查询词典 in 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。

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。

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）。

If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.

006 你若将这些事提醒弟兄们，便是基督耶稣的好执事，在真道的话语和你向来所服从的善道上得了教育。

If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.

4：6 你若将这些事题醒弟兄们，便是基督耶稣的好执事，在真道的话语，和你向来所服从的善道上，得了教育。

If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.

恢复本 你将这些事题醒弟兄们，便是基督耶稣的好执事，在信仰的话，并你向来所紧紧跟随善美教训的话上，得了餧养。

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。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。