查询词典 good faith

The fifteenth chapter of this decree is directly concerned with Antinomian heresy, and condemns it in the following terms:"In opposition also to the cunning wits of certain men who, by good works and fair speeches, deceive the hearts of the innocent, it is to be maintained that the received grace of justification is lost not only by the infidelity, in which even faith itself if lost, but also by any other mortal sin soever, though faith be not lost; thereby defending the doctrine of the Divine law, which excludes from the King of God not only the unbelieving, but also the faithful who are fornicators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetouss, drunkards, revilers, extortioners, and all others who commit deadly sins; from which, with the help of Divine grace, they are able to refrain and on account of which they are separate from the grace of Christ" Cap.

第十五章的这项法令是直接涉及antinomian异端，并谴责它在以下条款："在反对，也狡猾的斗智斗勇，某些男性谁，好的作品和公平的发言，欺骗的心，无辜的，这是要维持该收到的恩典，理由是不仅失去由不忠，在其中，甚至信仰本身，如果失去了，而且还由任何其他致命的单仲偕soever ，虽然信仰不失去；从而捍卫教义神圣的法律，不包括从国王的上帝，不但不信，但也忠实谁是fornicators ，奸淫， effeminate ，滥用自己与人类，小偷， covetouss ， drunkards ， revilers ， extortioners ，和所有其他谁犯下致命的捷联惯导系统；从哪个，借助神圣的恩典，他们能不和就交代他们是分开的恩典，基督"（第十五章，比照也上限。

These can offer students so advantage opportunities that is good for selecting job, powerful major feelings and excellent professional dedication. Finally, we need emphasize several main points. The main point is to hold profession ethics affects differences between school and enterprise, including guiding principle"s difference, varies between content and thought, varies between evaluation and standard. According to student'majors, collectedly leading related the corporate culture to increase schools'professional ethics educations effects. On the base of analyzing school"s education, to find a kind of educational means of school, to persist obverse education and obverse guiding, to strengthen students'faith education. According to the students thoughts fact, we should avoid faith educations dogmatism and emptiness and improve our clear aim and effect for serving people.

最后要突出几个重点：把握学校与企业职业道德教育不同点，包括指导思想上的不同、内容和方法上的不同以及评价方法和标准的不同等，根据学生的专业要有选择地引入相关的企业文化，增强学校职业道德教育的实效性；结合具体实际，加强对学生的诚信教育，在客观分析学校教育对象诚信状况的基础上，找到具有校本特色的诚信教育方法，坚持正面教育与正面引导为主，并加强学生诚信实践教育，避免学校诚信教育的教条化和空洞化；针对学生的思想实际，提高为人民服务思想教育的针对性和有效性。

It is the Catholic doctrine that faith is a gratuitous gift of God; but is is the teaching of the Church, as it is of St. Paul, that the faith that is of any avail is "faith that worketh by charity"(Galatians 5:6); and he states most emphatically that a good life is necessary for salvation; for, after enumeration the works of the flesh, he writes (v, 21), Of the which I foretell you, as I have foretold to you, that they who do such things shall obtain the kingdom of God.

"这是天主教教义，信仰是无偿上帝的礼物，不过是是教学中的教会，因为它是圣保罗，这是信仰的任何利用是"信仰worketh慈善"（加拉太5： 6 ）；和他国最强调，一个良好的生活是必要的救赎；对后，列举了工程的肉身，他写道（五， 21岁），他指出："在你我预言，正如我预言你，他们做这种事情谁应获得神的国。

Martin Luther stands as the originator of the doctrine of justification by faith alone, for he hoped that in this way he might be able to calm his own conscience, which was in a state of great perturbation, and consequently he took refuge behind the assertion that the necessity of good works over and above mere faith was altogether a pharisaical supposition.

马丁路德立场为发端的中庸之道，因信称义，单人，因为他希望他这样做或许能够平息自己的良心，这是在一个国家的大扰动，因此他躲避后面的断言必要性好的作品超越单纯的信念是全然是pharisaical假设。

In the teleology of history, the subject of faith changed from individual man to the human being. The object of highest good changes from the synthetic connection of virtue and happiness to the final end of history; the idea of freedom became the perfect stage of the world; the importance of immortality is lower than ever, and degenerated into "the faith of second rank"; the function of God lies in guaranteeing the possibility of final end of history.

在历史目的论中，道德信仰的主体从前两部批判中个体的人转变成了人类；作为信仰客体的至善变成了历史的最终目的，即自然与自由的综合统一，它不再属于一个超验的世界，而属于这个世界的一个完美阶段；相应地，自由概念也转变为这个完美阶段的基础；而不朽的地位不再重要，变成了"次一级的信仰"；上帝存在的意义也变为保证历史的最终目的的可能性。

Holding on to faith and a good conscience .Some have rejected these and so have shipwrecked their faith.

