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American evangelist Justin Fatica’s wiki biography is nowhere to be found, despite his fame. Let’s dive deeper into his net worth, family and much more.
He is known worldwe as a co-founder of the badass ministries. He is also the author of two best-selling books, Hard as Nails and Win It All.
Fast Facts:
Surname
Justin Fatica
birthday
1979
Age
42 years old
gender
Masculine
nationality
American
profession
author
net worth
5 million dollars
Married single
Married
Wife
Maria Fatica
education
Seton Hall University
@justinfatica
Justin Fatica Wikipedia Bio
The popular Justin Fatica is not yet credited with a Wikipedia biography in 2021.
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He began his career in 1997 as a mascot with the OHL Erie Otter Mascot. He then began counseling 10 Christians at the YMCA camp.
Justin holds both a bachelor’s and master’s degree in philosophy from Seton Hall University. Additionally, he claims to have spoken to over 1.2 million people over the years during his counseling.
Justin Fatica Wife Name
Justin Fatica is currently married to his incredibly supportive wife, Mary Fatica.
Apart from her name, there are not many details in the news portals at the moment.
With his wife Mary, Justin is blessed with five children, one daughter and four sons. He also currently reses in Syracuse, New York, USA with his wife and children.
Justin Fatica’s Net Worth Amounts Revealed
According to source networthpost, voice actor Justin Fatica’s net worth is estimated at $5 million.
He managed to accumulate such a sum with his full-time career as a speaker and author.
In addition, he has also starred in the TV series. You’re Amazing with Justin Fatica which aired in 2015.
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Justin Fatica Wikipedia Bio – Here Is What We Know About
The American Evangelist Justin Fatica’s Wiki bio is nowhere to be found despite his fame. Let’s explore deeper into his net worth, family, …
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Justin Fatica Wikipedia Bio – Here Is What We Know About
The American Evangelist Justin Fatica’s Wiki bio is nowhere to be found despite his fame. Let’s explore deeper into his net worth, family, and many more.
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Justin Fatica Age, Birthday, Wikipedia, Who, Nationality, Biography … I know that you always hear me; but because of the crowd here I have sa this, …
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Justin Fatica Wikipedia Age, Bio Family, And Net Worth
Justin Fatica Wikipedia
Despite his rising fame in the religious stream, Justin Fatica is not featured on Wikipedia.
We know Justin Fatica as the founder of Missionary
Hard As Nails Ministries
, which has the primary purpose of spreading the teachings and revelations of Jesus Christ among young people.
Currently, Justin is one of the keynote speakers and the organization’s executive director.
One can keep up to date with his professional and personal life through the social accounts where he is quite active like Instagram.
It goes by username
@justinfatica
among his 13.3k followers.
[embedded content]Justin Martyr
2nd-century Christian apologist and martyr
For the Latin historian, see Justin (historian)
Justin the Martyr (Greek: Ἰουστῖνος ὁ μάρτυς, romanized: Ioustinos ho martys; c. AD 100 – c. AD 165), also known as Justin the Philosopher, was an early Christian apologist and philosopher.
Most of his works are lost, but two apologies and one dialogue have survived. The First Apology, his best-known text, passionately defends the morality of the Christian life and provides various ethical and philosophical arguments to persuade the Roman Emperor Antoninus to give up persecuting the Church. Furthermore, as St. Augustine would later do, in reference to the “true religion” that predates Christianity,[4] he points out that the “seeds of Christianity” (manifestations of the Logos operating in history) actually existed before the incarnation of Christ. This notion allows him to characterize as ignorant Christians many of the historical Greek philosophers (including Socrates and Plato) in whose works he was well studied.
Justin was martyred along with some of his disciples and is venerated as a saint by the Catholic Church,[5] the Eastern Orthodox Church,[6] the Oriental Orthodox Churches, and Anglicanism.[7]
life [edit]
A bearded Justin Martyr presenting an open book to a Roman Emperor. Engraving by Jacques Callot
Justin Martyr was born around AD 100 [8] in Flavia Neapolis (now Nablus) in Samaria. He was a Hellenized Samaritan whose culture was Greek.[9] His family may have been pagan since he was uncircumcised and defined himself as a pagan.[10] His grandfather, Bacchius, had a Greek name, while his father, Priscus, had a Latin name,[11] leading to speculation that his ancestors may have settled in Neapolis soon after its founding, or that they may be descended from a Roman. diplomatic” community that had been sent there. [12]
In the opening of the dialogue[13] Justin describes his early training and explains that his initial studies left him unsatisfied because they did not provide a belief system that would offer theological and metaphysical inspiration to their young student. He says he first tried it in the school of a Stoic philosopher who could not explain God’s nature to him. He then visited a peripatetic philosopher, but was put off because the philosopher was too keen on his fee. Then he went to a Pythagorean philosopher who demanded that he first learn music, astronomy and geometry, which he didn’t want. He subsequently embraced Platonism after encountering a Platonic thinker recently settled in his city.
And the perception of immaterial things overwhelmed me, and the contemplation of ideas gave wings to my mind, so that in a short time I thought I had become wise; and such was my foolishness that I expected to look immediately to God, for this is the end of Plato’s philosophy.[13]
Some time later he happened to meet an old man, possibly a Syrian Christian,[14] near the coast, who engaged him in a conversation about God and spoke of the testimony of the prophets being more reliable than the reasoning of philosophers.
There were, long before that time, certain men older than all respected philosophers, both righteous and beloved of God, who spoke through the Divine Spirit and foretold events that were to take place and are now taking place. They are called prophets. These alone saw and declared the truth to men, worshiped and feared no man, were not influenced by a desire for glory, but spoke alone the things they saw and heard, filled with the Holy Spirit. Their writings are extant, and the one who has read them is greatly helped by his knowledge of the beginning and end of things, and of those things which the philosopher ought to know, provided he has believed them. For they employed no demonstration in their treatises, seeing that they were worthy of proof first of all as witnesses of truth and faith; and these events that have happened and those that are happening force you to agree with the statements they made when in fact they were entitled to deserve credit for the miracles they performed, as they both represent the Creator, the Creator, glorified God and Father of all things, and his Son, the Christ sent by him, which indeed the false prophets, filled with the lying unclean spirit, have neither done nor done, but dare, certain marvelous deeds to accomplish to amaze men and to glorify the spirits and demons of error. But pray that above all the gates of light will be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and his Christ have bestowed wisdom.[13]
Moved by the old man’s reasoning, Justin abandoned both his previous religious beliefs and philosophical background, choosing instead to devote his life once more to the service of the divine. His newfound convictions were strengthened only by the ascetic lives of the early Christians and the heroic example of the martyrs whose piety convinced him of the moral and spiritual superiority of Christian doctrine. As a result, he decided henceforth that the only option for him was to travel around the country and spread the knowledge of Christianity as the “true philosophy.” It is generally believed that his conversion took place at Ephesus[15][16] although it could have taken place anywhere on the Syria-Palestine to Rome road.[17]
Mosaic of the beheading of Justin Martyr
Then he himself took on the garb of a philosopher and traveled as a teacher. During the reign of Antoninus Pius (138-161) he came to Rome and founded his own school. Tatian was one of his students.[18] In the reign of Marcus Aurelius, after a dispute with the cynical philosopher Crescens, he was reported to the authorities by the latter, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV 16.7-8). Justin, along with six friends (two of them slaves raised by Euelpistos and Hierax), were tried and beheaded by the city prefect Junius Rusticus. Although the exact year of his death is uncertain, it can reasonably be dated by the prefectural period of Rusticus (who reigned from 162 to 168). The Martyrdom of Justin preserves the court record of the trial.[15]
Prefect Rusticus says: Approach and sacrifice yourselves to the gods. Justin says: No one in their right mind gives up godliness for ungodliness. Prefect Rusticus says: Those who disobey will be mercilessly tortured. Justin replies: That is our desire, to be tortured and thus saved for our Lord Jesus Christ, for that will give us salvation and firm confidence before the more terrible universal judgment of our Lord and Savior. And all the martyrs said: Do what you will; for we are Christians and do not sacrifice to any idol. Prefect Rusticus read the sentence: Whoever does not want to sacrifice to the gods and obey the emperor will be flogged and beheaded according to the law. The holy martyrs glorifying God proceeded to the usual place where they were beheaded and completed their martyrdom, confessing their Redeemer.[5]
The Church of St. John the Baptist at Sacrofano, a few kilometers north of Rome, claims to possess his relics.[19]
The Church of the Jesuits in Valletta, Malta, founded by papal decree in 1592, also boasts relics of this second-century saint.[20]
It is also claimed that the relics of St. Justin are buried in Annapolis, Maryland. In 1873, during a time of unrest in Italy, a noble family in possession of his remains sent them to a priest in Baltimore for safekeeping. They were displayed at St Mary’s Church for some time before being locked away again for safekeeping. The remains were rediscovered and given a proper burial in St. Mary’s in 1989 with the approval of the Vatican.[21]
Relics of St Justin and other early Church martyrs are in the side altar dedicated to St Anne and St Joachim in the Jesuit Church in Valletta, Malta.
