跟读练习: What the First Christians Really Believed Will Surprise You - 通过视频学习英语口语

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One of the surprising things that await any student of the New Testament

when they study the text academically whether at university

or at home reading academic texts is just how unorthodox

and heretical the earliest Christian beliefs were compared to the later beliefs of the church.

And I just want to share with you what some of these beliefs actually were

because they I found them quite surprising when I first read about them and I'm going to use as my guide

Jimmy Dunn's book unity

and diversity in the new testament an inquiry into the character of earliest christianity

and Jimmy Dunn as I've said before is a leading new testament scholar professor

at the university of durham

and he says in his book page 255 under the chapter

just how orthodox was earliest palestinian christianity he says the following the first christians were jews

luke's account of the range of nationalities present at pentecost this

is the great falling of the holy spirit in acts chapter

2 where they where they all receive the holy spirit people

from all the nations of the earth apparently are congregated there

but they were all jews and proselytites in other words they weren't gentiles these were committed people committed to judaism

and even though they believed that jesus was the messiah

and risen from the dead that did not alter their standing

or outlook as jews

and dunn continues they apparently continued to observe the law without

question this is the jewish law the 613 commandments given to moses

not interpreting their traditions of Jesus's words and actions in a manner hostile to the law

nothing in what they understood about Jesus teaching told them to

reject the law hence the Pharisees seem to have seen in them little

or nothing of the threat which Jesus had posed

acts 5 33 onwards and not a few became members of the Jesus sect

while still remaining Pharisees Acts 15 5 21 20 hence to the shock of the Cornelius episode to the Jerusalem believers

it had not occurred to them that faith in Jesus the Christ might make the purity law irrelevant

so they had no understanding from Jesus that he had abolished the law

or made what was unclean clean in regards to food at

all he continues they evidently continue to be firmly attached to

the temple the Jerusalem temple attending daily at the hour hours of prayer acts 2 46

and 3 1 regularly coming together there for mutual support

and in order to teach

and evangelize the the hour of prayer is the hour of

sacrifice it's not like going to church in the church of England

or episcopalian church for prayers this is the temple was built for sacrifice and that's why

it existed another characteristic was their distinctive belief in the imminent

parousia of Jesus that's the return of Jesus the son of

man this belief however seems to have stayed within the framework

of Jewish eschatological hope this is probably the chief reason why they remained

so firmly rooted in Jerusalem

and centered on the temple for the temple was the obvious focal point of the imminent consummation as Malachi 3.1 clearly indicated.

This would also explain why there was such a lack of concern for the Gentiles

or for mission outside of Jerusalem amongst the earliest Jerusalem community

they didn't go into all of the nations to evangelize as

later christian tradition believed they did they stayed in jerusalem they

stayed amongst the jews as jews they were still only thinking in terms of israel acts 1 6 22

and following and 2 39 all that are far off

which refers to the jews of the diaspora in short he says it is evident

that the earliest community in no sense felt themselves to be

a new religion distinct from judaism this is a really important

point today after two thousand years of christian tradition we think of christianity

and judaism as a completely separate and independent religions but actually the earliest community after jesus ascended into heaven were Jews,

practicing Jews and within the Jewish faith there was no sense of a boundary line drawn between themselves

and their fellow Jews they saw themselves simply as fulfilled Judaism, the beginning of eschatological Israel

and the Jewish authorities evidently did not see them as anything very different from themselves they held one or two eccentric beliefs, so did other jewish sects

but otherwise they were holy jewish indeed we may put the

point even more strongly since judaism has always been concerned more with orthopraxy than with orthodoxy

right practice rather than right belief the earliest christians were not simply jews

but in fact continued to be quite orthodox jews these were

no liberals jews they were no apostate jews these were very traditional committed jews notice then

that this is the group with whom christianity proper all began only their belief in jesus as messiah

and risen and their belief

that the last days were upon them mark them out as different from the majority of their fellow jews.

none of the other great christian distinctiveness distinctives that come to expression in and through Paul are present.

