cyanic-selkie/wikianc huggingface dataset:
河北雄安新区中级人民法院
历史
2018年11月23日，河北省第十三届人大常委会第七次会议通过《河北省人民代表大会常务委员会关于河北雄安新区中级人民法院和河北省人民检察院雄安新区分院人事任免暂行办法》. 根据此规定，雄安新区中院院长由主任会议提名，省人大常委会决定任命，提请任命中院院长时，提名人需向省人大常委会作出说明；副院长、审判委员会委员、庭长、副庭长、审判员由河北省高级人民法院院长提名，省人大常委会任命.
12月17日，最高人民法院审判委员会全体会议通过《关于河北雄安新区中级人民法院及所辖基层人民法院案件管辖问题的批复》. 此前，中央机构编制委员会办公室曾下发《中央编办关于设立河北雄安新区中级人民法院和河北省人民检察院雄安新区分院的批复》.
2019年1月4日，河北省人大常委会宣布任命刘光辉为河北雄安新区中级人民法院院长、审判委员会委员、审判员. 1月10日，河北雄安新区中级人民法院挂牌成立.
鄭仁基 (演員)
鄭仁基（정인기，），韓國男演員.
十二使君之亂
十二使君之亂（），為越南歷史中的一段時期. 在吳朝開國者吳權去世後，大臣楊三哥篡奪吳朝繼承者吳昌岌的王位，爆發十二使君之亂，越南歷史進入十二使君時期. 地方豪強紛紛割據，自稱使君. 雖然吴权的次子吴昌文擊敗楊三哥，重建吳朝. 但由於未能平定諸使君，所以在十二使君之亂後已非吳朝時期. 越南北部直到丁部領崛起後方統一，並建立丁朝.
楊三哥、吳昌文時期
越南吳朝時的十二使君動亂，與前吳王權死後，外戚楊三哥篡位有關. 945年，吳權去世，楊三哥奪位，吳權的長子吳昌岌隨即出逃到茶鄉（在今越南海陽省金城縣）的范令公. 三哥派遣指揮使楊吉利及杜景碩（十二使君之一）追捕昌岌，往來數次，但范令公卻將昌岌隱藏到山林間，結果還是不獲而回.
950年，太平、唐阮二村發生叛亂，楊三哥派遣吳權次子吳昌文、楊吉利、杜景碩領兵征討. 途中，吳昌文發起兵變，杜景碩等加以支持. 結果，吳昌文得勝，成為吳朝新君.
據《欽定越史通鑑綱目》提到，「自三哥篡立，土豪競起，昌文復國，政尚姑息，不能相一. 」 縱然吳昌文成為國君，但其管治威信低落，朝廷及地方都充滿矛盾和衝突. 吳昌文與兄長吳昌岌一同稱王，共理國事，但因吳昌岌「擅作威柄」，所以二王之間出現裂痕（吳昌岌於954年去世）. 951年，華閭洞（位於今越南寧平省嘉遠縣）的丁部領「以山谿險固，不修臣職」，昌文、昌岌二王雖曾一同征討，但也未能剿滅，只把丁部領之子丁璉帶回作人質. 洮江郡人周泰「倔彊不服」，吳昌文親自將之消滅，昌文亦因此而「狃勝而驕」.
群雄競起
吳昌文戰死後，吳氏王室的威聲，更加低落，他的姪兒吳昌熾（吳昌岌子）也僅能以「吳使君」的名義割據一方. 《大越史記全書》簡述了當時亂局：
這些使君各據地盤，在一段時間內，是「海內無主，十二使君爭長，莫能相統」. （各使君領地的位置及詳情，見下表. ）
全國統一
統一全國的主要人物，是後來建立丁朝的丁部領. 丁部領是驩州刺史丁公著的兒子，割據華閭洞一地. 在他平定其叔父丁預後，聽聞十二使君之一，割據布海口的陳明公（陳覽）兵力較強、領地較廣、家產富有，而且「有德而無嗣」，於是與兒子丁璉投靠. 陳明公亦具有知人之明，「見其形貌魁奇，又有器量，因養為己子，愛遇之恩，日益隆厚」（見吳士連等《大越史記全書‧外紀全書‧吳紀‧吳使君》）. 於是讓他帶軍，進攻群雄，每戰皆克. 丁部領又親率三萬兵馬降服使君范防遏，讓他擔當自己手下的將領.
陳明公死時，丁部領擊敗了吳先主子弟五百人餘的來犯，從此「部落無不服者. 自此京府吏民，皆心歸之. 吳氏亡. 」
其他各使君的消滅，中國學者郭振鐸、張笑梅的《越南通史》裡有較詳細的描述. 其中，吳氏宗族裡的使君吳日慶和吳昌熾，丁部領採軍事和聯姻手段收服. 他把女兒嫁給吳日慶，又娶其母為妻. 至於攻打吳昌熾時，據傳聞，當進軍至昌熾割據的平橋時，丁部領以重兵將之震懾，並設宴勞軍，昌熾懾服而降.
丁部領對付使君杜景碩時，雙方對持年餘，後來杜景碩為流矢所中，其眾歸降丁部領.
對使君阮超之役亦甚為激烈. 阮超割據西扶烈，擁有重兵和大將數人，丁部領與之對戰時，折將四員，士卒折損頗重，一度失利. 後來命將領阮匐為先鋒、黎桓為後援，自己流當總帥，率戰象強攻阮超. 阮超仍頑強抵抗，分兵二路，一部份防守根據地，另一部份由他本人帶領，打算前去找使君阮寬和阮守捷求援. 但在途中渡河時，遇上狂風而覆沒. 丁部領獲悉，隨即派勇士十人潛入敵方根據地，縱火焚營，取得勝利.
最後，丁部領以將領黎桓、阮匐為先鋒，本人則殿後，分兵數路，以各個擊破的辦法，在年餘時間裡消滅矯公罕、矯順、阮寬、阮守捷、呂唐、李奎等使君.
香港科學青苗獎
第二屆賽事型式
第二屆賽事的總決賽於2006年5月13日完滿結束，這次比賽的十隊入圍決賽的參賽隊伍，比賽單位會對他們再加以培訓，以代表香港參加國際初中科學奧林匹克比賽. 不過事後有參與學校指這次比賽的題目設定及指引有欠清晰，期望來屆能夠加以完善.
李覺先
李覺先，贵州鎮遠人，明朝政治人物、同進士出身.
生平
崇禎十年（1637年）丁丑科進士，三甲二十八名，接替石確，擔任南直隶常州府宜興縣知縣，后卒於官. 由吳翔鳳接任知縣.
G.50戰鬥機
G.50箭式(意文:Freccia)戰鬥機是意大利最初研發的全鋁合金製單翼戰鬥機，有著可收放式起落架，原本採用可开闭座艙蓋但由於飛行員的反對而把座艙蓋拆除而變成開放式駕駛艙，原型機於1937年在比薩試飛成功，其外表和另一款同時代的意大利戰鬥機MC.200很相似，就連發動機的型號也相同. 由于意大利军方过于信任风冷径向发动机，也导致后期不得不补充德国DB.601发动机，甚至花高价购买生产许可.
主要型號
基本型 增加內載燃料量和加大垂直尾翼面積，發動機加上濾沙器以適應北非沙漠 雙座教練機型 換裝A76發動機，最快時速達530公里/小時但祇有1架 換裝德製DB601水冷式發動機但無投產 海軍雙座艦載攻擊機型，但由於意大利航空母艦遲遲未能使用而作廢
實戰
1940年10月28日開始，意軍G.50參加攻打希臘但遇上英軍的颶風式，G.50唯有改為對地攻擊而不再打空戰，1941年4月，G.50來到北非利比亞，同樣大多掛上炸彈執行對地攻擊任務，因為在空戰中，G.50雖有不錯轉彎能力但速度慢，火力也不足以擊落有裝甲保護的敵機，故即使遇上已算落伍機種的颶風式都陷入苦戰，1942年10月的阿拉曼戰役時祇下43架G.50，北非之戰後，意軍G.50退入西西里島，在後來的西西里島戰役時面對盟軍強大海空戰力，已完全落伍的G.50難以有任何作為.
G.50也有35架外銷芬蘭，參與了對蘇聯紅軍的冬季戰爭和繼續戰爭.
