SUNDAY OBSERVANCE UNKNOWN TO CHRISTIANITY BEFORE THE MIDDLE OF THE SECOND CENTURY.
Mistaken Notions Concerning the Beginning of Sunday Observance—No Sunday Observance in the New Testament2—Sunday Directly Referred to but Three Times—It is Never Spoken of as a Sabbath, nor as Commemorative of Christ’s Resurrection—The Bible does not State that Christ Rose on Sunday—Christ and His Disciples3 Always Observed the Sabbath—The “Change of the Sabbath” Unknown in the New Testament—The Sabbath Never Called “Jewish” in the Scriptures4, nor by Any Writer until after Paganism had Invaded the Church—Origin of Sunday Observance Found in Paganism—First Reference to Sunday Observance about 150 A.D.—No Writer of the Early Centuries Claimed Scriptural Reasons for Its Observance—Pagan Reasons and Arguments Adduced in Its Support; a Day of “Indulgence to the Flesh”—Pretended Scriptural Reasons, ex post facto.
There are few if any questions concerning which popular notions and ultimate facts are more at variance6 than the question of the early observance of Sunday. It is not uncommon7 for men to assert that “Sunday has been observed as the Christian1 Sabbath ever since the resurrection of Christ”; while the fact is, that the first authentic8 and definite statement concerning Sunday observance was made by Justin Martyr9 as late as 150 A.D. Even if we accept the passage quoted from[172] the Didache, the portion of that document in which the reference occurs cannot be placed earlier than 150, and it is probably much later. Since the facts as they appear in the New Testament can be easily obtained, I shall take only space enough to state them briefly10.
“The first day of the week,” Sunday, is definitely referred to but three times in the New Testament. Each of the Evangelists speaks of the day on which Christ’s resurrection was made known to His disciples. These references are all to the same day.[161] The book of Acts has but one reference to Sunday[162]; and there is but one in all the Epistles.[163] Three other passages are quoted in favor of Sunday observance.[164]
It is so easy for the reader to examine these passages, and to compare them with popular notions and with what is said here, that I shall be content with the following summary of facts touching11 Sunday observance in the New Testament:
Six passages are quoted in favor of such observance. Only three of these passages mention the first day of the week in any manner. Neither of them speaks of it as sabbatic, or as commemorative of any event, or sacred, or to be regarded above[173] other days, and it is only by vague and illogical inferences that either of them is made to produce a shadow of proof for such a change. Concerning the other three, it is only supposed by the advocates of the popular theory, that they in some way refer to the first day. To this, therefore, does the “argument from example” come, when carefully examined. The New Testament never speaks of, or hints at, a change of the Sabbath; it contains no notice of any commemorative or sabbatic observance of Sunday. It does tell of the repeated and continued observance of the Sabbath by Christ and His Apostles. Will the reader please examine the Bible to see whether these things are so. Sunday is a myth, as far as the Bible is concerned, and the theory of a “change of the Sabbath by divine authority,” had its birth with English Puritanism less than three hundred years ago.
Christ’s Resurrection and Sunday.
Another popular notion is equally unsupported by New Testament history. The Bible never associates the observance of Sunday, or of any other day, with the resurrection of Christ. The Bible does not state that Christ rose from the grave on Sunday. The most that can be said on this point is, that when the friends of Christ first came to the tomb it was empty. He had risen and[174] gone. Matthew xxviii., 1, shows that the first visit was made ‘late on the Sabbath,’ i. e. on Saturday afternoon before sunset, at which time the tomb was empty.[165]
All references to Sunday are fully12 accounted for on other considerations than that it was a sacred or a commemorative day. New Testament arguments in favor of Sunday observance are all ex post facto; they were developed after the practice had been initiated13 for other reasons.
The Sabbath in the New Testament.
The history of the Sabbath in the New Testament is as much at variance with popular notions as is the history of Sunday. The statement sometimes made that “The Sabbath was never observed after the resurrection of Christ,” contains as much error as can be put into that number of words. Since the facts are in the hands of every reader of the New Testament, only a general summary of them is given here.
Collating14 the facts, and summing up the case as regards the example of Christ and His Apostles, it stands as follows:
1. During the life of Christ the Sabbath was always observed by Him and by His followers15.[175] He corrected the errors and false notions which were held concerning it, but gave no hint that it was to be abrogated16.
2. The book of Acts gives a connected history of the recognition and observance of the Sabbath by the Apostles while they were organizing many of the churches spoken of in the New Testament. These references extend over a period of eight or nine years, the last of them being at least twenty years after the resurrection.
