电台复活节

时间:2024-04-01 04:52:15编辑:奇闻君

欧洲国家的节日有哪些

新西兰节日:
1月1日 新年
1月2日 新年次日(Day After New Year's day)
2月6日 建国纪念日(纪念《怀唐伊条约》签字日)
复活节前的星期五
复活节
复活节后的第一个星期一
4月25日 澳新军团纪念日(Anzac Day)
6月第一个周末后的星期一 维多利亚女王诞辰纪念日
10月第四个星期一 劳动节
12月25日 圣诞节(Christmas Day)
12月26日 圣诞节的次日(Boxing Day)

法国节日

1、1月1日 元旦(Jour de l'An)
复活节 (Lundi de Paques),而随后的星期一亦是休息日。
5月1日 劳动节(Fete du Travail)
5月8日 第二次世界大战停战纪念日,1945年(Victoire/Le 8 Mai )
圣灵升天日,为复活节后40天 (Ascension)
圣灵降临节,复活节后第七个星期天 (Lundi de Pentecote),随后的星期一亦是休息日。
7月14日 大革命胜利纪念日/国庆节,1789年 (Fete Nationale)
8月15日 圣母升天日(Assomption)
11月1日 万圣节(Toussaint),第二天是鬼节(Defunts) 。
11月11日 第一次世界大战停战纪念日,1918年。(Fete de la Victoire/Armistice)
12月25日 圣诞节 (Noel)
德国节日

1月1日 新年 (Neujahrstag/New Year's Day)
复活节前的星期五 (Karfreitag/Good Friday)
复活节 (Ostersonntag/Easter Sunday)
复活节后的第一个星期一 (Ostermontag/Easter Monday)
5月1日 劳动节 (Maifeiertag,Tag der Arbeit/Labor Day)
复活节后第40日 圣灵升天节(Christi Himmelfahrt/Ascension Day)
复活节后第7个星期日 圣灵降临日(Pfingstsonntag/Pentecost Sunday)
圣灵降临日次日 (Pfingstmontag/Pentecost Monday)
10月3日 德国统一纪念日 (Tag der Deutschen Einheit/Day of German Unity)
12月25日 圣诞节第一天(1. Weihnachtstag/Christmas Day)
12月26日 圣诞节第二天(2. Weihnachtstag/Second Day of Christmas)
* 注:各州独立假日未计


塞浦路斯有哪些特色节日?

独立日:8月16日(1960年)
国庆日:10月1日(1960年)
洪水节:塞浦路斯的洪水节(Kataklysmos节)是一个为期5天的节日,通常在6月的第一个星期一,希腊东正教复活节的前50天举办。它也被称为圣灵节,因为它是为了庆祝圣灵降临在信徒的身上。塞浦路斯的沿海各城镇都庆祝此节日,但最大的庆祝活动在拉纳卡,节日在拉纳卡持续七天。节日中,人们在海滨唱歌、跳舞、打水仗,许多食品零售亭整齐地排列着,他们还举办划船和游泳比赛。


复活节是哪一天呢?复活节有什么传统的习俗么?

2013年3月31日 星期日,复活节是西方传统的节日,公元325年尼西亚宗教会议规定,每年过春分月圆后的第一个星期天为复活节。其日期是不固定的,通常是要查看日历才能知道.基督徒认为,复活节象征着重生与希望,为纪念耶稣基督于公元30到33年之间被钉死在十字架之后第三天复活的日子.节期大致在3月22日至4月25日之间.
节日习俗:节日彩蛋,复活节兔子,计算方法等点网站http://baike.baidu.com/view/1462.htm?fr=ala0_1_1


谁有关于复活节的资料?

