基督教的

基本解释 (translations)

Christian  ·  Xian

与基督教的相关的网络例句 [注：此内容来源于网络，仅供参考]

Just as Adam Clayton Powell is a Christian minister who heads the Abyssinian Baptist Church in New York, but at the same time takes part in the political struggles to try and bring about rights to the black people in this country; and Dr. Martin Luther King is a Christian minister down in Atlanta, Georgia, who heads another organization fighting for the civil rights of black people in this country; and Reverend Galamison, I guess you've heard of him, is another Christian minister in New York who has been deeply involved in the school boycotts to eliminate segregated education; well, I myself am a minister, not a Christian minister, but a Muslim minister; and I believe in action on all fronts by whatever means necessary.

正如亚当克莱顿鲍威尔是一个基督教的部长一样，他作为在纽约阿比西尼亚施洗约翰教堂的首领，同时，也参加了政治斗争来争取并提出关于我们国家黑人的权利；马丁路德金也是一个基督教部长，沿着亚特兰大和乔治亚他作为另一个为了我们国家黑人的权利组织斗争的首领；尊敬的卡勒密斯教士，我猜想大家都听说过他，他是另一个在纽约的基督教部长，他已经深深地潜心于罢课来消除隔离的教育；我自己本身也是部长，不是基督教部长而是穆斯林教部长，我相信在斗争的所有阵线上，无论哪一个条阵线都是必要的。

So the women today,in particular those of christen countries who are enjoying the historically unparallel dignity and liberty should be owned to the advent of Jesus Christ and meanwhile,the dissemination of Christianity.

由于耶稣的出现及基督教的传播，基督教国家和地区妇女尤其是受基督教影响最深的西方国家妇女得以享有空前的自由与尊严。

A scientist shows basic Christian perspectives as he compares science and Christianity. He finds no contradictions.temporarily out of stock!

作者从科学探讨中去认识基督教最基本的观点，证明科学与基督教信仰不但没有互相冲突，反而有助於证实基督教的真理。47 Pages。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点："一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的" [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括："一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。"

During this process of officialization, the church had been greatly developing, with self-adjustments and adaptations. This mod

在早期基督教、帝国政府和非基督教群众三者的互动关系中，基督教的崛起有其内在必然性。

But one day he heard a Christian radio program about salvation in Christ. For Ilya this was a real eye-opener. He started studying the Christian Bible and even visited a local Christian church.

但有一天，他在一个基督教广播节目中听到基督的救恩，这个信息令Ilya大开眼界，他开始研读基督教的圣经，甚至参加附近一间基督教教会。

The Lynn White debate, which begun when White called for a rethinking of Christianity or its replacement by a nonWestern religion, has proved an obstacle to dealing with the environmental crisis The defense of Christianity that followed inhibited Asian and comparative environmental ethics in the West and did not produce environmentally useful results Whenever the relationship of religion and the environment was raised, the discussion quickly shifted to the issue of Christian responsibility for the environmental crisis The problem with the debate is that in many important ways, the White thesis is correct: Christianity is indeed responsible to a significant degree in that Christianity desacralized nature and it supported policies politically in the Middle Ages that encouraged now harmful human population growth and promoted science and technology, much of which has proved to be environmentally problematic There was nevertheless a second tradition of which Saint Francis of Assisi was a part that was environmentally friendly and that could be useful in rethinking Christianity environmentally It is however unlikely that Christianity will prove useful in the development of an environmental ethic in nonWestern countries or that nonWestern religions will succeed in producing an environmental ethic in the West It is therefore important that religious scholars move beyond assigning blame for the environmental crisis and find ways for the major world religions to help develop environmental ethics as best they can within their own cultural spheres

林恩怀特争论始于怀特关于对基督教进行重新思考或者由非西方宗教取而代之的呼吁。林恩怀特争论已经被证明成为处理环境危机的一个障碍。由此而起的对基督教的辩护制约了亚洲和其他比较环境伦理学在西方的发展，没有产生对环境有益的结果。无论何时，当人们谈及宗教和环境的关系的时候，讨论都会迅速转向有关基督教对环境危机责任的讨论。这一争论的关键在于，怀特的论文在很多方面是对的：基督教的确在相当大的程度上造成了自然的世俗化，并且在中世纪，基督教在政治上对现在看来有害的人口增长的政策提供了支持，促进了科学和技术的发展，很多诸如此类的政策已经被证明对环境是有害的。但是，基督教还存在另一种对环境友好的传统，Assisi城的&圣芳济&运动就是其中一例，这种传统也许对于从环境角度重新认识基督教是有益的。但是，对于非西方国家环境伦理的发展，基督教将很难能够有所作为，非西方宗教也不大可能成功地在西方产生出某种环境伦理。因此，对于研究宗教的学者们而言，重要的是要走出谁应该为环境危机受到指责的争论，找到世界各主要宗教如何在其各自的文化范围内对发展环境伦理提供最佳帮助的方法。

This idea was especially popular during the anti-Christian movement of 1922 and during the subsequent communist revolution. In 1922 and in 1924 there were two anti-Christianity movements initiated mainly by young students. These movements, with their challenges to Christianity, caused considerable social impact.