In 1882 Pope Leo XIII. compose a Mass and Office for his feast day, which he fixed on April 14,[5] one day after his death date, as given in the Martyrology of Florus; However, since this date often falls within the main celebrations of Easter, in 1968 the festival was moved to June 1, the date on which it has been celebrated in the Byzantine rite since at least the 9th century.[22]
Justin is commemorated in the Church of England with a Lesser Festival on June 1.[23]
fonts [edit]
Justini Philosophi et martyris Opera (1636) (1636)
The earliest mention of Justin is in the Oratio ad Graecos of Tatian who, after calling him “the most admirable Justin”, quotes a proverb of his and says that the Cynic Crescens laid traps for him. Irenaeus[24] speaks of Justin’s martyrdom and of Tatian as his disciple. Irenaeus quotes Justin twice[25] and shows his influence elsewhere. Tertullian, in his Adversus Valentinianos, calls Justin a philosopher and martyr and the earliest antagonist of heretics. Hippolytus and Methodius of Olympus also mention or quote him. Eusebius of Caesarea deals extensively with him[26] and names the following works:
Eusebius implies that other works were in circulation; from St. Irenaeus he knows the apology “Against Marcion” and from Justin’s “Apology”[29] a “refutation of all heresies”.[30] Epiphanius[31] and St. Jerome[32] mention Justin.
Rufinus borrows from his original Latin of Hadrian’s letter.
False medieval works[ edit ]
According to Rufinus, Justin was mainly known from St. Irenaeus and Eusebius, or from false works. Arethas of Caesarea, Photius of Constantinople, and other authors cite a significant number of works other than Justin, but this attribution is now generally considered incorrect. The Expositio rectae fidei was attributed by Johann Dräseke Apollinaris of Laodicea, but it is believed to have originated in the 6th century. The Cohortatio ad Graecos has been attributed to Apollinaris of Laodicea, Apollinaris of Hierapolis, and others. The Epistola ad Zenam et Serenum, an exhortation to the Christian life, is dependent on Clement of Alexandria and was given to the Novatine bishop Sisinnius (c.400) by Pierre Batiffol. The surviving work, entitled On the Sovereignty of God, does not match Eusebius’ description, although Adolf von Harnack still considered it possibly Justinian and at least second-century. The author of the smaller treatise To the Greeks cannot be Justin because he is dependent on Tatian; Von Harnack placed it between 180 and 240.
Parisinus graecus 450 [ edit ]
After this medieval period when no authentic works by Justin Martyr were widely available, a single codex containing the complete works of Justin Martyr was discovered in Venice around 1540 and bought by Guillaume Pellicier. Pellicier sent it to the Bibliothèque Nationale de France, where it is now kept under the catalog number Parisinus graecus 450. This codex was completed on September 11, 1364 somewhere in the Byzantine Empire. The scribe’s name is unknown, although Manuel Kantakouzenos has been suggested as the patron. Internal textual evidence shows that several older manuscripts were used to create this one, strongly suggesting that it must have come from a large population center like Mistra, as libraries with Justin Martyr as early as 1364 were rare. Other partially medieval manuscripts have been shown to be copies of this one.[33] The editio princeps was published by Robert Estienne in 1551.[34]
Dialogue with Trypho[ edit ]
The Dialogue is a later work than the First Apology; the date of writing of the latter must be between 147 and 161, from the fact that it was addressed to Antoninus Pius and his adoptive sons Marcus Aurelius and Lucius Verus. In the Dialogue with Trypho, after an introductory paragraph, Justin undertakes to show that Christianity is the new law for all people.
Justin’s dialogue with Trypho is unique in that it provides information on the tensions between second-century Jewish and Gentile believers in Jesus (Dial. 47:2–3)[35] and acknowledges the existence of a range and diversity of attitudes toward the faith and traditions of the Jewish believers in Jesus.[36]
About the resurrection[edit]
The treatise on the resurrection exists in voluminous fragments, preserved in the Sacra parallela. The fragments begin with the assertion that truth and God, the author of truth, need no testimony, but that, as an admission to human weakness, it is necessary to provide arguments to convince those who oppose it. It is then shown, after groundless conclusions have been denied, that the resurrection of the body is neither impossible nor unworthy of God, and that it is not lacking in the evidence of prophecy. Another fragment takes up the positive evidence of the resurrection and cites that of Christ and those he called into existence. Another fragment shows that the resurrection is that of the deceased, i. H. of the body; the knowledge of it is the new doctrine as opposed to that of the ancient philosophers. The doctrine follows from the commandment to keep the body in moral purity.
The authenticity of the treatise is not as universally accepted as Justin’s other works.[37] Despite this, it is mentioned earlier than the Sacra Parallela by Procopius of Gaza (c. 465–528). Methodius appeals to Justin to support his interpretation of 1 Corinthians 15:50 in a way that makes it reasonable to suppose the existence of a treatise on the subject, let alone other traces of a connection, both here in Irenaeus (vv. , ii.-xiii.5) and at Tertullian, where it is too close to be anything but a conscious borrowing from the Greek. The Against Marcion is lost, as is the refutation of all the heresies to which Justin himself refers in Apology, i. 26; Hegesippus, along with perhaps Irenaeus and Tertullian, seems to have used it.
Role within the Church[edit]
Flacius discovered “errors” in Justin’s theology, which he attributed to the influence of pagan philosophers; and more recently Semler and S.G. Lange have made him thoroughly Hellenic, while Semisch and Otto defend him against this charge.
In contrast to the school of Ferdinand Christian Baur, which viewed him as a Jewish Christian, Albrecht Ritschl has argued that precisely as a Gentile Christian he did not fully understand the Old Testament basis of Paul’s doctrine, thus explaining the modified character of his Paulinism and his juridical way of thinking.
Engelhardt has attempted to extend this line of treatment to Justin’s entire theology and to show that his ideas of God, of free will and justice, of salvation, grace and merit, dominate the influence of the cultured Greek pagan world of the 2nd Platonic and Stoic philosophy . But he admits that Justin is a Christian in his unconditional adherence to the Church and her faith, his unreserved acceptance of the Old Testament and his belief in Christ as the Son of God the Creator manifested in the flesh, crucified and risen, through which he succeeds in overcoming the dualism of pagan and gnostic philosophy.