ON THE KEEPING OF EASTER.
From the Letter of the Emperor to all those not present at the Council. (Found in Eusebius, Vita Const., Lib. iii., 18-20.)
When the question relative to the sacred festival of Easter arose, it was universally thought that it would be convenient that all should keep the feast on one day; for what could be more beautiful and more desirable, than to see this festival, through which we receive the hope of immortality, celebrated by all with one accord, and in the same manner? It was declared to be particularly unworthy for this, the holiest of all festivals, to follow the custom[the calculation] of the Jews, who had soiled their hands with the most fearful of crimes, and whose minds were blinded. In rejecting their custom,(1) we may transmit to our descendants the legitimate mode of celebrating Easter, which we have observed from the time of the Saviour's Passion to the present day[according to the day of the week]. We ought not, therefore, to have anything in common with the Jews, for the Saviour has shown us another way; our worship follows a more legitimate and more convenient course(the order of the days of the week); and consequently, in unanimously adopting this mode, we desire, dearest brethren, to separate ourselves from the detestable company of the Jews, for it is truly shameful for us to hear them boast that without their direction we could not keep this feast. How can they be in the right, they who, after the death of the Saviour, have no longer been led by reason but by wild violence, as their delusion may urge them? They do not possess the truth in this Easter question; for, in their blindness and repugnance to all improvements, they frequently celebrate two passovers in the same year. We could not imitate those who are openly in error. How, then, could we follow these Jews, who are most certainly blinded by error? for to celebrate the passover twice in one year is totally inadmissible. But even if this were not so, it would still be your duty not to tarnish your soul by communications with such wicked people[the Jews]. Besides, consider well, that in such an important matter, and on a subject of such great solemnity, there ought not to be any division. Our Saviour has left us only one festal day of our redemption, that is to say, of his holy passion, and he desired[to establish] only one Catholic Church. Think, then, how unseemly it is, that on the same day some should be fasting whilst others are seated at a banquet; and that after Easter, some should be rejoicing at feasts, whilst others are still observing a strict fast. For this reason, a Divine Providence wills that this custom should be rectified and regulated in a uniform way; and everyone, I hope, will agree upon this point. As, on the one hand, it is our duty not to have anything in common with the murderers of our Lord; and as, on the other, the custom now followed by the Churches of the West, of the South, and of the North, and by some of those of the East, is the most acceptable, it has appeared good to all; and I have been guarantee for your consent, that you would accept it with joy, as it is followed at Rome, in Africa, in all Italy, Egypt, Spain, Gaul, Britain, Libya, in all Achaia, and in the dioceses of Asia, of Pontus, and Cilicia. You should consider not only that the number of churches in these provinces make a majority, but also that it is right to demand what our reason approves, and that we should have nothing in common with the Jews. To sum up in few words: By the unanimous judgment of all, it has been decided that the most holy festival of Easter should be everywhere celebrated on one and the same day, and it is not seemly that in so holy a thing there should be any division. As this is the state of the case, accept joyfully the divine favour, and this truly divine command; for all which takes place in assemblies of the bishops ought to be regarded as proceeding from the will of God. Make known to your brethren what has been decreed, keep this most holy day according to the prescribed mode; we can thus celebrate this holy Easter day at the same time, if it is granted me, as I desire, to unite myself with you; we can rejoice together, seeing that the divine power has made use of our instrumentality for destroying the evil designs of the devil, and thus causing faith, peace, and unity to flourish amongst us. May God graciously protect you, my beloved brethren.


EXCURSUS ON THE SUBSEQUENT HISTORY OF THE EASTER QUESTION
. (Hefele: Hist. of the Councils, Vol. I., pp. 328 et seqq.)
The differences in the way of fixing the period of Easter did not indeed disappear after the Council of Nicea. Alexandria and Rome could not agree, either because one of the two Churches neglected to make the calculation for Easter, or because the other considered it inaccurate. It is a fact, proved by the ancient Easter table of the Roman Church, that the cycle of eighty-four years continued to be used at Rome as before. Now this cycle differed in many ways from the Alexandrian, and did not always agree with it about the period for Easter--in fact(a), the Romans used quite another method from the Alexandrians; they calculated from the epact, and began from the feria prima of January.(b.) The Romans were mistaken in placing the full moon a little too soon; whilst the Alexandrians placed it a little too late.(c.) At Rome the equinox was supposed to fall on March 18th; whilst the Alexandrians placed it on March 21st.(d.) Finally, the Romans differed in this from the Greeks also; they did not celebrate Easter the next day when the full moon fell on the Saturday.