參考資料
作者:野原茂，譯者:林大維，麥田出版社，ISBN957-708-432-X
宁波交通
宁波交通由对外交通和城市交通组成. 对外交通主要沟通周边城市和各县市中心，而城市交通主要为市区居民出行提供服务.
宁波位于东海之滨，北临杭州湾，东临东海，因而历史上陆路运输并不发达 ，但是水运十分发达. 宁波港（明州港）长期以来一直是中国的重要港口. 在古代，明州港的货物上溯姚江，通过杭甬运河到达杭州，此后再通过京杭大运河到达全国各地. 近代以来，宁波的道路运输开始发展，尤其是近20年，伴随着港口的发展，宁波的道路运输逐渐发达，铁路和航空业日趋完善.
对外交通
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港口与水运
宁波出现港口的历史可以追溯到春秋时期. 当时的句章港是重要的军港. 唐代，明州港是全国最大的开埠港，对日贸易发达，文化交流频繁. 宋代，明州港与泉州港、广州港并列为中国三大对外贸易港口，为海上丝绸之路的重要出发点. 明代，宁波港由于倭寇侵扰和海禁政策走向衰落. 清代鸦片战争以后，南京条约将宁波划为通商口岸. 但是，由于上海港的崛起，宁波港未能得到较好的发展. 直到1973年，镇海港区开始建设，宁波港开始由内河港走向河口港. 1979年1月10日，北仑港开始建设，宁波港开始转变为海港. 1989年北仑港区被确定为中国大陆重点开发建设的四个国际深水中转港之一. 2006年1月1日，宁波舟山港正式启用，原“宁波港”和“舟山港”名称不再使用，成为中国大陆第一个跨地市港口.
宁波港口的发达得益于优良的自然条件和地理位置. 自然条件方面，宁波港以舟山群岛为屏障，码头建设无需设置防波堤. 进港水深超过18.2米，可开发的深水岸线超过120公里. 地理位置方面，宁波处于中国大陆海岸线的中部，向外可在1000海里内到达香港、釜山、神户等港口，向内可以通过长江和京杭大运河到达中国内陆地区. 目前，宁波舟山港宁波港域（即宁波港）共设有甬江港区、北仑港区、大榭港区、穿山港区、梅山港区、象山港区、石浦港区共七个港区，最大泊位吃水深度22.5米，可停靠25万吨级轮船. 主要经营的项目为集装箱、煤炭、原油、成品油、矿石、杂货等.
宁波的水上客运曾经十分发达，但是，随着公路与民航的发展，近年来，宁波的水上客运趋于没落. 至2010年仍在运营的水上客运航线为宁波-舟山轮渡、镇海甬江轮渡、象山港汽渡和三门湾轮渡. 但是，受到道路交通的冲击，宁波-舟山轮渡和镇海甬江轮渡客流下降明显. ，目前镇海甬江轮渡已停航 ，但是，水上货运仍然发达，尤其是杭甬运河重新疏浚之后，水水联运将成为宁波货物运输的新方式.
铁路
宁波最早的铁路是始建于清末民初的沪杭甬铁路宁波江北至慈城段. 后由于战乱和技术原因，该铁路并未全线贯通，仅延伸到曹娥江，称为沪杭甬铁路甬曹段. 甬曹段共设9个车站，起点站位于今宁波江北公园内，终点站位于马渚. 1938年，为防御日军进犯，杭甬铁路全线被拆除. 民国期间，旅沪宁波商人虞洽卿、乐振宝分别出资修建龙山铁路和育王铁道，运营小火车，但均在抗战期间被拆除. 中华人民共和国成立后，在原有甬曹铁路庄桥到马渚段的路基上重建曹甬铁路并跨过曹娥江直达萧山，形成萧甬铁路. 同时，从庄桥向南跨越姚江，在宁波南门地区修建新宁波站，并预留继续向东延伸至穿山半岛的条件. 1977年和1986年，分别修建了前往镇海港区和北仑港区的洪镇铁路和北仑支线. 2009年，甬台温铁路通车，结束了宁波没有高速铁路的历史. 2013年通车的杭甬客运专线使宁波接入全国高速铁路网.
在现有普速铁路和高速铁路的基础上，宁波正在建设宁波铁路枢纽工程. 该工程包括新建宁波铁路枢纽北环线、宁波站改建和宁波北站搬迁三个部分. 工程完成后，宁波铁路将形成“客货分线、南客北货”的环状铁路格局. 为方便港口进行海铁联运，在原有北仑支线的基础上，还将建设大榭、穿山港区铁路支线.
宁波地区规模最大的客运火车站为宁波站. 车站始建于1959年，重建并重新开放于2013年. 宁波站为杭深线上8台16线客运枢纽，可与轨道交通2号线、4号线、公交、出租车等其他交通方式零换乘. 此外，地区性客运站还包括萧甬铁路余姚站、甬台温铁路奉化站和宁海站以及杭甬客运专线余姚北站和庄桥站. 其中，庄桥站将和宁波站以及改建后的宁波东站一道组成宁波主城区“一城三站”的铁路客运体系. 货运方面，宁波北站是宁波地区最大的货运站，2014年搬迁至江北洪塘铁路编组站北侧. 规划中宁波铁路集装箱中心站是中国《中长期铁路网规划》提出的18个铁路集装箱中心站之一.
公路
宁波首条公路为1929年通车的城区至奉化公路. 民国统治时期，共修建宁波至穿山、横山、观城等处的公路14条，总长447公里. 中华人民共和国成立后，截至2010年，宁波公路总里程已达到10194.905公里，其中高速公路为384.855公里.
（杭州-沈家门线）曾经是经过宁波的唯一一条普通国道，宁波市内总长134.53公里. 该公路于1930年始建，1934年5月竣工. 1955年，修复因战乱而破坏的路段. 近年来，由于交通便利，329国道沿线的慈溪、余姚、北仑等地企业依国道布局，形成了近百里的沿线经济带. 在带来物流便利的同时，这种布局方式也带来了巨大的交通隐患 ，2019年起，329国道改为舟山-鲁山线，新增（丹东-东兴线）、（象山-义乌线）. 宁波境内的普通省道曾经有（浒山-溪口线）、（宁波-临海线）、（盛垫-宁海线）、（茅洋-石浦线）、（江口-拔茅线）、（象山-西山线）、（宁波-梁辉线）、（宁波-余姚线）、（骆驼-霞浦线）九条 ，2023年起改为（嘉善-象山线）、（鄞州-玉环线）、（余姚-温岭线）、（嘉善-余姚线）、（奉化-庆元线）、（镇海-萧山线）、（北仑-上虞线）、（鄞州-开化线）、（奉化-桐庐线）、（北仑-嵊州线）、（普陀-宁海线）、（象山-天台线）十二条.
1996年建成，连接杭州和宁波的杭甬高速公路是宁波，也是浙江省第一条高速公路，目前为的一部分. 此外，从北向南穿过宁波，北端通过杭州湾跨海大桥连接嘉兴市，南部连接台州市. 向西连接金华市. 经过舟山群岛连接舟山市. 经过象山港大桥跨越象山港连接象山县 ，未来将跨过三门湾抵达台州和温州. 连接宁波港穿山港区，便利港口集疏运. 将多条辐射状高速公路相连. 连接杭甬高速及杭甬高速复线 ，连接宁波舟山港石浦港区. 等多条高速公路正在兴建或规划中.
航空
宁波拥有两座机场，分别是宁波栎社国际机场和宁波庄桥机场. 宁波栎社国际机场位于宁波市西南，距市区12公里，目前拥有到香港和台湾的直航班机和多个国际包机. 庄桥机场位于江北区庄桥街道，目前仅作为军用机场.
城市道路
宁波的城市道路建设始于1925年，当时，宁波政府拆除旧城城墙修建环城马路. 1927年，公园路成为宁波首条沥青马路. 1933年，在原城墙基础上修建的环城马路建成. 改革开放后，道路条件有了较大改善. 宁波老城区马路由三江隔开，形成较为独立的路网. 其中，海曙区路网呈网状，鄞州区呈方格式，江北区则成倒三角式. 中山路、联丰路 - 柳汀街 - 药行街 - 百丈路是宁波的城市主干道，穿过宁波市中心. 解放路、人民路 - 江厦街 - 灵桥路是宁波中心城区贯穿南北的主干道. 宁波正在现有道路基础上建设城市快速路网络，计划形成以机场路、通途路、世纪大道、环城南路为内环，北外环路、东外环路、鄞州大道、福庆路、甬金高速连接线、广元路为外环的城市快速路网. 第一条城市快速路宁波机场快速干道于2011年10月31日通车 ，北外环快速路和环城南路快速路于2014年12月31日通车 ，世纪大道快速路于2017年9月29日通车 ，甬金高速连接线、广元路快速路、鄞州大道—福庆路快速路于2022年6月29日通车.