常存信心和无亏的良心，有人丢弃良心，就在真道上如传破坏了一般。

The Reformers restored biblical perspectives by insisting that faith is more than orthodoxy, not fides merely, but fiducia, personal trust and confidence in God's mercy through Christ; that it is not a meritorious work, one facet of human righteousness, but rather an appropriating instrument, an empty hand outstretched to receive the free gift of God's righteousness in Christ; that faith is God - given, and is itself the animating principle from which love and good works spontaneously spring; and that communion with God means, not an exotic rapture of mystical ecstasy, but just faith's everyday commerce with the Savior.

改革者恢复了圣经的观点，坚持信仰的是多正统，而不是目的，只是，但fiducia ，个人的信任和信心，在上帝的怜悯，透过基督的，这不仅是功勋卓著的工作，一个小面人的正义，而是挪用仪器，一个空洞的手outstretched获得免费的礼物上帝的公义，在基督信仰是上帝-赋予，而且本身的生动活泼的原则，从其中的爱与善自发弹簧，并认为与上帝的手段，而不是一个外来的破裂神秘的狂喜，而只是信仰的日常商务与救世主。

Also, since the doctrine of justification was not understood, the soteriological significance of faith was misconceived, and faith was regarded simply as the passport to baptism and to a lifelong probation in the church (giving the baptized opportunity to make themselves worthy of glory by their good works).

同时，自学说的理由是不理解， soteriological意义的信仰是错的，与信仰，被认为是纯粹作为护照的洗礼，并终身感化在教会（给该洗礼的机会，也使自己无愧于光荣，他们的优秀作品）。

Second only to belief in the Bible as a mark of Protestantism is the conviction that humans are not saved by their merits or good works, as the 16th-century reformers heard Catholics claiming, but only "by grace, through faith." According to Protestants, God took the initiative in saving the world from sin through his activity in Jesus Christ, and even the faith that led people to believe in this activity was a gift, not an achievement. Nonetheless, however consistent Protestant teaching on this subject may be, Protestant cultures have often produced earnest strivers after God--sober and hard-working people who try to prove that they are God's elect and preachers or other leaders who seem as legalistic in their approach to church life as the 16th-century Catholics were.

仅次于信仰在圣经中是一个标志，是新教的信念，人类是不会救自己的优点或好的作品，作为16世纪的改革者听到自称天主教徒，但只有&恩典，透过信仰&，但按照新教徒上帝采取主动行动，在拯救世界，从单通过他的活动，在耶稣基督里，甚至信仰，导致人们认为在这个活动中是一个礼物，而不是一项成就，尽管如此，但一致的新教教学就此事可能，新教文化往往产生切实strivers后上帝-清醒和辛勤工作的人，试图证明自己是上帝的选和传教士或其他领导人，他们似乎总是用法律在对待教会生活中，作为1 6世纪的天主教徒人。

The fifteenth chapter of this decree is directly concerned with Antinomian heresy, and condemns it in the following terms:"In opposition also to the cunning wits of certain men who, by good works and fair speeches, deceive the hearts of the innocent, it is to be maintained that the received grace of justification is lost not only by the infidelity, in which even faith itself if lost, but also by any other mortal sin soever, though faith be not lost; thereby defending the doctrine of the Divine law, which excludes from the King of God not only the unbelieving, but also the faithful who are fornicators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetouss, drunkards, revilers, extortioners, and all others who commit deadly sins; from which, with the help of Divine grace, they are able to refrain and on account of which they are separate from the grace of Christ" Cap.

第十五章的这项法令是直接涉及antinomian异端，并谴责它在以下条款：&在反对，也狡猾的斗智斗勇，某些男性谁，好的作品和公平的发言，欺骗的心，无辜的，这是要维持该收到的恩典，理由是不仅失去由不忠，在其中，甚至信仰本身，如果失去了，而且还由任何其他致命的单仲偕soever ，虽然信仰不失去；从而捍卫教义神圣的法律，不包括从国王的上帝，不但不信，但也忠实谁是fornicators ，奸淫， effeminate ，滥用自己与人类，小偷， covetouss ， drunkards ， revilers ， extortioners ，和所有其他谁犯下致命的捷联惯导系统；从哪个，借助神圣的恩典，他们能不和就交代他们是分开的恩典，基督&（第十五章，比照也上限。

By the time of its fall, most of the prisoners were writers who had written against the corruptions of the government.

到它被攻陷的时候，里面多数的犯人是写了反对政府贪污文章的作家。

The most obvious variation to ovum morphological character was that the color was changed from light green to sepiaceous in embryonic development, and all the ovums were almost hatched after 96h.

在胚胎发育过程中卵的形态特征最明显的变化是颜色从淡绿到深褐色，卵在发育96h后卵基本全部孵化。