Even the year following the Council of Nicea--that is, in 326--as well as in the years 330, 333, 340, 341, 343, the Latins celebrated Easter on a different day from the Alexandrians. In order to put an end to this misunderstanding, the Synod of Sardica in 343, as we learn from the newly discovered festival letters of S. Athanasius, took up again the question of Easter, and brought the two parties(Alexandrians and Romans) to regulate, by means of mutual concessions, a common day for Easter for the next fifty years. This compromise, after a few years, was not observed. The troubles excited by the Arian heresy, and the division which it caused between the East and the West, prevented the decree of Sardica from being put into execution; therefore the Emperor Theodosius the Great, after the re-establishment of peace in the Church, found himself obliged to take fresh steps for obtaining a complete uniformity in the manner of celebrating Easter. In 387, the Romans having kept Easter on March 21st, the Alexandrians did not do so for five weeks later--that is to say, till April 25th--because with the Alexandrians the equinox was not till March 21st. The Emperor Theodosius the Great then asked Theophilus, Bishop of Alexandria for an explanation of the difference. The bishop responded to the Emperor's desire, and drew up a chronological table of the Easter festivals, based upon the principles acknowledged by the Church of Alexandria. Unfortunately, we now possess only the prologue of his work.

Upon an invitation from Rome, S. Ambrose also mentioned the period of this same Easter in 387, in his letter to the bishops of AEmilia, and he sides with the Alexandrian computation. Cyril of Alexandria abridged the paschal table of his uncle Theophilus, and fixed the time for the ninety-five following Easters--that is, from 436 to 531 after Christ. Besides this Cyril showed, in a letter to the Pope, what was defective in the Latin calculation; and this demonstration was taken up again, some time after, by order of the Emperor, by Paschasinus, Bishop of Lilybaeum and Proterius of Alexandria, in a letter written by them to Pope Leo I. In consequence of these communications, Pope Leo often gave the preference to the Alexandrian computation, instead of that of the Church of Rome. At the same time also was generally established, the opinion so little entertained by the ancient authorities of the Church--one might even say, so strongly in contradiction to their teaching--that Christ partook of the passover on the 14th Nisan, that he died on the 15th(not on the 14th, as the ancients considered), that he lay in the grave on the 16th, and rose again on the 17th. In the letter we have just mentioned, Proterius of Alexandria openly admitted all these different points.

Some years afterwards, in 457, Victor of Aquitane, by order of the Roman Archdeacon Hilary, endeavoured to make the Roman and the Alexandrian calculations agree together. It has been conjectured that subsequently Hilary, when Pope, brought Victor's calculation into use, in 456--that is, at the time when the cycle of eighty-four years came to an end. In the latter cycle the new moons were marked more accurately, and the chief differences existing between the Latin and Greek calculations disappeared; so that the Easter of the Latins generally coincided with that of Alexandria, or was only a very little removed from it. In cases when the id fell on a Saturday, Victor did not wish to decide whether Easter should be celebrated the next day, as the Alexandrians did, or should be postponed for a week. He indicates both dates in his table, and leaves the Pope to decide what was to be done in each separate case. Even after Victor's calculations, there still remained great differences in the manner of fixing the celebration of Easter; and it was Dionysius the Less who first completely overcame them, by giving to the Latins a paschal table having as its basis the cycle of nineteen years. This cycle perfectly corresponded to that of Alexandria, and thus established that harmony which had been so long sought in vain. He showed the advantages of his calculation so strongly, that it was admitted by Rome and by the whole of Italy; whilst almost the whole of Gaul remained faithful to Victor's canon, and Great Britain still held the 'cycle of eighty-four years, a little improved by Sulpicius Severus. When the Heptarchy was evangelized by the Roman missionaries, the new converts accepted the calculation of Dionysius, whilst the ancient Churches of Wales held fast their old tradition. From this arose the well-known British dissensions about the celebration of Easter, which were transplanted by Columban into Gaul. In 729, the majority of the ancient British Churches accepted the cycle of nineteen years. It had before been introduced into Spain, immediately after the conversion of Reccared. Finally, under Charles the Great, the cycle of nineteen years triumphed over all opposition; and thus the whole of Christendom was united, for the Quartodecimans had gradually disappeared.(1)


selected from Henry R. Percival, ed.,The Seven Ecumenical Councils of the Undivided Church, Vol XIV of Nicene and Post Nicene Fathers, 2nd series, edd. Philip Schaff and Henry Wace, (repr. Edinburgh: T&T Clark; Grand Rapids MI: Wm. B. Eerdmans, 1988) , pp. 54-56