公共交通
宁波市内公共交通目前以公共汽车为主，主要运营方为宁波市公共交通集团，下设以下分公司运营公交线路：
此外，郊县和主城区部分区域由各区县公交公司运营. 主城区重要的公交公司有公运公交、城乡公交、北仑公交和东方巴士.
轨道交通
宁波轨道交通筹建于2002年，城区线路规划形成于2003年. 2008年8月，近期建设规划获得国家发改委批准. 城区共规划有7条线，以一、二、三号线位主干，四、五、六、七号线为补充. 1号线自西向东，从高桥西站至长江路站. 2号线自西南向东北，从栎社国际机场站至清水浦站. 此外，通往市域内其他县市的线路也已经纳入规划. 目前，1号线、2号线、3号线、4号线、5号线已经开通，6号线、7号线、8号线已纳入第三轮建设规划.
大山腳 (臺南市)
大山腳，是臺灣臺南市麻豆區的一個傳統地域名稱，位於該區中部偏西北. 相較於今日行政區，其範圍大致包括海埔里東半部不含東部邊界地帶的兩段、麻口-{}-里北部凸出部分的西大半部.
本地區境內主要聚落為大山腳、埤仔尾，大山國小設於大山腳聚落南側.
歷史
台灣日治初期，大山腳地區為一街庄，稱為「大山腳庄」（舊制街庄），隸屬於蔴荳堡. 該庄昔日北與港仔尾庄為鄰，東與埤頭庄為鄰，南邊為蔴荳口庄，西邊為海埔庄.
1901年（日治明治三十四年）11月11日，全台廢縣廳改設二十廳，該庄隸屬於鹽水港廳. 1904年（明治三十七年）4月1日，該庄編入「子良廟區」，隸屬於鹽水港廳. 1906年（明治三十九年）4月1日，鹽水港廳內管轄區域調整，該庄改隸屬於「佳里興區」. 1909年（明治四十二年）10月25日，全台合併二十廳為十二廳，佳里興區改隸屬於臺南廳. 1920年（大正九年）10月1日，全台地方制度大改正，廢十二廳改設五州二廳，該庄改制為「大山腳」大字，隸屬於臺南州曾文郡麻豆街（新制街庄）.
戰後麻豆街改制為麻豆鎮，隸屬於臺南縣，大字亦改制為里. 1950年（民國39年）10月25日，雲、嘉、南分治，麻豆鎮仍隸屬於臺南縣. 2010年（民國99年）12月25日，臺南縣、市合併為直轄臺南市，麻豆鎮改制為麻豆區.
聚落
本地區發展較早的聚落為大山腳、埤仔尾，在日治期初期的官方地圖上已有記載.
交通
市道171號是北門至烏山頭的道路，經過本地區大山腳聚落南側. 由該道路西行可前往學甲區、北門區，並止於區道南15線路口；東行可前往麻豆區麻豆市區、官田區的烏山頭地區，並止於市道165號路口.
區道南24線是頂潭至埤頭的道路，其東側端點（終點）位於本地區東部邊界南側的市道173號路口，由此向西南轉西會經過本地區南部邊界地帶.
區道南49線是客寮至謝厝寮的道路，經過本地區大山腳聚落.
區道南49-1線是海埔至埤仔尾的道路，其東側端點（終點）位於本地區中部的區道南49線路口，由此向西北會經過本地區的埤仔尾聚落.
犹他州议会
犹他州议会的例行会议都会在位于犹他州首府盐湖城的犹他州议会大厦举行. 在2020年时，犹他州宪法修正案规定，每年例行会议的开始时间将会从1月第四个星期一改为1月第三个星期一之后的第一个星期二 ，持续时间为45天.
蘇國瓓
蘇國瓓，字瑜公，蘇梦仪第三子，贵州修文 （一說福建晉江縣人）人，明政治人物、進士出身.
崇禎十六年（1643年）癸未科進士，二甲四十八名，后授山東監察御史.
子服厉伯
某一日，鲁穆公问孔伋：“我听说庞瞷氏的儿子不孝，他的行为是什么样子的？”孔伋回答说：“君子尊重贤人来推崇和发扬道德，推荐好人好事给民众作示范. 庞瞷氏儿子的那种错误行为，是小人们所知道的，我不知道. ”孔伋出去后，子服厉伯来拜见鲁穆公，鲁穆公对他问了同样的问题，子服厉伯回答说：“他的错误有三条”，所回答的内容是鲁穆公从来没有听说过的. 这件事以后，鲁穆公重视孔伋而轻贱子服厉伯.
参见
三桓
WorldWideWeb
WorldWideWeb（後來為了避免與全球資訊網混淆而改名為Nexus ）是世界上第一個網頁瀏覽器 及所見即所得網頁編輯器 ，由全球資訊網的發明人提姆·柏內茲-李開發.
上松範康
上松範康（），作曲家、編曲家，長野縣南安曇郡穗高町（現安曇野市）出身. 妹妹上松美香 為豎琴演奏者.
葡萄叶猕猴桃
葡萄叶猕猴桃（学名：Actinidia vitifolia）是猕猴桃科猕猴桃属的植物，为中国的特有植物. 分布在中国大陆的云南、四川等地，生长于海拔1,600米的地区，常生于山坡林中，目前尚未由人工引种栽培.
张青
張青是小說《水滸傳》中的人物，外號「菜園子」，在小說第十七回「花和尚單打二龍山，青面獸雙奪寶珠寺」中首次由魯智深提及. 他本在孟州道光明寺種菜，卻因為小事殺了寺裏的僧人，逃往大树坡作劫匪. 他在該處結識了孫二娘，二人再一起在十字坡開設酒店，用蒙汗药为害过往行人，做人肉包子的生意. 後來，他跟隨二龍山眾頭領加入梁山泊，坐上第一百零二把交椅，司職「打探聲息」、「邀接來賓頭領」並負責管理「西山酒店」.
登場
張青在水滸傳中的首次被提及是由魯智深向楊志自我介紹時. 當時魯智深簡述自己經歷，說自己在十字坡張青店中被孫二娘以蒙汗藥迷倒，幸好張青看到鲁智深的禪像後知道是江湖人物，便救醒了鲁智深. 談到鲁智深無處安身時，張青推荐鲁智深到二龍山投靠鄧龍，之後張青的事便告一段落. 儘管張青於此時（第十七回）便被提及，他卻一直到小說第二十七回才真正現身.
遇上武松
後來武松殺了西門慶和潘金蓮，由兩名差僕押往孟州，路過張青的店. 武松察覺出孫二娘不懷好意，便佯裝醉倒，設法捉了孫二娘. 幸好此時張青回店，及時調解. 二人互通姓名後均敬重對方，便結拜為兄弟. 張青想乘機殺了兩名差僕，為武松換得自由，但武松卻以兩名差僕待他不錯而不肯，二人便於三天後分別.
二遇武松
武松在鴛鴦樓報仇殺了人後，在孟州城外林中一間寺廟中休息，卻被張青店裏的人捉去，幸好張青認得武松，及時救了他，不致釀成悲劇. 數天後，武松被通緝得很緊，張青和孫二娘便把他伪装成云游头陀的模样，并推荐他上了二龍山投靠鲁智深和杨志. 武松便拿了推荐信離開. 後來張青也和孫二娘上了二龍山.
上梁山
後來呼延灼帶兵攻打桃花山，山主李忠接仗失利後便寫信向二龍山求助. 於是，張青、鲁智深、楊志和武松等人帶同人馬到達支援，一時雙方也佔不到優勢. 呼延灼於是回青州，把正在攻打青州的白虎山頭領孔明活捉，山中另一頭領孔亮卻逃出至桃花山向張青等人求助，眾人認為合三山之力仍不足以攻下青州城救人，於是便派孔亮聯合梁山泊兵馬攻打青州. 青州城破後，張青便跟着二龍山、白虎山、和桃花山三山共十一名頭領加入梁山泊. 上梁山後張青參與多場戰役，立功不少.
