神治

基本解释 (translations)

theonomy

与神治相关的网络例句 [注：此内容来源于网络，仅供参考]

" Coleridge was careful to say that imagination is a "repetition in the finite mind of the divine fiat.

柯勒律治很谨慎，他说想象是"有限的心灵对神谕的复写"。

A the initial fulfillment in type and shadow at the time of the exodus, the conquest of the land, and the establishment of the theocratic nation of Israel with its sacred cultic focus in Solomon's temple, and

a 最初之预表与影子的应验：出埃及，征服应许之地，确立神治的以色列王国，所罗门圣殿之宗教崇拜中心，等等，以及

Jesus Christ, after his death into a god; Nobuyuki years, after the death of Buddha; Nobuharu brother, full of state-situ resurrection after death.

耶稣基督后，他成为神的死亡；伸之年，在佛的死亡宣治的弟弟，国有全死后原地复活。

Hephaestus The god of fire and metalworking and the son of Hera and Zeus.

赫淮斯托斯：火神和锻治之神，赫拉和宙斯的儿子。

It is south mountain, relatively much those who see is silk tree of great part of a historical period, character follows silk tree roughly identical, flower also is after night faint scent 4 excessive, be green white nevertheless, florescence slightly late, according to " illustrated handbook of Chinese advanced plant " say the 2nd times, the fruit of this kind of silk tree is poisonous, bark contains Chan Ning, be used as medicine can subsidence of a swelling stops ache, it is important Chinese traditional medicine, the skin of silk tree, add bone gives birth to flesh, the flower of silk tree has peaceful god effect, basically be to bring will of the five internal organs, heart, joy making a person does not have care, match the vine of multiflower knotweed, obtain god, jujube Mian of Ren Kezhi night is disturbed.

在岭南，较为多见的是大叶合欢，性状跟合欢大致相同，花朵也在夜后清香四溢，不过是绿白色的，花期略迟，据《中国高等植物图鉴》第二册说，这种合欢的果有毒，树皮含单宁。入药能消肿止疼，是重要的中药，合欢的皮，续骨生肌，合欢的花有宁神作用，主要是安五脏。心志，令人欢乐无忧，配夜交藤。获神。枣仁可治夜眠不安。

During ancient times, many Shinto devotees took the holy pilgrimage to the shrines, resulting in the forming of 2 towns, Uji and Yamada, around the two shrines.

古代便有许多神道信徒到此朝圣，因而形成两座神社城镇，分别为内宫的宇治镇和外宫的山田镇。

Kyoto, including the 17 monuments, which are: Temple, Nijo Castle, Golden Pavilion Temple, Silver Pavilion Temple, Tenryu-ji Temple, Long An Temple, the Temple Li Yan, high-Temple, Ninna-ji, the Temple-West, the East Temple, Daigo-ji, West Honganji, on the Kamo Shrine, duck under the shrine, Uji on the shrine, the Church of equality Phoenix hospital.

其中包括京都的17处古迹，它们是：清水寺、二条城、金阁寺、银阁寺、天龙寺、龙安寺、延历寺、高山寺、仁和寺、西芳寺、东寺、醍醐寺、西本愿寺、上贺茂神社、下鸭神社、宇治上神社、平等院凤凰堂。

However, in seeking of the "High" and maintain the difference, these two kinds of dominative styles are different in nature.

但人治与法治在对神治（本文中的神或神治是基本不带有神秘主义色彩的人民的愿望）的追求方式上具有本质的不同。

This paper therefore examines the development of "the folklore Pai-Chang of Peking opera aria in Tainan city" through literature review depth-interview oral history and participant observation The concept frame is culture organism as the vertical axle and elements of a folklore activity as the transverse axle There are several significant findings about the general picture of this subject: During the late period of Japanese colonial era Tainan local people who played Peguan music learned Peking opera aria and tried to bring Peking opera aria into the folklore Pai-Chang which was one kind performance and traditional custom of Peguan music Some people who came from other places and played Peking opera aria had also known or learned "Pai-Chang" with touching Tainan local amateurs "Pai-Chang" used to be performed by amateurs for worship of god or goddess or for seasoning and wedding celebration without rewards Amateurs volunteered to perform "Pai-Chang" only for their duty temples and fraternity of Peking opera aria The majority of the audience is people who perform or like "Pai-Chang" or who live nearby There is a fixed pattern of the performance including the repertoire and the arrangement of the band The main meaning of this performace is to pray God's blessings therefore the procedure of "Ban-Hsian" is the most essential and ahead of Peking opera aria singing With time goes by the number of the amateurs has dropped; yet the demand for the worship ceremony remains; hence some of the amateurs have been trained to become professional performers Besides although the idea and the meaning of "Pai-Chang" remains the pattern of the performance has become simplified and rigid which is because of the performers' number decreasing and market adapting Nowadays the whole ecosystem of the folklore Pai-Chang of Peking opera aria in Tainan city keep changing which is mainly influenced by the transition of the society(such as the time and space of the industrial and commercial society being compressed and most people's pursuing of specialization and utilitarianism etc ) According to the findings in this paper the phenomenon can be regarded as the subject matter both of Peking opera and folklore studies For the studies of the Taiwanese culture however the subject not only enriches the subject matters of the Taiwanese culture(signifies the localization of Peking opera and a new pattern of Taiwanese folklore) but also reflects the characters of diversification integration adaptation and compromise of Taiwanese culture which used to be influenced by different regimes and the historical contexts Facing such a multicultural context this paper thus suggests researchers should show an open-minded attitude toward the complex of the Taiwanese culture studies and then important phenomenon would not be ignored or misunderstood