So none of the great theological beliefs developed by Paul much later on you know the idea

that Jesus the messiah died for people's sins is absent, the idea the law has been abolished is absent, the idea that the temple is no longer central is absent

and so the idea that that gentiles don't follow the law if they become part of judaism is absent.

Rather altogether it is a form of christianity

which we today would scarcely recognize jewish christianity indeed

or perhaps more precisely a form of jewish massianism a massianic renewal movement within pre-70s judaism

so this is before the temple was destroyed in a.d 70 of course and then dunn says

if we now shift our glance from the beginning of christianity forward 150 years

or so into the second century and beyond it at once becomes evident

and this is very interesting that the situation has significantly altered to put it mildly.

Jewish Christianity so far from being the only form of Christianity is now being classified as unorthodox and heretical.

there seem to have been several groups of Jewish Christians whose

beliefs put them beyond the pale of the emerging great church

one at least preserved an ancient title for early christians nazareans

acts 24 5 the quran of course says something very interesting

about these people what were they called in the quran the

name probably embodied a claim to preserve the true tradition against

the antinomian Christian communities elsewhere antinomian meaning those who were against

the law who rejected the law now the best-known sect whose

name became a kind of stereotype in the great church polemic

against Jewish Christians was the Ebionites the Ebionites that's a name to remember

if want to really grasp the original faith of the early church rather than Paul's Christianity the Ebionites

and Dunn outlines three significant characteristics of this of this now

heretical Jewish Christian faith first one not surprisingly is their faithful adherence to the Jewish law

Justin Martyr the second century gentile convert to Paul's Christianity , very famous early father,

knew of Jews who believed in Christ and who kept the law without insisting

that all Christians should but he also knew others who not only kept the law themselves

but who also compelled Gentile believers to keep it too

so that's very interesting and then the next section here

and I'm skimming lot of the detail here just to give

you a concise flavour rather than exhaustive survey is what Dunn calls the exaltation of James

and the denigration of Paul the exaltation of James the brother the actual brother of Jesus

100

and the denigration of Paul that's obviously the apostle Paul it

101

is clearest in the clementine literature now the clementine literature was

102

a body of jewish christian writings from the second century it

103

is clearest in the clementine literature where james appears as the

104

head of the jerusalem jerusalem church from the first ordained bishop in it by the lord as for peter he

105

and the other apostles are shown as subordinate to james

106

and must give account of their work to him

107

which is very interesting so james is the very very head of the church

108

exaltation of james is accompanied as i said by denigration of paul so you know really putting him down.

109

Araneus, Origen, Eusebius and Epiphanius number rejection of Paul as one of the characteristics of the Ebionite faith

110

and of the other Jewish Christian sects as well in the clementines this Jewish writings again Paul is vehemently attacked.

111

Peter calls him the man who is my enemy

112

and dismisses his claim to have seen the risen christ wow

113

in jewish christianity in general paul was the arch enemy responsible for the rest of christianity's rejection of the law

114

and himself an apostate from the law i mean this is

115

seriously interesting paul was seen as an absolute danger heretic apostate from the original Jewish Christian faith of the earliest church.

116

he was not seen as some kind of hero he was an enemy the enemy

117

because of course he taught people to abandon key aspects of the Jewish faith and perhaps now the most significant

118

belief of the Ebionites was called adoptionism one of the most

119

frequently attested features of Ebionite Christology is found in clearest expression

120

in one of the early fathers description of it as a chap called Epiphanius

121

and he describes there the Ebionite view is this

122

Christ they call the prophet of truth

123

and Christ the son of god on account of his progress in virtue

124

and the exaltation which descended upon him from above they want him to be only a prophet

125

and man and son of god and christ and mere man as we said before who attained by a virtuous life

126

the right to be called son of god so for the ebionites the original christian belief

127

in the earliest community all the way through to the second century these people who inherited and continued

128

that tradition jesus was a prophet a man who by virtue of his excellence could be called son of god

129

but certainly was not divine and dunn continues

130

if these are indeed the three principal features of heretical Jewish

131

Christianity then a striking point emerges this is the features of

132

second century Ebionite views heretical Jewish Christianity would appear to be not

133

so very different from the faith of the first Jewish believers' wow and then he continue here

134

a bit about the it gives a bit more information here about the adoptionist Christology the idea

135

that in a sense Jesus was adopted by God on an honorary kind of designation as son of God

136

but not literally begotten of God through all the ages and divine anything like that.

