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DivineTitlesAnothercharacteristicofSyriacChristianityisitspreferenceforusingdivinetit...
Divine Titles
Another characteristic of Syriac Christianity is its preference for using divine titles to be describe the divine nature.①This characteristic shows Syriac Christianity’s indebtedness to early Judaism . The portrayal of God as the “Gracious One” is a central theme in Syriac Christianity and is expressed by numerous titles applied to God and Christ, such as “The Merciful Father,” “God of Mercies,” “The Merciful One,” etc. God’s coming down to save humanity is an indication of his great mercy.
God in his mercy stooped and came down ,to mingle His compassion with the water ,and to blend the nature His majesty with wretched bodies of men .He made occasion by the water to come down and to dwell in us :like to the occasion of mercy when He came down and dwelt in the womb :O the mercies of God who seeks for Himself all occasions to dwell in us !(HEpiph. 8. 1)
This jesus ,though he be the Son of the Just one ( ),all that He preaches is grace .(HNis 39 . 16)
Blessed be He that has mercy on all (HEpiph.12.7)
The Chinese Hymn to the Trinity likewise commemorates the grace of God by numerous titles and by reference to the divine plan of salvation . The first person of the Trinity is the “Gracious Father ” (stanza 6 ) .He is the Merciful One (stanza7), and the Merciful Father (stanza 9 and 11). In other words ,the desecription of God found in the Chinese Hymn is characteristic of that in Syriac literature
The preponderance of Christological titles in the Chinese Hymn is another demonstration of the strong links between early Chinese and Syriac Chinese . More than ten titles are applied to Christ in the Hymn.② All of these titles derive from the Syriac Christian milieu .Several of these titles have been associated with Buddhist terminology .③ Our observations ,however , show that there are other possibilities . Syriac Christianity had a great fondness for using divine titles .This does not mean that some of the divine titles were not borrowed from Chinese Buddhism . Christianity was a new phenomenon in China ; its entire religious vocabulary had to be created in this new linguistic and cultural environment . It was natural for the Tang Christians to use religious vocabulary that was in common use . However , the terms were intended to convey different concepts.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
① See Murray ,Symbols of Church and Kingdom ,159-71
② The titles are :Ⅲustrious Son , Master Ruler ,Supreme Law Giver, Messiah ,Universally Honoured One ,Most Holy Son ,Everlasting Life , Living King ,Merciful One ,Good Lamb ,Holy Son ,Great Master ,Holy Lord ,Law King , Meek One ,Law Governor , Most Holy One , Majestic Glory
③ See Weng , Hanyu Jingjiao Wendian Quanshi ,204 展开
Another characteristic of Syriac Christianity is its preference for using divine titles to be describe the divine nature.①This characteristic shows Syriac Christianity’s indebtedness to early Judaism . The portrayal of God as the “Gracious One” is a central theme in Syriac Christianity and is expressed by numerous titles applied to God and Christ, such as “The Merciful Father,” “God of Mercies,” “The Merciful One,” etc. God’s coming down to save humanity is an indication of his great mercy.