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复活节是基督教纪念耶统复活的一个宗教节日。每年春分过去,第一次月圆后的第一个星期日就是复活。早年在基督教会中对复活节的日期曾经有过争议, 引起一时混乱,直到公元325年,教士会议才决定整个教会统一在一天庆祝复活节。

复活节有不少传统的庆祝活动,蛋就是复活节最典型的象征。古时人们常把蛋视为多子多孙和复活的象征.因为它孕育着新的生命。后来基督教徒又赋予蛋以新的涵义,认为它是耶稣墓的象征,未来的生命就是从其中挣脱而出世。复活节人们常把蛋染成红色,代表耶稣受难时流的鲜血,同时也象征复活后的快乐。还有一种古老的习俗,是把煮熟的彩蛋送给街头的孩子们做游戏。他们把彩蛋从山坡上该下:谁的蛋最后破,谁就获得胜利。全部彩蛋都归他所有。美国白宫每年也玩这种游戏,只不过是把蛋放在草坪上滚动而已。

兔子也是复活节的象征。因为兔子繁殖力很强,所以人们也把它视为新生命的表现者。人们常常绘声绘色地给孩子们讲复活节彩蛋是兔子下的,并把彩蛋放在花园里,让孩子们玩找蛋游戏。

现在每逢复活节.美国大小糖果店总要出售用巧克力制成的复活节小免和彩蛋。这些彩蛋小的和鸡蛋差不多,大的竞有甜瓜那么大,孩子们吃起来津津有味。送给亲戚朋友,也不失为上佳礼品。

复活节的传统食品是肉食,主要有羊肉和火腿。它们都具有一定的涵义。据《圣经》说:上帝要考验亚伯拉罕,让他把独生子以撤献为播祭。亚伯拉罕果真照办,在他举刀要杀以撤时,上帝命天使阻止了他。这时,亚伯拉罕正好发现一只公羊,便把它取过来献为燔祭,代替了他的儿子。因此用羊祭祀,是过节的一个老传统。羔羊则象征着耶稣的献身。至于吃火腿,据说是英国人遗俗,以示对犹太人禁止肉食这一规矩的蔑视。后来此风便被英国移民带到美国。


