查询词典 New Church

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，"国家"代替"帝国"，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

There was, to be sure, in the Renaissance an uncanny and glittering reawakening of the classical ideal, of the noble mode of evaluating all things; Rome itself, oppressed by the new superimposed Judaized Rome that presented the aspect of an ecumenical synagogue and was called the "church," stirred like one awakened from seeming death: but Judea immediately triumphed again, thanks to that thoroughly plebeian ressentiment movement called the Reformation, and to that which was bound to arise from it, the restoration of the church—the restoration too of the ancient sepulchral repose of classical Rome.

的确，在文艺复兴时期，古典的理想、高贵的价值观念曾经历了光辉夺目的复苏。罗马就像一个假死苏醒的人一样在那座新建的犹太式罗马城的重压下面蠢动起来，那新罗马俨然是一座世界性的犹太教堂，它被称为"教会"。但是，很快地犹太教又一次获胜，这要归功于发生在德国和英国的运动，它被称为宗教改革，而实质上是平民的怨恨运动。伴随这场运动而来的是：教会的重振和古罗马再次被置于古老的墓穴安宁之中。

Constantinople, also known as Byzantium, was the new Rome, later capital of the Byzantine Empire. And its great domed edifice, Sancta Sophia, became the central shrine for the Eastern Orthodox Church, which broke with the Pope and the Roman Catholic Church.

他下令将教堂内所有拜占庭的壁画全部用灰浆遮盖住，所有基督教雕像也被搬出，并将大教堂改为清真寺，还在周围修建了4个高大的尖塔，这就是今天我们看到的圣·索菲亚大教堂的面貌。

It is in building this communion of love that the Church appears as "sacrament", as the "sign and instrument of intimate union with God and of the unity of the human race"… Many things are necessary for the Church's journey through history, not least in this new century; but without charity, all will be in vain.

教会因着实现这爱的共融而成为"圣事"，即"人类与天主彼此间密切结合的工具和标记"……教会在历史长河中前进有很多需要，在新世纪亦同；然而，如果缺乏爱德，一切皆属徒劳。

The problem of syncretism will be encountered with each new outreach of the church and also as the culture changes around an established church.

问题的融合将遇到的每一个新的外展的教会，也为文化的变化，围绕着建立了教会。

The popes continue attempting to conquer all churches and especially the Eastern Orthodox Church by using a new instrument: the Uniat Church.

教皇继续尝试征服所有的教堂，尤其是东正教用一个新的工具：教会的

But the good German who appointed good bishops and abbots wherever he really was master, and who now, 1046-56,[3] himself appointed a succession of good German popes--this good emperor was for the good popes the beginning of a new problem, and good men, at Rome too, were divided by it: the problem how the Church could profit by the unlooked-for phenomenon of emperors and kings who were good men and yet manage to be independent of them in the control of church life, especially in the vital business of the choice of its rulers, the bishops, and of its supreme ruler the pope.

但是，良好的德国谁任命主教和方丈好地方，他真的是主人，谁现在， 1046至1056年， [ 3 ]亲自任命了一个很好的继承德国教皇-这是好皇帝的良好教皇进入了一个新的问题，和良好的男子，在罗马也被除以它：这个问题如何教会可以获利的unlooked为现象的皇帝和国王谁是好人，但管理是独立的人在控制教会生活，特别是在关键业务的选择，它的统治者，主教，以及其最高统治者教皇。

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，&国家&代替&帝国&，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

According to Tawney, the fact that the established churches--the Roman Catholic church on the Continent and the Anglican church in England--were so closely allied with the old landholding aristocracy caused the newly emerging middle class to gravitate toward the new Protestant sects.

据tawney ，事实，即建立了教堂-罗马天主教会在非洲大陆和圣公会在英格兰-如此密切的盟国，旧的土地贵族，造成新兴的中产阶层倾向于新的新教教派。

According to Tawney, the fact that the established churches--the Roman Catholic church on the Continent and the Anglican church in England--were so closely allied with the old landholding aristocracy caused the newly emerging middle class to gravitate toward the new Protestant sects.

据托尼，一个事实，即建立教堂-罗马天主教欧洲大陆和英国圣公会在英国-如此亲密的结盟与旧的土地贵族造成新兴的中产阶级倾向於新的新教教派。

A small, rubber-headed hammer used in examination or diagnosis by percussion.

叩诊槌用在通过''。'振荡'。''所作的检查或诊断中的橡皮头的''。'小'。''槌

Affixes are limited in number in a language, and are generally classified into three subtypes, namely, prefix, suffix, and infix, depending on their position with reference to the root or stem of the word.

语言中词缀的数量总是有限的，根据它们跟词根或词干的相对位置，一般可以把词缀分外三小类：前缀，后缀和中缀。