3. In all the history of the doings and teachings of the Apostles, there is not the remotest reference to the abrogation17 of the Sabbath.
Had there been any change made or beginning to be made, or any authority for the abrogation of the Sabbath law, the Apostles must have known it. To claim that there was is therefore to charge them with studiously concealing18 the truth. And also, with recognizing and calling a day the Sabbath which was not the Sabbath.
Add to these considerations the following facts:
(a) The latest books of the New Testament, including the Gospel of John, were written about the year ninety-five or later. In none of these is there any trace of the change of the Sabbath, nor is the abrogation of the Sabbath law taught in them.
(b) The Sabbath is mentioned in the New Testament sixty times, and always in its appropriate character.
[176]
Thus the law and the gospel are in harmony, and teach that “the seventh day is the Sabbath of the Lord thy God.”
But some will say, “Christ and His Apostles did all this as Jews, simply.” If this be true, then Christ lived and taught simply as a Jew and not as the Saviour20 of the world. On the contrary, He was at war with the false and extravagant21 notions of Judaism concerning questions of truth and duty. If Christ were not a “Christian,” but a “Jew,” what becomes of the system which He taught? If His first followers, who perilled22 all for Him and sealed their faith with their blood, were only Jews, or worse, were dissemblers, doing that which Christians23 ought not to do, for sake of policy, where shall Christians be found? The assumption dies of its own inconsistency. More than this, New Testament history repeatedly states that the Greeks were taught on the Sabbath the same as the Jews; and in those churches where the Greek element predominated there is no trace of any different teaching or custom on this point. The Jewish Christians kept up their national institutions, for a time, such as circumcision and the passover, while all Christians accepted the Sabbath as a part of the law of God. The popular outcry against the Sabbath as “Jewish” is unscriptural. Christ was in all respects, as regards nationality, a Jew. So[177] were all the writers of the Old Testament, and all the writers of the New Testament. God has given the world no word of inspiration in the Bible, from Gentile pen, or Gentile lips. Is the Bible therefore “Jewish”? The Sabbath, if possible, is less Jewish than the Bible. It had its beginning long before a Jew was born. It is God’s day marked by His own example, and sanctified by His blessing25, for the race of man, beginning when the race began, and can end only when the race shall cease to exist. Christ recognized it under the Gospel as He recognized each of the other eternal laws with which it is associated in the Decalogue; recognized them as the everlasting26 words of His Father, whose law He came to magnify and fulfil. It is manifestly unjust and unchristian to attempt to thrust out and stigmatize27 any part of God’s truth as “Jewish,” when all of God’s promises and all Bible truths have come to us through the Hebrew nation.[166]
As we were compelled to go outside the Bible to find the influences which undermined the Decalogue and the Sabbath, so we must seek for the origin of Sunday observance outside of that book.[178] We find the first mention of such observance, and of reasons therefor, in the same author, Justin, who we have seen was the first to formulate28 the anti-law and anti-Sabbath doctrines29 which have already been examined.[167]
This earliest reference to Sunday observance is found in Justin’s Apology as follows:
“On the day called Sunday, all who live in cities or in the Country, gather together to one place, and the memoirs31 of the apostles or the writings of the prophets are read as long as time permits; then when the reader has ceased, the president verbally instructs and exhorts32 to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread, and wine, and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent33 saying Amen; and there is a distribution to each, and a participation34 of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans35 and widows, and those who, through sickness or any other cause, are in want, and those who are in bonds, and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold[179] our common assembly, because it is the first day on which God, having wrought36 a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn37 (Saturday); and on the day after that of Saturn which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.”[168]
There is nothing scriptural in the reasons given by Justin; the first is purely38 fanciful, and is in accord with the prevailing39 gnostic speculations40 of those times. His statement that Christ was crucified on Friday is the beginning of a popular error, which has come down, not unchallenged, but largely uninvestigated. Some writers claim that the last clause intends to state that Christ taught His disciples when He first appeared to them, what Justin had written concerning the Sunday; but one has only to read Justin’s words to see how entirely42 unfounded such a claim is. At all events, there is not a word in Scripture5 to support the reasons adduced by Justin for Sunday observance.