复活节的资料

复活节是基督教纪念耶统复活的一个宗教节日。每年春分过去,第一次月圆后的第一个星期日就是复活节。早年在基督教会中对复活节的日期曾经有过争议, 引起一时混乱,直到公元325年,教士会议才决定整个教会统一在一天庆祝复活节。复活节有不少传统的庆祝活动,蛋就是复活节最典型的象征。古时人们常把蛋视为多子多孙和复活的象征.因为它孕育着新的生命◇来基督教徒又赋予蛋以新的涵义,认为它是耶稣墓的象征,未来的生命就是从其中挣脱而出世。复活节人们常把蛋染成红色,代表耶稣受难时流的鲜血,同时也象征复活后的快乐。还有一种古老的习俗,是把煮熟的彩蛋送给街头的孩子们做游戏。他们把彩蛋从山坡上该下谁的蛋最后破,谁就获得胜利。全部彩蛋都归他所有。美国白宫每年也玩这种游戏,只不过是把蛋放在草坪上滚动而已。兔子也是复活节的象征。因为兔子繁殖力很强,所以人们也把它视为新生命的表现者。人们常常绘声绘色地给孩子们讲复活节彩蛋是兔子下的,并把彩蛋放在花园里,让孩子们玩找蛋游戏。现在每逢复活节.美国大小糖果店总要出售用巧克力制成的复活节小免和彩蛋。这些彩蛋小的和鸡蛋差不多,大的竞有甜瓜那么大,孩子们吃起来津津有味。送给亲戚朋友,也不失为上佳礼品。复活节的传统食品是肉食,主要有羊肉和火腿。它们都具有一定的涵义。据《圣经》说上帝要考验亚伯拉罕,让他把独生子以撤献为播祭。亚伯拉罕果真照办,在他举刀要杀以撤时,上帝命天使阻止了他。这时,亚伯拉罕正好发现一只公羊,便把它取过来献为燔祭,代替了他的儿子。因此用羊祭祀,是过节的一个老传统。羔羊则象征着耶稣的献身。至于吃火腿,据说是英国人遗俗,以示对犹太人禁止肉食这一规矩的蔑视◇来此风便被英国移民带到美国。 关于万圣节由来的,传说最多的版本认为,那是源于基督诞生前的古西欧国家,主要包括爱尔兰、苏格兰和威尔士。这几处的古西欧人叫德鲁伊特人。德鲁伊特的新年在十一月一日,新年前夜,德鲁伊特人让年轻人集队,戴着各种怪异面具,拎着刻好的萝卜灯(南瓜灯系后期习俗,古西欧最早没有南瓜),他们游走于村落间。这在当时实则为一种秋收的庆典;也有说是鬼节”,传说当年死去的人,灵魂会在万圣节的前夜造访人世,据说人们应该让造访的鬼魂看到圆满的收成并对鬼魂呈现出丰盛的款待。所有篝火及灯火,一来为了吓走鬼魂,同时也为鬼魂照亮路线,引导其回归。在中世纪的中欧,曾有过基督教摧毁异教徒的历史。可是新年夜前的祭祀庆典


复活节的来历?

《圣经·新约全书》记载,耶稣被钉死在十字架上,第三天身体复活,复活节因此得名。复活蛋是复活节期间最重要的、也最有趣的习俗。坚硬的蛋壳无法限制里面正在孕育的新生命。耶稣基督为了我们的罪而钉死在十字架上,葬在坟墓里,但坟墓无法关住他。
他第三天复活了,使凡相信他的人,因此而得到新的生命。蛋,便成为复活节常用的象征物之一。蛋乃意味着春天的到来及新生命的诞生,并象征着耶稣从死里复活走出石墓。


复活节是哪天?来历是什么?

每年在教堂庆祝的复活节指的是春分月圆后的第一个星期日,如果月圆那天刚好是星期天,复活节则推迟一星期。因而复活节可能在从3月22日到4月25日之间的任何一天。

复活节是最古老最有意义的基督教节日。因为它庆祝的是基督的复活,世界各地的基督徒都要庆祝这一节日

复活节庆祝活动从四旬斋开始。四旬斋从圣灰星期三到复活节刚好四十天,是自我反省、悔过的日子。

典型的复活节礼物跟春天和再生有关系:鸡蛋、小鸡、小兔子、鲜花,特别是百合花枣这一季节的象征。

复活节前夕,孩子们为朋友和家人给鸡蛋着色打扮一番。这些蛋有的煮得很老,有的只是空空的蛋壳。复活节那天早上,孩子们会发现床前的复活节篮子里装满了巧克力彩蛋、复活节小兔子、有绒毛的小鸡及娃娃玩具等。据说复活节兔子会将彩蛋藏在室内或是草地里让孩子们去寻找。一年一度的美国白宫滚彩蛋活动经常被电视台实况转播。

复活节也是向你所关怀的人关鲜花、盆景、胸花等地节日。许多去做礼拜的人这天也向教堂献上花束。成人们则往往互赠贺卡或小件礼品。

传统上人们在复活节给孩子们送去活的小鸡、小鸭、小兔子等,但孩子们太小往往不能恰当地喂这些小动物,所以究竟送什么礼物你得认真考虑一番


复活节的具体日期?在那天有什么习俗?