Justin was confident that his teaching was that of the Church in general. He knows of a split among the orthodox only on the question of the millennium and in the attitude towards the milder Jewish Christianity, which he is personally willing to tolerate as long as the professors for their part do not encroach on the freedom of the Gentile converts; his millenarianism seems unconnected to Judaism, but he firmly believes in a millennium and in Christian eschatology in general.
Opposition to Judaism was widespread among church leaders in his day, but Justin Martyr was hostile to Judaism and viewed the Jews as a cursed people. His anti-Jewish polemics have been cited as the origin of Christian anti-Semitism.[38] However, his views expressed in the dialogue with Trypho were tame compared to those of John Chrysostom and others.[39]
Christology[ edit ]
Justin, like others, believed that the Greek philosophers derived, if not borrowed, from the Old Testament the essential elements of truth found in their teaching. But at the same time he adopted the Stoic doctrine of the “original word,” and so for him philosophy was an operation of the word, indeed, it was brought into direct connection with him by equating the word with Christ. [40][41]
Thus he does not hesitate to declare that Socrates and Heraclitus were Christians (Apol., i. 46, ii. 10). His aim was to emphasize the absolute importance of Christ, that all virtue and truth that ever existed may be related to him. The ancient philosophers and legislators had only part of the Logos, while the whole appears in Christ.[40]
While the Gentile peoples, deceived by devils, had forsaken the true God for idols, the Jews and Samaritans possessed the revelation given through the prophets and awaited the Messiah. The law, however, although containing commandments designed to promote true fear of God, contained other provisions of a purely pedagogical nature, which necessarily ceased when Christ, their end, appeared; Such temporary and only relative regulations included circumcision, animal sacrifices, the Sabbath, and the dietary laws. Through Christ the abiding law of God was fully proclaimed.[42] In his capacity as teacher of the new doctrine and herald of the new law lies the essential nature of his redemptive work.[40]
The idea of an economy of grace, a restoration of the connection with God destroyed by sin, is not alien to him. It is noteworthy that in the “dialogue” he no longer speaks of a “seed of the word” in every human being, and in his non-apologetic works the emphasis is placed on the redeeming acts of Christ’s life rather than the demonstration of the reasonableness and the moral value of Christianity, although the fragmentary nature of the latter works makes it difficult to determine exactly to what extent this is true and to what extent Irenaeus’ doctrine of salvation is derived from him.[40]
The 1913 Catholic Encyclopedia notes that scholars differed as to whether Justin’s writings on the nature of God were intended to express his firm opinion on doctrinal points or to speculate on these matters. Among the specific points Justin made are that the Logos is “numerically distinct from the Father,” although “born of the substance of the Father,” and that “God made all things through the Word.” Justin used the metaphor of fire to describe the Logos spreading like a flame, rather than “dividing” the Father’s substance. He also defended the Holy Spirit as a member of the Trinity as well as the birth of Jesus by Mary while she was a virgin. The Encyclopedia notes that Justin places the emergence of the Logos as a voluntary act of the Father at the beginning of creation, noting that this is an “unfortunate” conflict with later Christian teachings.[43]
Memoirs of the Apostles[edit]
Justin Martyr in his First Apology (c. 155) and his Dialogue with Trypho (c. 160)[44] sometimes refers to written sources consisting of narratives of the life of Jesus and quotations of the sayings of Jesus as “Reminiscences of the Apostles “(Greek: ἀπομνημονεύματα ἀποστόλων; Transliteration: apomnêmoneúmata tôn apostólôn) and less often as greek: εὐαγέλιον apolen apolen). And the memoirs of the apostles or the writings are shown”). 45]
The term “memoirs of the apostles” occurs twice in Justin’s first Apology (66.3, 67.3-4) and thirteen times in the dialogue, mainly in his interpretation of Psalm 22, while the term “gospel” is used only three times, once in 1 Apollo . 66.3 and twice in dialogue. The only passage in which Justin uses both terms (1 Apol. 66.3) makes it clear that “memoirs of the apostles” and “gospels” are equivalent, and the use of the plural shows Justin’s awareness of more than one written gospel. (“The apostles in their memoirs, which are also called gospels, handed down what the Lord had commanded…”).[46] Justin may have preferred the term “Memoirs of the Apostles” as a contrast to the “Gospel” of his contemporary Marcion, in order to emphasize the connections between the historical testimony of the Gospels and the Old Testament prophecies that Marcion rejected.[47]
The origin of Justin’s use of the name “Memoirs of the Apostles” as a synonym for the Gospels is uncertain. Scholar David E. Aune has argued that the gospels were modeled on classical Greco-Roman biographies, and Justin’s use of the term apomnemoneumata for all synoptic gospels should be understood as referring to a written biography such as the memorabilia of Xenophon because they preserve the authentic teachings of Jesus.[48] However, scholar Helmut Koester has pointed out that the Latin title “Memorabilia” was not applied to Xenophon’s work until the Middle Ages, and it is more likely that Apomnemoneumata was used to describe the oral tradition of Jesus’ sayings in early Christianity. Papias uses a similar term meaning “remembered” (apomnemoneusen) when describing how Mark accurately recorded the “memories of Peter”, and Justin also uses it in reference to Peter in Dial. 106.3, followed by an Quote found only in Mark (Mark 3:16-17). Therefore, according to Koester, it is likely that Justin used the name “memoirs of the apostles” by analogy to refer to the trusted reminiscences of the apostles found in the written records of the gospels.[49]
Justin expounded the texts of the gospel as an accurate record of the fulfillment of prophecy, which he combined with quotations from the LXX prophets of Israel to demonstrate evidence from the prophecy of the Christian kerygma.[50] The importance Justin attaches to the words of the prophets, whom he regularly quotes with the phrase “it is written,” shows his appreciation of the OT Scriptures. However, the biblical authority he ascribes to “Memoirs of the Apostles” is less certain. Koester articulates a majority view among scholars that Justin considered the “Memories of the Apostles” to be accurate historical records but not inspired writings, while scholar Charles E. Hill, while acknowledging the position of mainstream scholarship, contends that Justin does considered fulfillment quotations of the gospels as equal.[52]
Composition [ edit ]
Written sources[edit]
Gospels[ edit ]
Justin uses material from the synoptic gospels (Matthew, Mark, and Luke) in the composition of the First Apology and Dialogue, either directly, as in the case of Matthew,[53] or indirectly through the use of a gospel harmony, which may be derived from Justin or his school.[54] However, his use or even knowledge of the Gospel of John is uncertain. A possible reference to John is a saying that is quoted in connection with a description of Christian baptism (1 Apol. 61:4 – “Unless you are born again you cannot enter the kingdom of heaven.”). However, Koester claims that Justin received this saying from a baptismal liturgy and not from a written gospel.[55] Justin’s possible knowledge of the gospel of John might be suggested by verbal similarities to John 3:4 right after discussing being born again (“Now that it is impossible for those once born to enter their mother’s womb is for all apparently” ). Justin also uses language very similar to that of John 1:20 and 1:28. Furthermore, by using the term “memoirs of the apostles” and distinguishing it from the writings of their “followers,” Justin must have believed that at least two gospels were written by actual apostles.
