&gt; Spiritual authorities, they are also disobeying God. The Church has a duty<br>
&gt; to either privately or publicly rebuke, criticize, and clearly speak up<br>
&gt; against the fearful consequences of these sins, and also to use the<br>
&gt; passionate love of Christ to call them to repentance.<br>
&gt; 55. The Bible teaches that Christ gave the Church this Spiritual authority<br>
&gt; called 鈥淭he Keys of the Kingdom of Heaven.鈥�Christ said to His Church, 鈥淚<br>
&gt; will give you the keys of the kingdom of heaven, and whatever you bind on<br>
&gt; earth shall be bound in heaven, and whatever you loose on earth shall be<br>
&gt; loosed in heaven鈥�(Matthew 16:19).<br>
&gt; 56. Not only so, but Christ also commands His Church to go, proclaim His<br>
&gt; Gospel, saying, 鈥淵ou will be my witnesses鈥�to the end of the earth鈥�(Acts<br>
&gt; 1:8). After Jesus resurrected, but before His ascension to Heaven, He came<br>
&gt; to the apostles and said, 鈥淎ll authority in heaven and on earth has been<br>
&gt; given to me. Go therefore and make disciples of all nations, baptizing them<br>
&gt; in the name of the Father and of the Son and of the Holy Spirit, teaching<br>
&gt; them to observe all that I have commanded you. And behold, I am with you<br>
&gt; always, to the end of the age鈥�(Matthew 28:18-20).<br>
&gt; 57. This indicates that, on this earth, there are no nations who have the<br>
&gt; proper authority to stop the Church from legitimately using Biblical methods<br>
&gt; to spread the Gospel, or stop the Church from sending evangelists into<br>
&gt; different locations to hold worship or missional gatherings. Other than<br>
&gt; reasons of social order or administration of public good, and the<br>
&gt; requirements of general and fair limitations to all the citizens, the Church<br>
&gt; should not be discriminated, monitored, or limited solely for religious<br>
&gt; reasons. For the Church鈥檚 freedom of religion to proclaim the Gospel and<br>
&gt; worship our God is given to us by Christ Himself. Any infringement or<br>
&gt; stripping of such freedom are evil acts of the antichrist, and will not be<br>
&gt; spared from the fury of hell fire and God鈥檚 righteous anger.<br>
&gt; 58. This indicates that the Church also does not have any powers, nor can<br>
&gt; she use submission to extra-Biblical and worldly laws, ideas, or orders, as<br>
&gt; an excuse to give-up or weaken the Great Commission, or to hand over this<br>
&gt; ministry that concerns the souls of humanity and the glory of eternal<br>
&gt; consummation to the controls or management of the government, institutions,<br>
&gt; or individuals.<br>
&gt; 59. By saying the Great Commission cannot be weakened, this means all the<br>
&gt; peoples, places, social groups, sexes, classes, and cultures, should have<br>
&gt; the Gospel of Christ proclaimed to them, and to establish the Church of<br>
&gt; Christ and to worship the only True God. The Church cannot accept any<br>
&gt; person鈥檚 nor any authority鈥檚 discriminatory limits or prohibitions against<br>
&gt; the Great Commission and the Church鈥檚 evangelism for all people, ages, or<br>
&gt; political domain.<br>
&gt; 60. This does not include that the Church, in a specific society or culture,<br>
&gt; must accept the reality of environment limitations such as transportation,<br>
&gt; safety, or any other structural or technological limits on the ministry of<br>
&gt; missions. When such historical conditions cannot support the Church to<br>
&gt; expand on a greater scope, to provide avenues of greater methods or better<br>
&gt; results for the Great Commission, the Church should have great restrain and<br>
&gt; at the same time earnestly pray, wait, and work towards the betterment of<br>
&gt; the historical conditions.<br>
&gt; 61. Under any circumstances, if the Church actively, publicly weakens this<br>
&gt; Commission in cooperation with the local government or social culture, to<br>
&gt; strip itself of the divine ministries of Gospel evangelism and public<br>
&gt; worship, or due to the pressures of secular authorities, limits or<br>
&gt; discriminates or self-censures the works of the Great Commission, then the<br>
&gt; Church openly betrays our Lord, betraying what Christ has commissioned the<br>
&gt; Church, and blaspheming the glorious role of 鈥溾€tewards of the mysteries of<br>
&gt; God鈥�(1Corinthians 4:1).<br>
&gt; 62. In the two thousand some years of Church and world history, the<br>
&gt; relationship of the two kingdoms, in which the Church holds the power of<br>
&gt; 鈥渢he Keys of the Kingdom of Heaven鈥�and the government holds the 鈥渟word,鈥�is<br>
&gt; commonly called the principle of 鈥淪eparation of Church and State,鈥�or the<br>
&gt; dichotomy of Church and State.<br>
&gt; 63. The Bible has recorded that our Lord Jesus, while answering the Jewish<br>
&gt; question whether or not to pay taxes to the Roman government, said,<br>
&gt; 鈥淭herefore render to Caesar the things that are Caesar鈥檚, and to God the<br>
&gt; things that are God鈥檚鈥�(Matthew 22:21). This means that first, in this<br>
&gt; fallen world, there are still certain things that Christ would call 鈥渢hings<br>
&gt; that are God鈥檚.鈥�So in today鈥檚 China there are in existence 鈥渢hings of<br>
&gt; God鈥檚鈥� This is the hope of humanity, and this is the hope of China.<br>
&gt; 64. Second, Christ has proclaimed that 鈥渢he things of God鈥檚鈥�are not the<br>
&gt; same as 鈥淐aesar鈥檚 things.鈥�Also, God鈥檚 things are above Caesar鈥檚 things. For<br>
&gt; God鈥檚 things do not belong in the sphere of Caesar鈥檚 rule and power. This<br>
&gt; question and answer happened before Christ was crucified on the cross.<br>
&gt; Christ had not yet resurrected from the dead, had not yet been given glory<br>
&gt; and powers, but He still asked to give 鈥渢hings of God鈥�directly and only to<br>
&gt; God, and not to Caesar.<br>