God in his mercy stooped and came down ,to mingle His compassion with the water ,and to blend the nature His majesty with wretched bodies of men .He made occasion by the water to come down and to dwell in us :like to the occasion of mercy when He came down and dwelt in the womb :O the mercies of God who seeks for Himself all occasions to dwell in us !(HEpiph. 8. 1)
This jesus ,though he be the Son of the Just one ( ),all that He preaches is grace .(HNis 39 . 16)
Blessed be He that has mercy on all (HEpiph.12.7)
The Chinese Hymn to the Trinity likewise commemorates the grace of God by numerous titles and by reference to the divine plan of salvation . The first person of the Trinity is the “Gracious Father ” (stanza 6 ) .He is the Merciful One (stanza7), and the Merciful Father (stanza 9 and 11). In other words ,the desecription of God found in the Chinese Hymn is characteristic of that in Syriac literature
The preponderance of Christological titles in the Chinese Hymn is another demonstration of the strong links between early Chinese and Syriac Chinese . More than ten titles are applied to Christ in the Hymn.② All of these titles derive from the Syriac Christian milieu .Several of these titles have been associated with Buddhist terminology .③ Our observations ,however , show that there are other possibilities . Syriac Christianity had a great fondness for using divine titles .This does not mean that some of the divine titles were not borrowed from Chinese Buddhism . Christianity was a new phenomenon in China ; its entire religious vocabulary had to be created in this new linguistic and cultural environment . It was natural for the Tang Christians to use religious vocabulary that was in common use . However , the terms were intended to convey different concepts.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
① See Murray ,Symbols of Church and Kingdom ,159-71
② The titles are :Ⅲustrious Son , Master Ruler ,Supreme Law Giver, Messiah ,Universally Honoured One ,Most Holy Son ,Everlasting Life , Living King ,Merciful One ,Good Lamb ,Holy Son ,Great Master ,Holy Lord ,Law King , Meek One ,Law Governor , Most Holy One , Majestic Glory
③ See Weng , Hanyu Jingjiao Wendian Quanshi ,204 展开
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Divine Titles
Another characteristic of Syriac Christianity is its preference for using divine titles to be describe the divine nature.①This characteristic shows Syriac Christianity’s indebtedness to early Judaism . The portrayal of God as the “Gracious One” is a central theme in Syriac Christianity and is expressed by numerous titles applied to God and Christ, such as “The Merciful Father,” “God of Mercies,” “The Merciful One,” etc. God’s coming down to save humanity is an indication of his great mercy.
God in his mercy stooped and came down ,to mingle His compassion with the water ,and to blend the nature His majesty with wretched bodies of men .He made occasion by the water to come down and to dwell in us :like to the occasion of mercy when He came down and dwelt in the womb :O the mercies of God who seeks for Himself all occasions to dwell in us !(HEpiph. 8. 1)
This jesus ,though he be the Son of the Just one ( ),all that He preaches is grace .(HNis 39 . 16)
Blessed be He that has mercy on all (HEpiph.12.7)
The Chinese Hymn to the Trinity likewise commemorates the grace of God by numerous titles and by reference to the divine plan of salvation . The first person of the Trinity is the “Gracious Father ” (stanza 6 ) .He is the Merciful One (stanza7), and the Merciful Father (stanza 9 and 11). In other words ,the desecription of God found in the Chinese Hymn is characteristic of that in Syriac literature