征方臘
張青在與梁山泊餘下一百零八人受招安后，便參與征討方臘，其中卻於攻歙州方垕戰死，在軍心大亂之際死于乱军之中，結束了在水滸傳的故事.
文化影響
張青與孫二娘賣人肉包子的形象一向深入民心，所以亦出現在不少其他作品，其中就包括出現於香港漫畫《老夫子》中.
亞洲電視誤報江澤民逝世事件
事件起因
2011年7月1日中國共產黨90周年黨慶慶祝大會，除了中共中央總書記胡錦濤和國務院總理溫家寶等時任黨和國家領導人外，中共第三代領導人李鵬、朱镕基、李瑞環等人皆出席，曾經出任13年中共中央總書記及領導核心的江澤民却未现身，引發外界懷疑. 2011年7月5日，博訊報導，江澤民曾傳出發生心肌梗塞，不久心臟失去功能而靠呼吸機維持生命，且同時身患肝癌.
7月6日
中午：山东省官方媒體《山東新聞網》曾大字標題報導江澤民逝世消息，但及後遭刪除.
下午6時：亞視新聞於傍晚本港台《六點鐘新聞》報導江泽民病逝的消息 ，死亡原因是肝腫瘤 ；但同時未見其他媒體的報導.
英國廣播公司報導，中華人民共和國外交部拒絕評論關於江澤民的健康狀況.
亞視曾一度作出臨時安排，抽起本港台原定於9:30播放的節目並改為播放相關特輯，但其後又恢復原來安排. 本港台亦一度将台标颜色转为灰色，但在当晚《夜间新闻》播出完毕后将台标颜色恢复. 由於事出突然而且其他媒體均沒有收到相關消息，至下午九時，不少媒體的即時新聞均只以「引述」方式報導有關新聞.
7月7日
香港不少報紙，包括明報、蘋果日報、東方日報、太陽報、am730等，均以有關傳聞作頭條，並多指「亞視率先報導」、「官方未證實」. 另一方面，日本產經新聞亦有報導江澤民死訊（死因為膀胱癌），并且印发了号外；讀賣新聞及共同社也有引述. 而當日台灣中天新聞則引述江家友人說，江澤民只是發燒住院，目前已退燒.
新華社中午發出英文稿，引述權威消息指，媒體報道江澤民死訊是純屬謠言. 香港中聯辦指亞視這種是嚴重違反新聞職業操守的行為，表示極大憤慨. 2011年7月7日，凤凰网援引新华社英文版消息称「江泽民病逝消息是失实报道」，但在1小时内撤掉了此报道. 随后，路透社也发布了消息，称中华人民共和国外交部否认江泽民已去世.
下午5時，亞視撤回有關江澤民死訊的報道並發聲明致歉，表示撤回7月6日有關江逝世的報導，並向收看觀眾、江澤民及其家人致歉. 廣管局表示，就此收到18宗投訴. 亞視主要股東之一的江澤民堂姨甥王征接受媒體訪問時表示，他也是前晚收看亞視新聞才知道江澤民病逝的消息；亞視高級副總裁（新聞及公共事務）梁家榮則表示，他盡了最大努力（與上司激辯15分鐘）仍然未能阻止該誤報播出，他為事件負全責並引咎辭職. 由於王征和江澤民的親戚關係，事件引起不少猜測.
7月11日
《财经》杂志记者张贾龙在推特上表示，据一名山东省媒体同仁表示，由中共山东省委宣传部主管的《山东新闻网》因违规发布江泽民逝世消息被关停，山东商报社社长韩源泉被降级，山东商报社总编赵京桥和庞道峰被免职. 山东大学退休教授孙文广接受自由亞洲電台记者采访时表示，山东省媒体上并无出现江泽民逝世消息的报道，他认为当局对有关媒体采取的打压手法过度严厉，事件反映中国大陆的新闻自由受到钳制.
9月5日
亞洲電視宣布新聞部高級副總裁梁家榮以私人理由辭職，即日生效；隨後，副總裁譚衛兒亦請辭. 梁家榮親自解釋，因為他已盡了所有努力，仍然未能阻止誤報之新聞出街，於是引咎辭職；言下之意，應該指有亞視高層施壓，該報道當日非播出不可. 其後，廣播事務管理局（通訊事務管理局前身）發表對亞視誤報江澤民逝世事件的調查報告，揭露亞視高級副總裁（企業發展及對外事務）鄺凱迎向新聞部施壓、是誤報死訊的「幕後黑手」，亞視執行董事盛品儒則下令把本港台台徽轉成灰色. 亞視新聞部疑被干預事件也引起國際關注，英國廣播公司也有報道梁家榮辭職事件.
各方反应
2011年7月7日，中国数字时代的“新浪微博搜索敏感词开源项目”报道，新浪微博在其搜索功能内屏蔽了大量与该传言有关的敏感词，大致可分为三类：第一类为网络上常见的江泽民别称如“蛤蟆”、“江爷爷”、“前总书记”、“前主席”等；第二类为传言内的细节内容如“解放军总医院”、“心肌梗塞”、“病逝”等；第三类为大量与传言并无直接关联但包含“江”字的词语，如“扬子江”、“江南”等.
通訊事務管理局調查報告
誤報死訊事件發生後，廣播事務管理局調查亞視主要投資者王征在亞視的實際角色，調查於廣管局改組為通訊事務管理局之後的2012年6月基本完成. 報告指亞視執行董事盛品儒容許「主要投資者」王征違規在幕後控制亞視，違反牌照條件. 報告建議需對亞視作出懲罰，包括罰款100萬港元；並指盛品儒不再是對亞視行使控制的「適當人選」，要求亞視撤換王征及盛品儒.
報告又指亞視的「管治水平不足」，亦未顯示亞視董事局和管理團隊對亞視行使有效的控制. 亞視須向通訊事務管理局呈交改善管治的建議書和年度進展報告. 亞視則不同意報告内容，並提出司法覆核，最終被判敗訴.
坏死性小肠结肠炎
坏死性小肠结肠炎（Necrotizing enterocolitis, NEC）是一种多发于早产婴儿的疾病，可能会导致小肠坏死，严重时会危及生命.
体征及症状
多发于早产儿，其发病率和出生时的胎龄成反比. 出生越早的婴儿，越容易得NEC. 初期症状包括喂养不耐受，增加胃残留物，腹胀，便血. 症状可能迅速恶化至小肠穿孔，腹膜炎和低血压以及腹部变色.
治疗
治疗NEC主要包括提供静脉供养，停止肠道供养，让肠道得到休息. 间歇性喂食流质营养，对肠道进行减压，纠正电解质，减轻腹腔（第三空间）压力，调节血压，并及时抗生素治疗. 内科进行临床检测并且每6小时进行腹部左侧X光片检查. 如果在内科持续监测及治疗的情况下，病情没有得到好转，发现了小肠穿孔的迹象，应立即进行外科手术，进行死肠切除手术. 手术可能会需要进行结肠造口术，造瘘口可以在下一次的手术中移除，如果切除了太多的小肠，患儿也会有短肠综合症的问题.
原因
坏死性小肠结肠炎没有明确的已知原因. 传染性病原体是被怀疑的对象，有发生在新生儿重症监护室集体爆发的病例，但是没有确定患儿之间的共同性. 绿脓杆菌也是造成新生儿小肠结肠炎的怀疑对象之一. 肠菌群，是新生儿免疫系统中固有的弱点，在使用抗生素五天以上，以及肠粘膜的改变或者是喂养方式的改变，都是有可能是引起坏死性小肠结肠炎的病因. NEC最容易影响到的部分就是回盲瓣（小肠与大肠之间的过渡），并且几乎从来没有见过婴儿于口腔喂养之前得病. 喂养配方奶粉比母乳喂养的婴儿患病的几率高十倍. 挤出来的母乳不仅具有保护婴儿抗感染作用，其免疫球蛋白也可以更容易及迅速的被婴儿消化.