It is important that the reader note carefully what sort of Sunday observance Justin describes. Laying aside all “suppositions,” and “inferences,” and ex-post-facto conclusions, we learn from him[180] that at the middle of the second century a form of religious service was held on Sunday. But it is equally evident that there was no sabbatic regard for the day. Sir William Domville summarizes the case as follows:
“This inference appears irresistible43 when we further consider that Justin, in this part of his Apology, is professedly intending to describe the mode in which Christians observed the Sunday.... He evidently intends to give all information requisite44 to an accurate knowledge of the subject he treats upon. He is even so particular as to tell the Emperor why the Sunday was observed; and he does, in fact, specify45 every active duty belonging to the day, the Scripture reading, the exhortation46, the public prayer, the Sacrament, and the alms-giving: why then should he not also inform the Emperor of the one inactive duty of the day, the duty of abstaining47 from doing in it any manner of work? The Emperor well knew that such abstinence was the custom of all his Jewish subjects on the Saturday (die Saturni), and could readily have understood it to be the custom of his Christian subjects on the Sunday (die Solis, as Justin calls it in his Apology), and, therefore, if such was the custom of Christians in Justin’s time, his description of their Sunday duties was essentially49 defective50. It is not, however, at all probable that he would intend to omit noticing so important a characteristic of the day, as the Sabbatical observance of it, if it was in fact Sabbatically observed. But even were it probable he should intend to omit all mention of it in his Apology to the Emperor, it would be impossible to imagine any sufficient cause for his remaining silent on the[181] subject in his Dialogue with Trypho the Jew; and this whether the Dialogue was real or imaginary, for if the latter, Justin would still, as Dr. Lardner has observed, ‘choose to write in character.’... The testimony51 of Justin, therefore, proves most clearly two facts of great importance in the Sabbath controversy52: the one, that the Christians in his time observed the Sunday as a prayer day; the other, that they did not observe it as a Sabbath-day.”[169]
Such is the summary of the case at the year 150 A.D. No-Sabbathism and a form of Sunday observance were born at the same time. Trained in heathen philosophies until manhood, Justin accepted Christianity as a better philosophy than he had before found. Such a man and those like him could scarcely do other than build a system quite unlike apostolic Christianity. That which they did build was a paganized rather than an apostolic type.
Pagan Reasons for Observing Sunday.
Pagan philosophy as a source of argument in favor of the observance of Sunday is made still more prominent by Clement53 of Alexandria, as follows:
“And the Lord’s day Plato prophetically speaks of in the tenth book of the Republic, in these words: ‘And when seven days have passed to each of them in the[182] meadow, on the eighth they are to set out and arrive in four days.’ By the meadow is to be understood the fixed54 sphere, as being a mild and genial55 spot, and the locality of the pious56; and by the seven days each motion of the seven planets, and the whole practical art which speeds to the end of rest. But after the wandering orbs57 the journey leads to heaven, that is, to the eighth motion and day. And he says that souls are gone on the fourth day, pointing out the passage through the four elements. But the seventh day is recognized as sacred, not by the Hebrews only, but also by the Greeks; according to which the whole world of all animals and plants revolve59. Hesiod says of it:
“‘The first, and fourth, and seventh day were held sacred.’
“And again:
“‘And on the seventh the sun’s resplendent orb58.’
“And Homer:
“‘And on the seventh, then came the sacred day.’
“And:
“‘The seventh was sacred.’
“And again:
“‘It was the seventh day, and all things were accomplished60.’
“And again:
“‘And on the seventh morn we leave the stream of Acheron.’
“Callimachus the poet also writes:
“‘It was the seventh morn, and they had all things done.’
“And again:
“‘Among good days is the seventh day, and the seventh race.’
“And:
“‘The seventh is among the prime, and the seventh is perfect.’
[183]
“And:
“‘Now all the seven were made in starry61 heaven,
In circles shining as the years appear.’
“The Elegies62 of Solon, too, intensely deify the seventh day. And how? Is it not similar to Scripture when it says, ‘Let us remove the righteous man from us, because he is troublesome to us?’ When Plato, all but predicting the economy of salvation63, says in the second book of the Republic, as follows: ‘Thus he who is constituted just shall be scourged64, shall be stretched on the rack, shall be bound, have his eyes put out; and, at last, having suffered all evils, shall be crucified.’”[170]
A similar combination of pagan error and wild speculation41 is found in another of Clement’s works, where he discusses reasons for fasting on Wednesday and on Friday, and also considers how one may keep Sunday. Writing of the “True Gnostic,” Clement says:
“He knows also the enigmas65 of the fasting of those days—I mean the Fourth and the Preparation. For the one has its name from Hermes, and the other from Aphrodite. He fasts in his life, in respect of covetousness66 and voluptuousness67, from which all the vices68 grow. For we have already often above shown the three varieties of fornication, according to the apostle—love of pleasure, love of money, idolatry. He fasts then, according to the law, abstaining from bad deeds, and according to the perfection of the Gospel, from evil thoughts. Temptations are applied69 to him, not for his purification, but, as we have[184] said, for the good of his neighbors, if, making trial of toils70 and pains, he has despised and passed them by.