The preponderance of Christological titles in the Chinese Hymn is another demonstration of the strong links between early Chinese and Syriac Chinese . More than ten titles are applied to Christ in the Hymn.② All of these titles derive from the Syriac Christian milieu .Several of these titles have been associated with Buddhist terminology .③ Our observations ,however , show that there are other possibilities . Syriac Christianity had a great fondness for using divine titles .This does not mean that some of the divine titles were not borrowed from Chinese Buddhism . Christianity was a new phenomenon in China ; its entire religious vocabulary had to be created in this new linguistic and cultural environment . It was natural for the Tang Christians to use religious vocabulary that was in common use . However , the terms were intended to convey different concepts.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
① See Murray ,Symbols of Church and Kingdom ,159-71
② The titles are :Ⅲustrious Son , Master Ruler ,Supreme Law Giver, Messiah ,Universally Honoured One ,Most Holy Son ,Everlasting Life , Living King ,Merciful One ,Good Lamb ,Holy Son ,Great Master ,Holy Lord ,Law King , Meek One ,Law Governor , Most Holy One , Majestic Glory
③ See Weng , Hanyu Jingjiao Wendian Quanshi ,204
基督教神权的另一个特点是它倾向于利用叙利亚神称号被形容神性. ①这一特点表明叙利亚基督教早期犹太教欠债. 凡为上帝"礼让一"是一个中心主题是基督在叙利亚发表诸多称号,并应用于上帝基督例如"仁慈之父"、"点心之神"、"一个仁慈"等上帝拯救人类回落表明他大悲. 上帝在他慈悲和弯腰下来,以他的慈悲与水交融、融机构的性质陛下与孤苦伶仃的男人. 他由水不下之际,泡着我们:想值此慈悲相处下来,当他来到子宫:澳的点心上帝谁搞各种场合为自己泡了! (hepiph.8. 1)本耶稣,虽然他是一个儿子刚刚(),所有的恩典,他鼓吹. (hnis39. 16)祝福所有被赦免,他(hepiph.12.7)中国圣诗的三一上帝的恩典同样是纪念无数称号 并参照<神救恩. 三一的第一人是"热情的父亲"(6节). 他是一个仁慈(stanza7) 而仁慈的父亲(9及11节). 换句话说,上帝发现desecription圣歌是中国文学的特点,在叙利亚的优势夺得了中国基督圣歌的另一表现是早期中国和叙利亚之间的密切联系中. 十余种适用于基督的圣歌. ②所有这些称号来自叙利亚基督教氛围. 这几个职称已经与佛教术语. ③我们的观察,不过, 显示有其他可能性. 叙利亚基督教用神的偏爱有很大的职称. 这并不意味着一些神不借用中国佛教职衔. 基督教在中国是一个新的现象; 其整个宗教词汇来创造新的语言和文化环境. 人们很自然地利用宗教唐代基督徒是常用词汇. 但是,从旨在传达不同的概念. ＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿ ①见利,象征教会和王国,159-71②职称:Ⅲustrious儿子米紫花统治者,最高法赠与、弥赛亚,举世荣幸,最神圣的儿子,生生不息,左旋 减小国王,仁慈,好羊肉,圣子、大师、圣爵、法律大王米 1克朗、法律省长最神圣的一、辉煌壮丽③见翁八 安玉孙敬熙张兵钿权时,204
Another characteristic of Syriac Christianity is its preference for using divine titles to be describe the divine nature.①This characteristic shows Syriac Christianity’s indebtedness to early Judaism . The portrayal of God as the “Gracious One” is a central theme in Syriac Christianity and is expressed by numerous titles applied to God and Christ, such as “The Merciful Father,” “God of Mercies,” “The Merciful One,” etc. God’s coming down to save humanity is an indication of his great mercy.
God in his mercy stooped and came down ,to mingle His compassion with the water ,and to blend the nature His majesty with wretched bodies of men .He made occasion by the water to come down and to dwell in us :like to the occasion of mercy when He came down and dwelt in the womb :O the mercies of God who seeks for Himself all occasions to dwell in us !(HEpiph. 8. 1)
This jesus ,though he be the Son of the Just one ( ),all that He preaches is grace .(HNis 39 . 16)
Blessed be He that has mercy on all (HEpiph.12.7)
The Chinese Hymn to the Trinity likewise commemorates the grace of God by numerous titles and by reference to the divine plan of salvation . The first person of the Trinity is the “Gracious Father ” (stanza 6 ) .He is the Merciful One (stanza7), and the Merciful Father (stanza 9 and 11). In other words ,the desecription of God found in the Chinese Hymn is characteristic of that in Syriac literature
The preponderance of Christological titles in the Chinese Hymn is another demonstration of the strong links between early Chinese and Syriac Chinese . More than ten titles are applied to Christ in the Hymn.② All of these titles derive from the Syriac Christian milieu .Several of these titles have been associated with Buddhist terminology .③ Our observations ,however , show that there are other possibilities . Syriac Christianity had a great fondness for using divine titles .This does not mean that some of the divine titles were not borrowed from Chinese Buddhism . Christianity was a new phenomenon in China ; its entire religious vocabulary had to be created in this new linguistic and cultural environment . It was natural for the Tang Christians to use religious vocabulary that was in common use . However , the terms were intended to convey different concepts.
