网友评论

网友 匿名 的原文：

是的,他是乱解释。而且这种乱解释有时会否认教会信条,耶稣的训导。比如他说感谢怀疑的恩典。多默的怀疑没有被耶稣肯定。

网友 匿名 的原文：

教宗12月15日的讲道说圣洗者若翰于狱中怀疑耶稣的身份，这样讲不对。
在圣经的诠释研究中，有两个相似的词就是exegesis和eisegsis：exegesis定义为经文的解释或批判性的阐释，是研究和理解经文的标准方法。eisegsis肆意的诠释，定义为经文的理解的过程或经文的部分，运用这种方法，在诠释经文的过程中带入自已的预设、议程及偏见于经文中。
在12月15日弥撒中，教宗的弥散讲道中用eisegsis（教宗经常用eisegsis讲道）说道，在狱中洗者圣若翰怀疑耶稣的身份：
〞若翰虽然伟大、坚强，确信自己的圣召，但他“也曾陷入黑暗时刻”，有过怀疑。实际上，若翰在入狱後开始了怀疑，“因为耶稣这位救世主和他想像中的不一样”，即使他曾给耶稣授洗。若翰於是派自己的两个门徒去问耶稣，到底祂是不是默西亚。耶稣更正了若翰的观点，明确地告诉他“瞎子看见，聋子听见，死人复活”的事实。〞
当然这不是教会的解释，在圣多玛斯的Catena Aurea，我们看到有关玛11的讨论中谈到教父们的诠释
St Hilary of Poitiers affirms:
It is indeed certain, that he who as forerunner proclaimed Christ’s coming, as prophet knew Him when He stood before him, and worshipped Him as Confessor when He came to him, could not fall into error from such abundant knowledge. Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison.

The great biblical scholar, St. Jerome, adds:

Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried, [margin note John 11:23] in order that they who shewed Him the sepulchre might be so far prepared for faith, and believe that the dead was verily raised again—so John, about to be put to death by Herod, sends his disciples to Christ, [p. 406] that by this opportunity of seeing His signs and wonders they might believe on Him, and so might learn through their master’s enquiry.

St. John Chrysostom offers:

Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning.

And St. Hilary again concludes:

John then is providing not for his own, but his disciples’ ignorance; that they might know that it was no other whom he had proclaimed, he sent them to see His works, that the works might establish what John had spoken; and that they should not look for any other Christ, than Him to whom His works had borne testimony.

所以，至圣圣父，洗者圣若翰不怀疑，没有这种黑暗。您讲的道理不对。

网友 匿名 的原文：

教宗12月15日的讲道说圣洗者若翰于狱中怀疑耶稣的身份，这样讲不对。
在圣经的诠释研究中，有两个相似的词就是exegesis和eisegsis：exegesis定义为经文的解释或批判性的阐释，是研究和理解经文的标准方法。eisegsis肆意的诠释，定义为经文的理解的过程或经文的部分，运用这种方法，在诠释经文的过程中带入自已的预设、议程及偏见于经文中。
在12月15日弥撒中，教宗的弥散讲道中用eisegsis（教宗经常用eisegsis讲道）说道，在狱中洗者圣若翰怀疑耶稣的身份：
〞若翰虽然伟大、坚强，确信自己的圣召，但他“也曾陷入黑暗时刻”，有过怀疑。实际上，若翰在入狱後开始了怀疑，“因为耶稣这位救世主和他想像中的不一样”，即使他曾给耶稣授洗。若翰於是派自己的两个门徒去问耶稣，到底祂是不是默西亚。耶稣更正了若翰的观点，明确地告诉他“瞎子看见，聋子听见，死人复活”的事实。〞
当然这不是教会的解释，在圣多玛斯的Catena Aurea，我们看到有关玛11的讨论中谈到教父们的诠释
St Hilary of Poitiers affirms:
It is indeed certain, that he who as forerunner proclaimed Christ’s coming, as prophet knew Him when He stood before him, and worshipped Him as Confessor when He came to him, could not fall into error from such abundant knowledge. Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison.

The great biblical scholar, St. Jerome, adds:

Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried, [margin note John 11:23] in order that they who shewed Him the sepulchre might be so far prepared for faith, and believe that the dead was verily raised again—so John, about to be put to death by Herod, sends his disciples to Christ, [p. 406] that by this opportunity of seeing His signs and wonders they might believe on Him, and so might learn through their master’s enquiry.