“The same holds of pleasure. For it is the highest achievement for one who has had trial of it, afterwards to abstain48. For what great thing is it, if a man restrains himself in what he knows not? He, in fulfilment of the precept71 according to the Gospel, keeps the Lord’s day, when he abandons an evil disposition72, and assumes that of the Gnostic, glorifying73 the Lord’s resurrection in himself. Further also when he has received the comprehension of scientific speculation, he deems that he sees the Lord, directing his eyes towards things invisible, although he seems to look on what he does not wish to look on; chastising74 the faculty75 of vision, when he perceives himself pleasurably affected76 by the application of his eyes; since he wishes to see and hear that alone which concerns him.”[171]
Clement on the Sabbath Law.
Prominent examples of paganism are found in Clement’s Gnostic Exposition of the Decalogue. Discoursing77 upon the Fourth Commandment, he says:
“Having reached this point, we must mention these things by the way, since the discourse78 has turned on the seventh and the eighth. For the eighth may possibly turn out to be properly the seventh, and the seventh manifestly the sixth, and the latter properly the Sabbath, and the seventh a day of work. For the creation of the world was concluded in six days. For the motion of the[185] sun from solstice to solstice is completed in six months, in the course of which, at one time the leaves fall, and at another plants bud and seeds come to maturity79. And they say that the embryo80 is perfected exactly in the sixth month, that is, in one hundred and eighty days in addition to the two and a half, as Polybus the physician relates in his book On the Eighth Month, and Aristotle the philosopher in his book On Nature. Hence the Pythagoreans, as I think, reckon six the perfect number, from the creation of the world, according to the prophet, and call it Meseuthys and Marriage, from its being the middle of the even numbers, that is, of ten and two. For it is manifestly at an equal distance from both.”[172]
The next paragraph is too gross to appear in this place. Toward the close of this learned (?) “exposition,” Clement gives birth to the following curious argument from the Psalms81:
“And the blessed David delivers clearly to those who know the mystic account of seven and eight, praising thus: ‘Our years were exercised like a spider. The days of our years in them are seventy years; but if in strength, eighty years. And that will be to reign82.’ That, then, we may be taught that the world was originated, and not suppose that God made it in time, prophecy adds: ‘This is the book of the generation, also of the things in them, when they were created in the day that God made heaven and earth.’ For the expression, ‘when they were created’ intimates an indefinite and dateless production. But the expression ‘in the day that God made,’ that is, in and by[186] which God made ‘all things,’ and ‘without which not even one thing was made,’ points out the activity exerted by the Son. As David says, ‘This is the day which the Lord hath made; let us be glad and rejoice in it’; that is, in consequence of the knowledge imparted by Him, let us celebrate the divine festival; for the Word that throws light on things hidden, and by whom each created thing came into life and being, is called day. And in fine, the Decalogue, by the letter Iota83, signifies the blessed name, presenting Jesus, who is the Word.”[173]
Pagan nonsense could scarcely go further, and yet this man wielded84 a prominent influence in developing the doctrine30 of Sunday Observance.
Tertullian on the Sabbath.
Tertullian was a prolific85 writer, and one not noted86 for consistency24. He taught the abolition87 of the Sabbath (see Against the Jews, chapter iv.), and refers to the observance of Sunday without giving formal reasons therefor. But incidental references which he makes show how the Sunday, although it had then come to be called the “Lord’s Day,” still bore the heathen characteristics. Witness the following:
“The Holy Spirit upbraids88 the Jews with their holy-days. ‘Your Sabbaths, and new moons, and ceremonies,’ says He, ‘My soul hateth.’ By us, to whom Sabbaths are strange, and the new moons and festivals formerly89 beloved[187] by God, the Saturnalia and New-Year’s and Midwinter’s festivals and Matronalia are frequented—presents come and go—New-Year’s Gifts—games join their noise—banquets join their din19! Oh, better fidelity90 of the nations to their own sect91, which claims no solemnity of the Christians for itself! Not the Lord’s day, not Pentecost, even if they had known them, would they have shared with us; for they would not fear lest they would seem to be Christians. We are not apprehensive92 least we seem to be heathens! If any indulgence is to be granted to the flesh, you have it. I will not say your own days, but more too; for to the heathens, each festive93 day occurs but once annually94; you have a festive day every eighth day. Call out the individual solemnities of the nations and set them out into a row, they will not be able to make up a Pentecost.”[174]
Here we have the native character of the Sunday truly set forth95; a day of “indulgence to the flesh.” Such was the legitimate96, the unavoidable fruitage of this semi-pagan festivalism, a fruitage which poisoned the Church rapidly and almost fatally.