apocalypse [edit]
Justin does not quote directly from the book of Revelation, but clearly refers to it by citing John as its author (Dial. 81.4 “Furthermore among us also a man named John, one of Christ’s apostles, prophesied to him in a revelation, that those who have believed in our Christ will spend a thousand years in Jerusalem, and that after that there will also be the general and short-eternal resurrection and judgment of all”). Scholar Brooke Foss Westcott notes that this reference to the author of the New Testament’s only prophetic book illustrates the distinction Justin made between the role of prophecy and fulfillment quotes from the gospels, since Justin does not mention either individual canonical gospel by name.[56]
letters [edit]
The apologetic character of Justin’s habits of thought reappears in the records of his martyrdom, the authenticity of which is confirmed by internal evidence.[57]
Sources of testimonies[ edit ]
According to the scholar Oskar Skarsaune, Justin relies on two main sources for his prophecy evidence, which probably circulated as collections of scriptural evidence within his Christian school. He refers to Justin’s main source of evidence for scriptural evidence in the First Apology and parallel passages in the dialogue as the “kerygma source”. A second source, used only in dialogue, may be identical to a lost dialogue attributed to Aristo of Pella about the divine nature of the Messiah, the dialogue of Jason and Papiscus (c. 140). Justin brings in verbatim biblical quotations from these sources, and he often seems to paraphrase his sources very accurately, even in his interpretative notes.[58]
Justin occasionally uses the Gospel of Matthew directly as a source for Old Testament prophecy to supplement his testimony sources.[53][59] However, the fulfillment quotes from these sources seem mostly to be harmonizations of the gospels of Matthew and Luke.[60] Koester suspects that Justin composed an early harmony based on the Diatesseron of his student Tatian.[54] However, the existence of a harmony independent of a collection of sayings for exhibition purposes has been disputed by the scholar Arthur Bellinzoni. The question of whether the harmonized gospel material found in Justin’s writings derives from a pre-existing gospel harmony or was assembled as part of an integral process of constructing biblical proof texts is an ongoing subject of scholarly inquiry.[63]
The following excerpt from 1 Apol. 33:1,4–5 (partial parallel in Dial. 84) on the preaching and virgin birth of Jesus shows how Justin used harmonized gospel verses from Matthew and Luke to provide biblical evidence of Jesus’ Messiahship based on the fulfillment of prophecy deliver from Isaiah 7:14.[64]
And hear again how Isaiah foretold in definite words that He should be born of a virgin; for he said thus: “Behold, the virgin shall conceive and give birth to a son, and they shall say in his name, God with us” (Mt 1:23). 1 Apollo 33:1[65][66]
… the power of God that came down on the Virgin overshadowed her and caused her to conceive while she was still a virgin (cf. Lk 1:35), and the angel of God announced to her, saying: “Behold, you will do conceived of the Holy Spirit in the womb and give birth to a son (Mt 1:20/Lk 1:31), and he will be called the Son of the Most High (Lk 1:32). And you shall call his name Jesus, because he will save his people from their sins (Mt 1:21),” as taught by those who have remembered all things about our Savior Jesus Christ… 1 Apol. 33:4-5[67]
According to Skarsaune, the harmonized gospel narratives of Matthew and Luke were part of a tradition already circulating in Justin’s school that expounded on the life and work of Jesus as Messiah and apostolic mission. Justin then rearranged and expanded on these testimonies to create his First Apology.[68][69] The “kerygma source” of proof texts (contained in 1 Acts 31–53) is believed to have had a Two-Parusia Christology characterized by the belief that Jesus first came in humility, in fulfillment of prophecy, came and when the Messiah shall return in glory to the Gentiles.[70] There are close literary parallels between the Christology of Justin’s source and Peter’s Apocalypse.[71]
Dialogue of Jason and Papiscus[edit]
The following excerpts from the dialogue with Trypho on the baptism (Dial. 88:3,8) and temptation (Dial. 103:5–6) of Jesus, believed to be from the dialogue between Jason and Papiscus, illustrate this use of the gospel narratives and sayings of Jesus in a source of witness and how Justin appropriated these “Memoirs of the Apostles” for his own purposes.
And then when Jesus had come to the river Jordan, where John was baptizing, and when Jesus descended into the water, even a fire was kindled in the Jordan, and as He came up out of the water, the Holy Spirit fluttered down on Him forming Him of a dove, as the apostles wrote about this Christ of ours. – Choose. 88:3
And when Jesus came to the Jordan, and was said to be the son of Joseph the carpenter… the Holy Spirit, and for mankind’s sake, as I said before, fluttered down on Him, and a voice sounded in the time of the heavens – the was also spoken of David when he said, imitating Christ what the Father wanted to say to him – ‘You are my son, today I have begotten you’.” Dial. 88:8[72 ]
… the devil himself … [was] called the serpent by Moses, the devil by Job and Zechariah, and addressed as Satanas by Jesus. This suggested that he had a compound name made up of the actions he performed; because the word “Sata” means “apostate” in Hebrew and Syriac, while “nas” is the word that translates as “serpent”, so the one word “Sata-nas” is formed from both parts. In the Memoirs of the Apostles it is reported that as soon as Jesus came up out of the Jordan and a voice said to him: “You are my son, today I have begotten you”, this devil came and even tried to call him out: “Pray me.” on”; but Christ answered: ‘Get behind me, Satanas, the Lord your God you shall worship, and him alone you shall serve.’ For since the devil had deceived Adam, he imagined that he could somehow harm him as well. Choose. 103:5-6[73]
The quotes refer to the fulfillment of a prophecy at Psalm 2:7 found in the western text type of Luke 3:22.[74] Justin’s mention of the fire at Jordan without comment suggests that he relied on an intermediate source for these gospel quotations,[75] and his literal interpretation of a pseudo-etymology of the Hebrew word satan indicates a dependence on a source of witness with a knowledge of Hebrew , which was probably the dialogue between Jason and Papiscus.[76]
The dialogue attributed to Aristo of Pella is believed to have provided Justin with biblical textual proofs of the divinity of the Messiah by combining a wisdom christology – Christ as the incarnation of preexistent wisdom – with a second Adam christology – the first Adam was of Satan conquers, but this fall is reversed by Christ as the second Adam who conquers Satan. This is implied in the pseudo-etymology in Dial. 103:5–6, which connects the name of Satan with the “apostate serpent”. The christology of the source is close to that of Isaiah’s ascension.[77]
Catechetical sources[edit]
Justin quotes many of Jesus’ sayings in 1 Apol. 15–17 and minor Proverbs clusters in Dial. 17:3–4; 35:3; 51:2,3; and 76:4-7. The proverbs are mostly harmonizations of Matthew and Luke, seemingly grouped thematically and organized into collections of sayings, including material probably drawn from an early Christian catechism.[78][79]
The following example of an ethical teaching on taking the oath in 1 Apol. 16:5 shows a combination of proverbial material from Matthew and James:
Do not swear at all (Mt 5:34). Let your yes be yes and your no be no (James 5:12). Anything beyond that is from evil (Mt 5:37).
The phrase “yes be yes and your no be no” at James 5:12 is inserted into an idiom complex from Matthew 5:34–37. The text appears in numerous Patristic quotations and twice in the Sermons of Clementine (Hom. 3:55, 19:2). Therefore, it is likely that Justin quoted this harmonized text from a catechism.[80][81]
The harmonization of Matthew and Luke is evident in the following quotes from Matthew 7:22-23 and Luke 13:26-27, used twice by Justin, in 1 Apol. 16:11 and dialing. 76:5:
Many will say to me, ‘Lord, Lord, did we not eat and drink and do violent deeds in your name?’ And then I will say to them: “Depart from me, workers of lawlessness”.