这种看法在1922年&非基督教运动&，及其以后的共产革命中最为明显。1922年和1924年发生的两次以青年学生为主体的非基督教运动，在中国民众中影响非常大，对基督教的冲击也非常严重。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点：&一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的& [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括：&一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。&

While the most descriptive accounts of the Gardens come from Greek historians such as Berossus and Diodorus Siculus, Babylonian records stay silent on the matter.

目录 导言宗教的实质第一编原始的梦境：原始宗教第一章宗教的产生第二章图腾崇拜第三章祖先崇拜、灵物崇拜和偶像崇拜第四章从多神崇拜到一神崇拜第五章古埃及宗教第六章古巴比伦宗教第二编苦难者的宗教：犹太教第一章犹太民族的诞生第二章以色列人在埃及第三章出埃及记第四章以色列人定居巴勒斯坦第五章欧洲人统治下的犹太人第六章犹太人的大流散第七章犹太人回归故土的热望第八章犹太教经典第三编天国之道：基督教第一章耶稣传奇第二章基督教的产生第三章基督教的变迁第四章中世纪基督教第五章改革运动第六章近代基督教第七章经典、组织和礼仪第四编信主独一：伊斯兰教第一章伊斯兰教之前的阿拉伯第二章伊斯兰教的产生第三章早期伊斯兰教的传播第四章哈里发时代第五章四大王朝时代第六章近现代的伊斯兰教第七章伊斯兰教派运动第八章经典和礼仪第五编痛苦中的生路：佛教第六编信仰的疆土：宗教在世界各国……购买此商品的顾客也购买了·文学简史·东方哲学简史/简史文丛系列·快读二十四史·千万别卖家具--终端销售攻略·读者文摘精粹版1：幸福像花儿一样查看此商品的顾客也查看了·宗教简史·神圣的存在--比较宗教的范型·神之简史·中国人的心灵图谱：魂魄·世界宗教寻踪

与基督教的相关的网络解释 [注：此内容来源于网络，仅供参考]

antichristian：反对基督教的

antichristian 反对基督教的 | antichristian 反对基督教者 | anticipantexpectantproleptic 预期的

Congregational Church：(基督教的)公理教会

congregation | 集合, 集会, 圣会 | Congregational Church | (基督教的)公理教会 | congregational | (教堂)会众的, 公理教会的

fundamentalist：信奉正统派基督教的人

fundamentalism /正统派基督教/此派的运动/ | fundamentalist /信奉正统派基督教的人/ | fundamentality /基本性/根本/根本原理/

heathenish：异教的/异教徒的/非基督教的

heathendom /异教/异端/异教国/ | heathenish /异教的/异教徒的/非基督教的/ | heathenism /异教/异教教义/偶像崇拜/

heathenish：异教的; 异教徒的; 非基督教的 (形)

heathendom 异教 (名) | heathenish 异教的; 异教徒的; 非基督教的 (形) | heathenism 异教; 未开化 (名)

New Testament：基督教的《新约全书>

Old Testament 基督教的> | New Testament 基督教的> | Christianity n. 基督教

New Testament：基督教的《新约全书>

Old Testament 基督教的<<旧约全书>> | New Testament 基督教的<<新约全书>> | Christianity n. 基督教

to the fundamentalists：你知道的 对信奉正统派基督教的人 我是敌人

Mr. Ferris, here in Jordan...|Ferris先生 在约旦.... | ... to the fundamentalists, you see, I am, myself, the enemy.|... 你知道的 对信奉正统派基督教的人 我是敌人 | Perhaps the worst kind.|可能是最坏的那...

to the fundamentalists, you see, I am, myself, the enemy：你知道的 对信奉正统派基督教的人 我是敌人

Mr. Ferris, here in Jordan...|Ferris先生 在约旦.... | ... to the fundamentalists, you see, I am, myself, the enemy.|... 你知道的 对信奉正统派基督教的人 我是敌人 | Perhaps the worst kind.|可能是最坏的那...

Black Mass：黑弥撒(魔鬼的信徒仿照基督教的礼拜仪式)

blue talk 下流的言论 | Black Mass 黑弥撒(魔鬼的信徒仿照基督教的礼拜仪式) | Black Monday 复活节后的第一个礼拜日