St. John Chrysostom offers:

Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning.

And St. Hilary again concludes:

John then is providing not for his own, but his disciples’ ignorance; that they might know that it was no other whom he had proclaimed, he sent them to see His works, that the works might establish what John had spoken; and that they should not look for any other Christ, than Him to whom His works had borne testimony.

所以，至圣圣父，洗者圣若翰不怀疑，没有这种黑暗。您讲的道理不对。

网友 匿名 的原文：

弱弱地问李神父一句您不认同陈枢机哪方面呢？

网友 匿名 的原文：

出卖可以换来和平与平安，人们是否只要和平有爱了，不管用什么手假都可以？

用偷来的食物去救济穷人行不行？用出卖当汉奸出卖换来的平安行不行？

说离婚再婚是否可以领圣体一事，为了这个离婚者的灵魂同意他在另一处可以领，但你想没想此人是在大罪之中，这是不是罪上加罪？这是为了这个离婚的灵魂吗？是！你用慈悲的心可怜这个离婚者，但这离婚者在悔改啊！不悔改可以吗？何况还教人到另一别人不知的地方去干这偷偷模模的事，真让人理解不了，难道行邪淫偷偷的干可以吗？因为别人不知道就可以干吗！天主十戒不用遵守了吗？人挡了人的眼天主看不到吗？
真是掩耳盗铃。

网友 匿名 的原文：

对！卖了可以换来和平与爱不对吗？
耶稣就是让人卖了不是吗？再卖有什么关系！不卖主那来的和平与爱。
卖吧！

网友 传教士A.J 的原文：

说到底，大家都不知道具体协议是什么内容，就开始批评教宗，简直荒谬。看来人人都是先知，就教宗不是了。我不懂现在的教友们的骄傲和自我是从哪里来的，每天有祈祷吗？不相信教宗和教廷，光读点大字报，这种趋势真是不妙啊。

网友 匿名 的原文：

真的让人开怀大笑，卖主的人可以这么做和理解，教会也可卖了？神权也可以卖了？

网友 匿名 的原文：

真的让人开怀大笑，卖主的人可以这么做和理解，教会也可卖了？神权也可以卖了？

网友 传教士A.J 的原文：

说到底，大家都不知道具体协议是什么内容，就开始批评教宗，简直荒谬。看来人人都是先知，就教宗不是了。我不懂现在的教友们的骄傲和自我是从哪里来的，每天有祈祷吗？不相信教宗和教廷，光读点大字报，这种趋势真是不妙啊。

网友 传教士A.J 的原文：

说到底，大家都不知道具体协议是什么内容，就开始批评教宗，简直荒谬。看来人人都是先知，就教宗不是了。我不懂现在的教友们的骄傲和自我是从哪里来的，每天有祈祷吗？不相信教宗和教廷，光读点大字报，这种趋势真是不妙啊。

网友 匿名 的原文：

教宗方济各再次为“叛徒”犹大斯打抱不平

http://m.blog.sina.com.cn/blessedone

是否过几天可以列品圣人？

网友 匿名 的原文：

你的话都是在给你所信仰的耶稣抹黑。相信有一半的中国人，即使不信耶稣也会认为耶稣是历史上的一位伟人。但是耶稣的部分门徒真的给耶稣抹黑了。

网友 匿名 的原文：

这家伙怎么成天优越感优越感的
难道是被你主子“****的优越性”宣传给洗成白痴了？
你主子不是宣传阶级仇恨价级斗争么？
怎么反过来扣在别人身上？
还是这苟准备咬自己主子了？

网友 匿名 的原文：

收起你的优越感，路会好走一点，真的。不然你每天只知道一件事：斗争。而你的脑海里也只有：仇恨。

网友 匿名 的原文：

你怎么不敢聊某势力白纸黑字歧视中国人的话题？
难道你正是某势力的走苟？

网友 匿名 的原文：

你在转移话题，你知道我要谈的不是你们和共产党员之间的恩怨，是你们与其他信仰者之间的相处问题。拜拜。

网友 匿名 的原文：

把共产党永远拜为执政党写入宪法中是明显的歧视不是共产党员的所有的中国人。明白吗?