代表了什麼意义？对於上述疑惑，查既有研究成果，不消没有论述者，具体提即「京调排场」现象的可说没有，基於此，有必要对台南市及其周边之民俗性京调排场，不管是语汇来由或者其现象本身，做一番研究。本研究透过文献、访谈、口述史、参与观察等方法，以文化有机体之纵的发展概念为经，以民俗表演之横切面各主客要素为纬，试图先对此文化现象调查并推论出一概貌：台南市民俗性京调排场的形成，是在京调传入台南，台南本地北管子弟改习或兼习京调后，结合北管音乐文化所固有的排场表演型态及民俗演出传统，融合而成，形成时间至迟在日治晚期。而一些不同时期的外来京调人士(如原本生长於其他地区、后移住台湾的票友，和中国大陆琴师等等)，也曾透过与当地子弟的接触，而习得或知晓「排场」语汇以及本地京调排场习俗者。此项音乐民俗表演在过往多由业余子弟於神诞或民众婚俗做寿时，对其有义务或交陪的庙宇及子弟间做酬酢性的演出，不收报酬；聆赏者多是京调同好与邻近民众，也有少数路过者；演出模式包括节目安排、乐队编制皆有一定；表演意涵上以「扮仙」祈求神明赐福人间最为重要，因此排仙必不可少，且一定先於京调演唱。随著时间推移，京调排场表演活动的各要素都有变动，惟变迁速度不一，大体而言，业余表演者锐减，人们对酬神娱神节目的需求仍在，因此一些过往的业余表演者遂逐渐转型为职业表演者。此外，虽然表演意涵不变，但在职业表演人员少、又要适应市场的情况下，表演模式亦逐渐流於简化、僵化。目前京调排场整体生态仍在转变的过程中，而这种变化应与工商社会时间空间的被压缩、事事追求专业化与尼Q化等因素有关。再者，据此概貌，在结论部分厘清其意义、定位以及其对台湾文化研究之启示。台南市及其周边之民俗性京调排场现象，可视为京剧研究与民俗研究的一环，然而对於台湾文化研究，除了其题材本身标志了京剧的本土化与台湾民俗活动之新类型，进一步扩充整体台湾文化研究的内容外，更重要的是现象背后所反映的台湾文化的多元融合与妥协适应取向。台湾的海岛地理位置与长期被不同文化背景政权所殖民的历史，其文化自然容易随社会环境改变而弹性适应变迁，呈现多元纷呈、多重覆叠的特色，因此展望未来，从事台湾文化研究应秉除单一观点，保持一定程度之开放与客观胸襟，方不忽视或误识更多重要的文化现象。

I bless this athame in the names of my Goddess and God that it may be true to the Will of my spirit, to be a powerful tool of the Lord tempered with the intuition of the Lady.

我以我的神及女神的名义祝福这把仪式刀，它能使我如愿以偿，神的鍜治和女神的洞察力，将使它成为强而有力的工具。

与神治相关的网络解释 [注：此内容来源于网络，仅供参考]

CHARACTER ANIMATOR：角色动画 神藤辰也竹内邦治菊地豪

MONSTER MODELER 怪兽建模 江部耕一山川善生山本広人 | CHARACTER ANIMATOR 角色动画 神藤辰也竹内邦治菊地豪 | BATTLE STAGE DESIGNER 战斗舞台设计 松本秀幸松尾純松尾隆美川瀬久治

root canal treatment：神 經 治 療 (杜 牙 根)

Periodontist 牙 週 病 醫 生 | Root Canal Treatment 神 經 治 療 (杜 牙 根) | Stutter 口 吃

root canal treatment：神 經 治 療 ( 杜 牙 根;根管治療 )

Periodontist 牙 週 病 醫 生 | Root Canal Treatment 神 經 治 療 ( 杜 牙 根;根管治療 ) | Stutter 口 吃

theocracy：(神治政体)

2、政府以默示(implied)的方式来认同基督教,并且采用旧约圣经中的立约程序来建立神治政体(theocracy),以摩西的律法作为政府的根基,对于"基督同时是教会和政府的君王"这一加尔文主义的传统命题却很少提及.

because in this temple, I am dr. Yahweh：因为在这间神寺 我就是上帝

So you will trust my diagnosis and you'll let me treat her,|所以你得相信我的诊断 让我着手治... | because in this temple, I am dr. Yahweh.|因为在这间神寺 我就是上帝 | I want a new doctor.|我要求换一个医生

Arleigh Bruke Aegis destroyer：勃克級或神盾級 (因配備先進的神盾雷達與作戰管理系統而得名) 驅逐艦 (美)

Anchorage-class dock landing ship 安克拉治級船塢登陸艦 (兩棲運輸艦) (美) | Arleigh Bruke Aegis destroyer 勃克級或神盾級 (因配備先進的神盾雷達與作戰管理系統而得名) 驅逐艦 (美) | battleship 主力艦

Neurovascular Bundles：神经血管束

Nerve Sparing Radical Prostatectomy 神经存 根除式前 腺 除手术 | Neurovascular Bundles 神经血管束 | Neutron Therapy 中子放射治

Marek Stech：史迪治

31. Jack Collison 哥列神 | 33. Freddy Sears 施亚斯 | 34. Marek Stech 史迪治

sinneD：喔死你等成翻别(神酒的腊希腊希

人的力有而傲骄尔盖yespmeD | )喔死你等成翻别(神酒的腊希腊希sinneD | 者治统的族民国德kcirreD

Divine Healing：第十二條: 神的醫治

第十一條: 職事 The Ministry | 第十二條: 神的醫治 Divine Healing | 第十三條: 有福的盼望 The Blessed Hope