&gt; 65. Third, when Christ points to a silver coin and said this, He is also<br>
&gt; proclaiming that 鈥淕od鈥檚 things鈥�and 鈥淐aesar鈥檚 things鈥�are overlapping or<br>
&gt; co-existing. So even on a silver coin, it is at the same time God鈥檚 thing<br>
&gt; and Caesar鈥檚 thing. Caesar鈥檚 things are external, but God鈥檚 things are<br>
&gt; internal. Caesar鈥檚 things are money and personal interests, and God鈥檚 things<br>
&gt; are souls and worship.<br>
&gt; 66. At this point, Christ has separated two powers 鈥�although both of these<br>
&gt; powers ultimately are derived from His authority. One is 鈥渢he power of the<br>
&gt; sword.鈥�It is what God has granted to governments. The purpose is that<br>
&gt; people can administer to all things related to money and personal interests,<br>
&gt; and be responsible to protect and encourage good behaviors and punish<br>
&gt; wrongdoings, for God鈥檚 own glory and public good. Even if the government<br>
&gt; abuses this power, causing the Church and believers to suffer many external<br>
&gt; losses in their rights, but if they are only being hurt in their bodies and<br>
&gt; in personal interest, then the Church may fight and make legal appeals for<br>
&gt; its own interests, but it does not deny that the Church and its members<br>
&gt; still have the responsibility to obey the government, because these are not<br>
&gt; matters of 鈥渢hings of God.鈥�br>
&gt; 67. But there is another power of 鈥渢he Keys to the Kingdom of Heaven,鈥�and<br>
&gt; it is granted by God only to the Church. Thus all that is required of a<br>
&gt; person鈥檚 worship, faith, and things of the conscience, these are what Christ<br>
&gt; calls 鈥渢hings of God.鈥�The Church is the community that retains God鈥檚<br>
&gt; things, and we are called 鈥渁s servants of Christ鈥�(1Corinthians 4:1). These<br>
&gt; things of God are the hope of all societies and peoples, including the<br>
&gt; Chinese society and all the individuals in it.<br>
&gt; 68. No governments or social institutions have the power to manage or judge<br>
&gt; a person鈥檚 conscience, faith, and religion. Worldly power is limited to<br>
&gt; managing and protecting a person鈥檚 outer body, properties, and public goods<br>
&gt; and orders. In any definition, the Christian faith is not the affairs of any<br>
&gt; national government. No government agencies or its associates have the<br>
&gt; rights to interfere, monitor, or direct the Church鈥檚 doctrines, officers, or<br>
&gt; any Gospel-related ministries. Also it cannot take away or limit the<br>
&gt; Church鈥檚 rights to preaching and sacraments.<br>
&gt; 69. Although things of the world and things of God are hard to distinguish<br>
&gt; because they sometimes overlap, based on the freedom of conscience in<br>
&gt; Christ, the Church can accept any possible external losses of its interests.<br>
&gt; When it is necessary and for the sake of the Gospel, we encourage believers<br>
&gt; to have faith and courage to even accept the loss of life. For external loss<br>
&gt; and humiliation is the true meaning of the cross. As Christ once said,<br>
&gt; 鈥淲hoever finds his life will lose it, and whoever loses his life for my sake<br>
&gt; will find it鈥�(Matthew 10:39).<br>
&gt; 70. The mystery of the Gospel is based on Christ鈥檚 death and resurrection.<br>
&gt; It turns this fallen world鈥檚 principles on its head, the principles that<br>
&gt; make external, material, military might as the highest power. Humanity鈥檚<br>
&gt; fallen and sinful state made us indulge in these bodily and lustful powers;<br>
&gt; we cannot help ourselves. Only Christ鈥檚 atonement, can destroy the power of<br>
&gt; death, forgive the sins of those who believe in Him, and give them freedom<br>
&gt; and life.<br>
&gt; 71. Therefore, the theology of the Gospel is the theology of the cross. The<br>
&gt; nation of the Gospel is the nation of the cross. In any age, any political<br>
&gt; realm, the cross has always been the message of the Church, and the cross<br>
&gt; must be the method by which the Church preaches this message.<br>
&gt; 72. Regardless of circumstances, the Church will always rely on the grace of<br>
&gt; our Lord, remain faithful to the end, and will not give up the power of the<br>
&gt; 鈥淜eys to the Kingdom of Heaven,鈥�or offer it to any temporary political or<br>
&gt; economic power, or in complicity with any political power, to confuse God鈥檚<br>
&gt; things with Caesar鈥檚 things. Otherwise, the Church not only offends and<br>
&gt; betrays our Lord, but she has also sold-out humanity鈥檚 souls and any hope<br>
&gt; left in the Chinese society.<br>
&gt; Against the 鈥淭hree-Self Movement鈥�and Affirmation of the Great Commission<br>
&gt; 73. Regarding the power of 鈥渢he Keys to the Kingdom of Heaven,鈥�all the<br>
&gt; apostles have taught us, 鈥淲e must obey God rather than men鈥�(Acts 5:29).<br>
&gt; Because of this, we are against the churches and their officers and their<br>
&gt; behaviors in China, which are listed below, and we have to view their<br>
&gt; behavior as shameful apostasy.<br>
&gt; 74. This includes: any means of accepting the government鈥檚 and atheistic<br>
&gt; political party鈥檚 political censoring, credential examination, monitoring,<br>
&gt; testing, training, registering, and financial contribution to any church<br>
&gt; officers; church officers who are simultaneously working for the government,<br>
&gt; political party, or political agencies; or the churches who ordain those<br>
&gt; that are working in the government, political party, or political agencies<br>
&gt; as officers; organizing, joining, and proclaiming on behalf of the<br>
&gt; government, political party, or political agencies in their political<br>
&gt; propagandas, agendas, even proclaiming them in the church, implementing any<br>
&gt; political movements in the church; accepting the government鈥檚, political<br>