预防
一旦孩子是早产儿，必须考虑到减少NEC发生的风险. 为了实现这一目标，提供高营养饲料和母乳喂养都是重要的. 在使用药物时需要很小心的进行控制，防止败血症的发生. 在艾奥瓦大学附属的新生儿重症监护室所汇集的报告中指出，应尽早提供静脉注射与母乳喂养相混合，待肠道逐渐成熟后，酌量添加母乳喂养的比例，以减轻发生NEC的风险. 新生儿的肠道黏膜细胞没有得到足够的滋养动脉供血以保持健康，尤其是早产儿，肠道的血液供应非常有限，由于发展不成熟的毛细血管，所以从肠道吸收的营养物质也非常有限.
治愈后
如果没有接受手术治疗，在没有进行口腔喂养10-14天后可以对新生儿逐渐恢复正常的喂养，在远期也有可能发生肠梗塞或贫血的并发症. 尽管有非常大的死亡风险，在接受手术的患儿中，仍有70-80％的存活率. NEC的外科手术患儿存活后的风险包括短肠综合症的并发症，以及神经发育残疾.
花花柴属
花花柴属（学名：Karelinia）是菊科下的一个属，为草本植物. 该属仅有花花柴（Karelinia caspica）一种，分布于东亚.
寬頭貓海鯰
寬頭貓海鯰為輻鰭魚綱鯰形目海鯰科的其中一種，分布於亞洲新幾內亞中南部的淡水、半鹹水水域，體長可達60公分，棲息在水質混濁的大河，屬肉食性，以甲殼類為食.
斯塔福德郡
史丹佛郡（Staffordshire ），英文簡稱：Staffs，又譯士達福郡 ），英國英格蘭西米德蘭茲的郡. 皮克區（Peak district）國家公園橫跨郡的東北部. 以人口計算，特倫特河畔斯托克是第1大城市，利奇菲爾德是第2大城市；坎諾克是第1大鎮，塔姆沃思是第2大鎮，紐卡素安德萊姆是第3大鎮，斯塔福德是第4大鎮（亦是郡治），特倫特河畔伯頓是第5大鎮；紐卡素安德萊姆是第1大自治市鎮（Borough）.
史丹佛郡是34個非都市郡之一，實際管轄8個非都市區，佔地2,620平方公里（第18）有822,800人口（第8）；如看待成48個名譽郡之一，它名義上包含多1個單一管理區─特倫特河畔斯托克，佔地增至2,713平方公里（第18），人口增至1,062,500（第14）.
為推行精英球員發展計劃（Elite Player Performance Plan），英格蘭足球總會於斯塔福德郡東部城鎮特倫特河畔伯頓 (Burton-upon-Trent）興建了一座現代化的綜合足球基地聖喬治公園 (St. George's Park National Football Centre) 作青少年足球培訓之用.
行政區劃
斯塔福德郡是非都市郡，實際管轄8個非都市區：塔姆沃思（Tamworth）、利奇菲爾德（Lichfield）、坎諾克蔡斯（Cannock Chase）、斯塔福德郡南（South Staffordshire）、斯塔福德、紐卡素安德萊姆（Newcastle-under-Lyme）、斯塔福德郡高沼（Staffordshire Moorlands）、斯塔福德郡東（East Staffordshire）；如看待成名譽郡，它名義上包含多1個單一管理區：特倫特河畔斯托克（Stoke-on-Trent）.
經濟
以下經濟數據以英鎊計算 ：
地理
下圖顯示英格蘭48個名譽郡的分佈情況. 斯塔福德郡東北、東與打比郡相鄰，東南（上小半部）與萊斯特郡相鄰，東南（下大半部）與沃里克郡相鄰，南與西米德蘭茲郡相鄰，西南與伍斯特郡相鄰，西與什羅普郡相鄰，西北與柴郡相鄰.
天然森林（National Forest）的西端位於斯塔福德郡. 杰出自然风景区之一的坎諾克蔡斯郊野公園覆蓋郡的南部.
虛擬軟碟機
虛擬軟碟機（Virtual Floppy Drive）是一種用來模擬軟磁碟機功能的軟件，用以替沒有安裝軟磁碟機的電腦提供虛擬的軟碟機硬件. 一般來說，虛擬軟碟機都是利用常駐的功能，把一個放在系統硬碟的檔案用來模擬磁碟機. 用戶可以透過指令或軟件的功能來掛載虛擬磁碟.
黑石站 (熊本縣)
黑石站（🇯🇵）是位於熊本縣合志市須屋字黑石屋敷，熊本電氣鐵道的菊池線車站. 車站編號為KD16.
車站構造
車站是一座地面車站，設有1面2線的島式月台. 曾經此站設有車站大樓，當時為有人車站，設有定期列車折返和夜間停泊，當時也設有小行李起卸業務. 後方，小行李起卸業務於1984年結束，車輛夜間停泊於1987年隨著夜間留置車輛（）發生因失控使車輛碰撞事故的契機而廢止. 車站於1988年起成為無人車站. 在無人化之際取消折返列車班次. 在車站成為無人車站後，車站大樓仍然存在，大樓內設有熊本電鐵觀光職員當值，負責管理車站和發售定期票和回數票. 在2001年隨著遷移至新站，售票處便停止服務. 現時新站沒有車站大樓，完全成為無人車站. 站前設有熊本電鐵的黑石變電站.
曾經此站設有折返列車，當時1號月台（御代志方向）於北熊本一方設有出發信號機，在緊急情況下可使用該月台折返往北熊本方向.
月台上設有IC卡讀卡機（只限入閘）.
巴士路線
御代志、菊池方向
熊本市內方向
基督教與酒精
基督徒對酒的看法難以一概而論. 在教會歷史的首1,800年，基督徒視喝酒為日常生活的一部分，並將聖經上所述「喝葡萄酒」 作為他們禮儀的中心—聖餐或最後的晚餐. 這些基督徒藉著聖經和基督教傳統，視酒為上帝的禮物，使人生加添喜樂，但同時認為酗酒而喝醉卻是有罪或錯誤的.
在19世紀中期，一些新教徒一改以往「容許適度喝酒」的觀點（適度說），認為「決定不喝酒，從現時的處景來說，是明至之舉」（棄權說），甚或是「禁止一切喝酒，並視之為罪惡」（禁令說）. 時至今日，這三種說法仍同時存在，但傳統的說法依然最為普遍，當中英國國教、羅馬天主教和東正教會均支持這個觀點.
過半的福音派領袖（52%）都認為「滴酒不沾」與「好信徒」兩者不能混為一談，其中在印度/尼泊爾的領袖大都支持這個看法（83%），傳統的「基督教國家」則只佔42%.
聖經對酒的記載
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Alcoholic beverages appear in the Bible, both in usage and in poetic expression. The Bible is ambivalent toward alcohol, considering it both a blessing from God that brings merriment and a potential danger that can be unwisely and sinfully abused. • • •  Christian views on alcohol come from what the Bible says about it, along with Jewish and Christian traditions. The biblical languages have several words for alcoholic beverages, and though prohibitionists and some abstentionists dissent, • • • •  there is a broad consensus that the words did ordinarily refer to intoxicating drinks. (Emphasis in original.) • • Quoted in
The commonness and centrality of wine in daily life in biblical times is apparent from its many positive and negative metaphorical uses throughout the Bible. Positively, wine is used as a symbol of abundance and physical blessing, for example. Negatively, wine is personified as a mocker and beer a brawler, and drinking a cup of strong wine to the dregs and getting drunk are sometimes presented as a symbol of God's judgment and wrath.
The Bible also speaks of wine in general terms as a bringer and concomitant of joy, particularly in the context of nourishment and feasting. Wine was commonly drunk at meals, and the Old Testament prescribed it for use in sacrificial rituals and festal celebrations. The Gospels record that Jesus's first miracle was making copious amounts of wine at the wedding feast at Cana, and when he instituted the ritual of the Eucharist at the Last Supper during a Passover celebration, he says that the wine is a "New Covenant in [his] blood," though Christians have differed on the implications of this statement (see Eucharistic theologies contrasted). Alcohol was also used for medicinal purposes in biblical times, and it appears in that context in several passages—as an oral anesthetic, a topical cleanser and soother, and a digestive aid.
Kings and priests in the Old Testament were forbidden to partake of wine at various times, and certain optional vows excluded as part of their ascetic regimen not only wine, but also vinegar, grapes, and raisins (unlike John the Baptist, Jesus evidently did not take such a vow during the three years of ministry depicted in the gospels, and is once accused of being a drunkard by the Pharisees). St. Paul further instructs Christians regarding their duty toward immature Christians: "It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall."
