查询词典 Christian

Niebuhr's attribution to Christian is his Christian Realism ethics, showed the relevance to social situation in the early half of 20 century.

尼布尔致力于基督教传统教义的现实相关性的，他对基督教伦理学如何在发挥作用具有独到的见解。

Why should the Christian recently converted from paganism revert to his pagan superstitions in his conception of Christian doctrines?

为什么要基督教最近由paganism回复到他的异教迷信，在他的构想基督教教义？

The more and more I read these articles the more I begin to think your some kind of liberal Pantheist or New Ager, and not Christian as in the orthodox sence but tham again Im not sure if you ever said you were a orthodox Christian but with that saiid I will say that Christ was here not only giving his teachings but enforcing the old testament teachings and the old testament speaks about sadom and gamora being destroyed for what?

更多的读到这些文章，我不禁觉得你越是某种自由泛神论或新琼脂、而不是像正统基督教观念，但不知道你焕再次化生说你是有史以来但在这个小镇的正统基督教会说我是基督这里不仅给他的教诲，但执行教义和旧约圣经旧约谈到sadomgamora被摧毁，为了什么？

But as we know it in the Parsee literature, it contains elements that were probably borrowed from other religions; and as some of this literature is certainly post-Christian, the possibility of Jewish and even Christian ideas having influenced the later eschatological developments is not to be lost sight of.

但是，正如我们知道它在parsee文学，它包含的内容很可能是借来的，由其他宗教的，并且随著一些本文学当然是后基督教，就有可能被犹太人和基督徒甚至设想既影响了后来eschatological发展，是不以被忽略的。

The Christian "last supper" is generally believed to have been a Pesach seder, so many Christians recreate the ritual of the seder, and the haggadahs that they use for this purpose tend to reinterpret the significance of the holiday and its symbols to fit into their Christian theology.

基督教的"最后的晚餐"，一般认为已pesach seder ，这麼多的基督徒再现祭祀的seder和haggadahs说，他们利用为此倾向於重新诠释的意义假日及其符号，以符合他们的基督教神学。

They tell us of the Israelites in Egypt, the Helots in Sparta, and of the Roman Slaves, which last were made up from almost every nation under heaven, whose sufferings under those ancient and heathen nations, were, in comparison with ours, under this enlightened and Christian nation, no more than a cypher--or, in other words, those heathen nations of antiquity, had but little more among them than the name and form of slavery; while wretchedness and endless miseries were reserved, apparently in a phial, to be poured out upon our fathers, ourselves and our children, by Christian Americans....

他们在那些远古和野蛮的国度堥到的磨难，与我们在这开明的基督教国家所受到的相比，的确是微乎其微了──换句话说，那些远古的野蛮国家不过具有奴隶制的名称和形式而已；而虔信基督的美国人，却将不幸和无边的苦难加以浓缩而保存了下来，灌注到我们的先辈、我们自己和我们的后代身上去。。。。。。

To this I replied, I disagree. I'd rather be a real non-Christian than a phoney Christian.

我宁可做一个真的非基督徒，也不能做一个假的基督徒。

After such a fashion the Church was divorced from the political order -- the living Christian ceased to have any distinct relation with his departed friends; the saints became mere memories, or were suspected of Popery; the churches served as houses of preaching, where the pulpit had abolished the altar; and Christian art was a thing of the past.

经过这样的方式，教会脱离了政治秩序-生活基督教不再有任何明显的关系，与他的朋友离开；圣人变成了记忆，或者被怀疑的p opery；教会担任房子的说教，而讲坛已经废除的祭坛；和基督教艺术是过去的事。

Outstanding American evangelical missiologists have been Rufus Anderson, the nineteenth century popularizer of the indigenous church ("Missions are instituted for the spread of a Scriptural, self propagating Christianity"); Kenneth Scott Latourette and R Pierce Beaver, two outstanding authorities on the history of missions and younger churches; Donald A McGavran, the founder of the Church Growth movement; Eugene A Nida, the expert on Bible translation and the cross cultural communication of the Christian faith; J Herbert Kane, the prolific writer of primary texts on all aspects of the Christian mission; and George W Peters, the creative biblical theologian in the Mennonite tradition.

杰出的美国福音派missiologists已rufus安德森， 19世纪popularizer的土著教会（"任务，是为向蔓延的一个圣经，自我宣扬基督教"）；丁斯科特latourette和R皮尔斯海狸，两位杰出当局对历史特派团和年轻教会；司长一麦加夫兰，创办的教会增长运动；尤金一奈达，专家对圣经翻译与跨文化交际的基督教信仰； j赫伯特凯恩，多产作家，小学文本的所有方面基督徒的使命和乔治W彼得斯，创造性圣经神学家，在门诺派的传统。

It's just at that time, the colonist persuaded me to become a Christian, and then I received baptism and changed my name to Rebecca. This April, I married Jone Rolfe, our wedding ceremony was held in the church in Jamestown. A year later, we had a son named Thomas Rolfe. The British government hoped my marriage could help to end the war between Powhatan and the colonists, but I believe belief change could help to persuade them to become Christian.

也就是在这段时间，殖民者说服我改信基督教，我因此接受洗礼改名为蕾贝卡今年4月，我嫁给了两人于詹姆斯敦的教堂举行婚礼，一年后生有一子，取名为托马斯·罗尔夫英国方面希望这段婚姻有助于结束波瓦坦人及殖民之间的战争，而我改变信仰能有助于说服剩馀族人一起改信基督教。

Hanna: That's over now, isn't it?

都结束了，对吗

You must be ill. You look so pale.

你一定是病了，你的脸色苍白。