&gt; party鈥檚, or political agencies鈥�limitations on age, location, methods,<br>
&gt; numbers, and contents in the ministries of the Gospel, public worship, and<br>
&gt; administration of the sacraments; in the foremost ministry of the preaching<br>
&gt; of the Word, accepting the government鈥檚, political party鈥檚, political<br>
&gt; agencies鈥�requirements or pressure, which results in the altering, weakening<br>
&gt; or self-censorship of the Gospel message; calling to deny Biblical authority<br>
&gt; or publicly accepting the acts of heresies; working with or even joining in<br>
&gt; persecution of members of the true Church that upholds the faith of the<br>
&gt; Gospel; working with or joining in the slandering, accusations, and<br>
&gt; persecutions of any missionaries in China or universal missional movements;<br>
&gt; openly holding idolatrous worship gatherings or ceremonies in churches, such<br>
&gt; as raise of national flag, singing of Communist Revolutionary songs or<br>
&gt; secular music, public reading of political leader鈥檚 statements, etc.<br>
&gt; 75. Those who have been or continue to betray the Church鈥檚 power of the keys<br>
&gt; of kingdom of heaven, confuse Caesar鈥檚 things with God鈥檚 things, join with<br>
&gt; the persecution of the true Church, and those churches and officers that<br>
&gt; compromise the Gospel and its faith, they should seek God鈥檚 mercy to give<br>
&gt; them a faithful heart to overcome this world, repent and return onto our<br>
&gt; Lord; perhaps the Lord will have unfathomable grace, retract His anger, and<br>
&gt; still give grace to His people, and enable them to be covered in the<br>
&gt; precious blood of Christ, will be faithful to the end, and win the crown of<br>
&gt; life (Revelation 2:10).<br>
&gt; 76. We believe that the 鈥淭hree-Self Patriotic Movement,鈥�which has lasted<br>
&gt; for more than half-a-century in China, is a result of some churches鈥�active<br>
&gt; or passive cooperation with an atheistic government; it is a movement of the<br>
&gt; Antichrist. Because it seeks to split the catholic faith and the catholic<br>
&gt; Church, denies that there鈥檚 a kingdom of Christ that is higher than the<br>
&gt; nations of the earth, and attempts to create a 鈥淣ationalistic Church鈥�that<br>
&gt; depends on the political powers. This is a scheme of Satan for the<br>
&gt; destruction of Christ鈥檚 Church in China, and turns true faith into a fake<br>
&gt; religion.<br>
&gt; 77. But the Lord鈥檚 will is good (Genesis 50:20), and through more than<br>
&gt; half-a-century鈥檚 political persecution and divisions in the Church in China,<br>
&gt; it has resulted in the rise, fulfillment, and protection of the Chinese<br>
&gt; House Church, and on three facets listed below, they remain faithful to the<br>
&gt; Gospel and the way of the cross.<br>
&gt; 78. First, upholding Biblical inerrancy as the highest standard for the<br>
&gt; whole life of the church and believers, and as the judgment of all things.<br>
&gt; Second, firmly upholding 鈥淐hrist is the Church鈥檚 only Ruler,鈥�we refuse any<br>
&gt; atheistic government鈥檚 attempted leadership or interference in our Gospel<br>
&gt; and Truth ministries. Third, based on the principle of 鈥淪eparation of Church<br>
&gt; and State,鈥�we uphold the dichotomy of the Church鈥檚 power of heavenly keys<br>
&gt; and the government鈥檚 power of the sword are co-existent. In the realm of<br>
&gt; government we submit to the rulers, but in the realm of the Spirit we uphold<br>
&gt; the freedom of the conscience.<br>
&gt; 79. We believe that such religious agencies as the 鈥淭hree-Self Patriotic<br>
&gt; Agency鈥�and the 鈥淧rotestant Affairs Agency鈥�are controlled and monopolized<br>
&gt; by the government. They are administrative agencies that have given itself<br>
&gt; to political power, and they are the agents of the Antichrist. These two<br>
&gt; agencies are 鈥渇alse church,鈥�they belong as part of a group of secular<br>
&gt; national agencies, and they are not part of the Church of Christ our Lord.<br>
&gt; For the nature of a 鈥淐hurch鈥�cannot be controlled by any rulers or political<br>
&gt; religious organizations, but rather it is a community of people chosen by<br>
&gt; God amongst the nations, peoples, and generations, that proclaim and believe<br>
&gt; in a Spiritual and covenantal kingdom of Christ that cannot be seen (John<br>
&gt; 18:36).<br>
&gt; 80. At the same time, even if within the system of 鈥淭hree-Self Movement,鈥�br>
&gt; there are only individualistic churches (religious activities centers).<br>
&gt; There is no independently registered or incorporated 鈥渓ocal church.鈥�All<br>
&gt; their churches are under the control of an agency that is evil and faithful<br>
&gt; only to Caesar鈥檚 administration. Only by being part of such an agency can<br>
&gt; one attain any governmental issued incorporations. The scheme of Satan is<br>
&gt; precisely to destroy 鈥渓ocal churches.鈥�Only through taking away local<br>
&gt; churches鈥�autonomy and independence can they form a national 鈥渇alse church鈥�br>
&gt; and take away the Church鈥檚 keys to the kingdom of heaven.<br>
&gt; 81. We believe that in today鈥檚 China, only by completely parting with the<br>
&gt; 鈥淭hree-Self鈥�system, completely ending the cooperation in Caesar鈥檚<br>
&gt; conspiracy, solely relying on the Bible and the Lord Jesus鈥�Great<br>
&gt; Commission, proclaiming our faith, ordaining officers, re-establishing<br>
&gt; church properties, recounting the remnants, can we restart building<br>
&gt; one-by-one a true and independent 鈥渓ocal church.鈥�br>
&gt; 82. The Church must be willing to fight to the death, not for the civil<br>
&gt; rights and legal statures that we can see, but for the keys to the kingdom<br>
&gt; of heaven and the power of the Gospel that we cannot see. The Church should<br>
&gt; never give up her most important asset, it is not church properties, not<br>