Many will say to me in that day, ‘Lord, Lord, did we not eat and drink and prophesy and cast out demons in your name?’ And I will say to them: “Get away from me”.
In both cases, Justin uses the same harmonized text of Matthew and Luke, although neither quote contains the full text of those gospel passages. The last phrase, “workers of lawlessness,” has an exact parallel with 2 Clement 4:5. This harmonized text also appears in numerous quotations from the Church Fathers.[82][83] 1 Apollo 16:11 is part of a larger body of evidence in 1 Acts 16:9-13 that combines a warning about unpreparedness with a warning about false prophets. The entire unit is a carefully composed harmony of parallel texts from Matthew and Luke.[84][85] This unit is part of a larger collection of proverbs found in 1 Apol. were found. 15–17, which appear to be from a catechism used by Justin’s school in Rome, which may have been widely circulated. Justin extracted and rearranged the material of the catechetical sayings to create Apol. 15–17 and parallel passages in dialogue.[86][87]
Other sources[edit]
Justin contains a tract on Greek mythology in 1 Apol. 54 and choose. 69, who claims that myths about various pagan deities are imitations of Old Testament prophecies about Christ. There is also a small tract at 1 Apol. 59-60 on borrowings of the philosophers from Moses, especially from Plato. These two tracts may come from the same source, which may have been an early Christian apology.[88]
Prophetic exegesis[edit]
Justin’s writings form a storehouse of early interpretations of the prophetic writings.[89]
Belief in prophecy[edit]
The truth of the prophets, he explains, compels approval. He looked to the Old Testament as an inspired guide and counselor. He was converted by a Christian philosopher whom he paraphrased as follows:
“Long before that time there were certain men, older than all respected philosophers, both righteous and beloved of God, who spoke by the divine Spirit and foretold events that were to take place and are now taking place. They are called prophets who alone saw the truth and proclaimed to men, without worshiping or fearing man, not influenced by a desire for glory, but speaking alone what they saw and what they heard, filled with the Holy Spirit … Their writings are extant, and whoever has read them will be greatly aided in their knowledge of the beginning and end of things … And the events that have happened and are happening compel you to assent to the utterances made by them. “[90]
Then Justin recounted his own experience:
“Immediately a flame was kindled in my soul; and a love for the prophets and for those men who are friends of Christ took possession of me; and as I turned his words in my mind I found that philosophy alone safe and profitable. “[91]
Fulfillment [edit]
Justin listed the following events as fulfillments of Bible prophecy:
The prophecies about the Messiah and the details of his life. [92]
The Destruction of Jerusalem. [93]
The pagans accept Christianity. [94]
Isaiah predicted that Jesus would be born of a virgin. [95]
Micah mentions Bethlehem as his birthplace. [96]
Zechariah predicts His entry into Jerusalem on the foal of a donkey (a donkey).[97]
Second Advent and Daniel 7 [ edit ]
Justin connected the second advent to the climax of the prophecy of Daniel 7.
“But if so great a power is shown to have followed the disposition of His Passion and is still following, how great will be what will follow His glorious advent! For he will come as the Son of Man on the clouds, as Daniel foretold, and his angels will come with him. [Then follows Dan. 7:9-28.]”[98]
Antichrist[ edit ]
The second coming of Justin followed the appearance of the “man of the apostasy”, i. H. of the Antichrist, hot on his heels.[99]
Time, times and a half[edit]
Daniel’s “time, times, and a half,” Justin believed, was nearing completion when the Antichrist would utter his blasphemies against the Most High.[100]
Eucharist[ edit ]
Justin’s statements are among the earliest Christian statements on the Eucharist.
“And this food is called among us Εὐχαριστία [Eucharist]… For we do not accept this as common bread and drink, but in the likeness of Jesus Christ our Redeemer, who was made flesh by the word of God both flesh and blood for our salvation, so we were also taught that the food which is blessed by the prayer of His Word, and from which our blood and flesh is nourished by transmutation, is the flesh and blood of that Jesus who was created flesh.”[ 101]
Editions[ edit ]
Greek texts:
P.Oxy.5129 (Egyptian Research Society, 4th century)
Thirlby, S., London, 1722.
Maran, P., Paris, 1742 (the Benedictine edition reprinted in Migne, Patrologia Graeca, Vol. VI. Paris, 1857).
, Vol. VI. Paris, 1857). Otto, JC, Jena, 1842 (3rd ed., 1876–1881).
Krüger, G., Leipzig, 1896 (3rd ed., Tübingen, 1915).
In The Implementation Apologists, ed. GJ Goodspeed, (Göttingen, 1914; reprinted 1984). [102]
, ed. G.J. Goodspeed, (Göttingen, 1914; reprinted 1984). Iustini Martyris Dialogus cum Tryphone, edited by Miroslav Marcovich (Patristic Texts and Studies 47, Berlin/New York: de Gruyter, 1997).
, ed. Miroslav Marcovich (Patristical Texts and Studies 47, Berlin/New York: de Gruyter, 1997). Minns, Denis and Paul Parvis. Justin, Philosopher and Martyr: Apologies. Edited by Henry Chadwick, Oxford Early Christian Texts. Oxford: OUP, 2009. (In addition to the English translation, there is a critical Greek text).
. Edited by Henry Chadwick, Oxford Early Christian Texts. Oxford: OUP, 2009. (In addition to the English translation, there is a critical Greek text). Philippe Bobichon (ed.), Justin Martyr, Dialogue avec Tryphon, édition critique, Introduction, texte grec, traduction, commentaires, appendices, indices, (Coll. Paradose nos. 47, vol. I-II.) Editions Universitaires de Friborg Suisse , (1125 p.), 2003 online
English translations:
Halton, TP and M. Slusser, eds., Dialogue with Trypho, trans TB Falls, Selections from the Fathers of the Church, 3, (Washington, DC: Catholic University of America Press)
, trans TB Falls, Selections from the Fathers of the Church, 3, (Washington, DC: Catholic University of America Press) Minns, Denis & Paul Parvis. Justin, Philosopher and Martyr: Sorry. Edited by Henry Chadwick, Oxford Early Christian Texts. Oxford: OUP, 2009.
Georgian translation:
“Sulieri Venakhi”, I, The First and Second Apology of Saint Justin Philosopher and Martyr, translated from Ancient Greek into Georgian, submitted with a foreword and comments by a monk Ekvtime Krupitski, Tbilisi Theological Academy, Tsalka, Sameba Village, Cross Monastery, ” Sulieri venakhi”, publishing house, Tbilisi, 2022, ISBN 978-9941-9676-1-0
“Sulieri Venakhi”, II, Dialogue of Saint Justin Martyr with Trypho the Jew, translated from Ancient Greek into Georgian, submitted with foreword and comments by a monk Ekvtime Krupitski, Tbilisi Theological Academy, Tsalka, Sameba Village, Cross Monastery, “Sulieri venakhi” Publisher, Tbilisi, 2019, ISBN 978-9941-8-1570-6
References[edit]
The Rector of Justin (1964), perhaps Louis Auchincloss’s best-acclaimed novel, is the story of a distinguished headmaster of a New England prep school – not unlike Groton – and how he came to found his institution. He chooses the name Justin Martyr for his Episcopal School. (“The school was named after the early martyr and scholar who sought to reconcile the thinking of the Greek philosophers with the teachings of Christ. Not for Prescott [the headmaster] were the humble fishermen who had their faith and faith alone .”[103 ])
See also[edit]
Notes [edit]
References[ edit ]
Triệu Lệ Dĩnh – Wikipedia tiếng Việt
Triệu Lệ Dĩnh (giản thể: 赵丽颖; phồn thể: 趙麗穎; bính âm: Zhào Lìyǐng; sinh ngày 16 tháng 10 năm 1987) là nữ diễn vién, ca. Cô hiện là siêu sao hạng A, thuộc top đại hoa đán và là đỉnh lưu Cbiz, cô kết hôn với Phùng Thiệu Phong, có 1 cậu con trai chung nhưng đã ly hôn
Tiểu sử
2006-2012: Khởi đầu sự nghiệp
Năm 2006, Triệu Lệ Dĩnh tham gia Trò chơi Ngôi sao tìm kiếm của Yahoo và trở thành người chiến thắng cuối cùng. Sau đó, cô ký hợp đồng với Hoa Nghị Huynh Đệ như một tài năng mới. Năm 2007, Dĩnh lần đầu tiên tham gia diễn xuất trong bộ phim truyền hình gia đình “Đám cưới vàng” của đạo diễn Trịnh Hiểu Long.
