古丁

Paul, at Manila, now has 24 priests and 6 lay brothers; that at Cebú, 5 members of the order, that at Iloilo, on the island of Panay, 11 priests and 2 lay brothers, while in the 10 residences there are 20 fathers; so that at the present time there are only 68 Calced Augustinians in the islands.

寺院圣保罗，在马尼拉，现在已经有24祭司和6奠定兄弟；，在宿务， 5名成员的命令，在伊洛伊洛，岛上的帕奈， 11神职人员和2奠定兄弟，而在10住宅有20个父亲，因此，目前只有68 Calced奥古斯丁的岛屿。

And those of us whose initiation into these mysteries antedates the arrival on the scene of the re-creating genius of Augustin Fliche, can recall the miserable figure poor Calixtus II was made to cut (for his "signing" the concordat), by the side of such stalwarts as Gregory VII and the Cardinal Humbert.

和我们的启动到这些奥秘antedates到达现场的重新创建的天才奥古斯丁Fliche ，可以回顾的悲惨数字穷人Calixtus二是减少，由方这种坚定的格雷戈里第七和红衣主教洪博达。

He became a catechumen, a student of Christian doctrine, and was baptized by Ambrose.

奥古斯丁学习了圣经，但比起圣经里那些神启的经文，他更喜欢西塞罗身上体现出来的尊贵。

To mention a few instances of this -- Saints Columba in Scotland, Augustine in England, Boniface in Germany, Ansgar in Scandinavia, Swithbert and Willibrord in the Netherlands, Rupert and Emmeran in what is now Austria, Adalbert in Bohemia, Gall and Columban in Switzerland, were monks who, by the example of a Christian society, which they and their companions displayed, led the nations among whom they lived from paganism to Christianity and civilization.

更遑论数的实例，这-圣人科伦巴在苏格兰，奥古斯丁在英格兰，博尼法斯在德国， a nsgar在斯堪的纳维亚半岛， s withbert和威利布罗德在荷兰，鲁珀特和e mmeran在现在的奥地利， a dalbert在波西米亚，胆和c olumban在瑞士，分别为僧侣谁，例如由一个基督教社会，他们和他们的同伴显示，主导国家，其中他们住从异教的基督教文明。

Deacon: Of Jerome and Irenaeus, Martin of Tours, Denis, and Athanasius; of Basil the Great, Gregory the Theologian, and John Chrysostom; of Dunstan of Canterbury, Gregory Of Rome, Colman of Dromore and Finbarr of Cork; of Germain of Paris whose Liturgy we celebrate, John of Shanghai and San Francisco, Patron of our Western Orthodox Church, Nicholas, the Enlightener of Japan, and of all the holy doctors and hierarchs.

迪肯：在杰罗姆和依，马丁的旅游，丹尼斯，和他那修；的巴兹尔大，格雷戈里的神学，约翰金口；的邓斯坦的坎特伯雷，格里高利在罗马，科尔曼的Dromore和Finbarr的科克；的巴黎圣日耳曼其圣礼我们庆祝，约翰的上海和旧金山，赞助我们西方东正教教堂，尼古拉斯的启蒙，日本和所有神圣的医生和hierarchs 。

The last is a treatise on eremitical life by Blessed lred, Abbot of Rievaulx, England, who died in 1166 and as the two preceding rules are of unknown authorship, it follows that none but Letter 211 and Sermons 355 and 356 were written by St.

最后是一个论文eremitical生活的祝福lred ，艾博特的Rievaulx ，英格兰，谁死在1166年和前两个规则是作者不为人知，因此，没有211 ，但信和布道355和356写的街奥古斯丁。

Augustine disagreed, preferring to interpret such things instead as characteristics of history as a whole with no particular eschatological significance.

奥古斯丁不同意，宁愿去解释这些事情，而是为特色的历史作为一个整体，没有特别eschatological意义。

In any man .hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation; such as is found to have been falsely and feignedly in some of the heathen; as Epimenids the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church, But little do men perceive what solitude is, and how far it extendeth, For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love.

只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼底斯罗马人努马西西利人安2辟道克利斯和蒂安那人阿波郎尼亚斯是也；而基督教会中许多的古隐者和长老则确有如此者。但是一般人并不大明白何为孤独以及孤独底范围。因为在没有&仁爱&的地方，一群的人众并不能算做一个团体，许多的面目也仅仅是一列图画；而交谈则不过是铙钹丁令作声而且。

The two Epistles to the Thessalonians are included among the canonical books accepted by the Councils of the Vatican, of Trent, and of Florence, and are among the homologoumena of all early lists of canonical New-Testament Scriptures; for instance, to mention only such early lists as accord with the received canon of Trent, these two Epistles are listed in the Muratorian Fragment (AD 195-205), in the canons of St.

双方的撒罗书信中有规范的图书接受安理会的梵蒂冈的特伦特和佛罗伦萨，并在所有早期homologoumena名单规范新旧约圣经，例如，只提及诸如早期名单符合收到佳能的遄达，这两个书信中列出穆拉多利片段（公元195-205 ），在大炮的圣亚他那修亚历山大（公元373 ），第三次理事会迦太基（公元397 ），其中参加了圣奥古斯丁，圣埃皮法尼乌斯（公元403 ），我的清白（公元405 ），和格拉西（公元492 ）。

I would like to argue that the theological concerns endow him with the opportunity to shed new light on the age-old problem of free will. The emphasis on the independence of the will as a faculty of the soul affords Augustine an original understanding of moral agency in moral-psychological teams, which makes him definitely distinctive from the ancient intellectualistic tradition.

奥古斯丁对恶的起源问题的神学关注赋予了他重思自由意愿这一古老问题的契机，他强调意愿作为灵魂能力的独立性，由此从道德心理学的角度对人的道德行为做出了不同於希腊罗马理智论传统的原创性分析。

This one mode pays close attention to network credence foundation of the businessman very much.

这一模式非常关注商人的网络信用基础。

Cell morphology of bacterial ghost of Pasteurella multocida was observed by scanning electron microscopy and inactivation ratio was estimated by CFU analysi.

扫描电镜观察多杀性巴氏杆菌细菌幽灵和菌落形成单位评价遗传灭活率。