137

The adoptionist Christology of the Ebonites too seems to have a

138

firm anchor point in the earliest Christian attempts to express faith in Jesus the Christ.

139

If you look at Acts 2 36, Acts 13 33 for example

140

and also note acts 2 22 jesus of nazareth a man attested to you by god

141

so he was a man credited or tested by god

142

and also 10 38 jesus was able to do to do good

143

and heal for god was with him it doesn't say he was god

144

but god was with him very interesting

145

and then just to conclude this before i weary your patience totally final paragraph

146

and this is jimmy dunn's summary of this

147

and this the author jimmy dunn is a christian he believes

148

in the trinity he's an ordained minister of the church

149

but he's an honest historian which is why he is

150

so honored by other historians and scholars for his integrity in his research

151

and he says this in short apart from the different attitudes

152

to the temple cult the measure of agreement between the earliest jewish believers

153

and the ebionites is quite striking the heretical jewish christianity of the second

154

and third centuries apparently has no closer parallel than the earliest christian community in jerusalem

155

indeed on the basis of this evidence the heretical Jewish Christianity

156

of the later centuries could quite properly claim to be more

157

truly the heir of earliest Christianity than any other expression of Christianity wow

158

so just read that again this is talking about the ebionites the heretical Jewish Christianity of the second

159

and third centuries has no closer parallel than the earliest christian

160

community in jerusalem heretical jewish christianity of the later centuries could

161

quite properly claim to be more truly the heir of earliest

162

christianity than any other expression of christianity than paul than the catholic church than the gnostics than whoever whatever whatever

163

and what do they believe

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实用短语与搭配

academic texts：学术文本。例如：“研究早期基督教需阅读大量academic texts”。
eschatological hope：末世论的盼望。在宗教讨论中常用，描述对世界终结的期待。
mutual support：相互支持。可用于日常交流，如“社区成员间的mutual support很重要”。
evangelize：传福音。宗教语境中常见，也可泛指传播理念。
firmly rooted in：深深植根于。例如：“早期基督教firmly rooted in犹太文化”。

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现在就打开视频，找到“the first christians were jews...evangelize”这段内容，开始你的shadowspeak练习！先听一遍原音，注意语调与停顿；再逐句跟读，模仿发音和节奏。重复3次后，尝试不看字幕复述。这个方法能快速提升你的口语流畅度和听力敏感度，是“英语影子跟读”的经典训练方式。记得利用“看视频学英语”的优势，结合画面理解语境，让学习更高效。想要更多资源？可以搜索“shadowing site”，找到适合的材料坚持练习，你会惊喜地发现进步！

视频中的语法

说话人最常用的结构，并附上视频中的原话：

结构	视频中的用法
被动语态 be + 过去分词 — 强调发生了什么，而不是谁做的	were compared · are congregated · was built
定语从句 who / which + 从句 — 补充说明人或事物	those who were · man who is · people who inherited
现在完成时 have/has + 过去分词 — 过去发生但与现在仍有关联的事	I've said · has always been · has been abolished

什么是跟读法？

跟读法 (Shadowing) 是一种有科学依据的语言学习技巧，最初开发用于专业口译员的培训，并由多语言者Alexander Arguelles博士普及。这个方法简单而强大：您在听英语母语原声的同时立即大声重复——就像是一个延迟1-2秒紧跟说话者的影子。与被动听力或语法练习不同，跟读法强迫您的大脑和口腔肌肉同时处理并模仿真实的讲话模式。研究表明它能显着提高发音准确性，语调，节奏，连读，听力理解和口语流利度——使其成为雅思口语备考和真实英语交流最有效的方法之一。

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