&gt; financial deposits, but what God has given to us, the 鈥渕ysteries,鈥�which is<br>
&gt; the Holy Word given to us by our Lord, the holy offices, and holy<br>
&gt; sacraments.<br>
&gt; 83. Once the Church has corrupted itself in the flesh on the Holy Word, holy<br>
&gt; offices, and the Holy Sacraments, depended on earthly powers, submitted to<br>
&gt; politics, then the Church gives up worship to an idol. The Church has lost<br>
&gt; her beautiful and glorious nature as Christ鈥檚 bride, and that is her<br>
&gt; Holiness; and she will become a whore, and no longer a Church of our Lord.<br>
&gt; 84. In summary, God, on the one hand, has given the power of the sword to<br>
&gt; the government (Romans 13:1-13), to administer to worldly affairs, to ensure<br>
&gt; physical orders and peace; on the other hand, God has given the power of the<br>
&gt; keys of kingdom of heaven to the Church (Matthew 16:19), preaching of the<br>
&gt; Gospel, administering of sacraments, judging on Spiritual affairs, becoming<br>
&gt; 鈥淕od鈥檚 steward of His mysteries鈥�(1 Corinthians 4:1).<br>
&gt; 85. This means, on the one hand, the government cannot interfere and make<br>
&gt; judgment on a citizen鈥檚 faith and conscience, and does not have the power to<br>
&gt; interfere with a Church鈥檚 doctrines, offices, worship, and preaching of the<br>
&gt; Gospel. On the other hand, the Church and her officers have no right to<br>
&gt; interfere or participate in government operations, no rights to take or<br>
&gt; execute any executive powers.<br>
&gt; 86. This does not mean that Christians citizens should not be like other<br>
&gt; citizens that do not believe in religion or believe in any other religions,<br>
&gt; exercising the rights of election, or be an elective, or exercise any other<br>
&gt; political rights. Christians should not be discriminated or limited because<br>
&gt; of their faith in examinations, applications to schools, employment,<br>
&gt; advancements, awards, education, research, public speaking, and service as<br>
&gt; officials or leadership in any capacity. However, if an officer of the<br>
&gt; Church starts to serve with the government or take on a government position,<br>
&gt; then the Church has the right to ask them to give up or resign from their<br>
&gt; office at the Church; those Christians that partake in the government or<br>
&gt; take on any political positions, when they are elected to be a church<br>
&gt; officer, the Church also has the right to ask them to resign and give up<br>
&gt; their government positions.<br>
&gt; 87. Therefore, the Church cannot accept an atheistic party鈥檚 propaganda<br>
&gt; ministry or the government鈥檚 religious affairs agency interfering with our<br>
&gt; religious freedom; we cannot accept that above the Church of our Lord Christ<br>
&gt; there are governmental 鈥渁dministrative ruling departments;鈥�we cannot accept<br>
&gt; that 鈥渞eligious affairs鈥�constitute part of the functions of government; we<br>
&gt; cannot accept limits on 鈥渟elf-propagating鈥�on the national level and a<br>
&gt; scheme on 鈥渓imited area, limited points, and limited peoples鈥�on the local<br>
&gt; level; these are nothing more than deception. We cannot accept the so-called<br>
&gt; political agenda of 鈥渞eligious autonomy.<br>
&gt; 88. For the real 鈥渞eligious autonomy鈥�is only with Christ as our Lord, and<br>
&gt; with the Bible as our foundation. Any 鈥渁utonomy鈥�outside of Christ is a<br>
&gt; betrayal to the Lord and is from the evil one. The real 鈥淪elf-propagating,<br>
&gt; Self-sustaining鈥�truth is that the faithful and unfaithful cannot be yoked<br>
&gt; together. 鈥淒o not be unequally yoked with unbelievers. For what partnership<br>
&gt; has righteousness with lawlessness? Or what fellowship has light with<br>
&gt; darkness? What accord has Christ with Belial? Or what portion does a<br>
&gt; believer share with an unbeliever?鈥�(2Corinthians 6:14-15)<br>
&gt; 89. In other words, religious affairs will never belong to 鈥淐hina,鈥�and it<br>
&gt; does not belong to any temporary earthly political power; true religion<br>
&gt; (godliness) belongs to Christ the Lord, belongs to all the land, and belongs<br>
&gt; to the conscience of all the faithful.<br>
&gt; 90. In respect to the rulers and obedience to the authorities, the Church is<br>
&gt; willing and hoping that China will alter its policies to control religious<br>
&gt; groups. We earnestly pray for the rulers, the leaders of this nation, and<br>
&gt; all its officials to receive Christ鈥檚 grace and forgiveness.<br>
&gt; 91. Once the Chinese government is willing to give up interference and<br>
&gt; control over the Church鈥檚 doctrines, offices, and proclamation of the<br>
&gt; Gospel, the Church is happy to accept the government鈥檚 role on the her<br>
&gt; external orders and administrative accountabilities, based on public orders<br>
&gt; and public goods, which includes the Church being an independent religious<br>
&gt; organization and her requirement to register under a department of civil<br>
&gt; affairs.<br>
&gt; 92. When the government manages orders and affairs outside of the Church, as<br>
&gt; long as it does not interfere with the nature of our faith, then the Church<br>
&gt; will have the responsibilities to respect and obey. The Church, serving as a<br>
&gt; part of society, is also willing to accept any government limitations on<br>
&gt; technology and material regulations, as long as these limitations do not<br>
&gt; contradict the Bible and are equally applied to other social institutions,<br>
&gt; then it is the church鈥檚 responsibility to respect and obey.<br>
&gt; 93. As long as the government maintains the mentality of 鈥淯nity of Church<br>
&gt; and State,鈥�continues to consider religious affairs as internal government<br>
&gt; matters, violently interferes with the Church鈥檚 power of the keys of the<br>