Năm 2009, Lệ Dĩnh đảm nhận vai diễn phim cổ trang đầu tiên của cô trong Thương Khung Chi Mão. Bộ phim được phát sóng trên kênh NHK của Nhật Bản và nhận được sự hoan nghênh của giới phê bình. Triệu Lệ Dĩnh nhận được giải thưởng Nữ diễn viên được yêu thích nhất tại Chinese Creative Short Video Awards.
Năm 2010, lần ầu tiên bắu nhận ược sự công nhận của khán giải lục sau khi đóng vai chíng trong tân hồng lâu mộng, dựa trên tiểu thuyết tên của tuyết cần. Năm 2011, sự nổi tiếng của Dĩnh tăng lên sau vai diễn Công chúa Tình Nhi trong “Tân Hoàn Châu Cách Cách”.
Năm 2012, cô đóng vai nữ chính lần đầu tiên trong phim Se nhầm nhân duyên/Thác điểm uyên ương.
2013–2015: Sự nghiệp đột phá của nàng tiểu hoa đán
Năm 2013, triệu lệ dĩnh đóng vai chính trong bộ phim cổ trang “lục trinh truyền kỳ”, mô tả một cô gái bìng cố gắng vươn lên trở thành nữ vương ầu tiên. Bộ Phim đã thàng vang dội trong n triệu lệ dĩnh ượã giành ược một số giải thưởng dành cho người và sự nổi tiếng tại các lễ trao giảa phưịa phưịa ph. Cùng năm, Dĩnh đóng vai chính trong bộ phim lãng mạn lịch sử “Cung Toả Trầm Hương”. Trái ngược với hình ảnh ngoan hiền thường thấy, Triệu Lệ Dĩnh vào vai một công chúa mưu mô và độc ác trong phim.
Năm 2014, Dĩnh đóng vai chính trong bộ phim hài lãng mạn “Sam Sam Tới Rồi”, dựa trên cuốn tiểu thuyết nổi tiếng cùng tên của Mạn. Bộ phim đứng đầu xếp hạng trong khung thời gian của phát sóng ở Trung Quốc, và cũng giành được sự yêu thích cao ở nước ngoài. Triệu lệ dĩnh tiếc củng cố sự nổi tiếng của mình vớ bộ bộ phim truyền hình ược đánh giá cao và àm 2014, bao gồm ườm ườm ợ truy ng ợ truy ng ợ truy ng truy ng ợ truy ng ợ truy ng ợ truy ng ợ truy ng ợ truy ng ợ truy ng ợ truy ng ợ truy ng truy ng ợ truy ng ợ truy ng ợ truy ng đ truy ng đ truy ng đ truy ng đ tuy ng sự nổi tiếng vọt của lệnh nhiều dự án diễt thàng công đ ông ượng “tại lhp truy ưnh ưnh ượnh ượn.
Năm 2015, Triệu Lệ Dĩnh đóng vai chính trong bộ phim tình cảm “Hoa Thiên Cốt”. Bộ Phim đã thành công rực rỡ ở Trung quốc, ạt mức rated cao nhất là 3,89 và cũng trở thành b ộ phim truyền hình trung quốu tiên vượt qua 20 tỷ lượt ượt ực tuyến. Thành cong của bộ phim đã đưa sự nghiệp của Dĩnh lên một tầm cao mới. Triệu Lệ Dĩnh đã giành được nhiều giải thưởng cho vai diễn trong “Hoa Thiên Cốt”, bao gồm cả Nữ diễn viên chính xuất sắc nhất tại Giải thưởng Golden Eagle của Truyền hình Trung Quốc lần thứ 28, cô còn giành Giải “Hoa sen vàng “nữ diên viên truyền hình xuất sắc nhất – lhp điện ảnh truyền hình quốc tế macau lần thứ 6. cùng năm, cô đóng vai chíng trong bộ phim truyền h here phim truyền hình võ thuụt “Th Chinh”.
2016-no: Độ phủ sóng vượt bậc
Năm 2016, triệu lệ dĩnh vinh dực ề cử nữ diên viên chính xuất sắc nhất của giải bạch ngọc lan lần thứ 22 (liên hoa ai ai ngày 9 năm 2016, triệu lịnh thức trở t- thành ại sứ Hà bắc, quê nhà của cô. Ngoài ra cũng vii diễn hoa thiên cốt, triệu lệ dĩnh trở thành “nữ diễn ược yêu thích nhất” năm 2016 cô trở thành Phó Tổng tài cong ty kỹ thuật khoa học Nhất Hạ.
Năm 2016, Dĩnh đóng vai chính trong bộ phim phiêu lưu hành động “Lão Cửu Môn”, hoá thân một nữ thừa kế ngổ ngáo và kiêu kỳ. Bộ truyện đã thành cong về mặt thương mại, thu về tổng cộng hơn 10 tỷ lượt xem. Zhao đã giành ược giải thưởng nữ diên viên chính xuất sắc nhất tại liên hoan phim và truyền hình hengdian lần thứ 3 của trung qu. Bộ phim có hơn 23 tỷ lượt xem trực tuyến, kỷ lục cao nhất mà một bộ phim truyền hình Trung Quốc nắm giữ tại thời điểm điểm điểm điểm điểm điểm Cùng năm, Lệ Dĩnh lần đầu tiên đóng vai chính phim chiến tranh, “Lam Yên Chi”. VLINKAGE Báo cáo rằng tíng ến tháng 12 năm 2016, lượt xem các bộ phim truyền hình kết hợp của dĩnh đt hơn 110 tỷ lượt xem
Năm 2017, Triệu Lệ Dĩnh đóng vai chính trong bộ phim do Hàn Hàn chỉ đạo, “Đạp gió rẽ sóng” cùng với Đặng Siêu và Bành Vu Yến. Cô đã giành ược giải thưởng đnh ầnh ầu tiên của mình, nữ diễn viên ược yêu thích nhất tại liên hoan phim sinh viên ại học kinh, ồng thờ cũnh cũnh sách át vào danh sách át vào danh. hội đạo diễn điện ảnh Trung Quốc binh chọn cho vai Tiểu Hoa trong phim “Đạp Gió Rẽ Sóng”. Sau đó, cô đóng vai chính trong bộ phim truyền hình cách mạng “Mật Chiến” cùng với Aaron Kwok, kể về hoạt động của các điệp viên ngầm của Đảng Cộng sản (CPC) hoạt động ở Thượng Hải vào những năm 1930 chống lại quan Nhật.