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
① See Murray ,Symbols of Church and Kingdom ,159-71
② The titles are :Ⅲustrious Son , Master Ruler ,Supreme Law Giver, Messiah ,Universally Honoured One ,Most Holy Son ,Everlasting Life , Living King ,Merciful One ,Good Lamb ,Holy Son ,Great Master ,Holy Lord ,Law King , Meek One ,Law Governor , Most Holy One , Majestic Glory
③ See Weng , Hanyu Jingjiao Wendian Quanshi ,204
基督教神权的另一个特点是它倾向于利用叙利亚神称号被形容神性. ①这一特点表明叙利亚基督教早期犹太教欠债. 凡为上帝"礼让一"是一个中心主题是基督在叙利亚发表诸多称号,并应用于上帝基督例如"仁慈之父"、"点心之神"、"一个仁慈"等上帝拯救人类回落表明他大悲. 上帝在他慈悲和弯腰下来,以他的慈悲与水交融、融机构的性质陛下与孤苦伶仃的男人. 他由水不下之际,泡着我们:想值此慈悲相处下来,当他来到子宫:澳的点心上帝谁搞各种场合为自己泡了! (hepiph.8. 1)本耶稣,虽然他是一个儿子刚刚(),所有的恩典,他鼓吹. (hnis39. 16)祝福所有被赦免,他(hepiph.12.7)中国圣诗的三一上帝的恩典同样是纪念无数称号 并参照<神救恩. 三一的第一人是"热情的父亲"(6节). 他是一个仁慈(stanza7) 而仁慈的父亲(9及11节). 换句话说,上帝发现desecription圣歌是中国文学的特点,在叙利亚的优势夺得了中国基督圣歌的另一表现是早期中国和叙利亚之间的密切联系中. 十余种适用于基督的圣歌. ②所有这些称号来自叙利亚基督教氛围. 这几个职称已经与佛教术语. ③我们的观察,不过, 显示有其他可能性. 叙利亚基督教用神的偏爱有很大的职称. 这并不意味着一些神不借用中国佛教职衔. 基督教在中国是一个新的现象; 其整个宗教词汇来创造新的语言和文化环境. 人们很自然地利用宗教唐代基督徒是常用词汇. 但是,从旨在传达不同的概念. ＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿ ①见利,象征教会和王国,159-71②职称:Ⅲustrious儿子米紫花统治者,最高法赠与、弥赛亚,举世荣幸,最神圣的儿子,生生不息,左旋 减小国王,仁慈,好羊肉,圣子、大师、圣爵、法律大王米 1克朗、法律省长最神圣的一、辉煌壮丽③见翁八 安玉孙敬熙张兵钿权时,204
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基督教神权的另一个特点是它倾向于利用叙利亚神称号被形容神性. ①这一特点表明叙利亚基督教早期犹太教欠债. 凡为上帝"礼让一"是一个中心主题是基督在叙利亚发表诸多称号,并应用于上帝基督例如"仁慈之父"、"点心之神"、"一个仁慈"等上帝拯救人类回落表明他大悲. 上帝在他慈悲和弯腰下来,以他的慈悲与水交融、融机构的性质陛下与孤苦伶仃的男人. 他由水不下之际,泡着我们:想值此慈悲相处下来,当他来到子宫:澳的点心上帝谁搞各种场合为自己泡了! (hepiph.8. 1)本耶稣,虽然他是一个儿子刚刚(),所有的恩典,他鼓吹. (hnis39. 16)祝福所有被赦免,他(hepiph.12.7)中国圣诗的三一上帝的恩典同样是纪念无数称号 并参照<神救恩. 三一的第一人是"热情的父亲"(6节). 他是一个仁慈(stanza7) 而仁慈的父亲(9及11节). 换句话说,上帝发现desecription圣歌是中国文学的特点,在叙利亚的优势夺得了中国基督圣歌的另一表现是早期中国和叙利亚之间的密切联系中. 十余种适用于基督的圣歌. ②所有这些称号来自叙利亚基督教氛围. 这几个职称已经与佛教术语. ③我们的观察,不过, 显示有其他可能性. 叙利亚基督教用神的偏爱有很大的职称. 这并不意味着一些神不借用中国佛教职衔. 基督教在中国是一个新的现象; 其整个宗教词汇来创造新的语言和文化环境. 人们很自然地利用宗教唐代基督徒是常用词汇. 但是,从旨在传达不同的概念. ＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿ ①见利,象征教会和王国,159-71②职称:Ⅲustrious儿子米紫花统治者,最高法赠与、弥赛亚,举世荣幸,最神圣的儿子,生生不息,左旋 减小国王,仁慈,好羊肉,圣子、大师、圣爵、法律大王米 1克朗、法律省长最神圣的一、辉煌壮丽③见翁八 安玉孙敬熙张兵钿权时,204
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