&gt; kingdom of heaven, and refuses to allow any local church to independently<br>
&gt; register with any civil affairs departments, the Church must hold firm the<br>
&gt; above declarations of the House Church, that we will obey any legal,<br>
&gt; administrative management, and respect the government鈥檚 authority of the<br>
&gt; sword; but on the other hand, with the use of non-violence, maintain our<br>
&gt; opposition in our conscience, walk in the way of the cross, hold firm to the<br>
&gt; Church鈥檚 sovereignty and freedom of faith, protect the believer鈥檚 freedom of<br>
&gt; conscience.<br>
&gt; 94. Also, whether it is in season or out of season, the Church will do her<br>
&gt; best to proclaim the Gospel (2 Timothy 4:2). For individuals may be bound,<br>
&gt; but God鈥檚 word will not be bound (2 Timothy 2:9); servants may be killed,<br>
&gt; but the gracious Lord has resurrected.<br>
&gt; 95. In June of Nineteen Fifty-Five, a patriarch of the Chinese House Church,<br>
&gt; God鈥檚 servant Wang Ming Dao published a paper titled We are for the Faith.<br>
&gt; It was his and some Chinese churches鈥�public declarations on why they refuse<br>
&gt; to join the 鈥淭hree-Self Movement.鈥�On August 8th of the same year in the<br>
&gt; early morning, Wang Ming Dao and his wife Liu Jin Wen and other coworkers<br>
&gt; were arrested. Later on, believers and evangelists who followed Mr. Wang<br>
&gt; Ming Dao鈥檚 example to hold firm to the ancient Gospel and refuse to join the<br>
&gt; 鈥淭hree-Self鈥�were arrested, and the government called them the 鈥淲ang Ming<br>
&gt; Dao Anti-Revolutionary Organization.鈥�This year is Wang Ming Dao鈥檚 sixtieth<br>
&gt; anniversary of his arrest, and 鈥淲ang Ming Dao Anti-Revolutionary<br>
&gt; Organization鈥檚鈥�sixtieth anniversary. Up until this day, the Church of our<br>
&gt; Lord Jesus Christ in China has been under continuous political persecution<br>
&gt; for sixty years. Because of this, our church decided to publish these<br>
&gt; ninety-five theses, for the purpose of reaffirming the Chinese House<br>
&gt; Church鈥檚 positions on our faith, and before the government and society at<br>
&gt; large, with a fearful but humble heart, defend the Church.<br>
&gt; In the name of our Lord Jesus Christ, Amen.<br>
&gt; Early Rain Reformed Church (Chengdu)<br>
&gt; August 18th, 2015<br>
&gt;<br>
&gt;<br>
&gt; From: "<a href="mailto:Chine...@googlegroups.com" target="_blank">Chine...@googlegroups.com</a>" &lt;<a href="mailto:Chine...@googlegroups.com" target="_blank">Chine...@googlegroups.com</a>&gt; on<br>
&gt; behalf of Purdue University &lt;<a href="mailto:fy...@purdue.edu" target="_blank">fy...@purdue.edu</a>&gt;<br>
&gt; Reply-To: "<a href="mailto:Chine...@googlegroups.com" target="_blank">Chine...@googlegroups.com</a>" &lt;<a href="mailto:Chine...@googlegroups.com" target="_blank">Chine...@googlegroups.com</a>&gt;<br>
&gt; Date: Sunday, August 30, 2015 at 2:58 PM<br>
&gt; To: "<a href="mailto:Chine...@googlegroups.com" target="_blank">Chine...@googlegroups.com</a>" &lt;<a href="mailto:Chine...@googlegroups.com" target="_blank">Chine...@googlegroups.com</a>&gt;<br>
&gt; Subject: [ChineseSSSR] 鏂版椂浠g殑涔濆崄浜旀潯璁虹翰<br>
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&gt; 褰撳湥缁忚锛屸€滃彧鏈変竴浣嶄笂甯濓紝灏辨槸鐖讹紝涓囩墿閮芥湰浜庝粬锛屾垜浠篃褰掍簬浠栤€濓紙鏋楀墠8:6锛夈€傝繖鎰忓懗鐫€锛屼笂甯濇槸涓浗浜哄敮涓€涔嬩笂甯濓紝涓浗鐨勭枂鍩熴€佸巻鍙层€佹枃鍖栧拰涓€鍒囦簨鐗╋紝鐨嗙敱瀹囧畽涓嫭涓€鐨勪笂甯濇墍鍒涢€犮€佽祼浜堛€佹帉绠″拰鐩戠潱銆�br>
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&gt; 鍦g粡鍙堣锛屸€滃洜涓哄彧鏈変竴浣嶄笂甯濓紝鍦ㄤ笂甯濅笌浜轰腑闂达紝鍙湁涓€浣嶄腑淇濓紝涔冩槸闄嶄笘涓轰汉鐨勫熀鐫h€剁ǎ鈥濓紙鎻愬墠2:5锛夈€傚嵆鏄锛屼笂甯濆湪涓囦笘浠ュ厛鐨勭嫭鐢熷瓙銆佹潵鍒颁笘涓婃垚涓虹姜浜烘牱寮忕殑鑰剁ǎ鍩虹潱锛屾槸涓浗浜哄敮涓€涔嬫晳涓诲拰鐢熷懡鐨勪富瀹般€�br>
&gt; 03锛�br>
&gt; 褰撳湥缁忚锛屸€滀笂甯濆氨鐓х潃鑷繁鐨勫舰鍍忛€犱汉锛屼箖鏄収鐫€浠栫殑褰㈠儚閫犵敺閫犲コ鈥濓紙鍒�7锛夈€傝繖鎰忓懗鐫€锛屾瘡涓€涓腑鍥戒汉閮芥槸涓婂笣鐓ц嚜宸辩殑褰㈠儚鍒涢€犵殑銆傚苟涓斾腑鍥界殑鍚勬皯鏃忓拰鍦颁笂鐨勪竾鏃忎竴鏍凤紝閮芥槸濮嬬浜氬綋鐨勫悗浠c€�br>
&gt; 04锛�鍦ㄦ垜浠殑鐏甸瓊娣卞锛岄兘鍏锋湁涓婂笣鐨勫舰鍍忥紝鍗虫瘡涓腑鍥戒汉鍜屽叾浠栧悇姘戞棌鐨勪汉涓€鏍凤紝閮藉悓绛夊湴鍏锋湁浜虹殑浣嶆牸銆佸皧涓ュ拰鍏箟銆佷粊鐖辩殑绁炲湥浠峰€笺€�br>
&gt; 05锛�鍥犳鍦ㄦ湰璐ㄤ笂锛屾瘡涓汉閮界敱涓婂笣浜茶嚜缁熸不锛屼汉涓嶈兘濂村焦浜猴紝娆哄噷浜猴紱骞朵笖锛岃嫢闈炰笂甯濈殑鎺堟潈鍜屽厑璁革紝浜轰笉琚粬浜虹粺娌汇€�br>
&gt; 06锛�br>
&gt; 褰撳湥缁忚锛屸€滃湪涓婃湁鏉冩焺鐨勶紝浜轰汉褰撻『鏈嶄粬锛屽洜涓烘病鏈夋潈鏌勪笉鏄嚭浜庝笂甯濈殑銆傚嚒鎺屾潈鐨勯兘鏄笂甯濇墍鍛界殑鈥濓紙缃�1锛夈€傝繖鎰忓懗鐫€锛屼腑鍥界ぞ浼氱殑涓€鍒囨潈鍔涳紝鏃犺鏄搴殑銆佺ぞ浼氬洟浣撶殑锛岃繕鏄斂搴滅殑锛屾渶缁堥兘鏉ヨ嚜涓婂笣銆備竴鍒囧畼鍛橈紝鍖呮嫭鏈€浣庣骇鐨勫畼鍛橈紝鍦ㄦ湰璐ㄤ笂閮芥槸涓婂笣鐨勨€滃懡瀹樷€濄€�br>
&gt; 07锛�br>
&gt; 鍥犳锛屼换浣曚汉涔嬫墍浠ュ皧閲嶅拰鏈嶄粠娉曞緥锛屼换浣曚笅绾у畼鍛樸€佺ぞ鍥㈡垚鍛樺強瀹跺涵鎴愬憳涔嬫墍浠ュ皧閲嶅拰鏈嶄粠鏉ヨ嚜鏇撮珮鏉冨▉鐨勫懡浠わ紝鍞竴姝e綋鐨勭悊鐢憋紝鍥犱负杩欐槸涓婂笣鎵€璁剧珛銆佸懡浠ゅ拰鍠滄偊鐨勩€�br>
&gt; 08锛�br>
&gt; 鍥犳锛屽湪缁堟瀬鐨勬剰涔夊拰涓汉鐨勮壇蹇冧笂锛屾瘡涓汉銆佺壒鍒槸閭d簺鎷ユ湁鍚勬牱鏉冩焺鐨勪汉锛岄兘蹇呴』瀵硅嚜宸辩殑琛屼负锛岀洿鎺ュ悜鈥滄案鐢熺殑涓婂笣鈥濓紙鏉�31锛夎礋璐o紝骞舵渶缁堝皢鎺ュ彈浠栧叕涔夌殑鍒ゅ喅銆�br>
&gt; 09锛�br>
&gt; 鍞嫭涓婂笣鍜屼笂甯濈殑璇濊锛屾槸涓汉鑹績鐨勪富瀹般€備换浣曚汉闂寸殑銆佷笘淇楃殑娉曞緥銆佸懡浠ゅ拰鎰忚锛岄兘涓嶈兘鍏嶉櫎涓€涓汉鐨勮壇蹇冨湪鈥滆嚦楂樼殑涓婂笣鈥濓紙鍒�19锛夐潰鍓嶇殑閬撳痉璐d换銆�br>
&gt; 10锛�涓烘锛屾瘡涓汉閮戒韩鏈夎壇蹇冪殑鑷敱鍜岃矗浠伙紝瀵规潵鑷浗瀹躲€佸搴拰鍏朵粬绀句細缁勭粐鐨勪竴鍒囨潈鍔涖€佷富涔夊拰鍛戒护锛屽熀浜庝笂甯濆拰涓婂笣鐨勮瘽璇紝浣滃嚭涓汉鐨勫鏌ュ拰鑹績鐨勫垽鏂€�br>
&gt; 11锛�br>
&gt; 鍙湁褰撲竴涓汉鐨勮壇蹇冿紝椤轰粠涓婂笣鍜屼笂甯濈殑璇濊锛屸€滀粠蹇冮噷閬佃涓婂笣鐨勬棬鎰忊€濓紙寮�锛夋椂锛岃繖涓汉瀵逛粬浜虹殑椤烘湇鍜屽娉曞緥鐨勫皧閲嶏紝渚胯瑙嗕负瀵逛笂甯濈殑椤烘湇鍜屽皧閲嶏紝鑰屼笉鏄浜洪棿鏉冨娍鐨勮嚕鏈嶃€傚洜涓轰粬浠€滅敇蹇冧緧濂夛紝濂藉儚鏈嶄緧涓伙紝涓嶅儚鏈嶄緧浜衡€濓紙寮�锛夈€�br>
&gt; 12锛�br>
&gt; 褰撳湥缁忓姝よ锛屸€滃湥缁忛兘鏄笂甯濇墍榛樼ず鐨勶紝浜庢暀璁€佺潱璐c€佷娇浜哄綊姝c€佹暀瀵间汉瀛︿箟閮芥槸鏈夌泭鐨勨€濓紙鎻愬悗3:16锛夈€傝繖鎰忓懗鐫€锛屽敮鐙湥缁忔槸涓婂笣鏃犺鐨勮瘽璇紝鏄暀瀵兼瘡涓€涓腑鍥戒汉璁よ瘑涓婂笣鐨勬棬鎰忓拰鍛戒护鐨勫敮涓€鍑嗗垯銆�br>
&gt; 13锛�br>
&gt; 杩欐剰鍛崇潃锛岀寮€浜嗗湥缁忥紝鎴戜滑灏嗘渶缁堟棤娉曞垽鏂竴浠朵簨鐨勬槸闈炲杽鎭讹紝鏃犳硶瀵瑰湥缁忎互澶栫殑涓€鍒囨瑕佺殑鍜屼笘淇楃殑鏉冩焺鍜屾爣鍑嗭紝浣滃嚭鑹績鐨勮鍐炽€傛垜浠篃鏃犳硶纭畾鑷繁瀵逛粬浜哄拰涓栦織鏉冩焺鐨勯『鏈嶏紝鍒板簳鏄『鏈嶄笂甯濈殑銆佽挋浠栧枩鎮︾殑缁撴灉锛岃繕鏄斁寮冧汉鏍煎拰灏婁弗鐨勩€佸浜虹殑濂村焦鐨勫眻浠庛€�br>
&gt; 14锛�涓€鏃﹀綋鎴戜滑绂诲紑鍦g粡銆佽€岄伒寰湥缁忎互澶栫殑鏍囧噯鍜屾潈濞佽€岃浜嬫椂锛屽氨濡傚悓涓婂笣鐨勪粏浜洪┈涓伮疯矾寰锋墍璇达紝鎴戜滑鐨勮壇蹇冿紝鏃笉閬撳痉锛屼篃涓嶅畨鍏ㄣ€�br>
&gt; 15锛�br>
&gt; 浠讳綍鐩镐俊涓婂笣鎴栦笉鐩镐俊涓婂笣鐨勪腑鍥戒汉锛屽湪浠栦滑鍐呭績锛岄兘鏈変竴涓渶楂樼殑閬撳痉鏍囧噯鎴栦环鍊艰锛屽嵆浣胯繖涓环鍊艰鏄ā绯娿€侀敊璇拰鍠勫彉鐨勩€備汉浠€绘槸鐢ㄨ繖涓渶楂樼殑鍑嗗垯锛屽幓琛¢噺涓€浠朵簨鐨勬槸闈炲閿欙紝鎸囧鎴栬瘎浠疯嚜宸卞拰浠栦汉鐨勮涓恒€�br>
&gt; 16锛�br>
&gt; 浠讳綍涓€涓腑鍥戒汉銆佹垨浠讳綍涓浗鐨勪笘淇楁潈鏌勫拰鍔垮姏锛岃嫢灏嗗湥缁忎互澶栫殑浠讳綍鏍囧噯銆佷富涔夊拰鍛戒护锛屽己鍔犱簬浠栦汉锛屾垨绂佹浜轰滑浠ュ湥缁忎负鏈€楂樺噯鍒欏杩欎簺鏍囧噯銆佷富涔夊拰鍛戒护杩涜鑹績鐨勮瘎鏂拰瀹℃煡锛岃€岃姹備汉浠鏃犱繚鐣欏湴鐩镐俊锛屽拰鐩茬洰鍦版湇浠庯紝閮芥槸鍦ㄦ瘉鐏汉绫荤殑鑹績鍜岀悊鎬э紝骞舵敾鍑讳笂甯濆浜虹被鑹績鐨勭粺娌汇€�br>
&gt; 17锛�br>
&gt; 浠讳綍浜鸿嫢鑷効鍦扮浉淇″拰鏈嶄粠鏌愮杩濊儗鍦g粡鐨勬爣鍑嗐€佷富涔夊拰鍛戒护锛屼箖鏄儗鍙涗簡鑹績鐨勭湡鑷敱锛屾椿鍦ㄨ濂村焦鐨勫拰鏁屽涓婂笣鐨勭敓鍛界姸鎬佷腑銆備粬浠垨鑰呭姝ゆ祽鐒朵笉瑙夛紝鎴栬€呭姝ゆ湁鎵€瀵熻锛屼絾閮戒範鎯簡浠ュ悇绉嶆柟寮忓帇鍒惰嚜宸辩伒榄傜殑鐥涜嫤銆�br>
&gt; 18锛�br>
&gt; 涓烘晳鎴戜滑鍏嶄簬杩欑鐥涜嫤锛屼笂甯濇浘鍦ㄥ彜鏃朵翰鑷粙鍏ュ苟钘夌潃浠ヨ壊鍒椾汉鐨勫巻鍙诧紝鎷晳浠栦滑鑴辩鍩冨強浜虹殑濂村焦锛屽苟钘夌潃浠栨墍鎷i€夌殑棰嗚鎽╄タ涓庝粬鐨勭櫨濮撶珛绾︼紝棰佷笅琚О涓衡€滃崄璇€濈殑寰嬫硶锛屼娇浠ヨ壊鍒椾汉钘変互璁よ瘑涓婂笣鍏箟鍦f磥鐨勬棬鎰忥紝骞惰璇嗕娇鑷繁鑹績涓嶅畨鐨勪竴鍒囩姜銆�br>