Lệ dĩnh trở lại màn ảnh nhỏ vớ phim cổ trang hành ộng “sở kiều truyện” ược chuyển từ ti ti ươ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặ ặC ôC ôC ôC ôNG một nữ tướng quyền lực và trở thành bộ phim cổ trang ược các bạn trẻ yêu thích, phim ược phát sóng trên đài nam. “Sở kiều truyện” là một thành công mại ở cả trong nước và quốc tế, phim có evaluation cao nhất khn khuya nă 2017 và xếp thứ khhn khn giờ khuya ở ttrung (suction giờ khn gim Khn giờ khuy khuya ở ở ở ở ở. Phim kết thúc phát sóng với 42.9 tỷ lượt xem online (trong 58 ngày), thiết lập kỷ lược drama có lượt view cao nhất từ trước ần nay, drama ầu tiên cán mốc 30 tỷ lượt xem trong thời gian phát sóng với 48 tập, drama ầu tiên cán mốc 40 tỷ lượt xem trong thời gian phát sóng với 64 tập, và giữ kỷc là bộ phim truyền hình trung quốc xem nhi- đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ đ × Forbes Trung quốc đã liệt kê triệu lệ dĩnh vào danh sách 30 under 30 asian 2017 của họ, bao gồm 30 người dưới 30 tuổi có ảnh hưởng và đã tạo ượ
Năm 2018, Triệu Lệ Dĩnh đóng vai chính trong bộ phim phiêu lưu giả tưởng “Tây Du Ký 3: Nữ Nhi Quốc”, với vai nữ vương Nữ Nhi Quốc. Dĩnh sau đó đóng vai chính trong bộ phim lịch sử “Minh Lan Truyện” tut Daylight Entertainment sản xuất. Bộ Phim đã nhận ược sự hoan nghênh của giới phê bìng ầng ầu về xếp hạng truyền hình với c.aỹng hơn 2% trong cut tập lệ dĩnh ềc ề cử tại cho nữ diễi cho nữ diễi cho nữ truyền hình dài tập lần thứ hai. Năm 2018, triệu lệ dĩnh ược chọn vào bảng nhân vật (nữ diễn viên) của lễ kỷ niệm 60 năm truyền hình trung quốc do tổ chứi phát hành đnh truyền hộn hộp vớp vớp vớp vớp vớp vớp vễp vớp vễp vễp vớp vễp vớp vễp vớp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp vễp v ( bình chọn, trở thành nữ diễn viên trẻ tuổi nhất trong số 66 người được chọn.
Tháng 9 năm 2019, lệ dĩnh đóng vai nữ chu phỉ trong bộ phim hữu phỉ, chuyển thể t ừ tiểu thuyết cùng tên của priest, hợp tác vớn viên vương nh ất bác. Cùng năm, triệu lệ dĩnh ược ề cử nữ diễn viên chính xuất sắc nhất của giải bạch ngọc lan lần thứ 22 (liên hoan phimn h.truy
Năm 2020, triệu lệ dĩnh ạt giải “nữ diên viên ược yêu thích nhất” tại giảng truyền hìng kim ưng trung quốc lần thứ 30 và ềc ề cử giải nữ diên xuất sắc nhất ” Quốc lan thứ 30 (vai diễn Thịnh Minh Lan)
Đời tư
Ngày 16 tháng 10 năm 2018, Triệu Lệ Dĩnh và Phùng Thiệu Phong đăng Weibo cong bố hai người đã đăng ký kết hôn.
Ngày 1 tháng 1 năm 2019, Thiệu Phong đăng weibo thông báo Lệ Dĩnh đã mang thai.
Ngày 8 tháng 3 năm 2019, lệ dĩnh hạ sinh một bé tai ầu, theo tiết lộ gần đ âa ủa phùng thiệu phong trong một truyền Hình tên ở tên ở nhà cở nhà cở nhà.
Ngày 23 tháng 4 năm 2021, qua công ty quản lý, Triệu Lệ Dĩnh và Phùng Thiệu Phong cho biết đã chính thức ly hôn. Lệ dĩnh, thiệu phong cho biết sẽ cùng gánh trách nhiệm nuôi con trai hai tuổi và mong khán giả không tung tin ồn thiệt, làm tổng thương ca.
Danh sach phim
Phim truyền hình
Phim điện ảnh
Long tiếng
Năm phát sóng tựa ề Tựa tiếng trung tựa tiếng anh tên khác vai 2021 raya và rồng thần cuối cùng
Phim ngắn
Năm tựa tiếng việa tiếng trung tựa tiếng anh tên khác vai diễn ạo diễn ghi chú 2006 quỵ tộc thiên 跪族篇 gui to pian nữ chính cuộc thi “yahoo tìm kiếm ngôi sao” 2017 ai yêu bạn nhất 谁 谁 谁 谁 谁 谁 谁Who loves you the most Thu Tối Ái Nhĩ /
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Âm nhạc
Nhạc phim (OST)
Năm ca khúc phim thể hiện với tiếng việt tiếng trung 2011 nhất kiến chung tình tân hospr cách cách lý thạnh – tươnh – trid – tri ươnh – lý g ý g. Kỳ trần hiểu 2015 không thể nói 不 说 说 说 hoa thiên cốt hoến hoa mười năm 年 mười năm của chúng ta solo bạn là thầng 是 是 thần tượng ến rồn tượn t du ến rồi (up idol)灭 ThụC Sơn chiến kiếm hiệp truyền kỳ hứa chí a ta chưa từn tạn tạ 我 存在 solo 2016 tâm niệm 心念 yên chi 2017 vọ kiề truyện trươ t 望 ư ư ư ư truyện trương?知否知否 This is ư? This is ư? Phải là hồng phai xanh thắm (Minh Lan Truyện) Phùng Thiệu Phong
Ca khúc thể hiện trong cac chương trình
Năm ca khúc thể hiện với chương trình 2013 tâm tình trần hiểu đêm trung thu đài hồ nam 2014 kịch mộng trung quốc trần vỹ đình quốnh điển (liên hoan phim truyền hình tuyết solo tuyết đài đông phương quật cường trương nghệ hưng 2016 không thể nói solo đêm nhạc hội mừng xuân người hoa kiều trên toàn thế nam) liên hoan phim quốc tế thhng hải (bạch ngọc lan) Xuân 2017 đài Đông Phương Chạy trốn đến mặt trăng Trương Kế Khoa 2017 Nhớ Người (Miss you) Ngô Diệc Phàm Đêm nhạc hộài Tīng Xuâ2
Video âm nhạc – Đĩa đơn
Năm Ca Khúc Nghệ sĩ Tiếng Việt Tiếng Trung 2016 Vai Diễn Trọn Đời Quan Trí Bân 2017 Nhớ Người 想你 Triệu Lệ Dĩnh & Ngô Diệc Phàm
Chương trình truyền hình
Quảng cáo, đại diện, đại ngôn thương vụ