Virtually all Christian denominations hold that the Bible condemns ordinary drunkenness in many passages, and Easton's Bible Dictionary says, "The sin of drunkenness ... must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible." Additionally, the consequences of the drunkenness of Noah and Lot "were intended to serve as examples of the dangers and repulsiveness of intemperance." and St. Paul later chides the Corinthians for becoming drunk on wine served at their attempted celebrations of the Eucharist. For nearly all Christians, drunkenness "is not merely a disgusting personal habit and social vice, but a sin which bars the gates of Heaven, desecrates the body, which is now in a special sense the dwelling-place of the Holy Spirit, and stains the mystical body of Christ, the Church." -->
聖經時代的釀酒
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Winemaking in biblical times
Both the climate and land of Palestine, where most of the Bible takes place, were well-suited to growing grapes, and the wine that the vineyards produced was a valued commodity in ancient times, both for local consumption and for its value in trade. Vineyards were protected from robbers and animals by walls, hedges, and manned watchtowers.
The harvest time brought much joy and play, as "[m]en, women and children took to the vineyard, often accompanied by the sound of music and song, from late August to September to bring in the grapes." Some grapes were eaten immediately, while others were turned into raisins. Most of them, however, were put into the wine press where the men and boys trampled them, often to music.
The fermentation process started within six to twelve hours after pressing, and the must was usually left in the collection vat for a few days to allow the initial, "tumultuous" stage of fermentation to pass. The wine makers soon transferred it either into large earthenware jars, which were then sealed, or, if the wine were to be transported elsewhere, into wineskins (that is, partially tanned goat-skins, sewn up where the legs and tail had protruded but leaving the opening at the neck). After six weeks, fermentation was complete, and the wine was filtered into larger containers and either sold for consumption or stored in a cellar or cistern, lasting for three to four years. Even after a year of aging, the vintage was still called "new wine," and more aged wines were preferred.
Spices and scents were often added to wine in order to hide "defects" that arose from storage that was often not sufficient to prevent all spoiling. One might expect about 10% of any given cellar of wine to have been ruined completely, but vinegar was also created intentionally for dipping bread among other uses.
The Feast of Booths was a prescribed holiday that immediately followed the harvest and pressing of the grapes.
Alcohol in Christian history and tradition
For over 1,800 years, the regular use of wine in the celebration of the Eucharist and in daily life was the virtually universal and undisputed practice in Christianity. During the 19th and early 20th century, as a general sense of prohibitionism arose, many Christians, particularly some Protestants in the United States, came to believe that the Bible prohibited alcohol or that the wisest choice in modern circumstances was for the Christian to abstain from alcohol willingly.
Before Christ
The Hebraic opinion of wine in the time before Christ was decidedly positive: wine is part of the world God created and is thus "necessarily inherently good," though excessive use is soundly condemned. The Jews emphasized joy in the goodness of creation rather than the virtue of temperance, which the Greek philosophers advocated.
As the Jews returned from the Babylonian exile (starting in 537 BC) and the events of the Old Testament drew to a close, wine was "a common beverage for all classes and ages, including the very young; an important source of nourishment; a prominent part in the festivities of the people; a widely appreciated medicine; an essential provision for any fortress; and an important commodity," and it served as "a necessary element in the life of the Hebrews." • • Raymond, p. 23: "[Wine] was a common beverage for all classes and ages, even for the very young. Wine might be part of the simpelest meal as well as a necessary article in the households of the rich. • Wine was also used ritualistically to close the Sabbath and to celebrate weddings, and circumcisions, and Passover.
Although some abstentionists argue that wine in the Bible was almost always cut with water greatly decreasing its potency for inebriation, there is general agreement that, while Old Testament wine was sometimes mixed with various spices to enhance its flavor and stimulating properties, it was not usually diluted with water, and wine mixed with water is used as an Old Testament metaphor for corruption. Among the Greeks, however, the cutting of wine with water was a common practice used to reduce potency and improve taste. By the time of the writing of 2 Maccabees (2nd or 1st century BC), the Greeks had conquered Palestine under Alexander the Great, and the Hellenistic custom had apparently found acceptance with the Jews and was carried into Jewish rituals in New Testament times.
Under the rule of Rome, which had conquered Palestine under Pompey (see Iudaea Province), the average adult male who was a citizen drank an estimated liter (about a quarter of a gallon, or a modern-day bottle and a third) of wine per day, though beer was more common in some parts of the world. -->
早期教會
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Early Church
The Apostolic Fathers make very little reference to wine, but the earliest references from the Church Fathers make it clear that the early church used wine in their celebration of the Eucharist, often mixing it with water according to the prevailing custom. The Didache, an early Christian treatise which is generally accepted to be from the late 1st century, instructs Christians to give a portion of their wine in support of a true prophet or, if they have no prophet resident with them, to the poor.
Clement of Alexandria (died c. 215) wrote in a chapter about drinking that he admires those who adopt an austere life and "flee as far as possible from wine, shunning it as they would the danger of fire", and he suggests the young abstain from wine so as not to inflame their "wild impulses." He says Christ did not teach affected by it. "...the soul itself is wisest and best when dry." But he says taking a little wine as medicine or for pleasure after the day's work is acceptable for those who are "moored by reason and time" such that they aren't tempted by drunkenness, and nevertheless he encourages mixing "as much water as possible" in with the wine to inhibit inebriation. He also says wine is an appropriate symbol of Jesus' blood.
Cyprian (died 258) rejected undiluted wine in the Eucharist. He explained the meaning: water, being the people of Christ, was mingled with the blood of Christ. Also, it would be better to prevent them who drank it from getting drunk. (But Cyprian suspected some of the people who used water on its own in the Eucharist did so from a disbelief in the expressed blood of Christ.)
Methodius (died 312) said: "For we perceive from the Scriptures two kinds of vines which were separate from each other, and were unlike...
Basil the Great (died 379) likewise repudiated the views of some dualistic heretics who abhorred marriage, rejected wine, and called God's creation "polluted" and who substituted water for wine in the Eucharist.
John Chrysostom (died 407) in a homily on 1 Timothy 5:23 stresses moderation and adds that the biblical passage in question is useful for refuting heretics and immature Christians who say there should be no wine. He emphasizes the goodness of God's creation and adjures: "Let there be no drunkenness; for wine is the work of God, but drunkenness is the work of the devil. Wine makes not drunkenness; but intemperance produces it. Do not accuse that which is the workmanship of God, but accuse the madness of a fellow mortal."
The virtue of temperance passed from Greek philosophy into Christian ethics and became one of the four cardinal virtues under St. Ambrose and St. Augustine. Drunkenness, on the other hand, is considered a manifestation of gluttony, one of the seven deadly sins as compiled by Gregory the Great in the 6th century. -->
中世紀
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Middle Ages
The decline of the Roman Empire brought with it a significant drop in the production and consumption of wine in western and central Europe, but the Eastern and Western Church (particularly the Byzantines) preserved the practices of viticulture and winemaking.
The medieval monks, renowned as the finest creators of beer and wine, were allotted about five liters of beer per day, and were allowed to drink beer (but not wine) during fasts. Benedict of Nursia (died c. 547), who formulated the monastic rules governing the Benedictines, seems to prefer that monks should do without wine as a daily staple, but he indicates that the monks of his day found such a regulation too burdensome. Thus he offers the concession of a quarter liter (or perhaps, a half liter) of wine per day as sufficient for nourishment, with allowance for more in special circumstances and for none as a punishment for repeated tardiness. Even so, he believes that abstinence is the best path for those who have a gift from God allowing them to restrain their bodily appetites.
Thomas Aquinas (died 1274), a Dominican friar and the "Doctor Angelicus" of the Catholic Church, says that moderation in wine is sufficient for salvation but that for certain persons perfection requires abstinence, and this was dependent upon their circumstance. With regard to the Eucharist, he says that wine must be used and that must, unlike juice from unripe grapes, qualifies as wine because its sweetness will naturally turn it into wine, though freshly pressed must is ordinarily forbidden.
Drinking among monks was not universal, however, and in 1319 Bernardo Tolomei founded the Olivetan Order, initially following a much more ascetic Rule than Benedict's. The Olivetans uprooted all their vineyards, destroyed their wine-presses, and were "fanatical total abstainers," but the rule was soon relaxed.
孫順
孫順，字茜溪，贵州思南人，明朝政治人物，進士出身.