&gt; 19锛庡崄璇殑绗竴璇锛屸€滈櫎浜嗘垜涔嬪锛屼綘涓嶅彲鏈夊埆鐨勪笂甯濃€濓紙鍑�3锛夈€傚鍚屾柊濡囧彧鏈変竴涓笀澶紝鐏甸瓊涔熷彧鏈変竴涓悰鐜嬶紝鏁欎細涔熷彧鏈変竴涓厓棣栥€�br>
&gt; 20锛�br>
&gt; 杩欐剰鍛崇潃锛屾棤璁轰换浣曚汉锛屾兂瑕佹垚涓烘垜浠敓鍛戒腑鐨勫悰鐜嬶紝鎯宠浠ヨ嚜宸辩殑鎰忓織浠f浛涓婂笣鐨勬剰蹇楋紝鎴栬姹傛垜浠棤鏉′欢鍦版湇浠庛€佹暚鎷滃拰姝岄鈥斺€旀棤璁烘槸鎴戜滑鐨勫瀛愩€佺埗姣嶃€佸効濂筹紝杩樻槸涓€鍥戒箣鏀垮簻銆佹斂鍏氾紱鏃犺鏄祦鐫€鐪兼唱锛岃繕鏄甫鐫€鍒€鍓戯紱杩欐牱鐨勬剰蹇楀拰瑕佹眰鍦ㄦ湰璐ㄤ笂閮芥槸瀹楁暀鎬х殑锛屽嵆瑕佹眰鎴愪负涓€涓搴€佷竴闂村叕鍙告垨涓€涓浗瀹剁殑鈥滅鈥濓紝瑕佹眰浜轰滑鍦ㄨ壇蹇冧腑鐨勬晥蹇犲拰椤轰粠銆�br>
&gt; 21锛�杩欐牱鐨勬剰蹇楀拰瑕佹眰鍦ㄩ亾寰蜂笂鏄偑鎭剁殑锛屾棦鍙嶅涓婂笣锛屼篃鍙嶅涓€鍒囦汉銆傚眻浠庤繖鏍风殑鎰忓織鍜岃姹傦紝鏄悓鏍烽偑鎭剁殑銆佹嫓鍋跺儚鐨勮涓恒€�br>
&gt; 22锛�br>
&gt; 鍗佽鐨勫叾浠栬鍛斤紝鍧囦互绗竴璇负鏍瑰熀鍜屽畻鏃ㄣ€傚涓昏€剁ǎ鎵€璇达紝鈥滀綘瑕佸敖蹇冦€佸敖鎬с€佸敖鎰忕埍涓讳綘鐨勪笂甯濄€傝繖鏄鍛戒腑鐨勭涓€锛屼笖鏄渶澶х殑銆傚叾娆′篃鐩镐豢锛屽氨鏄鐖变汉濡傚繁銆傝繖涓ゆ潯璇懡鏄緥娉曞拰鍏堢煡涓€鍒囬亾鐞嗙殑鎬荤翰鈥濓紙澶�37-40锛夈€�br>
&gt; 23.<br>
&gt; 鍙堝鍙︿竴澶勫湥缁忔墍璇达紝鈥滃懡浠ょ殑鎬诲綊灏辨槸鐖憋紱杩欑埍鏄粠娓呮磥鐨勫績鍜屾棤浜忕殑鑹績锛屾棤浼殑淇″績鐢熷嚭鏉ョ殑鈥濓紙鎻愬墠1:5锛夈€傜劧鑰岋紝鍖呮嫭涓浗浜哄湪鍐咃紝娌℃湁涓€涓汉鍑嚜宸辫€岃兘鏈夆€滄竻娲佺殑蹇冨拰鏃犱簭鐨勮壇蹇冣€濓紝涔熶笉鑳借嚜鍙戝湴浜х敓鈥滄棤浼殑淇″績鈥濄€傛病鏈変竴涓汉鑳藉畬鍏ㄩ伒琛屼笂甯濈埍鐨勫懡浠わ紝鍗充娇閫忚繃浠讳綍鏂瑰紡鐨勫埢鑻︺€佹暚铏旂殑瀹楁暀鐢熸椿涔熸槸涓嶈兘銆�br>
&gt; 24.<br>
&gt; 鍥犱负鑷粠鍏ㄤ汉绫荤殑濮嬬浜氬綋锛堝拰澶忓▋锛夎儗绾︼紙浣�锛変互鏉ワ紝鈥滀笘浜洪兘鐘簡缃紝浜忕己浜嗕笂甯濈殑鑽h€€鈥濓紙缃�3锛夈€傝繖鎰忓懗鐫€鍦ㄨ繃鍘荤殑涓浗鍜岀幇鍦ㄧ殑涓浗锛岄兘娌℃湁涓€涓箟浜猴紝娌℃湁涓€涓汉鍦ㄦ湰鎬т笂涓嶆槸鍏ㄧ劧璐ュ潖銆佷互鑷充簬涓嶈兘鑷晳鐨勩€�br>
&gt; 25锛�br>
&gt; 涓浗浜虹殑鐩兼湜鍜屼竾鏃忕殑鐩兼湜涓€鏍凤紝鍦ㄤ簬涓婂笣涓嶄絾钘夌潃寰嬫硶涔嬬害锛屸€滃彨浜虹煡缃€濓紙缃�0锛夛紝鏇翠翰鑷负浠栨墍鎷i€夌殑鐧惧棰勫浜嗘晳璧庝箣绾︼紝鐗硅钘夌潃涓€浣嶅讥璧涗簹锛堝熀鐫o級鐨勫彈鑻︼紙璧�珷锛夛紝璧﹀厤涓€鍒囦俊浠栦箣浜虹殑缃紙绾�5锛夈€傚苟涓旓紝涓婂笣瑕佹祰鐏屼粬鐨勬仼鍏革紝浣垮嚒琚嫞閫変箣浜哄湪鍦g伒涓噸鐢燂紙绾�锛夛紝寰椾互鐩镐俊杩欎綅寮ヨ禌浜氬拰浠栫殑鏁戣祹涔嬪伐銆�br>
&gt; 26锛�br>
&gt; 鍦�0浣欏勾鍓嶇殑鐘瑰ぇ浼埄鎭掞紝浠庣璐炲コ椹埄浜氳€岀敓鐨勮€剁ǎ灏辨槸鍩虹潱锛堝讥璧涗簹锛夈€傚湥缁忓绉帮紝浠栤€滀笌鐖跺師涓轰竴鈥濓紙绾�30锛夛紝浠栦笌涓婂笣鍚屽湪锛屼粬灏辨槸涓婂笣锛堢害1:1锛夈€�br>
&gt; 27锛�br>
&gt; 鍦g粡鏇鹃瑷€锛屼竾鍥介兘鍦ㄧ瓑寰呰繖浣嶆晳涓栦富鐨勬潵鍒帮紝鈥滃ソ鍙笘鐣屽緱鐭ヤ綘鐨勯亾璺紝涓囧浗寰楃煡浣犵殑鏁戞仼鈥濓紙璇�2锛夈€傚張棰勮█璇达紝鍩虹潱瑕佷綔鐜嬫不鐞嗕竾鍥斤紙璇�8锛夛紝鍥犫€滀粬鏄鐞嗕竾鍥界殑鈥濓紙璇�28锛夈€傛棦璇翠竾鍥斤紝鏄庢樉鍖呮嫭浜嗚繃鍘诲拰鐜板湪鐨勪腑鍥姐€�br>
&gt; 28.<br>
&gt; 鏃х害鐨勫厛鐭ヤ篃棰勮█璇达紝杩欎綅鍩虹潱灏嗕互涓€绉嶆儕浜虹殑鏂瑰紡锛屽嵆涓庝笘鐣岀殑鏉冨娍瀹屽叏鐩稿弽鐨勬柟寮忥紝鏉ユ嫰鏁戠姜浜鸿劚绂讳笘鐣屻€佽倝浣撳拰姝讳骸鐨勬潈鍔裤€傗€滀粬涓烘垜浠殑杩囩姱鍙楀锛屼负鎴戜滑鐨勭姜瀛藉帇浼ゃ€傚洜浠栧彈鐨勫垜缃氾紝鎴戜滑寰楀钩瀹夛紱鍥犱粬鍙楃殑闉激锛屾垜浠緱鍖绘不鈥濓紙璧�5锛夈€�br>
&gt; 29.<br>
&gt; 杩欎竴绯诲垪鍏充簬寮ヨ禌浜氱殑棰勮█锛屽凡鎴愬氨鍦ㄨ€剁ǎ鍩虹潱韬笂銆備粬鏃綔涓哄湥娲佹棤缃殑涓婂笣锛屽張浣滀负缃汉鐨勪唬琛ㄥ拰涓婂笣閫夋皯鐨勬浛浠h€咃紝琚笘涓婄殑鏉冨娍瀹″垽锛屽湪缃楅┈甯濆浗鐨勫崄瀛楁灦涓婂彈闅撅紝閽夋锛屽煁钁紝闄嶅湪闃撮棿锛岀涓夊ぉ浠ヤ笂甯濈殑澶ц兘浠庢浜′腑澶嶆椿銆�br>
&gt; 30.<br>
&gt; 杩欎竴鍩虹潱鏁欎俊浠扮殑鏍稿績淇℃伅锛岃绉颁负绂忛煶銆傜闊充笉浣嗘剰鍛崇潃涓汉涓庝笂甯濈殑鍏崇郴锛屽洜鍩虹潱鐨勪竴娆$尞绁€岃閲嶆柊鎭㈠锛涗篃鎰忓懗鐫€涓€涓笂甯濈殑鍥藉害鐨勬潵涓达紝鍦颁笂鐨勪竴鍒囧悰鐜嬨€佸浗搴﹀拰鐧惧锛岄兘琚懡浠よ鍚粠杩欎釜绂忛煶锛屽叾涓寘鎷簡涓浗銆�br>
&gt; 31.<br>
&gt; 姝e浣垮緬淇濈綏鎵€璇达紝鈥滀笂甯濆湪浠庡墠鐨勪笘浠o紝浠诲嚟涓囧浗鍚勮鍏堕亾鈥濓紙寰�16锛夛紝鍙堣锛屸€滀笘浜鸿挋鏄ф棤鐭ョ殑鏃跺€欙紝涓婂笣骞朵笉鐩戝療锛屽浠婂嵈鍚╁拹鍚勫鐨勪汉閮借鎮旀敼銆傚洜涓轰粬宸茬粡瀹氫簡鏃ュ瓙锛岃鍊熺潃浠栨墍璁剧珛鐨勪汉鎸夊叕涔夊鍒ゅぉ涓嬶紝骞朵笖鍙粬浠庢閲屽娲伙紝缁欎竾浜轰綔鍙俊鐨勫嚟鎹€濓紙寰�30-31锛夈€傝繖閲岀殑涓囧浗銆佷笘浜哄拰涓囦汉锛屼篃閮藉寘鎷簡涓浗銆�br>
&gt; 32.<br>
&gt; 涓婂笣鏇捐棄鐫€涓浗鐨勬枃鍖栧拰鍏堢鐨勬櫤鎱э紝鍚戞垜浠桨鏄句簡浠栫殑瀛樺湪銆傚洜涓鸿棄鐫€鎵€閫犱箣鐗╋紝浠栫殑姘歌兘鍜岀鎬ф槸鏄庢槑鍙煡鐨勶紙缃�0锛夈€傚鍦g粡璇达紝鍥犵潃涓婂笣鐨勬厛鐖憋紝鍜屾垜浠殑鐩婂锛屸€滅劧鑰屼笂甯濅负鑷繁鏈皾涓嶆樉鍑鸿瘉鎹潵锛屽氨濡傚父鏂芥仼鎯狅紝浠庡ぉ闄嶉洦锛岃祻璧愪赴骞达紝鍙綘浠ギ椋熼ケ瓒筹紝婊″績鍠滀箰鈥濓紙寰�17锛夈€備笂甯濅篃鏇捐棄鐫€涓浗鏂囧寲瀵逛簬浠併€佷箟銆侀亾銆佸痉鐨勮拷姹傦紝鍚戞垜浠桨鏄句簡鍒诲湪鎴戜滑娈嬪瓨鑹績涓殑寰嬫硶鐨勫姛鐢紙缃�5锛夈€�br>
&gt; 33.<br>
&gt; 鐒惰€岋紝涓婂笣涓嶅亸寰呬汉锛堢綏2:14锛夛紝浠栧苟娌℃湁鍦ㄤ腑鍥界殑鍘嗗彶銆佹枃鍖栦腑锛岃祼涓嬪熀鐫d互澶栫殑鏁戣祹涔嬭矾銆傚洜涓轰腑鍥戒汉鍜屼竴鍒囨病鏈夊緥娉曠殑澶栭偊浜轰竴鏍凤紝鈥滀粬浠櫧鐒剁煡閬撲笂甯濓紝鍗翠笉褰撲綔涓婂笣鑽h€€浠栵紝涔熶笉鎰熻阿浠栥€備粬浠殑鎬濆康鍙樹负铏氬锛屾棤鐭ョ殑蹇冨氨鏄忔殫浜嗏€濓紙缃�1锛夈€�br>
&gt; 34.<br>
&gt; 涓嶄絾濡傛锛屼腑鍥戒汉闀夸箙浠ユ潵锛屾椿鍦ㄦ暚鎷滃伓鍍忋€佸嵈涓嶆暚鎷滀笂甯濈殑閭伓鏂囧寲銆佽啘鎷滃笣鐜嬪拰宕囧皻鏉冨姏鐨勪笓鍒朵富涔夈€佷互鍙娾€滃ぇ閬撲笉瀛樸€佽€屾湁寰风剦鈥濈殑閬撳痉鑷箟涔嬩腑銆傝繖涓夌鏂囧寲鑷充粖鎹嗙粦鍜屽閫犵潃涓浗鐨勪汉蹇冨拰鍒跺害銆�br>
&gt; 35.<br>
&gt; 鍥犳锛屾垜浠拰鍏朵粬姘戞棌涓€鏍凤紝鍙楀埌鍦g粡鏃犳儏鐨勬寚鎺э細鈥滀粬浠棦鐒舵晠鎰忎笉璁よ瘑涓婂笣锛屼笂甯濆氨浠诲嚟浠栦滑瀛橀偑鍍荤殑蹇冿紝琛岄偅浜涗笉鍚堢悊鐨勪簨锛涜婊′簡鍚勬牱涓嶄箟銆侀偑鎭躲€佽椽濠€佹伓姣掞紱婊″績鏄珘濡掋€佸嚩鏉€銆佷簤绔炪€佽璇堛€佹瘨鎭紱鍙堟槸璋楁瘉鐨勩€佽儗鍚庤浜虹殑銆佹€ㄦ仺绁炵殑銆佷井鎱汉鐨勩€佺媯鍌茬殑銆佽嚜澶哥殑銆佹崗閫犳伓浜嬬殑銆佽繚鑳岀埗姣嶇殑銆佹棤鐭ョ殑銆佽儗绾︾殑銆佹棤浜叉儏鐨勩€佷笉鎬滄偗浜虹殑銆備粬浠櫧鐭ラ亾涓婂笣鍒ゅ畾琛岃繖鏍蜂簨鐨勪汉鏄綋姝荤殑锛岀劧鑰屼粬浠笉浣嗚嚜宸卞幓琛岋紝杩樺枩娆㈠埆浜哄幓琛屸€濓紙缃��32锛夈€�br>
&gt; 36.<br>
&gt; 鍥犳锛屼换浣曚汉鑻ュ湪鍩烘湰鏁欎箟銆佸湥缁忕瀛﹀拰鏁欎細璁轰笂锛屼富寮犳垨瑕佹眰鏌愮褰㈠紡鐨勨€滃熀鐫f暀涓浗鍖栤€濓紝涔冩槸鏁屽鍜屽惁瀹氳€剁ǎ鍩虹潱鐨勩€佸弽鍩虹潱鏁欑殑琛屼负锛屽繀钀藉湪涓婂笣鍏箟鐨勫拻璇呭拰瀹″垽涔嬩笅銆�br>
&gt; 37.<br>
&gt; 杩欑鈥滃熀鐫f暀涓浗鍖栤€濈殑涓诲紶鎴栬姹傦紝鍖呮嫭澹扮О鍦ㄤ腑鍥界殑浼犵粺鏂囧寲鍜屽畻鏁欎腑锛屽瓨鍦ㄧ潃瀵瑰湥缁忔墍鍚ず鐨勯偅浣嶇嫭涓€涓婂笣鐨勬暚鎷滐紝鎴栧寘鍚潃涓庤€剁ǎ鍩虹潱鐨勬晳璧庣浉浼煎強鐩搁€氱殑鏁戞仼涔嬮亾锛涙垨涓诲紶鍦ㄤ腑鍥界殑浼犵粺鏂囧寲鍜屽畻鏁欎腑锛屽寘鍚潃鏌愮鐙壒鐨勩€佷笂甯濆湪鍦g粡涔嬪鐨勫叧浜庢晳璧庣殑鍚ず锛涙垨涓诲紶澶у叕鏁欎細鐨勫熀鏈暀涔夛紝蹇呴』鎴栭渶瑕佷笌涓浗鐨勬枃鍖栦紶缁熸垨涓浗鐜板疄鐨勭ぞ浼氥€佹斂娌诲埗搴︾浉閫傚簲锛涙垨浠ユ煇绉嶁€滃畤瀹欑殑鍩虹潱璁衡€濆彇娑堝巻鍙叉€х殑鍩虹潱锛岃€屼富寮犱腑鍥戒紶缁熶腑鍖呭惈鐫€鍩虹潱鐨勬晳璧庝箣閬擄紱鎴栦互鈥滃洜鐖辩О涔夆€濈瓑涓庝腑鍥戒紶缁熺浉濂戝悎鐨勯亾寰蜂富涔変俊鏉★紝娣″寲鎴栧惁瀹氬熀鐫e湪鍗佸瓧鏋朵笂鐨勪唬璧庛€�br>
&gt; 38. 鏁欎細蹇呴』鍙嶅鈥滃熀鐫f暀涓浗鍖栤€濓紝鍗冲弽瀵逛互鏂囧寲鎵洸绂忛煶锛屼互鏀挎不鎹嗙粦淇′话锛屼互涓嶄俊涓婂笣鐨勪腑鍥戒紶缁燂紝鍓茶璁や俊涓婂笣鐨勫ぇ鍏暀浼氫紶缁熴€�br>
&gt; 39.<br>
&gt; 杩欎笉鍖呮嫭鏁欎細鍦ㄨ返琛岀湡鐞嗙殑褰㈠紡鍜屼紶鎵闊崇殑琛屽姩涓婏紝瀵逛腑鍥芥枃鍖栧拰浼犵粺鐨勬煇浜涘皧閲嶏紝鍙婁釜浜哄拰鏁欎細鍦ㄥ埄鐩婁笂鐢樻効鎺ュ彈鏂囧寲鐨勯檺鍒躲€傚浣垮緬淇濈綏鎵€璇达紝杩欎竴鍒囬兘鏄负鐫€绂忛煶鐨勭紭鏁咃紝鈥滃悜浠€涔堟牱鐨勪汉锛屾垜灏变綔浠€涔堟牱鐨勪汉銆傛棤璁哄浣曪紝鎬昏鏁戜簺浜衡€濓紙鏋楀墠9:22锛夈€�br>
&gt; 40.<br>
&gt; 浠庡崄瀛楁灦涓婂娲荤殑鍩虹潱锛屼翰鑷嫞閫変簡浣垮緬锛屽苟涓庡ぉ鐖朵笂甯濅竴鍚岃祼涓嬪湥鐏碉紙绾�26锛夛紝浜茶嚜璁剧珛浜嗘暀浼氾紙澶�18锛夈€傚熀鐫d互鑷繁鎵€娴佺殑瀹濊锛屼笌鏁欎細绔嬩簡鏂扮害銆傝繖鏁欎細濡備粖涓嶉檺浜庤倝韬笂鐨勪互鑹插垪浜猴紝鑰屾槸鐢变竴鍒囧叕寮€璁や俊銆佸彈娲椾箣浜烘墍缁勬垚锛屽叾涓寘鎷湪涓浗鐨勪俊寰掋€傚鍦g粡鎵€璇达紝鈥滀綘閰嶆嬁涔﹀嵎锛岄厤鎻紑涓冨嵃锛涘洜涓轰綘鏇捐鏉€锛岀敤鑷繁鐨勮浠庡悇鏃忋€佸悇鏂广€佸悇姘戙€佸悇鍥戒腑涔颁簡浜烘潵锛屽彨浠栦滑褰掍簬涓婂笣鈥濓紙鍚�锛夈€�br>
&gt; 41.<br>
&gt; 鍦g粡瀹gО锛屽娲荤殑鍩虹潱寰楀洖浜嗕笂甯濇墍閫犵殑鏁翠釜瀹囧畽鍜屼笘鐣岀殑缁熸不鏉冩焺銆傗€滆繙瓒呰繃涓€鍒囨墽鏀跨殑銆佹帉鏉冪殑銆佹湁鑳界殑銆佷富娌荤殑锛屽拰涓€鍒囨湁鍚嶇殑锛涗笉浣嗘槸浠婁笘鐨勶紝杩炴潵涓栫殑涔熼兘瓒呰繃浜嗐€傚張灏嗕竾鏈夋湇鍦ㄤ粬鐨勮剼涓嬶紝浣夸粬涓烘暀浼氫綔涓囨湁涔嬮鈥濓紙寮�1-22锛夈€備富鍙堣锛屸€滃ぉ涓婂湴涓嬫墍鏈夌殑鏉冩焺锛岄兘璧愮粰鎴戜簡鈥濓紙澶�18锛夈€�br>
&gt; 42. 鏃㈣灏嗕竾鏈夋湇鍦ㄤ粬鐨勮剼涓嬶紝鏄剧劧閭f湇鍦ㄥ熀鐫h剼涓嬬殑锛屼篃鍖呮嫭涓浗锛涙棦璇村ぉ涓婂湴涓嬫墍鏈夌殑鏉冩焺锛屾樉鐒堕偅璧愮粰浜嗕富鑰剁ǎ鐨勬潈鏌勶紝涔熷寘鎷腑鍥芥斂搴滀笌绀句細鐨勬潈鏌勩€�br>
&gt; 43.<br>
&gt; 杩欐剰鍛崇潃锛屾棤璁哄湪涓浗鏈夊灏戝熀鐫e緬锛屼篃鏃犺涓浗閲囩敤浣曠鏀挎不鍒跺害锛屾棤璁轰腑鍥芥斂搴滃強鍏朵粬绀句細鍔垮姏瀵圭闊崇殑鎬佸害濡備綍锛屼腑鍥界ぞ浼氬浠婂凡澶勫湪鍩虹潱鐨勪富鏉冧箣涓嬨€傚湪灞炵伒鐨勫疄璐ㄤ笂锛屾槸澶嶆椿鐨勫熀鐫o紝鑰岄潪鍦颁笂鐨勫悰鐜嬨€佹斂鍏氥€佹枃鍖栧強璐㈠瘜锛屾不鐞嗗拰鎺岀鐫€杩欎釜鍥藉鐨勫巻鍙蹭笌浜哄績銆�br>
&gt; 44.<br>
&gt; 骞朵笖锛屽湥缁忕О鏁欎細涓衡€滃熀鐫g殑韬綋锛屾槸閭e厖婊′竾鏈夎€呮墍鍏呮弧鐨勨€濓紙寮�3锛夈€傚洜姝わ紝鍩虹潱鐨勬暀浼氳櫧鐒跺垎鏁e湪鍚勫浗涔嬩腑锛屽嵈涓嶅睘浜庝换浣曞浗瀹躲€傛暀浼氫箖鏄竴涓溂鐫涚湅涓嶈鐨勫浗搴︼紝鏁堝繝浜庡熀鐫g殑涓绘潈涔嬩笅銆傛暀浼氳櫧鐒惰鍥藉瑙嗕负涓€涓畻鏁欑粍缁囷紝浣嗘暀浼氫笌鍥藉鐨勫叧绯伙紝鍦ㄦ湰璐ㄤ笂鏄袱涓浗搴︾殑鍏崇郴銆�br>
&gt; 45.<br>
&gt; 鍦ㄦ暀浼氬巻鍙蹭笂锛岀О杩欎袱涓浗搴︾殑鍏崇郴锛屾槸鈥滀笂甯濅箣鍩庘€濅笌鈥滃湴涓婁箣鍩庘€濈殑鍏崇郴锛屾垨灞炵伒鍥藉害涓庡睘涓栧浗搴︾殑鍏崇郴锛屾垨涓€涓€滃凡鐒惰€屾湭鐒垛€濈殑姘哥敓鐨勫浗搴︿笌涓€涓€滅幇瀛樿€岀粓灏嗘秷浜♀€濈殑浠婄敓鐨勫浗搴︾殑鍏崇郴銆�br>
&gt; 46.<br>
&gt; 涓昏€剁ǎ琚拤鍗佸瓧鏋朵箣鍓嶏紝鏇惧悜瀹″垽浠栫殑缃楅┈鎬荤潱瀹e憡锛屸€滄垜鐨勫浗涓嶅睘杩欎笘鐣岋紱鎴戠殑鍥借嫢灞炶繖涓栫晫锛屾垜鐨勮嚕浠嗗繀瑕佷簤鎴橈紝浣挎垜涓嶈嚦浜庤浜ょ粰鐘瑰お浜恒€傚彧鏄垜鐨勫浗涓嶅睘杩欎笘鐣屸€濓紙绾�36锛夈€傝繖琛ㄦ槑鍩虹潱鐨勫浗搴﹂珮浜庡湴涓婄殑鍥藉害锛屼篃琛ㄦ槑鍩虹潱鐨勫浗搴︼紝鍦ㄦ湯鏃ュ鍒ゆ潵鍒颁箣鍓嶏紝鏆傛椂涓嶄互寮哄埗鍜屾鍔涜浣垮涓栫晫鐨勭杈栨潈锛岃€屼互鏋佸ぇ鐨勬厛鐖卞拰瀹藉锛屽厑璁稿湴涓婄殑鏀挎潈淇濈暀浠栦滑鎵嬩笂鐨勫垁鍓戞潈鏌勩€�br>
&gt; 47.<br>
&gt; 鍩虹潱浣滀负鍏ㄥ湴鍚涚帇鐨勪富鏉冿紝濡備粖鍙棄鐫€鏁欎細瀵圭闊崇湡鐞嗙殑浼犳壃锛岃€屽湪淇″緬閲嶇敓鐨勪俊蹇冨拰渚濇嵁鑹績鑰岃鐨勪俊浠板疄璺典腑锛岀湡瀹炶€屽ぇ鑳藉湴寰椾互褰版樉銆傚綋缃楅┈鎬荤潱鍐嶉棶鑰剁ǎ璇达紝鈥滈偅涔堜綘鏄帇鍚椻€濓紝涓昏€剁ǎ鍦ㄥ洖绛斾腑锛屽啀娆¤鍒拌繖涓€灞炵伒鍥藉害鐨勬潈鏌勶紝鈥滀綘璇存垜鏄帇銆傛垜涓烘鑰岀敓锛屼篃涓烘鏉ュ埌涓栭棿锛岀壒涓虹粰鐪熺悊浣滆璇併€傚嚒灞炵湡鐞嗙殑浜哄氨鍚垜鐨勮瘽鈥濓紙绾�37锛夈€�br>
&gt; 48. 涓烘锛屽綋涓浗鐨勬墽鏀挎帉鏉冭€呰繖鏍烽棶鏁欎細锛屼綘浠殑鍩虹潱鏄帇鍚楋紵浣犱滑鐨勪俊浠版槸瑕佸弽瀵规斂搴滄垨骞查鏀挎不鍚楋紵鎴戜滑涔熷姝ょ粰鍑轰笁涓洖绛旓細<br>
&gt; 49.<br>