It is enough to add under this head, that no writer of the first three hundred years gives, or attempts to give, a scriptural reason for observing Sunday. There are no such reasons to give.
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1
Christian
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| adj.基督教徒的；n.基督教徒 | |
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testament
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| n.遗嘱；证明 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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variance
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| n.矛盾，不同 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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briefly
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| adv.简单地，简短地 | |
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touching
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| adj.动人的，使人感伤的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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collating
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| v.校对( collate的现在分词 )；整理；核对；整理（文件或书等） | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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abrogated
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| 废除（法律等）( abrogate的过去式和过去分词 )； 取消； 去掉； 抛开 | |
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abrogation
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| n.取消，废除 | |
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18
concealing
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| v.隐藏，隐瞒，遮住( conceal的现在分词 ) | |
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19
din
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| n.喧闹声，嘈杂声 | |
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saviour
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| n.拯救者，救星 | |
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21
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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perilled
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| 置…于危险中（peril的过去式与过去分词形式） | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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stigmatize
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| v.污蔑，玷污 | |
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formulate
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| v.用公式表示；规划；设计；系统地阐述 | |
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29
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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doctrine
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| n.教义；主义；学说 | |
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memoirs
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| n.回忆录；回忆录传( mem,自oir的名词复数) | |
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exhorts
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| n.劝勉者，告诫者，提倡者( exhort的名词复数 )v.劝告，劝说( exhort的第三人称单数 ) | |
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assent
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| v.批准，认可；n.批准，认可 | |
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participation
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| n.参与，参加，分享 | |
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orphans
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| 孤儿( orphan的名词复数 ) | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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Saturn
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| n.农神，土星 | |
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purely
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| adv.纯粹地，完全地 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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speculation
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| n.思索，沉思；猜测；投机 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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specify
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| vt.指定，详细说明 | |
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exhortation
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| n.劝告，规劝 | |
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abstaining
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| 戒（尤指酒），戒除( abstain的现在分词 )； 弃权（不投票） | |
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abstain
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| v.自制，戒绝，弃权，避免 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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defective
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| adj.有毛病的，有问题的，有瑕疵的 | |
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testimony
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| n.证词；见证，证明 | |
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controversy
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| n.争论，辩论，争吵 | |
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clement
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| adj.仁慈的；温和的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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orbs
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| abbr.off-reservation boarding school 在校寄宿学校n.球，天体，圆形物( orb的名词复数 ) | |
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orb
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| n.太阳；星球；v.弄圆；成球形 | |
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revolve
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| vi.(使)旋转；循环出现 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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starry
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| adj.星光照耀的, 闪亮的 | |
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elegies
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| n.哀歌，挽歌( elegy的名词复数 ) | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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scourged
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| 鞭打( scourge的过去式和过去分词 )； 惩罚，压迫 | |
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enigmas
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| n.难于理解的问题、人、物、情况等，奥秘( enigma的名词复数 ) | |
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covetousness
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voluptuousness
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| n.风骚，体态丰满 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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applied
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| adj.应用的；v.应用，适用 | |
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toils
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| 网 | |
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precept
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| n.戒律；格言 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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glorifying
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| 赞美( glorify的现在分词 )； 颂扬； 美化； 使光荣 | |
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chastising
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| v.严惩（某人）（尤指责打）( chastise的现在分词 ) | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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affected
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| adj.不自然的，假装的 | |
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discoursing
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| 演说（discourse的现在分词形式） | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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embryo
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| n.胚胎，萌芽的事物 | |
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psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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iota
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| n.些微，一点儿 | |
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wielded
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| 手持着使用（武器、工具等）( wield的过去式和过去分词 )； 具有； 运用（权力）； 施加（影响） | |
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prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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noted
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| adj.著名的，知名的 | |
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abolition
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| n.废除，取消 | |
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upbraids
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| v.责备，申斥，谴责( upbraid的第三人称单数 ) | |
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formerly
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| adv.从前，以前 | |
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fidelity
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| n.忠诚，忠实；精确 | |
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sect
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| n.派别，宗教，学派，派系 | |
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apprehensive
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| adj.担心的，恐惧的，善于领会的 | |
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festive
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| adj.欢宴的，节日的 | |
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annually
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| adv.一年一次，每年 | |
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forth
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| adv.向前；向外，往外 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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