基督教與酒精
Middle Ages
Wine has a place in the divine services of the Orthodox Church, not only in the celebration of the Divine Liturgy (Eucharist), but also at the artoklassia (blessing of bread, wine, wheat and oil during the All Night Vigil) and in the "common cup" of wine which is shared by the bride and groom during an Orthodox wedding service. A small amount of warm wine (zapivka) is taken by the faithful together with a piece of antidoron after receiving Holy Communion. In the Serbian Orthodox Church wine is used in the celebration of a service known as the Slava on feast days. The fasting rules of the Orthodox Church forbid the consumption of wine (and by extension, all alcoholic beverages) on most fast days throughout the year. The Orthodox celebrate St. Tryphon as the patron saint of vines and vineyard workers.
孫順
生平
崇禎十年（1637年）丁丑科進士，二甲二十五名，由浙江安吉州知州升兵部郎中，南明永曆帝時官至戶部尚書.
基督教與酒精
Reformation
As the Protestant Reformation began, the Reformers from Luther and Calvin to Zwingli and Knox strongly supported the enjoyment of wine as a biblical blessing, and Calvin's annual salary in Geneva included seven barrels of wine. With Calvin at Geneva, "Low taverns and drinking shops were abolished, and intemperance diminished." The Lutheran Formula of Concord (1576) and the Reformed Christian confessions of faith   also make explicit mention of and assume the use of wine, as does the 1689 Baptist Confession of Faith and the Methodist Articles of Religion (1784). In the Dordrecht Confession of Faith (1632), even the radical Anabaptists, who sought to expunge every trace of Roman Catholicism and to rely only on the Bible, also assumed wine was to be used, and despite their reputation as killjoys, the English Puritans were temperate partakers of "God's good gifts," including wine and ale. -->
殖民地美洲
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Colonial America
As the Pilgrims set out for America, they brought a considerable amount of alcohol with them for the voyage (more than 28,617 liters = 7,560 gallons), and once settled, they served alcohol at "virtually all functions, including ordinations, funerals, and regular Sabbath meals." M. E. Lender summarizes the "colonists had assimilated alcohol use, based on Old World patterns, into their community lifestyles" and that "[l]ocal brewing began almost as soon as the colonists were safely ashore." Increase Mather, a prominent colonial clergyman and president of Harvard, expressed the common view in a sermon against drunkenness: "Drink is in itself a good creature of God, and to be received with thankfulness, but the abuse of drink is from Satan; the wine is from God, but the drunkard is from the Devil." This Old World attitude is likewise found among the early Methodists (Charles Wesley, George Whitefield, Adam Clarke, Thomas Coke) and Baptists (John Gill and John Bunyan). -->
信義宗
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Methodism
John Wesley warned: "You see the wine when it sparkles in the cup, and are going to drink of it. I tell you there is poison in it! and, therefore, beg you to throw it away."
Wesley likewise deplored distilled beverages such as brandy and whisky when they were used non-medicinally, and he said the many distillers who sold indiscriminately to anyone were nothing more than poisoners and murderers accursed by God. In 1744, the directions the Wesleys gave to the Methodist band societies (small groups of Methodists intended to support living a Christian life) required them "to taste no spirituous [i.e., distilled] liquor ... unless prescribed by a physician." At the 1780 Methodist Conference in Baltimore, the churchmen opposed distilled liquors and determined to "disown those who would not renounce the practice" of producing it. In opposing liquors, the American Methodists anticipated the first wave of the temperance movement that would follow, and though they expanded their membership rule regarding alcohol to include other alcoholic beverages over the next century, they afterwards reverted to Wesley's—namely, to avoid "[d]runkenness, buying or selling spirituous [i.e., distilled] liquors, or drinking them, unless in cases of extreme necessity".
Wesley's Articles of Religion, adopted by the Methodist Episcopal Church in America in 1784, assume in Articles XVIII that wine is to be used in the Lord's supper and in Article XIX that it should given to all the people, not ministers only as in the Catholic practice of the time. Coke and Asbury comment on the latter article saying, "St. Paul does not complain of [the lay Corinthians'] drinking the wine at the Lord's supper ... but of their both eating and drinking most intemperately" (emphasis in original). Likewise, the listed duties for Methodist preachers indicate that they should choose water as their common drink and use wine only in medicinal or sacramental contexts, with Coke and Asbury commenting that frequent fasting and abstinence are "highly necessary for the divine life."
"I have had one thought about our citizens in general. I wish they would lay aside the use of wine and strong drink in general. God would suddenly and certainly work. I am determined not to go out of my way on that matter for five hundred presidents and all the bishops in the world." - Francis Asbury -->
禁酒運動
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Temperance movement
In the midst of the social upheaval accompanying the American Revolution and urbanization induced by the Industrial Revolution, drunkenness was on the rise and was blamed as a major contributor to the increasing poverty, unemployment, and crime. Yet the temperate sentiments of the Methodists were shared only by a few others, until the publication of a tract by eminent physician and patriot Benjamin Rush, who argued against the use of "ardent spirits" (i.e., distilled alcohol), introduced the notion of addiction, and prescribed abstinence as the only cure. Some prominent preachers like Lyman Beecher picked up on Rush's theme and galvanized the temperance movement to action. Though losing influence during the American Civil War, afterward the movement experienced its second wave, spearheaded by the Women's Christian Temperance Union, and it was so successful in achieving its goals that Catherine Booth, co-founder of the Salvation Army, could observe in 1879 that in America "almost every [Protestant] Christian minister has become an abstainer." The movement saw the passage of anti-drinking laws in several states and peaked in its political power in 1919 with the passage of the Eighteenth Amendment to the United States Constitution, which established prohibition as the law of the entire country but which was repealed in 1933 by the Twenty-first Amendment.
Initially the vast majority of the temperance movement had opposed only distilled alcohol, which they saw as making drunkenness inexpensive and easy, and espoused moderation and temperance in the use of other alcoholic beverages. Fueled in part by the Second Great Awakening, which emphasized personal holiness and sometimes perfectionism, the temperance message changed to the outright elimination of alcohol.
Consequently alcohol itself became an evil in the eyes of many (but not all) abstainers and so had to be expunged from Christian practice—especially from the holy rite of the Lord's Supper. The use of a grape-based drink other than wine for the Lord's Supper took a strong hold in many churches, including American Protestantism, though some churches had detractors who thought wine was to be given strong preference in the rite. Some denominational statements such as that of the Wesleyan Methodists (founded 1843, some fifty years after Wesley's death) required "unfermented wine" for the Lord's Supper.
Since grape juice begins naturally fermenting upon pressing, opponents of wine utilized alternate methods of creating their ritual drink such as reconstituting concentrated grape juice, boiling raisins, or adding preservatives to delay fermenting and souring. In 1869, Thomas Bramwell Welch, an ordained Wesleyan Methodist minister, discovered a way to pasteurize grape juice, and he used his particular preservation method to prepare juice for the Lord's Supper at a Methodist Episcopal church.
From 1838 to 1845, Father Mathew, the Irish apostle of temperance, administered an abstinence pledge to some three to four million of his countrymen, though his efforts had little permanent effect there, and then starting in 1849 to more than 500,000 Americans, chiefly his fellow Irish Catholics, who formed local temperance societies but whose influence was limited. In 1872 the Catholic Total Abstinence Union of America united these societies and by 1913 reached some 90,000 members including the juvenile, women's, and priestly contingents. The Union pursued a platform of "moral suasion" rather than legislative prohibition and received two papal commendations. In 1878 Pope Leo XIII praised the Union's determination to abolish drunkenness and "all incentive to it," and in 1906 Pope Pius X lauded its efforts in "persuading men to practise one of the principal Christian virtues — temperance." By the time the 18th Amendment was up for consideration, however, Archbishop Messmer of Milwaukee denounced the prohibition movement as being founded on an "absolutely false principle" and as trying to undermine the Church's "most sacred mystery," the Eucharist, and he forbade pastors in his archdiocese from assisting the movement but suggested they preach on moderation. In the end, Catholicism was largely unaffected in doctrine and practice by the movements to eliminate alcohol from church life, and it retained its emphasis on the virtue of temperance in all things.