&gt; 绗竴锛屾垜浠洖绛旇锛屼笂甯濈殑鍥藉害宸茬粡鏉ュ埌涓浗锛岃繖鏄垁鍓戠殑鍔涢噺涓嶅彲闃绘尅鐨勩€傚洜涓鸿繖涓€鍥藉害锛屾鏄€氳繃涓婂笣鐨勭嫭鐢熷瓙銆佹垜浠殑鏁戜富鑰剁ǎ鍩虹潱鍦ㄥ崄瀛楁灦涓婅鍒€鍓戞墍鏉€鑰屾潵鍒扮殑銆傛潃鎴拰閫艰揩鍙兘淇冧娇杩欎竴鍥藉害鍦ㄤ腑鍥界殑鎴愰暱銆傚洜涓哄崄瀛楁灦姝f槸鏁欎細鍜岀闊崇殑濂ョ銆傛棦鐒舵暀浼氭槸鍩虹潱鐨勮韩浣擄紝姣忎竴娆″鐪熸暀浼氱殑鏉€瀹筹紝閮藉繀灏嗗甫鏉ユ鑰屽娲荤殑鍔涢噺銆�br>
&gt; 50.<br>
&gt; 绗簩锛屾垜浠篃鍥炵瓟璇达紝鏁欎細鍦ㄤ腑鍥斤紝浠庡墠骞朵笉灞炰簬涓崕姘戝浗锛岀幇鍦ㄤ篃涓嶅睘浜庝腑鍗庝汉姘戝叡鍜屽浗锛屽皢鏉ヤ篃涓嶅睘浜庡皢鏉ョ殑浠讳綍鏀挎潈銆傛暀浼氬湪鏈川涓婏紝椤烘湇浠讳綍鏀垮簻鐨勫垁鍓戞潈鏌勶紝涓嶄互姝﹀姏鍙嶆姉鐜板瓨鐨勬斂鏉冿紝涔熶笉搴斿姹傝鏀跨殑鐗规潈鎴栦互寮哄埗鍔涘幓褰卞搷绀句細銆傚洜涓轰笂甯濆皢鈥滀僵鍓戔€濈殑鏉冩焺璧愮粰浜嗘斂搴滐紙缃�4锛夛紝鑰屾病鏈変氦缁欐暀浼氥€傗€滄墍浠ワ紝鎶楁嫆鎺屾潈鐨勶紝灏辨槸鎶楁嫆涓婂笣鐨勫懡鈥濓紙缃�2锛夈€�br>
&gt; 51锛�br>
&gt; 浣嗚繖骞朵笉鎰忓懗鐫€锛屼俊寰掍釜浜猴紝鍦ㄩ潰瀵规潵鑷斂搴滄垨浠栦汉鐨勬毚鍔涙垨鍏朵粬闈炴硶渚靛鏃讹紝琚墺澶轰簡涓婂笣鍜屾硶寰嬭祴浜堜粬浠殑銆佷笌鍏朵粬鍏皯鍚岀瓑鐨勫叕姘戞潈鍒╋紝鍗充互涓€鍒囧悎娉曠殑閫斿緞琛ㄨ揪鎶楄銆佸弽瀵癸紝骞惰浣胯韩浣撶殑姝e綋闃插崼銆傛暀浼氬苟涓嶈姹備粬鐨勬垚鍛樺湪浠讳綍鎯呭舰涓嬶紝鏀惧純瀵逛换浣曢潪娉曚镜瀹崇殑鎶垫姉鍜屽弽瀵广€�br>
&gt; 52. 灏界锛屽嚭浜庝俊蹇冭€屾斁寮冧竴鍒囪倝韬殑鎶垫姉鍜屽弽瀵癸紝涔冩槸涓绘墍鍠滄偊鐨勶紝涔熸濡備富鎵€琛岀殑銆備絾杩欐牱鐨勯€夋嫨锛屽敮鐙嚭浜庝釜浜虹殑淇″績鍜岃壇蹇冿紝鎵嶆湁鏁檾鐨勪环鍊笺€�br>
&gt; 53.<br>
&gt; 绗笁锛屾垜浠篃濡傛鍥炵瓟锛屾濡傛斂搴滆涓婂笣璧嬩簣浜嗏€滀僵鍓戔€濈殑鏉冩焺锛岀鐞嗕汉绫荤殑绀句細绉╁簭锛涙暀浼氫篃琚悓涓€浣嶄笂甯濊祴浜堜簡绂忛煶鐨勪娇鍛斤紝鐗逛负缁欑湡鐞嗕綔瑙佽瘉锛屽懠鍙偅浜涘睘鐪熺悊鐨勪汉鍚粠涓昏€剁ǎ鐨勬暀瀵硷紝绂诲純鍋跺儚锛屽崟鍗曟暚鎷滅嫭涓€鐨勪笂甯濄€�br>
&gt; 54.<br>
&gt; 濡傚墠杩帮紝鏁欎細濡傛灉鎶楁嫆鏀垮簻鈥滀僵鍓戔€濈殑鏉冩焺锛屽儹鍙栧己鍒剁殑鍔涢噺锛屼究鏄姉鎷掍笂甯濄€傚悓鏍峰湴锛屾斂搴滄垨浠讳綍绀句細缁勭粐銆佷釜浜猴紝鑻ヤ互琛屾斂鏉冨姏鎶楁嫆鏁欎細浼犳壃绂忛煶銆佹暚鎷滀笂甯濈殑灞炵伒鏉冩焺锛屼究鏄姉鎷掍笂甯濄€傛暀浼氭湁璐d换浜堜互绉佷笅鎴栧叕寮€鐨勮矗澶囥€佽按璐o紝娓呮璁叉槑杩欎簺缃鐨勫彲鎬曞悗鏋滐紝骞朵互鍩虹潱鐨勬厛鐖卞懠鍙粬浠殑鎮旀敼銆�br>
&gt; 55.<br>
&gt; 鍦g粡灏嗗熀鐫h祼浜堟暀浼氱殑杩欎竴灞炵伒鏉冩焺锛岀О涓衡€滃ぉ鍥界殑閽ュ寵鈥濄€傚熀鐫e浠栫殑鏁欎細璇达紝鈥滄垜瑕佹妸澶╁浗鐨勯挜鍖欑粰浣狅紝鍑′綘鍦ㄥ湴涓婃墍鎹嗙粦鐨勶紝鍦ㄥぉ涓婁篃瑕佹崋缁戯紱鍑′綘鍦ㄥ湴涓婃墍閲婃斁鐨勶紝鍦ㄥぉ涓婁篃瑕侀噴鏀锯€濓紙澶�19锛夈€�br>
&gt; 56.<br>
&gt; 涓嶄絾濡傛锛屽熀鐫f洿鍛戒护浠栫殑鏁欎細锛屽線鏅ぉ涓嬩紶浠栫殑绂忛煶锛屸€滅洿鍒板湴鏋侊紝浣滀富鐨勮璇佲€濓紙寰�锛夈€傝€剁ǎ澶嶆椿涔嬪悗锛屽崌澶╀箣鍓嶏紝杩涘墠鏉ワ紝鈥滃浠栦滑璇达紝澶╀笂鍦颁笅鎵€鏈夌殑鏉冩焺閮借祼缁欐垜浜嗐€傛墍浠ワ紝浣犱滑瑕佸幓锛屼娇涓囨皯浣滄垜鐨勯棬寰掞紝濂夌埗銆佸瓙銆佸湥鐏电殑鍚嶇粰浠栦滑鏂芥礂銆傚嚒鎴戞墍鍚╁拹浣犱滑鐨勶紝閮芥暀璁粬浠伒瀹堬紝鎴戝氨甯镐笌浣犱滑鍚屽湪锛岀洿鍒颁笘鐣岀殑鏈簡鈥濓紙澶�18-20锛夈€�br>
&gt; 57.<br>
&gt; 杩欒〃鏄庯紝鍦颁笂娌℃湁浠讳綍鍥藉锛屾湁姝e綋鐨勬潈鍔涢樆姝㈡暀浼氫互鍚堢鍦g粡鐨勬柟寮忎紶鎵闊筹紝鎴栫姝㈡暀浼氬樊閬g殑浼犻亾鑰呰繘鍏ヤ笉鍚岀殑鐤嗗煙涓捐宕囨嫓鎴栦粠浜嬪鏁欐椿鍔ㄣ€傞櫎浜嗗熀浜庡绀句細绉╁簭鍜屽叕鍏卞埄鐩婄殑绠$悊锛岃€屽鍏紬鏂藉姞鐨勬櫘閬嶈€屽钩绛夌殑闄愬埗澶栵紝鏁欎細涓嶅簲鍙楀埌鏀垮簻鍩轰簬瀹楁暀鍘熷洜鐨勬瑙嗐€佸鏌ュ拰闄愬埗銆傚洜涓烘暀浼氫紶鎵闊炽€佹暚鎷滀笂甯濈殑瀹楁暀鑷敱锛屾潵鑷富鍩虹潱浜茶嚜鐨勬巿浜堛€備换浣曚镜鐘拰鍓ュず杩欎竴鑷敱鐨勮涓猴紝閮芥槸鏁屽熀鐫g殑閭伓琛屼负锛岄毦鍏嶅湴鐙辩殑鐑堢伀鍜屼笂甯濆叕涔夌殑鎰ゆ€掋€�br>
&gt; 58.<br>
&gt; 杩欒〃鏄庯紝鏁欎細涔熸病鏈変换浣曟潈鍔涳紝浜︿笉鑳戒互閬靛畧鍦g粡涔嬪鐨勪笘淇楁硶寰嬨€佷富涔夊拰鍛戒护涓鸿棄鍙o紝鏀惧純鎴栧墛鍑忚繖涓€浣垮懡锛屾垨灏嗚繖涓€鍏充箮浜虹被鐏甸瓊鍜屾案鎭掔粨灞€鐨勫皧璐点€佽崳鑰€鐨勪娇鍛界疆浜庢斂搴溿€佹満鏋勫拰涓汉鐨勫鏌ュ拰鎺у埗涔嬩笅銆�br>
&gt; 59.<br>
&gt; 杩欎竴绂忛煶浣垮懡鐨勪笉鍙缉鍑忕殑鍚箟锛屽寘鎷簡鍦ㄤ笘涓婁换浣曟皯鏃忋€佸湴鍖恒€佺ぞ缇ゃ€佹€у埆銆侀樁绾у拰鏂囧寲涔嬩腑锛屼紶鎵熀鐫g殑绂忛煶锛屽缓绔嬪熀鐫g殑鏁欎細鍜屽鐙竴涓婂笣鐨勬暚鎷溿€傛暀浼氫笉鑳芥帴鍙椾换浣曚汉銆佷换浣曞娍鍔涘绂忛煶浣垮懡鍜屾暀浼氫紶閬撶殑鑼冨洿銆佷汉缇ゃ€佸勾榫勩€佽鏀垮尯鍒掔瓑锛岃繘琛岀姝㈡垨姝ц鎬х殑闄愬埗銆�br>
&gt; 60.<br>
&gt; 杩欏苟涓嶅寘鎷紝鏁欎細鍦ㄧ壒瀹氱殑绀句細鍜屾枃鍖栦腑锛屽繀椤绘帴鍙楃殑浜ら€氥€佸畨鍏ㄥ拰鍏朵粬鍒跺害鎴栨妧鏈潯浠跺瀹f暀鐨勪簨瀹炰笂鐨勯檺鍒躲€傚綋鍘嗗彶鏉′欢涓嶈兘鏀寔鏁欎細浠庝簨鏇村ぇ鑼冨洿銆佹洿澶氭柟寮忓拰鏇村ソ鏋滄晥鐨勪紶閬撲簨宸ユ椂锛屾暀浼氬綋浠ユ瀬澶х殑蹇嶈€愬拰鍚岀瓑绋嬪害鐨勮揩鍒囷紝绁堢シ銆佺瓑鍊欏拰鑷村姏浜庡巻鍙茬幆澧冪殑鏀瑰杽銆�br>
&gt; 61.<br>
&gt; 浣嗗湪浠讳綍鎯呭舰涓嬶紝鏁欎細鑻ヤ富鍔ㄥ湴銆佸叕寮€鍦板墛鍑忚繖涓€浣垮懡锛岄厤鍚堝綋鍦版斂搴滄垨绀句細鏂囧寲瀵圭闊充紶璁插拰鍏叡宕囨嫓杩欎竴浜虹被绁炲湥浜嬪伐鐨勫墺澶恒€侀檺鍒跺拰姝ц锛屾垨鍥犵潃涓栦織鏉冩焺鐨勫帇鍔涜€屽绂忛煶浜嬪伐杩涜鑷垜瀹℃煡锛屾暀浼氫究鏄叕鐒跺崠涓伙紝鑳屽彌浜嗗熀鐫h祴浜堟暀浼氱殑浣垮懡锛屼旱娓庝簡鈥滀笂甯濆ゥ绉樹簨鐨勭瀹垛€濓紙鏋楀墠4:1锛夌殑灏婅吹浣嶅垎銆�br>
&gt; 62.<br>
&gt; 鍦ㄤ袱鍗冨勾鐨勬暀浼氬巻鍙插拰涓栫晫鍘嗗彶涓婏紝杩欎袱涓浗搴︾殑鍏崇郴锛屽嵆鏁欎細鎷ユ湁鐨勨€滃ぉ鍥界殑閽ュ寵鈥濇潈鏌勪笌鏀垮簻鎷ユ湁鐨勨€滃垁鍓戔€濇潈鏌勭殑鍏崇郴锛岃鏅亶绉颁负鈥滄斂鏁欏垎绔嬧€濈殑鍘熷垯锛屾垨浜屽厓涓讳箟鐨勬斂鏁欒銆�br>
&gt; 63.<br>
&gt; 鍦g粡涓杞斤紝涓昏€剁ǎ鍥炵瓟鐘瑰お浜烘槸鍚﹁鍚戠綏椹斂搴滅撼绋庣殑闂锛屼富璇达紝鈥滃嚡鎾掔殑鐗╁綋褰掔粰鍑拻锛涗笂甯濈殑鐗╁綋褰掔粰涓婂笣鈥濓紙澶�21锛夈€傝繖鎰忓懗鐫€锛岀涓€锛屽湪杩欎釜鍫曡惤鐨勪笘鐣屼笂锛屼粛鏈変竴浜涗簨鐗╋紝琚熀鐫g壒鍒湴绉颁负鈥滀笂甯濅箣鐗┾€濄€傚悓鏍凤紝鍦ㄤ粖澶╃殑涓浗锛屼篃瀛樺湪鐫€鈥滀笂甯濅箣鐗┾€濄€傝繖姝f槸浜虹被鐨勭浖鏈涳紝涔熸鏄腑鍥界殑鐩兼湜銆�br>
&gt; 64.<br>
&gt; 绗簩锛屽熀鐫e绉帮紝鈥滀笂甯濅箣鐗┾€濅笉鍚屼簬鈥滃嚡鎾掍箣鐗┾€濄€傚苟涓旓紝涓婂笣涔嬬墿楂樹簬鍑拻涔嬬墿銆傚洜涓轰笂甯濅箣鐗╀笉鍦ㄥ嚡鎾掔殑鏉冩焺鍜岀粺娌昏寖鍥翠互鍐呫€傝繖涓€闂瓟鍙戠敓鍦ㄥ熀鐫h閽夊崄瀛楁灦涓婁箣鍓嶏紝鍩虹潱灏氭湭浠庢鑰屽娲汇€佸緱鐫€鑽h€€鍜屾潈鏌勶紝浣嗕粬浠嶇劧瑕佹眰灏嗏€滀笂甯濅箣鐗┾€濈洿鎺ュ綊缁欎笂甯濓紝鑰屼笉鏄綊缁欏嚡鎾掋€�br>
&gt; 65.<br>
&gt; 绗笁锛屽綋鍩虹潱鎸囩潃涓€鏋氶摱閽卞姝よ鏃讹紝浠栦害瀹gО鈥滀笂甯濅箣鐗┾€濅笌鈥滃嚡鎾掍箣鐗┾€濓紝涔冩槸閲嶅彔鐨勬垨骞跺瓨鐨勩€傚嵆鍦ㄤ竴鏋氶摱閽变箣涓婏紝鍚屾椂瀛樺湪鐫€涓婂笣涔嬬墿鍜屽嚡鎾掍箣鐗┿€傚嚡鎾掍箣鐗╂槸澶栧湪鐨勶紝涓婂笣涔嬬墿鏄唴鍦ㄧ殑銆傚嚡鎾掍箣鐗╁叧涔庨噾閽卞拰鍒╃泭锛岃€屼笂甯濅箣鐗╁叧涔庣伒榄傚拰鏁嫓銆�br>
&gt; 66.<br>
&gt; 鍦ㄦ锛屽熀鐫e尯鍒嗕簡鍦颁笂鐨勪袱绉嶆潈鏌勨€斺€斿敖绠¤繖涓ょ鏉冩焺鏈€缁堥兘鏉ヨ嚜浠栫殑涓绘潈銆備竴绉嶁€滀僵鍓戠殑鏉冩焺鈥濇槸涓婂笣璧愮粰鏀垮簻鐨勶紝鐩殑鏄负浜嗕笂甯濊嚜宸辩殑鑽h€€鍜屽叕浼楃殑鍒╃泭锛屽彨浠栦滑鍙互绠$悊涓€鍒囨秹鍙婇噾閽卞拰鍒╃泭鐨勪簨锛屽苟鏈夎矗浠讳繚鎶ゅ拰榧撳姳琛屽杽鐨勶紝澶勭綒浣滄伓鐨勩€傚嵆浣挎斂搴滄互鐢ㄤ簡杩欎竴鏉冩焺锛屼娇鏁欎細鍜屼俊寰掔殑澶栧湪鍒╃泭閬彈閲嶅ぇ鎹熷け锛屼絾濡傛灉鍙槸鍒╃泭鍜岃倝韬殑鎹熷锛屾暀浼氳櫧鍙嵁鐞嗗姏浜夛紝渚濇硶鐢宠瘔锛屼絾杩欎粛涓嶈兘鍏嶉櫎鏁欎細鍙婂叾鎴愬憳椤烘湇鏀垮簻鐨勮矗浠汇€傚洜涓烘病鏈夋秹鍙婂埌鈥滀笂甯濅箣鐗┾€濄€�br>
&gt; 67.<br>
&gt; 浣嗗彟涓€绉嶁€滄墽鎺屽ぉ鍥介挜鍖欌€濅箣鏉冩焺锛屾槸涓婂笣鍗曞崟璧愮粰鏁欎細鐨勶紝鍗充竴鍒囧叧涔庝汉鐨勬暚鎷溿€佷俊浠板拰鑹績鐨勪簨鍔°€傝繖灏辨槸鍩虹潱鎵€璇寸殑鈥滀笂甯濅箣鐗┾€濄€傛暀浼氭槸淇濆瓨杩欎竴涓婂笣涔嬬墿鐨勭兢浣擄紝琚О涓衡€滃熀鐫g殑鎵т簨鈥濓紙鏋楀墠4:1锛夈€傝繖涓€涓婂笣涔嬬墿鏄暣涓汉绫荤ぞ浼氥€佸寘鎷腑鍥界ぞ浼氬強姣忎竴涓綋鐨勫笇鏈涙墍鍦ㄣ€�br>
&gt; 68.<br>
&gt; 浠讳綍鏀垮簻鍜岀ぞ浼氱粍缁囷紝閮芥棤鏉冪鐞嗗拰鍒ゆ柇浜虹殑鑹績銆佷俊浠板拰瀹楁暀锛屼笘淇楃殑鏉冩焺浠呬互澶勭疆鍜岀淮鎶や釜浜虹殑韬綋銆佽储浜у拰鍏叡鍒╃泭鍙婄З搴忎负涓嶅彲閫捐秺鐨勭晫闄愩€傚湪浠讳綍鎰忎箟涓婏紝鍩虹潱淇′话閮戒笉鏄竴鍥戒箣鏀垮簻鐨勫畻鏁欎簨鍔°€備换浣曟斂搴滄満鏋勫強鍏跺伐浣滀汉鍛橈紝鍧囨棤鏉冨共棰勩€佸鏌ユ垨鎸囧鏁欎細鐨勬暀涔夈€佹暀鑱屽拰涓€鍒囩闊充簨宸ワ紝鏇翠笉鑳藉儹鍙栧拰绾︽潫鏁欎細鐨勮閬撳拰鍦gぜ銆�br>
&gt; 69.<br>
&gt; 灏界澶栧湪涔嬬墿涓庝笂甯濅箣鐗╋紝鏈夋椂鍥犱负閲嶅彔鑰屼笉瀹规槗鍒嗚鲸銆備絾鍩轰簬鍦ㄥ熀鐫i噷鐨勮壇蹇冭嚜鐢憋紝鏁欎細鍙互鎺ュ彈涓€鍒囧鍦ㄥ埄鐩婃湁鍙兘鐨勬崯瀹炽€傚湪蹇呰鐨勬椂鍊欙紝涓虹潃绂忛煶鐨勭紭鏁咃紝涔熷綋榧撳姳淇″緬鏈変俊蹇冨拰鍕囨皵鎺ュ彈鐢熷懡鐨勪抚澶便€傚洜涓哄鍦ㄧ殑涓уけ鍜岄檷鍗戯紝姝f槸鍗佸瓧鏋剁殑鐪熶箟銆傚鍩虹潱鎵€璇达紝鈥滃緱鐫€鐢熷懡鐨勶紝灏嗚澶变抚鐢熷懡锛涗负鎴戝け涓х敓鍛界殑锛屽皢瑕佸緱鐫€鐢熷懡鈥濓紙澶�39锛夈€�br>
&gt; 70.<br>
&gt; 绂忛煶鐨勫ゥ绉橈紝鍦ㄤ簬鍩虹潱鐨勬鑰屽娲伙紝棰犲€掍簡杩欎釜鍫曡惤涓栫晫鐨勫師鍒欙紝鍗宠繖涓笘鐣屼互澶栧湪鐨勩€佺墿璐ㄧ殑涓庢鍔涚殑鍔涢噺锛屼负鏈€楂樼殑鍔涢噺銆備汉鐨勭姜鎬т笌璐ュ潖锛屼娇鎴戜滑娌夎糠浜庤繖绉嶇鎯呮涓庤倝浣撶殑鍔涢噺锛屾棤鍔涜嚜鎷斻€傚敮鐙熀鐫g殑浠h祹锛岃触鍧忎簡杩欎竴鎺屾鏉冪殑鍔涢噺锛屼娇淇′粬鐨勪汉缃緱璧﹀厤锛岄噸鑾风敓鍛戒笌鑷敱銆�br>
&gt; 71.<br>
&gt; 鍥犳锛岀闊崇殑绁炲锛屽氨鏄崄瀛楁灦鐨勭瀛︺€傜闊崇殑鍥藉害锛屽氨鏄崄瀛楁灦鐨勫浗搴︺€傚湪浠讳綍鏃朵唬銆佷换浣曟斂鏉冧笅锛屽崄瀛楁灦涓嶄絾濮嬬粓鏄暀浼氫紶璁茬殑淇℃伅锛屽崄瀛楁灦涔熷繀鐒舵槸鏁欎細浼犺杩欎竴淇℃伅鐨勬柟寮忋€�br>
&gt; 72.<br>
&gt; 鏃犺鍦ㄤ换浣曟儏鍔夸笅锛屾暀浼氭€诲綋闈犱富鎭╁吀锛岃嚦姝诲繝蹇冿紝缁濅笉鑳藉皢鈥滃ぉ鍥界殑閽ュ寵鈥濇潈鎷辨墜鐩歌锛岀尞涓庣煭鏆傜殑鏀挎不鎴栫粡娴庢潈鍔匡紝鎴栦笌鏀挎不鏉冨娍浜掔浉鍕剧粨锛屾贩娣嗕笂甯濅箣鐗╀笌鍑拻涔嬬墿銆傚惁鍒欙紝鏁欎細涓嶄絾寰楃姜鍜岃儗鍙涗簡涓伙紝涔熷嚭鍗栦簡浜虹被鐨勭伒榄傚拰涓浗绀句細浠呭瓨鐨勫笇鏈涖€�br>
&gt; 73.<br>
&gt; 鍦ㄦ秹鍙娾€滃ぉ鍥界殑閽ュ寵鈥濇潈鏃讹紝浼椾娇寰掗兘鏁欏鎴戜滑璇达紝鈥滈『浠庝笂甯濓紝涓嶉『浠庝汉锛屾槸搴斿綋鐨勨€濓紙寰�锛夈€備负姝わ紝鎴戜滑鍙嶅鏁欎細鍜屽湥鑱屼汉鍛樺湪涓浗鐨勪笅鍒楄涓猴紝涓嶈兘涓嶈鍏朵负鍙€荤殑鑳屾暀琛屼负锛�br>
&gt; 74.<br>
&gt; 濡傦細鎺ュ彈鏀垮簻鍜屾棤绁炶鏀垮厷瀵瑰湥鑱屼汉鍛樼殑浠讳綍褰㈠紡鐨勬斂娌诲鏌ャ€佽祫鏍煎鏌ャ€佸鎵广€佽€冩牳銆佸煿璁€佺櫥璁板拰閲戦挶璧勫姪锛涘湥鑱屼汉鍛樺悓鏃跺湪鏀垮簻銆佹斂鍏氭垨鏀挎不鏈烘瀯涓媴浠昏亴鍔★紝鎴栨寜绔嬮偅浜涘悓鏃跺湪鏀垮簻銆佹斂鍏氭垨鏀挎不鏈烘瀯涓媴浠昏亴鍔$殑浜哄+涓哄湥鑱屼汉鍛橈紱缁勭粐銆佸弬鍔犮€佷紶璁叉斂搴溿€佹斂鍏氭垨鏀挎不鏈烘瀯鐨勬斂娌诲涔犮€佽璇濓紝鍦ㄥ湥鑰屽叕涔嬫暀浼氫腑鎺ㄥ姩銆佽疮褰诲悇绫绘斂娌昏繍鍔紱鍦ㄧ闊充簨宸ャ€佸叕鍏卞磭鎷滃拰鍦gぜ鏂借涓婏紝鎺ュ彈鏀垮簻銆佹斂鍏氬拰鏀挎不鏈烘瀯瀵瑰勾榫勩€佸尯鍩熴€佹柟寮忋€佹暟閲忋€佸唴瀹圭殑瀹℃煡鍜岄檺鍒讹紱鍦ㄦ渶棣栬鐨勫湥閬撲紶璁蹭笂锛屾帴鍙楁斂搴溿€佹斂鍏氬拰鏀挎不鏈烘瀯鐨勮姹傛垨鍘嬪姏锛屽绂忛煶淇℃伅杩涜鍒犲噺銆佹贰鍖栧拰鑷垜瀹℃煡锛涗换浣曞惁瀹氥€婂湥缁忋€嬫潈濞佹€ф垨鍏紑鎺ョ撼寮傜鏁欐淳鐨勮涓猴紱閰嶅悎銆佸弬涓庡鎸佸畧绂忛煶淇′话鐨勭湡鏁欎細鍙婂叾鎴愬憳鐨勮揩瀹筹紱閰嶅悎銆佸弬涓庡鏉ュ崕瀹f暀澹拰鏅笘瀹f暀杩愬姩鐨勮钄戙€佹帶鍛婂拰杩锛涘湪鏁欎細涓叕寮€涓捐鏁嫓鍋跺儚鐨勮仛浼氭垨浠紡锛屽鍗囧浗鏃楋紝棰傚敱闈╁懡鍙婁笘淇楁瓕鏇层€佽璇绘斂娌婚琚栫殑璁茶瘽绛夈€�br>
&gt; 75.<br>
&gt; 閭d簺鏇剧粡鍜屾鍦ㄥ嚭鍗栨暀浼氱殑澶╁浗閽ュ寵鏉冿紝娣锋穯鍑拻涔嬬墿涓庝笂甯濅箣鐗╋紝鍙備笌瀵圭湡鏁欎細鐨勮揩瀹筹紝骞跺Ε鍗忕闊充俊浠扮殑鍦版柟鍫備細鍙婂湥鑱屼汉鍛橈紝褰撴眰涓绘€滄偗锛岃祼涓嬭儨杩囦笘鐣岀殑淇″績锛屽苟鍚戜富鎮旀敼銆佸綊姝o紱鎴栬涓绘湁鑾祴鐨勬仼鍏革紝鏀跺洖浠栫殑鎬掓皵锛屼粛鏃ф仼寰呬粬鐨勭櫨濮擄紝浣夸粬浠閬洊鍦ㄥ熀鐫g殑瀹濊涓紝鑳借嚦姝诲繝蹇冿紝寰楃潃鐢熷懡鐨勫啝鍐曪紙鍚�0锛夛紝涔熸湭鍙煡銆�br>
&gt; 76.<br>
