不信仰

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。

As to the new theories about the kind of thing sacraments are, the canons[21] condemn those who say: that there are more or less than seven sacraments instituted by Christ our Lord--baptism, confirmation, the Eucharist, penance, extreme unction, order, marriage--or that any one of these is not truly a sacrament in the full sense of the word; that these sacraments only differ from the sacraments of the Jewish dispensation as one ritual from another; that the sacraments are not a necessity of salvation, but that through faith alone, and without the sacraments at all, man can obtain from God the grace of Justification; that the sacraments were instituted for the purpose of nourishing only faith; that the sacraments do not contain and confer the grace which they signify--as though they were but outward signs of the grace or justice received through faith, badges of Christian profession that mark off the believer from the infidel; that the sacraments do not themselves confer grace by the very activity of the sacrament, but that only faith in the divine promises is sufficient to obtain grace; that all Christians have the power to administer all the sacraments; that any pastor of the Church can change the received and approved rites used by the Church in the solemn administration of the sacraments.

至於新的理论对这种事圣礼是，该炮[ 21 ]谴责那些谁说：有多於或少於7圣礼所建立基督我们的上帝-洗礼，确认，圣体，忏悔，临终，秩序，婚姻-或任何其中之一是没有一个真正的圣礼在充分意义上的；这些圣礼只有不同於圣礼犹太分配作为一个仪式从另一个；的圣礼没有必要救赎，但仅通过信仰，并没有在所有的事，男人可以得到上帝的恩典的理由；的圣礼被提起，目的是滋养只有信仰；的圣礼不包含并赋予它的恩典他们象徵-就像他们的迹象，但外向的恩典或司法收到通过信仰，徽章的基督教界人士说，马克从信徒从异教徒；的圣礼本身并不赋予宽限期的非常活动圣礼（当然opere operato ），但只有信仰的神圣承诺足以获得宽限期；所有基督教徒有权力来管理所有的圣礼；，任何教会牧师可以改变收到并批准使用的仪式在庄严的教堂行政管理圣礼。

Stranger: sorry, I have an urge to poke fun at your religion but I'm really not that kind of guy.

对不起，我真想取笑你的信仰，但是我不是那种人，我尊重你的信仰，所以我真不想说你的那些信仰！

He was just as unconcerned about money matters as before; but now he unhesitatingly knew what he ought to do and what he ought not to do.

他不能有目的，因为他现在有了信仰，——不是信仰某种规章制度，或者是某种言论，或者是某种思想，而是信仰一个活生生的可以感知到的上帝。

According to Climacus, 'faith' essentially differs from the 'objective system of knowledge'.? Faith can not be confused with knowledge, but it is a special 'organ' of its own power.? Furthermore, gaining Christian faith means an individual shows personal, passionate, and infinite interest in his/her own eternal happiness.? For, after all, faith is subjective; it is the individual's spiritual pursuit and choice."色缘"DG!Sa Gk'Sz

而形成上述观点的根源在于他反对把基督教信仰等同于客观的知识体系，信仰不是知识，信仰是一种自身即具有强力的特殊的&器官&；信仰的达成依靠的是主体充满激情地对于&永恒福祉&的个体性的不懈追求，因为信仰最终只关乎主体个人，它是主体的一种精神追求和选择。

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。

But displaying themes in Christianity and using bible language do not imply that the authors have religious thoughts or they are Christians. It is true that most authors select and approve Christian value rationally, but they can not give up traditional cultural factors in emotion. Thus, in hesitating and maundering they keep a distance from Christianity initiatively. A small portion of authors were intimate with Christianity emotionally and christianized once, but they were not solid enough to defense against outside political pressure and various allurements of historical philosophy. Therefore they estranged from, even gave up their believing.

但作家们表现基督教题材，使用圣经语言，并不表明他们已经拥有自己的宗教思想或者基督信仰，事实刚好相反，大部分作家在理智方面选择、认同基督教的价值理念，情感上却丢弃不了传统的文化因素，于犹疑、徘徊中自觉地与基督信仰保持距离；一小部分作家一度在情感上亲近并皈依基督信仰，却很难抵御外部政治环境的压力和各种历史思想的诱惑，自觉地疏远甚至放弃自己的信仰。

Whether you have religious convictions or not, the role of the church...

您是否有宗教或不信仰的作用，教堂。。。

She became a Christian, although she was brought up in a non-Christian family.

尽管她是在一个不信仰基督教的家庭里长大的，可她却成了一名基督教徒。

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。

Lugalbanda was a god and shepherd king of Uruk where he was worshipped for over a thousand years.

Lugalbanda 是神和被崇拜了一千年多 Uruk古埃及喜克索王朝国王。

I am coming just now,' and went on perfuming himself with Hunut, then he came and sat.

我来只是现在，'歼灭战perfuming自己与胡努特，那麼，他来到和SAT 。