The legislative and social effects resulting from the temperance movement peaked in the early 20th century and began to decline afterward. The effects on church practice were primarily a phenomenon in American Protestantism and to a lesser extent in the British Isles, the Nordic countries, and a few other places. The practice of the Protestant churches were slower to revert, and some bodies, though now rejecting their formerly prohibitionist platform, still retain vestiges of it such as using grape juice alone or beside wine in the Lord's supper. -->
當代觀點
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Current views
This section is linked above; don't rename it without changing the link too Today, the views on alcohol in Christianity can be divided into moderationism, abstentionism, and prohibitionism. Abstentionists and prohibitionists are sometimes lumped together as "teetotalers" (compare list of teetotalers) and share some similar arguments for their positions, but the distinction between them is that the latter abstain from alcohol as a matter of law (that is, they believe God requires abstinence in all ordinary circumstances), while the former abstain as a matter of prudence (that is, they believe total abstinence is the wisest and most loving way to live in the present circumstances).
Some groups of Christians fall entirely or virtually entirely into one of these categories, while others are divided between them. Fifty-two percent of Evangelical leaders around the world say drinking alcohol is incompatible with being a good Evangelical. Even now nominally "Christian" countries still have 42% who say it is incompatible. Evangelicals in Asia, Africa, and also in Muslim-majority countries are decidedly against drinking. 83% of Evangelical leaders in the region of India and Nepal say consuming alcohol is incompatible with being a good Evangelical. Roman Catholics in Kerala, India have also launched a major anti-drinking campaign, with a ban on drinking by church workers, alcohol consumption being a sin which must be confessed, also calling for prohibition of alcohol by the state.
Moderationism
The moderationist position is held by Roman Catholics, Eastern Orthodox, and Anglicans, and within Protestantism, it is accepted by Lutherans and Reformed churches. Moderationism is also accepted by Jehovah's Witnesses.
Moderationism argues that, according to the biblical and traditional witness, (1) alcohol is a good gift of God that is rightly used in the Eucharist and for making the heart merry, and (2) while its dangers are real, it may be used wisely and moderately rather than being shunned or prohibited because of potential abuse. Moderationism holds that temperance (that is, moderation or self-control) in all of one's behavior, not abstinence, is the biblical norm.
On the first point, moderationists reflect the Hebrew mindset that all creation is good. The ancient Canons of the Apostles, which became part of Canon Law in the eastern and western churches, likewise allows church leaders and laity to abstain from wine for mortification of the flesh but requires that they not "abominate" or detest it, which attitude "blasphemously abuses" the good creation. Going further, John Calvin says that "it is lawful to use wine not only in cases of necessity, but also thereby to make us merry," and in his Genevan Catechism, he answers that wine is appropriate in the Lord's Supper because "by wine the hearts of men are gladdened, their strength recruited, and the whole man strengthened, so by the blood of our Lord the same benefits are received by our souls."
On the second point, Martin Luther employs a reductio ad absurdum to counter the idea that abuse should be met with disuse: "[W]e must not ... reject [or] condemn anything because it is abused ... [W]ine and women bring many a man to misery and make a fool of him (Ecclus. ; ); so [we would need to] kill all the women and pour out all the wine." In dealing with drunkenness at the love feast in Corinth, St. Paul does not require total abstinence from drink but love for one another that would express itself in moderate, selfless behavior. However, moderationists approve of voluntary abstinence in several cases, such as for a person who finds it too difficult to drink in moderation and for the benefit of the "weaker brother," who would err because of a stronger Christian exercising his or her liberty to drink.
While all moderationists approve of using (fermented) wine in the Eucharist in principle (Catholics, the Orthodox, and Anglicans require it), because of prohibitionist heritage and a sensitivity to those who wish to abstain from alcohol, many offer either grape juice or both wine and juice at their celebrations of the Lord's Supper. Some Christians mix some water with the wine following ancient tradition, and some attach a mystical significance to this practice.
Comparison
In addition to lexical and historical differences, moderationism holds that prohibitionism errs by confusing the Christian virtues of temperance and moderation with abstinence and prohibition and by locating the evil in the object that is abused rather in the heart and deeds of the abuser. Moreover, moderationists suggest that the prohibitionist and abstentionist positions denigrate God's creation and his good gifts and deny that it is not what goes into a man that makes him evil but what comes out (that is, what he says and does). And so, moderationists hold that in banishing wine from communion and dinner tables, prohibitionists and abstentionists go against the witness of the Bible and the church throughout the ages and implicitly adopt a Pharisaical moralism that is at odds with the what moderationists consider the right approach to biblical ethics and the doctrines of sin and sanctification.
Abstentionism
The abstentionist position is held by many Baptists, Pentecostals, Methodists, and other evangelical and Protestant groups including the Salvation Army. Prominent proponents of abstentionism include Billy Graham, John F. MacArthur, R. Albert Mohler, Jr., and John Piper.
Abstentionists believe that although alcohol consumption is not inherently sinful or necessarily to be avoided in all circumstances, it is generally not the wisest or most prudent choice. While most abstentionists do not require abstinence from alcohol for membership in their churches, they do often require it for leadership positions.
Some reasons commonly given for voluntary abstention are:
Additionally, abstentionists argue that while drinking may have been more acceptable in ancient times (for instance, using wine to purify polluted drinking water), modern circumstances have changed the nature of a Christian's responsibility in this area. First, some abstentionists argue that wine in biblical times was weaker and diluted with water such that drunkenness was less common, though few non-abstentionists accept this claim as wholly accurate or conclusive. Also, the invention of more efficient distillation techniques has led to more potent and cheaper alcohol, which in turn has lessened the economic barrier to drinking to excess compared to biblical times. Second, some of the consequences of drunkenness have been amplified by changing circumstances such as the availability of automobiles and the hazards of driving under the influence.
Comparison
On historical and lexical grounds, many abstentionists reject the argument of prohibitionists that wine in the Bible was not alcoholic and that imbibing is nearly always a sin. Piper summarizes the abstentionist position on this point:
Abstentionists also reject the position of moderationists that in many circumstances Christians should feel free to drink for pleasure because abstentionists see alcohol as inherently too dangerous and not "a necessity for life or good living," with some even going so far as to say, "Moderation is the cause of the liquor problem."
Prohibitionism
The prohibitionist position has experienced a general reduction of support since the days of prohibitionism as a movement, with many of its advocates becoming abstentionists instead. Groups adopting prohibitionist positions include the Southern Baptist Convention and Seventh-day Adventists. The former group resolved that their "churches be urged to give their full moral support to the prohibition cause, and to give a more liberal financial support to dry organizations which stand for the united action of our people against the liquor traffic." Charles Spurgeon: "I wish the man who made the law to open them had to keep all the families that they have brought to ruin. Beer shops are the enemies of the home; therefore, the sooner their licenses are taken away, the better." The founder of the Salvation Army William Booth was a prohibitionist, unlike his organization today which is abstentionist, and saw alcohol as evil in itself and not safe for anyone to drink in moderation. The Assembly of God: "a little alcohol is too much since drinking in moderation provides Satan an opening to cruel deception." David Wilkerson founder of Teen Challenge said similar things. Billy Sunday: "After all is said that can be said on the liquor traffic, its influence is degrading on the individual, the family, politics and business and upon everything that you touch in this old world."
Prohibitionists such as Stephen Reynolds and Jack Van Impe  hold that the Bible forbids partaking of alcohol altogether, with some arguing that the alleged medicinal use of wine in 1 Timothy 5:23 is a reference to unfermented grape juice. They argue that the words for alcoholic beverages in the Bible can also refer to non-alcoholic versions such as unfermented grape juice, and for this reason the context must determine which meaning is required. In passages where the beverages are viewed negatively, prohibitionists understand them to mean the alcoholic drinks, and where they are viewed positively, they understand them to mean non-alcoholic drinks. Prohibitionists also accuse most Bible translators of exhibiting a bias in favor of alcohol that obscures the meaning of the original texts.
The Church of Jesus Christ of Latter-day Saints, the largest body of the Latter Day Saint movement, also teaches that "God has spoken against the use of ... [a]lcohol." They base this teaching on the Word of Wisdom, a section in Doctrine and Covenants which is part of the Mormon canon, that recommends against the ordinary use of alcohol, though it makes an exception for the use of wine in the sacrament, a similar rite to the Eucharist. However, the church now uses water instead of wine in the sacrament, and since 1851, the Word of Wisdom's advice for wise living has been considered "a binding commandment on all Church members." -->