Noun nhãn hiệu quảng cáo quảng cáo với 2006 quy tộc thiên ngôn ngôn web nhã 2007 dầu ngọc lan 2008 mỹ phẩm cathy 2012 nhke h ườ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ ệ. Lê) (nước uống đóng chai) 2014 Socola Sister Ma Food Quan Trí bân tissot ại diện hình tượng liên hoan phim Truyền Hình kim ưng tửng. Mật ngữ của nước giày phạm bất phàm game long môn hổ tướa chua lên men quân sướng – quân lạc bảo đi ộnggi k1 goin cựn cựn 2016 đng igi k1 goi mácara ki- n m. Khiết Đình Game Thanh Vân Chí trên điện thoại Kính mắt LTM Game Thanh Vân Chí trên web Nội y Mùa xuân lãng mạn Thực phẩm Mã đại tỷ Thực phẩm Lãng Lệ Đại diện phát ngôn IQIYI VIP Đại sứ du lịch tỉnh Hà Bắc Máy chiếu JMGO G3 2017 XTEP (Giày thao và th ời tran thao – ặc b ướ) trà hoa nhài khang sư dương dương laptop asus khăn giấy cao cấp lý văn (lee & man) kem đánh răng sayclo (tập đp đp tinter duyên lâm canh tân meituan waimai dương dương socola dove mỹ phẩm hanamino mỹ phẩm wetcode vatti (toàn dòng t t ượnh t tanh t tanh t tanh wear (thu ại sứ) ạ ạ ượnh que bock (thuộc. phúc) ại sứ ưu nhã longines (ại sứ toàn cầu dòng ồng hồ đeo tay nữ record) dòng điện thoại huawei honor v10 ại di ịn phát ngôn iqiyi khu vâ ái binh dương phùng thiệu phong bánh kẹo từ phúc kí 2020 pizza hut sữ thuần chân ạ ạ ạ ạ ại diện hect. Thương hiịuu Shangpin House Đại diện dòng Body & Hair L’Occitane en Provence Đại diện thương hiệu Haox iangni (Health Food) 2021 Đại sứ thương hiệu Nars Cosmetics Dior skincare
Đại sứ cong i
Thời gian ại sứ cong ích ghi chú 21/09/2016 ại sứ hình tượng du lịch tỉnh hà bắc 23/04/2019 ại Sứ Tuyên truy àn dân. trợ giúp tỉnh Hồ Bắc 01/11/2020 Sứ giả tuyên truyền Phòng cháy chữa chay Trung Quốc
Tượng sáp Madame Tussauds
Năm Bảo Tàng Hìng 2017 Madame Tussauds Bắc Kinh Nữ Hoàng Weibo 2018 Madame Tussauds Vũ Hán Madame Tussauds Trùng Khánh Sở Kiều Truyện (Phim) Madame Tussauds Thermal Hải Minh Lan & Cố đ đ đ đ đ đP – Khanh
Giải thưởng và đề cử
Năm giải thưởng hạng mục tác phẩm ề cử kết quả ghi chú 2006 Search Star Game đoạt giải 2009 Chinese Creative Video Short Video Awards Most Popular Actress đoạt giải 2013 Youku Young Choice Awards Film & TV Awards Most Popular Actress (TV) đoạt Giải 4th China TV Drama Awards Best New Actress đoạt Giải 4th China TV Audience Favorite Artist đoạt Giải Young Choice Award (Tudou Awards) Nữ Diên ại Lục Yêu thích nht kịch thịnh điển 2013 Nữ diễn viên được yêu thích nhất Đoạt giải 2014 Giải Kim Ưng Lần Thứ 10 Nữ thần Kim Ưng 2014 Đoạt giải Quốc kịch thịnh điển 2014 Nữ diễn viên nổi tiếng nhất Đại Lục Đoạt giải Đêm Hội iQiyi Lần Thứ 3 Most Popular Actress sam sam tới đoạt giải 6th china tv drama awards popular actress (Mainland china) đoạt giải hoa ỉnh lần thứ 13 best new acttress lục trinh truyền kỳ 2015 sina weibo night 2014 weibo queen đo đnh thịch thịch th ( Diễn viên thu hu người xem nhất nhân vật cống hiến nhất nöạt giải 6. Macau international television festival of the best actress Hoa thiên cốt đi đi đi đi đi đi powerstar award ceremony on the most popular actress đoạt. Auspieler of the China Award -Diên Viên XUấT SắC NHấT Lão cửn đoạt giải bảng phong vân nhân vậ ước trung quốc 2016 đoạt gibo awards ceremony Most popular acttress đo đi webo queen đoạt Star app Most app Daily Readers’ Reputation Ranking Television Actress of the Year Đoạt giải Chinese Campus Art Glory Festival Most Popular Actress Đoạt giải Đêm Hội iQiyi Lần Thứ 5 Artist of the Year Lão Cửu Môn Đoạt giải Baidu Moments Press Conference Most Commercial Valuable Female Artist Đoạt giải Baidu Moments Press Conference Most Commercial Valuable Female Artist Đoạt giải 0. Tenth Most popular TV actress Thanh vân chí đoạt giải hoa ỉnh lần thứ 19 Best actress (contemporary drama) thực tập sinh cố lán đ) hoa thiên cố ề cử cử cử ngọc l ần thứ ề ề ề cử giải thưở. Hình kim ưng Trung quốc lần thứ 28 Best Actress đ ềt giải ửi ưi ưng tenchina golden teagaga golden teages eagle remote carton spectacles rin (old drama) ề 3rd Hengdian film and television festival of the best actress lão cửn đoạt giải hoa ỉnh lầnh lầnhn thứ cử lhp đnh ảnh viên bắc kinh lầnh ảnh bắnh l ầnh giải 8. International television festival by Macau Best actress Sở Kiều truyện ề 2nd award ceremony for highly talented actress Yên Chi đoạt Giải 2. Weibo film award ceremony Most expected film couple du ký 3: n ữ nhi quốc đoạt giải cùng phong đu phong hội lầi lầi lầi lầi 6 Goddess Award đoạt Giải 11th Tencent Video Star Awards TV Acting OF THE YEARS JAGROW TRUYệN đOG GIả 24th COKTH COUề TRUYệN đOG Giả 24th co. China Film Director’s Guild Awards Beste Schauspielerin ạp gió rẽ sóng ề cử đêm hội iqiyi lần thứ 7 Goddess Award đoạt giải phong vân t tu.nh ảnh ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH ảnH Lần Thứ 25th Best Actress Minh Lan Truyện Đề cử Giải Hoa Đỉnh Lần Thứ 25th Best Actress (Historical Drama) Đề cử Golden Bud – The Fourth Network Film and Television Festival Best Actress Đề cử 6th The Actors of China Award Ceremony Best Actress (Emerald Category) ề Cử Tencent Video All Star Awards Most Commercial Valuable Artist đoạt Giải VIP Star đo 2020 Weibo Award Ceremony Influential Actor of the Year đoạt Giải China Literature AWARDS CEREMONY ACTRESS OF THE YEAR đO ạO ạo ạo ạo ạo ạo ạo ạo ạo ạo ạo ạo ạo ạo. Trung quốc lần thứ 30 best actress minh lan truyện ề cử audience choice for the actress minh lan truyện đ ĩ ĩ ĩ Ănhonghonnh ânhnh sức ảng của năm 2020 đoạt giải sao vip của tencent đi đi. ộng douyin 2021 nữ diên viên ược Hoan nghênh nhất năm đoạt giải baaidu diễn viên có ảng nhất nhất n «2020 đoạt giải Weibo 2021 diên thực lực của năm đoi.
Giải thưởng khác
Bảng nhân vật (nữ diễn viên) của lễ kỷ niệm 60 năm truyền hình trung quốc do tổ chức xã hội phát hành điện ảnh truyền hình trung quốc liên hợp với hội diên trung quốc
Đề cử nữ diễn viên của năm 2017 do Hiệp hội đạo diễn điện ảnh Trung Quốc binh chọn.
Forbes China Celebrity 100
Year Rank Ref. 2014 80th [2] 2015 43rd [3] 2017 4th [4] 2019 15th [5] 2020 7th [6] 2021 7th [7]
Chức vụ
Thời gian Chức vụ 11/21/2016 Phó Tổng Tài cong ty kỹ thuật khoa học Nhất Hạ
Tham khảo
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