&gt; 鎴戜滑璁や负锛屽湪涓浗鎸佺画鍗婁釜澶氫笘绾殑鈥滀笁鑷埍鍥借繍鍔ㄢ€濓紝鏄竴閮ㄥ垎鏁欎細绉瀬鎴栨秷鏋佸湴涓庢棤绁炶鏀垮簻閰嶅悎鐨勩€佷竴鍦烘晫鍩虹潱鐨勮繍鍔ㄣ€傚洜涓哄畠鎰忓浘鍓茶澶у叕淇′话鍜屽ぇ鍏暀浼氾紝鍚﹁涓€涓珮浜庡湴涓婁竾鍥界殑鍩虹潱鍥藉害锛岃€屼紒鍥惧缓绔嬩竴涓緷闄勪簬鏀挎潈鐨勨€滄皯鏃忎富涔夋暀浼氣€濄€傝繖鏄拻鏃︾殑闃磋皨锛屼负瑕佸湪涓浗鎷嗘瘉涓诲熀鐫g殑鏁欎細锛屼娇鐪熶俊浠版拨涓哄亣瀹楁暀銆�br>
&gt; 77.<br>
&gt; 浣嗕富鐨勬剰鎬濆嵈鏄ソ鐨勶紙鍒�20锛夛紝钘夌潃鎸佺画鍗婁釜澶氫笘绾殑鏀挎不閫艰揩鍜屾暀浼氱殑澶у垎瑁傦紝鍙嶈€屽叴璧枫€佹垚鍏ㄥ拰淇濆畧浜嗕腑鍥藉搴暀浼氾紝鍦ㄤ互涓嬩笁鏂归潰鎸佸畧绂忛煶淇′话鍜屽崄瀛楁灦鐨勯亾璺細<br>
&gt; 78.<br>
&gt; 绗竴锛岀瑑淇°€婂湥缁忋€嬫棤璇紝鏄暀浼氬拰淇″緬鐨勫叏閮ㄧ敓娲诲強鍒ゆ柇涓€鍒囦簨鐗╃殑鏈€楂樺噯鍒欙紱绗簩锛屽潥鎸佲€滃熀鐫f槸鏁欎細鍞竴涔嬪厓棣栤€濓紝涓嶅湪绂忛煶鐪熺悊鍙婁竴鍒囧湥宸ヤ笂鎺ュ彈鏃犵璁烘斂搴滅殑棰嗗鍜屽共棰勶紱绗笁锛屽潥鎸佲€滄斂鏁欏垎绔嬧€濓紝鍗虫暀浼氱殑澶╁浗閽ュ寵鏉冧笌鏀垮簻鐨勪僵鍓戞潈鏌勭殑浜屽厓骞剁珛锛屽湪鏀垮簻鐨勬潈鏌勮寖鍥村唴椤烘湇鎺屾潈鑰咃紝鍦ㄥ睘鐏垫潈鏌勭殑鑼冨洿鍐呮寔瀹堣壇蹇冪殑鑷敱銆�br>
&gt; 79.<br>
&gt; 鎴戜滑璁や负锛屸€滀笁鑷埍鍥戒細鈥濆拰鈥滃熀鐫f暀鍗忎細鈥濇槸鐢辨斂搴滄帶鍒跺苟鍨勬柇鐨勫畻鏁欒涓氬叕浼氾紝鏄竴涓眻浠庝簬鏀挎不鍔垮姏鐨勪簨涓氬崟浣嶏紝鏄晫鍩虹潱鐨勪唬鐞嗕汉銆傝繖涓や釜鏈烘瀯閮芥槸鈥滃亣鏁欎細鈥濓紝鏄睘浜庝笘淇楀浗瀹舵満鍣ㄧ殑涓€閮ㄥ垎锛岃€屼笉鏄富鍩虹潱鏁欎細鐨勪竴閮ㄥ垎銆傚洜涓衡€滄暀浼氣€濈殑瀹炶川涓嶆槸琚悰鐜嬫帶鍒剁殑銆佹煇绉嶆斂娌诲埗搴︿笅鐨勫畻鏁欑粍缁囷紝鑰屾槸涓€涓笂甯濅翰鑷湪涓囧浗銆佷竾鏃忋€佷竾姘戝拰涓囦唬涓嫞閫夊嚭鏉ョ殑锛屾壙璁ゅ拰淇¢潬涓€涓湅涓嶈鐨勫熀鐫e浗搴︾殑銆佸睘鐏电殑鍦g害缇や綋锛堢害18:36锛夈€�br>
&gt; 80.<br>
&gt; 鍚屾椂锛屽嵆浣垮湪鈥滀笁鑷€濈郴缁熷唴锛屼篃濮嬬粓鍙湁涓€闂翠竴闂寸殑鏁欏爞锛堝畻鏁欐椿鍔ㄥ満鎵€锛夛紝鑰屾病鏈変綔涓虹嫭绔嬬ぞ鍥㈡硶浜虹櫥璁扮殑鈥滃湴鏂瑰爞浼氣€濄€傛墍鏈夌殑浼氬爞锛岄兘琚竴涓偑鎭剁殑銆佹晥蹇犱簬鍑拻鐨勮涓氬叕浼氭帶鍒剁潃銆傚彧鏈夎繖涓涓氬伐浼氾紝鎵嶈兘鑾峰緱鏀垮簻棰佸竷鐨勬硶浜鸿祫鏍笺€傚洜涓烘拻鏃︾殑璇¤锛屾鏄娑堢伃鈥滃湴鏂瑰爞浼氣€濄€傚彧鏈夋姽鐓炰簡鍦版柟鍫備細鐨勮嚜涓讳笌鐙珛锛屾墠鑳界粍寤衡€滃亣鏁欎細鈥濓紝澶哄彇鏁欎細鐨勫ぉ鍥介挜鍖欍€�br>
&gt; 81.<br>
&gt; 鎴戜滑璁や负锛屽湪浠婂ぉ鐨勪腑鍥斤紝鍙湁褰诲簳鑴辩鈥滀笁鑷€濈郴缁燂紝褰诲簳寮冪粷涓庡嚡鎾掔殑鍏辫皨锛屽敮鐙寜鐫€鍦g粡鍜屼富鑰剁ǎ鐨勫ぇ浣垮懡锛屽鍛婁俊浠帮紝閲嶉€夊湥鑱岋紝閲嶇珛鏁欎骇锛岄噸鏁颁綑姘戯紝鎵嶈兘閲嶅缓涓€闂翠竴闂寸湡瀹炲拰鐙珛鐨勨€滃湴鏂瑰爞浼氣€濄€�br>
&gt; 82.<br>
&gt; 鏁欎細蹇呴』浠ユ鐩镐簤鐨勶紝涓嶆槸鐪嬪緱瑙佺殑姘戜簨鏉冨埄鍜屾硶寰嬪湴浣嶏紝鑰屾槸鐪嬩笉瑙佺殑澶╁浗閽ュ寵鍜岀闊崇殑鏉冭兘銆傛暀浼氫笉鍙斁寮冪殑銆佹渶閲嶈鐨勪骇涓氾紝涓嶆槸浼氬爞锛屼笉鏄瓨娆撅紱鑰屾槸涓婂笣鎵€鎵樹粯鐨勨€滃ゥ绉樹簨鈥濓紝鍗充富鎵€璧愪笅鐨勫湥閬撱€佸湥鑱屽拰鍦gぜ銆�br>
&gt; 83.<br>
&gt; 鏁欎細涓€鏃﹀湪鍦i亾銆佸湥鑱屽拰鍦gぜ涓婃拨闄蜂簬鑲変綋锛屼緷闄勪簬鍔垮姏锛屽眻浠庝簬鏀挎不锛屾暀浼氬氨灏嗘暚鎷滃綊缁欎簡鍋囩銆傛暀浼氬氨澶卞幓浜嗗熀鐫g殑鏂板鏈€缇庛€佹渶鑽h€€鐨勫搧璐紝灏辨槸鍦f磥锛涗互鑷充簬娌︿负娣锛屼笉鍐嶆槸涓荤殑鏁欎細銆�br>
&gt; 84.<br>
&gt; 瑕佽█涔嬶紝涓婂笣涓€闈㈡巿浜堟斂搴滀僵鍓戠殑鏉冩焺锛堢綏13:1-13锛夛紝绠$悊灞炰笘鐨勪簨鍔★紝缁存姢澶栧湪鐨勮韩浣撶З搴忎笌鍜屽钩锛涗竴闈㈡巿浜堟暀浼氬ぉ鍥界殑閽ュ寵锛堝お16:19锛夛紝浼犺绂忛煶锛屾柦琛屽湥绀硷紝鍒ゆ柇灞炵伒鐨勪簨鍔★紝鎴愪负鈥滀笂甯濆ゥ绉樹簨鐨勭瀹垛€濓紙鏋楀墠4:1锛夈€�br>
&gt; 85.<br>
&gt; 杩欐剰鍛崇潃锛屼竴鏂归潰锛屾斂搴滄棤鏉冨共棰勫拰鍒ゆ柇鍏皯鐨勪俊浠板拰鑹績锛屾棤鏉冩帶鍒跺拰骞查鏁欎細鐨勬暀涔夈€佸湥鑱屻€佸磭鎷滃拰绂忛煶鐨勫璁层€傚彟涓€鏂归潰锛屾暀浼氬強鍏跺湥鑱屼汉鍛樹篃鏃犳潈骞查鎴栧弬涓庢斂搴滅殑杩愪綔锛屾棤鏉冨儹鍙栧拰琛屼娇浠讳綍琛屾斂鏉冨姏銆�br>
&gt; 86.<br>
&gt; 杩欎笉鍖呮嫭锛屽熀鐫e緬涓汉浣滀负鍏皯锛屼笌鍏朵粬涓嶄俊鏁欐垨淇′话鍏朵粬瀹楁暀鐨勫叕姘戜竴鏍凤紝鏈夋潈琛屼娇浠栦滑鎵€浜湁鐨勯€変妇鏉冧笌琚€変妇鏉冨強鍏朵粬鏀挎不鏉冨埄銆傚熀鐫e緬涓嶅簲鍥犲叾淇′话锛岃€屽湪鑰冭瘯銆佸叆瀛︺€佸氨涓氥€佸崌鑱屻€佽瘎濂栥€佹暀鑲层€佺鐮斻€佸彂琛ㄨ█璁恒€佹媴浠诲叕鍔″憳鎴栭瀵煎共閮ㄧ瓑鍚勬柟闈㈣鍓ュず鎴栭檺鍒跺叾鏉冨埄銆傜劧鑰岋紝鏁欎細鐨勫湥鑱屼汉鍛樹竴鏃︽媴浠绘斂搴滄垨鏀挎不鑱屽姟鏃讹紝鏁欎細鏈夋潈瑕佹眰浠栦滑鏀惧純鎴栬緸鍘诲湥鑱岋紱鎷呬换鏀垮簻鎴栨斂娌昏亴鍔$殑鍩虹潱寰掞紝涓€鏃﹁鏁欎細閫変妇鎷呬换鍦h亴浜哄憳鏃讹紝鏁欎細浜︽湁鏉冭姹備粬浠緸鍘绘墍鎷呬换鐨勬斂搴滄垨鏀挎不鑱屽姟銆�br>
&gt; 87.<br>
&gt; 鍥犳锛屾暀浼氫笉鑳芥帴鍙楁棤绁炶鏀垮厷鐨勭粺鎴橀儴闂ㄥ拰鏀垮簻鐨勫畻鏁欏眬瀵瑰畻鏁欒嚜鐢辩殑骞叉秹锛涗笉鑳芥帴鍙楀湪涓诲熀鐫g殑鏁欎細涔嬩笂鏈夆€滀笟鍔′富绠¢儴闂ㄢ€濓紱涓嶈兘鎺ュ彈鈥滃畻鏁欎簨鍔♀€濇瀯鎴愭斂搴滆亴鑳界殑涓€閮ㄥ垎锛涗笉鑳芥帴鍙椾互鍥藉涓虹晫闄愮殑鈥滆嚜浼犫€濆師鍒欏拰浠ュ湴鍖轰负鐣岄檺鐨勨€滃畾鐗囥€佸畾鐐广€佸畾浜衡€濈殑璇¤锛涗笉鑳芥帴鍙楁墍璋撯€滃畻鏁欒嚜涓烩€濈殑鏀挎不鏂归拡銆�br>
&gt; 88.<br>
&gt; 鍥犱负鐪熸鐨勨€滃畻鏁欒嚜涓烩€濓紝灏辨槸鎯熺嫭浠ュ熀鐫d负涓伙紝浠ュ湥缁忎负涓汇€傚湪鍩虹潱浠ュ鐨勪换浣曗€滆嚜涓烩€濓紝閮芥槸瀵逛富鐨勫弽鍙涳紝鏄嚭浜庨偅鎭惰€呫€傜湡姝g殑鈥滆嚜浼犮€佽嚜鍏烩€濓紝灏辨槸淇′笌涓嶄俊涓嶈兘鍚岃礋涓€杞€傗€滀箟鍜屼笉涔夋湁浠€涔堢浉浜ゅ憿锛屽厜鏄庡拰榛戞殫鏈変粈涔堢浉閫氬憿锛屼俊涓荤殑鍜屼笉淇′富鐨勬湁浠€涔堢浉骞插憿锛屽熀鐫e拰鎾掍絾鏈変粈涔堢浉鍜屽憿鈥濓紙鏋楀悗6:14-15锛夛紵<br>
&gt; 89. 鎹㈣█涔嬶紝瀹楁暀浜嬪姟姘歌繙涓嶅睘浜庘€滀腑鍥解€濓紝涔熶笉灞炰簬鍦颁笂浠讳綍涓€涓煭鏆傜殑鏀挎潈锛涚湡瀹楁暀锛堟暚铏旓級灞炰箮涓诲熀鐫o紝灞炰箮鍏ㄥ湴锛屼篃灞炰箮姣忎竴涓俊寰掔殑鑹績銆�br>
&gt; 90. 涓虹潃灏婃暚鍚涚帇銆侀『鏈嶅湪涓婃帉鏉冭€咃紝鏁欎細鎰挎剰骞舵湡寰呯潃涓浗瀵瑰畻鏁欏洟浣撶鐞嗕綋鍒剁殑杞彉锛屽苟杩垏鍦颁负鎺屾潈鑰呯シ鍛婏紝涓哄浗瀹堕琚栧拰鎵€鏈夊畼鍛樼姹傚熀鐫g殑鎭╁吀鍜屽鎭曘€�br>
&gt; 91.<br>
&gt; 涓€鏃︿腑鍥芥斂搴滄効鎰忔斁寮冨鏁欎細鐨勬暀涔夈€佹暀鑱屽拰绂忛煶浼犺鐨勫共棰勫拰鎺у埗锛屾暀浼氫箰鎰忔帴鍙楁斂搴滃熀浜庡叕鍏辩З搴忓拰鍏叡鍒╃泭鐨勩€佸鏁欎細澶栧湪绉╁簭鐨勮鏀跨洃绠★紝鍖呮嫭鎺ュ彈鏁欎細浣滀负鐙珛鐨勫畻鏁欏洟浣撳湪姘戞斂閮ㄩ棬鐨勭櫥璁板埗搴︺€�br>
&gt; 92.<br>
&gt; 鏀垮簻瀵规暀浼氬鍦ㄧЗ搴忕殑绠$悊锛屽彧瑕佷笉渚电姱鍒颁俊浠扮殑瀹炶川锛屾暀浼氬氨鏈夎矗浠讳簣浠ュ皧閲嶅拰椤烘湇銆傛暀浼氫綔涓轰竴閮ㄥ垎绀句細鎴愬憳鐨勯泦鍚堬紝涔熸効鎰忔帴鍙楁斂搴滃熀浜庡悇绉嶆妧鏈拰鐗╃悊鏉′欢缁欎簣绀句細鍥綋鐨勯檺鍒讹紝鍙鏁欎細鎵€鍙楃殑闄愬埗锛屼笉杩濊儗鍦g粡涓斾笌鍏朵粬绀句細鍥綋鎵€鍙楃殑闄愬埗鏄钩绛夌殑锛屾暀浼氬氨鏈夎矗浠讳簣浠ュ皧閲嶅拰椤烘湇銆�br>
&gt; 93.<br>
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&gt; 94. 骞朵笖锛屾棤璁哄緱鏃朵笉寰楁椂锛屾暀浼氶兘瑕佺鍔涗紶鎾闊筹紙鎻愬悗4:2锛夈€傚洜涓轰汉鍙互琚崋缁戯紝涓婂笣鐨勯亾涓嶈鎹嗙粦锛堟彁鍚�锛夛紱浠嗕汉鍙互琚潃锛屼絾鎭╀富宸茬粡澶嶆椿銆�br>
&gt; 95.<br>
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&gt; 鎮ㄦ敹鍒版閭欢鏄洜涓烘偍璁㈤槄浜咷oogle缃戜笂璁哄潧涓婄殑鈥淐hineseSSSR鈥濈兢缁勩€�br>
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&gt; 瑕佸彂甯栧埌姝ょ兢缁勶紝璇峰彂閫佺數瀛愰偖浠惰嚦chinesesssr@googlegro</blockquote></div></div></div></div><span class="HOEnZb"><font color="#888888">

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鎮ㄦ敹鍒版閭欢鏄洜涓烘偍璁㈤槄浜咷oogle缃戜笂璁哄潧涓婄殑鈥淐hineseSSSR鈥濈兢缁勩€�br>
瑕侀€€璁㈡缇ょ粍骞跺仠姝㈡帴鏀舵缇ょ粍鐨勭數瀛愰偖浠讹紝璇峰彂閫佺數瀛愰偖浠跺埌<a href="mailto:chinesesssr...@googlegroups.com" target="_blank">chinesesssr...@googlegroups.com</a>銆�br>
瑕佸彂甯栧埌姝ょ兢缁勶紝璇峰彂閫佺數瀛愰偖浠惰嚦<a href="mailto:chine...@googlegroups.com" target="_blank">chine...@googlegroups.com</a>銆�br>
璁块棶姝ょ兢缁勶細<a href="http://groups.google.com/group/chinesesssr" target="_blank">http://groups.google.com/group/chinesesssr</a>銆�br>
瑕佸湪缃戠粶涓婃煡鐪嬫璁ㄨ锛岃璁块棶<a href="https://groups.google.com/d/msgid/chinesesssr/CAPsZL1ANtNDTJ5t4ss%2BqGoVp1vaXD6n6BO%3DF%2BDjFZnF_87WSYw%40mail.gmail.com?utm_medium=email&amp;utm_source=footer" target="_blank">https://groups.google.com/d/msgid/chinesesssr/CAPsZL1ANtNDTJ5t4ss%2BqGoVp1vaXD6n6BO%3DF%2BDjFZnF_87WSYw%40mail.gmail.com</a>銆�br>
瑕佹煡鐪嬫洿澶氶€夐」锛岃璁块棶<a href="https://groups.google.com/d/optout" target="_blank">https://groups.google.com/d/optout</a>銆�br>
</font></span></blockquote></div><br><br clear="all"><div><br></div>-- <br><div class="gmail_signature">缃楀洓楦�br>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; 浣犳槸蹇箰鐨勶紝鎴戜篃鏄揩涔愮殑</div>
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鎮ㄦ敹鍒版閭欢鏄洜涓烘偍璁㈤槄浜咷oogle缃戜笂璁哄潧涓婄殑鈥淐hineseSSSR鈥濈兢缁勩€�br>
瑕侀€€璁㈡缇ょ粍骞跺仠姝㈡帴鏀舵缇ょ粍鐨勭數瀛愰偖浠讹紝璇峰彂閫佺數瀛愰偖浠跺埌<a href="mailto:chinesesssr...@googlegroups.com">chinesesssr...@googlegroups.com</a>銆�br>
瑕佸彂甯栧埌姝ょ兢缁勶紝璇峰彂閫佺數瀛愰偖浠惰嚦<a href="mailto:chine...@googlegroups.com">chine...@googlegroups.com</a>銆�br>
璁块棶姝ょ兢缁勶細<a href="http://groups.google.com/group/chinesesssr">http://groups.google.com/group/chinesesssr</a>銆�br>
瑕佸湪缃戠粶涓婃煡鐪嬫璁ㄨ锛岃璁块棶<a href="https://groups.google.com/d/msgid/chinesesssr/CAMa7RKJwGOSaE3uYZDmTx%3D-p10u2ToY9AF%3DFVx8Zrp4kcEn2_w%40mail.gmail.com?utm_medium=email&amp;utm_source=footer">https://groups.google.com/d/msgid/chinesesssr/CAMa7RKJwGOSaE3uYZDmTx%3D-p10u2ToY9AF%3DFVx8Zrp4kcEn2_w%40mail.gmail.com</a>銆�br>
瑕佹煡鐪嬫洿澶氶€夐」锛岃璁块棶<a href="https://groups.google.com/d/optout">https://groups.google.com/d/optout</a>銆�br>
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