复活节在每年春分月圆之后第一个星期日。复活节习俗有复活节彩蛋、用花、点火、休息、节日礼物。1、彩蛋十二世纪时,人们在复活节节庆中加入鸡蛋,此蛋多涂以红色,也有绘成彩色和笑脸。故一般称之为“复活节彩蛋”(一般也称为复活蛋)。蛋的原始象征意义是为“春天—新生命的开始”。基督徒则用来象征“耶稣复活,走出石墓”。复活节彩蛋是复活节里最重要的食物象征,意味着生命的开始与延续。如今的彩蛋花样繁多,形式各异,如镂空的蛋雕一般亦可归入广义的彩蛋之列。2、用花复活节主流用花:百合花。在复活节这一天,是到处都可以见到那漂亮的百合花的影子,迷人的百合花象征着神圣和纯洁:人们都是喜爱以在春季、复活节左右的时候寻找那盛开的百合花来代表心中耶稣基督的圣洁。而形状十分像喇叭的百合花,也正像是在大声宣扬着我们心中耶稣基督复活了的好消息。3、点火这一天,孩子们最快乐的事是把圣火送到各家。他们在教堂前用圣火点燃树枝,然后奔跑着送到各家各户,其间充满着欢快的节日气氛。在德国的巴伐利亚地区,每年的复活节居民们都要举行火炬赛跑,以庆祝耶稣的再生。而北莱茵上威斯特法伦州的吕克台复活节滚火轮更是远近闻名。4、休息德国政府规定复活节休息两天。在节日里,家人团聚,品尝各种传统食品,亲戚朋友见面要互相祝贺。象征生命的蛋、火、水、兔等成了复活节的吉祥物。鸡蛋和兔子在西方是新的生命和兴旺发达的象征。5、节日礼物复活节那天早上,孩子们会发现床前的复活节篮子里装满了巧克力彩蛋、复活节小兔子、有绒毛的小鸡及娃娃玩具等。据说复活节兔子会将彩蛋藏在室内或是草地里让孩子们去寻找。一年一度的美国白宫滚彩蛋活动经常被电视台实况转播。

复活节有什么习俗?

1.复活节的日期 复活节是西方的一个非常重要的节日,但这个节日并不和咱们中国的节日一...2.复活节的由来 耶稣想必大家都知道,他被西方人称为救世主。但是最后不幸被门徒背叛,...3.过复活节的国家 每年过复活节的国家有很多,比如美国、英国、法国、德国、西班牙等国...4.复活节放假 复活节也会像咱们中国的法定节日一样会放假,大部分国家都是在星期五就开始放假,...5.复活节习俗 西方国家在复活节那天会有许多的习俗,像互送贺卡、小礼品,还有复活节彩...


美国人是怎么庆祝复活节的?

如今,节日游行已失去往日浓厚的宗教色彩。节日游行洋溢着喜庆的气氛,具有浓烈的民间特色和地方特色。在美国,游行队伍中即有身穿牛仔服踩高跷的小丑,也有活泼可爱的卡通人物米老鼠。在英国,游行多以介绍当地的历史和风土人情为主,游行者化装成为苏格兰风笛乐队以及皇宫卫士,吸引了众多的游客。复活节的到来还使人们纷纷换上新衣。过去基督教教徒会在节前去教堂行洗礼,然后穿上自己的新袍,庆祝基督的新生。穿戴一新的习俗保留至今,因为人们认为节日里不穿新衣是要倒运的。复活节期间,人们还喜欢彻底打扫自己的住处,表示新生活从此开始。

逆战黑暗复活节x是谁

1.尸龙——法国自然博物馆里巨大的史前蜥蜴标本,在变异病毒的攻击下肌体复苏,冲破屋顶飞向埃菲尔铁塔。
技能:极地狱火、龙车洪流等
2.蜘蛛女王——来自巴黎著名红灯区红磨坊的巨型蜘蛛,体内流淌着无数巴黎女人的欲望之血。
技能:欲望缠绕、大地抽吸等。
3.幽灵骑士——曾率领法兰西骑士团横扫欧陆的诺曼第公爵,死后与他的战马一同葬在地下1950米的凯旋地宫内,在变异病毒的刺激下“复活”,成为拥有超强战斗力的“尸骑士”,拥有马上和马下两种战斗形态。
技能:横扫欧洲、尸毒海啸等。
还有双 打手BOSS


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