信仰

On the other hand, if such faith does not continually expose itself to the possibility of unfaith, it is not faith but a convenience. It becomes an agreement with oneself to adhere in the future to a doctrine as something that has somehow been handed down.

商务版《形而上学导论》译为：然而再说那样一个人的信仰，即便他不是经常处于不信仰了的可能性中，也根本不是信仰，而只是一番凑合和一番自行约定，约定今后总遵循一种随便什么样的传统的教义罢了。

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。

On one hand, freedom and individuality in romanticism developed in excess early in the 20th century and clashed with the demands of times and Eliot's opinion. On the other hand, religion became aesthetics taste and God became unreligious in romanticists, but Eliot insisted on rebuilding God and Christianity to save the world and times.

一方面浪漫主义创作特征中固有的"自由"与"个人化"在二十世纪初推向情感滥觞的极致而为时代需要和艾略特主张所摒弃；另一方面，浪漫主义者所具有的个体宗教感受与对"上帝"的审美化认识使得宗教不再具有权威性和神圣性，这必然与世纪初因缺乏宗教信仰而急需重建信仰的西方世界，与艾略特希望通过重构基督教信仰以拯救西方世界形成冲突，而这无疑也是一种"个性化"与"非个性化"之间的对立。

JND Kelly, Early Christian Creeds; W Barclay, The Apostles' Creed for Everyman; S Barr, From the Apostles' Faith to the Apostles' Creed; P Fuhrmann, The Great Creeds of the Church; W Pannenberg, The Apostles' Creed in the Light of Today's Questions; J Smart, The Creed in Christian Teaching; HB Swete, The Apostles' Creed; H Thielicke, I Believe: The Christian's Creed; BF Westcott, The Historic Faith.

JND凯利，早期基督教教义； W巴克利，在使徒信经的普通人；语巴尔，从使徒信仰的使徒信经； P Fuhrmann ，伟大的信仰的教会； W潘内伯格，在使徒信经中根据今天的问题； J时髦，基督教信条教学；正面Swete ，在使徒信经； H 悌理柯，我相信：基督教的信条；高炉Westcott ，信仰的历史。

However, the inaction of the Japanese Church and his own cowardness during WWII dealt a heavy blow to Shūsaku Endōand prompted him to meditate on the meaning of faith.

随着年龄的增长，他逐渐意识到日本精神传统之中的泛神信仰与基督教的一神信仰是两种完全不同的信仰体系，它们之间的矛盾不可调和。

To explore the characters of the emotional changes of religious experience and the relationship between religious experience and physiological indicators, we used self note with different pictures to induce emotion, and used the emendatory Plutchik cinque mood scales assess the subjective experiences, and used the polygraph record the physiologic measures and EEG data while the subjects were watching the pictures, and took our experiment on 18 Christians and non Christians, in which there are 9 Christians usually experience the religious experience and 9 have no faith, and all of them are college students.

为了探讨宗教体验的情绪变化特征及其与生理活动的相关，研究采用自编的图片诱发情绪，用修订的Plutchik五分制情绪心境评定量表测定主观情绪体验，用多导生理仪记录被试在观看图片时的各项生理指标及脑电指标，对18名基督徒和非没有任何信仰的被试进行了实验。其中有基督教信仰且都经常会有宗教体验和没有任何信仰的被试各9名，所有被试均为大学生。

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。

While the mainstream of Muslims accepted the principle that faith and works must go together, they rejected the Kharijite ideal of establishing here on earth a pure community of believers, insisting that the ultimate decision on whether a person is a believer or an unbeliever must be left to God.

虽然主流的穆斯林接受的原则，信仰和工程必须齐头并进，他们拒绝了Kharijite理想建立在地球上一个纯粹的社会信仰，坚持，最终决定一个人是否是一种信仰或异教徒必须留给上帝。

The development of "the Belief of Zheng Cheng Gong" in Taiwan society has surpassed the emotions of kindredness, has combined regional consciousness and ethnocentrism; it has become to one of the poplar beliefs in the emigrant society of Taiwan.

&郑成功信仰&在台湾汉人社会中的发展，超越了乡土的情感和地域的观念，统合宗族性、地线性、民族性等，而成为台湾此一移民社会的共同信仰，并因地区而异，尚且发展出相关之祭祀圈或信仰圈。

So far, the Moutan community still conserved the concept and the nature of traditional religion.

在宗教变迁方面，信仰观念是文化中的精神象徵，牡丹社群至今仍保有传统信仰；在信仰外观上学习汉人的宗教行为，这种采借其他族群外在宗教行为，改以自己文化可以接受的状态，是牡丹社群自主决定的改变。

Neither the killing of Mr Zarqawi nor any breakthrough on the political front will stop the insurgency and the fratricidal murders in their tracks.

在对危险的南部地区访问时，他斥责什叶派民兵领导人对中央集权的挑衅行为。

In fact,I've got him on the satellite mobile right now.

实际上 我们已接通卫星可视电话了